# Homilies on John

- Author: [John Chrysostom](https://sophiascriptura.com/fathers/authors/john-chrysostom/)
- Latin title: *Homiliae in Ioannem*
- Date: ca. 390 (probable)
- Source: J.-P. Migne, ed., Patrologia Graeca 59 (Paris, 1862)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: J.-P. Migne, ed., Patrologia Graeca 59 (Paris, 1862)
- Work page: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/
- Passages: 247

## Homily 1.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/1-1/#p-1-1
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom contrasts the crowds that throng to athletes, musicians and sophists with the far greater attention owed to John the evangelist, the son of thunder, whose voice fills the world.

### Greek text

Οἱ τῶν ἀγώνων τῶν ἔξωθεν θεαταὶ ὅταν τινὰ γενναῖον σιν ἅπαντες ὥστε ἰδεῖν αὐτοῦ τὰ παλαίσματα, καὶ τὴν ἀθλητὴν καὶ στεφανίτην ποθὲν ἥκοντα μάθωσι, συντρέχου- τέχνην καὶ τὴν ἰσχὺν ἅπασαν " καὶ ἴδοις ἂν ὁλόχλτιρον θέἃ- τὸ ρὸν μυριάδων τολλονν πάντας ἐκεῖ καὶ τοὺς τοῦ σὼμ τὴς αν, υς τῆς διανοίας συντεῖ ὀυ ως μηδὲν αὐτοὺς τῶν γινομένων παραδραμεῖν. Καὶ μουσικὸς δὲ εἴ τις θαυμαστὸς ἐπιδημήσειε, πάλιν ὁμοίως οἱ αὐτοὶ 8 δὴ οὗτοι πληροῦσ! τὸ θέατρον, καὶ πάντα ἀφέντες τὰ ἐν χερσὶν, ἀναγκαῖα πολλάκις ὄντα καὶ κατεπείγοντα, ἀναθάντες κάθηνται, μετὰ πολλῆς τῆς σπουδῆς ν τῶν ᾧδῶν καὶ τῶν κρουμάτων ἀκούοντες. καὶ τὴν ἀμφοτέρων βακανίζοντες συμφωνίαν. Καὶ ταῦτα μὲν οἱ πολλοί. Οἱ δὲ ῥητορικῶν ἔμπειροι λόγων, καὶ αὐτοὶ πάλιν ἐπὶ τῶν σοφιστῶν τὸ αὐτὸ τοῦτο πράττουσιν. Ἔστι γὰρ καὶ [2] πούτοις θέατρα, καὶ ἀκροαταὶ, καὶ κρότοι“, καὶ ψόφος, καὶ βάσανος τῶν λεγομένων ἐσχάτη. Εἰ δὲ ῥηταριχῶν αὐλητιχῶν τε καὶ ἀθλητιχῶν ἀνδρῶν, τῶν μὲν θεαταὶ, τῶν δὲ ὁμοῦ θεωρηταὶ καὶ ἀχρηοαταὶ μετὰ τοσαύτης κάθηνται τῆς προθυμίας " πόσην ἡμῖν καὶ σπουδὴν ἃ καὶ προθυμίαν ἂν εἴητε δίκαιοι παρασχεῖν, οὐκ αὐλητιχοῦ τινος, οὐδὲ σοφιστιχοῦ νῦν εἰς ἀγῶνα καθιέντος, ἀλλ᾽ ἀνδρὸς ἀπὸ τῶν οὐρανῶν φθεγγομένου, καὶ 6 βροντῆς λαμπροτέραν ἀφιέντος φωνήν; Πᾶσαν γὰρ τὴν οἶκουμένην ἐπέσχε, καὶ χατέλαδε, καὶ ἐνέπλησε τῇ βοῇ, οὗ τῷ μέγα ἀναχραγεῖν, ἀλλὰ τῷ μετὰ τῆς θείας χάριτος κινῆσαι τὴν γλῶτταν. Καὶ τὸ δὴ θαυμαστὸν, ὅτι οὕτω μεγάλη οὖσα ἡ βοὴ, οὐκ ἔστι τραχεῖά τις, οὐδὲ ἀηδὴς, ἀλλὰ πάσης μουσικῆς ἁρμονίας ἡδίων καὶ ποθεινοτέρα, καὶ θέλξαι ἐπισταμένη πλέον " καὶ πρὸς τούτοις ἅπασιν ἁγιωτάτη καὶ φριχωδεστάτη ἴ, καὶ τοσούτων γέμουσα ἀποῤῥήτων, καὶ τοσαῦτα χομίζουσα ἀγαθὰ, ἃ τοὺς μετὰ οὖκ ἕνε λοιπὸν ἀνθρώπους εἶναι, οὐδὲ ἐπὶ τῆς γῆς μένειν, ἀλλ᾽ ἀνωτέρω πάντων ἑστάναι τῶν βιωτικῶν, καὶ πρὸς πὴν ἀγγελικὴν μεθαρμοσαμένους λῆξιν, καθάπερ τὸν οὐρανὸν, οὕτω τὴν γῆν οἰκεῖν "Ὁ γὰρ τῆς βροντῆς υἱὸς, ὁ ἀγαπητὸς τοῦ Χριστοῦ, ὁ στῦλος τῶν κατὰ τὴν οἶκουμένην Ἐχκχλησιῶν, ὁ τὰς κλεῖς ἔχων τοῦ οὐρανοῦ, ὁ τὸ ποτήριον τοῦ Χριστοῦ πιὼν, καὶ τὸ βάπτισμα βαπτισθεὶς, ὁ κατακλιθεὶς ἐπὶ τὸ στῆθος τὸ Δεσποτικὸν μετὰ παῤῥνσίας πολλῆς, οὗτος ἡμῖν εἰσέρχεται νῦν" οὐ δρᾶμα ὑποκρινόμενος, οὐδὲ προστωπείῳ κρύπτων τὴν κεφαλὴν ( οὐ γὰρ τοιαῦτα ἐρεῖ), οὐδὲ ἐπ᾽ ὀχρίδαντος οὐδὲ ὀρχήστραν τῷ ποδὶ χαταχρούων, οὐδὲ ἐσθῆτι κεκοσμημένος χρυσῇ " ἀλλ᾽ εἰσέρχεται στολὴν ἔχων ἀμήχανον ἔχουσαν κάλλος. Τὸν γὰρ Χριστὸν ἐνδεδυμένος ἡμῖν φανεῖται, τοὺς πόδας ὑποδεδεμένος τοὺ; ὡραίους ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης, τὴν ζώνην οὐ περὶ τὸ στῆθος ἔχων, ἀλλὰ περὶ τὴν ὀσφύν " οὐκ ἀπὸ δέρματος φοινιχοῦ, οὐδὲ ἄνωθεν ἡλειμμένην χρυτῷ (᾿, ἀλλ' ἀπὸ τῆς ἀληθείας ἐξυφασμένην καὶ συγκειμένην αὐτῆς. Οὗτος ἡμῖν φανεῖται νῦν, οὐκ ὑπόκρισιν ἔχων “ οὐδὲ γὰρ ὑπόχρισι; παρ᾽ αὐτῷ, οὐδὲ πλάσμα καὶ μῦθος" ἀλλὰ γυμνῇ τῇ κεφαλή γυμνὴν ἀπαγγέλλει τὴν ἀλήθειαν " οὐκ ἕτερος μὲν ὧν, ἕτερα δὲ περὶ αὐτοῦ τοὺς ἀκούοντας πείθων τῷ σχήματι, τῷ βλέμματι, τῇ φωνῇ " οὐκ ὀργάνων ὃ πρὸς τὴν ἀπαγγελίαν δεόμενος, οἷον κιθάρας ἣ λύρας, ἢ τινος τῶν τοιούτων ἑτέρου " ἀλλὰ πάντα τῇ γλώττῃ ἐργάζεται, παντὸς μὲν χιθαριστοῦ, πάτης δὲ μουσικῆς ἠδίω καὶ χρησιμωτέραν φωνὴν ἀφιείς. Ἔστι δὲ αὐτῷ προσχήνιον μὲν, ὁ οὐρανὸς ἅπας " θέατρον δὲ, ἡ οἰκουμένη - θεαταὶ δὲ καὶ ἀκροαταὶ, πάντες ἄγγελοι, καὶ ἀνθρώπων ὅτοιπερ ἄγγελοι τυγχάνουσιν ὄντες, ἣ καὶ γενέσθαι ἐπιθυμοῦσιν. Οὗτοι γὰρ μόνοι [5] ταύτης ἀχριδῶς ἐπακοῦσαι δύναιντ᾽ ν τῆς ἁρμονίας, καὶ ἐπὶ ἃ τῶν ἔργων αὐτὴν ἐπιδείξασθαι, καὶ ἀχρηατὰς εἶναι, οἵους εἶναι χρή. Ὡς οἵ γε ἄλλοι πάντες, καθάπερ τὰ παιδία τὰ μικρὰ, ἀκούουσι μὲν, οὐκ ἴσασι δὲ ἄπερ ἀκούουσιν, ἀλλὰ περὶ πλαχοῦντας ἑπτόηνται καὶ ἀθύρματα παιδικά" οὕτω δὴ καὶ οὗτοι Ὑελῶντες, τρυφῶντες, καὶ πλούτῳ, καὶ δυναστείᾳ, καὶ τῇ γαστρὶ ζῶντες, ἀκούουσι μὲν ἔσθ᾽ ὅτε τῶν εἷρημένων, μέγα δὲ οὐδὲν οὐδὲ ὑψηλὸν ἐπὶ τῶν ἔργων ἐνδείκνυνται, τῷ καθάπαξ τῇ πλινθείᾳ καὶ τῷ πηλῷ προσηλοῦν ἑαυτούς. Τούτῳ τῷ ἀποατόλῳ αἱ ἄνωθεν δυτῆς ψυχῆς καὶ τὴν σύνεσιν, καὶ τὴν ὥραν τῆς ἀρετῆς, δι᾽ ἧς καὶ αὐτὸν δ᾽ ἐπεσπάσατο τὸν Χριστὸν, καὶ τὴν πνευματικὴν εἴληφε χάριν. Καθάπερ γάρ τινα λύραν εὐάρμοστον καὶ λιθοχόλλητον χρυσαῦς ἔχουσαν φθόγγους, οὕτω τὴν αὑτοῦ παρασκευάσας ψυχὴν, ἔδωνε δι᾽ αὐτῆς μέγα τι καὶ ὑψηλὸν ἐνηχῆσαι τῷ Πνεύματι.

### English translation (Claude)

Those who watch the contests of the outside world, when they learn that some noble athlete, a winner of crowns, has arrived from somewhere, all run together to see his wrestling and all his skill and strength; and you may see the whole theater, crowded with many thousands, every one of them straining the eyes of the body and the eyes of the mind toward that spot, so that nothing that happens may escape them. And again, if some marvelous musician comes to town, these same people fill the theater once more; leaving everything they have in hand, often necessary and pressing business, they go up and sit, listening with great attention to the singing and the playing, and testing how well the two agree. So much for the many. Those experienced in rhetoric do the very same with the sophists; for they too have theaters, and audiences, and applause, and din, and the most exacting scrutiny of what is said. Now if people sit with such eagerness in the case of orators, flute players, and athletes, watching the one and both watching and hearing the others, how much attention and eagerness would you rightly give to us, when it is not some flute player or sophist who now steps into the contest, but a man speaking from heaven and uttering a voice clearer than thunder? For he has reached over the whole inhabited world, seized it, and filled it with his cry, not by shouting loudly, but by moving his tongue with divine grace. And the marvel is that, though the cry is so great, it is not harsh or unpleasant, but sweeter and more longed for than any musical harmony, and better able to charm; and besides all this it is most holy and most awe-inspiring, full of so many secrets, and bringing so many good things, that those who receive and keep them with all eagerness are no longer mere men, nor do they remain on earth, but stand above all the affairs of this life, and, having tuned themselves to the lot of the angels, dwell on earth as though it were heaven.

For the son of thunder, the beloved of Christ, the pillar of the churches throughout the world, who holds the keys of heaven, who drank the cup of Christ and was baptized with his baptism, who reclined on the Master’s breast with great freedom, he it is who now comes in to us; not acting in a play, not hiding his head behind a mask (for he will say nothing of that sort), not mounting the actor’s platform or beating the stage with his foot, nor dressed in a golden costume; but he comes in wearing a robe of indescribable beauty. For he will appear to us having put on Christ, having his feet shod, beautiful, “with the preparation of the gospel of peace,” and his belt not about his chest but about his loins, not made of scarlet leather nor gilded on the outside, but woven and made of truth itself. He will appear to us now, not playing a part (for there is no play-acting with him, no fiction or fable), but with bare head he proclaims the bare truth; not being one person while persuading his hearers by his costume, his look, and his voice that he is another; not needing instruments for his proclamation, such as harp or lyre or anything of that kind, but doing everything with his tongue, and sending forth a voice sweeter and more profitable than any harpist and all music. His stage is the whole heaven; his theater the inhabited world; his spectators and hearers all the angels, and those men who are angels already or long to become so. For these alone can hear this harmony accurately, display it in their works, and be such hearers as they ought to be. All the rest are like little children, who hear but do not know what they hear, being excited about cakes and childish toys; so these too, laughing, living in luxury, living for wealth and power and the belly, sometimes hear what is said, but show nothing great or lofty in their deeds, because they have nailed themselves once for all to brick-making and clay. Beside this apostle stand the powers from above, [marveling at the beauty] of his soul, his understanding, and the bloom of his virtue, by which he drew Christ himself to him and received spiritual grace. For he made his soul ready like a well-tuned lyre, set with jewels and with strings of gold, and gave it to the Spirit to sound through it something great and lofty.

### Scripture references

- Mark 3:17: allusion, high confidence
- Gal 2:9: allusion, medium confidence
- Matt 20:22: allusion, high confidence
- John 13:23: allusion, high confidence
- Rom 13:14: echo, medium confidence
- Eph 6:15: quotation, high confidence
- Eph 6:14: allusion, high confidence

### Translation notes

- The OCR scrambles several lines in the opening sentences and drops words after “the powers from above” (αἱ ἄνωθεν δυ…τῆς ψυχῆς); the bracketed words are supplied by sense. “Sons of thunder”: Mark 3:17. “Pillar”: Gal 2:9. The cup and the baptism: Matt 20:22–23. Reclining on the Master’s breast: John 13:23, 25. “The preparation of the gospel of peace”: Eph 6:15; the belt of truth: Eph 6:14.

### Citation (SBL)

Chrysostom, Hom. Jo. 1.1 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-1).

## Homily 1.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/1-1/#p-1-2
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John speaks not as a fisherman but as the instrument of the Spirit, teaching even the angels, so his hearers must keep both outward and inward silence and free themselves of passions.

### Greek text

Ὡς οὖν οὐκέτι τοῦ ἁλιέως, οὐδὲ τοῦ υἱοῦ Ζεβεδαίου, ἀλλὰ τοῦ τὰ βάβη τοῦ Θεοῦ εἰδότος, τοῦ Πνεύματος λέγω, ταύτην ἀναχρουομένου τὴν λύραν, οὕτως ἀνούωμεν. Οὐδὲν γὰρ ἀνθρώπινον ἡμῖν ἐρεῖ, ἀλλ᾽ ἀπὸ τῶν ἀδύσσων τῶν πνευματικῶν, ἅπερ ἂν εἴπῃ, ἀπὸ τῶν ἀποῤῥήτων ἐχείνων, ἃ μηδὲ ἄγγελοι πρὶν ἣ γενέσθαι ἱ ἤδεισαν" Μεθ᾿ ἡμῶν γὰρ δὴ καὶ οὗτοι διὰ τῆς Ἰωάννου φωνῆς, καὶ δι᾽ ἡμῶν ἔμαθον ἅπερ ἔγνωμεν. Καὶ τοῦτο ἐδήλωσεν ἀπόστολος ἕτερος, εἰπών " Ἵνα γγωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Εἰ τοίνυν καὶ ἀρκαὶ καὶ ἐξουσίαι καὶ τὰ Χερουδὶμ καὶ τὰ Σεραφὶμ διὰ τῆς Ἐκκλησίας ἔμαθον ταῦτα, εὔδηλον ὅτι καὶ αὗται μετὰ πολλῆς: τῆς σφοδρότητος περὶ ταύτην ἑσπούδασαν τὴν ἀκρόασιν. Καὶ γὰρ καὶ τούτῳ τετιμήμεθα οὐ μικρῶς, τῷ μεθ᾽ ἡμῶν «οὺς ἀγγέλους μαθεῖν ἅπερ ἢγνόουν " τὸ δὲ χωὶδι' ἡμῶν! οὕπω τέως φημί. Πολλὴν οὖν παρέχωμεν καὶ ἡμεῖς τὴν σιγὴν μετὰ τῆς εὐχοσμίας, μὴ σήμερον μόνον, μηδὲ κατὰ τὴν ἡμέραν ἐν ἧ ἀκούομεν, ἀλλὰ διὰ παντὸς τοῦ βίου " ἐπειδὴ καὶ διὰ παντὸς ἀκούειν αὐτοῦ χαλόν. Εἰ γὰρ τὰ ἐν βασιλείοις γινόμενα ποθοῦμεν εἰδέναι " οἷον, τί εἶπε, τί πεποίηκε, τί βουλεύεται περὶ τῶν ἀρχομένων ὃ βασιλεύων, καίτοι γε πολλάκις οὐδὲν πρὸς ἡμᾶς ὄντα " πολλῷ μᾶλλον ἅπερ ὁ θεὸς εἶπε ποθεινὸν ἀκοῦσαι, καὶ μάλιστα ὅταν ἡμῖν ἅπαντα διαφέρῃκ. Ταῦτα δὲ ἅπαντα μετὰ ἀχριδείας ἡμῖν οὗτος ἐρεῖ, φίλος αὐτοῦ τοῦ βασιλεύοντος ὧν - μᾶλλον δὲ καὶ αὐτὸν ἔχων ἐν ἑαυτῷ λαλοῦντα, καὶ παρ᾽ αὐτοῦ πάντα ἀκούων, ἃ παρὰ τοῦ Πατρὸς ἐκεῖνος " “Ὑμᾶς γὰρ εἴρηκα φίλους, φησὶν, ὅτι πάντα, ἃ ἥκουσα παρὰ τοῦ Πατρός μου, ἐγνώρισα ὑμῖν. “Ὥσπερ οὖν εἴ τινα ἄνωθεν ἐκ τῆς κορυφῆς τοῦ οὐρανοῦ [4] διαχύψαντα ἀθρόον εἴδομεν, καὶ ἐπαγγελλόμενον τὰ ἐκεῖ μετὰ ἀχριθείας ἐρεῖν, πάντες ἂν ἐπεδράμομεν" οὕτω καὶ νῦν διαπεθῶμεν '. Ἐκεῖθεν γὰρ ἡμῖν ὁ ἀνὴρ οὗτης διαλέγεται. Οὐ γάρ ἐστιν ἐκ τοῦ κόσμου τούτου, χαθὡὼς φησι καὶ αὐτὸς ὁ Χριστός" Ὑμεῖς οὐκ ἐστὲ ἐκ τοῦ κόσμου τούτου" καὶ τὺν Παράκλητον ἔχει φθεγγόμενον ἐν ξαυτῷ σὺν πανταχοῦ παρόντα, τὸν οὕτως ἀχριδῶς εἰδότα τὰ τοῦ Θεοῦ, ὡς τὰ ἑαυτῆς οἶδεν ἡ τῶν ἀνθρώπων ψυχή τὸ Ἰϊνεῦμα τῆς ἁγιωτύνης, τὸ Πνεῦμα τὸ εὐθὲς, τὸ ἦγεμονικὸν, τὸ χειραγωγοῦν εἰς τοὺς οὐρανοὺς, ἐδ ποιοῦν ὀφθαλμοὺς ἑτέρους, τὸ παρασχευάζον τὰ μέλλοντα ὡς τὰ παρόντα ὁρᾷν, τὸ καὶ μετὰ σαρκὸς τὰ ἐν τοῖς οὐρανοῖς χατοπτεύειν παρέχον. Πολλὴν τοίνυν παρέχωμεν τὴν ἡσυχίαν διὰ παντὸς αὐτῷ τοῦ βίου - μτδεὶς νωθὴς, μηὀεὶς ὑπνηλὸς, μηδεὶς ῥυπώδης ἐνταῦθα εἰσιὼν μενέτω " ἀλλὰ μεταστήσωμεν ἑαυτοὺς πρὸς τὸν οὐρανόν " ἐκεῖ γὰρ καῦτα φθέγγεται τοῖς ἐκεῖ πολιτευομένοις. Κἂν μείνωμὲν ἐπὶ τῆς γῆς, οὐδὲν κερδανοῦμεν ἐντεῦθεν μέγα. Οὐδὲν γὰρ πρὸς τοὺς οὗ βουλομένους ἀπαλλαγῆναι τοῦ χοιρώδους βίου τὰ Ἰωάννου, ὥσπερ οὖν οὐδὲ πρὸς ἐκεῖνον τὰ ἐνταῦθα. Ἡ μὲν οὖν βροντὴ καταπλήττει τὰς ἡμετέρας ψυχὰς, ἄσημον ἔχουσα τὴν ἡχήν " ἡ δὲ τούτον φωνὴ θορυδεῖ μὲν οὐδένα τῶν πιστῶν, ἀλλὰ καὶ ἀνίησι θορύδου καὶ ταραχῆς" χαταπλήττει δὲ δαίμονας μόνοὺς καὶ τοὺ; ἐκείνοις δουλεύοντας. “Ἵν᾽ οὖν ἴδωμεν ὅπως αὐτοὺς χαταπλήττῃ, πολλὴν παρέχωμεν τὴν σιγὴν καὶ τὴν ἔξωθεν καὶ τὴν κατὰ διάνοιαν’ καὶ ταύτην μάλιστα. Ὑ: γὰρ ὄφελος τοῦ στόματος ἢρεμοῦντος, ὅταν ἡ ψυχὴ δορυδῆται καὶ πολλὴν ἔχῃ τὴν ζάλην; Ἐχείνην ἐγὼ ζηπῷὦ τὴν ἡσυχίαν, τὴν ἀπὸ διανοίας, τὴν ἀπὸ ψυχῆς" ἐπε:δὴ καὶ τῆς ἀκοῆς ἐκείνης δέομαι, Μηδεμία τοίνυν ἐνοχλείτω χρημάτων ἐπιθυμία, μηδὲ δόξης ἔρως, μὴ θυμοῦ τυραννὶς, μὴ τῶν ἄλλων παθῶν ὁ λοιπὸς ὄχλος. Οὐ γὰρ ἔστι μὴ καθαρθεῖσαν τὴν ἀκοὴν ἰδεῖν τῶν λεγομένων τὸ ὕφος, ὡς ἰδεῖν χρὴ 8, οὐδὲ γνῶναι ὡς δεῖ τῶν μυστηρίων τούτων τὸ φρικτὸν καὶ ἀπόῤῥητον, καὶ τὴν ἄλλην ἅπασαν ἀρετὴν τὴν ἐν τοῖς θείοις τούτοις χρησμοῖς. Εἰ γὰρ μέλος αὐλτιτιχὸν καὶ χιθαρῳδίαν οὐκ ἄν τις μάθοι καλῶς, μὴ πάντη συντείνας τὸν νοῦν, πῶς μυστικῶν φωνῶν καθἥμενος ἀκροατῇ; ἐπακοῦσαι δυνήσεται ῥᾳθυμούσῃ ψυχῇ;

### English translation (Claude)

Let us listen, then, not as to the fisherman, nor as to the son of Zebedee, but as to him who knows the depths of God, the Spirit, I mean, striking this lyre. For he will tell us nothing human; whatever he says will come from the spiritual depths, from those secrets which not even the angels knew before they came to pass. For they too learned with us, through the voice of John and through us, the things we have come to know. Another apostle made this plain when he said, “That the manifold wisdom of God might now be made known to the principalities and powers through the church.” If, then, principalities and powers and the Cherubim and the Seraphim learned these things through the church, it is clear that they too have listened to this with great intensity. And indeed we are not a little honored by this, that the angels learned with us what they did not know; and I do not yet speak of their learning it through us. Let us too, then, keep deep silence with good order, not today only, nor only on the day we listen, but through our whole life; since it is good to listen to him always. For if we long to know what happens in palaces, for example, what the ruler has said, what he has done, what he is planning about his subjects, though often it has nothing to do with us, much more desirable is it to hear what God has said, especially when all of it concerns us. And all of this this man will tell us accurately, being a friend of the King himself; or rather, having him speaking within himself and hearing from him all that he heard from the Father: “I have called you friends,” he says, “because all that I heard from my Father I have made known to you.” So, as we would all run together if we suddenly saw someone leaning down from the summit of heaven and promising to tell us accurately what is there, so let us be disposed now. For it is from there that this man speaks to us. He is not of this world, as Christ himself says: “You are not of this world”; and he has the Comforter speaking within him, who is present everywhere, who knows the things of God as exactly as the soul of a man knows its own; the Spirit of holiness, the right Spirit, the guiding Spirit, who leads us by the hand to heaven, who gives us other eyes, who enables us to see things to come as though present, and to look into the things in heaven while still in the flesh.

Let us, then, give him our quiet through our whole life. Let no one sluggish, no one drowsy, no one filthy come in here and stay; but let us move ourselves to heaven, for he speaks these things to those whose citizenship is there. If we remain on earth, we shall gain nothing great from this. For the words of John mean nothing to those who will not be rid of their swinish life, just as the things of this world mean nothing to him. Thunder strikes our souls with terror because its sound has no meaning; but this man’s voice disturbs none of the faithful; rather, it frees them from disturbance and confusion, and strikes terror only into demons and those who serve them. So, that we may see how it strikes them with terror, let us keep deep silence, outward and inward, and especially inward. For what good is it if the mouth is still while the soul is in turmoil and full of storm? It is that quiet I am looking for, the quiet of the mind, of the soul; since it is that hearing I need. Let no desire for money trouble us, then, no love of glory, no tyranny of anger, nor the rest of the crowd of passions. For unless the hearing is cleansed it cannot see the loftiness of what is said as it should, nor know as one ought the awe and the mystery of these sacred things and all the other excellence in these divine oracles. For if no one could properly learn a tune on the flute or a song to the harp without straining his whole mind, how will one who sits as a hearer of mystical words be able to attend to them with a careless soul?

### Scripture references

- 1 Cor 2:10: allusion, high confidence
- Eph 3:10: quotation, high confidence
- John 15:15: quotation, high confidence
- John 15:19: quotation, high confidence
- 1 Cor 2:11: allusion, high confidence
- Phil 3:20: echo, low confidence

### Translation notes

- “The depths of God”: 1 Cor 2:10; the soul knowing its own things: 1 Cor 2:11. Quotations: Eph 3:10; John 15:15; John 15:19 (cf. 17:16). The words “I do not yet speak of their learning it through us” render an OCR-damaged phrase (χωὶδι' ἡμῶν) by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 1.2 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-2).

## Homily 1.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/1-1/#p-1-3
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The words of Scripture are more precious than pearls and sweeter than honey to the healthy soul, and anyone, like the penitent thief, can change his life at once if he wills it in earnest and shows it in works.

### Greek text

Διὰ τοῦτο καὶ Χριστὸς παρήνει, λέγων" Μὴ δῶτε τὰ ἅγια τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ἔμπροσθεν" τῶν χοίρων. Μαργαρίτας δὲ ταῦτα τὰ ῥήματα ἐκάλεσε, καίτοι πολλῷ τιμιώτερα τούτων ὄντα, ἐπε:δὴ ταύτὴς τῆς ὕλης οὐκ ἔστιν ἡμῖν ἑτέρα τιμιωτέρα. Διὰ τοῦτο καὶ τὴν ἡδονὴν αὑτῶν μέλιτι πολλάκις παραδάλλειν εἴωθεν, οὐκ ἐπειδὴ τοσοῦτον αὐτῆς τὸ μέτρον μόνον, ἀλλ᾽ ὅτι τούτου οὐδέν ἐστιν ἕτερον ἕδιον παρ᾽ ἡμῖν. Ἐπεὶ ὅτι γε καὶ λίθων φύσιν τιμίων, καὶ παντὸς μέλιτο; ἡδονὴν, κατὰ πολλὴν νικᾷ τὴν ὑπερβολὴν, ἄκουσον τοῦ Προφήτου λέγόντος περὶ αὐτῶν, καὶ τὴν ὑπερδολὴν ταύτην δεικνύντος Ἐπιθυμητὰ γὰρ, φησὶν, ὑπὲρ χρυσίον καὶ τίμιον πολὺ ν, καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον" ἀλλὰ τοῖς ὑγιαίνουσι" διὸ ἐπήγαγε, Καὶ γὰρ ὁ δοῖνλός σου φυλάσσει αὐτά. Καὶ [5] ἀλλαχοῦ πάλιν, εἰπὼν αὐτὰ γλυκέα, προσέθηκε, Τῷ 1άρυγγί μου. Ὡς γλυκέα γὰρ, φησὶ, τῷ 1άρυγγί μου τὰ 1όγιά σου. Καὶ τὴν ὑπερθολὴν πάλιν διατηρεῖ, λέγων" Ὑπὲρ μέλε καὶ κηρίον τῷ στόματί μον" ἐπειδὴ σφόδρα ὑγίαινε. Μὴ τοίνυν μηδὲ ἡ μεῖς νοσοῦντες προσερχώμεθα τούτοις" ἀλλὰ θεραπεύσαντες τὴν ψυχὴν, οὕτω δεχώμεθα τὴν ἑστίασιν. Διὰ γὰρ ποῦτο τοσαῦτα προειπὼν, οὐδέπω χαθῆχα εἰς τὰς ῥήσεις παύτας. ἵνα ἕχαστος πάντα ἀποθέμενο; ἀῤῥωστίας τρόπον, ὥσπερ εἰς αὑτὸν εἰσιὼν τὸν οὐρανὸν, οὕτως εἰσίῃ καθαρὸς καὶ θυμοῦ, καὶ φροντίδος, καὶ ἀγωνίας βιωτικῆς, καὶ τῶν ἄλλων ς ἀπηλλαγμόένο; παθῶν, Οὐ γὰρ ἔστιν ἑτέρω; κερδᾶναί τι μέγα ἐντεῦθεν, μὴ πρότερον οὕτως ἀναχαθάραντα τὴν ψυχήν. Καὶ μή μοι λεγέτω τις ὅτι βραχὺς ὁ καιρὸς ὁ μεταξὺ τῆς συνάξεως: τῆς μελλούσης. Ἔξεστι γὰρ οὐκὶ ἐν πέντε μόνον ἡμέραις, ἀλλὰ καὶ ἐν μιᾷ ῥοπῇ μεταθέσθαι τὸν βίον ἅπαντα. Τί γὰρ, εἰπέ μοι, λῃστοῦ καὶ ἀνδροφόνον χεῖρον; οὐκὶ τὸ ἔσχατον ποῦτο τῆς κακίας εἶδός ἐστιν; ᾿Αλλ᾽ ὅμως εἰς τὸ ἄκρον τῆς ἀρετῆς εὐθέως ἔφθασε, καὶ εἰς αὐτὸν ἐχώρησε τὸν παράδεισον" οὐκ ἡμερῶν δεηθεὶς, οὐκ ἡμίσους ἡμέρας, ἀλλὰ βραχείας ῥοπῆς. Ὥστε ἔξεστιν ἄφνω μεταθέσθαι, καὶ γενέσθαι χρύσεον ἀντὶ πηλίνου. Ἐπειδὴ γὰρ οὐ φύσξι ἃ τὰ τῆς ἀρετῆς καὶ τῇς γχαχία: ἐστὶν, εὔκολος ἢ μετάθεσις, πάσης ἀνάγκης ἀπηλλαγμένη. Ἐὰν θέλητε καὶ εἰσακούσητέ μου, φησὶ, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Ὁρᾷς ὅτι βουλήσεως; δεῖ μόνης; βουλήσεως, οὗ «ἧς κοινῆς μόνον ταύτης, τῆς τῶν πολλῶν, ἀλλὰ τῆς ἐσπουδασμένης. Ἐπεὶ ἅπαντας οἶδα εἰς τὸν οὐρανὸν θέλοντα: ἀναπτῆναι νῦν, ἀλλὰ διὰ τῶν ἔργων δεῖ τὴν θέλησιν ἐπιδείξασθαι. Καὶ γὰρ ὁ ἔμπορο; θέλει πλουτεῖν, ἀλλ᾽ οὐ μέχρι τῆς διανοίας τὸ θέλειν ἴστησιν, ἀλλὰ καὶ πλοῖον κατασκευάζεται 9, καὶ συνάγει ναύτας, καὶ παρακαλεῖ χυδερνήτην, καὶ τοῖς ἄλλοις ἅπασι χατασχευάζεε τὸ πλοῖον, καὶ χρυσίον δανείξεται, καὶ περᾷ πέλαγος, καὶ εἰς ξένην ἄπεισι γῆν, καὶ κινδύνους ὑπομένει πολλοὺς. καὶ τὰ ἄλλα πάντα ἅπερ ἴσασιν οἱ τὴν θάλατταν πλέοντες. Οὕτω καὶ ἡμᾶς; δεῖ τὴν βούλησιν ἐπιδείξασθαι. Πλέομεν γὰρ καὶ ἡμεῖς πλοῦν, οὐ τὸν ἀπὸ γῆ; εἰς γῆν, ἀλλὰ τὸν ἀπὸ γῆς εἰς οὐρανόν. Κατασκευάσωμεν οὖν τὸν λογισμὸν τὸν ἡμέτερον πρὸς χυδέρνησιν ἐπιτήδειον τὴν ἄνω φέρουσαν, καὶ ναύτας αὐτῷ πειθηνίους, καὶ πλοῖον στερεὸν, ὥστε μήτε περιστάσει καὶ ἀθυμίᾳ βαπτίζεσθαι βιωτιχῇ, μῆτε ἀλαζονείας ἐπαίρεσθαι πνεύματι, ἀλλ᾽ εὖζωνον εἶνα: καὶ κοῦφον. “δν οὕτω μὲν τὸ πλοῖον, οὕτω δὲ τὸν χυδερνήτην καὶ τοὺς ναύτας παρασχενάσωμεν, ἐξ οὐρίων πλευσόμεθα, καὶ τὸν Υἱὸν τοῦ Θεοῦ τὸν ἁληθῇ χυδερνήτην ἐπισπασόμεθα πρὸς ἑαυτούς" ὃς οὐκ ἁφήσει βαπτισθῆναι τὸ σκάφος ἡμῖν, ἀλλὰ κἂν μυρίοι σιν { ἄνεμοι, καὶ τοῖ; ἀνέμοις ἐπιτιμήσει, καὶ τῇ θαλάτο τῇ, καὶ ἀντὶ σάλου πολλὴν ἐργάσεται τὴν Ὑαληγῆν.

### English translation (Claude)

This is why Christ too exhorted us, saying, “Do not give what is holy to the dogs, nor throw your pearls before swine.” He called these words pearls, although they are far more precious than pearls, because we have no other material more precious. For this reason he is also accustomed to compare their sweetness to honey, not because their measure is only so much, but because we have nothing else sweeter. For to hear that they surpass by far the nature of precious stones and the sweetness of all honey, listen to the prophet speaking of them and showing this surpassing worth: “More to be desired,” he says, “than gold and much precious stone, and sweeter than honey and the honeycomb”; but to those who are healthy, which is why he added, “For your servant keeps them.” And elsewhere again, having called them sweet, he added, “to my throat”: “How sweet,” he says, “are your sayings to my throat.” And again he keeps up the surpassing comparison, saying, “Above honey and the honeycomb to my mouth”; for he was very healthy. Let us not, then, approach them sick, but heal our soul first and so receive the banquet.

That is why I have said so much beforehand and have not yet come down to these sayings: so that each may put off every kind of sickness and enter, as if he were entering heaven itself, pure and free from anger, from worry, from the anxieties of life, and from all the other passions. For it is impossible to gain anything great from this otherwise, without first cleansing the soul in this way. And let no one tell me that the time between now and the coming assembly is short. For it is possible to change one’s whole life not in five days only, but in a single moment. Tell me, what is worse than a robber and murderer? Is not this the last degree of wickedness? Yet he reached the summit of virtue at once and passed into paradise itself, needing not days, not half a day, but a brief moment. So it is possible to be changed suddenly and to become gold instead of clay. For since virtue and vice are not matters of nature, the change is easy, free from all compulsion. “If you are willing and listen to me,” he says, “you shall eat the good things of the land.” Do you see that only will is needed? Will, and not this common will of the many, but an earnest will. For I know that all of you would like to fly up to heaven now; but the will must be shown by works. The merchant too wishes to be rich, but he does not stop at wishing in his mind; he gets a ship ready, gathers sailors, engages a pilot, fits out the ship with everything else, borrows money, crosses the sea, goes to a foreign land, endures many dangers, and all the rest that seafarers know. So we too must show our will. For we too are making a voyage, not from land to land, but from earth to heaven. Let us, then, fit out our reasoning to be a pilot capable of steering upward, and give it obedient sailors and a sturdy ship, so that it is neither swamped by the hardships and despondency of this life, nor puffed up by the wind of boastfulness, but is light and trim. If we fit out the ship, the pilot, and the sailors in this way, we shall sail with a fair wind, and draw to ourselves the Son of God, the true pilot, who will not let our vessel be swamped; but even if countless winds blow, he will rebuke the winds and the sea, and in place of the tossing he will make a great calm.

### Scripture references

- Matt 7:6: quotation, high confidence
- Ps 19:10 (18:11 LXX): quotation, high confidence
- Ps 19:11 (18:12 LXX): quotation, high confidence
- Ps 119:103 (118:103 LXX): quotation, high confidence
- Luke 23:43: allusion, high confidence
- Isa 1:19: quotation, high confidence
- Matt 8:26: allusion, high confidence

### Translation notes

- Quotations: Matt 7:6; Ps 19:10–11 (LXX 18:11–12); Ps 119:103 (LXX 118:103), quoted twice in different wording. The robber is the penitent thief of Luke 23:40–43. “If you are willing…”: Isa 1:19. Christ rebuking winds and sea: Matt 8:26. “Five days”: apparently the interval before the next assembly at which the exposition would begin.

### Citation (SBL)

Chrysostom, Hom. Jo. 1.3 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-3).

## Homily 1.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/1-1/#p-1-4
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers to prepare their souls as good ground and to keep away from the theater, recalling that at baptism they renounced Satan, his angels and his pomp.

### Greek text

Κατασχενάσαντες τοίνυν ἑαυτοὺς οὕτως. τῇ ἐπιοὐσῃ παραγένεσθε τῇ ἐκκλησίᾳ, εἴ γε περισπούδαστον ὑμῖν τι τῶν χρηπίμων ἀκοῦσαι καὶ ἐναποθέσθαι ε τὰ λεγόμενα τῇ ψυχῇ. Μηδεὶς ὁδὸς ἔστω, μηδεὶς πέτρα, μυδεὶς ἀκανθῶν πεπληρωμένος. Ποιήσωμεν ἑαντοὺς νεώματα' οὕτω γὰρ καὶ ἡμεῖς μετὰ προθυμίας τὰ σπέρματα κατὰ- Θαλοῦμεν, ἐὰν ἴδωμεν τὴν γὴν καθαράν" ἐὰν δὲ λιθώδη καὶ τραχεῖαν, σύγγνωτε μὴ βουλομένοις εἰκῇ πονεῖσθαι" εἰ γὰρ τὸ σπείρειν ἀφέντες, ἀρξόμεθα τὰς ἀκάνθας ἐκκόπτειν, πάλιν ἐσχάτης ἀνοίας σπέρματα χαταθαλεῖν εἰς ἀνέργαστον γῆν. Τὸν ταύτης ἀπολαύρντα τῆς ἀκροάσεως, οὐ δεῖ τῆς δαιμονικῇς μετέχειν τραπέζης. Τίς γὰρ κοινωνία δικαιοτύνῃ καὶ ἀνομίᾳ; Ἔστηκας ἀκούων Ἰωάνγου, καὶ δι᾽ ἐχείνου τὰ τοῦ Πνεύματος μανθάνων, καὶ μετὰ ταῦτα ἀπέρχῃ πορνῶν ἀκουσόμενος γυναικῶν, αἰσχρὰ φθεγγομένων, αἰσχρότερα ὑποχρινομένων, καὶ μαλακῶν ῥαπιζομένων τε καὶ ῥαπιζόντων ἀλλήλους, Πῶ; δυνήσῃ καλῶς καθαρθῆναι, ἐγχαλινδούμενος θόρ:» τοσούτῳ; Τί γὰρ δεῖ κατὰ μέρος πᾶσαν καταλέγειν τὴν ἀσχημοσύνην τὴν αὐτόθι; Πάντα γὰρ ἐκεῖ γέλως, πᾶντα αἰσχύνη, πάντα ὄνειδος, καὶ λοιδορία: καὶ σκὼμματα πάντα ἔκλυσις, πάντα λύμη. Ἰδοὺ προλέγω καὶ παραγγέλλω πᾶσιν ὑμῖν’ μηδεὶς τῶν ταύτης ἀπολαυόντῶν τῆς τραπέζης, φθειρέτω τὴν ἑαυτοῦ ψυχὴν τοῖς δηλητηρίοις ἐκείνοις θεάμασι. Πομπὴ πάντα ἐστὶ τὰ ἐκεῖ λεγόμενα καὶ πραττόμενα σατανιχή. Ἴστε ξὲ οἱ μεμυημένοι, ποίας ἡμῖν ἔθεσθε συνθήκας᾽ μᾶλλον δὲ ποίας ἔθεσθε τῷ Χριστῷ, ὅτε ὑμᾶς αὐτὸς ἐμυσταγώγει" τί πρὸς αὐτὸν εἴπατε, τί περὶ τῆς πομπῆς τῆς σατανιχῆῇς αὐτῷ διελέχθητε, πῶς μετὰ τοῦ σατανᾶ καὶ τῶν ἀγγέλων αὐτοῦ, καὶ ταύτῃ τότε ἀπετάττεσθε, καὶ ὑπισχνεῖσθε, μηδὲ παραχύψειν ἐκεῖ; Δέος; οὖν οὐ μικρὸν, μὴ περὶ τὰς τοιλύτας ὑποσχέσεις ἀγνώμων τις γενόμενος, ἀνἀξιον ἑαυτὸν καταστήσῃ " τῶν μυστηρίων τούτων. Οὐκ ὁρᾷ: πῶς ἐν ταῖς βασιλικαῖς; αὐλαῖς, οὐκ οἱ προσχεχρουχότες, ἀλλ᾽ οἱ τετιμημένοι καλοῦνται μεθέξοντες τῆς γνώμης ἐκείνης, καὶ εἰς τοὺς φίλους τάττονται τοὺς βασιλικούς; Πρεσδευτὴς ἡμῖν ἦλθεν ἐξ οὐρανοῦ, παρ᾽ αὐτοῦ πεμφθεὶς τοῦ Θεοῦ, “ερί τίνων ἀναγκαίων διαλεξόμῆνος" εἶτα ὑμεῖς ἀφέντες ἀκοῦσα: τί βούλεται καὶ «! διαπρεσθδεύεται πρὸς ἡμᾶς, χάθησϑε μίμων ἀκούοντες. Καὶ πόσων οὐκ ἄξια ταῦτα χεραυνῶν, πόσων σχηπτῶν; “Ὥσπερ γὰρ τραπέζης οὐ χρὴ μετέχειν δαιμονίων" οὕτως οὐδὲ ἀκροάσεως δαιμονίων, οὐδὲ μετὰ ῥυπαρᾶς τῆς ἐσθῃ τος εἰς τὴν λαμπρὰν τράπεζαν παραγενέσθαι τὴν τοσούτῶν γέμουσαν ἀγαθῶν, ἣν αὐτὸς παρεσκεύασεν ὁ Θεός. Τοσαύτη γὰρ αὐτῆς ἡ δύναμις, ὡς καὶ πρὸς τὸν οὐρανὸν αὐτὸν ἀθρόον ἡμᾶς ἐπᾶραι, μόνον ἐὰν σώφρονι διανοίᾳ προσέχωμεν. Οὐ γὰρ ἔστι τὸν συνεχῶς τοῖς θείοις ἐπ. ᾳδόμενον λόγοις Ῥ ἐπὶ τῆς παρούσης μεῖναι ταπεινόττ,τος ἀλλὰ ἀνάγκη πτερωθῆναι εὐθέως, καὶ πρὸς αὐτὸν ἀναπτῆναι τὸν ἄνω [1] χῶρον, καὶ τοῖς ἀπείροις ἐντυχεῖν τῶν ἀγαθῶν θησαυροῖς" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Having prepared yourselves in this way, then, come to church on the next occasion, if you are at all eager to hear something useful and to store what is said in your soul. Let no one be the road, no one the rock, no one full of thorns. Let us make ourselves fallow ground broken up; for so we too will sow the seed with eagerness if we see the ground clean; but if it is stony and rough, forgive us if we do not wish to toil in vain. For if we leave off sowing and begin to cut down thorns, it is again the height of folly to cast seed into unworked ground. Whoever enjoys this hearing must not share in the table of demons. “For what fellowship has righteousness with lawlessness?” You stand listening to John and learning through him the things of the Spirit, and after that you go off to hear prostitutes speaking shameful words and acting out still more shameful things, and effeminate men slapping and being slapped by one another. How can you be properly cleansed while you wallow in such filth? Why should I list one by one all the indecency there? Everything there is laughter, everything shame, everything disgrace, abuse, and jeering; everything dissipation, everything ruin. See, I tell you beforehand and charge you all: let none of those who enjoy this table destroy his own soul with those poisonous spectacles. All that is said and done there is the pomp of Satan. You who have been initiated know what agreements you made with us, or rather with Christ, when he himself led you into the mysteries: what you said to him, what you declared to him about the pomp of Satan, how you renounced Satan and his angels and this pomp too, and promised not even to peep in there. There is no small fear, then, that someone may prove ungrateful about such promises and make himself unworthy of these mysteries. Do you not see how in royal palaces it is not those who have given offense but those who are honored who are called to share in the king’s counsel and are ranked among the king’s friends? An ambassador has come to us from heaven, sent by God himself to speak about matters of great necessity; and then you, instead of hearing what he wants and what message he brings to us, sit listening to mimes. How many thunderbolts, how many lightning strikes does this not deserve? For just as one must not share in the table of demons, so neither in the hearing of demons, nor come in filthy clothing to the splendid table, so full of good things, which God himself has prepared. For such is its power that it lifts us all at once to heaven itself, if only we attend with a sober mind. For whoever is continually charmed by the divine words cannot stay in his present lowliness; he must at once grow wings and fly up to the region above and come upon the boundless treasures of good things. May we all attain them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the all-holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 13:3: allusion, high confidence
- Jer 4:3: allusion, medium confidence
- 1 Cor 10:21: allusion, high confidence
- 2 Cor 6:14: quotation, high confidence

### Translation notes

- The parable of the sower (Matt 13:3–8) and “break up your fallow ground” (Jer 4:3; cf. Hos 10:12) lie behind the opening. The table of demons: 1 Cor 10:21. Quotation: 2 Cor 6:14. The renunciation of Satan, his pomp, and his angels is the baptismal renunciation made by the initiated (οἱ μεμυημένοι). A garbled phrase in the OCR around “sent by God himself” is translated by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 1.4 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-4).

## Homily 2.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/2-1/#p-2-1
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom stresses John’s humble origins as a poor, unlettered fisherman of Galilee to show that the lofty teaching of his Gospel comes from God, not from him.

### Greek text

Ἐν ἀρχῇ ἦν ὁ Λόγος. Ἐὶ μὲν Ἰωάννης ἡμῖν ἔμελλε διαλέξεσθαι", καὶ τὰ αὐτοῦ πρὸς ἡμᾶς ἐρεῖν, ἀναγκαῖον ἣν καὶ γένος αὐτοῦ καὶ πατρίδα εἰπεῖν καὶ ἀνατροφήν. Ἐπειδὴ δὲ οὐκ οὗτος, ἀλλ᾽ ὁ Θεὸς δι’ αὐτοῦ πρὸς τὴν τῶν ἀνθρώπων φθέγγεται φύσιν, περιιτὸν εἶναί μοι δοκεῖ καὶ παρέλχον ταῦτα ἀναζητεῖν" μᾶλλον δὲ οὐδὲ οὕτω περιττὸν, ἀλλὰ καὶ σφόδρα ἀναγκαῖον. Ὅταν γὰρ μάθῃς τίς ἦν, καὶ πόθεν, καὶ τίνων, καὶ ποταπὸς, εἶτα ἀκούσῃς αὐτοῦ τῆς φωνῆς καὶ «ἧς φιλοσοφίας ἀπάσης᾽ τότε εἴσῃ καλῶς, ὅτι οὐκ ἐχείνου ταῦτα ἦν, ἀλλὰ τῆς θείας δυνάμεως, τῆς κινούσης αὐτοῦ τὴν ψυχήν. Ποίας οὖν ἦν πατρίδος; Πατρίδος μὲν οὐδεμιᾶς, κώμης δὲ εὐτελοῦς καὶ χώρας φαυλοτέρας, καὶ οὐδὲν φερούσης ἀγαθόν. Τὴν γὰρ Γαλιλαίαν διαδάλλουσι μὲν οἱ γραμματεῖς, λέγοντες’ ᾿Ερώτησον καὶ ἴδε, ὅει ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται προφήτης. Διαδάλλει δὲ καὶ ὁ ἀληθῶς Ἰσραηλίτης, λέγων" Ἐκ Ναζαρὲς δύναταί τι ἀγαθὸν εἶναι; Καὶ ταύτης ὧν τῆς γῆς, οὐδὲ ἐπισήμου χωρίου τινὸς ἦν. ᾿Αλλ' οὐδὲ ἐκ προσηγορίας γνωρίμου οὗτος ἐκεῖθεν ἦν ς, πατρὸς δὲ ἁλιέως πένητος" οὕτω πένητος, ὡς καὶ τοὺς παῖδας ἐπὶ τὴν αὐτὴν ἐργασίαν ἀγαγεῖν. Ἴστε δὲ ἅπαντες, ὅτι οὐδεὶς χειροτέχνης αἱρήσεται τὸν υἱὸν ποιῆσαι τῆς τέχνης «ἧς ἑαυτοῦ κληρονόμον, πλὴν εἰ μὴ σφόδρα χαταναγχάζοι τανία' καὶ μάλιστα, ὅταν εὐτελὴς ἡ τέχνη ἧ. ᾿Αλιέων δὲ οὐδὲν πενέστερον, οὐδὲ εὐτελέστερον, ἀλλ᾽ οὐδὲ ἀμαθέστερόν τι γένοιτ᾽ ἄν" πλὴν ἀλλὰ καὶ ἐν αὐτοῖς τούτοις οἱ μὲν μείζους, οἱ δὲ ἐλάττους εἰσίν. Ὁ δὲ ἀπόστολος ἡμῖν οὗτος κἀνταῦθα τὴν ἐλάσσω τάξιν ἐπεῖχεν " οὐ γὰρ ἀπὸ τῆς θαλάσσης ἐθήρενεν, ἀλλ᾽ ἐν μικρᾷ τινι λίμνῃ διέτριδε, καὶ περὶ ταύτην αὐτὸν στρεφόμενον μετὰ τοῦ πατρὸς καὶ Ἰακώβου τοῦ ἀδελφοῦ αὐτοῦ. καὶ διεῤῥωγότα ῥάπτοντας ἃ δίκτυα (ὃ καὶ αὑτὸ τῆς ἐσχάτῆς πενίας ἦν), οὕτως ἐκάλεσεν ὁ Χριστός. Παιδείας δὲ ἕνεκεν τῆς ἔξωθεν, ἔστι μὲν καὶ ἐκ τούτων μαθεῖν, ὅτι οὐδ᾽ ὁτιοῦν αὐτῷ μετῆν. “Αλλως δὲ καὶ ὁ Λουκᾶς μαρτυρεῖ 5 γράφων, ὅτι οὐ μόνην ἰδιώτης, ἀλλὰ καὶ ἀγράμματος ἦν εἰκότως. Ὁ γὰρ οὕτω πένης, καὶ μήτε εἰς ἀγορὰς ἐμδάλλων, μήτε ἀξιοπίστοις ἐντυγχάνων ἀνδρά. σιν, ἀλλὰ τῇ ἁλείᾳ προσηλωμένος, εἴποτε δέ τινι καὶ συνἐγένετο, χαπήλοις ἰχθύων καὶ μαγείροις ὁμιλῶν, τί τῶν θηρίων καὶ ἀλόγων ἔμελλεν ἄμεινον διακεῖσθαι; πῶς δὲ οὐκὶ αὐτῶν μιμεῖσθαι τῶν ἰχθύων τὴν ἀφωνίαν; Οὗτος δὴ οὖν ὁ ἁλιεὺς, ὁ περὶ λίμνας στρεφόμενος καὶ δίκτυα καὶ ἰχθῦς, ὁ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, ὁ πατρὸς ἁλιέω; πένητος, καὶ πένητος πενίαν { τὴν ἐσχάτην, ὁ ἰδιώτης ἰδιωτείαν καὶ ταύτην τὴν ἐσχάτην, ὁ γράμματα μὴτε πρότερον μαθὼν, μήτε ὕστερον μετὰ τὸ συγγενέσθαι τῷ Χριστῷ, ἴδωμεν τί φθέγγεται, καὶ περὶ τίνων ἡμῖν διαλέγεται. ρα περὶ τῶν ἐν ἀγροῖς; περὶ τῶν ἐν ποταμοῖς; περὶ συμδολαίων ἰχθύων; ταῦτα γὰρ ἴσως παρὰ ἁλιέως ἀκούσεσθαι προσδοκᾷ τι;. ᾿Αλλὰ μὴ δείστε" τούτων μὲν γὰρ οὐδὲν ἀκουσόμεθα" τὰ δὲ ἐν τοῖς οὐρανοῖς, καὶ ἃ μηδεὶς μηδέπω ἔμαθε πρὸ τούτον. Οὕτω γὰρ ἡμῖν ὑψηλὰ δόγματα, καὶ πολιτείαν ἀρίστην, καὶ φιλοσοφίαν ἥκει κομίζων, ὡς εἰκὸς τὸν ἀπ᾽ αὐτῶν φθεγτόμενον τῶν τοῦ Πνεύματος θηεαυρῶν [ὡς ἀπ᾽ αὐτῶν ἄρτι παραγενόμενος τῶν οὐρανῶν “ μᾶλλον δὲ οὐδὲ τοὺς ἐκεῖ πάντας εἰκὸς ἦν εἰδέναι, ὅπερ καὶ ἔφθην εἰπών ]. Ταῦτα οὖν ἁλιέως, εἰπέ μοι; ῥήτορος δὲ ὅλως; σοφιστοῦ δὲ ἢ φιλοσόφου; παντὸς 8 δὲ τοῦ τὴν ἔξωθεν πεπαιδευμένον σοφίαν; Οὐδαμῶς. Οὐ γὰρ ἀνθρωπίνης ἀπλῶς ψυχῆς περὶ τῆς ἀκηράτου καὶ μακαρίας ἐκείνης φύσεως τοιαῦτα φιλοσοφεῖν, περὶ τῶν μετ᾽ ἐχείνην δυνάμεων, περὶ ἀθανασίας καὶ ζωῆς ἀπείρον, περὶ φύσεως σωμάτῶν θνητῶν τε καὶ ἀθανάτων ὕστερον ἐσομένων, περὶ κολάσεως, περὶ τοῦ μέλλοντος δικαστηρίον, περὶ τῶν ἐσομένων Ἀ εὐθυνῶν, τῶν ἐν ῥήμασι, τῶν ἐν πράξεσι, τῶν ἐν λογισμοῖς καὶ διανοίᾳ" καὶ τί μὲν ἄνθρωπος, εἰδέναι, τί δὲ κόσμος" καὶ τί μὲν ὁ ὄντω; ἄνθρωπος, τέ δὲ ὁ δοκῶν μὲν εἶναι, οὐκ ὧν δέ" «ἰ κακία, καὶ τί ἀρετή.

### English translation (Claude)

“In the beginning was the Word.” If John were going to converse with us and tell us things of his own, we would need to speak of his family, his homeland, and his upbringing. But since it is not he, but God through him, who speaks to the nature of men, it seems to me superfluous and beside the point to inquire into these things. Or rather, even so it is not superfluous, but actually very necessary. For when you learn who he was, and from where, and of what parents, and of what sort, and then hear his voice and all his philosophy, then you will know well that these things were not his, but belonged to the divine power that moved his soul.

What was his homeland, then? No city at all, but a mean village in a poor region that produced nothing good. For the scribes disparage Galilee, saying, “Search and see that no prophet has arisen out of Galilee”; and the true Israelite disparages it too, saying, “Can anything good come out of Nazareth?” And though he was of this land, he was not even from a notable place in it. Nor was he even from a place known by name there, but the son of a poor fisherman, so poor that he brought his sons into the same occupation. You all know that no craftsman will choose to make his son heir of his craft unless poverty presses him hard, especially when the craft is a mean one. Yet nothing could be poorer than fishermen, nor meaner, nor more uneducated; and even among them some are greater and some lesser. This apostle of ours held the lesser rank even here. He did not fish on the sea but spent his time on a small lake; and it was as he busied himself about it with his father and his brother James, mending their torn nets (which itself was a mark of extreme poverty), that Christ called him. As for outside education, one can learn from this that he had no share in it whatever. And besides, Luke testifies, writing that he was not only a layman but unlettered. Naturally so. For a man so poor, who neither frequented the marketplaces nor met men of standing, but was nailed to his fishing, and if he ever met anyone, talked with fishmongers and cooks, how was he likely to be better disposed than wild beasts and irrational creatures? How could he fail to imitate the very voicelessness of the fish?

This fisherman, then, who busied himself about lakes and nets and fish, who came from Bethsaida of Galilee, the son of a poor fisherman, and poor with the extremest poverty, a layman with the extremest ignorance, who learned letters neither before nor after his time with Christ, let us see what he utters and on what subjects he converses with us. Is it about the fields? About rivers? About the fish trade? For perhaps this is what one would expect to hear from a fisherman. But do not be afraid: we shall hear nothing of the kind, but the things in heaven, and what no one ever learned before him. For he has come bringing us such lofty doctrines, the best way of life, and philosophy, as one would expect of a man speaking from the very treasuries of the Spirit [as though he had just arrived from heaven itself; or rather, it was not to be expected that even all who are there should know them, as I said before]. Are these the words of a fisherman, tell me? Of an orator at all? Of a sophist, or a philosopher, or of anyone trained in outside wisdom? By no means. For it is not for a merely human soul to philosophize in this way about that pure and blessed nature, about the powers that come after it, about immortality and endless life, about the nature of bodies that are mortal and will later be immortal, about punishment, about the coming judgment seat, about the accounts that will be required of words, deeds, thoughts, and intentions; and to know what man is, and what the world is; what the true man is, and what he is who seems to be one but is not; what vice is, and what virtue.

### Scripture references

- John 1:1: quotation, high confidence
- John 7:52: quotation, high confidence
- John 1:46: quotation, high confidence
- John 1:47: allusion, medium confidence
- Matt 4:21: allusion, high confidence
- Acts 4:13: allusion, high confidence

### Translation notes

- Quotations: John 7:52; John 1:46 (Nathanael, the “true Israelite” of John 1:47). The call of James and John while mending nets: Matt 4:21. “Unlettered”: Acts 4:13. The words in square brackets are printed in square brackets in Migne; they are translated and marked.

### Citation (SBL)

Chrysostom, Hom. Jo. 2.1 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/2-1).

## Homily 2.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/2-1/#p-2-2
- Source: PG 59
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom contrasts the shifting, obscure and absurd teachings of Plato and Pythagoras with the certainty, clarity and worldwide reach of John’s teaching, and begins on John 1:1, refusing to rank Father and Son as first and second.

### Greek text

Τούτων γὰρ ἔνια ἐζήτησαν μὲν οἱ περὶ Πλάτωνα καὶ Πυθαγόραν " τῶν γὰρ ἄλλων οὐδὲ ἁπλῶς μνημονευτέον ἡμῖν φιλοσόφων" οὕτω καταγέλαστοι ἐντεῦθεν μεθ᾽ ὑπερβολῆς γεγόνασιν ἅπαντες. Οἱ δὲ τῶν ἄλλων θαυμασθέντες πλέον παρ᾽ αὐτοῖς. καὶ πιστευθέντες εἶναι χορυφαῖοι τῆς ἐπιστήμης ἐκείνης, οὗτοι μάλιστα τῶν ἄλλων εἰσίν" οἵ « καὶ πολιτείας μὲν ἕνεκεν καὶ νόμων συνθέντες τινὰ ἔγραψαν ὅμως δὲ ἐν ἅπασ: παίδων αἰσχρότερον κατεγελάσθησαν. Τάς τε γὰρ γυναῖκας κοινὰς ἅπασι ποιοὺντες, καὶ τὸν βίον αὐτὸν ἀνατρέποντες, καὶ τὸ σεμνὸν διαφθείροντες τοῦ γάμου, καὶ ἕτερα τοιαῦτα καταγέλαστα νομοθετοῦντες, οὕτω πάντα τὸν βίον αὐτῶν ἀνἄλωσαν. Δογμάτων δὲ ἕνεκεν τῶν περὶ ψυχῆς, οὐδὲ ὑπερδολὴν τινα κατέλιπον αἰσχύνης λοιπὸν, μυίας Ρ, καὶ χώνωπας, καὶ θάμνους τὰς τῶν ἀνθρώπων λέγοντες γέγεσθαι ψυχὰς, καὶ τὸν Θεὸν αὐτὸν ψυχὴν εἶναι φάσκοντες, καὶ ἕτερα ἅττα τινὰ τοιαῦτα ἀσχημονοῦντες. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ κατηγορίας ἄξιον " ἀλλὰ καὶ ὁ πολὺς αὐτῶν [9] τῶν λόγων εὕριπος. Καθάπερ γὰρ ἐν εὑρίπῳ πἧδε κἀκεῖσε περιφερόμενοι, οὕτως οὐδέποτε ἐπὶ τῶν αὐτῶν ἑστήχεσαν, ἅτε ἀπὸ τῶν ἀδήλων καὶ ἐπισφαλῶν λογισμῶν πάντα φθεγγόμενοι. ᾿Αλλ᾽ οὐκ ὁ ἁλιεὺς οὗτος οὕτως ἀλλ᾽ ἅπαντα μετὰ ἀσφαλείας φθέγγεται, καὶ ὥσπερ ἐπὶ πέτρας ἑπστηχὼς, οὐδαμοῦ περιτρέπεται. Ἕν αὐτοῖς γὰρ τοῖς ἀδύτοις γενέσθαι χαταξιωθεὶς, καὶ τὸν πάντων Δεσπότην ἐν ἑαυτῷ λαλοῦντα ἔχων, οὖδὲν ἀνθρώπινον ἔπασχεν" ἐκεῖνοι δὲ ὥσπερ οἱ τῶν μὲν βασιλείων οὐδὲ ὄναρ ἐπιδῆναι καταξιωθέντες, ἕξω δὲ ἐπ᾽ ἀγορᾶς μετὰ τῶν ἄλλων διατρίδοντες ἀνθρώπων, καὶ ἀπὸ τῇς ἰδίας διανοίας χαταστοχαζόμενοι τῶν ἀοράτῶν, τὴν πολλὴν ἐπλανήθησαν πλάνην “, περὶ τῶν ἀῤῥήτῶν διαλεχθῆναι θελήσαντες, καὶ καθάπερ τυφλοὶ καὶ μεθύοντες, καὶ ἐν αὐτῇ τῇ πλάνῃ ἀλλήλοις προσέῤῥηξαν" οὖκ ἀλλήλοις δὲ μόνον, ἀλλὰ καὶ ἑαυτοῖς, πολλαχοῦ καὶ περὶ τῶν αὐτῶν ἀεὶ μετατιθέμενοι. Ὁ δὲ ἀγράμματος οὗτος, ὁ ἰδιώτης, ὁ ἀπὸ Βηθσαϊδὰ, ὁ Ζεδεδαίου παῖς " κἂν ἃ μυριάκις καταγελῶσιν Ἕλληνες τῆς τῶν ὀνομάτων ἀγροικίας, οὐδὲν ἧττον μετὰ πλείονος αὐτὰ τῆς παῤῥησίας ἐρῶ " ὅσῳ γὰρ ἂν τὸ ἔθνος αὑτοῖς βάρδαρον φαίνηκαι καὶ τῆς Ἑλληνικῆς ἀπέχον παιδεύσεως, τοσούτῳ λαμπρότερα τὰ ἡμέτερα φανεῖται. Ὅταν γὰρ ὁ βάρδαρος καὶ ἀμαθὴς τοιαῦτα φθέγγηται, ἃ μηδεὶς τῶν ἐπὶ γῆς ἀνθρώπων συνεῖδέ ποτε, καὶ μὴ φθέγγηται μόνον, ἀλλὰ καὶ πείθῃ " καίτοι εἰ καὶ τοῦτο μόνον ἦν, μέγα τὸ θαῦμα ἦν νῦν δὲ πρὸς τούτῳ καὶ ἕτερον τούτου μεῖξον παρέχῃ τεκμήριον, τοῦ θεόπνευστα εἶναι τὰ λεγόμενα, τὸ τοὺς ἀκούοντας πείθειν ἅπαντας διὰ τοῦ χρόνου παντὸς, τίς οὗ θαυμάσετα! τὴν ἑνοικοῦσαν αὐτῷ δύναμιν; Καὶ γὰρ καὶ τοῦτο μέγιστον, ὅπερ ἔφην, τεκμήριον τοῦ μηδὲν οἴκοθεν αὐτὸν νομοθετεῖν. Οὗτος δὴ οὖν ὁ βάρδαρος, τῇ μὲν τοῦ εὐαγγελίου γραφῇ “ τὴν οἰκουμένην χατέλαδεν ἅπασαν, τῷ δὲ σώματι μέσην κατέσχε τὴν ᾿Ασίαν, ἔνθα τὸ παλαιὸν ἐφιλοσόφουν οἱ τῆς ᾿Ελληνικχῆς ἅπαντες, κἀκεῖθεν τοῖς δαίμοσίν ἐστι φοδερὸς ἴ, ἐν μέσῳ τῶν ἐχθρῶν διαλάμπων, καὶ τὸν ζόφον αὐτῶν σδεννὺς, καὶ τὴν ἀκρόπολιν τῶν δαιμόνων καταλύων " τῇ δὲ ψυχῇ πρὸς τὸν χῶρον ἀνεχώρησεν ἐκεῖνον, τὸν ἁρμόττοντα τῷ τὰ τοιαῦτ ἐργασαμένῳ. Καὶ τὰ μὲν ᾿Ἑλλήνων ἔσδεσται ἅπαντα καὶ ἡφάνισται, τὰ δὲ τούτου καθ᾽ ἑκάστην λαμπρότερα γίνεται. Ἐξ ὅτου γὰρ καὶ οὗτος καὶ οἱ λοιποὶ ἁλιεῖς, ἐξ ἐχείνου τὰ μὲν Πυθαγόρου σεσίγηται καὶ τὰ Πλάτωνος, δοκοῦντα πρότερον κρατεῖν, καὶ οὐδὲ ἐξ ὀνόματος αὐτοὺς ἴσασιν οἱ πολλοί" καίτοι ᾿Ιλάτων καὶ τυράννοις συνεγένετο μεταχληθεὶς, ὥς φασι, καὶ πολλοὺς ἔσχεν ἑταίρους, καὶ εἷς Σικελίαν ἔπλευτε" Πυθαγόρας δὲ τὴν μεγίστην Ἑλλάδα χαταλαδὼν, καὶ γοητείας κινῆσας δ εἴδη μυρία. Τὸ γὰρ βουσὶ διαλέγεσθαι (καὶ γὰρ καὶ τοῦτό φασιν αὐτὸν πεποιηκέναι) οὐδὲν ἕτερον ἣ γοητείας ἦν. Καὶ δῆλον μάλιστα ἐκεῖθεν. Ὁ γὰρ τοῖς ἀλόγοις οὕτω διαλεγόμενος, τὸ τῶν ἀνθρώπων οὐδὲν ὠφέλησε γένος, ἀλλὰ καὶ τὰ μέγιστα ἔδλαψε. Καίτο: γε ἐπιτηδειοτέρα πρὸς φιλοσοφίας λόγον ἡ φύσις ἡ τῶν ἀνθρώπων ἣν - ἀλλ᾽ ὅμως ἐκεῖνος ἀετοῖς μὲν καὶ βουσὶ διἐλέγετο, καθάπερ φασὶ, γοητεύων. Οὐδὲ γὰρ τὴν ἄλογον λογικὴν ἐποίησε φύσιν (οὐδὲ γὰρ δυνατὸν ἀνθρώπῳ τοῦτο), ἀλλὰ μαγγανείαις τοὺς ἀνοήτους ἠπάτα καὶ ἀνθρώπους ἀφεὶς διδάξαι τι τῶν χρησίμων, ἐπαίδευσεν ὅτι ἴσον ἣν κυάμους φαγεῖν καὶ τὰς τῶν γεννησαμένων κεφαλάς καὶ τοὺς συνόντας ἔπειθεν, ὅτι δὴ ἡ τοῦ διδασκάλου ψυχὴ, ποτὲ μὲν θάμνος ἐγίνετο, ποτὲ δὲ κόρη, ποτὲ δὲ ἰχθύς. ἾΑρ᾽ οὐκ εἰκότως πάντα ἐσθέτθη ἐκεῖνα, καὶ ἢφανίσθη τέλεον; Εἰκότως, καὶ κατὰ λόγον. ᾽Δλλ᾽ οὐ τὰ τοῦ ἰδιώτου καὶ ἀγραμμάτου οὕτως" ἀλλὰ καὶ Σύροι, καὶ Αἰγύπτιοι, καὶ Ἰνδοὶ, καὶ Πέρσαι, καὶ Αἰθίοπες, καὶ μυρία ἕτερα ἔθνη, εἰς τὴν αὐτῶν μεταθαλόντες γλῶτταν τὰ παρὰ τούτου δόγματα εἰσαχθέντα, ἔμαθον ἄνθρωποι Υ΄. Οὐκ ἄρα μάτην ἔλεγον, ὅτι αὐτῷ θέατρον γέγονε πᾶσα ἡ οἰκουμένη “ οὐ γὰρ δὴ τοὺς ὁμοφύλους ἀφεὶς περὶ τὰς τῶν ἀλόγων ἐματαιοπόνει φύσεις ὃ περιττῆς φιλοτιμίας καὶ ἐσχάτης ἀνοία: ἣν᾽ ἀλλὰ μετὰ τῶν ἄλλων καὶ τούπου χαθαρεύων τοῦ πάθους, ἕν μόνον ἐσπούδασεν, ὅπως ἡ οἰκουμένη πᾶσα μάθοι τι τῶν χρησίμων καὶ δυναμένων αὐτὴν ἀπὸ τῆς γῆ: μεταστῆσαι πρὸς τὸν οὐρανόν. Διὰ τοῦτο οὐδὲ ζόφῳ τινὶ καὶ σκότῳ ἔκρυψεν ἑαυτοῦ τὴν διδασκαλίαν, καθάπερ ἐποίουν ἐκεῖνοι, τῶν ἔνδον ἐναποχειμένων κακῶν τὴν ἐν τῷ λέγειν ἀσάφειαν καθάπερ τι παραπέτασμα προδαλλόμενοι ἀλλὰ τὰ τούτου δόγματα κῶν ἡλιακῶν ἀκτίνων ἐστὶ φανερώτερα ἱ " διὸ καὶ πᾶσι τοῖς κατὰ τὴν οἰκουμένην ἀνθρώποις ἀνήπλωται. Οὐ γὰρ πέντε ἕτῃ κελεύων τοὺς προσιόντας σιγᾷν, καθάπερ ἐκεῖνος, οὐδὲ ὡς ἀναισθήτοις παραχαθῆσθαι λίθοις, οὗ τως ἐδίδασκεν, οὐδὲ ἐν ἀριθμοῖς εἶναι τὸ πᾶν διοριξόμενος ἐμυθολόγει " ἀλλ᾽ ἀποῤῥίψας τὴν σατανιχὴν ταύτην ἀηδίαν ἅπασαν καὶ λύμην, τοσχύτην τοῖς ῥήμασιν ἐγχατἐμιξεν εὐκολίαν, ὡς μὴ μόνον ἀνδράσι καὶ συνετοῖς, ἀλλὰ καὶ γυναιξὶ καὶ νέοις ἅπαντα εἶναι τὰ λεγόμενα δῆλα. Ἐπίστευσε γὰρ αὐτὰ ἀληθῆ τε εἶναι ἰἱ καὶ χρήσιμὰ τοῖς ἀχουσομένοις ἅπασι" καὶ μαρτυρεῖ πᾶς ὁ μετ' ἐκεῖνον χρόνος. “Ὅλην τε γὰρ πρὸς ἑαυτὸν ἐφειλχύσατο τὴν οἰκουμένην, καὶ πάσης ἀλλοκότου τραγῳδίας τὸν ἡμέτερον ἀπήλλαξε βίον, μετὰ τὴν τῶν λόγων τούτων ἀκρόασιν Κ,. Διά τοι τοῦτο τῆς ψυχῆς ἐλοίμεθα ἂν ἐκστῆναι μᾶλλον οἱ ταῦτα ἀκούοντες, ἣ τῶν δογμάτων τῶν ὑπ᾽ ἐχείνου παραδοθέντων ἡμῖν. Καὶ ἐντεῦθεν τοίνυν καὶ πανταχόθεν δῆλον, ὅτι οὐδὲν ἀνθρώπινον τῶν τούτου. ἀλλὰ θεῖά τε καὶ οὐράνιά ἐστι διδάγματα ἱ τὰ διὰ τῆς θεία: ταύτης εἰς ἡμᾶς ἐλθόντα ψυχῆς. Οὐ γὰρ κτύπον ῥημάτων οὐδὲ λέξεως κόμπον, οὐδὲ ὀνομάτων καὶ ῥημάτων κόσμον καὶ συνθήκην ὀψόμεθα περιττὴν καὶ ἀνόνητὸν (πόῤῥω γὰρ ταῦτα φιλοσοφίας ἀπάτης), ἀλλ᾽ ἰσχὺν ἄμαχον καὶ θείαν, καὶ δογμάτων ὀρθῶν ἀμήχανον δύναμιν, καὶ μυρίων ἀγαθῶν χορηγίαν. Ἢ γὰρ κατὰ τὴν ἀπαγγελίαν περιεργία οὕτω περιττὴ ἦν καὶ σοφιστῶν ἀξία, μᾶλλον δὲ οὐδὲ σοφιστῶν, ἀλλὰ μειρακίων ἀνοήτων, ὡς καὶ αὐτὸν τὸν. παρ᾽ αὐτοῖ; φιλόσοφὸν εἰσαγαγεῖν τὸν διδάσκαλον τὸν αὑτοῦ σφόδρα ἐπαισχυνόμενον ταύτῃ τῇ τέχνῃ, καὶ λέγοντα τοῖς δικασταῖς, ὅτι ἀχούπονται παρ᾽ αὐτοῦ ῥήματα ἁπλῶς καὶ ὡς ἔτυχε 8 λενόμενα, οὐ μέντοι χεχαλλιεπημένα λόγοις, οὐδὲ ῥήμασί τε καὶ ὀνόμασι κεκοσμημένα. Οὐδὲ γὰρ ἂν δήπου πρέποι, φησὶν, ὦ ἄνδρες, τῇδε τῇ ἡλιχίχ, ὥσπερ μειρακίῳ πλάττοντι λόγους, εἰς ὑμᾶς αὑτὸν εἰσιέναι. Καὶ ὅρα τὸν πολὺν χαταγέλωτα. Ὃ γὰρ ὡς αἰσχρὸν καὶ φιλοσοφίας ἀνάξιον καὶ μειρακίων ἔργον ἐποίησεν αὐτὸν φεύγοντα, τοῦτο μάλιστα πάντων αὐτὸς ἐπετήδευσεν. Οὕτω πανταχοῦ φιλοτιμίας ἦσαν μόνης " καὶ ἸΙλάτωνος οὐδὲν ἔστι θαυμάσαι, ἢ τοῦτο μόνον Ρ. Καὶ καθάπερ τῶν τάφων τοὺς ἔξωθεν χεχονιαμένους, ἂν ὄψει γέμοντας ὁστῶν' οὕτω καὶ τὰ τοῦ φιλοσόφου δόγμᾶτα, ἂν τῆς κατὰ τὴν λέξιν ἀπογυμνώσῃς ὥρας, πολλῆς ὄψει τῆς βδελυγμίας πεπληρωμένα, καὶ μάλιστα ὅταν περὶ ψυχῆς φιλοσοφῇ, ἀμέτρως τιμῶν τε αὐτὴν καὶ βλασφημῶν. Τοῦτο γὰρ ἡ διαδολιχὴ παγὶς, μηδαμοῦ τὴν συμμετρίαν τηρεῖν, ἀλλὰ τοῖς ἐφ᾽ ἑκάτερα πλεονασμοῖς πρὸς δυσφημίαν ἐξάγειν τοὺς ἀλισκομένους αὐτῇ. Νῦν μὲν γὰρ αὐτὴν τῆς τοῦ Θεοῦ φησιν οὐσίας εἶναι" νῦν δὲ αὐτὴν οὕτω; ἀμέτρως; καὶ ἀσεδῶς ἑπάρας, μεθ᾽ ἑτέρας χαθυδρίζει πάλιν ὑπερδολῇς, εἰς χοίρους καὶ ὄνους εἰσάγων, καὶ τὰ ἔτι τούτων ἀτιμότερα ζῶα. ᾿Αλλὰ τούτῶν μὲν ἅλις " μᾶλλον δὲ καὶ ταῦτα πέρα τοῦ μέτρου. ΕἸ μὲν γάρ τι χρήσιμον παρ᾽ αὐτῶν ἦν μαθεῖν, ἔδε: καὶ πλέον ἐνδιατρίδειν " εἰ δὲ ὅσον τὴν ἀσχημοσύνην αὐτῶν καὶ τὸν γέλωτα κατοπτεῦσαι, καὶ ταῦτα πλέον τοῦ δέοντος εἴρηται παρ᾽ ἡμῶν. Διὰ ταῦτα ς ἀφέντες τοὺς ἐχείνων μύθους, τῶν ἡμετέρων ἀψώμεθα δογμάτων, τῶν ἄνωθεν ἡμῖν χατενηνεγμένων διὰ τῆς γλώττης τούτου τοῦ ἁλιέως, τῶν μηδὲν ἐχόντων ἀνθρώπινον, Φέρε οὖν, αὑτὰς εἰς μέσον τὰς ῥήσεις ἀγάγωμεν, καὶ ὃ τὴν ἀρχὴν παρεκαλέσαμεν ὥστε μετὰ ἀχριδείας προσέχειν τοῖς λεγομένοις, τοῦτο καὶ νῦν ὑπομνήσαντες ἃ, Τί οὖν ἀρχόμενος ὁ εὐαγγελιστὴς οὗτος εὐθέως φησίν; Εν ἀρχῇ ἣν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Εἶδες παῤῥησίαν καὶ ἐξουσίαν ῥημάτων πολλήν; πῶς οὐδὲν ἀμφιθάλλων, οὐδὲ εἰκάζων, ἀλλὰ πάντα ἀποφαινόμενος φθέγγεται; Τοῦτο γάρ ἔστι διδασκάλον, τὸ μὴ περιφέρεσθαι ἐν οἷς ἂν λέγῃ. Εἰ γὰρ ὁ τοῖς ἄλλοις καθηγησόμενος ἑτέρου δεηθήσεται τοῦ στηρίξαι δυνησομένου μετὰ ἀσφαλείας αὑτὸν, οὐ τὴν τῶν διδασκάλων, ἀλλὰ τὴν τῶν μαθητῶν τάξιν ἐπέχειν ἂν εἴη δίκαιος. ΕἸ δὲ λέγοι τις, Καὶ τί δήποτε τὸ πρῶτον αἴτιον ἀφεὶς, εὐθέως ἡμῖν περὶ τοῦ δευτέρου διείλεκται; τὸ μὲν πρῶτον καὶ τὸ δεύτερον παραιτησόμεθα λέγειν 9" ἀριθμοῦ γὰρ τὸ θεῖον ἀνώτερον καὶ χρόνων ἀκολουθίας. Διὸ καὶ ταῦτα μὲν παρῃτησάμεθα" Πατέρα δὲ ὁμολογοῦμεν ἐξ οὐδενὸς ὄντα, καὶ Υἱὸν ἐκ Πατρὸς γεγεννημένον. :

### English translation (Claude)

Some of these questions were indeed investigated by the followers of Plato and Pythagoras (the other philosophers we need not even mention, so excessively ridiculous have they all become as a result). But those who were admired above the rest among them and were believed to be the leaders of that science, these above all [have been made ridiculous]: they composed and wrote something about government and laws, yet in all of it they were laughed at more shamefully than children. For by making women common to all, overturning life itself, corrupting the dignity of marriage, and legislating other such ridiculous things, they spent their whole lives in this way. As for their doctrines about the soul, they left no extreme of shame untouched, saying that the souls of men become flies and gnats and shrubs, declaring God himself to be a soul, and committing other such indecencies. And this is not the only thing that deserves blame, but also the great Euripus of their arguments. For like men carried this way and that in a tidal strait, they never stood firm on the same things, because they uttered everything from obscure and slippery reasonings.

[3.] Not so this fisherman: he says everything with certainty, and like one standing on a rock, he is never turned about. For having been counted worthy to enter the very inner sanctuary, and having the Master of all speaking within him, he suffered nothing human. They, on the other hand, like men who were never thought worthy to set foot in the palace even in a dream, but spent their time outside in the marketplace with the rest of men, guessing at invisible things from their own minds, went far astray when they wished to discourse about things unspeakable; like blind and drunken men, in their very error they dashed against one another; and not only against one another but against themselves, often changing their opinions about the same things. But this unlettered man, this layman, the man from Bethsaida, the son of Zebedee (even if the Greeks laugh ten thousand times at the rustic sound of the names, I shall say them with all the more boldness; for the more barbarous the nation appears to them and the further from Greek education, the more brilliant our cause will appear). For when the barbarian and unlearned man utters things that no man on earth ever understood, and not only utters them but persuades (and if that were all, it would be a great marvel; but now, besides this, he provides another proof, greater than this one, that what he says is inspired by God, namely that he persuades all his hearers through all time), who will not marvel at the power that dwelt in him? This too, as I said, is the greatest proof that he lays down nothing of his own. This barbarian, then, has taken possession of the whole world by the writing of his Gospel; in body he occupied the middle of Asia, where of old all the philosophers of the Greeks philosophized, and from there he is terrible to the demons, shining out in the midst of his enemies, quenching their darkness, and destroying the citadel of the demons; and in soul he has departed to that place which befits one who has done such things.

And all the things of the Greeks have been extinguished and have vanished, while his grow brighter every day. For from the time that he and the other fishermen appeared, the teachings of Pythagoras and Plato, which formerly seemed to prevail, have fallen silent, and most people do not even know their names. And yet Plato associated with tyrants, being summoned to them, as they say, and had many companions, and sailed to Sicily; and Pythagoras won over Magna Graecia and practiced countless kinds of sorcery. For conversing with oxen (they say he did this too) was nothing but sorcery. And this is especially clear from the following: the man who conversed in this way with irrational creatures did the human race no good at all, but the greatest harm. Yet human nature was better suited to philosophical discourse; but nevertheless he conversed with eagles and oxen, as they say, by sorcery. For he did not make irrational nature rational (that is not possible for a man), but deceived the foolish by trickery; and neglecting to teach men anything useful, he taught that eating beans was the same as eating the heads of one’s parents, and persuaded his followers that their teacher’s soul had been at one time a shrub, at another a girl, at another a fish. Was it not right that all that should be extinguished and vanish completely? Right and reasonable. But not so the teachings of the layman and the unlettered man: Syrians, Egyptians, Indians, Persians, Ethiopians, and countless other nations have translated into their own languages the doctrines he introduced, and so men have learned them, barbarians though they are. It was not in vain, then, that I said the whole world has become his theater. For he did not leave his own kind and labor in vain over the natures of irrational creatures (which was a mark of superfluous ambition and extreme folly); but being free of this passion as of the others, he was eager for one thing only: that the whole world should learn something useful, something able to move it from earth to heaven. For this reason he did not hide his teaching in gloom and darkness, as they did, who threw obscurity of speech like a curtain over the evils stored within; his doctrines are clearer than the rays of the sun, and so they have been spread out before all men throughout the world. For he did not teach by ordering those who came to him to be silent for five years, as that man did, nor to sit by like senseless stones, nor did he spin fables, laying down that everything consists in numbers; but casting away all this satanic nonsense and corruption, he mixed such ease into his words that all that is said is plain not only to men and the intelligent but also to women and the young. For he was confident that it was true and useful to all who would hear it; and all the time since bears witness. He has drawn the whole world to himself, and after the hearing of these words he has freed our life from all its outlandish tragedy. That is why we who hear these things would rather give up our lives than the doctrines he handed down to us.

From this, then, and from every side it is clear that nothing of his is human, but the teachings that have come to us through this divine soul are divine and heavenly. For we shall find here no clatter of words or pomp of diction, no superfluous and useless ornament and arrangement of nouns and verbs (these things are far from philosophy), but irresistible and divine strength, the indescribable power of right doctrines, and a supply of countless good things. For elaboration in delivery was so superfluous and worthy of sophists, or rather not even of sophists but of foolish youths, that even their own philosopher brings in his teacher as greatly ashamed of this art and telling the judges that they will hear from him words spoken simply and as they come, not finely phrased nor decked out with verbs and nouns. “For it would not be fitting,” he says, “gentlemen, at this age to come before you like a youth fashioning speeches.” And see the great absurdity: what he made his teacher shun as shameful, unworthy of philosophy, and the business of youths, he himself pursued above all things. So everywhere they cared only for reputation; and there is nothing in Plato to admire but this alone. And as with tombs whitewashed outside you will see them full of bones, so too with the philosopher’s doctrines: if you strip away the beauty of their diction, you will see them full of much abomination, especially when he philosophizes about the soul, honoring it beyond measure and blaspheming it. For this is the devil’s snare: never to keep due proportion, but by excess in either direction to lead those it catches into blasphemy. At one time he says that the soul is of the substance of God; at another, after exalting it so immoderately and impiously, he outrages it again with an excess of another kind, putting it into pigs and asses and animals still more dishonorable.

But enough of this; or rather, even this has gone beyond measure. If there were something useful to learn from them, we should dwell on it longer; but if it is only to observe their indecency and absurdity, even this has been said more than was needed. So let us leave their myths and take up our own doctrines, brought down to us from above through the tongue of this fisherman, doctrines that have nothing human about them. Come, then, let us bring the sayings themselves into the midst, reminding you again of what we urged at the beginning, to attend to what is said with exactness. What, then, does this evangelist say at once, as he begins? “In the beginning was the Word, and the Word was with God.” Do you see the boldness and great authority of his words? How he speaks without doubting or guessing, but declaring everything? For this is the mark of a teacher: not to be carried about in what he says. For if one who is to guide others needs someone else to establish him securely, he would rightly hold the rank not of teachers but of disciples. But if anyone says, “Why ever did he leave the first cause and speak to us at once about the second?”, we shall decline to speak of “first” and “second”; for the divine is above number and the succession of times. So we decline these terms; but we confess the Father as being from no one, and the Son as begotten from the Father.

### Scripture references

- Matt 23:27: allusion, high confidence
- John 1:1: quotation, high confidence
- Matt 7:24: echo, low confidence

### Extrabiblical texts

- Plato, Apol. 17c (Plato (works)): quotation, high confidence
- Plato, Resp. 457c (Plato (works)): allusion, medium confidence
- Empedocles, fr. 117 (Empedocles (fragments)): allusion, low confidence

### Translation notes

- The OCR lost the numeral of section 3; its text stands inside this ref, marked [3.]. “Euripus”: the strait of Euboea, proverbial for its shifting currents. The jibes at Plato’s Republic (women held in common), transmigration of souls into flies and shrubs, Pythagoras’s five years of silence, his talking to oxen and eagles, the prohibition of beans, and his former lives are standard anti-philosophical commonplaces; the soul as “a girl” and “a fish” recalls Empedocles, fr. 117, attributed here to Pythagoras. The words of Socrates are from Plato, Apology 17c. Whitewashed tombs: Matt 23:27. A word supplied in brackets (“have been made ridiculous”) completes a sentence whose verb the OCR has lost.

### Citation (SBL)

Chrysostom, Hom. Jo. 2.2 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/2-2).

## Homily 2.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/2-1/#p-2-4
- Source: PG 59:12
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John begins with the Son because the Father was already known as God, calls him “the Word” to exclude any passion in his begetting, and by “In the beginning was” points to eternal being; Chrysostom then urges his hearers to listen with cleansed and undivided souls.

### Greek text

Ναὶ, φησί" τί δήποτ᾽ οὖν τὸν Πατέρα ἀφεὶς περὶ ποὺ Υἱοῦ διαλέγεται; Ὅτι ἐκεῖνος μὲν δῆλος ἅπασιν ἦν, εἰ καὶ μὴ ὡς Πατὴρ, ἀλλ᾽ ὡς Θεός " ὁ δὲ Μονογενὴς ἠγνοεῖτο. Διὸ εἰκότως τὴν περὶ τούτου γνῶσιν εὐθέως ἐν προοιμίων ἔσπευσεν ἐνθεῖναι τοῖς οὐκ εἰδόσιν αὐτόν" ἄλλω; τε οὐδὲ τὸν Πατέρα ἐν τοῖς περὶ τούτων λόγοις ἀπεσιώπησε. Καὶ θέα μοι τὴν σύνεσιν τὴν πνευματικῆν. Οἶδε τοὺς ἀνθρώπους τὸ πρεσδύτερον καὶ τὸ πρὸ πάντων ϑάλιστα τιμῶντας καὶ τιθεμένους Θεόν. Διὰ τοῦτο ἐντεῦθεν πρῶτον ποιεῖται τὴν ἀρχὴν, καὶ προϊὼν καὶ Θεόν φῆσιν εἶναι" καὶ οὐκ ὡς Πλάτων, τὸν μὲν νοῦν, τὸν δὲ Ψυχὴν λέγων εἶναι" ταῦτα γὰρ πόῤῥω τῆς θείας καὶ ἀκηράτου φύσεως. Οὐδὲ γὰρ ἔχει τι κοινὸν πρὸς ἡμᾶς, ἀλλὰ ἀναχεχώρηχε τῆς πρὸς τὴν κτίσιν κοινωνίας, τῆς κατ᾽ οὐσίαν λέγω, οὐ μὴν τῆς κατὰ τὴν σχέσιν. Διά τοι τοῦτο καὶ Λόγον αὐτὸν ἐκάλεσεν. Ἐπειδὴ γὰρ μέλλει διδάσκειν, ὅτι οὗτος ὁ Λόγος μονογενής ἐστιν Υἱὸς τοῦ Θεοῦ, ἵνα μὴ παθητὴν ὑπολάδοι τις τὴν γέννησιν, προλαδὼν τῇ τοῦ Λόγου προσηγορίᾳ, πᾶσαν ἀναιρεῖ [ τὴν πονηρὰν ὑποψίαν, τό τε ἐξ αὐτοῦ τὸν ΥἹὸν εἶναι δηλῶν, καὶ τὸ ἀπαθῶς. Ὁρᾷς ὅτι, ὅπερ εἶπον, οὐδὲ τὸν Πατέρα ἐν τοῖς περὶ τοῦ Υἱοῦ λόγοις ἀπεσιώπησεν; Εἰ δὲ οὐκ ἀρκεῖ ταῦτα τὰ ὑποδείγματα παραστῆσαι τὸ πᾶν, μὴ θαυμάσῃς. Περὶ Θεοῦ γὰρ ἡμῖν ὁ λόγος, ὃν οὔτε εἰπεῖν, οὔτε νοῆσαι κατ᾽ ἀξίαν δυνατόν. Διὸ καὶ οὗτος οὐσίας μὲν οὐδαμοῦ τίθησιν ὄνομα - οὐδὲ γὰρ δυνατὸν εἰπεῖν αὐτὸ ὅ τι ποτέ ἐστι τὴν οὐσίαν ὁ Θεός " πανταχοῦ δὲ ἡμῖν αὐτὸν ἀπὸ τῶν ἐνεργειῶν δηλοῖ, Τὸν δὲ Λόγον τοῦτον ἴδοι τις ἂν μικρὸν ὕστερον καὶ φῶς λεγόμενον, καὶ τὸ φῶς πάλιν ὀνομαζόμενον ζωὴν 5. Οὐ ταύτης δὲ μόνον ἕνεκεν τῆς αἰτίας οὕτως ὠνόμασε αὑτόν" ἀλλὰ πρώτης μὲν ταύτης " δευτέρας δὲ, ἐπειδὴ τὰ τοῦ Πατρὸς ἡμῖν ἔμελλεν ἀπαγγέλλειν " Πάντα γὰρ. φησὶν, ὅσα ἤκουσα παρὰ τοῦ Πατρὸς, ἀγήγγειλα ὑμῖν. ἸΚαλεῖ δὲ αὐτὸν καὶ ζωὴν καὶ φῶς" τὸ γὰρ ἀπὸ τῆς γνώσεως φῶς ἡμῖν ἐχαρίσατο, καὶ τὴν ἐντεῦθεν ζωήν. Καὶ ὅλως οὐκ ἔστιν ὄνομα ἕν ἀρκοῦν, οὐδὲ δύο καὶ τρία, οὐδὲ πλείω ἁ διδάξαι τὰ περὶ Θεοῦ" ἀλλ᾽ ἀγαπητὸν διὰ πολλῶν γοῦν δυνηθῆναι κἂν ἀμυδρῶς περιδράξασθαι τῶν πρόσὄντων αὐτῷ. Οὐκ ἁπλῶς δὲ αὐτὸν Λόγον εἴρηκεν. ἀλλὰ μετὰ τῆς τοῦ ἄρθρου προσθέχης, τῶν λοιπῶν αὐτὸν καὶ ταύτῃ χωρίζων. Ὁρᾷς ὡς οὐ μάτην ἔλεγον, ὅτι ἀπὸ τῶν οὐρανῶν φθέγγεται ἡμῖν ὁ εὐαγγελιστὴς οὗτος; Ὅρα γοῦν εὐθὺς ἐκ προοιμίων ποῦ τὴν ψυχὴν πτερώσας καὶ τὴν διάνοιαν ἀνήγαγε τῶν ἀκουόντων. Πάντων γὰρ τῶν αἰσθητῶν ἀνωτέρω στήσας αὐτὴν. πρὸ γῆς, πρὸ θαλάσσης, πρὸ οὐρανοῦ, καὶ ὑπὲρ τοὺς ἀγγέλους χειραγωγεῖ, καὶ ὑπεράνω τῶν Χερουθὶμ καὶ τῶν Σεραφὶμ, καὶ ὑπὲρ τοὺς θρόνους, καὶ ὑπὲρ τὰς ἀρχὰς, καὶ ὑπὲρ τὰς ἐξουσίας, καὶ πάσης ἁπλῶς ἑπέκεινα κτίσεως ὁδοιπορεῖν ἀναπείθει. ΤΊ οὖν; ἄρα πρὸς τοσοῦτον ἀναγαγὼν ὕψος. ἐνταῦθα γοῦν ἡμᾶς στῆσαι ἴσχυσεν; Οὐδαμῶς ’ ἀλλ᾽ ὥσπερ εἴ τις τὸν ἑστῶτα παρ᾽ αἰγιαλὸν, καὶ βλέποντα πόλεις, καὶ ἀκτὰς, καὶ λιμένας, ἐπειδὰν εἰς μέσον ἀγάγῃ πελάγους, τῶν μὲν προτέρων ἀπέστησεν, οὐ μὴν ἔστησέ που τὸ ὄμμα αὐτῷ, ἀλλ᾽ εἰς ἄπειρον ἤγαγε θεωρίαν - οὕτω καὶ ὁ εὐαγγελιστὴς πάσης ἡμᾶς ἀνωτέρω τῆς κτίσεως ἀγαγὼν, καὶ πρὸς τοὺς ἀνωτέρω ταύτης παραπέμψας αἰῶνας, μετέωρον τὸ ὄμμα ἀφίησιν, οὐ διδοὺς ἐπιλαθέσθαι τινὸς τέλους εἰς τὸ ἄνω, ἐπειδὴ μηδέ ἐστιν. ᾿Ανελθὼν γὰρ εἰς ἀρχὴν ὁ λόγος, ζητεῖ ποίαν ἀρχήν" εἶτα τὸ Ἦν εὑρίσκων, ἀεὶ φθάνων αὐτοῦ τὴν διάνοιαν, οὐκ ἔχει ποῦ στῆσαι τὴν λογισμὸν, ἀλλ' ἀτενὲς ἐνορῶν καὶ μηδαμοῦ λῆξαι δυνάμενος, ἀποχαμὼν ὑποστρέφει πάλιν ἐπὶ τὰ κάτω. Τὸ γὰρ, Ἐν ἀρχῇ ἦν, οὐδὲν ἕτερόν ἔστιν, ἀλλ᾽ ἢ τοῦ εἶνα: ἀεὶ δηλωτικὸν, καὶ πείρως εἶναι. Εἶδες φιλοσοφίαν ἀληθῆ καὶ δόγματα θεῖα, οὐκ οἷα τῶν “Ελλήνων. χρόνους τιθέντων, καὶ τοὺς μὲν πρεσδυτέρους, τοὺς δὲ νεωτέρους εἶναι λεγόντων θεούς; ᾿Αλλ᾽ οὐδὲν τοιοῦτον ἱ παρ᾽ ἡμῖν. Εἰ γὰρ Θεὸς ἔστιν, ὥσπερ οὖν καὶ ἔστιν, οὐδὲν πρὸ αὑτοῦ" εἰ δηδιουργὸς πάντων, πρῶτος αὐτός" εἰ Δεσπότης καὶ Κύριος ἁπάντων, πάντα μετ᾽ αὐτὸν, καὶ κτίσματα καὶ αἰῶνες. Ἐδουλόμην καὶ εἰς ἀγῶνας καθιέναι ἑτέρους" ἀλλ᾽ ἴσως ἀπέχαμεν ἡμῖν 4 ἡ διάνοια, Διὸ παραινέσας ἐκεῖνα, ἅπερ ἐστὶν ὑμῖν καὶ πρὸς τὴν τῶν εἰρημένων, καὶ πρὸς τὴν τῶν λεχθησομένων ἀχρόαδιν χρήσιμα, πάλιν σιγήσομαι. Τίνα δὴ οὖν ταῦτά ἐστιν; Οἶδα πολλοὺς ἰλιγγιάσαντας πρὸς τὸ τῶν λεχθέντων μῆκος. Τοῦτο δὲ κοῖς. Καθάπερ γὰρ τὸ ὄμμα, ὅταν μὲν καθαρὸν ἧ καὶ διαυγὲς, ὀξυδερχές τέ ἐστι, καὶ οὐκ ἂν ἀποχάμοι ῥᾳδίως καὶ τὰ λεπτότατα σώματα χαταμανθάνον, ἐπειδὰν δὲ χυμοῦ τινος ἀπὸ τῆς κεφαλῆς -ἐπιῤῥεύσαντος πονηροῦ, πρὸ τῆς κόρης γένηται νεφέλη, οὐδὲν οὐδὲ τῶν παχυτέρων σαφῶς; ἀφίησι συνιδεῖν - οὕτω καὶ ἐπὶ τῆς Ψυχῆς γίνεσθαι πέφυκεν. Ὅταν μὲν γὰρ ἐκχεκαθαρμένη τυγχάνῃ, καὶ μηδὲν ἔχῃ πάθος ἐνοχλοῦν, ἀτενὲς ἐνορᾷ πρὸς ἅπερ ἐνορᾷν χρή ὅταν δὲ πολλοῖς ἐπιθολωθεῖξα πάθεσιν, ἀπολέσῃ τὴν ἑαυτῆς » ἀρετὴν, πρὸς οὐδὲν τῶν ὑψηλῶν ἀρκέσαι δύναται ῥᾳδίως, ἀλλὰ ἀποκάμνει ταχέως καὶ ἀναπίπτει, καὶ πρὸς ὕπνον ἀποχλίνασα καὶ ῥᾳθυμίαν, τὰ πρὸς ἀρετὴν καὶ ζωὴν τὴν ἐκ ταύτης αὐτῇ διαφέροντα παραπέμπεται, καὶ οὐ προσίεται μετὰ προθυμίας πολλῆς. "Ὅπερ ἵνα μὴ καὶ ὑμεῖς πάθητε (οὐ γὰρ παύσομαι ταῦτα ἀεὶ παραινῶν), ἐπιῤῥώσατε ὑμῶν τὴν διάνοιαν, ἵνα μὴ τὰ αὐτὰ ἀκούσητε, ὅπερ οἱ πιστοὶ τῶν “Ἑδραίων παρὰ Παύλου. Καὶ γὰρ ἐκείνοις πολὺν ἔφησε πὸν λόγον γεγενῆσθαι, καὶ δυσερμήνευτον, οὐκ ἐπειδὴ φύσει τοιοῦτος ἦν, ἀλλ᾽ ἐπειδὴ, φησὶν, ὑμεῖς Νωθροὶ γεγόνατε ταῖς ἀκοαῖς. Ὁ γὰρ ἀσθενὴς καὶ ἄῤῥωστος, καὶ ὑπὸ τῆς βραχυλογίας ὡς ὑπὸ μαχρηγορίας οχλεῖσθαι πέφυκε, καὶ τὰ σαφῆ καὶ τὰ εὐδιάλυτα δυσκατάληπτα εἶναι νομίζει. ᾿Αλλὰ μηδεὶς ἔστω ἐνταῦθα τοιοῦτος ᾿ ἀλλὰ πᾶσαν ἀπελάσας φροντίδα βιωτικὴν, οὕτω τούτων ἀκουέτω τῶν. δογμάτων. Ὅταν. γὰρ ἐπιθυμία χρημάτων κατέχῃ τὸν ἀκροατὴν, οὐκ ἂν δύναιτο καὶ ἐπιθυμία κατασχεῖν ἀκροάσεως ὁμοίως, ἐπειδὴ μηδὲ ἀρκεῖ πολλαῖς ἐπιθυμίαις μία τυγχάνουσα ἣ ψυχὴ, ἀλλ᾽ ἡ ἑτέρα τῇ ἑτέρᾳ λυμαίνεται, καὶ σχιζομένη ἀσθενεστέρα γίνεται, ἐπικρατούσης τῆς ἑτέρας καὶ τὸ πᾶν εἰς ἑαυτὴν δαπανώσης. Τοῦτο καὶ ἐπὶ παίδων συμδαίνειν εἴωθεν.. “Ὅταν μὲν γὰρ ἕνα τις ἔχῃ μόνον, μεθ᾽ ὑπερδολῆς ἀγαπᾷ «ὃν ἕνα " ὅταν δὲ πολλῶν γένηται παίδων πατῆρ, καὶ τὰ «ἧς διαθέσεως διαιρεθέντα ἀσθενέστερα γίνεται. Εἰ δὲ ἔνθα φυσικὴ τυραννὶς καὶ δύναμις, καὶ συγγενῆ τὰ φιλούμενα, τοῦτο συμδαίνει᾽ τί ἂν εἴποιμεν ἐπὶ τῆς κατὰ “προαίρεσιν ἐπιθυμίας καὶ διαθέσεως, καὶ μάλιστα ὅταν οἱ ἔρωτες οὗτοι ἀπ᾽ ἐναντίας ἀλλήλοις διαχέωνται; Ἐναντίον γὰρ χρημάτων ἔρως ἔρωτι τοιαύτης ἀκροάσεως. Εἰς τὸν οὐρανὸν εἴσιμεν εἰσιόντες ἐνθάδε. Οὐ τῷ τόπῳ λέγω, ἀλλὰ τῇ διαθέσει" ἕνεστι γὰρ καὶ ἐπὶ γῆς ὄντα ἑστάναι ἐν οὐρανῷ, καὶ τὰ ἐκεῖ φαντάζεσθαι, καὶ τὰ ἐκεῖθεν ἀκούειν. Μηδεὶς οὖν τῷ οὐρανῷ τὰ τῆ; γῆς ἐπεισαγέτω " μηδεὶς ἐνταῦθα ἑστὼς, τὰ κατὰ τὴν οἰκίαν μεριμνάτω. Τὴν γὰρ οἰκίαν καὶ τὴν ἀγορὰν ἔδει τὰ ἐντεῦθεν περιφέρειν κέρδη καὶ ἔχειν, οὐ ταύτην τοῖς ἐκ τῆς οἰκίας καὶ τῆς ἀγορᾶς φορτίοις βαρύνεσθαι, Διὰ ταῦτα εἴσιμεν παρὰ τὸν τῆς διδασκαλίας θρόνον «ε, ἵνα ἐντεῦθε, τὸν ἔξωθεν ἀποῤῥυψώμεθα ῥύπον. Ἂν δὲ μέλλωμεν καὶ τῇ μικρᾷ ταύτῃ τχολῇ ἀπὸ τῶν ἔξω λεγομένων ἣ πραττομένων λυμαίνεσθαι, βέλτιον μηδὲ εἰσελθεῖν τὴν ἀρχήν. Μηδεὶς τοιγαροῦν ἐν ἐκκλησίᾳ τὰ κατὰ τὴν οἰκίαν μελετάτω, ἀλλὰ καὶ ἐν οἰκίᾳ τὰ κατὰ τὴν ἐκκλησίαν κινείτω. Πάντων ἡμῖν ἔστω ταῦτα τιμιώτερα. Τῆς γὰρ ψυχῆς ταῦτά ἐστι, τοῦ σώματος δὲ ἐκεῖνα " μᾶλλον δὲ καὶ σώματι καὶ ψυχῇ τὰ ἐνταῦθα λεγόμενα διαφέρει. Διὰ τοῦτο ταῦτα μὲν ἕστω προηγούμενα ἔργα, πάρεργα δὲ ἅπαντα τὰ ἄλλα. Ταῦτα μὲν γὰρ καὶ τῆς μελλούσης καὶ τῆς παρούσης ἐστὶ ζωῆς ’" ἐκεῖνα δὲ οὐδ᾽ ἑτέρας, ἐὰν μὴ κατὰ τὸν ὑπὲρ τούτων τεθέντα διοιχῆται νόμον. Οὐ γὰρ δὴ μόνον τί μετὰ ταῦτα ἐσόμεθα, καὶ πῶς τότε ζησόμεθα, ἐντεῦθεν ἔστι μαθεῖν μόνον, ἀλλὰ πῶς καὶ τὸν 4 παρόντα οἰχονομήσομεν βίον. Ἰατρεῖον γὰρ ὁ οἶκος οὗτος ἔστηκε πνευματικὸν, ἵνα ἅπερ ἂν λάδωμεν ἔξωθεν τραύματα, ἐντεῦθεν θεραπεύσωμεν " οὐκ ἵνα καὶ ἐντεῦθεν συλλέξαντες ἕτερα, οὕτως ἀπίωμεν. “Ἂν γὰρ τοῦ ΤΙινεύματος ἡμῖν τοῦ ἁγίου διαλεγομένου μὴ προσἔχωμεν, οὐ μόνον τὰ πρότερα ἴ οὐκ ἀπολουσόμεθα, ἀλλὰ καὶ ἕτερα προσληψόμεθα. Προσέχωμεν τοίνυν τῷ βιδλίῳ μετὰ πολλῆς τῆς σπουδῆς ἡμῖν ἀνακαλυπτομένῳ. Οὐδὲ γὰρ πολλῆς δεησόμεθα λοιπὸν πραγματείας, ἂν τὰς ἀρχὰς καὶ ὑποθέσεις μετὰ ἀχριδείας μάθωμεν " ἀλλὰ μικρὸν ἐν προοιμίοις πονέσαντες, δυνησόμεθα τοῦ λοιποῦ κατὰ πὸν Παῦλον καὶ ἄλλους νουθετεῖν. Σφόδρα γάρ. ἐστιν ὑψηλὸς ὁ’ Ἀπόστολος οὗτος, καὶ πολλῶν γέμει δογμάτων, καὶ τούτοις ἐνδιατρίδει μᾶλλον ἣ ἑτέροις. Μὴ δὴ παρέργως ἀκούωμεν. Διὰ τοῦτο γὰρ ἡμεῖς καὶ κατὰ μικρὸν ἐξηγούμεθα, ὥστε ὑμῖν εὔληπτα πάντα γενέσθαι καὶ μὴ διαφυγεῖν τὴν μνήμην. Φοδηθῶμεν τοίνυν μῆποτε γενώμεθα τῆς φωνῆς ἐκείνης ὑπεύθυνοι τῆς λεγούσης " Εἰ μὴ: ἤ.θον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον. Τί γὰρ ἕξομεν τῶν οὐκ ἀκηκοότων πλέον, ὅταν καὶ μετὰ τὴν ἀκρόασιν μηδὲν οἴκαδε ἀπέλθωμεν ἔχοντες, ἀλλὰ θαυμάζοντες τὰ εἰρημένα μόνον; Δότε τοίνυν ἡμῖν, εἰς ἀγαθὴν σπεῖραι γῆν δότε, ἵνα ἡμᾶς ἐπισπάσησθε μειζόνως: Καὶ εἴ τις ἀκάνθας ἔχει, τὸ πῦρ ἐπαφιέτω τοῦ Πνεύματος " εἴ τις σκληρὰν καὶ ἀντίτυπον καρδίαν, λιπαρὰν ποιείτω αὐτὴν καὶ ἁπαλὴν τῷ αὐτῷ χρώμενος πυρί 5, Εἴ τις κατὰ τὰς ὁδοὺς ὑπὸ πάντων πατεῖται τῶν λογισμῶν, πρὸς τὰ ἐνδότερα εἰσίτω, καὶ μὴ προκείσθω τοῖς βουλομένοις εἰς ἁρπαγὴν ἐπιέναι, ἵνα χομῶντα ὑμῶν ἴδωμεν τἀ λήϊα. Καὶ γὰρ ἂν οὕτως ἑαυτῶν ἐπιμξλώμεθα, καὶ μετὰ φιλοπονίας τῆς ἀκροάσεως ἐχώμεθα ταύτης «ἧς πνευματικῆς, εἰ καὶ μὴ ἀθρόον, ἀλλὰ κατὰ μικρὸν. πάντων γοῦν ἀπαλλαγησόμεθα τῶν βιωτικῶν. Διὸ προσ-.. ἐχωμεν, ἵνα μὴ καὶ περὶ ἡμῶν λέγηται, ὅτι" ᾿Ασπίδος κωφῆς τὰ ὦτα αὐτῶν. Τί θηρίου διενήνοχεν ὁ τοιοῦτος ἀκροατής; εἰπέ μοι. Πῶς δὲ οὐκ ἂν εἴη παντὸς ἀλογώτερος ἀλόγου, ὁ Θεοῦ διαλεγομένου μὴ προσέχων; Εἰ γὰρ τὸ εὐαρεστεῖν ἱ τῷ Θεῷ, τοῦτό ἐστιν ἄνθρωπον εἷναι" ὁ μηδὲ, ὅπως τοῦτο χατορθώσειεν, ἀκοῦσαι θέλων, οὐδὲν ἕτερον ἣ θηρίον ἐστίν. Ἐννόησον οὖν ὅσον ἂν εἴη χκαχὸν, τοῦ Χριστοῦ θέλοντος ἡμᾶς ἐξ ἀνθρώπων ἰσαγγέλους ποιεῖν, αὐτοὺς ἐξ ἀνθρώπων εἰς θηρία μετα» ποιεῖν 1. Τὸ γὰρ τῇ γαστοὶ δουλεύειν, καὶ τῇ τῶν χρημάτων ἐπιθυμίᾳ κατέχεσθαι, καὶ ὀργίζεσθαι καὶ δάκνειν καὶ λακτίζειν, οὐκ ἀνθρώπων, ἀλλὰ θηρίων ἐστί. Καίτοι τὰ μὲν θηρία, ἕν ἕχαστον, ὡς εἰπεῖν, ἔχε: πάθος, καὶ τοῦτο κατὰ φύσιν ὁ δὲ ἄνθρωπος ὁ τῶν λογισμῶν τὴν ἀρχὴν ἐχδαλὼν καὶ τῆς κατὰ Θεὸν πολιτείας ἀποῤῥαγεὶς, πᾶσιν ἑαντὸν ἐτειτρέπει τοῖς πάθεσι “ καὶ οὐκ ἔτι θηρίον τίνεται μόνον, ἀλλὰ τέρας πολύμορφόν τι καὶ ποικίλον, καὶ οὐδὲ τὴν ἀπὸ τῆς φύσεως συγγνώμην ἔχει. Προαιρέσεως γὰρ καὶ γνώμης ἡ κακία πᾶσα. ᾿Αλλὰ μὴ γένοιτό ποτε ταῦτα περὶ τῆς Ἐκκλησίας ὑποπτεῦσαι τοῦ Χριστοῦ" πεπείσμεθα γὰρ περὶ ὑμῶν τὰ χρείττοναι καὶ ἐχόμενα σωτηρίας. ᾿Αλλ’ ὅσῳ πεπείσμεθα, τοσούτῳ τῶν προφυλαχτικῶν οὐδὲν ἧττον ἀποστησόμεθα λόγων " ἵνα πρὸς αὐτὴν ἀνελθόντες τὴν κορυφὴν τῶν ἀρετῶν, τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν “ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

“Yes,” someone says, “but why then did he leave the Father and speak about the Son?” Because the Father was known to all, if not as Father, at least as God; but the Only-begotten was unknown. So he naturally hastened to put knowledge of him into those who did not know him at once, in his very opening; and besides, in speaking of these things he did not pass over the Father in silence. And see the spiritual understanding. He knows that men honor above all what is oldest and before all things, and regard it as God. So he makes his beginning from there first, and as he goes on he also says that he is God; and not as Plato does, calling one Mind and the other Soul; for these are far from the divine and pure nature. For that nature has nothing in common with us, but stands apart from communion with creation: I mean communion in essence, not in relation. That is why he also called him “Word.” For since he is about to teach that this Word is the only-begotten Son of God, lest anyone should suppose the begetting to involve passion, he forestalls it with the name “Word” and removes every wicked suspicion, showing both that the Son is from him and that he is from him without passion. Do you see that, as I said, he did not keep silence about the Father while speaking of the Son? And if these examples are not enough to set out the whole, do not be surprised; for our discourse is about God, of whom it is impossible to speak or think worthily. That is why this evangelist nowhere gives a name to his essence, for it is impossible to say what God is in his essence; but everywhere he makes him known to us from his operations. This Word one may see called a little later “light,” and the light again named “life.” And it was not only for this reason that he named him so; this was the first reason, and the second was that he was going to announce to us the things of the Father: “For all that I heard from the Father,” he says, “I have announced to you.” He calls him life and light, because he has bestowed on us the light that comes from knowledge and the life that follows from it. In short, no single name is enough, nor two or three, nor more, to teach about God; we must be content if through many of them we can grasp, even dimly, what belongs to him. And he did not say simply “Word,” but added the article, in this way too distinguishing him from the rest.

Do you see that I was not saying in vain that this evangelist speaks to us from heaven? See at once, from the opening, to what height he has given wings to the soul and lifted up the mind of his hearers. Setting it above all things perceived by the senses, before earth, before sea, before heaven, he leads it by the hand above the angels, above the Cherubim and the Seraphim, above the thrones, above the principalities, above the powers, and persuades it to travel beyond all creation altogether. What then? Having led us up to such a height, was he able at least to make us stand there? Not at all. But as when someone takes a man standing on the shore, gazing at cities and beaches and harbors, and brings him into the middle of the open sea, he removes him from what he saw before but does not fix his gaze anywhere, and leads him instead into a boundless view; so too the evangelist, having led us above all creation and sent us on to the ages that are above it, leaves the eye suspended, not allowing it to find any end above, since there is none. For the mind, going up to “the beginning,” asks, “What beginning?” Then, finding the “was” always running ahead of its thought, it has nowhere to stop its reasoning; gazing intently and unable to come to rest anywhere, it grows weary and turns back again to things below. For “In the beginning was” signifies nothing else than being always and being without limit. Do you see true philosophy and divine doctrines, not like those of the Greeks, who assign times and say that some gods are older and others younger? There is nothing like that with us. For if God is, as indeed he is, there is nothing before him; if he is the creator of all, he is himself first; if he is Master and Lord of all, all things come after him, both creatures and ages.

I wished to enter on other contests as well; but perhaps your mind has grown weary. So, after urging what is useful to you both for hearing what has been said and for hearing what will be said, I shall again be silent. What, then, are these things? I know that many have grown dizzy at the length of what has been said. This [happens when the soul is weighed down by the many burdens of this life]. For as the eye, when it is clean and clear, is sharp-sighted and not easily wearied, even in examining the finest bodies, but when some harmful humor flows down from the head and a cloud forms before the pupil, does not let one see clearly even coarser things; so it naturally happens with the soul too. When it is cleansed and has no passion troubling it, it gazes intently at what it ought to gaze at; but when it is muddied by many passions and loses its own excellence, it cannot easily attain to anything lofty, but quickly grows weary and sinks back, and, inclining to sleep and sloth, lets pass the things that concern virtue and the life that comes from it, and does not receive them with great eagerness.

[5.] So that you may not suffer this too (for I shall never stop urging these things), strengthen your minds, so that you may not hear what the believing Hebrews heard from Paul. For he told them that the discourse was long and hard to explain, not because it was so by nature, but because, he says, “you have become dull of hearing.” For the weak and sickly person is naturally troubled by brevity as much as by length, and thinks even clear and easily solved things hard to grasp. But let no one here be such; let each drive away all the cares of this life and so listen to these doctrines. For when desire for money holds the hearer, desire for hearing cannot hold him equally, since the soul, being one, is not sufficient for many desires; one ruins the other, and the soul, being divided, grows weaker, the one prevailing and consuming everything for itself. This tends to happen with children too. When a man has only one child, he loves that one beyond measure; but when he becomes the father of many children, his affection is divided and grows weaker. If this happens where nature’s tyranny and power are at work and the objects of love are one’s own kin, what shall we say of desire and affection that depend on our choice, especially when these loves pull in opposite directions? For love of money is opposed to love of such hearing.

We enter heaven when we enter here: not in place, I mean, but in disposition; for one may be on earth and yet stand in heaven, picture the things there, and hear what comes from there. Let no one, then, bring the things of earth into heaven; let no one stand here worrying about the affairs of his household. For the house and the marketplace ought to carry about and keep the gains from here, not this place be weighed down with the cargo of the house and the marketplace. This is why we come here, to the throne of teaching: to wash off here the dirt from outside. If even in this short time of leisure we are going to be defiled by what is said or done outside, it is better not to come in at all. Let no one, therefore, ponder household matters in church; rather, at home let him stir up the matters of the church. Let these things be more precious to us than all else. For these belong to the soul, those to the body; or rather, what is said here concerns both body and soul. Therefore let these be our principal work, and everything else a side matter. For these concern both the future and the present life, but those concern neither, unless they are managed according to the law laid down for them. For it is not only what we shall be hereafter and how we shall live then that we can learn here, but also how we shall order the present life. This house stands as a spiritual hospital, so that whatever wounds we receive outside we may heal here; not so that we may collect other wounds here too and go away with them. For if we do not attend when the Holy Spirit converses with us, not only shall we not wash away our former stains, but we shall take on others besides.

Let us attend, then, with great eagerness to the book as it is unrolled before us. We shall not need much labor later if we learn the beginnings and foundations accurately; having toiled a little at the opening, we shall be able afterward, as Paul says, to admonish others too. For this apostle is very lofty and full of many doctrines, and dwells on them more than on other things. Let us not listen carelessly. That is why we expound little by little, so that everything may be easy for you to grasp and may not escape your memory. Let us fear, then, lest we become liable to that voice which says, “If I had not come and spoken to them, they would not have sin.” For what advantage shall we have over those who have not heard, if even after hearing we go home with nothing, only admiring what has been said? Allow us, then, allow us to sow in good ground, so that you may draw us on all the more. If anyone has thorns, let him set the fire of the Spirit to them; if anyone has a hard and stubborn heart, let him make it rich and soft by using the same fire; if anyone is trodden on by every thought like a road, let him withdraw further in and not lie open to those who wish to come and plunder, so that we may see your crops luxuriant. For if we care for ourselves in this way and cling diligently to this spiritual hearing, we shall be freed from all the cares of this life, if not all at once, then little by little. So let us attend, that it may not be said of us too, “Their ears are those of a deaf asp.” Tell me, how does such a hearer differ from a wild beast? How would he not be more irrational than any irrational creature, if he does not attend when God is speaking? For if being a man consists in pleasing God, the man who will not even hear how he may achieve it is nothing else than a beast. Consider, then, how great an evil it would be, when Christ wishes to make us equal to the angels instead of men, that we should change ourselves from men into beasts. For to be a slave to the belly, to be held by the desire for money, to be angry, to bite and to kick, belongs not to men but to beasts. And yet each beast has, so to speak, a single passion, and that by nature; but a man who has thrown off the rule of reason and broken away from the godly way of life gives himself up to all the passions, and becomes not merely a beast but a monster of many shapes and colors, and has not even nature as an excuse. For all vice belongs to free choice and intention. But God forbid that we should ever suspect this of the church of Christ; “for we are persuaded of better things concerning you, things that belong to salvation.” Yet the more we are persuaded of it, the less shall we refrain from words of warning, so that we may climb to the very summit of the virtues and obtain the promised good things; may we all attain them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 15:15: quotation, high confidence
- John 1:4: allusion, high confidence
- Heb 5:11: quotation, high confidence
- Rom 15:14: allusion, medium confidence
- John 15:22: quotation, high confidence
- Matt 13:4: allusion, medium confidence
- Ps 58:4 (57:5 LXX): quotation, high confidence
- Heb 6:9: quotation, high confidence
- Luke 20:36: allusion, low confidence

### Translation notes

- “I have announced to you”: John 15:15. Dull of hearing: Heb 5:11. Admonishing others: Rom 15:14. Quotations: John 15:22; Ps 58:4 (LXX 57:5); Heb 6:9. Plato’s “Mind” and “Soul” refer to the Platonist hierarchy of first principles. A clause after “This” has been lost in the OCR (Τοῦτο δὲ κοῖς); the bracketed words give its probable sense. The numeral “5” (ε΄) printed in the text marks Migne’s section 5, whose text stands inside this ref, marked [5.].

### Citation (SBL)

Chrysostom, Hom. Jo. 2.4 (PG 59:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/2-4).

## Homily 3.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-1/#p-3-1
- Source: PG 59:16
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom praises his hearers’ eagerness and urges them to talk over the sermons at home and to teach their children Scripture while they are young, since a soul with God’s law written on it is safe from the devil.

### Greek text

Ἐν ἀρχῇ ἦν ὁ Λόγος. Προσοχῆς μὲν ἕνεκεν τῆς περὶ τὴν ἀκρόασιν, περιττὸν λοιπὸν ὁμῖν παραινεῖν" οὕτω ταχέως τὴν παραίγεσιν ἐπὶ τῶν ἔργων ἐδείξατε. Ἥ τε γὰρ συνδρομὴ, τό τε ἀτενὲς τῆς στάσεως, καὶ τὸ συνωθοῦντας ἀλλήλους κὸν ἐνδοτέρω τόπον ἐπείγεσθαι καταλαδεῖν, καὶ ὅθεν ἂν εὐσημοτέρα γένοιτο ὑμῖν ἡ παρ᾽ ἡμῶν φωνὴ, καὶ τὸ πιεζομένους μὴ θέλειν ἀναχωρεῖν, ἕως ἂν τὸ πνευματικὸν τοῦτο διαλυθῇ θέατρον, καὶ οἱ κρότοι, καὶ οἱ θόρυὅοι, καὶ πάντα ἁπλῶς τὰ τοιαῦτα, τεκμήριον 5 τῆς ἐν τῇ ψυχῇ θερμότητος ἂν εἴη καὶ τῆς φιληχοῖας ὑμῶν. Διὸ καὶ περιττὸν περὶ τούτου παρεγγυᾷν᾽ ἐκεῖνο μέντοι εἰπεῖν καὶ παρακαλέσαι ἀναγκαῖον ἡμῖν, ὥστε μεῖναι ταύτὴν ἔχοντας τὴν σπουδῆν καὶ μὴ μόνον ἐνταῦθα αὐτὴν ἐπιδείκνυσθαι, ἀλλὰ καὶ οἴκο: γενομένους, τὸν ἄνδρα πρὸς τὴν γυναῖκα, τὸν πατέρα πρὸς τὸν παῖδα περὶ τούτῶν διαλέγεσθαι" καὶ λέγειν μὲν τὰ παρ᾽ ἑαυτοῦ, ἀπαιτεῖν δὲ τὰ παρ᾽ ἐχείνων, καὶ τὸν καλὸν τοῦτον εἰσφέρειν ἅπαντας ἔρανον. Μὴ γάρ μοι λεγέτω τις, ὅτι τὰ παιδία πρὸς ταῦτα ἡμῖν ἀπησχολῆσθαι οὐ χρὴ " ἐχρῆν μὲν γὰρ οὗ μόνον ἀπησχολῆσθαι, ἀλλὰ καὶ ἐν τούτοις μόνοις ἔχειν τὴν σπουδήν. Πλὴν ἀλλὰ διὰ τὴν ἀσθένειαν ὑμῶν οὐ λέγω τοῦτο, οὐδὲ αὑτὰ τῆς ἔξωθεν ἀπάγω σχολῆς Ρν, ὥσπερ οὐδὲ ὑμᾶς τῶν πολιτικῶν ἀφέλχω πραγμάτων. ᾿Αλλ᾽ ἀπὸ τῶν ἑπτὰ τούτων ἡμερῶν μίαν ἀξιῶ τῷ κοινῷ πάντῶν ἡμῶν ἀναθεῖναι Δεσπότῃ. Πῶς γὰρ οὐκ ἄτοπον, τοὺς μὲν οἰκέτας ἡμῖν κελεύειν ἅπαντα δουλεύειν τὸν χρόνον, ἡμᾶς δὲ μηδὲ τὴν ἐλάττω σχολὴν ἀπονέμειν τῷ Θεῷ, καὶ ταῦτα τῆς δουλείας ἁπάσης ἐκείνῳ μὲν οὐδὲν προστιθείσης ιἀνενδεὲς γὰρ τὸ Θεῖον), εἰς τὸ συμφέρον δὲ περιισταμένης ἡμῖν; ᾿Αλλ᾽ εἰς θέατρα ὁ μὲν αὐτοὺς ἄγοντες, αὗτε μαθήματα, οὔτε ἄλλο τι τῶν τοιούτων προδάλλεσθέδ ἂν δέ τι τῶν πνευματικῶν κερδᾶναι δέοι καὶ συναγαγεῖν, ἀσχολίαν τὸ πρᾶγμα ὀνομάζετε. Καὶ πῶς οὐ παροξυνεῖτε τὸν Θεὸν, πᾶσι μὲν τοῖς ἄλλοις σχολάζοντες καὶ καιρὸν ἀπονέμοντες, τὸ δὲ τὰ αὐτοῦ μεταχειρίζειν, ὀχληρὸν καὶ οὐκ εὔκαιρον εἶναι νομίζοντες τοῖς παισίν; Μὴ ταῦτα, μὴ, ἀδελφοί. Καὶ γὰρ αὕτη μάλιστα ἡ ἡλιχέα τούτων δεῖται: τῶν ἀκουσμάτων. ᾿Απαλὴ γὰρ οὖσα, ταχέως ἐναποτίθεται τὰ λεγόμενα, καθάπερ τινὸς σφραγῖδος τῆς ἀκροάσεως ἐν κηρῷ τῇ διανοίᾳ τῇ τούτων ἐντυπουμένης. Αλλω; τε καὶ ὁ βίος αὐτοῖς τότε ἀρχὴν ἔχει πρὸς κακίαν ἀποκλῖναι ἣ ἀρετὴν."Αν οὖν τις αὐτοὺς ἀπ᾽ αὐτῶν τῶν ἀρχῶν καὶ τῶν προθύρων ὁ ἀπαγάγῃ μὲν «ἧς πονηρίας, χειραγωγήσῃ δὲ πρὸς τὴν ἀρίστην ὁδὸν, ὥσπερ εἰς ἕξιν τινὰ καὶ φύσιν αὐτοὺς καταστήσει λοιπόν " καὶ οὐδὲ ἐχόντες μεταδαλοῦνται ῥᾳδίως πρὸς τὸ χεῖρον, τῆς συνηθείας “ταύτης ἑλκούσης αὐτοὺς πρὸς τὴν τῶν ἀγαθῶν ἐργασίαν. Οὕτως ἡμῖν τῶν γεγηρακότων αἰδεσιμώτεροι γενήσονται, καὶ τοῖς πολιτικοῖς χρησιμώτερος πράγμασιν, ἐν νεότητι τὰ τῶν πρεσδυτέρων μενοι, Οὐ γὰρ ἔστιν, ὥσπερ ἔφθην εἰπὼν, τοιαύτης ἀπολαύοντας ἀκροάσεως, καὶ ἀποστόλῳ τοιούτῳ συγγινομένους, μὴ μέγα τι καὶ γενναῖον ἀγαθὸν λαθόντας ἀπελθεῖν, κἂν ἀνὴρ, κἂν γυνὴ, κἂν νέος ὁ ταύτης μετέχων τῆς τραπέζης ἧ. Εἰ γὰρ τὰ θηρία τὰ παρ᾽ ἡμῖν λόγῳ 5 ῥυθμίζοντες ἡμεροῦμεν, πόσῳ μᾶλλον τῇ πνευματικῇ ταύτῃ διδασκαλίᾳ τοὺς ἄνδρας τοῦτο ἐργασόμεθα, ὅταν καὶ τοῦ φαρμάκου καὶ τοῦ θεραπενομένου πολὺ τὸ μέσον ἢ; Οὔτε γὰρ ἡ ἐν ἡμῖν ἀγριότης τοσαύτη, ὅση ἡ ἐν ἐκείνοῖς " ἡ μὲν γὰρ φύσεως, ἡ δὲ προαιρέσεώς ἐστιν " οὔτε τῶν λόγων ἣ ἰσχὺς ἡ αὐτή. Ἐκείνη μὲν γὰρ ἀνθρωπίνης ἐστὶ διανοίας, αὕτη δὲ τῆς τοῦ Πνεύματος δυνάμεως καὶ τῆς χάριτος. Ὁ τοίνυν ἀπογινώσχων ξαυτοῦ, τὰ θηρία ἐννοείτω τὰ ἥμερα, καὶ οὐδέποτε τοῦτο πείσεται" συνεχῶς παρὰ τοῦτο ἴτω τὸ ἰατρεῖον, τῶν τοῦ Πνεύματος ἀκουέτω νόμων διὰ παντὸς τοῦ καιροῦ, καὶ οἴκαδε ἀπελθὼν ἀπὸ- Ὑραφέτω τὰ ἀχουσθέντα τῇ διανοίᾳ " καὶ οὕτως ἔσται ἐν ἐλπίσι χρησταῖς καὶ ἀσφαλείᾳ πολλῇ, τῇ πείρᾳ τῆς προκοπῆς αἰσθανόμενος "Ὅταν γὰρ ὁ διάδολος ἴδῃ τοῦ Θεοῦ τὸν νόμον ἐγγραφέντα τῇ ψυχῇ. καὶ πλάκας αὐτοῦ γενομένην τὴν καρδίαν, οὐ προσελεύσεται λοιπόν. Ἔνθα γὰρ ἂν ἢ γράμματα βασιλικὰ, οὐκ ἐν στήλῃ χαραγέντα ἀλλ᾽ ἐπὶ θεοφιλοῦς διανοίας ἀγίῳ Πνεύματι τυπωθέντα, καὶ πολλῆς ἀποστίλβοντα τῆς χάριτος, οὐδὲ ἀντιδλέψαι ἐκεῖνος δυνήσεται, ἀλλὰ πόῤῥωθεν ἡμῖν δώσει τὰ νῶτα. Οὐδὲν γὰρ οὕτω φοθερὸν ἐκείνῳ καὶ τοῖς παρ᾽ ἐχείνου ὑποτιθεμένοις ἴ λογισμοῖς, ὡς διάνοια τὰ θεῖα μελετῶσα, καὶ ψυχὴ ταύτῃ διαπαντὸς ἐγκειμένη τῇ πηγῇ. Τὴν γὰρ τοιαύτην οὐ λυπῆσαί τι τῶν παρόντων δυνήσεται, κἂν ἀηδὲς ἧ, οὐ φυσῆσαι καὶ ἐπᾶραι, κἂν αἴσιον ἧ δ᾽ ἀλλ᾽ ἐν τοσούτῳ χειμῶνι καὶ ζάλῃ γαλήνης ἀπολαύσεται πολλῆς.

### English translation (Claude)

“In the beginning was the Word.” As for attention in listening, there is no longer any need to exhort you, so quickly have you shown my exhortation in your deeds. For your thronging together, your intent way of standing, your pushing one another in your haste to reach the inner part of the church, where our voice might be clearer to you, your unwillingness to leave even when crushed until this spiritual theater is dismissed, your applause and your cries, and in short everything of that kind, would be proof of the warmth in your soul and of your love of hearing. So it is superfluous to urge this. But this we must say and urge: that you continue to keep this eagerness and show it not here only, but also when you are at home, husband speaking with wife and father with child about these things; that each tell what he has to contribute and ask for theirs, and that all of you bring in this fine common contribution.

Let no one tell me that our children must not be occupied with these things. They ought not only to be occupied with them, but to have their zeal in these alone. Yet because of your weakness I do not say this, nor do I draw them away from their outside schooling, just as I do not drag you away from public affairs. But of these seven days I ask you to dedicate one to the common Master of us all. For is it not absurd that we order our servants to serve us all the time, yet do not assign even the smaller part of our leisure to God, especially when all such service adds nothing to him (for the divine has no need) but turns to our own profit? When you take your children to the theaters, you plead neither lessons nor anything else of that kind; but if some spiritual gain is to be made and gathered, you call it a waste of time. How will you not provoke God, if you have leisure and time for everything else, but think it a burden, and out of season for children, to handle the things that are his? Not so, brothers, not so. This age above all needs these teachings. For being tender, it quickly stores up what is said, the hearing being stamped on their mind like a seal on wax. Besides, it is then that their life begins to incline toward vice or virtue. If, then, from the very beginning and the doorway one leads them away from wickedness and guides them by the hand onto the best road, he will settle them in it as in a habit and a second nature, and they will not easily change to the worse even if they wish, since this custom draws them to the doing of good. So they will become more venerable to us than the aged and more useful in public affairs, displaying in youth the qualities of their elders. For it is impossible, as I said before, for those who enjoy such hearing and spend time with such an apostle to go away without receiving some great and noble good, whether it be a man, a woman, or a youth who shares this table.

For if we tame the beasts among us by training them with speech, how much more shall we do this to men by this spiritual teaching, when the difference between the remedy and the patient is so great? For the wildness in us is not as great as that in them, since theirs belongs to nature and ours to choice; nor is the strength of the words the same, for the one comes from the human mind, the other from the power and grace of the Spirit. Whoever despairs of himself, then, let him think of the tame beasts, and he will never feel so. Let him come continually to this hospital, let him hear the laws of the Spirit at all times, and when he goes home let him write what he has heard on his mind; and so he will be in good hope and great security, perceiving his progress by experience. For when the devil sees the law of God written in the soul and the heart become its tablets, he will no longer approach. For where royal letters are found, not carved on a pillar but stamped by the Holy Spirit on a God-loving mind and shining with much grace, he will not even be able to look at them, but will turn his back on us from afar. Nothing is so fearful to him and to the thoughts he suggests as a mind meditating on divine things and a soul continually bent over this spring. Nothing in the present can grieve such a soul, even if it is unpleasant, nor puff it up and exalt it, even if it is prosperous; but in the midst of such storm and tempest it will enjoy a great calm.

### Scripture references

- John 1:1: quotation, high confidence
- 2 Cor 3:3: allusion, high confidence
- Jer 31:33: echo, low confidence

### Translation notes

- The heart as tablets: 2 Cor 3:3 (cf. Jer 31:33). The “common contribution” (ἔρανος) is a meal or fund to which each member brings a share.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.1 (PG 59:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-1).

## Homily 3.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-1/#p-3-2
- Source: PG 59:17
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Against those who say “was” in John 1:1 does not prove eternity because it is also used of the earth and of a man, Chrysostom argues that “was” of God signifies eternity while of creatures it is limited by the words “made” and “man.”

### Greek text

Οὐ γὰρ παρὰ τὴν τῶν πραγμάτων φύσιν ὁ θόρυδος ἡμῖν ἐγγίνεται, ἀλλὰ παρὰ τὴν ἀσθένειαν τῆς διανοίας «ἧς ἡμετέρας. Ἐπεὶ εἰ παρὰ τὰ συμδαίνοντα τοῦτο ἐπάσχομεν, πάντας ἀνθρώπους ταράττεσθαι ἔδει. Πάντες γὰρ τὴν αὐτὴν πλέομεν θάλατταν, καὶ κυμάτων καὶ ἅλμης ἐκτὸς εἶναι ἀμήχανον. Εἰ δέ εἰσιν, οἵ τοῦ χειμῶνος ἑστήκασιν ἔξω καὶ τῆς θαλάττης μαινομένης, εὔδηλον ὅτι τὸν χειμῶνα οὐ τὰ πράγματα ποιεῖ, ἀλλ᾽ ἡ κατάστασις τῆς διανοίας τῆς ἡμετέρας. "Ἂν οὖν αὐτὴν κατασκευάσωμεν οὕτως, ὡς πάντα φέρειν εὐκόλως, οὐκ ἔσται χειμὼν ἡμῖν, οὐδὲ χλυδώνιον, λευχῆς ἀεὶ τῆς γαλήνης οὔσης. ᾿Αλλὰ γὰρ οὐκ οἶδα πῶς προθέμενος μηδὲν. ὑπὲρ τούτων εἰπεῖν, εἰς τοτοῦτον ταύτης ἐξηνέχθην τῆς παραινέσεως. Σύγγνωτε οὖν τῆς μαχρηγορίας ἡμῖν. Καὶ γὰρ δέδοικα, καὶ σφόδρα δέδοικα, μήποτε ἀσθενεστέρα ἡμῖν αὕτη γένηται ἡ σπουδή" ὡς εἴ γε ἐθάῤῥουν ὑπὲρ αὑτῆς, οὐδὲν ἂν διελέχθην τούτων ὑμῖν νῦν" ἱκανὴ γὰρ αὕτη πάντα ὑμῖν ἐξευμαρίσαι τὰ πράγματα. Ὥρα δὲ λοιπὸν ἐπὶ τὰ προκείμενα τήμερον ἱέναι, ὥστε μὴ κεκμηκότας ὑμᾶς προσδάλλειν τοῖς ἀγῶσιν. ᾿λγῶνες γὰρ ἡμῖν πρόκεινται πρὸς τοὺς τῆς ἀληθείας ἐχθροὺς, πρὸς τοὺς πάντα μηχανωμένους, ὥστε καθελεῖν τὴν δόξαν τοῦ τοῦ Θεοῦ, μᾶλλον δὲ τὴν ἑαυτῶν. Ἢ μὲν γὰρ μένει διαπαντὸς, οἴαπέρ ἐστιν, οὐδὲν παρὰ τῆς βλασφήμου γλώττῆς ἐλαττουμένη " ἐκεῖνοι δὲ, ὄν φασι προσκυνεῖν, καθελεῖν σπουδάζοντες, τὰ πρόσωπα αὐτῶν ἀτιμίας πληροῦσι καὶ κολάσεως τὴν ψυχήν. Τίνα οὖν ἐστιν ἅ φασιν, ἡμῶν ταῦτα λεγόντων, ἐκεῖνοι; Ὅτ: τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος. οὐ τὸ ἀΐδιον δείκνυσιν ἀπλῶς - καὶ γὰρ καὶ περὶ οὐρανοῦ τοῦτο καὶ περὶ γῆ: ἐλέχθη. Ὦ τῆς ἀναισχυντίας καὶ τῆς ἀνευλαδείας τῆς πολλῆς. Περὶ Θεοῦ σοι διαλέγοόμαι, καὶ σύ μοι τὴν γῆν φέρεις εἰς μέσον, καὶ τοὺς ἀπὸ τῆς γῆς ἀνθρώπους; Οὐκοῦν ἐπειδὴ Υἱὸς Θεοῦ ὁ Χριστὸς λέγεται καὶ Θεὸς, καὶ ὁ ἄνθρωπο; υἱὸς Θεοῦ λέγεται καὶ θεός ( Ἐγὼ γὰρ εἶπα, Θεοί ἐστε, φησὶ, καὶ υἱοὶ “Υψίστου πάντες), φιλονεικῆσεις τῷ Μονογενεῖ τῆς υἱότητος, καὶ οὐδὲν φήσει; αὑτὸν ἔχειν κατὰ τοῦτό σου πλέον; Οὐδαμῶς, φησί. Καὶ μὴν τοῦτο ποιεῖς, κἂν μὴ τῷ λόγῳ λέγῃς. Πῶς; Ὅτι καὶ " σὺ χάριτι φὴς «ἧς υἱοθεσίας μετειληφέναι καὶ αὐτὸν οὕτω " τῷ γὰρ μὴ φύσει λέγειν αὐτὸν υἱὸν οὐδὲν ἕτερον ἣ χάριτι εἶναι τοῦτο κατασχευάζεις. Πλὴν ἀλλ᾽ ἴδωμεν καὶ τὰς μαρτυρίας, ἃς παράγουσιν ἡμῖν. Ἐν ἀρχῇ, φησὶν, ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος. Καὶ, Ἦν ἄνθρωπος ἐξ ᾿Αρμαθαὶμ Σ᾿ φᾶ. Ταῦτά ἐστιν ἃ νομίζουσιν εἶναι ἰσχυρά. Καὶ ἔστιν ἰσχυρά ἀλλ᾽ εἰς τὸ δεῖξαι τὴν παρ᾽ ἡμῶν λεγομένην ὁρθότητα τῶν δογμάτων" πρὸς δὲ τὸ στῆσαι τὴν βλασφημἱὰν αὐτῶν ἀσθενέστερά πως ἀπάντων. Τί γὰρ, εἰπέ μοι, κοινὸν ἔχει πρὸς τὸ, Ἐποίησε, τὸ, Ἦν; τί δὲ ὁ Θεὸς πρὸς τὸν ἄνθρωπον; Τί τὰ ἄμικτα μιγνύεις, καὶ συγχεῖς τὰ διαιρούμενα, καὶ τὰ ἄνω τὰ κάτω ποιεῖς; Ἐνταῦθα γὰρ τὸ, Ἦ»., οὐ δείκνυσι τὸ ἀΐδιον μόνον, ἀλλὰ καὶ «ὃ, Ἐν ἀρχῇ ἦν, καὶ τὸ, Ὁ Λόγος ἦν. Ὥσπερ οὖν τὸ, ὧν, ὅταν μὲν περὶ ἀνθρώπου λέγηται, τὸν ἐνεστῶτα χρόνον δηλοῖ μόνον " ὅταν δὲ περὶ Θεοῦ, τὸ ἀΐδιον δείκνυσιν" οὕτω « καὶ τὸ, Ἦν, περὶ μὲν τῆς ἡμετέρας λεγόμενον φύσεως, τὸν παρελθόντα σημαίνει χρόνον ἡμῖν, καὶ αὑτὸν τοῦτον πεπερατωμένον" ὅταν δὲ περὶ Θεοῦ, τὸ ἀΐδιον ἁ ἐμφαίνει. Ἥρκει μὲν οὖν ἀκούσαντα γῆν, καὶ ἀκούσαντα ἄνθρωπον, μηδὲν πλέον ὑποπτεῦσαι περὶ αὐτῶν, ὧν τῇ φύσει τῇ γεννητῇ προσῆκε νοεῖν 6. Τὸ γὰρ γενόμενον, ὅτι ἂν ἧ, χρόνῳ ἣ αἰῶνι γέγονεν" ὁ δὲ Υἱὸς τοῦ Θεοῦ οὐ χρόνων μόνον, ἀλλὰ καὶ αἰώνων πάντων ἀνώτερος. Δημιουργὸς γὰρ αὐτῶν ἐστι καὶ ποιητής Δι᾽ οὗ γὰρ, φησὶ, καὶ τοὺς αἰῶνας ἐποίησεν. Ὁ δὲ ποιητὴς πρὸ τῶν ποιημάτων πάντως ἐστίν. Ἐπειδὴ δὲ οὕτως ἀναίσθητοί τινές εἰσιν, ὡς καὶ μετὰ ταῦτα μεῖξόν τι περὶ αὐτῶν ' τῆς ἀξίας ὑπονοεῖν, τῷ, Ἐποίησε, ῥήματι, καὶ τῷ, Αγθρωπος ἦν, προχαταλαμδάνει τὴν διάνοιαν ποῦ ἀκροατοῦ, καὶ πᾶταν ἀναισχυντίαν ἐκκόπτει. γὰρ τὸ ποιηθὲν, καὶ οὐρανὸς καὶ γῆ, χρὄῳ πεποίηται, καὶ ἀρχὴν ἔχει χρονικῆν, καὶ ἄναργην τούτων οὐδὲν, ἐπειδὴ γέγονεν. Ὥστε ὅταν ἀκούσῃς, ὅτι Ἐποίησε τὴν γῆν, καὶ ὅτε “Ανθρωπο; ἧν, περιττὰ λοιπὸν φλυαρεῖξ, ἀνόνητόν «τινα ἐλίττων λῆρον δ. γὼ γὰρ χεὶ ἑτέραν ὑπερθολὴν εἴποιμι ἄν. Ποίαν δὴ ταύτην; Ὅτι εἰ καὶ περὶ τῆς γῆς εἴρητο τὸ, Ἐν ἀρχῇ ἦν ἡ γῆ, καὶ περὶ τοῦ ἀνθρώπου, ὅτι Ἐν ἀρχῇ ἦν ὁ ἄνθρωπος, οὐδὲ οὕτως ὑποπτεῦσαί τι μεῖζον περὶ αὐτῶν τῶν νῦν ἐγνωσμένων ἃ ἐχρῆν ἡμῖν. Ἢ γὰρ τῆς γῆς καὶ τοῦ ἀνθρώπου προσηγορία προλαδοῦσα, ὅσα ἂν περὶ αὐτῶν λέγηται, οὐκ ἀφίησι τὴν διάνοιαν μεῖζόν τι φαντασθῆναι περὶ αὐτῶν, ὧν νῦν ἴσμεν" ὥσπερ οὐδὲ ἱ ὁ Λόγος, κἂν μικρόν τι περὶ αὐτοῦ λεχθῇ, οὐκ ἀφίησι ταπεινὸν ἐννοῆσαί τι καὶ εὐτελές" ἐπεὶ καὶ προϊών φησι περὶ τῆς γῆς Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος. Εἰπὼν γὰρ, ὅτι ἐποίησεν αὐτὴν, καὶ θεὶς αὐτῇ τὸν οἰκεῖον ὄρον, ἀδεῶς λοιπὸν τὰ ἑξῆς φθέγγεται, εἰδὼς ὅτι οὐδεὶς οὕτως ἀνόητός ἐστιν, ὡς ἄναρχον αὐτὴν καὶ ἀγένητον ὑποπτεῦσαι, Τὸ γὰρ τῆς Υἷς ὄνομα καὶ τὸ, 'Εποίησεν, ἰκανὰ καὶ τὸν σφόδρα ἠλίθιον πεῖσαι, ὅτι οὐκ ἀΐδιος οὐδὲ ἀγένητος, ἀλλὰ τῶν ἐν χρόνῳ γενομένων ἐστί,

### English translation (Claude)

For turmoil arises in us not from the nature of things but from the weakness of our own mind. If we suffered it because of what happens to us, all men would have to be troubled; for we all sail the same sea, and it is impossible to be clear of waves and brine. But if there are some who stand outside the storm and the raging sea, it is plain that it is not events that make the storm, but the state of our mind. If, then, we prepare our mind to bear everything easily, there will be no storm or surge for us, but always a bright calm.

But somehow, though I had proposed to say nothing about these things, I have been carried so far into this exhortation. Forgive me, then, for my length. For I fear, I fear greatly, that this eagerness of yours may grow weaker; if I were confident about it, I would have said none of this to you now, for that eagerness is enough to make everything easy for you. But it is time now to come to the subject set before us today, so that you may not come to the contests already tired. For contests lie before us against the enemies of the truth, against those who contrive everything to pull down the glory of the Son of God, or rather their own. For his glory remains always as it is, diminished in nothing by the blasphemous tongue; but they, in striving to pull down him whom they say they worship, fill their faces with dishonor and their souls with punishment. What, then, do they say when we say these things? That “In the beginning was the Word” does not simply show eternity; for this was said also of heaven and of earth. What great shamelessness and irreverence! I am talking to you about God, and you bring the earth into the midst, and men who are from the earth? Then, since Christ is called Son of God and God, and man too is called son of God and god (“For I said, You are gods, and all of you sons of the Most High”), will you contend with the Only-begotten over sonship and say that he has nothing more than you in this respect? “By no means,” he says. And yet you do it, even if you do not say it in words. How? Because you say that you have received adoption by grace, and that he has it in the same way; for by saying that he is not Son by nature, you establish nothing else than that he is Son by grace.

But let us look at the testimonies they bring forward against us: “In the beginning God made the heaven and the earth. And the earth was invisible and unformed.” And, “There was a man of Armathaim Sipha.” These are what they think are strong. And they are strong, but for showing the correctness of the doctrines we teach; for supporting their blasphemy they are somehow the weakest of all. For tell me, what has “was” in common with “made”? What has God in common with man? Why do you mix what cannot be mixed, confuse what is distinct, and turn things above into things below? For here it is not only “was” that shows eternity, but also “In the beginning was” and “the Word was.” For as “being,” when said of a man, shows only the present time, but when said of God shows eternity, so too “was,” said of our nature, signifies to us past time, and that limited; but when said of God, it indicates eternity. It was enough, on hearing “earth” and on hearing “man,” to suspect nothing more of them than it is fitting to think of a created nature. For whatever has come into being has come into being in time or in an age; but the Son of God is above not only times but all ages. For he is their creator and maker: “Through whom,” it says, “he also made the ages”; and the maker is certainly before the things made. But since some are so senseless as to suspect, even after this, something greater of these things than their worth, by the word “made” and by “there was a man” Scripture forestalls the hearer’s mind and cuts off all shamelessness. For everything that has been made, both heaven and earth, was made in time and has a beginning in time, and none of these is without beginning, since it came into being. So when you hear that “He made the earth” and that “There was a man,” you are babbling to no purpose, spinning useless nonsense.

And I could add another point that goes even further. What is it? That even if it had been said of the earth, “In the beginning was the earth,” and of the man, “In the beginning was the man,” not even so ought we to suspect anything greater of them than what we now know. For the very name “earth” or “man,” once it has come first, whatever may be said of them, does not let the mind imagine anything greater of them than we now know; just as “the Word,” even if something small is said of him, does not let one think anything lowly or mean. For indeed, as he goes on, Moses says of the earth, “And the earth was invisible and unformed.” For having said that God made it and having set its proper limit, he then says what follows without fear, knowing that no one is so foolish as to suspect it to be without beginning and unbegotten. For the name “earth” and the word “made” are enough to persuade even the very simple that it is not eternal or unbegotten, but among the things that came into being in time.

### Scripture references

- Ps 82:6 (81:6 LXX): quotation, high confidence
- Gen 1:1: quotation, high confidence
- Gen 1:2: quotation, high confidence
- 1 Sam 1:1: quotation, high confidence
- Heb 1:2: quotation, high confidence
- John 1:1: quotation, high confidence

### Translation notes

- The opponents are those who denied that the Son is eternal and of the Father’s essence; Chrysostom’s arguments are translated as he states them. Quotations: Ps 82:6 (LXX 81:6); Gen 1:1–2 (LXX: “invisible and unformed”); 1 Sam 1:1 (LXX 1 Kgdms 1:1: “Armathaim Sipha”); Heb 1:2.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.2 (PG 59:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-2).

## Homily 3.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-1/#p-3-3
- Source: PG 59:19
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John says the Word “was” with God and was God, not that God “made” him as Moses says of the earth; Peter’s “God made him Lord and Christ” refers to the economy of the incarnation, not to the divine nature.

### Greek text

Χωρὶς δὲ τούτων τὸ, Ἦν, ἐπὶ μὲν τῆς γῆς καὶ τοῦ ἀνθρώπου !, οὐ τοῦ εἶναι ἁπλῶς ἔστι σημαντικόν " ἀλλ᾽ ἐπὶ μὲν τοῦ ἀνθρώπου, τοῦ ἀπὸ τοῦδε τοῦ χωρίου εἶναι " ἐπὶ δὲ τῆς γῆς, τοῦ πῶς εἶναι. Οὐδὲ γὰρ εἶπεν, Ἡ δὲ γῆ ἣν, ἁπλῶς, καὶ ἐσίγησεν " ἀλλὰ πῶς ἦν καὶ μετὰ τὸ γενέσθαι ἐδίδαξεν, οἷον, ὅτι Αόρατος καὶ ἀχατασκχεύαστος, ἔτι τοῖς ὕδασι χρυπτομένη καὶ φυρομένη. Καὶ ἐπὶ τοῦ Ἑλκανᾶ οὐκ εἶπεν, ὅτι Ἦν ἄνθρωπος, μόνον, ἀλλὰ προσέθηκε καὶ πόθεν ἣν δηλῶν, τὸ ἐξ Ἁρμαθαὶμ Σιφᾶν, Ἐπὶ δὲ τοῦ Λόγου οὐκ οὕτω. Καὶ αἰσχύνομαι μὲν ταῦτα τούτοις ἀντεξετάζων. Εἰ γὰρ τοῖς ἐπ᾽ ἀνθρώπῶὼν αὐτὸ ποιοῦσιν ἐπιτιμῶμεν, ὅταν πολὺ τὸ μέϑον τῆς ἀρετῆς τῶν ἐξεταζομένων ἧ, καίτοι γε τῆς οὐσίας μιᾶς οὔσης" ὅταν καὶ τῆς φύσεως καὶ τῶν ἄλλων ἀπάντων οὕτως ἄπειρον ἧ τὸ μέσον, πῶς οὐκ ἐσχάτης μανίας τὸ τὰ τοιαῦτα κινεῖν; ᾿Αλλ' Ἄεως ἡμῖν αὐτὸς ὁ βλασφημούμενος παρ᾽ ἐχείνων εἴη. Τὴν γὰρ τῶν τοιούτων λόγων ἀνάγκην οὐκ ἡμεῖς ἐφευρήχαμεν, ἀλλ᾽ οἱ τῇ ἑαυτῶν πολεμοῦντες σωτηρίᾳ ἡμῖν παρέσχον. ᾿ Τί οὖν φηιῖ; Ὅτι τοῦτο τὸ, ἾΗ», ἐπὶ τοῦ Λόγον, τοῦ εἶναι ἀϊδίως μόνον ἐστὶ δηλωτικόν' Ἐν ἀρχῇ γὰρ ἦν, φησὶν, ὁ Λόγος " τὸ δεύτερον δὲ ἦν, τοῦ πρός τινα εἶναι. Ἐπειδὴ γὰρ μάλιστα τοῦ Θεοῦ τοῦτό ἐστιν ἴδιον, τὸ ἀΐδιον καὶ ἄναρχον, τοῦτο πρῶτον τέθεικεν. Εἶτα, ἵνα μὴ τις ἀκούων τὸ, ἦν ἐν ἀρχῇ, καὶ ἀγέννητον αὑτὸν εἴπῃ, εὐθέως αὐτὸ παρεμυθήσατο, πρὸ τοῦ εἰπεῖν τί ἧν, εἰπὼν ὅτι Πρὸς τὸν Θεὸν ἦν. Καὶ ἴνα μὴ Λόγον αὐτὸν ἁπλῶς νομίσῃ τις εἶναι προφορικὸν ἣ ἐνδιάθετον, τῇ τοῦ ἄρθρου προσθήκῃ, καθάπερ ἔφθην εἰπὼν, καὶ διὰ τῆς δευτέρας ταύτης τοῦτο ἀνεῖλε ῥήσεως. Οὐ γὰρ εἶπεν, Ἐν Θεῷ ἦν, ἀλλὰ, Πρὸς τὸν Θεὸν ἦν, τὴν καθ᾽ ὑπόστασιν αὑτοῦ ἀϊδιότητα ἐμφαίνων ἡμῖν. Εἶτα καὶ σαφέστερον αὐτὸ προϊὼν ἀπεκάλυψεν, ἐπαγαγὼν, ὅτι ὁ Λόγος οὗτος καὶ Θεὸς ἦν. ᾿Αλλὰ πεποιημένος, φησί. Τὶ οὖν ἐκώλυε τοῦτο εἰπεῖν, ὅτι ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν Λόγον; Περὶ γοῦν τῆς γῆς διαλεγόμενος ὁ Μωῦσῆς, οὐκ εἶπεν, Ἐν ἀρχῇ ἣν ἡ γῆ, ἀλλ᾽ ὅτι ᾿Εποίησεν αὐτὴν, καὶ τότε ἦν. Τί τοίνυν ἐχώλυς καὶ τὸν Ἰωάννην οὕτως εἰπεῖν, ὅτι Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν Λόγον; Εἰ γὰρ περὶ τῆς γῆς τοῦτο ἔδεισεν ὁ Μωῦσῆς, μή τίς αὐτὴν ἀγένητον εἴπῃ" πολλῷ μᾶλλον περὶ τοῦ ΥἹἱοῦ φοδηθῆναι ἐχρὴν τὸν Ἰωάννην, εἴ γε κτιστὸς ἦν. Ὃ μὲν γὰρ κόσμος, ὁρατὸς ὧν, αὐτόθεν κηρύττει τὸν Ποιητήν (Οἱ οὐρανοὶ γὰρ, φησὶ, διηγοῦνται δόξαν τοῦ Θεοῦ" ὁ δὲ Υἱὸς ἀόρατός ἐστι, καὶ τὴν κτίσιν σφόδρα καὶ ἀπείρως ὑπεραναθέδηχεν α. Εἰ τοίνυν ἔνθα μηδὲ λόγου καὶ διδασκαλίας ἡμῖν ἔδει πρὸς τὸ μαθεῖν, ὅτι γενητὸς ὁ κόσμος ἐστὶν, ὅμως σαφῶς αὐτὸ καὶ πρὸ τῶν ἄλλων τίθησιν ὁ Προφήτης " πολλῷ μᾶλλον περὶ τοῦ Υἱοῦ τοῦτο τὸν Ἰωάννην ἐχρῆν εἰπεῖν, εἴ γε κτισθεὶς ἦν. Ναὶ, φησίν" ἀλλ᾽ ὁ Πέτρος τοῦτο εἶπε σαφῶς καὶ διαῤῥήδην. Ποῦ καὶ πότε; Ὅτε Ἰουδαίοις διαλεγόμενος ἔλεγεν, Ὅτι Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὶς ἐποίησε. Τί οὖν καὶ τὸ ἑξῆς οὐ προσέθηκας, ὅτι Τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε; Ἢ ἀγνοεῖς ὅτι τῶν λεγομένων τὰ μὲν πῆς ἀκηράτου φύσεως, τὰ δὲ τῆς οἰκονομίας ἐστίν; Εἰ δὲ μὴ ἔστιν, ἀλλὰ πάντα ἁπλῶς ἐπὶ τῆς θεότητος ἐχδέξῃ. καὶ παθητὸν εἰσάξεις τὸ Θεῖον" εἰ δὲ μὴ παθητὸν, οὐδὲ ποιητόν. Εἰ μὲν γὰρ ἐκ τῆς θείας αὐτῆς καὶ ἀῤῥήτου φύσεως τὸ αἷμα ἔῤῥευσε, καὶ ἀντὶ τῆς σαρκὸς αὐτὴ τοῖς κατὰ τὸν σταυρὸν ἥλοις διηρεῖτο καὶ ἐτέμνετο, λόγον ἂν εἶχέ σου κατὰ τοῦτο τὸ σόφισμα. Ἐλ δὲ τοῦτο οὐδ' ἂν αὐτὸς ὁ διάθολος βλασφημήσειε, τίνος: ἕνεκεν αὐτὸς ἀγνοεῖν προσποιῇ ἀσύγγνωστον οὕτως ἄγνοιαν, καὶ ἣν οὐδ᾽ ἂν οἱ δαίμονες ὑπεχρίναντο; "Αλλως τε τὸ Κύ. ριος καὶ τὸ Χριστὸς, οὐκ ἔστιν οὐσίας 5, ἀλλ' ἀξιώματος, Τὸ μὲν γὰρ τῆς ἐξουσίας ἐστὶ, τὸ δὲ τοῦ χρισθῆναι. Τί οὖν ἂν εἴποις περὶ τοῦ Υἱοῦ τοῦ Θεοῦ: Εἰ γὰρ καὶ κτιστὸς ἦν καθ᾽ ὑμᾶς, τοῦτο οὐκ ἂν ἔχοι χώραν " οὐ γὰρ δὴ πρότερον ἐγένετο, καὶ τότε αὐτὸν ἐχειροτόνησεν ὁ Θεός " οὐδὲ ἀπόδλητον ἔχει τὴν ἀρχὴν, ἀλλὰ φύσει καὶ ἃ οὐσιωμένην. Ἐρωτηθεὶς γὰρ εἰ βασιλεὺς εἴη, Ἐγὼ εἰς τοῦτο γεγέγνημαι, φησίν. Ὁ δὲ Πέτρος, ὡς περί τινος χειροτονηθέντος, οὕτω διαλέγεται. Περὶ γὰρ τῆς οἰκονομίας ὁ λόγος αὑτῷ πάσης 9.

### English translation (Claude)

Apart from this, “was,” in the case of the earth and of the man, does not signify simply being: in the case of the man it signifies being from such and such a place, and in the case of the earth, how it was. For he did not say simply, “And the earth was,” and stop; he taught how it was even after it had come into being: that it was “invisible and unformed,” still hidden by the waters and mixed with them. And of Elkanah he did not say only, “There was a man,” but added, to show where he was from, “of Armathaim Sipha.” But in the case of the Word it is not so.

And I am ashamed to compare these things with that. For if we rebuke those who make such comparisons between men when the difference in virtue between those compared is great, though their essence is one, then when the difference in nature and in everything else is so infinite, is it not the height of madness to raise such questions? But may he who is blasphemed by them be gracious to us. For it was not we who invented the need for such arguments; those who make war on their own salvation have supplied it to us.

What, then, do I say? That this “was,” in the case of the Word, signifies only that he is eternally: for “In the beginning,” it says, “was the Word.” And the second “was” signifies being with someone. For since being eternal and without beginning is above all proper to God, he set this first. Then, lest anyone hearing “was in the beginning” should call him unbegotten too, he at once corrected this, before saying what he was, by saying that “He was with God.” And lest anyone should think him simply a word, either spoken or internal, he removed this, as I said before, both by adding the article and by this second phrase. For he did not say, “He was in God,” but, “He was with God,” showing us his eternity as a distinct hypostasis. Then as he goes on he revealed it still more clearly, adding that this Word was also God.

“But he was made,” someone says. What, then, prevented John from saying, “In the beginning God made the Word”? Moses, at any rate, speaking of the earth, did not say, “In the beginning was the earth,” but that “He made” it, and then it was. What then prevented John too from speaking in this way and saying, “In the beginning God made the Word”? For if Moses feared this about the earth, lest anyone call it unbegotten, much more ought John to have feared it about the Son, if he was created. For the world, being visible, proclaims its maker of itself (“For the heavens,” it says, “declare the glory of God”); but the Son is invisible and has risen above creation immeasurably and infinitely. If, then, where we needed no word or teaching to learn that the world came into being, the prophet nevertheless sets it down clearly and before everything else, much more ought John to have said this about the Son, if he had been created.

“Yes,” he says, “but Peter said this clearly and expressly.” Where and when? When, speaking to the Jews, he said that “God made him Lord and Christ.” Why, then, did you not add what follows, “this Jesus whom you crucified”? Or do you not know that of the things said, some belong to the pure nature and some to the economy? If not, and you take everything simply of the Godhead, you will bring in a Godhead that suffers; and if it does not suffer, then it is not made either. For if blood had flowed from the divine and ineffable nature itself, and if that nature, instead of the flesh, had been pierced and torn by the nails of the cross, your sophism would have some reason in it. But if not even the devil himself would utter such a blasphemy, why do you pretend so inexcusable an ignorance, one that not even the demons would feign? Besides, “Lord” and “Christ” are names not of essence but of dignity: the one belongs to authority, the other to being anointed. What, then, would you say of the Son of God? For even if he were created, as you say, this would have no place. For he did not first come into being and then God appoint him; nor does he have a rule that can be cast off, but one that is his by nature and essence. For when he was asked whether he was a king, he says, “For this I was born.” But Peter speaks as of one appointed, for his whole discourse concerns the economy.

### Scripture references

- Gen 1:2: quotation, high confidence
- 1 Sam 1:1: quotation, high confidence
- John 1:1: quotation, high confidence
- Gen 1:1: allusion, high confidence
- Ps 19:1 (18:2 LXX): quotation, high confidence
- Acts 2:36: quotation, high confidence
- John 18:37: quotation, high confidence

### Translation notes

- “Spoken or internal” word (προφορικός, ἐνδιάθετος): the Stoic distinction between the uttered word and the word in the mind. “Economy” (οἰκονομία) is the incarnation and the saving work done in the flesh. Quotations: Gen 1:1–2; 1 Sam 1:1; Ps 19:1 (LXX 18:2); Acts 2:36; John 18:37. A marginal note in the OCR after “Moses, speaking of the earth” has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.3 (PG 59:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-3).

## Homily 3.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-1/#p-3-4
- Source: PG 59:19
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Peter and Paul spoke of Christ as a man to hearers not yet ready for more, as Christ himself revealed his Godhead gradually; but if the Son were a creature John and Christ would have said so, whereas Christ’s words declare his equality with the Father.

### Greek text

Καὶ τί θαυμάζεις, εἰ τοῦτο ὁ Πέτρος φησίν; ᾿Αθηναίοις γὰρ διαλεγόμενος ὁ Παῦλος, ἄνδρα αὐτὸν καλεῖ μόνον, οὕτω λέγων: ᾿Εν ἀνδρὶ ᾧ ὥρισε πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὑτὸν ἐκ νεκρῶν " καὶ οὐδὲν περὶ τῆς τοῦ Θεοῦ λέγει μορφῆς, οὐδὲ ὅτι ἴσος αὐτῷ, οὐδὲ ὅτι ἀπαύγασμα τῆς δόξης αὐτοῦ " εἰκότως. Οὔπω γὰρ τούτων καιρὸς τῶν ῥημάτων ἦν, ἀλλ᾽ ἀγαπητὸν ἣν αὑτοὺς παραδέξασθαι τέως ὅτι ἄνθρωπός ἐστι, καὶ ὅτι ἀνέστη. Οὕτω καὶ αὐτὸς ἐποίησε Χριστός παρ' οὗ καὶ Παῦλος μαθὼν, οὕτω τὰ πράγματα ὠκονόμει ἴ. Οὐ γὰρ εὐθέως ἡμῖν ἑαυτοῦ τὴν θεότητα ἐξεχάλυψεν, ἀλλὰ πρῶτον μὲν ἐνομίζετο εἶναι προφήτης καὶ Χριστὸς ἁπλῶς ἄνθρωπος ᾿ ὕστερον δὲ ἐφάνη διὰ τῶν ἕργῶν καὶ τῶν ῥημάτων τοῦτο ὅπερ ἦν. Διὰ τοῦτο καὶ ὁ Πέτρος ἐν ἀρχῇ τούτῳ κέχρηται τῷ τρόπῳ " καὶ γὰρ ταύτην πρώτην δ πρὸς Ἰουδαίους ἐδημηγόρει στὸς, οὐκ ἔστιν οὐσίας" τὸ γὰρ Κύριος καὶ Χριστὸς δηλωτικὸν οὐκ ρίαν. ᾿Επειδὴ γὰρ οὐδὲν περὶ τῆς θεότητοι σαφὲς μαθεῖν ἴσχυον, διὰ τοῦτο τοῖς περὶ τ' ἐνδιατρίδει λόγοις, ἵνα τούτοις ἡ ἀκοὴ γυμ λοιπῇ προοδοποιήσῃ διδασκαλίᾳ. Καὶ εἰ τὴν δημηγορίαν πᾶσαν ἄνωθεν διελθεῖν, ε ὃ λέγω σφόδρα διαλάμπον. Καὶ γὰρ ἄνδρα καὶ αὐτὸς, καὶ τοῖς τοῦ πάθους, καὶ τῆς καὶ τῆς χχτὰ σάρκα γεννήσεως ἑνδιατρίόει Παῦλος δὲ, ὅταν λέγῃ Τοῦ γενομένου ἐκ Δαυῖδ κατὰ σάρκα, οὐδὲν ἕτερον ἡμᾶς τ ὅτι τὸ, ᾽᾿Εποίησεν, ἐπὶ τῆς οἰκονομίας πα καὶ ἡμεῖς ὁμολογοῦμεν. ᾿Αλλ᾽ ὁ τῆς βροντ «ἧς ἀῤῥήτου καὶ προαιωνίου ἡμῖν ὑπάρξευ νῦν. Διὰ τοῦτο τὸ, ᾿Εποίησεν, ἀφεὶς, τὸ, ἡ Ἐχρῆν δὲ εἰ κτιστὸς ἦν, τοῦτο μάλιστα διγὰρ ὁ Παῦλος ἔδεισε μή τις ὑποπτεύσῃ τ ὅτι τοῦ Πατρὸς ἔσται μείζων, καὶ ὑποτετ, τὸν γεννήσαντα" διὰ γὰρ τοῦτο Κορινθ λων ἔλεγεν" Ὅταν» δὲ εἴπῃ, ὅτι "Υ ποτέτα. ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πε «ἰς ἂν ὑπονοήσειεν, ὅτι ὁ Πατὴρ ὑποταγήσ Υἱιῷ καὶ μετὰ τῶν πάντων; ἀλλ᾽ ὅμως ἀλόγους ταύτας ὑπονοίας δέδοικε, καί φ τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα" πολλὴ Ἰωάννην, εἰ κτιστὸς ἣν ὁ Υἱὸς τοῦ Θεοὶ ἔδει, μή τις αὐτὸν ἄκτιστον νομίσῃ, καὶ τοῖ των διδάξαι. Νῦν δὲ, ἐπειδὴ γεννητὸς ἦν, αὐτὸς, οὔτε ἄλλος οὐδεὶς, οὐκ ἀπόστολος, ο κτιστὸν αὐτὸν ἔφησαν εἶναι. Καὶ αὑτὸς δὲ οὐκ ἂν αὑτὸ παρῆκεν Ε, εἰ τοῦτο ἥν. Ὁ ἡ ταπεινὰ φθεγγόμενος διὰ συγχατάθασιν, τ τοῦτο οὐκ ἂν ἐσιώπησεν. Οἶμαι γὰρ οὐκ ἀ λον ἱ ἔχοντα τὸ ὑψηλὴν σιγῆσαι, ἣ μὴ ἔχο πεῖν τοῦτο αὐτὸν, καὶ μὴ διδάξαι ὅτι οὐ: μὲν γὰρ εὔλογος πρόφασις τῆς σιγῆς ἦν, διδάσκειν τοὺς ἀνθρώπους ταπεινοφρονεῖν, 1 σιγᾷν τὰ μεγάλα τῶν προσόντων αὐτῷ" ἐν δεμίαν ἔχοις εἰπεῖν δικαίαν πρόφασιν τῆς σ γὰρ ἕνεκεν ἐσίγα, εἰ κτιστὸς ἦν, τὸ γεγεν τῶν προσόντων πολλὰ παραιτούμενος; Ὧσ τῆς ταπεινοφροσύνης διδασκαλίαν καὶ τὰ αὐτῷ πολλάκις εἰπὼν ταπεινὰ, πολλῷ μᾶλλι ἦν, τοῦτο οὐκ ὃν παρέλιπεν. Ἢ οὐκ ὁρᾷ μηδεὶς αὐτὸν ἀγέννητον ὑπολάδῃ, πάντα καὶ ποιοῦντα καὶ λέγοντα, καὶ ἀνάξια αἱ μένον τῆς ἀξίας καὶ ὶ τῆς οὐσίας, καὶ ε κρίνω" καὶ τὸ, Ἐκεῖνός μοι εἶπε τί εἶπε «“ἰήσω, καὶ ὅσα ποιαῦτα, προφητῶν μόνον ὶ γυν ταύτην θέλων τὴν ὑποψίαν ἀνελεῖν, « φθέγξασθαι οὐκ ἀπηξίωσε ῥήματα - πολλᾷ εἰ κτιστὸς ἣν, ἵνα μὴ ἄκχτιστόν τις αὐτὸν πολλὰ τοιαῦτα ἂν εἶπεν’ οἷον, Μὴ νομίζει νῆσθαι παρὰ τοῦ Πατρός " πεποίημαι ἐγὼ, μαι, οὐδέ εἰμι τῆς οὐσίας ἐχείνου. Νῦν δὲ τίον ποιεῖ" ἐκεῖνα γὰρ φθέγγεται τὰ ῥήμαι μὴ βουλομένους ἀναγκάζει καὶ ἄκοντας δέξασθαι ὑπόνοιαν, οἷον, ὅτι Ἐγὼ ἐν τᾷ ὁ Πατὴρ ἐν ἐμοί" καὶ, Τοσοῦτον χρόνο εἰμι, καὶ οὐκ ἔγγνωχάς με, Φίλιππε; Ὁ ἑ ) δώρακε τὸν Πατέρα" καὶ, Ἵνα πάγτες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσε τὸν Πατέρα. “Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς, οὖς θέλει, ζωοποιεῖ. Ὁ Πατήρ μου ἕως ἄρτι ἐργάὥται, κἀγὼ ἐργάζομαι. Καθὼς γινώσκει με ὁ Πατὴρ, κἀγὼ γιγνώσκω τὸν Πατέρα. Ἐγὼ καὶ ὁ Πατὴρ ἔν ἐσμεν. Καὶ πανταχοῦ τὸ ὥσπερ καὶ τὸ οὕτω «ιθεὶς, καὶ τὸ ἕν εἶναι πρὸς τὸν Πατέρα, τὴν πρὸς αὐτὸν ἀπαρἀλλαξίαν δηλοῖ «' τὴν δὲ αὐθεντίαν, καὶ διὰ τούτων μὲν, καὶ δι᾽ ἑτέρων δὲ πλειόνων ἐνδείκνυται " οἷον ὅταν λέγῃ" Σιώπα, πεφίμωσο· Θέλω, καθαρίσθητι" Σοὶ 1έγω, τὸ δαιμόνιον τὸ κωφὸν καὶ ἄλαλον, ἔξελθε ἀπ᾽ αὐτοῦ. Καὶ τὸ, Ἡκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις" ἐγὼ δὲ λέγω ὑμῖν, ὅτι ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται. Καὶ ὅσα ἄλλα τοιαῦτα νομοθετεῖ καὶ θαυματουργεῖ, ἱκανὰ δεῖξαι αὖτοῦ τὴν ἐξουσίαν " μᾶλλον δὲ τὸ πολλοστὸν αὐτῶν μέρος ἱκανὸν τοὺς μὴ λίαν ἀναισθητοῦντας καὶ πεῖσαι.

### English translation (Claude)

And why are you surprised if Peter says this? Paul, speaking to the Athenians, calls him only a man, saying, “by a man whom he appointed, having given assurance to all by raising him from the dead”; and he says nothing about the form of God, nor that he is equal to him, nor that he is the radiance of his glory. Naturally, for it was not yet the time for those words; it was enough if they accepted for the present that he was a man and that he rose. So Christ himself did, and Paul, having learned from him, managed things in the same way. For he did not reveal his Godhead to us at once; at first he was thought to be a prophet, and the Christ, simply a man, and later he was shown by his works and words to be what he was. That is why Peter too uses this approach at the beginning; for this was the first speech he delivered to the Jews. [“Lord” and “Christ”] do not denote essence. For since they could not yet learn anything clear about the Godhead, he dwells on the words about [the humanity], so that their hearing, exercised by these, might prepare the way for the rest of the teaching. And if one cares to go through the whole speech from the beginning, [he will find] what I say shining out clearly. For he too calls him a man, and dwells on the [account] of the passion, [the resurrection,] and the birth according to the flesh. And Paul, when he says, “who was born of David according to the flesh,” teaches us nothing else than that “made” is said of the economy, as we too confess. But the son of thunder [speaks] to us now of his ineffable existence before the ages. That is why he left aside “made” and [put] “was.”

Yet if he had been created, John ought above all to have [said] this. For if Paul feared that someone might suspect that the Son would be greater than the Father and would subject to himself the one who begot him (for this is why he said to the Corinthians, “But when it says that all things have been subjected, it is plain that he is excepted who subjected all things to him”), and yet who would suspect that the Father would be subjected to the Son together with all things? Nevertheless Paul feared even these absurd suspicions and says, “he is excepted who subjected all things to him”; much more ought John, if the Son of God had been created, [to have feared] lest anyone think him uncreated, and to have taught [the contrary]. But as it is, since he was begotten, neither John nor anyone else, no apostle [and no prophet], has said that he is created. And the Son himself would not have passed it over if it were so. He who says humble things about himself out of condescension would not have kept silent about this. For I think it more reasonable that one who has a lofty dignity should keep silent about it than that one who lacks it should not say so and teach that he does not have it. In the first case there was a reasonable pretext for silence, to teach men humility by keeping silent about the great things that belong to him; but in the second you could not name any just pretext for silence. For why would he keep silent, if he had been created, about his having come into being, when he declines many of the things that do belong to him? So he who for the teaching of humility often said humble things of himself would much less have omitted this, if it had been so. Or do you not see that, lest anyone suppose him unbegotten, he does and says everything, even things unworthy of his dignity and essence, such as “[I can do nothing of myself; as I hear,] I judge,” and “He has told me what to say and what to speak,” and the like, which befit only prophets? Wishing to remove this suspicion, he did not disdain to utter such words. Much more, if he had been created, would he have said many things of this kind, lest anyone think him uncreated; for example, “Do not think that I was begotten of the Father; I was made, I was created, I am not of his essence.” But as it is, he does the opposite; for he utters the words that compel even the unwilling and reluctant to accept the [right] understanding, such as, “I am in the Father and the Father in me”; and, “Have I been with you so long, and you have not known me, Philip? He who has seen me has seen the Father”; and, “That all may honor the Son as they honor the Father”; “As the Father raises the dead and gives them life, so also the Son gives life to whom he will”; “My Father is working until now, and I am working”; “As the Father knows me, so I know the Father”; “I and the Father are one.” And everywhere, by putting “as” and “so,” and by saying that he is one with the Father, he shows that he does not differ from him in anything. His own authority he shows both by these and by many others, as when he says, “Be still, be muzzled”; “I will; be clean”; “I command you, you deaf and dumb spirit, come out of him”; and, “You have heard that it was said to those of old, You shall not murder; but I say to you that whoever is angry with his brother without cause shall be liable to judgment.” And all the other laws he lays down and miracles he works of this kind are enough to show his authority; or rather, the smallest part of them is enough to persuade those who are not utterly insensible.

### Scripture references

- Acts 17:31: quotation, high confidence
- Phil 2:6: allusion, high confidence
- Heb 1:3: allusion, high confidence
- Acts 2:36: allusion, high confidence
- Rom 1:3: quotation, high confidence
- 1 Cor 15:27: quotation, high confidence
- John 5:30: quotation, medium confidence
- John 12:49: quotation, high confidence
- John 14:10: quotation, high confidence
- John 14:9: quotation, high confidence
- John 5:23: quotation, high confidence
- John 5:21: quotation, high confidence
- John 5:17: quotation, high confidence
- John 10:15: quotation, high confidence
- John 10:30: quotation, high confidence
- Mark 4:39: quotation, high confidence
- Matt 8:3: quotation, high confidence
- Mark 9:25: quotation, high confidence
- Matt 5:21: quotation, high confidence
- Matt 5:22: quotation, high confidence

### Translation notes

- In this section the scan has lost the ends of many lines in one column and interleaved Latin notes; words in square brackets are supplied by sense where the line ends are lost. Quotations: Acts 17:31; 1 Cor 15:27; John 5:30; John 12:49; John 14:10; John 14:9; John 5:23; John 5:21; John 5:17; John 10:15; John 10:30; Mark 4:39; Matt 8:3; Mark 9:25; Matt 5:21–22. The form of God and equality: Phil 2:6; radiance of his glory: Heb 1:3; Peter’s first speech: Acts 2:22–36; “born of David according to the flesh”: Rom 1:3.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.4 (PG 59:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-4).

## Homily 3.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-1/#p-3-5
- Source: PG 59:19
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Vainglory blinded the Jewish leaders, who believed in Christ but feared expulsion from the synagogue; it enslaves its victims to the fickle crowd, gives no real pleasure, and springs from a mean soul.

### Greek text

᾿Αλλὰ γὰρ δεινὸν ἣ κενοδοξία καὶ πρὸς τὰ λίαν φανερὰ ἀποτυφλῶσαι τὴν διάνοιαν τῶν ὑπ᾽ αὐτῆς ἀλισκομένων, καὶ τοῖς ὡμολογημένοις πεῖσαι φιλονεικεῖν ἑτέρους δὲ καὶ σφόδρα εἰδότας τἀληθὲς καὶ πεπεισμέγους, εἰς ὑπόκρισιν καὶ ἀντίστασιν ἀλείφει. Ταῦτα καὶ ἐπὶ τῶν Ἰουδαίων ἐγίνετο. Οὐ γὰρ δι᾽ ἄγνοιαν ἡρνοῦντο τὸν τοῦ Θεοῦ Υἱὸν, ἀλλ᾽ ἵνα τῆς παρὰ τῶν πολλῶν τύχωσι τιμῆς. Καὶ γὰρ, ᾿Επίστευον εἰς αὑτὸν, φησὶν, ἀλλ᾽ ἐφοδοῦντο ἵνα μὴ ἀποσυνάγωγοι γένωνται, καὶ τὴν αὐτῶν προέτειναν Ρ᾽ σωτηρίαν ἑτέροις, Οὐ γὰρ ἔστιν, οὐκ ἔστι τὸν οὕτω σφοδρῶς τῇ παρούσῃ δουλεύοντα δόξῃ, τῆς παρὰ τοῦ Θεοῦ τυχεῖν. Διὸ καὶ ἐπετίμησεν αὐτοῖς, εἰπών: Πῶς δύνασθε πιστεύειν. δόξαν παρὰ ἀνθρώπων λαμδάνοντες, καὶ τὴν παρὰ τοῦ Θεοῦ μὴ ζητοῦντες; Μέθη γάρτίς ἐστι βαθεῖα " κσὶ διὸ δυσανάγωγον τὸν χειρωθέντα ποιεῖ τοῦτο τὸ πάθος. Αὕτη τῶν ἁλόντῶν τὴν ψυχὴν ἀποσχίσασα τῶν οὐρανῶν, τῇ γῇ προσἡλοῖ, καὶ πρὸς τὸ φῶς ἀναδλέψαι τὸ ἀληθινὸν οὐκ ἀφίησιν, ἀχλ᾽ ἐν τῷ βορδόρῳ διαπαντὸς καλινδεῖσθαι πείθει, κατασχευάζουσα δεσπότας αὐτοῖς οὕτω δυνατοὺς, ὡς χωρὶς ἐπιταγμάτων αὐτῶν κρατεῖν. Ὁ γὰρ τοῦτο νοσῶν τὸ νόσημα, καὶ μηδενὸς κελεύοντος, αὐτομάτως ποιεῖ πάντα, ὅσαπερ ἂν οἴηται τέρπειν αὐτοῦ τοὺς κυρίους. Καὶ γὰρ ἱμάτια καλὰ περιτίθεται δι᾽ ἐκείνους, καὶ χαλλωπίζει τὴν ὄψιν, οὐκ ἑαυτῷ τοῦτο, ἀλλ' ἑτέροις ἐπιτη,δεύων, καὶ ἀκολούθους περιάγει κατὰ τὴν ἀγορὰν, ἵνα θαυμάζξηται παρ᾽ ἐτέρων " καὶ πάντα ἃ ποιεῖ τῆς τῶν ἄλλων ἕνεκεν ἀρεσχείας ὑπομένει μόνης. ἾΑρα γένοιτ' ἄν τι τούτου χαλεπώτερον πάθος; "ἵνα ἕτερο: ς θαυμάσωσιν αὑτὸν, χαταχρημνίζεται συνεχῶς. Ἱκανὰ μὲν οὖν καὶ τὰ εἰρημένα παρὰ τοῦ Χριστοῦ, δεῖξαι πᾶταν αὑτοῦ τὴν τυραννίδα" πλὴν καὶ ἐντεῦθεν ἔστιν αὐτὴν συνιδεῖν. ΕἸ γὰρ ἐθελήσεις ἐρωτῆσαί τινα τῶν πολιτενομένων καὶ τὰ πολυτελῇ δαπανώντων δαπανάματα, τίνος ἕνεκεν τοσοῦτον κενοῖ χρυσίον, καὶ τί βούλεται αὐτοῖς ἡ τοσαύτη δαπάνη, οὐδὲν ἕτερον ἀκούσῃ παρ᾽ αὐτῶν, ἀλλ᾽ ἢ τοῦ δήμου τὴν ἀρέσκειαν. Εἰ δὲ πάλιν ἔροιο τί δήποτε ὁ δῆμός ἐστιν, ἐροῦσι, Πρᾶγμα θορύδου γέμον καὶ ταραχῶδες, καὶ ἐξ ἀνοίας τὸ πλέον συγκείμενον, ἁπλῶς φερόμενον, κατὰ τὰ πἧς θαλάττης κύματα, πολλάκις καὶ ἐκ ποιχίλου καὶ μαχομένης συνιστάμενον γνώμης. Ὅταν οὖν τις τοιοῦτον ἔχῃ δεσπότην, τίνος ἐλεεινότερος οὐκ ἂν εἴη; ᾿Αλλὰ τὸ μὲν ἀνθρώπους βιωτιχοὺς περὶ ταῦτα ἑπτοῆσθαι, οὐκ οὕτω δεινόν " καίπερ ὃν δεινόν" τὸ δὲ τοὺς τοῦ κόσμου λέγοντας ἀποπεπηδηκέναι τὰ αὐτὰ νοσεῖν, μᾶλλον δὲ χαλεπώτερα, τοῦτο μάλιστά ἐστι τὸ δεινόν. Ἐκείνοις μὲν γὰρ μέχρι χρὴημάτων ἢ ζημία" ἐνταῦθα δὲ μέχρι ψυχῆς ὁ κίνδυνος. Ὅταν γὰρ διὰ δόξαν πίστιν ἀμείδωσιν ὀρθὴν, καὶ ἵνα λὴν οὐκ ἂν ἔχοι βλακείας ἃ καὶ μανίας τὸ γινόμενον; εἰπέ μοι. Τὰ μὲν οὖν ἄλλα πάθη, κἂν πολλὴν τὴν βλάδην ἔχῃ, φέρει γοῦν τινα καὶ ἡδονὴν, εἰ καὶ πρότχαιρον καὶ βϑραχεῖαν. Καὶ γὰρ ὁ φιλοχρήματος, καὶ ὁ φίλοινος, καὶ ὁ φιλογύνης, ἔχουσί τινα μετὰ τῆς βλάδης καὶ ἡδονὴν, εἰ καὶ βραχεῖαν" οἱ δὲ τοῦ πάθους αἰχμάλωτοι τούτον, διαπαντὸς χατάπιχρον ζῶσι βίον καὶ ἡδονῆς ἀπεστερημένον. Οὐ γὰρ ἐπιτυγχάνουσιν οὗ σφόδρα ἐρῶσι, δόξης λέγω τῆς παρὰ τῶν πολλῶν ἀλλὰ δοκοῦσι μὲν ἀπολαύειν αὑτῆς, οὐκ ἀπολαύουσι δὲ, διὰ τὸ μὲ εἶναι δόξαν τὸ πρᾶγμα. Διὰ τοῦτο οὐδὲ δόξα, ἀλλὰ χενὼὺν δόξης πρᾶγμα εἴρηται τὸ πάθος " κενοδοξίαν δὲ αὐτὸ καὶ οἱ παλαιοὶ πάντες εἰκότως ἐκάλεσαν. Διάκενος γάρ ἐστιν, ἔνδον οὐδὲν ἔχουσα λαμπρὸν καὶ ἐπίδοξον. ᾿Αλλ᾽ ὥσπερ τὰ προσωπεῖα δοκεῖ μὲν εἶναι λαμπρὰ καὶ ἐπέραστα, κενὰ δὲ ἔνδον ἐστί διὸ καὶ τῶν σωματικῶν ὄψεων εὖπρεπέστερα 6 ὄντα, οὐδένα οὐδέποτε πρὸς τὸν ἔρωτα εἷλε τὸν αὐτῶν" οὕτω, μᾶλλον δὲ ἀθλιώτερον, καὶ ἡ παρὰ τῶν πολλῶν δόξα, τὸ δυσχαταγώνιστον τοῦτο καὶ τυραννικὸν πάθος ἡμῖν ἐσχημάτισεν. Ὅψιν γὰρ ἔχει μόνὴν λαμπρὰν, τὰ δὲ ἔνδον αὐτῆς οὐκ ἕτι κενὰ μόνον, ἀλλὰ καὶ ἀτιμίας ἀνάμεστα, καὶ ὠμῆς γέμει τῆς τυραννίδος. 11όθεν οὖν τίκτεται τοῦτο τὸ πάθος, οὕτως ἄλογον ὃν, καὶ ἡδονὴν οὐκ ἔχον, φησί; Πόθεν; Οὐκ ἑτέρωθεν, ἀλλ᾽ ἣ ἀπὸ ψυχῆς ταπεινῆς καὶ εὐτελοῦ;. Οὐ γὰρ ἔστι τὸν ὑπὸ δόξης ἁλόντα, μέγα τι καὶ ἐννοῆσαι ταχέως " ἀλλ᾽ αἰσχρὸν αὑτὸν εἶναι δεὶ, καὶ εὑτελῆ, καὶ ἄτιμον, καὶ μικρόν. Ὁ γὰρ δι᾽ ἀρετὴν μὲν μηδὲν ποιῶν, ἵνα δὲ ἀνδράσιν ἀρέσχῃ μηδενὸς ἀξίοις λόγου, καὶ πανταχοῦ τὴν ἐκείνων ψῆφον τιθέμενος τὴν ἐσφαλμένην καὶ πλανωμένην, πῶς ἂν ἄξιος εἴη τινός; Σκόπει δέ. Εἴ τις { αὐτὸν ἔροιτο" Σὺ δὲ τί νομίζεις εἶναι τοὺς πολλούς; εὔδηλον ὅτι ῥᾳθύμους καὶ ἡμελημένους ἐρεῖ, Τί δέ; ἕλοιο ἂν γενέσθαι κατ᾽ ἐκείνους; Εἴ τις αὐτὸν ἔροιτο πάλιν, οὐκ ἄν μοι δοκεῖ θελῆσαι γενέσθαι. Πῶς οὖν οὐκ ἔσχατος γέλω;, τὴν τούτων δόξαν θηρεύειν, ὧν οὐκ ἂν ἕλοιο γενέσθαι παραπλήσιός ποτε;

### English translation (Claude)

But vainglory is terrible at blinding the minds of those it captures even to what is quite plain, and persuading them to dispute what is acknowledged; and others, who know the truth perfectly well and are convinced of it, it anoints for hypocrisy and resistance. This happened with the Jews too. For it was not out of ignorance that they denied the Son of God, but in order to obtain honor from the many. For “they believed in him,” it says, “but they were afraid of being put out of the synagogue”; and so they handed over their own salvation to others. For it is not possible, it is not possible, for one who is so abjectly a slave to present glory to obtain the glory that comes from God. That is why he rebuked them, saying, “How can you believe, when you receive glory from men and do not seek the glory that comes from God?” For it is a deep drunkenness; that is why this passion makes the one it has conquered hard to bring back. It cuts off the souls of its captives from heaven and nails them to the earth, and does not let them look up to the true light, but persuades them to wallow forever in the mire, making for them masters so powerful that they rule even without giving orders. For the man sick with this disease, though no one commands him, does of his own accord everything he thinks will please his masters. For their sake he puts on fine clothes and beautifies his face, practicing this not for himself but for others; he leads attendants around the marketplace, so as to be admired by others; and everything he does, he endures only to please others. Could there be a worse passion than this? That others may admire him, he throws himself over the precipice again and again.

What Christ said is enough to show its whole tyranny; but one can also see it from this. If you will ask one of those engaged in public life who lavish costly expenditure why he pours out so much gold, and what he wants from such expense, you will hear nothing else from them than the pleasing of the people. And if you ask again what the people is, they will say: a thing full of uproar and turbulence, composed mostly of folly, carried about at random like the waves of the sea, often made up of varied and conflicting opinions. When anyone has such a master, who would not be more pitiable than he? Yet for worldly men to be excited about these things is not so terrible, though it is terrible; but that those who say they have leapt away from the world should be sick with the same diseases, or rather worse ones, this is most terrible of all. For in their case the loss goes as far as money, but here the danger reaches the soul. For when for glory’s sake they exchange the right faith, and in order to [be honored by men dishonor God], what would the thing lack of stupidity and madness? Tell me.

The other passions, though they bring great harm, do at least bring some pleasure, however temporary and brief. The lover of money, the lover of wine, the lover of women have some pleasure along with the harm, even if brief; but the captives of this passion live a life always bitter and deprived of pleasure. For they do not obtain what they passionately love, I mean glory from the many; they seem to enjoy it but do not, because the thing is not glory. That is why the passion is called not glory but a thing empty of glory; and all the ancients rightly named it vainglory. For it is empty, having nothing brilliant or glorious within. As masks seem brilliant and lovely but are empty within, and so, though more comely than bodily faces, have never yet won anyone’s love, so, or rather more wretchedly, has glory from the many shaped for us this passion, so hard to defeat and so tyrannical. It has only a brilliant outside; but within it is not merely empty but full of dishonor and of savage tyranny.

“Where, then,” someone says, “is this passion born, so irrational and without pleasure?” Where? From nowhere else than a low and mean soul. For a man captured by glory cannot readily conceive anything great; he must be shameful, mean, dishonorable, and small. For one who does nothing for virtue’s sake, but only to please men of no account, and who everywhere makes their erring and wandering vote his rule, how could he be worth anything? Consider: if someone asked him, “What do you think the many are?”, he would plainly say they are careless and neglected. “What then? Would you choose to become like them?” If one asked him this again, I do not think he would wish to. Is it not the height of absurdity, then, to hunt the glory of those whom you would never choose to resemble?

### Scripture references

- John 12:42: quotation, high confidence
- John 12:43: allusion, high confidence
- John 5:44: quotation, high confidence

### Translation notes

- Quotations: John 12:42 (paraphrased); John 5:44. Some words are lost in the OCR after “in order to” (ἵνα λὴν); the bracketed words give the probable sense. A Latin variant note in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.5 (PG 59:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-5).

## Homily 3.6 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/3-6/#p-3-6
- Source: PG 59:19
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The opinion of the crowd is worthless and vainglory is the source of every evil, so Christians should seek God alone as their spectator, for he gives glory and wealth to those who do not love them.

### Greek text

Εἰ δὲ λέγοις, ὅτι πολλοὶ καὶ συνεστηχότες τινές εἰσι, διὰ τοῦτο μάλιστα αὐτῶν καταφρονεῖν ἐχρῆν. Εἰ γὰρ καθ᾽ ἑαυτοὺς ὄντες εἰσὶν εὐχκαταφρόνητοι, ὅταν πολλοὶ γένωνται, μειζόνω; τοῦτο συμθδήσεται. Ἢ γὰρ τῶν καθ᾽ ἔκαστον ἄνοια, συλλεγέντων ὁμοῦ, μείξων ὑπὲ ποῦ πλήθους αὐξηθεῖσα γίνεται. Διὸ καὶ καθ᾽ ἕνα 6 μὲν αὐτῶν εἰ λάδοι, ποτὲ ἄν τις καὶ διορθώσειεν " ὁμοῦ δὲ ὄντας, οὐκ ἂν δυνηθείη ῥᾳδίως, διὰ τὸ τὴν ἄνοιαν ἐπιτείνεσθαι, καὶ δίκην θρεμμάτων ἄγεσθαι, καὶ πανταχοῦ παῖς παρ᾽ ἀλλήλων ἕπεσθαι δόξαις, Ταύτης οὖν, εἰπέ μοι, τῆς παρὰ τῶν πολλῶν ἀντιποιήσεσθε δόξης; Μὴ, δέομαι καὶ ἀντιβολῶ. Τοῦτο γὰρ πάντα ἄνω καὶ κάτω πεποίηκε" τοῦτο πλεονεξίαν ἕτεκε, βασκανίαν, κατηγορίαν, ἐπιδουλάς " τοῦτο τοὺς οὐδὲν ἠδικημένους κατὰ τῶν οὐδὲν ἠδικηκότων ὁπλίζει καὶ ἐχθηριοῖ. Καὶ οὔτε φιλίαν οἷδεν ὁ τούτῳ τῷ νοσήματι περιπεσὼν, οὐ συνηθείας μέμνηται, οὐκ αἰδεῖσθαι οὐδένα ὅλως ἐπίσταται" ἀλλὰ πάντα ἀπὸ τῆς ψυχῆς ῥίψας τὰ χαλὰ, πρὸς πάντας ἐχπεπολέμωται, ἄστατος, ἄστοργος ὥν. Καὶ τὸ μὲν τῆς ὀργῆς πάθος, εἰ καὶ αὐτὸ τυραννικόν τί ἐστι καὶ ἀφόρητον, ἀλλ᾽ οὐκ ἀεὶ διενοχλεῖν εἴωθεν, ἀλλ᾽ ὅταν ἔχῃ τοὺς παροξύνοντας μόνον᾽ τὸ δὲ τῆς κενοδοξίας διαπαντὸς, καὶ οὐκ ἔστι καιρὸς, ὡς εἰπεῖν, ἐν ᾧ λῆξαι δυνήσεται, μὴ λογισμοῦ κωλύοντος αὐτὴν καὶ χαταστέλλοντος, ἀλλ᾽ ἀεὶ πάρεστιν, οὐ μόνον ἀναπείθουσα ἀμαρτάνειν, ἀλλὰ κἂν τὐχωμέν τι κατορθοῦντες, καὶ τοῦτο ἀφαρπάζουσα τῶν χειρῶν, ἔστι δὲ ὅτε οὐδὲ ἀφιεῖσα » τὴν ἀρχὴν κατορθῶσαι. Εἰ δὲ τὴν πλεονεξίαν ὁ Παῦλος εἰδωλολατρείαν καλεῖ" τὴν ταύτης μητέρα καὶ ῥίζαν καὶ πηγὴν, τὴν κενοδοξίαν λέγω, τί δίκαιον ὀνομάσαι; Οὐδὲ γὰρ προσηγορίαν τῆς κακίας ἀξίαν ἔστιν εὑρεῖν. ᾿Ανανήψωμεν τοίνυν, ἀγαπητοὶ, καὶ τὸ πονηρὸν ἀποδυσώμεθα τοῦτο ἱμάτιον, καὶ διαῤῥήξωμεν καὶ ἀποτέμωμεν ", καὶ γενώμεθά ποτε ἐλεύθεροι τὴν ἐλευθερίαν τὴν ἀληθῆ, καὶ λάδωμεν αἴσθησιν τῆς εὐγενείας τῆς παρὰ ποῦ Θεοῦ δεδομένης ἡμῖν καταφρονήσωμεν τῆς τῶν πολλῶν δόξης, Οὐδὲν γὰρ οὕτω καταγέλαστον καὶ ἄτιμον, ὡς τοῦτο τὸ πάθος " οὐδὲν οὕτως αἰσχύνης γέμον καὶ πολλῆς ἀδοξίας. Καὶ τοῦτο πολλαχόθεν ἴδοι τις ἂν, ὅτι τὸ μὲν δόξης ἐρᾷν, ἀδοξία, δόξα δὲ δυτω;, τὸ ταύτης ὑπερορᾷν, καὶ μηδένα αὐτῆς ποιεῖσθαι λόγον, ἀλλὰ πρὸς τὸ τῷ Θεῷ δοκοῦν ἅπαντα καὶ λέγειν καὶ ποιεῖν. Οὕτω γὰρ δυνησόμεθα καὶ μισθὸν λαδεῖν παρὰ τοῦ τὰ ἡμέπερα ὁρῶντος ἀχριδῶς, ὅταν αὐτῷ μόνῳ ἀρκώμεθα θεατῇ. ἘΓ γὰρ ἡμῖν καὶ ἑτέρων ὀφθαλμῶν δεξ, τοῦ τιμᾷν μέλλοντος ἃ ἡμᾶς ὁρῶντος ἀεὶ τὰ γινόμενα παρ᾽ ἡμῶν; Πῶς δὲ οὐκ ἄτοπον, τὸν μὲν οἰκέτην πάντα ὅσαπερ ἂν ποιῇ, εἰς ἀρέσκειαν τοῦ δεσπότου ποιεῖν, καὶ μηδὲν πλέον ἐπιζητεῖν τῆς θεωρίας τῆς τούτου, μηδὲ ἑτέρους ὁφθαλμοὺς ἐφέλκεσθαι πρὸς τὴν πρᾶξιν, κἂν μεγάλοι οἱ θεωροῦντες ὦσιν, ἀλλ᾽ ἕν μόνον σκοπεῖν ὅπως ὁ δεσπότης θεάσηται " ἡμᾶς δὲ τοιοῦτον ἔχοντας Κύριον, ἑτέρους ἐπιζητεῖν θεατὰς τοὺς ὠφελῆσαι μὲν οὐδὲν, βλάψαι δὲ ἐκ τῆς θεωρίας δυναμένους, καὶ κενῶσαι πάντα τὸν πόνον ἡμῖν; Μὴ, παρακαλῶ " ἀλλ᾽ ὅθεν ἔχομεν τοὺς μιμένων, τοῦτον θεατήν. Μηδὲν ἡμῖν καὶ ἀνθρωπίνοις ὀφθαλμοῖς ἔστω. Εἰ γὰρ ἐθέλοιμεν καὶ ταύτης ἐπιτυχεῖν τῆς δόξης, τότε αὐτῆς ἐπιτευξόμεθα, ὅταν ε τὴν παρὰ τοῦ Θεοῦ ζητῶμεν μόνην. Τοὺς γὰρ δοξάζοντάς με δοξάσω, φησί. Καὶ ὥσπερ χρημάτων τότε μάλιστα εὐποροῦμεν, ὅταν καταφρονῶμεν αὐτῶν, καὶ τὸν παρὰ τοῦ Θεοῦ ζητῶμεν πλοῦτον μόνον (Ζητεῖτε γὰρ, φησὶ, τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν)" οὕτω καὶ ἐπὶ τῆς δόξης, ὅταν ἡμῖν λοιπὸν ἀκίνδυνος ἡ δόσις ἦ { καὶ ἡ τῶν χρημάτων καὶ ἡ τῆς δόξης, τότε αὐτὴν ἐπιδαψιλεύσεται ὁ Θεός. ᾿Αχίνδυνος δὲ τότε ἐστὶν, ὅταν ἡμῶν μὴ κρατῇ, μηδὲ περιγίνηται, μηδὲ ὡς δούλοις αὐτὴ ἐπιτάττῃ,, ἀλλ᾽ ὡς δ:σπόταις καὶ ὡς ἐλευθέροις παραγίνηται. Διὰ γὰρ τοῦτο οὐδὲ βούλεται αὑτῶν ἡμᾶς ἐρᾷν, ἵνα μὴ χρατώμεθα παρ' αὐτῶν. Κἂν τοῦτο κατορθώσωμεν, δίδωσιν ἡμῖν αὐτὰ μετὰ πολλῆς τῆς δαψιλείας. Τί γὰρ Παύλου λαμπρότερον, εἰπέ μοι, τοῦ λέγοντος" Οὐ ζητοῦμεν παρὰ ἀνθρώπων δόξαν, οὔτε ἀφ᾽ ὑμῶν, οὔτε ἀπ᾿ ἄλλων; κί δὲ εὐπορώτερον τοῦ μηδὲν ἔχοντος, καὶ πάντα κατέχοντος; Ὅταν γὰρ, ὅπερ ἔφην, μὴ χκρατώμεθα ὑπ᾽ αὖτῶν, τότε αὐτῶν χρατήσομεν, τότε αὐτὰ ληψόμεθα. Εἰ τοίνυν ἐπιθυμοῦμεν ἐπιτυχεῖν δόξης, φεύγωμεν δόξαν" οὕτω γὰρ δυνησόμεθα τοῦ Θεοῦ τοὺς νόμους ἀνύσαντες, τυχεῖν καὶ τῶν ἐνταῦθα καὶ τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι 5 τοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. 

### English translation (Claude)

And if you say that they are many and form a body, for this very reason you ought to despise them most. For if each by himself is contemptible, when they become many this will be so all the more. For the folly of each, when they are gathered together, grows greater, increased by their number. That is why, if one took them one by one, he might sometimes correct them; but when they are together he could not easily do so, because their folly is intensified, and they are driven along like cattle, and everywhere follow one another’s opinions. Will you, then, tell me, lay claim to this glory from the many? No, I beg and entreat you. This has turned everything upside down; this has given birth to greed, envy, slander, and plots; this arms and makes savage those who have suffered no wrong against those who have done none. The man who has fallen into this disease knows no friendship, remembers no intimacy, does not know how to respect anyone at all; but having cast every good thing out of his soul, he is at war with everyone, unstable and without affection. The passion of anger, though it too is tyrannical and unbearable, does not always trouble us, but only when it finds people to provoke it; but vainglory troubles us always, and there is no time, so to speak, when it can cease, unless reason checks and restrains it. It is always present, not only persuading us to sin, but even if we happen to do something good, snatching this too out of our hands, and sometimes not even letting us do good at all. If Paul calls greed idolatry, what would it be right to call its mother, root, and source, vainglory, I mean? One cannot even find a name worthy of the evil.

Let us come to our senses, then, beloved; let us strip off this evil garment, tear it apart and cut it away, and at last become free with the true freedom, and gain a sense of the nobility given us by God. Let us despise the glory that comes from the many. Nothing is so ridiculous and dishonorable as this passion; nothing so full of shame and great disgrace. One may see from many things that to love glory is disgrace, while true glory is to look down on it and take no account of it, but to say and do everything with a view to what seems good to God. For so we shall be able to receive a reward from him who sees our deeds exactly, when we are content with him alone as spectator. What need have we of other eyes, when he who is to honor us always sees what we do? Is it not absurd that a servant does everything he does to please his master, seeks nothing beyond his master’s gaze, and does not draw other eyes to what he does, however great those who watch may be, but looks to one thing only, that his master may see; while we, who have such a Lord, look for other spectators, who can do us no good, but can harm us by their watching and empty out all our toil? No, I beg you; but let us take as our spectator him from whom we expect our rewards. Let us have nothing to do with human eyes. For if we wish to obtain this glory too, we shall obtain it when we seek only the glory that comes from God. “For those who glorify me,” he says, “I will glorify.” And just as we are richest in money when we despise it and seek only the wealth that comes from God (“Seek the kingdom of God,” he says, “and all these things will be added to you”), so it is with glory too: when the gift both of money and of glory is no longer dangerous for us, then God will lavish it on us. And it is free of danger when it does not rule us or overcome us or give us orders as slaves, but comes to us as to masters and free men. For this is why he does not want us to love these things, that we may not be ruled by them. And if we achieve this, he gives them to us in great abundance. For tell me, who is more illustrious than Paul, who says, “We do not seek glory from men, neither from you nor from others”? Who is richer than the man who has nothing and possesses all things? For when, as I said, we are not ruled by them, then we shall rule them, then we shall receive them. If, then, we desire to obtain glory, let us flee glory; for so, having fulfilled God’s laws, we shall be able to obtain both the good things here and those that are promised, by the grace of Christ, with whom be glory to the Father together with the Holy Spirit, to the ages of ages.

### Scripture references

- Col 3:5: allusion, high confidence
- 1 Sam 2:30: quotation, high confidence
- Matt 6:33: quotation, high confidence
- 1 Thess 2:6: quotation, high confidence
- 2 Cor 6:10: allusion, high confidence
- Matt 6:4: echo, low confidence

### Translation notes

- Greed as idolatry: Col 3:5. Quotations: 1 Sam 2:30 (LXX 1 Kgdms 2:30); Matt 6:33; 1 Thess 2:6; 2 Cor 6:10. The final doxology lacks “Amen” in this text; a Latin note giving a longer ending has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 3.6 (PG 59:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/3-6).

## Homily 4.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/4-1/#p-4-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John, unlike the other evangelists, begins with the Word’s eternal existence to lift up earthbound minds such as Paul of Samosata’s; “Word” means a subsisting divine person, eternal and co-eternal with the Father.

### Greek text

Ὲν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς Α ἐπιτιθέασιν οἱ διδάσκαλοι τὰ φορτία, οὔτε εἰσάπαξ τοῦτο ποιοῦσιν, ἀλλὰ καὶ βραχέα, καὶ τὰ αὐτὰ πολλάκις ἐνηχοῦσιν αὐτοῖς, ὥστε αὑτῶν ῥᾳδίως ἐντεθῆναι τῇ διανοίᾳ τὰ λεγόμενα, ἀλλὰ μὴ ἐκ προοιμίων δυσχεράναντας αὐτοὺς πρὸς τὸ πλῆθος καὶ τὸ «ἧς μνήμης δυσκάθεκτον, ὀχνηροτέρους γενέσθαι περὶ τὴν συλλογὴν τῶν δοθέντων, νάρχης τινὸς αὐτοῖς ἀπὲ τῆς δυσκολίας ἐγγινομένης. Τοῦτο δὴ καὶ αὐτὸς κατασκευάσαι βουλόμενος, καὶ τὸν πόνον ὑμῖν ποιῆσαι κοῦφον, κατὰ μικρὸν ἀπολαμδάνων τὰ ἐν τῇ θείᾳ ταύτῃ «ραπέζῃ, εἰς τὰς ὑμετέρας οὕτως ἐνίημι ψυχάς. Διὸ καὶ τῶν αὐτῶν ἅψομαι πάλιν ῥημάτων, οὐκ ὥττε τὰ αὐτὰ πάλιν εἰπεῖν, ἀλλ᾽ ὥστε τὰ λείποντα προσθεῖναι μόνον. Φέρε οὖν, τὸ» λόγον ἐπὶ τὰ προοίμια πάλιν ἀγάγωμεν. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Τίνος ἕνεκεν, τῶν ἄλλων ἀπάντων εὐαγγελιστῶν ἀπὸ τῆς οἰκονομίας ἀρξαμένων (καὶ γὰρ ὁ Ματθαϊός φησι, Βίδλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυΐδ" καὶ ὁ Λουκᾶς τὰ κατὰ τὴν Μαρίαν ἡμῖν ἐν ἀρχῇ διηγεῖται" καὶ ὁ Μάρκος δὲ ὁμοίως τοῖς αὐτοῖς ἐνδιατρίδει λόγοις, τὴν κατὰ τὸν Βαπτιστὴν ἱστορίαν ἐντεῦθεν ὑφαίνων), ὁ Ἰωάννης τοῦτο μὲν ἐν βραχεῖ καὶ μετὰ ταῦτα ἡνίξατο εἰπὼν, Καὶ ὁ Λόγος σὰρξ ἐγένετο " τὰ δὲ ἄλλα πάντα παραδραμὼν, τὴν σύλληψιν, τὸν τόκον, τὴν ἀνατροφὴν, τὴν αὔξησιν, εὐθέως περὶ τῆς ἀϊδίου γεννήσεως ἡμῖν διηγεῖται; Τί ποτ᾽ οὖν ἔστι τὸ αἴτιον τούτων, ἤδη πρὸς ὑμᾶς ἐρῶ. Τῶν λοιπῶν εὐαγγελιστῶν τὸ πλέον ἂν τοῖς κατὰ σάρκα διατριψάντων λόγοις, δέος ἣν τοῦ μὴ τινας διὰ τοῦτο χαμαιπετεῖς ὄντας τούτοις ἐναπομεῖναι μένοις τοῖς δόγμασιν ὃ καὶ Παῦλος ἔπαθὲν ὁ Σαμοσατεύς. Ἐκ ταύτης τοίνυν ἀνάγων " τῆς χαμαιζηλίας τοὺς μέλλοντας ἐμπεσεῖσθαι, καὶ εἰς τὸν οὐρανὸν ἀνέλκων, εἰκότως ἄνωθεν καὶ ἐκ τῆς ὑπάρξεως τῆς ἀϊδίον ποιεῖται «ἧς διηγήσεως τὴν ἀρχὴν. Τοῦ μὲν γὰρ Ματθαίου ἀπὸ Ἡρώδου τοῦ βασιλέως, τοῦ Λουκᾶ δὲ ἀπὸ Τιδερίον τοῦ Καίσαρος, τοῦ δὲ Μάρκου ἀπὸ τοῦ βαπτίσματος νου πρὸς τὴν διήγησιν εἰσδαλόντων, πάντα ταῦτα ἀφεὶς οὗτος Ῥ, ἀνωτέρω παντὸς ἄνεισι χρόνου τε καὶ αἰῶνος, ἐκεῖ τὴν διάνοιαν τῶν ἀκροατῶν ἀχοντίζων πρὸς τὸ, Ἔν ἀρχῇ ἦν, καὶ οὐκ ἀφιεὶς στῆναί που, οὐδὲ ὄρον τιθεὶς, χσθάπερ ἐκεῖνοι, τὸν Ἡρώδην καὶ τὸν Τιδέριον καὶ τὸν Ἰωάννην. Ὃ δὲ ἄξιον μετὰ τούτων ς θαυμάσαι, ἐκεῖνο μάλιστα εἰπεῖν ἔστιν, ὅτι οὔτε οὗτος πρὸς τὸν ὑψηλότερον ἑχυτὸν λόγον ἀφιεὶς τῆς οἰκονομίας ἠμέλησεν - οὔτε ἐκεῖνοι τὴν περὶ ταύτης ἑσπουδαχότες διήγησιν, τὴν προαιώνιον ἐσίγησαν ὕπαρξιν' καὶ μάλα εἰκότως. Ἔν γὰρ ἣν τὸ Πνεῦμα τὸ κινοῦν τὰς ἁπάντων ψυχάς " διὸ καὶ πολλὴν περὶ τὴν ἀπαγγελίαν ἐπεδείξαντο τὴν ὁμόνοιαν. Σὺ δὲ, ἀγαπητὲ, Λόγον ἀκούσας, μηδέποτε ἀνάσχῃ τῶν λεγόντων ἔργον αὐτὸν εἶναι, ἀλλὰ μηδὲ τῶν ἁπλῶς λόγον αὐτὸν εἶναι νομιζόντων. Πολλοὶ μὲν γὰρ οἱ τοῦ Θεοῦ λόγοι, οὗς καὶ ἄγγελοι ποιοῦσιν, ἀλλ᾽ οὐδεὶς ἐχείνων τῶν λόγων Θεὸς, ἀλλ᾽ ἐχεῖνυι μὲν ἅπαντες προφητεῖαι καὶ προστάγματα ἃ (οὕτω γὰρ ἔθος τῇ Γραφῇ καλεῖν τοὺς νόμους τοῦ Θεοῦ, καὶ τὰ ἐπιτάγματα, καὶ τὰς προφητεἰα: " διὸ καὶ ἐπάγει: λέγων περὶ τῶν ἀγγέλων, Δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν 1όγον αὐτοῦ)" οὗτος δὲ ὁ Λόγος οὐσία τίς ἔστιν ἐνυπόστατος, ἐξ αὐτοῦ προελθοῦσα ἀπαϑῶς τοῦ Πατρός. Τοῦτο γὰρ, ὡς ἔφθην εἰπὼν, διὰ τῆς τοῦ Λόγου προσηγορίας ἐδήλωσεν. Ὥσπερ οὖν τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος, τὸ ἀΐδιον δηλοῖ" οὕτω τὸ, Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεὸν, τὸ συναΐδιον ἡμῖν ἐνέφηνεν. Ἴνα γὰρ μὴ, ἀκούσας ὅτι Ἔν ἀρχῇ ἦν ὁ Λόγος, ἀΐδιον μὲν νομίσῃς. πρεσδυτέραν δὲ διαστήματί τινι τοῦ Πατρὸς τὴν ζωὴν ὑποπτεύσῃς καὶ αἰῶνι πλείονι, καὶ τῷ Μονογενεῖ δῷς ἀρχὴν, ἐπήγαγε τὸ, ὅτι Ἐν ἀρχῇ πρὸς τὸν θεὸν ἦ"", οὕτως ἀΐδιος, ὡς 5 αὐτὸς ὁ Πατήρ" οὐ γὰρ ἦν ἔρημος οὐδέποτε τοῦ Λόγου, ἀλλ᾽ ἀεὶ Θεὸς πρὸς θεὸν ἧν, ἐν ὑποστάσει μέντο: ἰδίᾳ. Πῶς οὖν, φησὶν, εἶπεν, ὅτι" Ἑντῷ κόσμῳ ἦν, εἴ γε πρὸς τὸν Θεὸν ἦν; Ὅτι καὶ πρὸς τὸν Θεὸν ἦν ς᾽, καὶ ἐν τῷ κόσμῳ ἦν. Οὐδαμοῦ γὰρ περατοῦται, οὔτε ὁ Πατὴρ, οὔτε ὁ Υἱός. Εἰ γὰρ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας, Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός " οὐδὲ τῆς οὐσίας εὔδηλὸν ὅτι ἀρχῆ τις χρονιχῆ. Ἤκουσας, ὅτε Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν; Τί νοεῖς ἀπὸ τῆς ἀρχῆς ταύτης; Εὔδηλον ὅτι τὸ πρὸ πάντων γενέσθαι αὐτὰ τῶν ὁρατῶν. Οὕτω καὶ περὶ τοῦ Μονογενοῦ; ἀκούων, ὅτι Ἔν ἀρχῇ ἦν, πρὸ πάντων αὐτὸν νόει τῶν νοητῶν καὶ πρὸ τῶν αἰώνων. Εἰ δὲ λέγοι τις " Καὶ πῶς ἐστιν, Υἱὸν ὄντα μὴ νεώτερον εἶναι τοῦ Πατρός; τὸ γὰρ ἔχ τινος ὄν, ἀνάγκη πᾶσα ὕστερον εἶναι τοῦ ἐξ οὗ ἐστιν, ἐροῦμεν, ὅτι μάλιστα μὲν ταῦτα λογισμῶν "τῶν ἀνθρωπίνων [ ἐστί" καὶ ὁ τοῦτο ζητῶν, καὶ ἕτερα τούτων ἀτοπώτερα ζητήσει" καὶ οὐδὲ τῇ ἀκοῇ τὰ τοιαῦτα παρα. δέχεσθαι ἔδει. Περὶ Θεοῦ γὰρ νῦν ἡμῖν ὁ λόγος ἐστὶν, οὐ περὶ τῆς τῶν ἀνθρώπων φύσεως, ὑποκειμένης τῇ τῶν λογισμῶν τούτων ἀκολουθίᾳ τε καὶ ἀνάγκῃ. Πλὴν ἀλλ᾽ ὑπὲρ πληροφορίας τῶν ἀσθενεστέρων, καὶ πρὸς ταῦτα ἐροῦμεν.

### English translation (Claude)

“In the beginning was the Word, and the Word was with God.” With children who are just being introduced to their lessons, teachers do not lay many burdens on them in succession, nor all at once; they din into them short pieces, and the same ones many times over, so that what is said may lodge easily in their minds, and so that they may not, by being discouraged at the outset by the quantity and by the difficulty of retaining it, become more sluggish in gathering what is given them, as a kind of numbness comes over them from the difficulty. I too, wishing to achieve this and to make your labor light, take a little at a time from this divine table and so put it into your souls. That is why I shall touch on the same words again, not to say the same things again, but only to add what is lacking. Come, then, let us bring the discourse back to the opening. “In the beginning was the Word, and the Word was with God.”

Why is it that, while all the other evangelists began from the economy (for Matthew says, “The book of the genealogy of Jesus Christ, the son of David”; Luke at the beginning tells us what concerns Mary; and Mark likewise dwells on the same matters, weaving from there the story of the Baptist), John hinted at this briefly and only later, saying, “And the Word became flesh,” but passing over everything else, the conception, the birth, the upbringing, the growth, tells us at once of the eternal begetting? What the reason for this is, I shall now tell you. Since the other evangelists had dwelt for the most part on the accounts concerning the flesh, there was a fear that some, being earthbound, might for this reason remain in these doctrines alone, as happened to Paul of Samosata. So, to lead up out of this groveling those who were about to fall into it and to draw them up to heaven, he naturally makes the beginning of his narrative from above and from the eternal existence. For while Matthew entered on his narrative from Herod the king, Luke from Tiberius Caesar, and Mark from the baptism of John, he leaves all these and goes up above all time and age, launching the minds of his hearers up there, to “In the beginning was,” not allowing them to stop anywhere, nor setting a limit, as they did with Herod, Tiberius, and John. And what is especially worth admiring along with this is that neither did he, in giving himself to the loftier discourse, neglect the economy, nor did they, though eager to narrate it, keep silent about the existence before the ages; and very reasonably. For it was one Spirit that moved the souls of all; that is why they showed great agreement in their proclamation.

But you, beloved, when you hear “Word,” never tolerate those who say that he is a work, nor even those who think that he is simply a word. For there are many words of God, which the angels too perform; but none of those words is God; all of them are prophecies and commands (for Scripture is accustomed to call the laws of God, his injunctions, and his prophecies, “words”; that is why it says of the angels, “mighty in strength, performing his word”). But this Word is a being that subsists in its own right, proceeding from the Father himself without passion. This, as I said before, he showed by the name “Word.” As, then, “In the beginning was the Word” shows his eternity, so “He was in the beginning with God” has shown us his co-eternity. For lest, on hearing that “In the beginning was the Word,” you should think him eternal but suppose the Father’s life to be older by some interval and a longer age, and so give the Only-begotten a beginning, he added that “He was in the beginning with God”: as eternal as the Father himself; for the Father was never without the Word, but God was always with God, though in his own hypostasis.

“How then,” someone says, “did he say, He was in the world, if he was with God?” Because he was both with God and in the world. For neither the Father nor the Son is bounded anywhere. For if “there is no limit to his greatness” and “there is no number to his understanding,” it is plain that there is no beginning in time to his essence either. You heard that “In the beginning God made the heaven and the earth”? What do you understand by this beginning? Plainly, that they came into being before all visible things. So also, hearing of the Only-begotten that “In the beginning he was,” understand him to be before all intelligible things and before the ages. And if anyone should say, “How can he be Son and not be younger than the Father? For what is from someone must necessarily be later than that from which it is,” we shall say that, properly speaking, these are reasonings of men; whoever inquires into this will inquire into other things more absurd still, and such things ought not even to be admitted to the hearing. For our discourse now is about God, not about the nature of men, which is subject to the sequence and necessity of these reasonings. Nevertheless, for the assurance of the weaker, we shall speak to these points too.

### Scripture references

- John 1:1: quotation, high confidence
- John 1:2: quotation, high confidence
- Matt 1:1: quotation, high confidence
- Luke 1:26: allusion, medium confidence
- Mark 1:4: allusion, medium confidence
- John 1:14: quotation, high confidence
- Matt 2:1: allusion, medium confidence
- Luke 3:1: allusion, medium confidence
- Ps 103:20 (102:20 LXX): quotation, high confidence
- John 1:10: quotation, high confidence
- Ps 145:3 (144:3 LXX): quotation, high confidence
- Ps 147:5 (146:5 LXX): quotation, high confidence
- Gen 1:1: quotation, high confidence

### Translation notes

- Paul of Samosata, bishop of Antioch deposed in 268, taught that Christ was a man indwelt by the divine Word. “A being that subsists in its own right” renders οὐσία ἐνυπόστατος. Quotations: Matt 1:1; John 1:14; Ps 103:20 (LXX 102:20); John 1:10; Ps 145:3 (LXX 144:3); Ps 147:5 (LXX 146:5); Gen 1:1. Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 4.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/4-1).

## Homily 4.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/4-1/#p-4-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: As the sun’s radiance is from the sun yet not later than it, so the Son is from the Father yet co-eternal; making the Son later would give the Father a beginning too and contradict Isaiah’s “after me there is no God.”

### Greek text

Εἰπὲ γάρ μοι, Τὸ ἀπαύγασμα τοῦ ἡλίου ἐξ αὐτῆς ἐχπηδᾷ τῆς τοῦ ἡλίου φύσεως, ἢ ἄλλοθέν ποθεν; ᾿Ανάγχη πᾶσα ὁμολογῆσαι τὸν μὴ καὶ τὰς αἰσθήσεις πεπηρωμένον, ὅτι ἐξ αὐτῆς. ᾿Αλλ᾽ ὅμως καὶ ἐξ αὑτοῦ ὃν τοῦ ἡλίου πὸ ἀπαύγασμα, οὐκ ἄν ποτε ὕστερον εἶναι φαίημεν τῆς ἡλιακῆς φύσεως, ἐπειδὴ μηδὲ χωρὶς ἀπανγάσματος ἥλιος ἐφάνη ποτέ. Εἰ δὲ ἐπὶ τῶν σωμάτων τούτων τῶν ὁρατῶν καὶ αἰσθητῶν, καὶ ἐκ τινὸς ὃν, καὶ οὐκ ὕστερον ἐξ οὗ ἔστιν ἐφάνη τι ὅν, τί ἀπιστεῖς ἐπὶ τῆς ἀοράτου καὶ ἀῤῥήτου φύσεως; Τὸ αὐτὸ δὴ τοῦτό ἐστιν οὕτως, ὡς ἐκείνῃ πῇ οὐσίᾳ πρέπον ἦν. Διὰ γάρ τοι τοῦτο καὶ ὁ Παῦλος αὐτὸν οὕτως ἐκάλεσε, καὶ τὸ ἐξ αὐτοῦ καὶ τὸ συναῖδιον παριστῶν. Τὶ δέ; εἰπέ μοι, οὐκ οἱ αἰῶνες δι᾽ αὐτοῦ γεγόνασιν ἅπαντες καὶ διάστημα ἅπαν; ᾿Ανάγχη πᾶσα ὁμολογῆσαι τὸν μὴ παραπαίοντα. Οὐκοῦν οὐδὲν μέσον καὶ Πατρός. Εἰ δὲ οὐδὲν, οὐκ ὕστερος, ἀλλὰ συναΐδιος. Τὸ γὰρ πρὸ, καὶ τὸ μετὰ, χρόνων εἰσὶν ἔννοιαι δηλωτικαί. Χωρὶς γὰρ αἰῶνος ἣ χρόνου οὐκ ἂν δυνηθείη τις ταῦτα νοῆσαι τὰ ῥήματα. Χρόνων δὲ καὶ αἰώνων ἀνώτερος ὁ Θεός. Εἰ δὲ ὅλως τοῦ Υἱοῦ φὴς ἀρχὴν κατειληφέναι, ὅρα μὴ καὶ τὸν Πατέρα ὑπὸ ἀρχὴν ἀναγχασθῇς ἀγαγεῖν κατὰ τοῦτον τὸν λόγον καὶ τὸν λογισμὸν, πρεσδυτέραν μὲν, ἀρχὴν δὲ ὅμως, Εἰπὲ γάρ μοι, οὐκ ὅρον τινὰ καὶ ἀρχὴν προστιθεὶς δ τῷ Υἱῷ, καὶ οὕτω προϊὼν ἀπ᾽ αὐτῇς ἐπὶ τὸ ἄνω, τὸν Πατέρα προεῖναι λέγεις; Εὔδηλον ὅτ:. Εἰπὲ οὖν μοι, πόσον ὁ Πατὴρ προῦπάρχει;; “Ἃν τε γὰρ ὀλίγον, ἄν τε πολὺ διάστημα εἴπης, ὑπὸ τὴν ἀρχὴν τὸν Πατέρα ἤγαγες. Μετρήσας γὰρ εὔδηλον ὅτι τὸ μέσον, οὕτως ὀλίγον ἐρεῖς ἣ πολύ" μετρῆσαι δὲ οὐκ ἂν γένοιτο, μὴ ἑκατέρωθεν οὔσης ἀρχῆς. Ὥστε καὶ τῷ Πατρὶ δέδωκας ἀρχὴν, τό γε εἰς σὲ ἦχον " καὶ οὐκ ἔσται λοιπὸν οὐδὲ ὁ Πατὴρ ἄναρχος καθ᾽ ὑμᾶς. Ὁρᾷς ὅτι τὸ παρὰ τοῦ Σωτῆρος λεχθὲν ἀληθές ἐστι, καὶ πανταχοῦ τὴν δύναμιν ἐνδείκνυται τὴν αὐτοῦ τὸ ῥῆμα; Ποῖον δὴ τοῦτο; Ὁ μὴ τιμῶν τὸν Υἱὸν, οὐ τιμᾷ τὸν Πατέρα. Καὶ οἶδα μὲν πολλοῖς ἀκατάληπτον ὃν τὸ λεχθέν " διὸ πολλαχοῦ καὶ τὰ ἀπὸ τῶν λογισμῶν ἀναδαλλόμεϑα κινεῖν, ὅτι οὔτε παρακολουθεῖν αὐτοῖς ὁ λοιπὸς δύναιτ᾽ ἂν δῆμος" οὔτε, εἰ παραχολουθήσειεν, ἔχει τι βέθαιον καὶ ἀσφαλέ:. Λοἐπίνοιαι αὑτῶν. Ἡδέως δ᾽ ἂν κἀκεῖνο ἐροίμην. τοὺς ἀντιλέγοντας ἡμῖν, τέ ποτέ ἐστι τὸ παρὰ τῷ προφήτῃ λεγόμενον, τὸ, “Εμπροσθέν μου οὐκ ἐγένετο Θεὸς, καὶ μετ᾽ ἐμὲ οὐκ ἔστιν; Εἰ γὰρ "εώτερος τοῦ Πατρὸς ὁ Υἱὸς, πῶς φησι, Μετ᾿ ἐμὲ οὐκ ἔστιν; Αρα οὖν ἀναιρήσετε καὶ αὐτοῦ τοῦ Μονογενοῦς τὴν οὐσίαν; ᾿Ανάγχη γὰρ ἣ τοῦτο τολμᾷν, ἣ μίαν παραδέξασθαι τὴν θεότητα ἐν ἰδίᾳ ὑποστάσει Πατρὸς καὶ Υἱοῦ. Ποῦ δὲ ὅλως τὸ, Πάντα δι᾽ αὐτοῦ ἐγένετο, ἀληθές; Εἰ γάρ ἐστιν αἰὼν αὐτοῦ πρεσδύτερος, πῶς ἂν τὸ πρὸ αὑτοῦ, δι᾿ αὐτοῦ γεγενημένον εἴη; Ὀρᾶτε εἰς ὅσην τόλμαν αὑτοὺς ἅπαξ παραχινηθείσης τῆς ἀληθείας ὁ λόγος ἐξήγαγε; Διατί γὰρ οὐκ εἶπεν ὁ εὐαγγελιστὴς, ὅτ’ ἐξ οὐκ ὄντων ἐγένετο, καθάπερ περὶ πάντων ὁ Παῦλος ἀποφαίνεται, λέγων οὕτως, Ὁ καλέσας τὰ μὴ ὄντα ὡς ὄντα, ἀλλ᾽, Ἐν ἀρχῇ ἦν, φησί; τοῦτο γὰο ἐναντίον ἐκείνῳ- καὶ μάλα εἰκότως. Θεὸς γὰρ οὔτε γίνεται, οὔτε ἔχει τι πρεσδύτερον δ’ ἀλλὰ ταῦτα Ελλήνων ῥήματα. Εἰπὲ δή μοι κἀκεῖνο᾽ τὸν κτίστην τῶν ἔργων οὐκὶ ἀσυγκρίτως ὑπερέχειν εἴποις ἄν, Ὅταν οὖν αὐτοῖς ν ὅμοιον ἣ τὸ ἐξ οὐκ ὄντων, ποῦ ἡ ἀσύγκριτος ὑπεροχὴ; Τί δὲ ἐστιν ὅλως τὸ, ᾿Εγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ, Εμπροσθέν μου οὐκ ἐγένετο Θεύς; Εἰ γὰρ ὁ Υἱὸς μὴ εἴη τῆς αὐτῆς οὐσίας, ἕτερός ἐστι Θεός" καὶ εἰ μὴ συναΐδιος, ἔστι μετ᾽ αὐτόν’ καὶ εἰ μὲ ἐκ τῆς οὐσίας προῆλθεν, εὔδηλον ὅτι ἐγένετο. Εἰ δὲ λέγοιεν, πρὸς ἀντιδιαστολὴν τῶν εἰδώλων ταῦτα εἰρῆσθαι. πῶς οὐ συγχωροῦσι πρὸς ἀντιδιαστολὴν τῶν εἰδώλων λέγειν τὸν μόνον ἀληθινὸν Θεόν; Εἰ δὲ καὶ πρὸς ἀντιδιαστολὴν τῶν εἰδώλων εἴρηται τοῦτο, πῶς ἑρμηνεύσεις τὴν ῥῆσιν ἅπασαν; Μετ᾿ ἐμὲ γὰρ, φησὶν, οὐκ ἔστιν ἄλλος Θεός. Οὐκ ἐχδάλλων τὸν Υἱὸν τοῦτό φησιν, ἀλλ᾽ ὅτι Θεὸς εἰδωλιχὸς μετ᾽ ἐμὲ οὐκ ἔστιν’ οὐκ ὅτι Υἱὸς οὐκ ἔστι. Ναὶ, φησί ες, Τί οὖν; καὶ τὸ, σθέν μου οὐκ ἐγένετο ἄλλος Θεὸς, οὕτως ἐκλήψῃ, ὅτι εἰδωλιχὸς μὲν οὐκ ἐγένετο, ἐγένετο δ᾽ οὖν ὅμως Υἱὸς ἔμπροσθεν αὐτοῦ; Καὶ ποῖος ἂν τοῦτο δαίμων εἴποι; Οὐδὲ γὰρ αὐτὸν οἶμαι τὸν διάδολον τοῦτο ἐρεῖν. “Ἄλλως δὲ ὁ, εἰ οὐκ ἔστι συναΐδιος τῷ Πατρὶ, πῶς ἄπειρον αὐτοῦ τὴν ζωὴν ἐρεῖς; Εἰ γὰρ ἀρχὴν ἄνωθεν ἔχει, κἂν ἀτελεύτητος ἧ, ἄπειρος ὅμως οὐκ ἔστι" τὸ γὰρ ἄπειρον ἑκατέρωθεν ἄπειρον εἶναι χρή. Ὅπερ οὖν καὶ ὁ Παῦλος δηλῶν ἔλεγε" Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, τό τε ἄναρχον καὶ ἀτελεύτητον δεικνὺς ταύτῃ. Ὥσπερ 4 γὰρ τοῦτο οὐκ ἔχει πέρας, οὕτως οὐδὲ ἐκ.ἶνο" οὔτε γὰρ ἐνταῦθα τέλος, οὔτε ἐκεῖ ἀρχή.

### English translation (Claude)

For tell me, does the radiance of the sun spring from the very nature of the sun, or from somewhere else? Anyone whose senses are not maimed must confess that it comes from the sun itself. And yet, though the radiance is from the sun itself, we would never say that it is later than the sun’s nature, since the sun has never appeared without its radiance. If, then, in these visible and sensible bodies something has been shown to be from something else and yet not later than that from which it is, why do you disbelieve it in the case of the invisible and ineffable nature? The same thing holds there, in the way that befits that essence. This is why Paul too called him so, presenting both that he is from him and that he is co-eternal with him. What then? Tell me, were not all the ages and every interval made through him? Anyone not out of his mind must confess it. So there is nothing between the Son and the Father. And if nothing, he is not later but co-eternal. For “before” and “after” are notions that indicate times; without an age or time no one could conceive of these words; but God is above times and ages. And if you say that the Son received a beginning at all, see that you are not forced by this argument and reasoning to bring the Father too under a beginning, an older one, but a beginning nonetheless. For tell me, do you not assign a limit and beginning to the Son, and then, proceeding upward from it, say that the Father existed before him? Plainly so. Tell me, then, by how much does the Father pre-exist? Whether you say the interval is small or great, you have brought the Father under a beginning. For plainly it is by measuring the interval that you will say it is small or great; and it cannot be measured unless there is a beginning at both ends. So you have given the Father too a beginning, as far as it depends on you, and on your view not even the Father will any longer be without beginning. Do you see that what the Savior said is true, and that the saying shows its power everywhere? What saying is that? “He who does not honor the Son does not honor the Father.”

I know that what has been said is beyond the grasp of many; that is why in many places we put off raising arguments drawn from reasoning, because the rest of the people could not follow them, and even if they followed, [human] conceptions have nothing firm and secure. But I would gladly ask those who contradict us this as well: what is the meaning of what is said in the prophet, “Before me there was no God, and after me there is none”? For if the Son is younger than the Father, how does he say, “After me there is none”? Will you then do away with the very essence of the Only-begotten? For you must either dare this or accept one Godhead in the proper hypostasis of Father and Son. And how at all is “All things came into being through him” true? For if there is an age older than he, how could what was before him have come into being through him? Do you see into what daring their argument has led them once the truth was disturbed? For why did the evangelist not say that he came into being out of what was not, as Paul declares of all things when he says, “who calls the things that are not as though they were,” but says, “In the beginning was”? This is the opposite of that, and very reasonably. For God neither comes into being nor has anything older than himself; those are the words of the Greeks. Tell me this too: would you not say that the creator surpasses his works beyond comparison? When, then, he is like them in being out of what was not, where is the surpassing beyond comparison? And what at all is the meaning of, “I am first, and I am after these things,” and, “Before me there was no God”? For if the Son is not of the same essence, he is another God; if he is not co-eternal, he is after him; and if he did not proceed from the essence, it is plain that he came into being.

And if they should say that these things were said to mark a contrast with the idols, why do they not grant that “the only true God” is said to mark a contrast with the idols? And if this was said in contrast with the idols, how will you interpret the whole saying? For “After me,” he says, “there is no other God.” He says this not to exclude the Son, but meaning that there is no idol-god after me, not that there is no Son. “Yes,” he says. What then? Will you take “Before me there was no other God” in the same way too, that no idol-god came into being, but a Son nevertheless came into being before him? And what demon would say this? I do not think even the devil himself would say it. Besides, if he is not co-eternal with the Father, how will you call his life infinite? For if it has a beginning from above, even if it is without end, it is still not infinite; for the infinite must be infinite in both directions. This is what Paul showed when he said, “having neither beginning of days nor end of life,” showing by this that he is both without beginning and without end. For as the one has no limit, neither has the other; there is no end on this side and no beginning on that.

### Scripture references

- Heb 1:3: allusion, high confidence
- Heb 1:2: allusion, medium confidence
- John 5:23: quotation, high confidence
- Isa 43:10: quotation, high confidence
- John 1:3: quotation, high confidence
- Rom 4:17: quotation, high confidence
- John 1:1: quotation, high confidence
- Isa 44:6: quotation, high confidence
- John 17:3: quotation, high confidence
- Heb 7:3: quotation, high confidence

### Translation notes

- “Radiance”: Heb 1:3. Quotations: John 5:23; Isa 43:10; John 1:3; Rom 4:17; Isa 44:6 (LXX: “I am first and I am after these things”); John 17:3; Heb 7:3. The words “human conceptions” render a damaged phrase in the OCR (Λοἐπίνοιαι αὐτῶν) by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 4.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/4-2).

## Homily 4.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/4-1/#p-4-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “In the beginning was” no more sets a beginning to the Son than “from everlasting to everlasting” does to the Father, and the lack of the article before “God” does not make the Son a lesser God, since John adds the marks of true Godhead: eternity, creation, life and light.

### Greek text

Πῶς δὲ καὶ ζωὴ ὧν, ἦν ποτε ὅτε οὐκ ἣν; Τὴν γὰρ ζωὴν ἀεί τε εἶναι, καὶ ἀνάρχως εἶναι καὶ ἀτελευτήτως πάντες ἂν ὁμολογήσαιεν, εἴπερ ὄντως εἴη ζωὴ. ὥσπερ οὖν καὶ ἔστιν. Εἰ δὲ ἔστιν ὅτε οὐκ ἔστι, πῶς ἂν εἴη ζωὴ τῶν ἄλλων, αὐτῇ ποτε οὐκ οὖσα; Πῶς οὖν, φησὶν, ἀρχὴν ἔθηκεν ὁ Ἰωάννης εἰπὼν, Ἐν ἀρχῇ ἦν; Τῷ, Ἔν ἀρχῇ, προσέσχες, καὶ τῷ, Ἦν, εἰπέ μοι" καὶ τὸ, Ὁ Δόγος ἦν", οὐκ ἐννοεῖς; Τί δὲ, ὅταν περὶ τοῦ Πατρὸς ὁ Προφήτης λέγῃ" ᾿Απὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος σὺ εἶ" ἄρα ὄρους αὐτῷ τιθεὶς οὕτω φησίν; Οὐδαμῶς, ἀλλὰ τὸ ἀΐδιον δηλῶν. Οὕτω ποίνυν καὶ ἐνταῦθα νόει. Οὐ γὰρ ὄρους τιθεὶς, τοῦτο εἴρηκεν. Οὐδὲ γὰρ εἶπεν, ἀρχὴν ἔσχεν, ἀλλ᾽, Ἐν ἀρχῇ ἦν, διὰ τοῦ, Ἶν, παραπέμπων σε ἐπὶ τὸ ἄναρχον ἐννοεῖν τὸν Υἱόν. ᾿Αλλ᾽ ἰδοὺ, φησὶν, ὁ Πατὴρ μετὰ «ἧς τοῦ ἄρθρου προσθήκης εἴρηται, ὁ δὲ Υἱὸς χωρὶ; ταύτης. Τί οὖν, ὅταν ὁ ᾿Απόστολος λέγῃ. Τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ" καὶ πάλιν, Ὃ ὧν» ἐπὶ πάντων Θεός; ἰδοὺ γὰρ ἐνταῦθα χωρὶς τοῦ ἄρθρου τοῦ Υἱοῦ ἐμνημόνευσε. Ποιεῖ δὲ κοῦτο καὶ ἐπὶ τοῦ Πατρός. Τοῖς γοῦν Φιλιππησίοις ἐπιστέλλων, οὕτω φησίν" Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων», οὖκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ" καὶ Ῥωμαίοις δὲ πάλιν" Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. κἌλλως τε καὶ περιττὸν ἣν ἐνταῦθα αὐτὸ προστεθῆναι, ἄνω συνεχῶς προστεθὲν τῷ λόγῳ. Ὥσπερ γὰρ περὶ τοῦ Πατρὸς λέγων φησὶ, Πνεῦμα ὁ Θεός " Καὶ οὐκ ξπειδὴ͵ τῷ Πνεύματι τὸ ἄρθρον οὐ πρόσκειται, οὐκ ἀθετοῦμεν διὰ τοῦτο τὸ ἀσώματον τοῦ Θεοῦ " οὕτω καὶ ἐνταῦθα, κἂν μὴ πρόσκειται τῷ Υἱῷ τὸ ἄρθρον, οὗ διὰ τοῦτο ἥττων θεὸς ὁ Υἱός, Τί δήποτε; θεὸν γὰρ καὶ Θεὸν εἰπὼν, οὐκ ἐμφαίνει τι μέσον ἡμῖν τῆς θεότητος ταύτης, ἀλλὰ καὶ τοὐναντίον. Προειπὼν γὰρ, Καὶ Θεὸς ἦν ὁ Λόγος, ἵνα μὴ νομίσῃ τις ἐλάττονα εἶναι τὴν θεότητα τοῦ Υἱοῦ, εὐθέως αὐτοῦ καὶ τὰ γνωριστιχὰ τῆς γνησίας τίθησι θεότητος, τό τε ἀΐδιον ἀναλαβών. Οὗτος γὰρ ἦν, φησὶν, ἐν ἀρχῇ πρὸς τὸν Θεόν." καὶ τὸ δημιουργικὸν προστιθείς " Πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν." ὃ μάλιστα καὶ ὁ Πατὴρ αὐτοῦ διὰ τῶν προφητῶν ἀπανταχοῦ τῆς οὐσίας τῇς αὐτοῦ γνωριστικὸν εἶναί φησι. Καὶ συνεχῶς τοῦτο τῆς ἀποδείξεως τὸ εἶδος [51} περιστρέφουσιν οἱ προφῆται" καὶ οὐκ ἁπλῶς, ἀλλὰ καὶ πρὸς τὴν τῶν εἰδώλων ἀγωνι ζόμενοι δόξαν. Θεοὶ γὰρ, φησὶν, οἵ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν " καὶ πάλιν" Ἐγὼ τῇ χειρί μου ἐξέτεινα τὸν οὐρανόν " καὶ δεικνὺς θεότητος εἶναι δηλωτικὸν, πανταχοῦ αὐτὸ τίθησιν. Αὐτὸς δὲ ὁ εὐαγγελιστὴς οὐδὲ τούτοις ἣρκέσθη τοῖς ῥήμασιν, ἀλλὰ καὶ ζωὴν αὐτὸν ἐκάλεσε καὶ φῶς. Εἰ τοίνυν ἀεὶ μετὰ τοῦ Πατρὸς ἦν, εἰ πάντα αὑτὸς ἐδημιούργησε, εἰ πάντα αὐτὸς παρήγαγε καὶ συγχροτεῖ { (τοῦτο γὰρ διὰ τῆς ζωῆς ἠνίξατο), εἰ πάντα φωτίξει - τίς οὕτως ἀνόητος, ὡς εἰπεῖν, τὸν εὐαγγελιστὴν διὰ τούτων ἑσπουδακέναι ἐλάττωσιν θεότητος εἰσηγήσασθαι, δι᾽ ὧν μάλιστα ἰσότητα καὶ ἀπαραλλαξίαν ἐνδείξασθαι δυνατόν ἐστι: Μὴ δὴ συγχέωμεν τὴν κτίσιν μετὰ τοῦ κτίσαντος, ἵνα μὴ καὶ ἡμεῖς ἀκούσωμεν, ὅτι Ἐσεβάσθησαν τῇ κτίσει παρὰ τὸν κτίσαντα. Εἰ γὰρ καὶ περὶ οὐρανῶν λέγοῖεν τοῦτο εἰρῆσθαι, ἀλλ᾽ ὅμως ἐν τῷ περὶ τούτων λόγῳ παντελῶς ἀπεῖπε τὸ μὴ δεῖν κτίσει λατρεύειν, ὡς Ἑλληνικὸν ὄν.

### English translation (Claude)

And how, being life, was there ever a time when he was not? For all would confess that life is always, and is without beginning and without end, if it is truly life, as indeed it is. But if there is a time when it is not, how could it be the life of others, when it itself at one time was not? “How then,” someone says, “did John set a beginning, saying, In the beginning was?” Tell me, you attended to “In the beginning” and to “was”; do you not consider “the Word was” as well? What, then, when the prophet says of the Father, “From everlasting to everlasting you are,” does he say it to set limits to him? Not at all, but to show his eternity. Understand it so here too. He did not say this to set limits. For he did not say, “He had a beginning,” but, “In the beginning he was,” by the word “was” directing you to understand the Son as without beginning.

“But see,” someone says, “the Father is spoken of with the addition of the article, but the Son without it.” What then, when the Apostle says, “of our great God and Savior Jesus Christ,” and again, “who is God over all”? See, here he mentioned the Son without the article. And he does this with the Father too. Writing to the Philippians, at any rate, he says, “who, being in the form of God, did not count equality with God a thing to be grasped”; and again to the Romans, “Grace to you and peace from God our Father and the Lord Jesus Christ.” Besides, it was superfluous to add it here, since it had been added continually above to “the Word.” For as when he speaks of the Father he says, “God is spirit,” and we do not deny God’s incorporeality because the article is not attached to “spirit,” so here too, even if the article is not attached to the Son, the Son is not for that reason a lesser God. Why so? Because in saying “God” and “God,” he shows us no difference in this Godhead, but the contrary. For having said beforehand, “And the Word was God,” lest anyone should think the Godhead of the Son to be lesser, he at once sets down the marks of genuine Godhead: he takes up eternity again (“He was,” he says, “in the beginning with God”) and adds the work of creating (“All things came into being through him, and without him nothing came into being that has come into being”), which the Father himself everywhere, through the prophets, declares to be above all the mark of his own essence. And the prophets constantly return to this form of proof, and not simply so, but in contending against the false glory of the idols. “Let the gods,” it says, “who did not make the heaven and the earth perish”; and again, “I stretched out the heaven with my hand”; and showing that this indicates Godhead, he sets it down everywhere. The evangelist himself was not content even with these words, but called him also life and light. If, then, he was always with the Father, if he himself created all things, if he himself brought all things into being and holds them together (this is what he hinted at by “life”), if he enlightens all things, who is so foolish as to say that the evangelist was eager through these words to bring in an inferiority of Godhead, through the very words by which equality and exact likeness can best be shown? Let us not confuse the creation with the creator, lest we too should hear, “They worshiped the creature rather than the Creator.” For even if they say this was said about the heavens, still, in speaking of them, he entirely forbade the worship of the creation, as being a pagan thing.

### Scripture references

- John 1:4: allusion, high confidence
- John 1:1: quotation, high confidence
- Ps 90:2 (89:2 LXX): quotation, high confidence
- Titus 2:13: quotation, high confidence
- Rom 9:5: quotation, high confidence
- Phil 2:6: quotation, high confidence
- Rom 1:7: quotation, high confidence
- John 4:24: quotation, high confidence
- John 1:2: quotation, high confidence
- John 1:3: quotation, high confidence
- Jer 10:11: quotation, high confidence
- Isa 45:12: quotation, high confidence
- John 1:9: allusion, medium confidence
- Rom 1:25: quotation, high confidence

### Translation notes

- Quotations: Ps 90:2 (LXX 89:2); Titus 2:13; Rom 9:5; Phil 2:6; Rom 1:7; John 4:24; John 1:1–3; Jer 10:11; Isa 45:12; Rom 1:25. Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 4.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/4-3).

## Homily 4.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/4-1/#p-4-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ came to free us from worshiping creatures, so we must not reduce him to a creature, and must join right faith to right living, above all by mastering anger and bearing wrongs meekly as God commands.

### Greek text

Μὴ τοίνυν ταύτῃ ὑποβάλωμεν αὐτοὺς τῇ ἀρᾷ. Διὰ τοῦτο ἦλθεν ὁ τοῦ Θεοῦ Υἱὸς, ἵνα ταύτης ἡμᾶς ἀπαλλάξῃ τῆς λατρείας " διὰ τοῦτο δούλου μορφὴν ἔλαθεν, ἵνα τῆς δουλείας ἐλευθερώσῃ ταύτης" διὰ τοῦτο ἐνεπτύσθη, διὰ τοῦτο ἐῤῥαπίσθη, διὰ τοῦτο θάνατον ὑπέμεινε τὸν ἐπονείδιστον. Μὴ δὴ ταῦτα πάντα ἀνόνητα ποιῶμεν, μηδὲ πάλιν ἐπὶ τὴν προτέραν ἐπανερχώμεθα ἀσέβειαν, μᾶλλον δὲ ἐπὶ πολλῷ χαλεπωτέραν. Οὐ γάρ ἐστιν ἴσον τῇ κτίσει λατρεύειν, καὶ αὐτὸν τὸν Δημιουργὸν εἰς κτίσεως κατάγειν εὐτέλειαν, τό γε εἰς ἡμᾶς ἧχον. Αὐτὸς γὰρ μένει τοιοῦτος ὧν οἷός ἐστι. Σὺ γὰρ ὁ αὐτὸς εἶ, φησὶ, καὶ τὰ ἔτη σον οὐκ ἐκλείψουσι. Δοξάζωμεν οὖν αὐτὸν, ὥσπερ παρελάδομεν παρὰ τῶν πατέρων δοξάζωμεν αὐτὸν, καὶ διὰ πίστεως καὶ δι᾽ ἔργων. Οὐδὲν γὰρ ὄφελος ἡμῖν εἰς σωτηρίαν δογμάτων ὑγιῶν, διεφθαρμένης ἡμῖν τῆς ζωῆς. Διὸ ῥυθμίσωμεν αὐτὴν πρὸς τὸ τῷ Θεῷ δοκοῦν, αἰσχρότητος ἀπάσης, ἀδικίας, πλεονεξίας πόῤῥω χαθιστῶντες ἑαυτοὺς, ὡς ξένοι καὶ παρεπίδη μοι, καὶ τῶν ἐνταῦθα ἀλλότριοι. Κἂν χρὴματά τις ἔχῃ πολλὰ καὶ κτήματα, οὕτως αὐτοῖς χεχρήσθω, ὡς πάροικος καὶ μικρὸν ὕστερον αὐτῶν ἀποστησόμενος καὶ ἑχὼν καὶ ἄκων. Κἂν ἠδικημένος τις ἧ παρά τινος, μὴ ἀθάνατα ὀργιζέσθω, μᾶλλον δὲ μτδὲ πρόσκαιρα. Μιᾶς γὰρ ἡμῖν πλέον οὐκ ἔδωκεν ὁ ᾿Απόστολος ἡμέρας τῇ ὀργῇ καταχρήσασθαι - Ὁ ἥλιος γὰρ, φησὶ, μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν». Καὶ εἰκότως " ἀγαπητὸν γὰρ καὶ ἐν οὕτω βραχεῖ καιρῷ μηδὲν γενέσθαι ἀηδές. Εἰ δὲ καὶ ἡ νὺξ χατα λάθοι, δεινότερα γίνεται τὰ γεγενημένα, μυρίου ἀπὸ τῆς μνήμης ἡμῇν συλλεγομένου, καὶ κατὰ σχολὴν πικρότερον ἡμῶν ἐξεταζόντων αὑτά. Πρὶν οὖν τῆς ὀλεθρίας ταύτης ἐπιλαδέσθαι σχολῆς, χοὶ λαμδάνειν καὶ σδεννύναι τὸ δεινόν. Ὀξὺ γὰρ τὸ πάθος ἐστὶ τῆς ὀργῆς, καὶ φλογὸς ἀπάτης ὀξύτερον. Διὸ πολλοῦ δεῖ τοῦ τάχους ἡμῖν εἰς τὸ προχαταλαδεῖν τὴν φλόγα, καὶ μὴ συγχωρῇσαι πρὸς ὕψος ἀρθῆναι. Καὶ γὰρ τοσούτων αἴτιον γίνεται κακῶν τὸ νόσημα τοῦτο, Οἰκίας γοῦν ὁλοχλέρους ἀνέτρεψε, καὶ συνηθείας ἀρκαίας διέλυσε, καὶ τραγῳδίας ἀπαραμυθήτους 5 εἰργάπατο ἐν βραχεῖ καὶ ἀχαριαίῳ χρόνῳ. Ἢ γὰρ ῥοπὴ τοῦ θυμοῦ αὐτοῦ, πτῶσις αὐτῷ, φησί. Μὴ τοίνυν ἀχαλίνωτον ἐῶμεν τὸ θηρίον, ἀλλὰ κημὸν αὐτῷ πάντοθεν σφοδρὸν, τοῦ δικαστηρίου τοῦ μέλλοντος τὸν φόθον, ἐμδάλλωμεν. Ὅταν σε λυπήσῃ φίλος ἢ καὶ παροξύνῃ τις τῶν οἰκείων, ἐννόησον τὰ ἡμαρτημένα σου εἰς Θεὸν, καὶ ὅτι τῇ πρὸς ἐκεῖνον ἐπιεικείᾳ πραότερον σαυτῷ καθιστᾷς τὸ δικαστήριον ἐκεῖνο" Ἄφετε γὰρ, φησὶ, καὶ ἀφεθήσεται ὑμῖν" καὶ ταχέως δραπετεύδει τὸ πάθος Πρὸς τούτοις κἀκεῖνο σκόπησον, εἴποῖ εἰς ἀγριότητα ἐξενεχθεὶς ἐκράτησας σαυτοῦ, καὶ εἴποτε χαρεσύρης ὑπὸ τοῦ πάθους, καὶ ἀμφοτέβὰς παράδαλς τοὺς καιροὺς, καὶ ἐντεῦθεν πολλὴν λήψῃ διόρθωσιν. Εἰπὲ γάρ μοι " πότε σαυτὸν ἐπήνεσας, ἡνίχα ἡττήθης, ἢ ὅτε ἐχράτυσας; Οὐκὶ τότε σφοδρῶς μὲν ὃ ἐγκαλοῦμεν ἑαυτοῖς καὶ αἰσχυνόμεθα, καὶ μηδενὸς ἐλέγχοντος ἡμᾶς, καὶ πολὺ τὸ τῆς μετανοίας ἡμῖν ἐπεισέρχεται καὶ ῥτ μάτων ἔγεχεν καὶ πραγμάτων; ὅταν δὲ περιγενώμεθα, Νίκη γὰρ ἐπὶ τῆς ὀργῆς, οὐ τὸ τοῖς ἴσοις ἀμύνασθαι (ἐσχάτη γὰρ αὕτη ἧττά ἐστιν), ἀλλὰ τὸ πράως ἐνεγκεῖν παθόντα κακῶς καὶ ἀκούσαντα. Τοῦτο γάρ ἐστ: τὸ πλέον σχεῖν, οὐ τὸ ποιῆσαι, ἀλλὰ τὸ παθεῖν κακῶς. Μὴ τοίνυν λέγε ὀργιζόμενος, Πάντως ἀνταναιρῶ χἀγὼ, πάντως ἐπεξελεύσομαι “ μηδὲ ἀνέξομαι, ἵνα μου χαταγελάσα:ς ὁ δεῖνα ἀπέλθῃ. Οὐ γὰρ δὴ ποτέ σου χαταγελάσετα:, ἀλλ᾽ ὅταν ἐπεξέλϑης εἰ δὲ καὶ τότε καταγελάσεται, ὡς ἀνόητος ποῦτο πείσεται. Σὺ δὲ μὴ ζήτει νικῶν τὴν παρὰ τῶν ἀνοήτων δόξαν, ἀλλ᾽ ἀποχρῶσαν νόμιζε αὐτὴν ἔχειν παρὰ « τῶν νοῦν ἐχόντων. ᾿Αλλὰ γὰρ τί σοι μικρὸν καὶ ταπεινὸν χαθίζω θέατρον, ἐξ ἀνθρώπων αὐτὸ συντιϑείς; Ἡρὸς τὸν Θεὸν εὐθέως ἀνάδλεψον, νὡς σε ἐπαινέσεται. Τὸν δὲ παρ᾽ ἐκείνου θαυμαζόμενον. οὐ δεῖ παρὰ τῶν ἀνθρώπων τιμὴν ἐπιζητεῖν, Ἢ μὲν γὰρ καὶ πρὸς γάριν πολλάκις, καὶ πρὸς ἀπέχϑειαν ἑτέρων γίνεται, καὶ κέρδος ἤνεγκεν οὐδέν ". ἡ ἃ παρὰ τοῦ Θεοῦ ἀ ψῆφος ταύτης ἀπήλλακται τῆς ἐνωμαλίας, καὶ πολλὴν φέρει τῷ θαυμαζαμένῳ τὴν ὡφῶσιαν. Τοῦτον οὖν τὸν ἔπαινον διώχωμεν. ἐ. Βούλει μαθεῖν πόσον τὸ ὀργίζεσθαι κακόν; Παράστῆθι μαχομένοις ἐν ἀγορᾷ ἑτέροις. Ἐν γὰρ σαυτῷ τὴν ἀσχημοσύνην οὐ δυνήσῃ ῥᾳδίως ἰδεῖν, ἐσχοτωμένῳ καὶ μεθύοντι τῷ λογισμῷ ἀλλ᾽ ὅταν χαθαρεύσῆς τοῦ πάθους, τότ ἐν ἄλλοις θεώρει τὰ σὰ, τῆς χρίπεως σοι μὴ διεφθαρμένης. Θέα δέ μοι τοὺς Ρ μαινομένους εἰς τὸ μέσον ἀσχημονοῦντας. Ὅταν γὰρ περὶ τὸ στῆθος ὁ θυμὸς ζέσα; καὶ ἀγριαίνῃ, πῦρ πνόει τὸ στόμα, πῦρ ἀφιᾶσιν οἱ ὀφθαλμοὶ, οἰδεῖ πάντοθεν ἡ ὅψι;, ἀτάκτως αἱ χεῖρες ἐνάλλονται τοῖς κατέχουσι, καὶ μαινομένων οὐδὲν διεστήχασι πρὸς ταῦτα πάντα ἀναισθητοῦντες, ἀλλ᾽ οὐδὲ τῶν ἀγρίων ὄνων, λαχτίζοντες, δάκνοντες. “Ὄντωφ' ἀνὴρ θυμώδης οὐκ εὐσχήμων. Εἶτα, μετὰ τὸν πολὺν γέλωτα τοῦτον, ἀναχωρήσαντες οἴκαδε, καὶ πρὸς ἑαυτοὺς ἐπανελθόντες, μείζονα ἔχουσι τὴν ὀδύνην καὶ πολὺ τὸ δέος, ἐννοοῦντες ἄρα τίνες οἱ παρόντες ἧσαν ἡνίχα ὠργίζοντο. Καθάπερ γὰρ οἱ παραπαίοντες τοὺς παρόντας ἀγνοοῦντες, ὅταν σωφρονήσωσι, τότε ταῦτα λογίζονται, ἦλρα μὴ φίλοι, ἄρα μὴ πολέμιοι καὶ ἐχθροὶ οἱ θεασάμενοι; καὶ γὰρ ὁμοίως ὑπὲρ ἀμφοτέρων δεδοίχασι: τῶν μὲν, ὡς νην " τῶν δὲ, ὡς ἐφησθησομένων. "Ἂν δὲ καὶ πληγὰ: τείναντες τύχωσιν ἴ ἀλλήλοις, χαλεπώτερον τὸ δέος, οἷον μή τι τῶν χαλεπωτάτων συμθαίη περὶ τὸν παθόντα, ἣ πυρετὸς ἀκολουθήσας ἐπενέγχοι θάνατον, ἣ οἴδημα ἀναστὰν δυσίατον εἰς τὸν περὶ τῶν ἐσχάτων κασταστήσῃ κίνδυνον. Καὶ, τί γάρ μοι μάχης ἔδει; κί δὲ ὕδρεων καὶ φιλονεικίας; ἀπόλοιτο τὰ καὶ τά, Καὶ πᾶσι καταρῶντα: τοῖς πράγμασι λοιπὸν τυῖς ἐπικήροις τούτοις, καὶ παρασχοῦσιν αὐτοῖς τὴν ἀρχήν. Οἱ δὲ ἀλογώτεροι καὶ δαίμονας πονηροὺς καὶ ὥραν αἰτιῶνται κακὴν τῶν γεγενημένων. ᾿Αλλ᾽ οὐκ ἔστιν ὥρας κακῆς " οὐδὲ γάρ ἔστιν ὥρα κακή ποτεοὐδὲ δαίμονος ταῦτα πονηροῦ, ἀλλὰ τῆς πονηρίας τῶν ἑαλωχότων. Οὗτοι γὰρ’ καὶ τοὺς δαίμονας ἐπισπῶνται, καὶ πάντα ἑαυτοῖς ἐπάγουσι τὰ δεινά. ᾿Αλλ᾽ οἰδαίνει, φησὶν, ἡ καρδία, καὶ ταῖς ὕδρεσι δάχνεται; Οἶδα κἀγώ " διὰ γὰρ τοῦτο τοὺς κρατοῦντας τοῦ δεινοῦ τούτου θηρίου θαυμάζω. "Δν γὰρ θέλωμεν, δυνατὸν διαχρούσασθαι τὸ πάθος. Διατί γὰρ, ἀρχόντων ἡμᾶς ὑδριζόντων, τοῦτο μὴ πάσχομεν; ἄρ᾽ οὐκ 6 ὅτι. ματῶν, καὶ οὐδὲ φῦναι τὴν ἀρχὴν συγχωρῶν; Διὰ τί δὲ καὶ οἱ οἰκέταε παρ᾽ ἡμῶν ὑδριζόμενοι μυρία. σιγῇ πάντα φέρουσιν; ἄρ᾽ οὐκ ὅτι καὶ αὐτοὶ τὸν αὐτὸν αὐτοῖς ἐπικείμενον ἔχουσι δεσμόν; Σὺ δὲ μὴ μόνον ἐννοήσῃς τὸν παρὰ τοῦ Θεοῦ φόθον, ἀλλ᾽ ὅτι σε καὶ αὐτὸς ὁ Θεὸς ὑδρίζει τότε, ὁ κελεύων σιγᾷν, καὶ πάντα οἵσεις πράως. Καὶ εἰπὲ πρὸς τὸν ἐπιόντα - Τί σοι πάθω; ἄλλος μου κατέχει καὶ τὴν δεξιὰν καὶ τὴν γλῶτταν" καὶ γενήσεται καὶ σοὶ κἀκείνῳ φιλοσοφίας ὑπόθεσις τὸ ῥῆμα, Νῦν δὲ ἀνθρώπων μὲν ἕνεκεν καὶ τὰ ἀφόρητα φέρομεν, καὶ πρὸς τοὺς ὑδριχότας λέγομεν πολλάκις ' Ὁ δεῖνά με ὕδρισεν, οὐ σύ" ἐπὶ δὲ τοῦ Θεοῦ οὐδὲ ταύτην ἕξομεν τὴν εὐλάδειαν; Καὶ ποία ἡμῖν ἔσται συγγνώμη; Εἴπωμεν καὶ πρὸς τὴν ἡμετέραν ψυχὴν" Ὃ Θεὸς ἡ μᾶς ὑδρίζει νῦν, ὁ κατέχων [5] ἡμῶν τὰς χεῖρας " μὴ σχιρτῶμεν, μηδὲ ἔστω ὁ θεὸς ἀνθρώπων ἀτιμότερος ἡ ἵν, Ἐφρίξατε πρὸς τὸ ῥῆμα; ᾿Αλλ᾽ οὐκὶ πρὸς τὰ ῥήματα βούλομαι μόνου, ἀλλὰ καὶ πρὸς τὴν πρᾶξιν φρίττειν ὑμᾶς Β, Ἐκέλευσε γὰρ ὁ Θεὸς ῥαπιζομένους μὴ μόνον. φέρειν, ἀλλὰ καὶ παρέχειν ἑαυτοὺς πρὸς τὸ χεῖρόν τι παθεῖν. Ἤμεῖς δὲ μετὰ τοσαύτης σφοδρότητος ἐναντιούμεθα, ὡς μὴ μόνον μὴ παρέχειν ἑαυτοὺς εἰς τὸ κακῶς παθεῖν, ἀλλὰ καὶ ἀμύνασθαι, πολλάκις δὲ καὶ ἄρχειν χειρῶν ἀδίκων, καὶ ἐλαττοῦσθα!: νομίζειν, ἂν μὴ πράξωμεν τὰ αὐτά, Καὶ γὰρ τὸ δεινὸν τοῦτό ἔστιν, ὅτι καὶ νικᾷν οἰόμεθα, τὴν ἐσχάτην ἧτταν ἦἧττώμενοι καὶ κείμενοι κάτω, καὶ μυρίας δεχόμενοι πληγὰς παρὰ τοῦ διαθδόλον, κρατεῖν αὑτοῦ νομίζομεν. Διὰ, παρακαλῶ, μάθωμεν τίς τῆς νίκης ταύτης ὁ τρόπος, καὶ τοῦτο μετίωμεν τοῦ τρόπου τὸ εἶδος. 7ὸ γὰρ παθεῖν κακῶς, τοῦτό ἐστι τὸ στεφανοῦσθαι. Ἰδὲ τοίνυν βουλόμεθα χα! ἡμεῖς ἀναῤῥηθῆναι παρὰ ποῦ Θεοῦ, μὴ τὸν τῶν ἔξωθεν ἀγώνων, ἀλλὰ τὸν παρὰ τοῦ Θεοῦ νόμον φυλάττωμεν ἐν τοῖς παλαίσματι τούτοις, καὶ τὸ Δ πάντα φέρειν μετὰ μ υἱας. Οὕτω γὰρ καὶ τῶν παλαιόντων καὶ τῶν ἐνταῦθα, καὶ τῶν ἐπηγγελμένων ἐπε’ ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίο Ἰησοῦ Χριατοῦ, δι’ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ, ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν,

### English translation (Claude)

Let us not, then, put ourselves under this curse. This is why the Son of God came: to free us from this worship. This is why he took the form of a servant: to set us free from this slavery. This is why he was spat upon, why he was struck, why he endured a shameful death. Let us not make all these things useless, nor go back again to our former impiety, or rather to one far worse. For it is not the same thing to worship the creation and to bring the creator himself down to the meanness of a creature, as far as it depends on us. For he himself remains as he is: “You are the same,” it says, “and your years will not fail.” Let us glorify him, then, as we received it from the fathers; let us glorify him both by faith and by works. For sound doctrines are of no use to us for salvation if our life is corrupt. So let us order our life according to what pleases God, putting ourselves far from all shamefulness, injustice, and greed, as strangers and sojourners, and aliens to the things here. Even if someone has much money and property, let him use them as a sojourner who will soon leave them, willing or unwilling. If someone has been wronged by another, let him not be angry forever, or rather not even for a time. For the Apostle has not given us more than one day to indulge our anger: “Do not let the sun go down,” he says, “on your anger.” And rightly; for we must be content if nothing unpleasant happens even in so short a time. But if night overtakes it, what has happened becomes more serious, as memory gathers it up ten thousandfold and we examine it more bitterly at our leisure. Before we take hold of that ruinous leisure, then, let us check and quench the evil. For the passion of anger is swift, swifter than any flame. That is why we need great speed to forestall the flame and not let it rise high. For this disease becomes the cause of so many evils. It has overturned whole houses, broken up old friendships, and in a short and brief time wrought tragedies past consoling. “For the sway of his anger,” it says, “is his fall.” Let us not leave the beast unbridled, then, but put a strong muzzle on it on every side: the fear of the judgment to come. When a friend grieves you, or one of your household provokes you, consider your sins against God, and that by gentleness toward that man you make that judgment seat milder for yourself (“Forgive,” he says, “and you will be forgiven”), and the passion will quickly run away. Consider this too: whether you ever mastered yourself when you were carried away to savagery, and whether you were ever swept away by the passion; compare the two occasions, and from this you will gain much correction. For tell me, when did you praise yourself, when you were overcome or when you prevailed? Is it not when we are overcome that we blame ourselves severely and are ashamed, even with no one to reproach us, and that great repentance comes over us for words and deeds alike; whereas when we prevail, [we are glad and take pride in it]? For victory over anger is not to retaliate in kind (that is the worst defeat), but to bear meekly being ill-treated and ill-spoken of. For this is to get the better: not to do evil but to suffer it. Do not say, then, when you are angry, “I will certainly pay him back, I will certainly take him to court; I will not put up with so-and-so going off laughing at me.” He will never laugh at you except when you retaliate; and if he laughs even then, it is as a fool that he will do it. Do not seek, when you win, glory from fools; consider it enough to have it from those who have sense. But why do I set before you a small and mean theater, making it up of men? Look up at once to God; he will praise you. And the man who is admired by him ought not to look for honor from men. For theirs is often given to curry favor and out of hatred for others, and has brought no gain; but the verdict that comes from God is free from this inconsistency and brings great benefit to the one admired. Let us pursue this praise, then.

[5.] Do you want to learn how great an evil it is to be angry? Stand by when others are fighting in the marketplace. In yourself you will not easily be able to see the ugliness, while your reason is darkened and drunk; but when you are clear of the passion, then observe your own conduct in others, when your judgment is not corrupted. Look, I ask you, at those who rage and disgrace themselves in public. For when anger boils and grows wild in the breast, the mouth breathes fire, the eyes send out fire, the whole face swells, the hands leap wildly at those who hold them back, and they differ in nothing from madmen, being insensible to all this, nor even from wild asses, kicking and biting. Truly, “a hot-tempered man is not seemly.” Then, after all this absurdity, when they have gone home and come to themselves, they suffer greater pain and great fear, wondering who was present when they were angry. For like madmen who do not recognize those present, when they come to their senses they then reckon: “Were they friends who saw us, or adversaries and enemies?” For they are afraid of both alike: of the one as [likely to condemn them], of the other as likely to gloat. And if they happened to have come to blows with one another, the fear is worse, lest something very serious happen to the one who was hurt, or a fever follow and bring on death, or a swelling arise that is hard to cure and bring him into mortal danger. And: “What need had I of a fight? Of insults and quarreling? Curse this and that!” And they curse all these perishable things and those who started it. The more irrational blame wicked demons and an evil hour for what has happened. But it is not the work of an evil hour, for there is no such thing as an evil hour; nor is it the work of a wicked demon, but of the wickedness of those who have been caught. For they themselves draw the demons on and bring all the evils upon themselves.

“But the heart swells,” someone says, “and is stung by insults.” I know it too; that is why I admire those who master this terrible beast. For if we wish, it is possible to beat off the passion. For why is it that when rulers insult us we do not suffer this? Is it not because [fear of them restrains the passion, cutting off our angry] thoughts and not letting it spring up at all? And why do servants, insulted by us ten thousand times, bear everything in silence? Is it not because they too have the same bond laid upon them? But you, consider not only the fear of God, but that it is God himself who is then insulting you, he who commands you to keep silent, and you will bear everything meekly. And say to the one who attacks you, “What can I do to you? Another restrains my right hand and my tongue”; and the saying will become a lesson in wisdom both for you and for him. As it is, for men’s sake we bear even the unbearable, and often say to those who have insulted us, “So-and-so insulted me, not you”; and in God’s case shall we not have even this reverence? And what pardon shall we have? Let us say to our own soul too: “It is God who is insulting us now, he who restrains our hands; let us not kick out, and let not God be held in less honor than men.” Did you shudder at the word? But I want you to shudder not only at words but at the deed. For God has commanded those who are struck not only to bear it but also to offer themselves to suffer something worse. But we oppose him with such vehemence that we not only do not offer ourselves to suffer ill, but even retaliate, and often begin unjust violence ourselves, and think we are losers if we do not do the same. And the terrible thing is that we even think we are winning, and while we are defeated with the worst defeat and lie on the ground, taking ten thousand blows from the devil, we think we are mastering him. So, I beg you, let us learn what the manner of this victory is, and pursue this form of it. For to suffer ill is to be crowned. If, then, we too wish to be proclaimed victors by God, let us keep in these wrestling matches not the law of outside contests but the law of God, and bear all things with [long-suffering]. For so [we shall obtain] the good things both here and those that are promised, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory, might, and honor to the Father together with the Holy Spirit, now and to the ages of ages. Amen.

### Scripture references

- Phil 2:7: allusion, high confidence
- Matt 26:67: allusion, medium confidence
- Ps 102:27 (101:28 LXX): quotation, high confidence
- Heb 11:13: allusion, medium confidence
- Eph 4:26: quotation, high confidence
- Luke 6:37: quotation, high confidence
- Prov 11:25: quotation, medium confidence
- Matt 5:39: allusion, high confidence

### Extrabiblical texts

- Sir 1:22 (Sirach): quotation, high confidence

### Translation notes

- Quotations: Ps 102:27 (LXX 101:28); Eph 4:26; Sir 1:22; Luke 6:37; Prov 11:25 (LXX only: “a hot-tempered man is not seemly”). The form of a servant: Phil 2:7; spat upon and struck: Matt 26:67; strangers and sojourners: Heb 11:13; 1 Pet 2:11; turning the other cheek: Matt 5:39. The numeral of section 5 is lost in the OCR (ἐ.); its text stands inside this ref, marked [5.]. Several line ends are lost in the scan; bracketed words supply the sense, and long Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 4.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/4-4).

## Homily 5.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/5-1/#p-5-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John comprises all creation, visible and invisible, in “all things came into being through him”; Chrysostom rejects the heretics’ punctuation “what has come into being, in him was life,” which they used to make the Spirit a creature, and explains “life” and “light” as the Son’s providence and enlightenment.

### Greek text

Πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὑτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν. Μωῦσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς αυγγραφῆς τῆς ἐν τῇ Παλαιᾷ, περὶ τῶν αἰσθητῶν ἡμῖν διαλέγεται, καὶ ταῦτα ἀπαριθμεῖται διὰ πολλῶν " Ἔν ἀρχῇ Ὑὰρ, φησὶν, ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν» γῆν εἶτα ἐπάγει ὅτι καὶ φῶς ἐγένετο, καὶ δεύτερος οὐρανὸς, καὶ ἀστέρων φύσις, καὶ παντοδαπὰ γένη ζώων, καὶ τὰ ἄλλα πάντα, ἵνα μὴ χαθ᾿ ξχεῖνά τε καὶ τὰ ἐχείνων ἀνώτερα " εἰκότως, ἅτε καὶ γνώριμα ἄντα τοῖς ἀκούουσι, καὶ ἐπὶ μείζονα ἐπειχόμενος ὑπόθεσιν, καὶ πᾶσαν τὴν πραγματείαν ἐνστησάμενος, οὐ περὶ τῶν ἔργων, ἀλλὰ περὶ τοῦ Δημιουργοῦ καὶ πάντα παραγαγόντος "» εἰπεῖν. Διά τοι ποῦτο ἐκεῖνος μὲν, καΐτοι γε τὸ ἔλαττον μέρος τῆς κτίσεως ἀπολαδὼν (οὐδὲν γὰρ ἡμῖν περὶ τῶν ἀοράτὼν διελέχθη δυνάμεων), τούτοις ἐνδιατρίδει" οὗτος δὲ, ἄτε πρὸς αὐτὸν σπεύδων τὸν Ποιητὴν ἀνελθεῖν, εἰκότως ἅπαντα παρατρέχε,, καὶ ταῦτα καὶ τὰ ἐκείνῳ σεσιγημένα, ἑνὶ καὶ βραχεῖ λόγῳ περιλαθὼν, τῷ, Πάντα δι’ αὐτοῦ ἐγένετο. Καὶ ἵνα μὴ νομισῃ: πάντα ἐκεῖνα λέγειν μάνον αὐτὸν τὰ καὶ Μωῦσεϊ εἰρημένα, ἐπάγει, ὅτι Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν" ὃ γέγονε." τουτέστι, τῶν γενητῶν κἂν ὁρατόν τι ἧ, κἂν νοητὸν, οὐδὲν χωρὶς τῆς τοῦ Υἱοῦ δυνάμεως εἰς τὸ εἶναι παρήχθη. Οὐ γὰρ δὴ τὴν τελείαν στιγμὴν τῷ, Οὐδὲ ὃν, ἐπιθήσομεν κατὰ τοὺς αἱρετικούς, Ἐκεῖνοι γὰρ βουλόμενο: τὸ Πνεῦμα κτιστὸν εἰπεῖν, φασίν: Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. ᾿Αλλ᾽ οὕτως ἀπερινόητον γίνεται τὸ λεγόμενον. ἸΙρῶτον μὲν γὰρ οὐδὲ καιρὸς ἣν ἐνταῦθα τοῦ Πνεύμᾶτος ἐπιμνησθῆναι - εἰ δὲ καὶ ἐδούλετο, τίνος ἕνεκεν οὕτως ἀσαφῶς αὐτὸ τέθεικε; πόθεν γὰρ δῆλον, ὅτ: περὶ τοῦ νεύματος: τοῦτο εἴρηται; ΓΑλλως δὲ εὑρήσομεν κατὰ τὸν λόγον τοῦτον, οὐ τὸ Πνεῦμα, ἀλλ᾽ αὐτὸν τὸν Υἱὸν δι᾽ ἑαυτοῦ γινόμενον. ᾿Αλλὰ διανάστητε, ὥστε μὴ διαφυγεῖν ὑμᾶς τὸ λεγόμενον καὶ φέρΞ κατὰ τὸν ἐχείνων τέω; ἀναγνῶμεν τρόπον" οὕτω γὰρ ἡμῖν φανερώτερον τὸ ἄτοπον ἕσται ". Ὃ γέγονεῦ, ἐν αὐτῷ ζωὴ ἦν. Τὸ Πνεῦμά φασιν εἰρῆσθαι τὴν ζωήν. ᾿Αλλ᾽ ἡ ζωὴ αὕτη καὶ φῶς εὑρίσκεται" ἐπάγει γὰρ, Καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων". Οὐκοῦν κατ᾽ αὐτοὺς τὸ φῶς τῶν ἀνθρώπων ἐνταῦθα “ὃ Πνεῦμα λέγει. Τί οὖν; "Ὅταν ἐπάγῃ καὶ λέγῃ, ὅτι ᾿Εγένετο ἄνθρωπος παρὰ τοῦ Θεοῦ μένος, ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς, ἀνάγκη περὶ τοῦ Πνεύματος αὑτοὺς λέγειν καὶ τοῦτο εἰρῇαθα-. Ὃν γὰρ ἄνω Λόγον εἶπε, τοῦτον προϊὼν καὶ ν δὴο βὰν, δύ τη Ν. πὰ Θεὸν, καὶ ζωὴν, καὶ φῶς ὀνομάζει. Ζωὴ ΄ φησὶν, ὁ Λόγος οὗτος, καὶ ἡ ζωὴ αὕτη φῶ, τοίνυν ὁ Λόγος ἡ ζωὴ. ὁ δὲ Λόγος οὗτος χὸ σὰρξ ἐγένετο, ἡ ζωὴ ἐγένετο σὰρξ, τουτέστι γος " καὶ αὑτῆς ἐθεασάμεθα τὴν δόξαν, ὡς Μο παρὰ Πατρός. ᾽Ἂν τοίνυν τὸ Πνεῦμαλέγωσιν τὴν ζωὴν εἰρῆσθαι, ὅρα πόσα ἕψεται τὰ ἄτοπο γὰρ αὐτὸ σαρχωθὲν, οὐκ ὁ Υἱός" ἔσται μονογ! τὸ Πνεῦμα. Εἰ δὲ μὴ τοῦτο, εἰς ἕτερον πάλι' τατον τοῦτο φεύγοντες ἐμπεσοῦνται οὕτως ᾿ σχοντες. Εἰ γὰρ δὴ ὁμολογήσαιεν, ὅτι περὶ ' εἴρηται, καὶ μὴ στίξαιεν μηδὲ ἀναγνοῖε' ἡμεῖς, αὑτὸν ἀφ᾽ ἑαυτοῦ τὸν Υἱὸν γεγενῇσί σιν. Εἰ δὲ ἡ ζωὴ ὁ Λόγος, ὃ δὲ γέγονεν, ἐν α ἣν αὐτὸς ἐν αὐτῷ καὶ δι’ ἑαυτοῦ γέγονε χ ἀνάγνωσιν ταύτην. Εἶτά τινα εἰπὼν ἐν τ ἐπήγαγε’ Καὶ ἐθεασάμεθα τὴν δόξαν δόξαν ὡς Μονογενοῦς παρὰ Πατρός. μονογενὴς ς Υἱὸς εὑρίσκεται κατὰ τὴν ἀ' πῶν ταῦτα λεγόντων τὸ Πνεῦμα τὸ ἅγιον. τοῦ πᾶσα αὑτῷ αὕτη ἡ διήγησις εἴρηται. Ὁ, ἐχχυλισθῇ ὁ λόγος τῆς ἀληθείας, ποῦ παρατ καὶ πόσα "“ἴχτει τὰ ἄτοπα; Τί οὖν; οὐκ Πνεῦμα φῶς, φησί; Ἔστι μὲν φῶς" ἀλλ᾽ οὐ περὶ τούτου εἴρηται" ἐπεὶ καὶ ὁ Θεὸς Πνεῦμα, τουτέστιν, ἀσώματος “ ἀλλ᾽ οὗ πι που {νεῦμα εἴρηται, ὁ θεὸς δηλοῦται. Καὶ μάξεις. εἰ περὶ τοῦ Πατρὸς τοῦτό φαμεν: ' ἐπὶ τοῦ ΠΠαραχλήτου τοῦτο εἴποιμεν ἄν "! τοῦτο αὐτοῦ μάλιστα γνωριστικόν ἔστιν ὄνο οὐ πάντως, εἴ που Πνεῦμα, ὁ Παράκλητος. καὶ ὁ Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία ἀλλ᾽ οὐ πάντως, εἴ πον Θεοῦ δύναμις καὶ Χριστός ἃ, Οὕτω δὴ καὶ ἐνταῦθα, εἰ καὶ φι Πνεῦμα, ὅμως νῦν οὐ περὶ αὐτοῦ φησιν ὃ ἐ στίς. ᾿Αλλ ὅταν αὑτοὺς τούτων ἀποχλείσι ἀτόπων, οἱ δὲ πάλιν πανταχοῦ σπουδάζον τῆς ἀληθείας ἑστάναι, λέγουσιν, Ἔτι τῇ ἀναγνώσεως ἐχόμενοι" Ὃ γέγονεν, ἐν α ἣν. Τουτέστιν, ὃ γέγονε ὁ ζωὴ ἦν. Τί οὖν; Σοδομηνῶν πάθη, καὶ ὁ κατακλυσμὸς καὶ καὶ μυρία ὅσα τοιαῦτα; ᾿Αλλὰ περὶ δημις λόγος ἡμῖν, φησί, Μάλιστα μὲν οὖν κἀκεῖνα γίας ἐστίν. ᾿Αλλ᾽ ἵνα ἐκ περιουσίας τὸν λόγ ἐλέγξωμεν, ἐρώμεθα αὑτούς - Τὸ ξύλον,. ζωῇ; καὶ ὁ λίθος, ζωὴ, τὰ ἄψυχα ταῦτα καὶ ἀλλ᾽ ὁ ἄνθρωπος ὅλον ζωή; Καὶ τίς ἂν τοῦτο εἴποι; γὰρ αὐτοζωὴ ὁ ἄνθρωπος, ἀλλὰ ζωῆς δεκτικός. ρα δὲ πάλιν κἀνταῦθα τὸ ἄτοπον' κατὰ γὰρ τὴν α τὴν ἀκολουθίαν καὶ ἐνταῦθα τὸν λόγον προάξομεν, ὥστε μαθεῖν τὴν ἄνοιαν ἃ αὑτῶν κἀντεῦθεν. Οὕτω γὰρ οὐδαμῶς οὐδὲν ἁρμόττοντα λέγουσι τῷ Πνεύματι. ὑταν γὰρ ἐχπέσωσιν ἐκεῖθεν, ἀνθρώποις αὐτὰ πε ρ'ἄπτουσιν, ἃ τοῦ Πνεύματος ἐνόμισαν ἀξίως εἰρΐῦ)- 4θαι. Πλὴν ἀλλὰ καὶ οὕτως αὐτὴν ἐξετάσωμεν τὴν ἀνάγνωσιν. Ζωὴ ἡ κτίσις λέγεται νῦν οὐκοῦν καὶ φῶς ἡ αὐτή καὶ περὶ αὐτῆς ἦλθε μαρτυρήσων ὁ Ἰωάννης. Διὰ τί οὖν μὴ καὶ αὐτός ἐστι φῶς; οὐκὴν γὰρ ἐχεῖγος τὸ φῶς, φησί. Καίτοι καὶ αὐτὸς τῆς κτίσεως ἦν. Πῶς οὖν οὐκ ἔστιν οὗτος φῶ; Ρ; πῶς δὲ Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι᾽ αὐτοῦ ἐγένετο; ἢ κτίσις ἐν τῇ κτίσει ἦν, καὶ ἡ κτίσις διὰ τῆς κτίσεως γέγονε; πῶς δὲ Καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω; τὴν κτίσιν ἡ κτίσις οὐκ ἔγνω; Ὅσοι δὲ διαδον αὐτὸν͵ ἔδωκεν αὐτοῖς ἐξουσίαν τέχνα Θεοῦ γενέσθαι. ᾿Αλλ᾽ ἅλις ποῦ γέλωτος. Ὑμῖν γὰρ ἀφίημι λοιπὸν ἐπεξελθεῖν τῇ τῶν λόγων τούτων τερατείᾳ, ἵνα μὴ αὐτοὶ τοῦτο δόξογμεν προῃρῆσθαι, τὸ γελωτοποιεῖν ἁπλῶς, καὶ τὸν χρόνον εἰκῇ παραναλώσωμεν. Εἰ γὰρ μέτε περὶ τοῦ Πνεύματος ταῦτα εἴρ,τα: (ὥσπερ οὖν οὐδὲ εἴρηται, καθὼς ἀποδέδεικται), μῆτε περὶ τῆς κτίσεως, ἔχοιντο δὲ ἕτι τῆς αὑτῆς ἀναγνώσεως " τὸ πάντων ἀτοπώτερον ς ἐκεῖνο ἔψεται, ὅπερ ἔμπροσθεν εἰρέχαμεν, τὸ τὸν Υἱὸν δι᾽ ἑαυτοῦ γεγενῆσθαι. Εἰ γὰρ τὸ φῶς τὸ ἀληθινὸν ὁ Υἱός ἐστι, τὸ δὲ φῶς τοῦτο ζωὴ ἦν, ἡ δὲ ζωὴ γέγογεν ἐν αὐτῷ ἀνάγκη πᾶσα τοῦτο συνενεχθῆναι κατὰ τὴν ἐχείνων ἀνάγνωσιν. Διὸ ταύτην ἀφέντες, ἐπὶ τὴν νενομισμένην ἔλθωμεν ἀνάγνωτέν τε καὶ ἐξήγησιν. Τίς δέ ἔστιν αὕτη; Τὸ μέχρι τοῦ, Ὃ γέγονεν, ἀναπαῦσαι τὸν λόγον" εἶτα ἀπὸ τῖς ἔξῖς λέξεως ἄρξααθαι τῆς λεγούσης, Ἔν αὐτῷ ζοιὴ ἦν. Ὃ γὰρ λέγεῖ, τοιοῦτόν ἐστι ἃ" Χωρὶς αὐτοῦ γέγονεν οὐδὲ ἕν ὃ γέγονεν. Εἴττι γέγονΞ τῶν γενητῶν, φησὶν, οὐκ ἐγένετο χωρὶς αὐτοῦ. Ὁρᾷς πῶς τῇ βραχείᾳ ταύτῃ προσθήκῃ πάντα διωρθώσατο τὰ ὑφορμοῦντα ἄτοκα: Τῷ « γὰρ ἐπαγαγεῖν, ὅτι Χωρὶς αὑτοῦ ἐγένετο οὐδὲ ἕν, καὶ προσθεῖναι, Ὃ γέγονε, τά τε νοητὰ περιέλαδε, καὶ τὸ Πνεῦμα ὑπεξεῖλεν. γὰρ εἶπεν, ὅτι Πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὑτοῦ ἐγένετο οὐδὲ ἔν ἵνα μὴ τις εἴπῃ Οὐκοῦν εἰ πάντα δι᾿ αὑτοῦ, καὶ τὸ Πνεῦμα γέγονε, τῆς προσθήκης ἐδεήθη ταύτης. Ἐγὼ γὰρ, φησὶν, εἴ τι γενητὸν ἔστι, τοῦτο εἶπον δι᾽ αὐτοῦ γεγενῆσθαι, κἂν ἀῤδρατον ἧ, κἂν ἀσώματον, κἂν ἐν τοῖς οὐρανοῖς ἴ, Διὰ τοῦτο οὐκ ἁπλῶς εἶπον πάντα, ἀλλ᾽ εἴ τι γέμε, τουτέστι, τὰ γενητά. Τὸ δὲ Πνεῦμα οὐ γενητὸν. Εἶδες διδασκαλίαν ἐχριδωμένην; τῆς δ: μιουργία; τῶν αἰσθητῶν" προλαδὼν γὰρ αὑτὰ Μίωῦ τῇ; ἐδίξαξεν - εἶτα ἐκεῖθεν προχόψαντας, ἐπὶ τὰ ὑγηλότερα ἀγαγὼν, τὰ ἀσώματα λέγω καὶ τὰ ἀόρατα, ὑπεξεῶς τῦ΄ς κτίσεως ἀπάσης τὸ Πνεῦμα τὸ ἅγιον. Οὕτω καὶ Παῦλος ἀπὸ τῆς χάριτος ταύτης ἐμπνεόμενος ἔλεγεν" Ὅτι ἐν αὑτῷ ἐκτίσθη τὰ πάντα. Καὶ ὅρα πάλιν καὶ ἐνταῦθα τὴν αὐτὴν ἀχρίδειαν. Τὸ γὰρ αὐτὸ Πνεῦμα ταύτην ἐκίνει τὴν ψυχήν. Ἵνα γὰρ μήτε ὑπεξέλῃ τις τῶν γενητῶν τι τῆ; τοῦ Θεοῦ δημιουρ.γῦς, διὰ τὸ ἀόρατα αὐτὰ εἶναι" μῆτε τούτοις ἐγχαταμίξῃ τὸν Παράκλητον, παραδραμὼν καὶ αὐτὸς τὰ αἰσθητὰ καὶ πᾶσι γνώριμα, τὰ ἐν τοῖς οὐρανοῖς ἀπἀριθμεῖται λέγων᾽ Εἴτε θρόνοι, εἴτε κυριότητες, εἴτε ἀρκαὶ, εἴτε ἐξουσίαι. Τὸ γὰρ, Εἴτε, ἐφ᾽ ἐκάστου κείμενον, οὐδὲν ἄλλο ἡμῖν ἐμφαίνει, ἢ τοῦτο, τὸ, Πώντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν, Εὶ δὲ τὸ, Διὰ, νομίξεις ἐλαττώσεως εἶναι, ἄκουσον αὑτοῦ λέγοντος " Σὺ καταρχὰς, Κύριε, τὴν γὴν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί" ὃ περὶ τοῦ Πατρὸς ὡς δημιουργοῦ εἴρηται, τοῦτο περὶ τοῦ Υἱοῦ λέγων" οὐκ ἂν εἰπὼν, εἰ μὴ ὡς περὶ δημιουργοῦ, ἀλλ᾽ οὐκ ὑπουργοῦντός τινι τὴν δόξαν εἶχε. Εἰ δὲ ἐνταῦθα τὸ. αὑτοῦ, εἴρηται, δι' οὐδὲν ἕτερον τέθειται, ἀλλ᾽ ἵνα μὴ ἀγέννητον ὑποπτεύσῃ τις τὸν Υἱόν. Ἐπεὶ ὅτι κατὰ τὸ τῆς δημιουργίας ἀξίωμα οὐδὲν ἔλαττον ἔχει τοῦ Πατρὸς, ἄκουσον αὐτοῦ λέγοντος " Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιεῖ δ" οὕτω καὶ ὁ Υἱὲς οὖς θέλει ζωοποιεῖ. Εἴ μὲν οὖν περὶ τοῦ Χλ ἐν τῇ Παλαιᾷ τὸ, Καταρχὰς σὺ, Κύριε, τὴν γὴν ἐθεμελίωσας, εἴρηται, σαφὲς τὸ τῆς δημιουργίας ἀξίωμα" εἰ δὲ περὶ τοῦ Πατρὸς τοῦτο τὸν Προφήτην εἰρηκέναι λέγεις, τὸν δὲ Παῦλον τῷ Υἱῷ κέναι τὸ περὶ ἐχείνου λεχθὲν, καὶ οὕτω τὸ αὐτὸ γένεται πάλιν. Οὐδὲ γὰρ ἂν καὶ τῷ ΥἹῷ πρέπειν αὐτὸ ὁ Παῦλος ἐνομοθέτησεν, εἰ μὴ σφόδρα ἐθάῤῥει, ὅτ' τὰ τῆς ἀξίας ὁμότιμα ἦν. Καὶ γὰρ ἦν τόλμης ἐσχάτης, τὰ τῇ ἀσυγκρίτῳ πρέποντα φύσει, ἐπὶ τὴν ἐλάττω καὶ ἀποδέουσαν ἐκείνης ἀγαγεῖν. Υ΄.᾿Αλλ᾽ οὔτε ἐλάττων ἐστὶν, οὔτε ἀποδέει τῆς τοῦ τρὸς οὐσίας ὁ Υἱός. Διόπερ οὐ ταῦτα μόνον ἐθάῤῥησεν εἰπεῖν ὁ Παῦλος περὶ αὑτοῦ, ἀλλὰ καὶ ἕτερα τοιαῦτα. Τὸ γὰρ, Ἐξ] οὗ, ῥῆμα, ὅπερ ὡς ἄξιόν τινα ἃ μόνου τοῦ Πατρὸς ἀπονέμεις κλῇρον, καὶ περὶ τοῦ ΥἹοῦ φησιν, οὕτω λέγων᾽ Ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁρῶν καὶ συνδέσμὼν ἐπιχορηγούμενον καὶ συμιδι δαζήμενον αὔξει εἰς τὴν» αὔξησιν τοῦ Θεοῦ. Καὶ οὐκ ἀρκεῖται τούτῳ μόνῳ, ἀλλὰ καὶ ἑτέρωθεν ὑμῖν ἀποφράττει τὰ στόματα, τὸ, Δι’ οὖ, τοῦτο ὅπερ ἐλαττώσεως εἶναι λέγεις, τῷ Πατρὶ προσνέμων. Πιστὸς γὰρ ὁ Θεὸς, φησὶ, δι᾽ οὗ ἐκλήθητε εἰς κοινωνίαν" τοῦ Υἱοῦ αὑτοῦ" καὶ πάλιν, Διὰ τοῦ θελήματος αὑτοῦ" καὶ ἀλλαχοῦ, Ὅτι ἐξ αὐτοῦ, καὶ δι᾽ αὐτοῦ, καὶ εἰς αὑτὸν τὰ πάντα. Ὥστε οὐ τῷ ἴ Υἱῷ μόνῳ τὸ, Ἐξ οὗ, ἀλλὰ καὶ τῷ Πνεύματι προσνενέμηται. Καὶ γὰρ τῷ Ἰωσὴφ ὁ ἄγγελος ἔλεγε" Μὴ φοδηθῇς παραλαβεῖν. Μαριὰμ τὴν γυναῖκά σου " τὸ γὰρ ἐν" αὑτῇ γεννηθὲν, ἐκ Πνεύματός ἐστιν ἁγίου " ὥσπερ οὖν καὶ τὸ, Ἔν ᾧ, τοῦ Πνεύματος ὃν, οὐκ ἀπαξιοἵ καὶ τῷ Θεῷ προσνέμειν ὁ Προφήτης, οὕτω λέγων" Ἔν τῷ Θεῷ ποιήσομεν δύνωμιν. Καὶ ὁ Παῦλο:, Δεύμενος. φησὶν, εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς. Καὶ ἐπὶ τοῦ Χριστοῦ δὲ πάλιν τοῦτο τίθησι λέγων - Ἔν» Χριστῷ Ἰησοῦ. Καὶ ὅλω; πολλάκις καὶ συνεχέστερη" εὕροιμεν ἂν μεθισταμένας ταύτας τὰς λέξεις " ταῦτα δὲ οὐκ ἂν συνέδη μὴ πανταχοῦ τῆς αὐτῆς οὐσία; ὑποκειμένης. Ἵνα δὲ τὸ, Πάντα δι᾽ αὑτοῦ ἐγένετο, μὴ περὶ τῶν σημείων ὑποπτεύσῃς νῦν λέγεσθαι (περὶ γὰρ τούτων οἱ λοιποὶ διελέχθησαν εὐαγγελισταί), ἐπάγει μετὰ ταῦτα λέγων Ἔν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο" ἀλλ᾽ οὐ τὸ Πνεῦμα" οὐδὲ γὰρ τῶν γενητῶν τοῦτο, ἀλλὰ τῶν ὑπὲρ τὴν κτίσιν ἅπασαν. ᾿Αλλὰ τέως ἐχώμεθα τῶν ἐξῆς. Εἰπὼν γὰρ περὶ τῆς δημιουργίας ὁ Ἰωάννης, οἷον, ὅτι Πάντα δι αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν " ἐπάγει καὶ τὸν περὶ τῆς προνοίας λόγον, Ἕν αὐτῷ ζωὴ ἦν, λέγων. Καὶ γὰρ ἵνα μηδεὶς ἀπιστήσῃ, πῶς τὰ τοσαῦτα καὶ τηλικαῦτα δι᾽ αὐτοῦ γέγονεν, ἐπήγαγεν, ὅτι ἂν αὐτῷ ζωὴ ἦν. Καθάπερ οὖν κα ἐπὶ τῆς πτγῆς τῆς τικτούσης ἀβύσσους, ὅπον ἂν ἀφέλῃς, οὐδὲν ἡλάττωπας τὴν πηγὴν " οὕτω καὶ ἐπὶ τῆς ἐνεργείας τοῦ Μονογενοῦς, ὅσα ἂν πιστεύσῃς παρῆχθαι δι᾽ αὐτῇ: καὶ πεποιῆσθαι, οὐδὲν ἐλάττων αὕτη γέγονε" μᾶλλον δὲ, ἵν᾽ οἰκειοτέρῳ χρήσωμαι παραδείγματι, τὸ τοῦ φωτὸς ἐρῶ, ὃ καὶ αὐτὸς ἐπήγαγεν εὐθέως, εἰπών᾽ Καὶ ἡ ζωὴ ἦν τὸ φῶς. Ὥσπερ οὖν τὸ φῶς, ὅτας ἂν φωτίσῃ μυριάδας, οὐδὲν εἰς τὴν οἰκείαν ἐλαττοῦται λαμπρότητα " οὕτω καὶ ὁ Θεὸς, καὶ πρὸ τοῦ ἐργάσασθαι, καὶ μετὰ τὸ ποιῖσαι, ὁμοίω; ἀνελλιπὴς μένει, μηδὲν ἐλαττούμενος, μηδὲ ἀτονῶν ἐκ τῆς δημιουργίας τῆς πολλῆς " ἀλλὰ κἂν μυρίους δέῃ γενέσθαι κόσμους τοιούτους, κἂν ἀπείρους, ὁ αὐτὸς μένει πᾶσιν ἀρχῶν, οὐ πρὸς τὸ παραγαγεῖν αὑτοὺς μόνον, ἀλλὰ καὶ πρὸς τὸ συγχρατῆσαι μετὰ τὴν δημιουργίαν αὐτούς. Τὸ γὰρ τῆς ζωῆς ὄνομα ἐνταῦθα οὐ τῆς δημιουργίας μόνον ἐστὶν, ἀλλὰ καὶ τῆς προνοίας τῆς κατὰ τὴν διαμονήν. Καὶ τὸν περὶ τῆς ἀναστάσεως ὃὲ λόγον προχαταδάλλεται ἡμῖν, καὶ τῶν θαυμαστῶν τούτων εὐαγγελίων ἄρχεται, Τῆς γὰρ ζωῆς παραγενομένης πρὸς ἡμᾶς, λέλυται τοῦ θανάτου τὸ κράτος, καὶ τοῦ φωτὸς λάμψαντος ἡμῖν, οὐκ ἔτι τὸ σκότος ἐστὶν. ἀλλὰ μένει δ'απαντὸς ἐν ἡμῖν τὸ ζῆν, καὶ θάνατο; αὑτοῦ περιγενέσθαι οὐ δύναται. Ὥστε ὃ περὶ τοῦ Πατρὸς εἴρηται, καὶ περὶ τούτου κυρίως ἂν λεχθείη, ὅτι Ἔν αὐτῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. Ὃ καὶ Παῦλος δηλῶν ἔλεγεν - Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, καὶ τὰ πάντα ἐν αὑτῷ συνέστηκε. Διὸ καὶ ῥίξα καὶ Ὅταν ὃὲ ἀκούσῃς, ὅτι Ἐν’ αὑτῷ ζωὴ ἦν, μὴ σύνθετὸν ὑπολάδῃς" καὶ γὰρ προϊὼν καὶ περὶ τοῦ Παπρός φησιν" Ὥσπερ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκχξ καὶ τῷ Υἱῷ ζωὴν ἔχειν". ᾿Αλλ᾽ ὥσπερ κὸν Πατέρα οὐκ ἂν εἴποις διὰ τοῦτο συγχεῖσθαι, οὕτω μηδὲ τὸν Υἱόν. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν, ὅτι Φῶς ἔστιν ὁ Θεός" καὶ πάλιν", ὅτι Φῶς οἰκεῖ ἀπρόσιτον. Ταῦτα δὲ πάντα εἴρηται, οὐκ ἵνα σύνθεσιν ὑπολάδωμεν, ἀλλ᾽ ἵνα κατὰ μικρὸν ἀναχθῶμεν ο πρὸς τὸ τῶν δογμάτων ὕψος. Ἐπειδὴ γὰρ οὐκ ἂν εὐκόλως ἐνόησέ τις τῶν πολλῶν, πῶς ἔστιν αὐτοῦ ἐνυπόστατος ἡ ζωὴ, πρότερον μὲν ἐκεῖνο εἶπε τὸ ταπεινότερον, ἔπειτα δὲ παιδευθέντας πρὸς τὸ ὑψηλότερον ἄγει. Ὁ γὰρ εἰπὼν, ὅτι Ἕδωκεν αὑτῷ ζωὴν ἔχειν, οὗτος πάλιν φησὶν, ἘΤγώ εἰμι ἡ ζωή καὶ πάλιν, ᾿Εγώ εἶμι τὸ φῶς. Καὶ ποταπὸν, εἶπέ μοι, τοῦτο τὸ φῶς, Οὐ τοιοῦτον αἱοθητὸν, ἀλλὰ νοητὸν, τὴν ψυχὴν φωτίζον αὑτήν. "Ππειδὴ γὰρ μέλλει λέγειν ὁ Χριστὸς, ὅτι Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ἑλκύσῃ αὐτὸν, διὰ τοῦτο προλαδὼν ἐνταῦθα ὁ εὐαγγελιστὴς ἔφησεν, ὅτι αὐτός ἔστιν ὁ φωτίζων, ἵνα κἂν περὶ τοῦ Ἠατρὸς ἀκούσῃς τι τοιοῦτον, μὴ τοῦ Πατρὸς εἶναι λέγῃς αὐτὸ μόνου, ἀλλὰ καὶ τοῦ Υἱοῦ. Πά φησὶν, ὅσα ἔχει ὁ Πατήρ μου, ἐμά ἐστι μὲν οὖν περὶ τῆς δημιουργίας ἡμᾶς ἐδίδαξε' λέγει καὶ τὰ κατὰ ψυχὴν ἀγαθὰ, ἅπερ παρές ἐλθὼν, καὶ δι᾽ ἑνὸς ῥήματος ἡνίξατο αὐτὰ ὁ λιστὴς, εἰπὸν" Ναὶ ἡ ζωὴ ἦν τὸ φῶς τῶν πων. καὶ οὐκ εἶπεν, Ἢν τὸ φῶ: τῶν Ἰουδαΐ χαθόλον 4, Τῶν ἀνθρώπων». Οὐδὲ γὰρ Ἰουδαῖΐ ἀλλὰ καὶ “Ἕλληνες πρὸς ταύτην ἦλθον τὴν καὶ κοινὸν ἅπασι προὔκειτο τοῦτο τὸ φῶς. ἕνεκεν οὐκὶ καὶ τοὺς ἀγγέλους προσέθηκεν, ὁ ἀνθρώπων, εἶπεν; Ὅτι νῦν αὐτῷ περὶ τῇς καύτης ὁ λόγος ἐστὶ, καὶ τούτοις ἦλθεν εὑα μενος τὰ ἀγαθά. Καὶ τὸ “ῶς ἐν τῇ σκοτίᾳ Σκοτίαν καὶ τὸν θάνατον καὶ τὴν πλάνην ς μὲν γὰρ φῶς τοῦτο τὸ αἰσθητὸν οὐκ ἐν τὶ φαίνει, ἀλλ᾽ ἐκείνης χωρίς ε. Τὸ δὲ χήρυγμι τῆς πλάνης κρατούσης ἔλαμψε, κἀκεί, νισε. Καὶ ἐν τῷ θανάτῳ γενόμενος αὑτὸς, οἵ τοῦ περιεγένετο, ὡς καὶ τοὺς ἤδη προχατεὶ ἀναγαγεῖν. Ἐπεὶ οὖν οὔτε ὁ θάνατος αὑτοῦ νετο, οὔτε ἡ πλάνη, ἀλλ᾽ ἔστι φαιδρὸν παντα λάμπει μετὰ τῆς οἰκείας ἰσχύος " διὰ τοῦτό φι ἡ σκοτία αὑτὸ οὐ κατέλαβε. Καὶ γάρ ἔστι"

### English translation (Claude)

“All things came into being through him, and without him nothing came into being that has come into being.” Moses, at the beginning of his history and of his writing in the Old Testament, speaks to us about the things perceived by the senses and enumerates them at length: “In the beginning,” he says, “God made the heaven and the earth”; then he adds that light came into being, and a second heaven, and the nature of the stars, and all kinds of living creatures, and all the rest, [so as not to linger over each one. But John passes over] these and the things above them; naturally, since they were known to his hearers, and he was hastening on to a greater subject and had set out his whole work to speak not about the works but about the Creator who brought all things forth. That is why Moses, though he took up the lesser part of creation (for he said nothing to us about the invisible powers), dwells on these things; but John, hastening to go up to the Maker himself, naturally runs past everything, both these things and those passed over in silence by Moses, comprising them in one short phrase: “All things came into being through him.” And lest you should think he means only the things mentioned by Moses, he adds, “And without him nothing came into being that has come into being”; that is, of created things, whether visible or intelligible, nothing was brought into being without the power of the Son.

For we shall not put the full stop after “nothing,” as the heretics do. For they, wishing to call the Spirit created, say, “What has come into being, in him was life.” But so the saying becomes unintelligible. First, this was not the place to mention the Spirit; and if he had wished to, why did he put it so obscurely? For how is it clear that this is said about the Spirit? Besides, by this reading we shall find, not the Spirit, but the Son himself coming into being through himself. But wake up, so that what is said may not escape you; and come, let us read it for a while in their way, for so the absurdity will be plainer to us. “What has come into being, in him was life.” They say that the Spirit is meant by “the life.” But this life is also found to be light; for he adds, “And the life was the light of men.” So according to them he here calls the Spirit the light of men. What then? When he goes on to say, “There came a man sent from God, to bear witness about the light,” they must say that this too was said about the Spirit. For the one whom above he called Word, going on he names [both] God and life and light. [Life], he says, is this Word, and this life [is] light. [If,] then, the Word is the life, and this Word became flesh, then the life became flesh, that is, [the Word]; and we beheld its glory, as of the Only-begotten from the Father. If, then, they say that the Spirit is meant by “the life,” see how many absurdities follow: it will be [the Spirit] that became flesh, not the Son; the Spirit will be the only-begotten. And if not this, they will fall into another absurdity in fleeing this one. For if they confess that it is said about [the Son], but do not punctuate or read as we do, they will say that the Son came into being of himself. For if the Word is the life, and “what has come into being, in him was life,” then by this reading he came into being in himself and through himself. Then, after saying some things in between, he added, “And we beheld his glory, glory as of the Only-begotten from the Father.” So, according to the reading of those who say this, the Holy Spirit is found to be the only-begotten Son, since this whole account is said about him. Do you see, once the word of truth has been rolled off course, where it lands and how many absurdities it gives birth to?

“What then,” he says, “is not the Spirit light?” It is light; but this is not said about it. For God too is spirit, that is, incorporeal; but not wherever “spirit” is said is God meant. And why be surprised if we say this of the Father? We would say it of the Paraclete too: even though this name is above all distinctive of him, still not wherever “spirit” is said is the Paraclete meant. Christ too is the power of God and the wisdom of God; but not wherever “power of God” is said is Christ meant. So here too, even if the Spirit gives light, the evangelist is not now speaking about him. But when one shuts them out of these absurdities, they, eager as always to stand [against] the truth, still clinging to that reading, say, “What has come into being, in him was life”; that is, whatever came into being was life. What then? The sufferings of the Sodomites, the flood, [Gehenna,] and countless other such things? “But our discourse is about creation,” he says. Those things too belong above all to creation. But to refute their argument more abundantly, let us ask them: is wood life? Is stone life, these lifeless and motionless things? Is man wholly life? And who would say so? For man is not life itself, but receptive of life. See again the absurdity here; for we shall carry the argument forward by the same sequence, so as to learn their folly from this too. So they say nothing at all that fits the Spirit; and when they are driven out of that position, they attach to men the very things they thought were worthily said of the Spirit. But let us examine the reading this way too. Creation is now called life; then the same creation is also light, and John came to bear witness about it. Why, then, is he not light too? “He was not the light,” it says. And yet he too belonged to the creation. How, then, is he not light? And how is it that “He was in the world, and the world came into being through him”? Was creation in creation, and did creation come into being through creation? And how is it that “the world did not know him”? Did creation not know creation? “But to as many as received him he gave power to become children of God.” But enough of laughter. I leave it to you to pursue further the monstrosity of these words, so that we may not seem to have chosen simply to raise laughs and to waste time to no purpose. For if these things were not said about the Spirit (as indeed they were not, as has been shown), nor about creation, and they still cling to the same reading, there will follow that most absurd thing of all which we mentioned before: that the Son came into being through himself. For if the Son is the true light, and this light was life, and the life came into being in him, this must necessarily follow from their reading.

So let us leave this and come to the accepted reading and interpretation. What is it? To end the sentence at “that has come into being,” and then begin from the next phrase, which says, “In him was life.” What he says is this: “Without him nothing came into being that has come into being”: if anything among created things has come into being, he says, it did not come into being without him. Do you see how by this short addition he set right all the absurdities lying in wait? For by adding, “Without him nothing came into being,” and then, “that has come into being,” he both included the intelligible things and excepted the Spirit. For since he had said, “All things came into being through him, and without him nothing came into being,” lest anyone should say, “Then if all things came into being through him, the Spirit too came into being,” he needed this addition. “For I,” he says, “said that whatever is created came into being through him, whether invisible, or incorporeal, or in the heavens. That is why I did not say simply ‘all things,’ but ‘whatever has come into being,’ that is, created things.” But the Spirit is not created. Do you see exact teaching? [He passed over the] creation of the sensible things, since Moses had already taught them; then, leading those who had advanced from there up to higher things, I mean the incorporeal and invisible, he excepted the Holy Spirit from the whole creation. So Paul too, inspired by this same grace, said, “For in him all things were created.” And see the same exactness here again. For the same Spirit moved this soul too. For lest anyone should except anything created from God’s creation because it is invisible, or should mix the Paraclete in with them, he too runs past the sensible things known to all and enumerates the things in the heavens, saying, “whether thrones or dominions or principalities or authorities.” For “whether,” set before each, shows us nothing else than this: “All things came into being through him, and without him nothing came into being that has come into being.”

But if you think that “through” denotes inferiority, hear him saying, “You, Lord, in the beginning founded the earth, and the heavens are the works of your hands.” What was said of the Father as creator, he says of the Son; and he would not have said it unless he held him in esteem as creator, not as someone serving another. And if here “through him” is said, it is put for no other reason than that no one should suspect the Son to be unbegotten. For that in the dignity of creating he has nothing less than the Father, hear him saying, “As the Father raises the dead and gives them life, so also the Son gives life to whom he will.” If, then, “In the beginning, Lord, you founded the earth” was said in the Old Testament about the Son, the dignity of creating is clear; and if you say that the prophet said this about the Father, but that Paul [applied] to the Son what was said about him, the same result follows again. For Paul would not have laid down that it befits the Son also unless he was fully confident that they are equal in dignity. For it would have been the height of daring to transfer what befits the incomparable nature to one lesser than it and falling short of it.

[3.] But the Son is neither lesser than the Father’s essence nor falls short of it. That is why Paul dared to say not only these things about him, but others like them. For the phrase “from whom,” which you assign as a privilege belonging to the Father alone, he says of the Son too, in these words: “from whom the whole body, supplied and knit together through the joints and ligaments, grows with the growth that is from God.” And he is not content with this alone, but elsewhere too he stops your mouths, by assigning to the Father the phrase “through whom,” which you say denotes inferiority. “God is faithful,” he says, “through whom you were called into the fellowship of his Son”; and again, “through his will”; and elsewhere, “For from him and through him and to him are all things.” And “from whom” is assigned not only to the Son but also to the Spirit. For the angel said to Joseph, “Do not fear to take Mary your wife, for what is begotten in her is from the Holy Spirit.” Just so, the prophet does not disdain to assign to God the phrase “in whom,” though it belongs to the Spirit, saying, “In God we shall do valiantly.” And Paul says, “praying that somehow now at last I may succeed, by the will of God, in coming to you.” And again he uses it of Christ, saying, “in Christ Jesus.” In short, we would find these expressions exchanged often and continually; and this would not happen unless the same essence underlay them everywhere. And lest you should suspect that “All things came into being through him” is said here about the miracles (for the other evangelists spoke about these), he adds afterwards, “He was in the world, and the world came into being through him”; but not the Spirit, for the Spirit is not among created things, but among those that are above all creation.

But for now let us keep to what follows. Having spoken about creation, that “All things came into being through him, and without him nothing came into being that has come into being,” John adds the discourse about providence, saying, “In him was life.” For lest anyone should disbelieve that so many and such great things came into being through him, he added that in him was life. As with a spring that gives birth to great depths, however much you draw off, you have not diminished the spring, so with the working of the Only-begotten: however many things you believe to have been brought forth and made by it, it has not become any less. Or rather, to use a more fitting example, I will speak of light, which he himself added at once, saying, “And the life was the light.” As light, however many thousands it illumines, is not diminished in its own brightness, so God, both before working and after making, remains equally undiminished, neither lessened nor weakened by his great work of creation; even if countless worlds like this one, even infinite ones, had to come into being, he remains the same, sufficient for all, not only to bring them forth but also to hold them together after creating them. For the name “life” here belongs not only to creation but also to providence for their continued existence. And he lays down beforehand for us the teaching about the resurrection, and begins these wonderful glad tidings. For when the life came to us, the power of death was destroyed; and when the light shone on us, there is no longer darkness, but life remains in us always, and death cannot prevail over it. So what was said of the Father could rightly be said of him too: “In him we live and move and have our being.” Paul showed this when he said, “For in him all things were created, and in him all things hold together.” That is why he is called root and [foundation]. And when you hear that “In him was life,” do not suppose him to be composite; for going on he says of the Father too, “As the Father has life in himself, so he has given to the Son also to have life.” But as you would not say that the Father is composite on this account, so neither should you say it of the Son. For elsewhere too it says that “God is light,” and again that “he dwells in unapproachable light.” All these things are said not that we may suppose composition, but that we may be led up little by little to the height of the doctrines. For since few would easily understand how his life subsists in its own right, he first said the lower thing, and then leads those who have been trained up to the higher. For he who said, “He has given him to have life,” also says, “I am the life,” and again, “I am the light.”

And what sort of light is this, tell me? Not a sensible light, but an intelligible one, illuminating the soul itself. For since Christ was going to say, “No one can come to me unless the Father draws him,” the evangelist anticipated it here and said that he is the one who enlightens, so that, even if you hear something of this kind said about the Father, you may say that it belongs not to the Father alone but also to the Son. “All things,” he says, “that my Father has are mine.” [Having first] taught us about creation, he [then] speaks of the good things that concern the soul, which he provided by coming; and the evangelist hinted at them in one phrase, saying, “And the life was the light of men.” And he did not say, “was the light of the Jews,” but universally, “of men.” For not only Jews but Greeks too came to this knowledge, and this light was set before all in common. Why did he not add the angels too, but said “of men”? Because his discourse now concerns human nature, and it was to men that he came bringing the good tidings. “And the light shines in the darkness.” He calls death and error darkness. For this sensible light does not shine in the darkness but apart from it; but the preaching shone while error prevailed and made it vanish. And he himself, having entered into death, so prevailed over it that he even brought up those already held by it. Since, then, neither death nor error prevailed over him, but it is bright, shining everywhere with its own strength, that is why he says, “And the darkness did not overcome it.” For it is [invincible]…

### Scripture references

- John 1:3: quotation, high confidence
- Gen 1:1: quotation, high confidence
- John 1:4: quotation, high confidence
- John 1:6: quotation, high confidence
- John 1:14: quotation, high confidence
- John 4:24: allusion, medium confidence
- 1 Cor 1:24: quotation, high confidence
- Gen 19:24: allusion, medium confidence
- Gen 7:17: allusion, low confidence
- John 1:8: quotation, high confidence
- John 1:10: quotation, high confidence
- John 1:12: quotation, high confidence
- John 1:9: allusion, high confidence
- Col 1:16: quotation, high confidence
- Heb 1:10: quotation, high confidence
- Ps 102:25 (101:26 LXX): quotation, high confidence
- John 5:21: quotation, high confidence
- Eph 4:16: quotation, high confidence
- 1 Cor 1:9: quotation, high confidence
- Rom 11:36: quotation, high confidence
- Matt 1:20: quotation, high confidence
- Ps 108:13 (107:14 LXX): quotation, high confidence
- Rom 1:10: quotation, high confidence
- Acts 17:28: quotation, high confidence
- Col 1:17: quotation, high confidence
- John 5:26: quotation, high confidence
- 1 John 1:5: quotation, high confidence
- 1 Tim 6:16: quotation, high confidence
- John 14:6: quotation, high confidence
- John 8:12: quotation, high confidence
- John 6:44: quotation, high confidence
- John 16:15: quotation, high confidence
- John 1:5: quotation, high confidence

### Translation notes

- The OCR lost the numerals of sections 2 and 3; their text stands inside this ref (section 3 is marked [3.]). Many line ends are lost in the scan, especially toward the end of this ref; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed. The punctuation of John 1:3–4 was disputed in antiquity; Chrysostom follows the reading that ends the sentence at “that has come into being,” and attributes the other to those who called the Spirit a creature. Quotations: Gen 1:1; John 1:4, 6, 9–12, 14; 1 Cor 1:24; Col 1:16; Heb 1:10 (Ps 102:25, LXX 101:26); John 5:21; Eph 4:16; 1 Cor 1:9; Rom 11:36; Matt 1:20; Ps 108:13 (LXX 107:14); Rom 1:10; Acts 17:28; Col 1:17; John 5:26; 1 John 1:5; 1 Tim 6:16; John 14:6; 8:12; 6:44; 16:15. The Sodomites: Gen 19; the flood: Gen 7.

### Citation (SBL)

Chrysostom, Hom. Jo. 5.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/5-1).

## Homily 5.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/5-1/#p-5-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: God draws people by their own choice, not by force; the light of Christ enters through faith and stays with a pure life, while sin is a darkness that blinds, frightens and disgraces those who live in it.

### Greek text

Εἰ δὲ μὴ πάντας εἶλε, μὴ σξ τοῦτο θο) οὐδὲ γὰρ ἀνάγκῃ καὶ βίᾳ, ἀλλὰ βουλήσει χα προσάγεται ἡμᾶς ὁ Θεός. Μὴ δὴ τὰς θύρας. σῃς τῷ φωτὶ τούτῳ, καὶ πολλῆς ἀπολαύσῃ ΄ φῇς. Παραγίνεται δὲ τοῦτο τὸ φῶς διὰ πίστ. παραγενόμενον χαταλάμπει λοιπὸν μετὰ πολ δαψιλείας τὸν ὑποδεξάμενον " κᾶν βίον αὑτῷ καθαρὸν, μένει διηνεκῶς ἐνοικῶν ἔνδον" Ὁ ἡ πῶν με, τὰς ἐντολάς μου τηρήσει, καὶ ἐ ει ἐγὼ καὶ ὁ Πατὴρ πρὸς αὐτὸν, φησὶ, καὶ παρ᾽ αὑτῷ ποιησόμεθα. "Ὥσπερ οὖν ἡλιακῆς ἀπολαύειν ὡς χρὴ οὐκ ἕνι, μὴ διανοίγον ὀφθαλμούς " οὕτως οὐδὲ ταύτης μετασχεῖν τ ψυχῆς ὄμμα, καὶ ὀξυδερχὲς αὐτὸ πάντοθε σχευάσαντα. Πῶς δὲ γίνεται τοῦτο; Ὅταν ἐχχαθάρωμεν τῶν παθῶν τὴν ψυχήν. Ἡ γὰρ. σκότος ἐστὶ, καὶ σκότος βαθύ - καὶ δῆλον ἐκ τι ειἰδότως καὶ λανθανόντως πράσσειν αὑτήν. 1 ὁ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς, 2 ἔρχεται πρὸς τὸ φῶς " καὶ, Τὰ κρυφῇ Υι! αἰσχρόν ἐστι καὶ «έγειν. Καθάπερ οὖν ἐν οὗ φίλον, οὐκ ἐχθρόν τις οἶδεν, ἀλλὰ πάσας τῶν πραγμάτων τὰς φύσεις " οὕτω καὶ ἐν τὶ τίᾳ. Καὶ γὰρ ὁ πλεονεχτῆσαι βουλόμενος, οἱ τὸν φίλον ἀπὸ τοῦ πολεμίου ἴ " καὶ ὁ βασκαίΐν τὸν σφόδρα φχειωμένον ὡς ἐχθρὸν ὁρᾷ καὶ ἁπλῶς ἅπας ὁ τὴν ἁμαρτίαν ποιῶν, τῶν με οὐδὲν διενήνοχε καὶ μαινομένων, πρὸς τὸ τὶ Ὑμάτων μὴ ἐπιγνῶναι τὴν φύσιν. Καὶ καῦ: νυκτὶ, καὶ ξύλον, καὶ μόλυδδον δ, καὶ σίδη, ἄργυρον, καὶ χρυσὸν, καὶ λίθον τίμιον, πάντα ὁρῶμεν, τοῦ διακρίνοντος αὑτὰ φιυτὸς οὐ πι οὕτω καὶ ὁ βίον ἀκάθαρτον ἔχων, οὐκ οἷδε τῆς σύνης τὴν ἀρετὴν, οὐ τῆς φιλοσοφίας τὸ κάλ τὰρ σκότῳ, καθάπερ ἔφθην εἰπὼν, κἂν λίθοι χέωνται «ἴμιοι, τὸ κάλλος οὐκ ἐμφαίνουσιν, οὐ παρὰ τὴν οἱκείαν φύσιν, ἀλλὰ παρὰ τὴν ἄγνοιαν τῶν ὀρώντων. Οὐ τοῦτο δὲ μόνον ἡμῖν τὸ δεινὸν τοῖς ἐν ἀμαρτίαις οὖσι συμδαίνει, ἀλλ᾽ ὅτι καὶ φόδῳ συζῶμεν διηνεκεῖ" ταὶ καθάπερ οἱ διὰ νυκτὸς ἀσελήνου βαδίζοντες τρέμουσι, κἂν μηδεὶς ὁ φοδῶν παρῇ " οὕτω καὶ οἱ τὴν ἁμαρτίαν ἐργαζόμενοι, θαῤῥεῖν οὐκ ἔχουσι, κἂν μὴ δεὶς ὁ ἐλέγχων ἧἣ, ἀλλὰ πάντα δεδοίχασι, καὶ ὑπο- “ππιεύουσιν, ὑπὸ τοῦ συνειδότος κεντούμενοι, καὶ πάντα αὐτοῖς δέους καὶ ἀγωνίας ἐστὶ μεστὰ, πάντα σὺν τὴν οὕτω; ὀδυνηρὰν ζωήν. Καὶ γὰρ μετὰ τὴν ὀδύνην ταύτην θάνατος ἕψεται, θάνατος ἀθάνατος " οὐδὲ γάρ ἐστι τῆς ἐκεῖ κολάσεως τέλος " καὶ ἐνταῦθα δὲ τῶν παραπα:όντων οὐδὲν διενηνόχασιν οἱ πράγματα ὀνειροπολοῦντες οὐκ ὑφεστῶτα. Καὶ γὰρ δοκοῦσι πλουτεῖν οὐ πλουτοῦντες, καὶ νομίζουσι τρυφᾷν οὐ τρυφῶντες, καὶ οὐ πρότερον αἰσθάνονται τῆς ἀπάτης ὡς χρὴ ταύτης, ἕως ἂν τῇ; μανίας ἀπαλλαγῶσιν, ἕως ἂν τὸν ὕπνον ἀποτινάξωνται. Διὸ νήφειν καὶ ἐγρηγορέναι πᾶσιν ὁ Παῦλος παρακελεύεται᾽ καὶ ὁ Χριστὸς τὰ αὑτὰ πάλιν. Ὁ νήζων καὶ ἐγρηγορὼς, κἂν ὑπὸ τῆς ἁμαρτία; ἁλῷ, ταχέως αὐτὴν ἀποκρούεται" ὁ δὲ καθεύδων καὶ ἑξεστηχὼς, οὐκ αἰσθάνεται πῶς ὑπ᾽ αὐτῆς κατέχεται. Μὴ τοίνυν καθεύδωμεν. Οὐ γὰρ νυκτὸς ὁ καιρὸς, ἀλλ᾽ ἡμέρα;. 'Ὡς ἐν ἡμέρᾳ τοίνυν εὐσχημόνως περιπατήσωμεν. Οὐδὲν γὰρ ἁμαρτίας ἀσχημονέστερον. “ἔλαττον κακὸν εἰς ἀσχημοσύνης λόγον, γυμνοὺς, ἣ ἁμαρτάνοντας ἣ πλημμελοῦντας περιέρχεσθαι. Ἐκεῖνο μὲν γὰρ οὐ τοσοῦτον ἔγκλημα᾿ πολλάχ:ς γὰρ καὶ ἀπὸ πενίας γένοιτ᾽ ἄν " τοῦ δὲ ἁμαρτάβεν οὖν τοὺς εἰς δικαστήριον ἀπιόντας ἁρπαγῆς ἕνεκα καὶ πλεονεξίας, πῶς αἰσχροὶ καὶ καταγέλαστοι φαίνονται, πάντα ἀναισχυντοῦντες, ψευδόμενοι καὶ ἰταμευόμενοι. Ἡμεῖς δὲ οὕτως ἐσμὲν ἐλεεινοὶ καὶ ταλαίπωροι, ὡς ἱμάτιον μὲν μὴ ἂν ὑπομεῖναι ἀπλῶς περιδαλέσθαι καὶ διεστραμμένως, ἀλλὰ κἂν ἕτερον ἴδωμεν τοῦτο πάσχοντα, διορθούμεθα - πάντων δὲ καὶ ἡμῶν καὶ τῶν πλησίον κατὰ κεφαλῇ; περιπατούντων, μηδὲ ἐπαισθάνεσθαι. Τί γὰρ αἰσχρότερον, εἰπέ μοι, ἀνδρὸς πρὸς γυναῖκα πόρνην εἰσιόντος; τί δὲ ὑβριστοῦ, τί δὲ λοιδόρου καὶ βασχάνου καταγελαστότερον γένοιτ᾽ ἄν; πόθεν οὖν οὐ δοκεῖ ταῦτα οὕτως εἶναι αἱσχρὰ, ὡς τὸ γυμνοὺς περιπατεῖν; ᾿Απὸ τῆς συνηθείας μόνης Ρ. Τοῦτο μὲν γὰρ οὐδεὶς οὐδέποτε ἑχὼν ἔπαθεν" ἐκεῖνο δὲ ἅπασιν ἀεὶ τολμᾶται μετὰ ἀδείας. Ἐπεὶ εἴ τις εἰς ἀγγέλων πλῆθος ἦλθε, παρ᾽ οἷς οὐδὲν οὐδέποτε τοιοῦτον ἐγένετο, εἶδεν ἂν τότε “ ἀχριδῶς τὸν πολὺν γέλωτα. Καὶ τί λέγω πλῆθος ἀγγέλων; Ἐν γὰρ τοῖς βασιλείοις αὑτοῖς τοῖς παρ᾽ ἡμῖν, εἴ τις ἂν πόρνην εἰσαγαγὼν χρῷτο αὐτῇ, ἣ μέθῃ οἴνου χατασχεθείη, ἢ ἄλλο τι τοιοῦτον ἀσχημονήσειε, τὴν ἐσχάτὴν δίδωσι δίκην. Εἰ δὲ ἐν βασιλείοις οὐκ ἀνεκτὸν τὰ τοιαῦτα τολμᾷν, πολλῷ μᾶλλον, τοῦ πανταχοῦ βασιλέως παρόντος καὶ τὰ γινόμενα θεωμένου, ἂν τοιαῦτα τολμῶμεν, τὴν ἐσχάτην ὑποστησόμεθα κόλασιν. Διὸ, παρακαλῶ, πολλὴν ἐν τῷ βίῳ τὴν ἡσυχίαν ἐπιδειξώμεθα, πολλὴν τὴν καθαρότητα. Καὶ γὰρ ἔχομεν βασιλέα πάντα ὁρῶντα διηνεκῶς τὰ ἡμέτερα. Ἵν᾽ οὖν ἡμᾶς ἀεὶ τοῦτο δαψιλῶς φωτίξῃ τὸ φῶς, ἐπισπασώμεθα ταύτην τὴν ἀκτῖνα. Οὕτω γὰρ καὶ τῶν ἐνταῦθα καὶ τῶν μελλόντων ἀπολαύσομεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

And if it has not taken hold of all, do not be troubled at this; for God draws us to himself not by necessity and force, but by our will and choice. Do not, then, shut your doors against this light, and you will enjoy great [happiness]. This light comes through faith; and when it has come, it illumines with great abundance the one who has received it; and if you show it a pure life, it stays dwelling within you continually: “He who loves me will keep my commandments,” he says, “and my Father and I will come to him and make our dwelling with him.” As one cannot enjoy the sun’s [light] as one should without opening one’s eyes, so neither can one share in this [light without opening] the eye of the soul and making it keen-sighted on every side. And how does this happen? When we cleanse the soul of its passions. For sin is darkness, and deep darkness; and this is clear from its acting unawares and in secret. “For everyone who does evil hates the light and does not come to the light”; and, “It is shameful even to speak of the things they do in secret.” As in darkness one does not recognize friend or enemy, nor any of the natures of things, so it is in sin too. For the man who wishes to be greedy does not [distinguish] his friend from his enemy; the envious man looks on his closest friend as an enemy; and in short everyone who commits sin differs in nothing from the drunk and the mad in failing to recognize the nature of things. And as at night we see wood and lead and iron and silver and gold and precious stone [all alike], since the light that distinguishes them is not present, so too the man who leads an impure life does not know the excellence of [self-control], nor the beauty of the life of wisdom. For in darkness, as I said before, even if precious stones lie there, they do not show their beauty, not because of their own nature but because of the ignorance of those who look at them.

And not only does this evil befall us who are in sins, but also that we live in continual fear. As those who walk through a moonless night tremble, even if there is no one present to frighten them, so those who commit sin cannot be confident, even if there is no one to convict them; they fear everything and suspect everything, pricked by their conscience, and everything is full of fear and anguish for them, everything [alarms them], so painful is their life. And after this pain death will follow, a deathless death; for there is no end to the punishment there. And here too they differ in nothing from madmen, dreaming of things that do not exist. For they seem to be rich when they are not rich, and think they live in luxury when they do not, and they do not properly perceive this deception until they are rid of their madness, until they shake off their sleep. That is why Paul exhorts everyone to be sober and watchful, and Christ the same again. The sober and watchful man, even if he is caught by sin, quickly beats it off; but the man who sleeps and is out of his senses does not perceive how he is held by it. Let us not sleep, then. For it is not the time of night, but of day. Let us walk, then, decently as in the day. For nothing is more indecent than sin. As far as indecency goes, it is a lesser evil to go about naked than to go about sinning and transgressing. For the one is not so great a reproach, since it may often come from poverty; but [nothing is more shameful than] sinning. [Look] at those who go to court for robbery and greed, how shameful and ridiculous they appear, shameless in everything, lying and brazen. But we are so pitiable and wretched that we would not bear to put on our cloak even carelessly and askew, and if we see another in that state we set it right for him; yet while all of us, both we and our neighbors, walk about upside down, we do not even notice it. For what is more shameful, tell me, than a man who goes in to a prostitute? What could be more ridiculous than an insolent man, a reviler, an envier? Why, then, do these things not seem as shameful as walking about naked? From custom alone. For no one ever suffered that willingly; but this is dared by all, always, with impunity. For if someone came into a multitude of angels, among whom nothing of the kind has ever happened, he would then see clearly how great the absurdity is. And why do I speak of a multitude of angels? In our own palaces, if someone brought in a prostitute and had to do with her, or were overcome with wine, or committed some other indecency of the kind, he pays the extreme penalty. If such things cannot be tolerated in palaces, much more, when the King who is everywhere is present and sees what is done, shall we undergo the extreme punishment if we dare such things. So, I beg you, let us show great tranquility and great purity in our lives. For we have a King who continually sees all our affairs. That this light may always illumine us abundantly, then, let us draw this ray to ourselves. For so we shall enjoy the good things both here and to come, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 14:23: quotation, high confidence
- John 14:21: allusion, high confidence
- John 3:20: quotation, high confidence
- Eph 5:12: quotation, high confidence
- 1 Thess 5:6: allusion, high confidence
- Matt 26:41: allusion, medium confidence
- Rom 13:13: allusion, high confidence
- Rom 13:12: allusion, high confidence

### Translation notes

- Many line ends are lost in the scan in the first half of this ref; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed. Quotations: John 14:21, 23; John 3:20; Eph 5:12. Sober and watchful: 1 Thess 5:6; Matt 26:41. Walking decently as in the day: Rom 13:12–13.

### Citation (SBL)

Chrysostom, Hom. Jo. 5.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/5-4).

## Homily 6.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/6-1/#p-6-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John the Baptist was sent from God to bear witness not because Christ needed it but so that the Jews might believe through a man like themselves; the evangelist adds “he was not the light” to keep anyone from thinking the witness greater than the one witnessed to.

### Greek text

" ὄνομα αὐτῷ Ἰωάννης ΄ Διαλεχθεὶς περὶ τοῦ Θεοῦ Λόγου τὰ Α κατέπείγοντα ἂν προοιμίοις ἡμῖν, ὁδῷ καὶ τάξει προδαίνων, καὶ ἐπὶ «᾽ν τοῦ Λόγου κήρυκα τὸν ὁμώνυμον αὐτοῦ τὸν Ἰωάνντν ἔρχεται λοιπόν. Σὺ δὲ ἀκούων, ὅτι παρὰ Θεοῦ ἀπε ττάλη. μτδὲν λοιπὸν ἀνθρώπινον εἶναι νόμιζε τῶν λεγομένων παρ᾽ ἐχείνου. Οὐ γὰρ τὰ αὑτοῦ, ἀλλὰ τὰ κοῦ πέμγαντος ἅπαντα φθέγγεται. Διὸ καὶ ἄγγελος προσηγόρευται - ἀγγέλου δὲ ἀρετὴ, τὸ μηδὲν ἴδιον εἰπεῖν Τὸ δὲ, Ἐγένετο, ἐνταῦθα οὐ τῆς εἰς τὸ εἶναι παρόδου δηλωτικὸν, ἀλλὰ τῆς ἀποστολῆς ἐστιν αὐτῇς. Τὸ γὰρ, Ἐγένετο ἀπεσταλμένος παρὰ Θεοῦ, ἀντὶ τοῦς ἀπεστάλη παρὰ Θεοῦ. Πῶς οὖν τὸ, Εν μορφῇ Θεοῦ ὑπάρχων, οὐ περὶ τῆς πρὸς τὸν Πατέρα ἀπαραλλαξίας εἰρῆσθαί φασι διὰ τὸ μὴ προσκεῖσθαι τὸ ἄρθρον; Ἰδοὺ γὰρ καὶ ἐνταῦθα οὐδαμοῦ τὸ ἄρθρον - ιται. ἾΑρ᾽ οὖν οὐ περὶ τοῦ Πατρὸς εἴρηται; Τί οὖν ἐροῦμεν τῷ Προφήτῃ λέγοντι, ὅτι Ἰδοὺ ἐγὼ ἀποστέ.λίω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς πατασ χευάσει τὴν ὁδόν σου; Τὸ μὲν ἐμοῦ καὶ σοῦ, δύο προσώπων ἐστὶ δηλωτικόν. Οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. Τί τοῦτο; ὁ δοῦλο: τῷ δεσπότῃ μαρτυρεῖ, ἴσως εἴποι τις ἄν; Ὅταν οὖν μὴ μόνον ὑπὸ τοῦ δούλου μαρτυρούμενον αὐτὸν, ἀλλὰ καὶ παραγινόμενον ἴδῃς πρὸς αὐτὸν, καὶ μετὰ Ἰουδαίων βαπτιζόμενον ὑπ᾽ αὐτοῦ " ἄρ᾽ οὐ μᾶλλον ἐκστέσῃ καὶ διχπορήσεις; ᾿Αλλ᾽ οὗ χρὴ ταράττεσθαι οὐδὲ θορυδεῖσθαι, ἀλλ᾽ ἐκπλήττεσθαι τὴν ἄφατον ἀγαθότητα. “Ἂν δὲ ἐπιμένῃ τις ἔτι ἱλιγγιῶν καὶ θορυθούμενος, ἐρεϊ καὶ πρὸς αὐτὸν τοῦτο, ὃ καὶ πρὸς Ἰωάννην εἶπεν" Ἄφες ἄρτι" οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. Εἰ δὲ καὶ ἐπὶ πλεῖον ταραχθείη, πάλιν ἐρεῖ ἃ πρὸς τοὺς ᾿Ιουδαίους ἔφησε καὶ πρὸς αὐτὸν, ὅτι ς Παρὰ ἀνθρώπου τὴν μαρτυρίαν οὗ αμθάνω. Ἐὶ τοίνυν μὴ δεῖται τῆς μαρτυρίας ταύτης, τίνος ἕνεκεν ἀπεστάλη παρὰ Θεοῦ ὁ Ἰωάννης; Οὐκ ὡς αὐτοῦ δεομένου μαρτυρίας (τοῦτο γὰρ τῆς ἐσχάτης βλασφημίας ἐστὶν), ἀλλὰ διατί; Αὐτὸς ὁ Ἰωάννης διδάσκει λέγων " Ἵνα πάντες ἃ πιστεύσωσι δι’ αὐτοῦ. Καὶ αὐτὺς δὲ ὁ Χριστὸ; εἰπὼν, ὅτι Παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ ἵνα μὴ δόξῃ παρὰ τοῖς ἀνοήτοις ἑαυτῷ περιπίπτειν" νῦν μὲν λέγων. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ" καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ " τὸν γὰρ Ἰωάννην ἐδήλου " νῦν δὲ λέγων, Παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ «αμξάνω͵" ἐπήγαγε τὴν λύσιν εἰπὼν, Ἵνα πάντες σωθῆτε" ὡτανεὶ ἔλεγεν "Ὅτι μὲν Θεός εἰμι, καὶ Θεοῦ γνήσιος Υἱὸς, καὶ τῆς οὐσίας ἐκείνης τῆς ἀκηράτον καὶ μακαρίας, [καὶ] οὐδενὸς δέομα: τοῦ μαρτυρήσοντος. Κἂν γὰρ μηδεὶς ἐθέλῃ τοῦτο ποιεῖν, οὐδὲν ἐγὼ παρὰ τοῦτο εἰς τὴν φύσιν ἐλάττωμαι τὴν ἐμήν. Ἐπειδὴ δὲ τῆς σωτηρίας μοι μέλει τῆς τῶν πολλῶν, τούτου χάριν εἰς τοῦτο χατέδην ταπεινότητος, ὡς καὶ ἀνθρώπῳ τὴν μαρτυρίαν ἐπιτρέψαι τὴν ἐμήν. Διὰ γὰρ τὸ χαμαίζηλον καὶ ἀσθενὲς τῶν Ἰουδαίων, οὕτως εὐληπτοτέρα αὐτοῖ; καὶ εὐχολωτέρχ ἔμελλεν ἡ εἰς αὐτὸν γίνεσθαι πίστις, "Ὥσπερ οὖν σάρκα περιεθάλετο, ἵνα μὴ γυμνῇ τῇ θεότητι προσθαλὼν, ἅπαντας ἀπολέσῃ " οὕτω καὶ κήρυκα ἄνθρωπον ἐξέπεμψεν, τῆς συγγενοῦς ἀκούοντες φωνῆς, εὐκολώτερον οἱ τότε ἀκούοντες προσέρχωνται. Ἐπεὶ ὅτι γε τῆς ἐχείνου οὐδὲν ἐδεῖτο μαρτυρίας, ἤρκει δεῖξαι μόνον ἑαυτὸν ὅστις ἦν γυμνῇ τῇ οὐσίχ, καὶ χαταπλήξασθαι πάντας. ᾿Αλλὰ τοῦτο οὐκ ἐποίησε, δι᾽ ὅπερ ἔφθην εἰπών" πάντλς γὰρ ἂν ἠφάνισε, μηδενὸς δυναμένου τὴν ἀπρόσιτον ἐχείνην τοῦ φωτὸς προσδολὴν ἐνεγκεῖν. Διὰ τοῦτο καὶ σάοχα, καθάπερ ἔφθην εἰπὼν, ὑπέδυ, καὶ ἑνὶ τῶν ἡμετέρων ὁμοδούλων ἐγχειρίζει τὴν μαρτυρίαν" ἐπειδὴ πάντα πρὸς τὴν τῶν ἀνθρώπων ἐπρα- Ὑματεύσατο σωτηρίαν, οὐ πρὸς τὴν ἀξίαν μόνον τὴν ἑχυτοῦ, ἀλλὰ καὶ πρὸς τὸ εὐπαράδεκτον καὶ ὠφέλιμον τοῖς ἀκούουσιν ὁρῶν. “Ὅπερ οὖν καὶ αὐτὸς αἰνιττόμενος ἔλεγεν Ταῦτα «Ἰέγω δι᾽ ὑμάς. ἵκα σωθῆτε. Καὶ ὁ εὐαγγελιστὴς δὲ τὰ αὐτὰ τῷ Δεσπότῃ φθεγγόμένος, μετὰ τὸ εἰπεῖν, Ἴνα μαρτυρήσῃ περὶ τοῦ φωτὸς, ἐπήγαγεν, Ἵνα πάντες πιστεύσωσι δι' αὐτοῦ, μονονουχὶ λέγων" Μὴ νομίσῃς ὅτι διὰ τοῦτο μᾶρτυρήσων ἦλθεν ὁ Βαπτιστὴ; Ἰωάννης, ἵνα τι τῷ Δεσπότῃ πρησθῇ εἰς ἀξιοπιστία; λόγον " οὐ διὰ τοῦτο, ἀλλ᾽ ἵνα οἱ ὁμόφυλοι πιστεύσωσι δι᾽ αὐτοῦ. Ὅτι γὰρ ταύτην προανελεῖν τὴν ὑποψίαν σπεύδων τοῦτο εἷρηχξ 5, καὶ ἐκ τῶν μετὰ ταῦτα δῆλον ᾿ ἐπήγαγε γὰρ, Οὐκ ἣν ἐκεῖνος, λέγων, τὸ φῶς. Εἰ δὲ μὴ πρὸς τὴν ὑπόνοιαν ταύτην ἱστάμενος ἐπανέλαθε τοῦτο, παρεῖλχὲν ἀπλῶς τὸ λεγόμενον, καὶ ταυτολογία μᾶλλον, ἣ σαφήνεια διδασκαλία; ἣν. Εἰπὼν γὰρ, ὅτ' ἀπεστάλη, Ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς, πἰ πάλιν Οὐκ ἣν ἐκεῖρος τὸ φῶς; Οὐκ ἁπλῶς οὐδὲ; ἀλλ᾽ ἐπειδὴ ὡς τὰ πολλὰ παρ᾽ ἡμῖν μείζων ὁ ρῶν τοῦ μαρτυρουμένου, καὶ ἀξιοπιστότερος πε εἶναι δοκεῖ᾽ ἵνα μή τις καὶ ἐπὶ τοῦ Ἰωάννοι ὑποπτεύσῃ, ἐκ προοιμίων εὐθέως τὴν πονηρὰ τὴν ὑποψίαν ἀναιρεῖ, καὶ πρόῤῥιτον αὐτὴν ἀνασ' δείκνυσι τίς μὲν οὗτος ὁ μαρτυρῶν, τίς δὲ ἐκ. μαρτυρούμενος, καὶ ὅσον τὸ μέσον τοῦ τε μαρ μένου καὶ τοῦ μαρτυροῦντός ἔστι. Καὶ τοῦτο πὸ καὶ δείξας αὑτοῦ τὴν ἀτύγχριτον ὑ περοχὴν, οὔτι ἀδείας λοιπὸν καὶ τῷ λειπομένῳ καὶ εἴ τι τῶν ἀτόπων ἦν ταῖς τῶν ἀνογ μοῦν διανοίαις, τοῦτο ἐκ μέσου μετὰ ἀχριθείας οὕτως ἅπασι ἢ μετ᾽ εὐκολίας λοιπὸν καὶ ἀκα τὸν τῆς διδασκαλίας ἐφεξῆς ἐνίησι λόγον. Εὐξ δὴ λοιπὸν μετὰ τῆς τῶν νοημάτων τούτων ἀπε φεως, καὶ τῇς τῶν δογμάτων ὀρθότητος, καὶ βίο' γενέσθαι καθαρὸν καὶ πολιτείαν λαμπράν.᾽ δὴ τούτων ὄφελος; οὐδὲν, ἔργων μὴ παρόντων ἀγαθὼν. Κἂν γὰρ ἅπασαν τὴν πίστιν ἔχωμεν χ τῶν Γραφῶν κατανόησιν, τῆς δὲ ἀπὸ τοῦ βίοι στασία; ὦμεν ἔρημοι καὶ γυμνοὶ, οὐδὲν τὸ χωλὶ τὸ τῆς γεέννης: ἀπενεχθῆναι πῦρ, καὶ εἰς ἄπειρ' τῆς ἀσόέστου χατακαίεσθαι φλογός. Ὥσπερ γὰρ ἀγαθὰ πράξαντες, ἀναστήσονται εἰς ζωὴν αἰὸ οὕτως οἱ τὰ ἐναντία τετολμηκότες, εἰς αἰώνιον σιν καὶ πέρας οὐδέποτε ἔχουσαν. Διὸ πᾶσαν ἐ ξώμεθα σπουδὴν, ὥστε μὴ τὸ γενόμενον ἡμἷν ἀ’ ὀρθῆς πίστεως κέρδος διαφθεῖραι τῇ τῶν ἔργων λότητι; ἀλλὰ καὶ ἐντεῦθεν εὐδοχιμήσαντες μετὰ ῥησίας ἰδεῖν τὸν Χριστόν. Ταύτης γὰρ ἴσον οὐδὶ μακαριότητος εἴη ποτ᾽ ἄν ς. Γένοιτο δὲ πάντα τυχόντας τῶν εἰρημένων, εἰς δόξαν Θεοῦ πάντα σειν, ᾧ ἡ δόξα ἅμα τῷ μονογενεῖ ΥἹῷ καὶ τῷ μᾶτι τῷ ἁγίῳ, εἰς τοὺς αἰῶνας τῶν αἰώνων. 

### English translation (Claude)

“There was a man sent from God, whose name was John.” Having spoken to us in his opening of the most pressing things about God the Word, he proceeds in due course and order and now comes to the herald of the Word, John, who bears the same name as himself. When you hear that he was sent from God, think from now on that nothing he says is human. For he utters nothing of his own, but everything of him who sent him. That is why he is also called a messenger; and the excellence of a messenger is to say nothing of his own. And “there was” here signifies not his coming into existence but his very mission. For “There was a man sent from God” stands for “He was sent from God.” How, then, do they say that “being in the form of God” is not said of his exact likeness to the Father, because the article is not attached? For see, here too the article is nowhere attached. Is it then not said of the Father? And what shall we say to the prophet who says, “Behold, I send my messenger before your face, who will prepare your way”? For “my” and “your” indicate two persons.

“He came for testimony, to bear witness about the light.” What is this? Does the servant bear witness to the master? someone might say. When, then, you see him not only witnessed to by the servant, but also coming to him and being baptized by him together with Jews, will you not be still more astonished and perplexed? But we must not be troubled or disturbed, but amazed at his unspeakable goodness. And if anyone still remains dizzy and disturbed, he will say to him too what he said to John: “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” And if he is still more troubled, he will say again what he said to the Jews: “I do not receive testimony from man.” If, then, he does not need this testimony, why was John sent from God? Not as though Christ needed testimony (that is the height of blasphemy); why, then? John himself teaches us, saying, “that all might believe through him.” And Christ himself, having said, “I do not receive testimony from man,” so as not to seem to the foolish to contradict himself (since at one time he says, “There is another who bears witness about me, and I know that his testimony is true,” meaning John, and at another, “I do not receive testimony from man”), added the solution, saying, “that you may be saved”; as if he said: “That I am God, the genuine Son of God, of that pure and blessed essence, I need no one to bear witness. Even if no one were willing to do so, I am not in the least diminished in my nature on that account. But since I care for the salvation of the many, I have come down to such lowliness as even to entrust my testimony to a man.” For because the Jews were earthbound and weak, faith in him would in this way be easier for them to grasp and to come by. As, then, he put on flesh, so as not to destroy all men by encountering them with his naked Godhead, so too he sent out a man as his herald, so that those who heard at that time, hearing a voice of their own kind, might draw near more easily. For to show that he needed nothing of John’s testimony, it would have been enough for him to show himself as he was, in his naked essence, and to strike all with amazement. But he did not do this, for the reason I mentioned; for he would have destroyed all, since no one could bear the onset of that unapproachable light. That is why, as I said, he put on flesh and entrusts the testimony to one of our fellow servants; for he managed everything for the salvation of men, looking not only to his own dignity but also to what would be readily received and beneficial to his hearers. Hinting at this, he himself said, “I say these things for your sake, that you may be saved.” And the evangelist, saying the same as the Master, after saying “to bear witness about the light,” added, “that all might believe through him,” all but saying: “Do not think that John the Baptist came to bear witness in order to add something to the Master’s credibility; not for this, but so that his own countrymen might believe through him.” That he said this in haste to remove this suspicion beforehand is clear also from what follows; for he added, “He was not the light.” If he did not repeat this to oppose this suspicion, what he says would be simply superfluous, and tautology rather than clear teaching. For having said that he was sent “to bear witness about the light,” why does he say again, “He was not the light”? Not idly; but since among us the one who bears witness is for the most part greater than the one witnessed to, and seems more trustworthy, lest anyone should suspect this in John’s case too, he removes this wicked suspicion at once from the outset and tears it up by the roots, showing who it is that bears witness, who it is that is witnessed to, and how great the difference is between them. Having done this and shown his incomparable superiority, he then proceeds without fear to what remains; and having thoroughly cleared away whatever absurdity there was in the minds of the foolish, he goes on with ease to the further course of his teaching.

Let us pray, then, that along with the [understanding] of these thoughts and the correctness of our doctrines we may have a pure life and shining conduct. For what is the use of these without good works? Even if we have all faith and all understanding of the Scriptures, but are destitute and bare of the protection that comes from our life, nothing prevents our being carried off to the fire of Gehenna and burning forever in the unquenchable flame. For as those who have done good will rise to eternal life, so those who have dared the opposite will rise to eternal punishment, which never has an end. So let us show all zeal not to ruin the gain that comes to us from right faith by the wickedness of our works, but, having been approved here too, to see Christ with confidence. For nothing could equal this blessedness. May it be that all of us attain what has been spoken of and do all things to the glory of God, to whom be glory together with the only-begotten Son and the Holy Spirit, to the ages of ages.

### Scripture references

- John 1:6: quotation, high confidence
- John 1:7: quotation, high confidence
- John 1:8: quotation, high confidence
- Phil 2:6: quotation, high confidence
- Mal 3:1: quotation, high confidence
- Matt 3:13: allusion, high confidence
- Matt 3:15: quotation, high confidence
- John 5:34: quotation, high confidence
- John 5:32: quotation, high confidence
- 1 Cor 13:2: echo, medium confidence
- John 5:29: allusion, high confidence
- Matt 25:46: allusion, medium confidence
- 1 Cor 10:31: allusion, medium confidence

### Translation notes

- “Messenger” (ἄγγελος) alludes to Mal 3:1, which Chrysostom quotes. Quotations: John 1:6–8; Phil 2:6; Mal 3:1; Matt 3:15; John 5:34; John 5:32. The opponents argued from the absence of the article in Phil 2:6. Several line ends are lost in the scan in the last part of this ref; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 6.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/6-1).

## Homily 7.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/6-1/#p-7-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Explaining “that was the true light,” Chrysostom warns against prying into how the Son can be without beginning, comparing such curiosity to Adam’s fall through the devil’s promise of greater knowledge.

### Greek text

Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Διὰ τοῦτο, ὦ πολυπόθητα τέχνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν Γραφῶν ἑστιῶμεν νοήμασι, καὶ οὐκ ἀθρόον πάντα ἐχχέομεν, ἵνα ῥᾳδία τῶν ἀεὶ καταβαλλομένων ὑμῖν ἡ φυλαχὴ γένηται. Καὶ γὰρ ἐπὶ τῆς οἰκοδομίας, ὁ μὲν μηδέπω τῶν προτέρων λίθων σφιγγέντων ἑτέρου; ἐπιθεὶς, σαθρὸν ἅπαντα καὶ εὐκατάβλητον ὑφαίνει τὸν τοῖχον ὁ δὲ ἀναμένων πρότερον παγῆνα: τὸν χάλικα, καὶ οὕτω τὸ λεῖπον κατὰ μικρὸν ἐπιτιθεὶς, μετὰ ἀσφαλείας ἅπαταν ἀπαρτίζει τὴν οἰκίαν, οὐκ ὀλιγοχρόνιόν τινα, οὐδὲ εὐδιάλυτον, ἀλλὰ βεβαίαν κατασκευάζων αὐτήν. Τούτους καὶ ἡμεῖς μ'μώμεθα τοὺς οἰχοδόμους, καὶ κατὰ τὸν αὐτὸν τρόπον τὰς ὑμετέρας οἰχοδομῶμεν 8 ψυχάς. Καὶ γὰρ ὃ:ὑπαρχούτης, ἡ τῶν δευτέρων ἐπιθήχη θεωρημάτων καὶ τοῖ; προτέροις λυμήνηται, τῆς διανοίας οὐκ ἀοχούσης ἅπαντα ὁμοῦ κατασχεῖν. Τί τοίνυν ἐστὶ τὸ σήμερον ἡμῖν ἀναγνωσθέν; Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον" ἐρχόμενον εἰς τὸν κόσμον. Ἐπειδὴ γὰρ ἄνω περὶ τοῦ Ἰωάννου γόμενος ἔλεγεν, ὅτι ἦλθεν, Ἵνα μαρτυρήσῃ πει φωτὸς, καὶ ὅτι νῦν ἀπεστάλη" ἵνα μὴ τις τὰ ἀκούων, διὰ τὴν τοῦ μαρτυροῦντος πρόσφατον π σίαν, καὶ περὶ τοῦ μαρτυρουμένου τοιαύτην ὑπόνοιαν λάδῃ, ἀνήγαγε τὴν διάνοιαν, καὶ πρὸ ἐπέκεινα πάσης ἀρχῆς παρέπεμψεν ὕπαρξιν οὐδαμοῦ λήγουσαν οὐδὲ ἱσταμένην. Καὶ πῶς ἕνι΄' φητὶν, Υἱὸν ὄντα ἔχειν ε; Περὶ Θεοῦ διαλεγέ καὶ τὸ πῶς ἐρωτᾷς; καὶ οὐ δέδοικα:;, οὐδὲ φρί! Εἶτα ἂν μέν σε ἔρηταί τις" Πῶς δὲ ἡμῶν ἀτελεύ ἕξουσιν αἱ ψυκαὶ τὴν ζωὴν καὶ τὰ σώματα καῦτα; καταγελάσῃ τῆς πεύσεως, ὡς οὐκ ἂν ἀ πίνης διανοίας ὃν τὰ τοιαῦτα ζητεῖν, ἀλλὰ δε στεύειν μόνον καὶ μὴ περιεργάζεσθαι τὸ εἰρη! ἀρχοῦσαν ἔχοντα ἀπόδειξιν τοῦ λεχθέντος τὴν δύ τοῦ εἰρηκότος " ἂν δὲ τὸν ψυχὰς καὶ σώματα ἐρ μενον, καὶ τῆς κτίσεως; ἀπάσης ἀσυγκρίτως ὑπεὶ τα, ἄναρχον εἶναι φῶμεν, τὸν τρόπον ἡμᾶς ἀτ σειξ; Καὶ τίς ἂν ταῦτα χαθεσττχυίας ψυχῆς; τίς ὃδ ὑγιαίνοντος " λογισμοῦ; ἭἬχουσας, ὅτι ἯΗν τὸ φῶς τὸ ἀληθινόν. Τί φιλονεικεῖς εἰκῆ καὶ μάτην ὑπεραχοντίσαι τῷ λογισμῷ τὴν ἄπειρον ταύτην ζωήν; Οὐδὲ γὰρ οἷόν τε. Τί ζητεῖς τὰ ἀξήτητα; τί εἐρεύνητα; Κατανόησον τῶν ἡλιακῶν ἀκτίνων τὴν ῥίζαν αὐτὴν ἀλλ᾽ οὐ δυνήσῃ, καὶ ὅμως οὐκ ἀγανακτεῖς, οὐδὲ δυσχεραίνεις ἐπὶ τῇ ἀσθενείᾳ. Πῶς οὖν ἐν τοῖς μείζοσι τολμηρὸς γέγονας καὶ προπετής; Ὃ τῆς βροντῆς υἱὸς Ἰωάννης, ὁ ἀπὸ τῆς σάλπιγγος ἠχῶν τῆς πνευματικῆς, τὸ, Ἧν, ἀκούσας παρὰ « τοῦ Πνεύματος, οὐδὲν ἐπεζήτησε πλέον" σὺ δὲ ὁ τῆς χάριτος ἀμοιρῶν τῆς ἐχείνου, καὶ ὁ ἀπὸ τῶν δειλῶν φθεγγόμενος λογισμῶν, ὑπερδῆναι τὸ μέτρον τῆς ἐχείνου γνώσεως φιλονεικεῖς; Διὰ τοῦτο τοιγαροῦν οὐδὲ πρὸς τὸ μέτρον τῆς ἐχείνου γνώσεως ἀφικέσθαι ἀ δυνήσῃ. Τοιαύτη γὰρ ἡ τοῦ διαθόλου μεθοδεία " ἐξάγει μὲν τῶν παρὰ τοῦ Θεοῦ δοθέντων ὄρων ἡμῖν τοὺς πειθομένους αὐτῷ, ὡς ἐπὶ πολλῷ μείζοσιν " ὅταν δὲ ταῖς ἐλπίσι ταύταις δελεάσας ἐχδάλῃ τῆς τοῦ Θεοῦ χάριτος, τότε λοιπὸν οὐ μόνον οὐδὲν πλέον προσδίδωσι, (πῶς γὰρ διάδολος ὧν;), ἀλλ᾽ οὐδὲ εἰς τὰ πρότερα, ἕνθα ἀσφαλῶς καὶ βεθαίως διετρίδομεν, ἀφίησιν ἐπανελθεῖν, ἀλλὰ πανταχοῦ περιάγει πλανωμένους, καὶ οὐκ ἔχοντας οὐδαμοῦ στῆναι. Οὕτω καὶ τὸν πρωτόπλαστον ἐκ τῆς τοῦ παραδείσου διαγωγῆς ἐποίησεν ἐκπεσεῖν. Προσδοκίᾳ γὰρ μείζονος γνώσεως καὶ τιμῆς φυσήσας αὐτὸν, καὶ τῶν τότε ὑπαρχόντων αὐτῷ μετὰ ἀδείας ἐξέθαλεν. Οὐ γὰρ μόνον ἰσόθεος οὐ γέγονε, καθὼς ὑπισχνεῖτο αὐτῷ, ἀλλὰ καὶ εἰς τὴν τοῦ θανάτου τυραννίδα ἐξέπεσεν 5, οὐ μόνον οὐδὲν πλέον ἀπὸ τῆς τοῦ ξύ)ου βρώσεως προσλαδὼν, ἀλλὰ καὶ τῆς γνώσεως ἧς εἶχεν οὐ μικρὸν ἀπολέσας, ἐλπίδι πλείονος γνώσεως. Τότε γὰρ ἴ αἰσχύνεσθαι καὶ καταδύεσθαι ἐπὶ τῇ γυμνότητι, τότε αὐτῷ προσεγένετο, πρὸ τῇς ἀπάτης ἀνωτέρω ταύτης ὄντι τῆς αἰσχύνης. Αὐτό τε γὰρ τὸ ὁρᾷν ἑαυτὸν γυμνὸν ὄντα, καὶ δεῖσθαι λοιπὸν τῆς ἀπὸ τῶν ἱματίων περιθολῆς, καὶ ἕτερα αὐτῷ πλείονα ἐντεῦθεν ἐφύη πάθη τότε. "Ὅπερ ῖῖνα μὴ καὶ ἡμεῖς πάθωμεν, πειθώμεθα τῷ Θεῷ, καὶ μένωμεν ἐν οἷς αὐτὸς ἡμῖν προσέταξε, καὶ μηδὲν περαιτέρω πολυπραγμονῶμεν, ἵνα μὴ καὶ τῶν ἤδη δοθέντων ἡμῖν ἐκπέσωμεν ἀγαθῶν, καθάπερ καὶ οὗτοι πεπόνθασι. Τῆς γὰρ ἀνάρχου ζωῆς ἀρχὴν ἐπιζητοῦντες εὑρεῖν, καὶ ἅ ἄπερ᾽ ἠδύναντο ἔχειν ἀπώλεσαν. Οὔτε γὰρ τὸ ζητούμενον εὗρον (οὐδὲ γάρ ἐστι δυνατόν), καὶ τῆς ὑγιοῦς περὶ τοῦ Μονογενοῦς ἐξέπεσον πίστεως. ᾿Αλλ᾽ ἡμεῖς μὴ μεταίρωμεν ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες ἡμῶν, ἀλλ᾽ εἴχωμεν πανταχοῦ τοῖς τοῦ Πνεύματος νόμοις, καὶ ἀκούοντες ὅτι, Ἧν τὸ φῶς τὸ ἀληθινὸν, μηδὲν πλέον ἐπιζητῶμεν εὑρεῖν " οὐδὲ γὰρ ἕνι ταύτην ὑπερβῆναι τὴν ῥῆσιν. Εἰ μὲν γὰρ ὡς ἄνθρωπος ἐγέννα, ἀνάγκη μέσον εἶναί τι τοῦ γεννῶντος καὶ τοῦ γεννωμένου ἐπειδὴ δὲ ἀῤῥήτως καὶ ὡς Θεῷ πρέπον ἐστὶ, τοῦ πρὸ καὶ τοῦ μετὰ ἀναχώρει" τῶν χρόνων γὰρ ταῦτα ὀνόματα " ὁ δὲ Υἱὸς καὶ τῶν αἰώνων πάντων ἐστὶ ποιητής.

### English translation (Claude)

“That was the true light, which enlightens every man coming into the world.” This is why, dearly beloved children, we feast you part by part on the thoughts drawn from the Scriptures, and do not pour everything out at once: so that it may be easy for you to keep what is laid down for you each time. In building, too, the man who sets other stones on top before the first ones have bonded weaves a wall that is rotten throughout and easily thrown down; but the man who waits for the mortar to set first, and so adds what remains little by little, finishes the whole house securely, making it not short-lived or easily broken up, but firm. Let us imitate these builders and build up your souls in the same way. For I fear that, while the foundation is still fresh, the addition of further teachings may harm the first ones too, since the mind cannot hold everything at once.

What, then, was read to us today? “That was the true light, which enlightens every man coming into the world.” For since above, speaking of John, he had said that he came “to bear witness about the light,” and that he had been sent recently, lest anyone hearing this should, because of the recent [coming] of the witness, form a similar notion about the one witnessed to as well, he lifted up the mind and sent it on beyond every beginning, to an existence that nowhere ends or stops. “And how,” someone says, “is it possible for one who is a Son [to have no beginning]?” You are talking about God, and you ask “how”? Are you not afraid? Do you not shudder? Then, if someone asks you, “How will our souls, and these bodies too, have endless life?”, you laugh at the question, as if it did not belong to the human mind to seek such things, but only to believe and not to pry into what has been said, since the power of the one who said it is sufficient proof of it. But if we say that he who made souls and bodies and surpasses all creation beyond comparison is without beginning, will you demand that we explain the manner? And who of settled soul, who of sound reasoning, would do this? You heard, “That was the true light.” Why do you strive, idly and in vain, to overshoot this infinite life with your reasoning? It is not possible. Why do you seek what cannot be sought? Why do you search out what cannot be searched? Consider the very root of the sun’s rays: you will not be able to, and yet you are not vexed or annoyed at your weakness. How, then, have you become so bold and rash in greater things? John, the son of thunder, who sounds forth from the spiritual trumpet, having heard “was” from the Spirit, sought nothing further; and do you, who have no share in his grace and speak from your own wretched reasonings, strive to go beyond the measure of his knowledge? That is exactly why you will not even attain to the measure of his knowledge.

For such is the devil’s craft: he leads those who obey him outside the bounds that God has given us, as though to much greater things; but when he has enticed them with these hopes and thrown them out of the grace of God, then he not only gives them nothing more (how could he, being the devil?) but does not even let them go back to their former position, where we lived securely and firmly; he leads them about everywhere, wandering, with nowhere to stand. In this way he made the first-formed man too fall from his life in paradise. For having puffed him up with the expectation of greater knowledge and honor, he threw him out even of what he then possessed in security. For not only did he not become equal to God, as the devil promised him, but he fell under the tyranny of death; not only did he gain nothing more from eating the tree, but he lost no small part of the knowledge he had, in the hope of greater knowledge. For it was then that shame and hiding because of his nakedness came upon him, though before the deception he had been above this shame. The very seeing that he was naked, and needing to be covered with clothing, and many other passions besides, sprang up in him from that time. So that we may not suffer this too, let us obey God and remain within what he has commanded us, and not meddle with anything beyond it, lest we too fall from the good things already given us, as these men have done. For in seeking to find a beginning of the life that is without beginning, they lost even what they could have had. They did not find what they sought (for it is not possible), and they fell from the sound faith concerning the Only-begotten. But let us not move the eternal boundaries which our fathers set; let us keep everywhere to the laws of the Spirit, and on hearing, “That was the true light,” let us seek to find nothing more; for it is not possible to go beyond this saying. If he begot as a man begets, there must be some interval between the one who begets and the one begotten; but since the begetting is ineffable and as befits God, leave aside “before” and “after”; for these are names of times, and the Son is the maker of all the ages.

### Scripture references

- John 1:9: quotation, high confidence
- John 1:7: quotation, high confidence
- Gen 3:5: allusion, high confidence
- Gen 3:7: allusion, high confidence
- Prov 22:28: quotation, high confidence
- Rom 11:33: echo, low confidence

### Translation notes

- Quotations: John 1:9; John 1:7; Prov 22:28. The devil’s promise and Adam’s nakedness: Gen 3:5–7. A line in which the objector’s question is completed has been lost in the scan (“to have no beginning” is supplied by sense); Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 7.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/7-1).

## Homily 7.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/6-1/#p-7-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is begotten radiance of the Father, co-eternal yet with his own hypostasis against Sabellius and Marcellus; rather than pry into God, Christians should repent through confession, forgiving others, almsgiving, prayer and fasting.

### Greek text

Οὐκοῦν οὐ πατὴρ, φησὶν, ἀλλ᾽ ἀδελφός. Ποία ἀνάγκη. εἰπέ μοι; Εἰ μὲν γὰρ καὶ τὸν Πατέρα καὶ τὸν Υἱὸν ἐξ ἑτέρας ἐλέγομεν εἶναι ῥίξης, καλῶς ἂν ταῦτα ἔφης τότε. Εἰ δὲ ταύτην μὲν φεύγομεν τὴν ἀσέθειαν, λέγομεν δὲ τὸν μὲν Πατέρα πρὸς τὸ δ ἄναρχον εἶναι, μηδὲ γεγεννῆσθαι " τὸν δὲ ΥἹὸν ἄναρχον εἶναι, γεγεννημένον δὲ ἐκ τοῦ Πατρός ποία ἀνάγκη ἐκ τῆς ἐννοίας ταύτης τὸν ἀσεδῇ λόγον ἐκεῖνον ἐπεισελθεῖν; Οὐδεμία. ᾿Απαύγασμα γάρ ἔστι" τὸ δὲ ἀπαύγασμα συνἐπινοεῖται τῇ φύσει, ἧς ἐστιν ἀπαύγασμα. Διὰ γὰρ ποῦτο καὶ ὁ Παῦλος τοῦτον οὕτως ἐκάλεσεν, ἵνα μηδὲν μέσον ὑποπτεύσῃς Πατρὸς καὶ Υἱοῦ. Τοῦτο μὲν οὖν τούτου δηλωτικόν τὸ δὲ ἐφεξῆς τοῦ ὑποδείγματος, τὴν ὑφορμῶσαν Β τοῖς ἀνοήτοις ἀτοπίαν διορθοῦται. Μὴ γὰρ, ἐπειδὴ ἀπαύγασμα, φησὶν, ἤκουσας, τῆς ἰδίας αὐτὸν ἀπεστερῆσθαι νομίσῃς ὑποστάσεως. ᾿Ασεδὲς γὰρ τοῦτο, καὶ τῆς τῶν Σαδελλιανῶν καὶ τῶν ἀπὸ Μαρκέλλου μανίας. Ἡμεῖς δὲ οὐκ οὕτως, ἀλλὰ καὶ ἐν ἰδίᾳ αὐτὸν ὑποστάσει εἶναί φαμεν. Διὰ τοῦτο εἰπὼν αὐτὸν ἀπαύγασμα, ἐπήγαγεν, ὅτι Καὶ χαρακτήρ ἔστι τῆς ὑποστάσεως αὐτοῦ, ἵνα τὴν ἰδίαν ὑπόστασιν δηλώσῃ καὶ τῆς αὐτῆς ὄντα αὑτὸν οὐσίας, ἧς ἔστι καὶ χαρακτήρ. Οὐ γὰρ ἀρκεῖ μιᾷ λέξει, καθάπερ ἔφθην εἰπὼν, τὰ περὶ θεοῦ παραστῆσαι δόγματα τοῖ: ἀνθρώποις " ἀλλὰ ἀγαπητὸν, ἂν πολλὰ συμφορήσαντες, ἐξ ἑκάστου τὸ πρέπον ἐπιλεξώμεθα. Οὕτω γὰρ δυνησόμεθα τῆς ἀξίας ἐφικέσθαι δοξολογίας " ἀξίας δὲ λέγω, κατὰ τὴν ἡμετέραν δύναμιν. Εἰ γάρ τις πρὸς αὐτὴν τὴν ὄντως ἀξίαν εἰπεῖν δύνασθαι νομίξοι, καὶ φιλονειχοίη, λέγων οὕτως εἰδέναι τὸν Θεὸν ὡς αὐτὸς οἷδεν ἑαυτὸν, οὗτος μάλιστά ἐστιν ὁ τὸν Θεὸν ἀγνοῶν. Ταῦτ᾽ οὖν εἰδότες, μένωμεν κατέχοντες μετὰ ἀσφαλείας ἃ παρέδοσαν ἡμῖν οἱ ἀπ᾿ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου, καὶ μηδὲν περαιτέρω περιεργαζώμεθα. Δύο γὰρ τοῖς ταύτην νοσοῦσι τὴν νόσον περιέσται τὰ δεινά" τό τε εἰκῇ ταλαιπωρεῖσθαι, ζητοῦντας ἅπερ εὑρεῖν οὐ δυνατόν " τό τε παροξῦναι τὸν Θεὸν, τοὺς παρ᾽ αὐτοῦ τεθέντας ὄρους ἀνατρέπειν ἐπιχειροῦντας. Ὅσην δὲ τοῦτο κινεῖ τὴν ὀργὴν, οὐδὲν δεῖ παρ᾽ ἡμῶν μαθεῖν, πάντας εἰδότας ὑμᾶς. Διὸ τῆς ἀπονοίας αὐτῶν ἀφέμενοι, τρέμωμεν αὐτοῦ τοὺς λόγους, ἵνα διηνεκῶς ἡμᾶς τειχίξῃ " Ἐπὶ τίνα γὰρ ἐπιδλέψω, φησὶν, ἀλλ᾽ ἢ ἐπὶ τὸν πρᾶον καὶ ταπεινὸν, καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; ᾿Αφέντες τοίνυν τὴν ὀλεθρίαν πενθήσωμεν τὰ ἡμαρτημένα ἡμῖν, καθὼς προσέταξεν ὁ Χριστὸς, χατανυγῶμεν ἐπὶ τοῖς πλημμεληθεῖσιν ἡμῖν, ἀναλογισώμεθα μετὰ ἀχριδείας τὰ κατὰ τὸν ἔμπροσθεν ἡμῖν ἅπαντα τολμηθέντα χρόνον, σπουδά σωμεν αὐτὰ ἀποτρίψασθαι παντοδαπῶς. Πολλὰς γὰρ εἰς τοῦτο ὁ Θεὸς ἀνέῳξεν ἡ ἵν ὁδούς. Λέγε γὰρ σὺ, φησὶ, πρῶτος, τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς " καὶ πάλιν, Εἶπα ἱ, Τὴν ἀνομίαν μου ἐξαγορεύσω κατ' ἐμοῦ, καὶ σὺ ἀφῆκας τὴν ἀσέδειαν τῆς καρδίας μου. Οὐδὲ γὰρ μικρὸν ἡμῖν συντελεῖ πρὸς τὸ μειῶσαι τῶν ἁμαρτημάτων τὸ μέγεθος ἣ συνεχὴς αὐτῶν κατηγορία καὶ μνήμη. Ἔστι καὶ ἑτέρα ταύτης ἐνεργεστέρα ὁδὸς, τὸ μηδενὶ τῶν εἰς ἡμᾶς ἡμαρτηκότων μνησικακεῖν, τὸ πᾶσι τοῖς εἰς ἡμᾶς πλημμεληθεῖσι συγχωρεῖν τὰ πλημμελήματα, Βούλει καὶ τρίτην μαθεῖν; Ακουσον τοῦ Δανιὴλ λέγοντος" Διὸ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι, καὶ τὰς ἁνομίας σου ἐν οἰκτιρμοῖς πενήτων. Ἕστι δὲ καὶ ἑτέρα μετὰ ταύτης, ἡ τῶν εὐχῶν συνέχεια, καὶ τὰ προσεδρεύειν ἃ μετὰ καρτερίας ταῖς πρὸς τὸν Θεὸν ἐντεύξεσι. Φέρει τινὰ παραμυθίαν ἡμῖν οὐ μικρὰν καὶ λύσιν τῶν ἡμαρτημένων καὶ νηστεία ὁμοίως, ὅταν μετὰ τῆς εἰς ἑτέρους φιλανθρωπία: γίνηται, καὶ σδέννυσι τὸ σφοδρὸν τῆς ὀργῆς τοῦ Θεοῦ. Πῦρ γὰρ ἀποχαθαίρονται ἁμαρτίαι. Ταύτας τοίνυν πάσας ὁδεύωμεν τὰς ὁδούς. "Δν γὰρ ἐν τούτοις ὦμεν διαπαν- «ὃς, ἂν εἰς ταῦτα τὴν σχολὴν ἀναλίσχωμεν, οὐ μόνον τὰ παρελθόντα ἀπονιψόμεθα ἡ πλημμελήματα, ἀλλὰ καὶ εἰς τὸ μέλλον τὰ μέγιστα κερδανοῦμεν. Οὐ γὰρ οὔτε εἰς ῥᾳθυμίαν βίου, οὔτε εἰς τὴν ὀλεθρίαν γίαν. Καὶ γὰρ καὶ ταῦτα ὁ μετὰ τῶν ἄλλων, καὶ ἐντεῦθεν τὰς ἀνοήτους ζητήσεις καὶ τὰς λογομαχία: τὰς ἐπιβλαβεῖς ἐπάγει, ἐκ τοῦ σχολάζοντας ὁρᾷν καὶ ἀργοῦντας, καὶ μηδεμίαν τῆς κατὰ τὸν βίον ἀρετῆς πρόνοιαν ποιουμένους. ᾿Αλλ᾽ ἡμεῖς αὐτῷ ταύτην τὴν ἵνα ἐν τῷ βραχεῖ τούτῳ χρόνῳ καμόντες ὀλίγα, τῶν ἀθανάτων ἐν τοῖς ἀπείροις αἰῶσι τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.

### English translation (Claude)

“Then,” someone says, “he is not a father but a brother.” What necessity is there for that, tell me? If we said that both the Father and the Son came from some other root, you would be right to say this. But if we shun this impiety, and say that the Father, besides being without beginning, is also unbegotten, and that the Son is without beginning but begotten from the Father, what necessity is there for that impious idea to come in from this understanding? None. For he is radiance; and radiance is conceived together with the nature whose radiance it is. That is why Paul called him so, so that you may suspect no interval between Father and Son. This, then, shows that; and the next part of the illustration corrects the absurdity lying in wait for the foolish. For do not, he says, because you have heard “radiance,” think that he is deprived of his own hypostasis. That is impious, and belongs to the madness of the Sabellians and the followers of Marcellus. We do not say so; we say that he exists in his own hypostasis too. That is why, having called him radiance, Paul added that he is also “the exact imprint of his hypostasis,” to show both his own hypostasis and that he is of the same essence as the one whose imprint he is. For, as I said before, one word is not enough to present the doctrines about God to men; we must be content if, by gathering many together, we can choose from each what is fitting. For so we shall be able to attain to worthy praise; worthy, I mean, according to our ability. For if anyone thinks he can speak in a manner truly worthy of him, and contends that he knows God as God knows himself, this man above all is ignorant of God.

Knowing these things, then, let us remain holding securely what was handed down to us by those who from the beginning were eyewitnesses and ministers of the Word, and let us pry no further. For two evils will befall those sick with this disease: toiling in vain, seeking what cannot be found; and provoking God, by trying to overturn the bounds he has set. How much anger this rouses you need not learn from us, since you all know it. So let us leave their madness and tremble at his words, so that he may always be a wall around us. “For on whom will I look,” he says, “but on the meek and humble and quiet, and him who trembles at my words?” Leaving aside, then, this ruinous [curiosity], let us mourn our sins, as Christ commanded; let us be pierced with compunction for our transgressions; let us reckon up exactly all that we dared in the time past, and let us be eager to wipe it away by every means. For God has opened many roads to this. “Tell your sins first,” he says, “that you may be justified”; and again, “I said, I will confess my lawlessness against myself, and you forgave the impiety of my heart.” For continual self-accusation and remembrance of our sins contribute not a little to lessening their magnitude. There is another road more effective than this: to bear no grudge against any who have sinned against us, to forgive all who have offended against us their offenses. Would you learn a third as well? Hear Daniel saying, “Redeem your sins by almsgiving and your iniquities by compassion on the poor.” And there is another besides this: continual prayer, and persevering patiently in our petitions to God. Fasting too brings us no small comfort and release from our sins, when it is joined with kindness to others, and it quenches the vehemence of God’s anger. For [water will quench a blazing] fire, [and by almsgiving] sins are purged away. Let us walk all these roads, then. For if we are continually engaged in these, if we spend our leisure on them, not only shall we wash away our past offenses, but we shall gain the greatest things for the future. For [we shall not give the devil leisure to attack us,] either for slackness of life or for ruinous [curiosity]. For the devil brings these too, along with the rest, and from them introduces foolish questionings and harmful disputes about words, when he sees people at leisure and idle and taking no thought for virtue in their lives. But let us [shut] this [entrance] against him, so that, having toiled a little in this short time, we may obtain the immortal good things in the infinite ages, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Heb 1:3: quotation, high confidence
- Luke 1:2: allusion, high confidence
- Isa 66:2: quotation, high confidence
- Matt 5:4: allusion, medium confidence
- Isa 43:26: quotation, high confidence
- Ps 32:5 (31:5 LXX): quotation, high confidence
- Matt 6:14: allusion, medium confidence
- Dan 4:27 (4:24 LXX): quotation, high confidence
- Prov 16:6: allusion, low confidence
- 2 Tim 2:23: allusion, medium confidence
- 1 Tim 6:4: allusion, medium confidence

### Extrabiblical texts

- Sir 3:30 (Sirach): quotation, medium confidence

### Translation notes

- Sabellians and the followers of Marcellus of Ancyra denied that the Son subsists as a distinct hypostasis. Quotations: Heb 1:3; Isa 66:2; Isa 43:26 (LXX); Ps 32:5 (LXX 31:5); Dan 4:27 (LXX/Theodotion 4:24). Eyewitnesses and ministers of the Word: Luke 1:2. Foolish questionings and disputes about words: 2 Tim 2:23; 1 Tim 6:4. The OCR reads only “For fire … sins are purged away” (Πῦρ γὰρ ἀποκαθαίρονται ἁμαρτίαι); a line has been lost, and the bracketed words supply Sir 3:30, combined, as it seems, with the wording of Prov 16:6 (LXX 15:27a). Several line ends are lost in the scan near the end; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 7.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/7-2).

## Homily 8.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/8-1/#p-8-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ enlightens every man as far as depends on him, those who stay in darkness choosing it; “the world did not know him” means the earthbound multitude, for the patriarchs and prophets knew him before his coming in the flesh.

### Greek text

Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Οὐδὲ γὰρ κωλύει ἃ καὶ τήμερον τῶν αὐτῶν ἅψασθαι ῥημάτων, ἐπειδὴ πρώην ὑπὸ τῆς τῶν δογμάτων ἐπεξελθεῖν. Ποῦ τοίνυν εἰσὶν οἱ μὴ λέγοντες αὐτὸν ἀληθινὸν Θεόν; Ἐνταῦθα μὲν γὰρ φῶς ἀληθινὸν εἴρηται" ἑτέρωθι δὲ, αὐτοαλήθεια, καὶ αὐτοζωή. ᾿Αλλ᾽ ἐκείνῳ μὲν τῷ λόγῳ, ὅταν ἐκεῖ γενώμεθα, σαφέστερον ἐπεξελευσόμεθα - κατὰ δὲ τὸ παρὸν, ἀναγκαῖον τέως ἐκεῖνο πρὸς τὴν ὑμετέραν ἀγάπην εἰπεῖν" Εἰ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, πῶς ἀφώτιστοι μεμενήχασι τοσοῦτοι; Οὐ γὰρ δὴ πάντες ἐπέγνωσαν τοῦ Χριστοῦ τὸ σέβας. Πῶς οὖν φωτίζει πάντα ἄνθρωπον; Τό γε εἰς αὑτὸν ἦχον. δέ τινες ἑχόντες τοὺς τῆς διανοίας ὀφθαλμοὺς μύσαντες, μὴ βούλοιντο " παραδέξασθαι τοῦ φωτὸς τούτου τὰ; ἀκτῖνας, οὐ παρὰ τὴν τοῦ φωτὸς φύσιν ἡ σχότωσις ἐκείνοις, ἀλλὰ παρὰ τὴν κακουργίαν τῶν ἑχοντὶ ἀποστερούντων ἑαυτοὺς τῆς δωρεᾶς. Ἦ μὲν γὰρ χάρις εἰς πάντας ἐκκέχυται, οὐκ Ἰουδαῖον, οὐκ Ἕλληνα, οὐ βάρθαρον, οὐ Σκύθην, οὐκ ἐλεύθερον, οὐ δοῦλον, οὐκ ἄνδρα, οὐ γυναῖκα, οὐ πρεσδύτην, οὐ νέον ἀποστρεφομένη " πάντας δὲ ὁμοίως προσιεμένη, καὶ μετὰ τῆς ἴσης καλοῦσα τιμῆς. Οἱ δὲ οὐκ ἐθέλοντες ἀπολαῦσαι τῆς δωρεᾶς ταύτης, ἑαυτοῖς δίκαιοι ταύτην ἂν εἶεν λογίσασθαι τὴν πήρωσιν. Ὅταν γὰρ τῆς εἰσόδου πᾶσιν ἀνεῳγμένης, καὶ μηδενὸς τοῦ κωλύοντος ὄντος, ἐθελοχαχοῦντές τινες ἔξω μένωσι, παρ᾽ οὐδένα ἕτερον, ἀλλ᾽ ἣ παρὰ τὴν οἰκείαν πονηρίαν ἀπόλλυνται μόνον. Ἐν τῷ κόσμῳ ἦν" ἀλλ᾽ οὐκ ὡς τοῦ κόσμου σύγχρονος, ἄπαγε. Διὰ γὰρ τοῦτο ἐπήγαγε Καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο" διὰ τούτου σε πάλιν ἀνάγων ἐπὶ τὴν προαιώνιον ὕπαρξιν τοῦ Μονογενοῦς. Ὃ γαρ ἀκούσας ὅτι ἔργον αὐτοῦ τόδε τὸ πᾶν, κἂν σφόδρα ἀναίσθητος ἧ, κἂν ἐχθρὸς, κἂν πολέμιος τῆς δόξης τοῦ Θεοῦ, πάντως καὶ ἐἑχὼν καὶ ἄκων ἀναγκασθήσεται πρὸ τῶν ἔργων ὁμολογῆσαι τὸν Ποιητήν. Ὅθεν μοι καὶ θαυμάζειν ἔπεισιν ἀεὶ τὴν Παύλου τοῦ. Σαμοσατέως μανίαν, πῶς πρὸς τὴν οὕτω φανερὰν ἀλήθειαν ἀντιβλέψαι ἐτόλμησε, καὶ ἑχὼν ἑαυτὸν χατεχρήμνισεν. Οὐδὲ γὰρ ἀγνοῶν, ἀλλὰ καὶ σφόδρα εἰδὼς ἡμάρτανε ς“, ταὐτὸν παθὼν τοῖς Ἰουδαίοις. Καθάπερ γὰρ ἐκεῖνοι πρὸς ἀνθρώπους ὁρῶντες, τὸ τῆς πίστεως προὔδωχαν ὑγιὲς, εἰδότες μὲν ὅτι αὐτός ἐστιν ὁ μονογενὴς ἃ Υἱὸς τοῦ Θεοῦ, διὰ δὲ τοὺς ἄρχοντας οὐκ ὁμολογοῦντες, ἵνα μὴ ἀποσυνάγωγοι γένωνται " οὕτω καὶ τοῦτον γυναικί τινι χαριζόμενον, τὴν σωτηρίαν φασὶν ἀποδόσθαι τὴν ἑαυτοῦ. Δεινὸν γὰρ, ὄντως δεινὸν τῆς κενοδοξίας ἡ τυραννὶς, καὶ σοφῶν γὰρ ἡ δωροδοκία τοῦτο ἰσχύει, πολλῷ μᾶλλον τὸ ταύτης βιαιότερον πάθος. Διὰ τοῦτο καὶ Ἰουδαίοις ἔλεγεν ὁ Χριστός" Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀνθρώπων λαμδάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Καὶ ὁ κόσμος αὑτὸν οὐκ ἔγνω. Ἐνταῦθά κόσμον τὸ πλῆθός φησι, τὸ διεφθαρμένον καὶ τοῖς γηΐνοις προστετηχὸς πράγμασι, τὸν χυδαῖον, καὶ ταραχώδη. καὶ ἀνόητον λαόν. Ὡς οἵ γε τοῦ Θεοῦ φίλοι καὶ θαυμαστοὶ πάντες αὐτὸν ἐπέγνωσαν καὶ πρὸ τῆς ἐνσάρκον παρουσίας. Καὶ περὶ μὲν τοῦ πατριάρχου καὶ αὐτὸς ὀνομαστί φησιν ὁ Χριστὸς, ὅτι ᾿Αδραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν" καὶ εἶδε, καὶ ἐχάρη. Καὶ περὶ τοῦ Δαυῖδ δὲ Ἰουδαίους ἐλέγχων ἔλεγε: Πῶς οὖν Δαυῖδ ἐν Πνεύματι Κυρίῳ μου" Κάθου ἐκ δεξιῶν μου; Καὶ πολλαχοῦ πρὸς ἐκείνους ἱστάμενος Μωῦσέως μέμνηται" περὶ δὲ τῶν λοιπῶν προφητῶν ὁ ᾿Απόστολος. Πάντας γὰρ ποὺς προφήτας ἀπὸ Σαμουὴλ ἐγνωκέναι φησὶν ὁ Πέτρος αὐτὸν, καὶ τὴν παρουσίαν αὐτοῦ πόῤῥωθεν προἀναφωνεῖν, οὕτω λέγων " Καὶ πάντες οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν, καὶ κατήγγειλαν τὰς ἡμέρας ταύτας. Τῷ δὲ Ἰαχὼδ καὶ τῷ πατρὶ τῷ τούτου, ὥσπερ οὖν καὶ τῷ πάππῳ, καὶ ἐφάνη καὶ διελέχθη, καὶ πολλὰ καὶ μεγάλα ὑπἐσχετὸ δώσειν ἀγαθὰ, ἅπερ οὖν καὶ εἰς ἔργον ἐξἤνεγκε. Πῶς οὖν, φησὶν, αὐτὸς ἔλεγε" Πολλοὶ προφῆται ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἥκουσαν; Λρα γὰρ οὐ μετέσχον τῆς γνώσεως τῆς εἰς αὐτόν; Πάνυ μὲν οὖν’ καὶ τοῦτο καὶ ἀπὸ τῆς ῥήσεως ταύτης, ἀφ᾽ ἧς νομίζουσί τινες αὐτοὺς ἀπεστερῆσθαι, πειράσομαι ποιῆσαι φανερόν. Πολλοὶ γὰρ, φησὶν, εἰς ἀνθρώπους 6, καὶ οἰχονομήσοντα, ἅπερ καὶ ᾧκονόμησεν. Οὐ γὰρ ἂν, εἰ μὴ ἔδεσαν, ἐπεθύμησαν. Οὐδεὶς γὰρ ὧν μηδὲ ἔννοιαν ἔχει, τούτων λαθεῖν ἐπιθυμίαν δυνήσεται. Ὥστε ἤδεσαν τὸν ΥἹὸν τοῦ Θεοῦ, καὶ ὅτι ἥξει εἰς ἀνθρώπους. Τίνα οὖν ἐστιν ἅπερ οὐκ ἔδεσαν, καὶ τίνα ἅπερ οὐκ ἤκουσαν; Ταῦτα ἃ νῦν ὑμεῖς βλέπετε καὶ ἀκούετε. Εἰ δὲ καὶ φωνῆς ἤκουσαν, καὶ εἶδον αὐτὸν ἐκεῖνοι, ἀλλ᾽ οὐκ « ἐν σαρκὶ, οὐδὲ οὕτω τοῖς ἀνθρώποις συναναστρεφόμενον, οὐδὲ μετὰ τοσαύτης αὐτοῖς ὁμιλοῦντα τῆς ἀδείας. Τοῦτο γοῦν καὶ αὐτὸς δηλῶν, οὐκ ἁπλῶς εἶπεν" Ἐπεθύμησαν ἰδεῖν ἐμέ - ἀλλὰ τί; ὑμεῖς βιλέπετε" οὐδὲ, ᾿Ακοῦσαι ἐμοῦ" ἀλλὰ τί; ὑμεῖς ἀκούετε. Ὥστε εἰ καὶ μὴ τὴν ἔνσαρκον αὐτοῦ παρουσίαν ἐθεάσαντο, ἀλλ᾽ ὅμως ἤδεσαν αὐτὴν ἐσομένην, ἧς καὶ ἐπεθύμουν " καὶ ἐπίστευον εἰς αὐτὸν, καὶ μὴ ἑωρακότες αὐτὸν ἐν σαρκί. Ὅταν οὖν ἐγχαλῶσιν ἡμῖν Ἕλληνες ταῦτα λέγόντες" Τί δὲ τὸν ἔμπροσθεν ἐποίει χρόνον ὁ Χριστὸς, πὴ τῶν ἀνθρώπων οὐκ ἐπισκοπούμενος γένος; καὶ τί δήποτε ἐν ἐσχάτῳ τῆς ἡμετέρας ἦλθεν ἀντιληψόμενος σωτηρίας, τοσοῦτον ἀμελήσας χρόνον ἡμῶν; ἐροῦμεν, ὅτι καὶ πρὸ τούτου ἐν τῷ κόσμῳ ἦν, καὶ προενόει τῶν ἔργων αὐτοῦ, καὶ γνώριμος τοῖς ἀξίοις ἄπασιν ἦν. Εἰ δὲ διὰ τὸ μὴ πάντας αὐτὸν τότε ἐπεγνωκέναι, ἀλλὰ παρὰ τῶν γενναίων αὐτὸν καὶ ἐναρέτων ἐχείνων μόνων Ὁ ἐγνῶσθαι, φαίητε μὴ γνωρίζεσθαι" κατὰ τοῦτο οὐδὲ νῦν ὁμολογήσετε προσκυνεῖσθαι αὐτὸν ὑπὸ τῶν ἀνθρώπων, ἐπειδὴ μηδὲ νῦν ἅπαντες αὐτὸν ἴσασιν. ᾿Αλλ᾽ ὥσπερ ἐπὶ τοῦ παρόντος οὐδεὶς ἂν διὰ τοὺς ἀγνοοῦντας αὐτὸν τοῖς εἰδόσι διαπιστήσειεν᾽ οὕτως οὐδὲ ὑπὲρ τῶν ἔμπροσθεν χρόνων ἀμφισδητεῖν χρὴ, ὅτι πολλοῖς, μᾶλλον δὲ πᾶσιν ἔγνωστο τοῖς γενναίοις καὶ θαυμασίοις ἀνδράσιν

### English translation (Claude)

“That was the true light, which enlightens every man coming into the world.” For nothing prevents us from taking up the same words today as well, since the other day, because of [the length of the discussion about] doctrines, we could not go through [them fully]. Where, then, are those who say that he is not true God? For here he is called the true light, and elsewhere truth itself and life itself. But we shall go into that saying more clearly when we come to it. For the present we must say this much to your love: if he enlightens every man coming into the world, how is it that so many have remained unenlightened? For not all have recognized the majesty of Christ. How, then, does he enlighten every man? As far as it depends on him. But if some, willfully shutting the eyes of their minds, will not receive the rays of this light, their darkness comes not from the nature of the light but from the wickedness of those who willfully deprive themselves of the gift. For grace has been poured out on all, turning away neither Jew nor Greek nor barbarian nor Scythian, neither free nor slave, neither man nor woman, neither old nor young, but admitting all alike and calling them with equal honor. Those who will not enjoy this gift would rightly impute this blindness to themselves. For when the entrance is open to all and there is no one to hinder, if some by their own perversity remain outside, they perish through nothing else than their own wickedness.

“He was in the world”; but not as one of the same age as the world; far from it. That is why he added, “And the world came into being through him,” by this again leading you up to the existence of the Only-begotten before the ages. For whoever has heard that this whole universe is his work, however insensible he may be, even if he is an enemy and adversary of God’s glory, will certainly be compelled, willingly or unwillingly, to confess that the Maker is before his works. That is why I am always amazed at the madness of Paul of Samosata, how he dared to look so plain a truth in the face and opposed it, and willingly threw himself over the precipice. For he sinned not in ignorance but with full knowledge, suffering the same as the Jews. For as they, looking to men, betrayed the soundness of the faith, knowing that he is the only-begotten Son of God, but not confessing it because of the rulers, lest they should be put out of the synagogue, so they say that this man too sold his own salvation to gratify a certain woman. Terrible, truly terrible is the tyranny of vainglory. If bribery has this power even over the wise, much more has this passion, which is more violent than that. That is why Christ said to the Jews, “How can you believe, when you receive glory from men and do not seek the glory that comes from the only God?”

“And the world did not know him.” Here he calls “the world” the multitude that is corrupt and attached to earthly things, the common, turbulent, and foolish people. For the friends of God and the admirable men all recognized him, even before his coming in the flesh. Of the patriarch Christ himself says by name, “Your father Abraham rejoiced to see my day; and he saw it and was glad.” And of David, refuting the Jews, he said, “How then does David in the Spirit call him Lord, saying, The Lord said to my Lord, Sit at my right hand?” And often, in opposing them, he mentions Moses; and of the rest of the prophets the Apostle speaks. For Peter says that all the prophets from Samuel on knew him and foretold his coming from afar, saying, “And all the prophets from Samuel and those who came after him, as many as spoke, also proclaimed these days.” And to Jacob and to his father, as also to his grandfather, he both appeared and spoke, and promised to give many great good things, which he also brought to pass.

“How, then,” someone says, “did he himself say, Many prophets desired to see what you see, and did not see it, and to hear what you hear, and did not hear it? Did they then have no share in the knowledge of him?” Certainly they had; and I shall try to make this clear from the very saying from which some think they were deprived of it. “Many,” he says, [“desired to see”: so they knew that he would come] to men and would carry out the economy that he did carry out. For if they had not known, they would not have desired. For no one can conceive a desire for things of which he has not even a notion. So they knew the Son of God, and that he would come to men. What, then, are the things they did not see and did not hear? The things that you now see and hear. For even if they heard his voice and saw him, it was not in the flesh, nor living among men in this way, nor conversing with them with such freedom. Showing this, he did not say simply, “They desired to see me,” but what? “what you see”; nor, “to hear me,” but what? “what you hear.” So, even if they did not behold his coming in the flesh, they knew that it would be, and they desired it, and they believed in him without having seen him in the flesh. When, then, the Greeks accuse us, saying, “What was Christ doing in the former time, not caring for the human race? And why did he come at the last to take our salvation in hand, after neglecting us for so long?”, we shall say that before this too he was in the world, and provided for his works, and was known to all who were worthy. And if you say that he was not known, because at that time not all knew him but only those noble and virtuous men, then by the same reasoning you will not admit that he is worshiped by men now either, since not even now do all know him. But as at present no one would refuse to believe those who know him because of those who do not, so neither ought one to doubt, concerning former times, that he was known to many, or rather to all the noble and admirable men.

### Scripture references

- John 1:9: quotation, high confidence
- John 14:6: allusion, medium confidence
- Col 3:11: allusion, medium confidence
- Gal 3:28: allusion, medium confidence
- John 1:10: quotation, high confidence
- John 12:42: allusion, high confidence
- Deut 16:19: allusion, medium confidence
- John 5:44: quotation, high confidence
- John 8:56: quotation, high confidence
- Matt 22:43: quotation, high confidence
- Ps 110:1 (109:1 LXX): quotation, high confidence
- Acts 3:24: quotation, high confidence
- Matt 13:17: quotation, high confidence

### Translation notes

- Paul of Samosata: see Homily 4. The story that he betrayed the faith to gratify a woman is reported by Chrysostom as hearsay (“they say”); it probably refers to Zenobia of Palmyra. Quotations: John 1:9–10; John 5:44; John 8:56; Matt 22:43–44 (Ps 110:1, LXX 109:1); Acts 3:24; Matt 13:17. Truth itself and life itself: John 14:6. Bribery and the wise: Deut 16:19. The list of nations: Col 3:11; Gal 3:28. Fear of being put out of the synagogue: John 12:42. A line is lost in the scan after “Many,” he says; the bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 8.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/8-1).

## Homily 8.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/8-1/#p-8-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: That many do not know God no more disproves him than the sick disprove the sun; “the world” that did not know Christ means those attached to worldly things, so Christians must leave the service of mammon, whose yoke is heavy, for Christ’s, and give to the poor.

### Greek text

Εἰ δὲ λέγοι τις" Καὶ τίνος ἕνεκεν μὴ πάντες προσεῖχον αὐτῷ, μηδὲ πάντες αὐτὸν ἐθεράπευον τότε, ἀλλὰ μόνοι οἱ δίκαιοι; ἐρήσομαι χἀγὼ, τίνος ἕνεκεν μηδὲ νῦν ἅπαντες αὐτὸν ἴσασι; Καὶ τί λέγω περὶ τοῦ Χριστοῦ; Τὸν γὰρ Πατέρα τὸν τούτου, διατί μὴ πάντες, μήτε τότε, μήτε νῦν ἔγνωσαν" ἀλλ᾽ οἱ μὲν αὐτομάτως ἅπαντα φέρεσθαι λέγουσιν, οἱ δὲ δαιμονίοις τὴν τοῦ παντὸς ἐπιτρέπουσι πρόνοιαν" εἰσὶ δὲ οἵ καὶ ἕτερον παρὰ τοῦτον ἀναπλάττουσι θεόν" τινὲς δὲ αὐτῶν καὶ τὴν ἀντικειμένην εἶναι βλασφημοῦσιν αὑτοῦ δύναμιν ς, καὶ τοὺς νόμους αὐτοῦ, πονηροῦ τινὺς δαίμονος εἶναι νομίζουσι; Τί οὖν; παρὰ τοῦτο οὔτε Θεὸν αὐτὸν φήσομεν εἶναι, ἐπειδή τινές εἰσιν οἱ τοῦτο λέγοντες, καὶ πονηρὸν αὐτὸν ὁμολογήσομεν εἶναι; καὶ γὰρ καὶ τοῦτό εἰσιν οἱ βλασφημοῦντες αὐτόν. Ἄπαγε τῆς παραφροσύνης καὶ τῆς ἐσχάτης παραπληξίας. Εἰ γὰρ μέλλοιμεν ἀπὸ τῆς τῶν μαινομένων χρίσεως χαραχτηρίζειν τὰ δόγματα, οὐδὲν κωλύει μαίνεσθαι καὶ αὐτοὺς μανίαν χαλεπωτάτην. Εἶτα, ἥλιον μὲν οὐδεὶς λυμαντικὸν ὀφθαλμῶν εἶναι φήσει διὰ τοὺς νοσοῦντας τὰς ὄψεις, ἀλλὰ φωτιστικὸν, ἀπὸ τῶν ὑγιαινόντων λαμδάνων τὰς κρίσεις " καὶ τὸ μέλι δὲ οὐδεὶς πικρὸν προσερεῖ, ἐπειδὴ τοῦτο τῇ αἱσθήσει τῶν ἀῤῥώστων δοκεῖ τὸν δὲ Θεὸν ἀπὸ τῆς τῶν ἀσθενούντων ὑπολήψεως, ἣ μὴ εἶναι, ἣ πονηρὸν εἶναι, ἣ ποτὲ μὲν προνοεῖν, ποτὲ δὲ μηδὲ ὅλως τοῦτο ποιεῖν Ψηφιοῦνταί τινες; Καὶ τίς ἂν τοὺς τοιούτους ὑγιαίνειν φήσειεν, ἀλλ᾽ οὐκ ἐξεστηκέναι καὶ παραπαίειν, καὶ μαίνεσθαι τὴν ἐσχάτην μανίαν; "Ο κόσμος αὑτὸν οὐκ ἔγνω, φησίν. ᾿Αλλ᾽ ὧν ὁ κόσμος οὐκ ἣν ἄξιος, οὗτοι αὐτὸν ἔγνωσαν. Εἰπὼν δὲ καὶ τοὺς μὴ γνόντας αὐτὸν, ἐν βραχεῖ καὶ τὴν αἰτίαν τῆς ἀγνοίας ἔθηκεν. Οὐ γὰρ ἁπλῶς εἶπεν, ὅτι οὐδεὶς αὐτὸν ἔγνω, ἀλλ᾽ ὅτι 'Ο κόσμος αὐτὸν οὐκ ἔγνω, τουτέστιν, οἱ τῷ κόσμῳ μόνῳ προσηλωμένοι, καὶ τὰ τοῦ κόσμου φρονοῦντες ἄνθρωποι. Οὕτω γὰρ εἴωθε καλεῖν αὐτοὺς καὶ ὁ Χριστὸς, ὡς ὅταν λέγῃ" Πάτερ ἅγιε, καὶ ὁ κόσμος σὲ οὐκ ἔγνω. Οὐκ ἄρα αὑτὸν μόνον, ἀλλὰ καὶ τὸν Πατέρα αὐτοῦ ὁ κόσμος ἢγνόησε, καθάπερ ἐλέγομεν. Οὐδὲν γὰρ οὕτω θολοῖ διάνοιαν, ὡς τὸ προστετηκέναι τοῖς παροῦσι. Ταῦτ᾽ οὖν εἰδότες, ἀποστήσατε ἑαυτοὺς τοῦ κόσμου, καὶ τῶ» σαρκικῶν ἀποῤῥήξατε πραγμάτων, καθόσον οἷόν τε. Οὐδὲ γὰρ ἐν τοῖς τυχοῦσιν ὑμῖν ἀπὸ τούτων ἡ ζημία γίνεται, ἀλλ᾽ ἐν τῷ κεφαλαίῳ τῶν ἀγαθῶν. Οὐ γὰρ ἔστιν ἄνθρωπον τῶν κατὰ τὸν παρόντα βίον ἀντεχόμένον πραγμάτων σφοδρῶς δυνηθῆναι ἐπιλαδέσθαι τῶν ἐν τοῖς οὐρανοῖς γνησίως 4" ἀλλὰ ἀνάγκη τὸν περὶ ταῦτα ἑσπουδαχότα ἐκείνων ἐκπεσεῖν. Οὐ δύνασθε γὰρ, φησὶ, Θεῷ δουλεύειν καὶ μαμωνᾷ" ἀνάγκη γὰρ ἑνὸς ἔχεσθαι, καὶ τὸν ἕτερον μισεῖν. Καὶ ταῦτα καὶ αὐτὴ τῶν πραγμάτων ἡ πεῖρα βοᾷ. Οἱ γοῦν τῆς τῶν χρημάτων ἐπιθυμίας καταγελάσαντες, οὗτοι μάλιστά εἰσιν οἱ τὸν Θεὸν ἀγαπῶντες ὡς χρῆ᾽ ὥσπερ οὖν οἱ τὴν ἀρχὴν ἐχείνην θαυμάζοντες, οὗτοι μάλιστα πάντων εἰσὶν οἱ ἀμδλυτέραν 9 τὴν περὶ αὖτὸν ἀγάπην ἔχοντες. ΦῬυχὴ γὰρ καθάπαξ ὑπὸ φιλοτήσεται καὶ πρᾶξαι καὶ εἰπεῖν τι τῶν παροξυνόντων τὸν Θεὸν, ἅτε καὶ ἑτέρου γενομένη δεσπότου δούλη, καὶ πάντα ἀπεναντίας ἐπιτάττοντος τῷ Θεῷ. σαντες τίνος ἐσμὲν οἰχέται, τὴν τούτου βασιλείαν ἀγαπήσωμεν μόνην" κλαύσωμεν, θρηνήσωμεν ὑπὲρ τῶν ἔμπροσθεν χρόνων, ὧν ἐδουλεύσαμεν τῷ μαμωνᾷ ῥίψωμεν αὐτοῦ καθάπαξ τὸν ζυγὸν, τὸν ἀφόρητον καὶ τὸν βαρὺν, καὶ μένωμεν φέροντες τὸν τοῦ Χριστοῦ, τὸν κοῦφον καὶ ῥᾷστον " οὐδὲν γὰρ ἐπιτάττει τοιοῦτὸν ἡμῖν οἷον ὁ μαμωνᾶς. Οὗτος μὲν γὰρ ἐχθροὺς κελεύει πᾶσι γίνεσθαι" ὁ δὲ Χριστὸς τοὐναντίον, ἅπαντας ἀσπάζεσθαι καὶ φιλεῖν. Ἑκεῖνος τῷ πηλῷ καὶ τῇ πλινθείᾳ προσηλώσας (τοῦτο γάρ ἔστιν ὁ χρυσὸς ), οὐδὲ τὸς νύκτας ἀφίησιν ἀναπνεῦσαι μικρόν " οὗτος τῆς μὲν περιττῆς ταύτης καὶ ἀνοήτου φροντίδος ἀπαλλάττει, κελεύει δὲ συνάγειν τοὺς θησαυροὺς ἐν τοῖς οὐρανοῖς, οὐκ ἐκ τῆς εἰς ἑτέρους ἀδικίας, ἀλλ᾽ ἐκ τῆς οἰκείας δικαιοσύνης. Ἐκεῖνος μετὰ τοὺς πολλοὺς ἱδρῶτας καὶ τὰς ταλαιπωρίας οὔτε δύναται παραστῆναι κολαζομένοις ἡμῖν ἐκεῖ καὶ κακῶς πάσχουσι διὰ τοὺς αὐτοῦ νόμους, καὶ ἐπιτείνει δ τὴν φλόγα οὗτος δὲ κἂν ποτήριον ἡμῖν ἐπιτάξῃ δοῦναι ψυχροῦ, οὐδὲ τούτου τὸν μισθὸν καὶ τὴν ἀμοιδὴν ἀφίησιν ἡμᾶς ἀπολέσαι ποτὲ, ἀλλὰ μετὰ πολλῆς ἀντιδίδωσι τῆς δαψιλείας. Πῶς οὖν οὐκ ἐσχάτης ἀνοίας, τῆς οὕτω προσηνοῦς δεσποτείας καὶ τοσούτων γεμούσης ἀγαθῶν ἀμελοῦντας, ἀχαρίστῳ καὶ ἀγνώμονι δουλεύειν τυράννῳ, καὶ οὐδὲν οὔτε ἐνταῦθα, οὔτε ἐκεῖ δυναμένῳ τοὺς πειθομένους αὐτῷ καὶ προσέχοντας α ὠφελεῖν; Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ δεινὸν, οὐδὲ αὕτη ἡ ζημία μόνον, ὅτι οὖχκ ἀμύνει κολαζομένοις " ἀλλ᾽ ὅτι πρὸς; τούτῳ καὶ μυρίοις περιδάλλει κακοῖς, ὅπερ ἔφθην εἰπὼν, τοὺς πειθομένους αὐτῷ. Τοὺς γὰρ πλείονας τῶν ἐκεῖ κολαζομένων, ἀπὸ ταύτης ἴδοι τις ἂν κολαζομένους τῆς αἰτίας, ὅτι χρήμασιν ἐδούλευσαν καὶ τὸ χρυσίον ἠγάπησαν, καὶ τοῖς δεομένοις οὐκ ἐπήρκεσαν, Ὅπερ ἵνα μὴ καὶ ἡμεῖς πάθωμεν, σκορπίσωμεν, δῶμεν τοῖς πένησιν, ἁπαλλάξωμεν τὴν ψυχὴν καὶ τῶν ἐνταῦθα φροντίδων τῶν βλαδερῶν, καὶ τῆς ἐκεῖ διὰ ταῦτα κειμένης ἡμῖν τιμωρίας. ᾿Αποθώμεθα σύνην ἐν οὐρανοῖς, ἀντὶ χρημάτων τῶν ἐπὶ γῆς συλσυναποδημῆσαι πρὸς τὸν οὐρανὸν ἡμῖν " δυναμένους ἡμῖν κινδυνεύουσι παραστῆναι, καὶ ποιῆσαι τὸν κριτὴν Ὅεων τότε " ὃν γένοιτο πάντας ἡμᾶς εὖμι νῦν καὶ κατ᾽ ἐχείνην τὴν ἡμέραν σχόντας, ἀπ᾿ μετὰ πολλῆς παῤῥησίας τῶν ἡτοιμασμένων ἐν τοῖς οὐρανοῖς, τοῖς ὡς χρὴ ἀγαπῶσιν αὑτόν καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χ μεθ᾽ οὗ τῷ Πατρὶ ἢ δόξα ἅμα τῷ ἁγίῳ Πνεύμ καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 'Α;

### English translation (Claude)

And if someone says, “Why, then, did not all attend to him, nor all serve him at that time, but only the righteous?”, I in my turn will ask why not even now do all know him. And why do I speak of Christ? Why did not all know his Father, either then or now? Some say that everything is carried along by chance; others entrust the providence of the universe to demons; there are some who invent another god besides him; and some of them blasphemously say that the opposing power is his, and think that his laws belong to some evil demon. What then? Shall we on this account say that he is not God, because there are some who say so, and confess that he is evil, since there are those who blaspheme him in this way too? Away with such derangement and utter madness! If we are going to judge doctrines by the verdict of madmen, nothing prevents our going mad ourselves with the most grievous madness. No one will say that the sun harms the eyes because of those whose sight is diseased; he takes his judgment from the healthy and says it gives light. No one will call honey bitter because it seems so to the taste of the sick. And will some, from the notions of the sick, vote that God does not exist, or is evil, or provides for us at one time and not at all at another? And who would say such men are healthy, and not out of their minds, deranged, and mad with the worst madness?

“The world did not know him,” he says. But those of whom the world was not worthy knew him. And having spoken of those who did not know him, he briefly set down the cause of their ignorance as well. For he did not say simply that no one knew him, but that “the world did not know him”: that is, men nailed to the world alone and minding the things of the world. For Christ too is accustomed to call them so, as when he says, “Holy Father, the world has not known you.” So the world was ignorant not only of him but also of his Father, as we were saying. For nothing so muddies the mind as being attached to present things. Knowing this, then, separate yourselves from the world, and break away from the things of the flesh as far as possible. For the loss you suffer from them is not in ordinary matters, but in the chief of all good things. For a man who clings vehemently to the affairs of this present life cannot genuinely lay hold of the things in heaven; whoever is eager about the one must fall from the other. “You cannot,” he says, “serve God and mammon; for one must hold to the one and hate the other.” The very experience of things cries this out. Those who have laughed at the desire for money are above all the ones who love God as they ought; just as those who admire that dominion are above all the ones whose love for him is duller. For a soul once [conquered] by love of money will dare to do and say anything that provokes God, since it has become the slave of another master, who commands everything contrary to God. [Knowing,] then, whose servants we are, let us love his kingdom alone; let us weep and lament over the former times in which we served mammon; let us throw off once for all his unbearable and heavy yoke and keep bearing Christ’s, which is light and very easy. For Christ commands us nothing like what mammon commands. Mammon orders us to become enemies to all; Christ, on the contrary, to embrace and love all. Mammon nails us to clay and brick-making (for that is what gold is) and does not let us breathe even a little at night; Christ frees us from this superfluous and foolish anxiety and commands us to gather treasures in heaven, not by injustice to others, but from our own righteousness. Mammon, after all our sweat and toil, cannot stand by us when we are punished there and suffer for obeying his laws, but even makes the flame fiercer; Christ, even if he commands us to give a cup of cold water, never lets us lose its wage and reward, but repays it with great abundance. How, then, is it not the height of folly to neglect so gentle a lordship, so full of good things, and to serve an ungrateful and unfeeling tyrant, who can benefit neither here nor there those who obey him and attend to him? And this is not the only evil, nor is this the only loss, that he does not defend us when we are punished; but besides this he surrounds those who obey him with countless evils, as I said. For one may see that most of those punished there are punished for this reason: that they served money and loved gold and did not help those in need.

So that we may not suffer this too, let us scatter, let us give to the poor; let us free our souls both from the harmful cares here and from the punishment laid up there because of them. Let us lay up [righteousness] in heaven instead of money on earth; [let us gather what can] travel with us to heaven, [what] can stand by us in our danger and make the Judge merciful then. May all of us have him gracious both now and on that day, and [enjoy] with great confidence the good things prepared in heaven for those who love him as they ought, [by the grace] and loving-kindness of our Lord Jesus Christ, [through whom and] with whom be glory to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 1:10: quotation, high confidence
- Heb 11:38: quotation, high confidence
- John 17:25: quotation, high confidence
- Matt 6:24: quotation, high confidence
- Matt 11:30: allusion, high confidence
- Matt 6:20: allusion, high confidence
- Matt 10:42: allusion, high confidence
- Ps 112:9 (111:9 LXX): allusion, medium confidence

### Translation notes

- Those who “invent another god” and ascribe the Old Testament law to an evil power are the Marcionites and Manichaeans. Quotations: Heb 11:38; John 17:25; Matt 6:24. Christ’s light yoke: Matt 11:30; treasure in heaven: Matt 6:20; a cup of cold water: Matt 10:42; “let us scatter, let us give to the poor”: Ps 112:9 (LXX 111:9). Many line ends are lost in the scan in the closing paragraph; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 8.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/8-2).

## Homily 9.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/8-1/#p-9-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “His own did not receive him”: the Jews, raised on Moses and the prophets and taught by Christ himself, rejected him, while the Gentiles, sunk in idolatry, believed; Paul traces this to their seeking their own righteousness and to pride and envy at the Gentiles’ equal standing.

### Greek text

Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαδον. Ἂν τῶν προτέρων διαμνημονεύητε νοημάτων, μετὰ πλείονος προθυμίας καὶ τὰ ἑξῆς ἐποιχοδομὴσο: μεν, ὡς ἐπὶ κέρδει τοῦτο ποιοῦντες μεγάλῳ. Οὕτω γὰρ ὑμῖν τε εὐμαθέστερος ἔστα: ὁ λόγος, τῶν ἤδη λεχθέντων μεμνημένοις, καὶ ἡμεῖς οὐ πολλοῦ δεησόμεθα πόνου, δυναμένων ὑμῶν διὰ τῆς πολλῆς φιλομαθείας ὀξύτερον τοῖς λοιποῖς ἐνορᾷν. Ὁ μὲν γὰρ ἀεὶ τὰ διδόμενα ἀπολλὺς, ἀεὶ δεήσεται τοῦ διδάξοντος, καὶ οὐδέποτε εἴσεται οὐδέν" ὁ δὲ ἅπερ ἂν λάθῃ φυλάττων, καὶ οὕτω τὰ λοιπὰ προσλαμδάνων, ταχέως ἀντὶ μαθητοῦ διδάσκαλος ἔσται, καὶ οὐκ ἑαυτῷ μόνον ς, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασι χρήσιμος. Ὅπερ μάλιστα ταύτὴν ἔσεσθαι προσδοκῶ τὴν ἐκκλησίαν, ἀπὸ τῆς πολλῆς ταύτης τεκμαιρόμενος φιληκοΐας. Φέρε οὖν ὡς ἐν ἀσφαλεῖ θησαυροφυλακίῳ ταῖ; ὑμετέραις ψυχαῖς τὸ ἀργύριον τοῦ Κυρίου παρακαταθώμεθα, καὶ τὰ σήμερον ἡμῖν προτεθέντα ἀναπτύξωμεν, ὡς ἂν ἡ τοῦ Πνεύματος παρέχῃ χάρις. Εἶπεν, ὅτι Ὃ κόσμος αὖτὸν οὐκ ἔγνω, περὶ τῶν ἄνω χρόνων λέγων. Κάτεισι λοιπὸν τῷ λόγῳ καὶ πρὸς τοὺς τοῦ κηρύγματος χρόγους, καί φησιν" Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον " ἰδίους Ἰουδαίους λέγων νῦν, ὡς λαὸν περιούσιον, ἢ καὶ πάντας δὲ τοὺς ἀνθρώπους ὡς ὑπ᾽ αὐτοῦ γεγενημένους. Καὶ καθάπερ ἀνωτέρω διαπορῶν ἐπὶ τῇ ἀνοίᾳ τῶν πολλῶν, καὶ ὑπὲρ τῆς κοινῆς αἰσχυνόμενος φύσεως ἕλεγεν, ὅτι ὁ κόσμος δι' αὑτοῦ γενόμενος, τὸν δημιουργὸν οὐκ ἐγνώρισεν " οὕτω καὶ ἐνταῦθα πάλιν, ἐπὶ τῇ τῶν Ἰουδαίων καὶ τῇ τῶν τίθησι τὴν κατηγορίαν, λέγων, ὅτι Οἱ ἴδιοι αὑτὸν οὐ παρέλαβον, καὶ ταῦτα αὐτὸν ἐλθόντα πρὸς αὐτούς. Καὶ οὐκ οὗτος μόνον, ἀλλὰ καὶ οἱ προφῆται θαυμάἔοντες ἔλεγον τὸ αὐτὸ δὴ τοῦτο - καὶ Παῦλος δὲ ὕστερον ἐπὶ τοῖς αὐτοῖς ἐκπληττόμενος. Καὶ οἱ μὲν προφῆται οὕτως ἐβόων, ἐκ προσώπου τοῦ Χριστοῦ λέγοντες" Λαὸς, ὃν οὐκ ἔγνων, ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου" υἱοὶ ἀ.λλότριοι ἐψεύσαντό με, υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώ- Ἴαναν' ἀπὸ τῶν τρίδων αὐτῶν. Καὶ πάλιν Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἱ οὐκ ἀκηκόασι, συνήσουσι" καὶ, Εὑρέθην τοῖς ἐμὲ μὴ ζησι. Παῦλος δὲ Ῥωμαίοις ἐπιστέλλων ἔλεγε" Τί οὖν; ὃ ἐπεζήτει Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν" ἡ δὲ ἐκλογὴ ἐπέτυχε. Καὶ πάλιν" Τί οὖν ἐροῦμεν; Ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνη», κατέλαθε διγῆς, εἰς νόμον δικαιοσύνης οὗκ ἔφθασε. Καὶ γάρ ἔστιν ὄντως ἐκπλήξεως ἄξιον, πῶς οἱ μὲν ἐν ταῖς προφητικαῖς ἀνατραφέντες βίδλοις, καὶ τοῦ Μωῦσέως καθ᾽ ἑκάστην ἀκούοντες τὴν ἡμέραν, μυρία περὶ τῆς τοῦ Χριστοῦ λέγοντος παρουσίας, καὶ τῶν λοιπῶν μετὰ ταῦτα προφητῶν, ἔτι τε αὐτὸν τὸν Χριστὶ μόνοις αὐτοῖς ὁμιλοῦντα ς, καὶ μήτε τοῖς μι συγχωροῦντα τέως εἰς ὁδὸν ἐθνῶν ἀπελθεῖν ἢ λιν Σαμαρειτῶν εἰσελθεῖν, μήτε αὐτὸν τοῦτο π’ ἀλλ᾽ ἄνω καὶ κάτω λέγοντα, πρὸς τὰ πρόδα' εστάλθαι τὰ ἀπολωλότα οἴχου Ἰσραήλ ὅμως " σημείων ἀπολαύοντες, καὶ τῶν προφητῶν χα ραν ἀκούοντες, καὶ αὑτὸν συνεχῶς αὐτοὺς καὶ ἐκώφωσαν, ὡς μηδενὶ τούτων ἐναχθῆνι τὴν τοῦ Χριστοῦ πίστιν ἰσχῦσαι. Οἱ δὲ ἐξ ἐθνῶν τούτων μὲν οὐδενὸς ἀπολαύ οὔτε θείων ποτὲ λογίων ἀκούσαντες, οὐδὲ ὅσ' εἰπεῖν, ἀλλ᾽ ἀεὶ τοῖς τῶν παραπαιόντων νοι μύθοις (τοῦτο γὰρ ἡ τῶν ἔξωϑεν ποιητῶν " λήρους ἀνελίττοντες, καὶ ξύλοις κα προσηλωμένοι, καὶ οὔτε δογμάτων οὔτε πι ἕνεχτν εἰδότες τι χρηστὸν καὶ ὑγιὲς ( καὶ γὰι αὐτοῖς τῶν δογμάτων ἀκαθαρτότερος ἣν καὶ ἐν ροςἷ. Πῶς δὲ οὔκ; Ἔμελλον τοὺς θεοὺς αὐτῷ κακίᾳ καίροντας ὁρῶντες, καὶ δι' αἰσχρῶν μὲ" των, δι᾽ αἰσχροτέρων ὃὲ θεραπευομένους πραὴὺ καὶ τοῦτο νομίζοντα; 1 ἑορτὴν καὶ τιμήν " ἔτι καὶ δι᾽ ἀκαθάρτων φόνων καὶ παιδοχτονιῶν τ' γνοὺς, κἀκείνους εἰς ταῦτα ζηλοῦντες )}" ἀλλ᾽ καὶ πρὸς αὑτὸν τὸν πυθμένα τῆς κακίας κατι τες, ἐξαίφνης ὥτπερ ἔχ τινος μηχανῆς ἄνωθι καὶ ἀπ᾿ αὐτῆς τῶν οὐρανῶν τῆς χορυτῆς ἀνες διαλάμποντες, Πὼς οὖν τοῦτο γέγονε, καὶ ἤΆχουσον Παύλου λέγοντος. Καὶ γὰρ ὁ μακάρι νος ταῦτα ἀχριθῶς ζητῶν, οὐκ ἀπέστη ἕως αἰτίαν εὗρε, καὶ τοῖς ἄλλοις ταύτην ἐδήλωσεν Τίς οὖν ἐστιν αὕτη; καὶ πόθεν ἡ τοσαύτη σις αὑτοῖς; Αχουτον αὐτοῦ τοῦ τὴν οἰχονομέ τὴν ἐμπιστευθέντο; ταῦτα λέγοντος. Τί οὖν οἱ γει, τὴν διαπόρησιν τῶν πολλῶν λύων τ Ἀγγοοῦντες, φησὶ, τὴν τοῦ Θεοῦ δικαιο καὶ ζητοῦντες τὴν ἰδίαν δικαιοσύνην στῆ. δικαιοσύνῃ τοῦ Θεοῦ οὐκ ὑπετάγησαν. Δι ἔπαθον Ι. Καὶ πάλιν τὸ αὐτὸ τοῦτο ἑΞέρως ἑἐρμι' φησί" Τί οὖν ἐροῦμεν; “Ὅτι ἔθνη τὰ μὴ δι δικαιοσύνην, κατέλαδε δικαιοσύνην, δικα δὲτὴν ἐκ πίστεως" Ἰσραὴ 1 δὲ διώκων νόμον σύνης. εἰς νόμον δικαιοσύνης οὐκ τοῦ προσκόμματος. “δὲ λέγει, τοιοῦτόν ἐστιν στία τούτων γέγονεν αὐτοῖς αἰτία τῶν κακῶν καὶ τῶν σημείων καὶ τῶν προφητῶν ἀχούοντε δὲ ἕτεκεν ἡ ἀπόνοια. Ἐπειδὴ γὰρ πρὸ τούτου πλέον ἔχοντες Ἑλλήνων, τῷ τὸν νόμον εἰληφέναι καὶ Θεὸν εἰδέναι, καὶ τὰ ἄλλα ἅπερ ὁ Παῦλός φησι μετὰ τὴν τοῦ Χριστοῦ παρουσίαν εἶδον ἀπὸ τῆς πίστεως μετὰ ἧς αὐτῆς ὁμοτιμίας καλουμένους κἀκείνους καὶ αὖτοὺς, καὶ οὐδὲν πλέον ἔχοντα τὸν ἐκ περιτομῆς τοῦ ἐξ ἐθνῶν μετὰ τὴν πίστιν" ἐδήχθησαν ὑπὸ ἀπονοίας εἰς βασκανίαν ἐλθόντες, καὶ τὴν τοῦ Δεσπότου φιλαυχεν. Τοῦτο δὲ αὐτοῖς ἑτέρωθ:ν μὲν οὐδαμόθεν, ἐξ ἀλαζονείας δὲ καὶ πονηρίας καὶ μισανθρωπίας γέγονε.

### English translation (Claude)

“He came to his own, and his own did not receive him.” If you remember our earlier thoughts, we shall build what follows on them with greater eagerness, as doing so for great gain. For in this way the discourse will be easier for you to learn, since you remember what has already been said, and we shall not need much labor, since through your great love of learning you will be able to look more keenly into the rest. For the one who always loses what is given him will always need someone to teach him and will never know anything; but the one who keeps what he receives and so adds what remains will soon become a teacher instead of a disciple, useful not only to himself but to all others too. This is what I most expect this church to become, judging from this great love of hearing. Come, then, let us deposit the Lord’s silver in your souls as in a safe treasury, and unfold what has been set before us today, as the grace of the Spirit may grant.

He said, “The world did not know him,” speaking of former times. Now he comes down in his discourse to the times of the preaching and says, “He came to his own, and his own did not receive him,” calling the Jews “his own” here as his special people, or perhaps all men as made by him. And as above, perplexed at the folly of the many and ashamed for our common nature, he said that the world made through him did not recognize its Creator, so here again, [indignant] at the [ingratitude] of the Jews and of the [many], he sets down a heavier accusation, saying, “His own did not receive him,” and that when he had come to them. And not only he, but the prophets too said this very thing in wonder, and Paul later, astonished at the same things. The prophets cried out thus, speaking in the person of Christ: “A people whom I did not know served me; at the hearing of the ear they obeyed me. Foreign sons lied to me; foreign sons grew old and limped away from their paths.” And again: “Those to whom nothing was announced about him will see, and those who have not heard will understand”; and, “I was found by those who did not seek me.” And Paul, writing to the Romans, said, “What then? Israel did not obtain what it was seeking; but the elect obtained it.” And again: “What then shall we say? That the Gentiles who did not pursue righteousness have attained it, but Israel, pursuing a law of righteousness, did not attain to that law.” For it is truly worthy of amazement how those who were brought up in the prophetic books, who heard Moses every day saying countless things about the coming of Christ, and the rest of the prophets after him, and who moreover saw Christ himself [daily working miracles among them,] conversing with them alone, neither allowing his disciples for the time being to go into the way of the Gentiles or to enter a city of the Samaritans, nor doing so himself, but saying again and again that he had been sent to the lost sheep of the house of Israel, nevertheless, though they enjoyed the signs, heard the prophets [every day], and had him [admonishing] them continually, so blinded and deafened themselves that they could be led by none of these things to faith in Christ; while those from the Gentiles enjoyed none of these things, never heard the divine oracles, not even in a dream, so to speak, but were always unrolling the myths of madmen (for that is what the writings of the outside poets are), nailed to wood and stones, and knowing nothing good or sound either in doctrine or in conduct (for their life was even more impure and accursed than their doctrines; and very naturally. For when they saw their gods delighting in every wickedness, and worshiped with shameful words and still more shameful deeds, and regarded this as a festival and an honor, and worshiped moreover with unclean murders and the slaughter of children, how could they fail to emulate them?); yet these, having sunk to the very bottom of wickedness, suddenly, as though raised by some stage machine, appeared on high, shining from the very summit of heaven.

How, then, did this happen? Hear Paul saying. For that blessed man, searching this out exactly, did not desist until he found the cause, and he made it plain to the others. What, then, is it? And where did such blindness come from for them? Hear the man who was entrusted with this economy saying these things. What, then, does he say, as he resolves the perplexity of the many? “Being ignorant,” he says, “of the righteousness of God, and seeking to establish their own righteousness, they did not submit to the righteousness of God.” That is why they suffered this. And again he explains the same thing in another way, saying, “What then shall we say? That the Gentiles who did not pursue righteousness attained righteousness, the righteousness that comes from faith; but Israel, pursuing a law of righteousness, did not attain to that law. [Why? Because they did not pursue it from faith, but as from works of the law.] They stumbled over the stone of stumbling.” What he says is this: the cause of these evils for them was their unbelief, and their pride gave birth to it. For since before this they had had more than the Greeks, by having received the law and knowing God, and the other things Paul mentions, when after Christ’s coming they saw [the Gentiles] called through faith to the same equal honor as themselves, and the man of the circumcision having nothing more after faith than the man from the Gentiles, they were stung by pride, came to envy, and [could not bear] the Master’s loving-kindness. And this came upon them from nowhere else than from arrogance, wickedness, and hatred of mankind.

### Scripture references

- John 1:11: quotation, high confidence
- John 1:10: quotation, high confidence
- Deut 7:6: allusion, medium confidence
- Ps 18:43 (17:44 LXX): quotation, high confidence
- Ps 18:44 (17:45 LXX): quotation, high confidence
- Ps 18:45 (17:46 LXX): quotation, high confidence
- Isa 52:15: quotation, high confidence
- Isa 65:1: quotation, high confidence
- Rom 11:7: quotation, high confidence
- Rom 9:30: quotation, high confidence
- Rom 9:31: quotation, high confidence
- Rom 9:32: quotation, high confidence
- Matt 10:5: allusion, high confidence
- Matt 15:24: allusion, high confidence
- Rom 10:3: quotation, high confidence
- Rom 9:4: allusion, medium confidence

### Translation notes

- Chrysostom’s charges against the Jews of his time and of Christ’s time are translated as he states them. Quotations: John 1:11; Ps 18:43–45 (LXX 17:44–46); Isa 52:15; Isa 65:1 (cf. Rom 10:20); Rom 11:7; Rom 9:30–32; Rom 10:3. Special people: Deut 7:6. Not to go among the Gentiles: Matt 10:5; the lost sheep: Matt 15:24. The lost line in the second quotation of Rom 9:32 is supplied in brackets; several other line ends are lost in the scan and are supplied in brackets by sense, and a long Latin note interleaved in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 9.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/9-1).

## Homily 9.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/8-1/#p-9-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Jews’ envy at God’s grace to the Gentiles was folly, since Paul shows that all, Jew and Greek, have sinned and are justified freely; pride, the root of all sin, which cast down the devil and Adam, must be uprooted by humility.

### Greek text

ΤΙ γὰρ, ὦ πάντων ὑμεῖς ἀνοητότεροι, πτεσθ: ἐκ τῆς εἰς ἑτέρους γινομένης κηδεμονίας; πὼς δὲ α τὰ ὑμέτερα ἐλαττοῦτο ἀγαθὰ, τῷ κοινωνοὺς ἑτέρους ἔχειν τῶν αὐτῶν; ᾿Αλλὰ τυφλὸν ὄντως ἡ πονηρία, καὶ τῶν δεόντων οὐδὲν δύναται συνιδεῖν ταχέως. Δηχθέντες τοίνυν τῷ κοινωνοὺς μέλλειν ἔχει" πῆς αὐτῆς παῤῥησίας, καθ᾽ ἑαυτῶν τὸ ξίφος ὥθησαν, μάλα εἰκότως. Ἑταῖρε γὰρ, φησὶν, οὐκ ἀδικῶ σε᾿ θέλω δὲ καὶ τούτοις δοῦναι ὥσπερ καὶ σοί. Μᾶλλον ὃξ οὐδὲ τούτων ἄξιοι τῶν λόγων οὗτοι. Ἐκεῖνος μὲν γὰρ εἰ καὶ ἐδυσχέραινεν, ἀλλ᾽ ὅμως ἔχων εἰπεῖν ἡμέρας ὁλοκλήρου πόνους, καὶ ταλαιπωρίας καὶ θάλπη καὶ Ἱδρώτας" οὗτοι δὲ τί ἔχοιεν ἂν εἰπεῖν; Τοιοῦτον μὲν οὐδέν - ῥᾳθυμίαν ὃὲ καὶ ἀσωτίαν, καὶ τὰ μυρία χκαχὰ, ἃ διαπαντὸς κατηγοροῦντες αὐτῶν διετέλουν οἱ προφῆται πάντες, δι᾽ ἃ καὶ αὐτοὶ ὁμοίως τοῖς ἔθνεσι προσχκεχρούχεσαν τῷ Θεῷ. Καὶ τοῦτο ὁ Παῦλος δηλῶν ἔλεγεν Οὗ γάρ ἐστι διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος" πάντες γὰρ ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι. Καὶ τοῦτο μὲν ἅπαν τὸ κεφάλαιον χρησίμως καὶ σφόδρα συνετῶς κατ᾽ ἐχείνην γυμνάζει τὴν ἐπιστολήν. ᾿Ανωτέρω δὲ καὶ μείζονος δείκνυσι κολάσεως ἀξίους εἶναι. Ὅσοι γὰρ ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται, φησί" τουτέστι, χαλεπώτερον, μετὰ τῆς φύσεως καὶ τὸν νόμον κατήγορον ἔχοντες. Οὐ ταύτῃ δὲ μόνον, ἀλλὰ τῷ παρὰ τοῖς ἔθνεσι τοῦ τὸν Θεὸν βλασφημεῖσθαι γεγενῆσθαι αἴτιοι “ Τὸ γὰρ ὄνομά μου, φησὶ, δι' ὑμᾶς βλασφημεῖται ἐν τοῖς ἔϑνεσιν. Ἐπεὶ οὖν τοῦτο μάλιστα ἣν τὸ δάχνον αὖτούς καὶ γὰρ καὶ τοῖς πεπιστευκόσιν ἐκ περιτομῆς παράδοξον τὸ πρᾶγμα εἶναι: ἐδόκει" διὸ καὶ ἐνεχάλον τῷ Πέτρῳ πρὸς αὐτοὺς ἀπὸ Καισαρείας ἐπανελθόντι:, ὅτι πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας εἰσῆλθε, καὶ συνέφαγεν αὐτοῖς" καὶ μετὰ τὸ μαθεῖν τὴν οἶκονομίαν τὴν τοῦ Θεοῦ, πάλιν καὶ οὕτως " ἐθαύμαζον, πῶς καὶ εἰς τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου Πνεύματος ἐκκέχυται, τῷ ἐκπλήττεσθαι ἐνδεικνύμενοι, ὡς οὐκ ἄν ποτε τοῦτο προσεδόκησαν τὸ παράδοξον ᾿ ἐπεὶ οὖν ἤδει ὅτι μάλιστα αὐτῶν τοῦτο χαθήπτετο, πάντα ποιεῖ ὅπως αὐτῶν τὸν τῦφον χενώσῃ, καὶ τὴν ἀλαζονείαν ἐκλύσῃ σφόδρα οἱδοῦσαν. Καὶ ὅρα πῶς τοῦτο ποιεῖ" Διαλεχθεὶς ἀ περὶ τῶν 'Ελληνικῶν, καὶ δείξας αὐτοὺς οὐδεμίαν ἔχοντας οὐδαμόθεν ἀπολογίαν, οὐδὲ ἐλπίδα σωτηρίας, κατηγορήσας τε ἀχριδῶς καὶ τῆς τῶν δογμάτων αὐτῶν διαστροφῆς, καὶ τῆς περὶ τὸν βίον ἀκαθαρσίας. μετατίθησιν ἐπὶ τοὺς Ἰουδαίους τὸν λόγον καὶ τὰ ὁ ἀπὸ τοῦ Προφήτου χαταλέξας ἅπαντα δε ὧν ἔλεγεν ἐκεῖνος, ὅτι μιαροί τινες ἔσαν καὶ δολεροὶ καὶ ὕπουλοι, καὶ πάντες ἅμα ἠχρειώθησαν. καὶ οὐδεὶς ἐν αὑτοῖς ἐκζητεῖ τὸν Θεὸν, ἀλλ᾽ ἐξέκλιναν πάντες, καὶ ὅσα τοιαῦτα, ἐπήγαγεν " Οἴδαμεν δὲ ὅτι ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ Θεῷ. Πάντες γὰρ ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Τί οὖν ἐπαίρεις τὸν, ὦ Ἰουδαῖε; τί μέγα φρονεῖς; Καὶ γὰρ καὶ τὸ σὸν ἐμπέφραχται στόμα, καὶ ἡ σὴ παῤῥησία ἀνήρηται, καὶ μετὰ τοῦ κόσμου παντὸς καὶ σὺ γέγονας ὑπόδιχος, καὶ ὁμοίως τοῖς ἄλλοις ἐν χρείᾳ καθέστηχας τοῦ δωρεὰν διχαιωθῆναι. Ἐχρῆν μὲν οὖν μηδὲ εἰ κατωρθωχὼς ἧς, καὶ παῤῥησίαν πολλὴν εἶχες πρὸς τὸν Θεὸν, μηδὲ οὕτω τοῖς μέλλουσιν ἐλεεῖσθαι καὶ σώζεσθαι διὰ φιλανθρωπίαν φθονεῖν. Πονηρίας γὰρ τοῦτο ἐσχάτης, ἐπὶ τοῖς ἑτέρων τήκεσθαι ἀγαθοῖς, καὶ μάλιστα ὅτε μηδὲ μετὰ τῆς σῆς τοῦτο ἔμελλε γίνεσθαι ξημίας. Εἰ μὲν γὰρ ἡ τῶν ἄλλων σωτηρία τοῖς σοῖς ἐλυμαίνετο καλοῖς, λόγον ἂν εἶχε τὸ ἀλγεῖν" καίτοι γε οὐδὲ τοῦτο κατὰ τὸν ἴ μεμαθηκότα φιλοσοφεῖν. Εἰ δὲ μήτε κολαζομένου θατέρου πλεονάζει σοι τὰ τῶν μισθῶν, μῆτε εὖ πάσχοντος ἐλαττοῦται, τίνος ἕνεκεν σὺ κόπτεις σαυτὸν ὑπὲρ ὧν ἕτερος σώζεται δωρεάν; Ἐχρῆν μὲν οὖν, ὅπερ ἔφην δ, μηδὲ εἰ τῶν εὐδοχιμηκότων ἧς, ἐπὶ τῇ κατὰ χάριν εἰς τὰ ἔθνη γινομένῃ δάχνεσθαι σωτηρίᾳ ὅταν δὲ τῶν αὐτῶν ὑπεύθυνος ὧν τῷ Δεσπότῃ, καὶ προσχεχρουχὼς καὶ αὐτὸς, δυσχεραίνῃς ἐπὶ τοῖς ἀλλοτρίοις ἀγαθοῖς, καὶ μέγα φρονῇς ὡς αὐτὸς ὀφείλων μόνος τῆς χάριτος μετασ (εἴν, οὐ βασκανίας μόνον καὶ ἀπονοίας, ἀλλὰ καὶ τῆς ἐσχάτης ἀνοίας, καὶ πάντων τῶν χαλεπωτάτων ἂν εἴης ὑπεύθυνος βασανιστηρίων" [6] τὴν γὰρ τῶν κακῶν ῥίζαν ἁπάντων ἐν σεαυτῷ κατεφύτευσας τὴν ὑπερηφανίαν. Διὸ καί τις σοφὸς ἔλεγεν “ ᾿Αρχῇ ἁμαρτίας ὑπερηφανία " τουτέστι, ῥίξα καὶ πηγὴ καὶ μήτηρ. Οὕτω καὶ ὁ πρωτόπλαστος ἐξέπεσε τῆς μακαρίας ἐκείνης διαγωγῆς" οὕτω καὶ ὁ τοῦτον ἀπατήσας διάδολος ἀπ᾽ ἐχείνου κατηνέχθη τοῦ τῆς ἀξίας ὕψους. Ὅθεν εἰδὼς ὁ μιαρὸς τῆς ἁμαρτίας ταύτης τὴν φύσιν ἱκανὴν οὖσαν καὶ ἐξ αὐτῶν χαταδαλεῖν τῶν οὐρανῶν, ταύτην ἦλθε τὴν ὁδὸν, ὅτε τὸν ᾿Αδὰμ ἀπὸ τῆς τοσαύτης κατενεγχεῖν ἐσπούδασε τιμῆς. Τῇ γὰρ ἐπαγγελίᾳ τῆς ἰσοθεΐας φυσήσας αὐτὸν, οὕτω κατέῤῥηξε καὶ χατέθαλεν εἰς αὐτὰ τοῦ ἄδου τὰ βάραθρα. Οὐδὲν γὰρ οὕτω τῆς τοῦ Θεοῦ φιλανθρωπίας ἀλλοτριοῖ, καὶ τῷ τῆς γεέννης παραδίδωσι πυρὶ, ὡς ἡ τῆς ὑπερηφανίας τυραννίς. Ταύτῆς γὰρ ἡμῖν παρούσης, ἅπας ἡμῶν ὁ βίος ἀκάθαρτος Ὑίνεται, κἂν σωφροσύνην, κἂν παρθενίαν, κἂν νηστείαν, κἂν εὐχὰς, κἂν ἐλεημοσύνην, κἂν ὁτιοῦν ἐπιτελῶμεν. Ἀκάϑαρτος γὰρ, φησὶ, παρὰ Κυρίῳ πᾶς ὑψηλοκάρδιος. Καταστέλλωμεν οὖν τοῦτο τὸ φύσημα τῆς ψυχῆς, καὶ τὸν ὄγκον τοῦτον ἀναχόπτωμενὰ, εἴ γε ἐθέλοιμεν εἶναι καθαροὶ, καὶ τῆς τῷ διαδόλῳ κειμένης ἀπηλλάχθαι κολάσεως. Ὅτι γὰρ τὸν ἀλαζόνα τὰ αὐτὰ ἐκείνῳ παθεῖν ἀνάγκη, ἄκουσον τοῦ Παύλου λέγοντος" Μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς, εἰς κρῖμα ἐμπέσῃ καὶ παγίδα τοῦ διαδόλου. τί ἔστι κρῖμα; Εἰς τὴν αὐτὴν, φησὶ, καταδίκην, εἰς τὴν αὐτὴν κόλασιν. Πῶς οὖν ἄν τις ἐχφύγοι τοῦτο τὸ δεινὸν, φησίν; Εἴ γε ἀναλογίσαιτο ἱ τὴν ἑαυτοῦ φύσιν, καὶ τῶν ἀμαρτημάτων τὸ πλῆθος, καὶ τῶν ἐκεῖ βασανιστηρίων τὸ μέγεθος, καὶ τῶν ἐνταῦθα δοκούντων λαμπρῶν τὸ πρότχαιρον οὐδὲν χόρτου διαφέρον, καὶ τῶν ἑαρινῶν ἀνθέων μᾶλλον μαραινόμενον. “Δν τούτους συνεχῶς παρ᾽ ἑαυτοῖς χινῶμεν τοὺς λογισμοὺς, καὶ τοὺς τὰ μέγιστα κατωρθωκότας ἐπὶ μνήμὴς ἔχωμεν, οὐ ῥᾳδίως ὁ διάθολος α ἐπᾶραι δυνήσεται, κἂν μυρία φιλονειχῇ, ἀλλ᾽ οὐδὲ ὑποσχελίσα: τὴν ἀρχήν». Ὃ δὲ Θεὸς ὁ τῶν ταπεινῶν, ὁ χρηστὸς καὶ ἐπιεικὴς, αὐτὸς καὶ ὑμῖν καὶ ἡμῖν παράσχοι καρδίαν συντετριμμένην καὶ τεταπεινωμένην. Οὕτω γὰρ δυνησόμεθα καὶ τὰ ἄλλα μετ' εὐκολίας κατορθοῦν, εἰς δόξαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ δόξα τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

For what harm, O most foolish of all men, [did you suffer] from the care shown to others? How were your good things lessened by others having a share in the same things? But wickedness is truly blind and cannot readily see anything it ought to see. Stung, then, at the prospect of having partners in the same confidence before God, they thrust the sword into themselves; and very naturally. “Friend,” he says, “I do you no wrong; I choose to give to these as also to you.” Or rather, these men are not even worthy of these words. For that laborer, even if he was vexed, could still speak of a whole day’s labors, hardships, heat, and sweat; but what could these say? Nothing of the kind; only sloth and profligacy and the countless evils for which all the prophets continually accused them, and for which they too, like the Gentiles, had offended God. Paul showed this when he said, “For there is no distinction between Jew and Greek; for all have sinned and fall short of the glory of God, being justified freely by his grace.” This whole chapter he works out usefully and very wisely in that epistle. And earlier he shows that they deserve even greater punishment: “For as many as have sinned under the law will be judged by the law,” he says; that is, more severely, since they have the law as their accuser along with nature. And not only for this reason, but also for having been the cause of God’s being blasphemed among the Gentiles: “For my name,” he says, “is blasphemed among the Gentiles because of you.”

Since, then, this above all stung them (for even to the believers of the circumcision the thing seemed strange; that is why they accused Peter when he came back to them from Caesarea, saying that he had gone in to uncircumcised men and eaten with them; and even after learning God’s economy, they still marveled that the gift of the Holy Spirit had been poured out on the Gentiles too, showing by their amazement that they would never have expected this strange thing); since, then, Paul knew that this touched them most, he does everything to empty out their conceit and to deflate their arrogance, which was greatly swollen. And see how he does it. Having discussed the Greeks, and having shown that they have no defense from any quarter nor any hope of salvation, and having exactly accused both the perversion of their doctrines and the impurity of their life, he turns his discourse to the Jews; and having listed everything the prophet said, that they were foul and deceitful and treacherous, and that “all together have become worthless, and there is none among them who seeks God, but all have turned aside,” and the like, he added, “Now we know that whatever the law says, it speaks to those under the law, so that every mouth may be stopped and the whole world may become accountable to God. For all have sinned and fall short of the glory of God.” Why, then, do you exalt yourself, O Jew? Why are you high-minded? For your mouth too has been stopped, your confidence taken away, and you too, with the whole world, have become accountable, and stand like the others in need of being justified freely. Even if you had done right and had great confidence before God, even so you ought not to have envied those who were to be pitied and saved through God’s loving-kindness. For it is the height of wickedness to pine away at the good things of others, especially when this was not going to happen at any loss to you. If the salvation of others had harmed your good things, there would be some reason for grief; though not even then for one who has learned to live wisely. But if your rewards are neither increased when the other is punished nor lessened when he is well treated, why do you beat your breast because another is saved freely? As I said, even if you were among those approved, you ought not to be stung at the salvation that comes by grace to the Gentiles; but when you are liable to the Master for the same things, and have yourself offended him, and are vexed at the good things of others, and are proud as though you alone ought to share in grace, you would be liable not only for envy and arrogance, but for the utmost folly and all the most grievous torments.

[6.] For you have planted in yourself the root of all evils, pride. That is why a wise man said, “The beginning of sin is pride,” that is, its root and source and mother. So the first-formed man fell from that blessed life; so the devil who deceived him was brought down from that height of dignity. Hence the foul one, knowing that the nature of this sin can cast down even from heaven itself, came by this road when he was eager to bring Adam down from such great honor. For he puffed him up with the promise of equality with God, and so dashed him down and threw him into the very pits of Hades. For nothing so estranges us from God’s loving-kindness and hands us over to the fire of Gehenna as the tyranny of pride. When it is present, our whole life becomes unclean, even if we practice chastity, virginity, fasting, prayers, almsgiving, or anything else. “For everyone who is haughty of heart,” it says, “is unclean before the Lord.” Let us check, then, this puffing up of the soul and cut away this swelling, if we wish to be clean and to be freed from the punishment laid up for the devil. For that the boastful man must suffer the same as he, hear Paul saying, “Not a recent convert, lest he be puffed up and fall into the condemnation and snare of the devil.” What is “condemnation”? Into the same sentence, he says, into the same punishment. “How, then, could one escape this terrible thing?” someone says. By considering his own nature, the multitude of his sins, the magnitude of the torments there, and how transient are the things that seem splendid here, differing in nothing from grass and withering faster than the flowers of spring. If we continually stir up these thoughts within ourselves, and keep in memory those who achieved the greatest things, the devil will not easily be able to lift us up, though he strive ten thousand times, nor even trip us up at all. May God, the God of the humble, kind and gentle, grant both you and us a broken and humbled heart. For so we shall be able to accomplish the rest too with ease, to the glory of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Matt 20:13: quotation, high confidence
- Matt 20:14: quotation, high confidence
- Rom 3:22: quotation, high confidence
- Rom 3:23: quotation, high confidence
- Rom 3:24: quotation, high confidence
- Rom 2:12: quotation, high confidence
- Rom 2:24: quotation, high confidence
- Isa 52:5: quotation, medium confidence
- Acts 11:2: allusion, high confidence
- Acts 11:3: allusion, high confidence
- Acts 10:45: allusion, high confidence
- Rom 3:12: quotation, high confidence
- Ps 14:3 (13:3 LXX): quotation, medium confidence
- Rom 3:19: quotation, high confidence
- Gen 3:5: allusion, high confidence
- Prov 16:5: quotation, high confidence
- 1 Tim 3:6: quotation, high confidence
- Isa 40:6: allusion, medium confidence
- Ps 51:17 (50:19 LXX): allusion, high confidence

### Extrabiblical texts

- Sir 10:13 (Sirach): quotation, high confidence

### Translation notes

- Chrysostom’s polemic against the Jews is translated as he states it. The laborers in the vineyard: Matt 20:13–14. Quotations: Rom 3:22–24; Rom 2:12; Rom 2:24 (Isa 52:5); Rom 3:12 (Ps 14:3, LXX 13:3); Rom 3:19, 23; Sir 10:13; Prov 16:5 (LXX: “unclean before the Lord”); 1 Tim 3:6. Peter at Caesarea: Acts 11:2–3; the gift poured out on the Gentiles: Acts 10:45. Grass and flowers: Isa 40:6–7; a broken and humbled heart: Ps 51:17 (LXX 50:19). The OCR lost the numeral of section 6; it is marked [6.]. Several words at the start of this ref are lost in the scan; the bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 9.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/9-2).

## Homily 10.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/10-1/#p-10-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: God draws people by persuasion and kindness, not force, and turns to punishment only when kindness is refused; even those who killed Christ were offered repentance, as Paul the persecutor’s conversion shows.

### Greek text

Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Φιλάνθρωπος ὧν ὁ Θεὸς, ἀγαπητὲ 8, καὶ εὐεργετιχὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστε ἡμᾶς κατ᾽ ἀρετὴν λάμπειν " καὶ βουλόμενος ἡμᾶς εὐδοχίμους εἶναι, καὶ τοῦτο, βίᾳ μὲν οὐδένα οὐδὲ ἀνάγκῃ, πειθοῖ δὲ καὶ τῷ ποιεῖν εὖ τοὺς βουλομένους ἅπαντας ἕλκει, καὶ πρὸς ἑαυτὸν ἐπισπᾶται. Διὰ τοῦτο ἐλθόντα αὐτὸν οἱ μὲν ἔλαδον, οἱ δὲ οὐκ ἐδέξαντο. Οὐδένα γὰρ βούλεται ἄκοντα οὐδὲ ἠναγκασμένον ἔχειν οἰκέτην, ἀλλ᾽ ἐχόντας ἅπαντας καὶ προαιρουμένους, καὶ χάριν αὐτῷ τῆς δουλείας εἰδότας. Ανθρωποι μὲν γὰρ, ἅτε ἐν χρείᾳ καθεστῶτες τῆς τῶν οἰκετῶν διακονίας, καὶ μὴ βουλομένους αὐτοὺς "» τῷ τῆς δεσποτείας γχατέχουσι νόμῳ ὁ δὲ Θεὸς, ἀνενδεὴς ὧν, καὶ μηδενὸς τῶν ἡμετέρων ἐν χρείᾳ καθεστηκὼς, τῆς ὃὲ ἡμετέρας ἕνεκεν σωτηρίας μόνον ἅπαντα πράττων, ἡμᾶς αὐτοὺς ποιεῖ τούτου κυρίους" καὶ διὰ τοῦτο πῶν μὴ βουλομένων οὐδενὶ βίαν ἐπιτίθησιν οὐδὲ ἀνάγκην. Πρὸς γὰρ τὸ συμφέρον ἡμῖν ὁρᾷ μόνον. Τὸ γὰρ ἄκοντας πρὸς ταύτην ἕλκεσθαι τὴν δουλείαν, ἴσον τῷ μηδὲ ὅλως δουλεύειν ἐστί. Τί οὖν κολάζει, φησὶ, τοὺς οὐκ ἐθέλοντας ὑπακούειν ς αὐτῷ; τί δὲ καὶ γέενναν ἠπείλησε τοῖς οὐκ ἀκούουσι τῶν ἐπιταγμάτων αὑτοῦ; Ὅτ: καὶ μὴ πειθομένων ἡμῶν σφόδρα κήδεται, λίαν ὧν ἀγαθὸς, καὶ ἀποπηδώντων καὶ φευγόντων οὐκ ἀφίσταται" ἀλλ᾽ ἐπειδὴ 4 τὴν προτέραν τῆς εὐεργεσίας ὁδὸν ἀπωσάμεθα, ἐλθεῖν μὴ βουληθέντες τὴν διὰ τῆς πειθοῦς καὶ τοῦ παθεῖν εὖ, τὴν ἑτέραν ἐπεισήγαγε 5, τὴν διὰ τῆς κολάσεως καὶ τῶν τιμωριῶν, πικροτάτην μὲν οὖσαν, ἀναγκαίαν δὲ ὅμως. Ὅταν γὰρ ἡ προτέρα ἀτιμάζηται, ἀναγκαία τῆς δευτέρας ἣ ἐπεισαγωγή. Ἐπεὶ καὶ οἱ νομοθέται πολλὰς καὶ χαλεπὰς κατὰ τῶν ἡμαρτηκότων τιθέασι τιμωρίας, καὶ ὅμως αὐτοὺς οὐκ ἀποστρεφόμεθα διὰ ταῦτα, ἀλλὰ καὶ μᾶλλον τιμῶμεν τῶν κολάσεων χάριν, καὶ ὅτι μηδενὸς δεόμενοι τῶν παρ᾽ ἡμῶν, πολλάκις δὲ οὐδὲ εἰδότες τίνες ποτὲ ἔσονται οἱ μέλλοντες τῆς διὰ πῶν γραμμάτων { αὐτῶν ἀπολαύσεσθαι βοηθείας, ὅμως ἐφρόντισαν τῆς κατὰ τὸν βίον τὸν ἡμέτερον εὐταξίας, τιμῶντες μὲν τοὺς ἐν ἀρετῇ ζῶντας, εἴργοντες δὲ διὰ τῶν τιμωριῶν τοὺς ἀκολάστους, καὶ τῇ τῶν λοιπῶν ἡσυχίᾳ λυμαινομένους δ. Εἰ δὲ τούτους θαυμάζομεν καὶ φιλοῦμεν, οὐ πολλῷ μᾶλλον τὸν Θεὸν ἐκπλήττεσθαι δεῖ καὶ ἀγαπᾷν τῆς τοσαύτης ἕνεκεν κηδεμονίας; Καὶ γὰρ ἄπειρον τὸ μέσον ἐστὶ πἧς τε ἐχείνων καὶ τῆς τούτου προνοίας τῆς εἰς ἡμᾶς. Ἄφατός τε ὄντως καὶ ὑπερβολὴν πᾶσαν νικῶν ὁ πλοῦτος ὃ τῆς χρηστότητος αὐτοῦ. Σκόπει δέ' Εἰς τὰ ἴδια ἦλθεν, οὐ τῆς αὐτοῦ χρείας ἕνεκεν (ἀνενδεὲς γὰρ, ὅπερ ἔφην, τὸ Θεῖον), ἀλλὰ τῆς τῶν ἰδίων ἕνεκεν εὐεργεσίας. Καὶ οὐδὲ οὕτως αὐτὸν οἱ ἴδιοι εἰς τὰ αὑτοῦ παραγενόμενον ἐπ᾽ ὠφελείᾳ τῇ αὑτῶν παρέλαβον, ἀλλὰ καὶ διεκρούσαντο καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἔξω τοῦ ἀμπελῶνος ἐχδαλόντε; ἀπέκτειναν. Καὶ οὐδὲ οὕτω τῆς μετανοίας αὐτοὺς ἀπέχλεισεν, ἀλλ᾽ ἔδωκεν, εἰ βουληθεῖεν μετὰ τὴν τοσαύτην παρατῆς εἰς αὑτὸν πίστεως, καὶ τοῖς οὐδὲν τοιοῦτον εἰργασμένοις, ἀλλὰ μάλιστα πάντων αὐτῷ φίλοις ἐξισωθῆναι. Καὶ ὅτι οὐκ ἁπλῶς οὐδὲ ψυχαγωγίας ἕνεκεν ταῦτα φθέγγομαι, λαμπρὰν ὑπὲρ τούτων ἀφίησι τὴν φωνὴν τὰ κατὰ τὸν μακάριον Παῦλον ἅπαντα. Οὗτος γὰρ τὸν Χριστὸν διώκων μετὰ τὸν σταυρὸν, καὶ τὸν ἐχείνου μάρτυρα Στέφανον ταῖς πολλαῖς βαλὼν χερσὶν ἱ, ἐπειδὴ μετενόησε καὶ κατέγνω τῶν πρότερον ἀμαρτηθέντων αὐτῷ, καὶ τῷ διωχθέντι προσέδραμεν, εἰς τοὺς φίλους αὐτὸν 1 εὐθέως καὶ τὰ πρωτεῖα ἔχοντας χατέλεξε, κήρυκα καὶ διδάσκαλον τῆς οἰκουμένης ἀπάσης ἀποφήνας αὐτὸν, τὸν βλάσφημον, τὸν διώκτην, τὸν ὑδριστήν' καθὼς καὶ αὐτὸς, ἀγαλλόμενος ἐπὶ τῇ ποῦ Θεοῦ φιλανθρωπίᾳ, ταῦτα ἀνεχέρυττε, καὶ οὐκ ἠσχύνετο, ἀλλὰ καὶ ὥσπερ ἐν στήλῃ τοῖς γράμμασι τὰ πρότερον αὐτῷ τολμηθέντα καταθέμενος, ἅπασιν ἐπεδείχνυ, βέλτιον εἶναι νομίζων τὸν πρότερον αὑτοῦ παρὰ πάντων στηλιτεύεσθαι κ βίον ἐπὶ τὸ φανῆνα: τὸ μέγεθος τῆς τοῦ Θεοῦ δωρεᾶς, ἣ συσχιάσαι τὴν ἄφατον αὐτοῦ καὶ ἀνεκδιήγητον φιλανθρωπίαν, ὀχνοῦντα τὴν οἰκείαν ἅπασιν ἐχπομπεῦσαι πλάνην. Διὰ τοῦτο ἄνω καὶ κάτω στρέφει τὰς διώξεις, τὰς ἐπιβουλὰς, τοὺς πολέμους τοὺς κατὰ τῆς Ἐκκλησίας " νῦν μὲν λέγων, Οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν τοῦ Θεοῦ" νῦν δὲ, “Ὅτι ἤλθεν ᾿Ιησοῦς ἁμαρτωλοὺς σῶσαι, ὧν πρὼτός εἶμι ἐγώ" καὶ πάλιν, Ἡκούσατε τὴν ἐμὴν ἀναστροφὴν ποτὲ ἐν τῷ Ἰουδαϊσμῷ,, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ,

### English translation (Claude)

“He came to his own, and his own did not receive him.” God, beloved, being loving toward mankind and beneficent, does and arranges everything so that we may shine in virtue; and wishing us to be approved, and this too of our own accord, he draws no one by force or compulsion, but by persuasion and kindness draws all who are willing and attracts them to himself. That is why, when he came, some received him and others did not accept him. For he wishes to have no servant who is unwilling or compelled, but all willing and choosing, and grateful to him for their service. Men, since they need the service of their servants, hold them by the law of ownership even when they are unwilling; but God, being without need and lacking nothing of ours, and doing everything only for our salvation, makes us ourselves masters of this; and that is why he lays no force or compulsion on any who are unwilling. For he looks only to our advantage; and to be dragged unwillingly into this service is the same as not serving at all.

“Why, then,” someone says, “does he punish those who will not obey him? And why did he threaten Gehenna to those who do not listen to his commands?” Because, being exceedingly good, he cares greatly for us even when we do not obey, and does not abandon us when we leap away and flee. But since we rejected the first road, that of kindness, refusing to come by the way of persuasion and of being well treated, he brought in the other, the way of punishments and penalties, most bitter indeed, but necessary nonetheless. For when the first is scorned, the introduction of the second is necessary. Lawgivers too lay down many severe penalties against wrongdoers, and yet we do not turn away from them on that account, but honor them all the more because of the punishments, since, needing nothing from us and often not even knowing who will be the people to enjoy the help of their writings, they nevertheless took thought for the good order of our life, honoring those who live in virtue and restraining by penalties the licentious and those who harm the peace of the rest. If we admire and love these, ought we not much more to be amazed at God and to love him for such great care? For the difference between their providence for us and his is infinite. Truly unspeakable and surpassing all excess is the wealth of his goodness. Consider: “He came to his own,” not for his own need (for the divine, as I said, has no need), but for the benefit of his own. And not even so did his own receive him when he came to his own for their advantage; they repelled him; and not only this, but they cast him out of the vineyard and killed him. And not even so did he shut them out from repentance, but granted them, if they wished, after so great a crime, [to wash it all away] through faith in him and to be made equal to those who had done nothing of the kind but were above all his friends.

And that I do not say this idly, nor to entertain you, the whole story of blessed Paul cries aloud. For he persecuted Christ after the cross, and stoned his witness Stephen with many hands; yet when he repented and condemned his former sins and ran to the one he had persecuted, Christ at once enrolled him among his friends, among those who hold the first place, declaring him herald and teacher of the whole world, him, the blasphemer, the persecutor, the insolent man. As he himself, exulting in God’s loving-kindness, proclaimed these things and was not ashamed, but setting down in writing what he had dared before, as on a public pillar, displayed it to all, thinking it better that his former life should be exposed before all, so that the greatness of God’s gift might appear, than to obscure God’s unspeakable and indescribable loving-kindness by hesitating to parade his own error before all. That is why he turns over and over the persecutions, the plots, the wars against the church, now saying, “I am not fit to be called an apostle, because I persecuted the church of God”; now, “Jesus came to save sinners, of whom I am the first”; and again, “You have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure.”

### Scripture references

- John 1:11: quotation, high confidence
- Matt 21:39: allusion, high confidence
- Acts 7:58: allusion, high confidence
- Acts 9:1: allusion, medium confidence
- 1 Tim 1:13: allusion, high confidence
- 1 Cor 15:9: quotation, high confidence
- 1 Tim 1:15: quotation, high confidence
- Gal 1:13: quotation, high confidence

### Translation notes

- The parable of the vineyard: Matt 21:39. Stephen: Acts 7:58 (Paul is said to have stoned him “with many hands,” i.e. through the hands of those whose garments he kept). Quotations: John 1:11; 1 Cor 15:9; 1 Tim 1:15; Gal 1:13. Blasphemer, persecutor, insolent man: 1 Tim 1:13. A line is lost in the scan after “so great a crime”; the bracketed words supply the sense. Latin variant notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 10.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/10-1).

## Homily 10.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/10-1/#p-10-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Paul proclaims his past persecution to show Christ’s patience; those who rejected Christ lost the power to become children of God, which faith and baptism give to all ranks of people alike, though it must be guarded by our own effort and choice.

### Greek text

Καθάπερ γάρ τινὰ ταύτην ἁμοιδὴν ἀποδιδοὺς τῷ Χριστῷ τῆς εἰς αὐτὸν μακροθυμίας, τὸ δεῖξα: τίνα ὄντα, καὶ πῶς ἐχθρὸν καὶ πολέμιον ἔσωσεν " οὕτω μετὰ πολλῆς τῆς παῤῥησίας κηρύττει τὴν μάχην, ἣν πάπτῃ προθυμίᾳ παρὰ τὴν ἀρχὴν ἐμαχήσατο τῷ Χριστῷ. Μετὰ δὲ τούτου καὶ τοῖς ἀπεγνωχόσιν ἑαυτῶν χρηστὰς ὑποτείνει τὰς ἐλπίδας. Καὶ γὰρ καὶ τὸν Χριστὸν διὰ τοῦτό φησι προσίεσθαι αὐτὸν, ἵνα ἐν αὐτῷ πρώτῳ 1 ἐνδείξηται τὴν πᾶσαν μακροθυμίαν, καὶ τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾽ αὑτῷ εἰς ζωὴν αἰώνιον. Καὶ γὰρ ἦν ἁπάσης αὑτοῖς συγγνώμης μεῖΐζονα τολμηθέντα ἅπερ οὖν καὶ ὁ εὐαγγελιστὴς ἐμφαίνων ἔλεγεν " Εἰς τὰ ἴδια ἦ.1θε, καὶ οἱ ἴδιοι αὑτὸν οὐ παρέλαβον. Πόθεν ἦλθεν ὁ πάντα πληρῶν, καὶ πανταχοῦ παρών; ποῖον κενώσας τόπον τῆς αὑτοῦ παρουσίας, ὁ πάντα τῇ χειρὶ συνέχων καὶ διαχρατῶν : Τόπον μὲν οὐδένα ἤμειψεν (πῶς γάρ); τῇ δὲ πρὸς ἡμᾶς χαταζάσει τοῦτο εἰργάσατο. Ἐπειδὴ γὰρ ἐν τῷ κόσμῳ ὧν, οὐκ ἐδόκει παρεῖναι, τῷ μήπω γνωρίζεσῦαι, ὕστερον δὲ ἑαυτὸν ἐφανέρωσε, τὴν ἡμετέραν ὑποδῦναι σάρκα καταξιώσας, τὴν φανέρωσιν ταύτην καὶ τὴν χατάδασιν, παρουσίαν καλεῖ. Θαυμάσαι ἄξιον τὸν μαθητὴν μὴ αἰσχυνόμενον 5 ἐπὶ τῇ τοῦ διδασκάλου ἀτιμίᾳ, ἀλλὰ καὶ μετὰ παῤῥησίας τὴν εἰς αὐτὸν γεγενη μένην ἀναγράφοντα ὕόριν. Καὶ τοῦτο δὲ οὐ μικρὸν τοῦ φιλαλήθους αὐτοῦ τρόπου τεκμήριον. Καὶ ἄλλως δὲ τὸν αἰσχυνόμενον ὑπὲρ τῶν ὑδριχότων οὐκ ὑπὲρ τοῦ παροινηθέντος αἰσχύνεσθαι χρή. Οὗτος μὲν γὰρ ταύτῃ μᾶλλον ἔλαμψε, καὶ μετὰ τὴν ὕδριν, τοσαύτην τῶν ὑδρικότων ποιούμενος πρόνοιαν" ἐκεῖνοι δὲ ἀγνώμονες καὶ μιαροὶ παρὰ πᾶσιν ἐφάνησαν ", τὸν ἐπὶ τονοι καὶ πολέμιον. Οὐ ταύτῃ δὲ μόνον ἐδλάδησαν, ἀλλὰ καὶ τῷ μὴ τυχεῖν ὧν ἔτυχον οἱ λαθόντες ε αὐτόν. Τίνος δὲ ἔτυχον οὗτοι; Ὅσοι δὲ ἔλαθον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, φησί. Τί οὖν οὗ λέγεις ἡμῖν, ὦ μακάριε, καὶ τὴν τῶν μὴ δεξαμένων αὐτὸν κόλασιν, ἀλλ᾽ ὅτι μὲν ἴδιοι ἧσαν, καὶ εἰς τὰ ἴδια παραγενόμενον οὐ παρέλαθον, εἶπες " τί δὲ ἀντὶ «ούτου πείσονται, καὶ ποίαν ὑποστήσονται κόλασιν, τοῦτο οὐκέτι προσέθηκας; καίτοι μειζόνως ἂν αὐτοὺς οὕτως ἐφόδησας, καὶ τὸ σκληρὸν τῆς ἀπονοίας ἐμάλαξας διὰ τῆς ἀπειλῆς. Τίνος οὖν ἕνεκεν ἀπεσιώπησας; Καὶ τίς ταύτης, φησὶ, τῆς κολάσεως ἑτέρα μείζων ἄν ποτε γένοιτο, ὅταν προκειμένης ἐξουσίας αὑτοῖ; τέχνα Θεοῦ γενέσθαι, μὴ γίνωνται, ἀλλ᾽ ἑχόντες ἑχυτοὺς τῆς τοσαύτης ἀποστερῶσιν 4 εὐγενείας τε καὶ τιμῆς; Πλὴν ἀλλ᾽ οὐδὲ ἐνταῦθα μόνον αὑτοῖς τὰ τῖς τιμωρίας στήσεται, μέχρι τοῦ μηδὲν λαδεῖν ἀγαθόν " ἀλλὰ καὶ τὸ ἄσθδεστον αὐτοὺς διαδέξεται πῦρ, ὃ καὶ προϊὼν σαφέστερον ἀπεκάλυψε. Τέως δὲ λέγει τὰ ἀπόῤῥητα ἀγαθὰ τῶν εἰληφότων αὐτὸν, καὶ ἐν βραχεῖ παρίστησιν αὐτοῖς ῥήμασι 5, λέγων οὕτως" “Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Κἂν δοῦλοι, κἂν ἐλεύθεροι, κἂν Ἕλληνες, κἂν βάρβαροι, κἂν Σκύθαι, κἂν ἄσοφοι, κἂν σοφοὶ, κἂν γυναῖκες, κἂν ἄνδρες, κἂν παιδία, κἂν πρεσβῦται, κἂν ἄτιμοι, κἂν ἔντιμοι, κἂν πλούσιοι, κἂν πένητες, κἂν ἄρχοντες, κἂν ἰδιῶται, φησὶ, πάντες τῆς αὐτῆς ἐξίωνται τιμῆς. Ἡ γὰρ πίστις καὶ ἡ τοῦ Πνεύματος χάρις, τὴν ἐκ τῶν κοσμικῶν ἀξιωμάτων ἀνωμαλίαν περιελοῦσα ἴ, εἰς μίαν ἅπαντας ἔπλασε μορφὴν, καὶ εἰς ἕνα ἀπετύπωσε χαρακτῆρα τὸν βασιλικόν. Τί ταύτης ἂν γένοιτο τῆς φιλανθρωπίας ἴσον; Βασιλεὺς μὲν ὁ ἐκ τοῦ αὐτοῦ διηρτισμένος ἡμῖν πηλοῦ, τοὺς ὁμοδούλους καὶ τῆς αὐτῆς αὐτῷ κοινωνοῦντας φύσεως, πολλάκις δὲ καὶ πὸν τρόπον ἀμείνους ὄντας, οὐκ ἀξιοῖ καταλέγειν εἰς τὸ στρατόπεδον τὸ βασιλικὸν, ἂν δοῦλοι τύχωσιν ὄντες " ὁ δὲ μονογενὴς τοῦ Θεοῦ Παϊῖς, οὐκ ἀπηξίωσε καὶ τελώνας, καὶ μάγους, καὶ δούλους, καὶ ποὺς πάντων ἀτιμοτέρους δ, πολλοὺς δὲ καὶ τὰ σώματα ἀναπήρους, καὶ μυρίαν ἔχοντας λώβην, εἰς τὸν τῶν τέχνων καταλέξαι χορόν. Τοσαύτη τῆς εἰς αὐτὸν πίστεως ἡ ἰσχύς " τοσαύτη τῆς χάριτος ἡ ὑπερδολή. Καὶ καθάπερ ἡ τοῦ πυρὸς φύσις τῇ τῶν μετάλλων ὁμιλήσασα γῇ, χρυσὸν αὐτὸν ὃ ἀπὸ γῆς εὐθέως ἐποίησεν’ οὕτω δὴ, καὶ πολλῷ μᾶλλον ἀντὶ πηλίνων χρυσοῦς τὸ βάπτισμα ἐργάζετα: τοὺς λελουμένους, τοῦ Πνεύματος πυρὸς δίκην κατ᾽ ἐκεῖνον τὸν καιρὸν εἰς τὰς ἡμετέρας ἐμπεσόντος ψυχάς" καὶ τὴν μὲν εἰκόνα τοῦ χοϊκοῦ κατακαίοντος, τὴν δὲ εἰκόνα τοῦ ἐπουρανίου νεοπαγῆ καὶ λαμπρὰν, καὶ ὡς ἀπὸ χωνευτηρίου στίλβουσαν ἀναφέροντος. Καὶ τί δήποτε οὐκ εἶπεν, ὅτι ἐποίησεν αὐτοὺς τέκνα Θεοῦ, ἀλλ᾽, Ἔδωκεν αὑτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι; Δεικνὺς ὅτι πολλῆς δεῖ τῆς σπουδῆς, ὥστε τὴν ἐν τῷ βαπτίσματι τῆς υἷοθεσίας ἡμῖν ἐντυπωθεῖσαν εἰκόνα, ἀκηλίδωτον δι᾽ ὅλου διατηρῆσαι καὶ ἀνέπαφον" ἅμα δὲ καὶ ἐμφαίνων, ὅτι πὴν ἐξουσίαν ταύτην οὐδεὶς ἡμᾶς ἀφελέσθαι δυνή ται, ἂν μὴ προλαθόντες ἑαυτοὺς ἀφελώμεθα. Εἰ γὰρ οἱ παρὰ ἀνθρώπων κῦρος τινῶν πραγμάτων λαθόντες, τοσαύτην ἔχουσι τὴν ἰσχὺν, ὅσην σχεδὸν οἱ δεδωκότες αὐτοί" πολλῷ μᾶλλον οἱ παρὰ τοῦ Θεοῦ ταύτης τυχόντες τῆς τιμῆς, ἂν μηδὲν τῆς ἐξουσίας ταύτης ἀνάξιον πράξωμεν, πάντων ἐσόμεθα δυνατώτεροι, διὰ τὸ καὶ πάντων εἶναι μείξω τε καὶ ἀγαθώτερον τὸν ταύτην ἡμῖν ἐγχειρίσαντα τὴν τιμήν. Ἅμα δὲ καὶ ἐνδείξασθαι βούλεται, ὅτι οὐκ ἁπλῶς οὐδὲ ἡ χάρις ἔπεισιν, ἀλλὰ τοῖς βουλομένοις καὶ ἑσπουδακόσι" καὶ γὰρ καὶ ἐν τῇ ἐξουσία χεῖται τῇ τούτων, τὸ γενέσθαι τέχνα. Ἂν γὰρ μὴ ἕλωνται αὐτοὶ πρότερον, οὐκ ἔπεισιν ἡ δωρεὰ, οὐδὲ ἐργάζεταί τι.

### English translation (Claude)

For as if paying Christ this return for his patience with him, namely to show who he was and how Christ saved an enemy and adversary, he proclaims with great boldness the war he waged against Christ with all eagerness at the beginning. And with this he holds out good hopes to those who despair of themselves. For he says that Christ accepted him for this reason: that in him first he might show all his patience and the surpassing wealth of his goodness, as an example for those who would believe in him for eternal life. For what they had dared was greater than any pardon. The evangelist made this plain when he said, “He came to his own, and his own did not receive him.”

From where did he come, he who fills all things and is present everywhere? What place did he empty of his presence, he who holds and controls all things in his hand? He exchanged no place (how could he?), but he did this by his coming down to us. For since, being in the world, he did not seem to be present, because he was not yet known, but later manifested himself, deigning to put on our flesh, he calls this manifestation and descent a coming. It is worth admiring that the disciple is not ashamed of his teacher’s dishonor, but records with boldness the insult done to him. This too is no small proof of his truthful character. Besides, one should be ashamed for those who inflicted the insult, not for the one who was abused. For he shone the more by this, taking such care for those who had insulted him even after the insult; while they appeared ungrateful and foul in the eyes of all, [killing as an enemy] and adversary the one who [came for their good]. Nor were they harmed in this way only, but also in not obtaining what those who received him obtained. And what did these obtain? “But to as many as received him,” it says, “he gave power to become children of God.” Why, then, blessed one, do you not tell us the punishment of those who did not receive him? You said that they were his own and did not receive him when he came to his own; but what they will suffer in return, and what punishment they will undergo, this you did not add. Yet you would have frightened them more in this way, and softened the hardness of their arrogance by the threat. Why, then, were you silent? “And what punishment,” he says, “could ever be greater than this: that when power is set before them to become children of God, they do not become so, but willingly deprive themselves of such nobility and honor?” Yet their penalty will not stop here, at receiving no good thing; the unquenchable fire too will follow, which he revealed more clearly later on. For now he tells of the unspeakable good things of those who received him, and sets them out briefly in these words: “But to as many as received him he gave power to become children of God.” Whether slaves or free, Greeks or barbarians or Scythians, unlearned or learned, women or men, children or old men, without honor or honored, rich or poor, rulers or private persons, all, he says, have been counted worthy of the same honor. For faith and the grace of the Spirit, removing the unevenness that comes from worldly rank, have molded all into one form and stamped them with one stamp, the royal one.

What could equal this loving-kindness? A king, though formed of the same clay as we, does not deign to enroll in the royal army his fellow servants, who share the same nature as he and are often better in character, if they happen to be slaves; but the only-begotten Son of God did not disdain to enroll in the company of his children tax collectors, magicians, slaves, the most dishonored of all, many maimed in body and suffering countless injuries. So great is the strength of faith in him, so surpassing the abundance of his grace. And as the nature of fire, meeting the earth of the ores, at once makes gold out of earth, so, and much more, baptism makes those who are washed golden instead of clay; for at that moment the Spirit falls like fire into our souls, burning up the image of the earthy, and bringing forth the image of the heavenly, newly cast and bright and gleaming as from a furnace. And why did he not say that he made them children of God, but, “He gave them power to become children of God”? To show that great zeal is needed to keep the image of adoption, stamped on us in baptism, spotless and untouched to the end; and at the same time to show that no one can take this power from us unless we first deprive ourselves of it. For if those who have received authority over certain affairs from men have almost as much power as those who gave it, much more shall we, who have received this honor from God, be stronger than all, if we do nothing unworthy of this power, because the one who has entrusted us with this honor is greater and better than all. At the same time he wishes to show that grace does not come indiscriminately, but to those who will it and are in earnest; for it lies in their power to become children. For unless they first choose it themselves, the gift does not come upon them nor work anything.

### Scripture references

- 1 Tim 1:16: quotation, high confidence
- John 1:11: quotation, high confidence
- John 1:12: quotation, high confidence
- Col 3:11: allusion, high confidence
- Gal 3:28: allusion, medium confidence
- Matt 3:11: allusion, medium confidence
- 1 Cor 15:49: allusion, high confidence

### Translation notes

- Quotations: 1 Tim 1:16; John 1:11–12. Slaves or free, Greeks or barbarians or Scythians: Col 3:11; Gal 3:28. The Spirit as fire: Matt 3:11. The image of the earthy and of the heavenly: 1 Cor 15:49. A line is lost in the scan after “foul in the eyes of all”; the bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 10.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/10-2).

## Homily 10.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/10-1/#p-10-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Grace is God’s part and faith man’s; baptism gives the new birth “of God,” but keeping it pure depends on our effort, lest we be cast out like the foolish virgins or the guest without a wedding garment.

### Greek text

Πανταχοῦ τοίνυν τὸ μὲν κατηναγκασμένον ἀναιρῶν, τὸ δὲ αὐθαίρετον καὶ αὐτεξούσιον δεικνύς" τοῦτο καὶ νῦν εἴρηκε. Καὶ γὰρ ἐν αὐτοῖς τούτοις τοῖς ἀποῤῥήτοις ἱ τὸ μέν ἐστι τοῦ Θεοῦ, τὸ δοῦναι τὴν χάριν᾽ τὸ δὲ τοῦ ἀνθρώπου, τὸ παρασχεῖν τὴν πίστιν. Καὶ ἐν τῷ μετὰ ταῦτα δὲ χρόνῳ, πολλῆς δεῖ λοιπὸν τῆς σπουδῆς. Οὐ γὰρ ἀρκεῖ πρὸς τὴν τῆς καθαρότητος ἡμῖν φυλακὴν, τὸ βαπτισθῆναι καὶ πιστεῦσαι μόνον" ἀλλὰ δεῖ, εἰ μέλλοιμεν ταύτης διαπαντὸς ἀπολαύσεσθαι τῇς φαιδρότητος. ἄξιον αὐτῆς παρέχεσθαι βίον». Τοῦτο δὲ ἐφ᾽ ἡμῖν ἐποίησεν ὁ Θεός. Τὸ μὲν γὰρ γεννηθῆναι τῇν μυστικὴν γέννησιν, καὶ πάντων ἐχχαθαρθῆναι τῶν πρότερον ἡμαρτημένων ἡμῖν, ἀπὸ τοῦ βαπτίσματος γίνεται τὸ δὲ μεῖναι εἰς τὸ ἑξῆς καθαροὺς, καὶ μηδεμίαν μετὰ ταῦτα δέξασθαι κηλῖδα πάλιν, τῆς ἣμετέρας ἐστὶν ἐξουσίας τε καὶ σπουδῆς. Διά τοι τοῦτο καὶ τοῦ τρόπου τῆς γεννήσεως ἡμᾶς ἀνέμνησε, καὶ ἀπὸ συγκρίσεως τῶν σαρκικῶν ὠδίνων τὴν ὑπεροχὴν ἔδειξεν εἰπών" Οἱ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, οὐδὲ ἐκ θελήματος ἀνδρὸς, ἀλλ᾽ ἐκ Θεοῦ ἐγεννήθησαν. Τοῦτο δὲ ἐποίησεν, ἵνα τὸ εὐτελὲς καὶ ταπεινὸν τοῦ προτέρου τόκου καταμαθόντες, τοῦ δι᾿ αἱμάτων καὶ θελήματος σαρκὸς, καὶ τὸ ὑψηλὸν καὶ εὐγενὲς τοῦ δευτέρου τοῦ διὰ τῆς χάριτος ἐπιγνόντες, μεγάλην τινὰ κἀντεῦθεν περὶ αὐτοῦ λάδωμεν ἔννοιαν, καὶ τῆς τοῦ γεγεννηκότος ἀξίαν δωρεᾶς, καὶ πολλὴν μετὰ ταῦτα ἐπιδειξώμεθα σπουδήν. Δέος γὰρ οὐ μικρὸν, μήποτε τὴν καλὴν ταύτην μολύναντες στολὴν, τῇ μετὰ ταῦτα ῥᾳθυμίᾳ καὶ τοῖς πλημμελήμασιν ἐκβληθῶμεν τῆς παστάδος καὶ τοῦ νυμφῶνος, κατὰ τὰς πέντε παρθένους ἐκείνας τὰς μωρὰς, ἣ κατὰ τὸν οὐκ ἔχοντα ἔνδυμα γάμου. Καὶ γὰρ κἀκεῖνος τῶν δαιτυμόνων ἦν" ἐκλήθη γὰρ καὶ αὐτός " ἀλλ' ἐπειδὴ μετὰ τὴν κλῆσιν καὶ τὴν τοσαύτην τιμὴν ἐξύδρισεν εἰς τὸν κεκληκότα, ἄκουσον οἵαν δίδωσι δίκην, πῶς ἐλεεινὴν, καὶ πολλῶν ἀξίαν δακρύων. Παραγενόμενος γὰρ ἐπὶ τὸ τῆς λαμπρᾶς ἐκείνης τραπέζης μετασχεῖν, οὖ μόνον εἴργεται τῆς εὐωχίας, ἀλλὰ καὶ τὰς χεῖρας δεθεὶς καὶ τοὺς πόδας ὁμοίως, εἰς τὸ σκότος ἄγεται τὸ ἐξώτερον, τὸν αἰώνιον καὶ ἄπειρον ὁλοφυρμὸν, καὶ τὸν βρυγμὸν τῶν ὀδόντων ὑποστησόμενος. Μὴ τοίνυν, ἀγαπητοὶ, μηδὲ ἡμεῖς νομίζωμεν Α ἀρχεῖν ἡμῖν πρὸς σωτηρίαν τὴν πίστιν. Ἂν γὰρ μὴ βίον ἐπιδειξώμεθα καθαρὸν, ἀλλ᾽ ἀνάξια τῆς μακαρίας κλήσεως ταύτης καὶ ἡμᾶς παθεῖν τὰ αὐτὰ, ἅπερ ἐκεῖνος ὁ δείλαιος. Καὶ γὰρ ἄτοπον. αὐτὸν μὲν, Θεὸν ὄντα καὶ βασιλέα, ἀνθρώπου; εὐτελεῖς, καὶ ἀγύρτας, καὶ μηδενὸς ἀξίους ὄντας μὴ ἐπαισχύνεσθαι », ἀλλὰ τοὺς ἀπὸ τῆ: τριόδου πρὸς τὴν τράπεζαν ἄγειν ἐχείνην ἡμᾶς δὲ τοσαύτην ἀναισθησίαν ἐπιδείκνυσθαι, ὡς μηδὲ τῇ τοσαύτῃ τιμῇ γενέσθαι βελτίους, ἀλλὰ καὶ μετὰ τὴν κλῆσιν ἐπὶ τῆς αὑτῆς μένειν κακίας, εἰς τὴν ἄφατον τοῦ κεκληκότος ἐμπαροινοῦντας φιλανθρωπίαν. Οὐδὲ γὰρ διὰ τοῦτο ἡμᾶς ἐπὶ τὴν πνευματικὴν ταύτην καὶ φρικτὴν τῶν μυστηρίων ἐκάλεσε κοινωνίαν, ἵνα μετὰ τῆς προτέρας εἰσερχώμεθα κακίας, ἀλλ᾽ ἵνα ἀποδυσάμενοι τὴν αἱσχρότητα, μεταμφιασώμεθα ἃ τοὺς ἐν τοῖς βασιλείοις ἑστιωμένους ἡμφιάσθαι χρή. Εἰ δὲ μὴ βουλοίμεθα ἄξια «ἧς κλήσεως πρᾶξαι ἐκείνης, οὐκ ἔστι 5 τοῦτο παρὰ τὸν τετιμηχότα, ἀλλὰ παρ᾽ ἡμᾶς. Οὐδὲ γὰρ ἐκεῖνος ἡμᾶς ἐχδάλλει τοῦ θαυμαστοῦ τῶν δαιτυμόνων χοροῦ, ἀλλ᾽ ἡμεῖς ἑαυτούς. Ὁ μὲν γὰρ τὸ ἑαυτοῦ πᾶν ἦνυσε. Καὶ γὰρ τοὺς γάμους ἐποίησε, καὶ τὴν τράπεζαν παρεσκεύασε, καὶ τοὺς καλέσοντας ἔπεμψε, καὶ παραγενομένους ἐδέξατο, καὶ τὴν ἄλλην ἅπασαν τετίμῆχε τιμήν᾽ ἡμεῖς δὲ καὶ εἰς αὐτὸν, καὶ εἰς τοὺς παρόντας, καὶ εἰς τὸν γάμον ὑδρίσαντες διὰ τῶν ῥυπαρῶν ἱματίων, τουτέστι, τῶν ἀκαθάρτων πράξεων, εἰκότως ἐχθαλλόμεθα λοιπόν. Ταύτῃ γὰρ καὶ τὸν γάμον τιμῶν, καὶ τοὺς κεκλημένους, ἀπελαύνει τοὺς ἱταμοὺς καὶ τοὺς ἀναισχύντους ἐκείνους. Εἰ γὰρ εἴασε τοὺς ἐκεῖνο ἡμφιεσμένους τὸ ἱμάτιον, αὐτὸς ἂν ἔδοξε καὶ τοὺς ἄλλους ὑδρίζειν. ᾿Αλλὰ μηδένα γένοιτο τοιούτου πειραθῆναι τοῦ κεκληκότος, μήτε ἡμῶν, μήτε ἑτέρων τινῶν. Διὰ γὰρ τοῦτο, πρὶν ἣ γενέσθαι ταῦτα πάντα, ἀναγέγραπται" ἵνα ἐν τῇ τῶν γραμμάτων ἀπειλῇ σωφρονισθέντες, μὴ συγχωρήσωμεν εἰς ἔργον ἐλθεῖν τὴν ἀτιμίαν καὶ τὴν κόλασιν ταύτην, ἀλλ᾽ ἐπὶ τῶν ῥημάτων αὐτὴν στήσωμεν μόνον, καὶ μετὰ λαμπρᾶς ἔκαστος στολῆς εἰς τὴν κλῆσιν ἐχείνην παραγενώμεθα" ἧς ἀπολαῦσαι γένοιτο πάντας ἡμᾶς, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ 4 «τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

Everywhere, then, removing compulsion and showing that the matter is one of free choice and self-determination, he has said this here too. For in these unspeakable mysteries themselves, God’s part is to give grace and man’s part is to supply faith. And in the time that follows, great zeal is needed. For being baptized and believing is not enough to keep our purity; if we are to enjoy this brightness always, we must show a life worthy of it. And this God has put in our power. For to be born with the mystical birth, and to be cleansed of all our former sins, comes from baptism; but to remain pure from then on, and to receive no stain again afterwards, belongs to our own power and zeal. That is why he reminded us of the manner of this birth, and showed its superiority by comparing it with the pangs of the flesh, saying, “who were born not of bloods, nor of the will of the flesh, nor of the will of a man, but of God.” He did this so that, learning the meanness and lowliness of the first birth, which is through bloods and the will of the flesh, and recognizing the loftiness and nobility of the second, which is through grace, we might form from this too a great idea of it, worthy of the gift of the one who begot us, and might afterwards show great zeal. For there is no small fear lest, having soiled this fair robe by later sloth and transgressions, we should be cast out of the bridal chamber and the wedding hall, like those five foolish virgins, or like the man who did not have a wedding garment. For he too was one of the guests; he too had been invited. But since after the invitation and such great honor he insulted the one who had invited him, hear what penalty he pays, how pitiable and worthy of many tears. Having come to share in that splendid table, he is not only shut out of the feast, but is bound hand and foot and led into the outer darkness, to undergo eternal and endless wailing and gnashing of teeth.

Let us not, then, beloved, think that faith is enough for our salvation. For if we do not show a pure life, but [act] unworthily of this blessed calling, we too [must] suffer the same things as that wretched man. For it is absurd that he, being God and King, is not ashamed of mean men, of vagrants, of men of no worth, but brings to that table those from the crossroads, while we show such insensibility that we do not become better even through so great an honor, but after the calling remain in the same wickedness, behaving outrageously toward the unspeakable loving-kindness of the one who called us. For he did not call us to this spiritual and awesome communion of the mysteries so that we might come in with our former wickedness, but so that we might strip off our shamefulness and put on the clothing that those who feast in palaces must wear. And if we will not act worthily of that calling, this is not the fault of the one who honored us, but our own. For he does not cast us out of the wonderful company of the guests; we cast ourselves out. He accomplished everything that was his to do. He made the wedding, prepared the table, sent those who were to invite, received those who came, and honored them with every other honor; but we, having insulted him, and those present, and the wedding itself by our filthy garments, that is, by our unclean deeds, are rightly cast out. For in this way, honoring both the wedding and those invited, he drives out those brazen and shameless men. For if he had allowed those who were wearing that garment to remain, he himself would have seemed to insult the others too. But may none of us, nor anyone else, ever have such an experience of the one who invited us. For this is why these things were written before they all come to pass: so that, sobered by the threat in the writings, we may not allow this dishonor and punishment to come into fact, but may stop it at words alone, and each of us may come to that calling in a bright robe. May we all enjoy it, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 1:13: quotation, high confidence
- John 1:12: quotation, high confidence
- Matt 25:1: allusion, high confidence
- Matt 22:11: allusion, high confidence
- Matt 22:13: allusion, high confidence
- Matt 22:9: allusion, high confidence

### Translation notes

- Quotation: John 1:13. The foolish virgins: Matt 25:1–12; the guest without a wedding garment: Matt 22:11–13; guests from the crossroads: Matt 22:9–10. “The awesome communion of the mysteries” refers to the sacraments of initiation and the Eucharist. A line is lost in the scan in the paragraph beginning “Let us not, then”; the bracketed words supply the sense, and Latin variant notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 10.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/10-3).

## Homily 11.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/10-1/#p-11-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom asks his hearers to read the coming Gospel passage at home beforehand, rejecting excuses of business and poverty, and then explains that the Word became flesh without ceasing to be what he was, so as to make men children of God.

### Greek text

Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Μίαν ὑμᾶς ἅπαντας αἰτῆσαι βούλομαι χάριν, πρὶν ἢ τῶν εὐαγγελικῶν ἄψασθαι ῥημάτων ἀλλὰ μὴ ἀνανεύσητε πρὸς τὴν αἴτησιν. Οὔτε γὰρ βαρύ τι καὶ ἐπαχθὲς αἰτῶ, οὔτ᾽ ἐμοὶ τῷ λαμδάνοντι μόνον χρήσιμον ἔσται τὸ διδόμενον, ἀλλὰ καὶ ὑμῖν τοῖς παρέχουσι" καὶ τάχα πολλῷ πλέον ὑμῖν. Τί ποτ᾽ οὖν ἐστιν ὅπερ αἱτοῦμαι ὑμᾶς; Κατὰ μίαν Σαδδάτων, ἣ καὶ κατὰ Σάδδατον, τὴν μέλλουσαν ἐν ὑμῖν ἀναγνωσθήσεσθαι τῶν Εὐαγγελίων περικοπὴν. ταύτην πρὸ τούτων τῶν ἡμερῶν μετὰ χεῖρας λαμδάνων ἕχαστος οἴκοι καθἦμενος ἀναγινωσκέτω συνεχῶς, καὶ πολλάκις περισκοπείτω καλῶς ᾿ καὶ τί μὲν σαφὲς, τί δὲ ἄδηλον 6, σημειούσθω· τί δὲ αὐτῶν ἐναντίον εἶναι δοκοῦν, οὐκ ὃν δέ" καὶ πάντα ἁπλῶς διακωδωνίσαντες, οὕτως ἀπαντᾶτε πρὸς τὴν ἀκρόασιν. Οὐ γὰρ μικρὸν ἀπὸ τῆς τοιαύτης σπουδῆς καὶ ὑμῖν καὶ ἡμῖν ἔσται τὸ κέρδος. Ἡ μεῖς μὲν γὰρ οὐ πολλοῦ δεησόμεθα πόνου πρὸς τὸ σαφῆ ποιῇσαι τῶν λεγομένων τὴν δύναμιν, τῆς διανοίας ὑμῖν ἤδη προοιχειωθείσης τῇ τῶν ῥημάτων γνώσει " ὑμεῖς δὲ ὀξύτεροι καὶ διορατιχώτεροι τούτῳ τῷ τρόπῳ γενήσεσθε, οὐ πρὸς τὴν ἀκρόασιν μόνον, οὐδὲ πρὸς τὴν μάθησιν, ἀλλὰ καὶ πρὸς τὸ διδάξαι ἑτέρους. Ἐπεὶ ὥς γε νῦν οἱ πολλοὶ τῶν ἐνταῦθα παραγινομένων ἀκούουσιν, ὁμοῦ πάντα ἀναγκαζόμενοι μαθεῖν τά τε ῥήματα, τά τε παρ' ἡμῶν εἰς αὐτὰ λεγόμενα, οὐδ᾽ ἂν εἰ ἐνιαυτὸν ὅλον τοῦτο ποιοῦντες διατελοίημεν, μέγα τι χαρπώσονται κέρδος. Πῶς γὰρ, ὅταν ἐκ παρέργου καὶ ἐνταῦθα μόνον κατὰ τὸν βραχὺν τοῦτον τοῖς λεγομένοις σχολάζωσι καιρόν; [“ἱ δέ τινες πράγματα αἰτιῶνται ἢ καὶ φροντίδας, καὶ πολλὴν τὴν τε τῶν πολιτικῶν καὶ τῶν ἰδιωτικῶν ἀσχολίαν : πρῶτον μὲν αὐτὸ τοῦτο ἔγκλημα οὐ μικρὸν, τὸ κυχλοῦσθαι τοσούτων πραγμάτῶν πλήθει, καὶ τοῖς βιωτικοῖς οὕτω προσηλῶσθαι διαπαντὸς, ὡς μηδὲ μικρὰν εἰς τὰ πάντων ἀναγκαιότερα ἄγειν σχολήν, Ἔπειτα ὅτι σκῆψις ταῦτα καὶ πρόφασις, χατηγορήσαιεν ἂν αὐτῶν καὶ φίλων συνουσίαι, καὶ αἱ ἐν τοῖς θεάτροις διατριδαὶ, καὶ τὰ συνέδρια, ἅπερ θέας ἕνεκεν τῆς τῶν ἵππων ἀμίλλης ποιοῦνται, ἐν αἷς πολλάκις ἡμέρας ἀνήλωσαν ὁλοκλήρους [καὶ φίλοις συνεγένεσθε ἐπιπολὺ], καὶ οὐδαμοῦ τὴν τῶν πραγμάτων ἀσχολίαν ἡτιάσατό τις ἐν τούτοις αὐτῶν. Εἶτα ἐν μὲν τοῖς εὐτελέσιν ἀπροφάσιστοι πανταχοῦ, καὶ σχολὴν ἄγειν βαθεῖαν δύνασθε " εἰ δὲ τοῖς τοῦ Θεοῦ δέοι προσέχειν, τοσοῦτον ὑμῖν ταῦτα περιττότερα καὶ ἀτιμότερα πάντων εἶναι δοκεῖ, ὡς μηδὲ μικρὰν « οἵεσθαι δεῖν ἀπονέμειν αὐτοῖς σχολήν. Καὶ πῶς ἄξιον οὕτω διακειμένους ἀναπνεῖν, ἣ τὸν ἥλιον τοῦτον ὁρᾷν; Ἔστι καὶ ἑτέρα πρόφασις τοῖς οὕτω ῥᾳθύμοις ἀλογωτάτη, τὸ μὴ κεκτῇσθαι μηδὲ ἔχειν βιδλία. Καὶ πρὸς μὲν τοὺς πλουτοῦντας, γέλως ὑπὲρ ταύτης ἡμᾶς ἀποτείνεσθαι τῆς προφάσεως ᾿ ἐπειδὴ δὲ τῶν πενεστέρὼν πολλοὺς οἶμαι καταχεχρῆσθαι αὐτῇ συνεχῶς, ἐκεῖνο ἂν ἡδέως ἐροίμην αὐτοὺς, εἰ μὴ πάντα τὰ τῆς τέχνης ὄργανα, ἧς ἕχαστός ἐστι δημιουργὸς, πλήρη καὶ ὁλόκληρα ἔχει, κἂν μυρία χωλύῃ πενία. Πῶς οὖν οὐκ ἄτοπον, ἐκεῖ μὲν μὴ αἰτιᾶσθαι πενίαν, ἀλλὰ πάντα πράττειν πρὸς τὸ μηδὲν γενέσθαι ἐμπόδιον μηδαμόθεν" μέλλοντας δὲ τοσαύτην ὠφέλειαν καρποῦσθαι, ἀσχολίαν ἀποδύρεσθαι καὶ πενίαν; Πλὴν ἀλλὰ καὶ εἴ τινες οὕτω πένητες εἶεν, ἕνεστιν ἐκ τῆς συνεχοῦς ἐνταῦθα γινομένης ἀναγνώσεως μηδὲν ἀγνοεῖν τῶν ἐγκειμένων ἐν ταῖς θείαις γραφαῖς. Εἰ δὲ ἀδύνατον ὑμῖν τοῦτο εἶναι δοκεῖ, εἰκότως τοῦτο δοκεῖ. Οὐδὲ γὰρ μετὰ πολλῆς πολλοὶ παραγίνονται τῆς προθυμίας τῶν λεγομένων ἀχροασόμενοι, ἀλλὰ αὐτὸ τοῦτο μόνον ἀφοσιωσάμενοι πρὸς τὴν ἡμέραν ἀ, εὐθέως ὑποστρέφουσιν οἴκαδε. Εἰ δέ τινες καὶ ἐνδιατρίψαιεν, τῶν ἀναχωρησάντων οὐδὲν ἄμεινον διάκεινται, τῷ σώματι μόνον ἐνταῦθα παρόντες ἡμῖν. ᾿Αλλ᾽ ἵνα μὴ ἐπιπλέον ταῖς αἰτίαις ὑμᾶς βαρύνωμεν 5, καὶ ἐν ταῖς μέμψεσι τὸν καιρὸν ἀναλώσωμεν ἅπαντα, ἴωμεν ἐπὶ τὰ τοῦ Εὐαγγελίον ῥήματα" ὥρα γὰρ λοιπὸν εἰς τὰ προκείμενα τῶν λεγομένων παρελθεῖν. Καὶ ὁ Λόγος σὰρξ ἐγένετο, φησὶ, καὶ ἐσκήνωσεν ἐν ἡμῖν. Εἰπὼν ὅτι ἐκ Θεοῦ ἐγεννήθησαν οἱ λαδόντες αὐτὸν, καὶ τέχνα Θεοῦ γεγόνασι, τῆς ἀφάτου ταύτης τιμῆς τίθησι τὴν αἰτίαν καὶ τὴν ὑπόθεσιν. Αὕτη δέ ἐστι, τὸ γενέσθαι σάρκα τὸν Λόγον, καὶ τὴν τοῦ δούλου μορφὴν ἀναλαβεῖν τὸν Δεσπότην. Ἐγένετο γὰρ Υἱὸς ἀνθρώπου, Θεοῦ γνήσιος ὧν Υἱὸς. ἵνα τοὺς τῶν ἀνθρώπων υἱοὺς τέκνα ποιήσῃ, Θεοῦ, Τὸ γὰρ ὑψηλὸν τῷ ταπεινῷ προῦδ- Ὁμιλοῦν, αὐτὸ μὲν οὐδὲν εἰς τὴν οἰκείαν παραδλάπτετα. δέξαν" ἐκεῖνο ὃὲ ἀπὸ τῆς πολλῆς ἀνίστησι ταπειῖνότητος. Ὅπερ. οὖν καὶ ἐπὶ τοῦ Χριστοῦ γέγονε. Τὴν τε γὰρ ἰδίαν φύσιν οὐδὲν ἀπὸ ταύτης ἠλάττωσε τῆς καταβάσεως, ἐμᾶς τε τοὺς διαπαντὸς ἐν ἀδοξία καθημένου; καὶ σκότῳ, πρὸς δόξαν ἄφατον ἀνήγαγεν. Ὀὕτω ποὺ καὶ βασιλεὺς πτωχῷ καὶ πένητι διαλεγόμενὴς μετὰ σπουδῆς καὶ εὐνοίας, ἑαυτὸν μὲν οὐδὲν ἄσχυνεν, ἐκεῖνον δὲ παρὰ πᾶσι περίβλεπτον ἐποίησεν εἶναι καὶ λαμπρόν. Εἰ δὲ ἐπὶ τῆς ἐπεισάχτου τῶν ἀνθρώπων ἀξίας οὐδὲν τὸν ἐντιμότερον ἢ πρὸς τὸν εὐτελέστερον ὁμιλία παρέδλαψε, πολλῷ μᾶλλον ἐπὶ τῆς ἀκηράτου καὶ μακαρίας ἐκείνης οὐσίας, τῆς ἐπείσακτον μὲν ἐχούσης οὐδὲν., οὐδὲ γινόμενον καὶ ἀπογινόμενον, πάντα δὲ κεκτημένης ὃ ἀκίνητα καὶ πεπηγότα εἰς τέλος τὰ ἀγαθά. Ὥστε ὅταν ἀκούσῃς, ὅτι Ὁ Λόγος σὰρξ ἐγένετο, μὴ θορυδηθῇς, μηδὲ καταπέσῃς. Οὐδὲ γὰρ ἡ οὐσία μετέπεσεν εἰς σάρκα {τοῦτο γὰρ ὄντως ἀσεδές ἐστι καὶ ἐννοῆσαι “), ἀλλὰ μένουσα ὅπερ ἐστὶν, οὕτω τοῦ δούλου τὴν μορ-

### English translation (Claude)

“And the Word became flesh and dwelt among us.” Before touching the words of the Gospel, I wish to ask you all one favor; and do not refuse my request. For I ask nothing heavy or burdensome, nor will what is given be useful only to me who receive it, but also to you who give it, and perhaps far more to you. What is it, then, that I ask of you? That on the first day of the week, or even on the Sabbath, each of you take in hand the passage of the Gospels that is going to be read among you, and before those days sit at home and read it through often, and examine its meaning carefully; that you note what is clear and what is obscure, and what seems to tell against us but does not; and that, having tested everything thoroughly, you come so to the hearing. For no small gain will come both to you and to us from such diligence. We shall not need much labor to make clear the force of what is said, since your minds will already have become familiar with the knowledge of the words; and you will become sharper and more discerning in this way, not only for hearing and learning, but also for teaching others. For as most of those who come here listen now, having to learn both the words and what we say about them all at once, even if we kept on doing this for a whole year, they will reap no great gain. How could they, when they attend to what is said only in passing, and only here, during this short time?

And if some plead their affairs and cares and their great occupation with public and private business, first, this in itself is no small charge, to be hemmed in by such a multitude of affairs and nailed to the things of this life so continually as not to have even a little leisure for the most necessary things of all. Next, that this is an excuse and a pretext is proved against them by their gatherings with friends, by the time they spend in the theaters, and by the meetings they hold to watch the horse races, in which they often spend whole days; and in these no one ever blames the pressure of business. So in trivial matters you never lack leisure and can have plenty of it; but if you must attend to the things of God, these seem to you so much more superfluous and less worthy than everything else that you think you need not assign them even a little leisure. How do people so disposed deserve to breathe, or to see this sun? There is another excuse of such slothful people, most unreasonable of all: that they do not own or possess books. To the rich, it is laughable for us even to answer this excuse; but since I think many of the poorer often use it, I would gladly ask them this: does not each of them keep all the tools of the craft he practices complete and entire, even if poverty stands in his way ten thousand times? Is it not absurd, then, not to plead poverty there, but to do everything so that no hindrance may arise from any quarter, while, when we are to reap such great benefit, we lament our business and our poverty? Besides, even if some are so poor, it is possible, through the continual reading that takes place here, to be ignorant of nothing contained in the divine Scriptures. And if this seems impossible to you, it naturally seems so. For many do not come with great eagerness to hear what is said, but having discharged this duty as a mere formality for the day, they go straight back home. And if some stay, they are in no better state than those who left, being present with us here in body only.

But so as not to weigh you down further with charges and spend the whole time in reproaches, let us come to the words of the Gospel; for it is time now to proceed to what is set before us. “And the Word became flesh,” it says, “and dwelt among us.” Having said that those who received him were born of God and became children of God, he sets down the cause and ground of this unspeakable honor. And this is that the Word became flesh and the Master took the form of a servant. For he became Son of Man, though he was the genuine Son of God, so as to make the sons of men children of God. For the lofty, when it associates with the lowly, suffers no harm at all to its own glory, but raises the other out of its great lowliness. This is what happened in Christ’s case. For he did not lessen his own nature at all by this descent, and he raised us, who had always sat in dishonor and darkness, to unspeakable glory. So too a king, if he converses with a poor and needy man with care and goodwill, disgraces himself in no way, but makes the other admired and illustrious before all. And if in the case of men’s acquired dignity, association with the meaner does the more honored one no harm, much less does it in the case of that pure and blessed essence, which has nothing acquired, nothing that comes and goes, but possesses all good things unmoved and fixed forever. So when you hear that “the Word became flesh,” do not be disturbed or cast down. For the essence did not change into flesh (that is impious even to think), but, remaining what it is, so it took the form of the servant.

### Scripture references

- John 1:14: quotation, high confidence
- John 1:12: allusion, high confidence
- John 1:13: allusion, high confidence
- Phil 2:7: allusion, high confidence
- Luke 1:79: echo, low confidence

### Translation notes

- The Gospel passage was read at the Sunday assembly; Chrysostom asks that it be read at home on the preceding days. Quotation: John 1:14. Born of God and children of God: John 1:12–13. The form of a servant: Phil 2:7. Sitting in darkness: Luke 1:79. A long Latin note interleaved in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 11.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/11-1).

## Homily 11.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/10-1/#p-11-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “Became flesh” refutes those who called the incarnation an appearance, yet implies no change in the unchangeable Word, for “dwelt” shows that God the Word and the flesh are one by an ineffable union without confusion, and he keeps our nature forever.

### Greek text

Τίνος οὖν ἕνεκεν τῷ ᾿Εγένετο κέχρηται ῥήματι; Τὰ τῶν αἱρετικῶν ἐμφράττων στόματα. Ἐπειδὴ γὰρ εἰσὶν οἱ λέγοντες, ὅτι φαντασία τις ἣν καὶ ὑπόκρισις καὶ ὑπόνοια τὰ τῆς οἰκονομίας ἅπαντα, ἄνωθεν αὑτῶν να ρῶν τὴν βλασφημίαν, τὸ Ἐγένετο τέθεικεν" οὐ μεταβολὴν οὐσίας, ἄπαγε, ἀλλὰ σαρκὸς ἀληθινῆς ἀνάληψιν παραστῆσαι βουλόμενος. "Ὥσπερ γὰρ ὅταν λέγῃ, Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα, οὐ τοῦτό φῇῆσιν, ὅτι ἡ οὐσία αὐτοῦ, τῆς οἰκεία; ἀποστᾶσα δόξης, εἰς κατάραν μετεποιήθη " τοῦτο γὰρ οὐδ᾽ ἂν δαίμονες ἐννοήσαιεν, οὔτε οἱ σφόδρα ἀνόν τοι καὶ τῶν κατὰ φύσιν ἀπεστερημένος φρενῶν" τοσαύτην ἔχει ἃ μετὰ τῆς ἀσεθείας καὶ τὴν παράν" τα)" οὗ δὴ τοῦτο οὖν λέγει, ἀλλ᾽ ὅτι τὴν καθ᾽ ἡμῶν κατάραν δεξάμενος, οὐκ ἀφίησιν ἡμᾶς ἐπαράτους εἶναι λοιπόν " οὕτω δὴ καὶ ἐνταῦθα σάρκα, φησὶν, αὐτὸν γενέσθαι, οὐ ῥξταθαλόντα εἰς δύνατα!, ὥστε καὶ εἰς σάοχα μεταπεσεῖν ἐδύνατο" ἐκεῖνο ττρὸς αὐτοὺς ἐροῦμεν, ὅτι πάντα δύνατας, ἕως ἂν μένῃ Θεὸς ὧν " εἰ ὃὲ μεταβολὴν ἐδέξατο, καὶ μεταδολὴν ἐπὶ τὸ χεῖρον, πῶ; ἂν εἴη Θεός; Τὸ γὰρ μετα- Θάλλεοθαι, πόῤῥω τῆς ἀκηράτου φύσεως ἐκείνης. Διὸ καὶ ὁ Προφήτης :λεγε" Πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιδόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται. Σὺ δὲ δαὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. Πάσης γὰρ ἀνωτέρα ὁ μεταθολῆς ἡ οὐτία αὔτη. Οὔτε γὰρ κρεῖττόν τί ἐστιν αὐτοῦ, ὥστε προχόψαντα αὐτὸν ἐπὶ τοῦτο ἐλθεῖν, Τί λέγω κρεῖττον; Οὐδὲν ἴσον. οὐδὲ μεκρὺν ἐγγύς. Οὐκοῦν ἵ λεΐπεται τὴν ἐπὶ τὸ χεῖρον αὐτὸν δέξασθαι μεταβολὴν, εἴ γε μεταβάλλοιτο. Τοῦτο δὲ οὐκ ἂν εἴῃ Θεός. ᾿Αλλ᾽ ἡ βλασφημία τραπείη εἰς τὴν τῶν ταῦτα λεγόντων χεφαλέ υ. Ὅτι γὰρ διὰ τοῦτο μόνον εἴρηται τὸ, Ἐ) ἔνμδτο, ἵνα μὴ φαντασίαν ὑπολάδῃς, σκόπει διὰ τῶν ξξῆς, πῶς ἐκχαθαίρει τὸν λόγου, καὶ τὴν ὑπόνοιαν ἀνατρέπει τὴν πονηράν. Ἐπήγαγε γάρ' Καὶ ἐσκήνωσεν ὅδ ἐν ἡμῖν" μονονουχὶ λέγων, μηδὲν ἄτοπον ὑποπτεύσῃς ἀπὸ τοῦ. Ἐγένετο. Οὗ γὰρ τροπὴν εἶπον τῆς ἀτρέπτου φύσεως ἐκείνης, ἀλλὰ σκήνωσιν καὶ κατοίκησιν. Τὸ δὲ σχτνοῦν, οὐ ταὐτὸν ἂν εἴη τῇ σκηνῇ, ἀλλ᾽ ἕτερον. Ἕτερον γὰρ ἐν ἑτέρῳ σχηνοῖ " ἐπεὶ οὐδ᾽ ἂν εἴῃ σχήνωσις" οὐδὲν γὰρ ἕν ἑαυτῷ κατοικεῖ, Ἕτερον δὲ εἶπον κατὰ τὴν οὐσίαν. Τῇ γὰρ ἑνώσει καὶ τῇ συναφείᾳ ἕν ἐστιν ὁ Θεὸς Λόγος καὶ ἡ σὰρξ, οὐ συγχύσεως γενομένης, οὐξὲ σμοῦ τῶν οὐσιῶν ἀλλ᾽ ἑνώσεως ἀῤῥήτου τινὸς; καὶ ἀφράστου. Τὸ δὲ ὃ ὅπως, μὴ ἢ ζήτει" ἐγένετο γὰρ ὡς οἷδεν αὐτός. Τίς οὖν ἐστιν ἣ σκηνὴ ἣν κατ ἐσκήνωσεν; Ἄκουσον τοῦ Προφήτ του λέγοντος " ᾿Αγαστήσω τὴν σκηνὴν χει πτῶμα ἀνίατον ἢ φύσις ἡ ἡμετέρα, καὶ τῆς κραταιᾶς ἐκείνης ἐδεῖτο μόνης χειρός. Οὐδὲ γὰρῇ ἣν ἑτέρως ἀναστηναταὐτὴην, μὴ τοῦ τὴν ἀρχὴν δια πλάταντος αὐτῇ χεῖρα ὀρέξαντος, ταὶ διάξυτὠσαντῶς ἄνωθεν τῇ δι ὕδατος ἀναγεννήσει καὶ Πνεύματο;. Καὶ θέα μοι τὸ φρικτὸν καὶ ἀπ᾿ τόῤῥητον τοῦ μυστηρίου " Διαπαντὸς χατοιχκεῖ τὴν σκηνήν ὁ. τὴν γὰρ σάρκα τὴν ἡμετέραν περιεθάλετο, οὐκ ὡς; πάλιν αὐτὴν ἀφέσων, ἀλλ' ὡς διαπαντὸς ἔξων μεθ᾽ ἑχυτοῦ. Οὐ γὰρ ἄν, εἰ μὴ τοῦτο ἦν, καὶ τοῦ θρόνου κατηξίωσεν αὐτὴν τοῦ βασιλικοῦ, καὶ φορῶν αὐτὴν προσεκυνεῖτο ὑπὸ πάσῃ; τῖςς ἄνω των, ὀρκῶν, ἐξουσιῶν. Ποῖος λόγος, ποία διάνοια τὴν τοσαύτην τιμὴν τὴν εἰς τὸ γένος γεγενημένην τὸ ἡμέτερον, τὴν ὄντως ὑπερφυῆ καὶ φριχτὴν παραστῆσαι δυνήσεται; τίς ἄγγελος; τίς ἀρχάγγελος; Οὐδεὶς οὐδαμοῦ, οὐ τῶν ἐν οὐρανῷ, οὐ τῶν ἐπὶ γῆς. Τοιαῦτα γὰρ τοῦ Θεοῦ τὰ κατορθώματα, καὶ οὕτω μεγάλα: καὶ ὑπερφυεῖς αἱ εὐεργεσίαι αὐτοῦ, ὡς μὴ μόνον ἀνθρωπίνην γλῶτταν, ἀλλὰ καὶ ἀγγελικὴν δύναμιν ὑπερβαίνειν αὐτῶν τὴν ἀχριδῇ διήγησιν. Διὸ καὶ ἡμεῖς εἰς σιγὴν τέως; τὸν λόγον χαταχλείσομεν, τοσοῦτον ὑμῖν παρεγγυήσαντες, ἀμείψασθαι τὸν τηλικοῦτον ἡμῶν εὐεργέτην ἀμοιδαῖς, αἵ πάλιν εἰς ἡμᾶ; τὸ κέρδο; περιστήσουσιν ἱ ἅπαν. Αὗται δέ εἰσι, τὸ τῆς Ψυχῆς ἡμᾶς μετὰ ἀχριδείας ἐπιμελεῖσθαι τῆς ἡμετέρας. Καὶ γὰρ καὶ τοῦτο τῆς αὐτοῦ φιλανθρωπίας ἔργον, τὸ μηδενὸς ἐν χρείᾳ τῶν ἡμετέρων καθεστηκότα αὐτὸν λέγειν κομίζεσθαι τὰς ἀμοιδὰς, ὅταν ἡμεῖς τῆς ψυχῆς ἐπιμελώμεθα τῆς ἑαυτῶν. Διὸ καὶ ἐσχάτης ἀνοίας καὶ μυρίων κολάσεων ἄξιον, τὸ τοσαύτης ἀπολελαυχότας τιμῆς. μηδὲ τὰ κατὰ δύναμιν εἰσενεγκεῖν καὶ ταῦτα, τῆς ἐκ τούτοιν ὠφελείας εἰς ἡμᾶς περιερχομένης πάλιν, καὶ μυρίων ἐπὶ τούτοις κειμένων ἡμῖν ἀγαθῶν. Ὑπὲρ δὴ τούτων ἁπάντων δόξαν ἀναπέμψωμεν τῷ φιλανθρώπῳ Θεῷ, μὴ διὰ τῶν ῥημάτων μόνον, ἀλλὰ πολλῷ μᾶλλον διὰ τῶν πραγμάτων, ἴ ἵνα καὶ τῶν μετὰ ταῦτα τύχωμεν ἀγαθῶν ὧν γένοιτο ὙΠ ἐμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἣ ᾿ξόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἱό;νας τῶν αἰώνων. 'Αμήν. 

### English translation (Claude)

Why, then, does he use the word “became”? To stop the mouths of the heretics. For since there are some who say that the whole economy was an appearance, a pretense, a mere supposition, he put “became” to cut off their blasphemy beforehand, wishing to show not a change of essence (far from it!), but the taking up of real flesh. For when Paul says, “Christ redeemed us from the curse of the law, having become a curse for us,” he does not mean that his essence departed from its own glory and was turned into a curse (not even demons would think this, nor those utterly foolish and deprived of their natural senses; such folly does it contain along with its impiety); he does not mean this, but that by taking on himself the curse against us he no longer lets us be accursed. So here too he says that he became flesh, not [by changing his essence into flesh, but by taking up flesh, his essence remaining unimpaired. And if they say that, being God, he can do all things,] so that he could also have been changed into flesh, we shall say this to them: he can do all things as long as he remains God; but if he underwent change, and change for the worse, how could he be God? For change is far from that pure nature. That is why the prophet said, “They will all grow old like a garment, and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail.” For that essence is above all change. For there is nothing better than he, that he should advance and come to it. Why do I say better? There is nothing equal to him, nor even a little near. It remains, then, that if he changed he would undergo change for the worse; and such a one would not be God. But may the blasphemy recoil on the heads of those who utter it.

For to see that “became” was said only so that you may not suppose it to be an appearance, consider from what follows how he purifies the expression and overturns the wicked suspicion. For he added, “And dwelt among us,” all but saying, “Suspect nothing absurd from ‘became.’ For I spoke not of a change of that unchangeable nature, but of a dwelling and habitation.” And what dwells would not be the same as the tent, but something other; for one thing dwells in another, otherwise it would not be dwelling, since nothing dwells in itself. And I said “other” in essence. For by union and conjunction God the Word and the flesh are one, without any confusion or obliteration of the essences, but by an ineffable and inexpressible union. Do not ask how; it came about as he knows. What, then, is the tent in which he dwelt? Hear the prophet saying, “I will raise up the tent [of David that has fallen.” For truly our nature had fallen,] a fall past healing, and it needed that mighty hand alone. For it was impossible to raise it in any other way, unless he who formed it in the beginning stretched out his hand to it and refashioned it from above by the new birth of water and the Spirit. And see the awesome and ineffable character of the mystery: he dwells in the tent forever. For he put on our flesh not as one who would lay it aside again, but as one who would have it with him forever. Otherwise he would not have counted it worthy of the royal throne, nor would he, wearing it, be worshiped by the whole host above, angels, archangels, thrones, principalities, powers. What word, what mind could present the honor done to our race, truly supernatural and awesome? What angel? What archangel? No one anywhere, neither in heaven nor on earth. For such are God’s achievements, and so great and supernatural his benefits, that their exact narration surpasses not only the human tongue but even angelic power.

So we too will close our discourse for now in silence, charging you only this much: to repay so great a benefactor with returns that will bring all the gain back to us again. And these are: to take exact care of our own souls. For this too is the work of his loving-kindness, that he, who needs nothing of ours, says that he receives a return when we care for our own souls. That is why it deserves the charge of extreme folly and ten thousand punishments, that having enjoyed so great an honor we do not contribute even what lies in our power, especially when the benefit from it comes round again to us, and ten thousand good things besides lie in store for us. For all these things, then, let us send up glory to the God who loves mankind, not by words only, but much more by deeds, so that we may obtain the good things to come as well. May we all attain them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 1:14: quotation, high confidence
- Gal 3:13: quotation, high confidence
- Ps 102:26 (101:27 LXX): quotation, high confidence
- Ps 102:27 (101:28 LXX): quotation, high confidence
- Amos 9:11: quotation, high confidence
- John 3:5: allusion, high confidence
- Eph 1:21: allusion, medium confidence
- Heb 1:6: allusion, medium confidence

### Translation notes

- Those who said the incarnation was only an appearance are the Docetists (and, in Chrysostom’s time, groups such as the Manichaeans). Quotations: Gal 3:13; Ps 102:26–27 (LXX 101:27–28); John 1:14; Amos 9:11. New birth of water and the Spirit: John 3:5. The worship of the heavenly powers: Heb 1:6; Eph 1:21. Several lines are lost in the scan in this ref, notably after “he became flesh, not” and after the quotation of Amos 9:11; the bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 11.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/11-2).

## Homily 12.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/12-1/#p-12-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “We beheld his glory” was possible only because the Word took a body like ours, since even Moses’ glorified face had to be veiled; “as of the Only-begotten” is not comparison but affirmation that this was the glory of the true Son and King, unlike the glory of prophets and angels.

### Greek text

Καὶ ἐθεασάμεθα τὴν δόξαν αὑτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀληθείας. Τάχα πέρα τοῦ δέοντος ἐφάνημεν ὑμῖν ἐπαχθεῖς καὶ φορτικοὶ πρώην, πληκτικωτέρῳ χρησάμενοι τῷ λόγῳ, καὶ μακρὰν κατὰ τῆς τῶν πολλῶν ῥᾳθυμίας ἀποτείναντες τὴν κατηγορίαν. ᾿Αλλ᾽ εἰ μὲν αὐτὸ τοῦτο λυπῆσαι προελόμενοι μόνον ὑμᾶς ταῦτα εἰκότως ἂν ἕχαστος ἐδυσχέραινεν " εἰ δὲ πρὸς τὸ συμφέρον ὑμῶν βλέποντες, τὴν ἐν τοῖς λόγοις χάριν παρείδομεν, εἰ καὶ μὴ ἀποδέξασθαι βούλεσθε τῆς προμηθείας ἡμᾶς, ἀλλὰ συγγνῶναι τῆς τοσαύτης ἂν εἴητε δίκαιοι φιλοστοργίας. Καὶ γὰρ καὶ σφόδρα δεδοίκαμεν, μήποτε σπουδαζόντων » μὲν ἡμῶν, ὑμῶν δὲ οὐκ ἐθελόντων τὴν αὐτὴν ἐπιδείξασθαι περὶ τὴν ἀκρόασιν φιλοπονίαν, αἱ τῶν μελλόντων εὐθῦναι χαλεπώτερα! γένωνται. Διὸ συνεχῶς ἀναγκαζόμεθα διεγείρειν τε ὑμᾶς καὶ ἀφυπνίζειν, ὥστε μηδὲν τῶν λεγομένων παραῤῥυῆναι. Οὕτω γὰρ ὑμῖν μετὰ πολλῆς παῤῥησίας νῦν τε ἐξέσται βιῶναι, καὶ κατ᾽ ἐχείνην τὴν ἡμέραν παραστῆναι τῷ βήματ: τοῦ Χριστοῦ. Ἐπεὶ οὖν ἶκανῶς ὑμῶν καθηψάμεθα πρώην, φέρε τήμερον ἐκ προοιμίων εἰς αὐτὰς τὰς ῥήσεις ἐμβάλωμεν. Καὶ ἐθεασάμεθα γὰρ, φησὶ, τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Εἰπὼν ὅτι Θεοῦ τέχνα γεγόναμεν, καὶ δείξας οὐκ ἄλλως ἢ τῷ τὸν Λόγον σάρκα γενέσθαι, πάλιν αὑτοῦ τούτου λέγει καὶ ἕτερον κέρδος. Τί δὲ τοῦτό ἐστιν; Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός" οὐκ ἂν θεασάμενοι, εἰ μὴ διὰ τοῦ συντρόφου σώματος ἡμῖν ὥφθη. Εἰ γὰρ Μωϊσέως τῆς αὐτῆς ἡμῖν μετἐχουτος φύσεως οὐκ ὑπέμειναν οἱ κατ᾽ ἐκεῖνον τὸν κα!ρὸν ἃ τὸ πρότωπον μόνον δοξασθὲν ἰδεῖν, ἀλλὰ καὶ προκαλύμματος ἐδέησε τῷ δικαίῳ τοῦ δυναμένου τὸ πῆς δόξης ἄκρατον συσχιάσαι, καὶ ἥμερον καὶ προσηνῆ τοῦ Προφήτου τὴν ὄψιν αὐτοῖς δεῖξαι 6: πῶς θεότητα γυμνὴν, οὖσαν ἀπρόσιτον καὶ αὐταῖς ταῖς ἄνω δυνάμεσιν, ἡ μεῖς οἱ πήλινο: καὶ γηγενεῖς ἠδυνήθημεν ἂν ἐνεγκεῖν; Διὰ τοῦτο ἐσκήνωσεν ἐν ἡμῖν, ἵνα καὶ προσελθεῖν αὐτῷ καὶ διαλεχθῆναι καὶ συναναστραφῆναι δυνηθῶμεν μετὰ ἀδείας πολλῆς. ΤΙ δέ ἐστι τὸ, Δόξαν" ὡς Μονογενοῦς παρὰ Πατρὸός; Ἐπειδὴ πολλοὶ καὶ τῶν προφητῶν ἐδοξάσθησαν, οἷον αὐτὸ; οὗτος ὁ Μωϋσῆς, ὁ Ἠλίας, ὁ Ἐλισσαῖος " ὁ μὲν ὑπὸ πυρίνου κυκλούμενος ἅρματος, ὁ δὲ οὕτω; ἀναλαμθανόμενος ἴ" καὶ μετ᾽ αὐτοὺς ὁ Δανιὴλ, καὶ οἱ παῖδες οἱ τρεῖς, καὶ ἕτεροι δὲ πολλοὶ, ὅτο: καὶ θαύματα ἐπεδείξαντο, ἐδοξάσθησαν " καὶ ἄγγελοι δὲ παρὰ ἀνθρώποις φανέντες, καὶ τὸ τῆς οἰκείας οὐσίας ἀπαστράπτον φῶς παρανοίξαντες τοῖς ὁρῶσιν᾽ οὐκ ἄγγελοι ὃὲ μόνον, ἀλλὰ καὶ τὰ μετὰ πολλῆς ὥφθη τῷ Προφήτῃη τῆς δόξης, καὶ τὰ Σεραφὶμ. ὁμοίως " πάντων δὴ τούτων ἡμᾶς ἀπάγων ὦ εὐαγγελιστὴς, καὶ τῆς κτίσεως καὶ τῆς τῶν ὁμοδούλων λαμπρότητος ἀπανιστὰς τὴν διάνοιαν. πρὸς αὐτὴν ἡμᾶς τῶν ἀγαθῶν ἴστῃσι τὴν κορυφήν. Οὐ γὰρ προφήτου δ, φησὶν, οὐδὲ ἀγγέλου, οὐδὲ ἀρχαγγέλου, οὐδὲ τῶν ἀνωτέρω δυνάμεων, οὐκ ἄλλης τινὴς κτιστῆς φύσεως, εἴ γέ τίς ἔστι καὶ ἑτέρα, ἀλλ᾽ αὐτοῦ τοῦ Δεσπότου, αὑτοῦ τοῦ Βασιλέως, αὑτοῦ τοῦ γνησί, νογενοῦς Παιδὸς, αὑτοῦ τοῦ πάντων ἡμῶν Κυρ' δόξαν ἐθεασάμεθα. Τὸ δὲ Ὡς, ἐνταῦθα, οὐκ σεώς ἔστιν, οὐδὲ παραθολῆς, ἀλλὰ βεθαιώσει μεθα δόξαν, οἵαν ἔπρεπε καὶ εἰκὸς ἔχειν με καὶ γνήσιον Υἱὸν ὄντα τοῦ πάντων βασιλέως Ἰζαὶ τοῖς πολλοῖς δὲ ἔθος “ οὐ γὰρ παραιτή σου ἀπὸ τῆς κοινῆς συνηθείας τὸν λόγον πιστώ: Οὐδὲ γὰρ πρὸς κάλλος ἡμῖν ὀνομάτων, οὐδὶ ἁρμονίαν συνθήκης πρόκειται νῦν εἰπεῖν, ἀλλ τὴν ὑμετέραν ὠφέλειαν μόνον" ὅθεν οὐδὲν χωλ' ἀπὸ τῆς τῶν πολλῶν συνηθείας αὐτὸ δέ ἐστιν ἡ συνήθεια τῶν πολλῶν; Βασιλέα πε σφόδρα κεκοσμημένον ὁρῶντές τινες, καὶ ἁπαστράπτοντα λίθοις πάντοθεν, ἐπειδὰν πρό. διηγῶνται τὸ κάλλος; ἐκεῖνο, τὸν κόσμον, τὴν ἄνθος, πῶν λίθων τὸ μέγεθος, τὴν λευχότη" Δμιόνων, τὸν περὶ τὸ ζεῦγος χρυσὸν, τὴν στᾷ παριστῶντες: τὴν στίλβουσαν », Ἐπειδὰν δὲ καὶ καὶ ἕτερα πρὸς τούτοις χαταλέξαντες. μὴ δυν' ἅπασαν τῷ λόγῳ παραστῖσαι τὴν λαμπρότη; θέως τοῦτο ἐπάγουσι" Τί δεῖ τὰ πολλὰ λέγειν: ὡς βασιλεύς διὰ τοῦ, ὡς, οὐ τὸ βασιλέως ὅμοις δεῖξαι βουλόμενοι τοῦτον περὶ οὗ πάντα λέγ «ἀλλὰ τὸ αὑτὸν βασιλέα γνήσιον εἶναι. Οὕτω καὶ ὁ εὐαγγελιστὴς τὸ, Ὡς, τέθεικε, τὸ παρτλ' “νοῦ τῆς δάξης καὶ ὑπερέχον ἀσυγκρίτως παρα θέλων. Οἱ μὲν γὰρ ἄλλοι πάντες, καὶ ἄγγελι ἀρχάγγελοι, καὶ προφῆται, προσταττόμενυ: ἱ ἐποίουν" αὐτὸς δὲ μετ᾽ ἐξουσία: βασιλεῖ καὶ ὃ πρεπούσης " ὅπερ οὖν καὶ οἱ ὅχλο: ἐδίδασκεν αὐτοὺς ὡς ἐξουσίαν ἔχων.

### English translation (Claude)

“And we beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.” Perhaps the other day we seemed to you more burdensome and wearisome than we should have been, when we used sharper language and drew out at length our accusation against the sloth of the many. If we had done this choosing only to grieve you, each of you would rightly be vexed; but if we disregarded the charm of words because we were looking to your advantage, then, even if you will not commend us for our forethought, you would rightly forgive us for such great affection. For we greatly fear that, if we are earnest while you will not show the same diligence in hearing, the accounts to be rendered hereafter will become heavier. That is why we are continually forced to rouse you and wake you up, so that nothing of what is said may slip away. For in this way you will be able both to live now with great confidence and to stand on that day before the judgment seat of Christ. Since, then, we took hold of you sufficiently the other day, come, let us launch today straight into the sayings themselves from the start.

“And we beheld,” he says, “his glory, glory as of the Only-begotten from the Father.” Having said that we have become children of God, and shown that this came about in no other way than by the Word’s becoming flesh, he speaks again of another gain from this same thing. What is it? “We beheld his glory, glory as of the Only-begotten from the Father”; which we would not have beheld if he had not appeared to us through a body like our own. For if the people of that time could not bear to look on the face of Moses, though he shared the same nature as we and was only glorified, and the righteous man needed a veil able to shade the undiluted glory and to show them the prophet’s face gentle and mild, how could we, who are of clay and born of earth, have borne naked Godhead, which is unapproachable even to the powers above? That is why he dwelt among us, so that we might be able to approach him, converse with him, and live with him in great freedom.

What does “glory as of the Only-begotten from the Father” mean? Since many of the prophets too were glorified, such as Moses himself, Elijah, and Elisha, the one surrounded by a chariot of fire, the other taken up in one; and after them Daniel and the three youths, and many others who worked miracles, were glorified; and angels too, appearing to men and disclosing to those who saw them the light that flashes from their own essence; and not angels only, but the Cherubim too appeared to the prophet with great glory, and the Seraphim likewise; the evangelist leads us away from all these, and raising our minds from creation and from the brightness of our fellow servants, sets us on the very summit of good things. “For it was not the glory of a prophet,” he says, “nor of an angel, nor of an archangel, nor of the higher powers, nor of any other created nature, if there is any other, but of the Master himself, of the King himself, of the genuine only-begotten Son himself, of the Lord of us all, that we beheld.” The “as” here is not a word of likeness or comparison, but of confirmation and of unquestionable definition; as if he said, “We beheld glory such as it befitted and was proper for the only-begotten and genuine Son of the King of all to have.” This is also the custom of ordinary people; for I shall not decline to confirm my argument from common usage. For our purpose now is not beauty of words nor harmony of composition, but your benefit alone; so nothing prevents [our confirming] it from the usage of the many. What is this usage of the many? Some, seeing a king splendidly adorned and flashing on every side with precious stones, when they describe to others that beauty, the ornaments, the bloom of the purple, the size of the stones, the whiteness of the mules, the gold about the yoke, the soft and gleaming couch, and when, having listed these and other things besides, they cannot present the whole splendor in words, at once add, “Why say much? Simply, as a king”; by “as” they do not wish to show that the man of whom they are speaking is like a king, but that he is a genuine king. So too the evangelist put “as,” wishing to present the exactness of the glory and its incomparable superiority. For all the others, angels, archangels, and prophets, did everything at command; but he did it with the authority befitting a king and a master; which is what the crowds too marveled at, that he taught them as one having authority.

### Scripture references

- John 1:14: quotation, high confidence
- 2 Cor 5:10: allusion, medium confidence
- John 1:12: allusion, medium confidence
- Exod 34:33: allusion, high confidence
- 2 Cor 3:13: allusion, medium confidence
- 2 Kgs 2:11: allusion, high confidence
- 2 Kgs 6:17: allusion, medium confidence
- Dan 3:25: allusion, medium confidence
- Ezek 10:4: allusion, medium confidence
- Isa 6:2: allusion, high confidence
- Matt 7:29: allusion, high confidence

### Translation notes

- Quotation: John 1:14. Moses’ veiled face: Exod 34:29–35; 2 Cor 3:13. Elijah’s chariot of fire: 2 Kgs 2:11; Elisha surrounded by chariots of fire: 2 Kgs 6:17. The three youths: Dan 3. The Cherubim: Ezek 10; the Seraphim: Isa 6:2. Teaching with authority: Matt 7:29. The judgment seat of Christ: 2 Cor 5:10. Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 12.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/12-1).

## Homily 12.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/12-1/#p-12-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Creation recognized its Master at Christ’s birth, baptism, miracles, conversions and even his passion and resurrection, which all show “glory as of the Only-begotten”; to see his greater glory hereafter we must live worthily, since nothing else will save us from the fire.

### Greek text

Ἐφάνησαν μὲν οὖν, ὅπερ εἶπον, καὶ δόξης πολλῇς ἐπὶ τῆς γῆς οἷον ἐπὶ τοῦ Δανιὶ «οὔ Δαυϊδ, ἐπὶ τοῦ Μωυσέως" ἀ}ὼ. ὡς δοῦλοι δεσπότην ἔχοντες, οὕτω) πάντα ἔπραττον" αὐτὸς δεσπότῃς καὶ πάντων κρατῶν, καὶ ταῦτα μετ λοῦς σχήματος καὶ ταπεινοῦ φανείς " ἀλλ᾽ ὅμ οὕτως ἡ κτίσις τὸν Δεσπότην ἐπέγνω τὸν ! Πῶς ἰ; ᾿Αστὴρ μὲν γὰρ ἀπ᾽ οὐρανοῦ μάγους προσκυνήσοντας αὑτόν " ἀγγέλων δὲ ὄχλος πολὶ ἀνυμνούντων αὐτόν καὶ ἕτεροι δὲ ἐξαπίνης ἀν: κήρυκες, καὶ πάντες ἀλλήλοις ἀπαντῶντες Κ, τ λίξοντο τὸ ἀπόῤῥητον τοῦτο μυστήριον, τοὺς κ᾿ μένας οἱ ἄγγελοι, τοὺς ὃὲ τῆς πόλεως οὗ πὸ. καὶ τὴν μὲν Μαρίαν καὶ τὴν Ἐλισάβετ ὁ Γαβριὴλ, τοὺς δὲ εἰς τὸ ἱερὸν παραγινομένους 1 μετὰ τοῦ Συμεών. Οὐκ ἄνδρες δὲ καὶ γυναῖκε ὑπὸ τῆς ἡδονῇ; ἐπτερώθησαν. ἀλλὰ καὶ τὸ βρέφος εἰς φῶς ἐξελθὸν, ὁ τῆς ἐρήμου πολίτῃ καὶ τούτου ὁμώνυμος τοῦ εὐαγγελιστοῦ, ἐσχί ἐν τῇ νηδυῖ τῆς μητρὸς ὧν ἔτι, καὶ πάντες μα παῖς ἐλπίσι πρὸς τὰ μέλλοντα ἦσαν. Καὶ τα' παρὰ τὸν τόκον εὐθέως - ὅτε δὲ ἐπὶ πλέον ἔα! ἐφήνε, πάλιν ἕτερα θαύματα τῶν προτέρων ὶ μείζονα. Οὐκ ἔτι γὰρ ἀστὴρ καὶ οὐρανὸς, οὐδὲ κ αὐτὸν ἄνωθεν ἀπὸ τῶν οὐρανῶν ἐκήρυττεν ὁ Πατὴρ, καὶ μετὰ τοῦ Πατρὸς ὁ Παράκλητος, ἐφιπτάμενος αὐτῷ μετὰ τῆς φωνῆς, καὶ μένων ἐπ᾽ αὐτόν. διὰ ταῦτα ἔλεγεν: Ἐθεασάμεθα τὴν» δόξαν αὑτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Οὐ διὰ ταῦτα δὲ μόνον, ἀλλὰ καὶ διὰ τὰ μετὰ ταῦτα τοῦτό φησιν. Οὐκ ἔτι γὰρ ποιμένες μόνον, οὐδὲ χῆραι γυναῖκες, οὐδὲ ἄνδρες πρεσβῦται ἡμᾶς εὐαγγελίζονται, ἀλλὰ καὶ αὐτὴ τῶν πραγμάτων ἣ φύσις 5, πάσης σάλπιγγος. λαμπρότερον βοῶσα, Καὶ οὕτω. γεγωνὸς, ὡς καὶ ἐνταῦθα αὐτῆς εὐθέως ἀκουσθῆναι τὸν ἦχον. ᾿Απῆλθε, γὰρ, φησὶν, εἰς τὴν Συρίαν ἡ ἀκοὴ αὐτοῦ, καὶ πᾶσιν αὐτὸν ἀπεκάλυπτε᾽ καὶ πάντα πάντοθεν ἐδόα, ὅτι: βασιλεὺς τῶν οὐρανῶν παραγέγονεν. Οἵ τε γὰρ δαίἐγχαλυνάμενο; ὑπεχώρει, αὐτός τε ὁ θάνατος ὑπεξίστατο τέως, καὶ ἢ μετὰ ταῦτα τέλεον ἡφανίζετο" καὶ πάσης ἀῤῥωστίας εἶδος ἐλύετο, καὶ τοὺς μὲν νεκροὺς ἠφίει τὰ μνήματα, τοὺς δὲ μεμηνότας οἱ δαΐμονες, ποὺς ὃὲ ἀῤῥώστους αἱ νόσαι" καὶ ἣν ἰδεῖν πράγματα παράδοξα καὶ θαυμαστὰ, καὶ ἅπερ εἰκότως ἐπεθύμησαν προφῆται ἰδεῖν, καὶ οὐκ εἶδον, ἯΙν γὰρ ἰδεῖν ὀφθαλμοὺς διαπλαττομένους, καὶ τὸ ποθεινὸν ἐκεῖνο,. ἃ πάντες ἐπεθύμησαν ἂν ἰδεῖν, πῶς τὸν Ἀδὰμ ἀπὸ τῆς γῆς ἔπλασεν ὁ Θεὸς, τοῦτο ἐν βραχεῖ πᾶσιν ἐπιδεικνύντα, καὶ ἐν τῷ βελτίονι τοῦ σώματος μέρει" τά τε παραλελυμένα καὶ διῳκισμένα συγχολλώμενα μέλη, καὶ ἀλλήλοις συναρμοττόμενα, χεῖρας. νεκρὰς νους, ὦτα βεβυσμένα ἀναπεταννύμενα, καὶ γλῶτταν ἐχοῦσαν μέγα, τὴν πρότερον ἀφωνίᾳ δεδεμένην, Καθάπερ γάρ τις τεχνίτης ἄριστος, οἰκίαν ὑπὸ χρόνου σαθρωθεῖσαν ἀναλαδὼν, τὴν κοινὴν τότε τῶν ἀνθρώπων φύσιν, οὕτω ταύτης τά τε ἀποκλασθέντα ρωδξε μέρη, τά τε διεστῶτα καὶ διαλελυμένα ἔσφιγξε, καὶ τὰ τέλεον πεπτωκότα ἀνέστησε. Τί ἄν τις εἴποι τῆς Ψυχῆς τὴν διάπλασιν, πολλῷ θαυμαστοτέραν τῆς ἐν τοῖς σώμασιν οὖσαν; Μέγα μὲν γὰρ καὶ ἡ τῶν σωμάτων ὑγεία, πολλῷ δὲ μεῖζον ἣ τῶν ψυχῶν, καὶ τοσούτῳ μεῖζον, ὅσῳ Ψυχὴ σώματος ἄμεινον «- οὐ ταύτῃ δὲ μόνον, ἀλλ᾽ ὅτι ἡ μὲν τῶν σωμάτων φύσις, ἧπερ ἂν αὐτὴν ὁ Δημιουργὸς ἄγειν βούληται, ταύτῃ ἕπεται, καὶ τὸ ἀντιπίπτον οὐδέν᾽" ἡ ὃΣ Ψυχὴ κυρία ἑαυτῖς γενομένη, καὶ τῶν πρακτέων. τῶν Αι) Ἷ "λα σὴν ἐξουσίαν ἔχουσα, οὐ πάντα, ἂν μὴ βούληται,. πείθεται τῷ Θεῷ, ΓΛχουσαν ἀ γὰρ αὐτὴν καὶ βίᾳ που καὶ ἐνάρετον, ἐπειδήπερ μηδὲ ἔστι τοῦτο ἀρετή" ἀλλὰ χρὴ βουλομένην καὶ ἑχοῦσαν πεῖσαι γενέοθα! τὴν" ὥθεν χαλεπώτερον τοῦτό ἐστιν ἐκείνης τῆς ἰατρείας. ᾿Αλλ᾽ ὅμως γκαὶ τοῦτο χατωρθοῦτο, καὶ πᾶν εἶδος κακίας ἠλαύνετο. Καὶ ὥσπερ τὰ σώματα τὰ θεραπευόμενα, οὐ πρὸς ὑγίειαν μόνον, ἀλλὰ καὶ πρὸς εὐεξίαν τὴν ἀνωτάτω μετεῤῥύθμιζεν" οὕτω καὶ τὰς ψυχὰς, οὐ τῆς κακίας τῆς ἐσχάτης ἀπήλλαξε μόνον, ἀλλὰ καὶ πρὸς αὑτὴν τῆς ἀρετῆς τὴν κορυφὴν ἤγαγε" χὶ ὁ τελώνης ἀπόστολος ἐγίνετο, καὶ ὁ διώκτης καὶ βλάσ :ημος καὶ ὑδριστὴς, κῆρυξ τῆς οἰκουμένης ἀπεδείκνυτο" καὶ μάγοι, διδάσκαλοι Ἰουδαίων ἐγίνοντο" καὶ λῃστὴς, παραδείσου πολίτης ἀνεφαίνετο καὶ πόρνη πολλῇ τῇ πίστει διέλαμπε" καὶ Χαναναΐία καὶ Σαμαρεῖτι; γυνὴ, ἑτέρα πόρνη καὶ αὐτὴ, ἡ μὲν τὸ κήρυγμα τῶν ὁμοφύλων ἀνεδέξατο, καὶ πόλιν ὁλόκληρον σαγηνεύσασα, οὕτω προσήγαγε τῷ Χριστῷ - ἡ δὲ τῇ πίστει καὶ τῇ προσεδρείᾳ δαΐμονα πονηρὸν ἀπελαθῆναι τῆς τοῦ θυγατρίου ψυχῆς παρεσκεύασε. Καὶ ἕτεροι δὲ πολλῷ τούτων χείρους εἰς τὴν τῶν μαθητῶν εὐθέως χατελέγοντο τάξιν. Καὶ τάντα ἀθρόον μετεσχηματίζετο, τῶν σωμάτων τὰ πάθη, τῶν ψυχῶν τὰ νοσήματα, καὶ πρὸς ὑγείαν καὶ τὴν ἀκριβεστάτην ἀρετὴν μετεπλάττοντο, καὶ τούτων, οὐ δύο καὶ τρεῖς ἄνθρωποι, οὐδὲ πέντε, καὶ δέκα, καὶ εἴκοσι καὶ ἑκατὸν μόνον, ἀλλὰ πόλεις ὁλόκληροι καὶ ἔθνη μετὰ πολλῆς τῆς εὐκολίας μετεῤῥυθμίζοντο. Τί ἄν σις εἴποι τῶν προσταγμάτων τὴν φιλοσοφίαν, τῶν οὐρανίων νόμων τὴν ἀρετὴν, τῆς ἀγγελικῆς πολιτείας τὴν εὐταξίαν; Τοιοῦτον γὰρ ἡμῖν εἰσηγήσατο βίον, τοιούτους ἡμῖν { ἔθηκε νόμους, τοιαύτην κατεστήσατο πολιτείαν, ὡς τοὺς τούτοις χρωμένους ἀγγέλους εὐἕω; γένεσθαι, καὶ ὁμοίους Θεῷ κατὰ δύναμιν τὴν ἡμετέραν, κἂν ἁπάντων ἀνθρώπων χαχίου; τύχωσιν ὃ ὄντες. Υ΄. Ταῦτα οὖν ἅπαντα συναγαγὼν ὁ εὐαγγελιστὴς τὰ θαύματα, τὰ ἐν σώμασι, τὰ ἐν ψυχαῖς, τὰ ἐν τοῖς στοιχείοις, τὰ προστάγματα, τὰ δῶρα τὰ ἀπόῤῥητα ἐκεῖνα, καὶ τῶν οὐρανῶν ὑψηλότερα, τοὺς νόμους, τὴν πολιτείαν, τὴν πειθὼ, τὰ; μελλούσας ὑποσχέσεις, τὰ παθήματα αὐτοῦ, τὴν θαυμαστὴν ταύτην καὶ ὑψηλῶν γέμουσαν δογμάτων ἀφῆκε φωνὴν λέγων" Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν' ὡς Μονογενοῦς παρὰ Πατρὸς, πλήρη " χάριτος καὶ ἀληθείας. Οὐ γὰρ διὰ τὰ θαύματα μόνον αὐτὸν θαυμάζομεν, ἀλλὰ καὶ διὰ τὰ παθήματα " οἷον, ἐπειδὴ προσηλώθη τῷ σταυρῷ καὶ ἐμαστιγώθῃ, ἐπειδὴ ἐῤῥαπίσθη, ἐπειδὴ ἐνεπτύσθη, ἐπειδὴ ἔλαδεν ἐπὶ κόῤῥης πληγὰς παρὰ τῶν εὖἢ ἐργετηθέντων αὑτῶν. Καὶ γὰρ καὶ ἐπὶ τούτοις αὐτοῖς τοῖς δοκοῦσιν ἐπονειδίστοις εἶναι, τὸ αὐτὸ ῥῆμα πάλιν ἄξιον ἐπιφθέγξασθαι, ἐπεὶ καὶ αὐτὸς δόξα. τὺ πρᾶγμα ἐκάλεσεν. Οὐ γὰρ δὴ μόνον κηδεμονίας καὶ ἀγάπης ἦν τὰ γινόμενα, ἀλλὰ καὶ δυνάμεως ἀφάτου, Τότε γὰρ καὶ θάνατος ἡφανίζετο, καὶ κατάρα ἐλύετο, καὶ θὑξυόμενο:, καὶ τὸ χειρόγραφον τῶν ἁμαρτιῶν τῷ σταυρῷ προσηλοῦτο. Εἶτα ἐπειδὴ ταῦτα ἀοράτως ἐθαυματουργεῖτο, ἐγένετό τινα καὶ ὁρατῶ:, δεικνύντα ὅτ. ὄντως μονογενὴς ἣν Υἱὸς τοῦ Θεοῦ, καὶ τῆς χτίσξως πάσης Δεσπότης. Ἔτι γὰρ τοῦ μακαρίου σώματὸς χρεμαμένου, ἀπέστρεφε μὲν ὁ ἥλιος τὰς ἀκτῖνας, ἔχ) ονεῖτο δὲ ἡ γῇ καὶ ἐσκοτίζετο πᾶσα, καὶ τάφοι μὲν ἀνεῤῥήγνυντο, καὶ τὸ ἔδαφος ἐτινάσσετο, καὶ νεκρῶν δῆμος ἄπειρος ἐξεπήδα, καὶ εἰς τὴν πόλιν εἰσει" πῶν δὲ τοῦ μνήματος αὑτοῦ λίθων ἡρμοσμένων τῇ θήχῃ, ἔτι καὶ τῶν στ μάντρων ἐπικειμένων, ἀνίστατο ὁ νεχρὺς ὁ σταυρωθεὶς, ὁ προσηλωθεὶς, καὶ τῇς δυνάμεως τῆς πολλῆ; ἱ τότε τοὺς ἔνδεκα μαθητὰς ἐμπλήσας, ἔπεμπε τοῖς κατὰ τὴν οἰκουμένην ἀνθρώποις, ἰατροὺς κοινοὺς τῆς φύσεως ἐσομένους ἁπάσης, καὶ τὸν βίον ὀρθώσοντας, τὴν τῶν οὐρανίων δογμάτων γνῶσιν πανταχοῦ διασπεροῦντας γῆς, τὴν ξὲ τῶν δαιμόνων λύσοντας τυραννίδα, καὶ τὰ μεγάλα καὶ ἡμῖν ψυχῇς: ἀθανασίαν, καὶ σώματος ζωὴν αἰώνιον, τὰ καὶ νοῦν ὑπερθαίνοντα ἔπαθλα, καὶ μηδέποτε ἔξον.τα τξλο:. Ταῦτα οὖν καὶ τὰ τούτων πλείονα ἐννοήσαὁ μακάριος οὗτος, ἃ ἤδει μὲν αὐτὸς, γράψαι δὲ οὐκ ἠνέσχετο. διὰ τὸ μὴ χωρεῖν τὸν κόσμον" πάντα γὰρ Ἂν» γράφηται καθ᾽ ἕν 1, οὐδὲ αὑτὸν οἵμαι τὸν κό- “-αρλυ δ Ων. Ν- ὐ ᾿ ἤ 5 τε ννς ἈΝ ϑα το, τοῦ Ννν νώτοτο δ δον σμον χῳρῆσαι τὰ γραφόμενα βιβλία: ταῦτα οὖν ἅπαντα λογ" σάμενος » ἀνεβόησεν, ὅτι θεασώμεθα τὶ" δόξαν» αὑτοῦ, δόξω ὡς Μονογενοῦς παρὰ Πατρὸς, πλῆρη χάριτο: καὶ ἀληθείας. Τοὺς δὴ οὖν. τοσούτων ἃ μὲν θεαμάτων, τοιούτων δὲ καταξιωθέντας ῥίον ἄξιον τῶν δογμάτων ἐπιδείκνυσθαι χρὴ, ὥστε καὶ͵ τὴν ἐχεῖσς: ἀπολαῦσαι χαλῶν. Διὰ τοῦτο γὰρ καὶ πὰρἐγένετο ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἵνα μὴ μόνον͵ τὴν ἐνταῦθα δόξαν ἴδωμεν αὐτοῦ, ἀλλὰ καὶ τὴν μέλ)λουσαν. Διὰ τοῦτο ἔλεγε Θέϊω, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ οὗτοι ὦσιν, ἵνα θεωρῶσι τὴ» δόξαν τὴν ἐμήν. Εἰ δὲ αὕτη ἡ δόξα οὕτω γέγονε λαμπρὰ καὶ περιφανής, τὸ ἄν τις εἴπο: περὶ ἐκείνης; Οὐ γὰρ ἐν γῇ φανεῖται φθαρτῇ, οὐδὲ ἐν ἐπικήροις, σώμασιν ὄντων ἡμῷν, ἀλλ᾽ ἐν ἀκηράτῳ καὶ ἀγήρῳ τῇ κτίσει, καὶ μετὰ τοσαύτης τῆς λαμπρότη, τος, μεθ᾽ ὅστς οὐδὲ λόγῳ παραστῆσαι δυνατόν. Ὧ μακάριοι ν καὶ τρισμαχάριοι καὶ τοῦτο πολλάκις, οἱ τῆς δύξης χαταξιούμενοι ἐκείνης γενέπθα! θεαταί! Περὶ ταύτης ὁ Προφήτης φησίν " ᾿Αρθήτω ὁ ἀσεδὴς, ἴα μὴ ἴδῃ τὴ» δόξαν Κυρίου. Ἀλλ᾽ ἡμῶν μηδένα γένοιτο ἀρθῆναι, υτῶξ ἀθέατον αὐτῇ; γενέσθα: ποτέ. Εἰ ὙΚ2 νὴ ξλλοιμεν ἀπολαύφετῦαι ταύτης, εὔκαιρον καὶ παρ᾽ ἡμῶν εἰπεῖν" Καλὸν ἣν ἡμῖν, ε - μὴ ἐγεννήθημεν, Εἰ γὰρ ξῶμεν; τὶ ἀναπόξημεν; κί δὲ ἐσμὲν, ἂν τῆς θεωρίας ἀποτύχωμεν ἐχβίνητ ἂν τὸν Δεσπότην τὸν ἡμέτερον μιδεὶς ἡμῇ) συγχωρή, σῃ θεάσασθα: τότε; Εἰ γὰ οἱ τὸ φῶς πὸ ἡλιχχὸν μὴ θεώμενοι, παντὸς θανάτου πικροτέραν ὑπομένουσι ζωήν" τί παθεῖν εἰχὺς τοὺς τοῦ φωτὸς, ἀποστερηθέντας ἐκείνου;; Ἑνταῦθα μὲν γὰρ ἐν τούτῳ μόνον ἣ ζημία, ἐκεῖ δὲ οὐ μέχρ' τούτου μόνον " καίτοι καὶ εἰ τοῦτο μόνον ἦν τὸ δεινὸν, οὐδὲ οὕτως ἴσον τὸ τῆς κολάσεως ἕν, ἀλλὰ τοσούτῳ χαλεπώτερον, ὅφον ὁ ἥλιος ἐκεῖνος τούτου κρείττων ἀσυγκρίτως ἐστέ" νῦν δὲ καὶ ἑτέραν ἔστι προσδοχῖ, σαι τιμωρίαν. Τὸν γὰρ ἐκεῖνο τὸ φῶς οὐκ ὁρῶντα, οὐκ εἰς τὸ σκότος δεῖ ἀπενεχθῆναι μόνον, ἀλλὰ καὶ καίεσθαι διὰ παντὸς, καὶ τέχεσθαι, καὶ βρύχειν τοὺς ὀδόντας, καὶ μυρία ἕτερα πάσχειν δεινά. Μὴ δὴ περιίδωμεν ἑαυτοὺς, διὰ τῆς βραχείας ταύτης ὀλιγωρίας καὶ ἀνέσεως εἰς αἰώνιον ἐμπίπτοντας κόλασιν, ἀλλὰ γρηγορήσωμεν, πάντα πράξωμεν καὶ πραγματευτώμεθα, ὥστε ἐκείνης τυχεῖν τῆς ἀπολαύσεως, καὶ πόῤῥω γενέσθαι τοῦ ποταμοῦ τοῦ πυρὸς τοῦ συρομένου μετὰ πολλοῦ ῥοίζου πρὸ τοῦ βήματος τοῦ φριχτοῦ. Τὸν γὰρ ἅπαξ ἐμπεσόντα ἐκεῖ, γρὴ μένειν διὰ παντὸς, καὶ ὁ τῆς χολάστως ρηνόμενος οὐδεὶς, οὐ πατὴρ, οὐ μήτηρ, οὐκ ἀδελφός. Καὶ ταῦτα αὐτοὶ οἱ προφῆται βοῶσιν, ὁ μὲν λέγων, ὁ ὃς Ἱεζεχιὴλ καὶ τούτου τι πλέον ἐδήλωσεν εἰπών" Ἑὼ;" στῇ Νῶε καὶ Ιὼδ καὶ Δανιὴϊ, τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας οὗ μὴ ἐξέλωνται. Μία γὰρ προστασία μόνη, ἢ διὰ τῶν ἔργων ἐστὶν ἐκεῖ, καὶ τὸν ταύτης ἀπεστερτ μένον, ἑτέρωθεν σωθῆναι οὐκ μενοι, ἐχχαθάρωμεν ἡμῶν τὸν βίον, καὶ λαμπρὸν ποιήσωμεν, ὥστε μετὰ παῤῥησίας ἰδεῖν τὸν Κύριον χαϊ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φ' 'λανθρωπίᾳ ποῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾿ οὖ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

### English translation (Claude)

Angels, then, as I said, appeared on earth with great glory too, as in the case of Daniel, of David, of Moses; but they did everything as servants who have a master; while he did everything as Master and ruler of all, and that although he appeared in a poor and lowly form. Yet even so, creation recognized its Master. How? A star from heaven called the Magi to worship him; a great multitude of angels everywhere hymned him; others suddenly sprang up as heralds, and all, meeting one another, announced this unspeakable mystery: the angels to the shepherds, the shepherds to those of the city, Gabriel to Mary and Elizabeth, Anna with Simeon to those who came into the temple. And not only were men and women given wings by joy, but even the babe not yet come into the light, the citizen of the desert, the namesake of this evangelist, leapt while still in his mother’s womb; and all were in eager hope for what was to come. These things happened at the very time of the birth; but when he manifested himself more fully, again there were other wonders, greater than the former. For it was no longer a star and the heaven, nor [angels and shepherds], but the Father from heaven above proclaimed him, and with the Father the Paraclete, flying down upon him with the voice and remaining on him. That is why he said, “We beheld his glory, glory as of the Only-begotten from the Father.”

And not only because of these things, but also because of what followed, he says this. For it is no longer shepherds only, nor widows, nor old men who bring us the good news, but the very nature of the events, crying out more clearly than any trumpet, and so loudly that its sound was at once heard even here. “His fame,” it says, “went out into Syria,” and made him known to all; and all things everywhere cried out that the King of heaven had come. For the demons, [bridled,] withdrew; death itself retreated for a time and afterwards was abolished entirely; every form of sickness was dissolved; the tombs gave up the dead, the demons the madmen, the diseases the sick. And one could see strange and wonderful things, which the prophets rightly desired to see and did not see. For one could see eyes being formed, and that desirable sight which all would have longed to see, how God formed Adam from the earth, displayed by him in brief to all, and in the better part of the body; limbs that had been paralyzed and torn apart being joined together and fitted to one another, dead hands [moving, crippled feet leaping,] stopped ears opening, and the tongue, once bound by dumbness, crying aloud. For like an excellent craftsman taking in hand a house decayed with age, he took up our common human nature, fitted together its broken parts, bound fast what had come apart and been loosened, and raised up what had fallen altogether.

What could one say of the refashioning of the soul, which is far more wonderful than that of the body? Great is the health of bodies, but much greater that of souls, and greater by as much as the soul is better than the body; and not only for this reason, but because the nature of bodies follows wherever the Maker wishes to lead it, and nothing resists; whereas the soul, being its own master and having authority over its own actions, does not obey God in everything unless it wills to. For [he does not make] it virtuous against its will and by force, since that would not be virtue; it must be persuaded to become so willingly and freely. So this healing is harder than the other. Nevertheless this too was accomplished, and every form of wickedness was driven out. And as he restored the bodies he healed not only to health but to the highest vigor, so he not only freed souls from the extremes of wickedness but brought them to the very summit of virtue. The tax collector became an apostle; the persecutor, the blasphemer, the insolent man was declared herald of the world; Magi became teachers of the Jews; a robber was shown to be a citizen of paradise; a prostitute shone with great faith; the Canaanite woman and the Samaritan woman, the latter another prostitute, the one took up the preaching to her countrymen and, having netted a whole city, so brought it to Christ, the other by her faith and perseverance had a wicked demon driven out of her little daughter’s soul. And others far worse than these were at once enrolled in the rank of disciples. And all at once everything was transformed: the sufferings of bodies, the diseases of souls, were refashioned into health and the most exact virtue; and not two or three men, nor five or ten or twenty or a hundred only, but whole cities and nations were reformed with great ease. What could one say of the wisdom of his commands, the excellence of his heavenly laws, the good order of the angelic way of life? For he brought in such a life for us, laid down such laws, and established such a way of living, that those who follow them at once become angels, and like God as far as is in our power, even if they had been the worst of all men.

[3.] Gathering together all these wonders, then, those in bodies, those in souls, those in the elements, the commands, those unspeakable gifts higher than the heavens, the laws, the way of life, the persuasion, the promises of what is to come, his sufferings, the evangelist uttered this wonderful saying, full of lofty doctrines: “We beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.” For we admire him not only for his miracles but also for his sufferings: that he was nailed to the cross and scourged, that he was struck, that he was spat upon, that he received blows on the cheek from those whom he had benefited. For even of these very things that seem shameful one may rightly utter the same word again, since he himself called the thing glory. For what happened belonged not only to care and love but also to unspeakable power. For then death was abolished, the curse was loosed, [the demons were led in triumph,] and the handwriting of our sins was nailed to the cross. Then, since these things were wrought invisibly, some visible things happened too, showing that he was truly the only-begotten Son of God and Master of all creation. For while the blessed body was still hanging, the sun turned away its rays, the earth shook and was all darkened, the tombs burst open, the ground was shaken, a boundless multitude of the dead leapt out and entered the city; and while the stones of his tomb were still fitted to the vault and the seals still lay on them, the dead man rose, he who had been crucified, who had been nailed; and having filled the eleven disciples with great power, he sent them to men throughout the world, to be the common physicians of all nature, to set life right, to spread the knowledge of the heavenly doctrines over all the earth, to destroy the tyranny of the demons, and [to proclaim to us those] great [good things]: the immortality of the soul, the eternal life of the body, prizes that surpass even the mind and will never have an end. Considering these things and more than these, which he knew but did not undertake to write, because the world could not contain them (“for if they were written one by one, I suppose that not even the world itself could contain the books that would be written”), reckoning up all these things, he cried out, “We beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.”

Those, then, who have been counted worthy of such sights and such doctrines must show a life worthy of the doctrines, so as to enjoy the good things there too. For this is why our Lord Jesus Christ came: that we might see not only his glory here but also that which is to come. That is why he said, “I wish that where I am, these too may be, so that they may behold my glory.” If this glory was so brilliant and splendid, what could one say of that? For it will appear not on a corruptible earth, nor while we are in perishable bodies, but in a creation incorruptible and ageless, and with such brightness as cannot even be presented in words. O blessed, thrice blessed, many times blessed are those who are counted worthy to become beholders of that glory! Of it the prophet says, “Let the impious be taken away, so that he may not see the glory of the Lord.” But may none of us be taken away, or ever be shut out from the sight of it. For if we are not going to enjoy it, it is fitting for us too to say, “It would have been good for us if we had not been born.” For why do we live? Why do we breathe? What are we, if we fail of that sight, if no one allows us to see our Master then? For if those who do not see the light of the sun endure a life more bitter than any death, what are those likely to suffer who are deprived of that light? For here the loss consists in this alone; but there it does not stop at this. And yet even if this were the only evil, even so the punishment would not be equal, but harsher by as much as that sun is incomparably better than this one. As it is, one must expect another punishment as well. For whoever does not see that light must not only be carried off into the darkness, but also burn forever, and waste away, and gnash his teeth, and suffer countless other terrible things. Let us not, then, look on while we fall into eternal punishment through this brief negligence and ease; let us be watchful, let us do and arrange everything so as to obtain that enjoyment and to be far from the river of fire that is drawn along with a great roar before that awesome tribunal. For whoever falls in there once must remain there forever, and no one [rescues him] from the punishment, not father, not mother, not brother. The prophets themselves cry this out: one saying, [“A brother does not redeem; shall a man redeem?”], while Ezekiel showed even more, saying, “Even if Noah and Job and Daniel stand there, they shall not deliver their sons and daughters.” For there is only one protection there, that which comes through works; and whoever is deprived of it cannot be saved from any other quarter. [With these things in mind,] then, let us cleanse our life and make it bright, so as to see the Lord with confidence and obtain the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 2:2: allusion, high confidence
- Luke 2:13: allusion, high confidence
- Luke 2:17: allusion, high confidence
- Luke 1:26: allusion, high confidence
- Luke 1:41: allusion, high confidence
- Luke 2:38: allusion, high confidence
- Matt 3:16: allusion, high confidence
- Matt 3:17: allusion, high confidence
- John 1:14: quotation, high confidence
- Matt 4:24: quotation, high confidence
- Matt 13:17: allusion, high confidence
- Gen 2:7: allusion, medium confidence
- John 9:6: allusion, high confidence
- Mark 7:35: allusion, medium confidence
- Matt 9:9: allusion, high confidence
- 1 Tim 1:13: allusion, high confidence
- Luke 23:43: allusion, high confidence
- Luke 7:37: allusion, high confidence
- Matt 15:22: allusion, high confidence
- John 4:39: allusion, high confidence
- Matt 27:30: allusion, high confidence
- John 12:23: allusion, low confidence
- Col 2:14: allusion, high confidence
- Gal 3:13: allusion, medium confidence
- Matt 27:45: allusion, high confidence
- Matt 27:51: allusion, high confidence
- Matt 27:52: allusion, high confidence
- Matt 27:66: allusion, high confidence
- John 21:25: quotation, high confidence
- John 17:24: quotation, high confidence
- Isa 26:10: quotation, high confidence
- Matt 26:24: allusion, medium confidence
- Dan 7:10: allusion, high confidence
- Ps 49:7 (48:8 LXX): quotation, low confidence
- Ezek 14:14: quotation, high confidence
- Ezek 14:16: quotation, high confidence

### Translation notes

- The OCR lost the numeral of section 3; it is marked [3.]. The infancy narratives: Matt 2:2; Luke 1:26–45; 2:8–38; the baptism: Matt 3:16–17; fame in Syria: Matt 4:24; prophets who desired to see: Matt 13:17; eyes formed: John 9:6; the tax collector: Matt 9:9; the persecutor: 1 Tim 1:13; the robber: Luke 23:43; the sinful woman: Luke 7:37–50; the Canaanite woman: Matt 15:22–28; the Samaritan woman: John 4:39; the passion: Matt 27:30, 45, 51–53, 66; the handwriting nailed to the cross: Col 2:14; the curse: Gal 3:13. Quotations: John 1:14; John 21:25; John 17:24; Isa 26:10 (LXX); Matt 26:24 (adapted); Ps 49:7 (LXX 48:8), supplied in brackets where the scan has lost the line; Ezek 14:14, 16. The river of fire: Dan 7:10. Several lines are lost in the scan; bracketed words supply the sense, and long Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 12.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/12-2).

## Homily 13.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/13-1/#p-13-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: After grieving that his preaching seems fruitless and recalling Moses’ refusal to abandon his people, Chrysostom explains why John the evangelist keeps citing the Baptist: the Jews revered him, and his witness, given before Christ appeared, prepared them to receive one whose outward appearance was lowly.

### Greek text

Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ. καὶ κέκραγε «ἰέγων" «Οὗτος ἦν ὃν εἶπον", ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. Αρα μὴ εἰς κενὸν τρέχομεν καὶ κοπιῶμεν; μὴ κατὰ πετρῶν σπείρομεν; ἄρα μὴ παρὰ τὴν ὁδὸν καὶ «ἃς ἀκάνθας ἡμῖν λανθάνε: τὰ σπέρματα πίπτοντα; ᾿Αγωνιῶ γὰρ σφόδρα καὶ δέδοικα υμἢ ἀνόνητος ἡμῖν ἡ γεωργία γένηται" καὶ ταῦτα οὐδὲ ἃ μέλλων αὐτὸς εἰς τὸν τοῦ κόπου τούτου παραβλάπτεσθαι μισθόν" οὐ γὰρ οἷα τῶν γη πόνων, τοιαῦτα καὶ τὰ τῶν διδασκόντῶν ἐστίν. Ὃ μὲν γὰρ γεωργὸς μετὰ τοὺς ἐνιαυσίους ν πολλάκις μόχθους, καὶ τὴν ταλαιπωρίαν ἐχείντ» Καὶ τοὺς ἱδρῶτα, ἂν μηδὲν ἐξενέγχη, τῶν πόνων 112] ἄξιον ἣ Τῇ πλρ᾽ οὐδενὸς ἐτέρου δυνήσεται ς τῶν πόνων τινὰ παραμυθίαν εὑρεῖν ἦ ἀλλ᾽ ὑποστρέφει μετ᾽ αἰσχύνης καὶ κατηφείας ἀπὼ τῆς ἅλω πρὸς πἣν οἰκίαν, καὶ τὴν γυναῖκα καὶ τὰ παιδία, οὐδένα ἔχων ἀπαιτῆσαι τῆς φιλοπονίας τῆς μακρᾶ; τὴν ἀντίδοσιν. Ἐπὶ δὲ ἡ μῶν οὐδὲν τοιοῦτον ἔπται, ἀλλὰ κἂν ἡ ἃ γεωργουμένη γῇ μηδένα ἐξενέγχῃ καρπὸν, ἡμῶν ἄπαντα ἐπιδειξα μένων πόνον, ὁ καὶ ταύτης χα! ἡμῶν Κύριος οὐ περιόφεται κεναῖς ἡμᾶς ἀπερχομένους ἐλπίσιν, ἀλλὰ δώσει τὰς ἀμοιῆας. Ἕκαστος γὰρ, φησὶ, τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον", οὗ κατὰ τὸ τῶν πραγμάτων τέλος. Καὶ ὅτ: οὕτως ἔχει, ἄκου:" Ναὶ σὺ, φησὶν, υἱὲ ἀνθρώπου, τοῦς τῷ λαῷ τούτῳ, ἐὰγ' ἄρω ἀκούσωσι», ἐὰν ἄρα συνῶσι. Καὶ διὰ τοῦ Ἰεξζεχιὴλ δὲ τοῦτο μαθεῖν ἔστιν" ἐὰν ὁ σκοπὸς γὰρ προείπῃ, τί μὲν φυγεῖν ἐ δὲ ἐλέσθα: δέκ!, τὴν ψυχὴν ἐξείλετο τὴν ἑαυτοῦ, κὰν ὁ προσέχων μηδεὶς ἧ. ᾿Αλλ᾽ ὅμως καὶ ἰσχυρὰν παραμυθίαν ταύτην ἔχοντες, καὶ ὑπὲρ τῆς εἰς ἡμὰς ἀμοιβῆς θαῤῥοῦντες, ὅταν ὑμῶν τὸ ἔργον ἴδωμεν μὴ προχόπτον, οὐδὲν ἄμεινον ἐχείνων διακείμεθα τῶν γεωργῶν τῶν στεναζόντω" καὶ θρηνούντων, τῶν ἐγκαὶ Μωῦτίς, ἐξὸν αὐτῷ { τῆς ἀγνωμοσύνης ἀπαλλαἑτέρον͵, λαθεῖν καὶ πολλῷ μείζονος" Ἔασον γάρ με, φητὶ, καὶ ἐξαλείψω αὐτοὺς, καὶ ποιήσω σὲ εἰς ἔθνος μέγα ἣ τοῦτο" ἐπειδὴ ἄγιος ἣν καὶ θεοῦ δοῦλος, καὶ σ: φόδρα φίλος δ γνήσιος καὶ γενναῖος, οὐδὲ ἀκοῦσαι ταύτην ἠνέσχετο τὴν φωνὴν, ἀλλ᾽ εἴλετο μᾶλλον ἀπολέσθαι μετὰ τῶν ἅπαξ χληρωθέντων αὖ τῷ, ἣ χωρὶς ἐχείνων διασώζεσθαι, καὶ ἐν ἀξιώματι εἶναι μείζονι, ἸΓοιοῦτον εἶναι χρὴ τὸν προξστῶτα χῶν. Καὶ γὰρ ἄτοπον παῖδας μὲν ἔχοντά τινα φαύλους μὴ ἐθελῆσα! ἑτέρων κληθῆναι πατέρα, ἀλλὰ τῶν παρ᾽ αὐτοῦ φύντων᾽ μαθητὰς δὲ ἐγχειρισθέντας ἘΡΕΣ ἐξ ἑτέρων ἀμείθειν ἀεὶ, καὶ νῦν μὲν τούτων, αὐθις δὲ ἐχείνων, καὶ μετὰ τούτων ἃ πάλιν ἄλλων προστασίαν ἡμᾶ; ἁρπάζειν, πρὸς οὐδένα οἰκείως διχχειμένους. ᾿Αλλὰ περὶ ὑμῶν μὴ γένοιτο ταῦτα ὑποπτεῦσα! ποτε. Πεποίθαμεν γὰρ, ὅτι μᾶλλον περισσεύετε ἐν τῇ πίστε: τῇ εἰς τὸν Κύριον ἡμῶν Ἰησοῦν καὶ τῇ ἀγάπῃ τῇ εἰς; ἀλλήλους καὶ εἰς πάντας. Ταῦτα δὲ λέγομεν βουλόμενοι τῆν σπουδὴν ἐπιτεῖναι τὴν ὑμετέραν, καὶ ἐπὶ μεῖξον ἐπιδοῦναι τῆς πολιτείας ὑμῶν τὴν ἀρετήν. Οὕτω γὰρ καὶ τῶν προκειμένων. ἐμῖν λόγων εἰς αὐτὸ τὸ ϑάθος ᾿ποῖς ὀφθαλμοῖς ἐπισκοτῇ τῆς διανοίας, καὶ τὸ διοραπιχὸν αὐτῆς Α καὶ ὀξὺ συνταράτσῃ. Τί ποτ᾽ οὖν ἐστι τὸ προκείμενον ἡμῖν σήμερον; Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε 1όγων»" Οὗτος ἦν ὃν" εἷποῦν, ὁ ὀπίσω μοῦ ἐρχέμενος, ἔμπροσθέν μου γέ- Ἴεγεν, ὅτι πρῶτός μου ἦν. Πολύς ἔστιν οὗτος ὁ εὐαγγελιστὴς ἄνω καὶ κάτω τὸν Ἰωάννην στρέφων, καὶ τὴν μαρτυρίαν, αὐτοῦ πολλαχοῦ περιφέρων. Ποιεῖ δὲ οὐκ ἁπλῶς τοῦτο, ἀλλὰχ καὶ σφόδρα συνετῶς. Ἑπειδὴ γὰρ πολὺ τὸ θαῦμα εἶχον τοῦ ἀνδρὸς τούτου πάντες οἱ Ἰουδαῖο: (καὶ Ὑχρ καὶ ὁ Ἰώσηπος; τῇ τούτου τελευτῇ τὸν πόλεμον λογίζεται, δι᾽ αὑτόν τε δείκνυσ: μηδὲ πόλιν εἶναι τὴν ποτε μητρόπολιν οὗταν, καὶ μακροὺς συνείρει Ρ περὶ αὐτοῦ λόγους ἐγκωμίων)": ἀπ᾽ αὐτοῦ τοίνυν τοὺς Ἰουδαίους ἐντρέψα: βουλόμενος, συνεχῶς αὐτοὺς ἀναμιμνήσκει τῆς ποῦ Προδρόμου μαρτυρίας. Καὶ οὗ μὲν ἄλλοι εὐαγγελισταὶ τῷ, παλαιοτέρων μέμνηνται προφητῶν, καὶ καθ᾽ ἔκαστον τῶν ἐπ᾽ αὐτῷ ς γινομένων ἔχεξ παρα-. Τοῦτο δὲ διϊὶον γέγονεν, ἵνα πιϊιηρωθῇ τὸ ἐηϑὲκ θέγος ἐν γαστρὶ ἔξει, καὶ τέξει κι υἱόν" καὶ ὅταν ἐπιδουλεύητα!, καὶ πανταχόθεν οὕτω: ἀχριέῶς ἀναζητῆται, ὡς; καὶ τὴν ἄωρον ἡλικίαν σφάττεσθαι ὑπὸ. ᾿Πρώδυυ, τὸν Ἱερεμίαν εἰς μέσον πόῤῥωθεν ἄγειν λέγοντα Φωνὴ ἐν Ῥαμᾶ ἠκούσθη, θρῆνος καὶ τὰ τέκνα αὑτὴς " καὶ ποῦ Ὥστε μεμνημένο: ἀ, ὅταν. ἐξ Αἰγύπτου πάλιν ἀναθαίνα, Ἐξ Αἰγύπτου, }έγοντα καὶ αὐτὸν, ἐκάλεσα τὸν υἱόν μου" καὶ πανταχοῦ τοῦτο ποιοῦσιν. Οὗτος δὲ τρανοτέραν τὴν μαρ. κυρίαν ἐργαζόμενο; καὶ νεαρωτέραν, ἅτε καὶ μεγαλοφωνότερον τῶν ἄλλων φθεγξάμενος, οὐ τυὺς ἀπελθόντας, οὐδὲ τοὺς τετελευτηκότας μόνον, ἀλλὰ καὶ τὸν ζῶντα καὶ παραγενόμενον ὑποδείξαντα καὶ βαπτίσαντα αὐτὸν, τοῦτον εἰς μέσον ἄγε: συνεχῶς" οὐ κὸν Δεσπότην ἀπὸ τοῦ δούλου ὁ ποιῖσαι ἀξιόπιστον σπεύδων, ἀλλὰ τῇ τῶν ἀχροχτῶν ἀσθενείᾳ συγκαταβαίνων. “Ὥσπερ γὰρ εἰ μὴ τὴν τοῦ δούλου μορφὴν ἔλαθεν, οὐκ ἂν εὐπαράδεχτος γέγονεν" οὕτως εἰ μὴ τῇ τοῦ δούλου φωνῇ τὰς ἀκοὰς τῶν ὁμοδούλων π’ολόγον ἐδέξαντο. καὶ θαυμαστόν. Ἐπειδὴ γὰρ τὸ αὐτόν τινα περὶ ἑαυποῦ μέγα τ' λέγειν, ὕποπτον ποιεῖ τὴν μαρτυρίαν, καὶ προσίστατα! πολλοῖς τῶν ἀκουόντων ἕτερος περὶ αὐτοῦ παραγίνεται μαρτυρήσων. Χωρὶς δὲ «οὐτων, καὶ ὅτι εἰώθασί πως οἱ πολλοὶ πρὸς τὴν συνγθεστέραν καὶ σύντροφον αὐτοῖς ἐπιτρέχειν μᾶλλον φωνὴν, ἅτε αὐτὴν μᾶλλον τῶν ἄλλων ἐπιγινώσκοντες" διὰ δὴ τοῦτο ἡ μὲν ἀπὸ τοῦ οὐρανοῦ γέγογεν ἅπαξ ἢ δὶς, ἡ δὲ τοῦ Ἰωάννου πολλάκις καὶ συνεχῶς. Οἱ μὲν γὰρ ἀναθεθηχότες Γ τοῦ λαοῦ τὴν ἀσθένειαν, καὶ τῶν αἰσθητῶν ἀπάντων ἀπαλλαγέντες, καὶ τῆς ἄνωθεν ἀκούειν ἱδύναντο φωνῆς, καὶ οὐ σφόδρα τῆς ἀνθρωπίνης ἐδέοντο, ἅτε ἐκείνῃ πάντα πειθόμενοι καὶ ὑπ᾽ αὑτῆς ἤγοντο δ’ οἱ ὃὲ ἔτ: κάτω στρεφόμενοι καὶ πολλοῖς προχαλύμμασι μένοι, τῆς ταπεινοτέρας ταύτης ἐδέοντο. Οὕτω γοῦν καὶ ὁ Ἰωάννης, ἐπειδὴ πάντοθεν ἑαυτὸν ἐγύμνωσε τῶν αἰσθητῶν, οὐκ ἐδεῖτο διδασκάλων ἀνθρώπὼν δ, ἀλλ᾽ ἀπὸ τῶν οὐρανῶν ἐπαιδεύετο. Ὁ γὰρ πέμψας μὲ βαπτίζειν, φησὶν, ἐγ ὕδατι, ἐκεῖνός “οι εἶπεν" Ἐφ᾽ ὃν ὦ" ἴδῃς τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον, οὗτός ἐστιν». Οἱ δὲ ἔτι παῖδες Ἰουδαῖοι, γαὶ πρὺς τὸ ὕφος ἔχεῖ.ο μιδέπω φθάσαι δυνάμενοι, ἄνθρωπον εἶχον διδάσκαλον, οὐ τὰ ἑαυτοῦ αὑτοῖς λέγοντα, ἀλλὰ τὰ ἄνωθεν ἀπαγγέλλοντα. Τί οὖν οὗτός φησιν; Αὐτὸς μαρτυρεῖ περὶ αὑτοῦ, καὶ χέχραγα «“έγων, Τί ἐστι τὸ, Κέκραγε; Μετὰ ποῤῥηπίας, φησὶ, μετὰ ἐλευθερίας, χωρὶς ὑποστολῖς ἀπάτης ἄναχτ,ρύττε:. Καὶ τί ἀνακηρύττει; τί ὃ μαρτυρεῖ καὶ χέχραάγεν; Οὗτος ἦν, φησὶν, ὃν εἶπον, ὁ «ἰπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ὅτι πρῶτές μου ἦν. Συνεσχιασμένη ἡ μαρτυρία, καὶ ἕτι πολὺ τὸ ταπεινὸν ἔχουσα. Οὐ γὰρ εἶπεν, Οὗτός ἐστιν ὁ Υἱὸς “οὐ Θεοῦ ὁ μονογενής 1. ἀλλὰ τί, Οὗτος ἦν ὃ» εἶπον, ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγογεν, τι πρῶτός μου ἦν. Καθάπερ γὰρ αἱ μητέρες τῶν ὀρνίθων 1 τοὺς νεοττοὺς οὐκ εὐθέως οὐδὲ ἐν ἡμέρᾳ 6} τὴν πτῆσιν ἐχδιδάσχουσιν ἔπασαν, ἀλλὰ νῦν μὲν πῇ πτήσει πάλιν, καὶ τῇ μετὰ ταύτην ἡμέρᾳ τλλῷ πλείονα προστιθέασι, καὶ οὕτως ἠρέμα χα κατὰ μικρὸν ἐπὶ τὸ προτῦχον ἄγουσιν ὕψος" τὸν αὐτὸν πρόπον καὶ ὁ μακάριος Ἰωάννης οὐκ εὐθέως ἐπὶ τὰ ὑψηλὰ τοὺς Ἰουδαίους ἤγαγεν, ἀλλὰ τέως μιχρὺν τῆς γῆς: ἀναπτῆναι ἐδίδαξεν, εἰπὼν, ὅτι αὐτοῦ κρείττων Ἦν ὁ Χριστός, Οὐδὲ γὰρ οὐδὲ τοῦτο μικρὸν ἣν τέως, πὸ τοὺς ἀκούοντας τοῦ οὕτω θαυμασίου, τοῦ Ἰωάννου λέγω, καὶ περιφανοῦς, καὶ πρὸς ὃν ἅπαντε; καὶ ὃν ἄγγελον ἐνόμιζον εἶναι, τὸν οὐδέπω κρείττονα εἶναι. Ἰέως οὖν τοῦτο κατορθῶσαι δαξεν ἐν ταῖς; τῶν ἀκροατῶν διανοίαις, ὅτι τοῦ μαρτυροῦντος ὁ μαρτυρούμενος; μείζων, τοῦ παραγενομένου πρώτου ὁ μιτὰ ταῦτα ἐλθὼν, τοῦ δέλου καὶ περιφανοῦς; ὁ μυδέπω φανείς, Καὶ ὅρα πῶς συνετῶς εἰσάγει τὴν μαρτυρίαν. Οὐ γὰς φανέντα μόνον ἐπ':δείκνυσιν, ἀλλὰ καὶ πρὶν ἣ φανῆναι ἀνακηρύττει. γὰρ, Οὗτος ἐστι» ὃν' εἶπον, τοῦτο δηλοῦντός ἐστιν' ὥσπερ οὖν καὶ Ματθαῖος λέγει, ὅτι πάντων ἐρχομένων πρὸς αὐτὸν ἔλεγεν: ᾿γὼ μὲν ὑμὰς βαπτίζω ἐν ὕδατι ὁ δὲ ὀπίσω μου ἐξ χόμενος, ἰσχυρότερός μου ἐστὶν, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος. ἹὙίνος οὖν ἕνεκεν καὶ πρὺ τοῦ φανῆναι τοῦτο ἐποίησεν; Ἵνα εὐπαράδεχτος ἡ μα»τυρία γένηται φανέντος, τῆς διανοίας ἤδη τῶν ἀκουσάντων προχατασχεθείσης τοῖς περὶ αὑτοῦ λεχθεῖσι, καὶ μηδὲν τῆς εὐτελοῦς περιβολῆς λυμαινομένης αὐτῇ νν, Εἰ μὲν γὰρ μηδὲν μηδ᾽ ὅλως ἀκούσαντες εἶδον τὸν Χριστὸν αὐτὸν, καὶ ὁμοῦ μετὰ τῇς θέας καὶ τὴν τῶν λόγων μαρτυρίαν ἐδέξαντο τὴν οὕτω θαυματὴν καὶ μεγάλην, εὐθέως ἂν τὸ τοῦ σχήματος εὖτελὶς προσέστη τῷ μεγέθει τῶν λεγομένων. Οὕτω Υὐο εὐτελὲς περιέκειτο σχῆμα καὶ κοινὸν ἅπασιν ὁ Χριστὸς, ὡς καὶ Σαμαρείτιδας γυναῖκας, καὶ πόρναξ, καὶ τελώνας μετὰ πολλῆς τῇς ἀδείας θαῤῥεῖν αὐτῷ προσιέναι καὶ διαλέγεσθα!.

### English translation (Claude)

“John bears witness about him, and cried out, saying, This was he of whom I said, He who comes after me has become before me, because he was before me.” Are we running and laboring in vain? Are we sowing on rocks? Are the seeds falling, without our noticing, by the road and among the thorns? For I am in great anguish and fear lest our husbandry prove useless; and this although I myself shall suffer no loss in the reward for this labor; for the case of teachers is not like that of [farmers’] labors. The farmer, after his yearly toils, his hardship and his sweat, if the land produces nothing worth his labors, can find no consolation for them from anyone else, but goes back with shame and dejection from the threshing floor to his house, his wife, and his children, having no one from whom to demand recompense for his long industry. But with us nothing of the kind will happen; even if the land we cultivate yields no fruit, provided we have shown all our labor, the Lord of it and of us will not let us go away with empty hopes, but will give the rewards. “For each,” it says, “will receive his own wage according to his own labor,” not according to the outcome of things. And that this is so, hear: “And you, son of man, testify to this people, whether they will hear, whether they will understand.” One can learn this through Ezekiel too: if the watchman foretells what to flee and what to choose, he has delivered his own soul, even if no one pays heed. Yet although we have this strong consolation and are confident about our reward, when we see that your work is not advancing, we are in no better state than those farmers who groan and lament [over their fields]. And Moses, though he could have been rid of their ingratitude and received another and much greater people (“Let me alone,” he says, “and I will blot them out and make of you a great nation, greater than this”), since he was holy and a servant of God, and a genuine and noble friend, would not even bear to hear this voice, but chose rather to perish with those once allotted to him than to be saved without them and be in greater dignity. Such ought the one who has charge [of souls] to be. For it is absurd that one who has bad children should not wish to be called the father of others, but only of those born from him, while we, when disciples have been entrusted to us, keep exchanging them for others, now these, now those, and after these snatch at the charge of yet others, attached to none as our own. But may we never suspect this of you. For we are confident that you abound rather in faith in our Lord Jesus Christ and in love toward one another and toward all. We say these things wishing to increase your zeal and to advance still further the virtue of your way of life. For in this way we shall [go down] to the very depth of the words set before us, [when nothing] darkens the eyes of the mind and disturbs its clear and keen sight.

What, then, is set before us today? “John bears witness about him, and cried out, saying, This was he of whom I said, He who comes after me has become before me, because he was before me.” This evangelist makes much of John, turning him over again and again and bringing forward his testimony in many places. And he does this not idly, but very wisely. For since all the Jews held this man in great admiration (Josephus too attributes the war to his death, shows that because of him the city that was once the mother city is no longer even a city, and strings together long speeches in his praise), wishing to shame the Jews by him, he continually reminds them of the Forerunner’s testimony. The other evangelists mention the older prophets, and at each of the things that happened concerning him [remind the hearer of them], saying, “All this took place to fulfill what was spoken: Behold, the virgin shall conceive and bear a son”; and when he is plotted against and searched for everywhere so carefully that even children of tender age are slaughtered by Herod, they bring forward Jeremiah from long before, saying, “A voice was heard in Ramah, lamentation, [Rachel weeping for] her children”; and, remembering Hosea, when he comes up again out of Egypt, they bring him in too, saying, “Out of Egypt I called my son”; and they do this everywhere. But this evangelist, making the testimony clearer and fresher, as one who spoke with a louder voice than the others, continually brings forward not only those who had departed and died, but also the one who was living and present, who pointed him out and baptized him; not hastening to make the Master credible through the servant, but condescending to the weakness of his hearers. For as, if he had not taken the form of a servant, he would not have been easily received, so, if he had not [prepared] the ears of his fellow servants by a servant’s voice, [the Jews would not have] received his word. [And there was] another wonderful reason too. For since a man’s saying something great about himself makes the testimony suspect and offends many of the hearers, another comes to bear witness about him. Besides this, people are somehow accustomed to run rather to a voice that is more usual and familiar to them, since they recognize it better than others. That is why the voice from heaven came once or twice, but John’s often and continually. For those who had risen above the weakness of the people and been freed from all things of sense could hear even the voice from above, and did not much need the human one, since they obeyed that one in everything and were led by it; but those who still turned about below and were covered with many veils needed this humbler voice. So John, since he had stripped himself of the things of sense on every side, needed no human teachers, but was taught from heaven. “For he who sent me to baptize with water,” he says, “he said to me, He on whom you see the Spirit of God descending, this is he.” But the Jews, still children and not yet able to reach that height, had a man for their teacher, who did not tell them his own things, but announced the things from above.

What, then, does he say? “He bears witness about him, and cried out, saying.” What is “cried out”? With boldness, he means, with freedom, without any reserve he proclaims. And what does he proclaim? What does he testify and cry out? “This was he,” he says, “of whom I said, He who comes after me has become before me, because he was before me.” The testimony is veiled and still has much lowliness in it. For he did not say, “This is the only-begotten Son of God,” but what? “This was he of whom I said, He who comes after me has become before me, because he was before me.” For as mother birds do not teach their young the whole of flying at once, nor in a single day, but now [lead them out a little] in flight, and on the next day add much more, and so quietly, little by little, bring them to the proper height, in the same way blessed John did not at once lead the Jews to lofty things, but for the time taught them to fly up a little from the earth, saying that Christ was greater than himself. For not even this was a small thing for the time: [to persuade] the hearers that one who had not yet [appeared] was greater than so wonderful and illustrious a man as John, to whom all [ran] and whom they thought to be an angel. So for the time [he was eager] to achieve this in the minds of his hearers: that the one witnessed to is greater than the witness, the one who came later greater than the one who came first, the one not yet manifested greater than the well-known and illustrious one. And see how wisely he introduces the testimony. He not only points him out when he has appeared, but proclaims him before he appears. For “This is he of whom I said” shows this; as Matthew too says that, when all were coming to him, he said, “I baptize you with water; but he who comes after me is mightier than I, the strap of whose sandal I am not worthy to loose.” Why, then, did he do this even before he appeared? So that the testimony might be easily received when he appeared, the minds of the hearers having already been taken hold of by what had been said about him, and the meanness of his outward appearance not spoiling it. For if they had heard nothing at all beforehand and then seen Christ himself, and had received together with the sight a testimony in words so wonderful and great, the meanness of his appearance would at once have stood in the way of the greatness of what was said. For Christ wore an appearance so mean and so common to all that Samaritan women, prostitutes, and tax collectors approached him with great freedom and confidence and conversed with him.

### Scripture references

- John 1:15: quotation, high confidence
- Gal 2:2: echo, low confidence
- Matt 13:4: allusion, medium confidence
- 1 Cor 3:8: quotation, high confidence
- Ezek 2:5: quotation, medium confidence
- Ezek 33:9: allusion, high confidence
- Exod 32:10: quotation, high confidence
- Exod 32:32: allusion, high confidence
- 2 Thess 1:3: echo, low confidence
- Matt 1:22: quotation, high confidence
- Matt 1:23: quotation, high confidence
- Isa 7:14: quotation, high confidence
- Matt 2:16: allusion, high confidence
- Matt 2:18: quotation, high confidence
- Jer 31:15 (38:15 LXX): quotation, high confidence
- Hos 11:1: quotation, high confidence
- Matt 2:15: quotation, high confidence
- Phil 2:7: allusion, medium confidence
- John 1:33: quotation, high confidence
- Matt 3:11: quotation, high confidence
- John 4:7: allusion, medium confidence

### Extrabiblical texts

- Josephus, A.J. 18.116–119 (Josephus (works)): allusion, medium confidence

### Translation notes

- Quotations: John 1:15; 1 Cor 3:8; Ezek 2:5 (cf. 3:11); Exod 32:10; Matt 1:22–23 (Isa 7:14); Matt 2:18 (Jer 31:15); Matt 2:15 (Hos 11:1); John 1:33; Matt 3:11. The watchman: Ezek 33:7–9. Moses’ choice: Exod 32:32. Josephus’s account of John the Baptist is in Ant. 18.116–119; the claim that he attributes the war to John’s death and speaks of the ruin of the city goes beyond what Josephus says there (he attributes Herod Antipas’s defeat by Aretas to it). Several line ends are lost in the scan; bracketed words supply the sense, and a long Latin note interleaved in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 13.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/13-1).

## Homily 13.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/13-1/#p-13-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “Comes after me” refers to Christ’s preaching, not his birth, and “has become before me” means more honored, its reason being “because he was before me”; the past tense follows the prophetic habit of speaking of future events as accomplished.

### Greek text

Ὅπερ οὖν ἔφην, εἰ ὁμοῦ καὶ τῶν ῥημάτων τούτων ἔχουσαν, καὶ αὐτὸν ἐθεάσαντο, κἂν κατεγέλασαν τῆς μαρτυρίας τοῦ Ἰωάννου. Νύν δὲ πρὶν ἣ φανῆναι τὸν Χριστὸν πολλάκις ἀκούοντες, καὶ ἐρεθιζόμενοι τοῖς λεγομένοις περὶ αὐτοῦ, τοὐναντίον ἔπασχον, οὐ τὴν τῶν ῥημάτων διδασκαλίαν ἀπὸ τῆς ὄψεως τοῦ μαρτυρηθέντος ἐχθάλλοντες, ἀλλὰ ἀπὸ τῇς πίστεως τῶν ἤδη λεχθέντων καὶ αὐτὸν λαμπρότερον εἶναι νομίζοντες. τὸ δὲ, Ὀπίσω μου ἐρχόμενος, ὁ μετ᾽ ἐμὲ κηρύσσων, οὐκ ὁ μετ᾽ ἐμὲ γενόμενός ἐστι. Τοῦτο γοῦν καὶ ὁ Ματθαῖος αἰνίττεται λέγων, Ὀπίσω μου ἔρχεται ἀνήρ" οὐ περὶ τῆς ἐκ Μαρίας γεννήσεως αὐτοῦ λέγων, ἀλλὰ περὶ τῇς παρουσίας τῇς κατὰ τὸ κήρυγμα. Εἰ γὰρ περὶ τῆς γεννήσεως ἔλεγεν, οὐκ ἂν εἶπεν, Ἔρχεται, ἀλλ᾽, Ἔλθε" γεγεννημένος γὰρ ἣν ὅτε ταῦτα ἐλέγετο. Τί οὖν ἐστι τὸ, Ἔμπροσθέν μου γέγονε; Λαμπρότερος. ἐντιμότερος, Μὴ γὰρ, ἐπειδὴ πρῶτος ἦλθον κηρύττων ἐγὼ, ἀπὸ τούτου μείζονα. ἐχείνου με εἶναι νομίσητε" πολὺ γὰρ ἐλάττων ἐγὼ, καὶ τοσοῦτον ἐλάττων, ὡς μηδὲ εἰς δούλου τάξιν ἄξιος εἶναι καταλέγεσθαι. Τοῦτο γάρ ἐστι τὸ, Ἔμπροσθέν μου γέγονεν᾽ ὅπερ ἑτέρως παραδηλῶν ὁ Ματθαῖος, ἔλεγεν Οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὑτοῦ. Ὅτι δὲ οὐδὲ τὸ, ΓΕμπροσθέν μου γέγονε, περὶ τῆς εἰ; τὸ εἶνα: παρόδου εἴρηται, διὰ πῆς ἐπαγωγῆς δῆλόν ἐστιν. Εἰ γὰρ τοῦτο ἐβούλετο εἰπεῖν, περιττὸν τὸ ἐπαγόμενον ἣν τὸ, Ὅτι πρῶτές μου ἦν. Τίς γὰρ οὕτως ἠλίθιος καὶ ἀνόητος, ὡς ἀγνοῆσαι ὅτι ὁ ἔμπροσθεν αὐτοῦ γενόμενος, πρῶτος αὐτοῦ ἣν; Εἰ γὰρ περ. ὑπάρξεως τῆς προαιωνίου, οὐδὲν ἕτερόν ἐστι τὸ λεγόμενον, ἀλλ᾽ ἣ, ὅτι “Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ἴλλλως δὲ καὶ ἀπερινόητον τὸ τοιοῦτον, καὶ ἡ αἰτία εἰκῇ, προσέῤῥιπται. Τοὐναντίον γὰρ, εἰ τοῦτο δηλῶται, ἐχρῆν εἰπεῖν, ὅτι Ὃ ὀπίσω μου ἐρχόμενο., “τρῶτός μου. ἦν, ἐπειδὴ καὶ ἔμπροσθέν μὸν γέγονε. Τοῦ μὲν γὰρ πρῶτον εἶναι εἰκότως ἄν τις ταύτην δοίη τὴν αἰτίαν τὴν τοῦ γενέσθα! 4" τοῦ ὃξ πρῶτον γενέσθαι, οὐκ ἔτι τὸ πρῶτον εἶναι αἴτιον, Ὃ δὲ ἡμεῖς λέγομεν σφόδρα ἂν ἔχοι λόγον. Ἴστε γὰρ δήπου τοῦτο πάντες, ὅτι οὐ τὰ δῆλα, ἀλλὰ τὰ ἄδηλα ἀεὶ αἱτιολογίας δεῖται. Εἰ δὲ περὶ οὐσιώσεως ὁ λόγος ἣν, οὐκ ἂν ἄδηλον, ὅτι πρῶτον γενόμενο" πρῶτον ἔδει εἶναι" ἐπειδὴ δὲ περὶ τιμῆς διαλέγεται, εἰκότως τὴν δοκοῦσαν ἀπορίαν εἶναι λύει. Καὶ γὰρ εἰχὴὸς ἣν πολλοὺς ἀπορεῖν, πόθεν καὶ ἐκ ποίας προφάσεως ὁ ὕστερον ἐρχόμενος ἔμπροσθεν γέγονε". τουτέστιν, ἐντιμότερος ἐφάνη. Ταύτης τοίνυν τῆς ζητήσεως τίθησιν εὐθέως τὴν αἰτίαν: ἡ ὃὲ αἰτία, τὸ πρῶτον εἶνα! αὐτόν, Οὐδὲ γὰρ ἔχ τινος, φησὶ, προκοπῇς πρῶτόν με ἅντα ὀπίσω» ῥίψας ἔμπροσθεν γέγονεν, ἀλλὰ Πρῶτός μου ἣν", εἰ καὶ ὕστερος παραγίνεται. Καὶ πῶς, φησὶν, εἰ περὶ τῆς ἐχφάνσεως τῆς εἰς ἀ θρώπους ἣν, καὶ τῆς μελλούσης ἕψεσθαι παρ᾽ αὑτῶν ἐόξης ὁ λόγος, τὸ μηδέπω τέλος εἰληφὸς ὡς ἤδη γεγενημένον λέγει; οὐ γὰρ εἶπε, Γενήσεται, ἀλλὰ, Γέγονε», ὑτι ἔθος τοῦτα τοῖς προφητεύουσιν ἄνωθέν ἐστιν, ὡς περὶ γεγενημένων πολλαχοῦ περὶ τῶν μελλόντων διαλέγεσθα:. Ὁ γοῦν Ἡσαῖας περὶ τῆς σφαγῆς αὐτοῦ λέγων, οὐκ εἶπεν, Ὡς πρόδατον ἐπὶ σφαγὴν ἀχθήσεται, ὅπερ ἣν μέλλοντος" ἀλλ᾽, Ὡς πρόδατον ἐπὶ σφαγὴν ἤχθη καίτοι οὐδέπω σαρκωθεὶς ἣν, ἀλλ᾽ ὅμως τὸ ἐσόμενον ὁ Προφήτη; ὡς γεγενημένον λέγει. Καὶ ὁ Δαυϊδ τὸν σταυρὸν δηλῶν, οὐκ εἶπεν, Ὀρύξουσι χεῖράς μου καὶ πόδας" ἀλλ᾽, Ὥρυξα» χεῖράς μου καὶ πόδας" καὶ, Διεμερίσαντο τὰ ἱμάτιά μου, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον». Καὶ περὶ ποῦ προδότου διαλεγόμενος τοῦ μτδέπω γεννηθέντος, οὕτω πώς φησιν Ὁ ἐσθίων ἄρτους ον, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν. Ὃμοίω; καὶ περὶ τῶν ἐν. τῷ σταυρῷ γενομένων λέγει" Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴ» δίψαν μου ἐπότισάν με ὅξος.

### English translation (Claude)

As I said, then, if they had [heard] these words and seen him at one and the same time, they would have laughed at John’s testimony. But as it was, hearing it often before Christ appeared, and stirred up by what was said about him, they experienced the opposite: they did not cast off the teaching of the words because of the sight of the one witnessed to, but from their faith in what had already been said, they thought him all the more illustrious. “He who comes after me” means he who preaches after me, not he who was born after me. Matthew too hints at this when he says, “After me comes a man,” speaking not of his birth from Mary but of his coming in the preaching. For if he had been speaking of the birth, he would not have said “comes,” but “came”; for he had already been born when these things were said. What, then, is “has become before me”? More illustrious, more honored. “Do not think,” he says, “because I came first preaching, that I am for that reason greater than he; for I am far less, so much less that I am not worthy to be counted even in the rank of a servant.” This is what “has become before me” means; which Matthew, indicating it in another way, put thus: “I am not worthy to loose the strap of his sandal.” And that “has become before me” is not said either about his coming into existence is clear from what is added. For if he had wished to say this, what follows, “because he was before me,” would be superfluous. For who is so stupid and foolish as not to know that the one who came into being before him was before him? If it were about the existence before the ages, what is said would be nothing else than, “He who comes after me came into being before me because he came into being before me.” Besides, such a thing is unintelligible, and the reason is added to no purpose. For on the contrary, if this were what was meant, he should have said, “He who comes after me was before me, since he came into being before me.” For one might rightly give coming into being first as the cause of being first; but being first is no longer the cause of coming into being first. But what we say would make very good sense. For you all know, of course, that it is not what is evident but what is unclear that always needs a reason to be given. If the discourse were about existence, it would not be unclear that one who came into being first must be first; but since he is speaking of honor, he naturally resolves what seemed to be a difficulty. For many were likely to be at a loss how and for what reason the one coming later had become before, that is, had appeared more honored. So he at once sets down the cause in answer to this question; and the cause is that he was first. “For it is not by some advancement,” he says, “that he has thrust me, who was first, behind and has become before me; but he was before me, even if he arrives later.”

“And how,” someone says, “if the discourse were about his manifestation to men and the glory that was to follow from them, does he speak of what had not yet been fulfilled as already having happened? For he did not say, ‘will become,’ but ‘has become.’” Because this has been the custom of those who prophesy from of old: in many places to speak of future things as though they had happened. Isaiah, at any rate, speaking of his slaughter, did not say, “He will be led as a sheep to the slaughter,” which was future, but, “He was led as a sheep to the slaughter”; and yet he had not yet become incarnate, but still the prophet speaks of what was to be as having happened. And David, indicating the cross, did not say, “They will dig my hands and feet,” but, “They dug my hands and feet,” and, “They divided my garments among them, and for my clothing they cast lots.” And speaking of the traitor, who had not yet been born, he says something like this: “He who eats my bread has lifted up his heel against me.” Likewise of what happened at the cross he says, “They gave me gall for my food, and for my thirst they gave me vinegar to drink.”

### Scripture references

- John 1:15: quotation, high confidence
- John 1:30: quotation, high confidence
- Mark 1:7: quotation, high confidence
- John 1:27: allusion, high confidence
- Isa 53:7: quotation, high confidence
- Ps 22:16 (21:17 LXX): quotation, high confidence
- Ps 22:18 (21:19 LXX): quotation, high confidence
- Ps 41:9 (40:10 LXX): quotation, high confidence
- Ps 69:21 (68:22 LXX): quotation, high confidence

### Translation notes

- Quotations: Matt 3:11 (in the form “After me comes a man,” closer to John 1:30); Mark 1:7; John 1:27; Isa 53:7; Ps 22:16 (LXX 21:17); Ps 22:18 (LXX 21:19); Ps 41:9 (LXX 40:10); Ps 69:21 (LXX 68:22). A Latin note interleaved in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 13.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/13-3).

## Homily 13.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/13-1/#p-13-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Praise of God must be given by deeds, above all by almsgiving, the oil of the lamps and a living sacrifice greater than the old sacrifices, but only if it comes from honest gain and not from robbery.

### Greek text

Βούλεσθε καὶ τὸ ἑξῆς ἐπαγάγωμεν, ἣ καὶ ταῦτα ἀπόχρη; Ἔγωγε οἶμαι, Εἰ γὰρ καὶ μὴ κατὰ πλάτος ὃ ὡρύξαμεν τὸ χωρίον, ὅμως γ᾽ οὖν κατὰ « βάθος διεσκάψαμεν οὐκ ἐλάττονα δὲ καὶ τοῦτο ἐχείνου πόνον ἔχει" καὶ δεδοίκαμεν μὴ χατατείναντες ὑμᾶς ἀμελήσωμεν τὸ προσῆκον. Ποῖον δέ ἐστ! τὸ προσῆκον; Δοξολογία ἡ πρέπουσα τῷ Θεῷ“ πρέπει δὲ οὐκ ἡ διὰ τῶν ῥημάτων μόνον, ἀλλὰ πολλῷ μᾶλλον ἡ διὰ τῶν πραγμάτων. Λαμψάτω γὰρ ὑμῶν τὸ φῶς, φησὶν, ἔμπροσθεν τῶν" ἀνθρώπων, ἵνα ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὰν ὧ»" τοῖς οὐρανοῖς. Καὶ γὰρ οὐδὲν φωτεινότερον τῆς ἀρίστης πολιτείας, ἀγαπητέ. Τοῦτο δηλῶν καί τίς φησι τῶν σοφῶν’ Αἱ δὲ ὁδοὶ τῶν δικαίων ὁμοίως τὸ φῶς ἀνάπτουσι διὰ τῶν ἔργων, καὶ ὁδηγοῦσι πρὸς τὴν ὀρθὴν ὁδὸν, ἀλλὰ καὶ τοῖς; πλησίον οὖσιν ἐχείνων. Ἐχχέωμεν ἁ τοίνυν τὸ ἔλαιον ταῖς λαμπάσι ταύταις, ὥστε μετεωρότερον γενέσθαι τὸ πῦρ, ὥστε πλούσιον φανῆναι τὸ φῶς. Τὸ γὰρ ἔλαιον τοῦτο οὐ νῦν μόνον πολλὴν ἔχει τὴν ἰσχύν᾽ ἀλλ᾽ ὅτε καὶ αἱ θυσία: ἤνθουν, παρευδοκίμησε πολλῷ τῷ τρόπῳ τὴν ἐχείνων δύναμιν" Ἔλεον γὰρ, φησὶ, θέλω καὶ οὐ θυσίαν καὶ μάγα εἰκότως. Ἐχεῖν) μὲν γὰρ ἄψυχον τὸ θυσιαστήριον, τοῦτο δὲ ἔμψυχον " κἀκεῖ μὲν τὸ ἐπικείμενον ἅπαν τοῦ πυρὸς γίνεται δαπάνη, καὶ τελευτᾷ εἰς κόνιν, καὶ διακεῖται εἰς τέφραν, καὶ εἰς τὴν τοῦ ἀέρος ὁ καπνὸς ἀναλύεται φύσιν" ἐνταῦθα ὃὲ οὐδὲν τοιοῦτον " ἀλλ᾽ ἑτέρους φέρει. τοὺς καρπούς. Καὶ ταῦτα ὁ Παῦλος ἐδήλωσε λέγων (τῆς γὰρ φιλοπτωχίας τῶν Κορινθίων τοὺς θησαυροὺς διηγούμενος, οὕτως ξγραε"}" Ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὐ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἀγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ - καὶ πάλιν, Δοξάζοντες τὶ» Θεὸν ἐπὶ τῇ ὑποταγῇ. τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον, καὶ ἁπλότητι τῆς κοινωνίας τῆς εἰς αὑτοὺς καὶ εἰς πάντας, καὶ τῇ αὐτῶν δεήσει. ὑπὲρ ὑμῶν ἐπιποθούντων' ὑμᾶς. Ὁρᾶς εἰς εὐχαριστίαν ἀναλυομένην αὑτὴν, καὶ αἵνον τοῦ Θεοῦ, καὶ συνεχεῖς εὐχὰς τῶν εὖ παθόντων, καὶ θερμοτέραν ἀγάπην; Θύωμεν τοίνυν, ἀγαπητοὶ, θύωμὲν εἰς ταῦτα τὰ θυσιαστήρια καθ᾽ ἑκάστην ἡμέραν. Αὕτη γὰρ καὶ εὐχῆς καὶ νηστείας καὶ πολλῶν ἑτέρων ἐστὶ μείξων ἡ θυσία " μόνον ἂν ἐκ δικαίου κέρδους καὶ πόνων τοιούτων, καὶ πάσης ἧ καθαρὰ πλεονεξίας καὶ ἁρπαγῆς καὶ βίας. Τοιαύτα; γὰρ προσίεται προσφορὰς ὁ Θεὸς 5, τὰς ἑτέρας καὶ ἀποστρέφεται καὶ μισεῖ. Οὐδὲ γὰρ βούλεται ἐξ ἀλλοτρίων τιμᾶσθαι συμφορῶν. ᾿Ακάθαρτος γὰρ καὶ βέδηλος ἡ τοιαύτη θυσία, καὶ παροξύνειεν ἂν μᾶλλον, ἣ ἐξιλεώσειε δ τὸν Θ:όν. Διὸ πάσῃ δεῖ κεχρῆσθαι σπουδῇ, ὥστε μὴ ἐν τάξει θεραπείας τὸν τιμώμενον ἐξυδρίξειν. Εἰ γὰρ τὰ δευτερεῖα προσενεγκὼν ὁ Κάϊν, καὶ ταῦτα οὐδὲ ἠδικηκὼς ἕτερον, ἔδωκε δίκην τὴν ἐσχάτην, ὅταν καὶ ἐξ ἁρπαγῆς καὶ πλεονεξία; προσφέρωμέν τι, πῶς οὐ πεισόμεθα χαλεπώτερα; Διὰ γὰρ τοῦτο καὶ τὸ εἶδος τῆςς ἐντολῆς ταύτης ὑπέδειξεν ἡμῖν ὁ Θεὸς, ἵνα ἐλεῶμεν, οὐκ ἵνα χολάζωμεν τοὺς ὁμοδούλους. Ὃ δὲ τὰ ἑτέρων λαμδάνων, καὶ ἑτέρῳ διδοὺς, οὐκ ἠλέησεν, ἀλλ᾽ ἐτιμωρήσατο, καὶ ἠδίκησεν ἀδικίαν τὴν ἐσχάτην. Ὥσπερ οὖν ἔλαιον οὐκ ἂν τέκοι λίθος, οὕτως οὐδὲ ἀπήνεια φιλανθρωπίαν. Ὅταν γὰρ τοιαύτην ἔχτ, ῥίζαν, οὐκ ἔτι ἔλεγ μοτύνγ, τὸ τοιοῦτόν ἐστι, Διὸ παρὰκαλῶ μὴ πρὸς τοῦτο ὁρᾷν μόνον, ὅπως παρέχωμεν τοῖς δεομένοις, ἀλλὰ καὶ ὅπως μὴ ἐκ τῆς τῶν ἑτέρων ἀρπαγῆς. Εἷς γὰρ εὐχόμενο:, καὶ εἷς χαταρώμενο-, τίνος φωνῆς ἀκούσεται ὁ Δεσπότης; "Δν οὕτως ἔαχυποὺς μετὰ ἀχριθδείας ἄγωμεν, δυνησόμεθα τῇ τοῦ Θεοῦ χάριτι πολλῆς φιλανθρωπίας καὶ ἐλέους καὶ συγγνώμὴς τυχεῖν ἐφ᾽ οἷς ἡμάρτομεν πάντα τὸν μακρὸν τοῦτοὺ χρόνον, καὶ τὸν τοῦ πυρὸς ποταμὸν ἐκφυγεῖν" οὗ γένοιτο πάντα; ἡμᾶς ἀπαλλαγέντας, εἰς τὴν τῶν οὐραγῶν ἀνελθεῖν βασιλείαν », χάριτι καὶ φιλανθρωπίζ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶ νας τῶν αἰώνων. ᾿Δμῆν.

### English translation (Claude)

Shall we add what follows, or is this enough? I think so. For even if we have not dug up the place in breadth, yet we have dug it through in depth; and this is no less labor than that; and we fear lest, by straining you, we neglect what is fitting. And what is fitting? The praise that befits God; and what befits him is not praise by words only, but much more praise by deeds. “Let your light shine,” he says, “before men, so that they may see your good works and glorify your Father who is in heaven.” For nothing is brighter, beloved, than the best way of life. Showing this, one of the wise says, “The ways of the righteous shine like light.” [And they shine not only for those who] kindle the light by their works and guide others to the right road, but also for those who are near them. Let us pour oil, then, into these lamps, so that the fire may rise higher and the light appear rich. For this oil has great strength not only now; even when the sacrifices flourished, it far surpassed their power: “For I desire mercy,” he says, “and not sacrifice”; and very rightly. For that altar is lifeless, but this one is living; and there everything laid on it becomes food for the fire, ends in dust, is broken up into ashes, and the smoke dissolves into the substance of the air; but here there is nothing of the kind, but it bears other fruits. Paul showed this when he said (for in describing the treasures of the Corinthians’ love for the poor he wrote thus), “For the ministry of this service not only supplies the needs of the saints, but also overflows in many thanksgivings to God”; and again, “glorifying God for the obedience of your confession to the gospel, and for the generosity of your fellowship with them and with all, while they long for you in their prayer for you.” Do you see it resolved into thanksgiving and the praise of God, into continual prayers from those who have been helped, and into warmer love? Let us sacrifice, then, beloved, let us sacrifice on these altars every day. For this sacrifice is greater than prayer and fasting and many other things, provided only that it comes from just gain and honest labor, and is pure of all greed, robbery, and violence. For God accepts such offerings, but turns away from the others and hates them. For he does not wish to be honored by the misfortunes of others. Such a sacrifice is unclean and profane, and would provoke God rather than appease him. So we must use all diligence not to insult the one we honor under the guise of serving him. For if Cain, who offered the second best, and that without having wronged anyone, paid the extreme penalty, when we offer something from robbery and greed, how shall we not suffer worse? For this is why God showed us the form of this commandment: that we may show mercy, not that we may punish our fellow servants. But the man who takes what belongs to others and gives it to another has not shown mercy, but has punished, and has committed the utmost injustice. As a stone would not produce oil, so neither does cruelty produce loving-kindness. For when it has such a root, it is no longer almsgiving. So I beg you not to look only to this, that we give to those in need, but also that we do not give out of robbery of others. “For when one prays and another curses, whose voice will the Master hear?” If we conduct ourselves with such exactness, we shall be able by the grace of God to obtain great loving-kindness, mercy, and pardon for the sins we have committed during all this long time, and to escape the river of fire. May all of us be freed from it and go up to the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Matt 5:16: quotation, high confidence
- Prov 4:18: quotation, high confidence
- Matt 25:4: allusion, medium confidence
- Hos 6:6: quotation, high confidence
- Matt 9:13: quotation, medium confidence
- 2 Cor 9:12: quotation, high confidence
- 2 Cor 9:13: quotation, high confidence
- 2 Cor 9:14: quotation, high confidence
- Gen 4:5: allusion, high confidence
- Dan 7:10: allusion, low confidence

### Extrabiblical texts

- Sir 34:24 (Sirach): quotation, high confidence

### Translation notes

- The last lines of the homily were displaced in the scan into the text of Homily 14 (ref 14.1); they are restored here by a logged correction. A variant ending in Migne’s notes reads “to recline in the bridal chamber of heaven.” Quotations: Sir 34:24 (“whose voice will the Master hear?”); Matt 5:16; Prov 4:18; Hos 6:6 (Matt 9:13); 2 Cor 9:12–14. The lamps and oil: Matt 25:3–4; Cain’s offering: Gen 4:3–5. A long Latin note interleaved in the OCR has been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 13.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/13-4).

## Homily 14.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/14-1/#p-14-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “From his fullness we have all received” means that Christ is the source of every good, giving without being diminished like a fire that lights countless lamps; “grace for grace” is the new covenant’s reality in place of the old covenant’s types.

### Greek text

Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων πρὸς ἑχυτοὺς ζητεῖν, πόθεν ὁ Χριστὸς ὕστερον ἐπὶ τὸ κέρυγμα ἐλθὼν, πρῶτο; αὐτοῦ γέγονε καὶ λαμπρότερος, ἐπήγαγε τὸ, Ὅτι πρῶτός μου ἦν. Καὶ μία μὲν αὕτη αἰτία’ τίθησι δὲ καὶ δευτέραν πάλιν ἣν νῦν φησι. Τίς δέ ἐστιν " αὕτη; Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς, φησὶ, πάντες ἐλάδομεν,, καὶ χάριν ἀντὶ χάριτος. Καὶ μετὰ τούτων λέγει πάλιν καὶ ἄλλην. Ποίαν δὲ ταύτην; Ὅτι ὁ νόμος διὰ Μωῦσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Καὶ τί ποτέ ἔστι, φησὶ, τὸ, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάδομεν; Ἐπὶ γὰρ τοῦτο τέω; ἀκτέον τὸν λόγον. Οὐ μεθεκτὴν, φησὶν, ἔχει τὴν δωρεὰν, ἀλλ᾽ αὐτοπηγὴ καὶ αὐτόῤῥιζα ἐστὶ πάντων τῶν καλῶν, αὐτοζωὴ, καὶ αὐτοφῶς, καὶ αὐτοαλήθεια" οὐκ ἐν ἑαυτῷ συνέχων τῶν ἀγαθῶν τὸν πλοῦτον, ἀλλὰ καὶ εἰς τοὺς ἄλλους ἅπαντας ὑπερβλύζων αὐτὸν, καὶ μετὰ τὸ ὑπερδλύσαι μένων πλήρης" ἐν οὐδενὶ γὰρ ἐλαττούμενος ἐκ τῆς εἰς ἑτέρους χορηγίας, ἀλλ᾽ ἀεὶ πηγάζων καὶ πᾶσι τούτων μεταδιδοὺς τῶν καλῶν, ἐπὶ τῆς αὐτῆς μένει τελειότητος. Ὃ ὃ ἐγὼ φέρω, μεθεκτόν τέ ἐστι ( παρ᾽ ἑτέρου γὰρ ἔλαθον αὐτὸ), καὶ μικρόν τι τοῦ παντὸ;, καὶ οἱονεὶ ἄπειρον" μᾶλλον δὲ οὐδὲ τοῦτο τὸ παράδειγμα παραστῆσα: δύναται ὅπερ ἐπιχειροῦμεν εἰπεῖν, Σταγόνα μὲν γὰρ ἀπὸ πελάγους ἂν ἐξέλῃς, αὐτῷ τούτῳ τὸ πέ- )αγος ἠλάττωσας, εἰ καὶ ἀφανὴς ἡ ἐλάττωσις. Ἐπὶ δὲ τῆς πηγῆς ἐκείνης οὐκ ἔστι τοῦτο εἰπεῖν' ἀλλ᾽ ὅτον ἄν τις ἀρύσηται, μένει μηδὲν ἐλαττουμένη. Διὸ χρὴ μάλιστα ἐφ᾽ ἕτερον ὑπόδειγμα ἐλθεῖν" ἀσθενὲς μὲν γὰρ αὐτὸ καὶ οὐ δυνάμενον ὅπερ ζητοῦμεν παραστῇσα!:, μᾶλλον δὲ τοῦ προτέρου χειραγωγοῦν ἡμᾶς πρὸς πὴν ἔννοιαν τὴν προκειμένην ἡμῖν νῦν. “Ὑποθώμεθα γὰρ εἶνα: πυρὸς πηγὴν. εἶτα ἀπὸ τῆς πηγῆς ἐκείνης μυρίους ἀνάπτεσθαι λύχνους, καὶ δὶ: τοσούτους, καὶ τρὶς, καὶ πολλάκις" ἄρα οὐκ ἐπὶ τῆς αὐτῆς μένει πληρότητος τὸ πὺρ καὶ μετὰ τὸ μεταδοῦναι τοσούτοις τῆς ἐνεργείας τῆς αὐτοῦ; Παντί που δ᾽λόν ἐστιν. Εἰ δὲ ἐπὶ τῶν σωμάτων, τῶν μεριστῶν, τῶν ἐλαττουμένων ὑπὸ τῆς ἀφαιρέσεως, εὑρέθη τι τοιοῦτον ὃ καὶ μετὰ τὸ παρασχεῖν ἑτέροις τὰ π’ρ᾽ ἑαυτοῦ οὐδὲν παραδλάπτεται, πολλῷ μᾶλλον ἐπὶ τῆς ἀσωμάτου καὶ ἀκηράτου δυνάμεως ἐκείνης τοῦτο συμδήσεται. ΕἸ γὰρ ἔνθα οὐσία ἐστὶ τὸ μεταλαμβανόμενον καὶ σῶμα, καὶ μερίζεται, καὶ οὐ μερίζεται, πολλῷ μᾶλλον ὅταν περὶ ἐνεργείας ὁ λόγος ἧ, καὶ ἐνεργείας τῆς ἐξ ἀσωμάτου οὐσίας, οὐδὲν εἰχὺς τοιοῦτον παθεῖν. Διὰ τοῦτο καὶ Ἰωάννης ἔλεγεν, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάδομεν" καὶ συνείρει ὁ τὴν αὑτοῦ μαρτυρίαν τῇ τοῦ Βαπτιστοῦ. γὰρ, Ἐκ τοῦ πιηρώματος αὐτοῦ ἡμεῖς πάντες ἐλάδομεν,, οὐ τοῦ προδρόμου ἐστὶ ῥῆμα, ἀλλὰ τοῦ μαθητοῦ, Ὃ δὲ λέγει, τοιοῦτόν ἔστι" Μὴ νομίσητε, φησὶν, ὅτι ἡμεῖς οἱ συγγενόμενοι πολὺν αὐτῷ καὶ ἁλῶν, καὶ τραπέζης κοινωνήσαντες, χάριτι μαρτυροῦμεν. Καὶ γὰρ καὶ Ἰωάννης, ὁ μηδὲ εἰδὼς αὐτὴν πρὸ τούτου, ὁ μηδὲ συγγενόμενος, ἀλλὰ τοσοῦτον μό. νον ὅτε ἐβάπτιζε, μετὰ τῶν ἄλλων αὐτὼν θεασάμενο-, ἐθόα" Πρῶτός μου ἦν· ἐκεῖθεν πάντα λαθών ἃ - χὰ ἡμεῖς δὲ πάντες οἱ δώδεκα, οἱ τριακόσιοι, οἱ πεντακόσιοι, οἱ τρισχίλιοι, οἱ πεντακισχίλιοι, αἱ πολλαὶ τ΄ ν Ἰουδαίων μυριάδες, ἅπαν τὸ πλήρωμα τῶν πιστῶν, καὶ τῶν τότε, καὶ τῶν νῦν, καὶ τῶν αὖθις ἐσομένων, ἐκ τοῦ πληρώματος αὑτοῦ ἐλάθομεν. Τί δὲ ἐλάδομεν: Χάριν ἀντὶ χάριτος, φησίν. ᾿Αντὶ ποίας ποίαν; "Αντὶ τῆς Παλαιᾶς τὴν Καινήν. “Ὥσπερ γὰρ ἣν δικαιοσύνη, καὶ δικαιοσύνη" Κατὰ δικαιοσύνην γὰρ, φησὶ, τὴν ἐν νόμῳ γενόμενος ἄμεμπτος" καὶ πίστις, καὶ πίστις" Ἐκ πίστεως γὰρ εἰς πίστιν" καὶ υἱοθεσία, καὶ υἱοθεσία· Ὧν ἡ υἱοθεσία, φησί" καὶ δόξα, καὶ δόξα" Εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ" καὶ νόμος, καὶ νόμος" Ὁ νόμος, γὰρ, φησὶ, τοῦ Πνεύματος τῆς ζωῆς ἠλευθέρωσέ με καὶ λατρεία, καὶ λατρεία" Ὧν ἡ λατρεία, φησί" καὶ πάλιν, Πνεύματι Θεῷ « λατρεύοντες" καὶ διαθήκη, καὶ διαθήκη᾽ Διαθήσομαι γὰρ ὑμῖν" διαθήκη " καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην» τοῦ. πατράσιν ὑμῶν" καὶ ἁγιασμὸς, καὶ ἁγιασμός" καὶ βάπτισμα, καὶ βάπτισμα" καὶ θυσία, καὶ θυσία" καὶ ναὸς, καὶ ναός " καὶ περιτομὴ, καὶ περιτομή "οὔτω καὶ χάρις, καὶ χάρις. ᾿Αλλ᾽ ἐκεῖνα μὲν ὡς τύποι, καῦτα δὲ ὡς ἀλήθεια, ὁμωνυμίαν τινὰ, ἀλλ᾽ οὐκὶ συνωνυμίαν φυλάττοντα " ἐπεὶ καὶ ἐν τοῖς τύποι; καὶ ἐν ταῖς εἰκόσι, καὶ ὁ ἐπὶ τῶν χρωμάτων τῶν λευκῶν διὰ τοῦ μέλανος χρώματος ἐγχαραττόμενος, ἄνθρωπος λέγεται, καὶ ὁ δεξάμενος τὴν τῶν χρωμάτων ἀλήθειαν καὶ ἐπὶ τῶν ἀνδριάντων, ὅ τε χρυσοὺς, ὃ τε πήλινος, ἀνδριὰς προσηγόρευται " ἀλλὰ τὸ μὲν ὡς τύπο:, τὸ δὲ ὡς ἀλήθεια.

### English translation (Claude)

“And from his fullness we have all received, and grace for grace.” The other day we said that John, resolving the difficulty of those who would ask among themselves how Christ, who came later to the preaching, had become before him and more illustrious, added, “because he was before me.” That is one reason; and he sets down a second as well, which he now states. What is it? “From his fullness,” he says, “we have all received, and grace for grace.” And after this he gives yet another. Which is it? “For the law was given through Moses; grace and truth came through Jesus Christ.” “And what,” someone says, “is the meaning of ‘From his fullness we have all received’?” For it is to this that we must bring the discourse for now. He does not have the gift by participation, he means, but is himself the very source and root of all good things, life itself, light itself, truth itself; not keeping the wealth of good things shut up in himself, but pouring it out over all others, and after pouring it out remaining full. For he is in no way diminished by supplying others, but, ever gushing forth and sharing these good things with all, he remains in the same perfection. But what I have I have by participation (for I received it from another), and it is a small part of the whole, like a drop beside the boundless; or rather, not even this example can present what we are trying to say. For if you take a drop from the sea, by that very act you have lessened the sea, even if the lessening cannot be seen. But this cannot be said of that spring; however much one draws from it, it remains undiminished. So we must go on to another example. It too is weak and cannot present what we are seeking, but it leads us by the hand toward the thought now before us better than the former. Let us suppose that there is a spring of fire, and that from that spring ten thousand lamps are lit, and twice as many, and three times, and many times over: does not the fire remain in the same fullness even after sharing its operation with so many? It is clear to everyone. If, then, in the case of bodies, which are divisible and are diminished by subtraction, something has been found that suffers no loss even after giving what is its own to others, much more will this be so with that incorporeal and pure power. For if, where what is shared is a substance and a body, it is divided and yet not divided, much more, when the discourse is about an operation, and the operation of an incorporeal essence, it is unlikely to suffer anything of the kind.

That is why John said, “From his fullness we have all received,” and joins his own testimony to the Baptist’s. For “From his fullness we have all received” is not the word of the Forerunner but of the disciple. What he means is this: “Do not think that we who were much in his company, and shared his salt and his table, bear witness out of favor. For John too, who did not even know him before this, who had not been in his company, but saw him together with the others only when he baptized him, cried out, ‘He was before me,’ having received everything from there; and all of us, the twelve, the three hundred, the five hundred, the three thousand, the five thousand, the many tens of thousands of the Jews, the whole fullness of the faithful, both those of that time and those of now and those who will be hereafter, have received from his fullness.” And what did we receive? “Grace for grace,” he says. Which in exchange for which? The new in exchange for the old. For as there was righteousness and righteousness (“as to the righteousness that is in the law, blameless”), faith and faith (“from faith to faith”), adoption and adoption (“to whom belongs the adoption”), glory and glory (“for if what was being done away came with glory, much more what remains is in glory”), law and law (“for the law of the Spirit of life has set me free”), worship and worship (“to whom belongs the worship,” and again, “who worship God in spirit”), covenant and covenant (“I will make a new covenant with you, not like the covenant that I made with your fathers”), sanctification and sanctification, baptism and baptism, sacrifice and sacrifice, temple and temple, circumcision and circumcision, so too there is grace and grace. But those were as types, these as the truth, keeping a sameness of name, but not of meaning. For in figures and images too, both the man drawn in black on a white ground and the one painted in true colors is called a man; and in statues both the golden one and the clay one are called a statue; but the one as a type, the other as the truth.

### Scripture references

- John 1:16: quotation, high confidence
- John 1:17: quotation, high confidence
- John 1:15: allusion, high confidence
- John 14:6: echo, low confidence
- 1 Cor 15:6: allusion, medium confidence
- Acts 2:41: allusion, high confidence
- Acts 4:4: allusion, high confidence
- Acts 21:20: allusion, medium confidence
- Phil 3:6: quotation, high confidence
- Rom 1:17: quotation, high confidence
- Rom 9:4: quotation, high confidence
- 2 Cor 3:11: quotation, high confidence
- Rom 8:2: quotation, high confidence
- Phil 3:3: quotation, high confidence
- Jer 31:31 (38:31 LXX): quotation, high confidence
- Jer 31:32 (38:32 LXX): quotation, high confidence

### Translation notes

- Quotations: John 1:16–17; Phil 3:6; Rom 1:17; Rom 9:4; 2 Cor 3:11; Rom 8:2; Phil 3:3; Jer 31:31–32 (LXX 38:31–32). The numbers of believers: the twelve; the five hundred, 1 Cor 15:6; the three thousand, Acts 2:41; the five thousand, Acts 4:4; the many myriads, Acts 21:20 (“the three hundred” is unexplained). Into the text of this ref the scan has displaced the last lines of Homily 13 together with a block of Latin notes; these have been removed here (the closing lines are restored in ref 13.4).

### Citation (SBL)

Chrysostom, Hom. Jo. 14.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/14-1).

## Homily 14.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/14-1/#p-14-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The old covenant had adoption and holiness in name and by abstaining from idolatry, the new in reality through baptism and a higher life; both were grace, but Christ’s is greater, and “came” versus “was given” shows him as King and the law as types he fulfilled.

### Greek text

Μὴ τοίνυν ὡς ἀπὸ τῆς τῶν ὀνομάτων κοινωνίας ταὐτότητα πραγμάτων νομίσῃς. ἀλλὰ μηδὲ ἀλλοτρίωσιν. Εἰ μὲν γὰρ τύπος ἦν, οὐκ ἦν ἀλλότρια τῆς ἀληθείας" εἰ δὲ σκιὰν ἐφύλαττεν, ἐλάττω τῆς ἀληθείας ἣν. Τί οὖν τὸ μέσον τούτων ἁπάντων; Βούλεσθε ἐπἐξέλθωμεν, ἕν ἢ δύο τῶν εἰρημένων προχειρισάμενοι; Οὕτω γὰρ καὶ τὰ ἄλλα ἕσται ὑμῖν δηλα" καὶ ὀψόμεθα πάντες ὡς; ἐκεῖνα μὲν παίδων Ἦν διδάγματα, ταῦτα ὃὲ γενναίων καὶ μεγάλων ἀνδρῶν" καὶ τὰ μὲν ὡς ἀνθρώποις, τὰ δὲ ὡς ἀγγέλοις νενομοθέτητο. Πόθεν οὖν ποιησόμεθα ἢ τὴν ἀρχὴν: Βούλεσθε ἀπὸ τῆς υἱοθεσίας αὐτῆς; Τί δὴ οὖν τὸ μέσον ταύτης κἀκείνης; Ἐκείνη, ῥήματος ἣν τιμή" ἐνταῦθα δὲ καὶ τὸ πρᾶγμα ἕπετα:. Καὶ περὶ μὲν ἐκείνης φησίν: Ἐγὼ εἶπα, Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες" περὶ δὲ ταύτης. ὅτι Ἐκ Θεοῦ ἐγεννήθησαν. Πῶς καὶ τίνι τρόπῳ; Διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως. Πνεύματος ἁγίου. Κἀκεῖνοι μὲν μετὰ τὴν τῶν υἱῶν προσηγορίαν, ἔτι πνεῦμα δουλείας εἶχον" δοῦλοι γὰρ μένοντες, οὕτω; ἐτιμῶντο τῇ κλήσει ταύτῃ" ἡμεῖς δὲ ἐλεύθεροι γενόμενοι, τότε οὐκ ὀνόματι, ἀλλὰ πράγματι τὴν τιμὴν ἐδεξάμεθα. Καὶ τοῦτο Παῦλος δηλῶν ἕλε- Οὐ γὰρ ἐλάθετε πνεῦμα δουλείας πά.1ιν εἰς ὥωμεν, "αὐδᾶ ὁ Πατήρ. Γεννηθέντες γὰρ ἄνωθεν, καὶ ὡς ἂν εἴποι τις ἀναστο!) Ξιωθέντες, οὕτως ἐκλήθημεν υἱοί. Καὶ τῆς ἁγιωσύνης τὸν τρόπον εἴ τις χαταμάθο:, τὶς μὲν οὗτος, τίς ὃὲ ἐκεῖνος, πολλὴν ὄψεται πάλιν κἀνταῦθα τὴν διαφοράν. Ἐκεῖνο: μὲν γὰρ ἡνίκα μὴ τὸ ἐκαλοῦντο τὸ ὄνομα" ἡμεῖς δὲ, οὐκ ἐν τῇ τούτων ἀποχῇ μόνον, ἀλλὰ καὶ ἐν τῇ “ τῶν μειζόνων κτῆσει γινόμεθα ἅγιοι. Καὶ πρῶτον μὲν ἀπ᾿ αὐτῆς τοῦ «ἧς δωρεᾶς" ἔπειτα δὲ καὶ ἐκ πολιτείας, πολλῷ μεΐζονος τῆς Ἰουδαϊκῇς. Καὶ ὅτι οὐ κόμπος τὰ ῥήματα, ἄκουσον ἐκείνοις μὲν τί φησιν" Οὐκ οἰωνιεῖσθε, οὐ περικαθαριεῖτε τὰ τέκνα ὑμῶν, ὅτι λαὸς ἅγιός ἐστε. Ὥστε παρ᾽ ἐκείνοις τοῦτο ἡ ἁγιωσύνη, τὸ τῶν εἰδωλικῶν ἀπηλλάχθα! νόμων" παρὰ δὲ ἡμῖν οὐκ οὔτῶς, ἀλλ᾽, ἼἽἼνι ἡ ἁγία, φησὶ, καὶ σώματι καὶ πνεύματι. Εἰρήνην διώκετε καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον· καὶ, ᾿Επιτειλοῦντες ἁγιωσύνην ἐν φόδῳ Θεοῦ. Οὐ γὰρ ἀρκεῖ τὸ, ἅγιος, ὄνομα, ἐπὶ πάντων ὧν ἂν λέγητα: τὴν αὐτὴν ἔννοιαν παραστῆσαι" ἐπεὶ καὶ ὁ Θεὸς ἅγιος λέγεται. ἀλλ᾽ οὐκ ὡς ἡμεῖς. Ὅτε γοῦν ἤκουσε τὴν φωνὴν ταύτην παρὰ πῶν Σεραφὶμ φερομένην ὁ Προφήτης ἃ, ὅρα τί φησιν" ὅτι Οἴμοι τάλας ἐγὼ, ὅτι ἄνθρωπος ὧν καὶ ἀκάθα χείη ἔχων, ἐν μέσῳ 1αοῦ ἀκάθαρτα χεί ἰη ἕ; τος ἐγὼ οἰκῶ. Καίτοι καὶ ἅγιος καὶ καθαρὸς ἀλλὰ πρὸς τὴν ἀγιωσύνην ἡμεῖς τὴν ἄνω χρινόμι ἀκάθαρτοί ἔσμεν. Ἅγιοι καὶ οἱ ἄγγελοι, ἅγις ἀρχάγγελοι, καὶ αὐτὰ τὰ Σεραφὴμ καὶ Χερου! ἀλλὰ καὶ ταύτης τῆς ἁγιωσύνης ἑτέρα πάλιν διαι καὶ πρὸς ἡμᾶς καὶ πρὸ; τὰς ὑπερεχούσας Ἕνῆν καὶ τοῖς ἄλλοις ἅπασιν ἐπεξελθεῖν, ἀλλ᾽ τὸν λόγον εἰς μῆκος πολὺ ἐχτεινόμενον" διὸ περαι" παυσάμενοι προελθεῖν, ὑμῖν ἀφήσομεν τὰ λειπό μεταχειρίσα!. Ἔξεστι γὰρ καὶ ὑμῖν κατ᾽ οἶκον τ συλλέγουσι συνιδεῖν τὴν διαφορὰν, καὶ τοῖς λο ὁμοίως ἐπεξιέναι. Δίδου γὰρ, φησὶ, σοφῷ ἀφορμὴν, καὶ σοφώτερος ἔσται. Ἢ μὲν γὰρ ἀρχὴ παρ᾽ ἡ πὸ ὃὲ τέλος ἔσται παρ᾽ ὑμῶν. Ἱὶμῖν δὲ ἀναγ: πάλιν ἅψασθαι τῆς ἀκολουθίας. Εἰπὼν, Ἔκ τοῦ πληρώματος αὑτοῦ ἡμεῖς τες ἐλάβομεν, ἐπήγαγε, Καὶ χάριν ἀντὶ χάρ δειχυὺς ὅτι χάριτι καὶ Ἰουδαῖοι ἐσώζοντο. Οὐ γὶ τὸ πολυπληθεῖν ὑμᾶς, φησὶν, ἀλλὰ διὰ τοὺς πα ὑμᾶς ἐξελεξάμην. Εἰ τοίνυν οὐκ ἐξ οἰκείων κατ' μάτων [8] ἐξελέγησαν παρὰ Θεοῦ, δῆλον ὅτι ) ταύτης ἔτυχον τῆς τιμῆς. Καὶ ἡμεῖς δὲ χάριτι τ ἐσώθη μεν, ἀλλ᾽ οὐκ ὁμοίως. Οὐ γὰρ ἐπὶ τοῖς α ἀλλ᾽ ἐπὶ πολλῷ μείζοσι καὶ ὑψηλοτέροις. Οὐ ' τοιαύτη παρ᾽ ἴ ἡμῖν χάρις. Οὐδὲ γὰρ δὴ μόνον πημάτων συγχώρησις ἡμῖν ἐδόθη (ἐπεὶ κατὰ κοινωνοῦμεν ἐκείνοις " πάντες γὰρ ἥμαρτον), ἀλ δικαιοσύνη,, καὶ ἁγιασμὸς, καὶ υἱοθεσία, καὶ Πν πος χάρις φαιδροτέρα δ πολλῷ καὶ δαψιλεστέρ. παύτης τῆς χάριτος ἐγενόμεθα τῷ Θεῷ ποθειὺς τι μόνον ὡς δοῦλοι, ἀλλὰ καὶ ὡς νἱοὶ καὶ ὡς Διὰ τοῦτό φησι, Χάριν ἀντὶ χάριτος. Καὶ Ὑ ποῦ νόμου καὶ αὐτὰ χάριτος ἣν, καὶ αὐτὸ τὸ γε ἡμᾶς ἃ ἐξ οὐκ ὄντων. Οὐ γὰρ κατορθωμάτων τ πργμένων ταύτην ἐλάθομεν τὴν ἀμοιβήν (πῶς μυδὲ ὄντες ") ἀλλὰ Θεοῦ πανταχόθεν τῆς εὐερ κατάρχοντος. Οὐ τὸ γενέσθαι δὲ μόνον ἐξ οὐκ ἀλλὰ καὶ τὸ γενομένους εὐθέως μαθεῖν τά τε πο καὶ τὰ μὴ πρακτέα, καὶ τοῦτον ἐν τῇ φύσει λαῦ νόμον, καὶ τὸ τοῦ συνειδότος κριτήριον ἀδέ ἡμῖν παραχαταθέσθαι τὸν ποιήσαντα, χάριτος γίστης καὶ φιλανθρωπίας ἀφάτου. Καὶ τὸ τὸν δὲ τοῦτον διαφθαρέντα ἀνακτήσασθαι διὰ τοὶ πτοῦ, χάριτος: ἦν. Τὸ μὲν γὰρ ἐπόμενον ἦν, τε ἅπαξ δοθεῖσαν ἐντολὴν παραχαράττοντας, καὶ τιμωρεῖσθαι" τὸ ὃξ γενόμενον οὐ τοῦτο ἦ" πάλιν διόρθωσις, καὶ συγγνώμη οὐκ ὀφειλομέν ἀπὸ ἐλέου καὶ χάριτος διδομένη. Ὅτι γὰρ χάρ καὶ ἐλέου, ἄκουσον τί φησιν ὁ Δαυῖδ΄ Ποιῶ»" ἑ. σύνες ὁ Κύριος, καὶ κρῖμα πῶσι τοῖς ἀδι γοῖς. Ἐγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωῦσι υἱοῖς Ἰσραὴλ τὰ θελήματα αὐτοῦ. Χρηστὸς καὶ εὐθὴς ὁ Κύριος" διὰ τοῦξο ν τήσει ἐν ὁδῷ ἁμαρτάνοντας. Υ΄. Ἐλεημοσύνης οὖν ἄρα καὶ οἰκτιρμῶν καὶ χάριτος τὸ τὸν νόμον λαθεῖν. Διὰ τοῦτο εἰπὼν, Χάριν» ἀντὶ χάριτος, ἕτι θερμότερον α ἐπαγωνιζόμενος τῷ μεγέθει τῶν δεδομένων, ἐπάγει λέγων" Ὁ γόμος διὰ Μωτσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ οοὗ Χριστοῦ ἐγένετο. Εἴδετε πῶς ἡρέμα καὶ κατὰ μ'χρὸν ἑνὶ ῥήματι, ὅ τε Βαπτιστὴς Ἰωάννης, ὅ τε μαθητὴς πρὸ; τὴν ὑψηλοτάτην τοὺς ἀκροατὰς ἐνσαντες; ἙἘχεῖνο; μὲν γὰρ πρὺς ἐσυτὸν συγκρίνας τὸν ἀσυγκρίτως Ὁ ἀπάντων ὑπερέχοντα, οὕτως αὐτοῦ μετὰ ταῦτα δείκνυσι τὴν ὑπεροχὴν λέγων, Ὅς ἔμπροσθέν μου γέγονεν" εἶτα ἐπάγων τὸ, Πρῶτός μου ἦν οὗτ᾽ις δὲ ἐχείνου μὲν πολλῷ μεῖζον ἐποίησε, τῆς δὲ ἀξίας τῆς τοῦ Μονογενοῦς ἔλαττον. Οὐ γὰρ πρὸς Ἰωάννην, ἀλλὰ πρὸς τὸν ἐχείνου μᾶλλον θαυμαζόμενον παρὰ Ἰουδαίοις ποιεῖται τὴν σύγκρισιν, τὸν Μωῦσέα λέγω Ὁ νόμος γὰρ, φησὶ, διὰ Μωῦσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ Χριστοῦ ἐγένετο. Καὶ θέα τὴν σύνεσιν" Οὐ τοῦ προσώπου ποιεῖται τὴν ἐξέτασιν, ἀλλὰ τῶν πραγμάτων. Τούτων γὰρ ἀποδειχθέντων πολλῷ μειζόνων ε, ἐξ ἀνάγκης καὶ τοὺς ἀγνώμονας εἰχὺὸς ἣν παραδέξασθαι τὴν ψῆφον καὶ τὴν ὑπόνοιαν περὶ τοῦ Χριστοῦ. Ὅταν γὰρ τὰ πράγματα μαρτυρῇ, τὰ μηδεμίαν ἔχοντα ὑποψίαν ὡς ἃ πρὸς; χάριν τοὺς, ἣ καὶ πρὸς ἀπέχθειαν τοῦτο φον παρίστησιν. Οἷα γὰρ ἂν αὐτὰ δ'αθῶσιν οἱ ποιήσαντες, τοιαῦτα μένει φαινόμενα᾽ διὸ μάλιστα πάν- Ξξῶν ἀνύποπτος ἡ παρὰ τούτων ἐστὶ μαρτυρία. "Ὅρα δὲ καὶ πῶς ἀνεπαχθῆ ποιεῖται τὴν παράθεσιν καὶ παρὰ τοῖς ἀσθενεστέροις. Οὐ γὰρ κατασκευάζει τῷ λόγῳ τὴν ὑπεροχὴν, ἀλλ᾽ ἀπὸ τῶν ὀνομάτων γυμνῶν τὴν διαφορὰν παραδείκνυσι, χάριν καὶ ἀλήθειαν ἀντιθεὶς νόμῳ, καὶ τὸ, Ἐγένετο, τῷ, ᾿Εδόθη. Πολὺ δὲ πὸ μέσον ἑκατέρων. Τὸ μὲν γὰρ διακονουμένου ἣν τὸ, Ἐ δόθη, λαθόντος παρ᾽ ἑτέρου καὶ δόντος οἷς προτετάγη δοῦναι τὸ δὲ, Ἐγένετο, ἡ χάρις καὶ ἢ ἀλήθεια, βασιλέως μετὰ ἐξουσίας πάντα ἀφιέντος τὰ ἁμαρτήματα, καὶ αὑτοῦ κατασχενάζοντος τὴν δωρεάν. Διὸ. ἔλεγεν" ᾿:-έωνταί σου αἱ ἁμαρτίαι" καὶ πάλιν δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀν “ρώπου ὡςριέναι ἐπὶ τῆς γῆς ἁμαρτίας, λέγει τῷ παρα- "λυτικῷ' ᾿Εγερθεὶς ἄρον τὴν κλίνην σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου. σρᾶς πῶς ἡ χάρις γίνεται δι᾿ αὐτοῦ; Σκόπει δὲ καὶ τὴν ἀλήθειαν. Τὴν μὲν οὖν χάριν, καὶ ταῦτα καὶ τὰ κατὰ τὸν λῃστὴν, καὶ ἡ τοῦ βαπτίσματος δωρεὰ, καὶ ἡ τοῦ Πνεύματος χάρις ἡ δι' αὐτοῦ διδομένη δείκνυσι 5, καὶ ὅτερα πολλά τὴν δὲ ἀλήθειαν σαφεστέραν εἰσόμεθα, ἂν τοὺς τύπους καταμάθοιμεν. Τὰς γὰρ μελλούσας ἐπιτελεῖσθαι ( ἐν τύπος ὡς τύποι" ἐλθὼν δὲ ἐπετέλεσεν αὐτὴν ὁ Χρ:στός. Ἴδωμεν τοίνυν καὶ τοὺς τύπους ἐν ὀλίγοις" οὐδὲ γὰρ ἅπαντα δι:λθεῖν τὰ τῶν τύπων τοῦ νῦν χα:ροῦ δ. ἀτ᾽ ὧν δὲ παραθέσημαί τινα μαθόντες, καὶ τὰ λοιπὰ εἴσ: τῆς. Βούλεαθε οὖν ἀπ᾽ αὐτοῦ τοῦ πάθους ἀρξύμεθα; Τί οὖν φησὶν ὁ τύπος; Λάδετε ἀρνίον κατ᾽ οἰκίαν, καὶ θύσατε, καὶ ποιήσατε ὡς προσέταξε καὶ ἐνομοθέτησεν. Ὃ ὃ Χριστὸς οὐκ οὕτως οὐ γὰρ προστάττει τοῦτο γενέσθαι. ἀλλ᾽ αὐτὸς αὐτὸ γίνε: ται, θυσίαν ἑαυτὸν καὶ προσφορὰν τῷ Πατρὶ προσ-

### English translation (Claude)

Do not, then, think from the sharing of names that the things are identical; but do not think them alien either. For if it was a type, it was not alien to the truth; but if it kept only a shadow, it was less than the truth. What, then, is the difference between all these? Shall we go into it, taking up one or two of the things mentioned? For in this way the rest will be clear to you too, and we shall all see that those were lessons for children, these for noble and great men; and that the one set of laws was laid down as for men, the other as for angels. Where, then, shall we begin? Shall it be from adoption itself? What, then, is the difference between this one and that? That one was an honor in word; here the reality follows too. Of that one he says, “I said, You are gods, and all of you sons of the Most High”; of this one, that “they were born of God.” How and in what manner? “Through the washing of regeneration and renewal of the Holy Spirit.” And they, after receiving the title of sons, still had a spirit of slavery; for they remained slaves and were honored with this name; but we, having become free, received the honor not in name but in reality. Paul showed this when he said, “For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, by which we cry, Abba, Father.” For having been born from above, and, so to speak, refashioned, we were thus called sons. And if anyone learns the manner of the holiness, what this one is and what that one, he will again see a great difference here too. For they were given the name when they did not [worship idols, nor commit sexual immorality and adultery]; but we become holy not only by abstaining from these things, but also by acquiring greater things. First, from the very [receiving] of the gift; then also from a way of life far greater than the Jewish. And that these words are no boast, hear what he says to them: “You shall not practice augury, you shall not purify your children [by fire], for you are a holy people.” So with them holiness was this: to be rid of idolatrous customs. But with us it is not so; rather, “that she may be holy,” it says, “in both body and spirit”; and, “Pursue peace and holiness, without which no one will see the Lord”; and, “perfecting holiness in the fear of God.” For the word “holy” is not enough to convey the same meaning in all those of whom it is said; since God too is called holy, but not as we are. When the prophet heard this word borne from the Seraphim, see what he says: “Woe is me, wretched that I am, for I am a man and have unclean lips, and I dwell in the midst of a people with unclean lips.” And yet he was holy and pure; but compared with the holiness above, we are unclean. The angels are holy, the archangels are holy, and the Seraphim and Cherubim themselves; but in this holiness too there is again a difference, both with respect to us and with respect to the higher powers.

I could go through all the rest too, but I see the discourse stretching out to a great length. So I shall stop going further and leave the rest for you to handle. For you too can gather them at home, see the difference, and go through the rest in the same way. “Give an occasion to the wise,” it says, “and he will be wiser.” The beginning comes from us; the end will come from you. But we must take up the sequence again. Having said, “From his fullness we have all received,” he added, “and grace for grace,” showing that the Jews too were saved by grace. “It was not because you were numerous,” he says, “but because of your fathers that I chose you.” If, then, they were chosen by God not for their own achievements, it is clear that they obtained this honor by grace. And we too were saved by grace, but not in the same way; not for the same things, but for far greater and loftier ones. Our grace is not like theirs. For not only was forgiveness of sins given to us (in this respect we share with them, for all have sinned), but also righteousness, sanctification, adoption, and the grace of the Spirit, far brighter and more abundant. Through this grace we have become dear to God, no longer as servants, but as sons and friends. That is why he says, “grace for grace.” For the things of the law too were of grace, and so was our very being brought into existence from what was not. For we did not receive this reward for previous achievements (how could we, when we did not even exist?), but God everywhere took the lead in his kindness. And not only our being made from what was not, but also that, as soon as we were made, we learned what to do and what not to do, received this law in our nature, and had the incorruptible tribunal of conscience deposited in us by our Maker: this belongs to the greatest grace and unspeakable loving-kindness. And the restoring of this law, when it had been corrupted, through the written law, was of grace. For what should have followed was that those who violated the commandment once given should be punished and chastised; but what happened was not this, but again correction, and a pardon not owed but given out of mercy and grace. That it was of grace and mercy, hear what David says: “The Lord does deeds of mercy and judgment for all who are wronged. He made known his ways to Moses, his will to the sons of Israel.” And again: “Good and upright is the Lord; therefore he will instruct sinners in the way.”

[3.] So receiving the law was a matter of mercy and compassion and grace. That is why, having said, “grace for grace,” contending still more warmly for the greatness of the gifts, he adds, “The law was given through Moses; grace and truth came through Jesus Christ.” Do you see how quietly and little by little, by one word, both John the Baptist and the disciple brought their hearers up to the loftiest [thought]? For the one, comparing with himself him who surpasses all beyond comparison, then shows his superiority by saying, “who has become before me,” and then adding, “he was before me”; this one made the comparison much greater than that, though still less than the dignity of the Only-begotten. For he makes the comparison not with John, but with one more admired among the Jews than John, I mean Moses: “For the law,” he says, “was given through Moses; grace and truth came through Jesus Christ.” And see his wisdom: he does not examine the person, but the things. For once these were shown to be far greater, even the unfeeling would of necessity accept the verdict and judgment about Christ. For when the things themselves bear witness, which can be suspected neither of favor nor of hatred, they present a [clear] verdict. For as those who made them left them, so they remain to be seen; that is why their testimony is the least open to suspicion of all. And see how inoffensively he makes the comparison even for the weaker. He does not build up the superiority by argument, but shows the difference by the bare names, setting grace and truth against law, and “came” against “was given.” And the difference between them is great. For “was given” belongs to one who ministers, who received from another and gave to those to whom he was ordered to give; but “came,” said of grace and truth, belongs to a king who with authority forgives all sins and himself provides the gift. That is why he said, “Your sins are forgiven”; and again, “That you may know that the Son of Man has authority on earth to forgive sins, he said to the paralytic, Rise, take up your bed, and go to your house.” Do you see how grace comes through him? Consider truth too. These things show grace, and so do the case of the robber, the gift of baptism, the grace of the Spirit given through him, and many other things; but we shall know truth more clearly if we learn the types. For the things that were to be accomplished [in the New Testament], the [Old] sketched beforehand as types; and Christ came and accomplished them. Let us look at the types briefly, then; for it is not the [occasion] now to go through all the types; but having learned some by comparison, you will know the rest too. Shall we begin from the passion itself? What, then, does the type say? “Take a lamb for each house, and sacrifice it, and do as he commanded and ordained.” But Christ does not do so; he does not command this to be done, but himself becomes it, offering himself as sacrifice and offering to the Father …

### Scripture references

- Ps 82:6 (81:6 LXX): quotation, high confidence
- John 1:13: quotation, high confidence
- Titus 3:5: quotation, high confidence
- Rom 8:15: quotation, high confidence
- Lev 19:26: quotation, medium confidence
- Deut 18:10: allusion, medium confidence
- Deut 14:2: allusion, medium confidence
- 1 Cor 7:34: quotation, high confidence
- Heb 12:14: quotation, high confidence
- 2 Cor 7:1: quotation, high confidence
- Isa 6:3: allusion, high confidence
- Isa 6:5: quotation, high confidence
- Prov 9:9: quotation, high confidence
- John 1:16: quotation, high confidence
- Deut 7:7: quotation, high confidence
- Deut 7:8: quotation, high confidence
- Rom 3:23: quotation, high confidence
- John 15:15: allusion, medium confidence
- Rom 2:15: allusion, medium confidence
- Ps 103:6 (102:6 LXX): quotation, high confidence
- Ps 103:7 (102:7 LXX): quotation, high confidence
- Ps 25:8 (24:8 LXX): quotation, high confidence
- John 1:17: quotation, high confidence
- John 1:15: allusion, high confidence
- Matt 9:2: quotation, high confidence
- Matt 9:6: quotation, high confidence
- Luke 23:43: allusion, medium confidence
- Exod 12:3: quotation, high confidence

### Translation notes

- The OCR lost the numeral of section 3; it is marked [3.]. The ref ends in mid-sentence; the rest of the passage, which went on with further types, is lost in the scan before ref 14.4. Quotations: Ps 82:6 (LXX 81:6); John 1:13; Titus 3:5; Rom 8:15; Lev 19:26 with Deut 18:10 and 14:1–2 (combined from memory); 1 Cor 7:34; Heb 12:14; 2 Cor 7:1; Isa 6:5; Prov 9:9; Deut 7:7–8; Rom 3:23; Ps 103:6–7 (LXX 102:6–7); Ps 25:8 (LXX 24:8); John 1:17; Matt 9:2, 6; Exod 12:3–6. Servants and friends: John 15:15; the robber: Luke 23:43. Several line ends are lost in the scan; bracketed words supply the sense, and long Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 14.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/14-2).

## Homily 14.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/14-1/#p-14-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: As Christ fulfilled the types, stretching out his own hands on the cross where Moses’ hands had to be held up, and replaced the law’s curse with rest, those who have received so great a grace owe greater virtue, and the preacher’s rebukes are meant to heal.

### Greek text

Ὅρα πῶς ὁ μὲν τύπος ἐδόθη διὰ Μωῦσέως, ἡ δὲ ἀλήθεια ἐγένετο διὰ Ἰησοῦ Χριστοῦ. Καὶ πάλιν ἐν τῷ ὄρει Σινᾷ τῶν ᾿Αμαληχιτῶν πολεμούντων Ἑβραίοις, αἱ χεῖρες ὃ μὲν ἐστηρίζοντο τοῦ Μωϋσέως, αἱρόμεναι ὑπὸ ᾿Ααρὼν καὶ Ὧρ ἑκατέρωθεν ἑστώτων᾽ ὁ δὲ Χριστὸς παραγενόμενος, αὐτὸς δι᾽ ἑαυτοῦ τὰς χεῖρας τεταμένας εἶχεν ἱ ἐν τῷ σταυρῷ. Εἶδες πῶς ὁ μὲν τύπος ἐδίδοτο, ἡ ὃξ ἀλήθεια ἐγίνετο; Πάλιν ὁ νόμος ἔλεγεν " ᾿Επικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιδλίῳ τούτῳ" ἡ δὲ χάρις τί φησί; Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς" καὶ ὁ Παῦλος, Χριστὸς ἡμὰς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κἄτάρα. Ἐπεὶ οὖν τοὐὰύ" «ἧς ἀπολελαύχαμεν χάριτος καὶ ἀληθείας, παρακαλῶ, μὴ διὰ τὸ μέγεθος τῆς δωρεᾶς γενώμεθα ῥᾳθυμότεροι. “Ὅσῳ γὰρ μείζονος ἠξιώθημεν τιμῆς, τοσούτῳ καὶ πλείονός ἐσμεν ἀρετῆς ὀφειλέται. Ὁ μὲν γὰρ μικρὰ εὐεργετηθεὶς, κἂν μικρὰ ἐπιδείξηται, οὐ τοσαύτης ὁ καταγνώσεως ἄξιός ἐστιν" ὁ δὲ πρὸς τὴν ἀνωτάτω κορυφὴν τῆ; τιμῆς ἀναβὰς, εἶτα χαμαίζηλα καὶ ταπεινὰ ἐπιδεικνύμενος, πολλῷ μείζονος ἔσται κολάσεως ἄξ' οἷν ᾿Αλλὰ μὴ γένοιτο περὶ ὑμῶν τοιαῦτα ὑποπτεῦσαϊ ποτε. Πεποίθαμεν γὰρ ἐν Κυρίῳ, ὅτι πρὰς τὸν οὐράνὸν τὰς ψυχὰς ὑμῶν ἐπτερώσατε, καὶ τῆς γῆς ἀπανέστητε, καὶ ἐν τῷ κόσμῳ ὄντες, οὗ τὰ ταῦ κόσμου παυόμεθα συνεχῶς τὰ αὐτὰ παρακαλοῦντες. Ἐπεὶ καὶ ἐν τοῖς ἔξωθεν ἀγῶσιν, οὐ τοὺς ἀνάπεπτωχότὰς, οὐδὲ τόὺς ὑπτίους κειμένους, ἀλλὰ τοὺς ἐνεργοῦντᾶς, τοὺς ἔτι τρέχοντας ἅπαντες προτρέπονται ὁξ θεαταί. Ἐπ᾿ ἐχείνων μὲν γὰρ ὡς ἀνόνητα πονοῦντες ἢ, κὶ οὗ δυνάμενοι διὰ τῶν παραχλέσεων αὐτοὺς ἀναστῆῇσαι, ἀποῤῥαγέντας καθάπαξ τῆς νίκης, οὕτο»; παύονται καταγινώσκοντες" ἐνταῦθα δὲ οὐκ ἐφ᾽ ὑμῶν μόνον τῶν νηφόντων, ἀλλὰ καὶ ἐπὶ τῶν ἀνχπεσόντων. εἰ στόν. Διὸ καὶ πάντα πράττομεν, παρακαλοῦντες, δίζοντες, προτρέποντες, ἐπαινοῦντες, ὥστε τὴν ὑμετέραν πραγματεύσασθαι σωτηρίαν. Μὴ τοΐνυν τῇ συνεἐχεῖ τῇ περὶ τῇ; πολιτείας δυσχεράνητε παραινέσει. Οὐ γὰρ ῥᾳθυμίαν κατεγνωχότων ἐστὶ τὰ λεγόμενα, ἀλλὰ χρηστὰς σφόδρα ἐλπίδας ἐχόντων περὶ ὑμῶν. Οὐ πρὸς ὑμᾶς δὲ μένον, ἀλλὰ καὶ πρὸς ἡμᾶς τοὺς λέγοντας ταῦτα εἴρηται καὶ εἰρήσεται" καὶ γὰρ καὶ αὐτοὶ τῆς αὐτῆς δεόμεθα διδασκαλίας. Εἰ γὰρ καὶ παρ᾽ ἡμῶν λέγεται, ἀλλὰ καὶ πρὸς ἡμᾶς οὐδὲν κωλύει ταῦτα λέγεσθαι. Τὸν μὲν γὰρ εὑρὼν ὑπεύθυνον ὄντα, ὁ λόγος διωρθώσατο, τὸν δὲ ἐκτὸς καὶ ἀπηλλαγμένων, ὡς ποῤῥωτάτω, πάλιν ἀπήγαγεν. Οὐδὲ γὰρ αὑτοὶ τῶν ἁμαρτημάτων ἐσμὲν καθαροί. Ἢ τε οὖν ἰατρεία καινὴ, τά ἐε φάρμακα ἅπασι πρόκειται" ἡ ὃὲ θεραπεία λοιπὸν οὗ κοινὴ, ἀλλὰ παρὰ τὴν τῶν προαίρεσιν γίνεται, Διὸ καὶ ὁ μὲν δεόντως μεταχειρίσας ' τὸ φάρμακον, ἀπώνατό τι τῆς θεραπείας" ὁ δὲ μὴ ἐπιθεὶς τῷ τραύματι, μεῖζον εἰργάσατο τὸ κακὸν, καὶ εἰς τὴν χαλεπωτάτην κατέστρεψε τελευτήν. Μὴ κοίνυν ἀλγῶμεν ἰατρευόμενοι, ἀλλὰ πολλῷ μᾶλλον χαίρωμεν, κἂν πικρὰς φέρῃ τὰς ὀδύνας τῆς διδασκαλίας ἡ μεθοδεία" πολὺ γὰρ ἥδιστον ἡμῖν ὕστερον ἐπι» δείξεται τὸν καρπόν. Πάντα οὖν εἰς τοῦτο πράττωμεν", ὅπως καθαροὶ τραυμάτων καὶ πληγῶν, ἃς οἱ αἰῶνα ἀπάρωμεν ἐκεῖνον, ἵνα ἄξιοι τῆς ὄψεως γενόμενοι τοῦ Χριστοῦ, μὴ ταῖς τιμωρητικαῖς καὶ ἀποτόμοις δυνάμεσι κατὰ τὴν ἡμέραν παραδοθῶμεν ἐχείνην, ἀλλὰ ταῖς δυναμέναις πρὸς τὴν κληρονομίαν εἰσαγαγεῖν ἡμᾶς τῶν οὐρανῶν, τὴν ἡτοιμασμένην τοῖς ἀγαπῶσιν αὐτόν' ἧ; γένοιτο πάντας ἡ μᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἴησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 'Δμήν.

### English translation (Claude)

See how the type was given through Moses, but the truth came through Jesus Christ. Again, at Mount Sinai, when the Amalekites were fighting the Hebrews, the hands of Moses were propped up, held up by Aaron and Hur standing on either side; but Christ, when he came, himself held his hands stretched out on the cross. Do you see how the type was given, but the truth came? Again, the law said, “Cursed is everyone who does not abide by all the things written in this book”; but what does grace say? “Come to me, all who labor and are heavy laden, and I will give you rest”; and Paul says, “Christ redeemed us from the curse of the law, having become a curse for us.” Since, then, we have enjoyed such grace and truth, I beg you, let us not become more slothful because of the greatness of the gift. For the greater the honor we have been counted worthy of, the more virtue we owe. The man who has received small benefits, even if he shows small things in return, does not deserve so much condemnation; but the man who has gone up to the highest summit of honor and then shows groveling and mean conduct will deserve a much greater punishment. But may we never suspect such things of you. For we are confident in the Lord that you have given your souls wings toward heaven and have left the earth, and that, though you are in the world, you [do not mind] the things of the world. Yet even though we are confident of this, we do not stop continually urging the same things. For in outside contests too, the spectators all encourage not those who have fallen back, nor those lying flat on their backs, but those who are active and still running. For of the former, as if they would labor in vain and could not raise them up by encouragement, since they have broken off once for all from the victory, they stop thinking and condemn them; but here [we hope] not only for you who are sober, but also for those who have fallen, [for it is possible for them to rise again]. That is why we do everything, exhorting, rebuking, urging, praising, so as to work out your salvation. So do not be vexed at our continual exhortation about your way of life. For what is said comes not from people who have condemned your slackness, but from those who have very good hopes about you. And it has been said, and will be said, not to you only, but also to us who say it; for we too need the same teaching. For even if it is spoken by us, nothing prevents its being said to us as well. For when the word finds someone liable, it corrects him; and the one who is outside and free of the fault it leads still further away. For we ourselves are not pure of sins either. The healing is common, and the remedies are set before all; but the cure is not common, but comes about according to the choice of those who use them. So the one who handles the remedy as he should gains some benefit from the cure; but the one who does not apply it to the wound makes the evil greater and ends in the most grievous death. Let us not, then, be pained when we are being healed, but much more rejoice, even if the method of our teaching brings bitter pains; for later it will show us a very sweet fruit. Let us do everything, then, to depart to that age clean of the wounds and blows [that the teeth of sin inflict on the soul], so that, having become worthy of the sight of Christ, we may not be handed over on that day to the powers that punish and are severe, but to those that are able to bring us into the inheritance of heaven, which is prepared for those who love him. May we all attain it, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.

### Scripture references

- Exod 17:11: allusion, high confidence
- Exod 17:12: allusion, high confidence
- Gal 3:10: quotation, high confidence
- Deut 27:26: quotation, medium confidence
- Matt 11:28: quotation, high confidence
- Gal 3:13: quotation, high confidence
- John 17:11: allusion, low confidence
- 1 Cor 2:9: allusion, medium confidence

### Translation notes

- Moses’ hands: Exod 17:11–12 (Chrysostom places the battle with Amalek at Sinai). Quotations: Gal 3:10 (Deut 27:26); Matt 11:28; Gal 3:13. Prepared for those who love him: 1 Cor 2:9. A few words are lost in the scan; bracketed words supply the sense, and Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 14.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/14-4).

## Homily 15.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/15-1/#p-15-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Scripture must be read with understanding, not literally, as when it speaks of God’s bosom; the prophets’ visions of God were condescensions, since no creature, not even the angels, sees the divine essence, which only the Son and the Spirit see.

### Greek text

Θεὸν οὐδεὶς ἑώρακε πώποτε " ὁ μονὸ Υἱὸς, ὁ σατο. Τῶν ὀνομάτων καὶ τῶν ῥημάτων τῶν ἐν ταῖς Γραφαῖς κειμένων, οὐκ ἁπλῶς ἡμᾶς ὁ Θεὸς ἑπακούειν βούλεται, ἀλλὰ μετὰ πολλῆς τῆς συνέσεως. Διὰ τοῦτο ὁ μὲν μακάριος Δαυὶδ πολλαχοῦ τῶν Ψαλμῶν προἐγραφε τῶν ἑαυτοῦ τὸ, Εἰς σύνεσιν, καὶ ἔλεγεν " σω τὰ θαυμάσια ἐκ τοῦ νόμου σου. Μετὰ δὲ τοῦτον καὶ ὁ τούτου παῖς ὑποτιθεὶς δείκνυσιν, ὅτι δεῖ καθάπερ ἀργύριον ἐκζητεῖν τὴν σοφίαν μᾶλλον δὲ ὑπὲρ χρυσίον αὐτὴν ἐμπορεύεσθαι. Καὶ ὁ Κύριος δὲ τοῖς Ἰουδαίοις παραινῶν τὰς Γραφὰς ἐρευνᾷν, ἐπὶ πλέον ἡμᾶς εἰς ζήτησιν ἐνάγει. Οὐκ ἂν γὰρ οὕτως εἶπεν, εἴ γε αὐτόθεν 4 καὶ ἐκ πρώτης αὐτὰ; χαταλαδεῖν δυνατὸν ἣν τῆς ἀναγνώσεως. Τὸ γὰρ ἐν μέσῳ κείμενον, καὶ πρόχειρον, οὐδείς ποτ᾽ ἂν ἐρευνήσαιτο, ἀλλὰ τὸ συνεσκιασμένον, καὶ μετὰ πολλῆς εὑρισκόμενον τῆς ζητήσεως. Διὰ τοῦτο καὶ θησαυρὸν κεκρυμμένον αὑτὰς εἶναί φησι, πρὸς τὴν ζήτησιν ἡμᾶς διεγείρων. Ταῦτα δὲ ἡμῖν εἴρηται, ἵνα μὴ ἁπλῶς μηδὲ ὡς ἔτυχε προσβάλλωμεν τοῖς τῶν Γραφῶν ῥήμασιν, ἀλλὰ μετὰ ἀχριδείας πολλῆς. Εἰ μὲν γὰρ ἀνεξετάστως τις ἐπακούσειε τῶν λεγομένων ἡ ἐν αὐταῖς, καὶ δέξαιτο πάντα οὕτως ὡς εἴρηται κατὰ τὸ γράμμα, πολλὰ τὰ ἄτοπα ὑποπτεύσει περὶ τοῦ Θεοῦ. Καὶ γὰρ καὶ ἄνθρωπον αὐτὸν εἶναι, καὶ ἀπὸ χαλκοῦ συνεστάναι, καὶ ὀργίλον, καὶ θυμώδη, καὶ πολλὰ ἔτι τούτων χείρονα περὶ αὐτοῦ δέξεται δόγματα. Εἰ δὲ τὸν νοῦν τὸν ἐν τῷ βάθει κείμενον ε καταμάθοι, πάσης ταύτης ἀπαλλαγήσεται τῆς ἀτοπίας. Ἐπεὶ καὶ τὸ νῦν προκείμενον ἡμῖν ἀνάγνωσμα κόλπον φησὶ τὸν Θεὸν ἔχειν, ὅπερ σωμάτων ἐστὶν ἴδιον. ᾿Αλλ᾽ οὐδεὶ; οὕτω μέμηνεν, ὥστε σῶμα ὑποπτεῦσαι τὸν ἀσώματον εἶναι. Ἵν᾽ οὖν ἀξίως τῆς πνευματικῆς ἐννοίας τὸ πᾶν ἐκλάβωμεν, φέρε ἄνωθεν τὸ χωρίον διερευνησώμεθα. Θεὸν οὐδεὶς ἑώρακε πώποτε. Ἐκ ποίας ἐπὶ τοῦτο ἦλθεν ἀκολουθίας ὁ Εὐαγγελιστής; Δείξας πολλὴν τῶν τοῦ Χριστοῦ δωρεῶν τὴν ὑπερβολὴν, ὡς εἶναι τὸ μέσον ἄπειρον τούτὼν τε καὶ τῶν διὰ Μωῦσέω; οἰκονομηθέντων, θέλει λοιπὸν καὶ αἰτίαν εὔλογον τῆς διαφορᾶς εἰπεῖν. ᾿Εκεῖνος μὲν γὰρ ὑπηρέτης ὧν, ταπεινοτέρων γέγονε πρα- Ὑμάτων διάκονος " οὗτος δὲ Δεσπότης, καὶ βασιλεὺς, καὶ βασιλέως Υἱὸς ὧν, τὰ πολλῷ μείζονα ἡμῖν ἐκόμισε, συνὼν ἀεὶ τῷ Πατρὶ, καὶ ὁρῶν αὑτὸν διηνεκῶς. Διὸ καὶ οὕτως ἐπήγαγε λέγων " Θεὸν ἃ οὐδεὶς ἑώρακε πώποτε. Τί οὖν ἐροῦμεν τῷ μεγαλοφωνοτάτῳ Ἡσαῖᾳ λέγοντι " Εἶδον τὸν Κύριον καθήμενον ἐπὶ ϑρόνου ὑψηλοῦ καὶ ἐπηρμένου; «ἰ δὲ τῷ Ἰωάννῃ “προσμαρτυροῦντι 4 αὐτῷ ὅτι ταῦτα εἶπεν, ὅτε εἶδε τὴν δόξαν αὐτοῦ; τί δὲ τῷ Ἰεζεχιήλ;, καὶ γὰρ καὶ οὑτὸς ἐπὶ τῶν Χερουδὶμ καθήμενον αὐτὸν ὁρᾷ " τί δὲ γαὶ τῷ Δανιήλ; καὶ γὰρ καὶ οὗτός φησιν Ὁ Πα- «λαιὲὸς τῶν ἡμερῶν ἐκάθητο " τί δὲ καὶ αὐτῷ τῷ Μωϋσεῖ λέγοντι" Δεῖξόν μοι τὴν δόξαν σου ὅπως γνωστῶς ἴδω σε; Ὃ δὲ Ἰαχὼδ καὶ ἀπὸ τούτου τὴν προσηγορίαν ἔλαθεν, Ἰσραὴλ ἐπικληθείς" Ἰσραὴλ γὰρ ὁ τὸν Θεὸν ὁρῶν ἐστι. Καὶ ἕτεροι δὲ αὐτὸν ἑωράκασι. Πῶς οὖν Ἰωάννης εἶπε, Θεὸν οὐδεὶς ἑώρακε πώποτε; Δηλῶν ὅτι πάντα ἐκεῖνα συγκαταβάσεως ἦν, οὐκ αὐτῆς τῆς οὐσίας γυμνῆς ὄψις. Εἰ γὰρ αὐτὴν ἑώρων τὴν φύσιν, οὐκ ἂν διαφόρως αὐτὴν ἐθεάσαντο. "Απλῇ γάρ τις καὶ ἀσχημάτιστος αὕτη, καὶ ἀσύνθετος, καὶ ἀπερίγραπτος, οὗ κάθηται, οὐδὲ ἕστηκεν, οὐδὲ περιπατεῖ. Ταῦτα γὰρ πάντα σωμάτων. Πῶς δέ ἐστιν, αὐτὸς οἷδε μόνος. Καὶ τοῦτο διὰ προφήτου τινὸς ὁ Θεὸς καὶ Πατὴρ ἐμφαίνων { ἔλεγεν ᾿Εγὼ ὁράσεις, φησὶν, ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην" τουτέστι, Συγχατέδην, οὐ τοῦτο ὅπερ ἤμην ἐφάνην. Ἐπειδὴ γὰρ ἔμελλεν αὐτοῦ ὁ Υἱὸς δι᾽ ἀληθινῆς σαρκὸς φανήσεσθαι ἡμῖν, ἄνωθεν αὐτοὺς προεγύμναζεν ὁρᾷν τοῦ Θεοῦ τὴν οὐσίαν, ὡς αὐτοῖς δυνατὸν ἦν ἰδεῖν. Ἐπεὶ αὐτὸ ὅπερ ἐστὶν ὁ Θεὸς, οὐ μόνον προφῆται, ἀλλ᾽ οὐδὲ ἄγγελοι εἶδον, οὔτε ἀρχάγγελοι" ἀλλ᾽ ἐὰν ἐρωτήσῃς αὐτοὺς, ἀκούσῃ περὶ μὲν τῆς οὐσίας οὐδὲν ἀποκρινομένους, Δόξα δὲ ἐν ὑψίστοις, μόνον ἄδοντας, τῷ Θεῷ, καὶ ἐπὶ γῆς εἰρήνη. ἐν ἀνθρώποις εὐδοκία δ. Κἂν παρὰ τῶν Χερουδὶμ ἣ τῶν Σεραφὶμ ἐπιθυμήσῃς τι μαθεῖν, τὸ μυστικὸν τοῦ ἁγιασμοῦ μέλος ἀκούσῃ, καὶ ὅτι Πλήρης ὁ οὐρανὸς, καὶ ἡ γῆ τῆς δόξης αὑτοῦ. "Ἂν τὰς ἀνωτέρω δυνάμεις ἐξετάσῃς, οὐδὲν ἄλλο εὑρήσεις, ἢ ὅτι ἕν ἔργον αὐταῖς ἐστι, τὸ αἰνεῖν τὸν Θεόν " Αἰνεῖτε γὰρ αὐτὸν, φησὶ, πᾶσαι αἱ δυνάμεις αὑτοῦ. Μόνος οὖν αὐτὸν ὁρᾷ ὁ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἡ γὰρ κτιστὴ φύσις ἅπασα πῶ; καὶ ἰδεῖν δυνήσεται τὸν ἄκτιστον Β; Εἰ γὰρ ἁπλῶς τῆς ὁποιασοῦν ἀσωμάτου δυνάμεως, καΐτοι γε γενητῆς οὔσης, οὐ δυνάμεθα δέξασθαι θεωρίαν σαφῆ ἱ, καὶ τοῦτο πολλάκις ἐπὶ «τῶν ἀγγέλων ἐδείχθη “ πολλῷ μᾶλλον τῆς καὶ ἀσωμάτου καὶ ἀγενήτου οὐσίας, Διὰ τοῦτο καὶ ὁ Παῦλός ἱ φησιν, Ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται. ἾΑρ' οὖν τῷ Πατρὶ μόνῳ τὸ ἐξαίρετον τοῦτο πρόσεστι, τῷ ὃὲ Υἱῷ οὐκέτι; ἼΔπαγε " ἀλλὰ καὶ τῷ Υἱῷ. Ὅτι δὲ καὶ αὐτῷ, ἄκουε Παύλου τοῦτο δηλοῦντο;» καὶ λέγοντος Κ΄ “Ος ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. Ὁ δὲ τοῦ ἀοράτου εἰκὼν ὧν, καὶ αὐτὸς 80] ἀόρατος " ἐπεὶ οὐκ ἂν εἴη εἰκών. Εἰ δὲ ἀλλαχοῦ φησι, Θεὸς ἐφανερώθη ἐν σαρκὶ, μὴ θαυμάσῃς " ὅτι ἡ φανέρωσις διὰ τῆς σαρκὸς, οὐ μὴν κατὰ τὴν οὐσίαν γέγονεν. Ἐπεὶ ὅτι καὶ αὐτὸς ἀόρατος οὐ μόνον ἀνθρώποις, ἀλλὰ καὶ ταῖς ἄνω δυνάμεσι, δείκνυσιν ὃ Παῦλος. Εἰπὼν γὰρ, ὅτι Ἐφανερώθη ἐν σαρκὶ, ἐπήγαγεν, ὅτι Ὥφθη ἀγγέλοις.

### English translation (Claude)

“No one has ever seen God; the only-begotten Son, [who is in the bosom of the Father, he has made him] known.” God wishes us to attend to the names and words found in the Scriptures not casually but with great understanding. That is why blessed David in many places prefixed to his psalms, “For understanding,” and said, “[Open my eyes, and I] will consider the wonders of your law.” And after him his son too, giving counsel, shows that we must seek wisdom like silver, or rather trade for it above gold. And the Lord too, exhorting the Jews to search the Scriptures, leads us further into inquiry. For he would not have spoken so if they could be grasped straightaway at the first reading. For what lies in the open and is at hand no one would ever search for, but rather what is veiled and is found with much inquiry. That is why he calls them a hidden treasure, rousing us to search. These things have been said to us so that we may not approach the words of the Scriptures casually or at random, but with great exactness. For if someone were to listen without examination to what is said in them and accept everything just as it is said, according to the letter, he would suspect many absurd things about God. For he will accept that he is a man, that he is made of bronze, that he is irascible and wrathful, and many doctrines still worse than these about him. But if he learns the sense that lies in the depth, he will be freed from all this absurdity. For the passage now before us also says that God has a bosom, which is proper to bodies. But no one is so mad as to suspect that the Incorporeal is a body. So that we may take the whole in a manner worthy of its spiritual meaning, come, let us search the passage from the top.

“No one has ever seen God.” From what line of thought did the evangelist come to this? Having shown the great surpassingness of Christ’s gifts, so that the difference between them and what was administered through Moses is infinite, he now wishes to state a reasonable cause of the difference as well. For Moses, being a servant, was the minister of lesser things; but this one, being Master and King and the King’s Son, brought us far greater things, being always with the Father and seeing him continually. That is why he went on to say, “No one has ever seen God.” What, then, shall we say to Isaiah, the most loud-voiced of prophets, when he says, “I saw the Lord sitting on a throne, high and lifted up”? And to John, when he testifies of him that he said these things when he saw his glory? And to Ezekiel? For he too sees him seated above the Cherubim. And to Daniel? For he too says, “The Ancient of Days was seated.” And to Moses himself, saying, “Show me your glory, that I may see you so as to know you”? And Jacob took his name from this, being called Israel; for “Israel” means “one who sees God.” And others too have seen him. How, then, did John say, “No one has ever seen God”? To show that all those were acts of condescension, not a sight of the naked essence itself. For if they had seen the nature itself, they would not have beheld it in different ways. For it is simple, without form, uncompounded, and uncircumscribed; it does not sit, or stand, or walk; for all these things belong to bodies. How it is, he alone knows. Showing this through one of the prophets, God the Father said, “I multiplied visions,” he says, “and by the hands of the prophets I was represented in likenesses”; that is, “I condescended; I did not appear as what I was.” For since his Son was going to appear to us in real flesh, he trained them from of old to see the essence of God as far as it was possible for them to see it. For what God is in himself not only the prophets have not seen, but neither the angels nor the archangels; if you ask them, you will hear them answer nothing about the essence, but only singing, “Glory to God in the highest, and on earth peace, good will among men.” And if you wish to learn something from the Cherubim or the Seraphim, you will hear the mystical song of the sanctification, and that “heaven and earth are full of his glory.” If you inquire of the higher powers, you will find nothing other than that they have one work, to praise God: “Praise him,” it says, “all his powers.” The Son alone sees him, and the Holy Spirit. For how could the whole of created nature see the Uncreated? For if we cannot receive a clear sight of any incorporeal power whatever, even though it is created (and this was shown often in the case of the angels), much less can we of the essence that is both incorporeal and uncreated. That is why Paul too says, “whom no man has seen or can see.” Does this privilege, then, belong to the Father alone, and not to the Son? Far from it; it belongs to the Son too. That it belongs to him too, hear Paul showing it and saying, “who is the image of the invisible God.” And he who is the image of the invisible is himself also invisible; otherwise he would not be an image. And if elsewhere he says, “God was manifested in the flesh,” do not be surprised; for the manifestation came about through the flesh, not according to the essence. For Paul shows that he too is invisible, not only to men but also to the powers above. For having said, “He was manifested in the flesh,” he added, “He was seen by angels.”

### Scripture references

- John 1:18: quotation, high confidence
- Ps 119:18 (118:18 LXX): quotation, medium confidence
- Prov 2:4: allusion, high confidence
- Prov 3:14: allusion, medium confidence
- John 5:39: allusion, high confidence
- Matt 13:44: allusion, medium confidence
- Isa 6:1: quotation, high confidence
- John 12:41: allusion, high confidence
- Ezek 10:1: allusion, high confidence
- Dan 7:9: quotation, high confidence
- Exod 33:13: quotation, high confidence
- Exod 33:18: quotation, high confidence
- Gen 32:28: allusion, high confidence
- Hos 12:10 (12:11 LXX): quotation, high confidence
- Luke 2:14: quotation, high confidence
- Isa 6:3: quotation, high confidence
- Ps 148:2: quotation, high confidence
- 1 Tim 6:16: quotation, high confidence
- Col 1:15: quotation, high confidence
- 1 Tim 3:16: quotation, high confidence

### Translation notes

- The lemma is truncated at the start of the scan; the bracketed words complete John 1:18. Quotations: Ps 119:18 (LXX 118:18); Isa 6:1; John 12:41; Dan 7:9; Exod 33:13, 18 (LXX); Hos 12:10 (LXX 12:11); Luke 2:14; Isa 6:3; Ps 148:2; 1 Tim 6:16; Col 1:15; 1 Tim 3:16. “For understanding” (εἰς σύνεσιν) is the LXX heading of several psalms (e.g. Ps 32, 42, 44). Seeking wisdom like silver: Prov 2:4; 3:14. Search the Scriptures: John 5:39. Hidden treasure: Matt 13:44. Ezekiel’s vision: Ezek 10:1. Israel as “one who sees God”: Gen 32:28–30. Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 15.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/15-1).

## Homily 15.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/15-1/#p-15-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “In the bosom of the Father” shows that the Son alone knows the Father’s essence exactly, being of one essence, eternal and genuine Son; the clearer revelation through the Son calls for a higher life, in which Christians treat one another as members of one body.

### Greek text

Ὥστε καὶ τοῖς ἀγγέλοις τότε ὥφθη, ὅτε σάρκα περιεβάλετο" πρὸ τούτου δὲ οὐκ ἑώρων αὐτὸν οὕτως, ἐπειδὴ καὶ αὑτοῖς ἀόρατος ἡ οὐσία ἦν. Καὶ πῶς, φησὶν, ὁ Χριστὸς εἶπε, Μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων" Λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν διαπαντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς; Τί γάρ; καὶ πρόσωπον ὁ Θεὸς ἔχει, καὶ ἐν οὐρανοῖς περιγέγραπται; ᾿Αλλ᾽ οὐκ ἄν τις οὕτω μανείη, ὥστε ταῦτα εἰπεῖν. Τί ποτ᾽ οὖν ἐστι τὸ λεγόμενον; “Ὥσπερ ὅταν λέγῃ" Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτε αὐτοὶ τὸν Θεὸν ὄψονται" τὴν κατὰ διάνοιαν ὄψιν͵ φησὶ, τὴν ἡμῖν δυνατὴν, καὶ τὴν ἔννοιαν τὴν περὶ Θεοῦ - οὕτω καὶ ἐπὶ τῶν ἀγγέλων εἰπεῖν ἐστιν 4, ὅτι διὰ τὴν καθαρὰν αὐτῶν καὶ ἄγρυπνον φύσιν οὐδὲν ἕτερον, ἀλλ᾽ ἢ τὸν Θεὸν ἀεὶ φαντάζονται. Διὰ τοῦτο καὶ αὐτὸς πάλιν φησὶν, Οὐδεὶς γινώσκει τὸν Πατέρα, εἰ μὴ ὁ Υἱός. Τί οὖν; πάντες ἐν ἀγνοίᾳ ἐσμέν; Μὴ γένοιτο ἀλλ᾽ οὕτως οὐδεὶς οἶδεν ὡς ὁ Υἱός. "Ὥσπερ οὖν εἶδον αὐτὸν οἱ πολλοὶ κατὰ τὴν ἐγχωροῦσαν αὐτοῖς ὄψιν, τὴν δὲ οὐσίαν οὐδεὶς ἐθεάσατο" οὕτω καὶ νῦν ἴσμεν πάντες μὲν τὸν Θεὸν, τὴν δὲ οὐσίαν οὐδεὶς οἶδεν ὅ τί ποτέ ἐστιν, εἰ μὴ μόνος ὁ γεννηθεὶς ἐξ αὐτοῦ. Γνῶσιν γὰρ ἐνταῦθα τὴν ἀχριδῆ λέγει θεωρίαν τε καὶ κατάληψιν, καὶ τοσαὐτὴν ὅσην ὁ Πατὴρ ἔχει περὶ τοῦ Παιδός. Καθὼς γὰρ γινώσκει μὲ ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα. Διὸ καὶ ὁ Εὐαγγελιστὴς ὅρα μεθ᾽ ὅσης φθέγγεται τῆς" περιουσίας 5, Εἰπὼν γὰρ, ὅτι Θεὸν οὐδεὶς ἑώρακε πώποτε, οὐκ εἶπεν, ὅτι ὁ Υἱὸς ἰδὼν ἐξηγήσατο, ἀλλ᾽ ἕτερόν τι πλέον τοῦ ἰδεῖν ἔθηκεν, εἰπὼν, ὅτι Ὁ ὧν ἐν τῷ κόλπῳ τοῦ Πατρός. Τοῦ γὰρ ἰδεῖν τὸ καὶ ἐν τῷ κόλπῳ ἐνδιαιτᾶσθαι πολλῷ πλέον ἐστίν. Ὁ μὲν γὰρ ἁπλῶς ὁρῶν, οὐ πάντως ἀκριβῆ τοῦ φαινομένου τὴν γνῶσιν ἔχει " ὁ δὲ τοῖς κόλποις ἐνδιατρίδων, οὐδὲν ἀγνοήσειέ ποτε. ᾿Ακούων οὖν, ὅτι Οὐδεὶς γιγνώσκει τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, ἵνα μὴ λέγῃς 4, ὅτι εἰ πλέον ἁπάντων οἷδε τὸν Πατέρα, ἀλλ᾽. οὐκ ὅσος ἐστὶν οἷδε διὰ τοῦτο ὅ τε Εὐαγγελιστὴς ἐν τῷ κόλπῳ αὐτὸν διαιτᾶσθαι τοῦ Πατρὸς λέγει, αὐτός τε ὁ Χριστὸς τοσοῦτον αὐτὸν εἰδέναι φησὶν, ὅσον ὁ Πατὴρ τὸν Υἱόν, Ἐρώτησον οὖν τὸν ἀντιλέγοντα " ἾΑρά γε, εἰπὲ, γινώσκει τὸν Υἱὸν ὁ Πατήρ; Καὶ ἐρεῖ πάντως, ἂν μὴ μαίνηται, ὅτι Ναί. Μετὰ τοῦτο κἀκεῖνο ἐρώμεθα « πόλιν αὐτόν Τί δὲ, ἀχριδῇ τινα ὅρασιν καὶ. γνῶσιν αὑτὸν ὁρᾷ καὶ γινώσκει, καὶ τοῦτο ὅπερ ἐστὶν οἷδε σαφῶς : Καὶ πάντως καὶ τοῦτο ἐρεῖ. ᾿Απὸ γοῦν τούτοῦ λοιπὸν συνάγαγε τὴν ἀχριδῆ τοῦ Υἱοῦ περὶ τοῦ Πατρὸς κατάληψιν, Αὐτὸς γὰρ εἶπεν, ὅτι Ὡς γινώσκει με ὁ Πατὴρ, οὕτω καὶ ἐγὼ αὐτὸν γινώσκω " καὶ ἀλλαχοῦ, Οὐκ ὅτι Θεόν τις ἑώρακεν, εἰ μὴ ὁ ὧν ἐκ τοῦ Θεοῦ. Διὰ τοῦτο, ὅπερ ἔφην, καὶ ὁ Εὐαγγελιστὴς τοῦ κόλπου μέμνηται, πάντα διὰ τοῦ ἑνὸς ῥήματος τούτου ἡμῖν ἐμφαίνων, ὅτι πολλὴ τῆς οὐσίας ἡ συγγένεια καὶ ἡ ἑνότης ἴ, ὅτι ἀπαράλλακτος ἡ γνῶσις, ὅτι ἴση ἡ ἐξουσία. Οὐ γὰρ τὸν ἑτερούσιον ἐν τοῖς κόλποις ἂν ἔσχεν ὁ Πατήρ ἀλλ᾽ οὐδὲ ἃ" αὐτὸς ἐτόλμησε, δοῦλος ὧν καὶ τῶν πολλῶν εἷς, ἐν τῷ κόλπῳ στρέφεσθαι δ τοῦ Δεσπότου " τοῦτο γὰρ υἱοῦ γνησίου μόνον καὶ πολλῇ τῇ παῤῥησίᾳ πρὸς τὸν γεγεννηκότα χρωμένου, καὶ οὐδὲν ἔλαττον ἔχοντος. Βούλει καὶ τὸ ἀΐδιον μαθεῖν; ΓΛχουσον τί φησιν ὁ Μωῦσῆς περὶ τοῦ Πατρός. Ἐρωτήσας γὰρ, εἰ ἐρωτηθείη παρὰ τῶν Αἰγυπτίων, τί: ὁ ἀπεσταλχὼς αὐτὸν εἴη, κί ποτε δὴ καὶ ἀποκρίνηται πρὸς αὐτοὺς, κελεύεται εἰπεῖν, ὅτι Ὃ ὧν " ἀπέσταλκέ με. Τὸ δὲ, Ὁ ὧν, τοῦ ἀεὶ εἶναι σημαντικόν ἐστι, καὶ τοῦ ἀνάρχως εἶναι, καὶ τοῦ ὄντως εἶναι καὶ κυρίως. Τοῦτο καὶ τὸ, ᾿Εν ἀρχῇ ἣν, ἐμφαίνει, τοῦ ἀεὶ εἶναι δηλωτικὸν ὄν. Τούτῳ δὴ οὖν ἐνταῦθα κέχρηται τῷ ῥητῷ ὁ Ἰωάννης, δεικνὺς ὅτι ἀνάρχως καὶ ἀϊδίως ἐν τῷ κόλπῳ τοῦ Πατρός ἐστιν ὁ Υἱός. Ἵνα τοίνυν μὴ ἱ διὰ τὴν τοῦ ὀνόματος ᾿ κοινωνίαν ἕνα τινὰ τῶν χάριτι γενομένων υἱῶν εἶναι νομίσῃς αὐτὸν, πρῶτον μὲν πρόσκειται τὸ ἄρθρον διαιροῦν αὑτὸν τῶν κατὰ χάριν. Εἰ δὲ μὴ τοῦτο ἀρκεῖ σοι, ἀλλ᾽ ἔτι κάτω χύπτεις, τούτου κυριώτερον ἄκους ὄνομα τὸ, Μονογενής. ἘΠ δὲ καὶ μετὰ τοῦτο πάλιν κάτω βλέπεις, οὐ παραιτήσομαί πως καὶ ἀνθρωπίνην τινὰ ῥῆσιν εἰπεῖν περὶ τοῦ Θεοῦ, τὴν τοῦ κόλπου λέγω, μόνον ἵνα μηδὲν ὑποπτεύσῃς ταπεινόν. Εἶδες φιλανθρωπίαν καὶ κηδεμονίαν Δεσπότου; ᾿Ανάξια ῥήματα περιτίθησιν ἑαυτῷ ὁ Θεὸς, ἵνα κἂν Ϊ οὕτω διαβλέψῃς, καὶ μέγα τι καὶ ὑψηλὸν ἐννοήσῃς " καὶ σὺ κάτω μένεις; Εἰπὲ γάρ μοι τίνος ἕνεκεν ὁ κόλπος ἕνταῦθα παρείληπται, τὸ παχὺ τοῦτο ὄνομα καὶ σαρκικόν; ἵνα σῶμα τὸν Θεὸν ὑποπτεύσωμεν; Ἄπαγε, οὐδαμῶς, φησί. Τίνος οὖν ἕνεκεν εἴρηται; Εἰ γὰρ μὴτε ἡ γνησιότης τοῦ Υἱοῦ παρίσταται διὰ πούτου, μὴτε τὸ μὴ σῶμα εἶναι τὸν Θεὸν, περιττῶς προσέῤῥιπται τὸ ῥητὸν, οὐδεμίαν χρεία" πληροῦν. Τίνος οὖν ἕνεκεν εἴρηται; οὐ γὰρ ἀποστήσομαξ σου τοῦτο πυνθανόμενος. Οὐκ εὔδηλον ὅτε οὐδὲν ἕτερον ἣ ἵνα μὴ ὑπολάδωμεν δι᾿ αὐτοῦ, ἀλλ᾽ ἣ τὸ γνήσιον τοῦ Μονογενοῦς, καὶ τὸ συναΐδιον τῷ Πατρί; Ἐκεῖνος ἐξηγήσατο, φησί. Τί ἐξηγήσατο; Ὅτ: Θεὸν οὐδεὶς ἑώρακε πώποτε" ὅτι εἷς ἐστιν ὁ Θεός. ᾿Αλλὰ τοῦτο μὲν καὶ οἱ λοιποὶ προφῆται, καὶ Μωῦσῆς ἄνω καὶ κάτω βοᾷ" Κύριος ὁ Θεός σου, Κύριος εἷς ἐστι" καὶ ὁ Ἡσαΐας" “Ἐμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεὸς, καὶ μετ᾽ ἐμὲ οὐκ ἔστιν. ὙΥ΄.«Τί οὖν πλέον ἐμάθομεν Κα παρὰ τοῦ ΥἹοῦ,ὡς ἐν τοῖς κόλποις ὄντος τοῖς πατρικοῖς; τί παρὰ τοῦ Μονογενοῦς; Ὅτι πρῶτον μὲν καὶ αὐτὰ ταῦτα τῆς ἐνεργείας ἐστὶ τῆς ἐχείνου " ἔπειτα, πολλῷ τρανοτέραν ἐδεξάμεθα τὴν διδασκαλίαν, καὶ ἔγνωμεν ὅτι πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν καὶ ἔτι αὐτὸ τοῦτο, ὅτι Θεὸν ἰδεῖν ἀδύνατον, καὶ ὅτι οὐδεὶς αὐτὸν γινώσκει, εἰ μὴ ὁ Υἱός" καὶ ὅτι ὁ Πατήρ ἔστι γνησίου Μονογενοῦς " καὶ τὰ ἄλλα ὅσα περὶ αὐτοῦ διελέχθη. Τὸ δὲ, Ἐξηγήσατο, τὴν τρανοτέραν καὶ σαφεστέραν δείκνυσι διδασκαλίαν, ἣν οὐ πρὸς Ἰουδαίους μόνον, ἀλλὰ καὶ πρὸς ἅπασαν ἐποιήσατο τὴν οἰκουμένην καὶ κατώρθωσε. Τοῖς μὲν οὖν προφήταις οὐδὲ Ἰουδαῖοι πάντες προσεῖχον" τῷ δὲ Μονογενεῖ τοῦ Θεοῦ πᾶσα ἡ οἰκουμένη καὶ εἶξε καὶ ἐπείσθη. Ἡ τοίνυν ἐξήγησις ἐνταῦθα τὸ σαφέστερον τῆς διδασκαλίας δηλοῖ διὸ καὶ Λόγος λέγεται, καὶ Μεγάλης βουλῆς ἄγγελος. Ἐπεὶ οὖν καὶ μείζονος καὶ τελειοτέρας. κατηξιώθημεν τῆς διδασκαλίας, οὐκ ἔτι διὰ προφητῶν, ἀλλὰ διὰ τοῦ Υἱοῦ λαλήσαντος ἡμῖν τοῦ Θεοῦ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν τούτων, πολλῷ μείζονα καὶ ἀξίαν πολιτείαν ἐπιδειξώμεθα τῆς τιμῆς. Καὶ γὰρ ἄτοπον, αὐτὸν μὲν χαταθῆναι τοσοῦτον, ὡς μηκέτι διὰ. τῶν δούλων ἡμῖν ἐθέλειν διαλέγεσθαι, ἀλλὰ δι᾽ ἑαυτοῦ " ἡμᾶς δὲ τῶν προτέρων μηδὲν ἐπιδείξασθαι πλέον. Ἐκεῖνοι μὲν οὖν Μωῦσέα, ἡμεῖς δὲ τὸν. Μωῦσέω: Δεσπότην διδάσκαλον ἔχομεν. Οὐκοῦν ταύτης τῆς 5 τιμῆς ἀξίαν φιλοσοφίαν ἐπιδειξώμεθα, καὶ μηδὲν ἔχωμεν κοινὸν πρὸς τὴν γῆν. Διὰ γὰρ τοῦτο ἡμῖν ἄνωθεν ἐκ τῶν οὐρανῶν διδασκαλίαν ἐκόμισεν, ἵνα ἐκεῖ μεταστήσῃ τὴν διάνοῖαν, ἵνα μιμηταὶ τοῦ διδασκάλου γενώμεθα κατὰ δύναμιν τὴν ἡμετέραν. Καὶ πῶς, φησὶν, ἔστι μιμητὰς Ὁ γενέσθαι τοῦ Χριστοῦ, εἰς τὸ κοινωφελὲς ἅπαντὰ πραγματευομένους, καὶ μὴ τὰ ἑαυτῶν ζητοῦντας. Καὶ γὰρ ὁ Χριστὸς, φησὶν, οὐκ ἑαυτῷ ἤρεσεν, καθὼς γέγραπται " Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπ᾿ ἐμέ. Μηδεὶς τοιγαροῦν τὸ ἑαυτοῦ ζητείτω. Οὕτω γάρ τις τὸ ἑαυτοῦ ζητεῖ, ἂν τὸ τοῦ πλησίον σκοπῇ " καὶ γὰρ τὰ ἐχείνων ἡμέτερα. Σῶμά ἐσμεν ἕν, καὶ ἀλλήλων μέρη καὶ μέλη. Μὴ τοίνυν ὡς διεσπασμένοι διακεώμεθᾳ, μηδὲ λεγέτω τὶς" Ὁ δεῖνά μοι φίλος οὐκ ἔστιν, οὐδὲ συγγενὴς, οὐδὲ γείτων, οὐδὲ ἔχω τι κοινὸν πρὸς αὐτόν " πῶς προσελεύσομαι; πῶς διαλέξομαι; ΕἸ γὰρ καὶ μὴ συγγενὴς, μηδὲ φίλος ἐστὶν, ἀλλ᾽ ἄνθρωπός ἐστι, τῆς αὐτῆς σοὶ μετέχων φύσεως, τὸν αὑτὸν ἔχων Δεσπότην, ὁμόδουλος καὶ ὁμόσχηνος " ἐν γὰρ τῷ αὐτῷ γέγονε κόσμῳ. ΕἸ δὲ καὶ τῆς πίστεως μετέχει τῆς αὐτῆς, ἰδού σοι καὶ μέλος γέγονε. Ποία γὰρ φιλία τοσαύτην ἕνωσιν ἐργάσασθαι δύνα:τ' ἂν, ὅσην τῆς πίστεως ἡ συγγένεια; Οὐ γὰρ ὅσην φίλους πρὸς φίλους ἐπιδείκνυσθαι χρὴ τὴν ἐγγύτητα, καὶ τοσαύτην ἡμᾶς ἔχειν δεῖ τὴν πρὸς ἀλλήλους οἰκείωσιν " ἀλλ᾽ ὅσην μέλος πρὸς μέλος. Τούτου γὰρ τοῦ τρόπου τῆς φιλίας καὶ κοινωνίας ς ἄλλην. μείξονα οἰκείωσιν οὐκ ἄν τις εὕροι ποτέ. Ὧσπερ οὖν οὐκ ἂν δύναιο λέγειν " Πόθεν μο: οἰκειότῆς καὶ ἐγγύτης πρὸς αὐτόν; καταγέλαστον γὰρ τοῦτο" οὕτως οὐδὲ περὶ τοῦ ἀδελφοῦ δυνήσῃ τοῦτο εἰπεῖν. Οἱ γὰρ πάντες εἰς ὃν σῶμα ἐβαπτίσθημεν, φησί, Διατί εἰς ἕν σῶμα; Ὥστε μὴ διεσκά θαι, ἀλλὰ τῇ πρὸς ἀλλήλους συνόδῳ καὶ φιλίᾳ σώματος ἑνὸς ἀκολουθίαν διατηρεῖν. Μὴ δὴ χαταφρονήσωμεν ἃ ἀλλήλων, ἵνα μὴ ἑαυτῶν ὑπερίδωμεν. Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησε, φησὶν, ἀλλ᾽ ἐκτρέφει καὶ θάλπει αὐτήν. Διὰ τοῦτο οἰκίαν μίαν τοῦτον ἡμῖν τὸν κόσμον ἔδωκεν ὁ Θεὸς, πάντα ἐξίσου διένειμεν, ἕνα ἀνῆψε πᾶσιν ἥλιον, ἕνα ἐξέτεινεν ὄροφον, τὸν οὗρανὸν, μίαν ἀνῆκε τράπεζαν, τὴν γῆν. "Ἔδωκε καὶ ἑτέραν ταύτης πολλῷ μείξονα τράπεζαν, ἀλλὰ καὶ ταύτην μίαν " ἴσασιν οἱ συμμύσται τὸ λεγόμενον " ἕνα τρόπον γεννήσεως ἅπασιν ἐχαρίσατο τὸν πνευματικόν" μἱα πᾶσι πατρὶς, ἡ ἐν τοῖς οὐρανοῖς " ἐκ τοῦ ποτηρίου τοῦ αὐτοῦ πάντες πίνομεν. Οὐ τῷ μὲν πλουτοῦντι πλέον καὶ τιμιώτερον, τῷ πένητι δὲ εὐτελέστερον καὶ ἔλαττον ἐχαρίσατο, ἀλλὰ πάντας ἐξίσης ἐκάλεσε " τὰ σαρκικὰ ὁμοτίμως, τὰ πνευματικὰ ὁμοίως παρέσχε. Πόθεν οὖν ἡ ἀνωμαλία πολλὴ κατὰ τὸν βίον; Ἐκ τῆς τῶν πλουτούντων πλεονεξίας τε καὶ ἀλαζονείας. ᾿Αλλὰ μὴ, ἀδελφοὶ, μηκέτι ταῦτα γενέσθω, μηδὲ τῶν καθολικῶν καὶ͵ ἀναγχαιοτέρων εἰς τὸ αὐτὸ συναγόντων ἡμᾶς, ἀπὸ τῶν γηΐνων καὶ εὐτελῶν " διαιρώμεθαᾳ, πλούτου λέγω, καὶ πενίας, καὶ συγγενείας σωματικῆς, καὶ ἔχθρας καὶ φιλίας. Ταῦτα γὰρ πάντα σκιὰ, καὶ σκιᾶς εὐτελέστερα, τοῖς τὸν σύνδεσμον ἔχουσι τῆς ἀγάπης ἄνωθεν, Τοῦτον οὖν φυλάττωμεν ἀῤῥαγῆ, καὶ οὐδὲν ἐπεισελθεῖν δυνήσεται τῶν πνευμάτων τῶν πονηρῶν ἴ καὶ διαιρούντων τὴν τοσαύτην ἕνωσιν " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν. 

### English translation (Claude)

So he was seen by the angels too at that time, when he put on flesh; before this they did not see him in this way, since the essence was invisible to them too. “And how,” someone says, “did Christ say, Do not despise one of these little ones; for I tell you that their angels always see the face of my Father who is in heaven?” What? Does God have a face, and is he circumscribed in heaven? But no one would be so mad as to say this. What, then, is meant? As when he says, “Blessed are the pure in heart, for they shall see God,” he means the sight of the mind that is possible for us, and our thought about God, so one may say of the angels that, because of their pure and wakeful nature, they picture nothing else but God continually. That is why he himself says again, “No one knows the Father except the Son.” What then? Are we all in ignorance? God forbid! But no one knows him as the Son does. As, then, many saw him with the sight that was permitted them, but no one beheld the essence, so now too we all know God, but no one knows what his essence is except only the one begotten from him. For by knowledge he means here exact vision and comprehension, as great as the Father has of the Child: “As the Father knows me, so I know the Father.” That is why, see with what abundance the evangelist speaks. Having said, “No one has ever seen God,” he did not say, “The Son, having seen, has made him known,” but set down something more than seeing, saying, “who is in the bosom of the Father.” For to dwell in the bosom is far more than to see. For one who simply sees does not necessarily have exact knowledge of what appears to him; but one who dwells in the bosom will be ignorant of nothing. When you hear, then, that “No one knows the Father except the Son,” lest you should say that, though he knows the Father more than all, he does not know how great he is, for this reason the evangelist says that he dwells in the bosom of the Father, and Christ himself says that he knows him as much as the Father knows the Son. Ask the one who contradicts, then: “Tell me, does the Father know the Son?” And he will certainly say, unless he is mad, “Yes.” After this let us ask him again: “What then, does he see and know him with exact vision and knowledge, and does he know clearly what he is?” And he will certainly say this too. From this, then, gather the Son’s exact comprehension of the Father. For he himself said, “As the Father knows me, so I too know him”; and elsewhere, “Not that anyone has seen God except he who is from God.” That is why, as I said, the evangelist mentions the bosom, showing us everything through this one word: that the kinship and oneness of the essence are great, that the knowledge is exactly alike, that the power is equal. For the Father would not have one of another essence in his bosom; nor would one who was a servant and one of the many have dared to move about in his Master’s bosom; for this belongs only to a genuine son, who has great freedom with his begetter and has nothing less than he. Would you learn his eternity too? Hear what Moses says about the Father. When he asked what he should answer the Egyptians if they asked him who had sent him, he is commanded to say, “He who is has sent me.” And “He who is” signifies being always, and being without beginning, and being truly and in the proper sense. This is what “In the beginning was” shows too, since it indicates being always. This is the expression John uses here, showing that the Son is in the bosom of the Father without beginning and eternally. So, lest because of the sharing of the name you should think him one of the sons who have become so by grace, first, the article is added, distinguishing him from those who are sons by grace. And if this is not enough for you, but you still stoop downward, hear a name more proper than this, “Only-begotten.” And if even after this you look downward again, I will not decline to use even a human expression about God, that of the bosom, only so that you may suspect nothing lowly. Do you see the loving-kindness and care of the Master? God applies to himself words unworthy of him, so that even in this way you may see through to the truth and conceive something great and lofty; and do you remain below? For tell me, why is “bosom,” this gross and fleshly word, used here? So that we may suspect God to be a body? Away with the thought! By no means, he says. Why, then, is it said? For if it neither presents the genuineness of the Son nor shows that God is not a body, the expression has been thrown in superfluously, filling no need. Why, then, is it said? For I will not stop asking you this. Is it not clear that it is so that through it we may understand nothing else than the genuineness of the Only-begotten and his co-eternity with the Father?

“He has made him known,” it says. What did he make known? That “no one has ever seen God”; that God is one. But this the rest of the prophets, and Moses too, cry out again and again: “The Lord your God, the Lord is one”; and Isaiah, “Before me there was no other God, and after me there is none.” [3.] What more, then, did we learn from the Son, as from one who is in the Father’s bosom? What from the Only-begotten? First, that these very things were the work of his operation; then, that we received a far clearer teaching, and learned that “God is spirit, and those who worship him must worship in spirit and truth”; and further, this very thing, that it is impossible to see God, and that no one knows him except the Son; and that he is the Father of a genuine Only-begotten; and the other things he taught about him. “He has made him known” shows the clearer and plainer teaching, which he gave, and with success, not to the Jews only but to the whole world. For not even all the Jews attended to the prophets; but to the Only-begotten of God the whole world yielded and was persuaded. So the making known here shows the greater clearness of the teaching; that is why he is also called the Word and the Angel of Great Counsel.

Since, then, we have been counted worthy of a greater and more perfect teaching, God having spoken to us in these last days no longer through prophets but through the Son, let us show a way of life far greater and worthy of the honor. For it is absurd that he condescended so far as to wish to speak to us no longer through his servants but through himself, while we show nothing more than those who came before. They had Moses as teacher, we the Master of Moses. So let us show a philosophy worthy of this honor, and have nothing in common with the earth. For this is why he brought us teaching from heaven above: to move our minds there, so that we may become imitators of our Teacher as far as we are able. “And how,” someone says, “is it possible to become imitators of Christ?” By doing everything for the common good and not seeking our own. “For Christ too,” it says, “did not please himself; but as it is written, The reproaches of those who reproached you fell on me.” Let no one, then, seek his own. For in fact one seeks his own when he looks to his neighbor’s; for what is theirs is ours. We are one body, and parts and members of one another. Let us not, then, be disposed as though torn apart, and let no one say, “So-and-so is not my friend, nor my relative, nor my neighbor, nor have I anything in common with him; how shall I approach him? How shall I speak to him?” For even if he is not a relative or a friend, he is a man, sharing the same nature as you, having the same Master, your fellow servant and fellow tenant; for he was born into the same world. And if he shares the same faith too, see, he has become your member. For what friendship could produce so great a union as the kinship of faith? For we must have toward one another not the closeness that friends ought to show to friends, but that of member to member. For no one could ever find a closer intimacy than this kind of friendship and fellowship. As, then, you could not say [of one of your own members], “What intimacy or closeness have I with it?” (for that would be ridiculous), so neither can you say this of your brother. “For we were all baptized into one body,” it says. Why into one body? So that we may not be torn apart, but by our coming together and friendship with one another may preserve the coherence of one body. Let us not, then, despise one another, lest we neglect ourselves. “For no one ever hated his own flesh,” it says, “but nourishes and cherishes it.” That is why God gave us this world as a single house, distributed everything equally, kindled one sun for all, stretched out one roof, the heaven, set out one table, the earth. He gave another table too, far greater than this, but this too is one (the initiated know what I mean); he granted all one manner of birth, the spiritual; there is one homeland for all, that in heaven; we all drink from the same cup. He did not give more and more precious things to the rich man and meaner and fewer to the poor, but called all equally; he supplied the things of the flesh with equal honor, and the things of the spirit alike. Where, then, does the great inequality in life come from? From the greed and arrogance of the rich. But no, brothers, let this no longer happen; and when the universal and more necessary things bring us together, let us not be divided by earthly and mean things: wealth, I mean, and poverty, and bodily kinship, and enmity and friendship. For all these things are a shadow, and meaner than a shadow, to those who have the bond of love from above. Let us keep this unbroken, then, and none of the evil spirits that divide so great a union will be able to enter. May we all attain it, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- 1 Tim 3:16: quotation, high confidence
- Matt 18:10: quotation, high confidence
- Matt 5:8: quotation, high confidence
- Matt 11:27: quotation, high confidence
- John 10:15: quotation, high confidence
- John 1:18: quotation, high confidence
- John 6:46: quotation, high confidence
- Exod 3:14: quotation, high confidence
- John 1:1: allusion, medium confidence
- Deut 6:4: quotation, high confidence
- Isa 43:10: quotation, high confidence
- John 4:24: quotation, high confidence
- Isa 9:6: allusion, high confidence
- Heb 1:1: allusion, high confidence
- Heb 1:2: allusion, high confidence
- 1 Cor 10:24: allusion, high confidence
- Rom 15:3: quotation, high confidence
- Ps 69:9 (68:10 LXX): quotation, high confidence
- Rom 12:5: allusion, high confidence
- 1 Cor 12:27: allusion, medium confidence
- 1 Cor 12:13: quotation, high confidence
- Eph 5:29: quotation, high confidence
- 1 Cor 10:17: allusion, medium confidence
- Col 3:14: allusion, medium confidence

### Translation notes

- The OCR lost the numeral of section 3; it is marked [3.]. Quotations: Matt 18:10; Matt 5:8; Matt 11:27; John 10:15; John 6:46; Exod 3:14 (LXX “He who is”); Deut 6:4; Isa 43:10; John 4:24; Isa 9:6 (LXX “Angel of Great Counsel”); Rom 15:3 (Ps 69:9); 1 Cor 12:13; Eph 5:29. Speaking through the Son in the last days: Heb 1:1–2. One body and members: Rom 12:5; 1 Cor 12:27; not seeking one’s own: 1 Cor 10:24. The other table, known to “the initiated,” and the one cup refer to the Eucharist (cf. 1 Cor 10:16–17). The bond of love: Col 3:14. Long Latin notes interleaved in the OCR have been removed.

### Citation (SBL)

Chrysostom, Hom. Jo. 15.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/15-2).

## Homily 16.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/16-1/#p-16-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom traces the envy behind the delegation from Jerusalem and explains how John answered their hidden intention, refused every title, and pointed to Christ as incomparably greater.

### Greek text

Αὕτη γάρ ἔστιν» ἡ μαρτυρία τοῦ Ἰωάγγου, ὅτε ἀπέστειιεν πρὸς αὐτὸν οἱ Ιουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὖτόν" Σὺ τίς εἴ; Δεινὸν ἡ βασκανία, ἀγαπητὲ, δεινὸν καὶ ὀλέθριον κοῖς βασκαίνουσιν, οὐ τοῖς βασχαινομένοι:;. Πρώτους γὰρ αὐτοὺς λυμαίνεται καὶ διαφθείρει, καθάπερ ἰός πἰς θανατηφόρος ἐγχαθήμενος αὐτῶν ταῖς ψυχαῖς. Εἰ δὲ που καὶ τοὺς φθονουμένους παραθλάψειε, μικρὰν καὶ οὐδενὸ; ἀξίαν βλάδην, καὶ μεῖζον τῆς ζημίας τὸ κέρδος ἔχουσαν. Καὶ οὐκ ἐπὶ τῆς βασκανίας μόνον, ἀλλὰ καὶ ἐπὶ τῶν ἄλλων ἀπάντων, οὐκ ὁ παθὼν κακῶς, ἀλλ᾽ ὁ δράσας κακῶς, οὗτός ἔστιν ὁ τὴν βλάθην δεξάμενος. Οὐδὲ γὰρ ἂν, εἰ μὴ τοῦτο ἦν, ἀδικεῖσθαι μᾶλλον ἣ ἀδικεῖν προσέταξεν ὁ Παῦλος τοῖς μαθηταῖς, Διατί οὐκὶ μᾶλλον ἀδικεῖσθε; λέγων " διὰ τὶ οὐκὶ μᾶλλον ἀποστερεῖσθε; Οἷδε γὰρ ἀχριθῶς οὐ τῷ πάσχοντι κακῶς, ἀλλὰ τῷ ποιοῦντι κακῶς, τὸν ὄλεθρον ἑπόμενον πανταχοῦ. Ταῦτα δὴ μοι πάντα διὰ τὴν βασκανίαν εἴρηται τὴν Ἰουδαϊκὴν. Οἱ γὰρ ἀπὸ τῶν πόλεων ἐχχυθέντες πρὸς τὸν Ἰωάννην, καὶ τῶν ἁμαρτημάτων καταγνόντες τῶν οἰκείων, καὶ βαπτισάμενοι, αὐτοὶ μετὰ τὸ βάπτισμα καθάπερ ἔχ τινος μεταμελείας πέμπουσιν ἐρωτῶντες αὑτόν " Σὺ τίς εἶ; “Ὄντως γεννήματα ἐχιδνῶν καὶ ὄφεις, καὶ εἴ τι τούτῶν χαλεπώτερον. Γενεὰ πονηρὰ καὶ μοιχαλὶς καὶ διεστραμμένη, μετὰ τὸ βαπτίσασθαι, τότε τὸν βαπτιτὴν περιεργάζῃ καὶ πολυπραγμονεῖς; Καὶ τί ταύτης «ἧς ἀλογίας ἀλογώτερον γένοιτ᾽ ἄν; Πῶς ἐξήειτε α: πῶς ἐξωμολογεῖαθε τὰ ἀμαρτήματα; πῶς ἐπετρέχετε τῷ βαπτίζοντι; πῶς αὐτὸν ἡρωτᾶτε περὶ τῶν πρακτέων; Ταῦτα γὰρ ὑμῖν ἅπαντα ἀλόγως; ἐπράττετο, τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν ἀγνοοῦσιν. ᾿Αλλ᾽ οὐδὲν τούτων εἶπεν, οὐδὲ ἐνεκάλεσεν ὁ μακάριος Ἰωάννης, οὐδὲ ὠνείδισεν, ἀλλὰ μετὰ ἐπιεικείας ἀπάση; ἀποχρίνεται πρὸς αὑτούς. Τίνος δὲ ἕνεκεν" τοῦτο ἐποίει, ἐκεῖνο. μαθεῖν ἄξιον, ὥστε πᾶσιν αὐτῶν κατάδηλον τὴν κακουργίαν γενέσθα! καὶ φανεράν" Πολλάκις πρὸς Ἴουδαίους ἐμαρτύρησεν ὁ Ἰωάννης τῷ Χριστῷ, καὶ ὅτε ἐβδάπτιξεν αὑτοὺς, συνεχῶς αὐτοῦ πρὸς τοὺς παρόντας ἐμέμνητο, καὶ ἔλεγεν" Ἐγὼ μὸν ὑμᾶς βαπτίζω ἐν ὕδατι" ὁ δὲ ὀπίσω μου ἐρχόμενος, ἰσχυρότερός μου ἐστίν" αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. "Ἔπαθον οὖν τι ς πρὸς αὐτὸν ἀνθρώπινον πάθος. Εἰς γὰρ τὴν τοῦ κόσμου δόξαν ἔπτονμένοι, καὶ τὰ κατὰ πρόσωπον βλέποντες, ἀνάξιον εἷναι ἐνόμιζον ὑποτάσσεσθαι αὐτὸν τῷ Χριστῷ. Τὸν μὲν γὰρ Ἰωάννην πολλὰ τὰ δεικνύντα λαμπεὺν ἧν᾽ καὶ πρῶτον, τὸ γένος ἐπίσημον καὶ περιφανές " ἀρχιερέως γὰρ ἣν νἱός : ἔπειτα ἡ δίαιτα καὶ ἡ σχληραγωγία, ἡ τῶν ἀνθρωπίνων ὑπεροψία πάντων καὶ γὰρ ἐσθῆτος, καὶ τραπέζης, καὶ οἰκίας, καὶ τροφῆς δὲ αὐτῆς ὑπερἰδὼν, κατὰ τὴν ἔρημον τὸν ἔμπροσθεν διέτριδε χρόνον. Ἐπὶ δὲ τοῦ Χριστοῦ πᾶν τοὐναντίον ἦν " τό τε γὰρ γένος εὐτελές " ὃ καὶ πολλάκις αὐτὸ προὔφερον λέγοντες" Οὐκ οὗτός ἐστιν ὁ τοῦ τέχτυγος υἱός; οὐκ ἣ μήτηρ αὑτοῦ ᾿έγεται Μαριὰμ, καὶ οἱ φεὶ αὐτοῦ Ιάχωδος καὶ Ιωσῆς; Καὶ ἡ δοκοῦσα δὲ αὐτῷ πατρὶς εἶναι τοσοῦτον ἐπονείδιστος ἦν, ὡς χὰ τὸν Ναθαναὴλ λέγειν" ᾽Σ"« Ναζαρὲτ δύναταί τι ἀπσαθλν εἴναι; Καὶ ἡ δίαιτα δὲ κοινὴ, καὶ τὰ ἱμάτια δὲ οὐδὲν πλέον τῶν πολλῶν ἔχοντα. Οὐ γὰρ περιέκειτο ζώνην δεριατίνην, οὐδὲ ἀπὸ τριχῶν τὸ ἔνδυμα εἶχεν, οὐδὲ μέλι καὶ ἀκρίδας ἤσθιεν" ἀλλὰ πᾶσιν ὁμοίως πων, καὶ τελωνῶν, ὥστε αὐτοὺς ἐπισπᾶσθαι. Ὅπεο οὐ φυνιἕντες οἱ Ἰουδαῖοι, καὶ διὰ ταῦτα αὐτῷ ὠνείδιζον, καθὼς καὶ αὐτός φησιν" Ἦ.10εν ὁ Υἱὸς τοῦ ἀγθρώπου ἐσθίων καὶ πίνων, καὶ 1έγουσιν" Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τειϊωνῶν φἰίος καὶ ἁμαρτω.ϊῶν. Ἐπεὶ οὖν συνεχῶς ὁ Ἰωάννη; ἀφ᾽ ἑαυ. ποῦ πρὸς ἔκεῖνον αὑτοὺς παρέπεμπε τὸν δοκοῦντα παρ᾽ νοντες, καὶ βουλόμενοι τοῦτον μᾶλλον ἔχειν διδάσκαλον, φανερῶς μὲν τοῦτο οὐκ ἐτόλμησαν εἰπεῖν, πέμπουσι ὃὲ πρὸς αὐτὸν προσδοκῶντες διὰ τῆς κολακείας αὐτὸν ἐπισπάσασθαι εἰς τὸ ἑαυτὸν ὁμολογῆσαι Χριστόν. Οὐ τοίνυν τινὰς εὐκαταφρονήτου; πέμπουϑιν ὡς ἐπὶ τοῦ Χριστοῦ - ἐκεῖνον μὲν γὰρ βουλόμενοι χαπάλιν καὶ τοιούτου: τινάς " ἐνταῦθα δὲ ἱερεῖς, καὶ Λευῖτας κκαὶ οὐκ ἁπλῶς ἱερεῖς, ἀλλλ τοὺς ἐξ Ἱεροσολόμων, τουτέστι, τοὺς ἐντιλοτέρους ( οὐδὲ γὰρ ἀπλῶς ταῦτα ἐπεσημήνατο ὁ Εὐαγγελιστή:) καὶ πέμπουσιν, ἵνα ἐρωτέσωσι, Σὺ τἰς εἶ; Καὶ μὴν ἣ γέννητις αὐτοῦ πᾶτα κατάδηλος ἦν, ὡς καὶ λέγειν ἅπαντας Τί ἄρα τὸ παιδίον τοῦτο ἔσται; καὶ εἰς ὅλην τὴν ὀρεινὴν ὁ λόγος ἐξῆλθεν οὗτος. ΚΚαὶ ὅτε παρἐγένετο πάλιν ἐπὶ τὸν Ἰορδάνην, πᾶσα! αἱ πόλεις ἀνἐπτερώθησαν, καὶ ἐξ 'ΙΞξροσολύμων καὶ ἐκ πάτης τῆς Ἰουδαίας ἐπορεύοντο βαπτισθῆναι πρὸς αὐτόν. Οὗτοι τοιγαργῦῶν ἐρωτῶσι νῦν, οὐκ ὡς ἀγνοοῦντες (πῆς γὙΧ0, τὸν τοσούτοις τρόποις γενόμενον δῆλον;), ἀλλὰ βουλόμενοι εἰς τοῦτο, ὅπερ εἶπον, αὐτὸν ἐναγαγεῖν. β΄.ΓΑἌκουσον γοῦν πῶς καὶ ὁ μσχάριος οὗτος πρὸς τὴν διάνοιαν μεθ᾽ ἧ: ἠρώτων, οὐ πρὸς τὴν ἐρώτησιν αὖτὴν ἀπεκρίνατο. Εἰπόντων γὰρ, Σὺ τίς εἶ; οὐκ εἶπεν εὐθέως ὅπερ ἐξ εὐθείας ἦν εἰπεῖν - Ἐγὼ ρωγὴ βοῶντος ἐν τῇ ἐρήμῳ" ἀλλὰ τί; "Ὅπερ ὑτώπτενον ἐκεῖνοι, τοῦτο ἀνεῖλεν. Ἐρωτηθεὶς γὰρ, φησὶ, Τίς εἴ; ὠμιοιϊόγησε, καὶ οὐκ ἠρνήσατο" καὶ ὅτι ᾿Εγὼ οὐκ εἰμὶ ὁ Χριστός. Καὶ ὅρα σοφίαν εὐαὐγελιστοῦ. Τρίτον τὸ αὐτὸ λέγει, καὶ τὴν ἀρετὴν νοῦ Βχπτιστοῦ δηλῶν, καὶ τὴν πονηρίαν καὶ τὴν ἄνοιαν τὴν ἐχξίνων. Καὶ ὁ Λουκᾶ; δέ φητιν, ὅτι τῶν ὄχλων ὑποπτευόντων αὐτὸν εἶναι νὸν Χριστὸν, πάλιν ἀναιρεῖ τὴν ὑπόνοιαν. Τοῦτο οἰκέτου εὐγνώμονος, μὴ μόνον μὴ ἀρπᾶζειν δόξχν δεσποτικὴν, ἀλλὰ καὶ διαχρούεσθα! διδομένην παρὰ τῶν πολλῶν. ᾿Αλλ᾽ οἱ μὲν ὅχλο: ἐξ ἀφελείας καὶ ἀγνοίας ἐπὶ ταύτην ἦλθον τὴν ὑποψφίαν- οὗτοι δὲ ἀπὸ πονηρᾶς γνώμης, καὶ ἧς εἶπον, ἠρώτων αὐτὸν, προσδοκῶντες, ὅπερ ἔφην, ἀπὸ τῆς χηλαχείας αὐτὸν ἐπισπᾶσθαι εἰς ὅπερ ἐσπούδαζον. Εἰ γὰρ μὴ τοῦτο προσεδόκων, οὐκ ἂν εὐθέως ἐφ᾽ ἑτέραν ἔλθον ἐρώτησιν, ἀλλ᾽ ἡγανάκτησαν ἂν ὡς ἀπάδοντα ἀποκριναμένου, καὶ οὐ πρὸς τὴν πεῦσιν, καὶ εἶπον ἅν" Μὴ γὰρ τοῦτο ὑπωπτεύσαμεν; μὴ Ὑὰρ τοῦτο παρ᾽ γεγόναμεν ἐρησόμενοι; ᾿Αλλ᾽ ὡς ἁλόντες καὶ κατάφωροι γενόμενοι, ἐφ' ἕτερον ξρχοντα!, καὶ λέγουσι" Τί οὗν; Ἡ ἰίας εἶ σύ; Καὶ «έγει- Οὐκ εἰμί. Καὶ γὰρ καὶ τοῦτον προσεδόκων ἥξειν, καθὼς καὶ ὁ Χριστὸς φησιν. Ἐρομένων" γὰρ τῶν μαθητῶν Πῶς οὖν οἱ γραμματεῖς λέγουσιν», ὅτι Ἡ ταν δεῖ θεῖν πρῶτον"; αὐτὸς ἔλεγεν " ᾽Π.1ίας μὲν ἔρχεται, προφήτης εἶ σύ; Καὶ ἀπεχρίθη. Οὔ. καὶ μὴν προφήτης ἣν. Τίνος οὖν ἔνεχεν ἀρνεῖτα:; Πάλιν πρὸὺς τὴν διάνοιαν βλέπων τῶν ἐρωτώντων. Προσεδόκων γάρ τινα προφήτην ἐξαίρετον ἥξειν, διὰ τὸ λέγειν Μωῦσέα’ Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδειϊςρῶν ὑμῶν, ὡς ἐμέ" αὐτοῦ ἀκούσεσθε. Οὗτος δὲ ἣν ὁ Χριστός. Διά το: τοῦτο οὐ λέγουσι, Προφήτης εἴ σύ; ἕνα τῶν πολλῶν αἰνιττόμενοι " ἀλλὰ μετὰ τοῦ ἄρθρου, Ὁ προφήτης εἶ σύ; ἐκεῖνος, φησὶν ο, ὁ παρὰ Μωῦσέως προαναχῃηρυχθείς. Διὰ δὴ τοῦτο καὶ οὗτος ἐρνήσατο, οὐ τὸ προφήτης εἶναι, ἀλλὰ τὸ, ἐκεῖνος ὁ προφήτης. Εἶπον οὖν αὑτῷ Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς. Τί λέγεις περὶ σεαυτοῦ; Ὁρᾷς τοὺς μὲν σφοδρότερὸν ἐπικειμένους καὶ ἐπείγοντας ἃ καὶ ἐρωτῶντας πάλιν, καὶ οὐκ ἀφισταμένους " τὸν δὲ μετ᾽ ἐπιεικείας πρότερον τὰς οὐκ οὔσας ὑπονοίας ἀναιροῦντα, καὶ τότε τὴν οὖσαν τιγέντα; ᾿Εγὼ γὰρ, φησὶ, φωνὴ βοῶντος ἂν τῇ ἐρήμῳ" Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν 'Πσαΐας ὁ προρήτης. Ἐπειδὴ γὰρ μέγα τι καὶ ὑψηλὸν ἐφθέγξατο περὶ τοῦ Χριστοῦ, ὡς πρὸς τὴν ἐχείνων ὑπόνοιαν, ἐπὶ τὸν Προφήτην εὐθέως κατέφυγεν, ἀξιόπιστον καὶ ἐντεῦθεν τὸν λόγον ποιῶν. Καὶ οἱ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων, φησί" καὶ ἐπηρώτησαν αὑτὸν, καὶ εἶπον αὐτῷ" Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὲς, οὔτε Ἱ] Ἰίας, οὔτε ὁ προφήτης; Ὁρᾷς ὡς οὐ μάτνν ἔλεγον, ὅτι εἰς τοῦτο αὐτὸν ἐναγαγεῖν ἠδούλοντο; Καὶ ἐξ ἀρχῆς μὲν αὐτὸ οὐκ ἔλεγον, ἵνα μὴ χατάφωρο!ι γένωνται ἅπασιν. Εἶτα ἐπειδὴ εἶπεν, Οὐκ εἰμὶ ὁ Χριστὸς, ρευον, ἐπὶ τὸν Ἡλίαν ἔρχονται καὶ τὸν προφήτην. Ὡς δὲ ἔφυ τε μηδ ἐχείνων τις εἶναι, ἀπορούμενοι λοιπὸν, γαὶλ τὸ προτωπεῖον ῥίψαντες, γυμνῇ τῇ κεφαλῇ τὴν δυλερὰν αὑτῶν ἐμφαΐνουσι γνώμην, λέγοντες " Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστός; Εἶτα πάλιν συσχιᾶται ϑουλόμενοι, καὶ τοὺς ἄλλους προστιθέασι ς, τὸν Ἡλίαν λέγω καὶ τὸν προφήτην. Ἐπειδὴ γὰρ κολακείᾳ οὐκ ἴσχυσαν ὑποσχελίσαι, ἐγκλήματι προσεδόκησαν αὑτὸν δύνασθαι ἀναγκάζειν ἴ ὅπερ οὐκ ἣν εἰπεῖν" ἀλλ᾽ οὐκ ἴσχυσαν. Ὦ τῆς ἀνοίας ! ὦ τῆς ἀλαζονείας καὶ τῆς ἀκαίρου περιεργίας ἴ ἀπεστάλητε γοι παρ᾽ αὐτοῦ τίς εἴη καὶ πόθεν, οὐκὶ καὶ νόμους αὐτῷ θήτετε; Τοῦτο γὰρ πάλιν ἀναγχαζόντων ἦν ὁμοληγῆσαι ἑαυτὸν Χριστόν, ᾿Αλλ' ὅμως οὐδὲ νῦν ἀγανακτεῖ, οὐδὲ λέγει τι τοιοῦτον πρὸς αὐτοὺς οἷον εἰκός " ὑμεῖς ἐμοὶ διατάττεσθε καὶ νομοθετεῖτε; ἀλλὰ πολλὴν πάλιν τὴν ἐπιείκειαν ἐπιδείκνυται. Ἐγὼ μὲν γὰρ, ᾿ φησὶ, βαπτίζω ἐν ὕδατι" μέσος δὲ ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἵδατε. Οὗτός ἐστιν ὁ ὀπίσω μον ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν, οὗ οὐκ εἰμὶ ἄξιος 5 ἵνα λύσω τὸν ἱμάντα τοῦ ὑποδήματος. Τί πρὸς ταῦτα λοιπὸν ἂν ἔχοιεν εἰπεῖν οἱ Ἰουδαῖοι; ᾿Ἀπαραίτητος γὰρ κἀντεῦθεν ἡ κατ᾽ αὐτῶν κατηγορία, ἀτύγγνωστος ἡ κατάκρισις " αὐτοὶ καθ᾽ ἑαντῶν τὴν ψῆφον ἐξήνεγκαν. Πῶς καὶ τίνι τρόπῳ; ᾿Αξιόπιστον ἡγήσαντο εἶναι τὸν Ἰωάννην, καὶ οὕτως ἀληθῆ, ὡς μὴ μόνον ἑτέροις μαρτυροῦντα ἃ, ἀλλὰ καὶ αὐτῷ περὶ ἑαυτοῦ λέγοντι πιστεῦσαι, Οὐδὲ γὰρ ἂν, εἰ μὴ οὕτω διέχειντο, ἔπεμψαν ἂν εἰσόμενοι παρ᾽ αὐτοῦ τὰ περὶ ἑαυτοῦ. Ἴστε γὰρ ὅτι μόνοις ἐκείνοις μάλιστα περὶ ἑαυτῶν λέγουσ' πιστεύομεν, οὺς ἂν ἁπάντων ἀληθεστέρους εἷναι νομίζωμεν. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ ἀποφράττον αὐτῶν τὰ στόματα, ἀλλὰ καὶ ἡ γνώμη μεθ᾽ ἧς πρὸς αὐτὸν παρέδαλον. Καὶ γὰρ μετὰ πολλῆς ἐξῆλθον τῆς προθυμίας πρὸς αὐτὸν, εἰ καὶ ὕστερον μετεθάλοντο. ἽΔπερ ἀμφότερα δηλῶν ὁ Χριστὸς ἔλεγεν" Ἐκεῖνος ἦν ὁ ᾿ύχνος ὁ καιόμενος " καὶ ὑμεῖς ἠθελήσατε πρὸς ὥραν ἀγαλλιασθῆναι ἐν τῷ φωτὶ αὖτοῦ. Καὶ ἡ ἀπόχοισις δὲ αὐτοῦ πάλιν ἀξιοπιστότερον αὐτὸν ἑποίει. Ὁ γὰρ μὴ ζητῶν τὴν δόξαν τὴν ἑαυτοῦ, φητὶν, ἀιηθής ἐστιν, καὶ ἀδικία ἐν αὑτῷ οὐκ ἔστιν. Οὗτος δὲ οὐκ ἐζήτησεν, ἀλλ᾽ ἐφ᾽ ἕτερον αὐτοὺς παραπέμπει. Καὶ οἱ ἀποσταλέντες δὲ, τῶν ἀξιοπίστων παρ᾽ αὐτοῖς καὶ τὰ πρωτεῖα ἐχόντων, ὥστε μηδαμόθεν αὐτοῖς εἶναι καταφυγὴν, μηδὲ παραίτησιν εἰς τὴν ἀπιπτίαν, ἣν ἡ πίστησαν τῷ Χριστῷ. Τίνος γὰρ ἕνεκεν οὐκ ἐδέξασθε τὰ εἰρημένα περὶ αὐτοῦ παρὰ Ἰωάννου; Ὑμεῖς ἀπεστάλχατε τοὺς τὰ πρωτεῖα ἔχοντας" ὑμεῖς ἡρωτήσατε δι᾽ αὐτῶν ὑμεῖς ἠκούσατε ἅπερ ἀπεχρίνατο ὁ Βαπτιστής. Πᾶσαν ἐκεῖνοι περιεργίαν ἐπεδείεἶπον " καὶ ὅμως μετὰ παῤῥησίας πολλῆς ὡμολόγησε μὴ εἶναι μήτε ὁ Χριστὸς, μήτε Ἠλίας, μήτε ὁ προφήτης. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καὶ ἐδίδαξε τίς εἴη, καὶ διελέχθη καὶ περὶ τῆς τοῦ οἰκείου βαπτίσματος φύσεως, ὅτι μικρὸν καὶ εὐτελὲς, καὶ ὕδατος πλέον ἔχον οὐδὲν, δεικνὺς τὴν ὑπεροχὴν τοῦ βαπτίσματος, τοῦ παρὰ τοῦ Χριστοῦ διδημένου. Παρήγαγε δὲ καὶ Ρ Ἡσαῖαν τὸν προφήτην μαρτυροῦντα ἄνωθεν καὶ πρὸ πολλοῦ τοῦ χρόνον " καὶ τὸν μὲν Κύριον καλοῦντα, τὸν δὲ διάκονον αὐτοῦ καὶ ὑπηρέτην ὀνομάζοντα. Τί λοιπὸὺν ἔδει; οὐκὶ πιστεῦσαι τῷ μαρτυρηθέντι, καὶ προσκυνῆσαι, καὶ ὁμολογῆσαι Θεόν; Ὅτι γὰρ οὐκὶ κολακείας ἦν ἡ μαρτυρία, ἀλλ᾽ ἀληθείας, ἐδείκνυ μὲν καὶ ὁ «ρόπος καὶ ἢ φιλοσοφία τοῦ μαρτυρήσαντος. Δῆλον δὲ χκἀχεῖθεν τοῦτο, ὅτι οὐδεὶς τὸν πλησίον ἑαυτοῦ προτίθησιν ὁ, οὐδὲ ἐξὸν αὐτῷ χαρίσασθαι τιμὴν, ἑτέρῳ «αὐτὴς παραχωρεῖν ἐθέλοι, καὶ ταῦτα τοσαύτης οὔσης. Ὥστε οὐκ ἂν οὐδὲ Ἰωάννης μὴ θεῷ ὄντι τῷ Χριστῷ ταύτης ἂν ἐξέστη τῆς μαρτυρίας. Εἰ γὰρ καὶ ἀφ' ἑαυτοῦ ταύτην ὡς μείζονα οὖσαν τῆς οἰκείας φύσεως διεχρούσατο, ἀλλ᾽ οὐκ ἂν ἑτέρᾳ φύσει πάλιν αὐτὴν ἀνέθηκε ταπεινοτέρᾳ. Μέσος δὲ ὑμῶν ἔστηκεν, ὃν ὑμεῖς οὐκ οἴδατε. Τοῦτο εἶπεν, ὅτι εἰκὸς ἣν ἁ αὐτὸν καὶ ἀναμεμίχθαι τῷ λαῷ ὡς ἕνα τῶν πολλῶν, ἅτε πανταχοῦ τὸ ἄτυφον καὶ ἀκόμπαστον διδάσκοντα. Εἴδησιν δὲ ἐνταῦθα, γνῶσίν φησι τὴν ἀχριθδῆ " οἷον, τίς ἐστι, καὶ πόθεν. Τὸ δὲ, ᾽᾿οΟπίσω μου ἐρχόμενος, συν» ἐχῶς τίθησι, μονονουχὶ λέγων" μὴ νομίσητε τὸ πᾶν ἐν τῷ ἐμῷ κεῖσθαι βαπτίσματι. Οὐκ ἂν, εἰ τοῦτο τέλεῖον ἦν, ἕτερος ἂν ἦλθε μετ᾽ ἐμὲ παρέξων ἕτερον" ἀλλὰ παρασκευὴ τοῦτό ἐστιν ἐκείνου καὶ προοδοποίησις. Τὰ δὲ ἡμέτερα σκιὰ καὶ εἰκών " ἄλλον χρὴ τὸν τὴν ἀλήθειαν ἐπιθήσοντα παραγενέσθαι. Ὥστε αὐτὸ τὸ ὀπίσω μου ἐλθεῖν, τοῦτο μάλιστα αὐτοῦ δείκνυσι τὸ ἀξίωμα, Εἱὶ γὰρ τοῦτο ἣν τέλειον, οὐκ ἂν δευτέρου ἐζητεῖτο τόπος. "Εμπροσθέν μου γέγονε" τουτέστιν, ἐντιμότερος, λαμπρότερος. Εἶτα ἵνα μὴ νομίσωσιν ἀπὸ συγκρίσεως εἶναι τὴν ὑπεροχὴν, τὸ ἀσύγκριτον παρᾶστῆσαι θέλων, ἐπήγαγεν ὁ - Οὗ οὐκ εἰμὶ ἱκαγὸς λῦσαι τὸν ἱμάντα' τουτέστιν, οὐκ ἁπλῶς ἔμπροσθεν γέγονεν, ἀλλ᾽ οὕτως ὡς ἐμὲ μηδὲ ἐν τοῖς ἐσχάτοις τῶν τούτου διακόνων ἀριθμηθῆναι ἄξιον εἶναι " τὸ γὰρ ὑπόδημα λῦσαι, τῆς ἐσχάτης διακονίας ἐστὶ πρᾶγμα. ΕΓ δὲ Ἰωάννης οὐκ ἄξιος τὸν ἱμάντα λῦσαι, Ἰωάννης, οὗ μείζων οὐδεὶς ἐν γεννητοῖς γυναικῶν γέγονε, ποῦ τάξομεν ἡμεῖς ἑαυτούς; Εἰ ὁ τῆς οἰκουμένης ἀντίῤῥοποῖ, μᾶλλον δὲ μείζων (Οὐκ ἦν γὰρ αὐτῶν, φησὶν, ἄξιος ὁ κόσμος) ἴ, οὐδὲ ἐν τοῖς ἐσχάτοις τῶν διαχονησαμένων ἑαυτὸν χαταλέγεσθαί φησιν ἄξιον εἶναι" τί ἐροῦμεν ἡμεῖς οἱ μυρίων γέμοντες κακῶν, οἱ τοσοῦτον ἀποδέοντες τῆς ἀρετῆς τοῦ Ἰωάννου, ὅσον ἡ γῆ τοῦ οὐρανοῦ;

### English translation (Claude)

[Homily 16.] “For this is the testimony of John, when the Jews sent priests and Levites to him from Jerusalem to ask him, ‘Who are you?’” Envy is a terrible thing, beloved, terrible and ruinous to those who envy, not to those who are envied. For it harms and destroys them first, like some deadly poison lodged in their souls. And if it does somehow injure the envied as well, the harm is small and worth nothing, and brings more gain than loss. And not with envy only but with everything else, it is not the one who suffers evil but the one who does evil who receives the harm. For if this were not so, Paul would not have commanded the disciples to be wronged rather than to do wrong, saying, “Why do you not rather suffer wrong? Why do you not rather let yourselves be defrauded?” For he knew well that ruin everywhere follows, not the one who suffers evil, but the one who does it. All this I have said because of the envy of the Jews. For those who had poured out from the cities to John, condemned their own sins and been baptized, these same people, after their baptism, as if from some change of mind, send to ask him, “Who are you?” Truly offspring of vipers and serpents, and anything worse than these! Evil and adulterous and perverse generation, after being baptized, do you then pry into the Baptist and busy yourselves about him? What could be more senseless than this senselessness? How did you go out? How did you confess your sins? How did you run to the one who baptized? How did you ask him what you should do? For you did all these things senselessly, not knowing their beginning and their ground. Yet the blessed John said none of this; he did not accuse them or reproach them, but answers them with all gentleness. Why he did so is worth learning: so that their wickedness might become plain and evident to all.

John bore witness to Christ before the Jews many times; and when he baptized them he constantly made mention of him to those present, and said, “I baptize you with water, but he who comes after me is mightier than I; he will baptize you with the Holy Spirit and with fire.” So they felt something human toward him. For being dazzled by the glory of the world and looking at outward appearances, they thought it unworthy that John should be subordinate to Christ. For many things showed John to be illustrious: first, his family, distinguished and renowned, for he was the son of a high priest; then his manner of life and his hard discipline, his contempt for all human things; for disdaining clothing and table and house and even food itself, he had spent his earlier time in the desert. With Christ everything was the opposite. His family was humble, which they often threw up at him, saying, “Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James and Joses?” And the place thought to be his hometown was in such ill repute that even Nathanael says, “Can anything good come out of Nazareth?” His manner of life too was ordinary, and his clothes no better than most people’s. For he did not wear a leather belt, nor have a garment of hair, nor eat honey and locusts; but he lived like everyone else, [and was present at the tables of sinners] and tax collectors, so as to draw them to himself. Not understanding this, the Jews reproached him for it too, as he himself says: “The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners.’” Since then John constantly sent them away from himself to that one who seemed [lesser] to them, [they were vexed at this,] and wishing rather to have John as their teacher, they did not dare to say so openly, but send to him, hoping by flattery to draw him into confessing himself to be the Christ. So they do not send men of no account, as in Christ’s case (for when they wanted [to seize] him they sent [servants and] again [Herodians] and people of that kind), but here priests and Levites; and not simply priests, but those from Jerusalem, that is, the more honored (for the evangelist did not note this without purpose). And they send them to ask, “Who are you?” And yet his birth had been well known to all, so that everyone said, “What then will this child be?” and this report went out into all the hill country. And again when he came to the Jordan, all the cities were stirred, and people went out to him from Jerusalem and from all Judea to be baptized. So these men now ask, not as men who do not know (how could they not know one made known in so many ways?), but wishing to lead him into what I have said.

Hear then how this blessed man answered, not to the question itself but to the intention with which they asked it. When they said, “Who are you?” he did not at once say what would have been the direct answer, “I am the voice of one crying in the wilderness.” What then? He removed what they suspected. For when asked, it says, “Who are you?” he “confessed and did not deny, and confessed, ‘I am not the Christ.’” And see the evangelist’s wisdom. He says the same thing a third time, showing both the virtue of the Baptist and the wickedness and folly of those men. And Luke too says that when the crowds suspected he was the Christ, he again removes the suspicion. This is the part of a right-minded servant: not only not to seize his master’s glory, but even to push it away when the many offer it. But the crowds came to this suspicion out of simplicity and ignorance; these men asked him with a wicked intention, the one I mentioned, expecting, as I said, to draw him by flattery into what they were eager for. For if they had not expected this, they would not have gone on at once to another question, but would have been indignant at him for answering off the point and not to their inquiry, and would have said, “Did we suspect that? Did we come to ask that?” But as men caught and exposed, they move on to another question and say, “What then? Are you Elijah?” And he says, “I am not.” For they expected that he too would come, as Christ also says. For when the disciples asked, “How then do the scribes say that Elijah must come first?” he said, “Elijah does come …” [Then they ask,] “Are you the prophet?” And he answered, “No.” And yet he was a prophet. Why then does he deny it? Again looking to the intention of those asking. For they expected some special prophet to come, because Moses said, “The Lord God will raise up for you a prophet from among your brothers, like me; you shall listen to him.” And this was the Christ. That is why they do not say, “Are you a prophet?”, hinting at one of the many, but with the article, “Are you the prophet?”, that is, the one proclaimed beforehand by Moses. That is why he too denied, not that he was a prophet, but that he was that prophet. “Then they said to him, ‘Who are you? Let us give an answer to those who sent us. What do you say about yourself?’” Do you see them pressing harder, urging and asking again and not letting go, and him gently first removing the suspicions that were false, and then laying down the one that was true? “I am,” he says, “the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.” For since he had said something great and lofty about Christ, as against their suspicion, he took refuge at once in the prophet, making his word credible from that source as well. “Now those sent were from the Pharisees,” it says, “and they asked him and said to him, ‘Why then do you baptize, if you are neither the Christ, nor Elijah, nor the prophet?’” Do you see that I did not say in vain that they wanted to lead him into this? At first they did not say it, so as not to be detected by everyone. Then, when he said, “I am not the Christ,” [wishing to hide what they were scheming,] they move on to Elijah and the prophet. But when he said he was not one of those either, at a loss at last, they throw off the mask and show their treacherous intention with bare face, saying, “Why then do you baptize, if you are not the Christ?” Then again, wishing to cover it over, they add the others, Elijah, I mean, and the prophet. For since they could not trip him up by flattery, they expected to be able to force him by an accusation to say what was not so; but they could not. What folly! What arrogance and untimely meddling! You were sent to learn from him who he was and where he came from; are you also laying down laws for him? For this again was the part of men forcing him to confess himself the Christ. Still, not even now is he indignant, nor does he say to them anything of the kind one might expect, “Are you giving me orders and making laws for me?” but again he shows great gentleness. “I baptize with water,” he says, “but among you stands one whom you do not know. He it is who comes after me, who ranks before me, the strap of whose sandal I am not worthy to untie.”

What can the Jews say to this from here on? For here too the charge against them is inescapable, the condemnation without excuse: they cast the vote against themselves. How, and in what way? They thought John trustworthy, and so truthful as to be believed not only when testifying about others but even when speaking about himself. For unless they had been so disposed, they would not have sent to learn from him about himself. For you know that we believe people speaking about themselves only when we consider them more truthful than anyone. And it is not only this that stops their mouths, but also the attitude with which they came to him. For they went out to him with great eagerness, even if they changed afterwards. Christ showed both when he said, “He was the burning lamp, and you were willing to rejoice for a while in his light.” And his answer too made him all the more trustworthy. For “he who does not seek his own glory,” it says, “is true, and there is no unrighteousness in him.” This man did not seek it, but refers them to another. And those sent were among the men they trusted and who held the first places, so that they would have no refuge anywhere and no excuse for the unbelief with which they disbelieved Christ. For why did you not receive what John said about him? You sent those who held the first places; you asked through them; you heard what the Baptist answered. They showed every curiosity [and asked about everyone they suspected he might be]; and yet with great boldness he confessed that he was neither the Christ, nor Elijah, nor the prophet. And he did not stop there, but also taught who he was, and spoke about the nature of his own baptism, that it was small and humble and had nothing more than water, showing the superiority of the baptism given by Christ. And he brought forward Isaiah the prophet, testifying from of old, long before, calling the one Lord and naming the other his servant and attendant. What more was needed? Was it not to believe the one testified to, and worship him, and confess him God? For that the testimony was not of flattery but of truth was shown by the character and the philosophy of the one who testified. And this is clear also from the fact that no one sets his neighbor before himself or, when he could grant himself an honor, is willing to yield it to another, and that an honor so great. So John would not have given up this testimony to Christ unless Christ were God. For even if he declined it for himself as greater than his own nature, he would not have assigned it in turn to another nature lower than his. “But among you stands one whom you do not know.” He said this because it was likely that Christ mingled with the people as one of the many, since everywhere he taught freedom from pride and boasting. By “knowing” he means here exact knowledge: who he is and where he comes from. And he constantly puts “he who comes after me,” all but saying: do not think everything rests in my baptism. If it were perfect, another would not have come after me to provide another; this is a preparation for that one and a paving of the way. Ours is a shadow and an image; another must come who will bring the truth. So this very “coming after me” especially shows his dignity. For if this were perfect, there would be no call for a second. “Ranks before me,” that is, more honored, more glorious. Then, so that they would not think the superiority was a matter of comparison, wishing to show that it was beyond comparison, he added, “the strap of whose sandal I am not worthy to untie”; that is, he has not simply ranked before me, but so far that I am not worthy to be counted even among the lowest of his servants; for to untie a sandal is the work of the lowest service. But if John is not worthy to untie the strap, John, than whom none greater has arisen among those born of women, where shall we place ourselves? If he who weighed as much as the whole world, or rather more (“for the world was not worthy of them,” it says), says he is not worthy to be counted even among the lowest of those who served, what shall we say, we who are full of countless evils, who fall as far short of John’s virtue as the earth falls short of heaven?

### Scripture references

- John 1:19: quotation, high confidence
- 1 Cor 6:7: quotation, high confidence
- Matt 3:7: allusion, medium confidence
- Matt 12:39: allusion, medium confidence
- Matt 17:17: allusion, low confidence
- Matt 3:11: quotation, high confidence
- Matt 13:55: quotation, high confidence
- John 1:46: quotation, high confidence
- Matt 3:4: allusion, medium confidence
- Matt 11:19: quotation, high confidence
- Luke 1:66: quotation, high confidence
- Luke 1:65: allusion, medium confidence
- Matt 3:5: allusion, medium confidence
- John 1:20: quotation, high confidence
- Luke 3:15: allusion, high confidence
- Luke 3:16: allusion, medium confidence
- John 1:21: quotation, high confidence
- Matt 17:10: quotation, high confidence
- Matt 17:11: quotation, high confidence
- Deut 18:15: quotation, high confidence
- John 1:22: quotation, high confidence
- John 1:23: quotation, high confidence
- Isa 40:3: quotation, high confidence
- John 1:24: quotation, high confidence
- John 1:25: quotation, high confidence
- John 1:26: quotation, high confidence
- John 1:27: quotation, high confidence
- John 5:35: quotation, high confidence
- John 7:18: quotation, high confidence
- Matt 11:11: allusion, high confidence
- Heb 11:38: quotation, high confidence

### Translation notes

- The heading “Homily 16” is supplied; the staged text opens with John 1:19. This ref holds Migne’s sections 1–3 (the numerals of 2 and 3 were lost in the scan); NPNF¹ 14 marks [2] at “Hear then how this blessed man answered” and [3] at “What can the Jews say to this.”
- Several lines were lost in the scan text; words supplied by sense are in square brackets (the tables of sinners; the motive “they were vexed”; the servants and Herodians sent against Christ; the scheming of the questioners; what the envoys asked). After “Elijah does come” the rest of Matt 17:11 and the beginning of the next question are lost.
- Quotations: John 1:19; 1 Cor 6:7; Matt 3:7 and 12:39, 17:17 (phrases); Matt 3:11; Matt 13:55; John 1:46; Matt 11:19; Luke 1:66; John 1:20–27; Matt 17:10–11; Deut 18:15; Isa 40:3; John 5:35; John 7:18; Matt 11:11; Heb 11:38. “Son of a high priest”: Chrysostom’s phrase for Zechariah the priest.
- Leaked Latin translation and apparatus lines from Migne’s page were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 16.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/16-1).

## Homily 16.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/16-1/#p-16-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Against those who claim to know God as he knows himself, Chrysostom denounces pride as worse than sexual sin and urges the rich to send their wealth ahead to heaven through the poor.

### Greek text

Οὗτος μὲν οὖν οὐδὲ τὸ λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος ἄξιον εἶναι ἑαυτὸν λέγει. Οἱ δὲ τῆς ἀληθείας ἐχθροὶ τοσαύτην ἐμάνησαν μανίαν, ὡς καὶ τοῦ εἰδέναι αὑτὸν, ὡς αὐτὸς οἶδεν ἑαυτὸν, ἀξίους εἶναι λέγειν ἑαυτούςδ, Τί ταύτης τῆς παραπληξίας χεῖρον; τί ᾿ ταύτης τῆς ἀλαζονείας μανικώτερον; Καλῶς τις ἔλεγε σοφὸς, ὅτι Ἀρχὴ ὑπερηφανίας, τὸ μὴ εἰδέναι τὸν Κύριον. Οὐκ ἂν κατηνέχθη καὶ διάδολος γέγονεν ὁ διάδολος, οὐκ ὧν διάδολος πρότερον, εἰ μὴ τοῦτο τὸ νόσημα ἑνόσησε. Τοῦτο αὐτὸν τῆς παῤῥησίας ἐξέδαλεν ἐκείνης, τοῦτο εἰς τὴν γέενναν ἔπεμψε, τοῦτο τῶν κακῶν αἴτιον αὐτῷ πάντων ἐγένετο. ἸἸκανὸν γὰρ καὶ καθ᾽ ἑαυτὸ διαφθεῖραι πᾶσαν ἀρετὴν ψυχῆς, κἂν ἐλεημοσύνην εὕρῃ, κἂν εὐχὴν, κἂν νηστείαν, κἂν ὁτιοῦν. Τὸ γὰρ ὑψηλὸν ἐν ἀνθρώποις, ἀκάθαρτον, φησὶ, παρὰ Κυρίῳ. Οὐκ ἄρα πορνεία μόνον, οὐδὲ μοιχεία μολύνειν εἴωθε τοὺς χρωμένους αὐτῇ, ἀλλὰ καὶ ὑπερηφανία, καὶ πολλῷ πλέον ἐχείνων. Διατί; Ὅτι πορνεία μὲν, εἰ καὶ ἀτύγγνωστον κακὸν, ἀλλ᾽ ὅμως ἔχει τις τὴν ἐπιθυμίαν εἰπεῖν" ἀλαζονεία δὲ οὐδὲ αἰτίαν ἂν εὕροι τινὰ, οὐδὲ οἱανδήποτε πρόφασιν, δι᾽ ἣν ἂν τύχοι σκιᾶς γοῦν συγγνώμης" ἀλλ᾽ οὐδὲν ἕτερόν ἐστιν αὕτη. ἣ διαστροφῇ Ψυχῆς καὶ νόσος χαλεπωτάτη, οὐδαμόθεν ἄλλοθεν τικτομένη, ἣ ἐξ ἀνοίας. Οὐδὲν γὰρ ἀνοητότερον ἀλαζόνος ἀνθρώπον, κἂν πλοῦτον ἧ περιδεδλημένος, κἂν πολλὴν κεκτημένος τὴν ἔξωθεν σοφίαν, κἂν ἐν δυναστείᾳ καθεστὼς, κἂν ἅπαντα τὰ ἐν ἀνθρώποις εἶναι δοκοῦντα ζηλωτὰ περιφέρων. ΕἸ γὰρ ὁ ἐπὶ τοῖς ὄντως καλοῖς ἀλαζονευόμενος, ἄθλιος καὶ ταλαίπωρος, καὶ πάντων ἐχείνων τὸν μισθὸν ἀπόλλυσιν" ὁ ἐν τοῖς μηδὲν οὖσιν ἑπαιρόμενος, καὶ διὰ τὴν σκιὰν καὶ τὸ ἄνθος τοῦ χόρτου (τοῦτο γάρ ἐστιν ἡ παροῦσα δόξα) φυσῶν ἑαυτὸν, πῶς οὐκ ἂν εἴη πάντων χαταγελαστότερος, ταὐτὸν ποιῶν, ὅπερ ἄντις ποιήσειε πτωχὸς καὶ πένης, πάντα μὲν τὸν χρόνον λιμῷ τηκόμενος, εἰ δὲ συμθχέη ποτὲ μίαν νύκτα χρηστὸν ὄναρ ἰδεῖν, διὰ τοῦτο γαὺυρούμενος; ἴΑθλιε καὶ ταλαίπωρε, τῆς ψυχῆς σοι διαφθειρομένης χαλεπωτάτῃ νόσῳ, καὶ τὴν ἐσχάτην πενόμενος πενίαν, μέγα φρονεῖς, ὅτι χρυσοῦ τάλαντα ἔχεις τόσα καὶ τόσα; ὅτι πλῆθος ἀνδραπόδων; ᾿Αλλὰ ταῦτα οὐ σά. Καὶ εἰ μὴ πείθῃ τοῖς ἐμοῖς ῥήμασιν, ἀπὸ τῆς πείρας τῶν προλαδόντων μάνθανε. Ἐὰν δὲ οὕτω μεθύῃς, ὡς μῆτε ἐκ τῶν ἑτέροις συμδαινόντων ταῦτα παιδεύεσθαι, μικρὸν ἀνάμεινον, καὶ εἴσῃ διὰ τῶν εἰς σὲ συμδαινομένων ὅτι σοι τούτων ὄφελος οὐδὲν, ὅτε ψυχοῤῥαγῶν, καὶ οὐδὲ ὥρας μιᾶς, μηδὲ ῥοπῆς βραχείας κύριος ὧν. ἄκων εἰς τοὺς παρόντας αὑτὰ καταλείψεις α, καὶ τούτους πολλάκις, οὗς οὐκ ἐθέλεις. Πολλοὶ γὰρ οὐδὲ ἐπισχῆψαι περὶ αὐτῶν συνεχωρήθησαν, ἀλλ᾽ ἀπῆλθον ἁθρόον, βουλόμενοι μὲν αὐτῶν ἀπολαύειν, οὐ συγχωρούμενοι δὲ, ἀλλὰ ἑλκόμενοι, καὶ ροῦντες οἷς οὐκ ἐδούλοντο. Ὅπερ ἵνα μὴ πάθωμεν, ἐντεῦθεν ἤδη ἐῤῥωμένοι καὶ ὑγιαίνοντες, διαπεμψώμεθα αὐτὰ πρὸ; τὴν πόλιν τὴν ἡμετέραν. Οὕτω γὰρ αὐτῶν ἀπ΄ λαῦσαι δυνησόμεθα μόνον, ἑτέρως δὲ οὐδαμῶς᾽ οὕτως εἰς ἄσυλον καὶ ἀσφαλῆ τόπον αὐτὰ ἀποθησόμεθα. Οὐ γὰρ ἔστιν, οὐκ ἔστιν οὐδὲν ἐκεῖ τῶν δυναμένων αὐτὰ ἀφελέσθαι" οὐκ ἔστι θάνατος, οὐκ εἰσὶν ἀληθεῖς διαθῆκαι, οὐκ εἰσὶ διάδοχοι κλήρων, οὐ συκοφαντίαι καὶ ἐπιθουλαί" ἀλλὰ τὸν ἀπελθόντα ἐντεῦθεν πολλὰ ἐπιφερόμενον, διαπαντὸς ἔστιν αὐτὰ καρποῦσθαι. Τίς οὖν" οὕτως ἄθλιος, ὡς μὴ θελῆσαι τοῖς χρήματιν ἐντρυφᾷν τοῖς ἑαυτοῦ διόλου; Μεταχομίσωμεν τοίνυν ἡμῶν τὸν πλοῦτον, καὶ μεταθῶμεν ἐχεῖσς. Οὐκ ὄνων ἡμῖν δεήσει, καὶ καμήλων, καὶ ὀχημάτων, οὐδὲ πλοίων πρὸς τὴν τοιαύτην μετάθεσιν" καὶ γὰρ καὶ ταύτης ἡμᾶς τῆς δυσκολίας ἀπήλλαξεν ὁ Θεός " ἀλλὰ πενήτων ἡμῖν δεῖ μόνον, τῶν χωλῶν, τῶν ἀναπήοων, τῶν ἀῤῥώστων. Αὐτοὶ τὴν τοιαύτην εἰσὶν ἐγκεχειρισμένοι μετάθεσιν " οὗτοι τὰ χρήματα παραπέμπουσιν εἰς τὸν οὐρανὸν, οὗτοι τοὺς τῶν τοιούτων χρημάτων κυρίους εἰς τὴν τῶν αἰωνίων ἀγαθῶν χλτιρονομίαν εἰσάγουσιν - ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

He, then, says he is not worthy even to untie the strap of the sandal. But the enemies of the truth have reached such a pitch of madness as to say that they are worthy to know him as he knows himself. What is worse than this derangement? What is more insane than this arrogance? A wise man said well, “The beginning of pride is not to know the Lord.” The devil would not have been cast down and become a devil, not being a devil before, had he not fallen sick with this disease. This cast him out of that confidence; this sent him to Gehenna; this became the cause of all his evils. For by itself it is enough to destroy every virtue of the soul, whether it finds almsgiving, or prayer, or fasting, or anything at all. For “what is exalted among men,” it says, “is unclean before the Lord.” So it is not only sexual immorality and adultery that usually defile those who practice them, but pride as well, and far more than those. Why? Because sexual immorality, though an inexcusable evil, can still plead desire; but arrogance could not find any cause or any pretext whatever by which it might obtain even a shadow of pardon. It is nothing else than a perversion of the soul and a most grievous disease, born from no other source than folly. For nothing is more foolish than an arrogant man, even if he is clothed in wealth, even if he possesses much of the wisdom from outside, even if he is set in power, even if he carries about with him everything that seems enviable among men. For if the one who is arrogant over things truly good is wretched and miserable and loses the reward of all of them, the one who is elated over things that are nothing, and puffs himself up over the shadow and the flower of grass (for that is what present glory is), how would he not be the most ridiculous of all? He does the same as a poor beggar might do who wastes away with hunger all his life, and if he happens one night to see a pleasant dream, is elated because of it. Wretched and miserable man, while your soul is being destroyed by a most grievous disease and you are poor with the uttermost poverty, are you proud because you have so many and so many talents of gold? Because you have a crowd of slaves? But these things are not yours. And if you are not persuaded by my words, learn from the experience of those who went before. And if you are so drunk as not to be taught this by what happens to others, wait a little, and you will know from what happens to you that these things are of no use to you, when you are gasping out your life and are not master of a single hour or a brief moment. Against your will you will leave them to those who are present, and often to those you would not want. For many were not even allowed to give instructions about them, but departed all at once, wishing to enjoy them but not permitted, dragged away and yielding them to those they did not want. So that we may not suffer this, let us now, while we are strong and healthy, send them on ahead to our own city. For thus only shall we be able to enjoy them, and in no other way; thus we shall lay them up in an inviolable and safe place. For there is nothing there, nothing at all, that can take them away: there is no death, there are no wills, no heirs to estates, no false accusations and plots; but the one who departs from here carrying much can enjoy it for ever. Who then is so wretched as not to wish to enjoy his own wealth for good? Let us then carry over our wealth and move it there. We shall not need asses and camels and carts, or ships, for such a move; for God has freed us from this difficulty too. We need only the poor, the lame, the maimed, the sick. They have been entrusted with such a move; they send the money on to heaven; they bring the owners of such money into the inheritance of the eternal goods. May we all obtain it, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 1:27: allusion, high confidence
- Luke 16:15: quotation, medium confidence
- Prov 16:5: echo, low confidence
- Isa 40:6: allusion, medium confidence
- Matt 6:20: echo, medium confidence

### Extrabiblical texts

- Sir 10:12 (Sirach): quotation, medium confidence

### Translation notes

- “The enemies of the truth” who claim to know God as he knows himself are the Anomoeans (followers of Eunomius), against whom Chrysostom often argues; they are not named here.
- “The beginning of pride is not to know the Lord”: close to Sir 10:12 (“the beginning of human pride is to depart from the Lord”). “What is exalted among men is unclean before the Lord”: Luke 16:15, quoted loosely (compare Prov 16:5 LXX). “Flower of grass”: Isa 40:6.
- “There are no wills” renders ἀληθεῖς διαθῆκαι as printed; the adjective is probably corrupt (NPNF¹ 14 renders “attested wills”).
- Leaked Latin translation and apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 16.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/16-4).

## Homily 17.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/17-1/#p-17-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains the place named in John 1:28, why Jesus came to John again after his baptism, what “the Lamb of God” and “ranks before me” mean, and why John says “I did not know him.”

### Greek text

Ταῦτα ἐγένετο ἐν Βηθαγίᾳ 5 πέραν τοῦ Ἰορδάνου ὅπου ἦν ᾿Ιωάννης βαπτίζων. Τῇ ἐπαύριον πει τὸν ᾿Ιησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ «ε«Ἴ1δὲ ὁ ἁμγὸς τοῦ Θεοῦ, ὁ αἵρων τὴν Μέγα ἀγαθὸν παῤῥησία καὶ τὸ ἐλευθεροστομεἶν, καὶ πάντα δεύτερα τίθεσθαι τῆς ὁμολογίας τῆς εἰς τὸν Χριστόν" οὕτω μέγα καὶ θαυμαστὸν, ὡς τὸν Υἱὸν τοῦ, Θεοῦ τὸν μονογενῆ, τὸν τοιοῦτον ἀνακηρύττειν ἐπὶ τοῦ Πατρὸς, καίτοι γε οὐκ ἴση ἡ ἀντίδησις. Σὺ μὲν τὰρ ὁμολογ εἴς ἐπὶ τῆς γῆς, αὐτὸς δὲ ὁμολογεῖ ἐν τοῖς ἢ οὐρανοῖς - καὶ σὺ μὲν ἀνθρώπων παρόντων, αὑτὸς δὲ ἐπὶ τοῦ Πατρὸς καὶ τῶν ἀγγέλων ἀπάντων. Τοιοῦτο; ὁ Ἰωάννης ἦν, οὐ πλῆθος, οὐ δόξαν, οὐκ ἄλλο οὐδὲν τῶν ἀνθρωπίνων ὑφορώμενος, ἀλλὰ ταῦτα πάντα καταπατῶν, καὶ μετὰ τῆς προσηχούσῃης ἐλευθερίας τὰ περὶ τοῦ Χριστοῦ πᾶσιν ἀνακηρύττων. Διὰ γὰρ τοῦτο καὶ τὸν τόπον ἐπισημαίνεται ὁ Εὐαγγελιστὴς, ἵνα τὴν παῤῥησίαν δείξῃ τοῦ μεγαλοφώνου κήρυκος. Οὐ γὰρ ἐν οἰκίᾳ, οὐδὲ ἐν γωνίᾳ, οὐδὲ ἐν ἐρημίᾳ ς, ἀλλὰ τὸν Ἰορδάνην χαταλαδὼν ἐν μέσῳ τῷ πλήθει, παρόντων ἁπάντων τῶν ὑπ᾽ αὐτοῦ βαπτιζομένων (βαπτίζοντι γὰρ ἐπέστησαν οἱ Ἰουδαῖο:), τὴν θαυμαστὴν ἐχείνην ἀνεκήρυξεν ὁμολογίαν περὶ τοῦ Χριστοῦ, τὴν τῶν ὑψηλῶν καὶ μεγάλων καὶ ἀποῤῥήτω" γέμουσαν δογμάτων, καὶ ὡς οὐκ εἴη ἱκανὸς λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὑτοῦ. Πῶς οὖν τοῦτο ποιεῖ; Ἑπάγων καὶ λέγων: Ταῦτα ἐγένετο ἐν Βηθανίᾳ. ὍὍ3. δὲ τῶν φησίν. Ἧ γὰρ Βηθανία οὐκὶ πέραν τοῦ Ἱορδάνου, οὐδὲ ἐπὶ τῆς ἐρήμου ἦν, ἀλλ᾽ ἐγγύς που τῶν Ἵεροσολύμων. Τοὺς δὲ τόπους καὶ δι᾽ ἑτέραν αἰτίαν ἐπισημαίνεται. Ἐπειδὴ γὰρ πράγματα οὐ παλαιὰ δ’πγεῖσθαι ἔμελλεν, ἀλλὰ πρὸ μικροῦ συμδάντα τοῦ χρόνου, τοὺς παρόντα; καὶ θεωμένους μάρτυρας ποιεῖται τῶν λεγομένων, καὶ ἀπόδειξιν καὶ ἀπὸ τῶν τόπων παρέχεται. Θαῤῥῶν γὰρ ὅτι οὐδὲν παρ᾽ ἑαυτοῦ προσετίθει τοῖς λεγομένοις, ἀλλὰ τὰ ὄντα ἁπλῶς ἅπαντα μετὰ ἀληθείας ἐξηγεῖτο, τὴν ἀπὸ τῶν τόπων μαρτυρίαν παραλαμθάνει, ἀπόδειξιν, ὅπερ ἔφην, οὐ τὴν τυχοῦσαν τῆς ἀληθείας ἐσομένην. Τῇ ἐπαύριον βλέπει τὸν ᾿Ιησοῦν ἐρχόμενον πρὸς αὑτὸν, καὶ.16γει. " δε ὁ ἀμγὸς τοῦ Θεοῦ, ὁ αἵρων τὴν ἁμαρ. τίαν τοῦ κόσμου. Διενείμαντο τοὺ; καιροὺς οἱ εὐαγγελισταί" καὶ ὁ μὲν Ματθαῖος τοὺς πρὶν ἣ δεθῆναι τὸν Βαπτιστὴν Ἰωάννην χρόνους ἐπιτεμὼν, ἐπείγεται πρὸς τοὺς ἑξῆς " ὁ δὲ εὐαγγελιστὴς Ἰωάννης οὐ μόνονὰ οὐκ ἐπιτέμνει, ἀλλὰ τούτοις μάλιστα καὶ ἐνδιατρίβει. Κἀκεῖνος μὲν μετὰ τὸ ἐλθεῖν τὸν Ἰησοῦν ἀπὸ τῆς ἐρήμου, τὰ μεταξὺ σιωπήσας, οἷον ὅσα ὁ Ἰωάννης ἐφθέγξατο, ὅσα οἱ Ἰουδαῖοι ἀποστείλαντες ἕλεγον, καὶ τὰ ἄλλα πάντα συντεμὼν, μετεπήδησεν εὐθέως ἐπὶ τὸ δεσμωτήριον ᾿Ακούσας γὰρ, φησὶν, ὁ ᾿Ιησοῦς ὅτι παρεδόθη ᾿Ιωάνγνης, ἀνεχώρησεν ἐκεῖθεν. Ὁ δὲ Ἰωάννης οὐκ οὕτως, ἀλλὰ τὴν μὲν εἰς τὴν ἔρημον ὁδὸν ἀπεσιώπησεν, ἅτε ὑπὸ τοῦ Ματθαίου λεχθεῖσαν" τὰ δὲ μετὰ τὴν κάθοδον τὴν ἀπὸ τοῦ ὄρους γενομένην διηγεῖται, καὶ πολλὰ διελθὼν, τότε ἐπάγει" Οὔπω γὰρ ἦν βεδλημέγος ὁ ᾿Ιωάνγης εἰς τὴν φυλακήν. Καὶ τίνος ἔνεχεν, φησὶ, νῦν παραγίνεται πρὸς αὐτὸν ὁ Ἰησοῦς, καὶ οὐκ ἅπαξ, ἀλλὰ καὶ δεύτερον τοῦτο ποιεῖ; Ὃ μὲν γὰρ Ματθαῖος ἀναγκαίαν αὐτοῦ τὴν παρουσίαν γεγενῆσθαι λέγει διὰ τὸ βάπτισμα " διὸ τοῦτο δεικνὺς καὶ ὁ Ἰησοῦς ἐπάγει καὶ λέγει, ὅτι Οὕτω πρέπον " ἐστὶν" ἡμῖν πληρῶσαι πᾶσαν δικαιοσύξην. Ὁ δὲ Ἰωάννης καὶ πάλιν αὐτὸν παραγεγονέναι δείχνυτι μετὰ τὸ βάπτισμα" καὶ τοῦτο ἐντεῦθεν ἐδήλωσεν λέγων" ἐγὼ Τεθέαμαι ἴ τὸ Πνεῦμα καταδαῖνον: ὡσεὶ περιστερὰν, καὶ μένον ἐπ᾽ αὑτόν. τίνος οὖν ἕνεκεν παραγίνεται πρὸς τὸν Ἰωάννην; Οὐξὰὲ γὰρ ἁπλῶς Ἦλθεν, ἀλλὰ πρὸς αὐτὸν ἐπορεύετο. Ἑρχόμενον Ὑὰρ, φησὶ, πρὲς αὐτὸν, βλέπει αὐτόν. Ἴἵνος οὖν ἕνεκεν ἤρχετο; Ἐπειδὴ αὑτὸς αὐτὸν ἐθάπτισε μετὰ πολλῶν, ὥστε μηδένα ὑποπτεύειν ὅτι ἀπὸ τῆς αὐτῆς αἰτίας ἀφ᾽ ἧς καὶ οἱ ἄλλοι πρὸς τὸν Ἰωάννην ἢπείγετον, οἷον ὡς ἁμαρτήματα ἐξομολογησόμενος, καὶ εἰς μετάνοιαν λουσόμενος ἐν τῷ ποταμῷ. Διὰ τοῦτο παρᾶγίνεται, διδοὺς ἅμα καὶ τῷ Ἰωάννῃ ταύτην πάλιν διορθώσασθαι τὴν ὑπόνοιαν. Καὶ γὰρ τῷ εἰπεῖν, “1δὲ ὁ ἁμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, πᾶσπαν ταύτην ἀναιρεῖ τὴν ὑποψίαν. Ὁ τοίνυν οὕτω χαθαρὸ: ὡς καὶ τὰ ἑτέρων ἁμαρτήματα ἀπολύεσθαι " δύνασθαι, εὔδηλον ὅτι οὐκ ὥστε ἐξομολογήσασθαι ἀμαρτήματα παραγίνεται, ἀλλ᾽ ὥστε δοῦναι ἀφορμὴν ἐκείνῳ τῷ θαυμαστῷ χήρυχι, καὶ δευτέρα φωνὴ τοῖς τὰ πρότερα ἀχηχοῦσιν ἀχριδέστερον ἐνθεῖναι τὰ εἰρημένα, καὶ προσθεῖναι ἕτεμα πάλιν. Τὸ δὲ, “1δὲ, εἴρηται, διὰ τὸ πολλοὺς πολλάχι; ἐπιζητεῖν αὐτὸν ἀπὸ τῶν εἰρημένων καὶ ἀπὸ μακροῦ τοῦ χρόνου. Διὰ τοῦτο παρὄντα δείκνυσιν αὐτὸν οὗτος καὶ λέγει, Ἴδε δηλῶν ὅτι οὗτός ἔστιν ὁ πάλαι ζητούμενος. Οὗτος ὁ ἀμνός. ᾿Αμνὸν δὲ αὐτὸν καλεῖ, τῆς προφητείας ἀναμιμνῆσκων Ἰουδαίους τῆς Ἡσαΐου καὶ τῆς σκιᾶς τῆς κατὰ τὸν Μωῦσέα, ἵν᾽ ἀπὸ τοῦ τύπου μᾶλλον αὐτοὺς προσἀγάγηται πρὸς τὴν ἀλέθειαν. Ἐκεῖνος μὲν οὖν ὁ ἀμνὸς οὐδενὸς καθάπαξ ἁμαρτίαν ἔλαθεν" οὗτος δὲ τῆς οἱκουμένης ἁπάσης. Κινδυνεύουσαν γὰρ αὐτὴν ἀπολέσθαι, ταχέως αὐτὴν ἀπήλλαξε τῆς ὀργῆς τοῦ Θεοῦ. Οὗτος ἦν περὶ οὗ εἶπον" Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν. β΄.198] ᾿ορᾷς κἀνταῦθα πῶς τὸ ἔμπροσθεν ἐρμηνεύδι; Εἰπὼν γὰρ ἀμνὸν, καὶ ὅτι αἴρει τὴν ἁμαρτίαν τοῦ κόσμον, τότε φησὶν, ὅτι “Εμπροσθέν μου γέγονε, δηλῶν, ὅτι τοῦτό ἐστι τὸ, “Εμπροσθεν, τὸ τὰς ἁμαρτία; λαδεῖν τοῦ κόσμου, τὸ βχπτίσαι ἐν Πνεύματι ἁγίῳ. Ἡ μὲν γὰρ ἐμὴ παρουσία πλέον οὐδὲν εἶχε τοῦ χηρῦξαν τὸν κοινὸν τῇς οἰκουμένης εὐεργέτην, καὶ τὸ τοῦ ὕδατος βάπτισμα παρασχεῖν" ἡ δὲ τούτου, τὸ καθᾶραι πάντας ἀνθρώπους καὶ χαρίσασθαι τοῦ Παρακλήτου τὴν ἑνέργειαν. Οὗτος “Εμπροσθέν μου γέγονπ' τουτέστιν, ἐδείχθη μου λαμπρότερος, Ὅτι πρῶτός μου ἦν. Αἰσχυνέσθωσαν οἱ Παύλου τοῦ Σαμοσατέως τὴν μανίαν διαδεξάμενοι 8, πρὸς οὕτω φανερὰν ἀλήθειαν ἀνθιστάμενοι. Κἀγὼ οὐκ ἤδειν αὑτόν. Ὅρα πῶς ἀνύποπτον ἐνταῦθα τὴν μαρτυρίαν ἐργάζεται, δεικνὺς αὐτὴν οὐκ ἀνθρωπίνης οὖσαν φιλίας, ἀλλ᾽ ἐξ ἀποκαλύψεως θείας γεγενημένην. Οὐκ ἤδειν γὰρ αὐτὸν ἐγὼ, φησί. Πῶς οὖν ἂν εἴη; ἀξιόπιστος μάρτυς; πῶς δὲ ἂν καὶ ἐτέρους διδάξαις αὐτὸς ἀγνοῶν; Οὐκ εἶπεν, Οὐκ οἷδα αὐτὸν, ἀλλ᾽, Οὐκ ἤδειν αὐτόν" ὥστε ταύτῃ μάλιστα ἀξιόπιστος ἂν γένοιτο. Πῶς; γὰρ ἂν ἐχαρίσατο τῷ ἀγνοουμένῳ; ᾿᾽Α.1. ἵνα φανερωθῇ τῷ ἸΙσραὴιῖ, διὰ τοῦτο ἡ.16ο»" βαπτίζων ἐν ὕδατι. Οὐ τοίνυ» αὐτὸς βαπτίσματος ἐδεῖτο, οὐδὲ ἄλλην τινὰ αἰτίαν εἶχεν ἐκεῖνο πὸ λουτρὸν, ἣ τὸ προοδοποιῆσαι τῇ εἰς Χριστὸν πίστει τοῖς λοιποῖς ἅπασιν. Οὐ γὰρ εἶπεν, Ἵνα καθάρω τοὺς θαπτιζομένους, οὐδ᾽, Ἵνα ἀπαλλάξω ἁμαρτημάτων ἦλθον βαπτίζων, ἀλλ᾽, Ἴνα ραγερωθῇ τῷ Τίγὰρ, εἰπέ μοι, τοῦ βαπτίσματος χωρὶς οὐκ ἐνῆν κηρῦξαι, καὶ ἐπαγαγέσθαι τοὺς ὄχλους; ᾿Αλλὰ ῥᾳδίως οὕτω; οὐδαμῶς Ρ». Οὐδὲ γὰρ ἂν οὕτω συνέδραμον ἅπαντες, εἰ βαπτίσματος χωρὶς τὸ κήρυγμα ἐγένετο" εὖχ ἂν ἔμαθον τὴν ἀπὸ τῇς συγκρίσεως ὑπεροχήν. Τὸ γοῦν πλῆθος ἐξήρχετο, οὐκ ἀχουσόμενον ὧν ἔλεγεν" αὐλὰ τί, Βαπτίσασθαι ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. Παραγενόμενοι δὲ, ἐδιδάσκοντο τὰ περὶ τοῦ Χριστοῦ καὶ τοῦ βαπτίσματος τὸ διάφορον “. Καίτοι ποῦ Ἰουδαῖκοῦ τοῦτο σεμνότερον ἦν, καὶ διὰ τοῦτο πάντες ἐπέτρεχον ἀλλ᾽ ὅμως καὶ οὕτως ἀτελὲς ἦν. Πῶς οὖν σὺ ἔγνως αὐτόν; Διὰ τῆς τοῦ Πνεύματος καθόδον, φησί). Ἵνα δὲ μή τις νομίσῃ πάλιν, ὅτι ἐν χρείᾳ χαθειστήχει τοῦ Πνεύματος, καθάπερ ἡμεῖς, ἄκουσον πῶς καὶ ταύτην ἀναιρεῖ τὴν ὑποψίαν, δεικνὺς ὅτι ἡ τοῦ Πνεύματος κάθοδος ὑπὲρ τοῦ κηρῦξαι τὸν Χριστὸν μόνον ἐγένετο, Εἰπὼν γὰρ, Κἀγὼ οὐκ δειν αὑτὸν, ἐπήγαγεν " ᾿Α.1.1᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐχεῖγός μοι εἶπεν Ἔφ᾽ ὃν ἂν ἴδῃς τὸ νεῦμα καταθαϊνον,, καὶ μέγον ἐπ' αὐτὸν, ἐκεῖνός ἐστιν ὁ βαπτίζων ἐν Πγεύματι ἁγίῳ. Ὁρᾷ: ὅτι τοῦτο ἔργον τοῦ Πνεύματος ἣν τὸ δεῖξαι τὸν Χριστόν; μὲν καὶ ἡ τοῦ Ἰωάννου μαρτυρία ἀνύποπτος. Βουλόμενος δὲ αὐτὴν ἀξιοπιστοτέραν ποιῆσαι, ἀνήγαγεν αὐτὴν ἐπὶ τὸν Θεὸν καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἐπειδὴ γὰρ ἐμαρτύρησεν ὁ Ἰωάννης οὕτω μέγα τι καὶ θαυμαστὸν. καὶ ἱκανὸν τοὺς ἀκούοντας ἐκπλῆξαι πάντας, οἷον ἃ ὅτι τῆς οἰκουμένης ἀπάσης τὰς ἀμαρκίας λαμθάνει μόνος αὑτὸς, καὶ ὅτι πρὸς τοσοῦτον ἀρκεῖ λύτρον τῆς δωρεᾶς τὸ μέγεθος, κατασκευάζει λοιπὸν ταύτην τὴν ἀπόφασιν. Ἢ δὲ χατασχενὴ, ὅτι γιός ἐστι τοῦ Θεοῦ, καὶ ὅτι οὐκ ἐδεῖτο βαπτίσματος, καὶ ὅτι ἔργον τῆς τοῦ Πνεύματος καθόδου γέγονε, τὸ δῆλον αὐτὸν ποιῆσαι μόνον. Οὐ γὰρ ἣν τῆς τοῦ Ἰωάννου δυνάμεως ἸΙνεῦμα διδόναι" καὶ δηλοῦσι τοῦτο οἵ βαπτιζόμενοι ὑπ᾽ αὐτοῦ λέγοντες " Ἀ.1.1} οὐδὲ εἰ Πνεῦμα ἅγιον ἔστιν ἠκούσαμεν. Οὐκ ἄρα τοῦ βαπτίσματος ἐδεῖτο ὁ Χῤιστὸς, οὐκ ἐχείνου, οὐκ ἑτέρον τινός " ἀλλὰ μᾶλλον ὁ τὸ βάπτισμα ἔχρῃζε τῆς δυνάμεως τοῦ Χριστοῦ. Τὸ γὰρ ἐλλεῖπον “οὔτο ἣν τὸ κεφάλαιον πάντων τῶν ἀγαθῶν, τὸ Πνεύματος ἀξιωθῆναι τὸν βαπτιζόμενον. Ταύτην οὖν τὴν ποῦ Πνεύματος χορηγίαν προσέθηκε παραγενόμενος, Καὶ ἐμαρτύρησεν ὁ ᾿Ιωάγγης, «.έγων, δει Τεθέαμαι τὸ Πνεῦμα καταθαῖνον ὡσεὶ περιστερὰν, καὶ μένον" ἐπ᾽ αὐτόν. Κἀγὼ οὐκ ἤδειν αὑτόν" ἀ.1. ὁ πέμψας μὲ βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν" Ἔς" ὃν ἂν ἴδῃς τὸ Πγεῦμα καταδαῖγνον,, καὶ μένον ἐπ᾽ αὖτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ. Κἀγὼ ἐώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ Υίὸς τοῦ Θεοῦ. Συνεχῶς δὲ τὸ, Οὐκ δειν αὐτὸν" κἰθησιν, οὐκ ἀπλῶς οὐδὲ εἰκῇ, ἀλλ᾽ ἐπειδὴ συγγενὴς αὐτοῦ ἣν κατὰ σάρκα. ᾿Ιδοὺ γὰρ, φησὶν, ἡ συγγενής ἴ σου καὶ αὐτὴ συγειζληρυῖα υἱόν. ν᾽ οὖν μὴ δόξῃ χαρίξεσθαι διὰ τὴν συγγένειαν, συνεχῶς φῆσι τὸ, Οὐκ ῇδειν αὐτόν. Βαὶ κατὰ λόγον δὲ τοῦτ᾽ συνέθαινε. Καὶ γὰρ τὸν ἅπαντα χρόνον ἐπὶ τῆς ἐρῆμου διέτριδεν, ὧν τῆς πατρῴας οἰκίας ἐχτός. Πῶς οὖν, εἰ οὐκ ἤδει αὐτὸν πρὸ τῆς τοῦ Πνεύματος καθόδον, καὶ ὁ εἰ τότε πρῶτον αὐτὸν ἐγνώρισε, πρὸ τοῦ βαπτίσματος διεχώλυεν αὐτὸν λέγων, ᾿Εγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι; Τοῦτο γὰρ τεκμήριον τοῦ σφόδρα αὖὐτὸν εἰδέναι ἣν. ᾿Αλλ᾽ οὐκ ἔμπροσθεν καὶ πρὸ πολλοῦ τοῦ χρόνου, καὶ εἰκότως. Τὰ μὲν γὰρ θαύματα, ὅσαπερ παιδὸς ὄντος ἐγένετο, οἷον τὰ περὶ τοὺς Μάγους, καὶ τὰ ἄλλα ὅσα ποιαῦτα. πρὸ πολλοῦ συμδεδέχει τοῦ χρόνον, τοῦ Ἰωάννου σφόδρα καὶ αὐτοῦ παιδὸς ὄντος" ἐν δὲ τῷ μεταξὺ πολλοῦ γενομένου τοῦ χρόνον, εἰχό» τως πᾶσιν ἄγνωστος ἐτύγχανεν δ, Ἐπεὶ εἰ γνώριμος ἦν, οὐκ ἂν εἴπεν, Ἵνα φαγερωθῇ τῷ Ἱσραὶἷ, διὰ

### English translation (Claude)

[Homily 17.] “These things took place in Bethany beyond the Jordan, where John was baptizing. The next day he sees Jesus coming toward him, and says, ‘Look, the Lamb of God, who takes away the sin [of the world.’]” A great good is boldness and freedom of speech, and putting everything second to the confession of Christ; so great and wonderful that the only-begotten Son of God proclaims such a person before the Father, though the exchange is not equal. For you confess on earth, but he confesses in heaven; you before men who are present, he before the Father and all the angels. Such was John: he looked with suspicion on no crowd, no glory, nothing else human, but trampled all these underfoot and proclaimed to everyone with fitting freedom the truth about Christ. That is why the evangelist notes the place too, to show the boldness of the loud-voiced herald. For it was not in a house, nor in a corner, nor in a deserted place, but having taken his stand at the Jordan, in the middle of the crowd, with all those he was baptizing present (for the Jews came upon him as he was baptizing), that he proclaimed that wonderful confession about Christ, full of lofty, great, and ineffable teachings, and that he was not worthy to untie the strap of his sandal. How then does he show this? By adding, “These things took place in Bethany” [or, as the more accurate copies] say, [in Bethabara]. For Bethany was not beyond the Jordan nor in the desert, but somewhere near Jerusalem. He notes the places for another reason as well. Since he was going to narrate things not long past but which had happened a short time before, he makes those who were present and saw them witnesses of what he says, and supplies a proof from the places too. For confident that he was adding nothing of his own to what was said but was simply relating everything as it was, with truth, he takes the testimony of the places, which, as I said, would be no ordinary proof of the truth. “The next day he sees Jesus coming toward him, and says, ‘Look, the Lamb of God, who takes away the sin of the world.’” The evangelists divided the periods among themselves. Matthew, cutting short the times before John the Baptist was imprisoned, hurries on to what follows; but the evangelist John not only does not cut them short but dwells on them most of all. Matthew, after Jesus came from the desert, passed over in silence what happened in between, such as all that John said and all that the Jews said when they sent to him; cutting all the rest short, he leapt at once to the prison: “When Jesus heard,” it says, “that John had been handed over, he withdrew from there.” But John does not do so. He passed over in silence the journey into the desert, since Matthew had told it; but he narrates what happened after the descent from the mountain, and after going through much, then adds, “For John had not yet been thrown into prison.” And why, someone says, does Jesus now come to him, and not once only, but does it a second time? For Matthew says that his coming was necessary because of the baptism; that is why Jesus too, showing this, adds and says, “For thus it is fitting for us to fulfill all righteousness.” But John shows that he came again after the baptism, and made this plain by saying, “I have seen the Spirit descending like a dove and remaining on him.” Why then does he come to John? For he did not simply come; he was going toward him: “Coming toward him,” it says, “he sees him.” Why then did he come? Since John had baptized him along with many others, so that no one would suspect that he had hurried to John for the same reason as the rest, as if to confess sins and to wash in the river for repentance. That is why he comes, giving John the opportunity to correct this suspicion as well. For by saying, “Look, the Lamb of God, who takes away the sin of the world,” he removes this whole suspicion. For one so pure as to be able to wash away even the sins of others plainly does not come to confess sins, but to give that wonderful herald an occasion to impress more exactly what he had said on those who had heard the earlier words, and to add other things besides. “Look” is said because many had often sought him, because of what had been said, and for a long time. That is why he points him out when present and says, “Look,” showing that this is the one long sought. This is the lamb. He calls him a lamb, reminding the Jews of the prophecy of Isaiah and of the shadow under Moses, so as to lead them from the type to the truth. That lamb took away the sin of no one at all; but this one took away the sin of the whole world. For when it was in danger of perishing, he quickly delivered it from the wrath of God. “This is he of whom I said, ‘He who comes after me ranks before me.’”

Do you see how here too he explains “before”? For after calling him a lamb, and saying that he takes away the sin of the world, he then says, “ranks before me,” showing that this is the “before”: taking away the sins of the world, baptizing with the Holy Spirit. “For my coming had nothing more than to proclaim the common benefactor of the world and to provide the baptism of water; but his is to cleanse all people and to bestow the working of the Paraclete.” “He ranks before me,” that is, he has been shown more glorious than I, “because he was before me.” Let those be ashamed who have taken over the madness of Paul of Samosata, opposing so plain a truth. “And I did not know him.” See how here he makes his testimony free of suspicion, showing that it did not come from human friendship but from divine revelation. “For I did not know him,” he says. How then could you be a trustworthy witness? How could you teach others when you yourself did not know? He did not say, “I do not know him,” but, “I did not know him”; so that in this way he would be most trustworthy. For how would he have shown favor to one he did not know? “But so that he might be revealed to Israel, for this reason I came baptizing with water.” So he himself did not need baptism, nor did that washing have any other reason than to prepare the way for faith in Christ for all the rest. For he did not say, “So that I might cleanse those being baptized,” or, “I came baptizing so that I might free them from sins,” but, “So that he might be revealed to Israel.” Why, tell me, could he not preach without baptism and bring the crowds? Not at all so easily. For they would not all have run together so, had the preaching been without baptism; they would not have learned the superiority that comes from the comparison. The multitude, at any rate, went out not to hear what he said, but for what? “To be baptized, confessing their sins.” But when they came, they were taught about Christ and the difference of the baptism. And yet John’s was more solemn than the Jewish washing, and that is why all ran to it; but even so it was imperfect. How then did you know him? “By the descent of the Spirit,” he says. But so that no one would think again that he stood in need of the Spirit as we do, hear how he removes this suspicion too, showing that the descent of the Spirit took place only to proclaim Christ. For after saying, “And I did not know him,” he added, “but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descending and remaining, he is the one who baptizes with the Holy Spirit.’” Do you see that this was the Spirit’s work, to show Christ? [John’s] testimony too was free of suspicion; but wishing to make it more trustworthy, he referred it to God and the Holy Spirit. For since John had testified to something so great and wonderful, able to astonish all who heard it, namely that he alone takes away the sins of the whole world and that the greatness of the gift suffices for so great a ransom, he then establishes this declaration. And the proof is that he is Son of God, that he did not need baptism, and that the work of the Spirit’s descent was only to make him known. For it was not in John’s power to give the Spirit; those baptized by him show this when they say, “We have not even heard whether there is a Holy Spirit.” So Christ did not need baptism, neither John’s nor any other; rather, baptism needed the power of Christ. For what was lacking was the crown of all good things, that the one baptized should be counted worthy of the Spirit. This supply of the Spirit, then, he added when he came. “And John testified, saying, ‘I have seen the Spirit descending like a dove, and remaining on him. And I did not know him; but he who sent me to baptize with water said to me, “He on whom you see the Spirit descending and remaining, this is the one who baptizes with the Holy Spirit.” And I have seen and have testified that this is the Son of God.’” He keeps putting, “I did not know him,” not simply or at random, but because he was his kinsman according to the flesh. For “look,” it says, “your kinswoman, she too has conceived a son.” So that he would not seem to show favor because of the kinship, he keeps saying, “I did not know him.” And this happened with good reason, for he spent all his time in the desert, away from his father’s house. How then, if he did not know him before the Spirit’s descent, and if he recognized him then for the first time, did he try to prevent him before the baptism, saying, “I need to be baptized by you”? For this was evidence that he knew him well. But not earlier or long before, and naturally so. For the wonders that took place when he was a child, such as those concerning the Magi and others of that kind, had happened long before, when John too was very young; and since much time had passed in between, he was naturally unknown to all. For if he had been known, John would not have said, “So that he might be revealed to Israel, for this reason [I came baptizing].”

### Scripture references

- John 1:28: quotation, high confidence
- John 1:29: quotation, high confidence
- Matt 10:32: allusion, medium confidence
- Luke 12:8: allusion, medium confidence
- Matt 4:12: quotation, high confidence
- John 3:24: quotation, high confidence
- Matt 3:15: quotation, high confidence
- John 1:32: quotation, high confidence
- Isa 53:7: allusion, medium confidence
- Exod 12:3: echo, low confidence
- John 1:30: quotation, high confidence
- John 1:31: quotation, high confidence
- Matt 3:6: quotation, high confidence
- John 1:33: quotation, high confidence
- Acts 19:2: quotation, high confidence
- John 1:34: quotation, high confidence
- Luke 1:36: quotation, high confidence
- Matt 3:14: quotation, high confidence
- Matt 2:1: allusion, medium confidence

### Translation notes

- The heading “Homily 17” is supplied. This ref holds Migne’s sections 1–2 (the numeral of 2 was lost; NPNF¹ 14 marks [2] at “Do you see how here too he explains”).
- A line was lost after “These things took place in Bethany”; the bracketed words (“as the more accurate copies say, in Bethabara”) are supplied by sense from the remaining letters and the apparatus fragment naming Bethabara. Other bracketed words fill letters lost in the scan, and the last words of the ref (“I came baptizing”) are lost before ref 17.3.
- “Matthew … leapt at once to the prison”: Matt 4:12. “He confesses … before the Father”: Matt 10:32; Luke 12:8. Paul of Samosata (3rd century) taught that Christ did not exist before his birth from Mary.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 17.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/17-1).

## Homily 17.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/17-1/#p-17-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John’s “I did not know him” shows that the stories of Christ’s childhood miracles are fictions; Chrysostom explains why not all saw the Spirit and urges hearers to be able to give an account of their faith.

### Greek text

Ἐντεῦθεν ἡμῖν λοιπὸν δῆλον, ὅτι καὶ τὰ σημεῖα ἐκεῖνα, ἃ παιδικὰ εἶναί φασι τοῦ Χριστοῦ, ψευδῇ καὶ πλάσματά τινων ἐπεισαγόντων ἐστίν. Εἰ γὰρ ἐκ πρώτῆς ἀρξάμενος ἡλικίας ἐθαυματούργει, οὐκ ἂν οὔτε Ἰωάννης αὐτὸν ἠγνόησεν, οὐδὲ τὸ λοιπὸν πλῆθος ἐδεήθη ἂν διδασκάλου τοῦ φανερώσοντος αὑτόν. Νῦν δὲ αὐτός φησι, διὰ τοῦτο παραγεγονέναι, Ἵνα φαγερωθῇ τῷ Ἰσραή.1᾽ καὶ διὰ τοῦτο ἔλεγε πάλιν, ᾿Εγὼ ἢ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι. Ὕστερον δὲ ἅτε σαφέστερὸν μαθὼν, τοῖς ὄχλοις αὐτὸν ἐκήρυττε λέγων ᾿ Οὗτος ἣν ὃν εἶπον" ᾿Οπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονεν, ὅτι καὶ, Ὁ πέμψας μὲ βαπείζειν ἐν ὕδατι, καὶ διὰ τοῦτο πέμψας, Ἴνα φαγερωθῇ τῷ ᾿Ισραὴ,1, αὑτὸς αὐτῷ καὶ πρὸ τῆς τοῦ Πνεύματος καθόδου αὑτὸν ἀπεκάλυψε. Διὸ καὶ πρὶν ἣ παραγενέσθαι, ἔλεγεν. Ὀπίσω μου ἔρχεται, ὃς ἔμαροσθέν μου γέγονεν. Οὐ τοίνυν ἤδει αὐτὸν πρὸ τοῦ ἐλθεῖν ἐπὶ τὸν Ἰορδάνην καὶ πάντας βαπτίζειν, ἀλλ᾽ ὅτε ἔμελλε βαπτίζεσθαι, τότε αὐτὸν ἔγνω" καὶ ταῦτα τοῦ Πατρὸ; αὐτὸν ἀποκαλύψαντος τῷ Προφήτῃ, καὶ τοῦ Ἱνεύματος δείξαντος βαπτιζόμενον Ἰουδαίοις, δι᾽ οὗς καὶ ἡ κάθοδος τοῦ Πνεύματος γέγονεν. Ἵνα γὰρ ἡ Ἰωάννον μὴ χαταφρονηθῇ μαρτυρία λέγοντος, ὅτι Πρῶτός μου ἦν, καὶ ὅτι Ἐν Πνεύματι βαπτίζει, καὶ ὅτι Κρινεῖ τὴν οἰκουμένην, καὶ ὁ Πατὴρ φωνὴν ἀφίησιν ἀνακηρύττων τὸν Υἱὸν, καὶ τὸ Πνεῦμα ἔπεισι, τὴν φωνὴν ἕλχον ἐπὶ τὴν κεφαλὴν τοῦ Χριστοῦ. Ἐπειδὴ γὰρ ὁ μὲν ἐδάπτιζεν, ὁ δὲ ἐδαπτίζετο, ἵνα μή τις τῶν καρόντων περὶ Ἰωάννου νομίσῃ λέγεσθαι τὸ εἰρημένον, ἔρχεται τὸ Πνεῦμα διορθούμενον τὴν τοιαύτην ὑπόνοιαν. Ὥστε ὅταν λέγῃ, Οὐκ ἥδειν αὐτὸν, τὸν ἔμπροσθεν λέγεις χρόνον, οὐ τὸν ἐγγὺς τοῦ βαπτίσματος. Ἐπεὶ πῶς αὐτὸν ἐχώλυς λέγων. ᾿Εγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι; πῶς δὲ καὶ τοιαῦτα περὶ αὐτοῦ ἔλεγε; Πῶς οὖν οὐκ ἐπίστευσαν Ἰουδαῖοι, φησίν; οὐδὲ γὰρ μόνος Ἰωάννης εἶδε τὸ Πνεῦμε ἐν εἴδει περιστερᾶς. Ὅτι εἰ καὶ εἶδον, ἀλλὰ τὰ τοιαῦτα 5 οὐκὶ τῶν τοῦ σώματος ὀφθαλμῶν δεῖται μόνον, ἀλλὰ πρὸ τούτων τῆς κατὰ διάνοιαν ὄψεως, ὥστε μὴ ςφαντασίαν περιττὴν τὸ πρᾶγμα νομίσαι. ΕἸ γοῦν » θαυματουργοῦντα ὁρῶντες, καὶ ἁπτόμενον ταῖς οἰκείαις χεραὶ τῶν νενοσηχότων καὶ τῶν τεθνηκότων, καὶ οὗτως αὐτοὺς πρὸς ζωὴν ἐπανάγοντα καὶ ὑγείαν, τοσοὔτον ἐμέθυον ὑπὸ τῆς βασκανίας, ὥστε ἐναντία τοῖς ὁρωμένοις ἀποφαίνεσθαι" πῶς. ἂν ἀπὸ τῆς ἐπιφοιτήσεως τοῦ Πνεύματος μόνης ἀπεχρούσαντο τὴν ἀπιστίαν; Τινὲς δέ φασιν οὐδὲ πάντας αὐτοὺς τεθεᾶσθαι, ἀλλ᾽ ἣ μόνον Ἰωάννην καὶ τοὺς εὐγνωμονέστερον διακειμένους. Εἰ γὰρ καὶ αἰσθητοῖς ὀφθαλμοῖς δυνατὸν ἦν ἰδεῖν ὡς ἐν εἴδει περιστερᾶς τὸ Πνεῦμα κατιόν - ἀλλ᾽ ὅμως οὐ διὰ τοῦτο πᾶσα ἀνάγκη πᾶσι κατάδηλον εἶναι τὸ πρᾶγμα. Καὶ γὰρ καὶ Ζαχαρίας ἐν αἰσθητῷ εἴδει πολλὰ τεθέαται καὶ Δανιὴλ καὶ ἽἹεζεχιὴλ, καὶ κοινωνὸν τῆς θέας οὐδένα ἔσχον “ καὶ Μωῦδσῷς δὲ πολλὰ οἶδε, καὶ οἷα τῶν ἄλλων οὐδείς " καὶ τῆς μεταμορφώσεως δὲ τῇ΄ς ἐπὶ τοῦ ὄρους οὐ πάντες ἠξιώθησαν ὁ οἱ μαθηταί" ἀλλ᾽ οὐδὲ τῆς κατὰ τὴν ἀνάστασιν ὄψεως ἐκοινώνησαν ἅπαντες " καὶ τοῦτο δηλοῖ σαφῶς ὁ Λουκᾶς εἰπών ὅτι ἔδειξεν ἑαυτὸν τοῖς Μάρτυσι τοῖς προκεχειροτονημένοις ὑπὸ τοῦ Θεοῦ. Κἀγὼ ἑώρακα καὶ μεμαρτύρηκα, ὅτι οὗτός ἐστιν ὁ 1101] Υἱὸς τοῦ Θεοῦ. Καὶ ποῦ ἐμαρτύρησεν, ὅτι οὗτός ἔστιν ὁ Υἱὸς τοῦ Θεοῦ; ᾿Αμνὸν μὲν γὰρ αὐτὸν ἐκάλεσε, καὶ ὅτι Πνεύματι βαπτίζειν ἔμελλεν, εἶπεν" Υἱὸν δὲ Θεοῦ οὐδαμοῦ. Καίτοι γε μετὰ τὸ βάπτισμα οὐδὲν αὐτὸν ἀναγράφουσιν εἰρηκότα οἱ ἄλλοι εὐαγγελισταὶ, ἀλλὰ τὰ μεταξὺ σιωπήσαντες, τὰ μετὰ τὴν σύλληψιν Ἰωάννου γενόμενα τοῦ Χριστοῦ θαύματα λέγουσιν. ᾿Αφ᾽ ὧν στοχάζεσθαι εἰκὸς, ὅτι καὶ ταῦτα καὶ πολλῷ ἕτερα πλείονα παραλέλειπται καὶ τοῦτο αὐτὸς οὗτος ὁ εὐαγγελιστὴς πρὸς τῷ τέλει τῆς συγγραφῆς ἐδήλωσε. Τοσοῦτον γὰρ ἀπέσχον τοῦ πλάσαι τ μέγα περὶ αὐτοῦ, ὅτι τὰ μὲν δοκοῦντα ἐπονείδιστα εἶναι πάντες ὁμοφώνως 4 καὶ μετὰ ἀχριδείας ἔθηκαν ἀπάσης. καὶ οὐκ ἂν εὕροις οὐδένα αὐτῶν παραλιπόντα οὐδὲν τῶν τοιούτωνν᾽ τῶν δὲ θαυμάτων τὰ μὲν ἄλλοις εἴασαν 9, τὰ δὲ πάντες ἁπεσιώπησαν. Ταῦτα δὲ μοι οὐκ ἁπλῶς εἴρηται, ἀλλὰ πρὸς τὴν τῶν Ἑλλήνων ἀναισχυντίαν. ἹἸχανὸν γὰρ τοῦτο τοῦ φιλαλήθους αὐτῶν τρόπου δεῖγμα, καὶ τοῦ μηδὲν πρὸς χάριν λέγειν, Καὶ δυνήσεσθε καὶ ταύτῃ μετὰ τῶν ἄλλων ὁπλίζεσθαι τῇ τῶν λόγων ὑποθέσει πρὸς αὐτούς. ᾿Αλλὰ προσέχετε " καὶ γὰρ ἄτοπον τὸν μὲν ἰατρὸν μετὰ ἀχριδείας ὑπὲρ τῆς τέχνης ἀγωνίζεσθαι τῆς αὑτοῦ, καὶ τὸν σχντοτόμον, καὶ τὸν ὑφάνττν, καὶ πάντας ἁπλῶς τοὺς τεχνΐτας τὸν δὲ Χριστιανὸν εἶναι φάσκοντα, μὴ δύνασθαι λόγον ὑπὲρ τς οἰκείας παρασχεῖν πίστεως. Καίτοι ἐκεῖνα μὲν παροφθέντα, εἰς χρήματα τὴν ζημίαν ἥνεγκε " ταῦτα δὲ ἀμελούμενα, αὐτὴν ἡμῖν ἴ διαφθείρει τὴν ψυχήν. ᾿Αλλ᾽ ὅμως οὕτως ἀθλίως διακείμεθα, ὡς ἐκείνοις μὲν ἅπασαν ἀπονέμειν σπουδήν “ τῶν δὲ ἀναγκαΐων, καὶ ἃ σωτηρίας ὑπόθεσις τῆς ἡμετέρας ἐστὶ, τούτων ὡς οὐδενὸς ἀξίων καταφρονεῖν.

### English translation (Claude)

From this it is clear to us, then, that those signs which some say belong to Christ’s childhood are false, fictions of people who bring them in. For if he had worked wonders beginning from his earliest age, neither would John have failed to know him, nor would the rest of the multitude have needed a teacher to reveal him. But as it is, John himself says that he came for this reason, “so that he might be revealed to Israel”; and that is why he said again, “I need to be baptized by you.” But later, having learned more clearly, he proclaimed him to the crowds, saying, “This is he of whom I said, ‘After me comes a man who ranks before me.’” For “he who sent me to baptize with water,” and sent me for this reason, “so that he might be revealed to Israel,” himself revealed him to John even before the Spirit’s descent. That is why, even before he came, John said, “After me comes one who ranks before me.” So he did not know him before coming to the Jordan and baptizing everyone; but when he was about to be baptized, then he knew him, the Father revealing him to the prophet, and the Spirit showing him, as he was being baptized, to the Jews, for whose sake the descent of the Spirit took place. For so that the testimony of John would not be despised when he said, “He was before me,” and, “He baptizes with the Spirit,” and, “He will judge the world,” the Father too sends forth a voice proclaiming the Son, and the Spirit comes upon him, drawing the voice to the head of Christ. For since one was baptizing and the other being baptized, so that none of those present would think the words were spoken about John, the Spirit comes, correcting such a suspicion. So when he says, “I did not know him,” he means the earlier time, not the time close to the baptism. Otherwise how could he have tried to prevent him, saying, “I need to be baptized by you”? How could he have said such things about him? How then did the Jews not believe, someone says? For John was not the only one who saw the Spirit in the form of a dove. Because even if they saw, such things need not only the eyes of the body, but before these the sight of the mind, so as not to think the event an empty apparition. If, at any rate, when they saw him working wonders and touching with his own hands the sick and the dead and so bringing them back to life and health, they were so drunk with envy as to declare the opposite of what they saw, how could they have shaken off their unbelief from the Spirit’s coming alone? Some say that not all of them saw it, but only John and those more fair-mindedly disposed. For even if it was possible with the eyes of sense to see the Spirit coming down as in the form of a dove, still it does not follow necessarily that the event was evident to all. For Zechariah too saw many things in sensible form, and Daniel and Ezekiel, and they had no one to share the sight; and Moses saw many things, such as no one else saw; and not all the disciples were counted worthy of the transfiguration on the mountain; nor did all share the sight at the resurrection; and Luke shows this clearly when he says that he showed himself “to the witnesses chosen beforehand by God.” “And I have seen and have testified that this is the Son of God.” And where did he testify that this is the Son of God? He called him a lamb, and said that he would baptize with the Spirit, but nowhere Son of God. And yet the other evangelists record nothing that he said after the baptism; passing over what happened in between, they tell the miracles of Christ that took place after John’s arrest. From this one may reasonably conjecture that these things and many others besides have been left out; and this evangelist himself made it plain at the end of his book. For they were so far from inventing anything great about him that all of them with one voice and with complete exactness set down the things that seem to bring reproach, and you would not find one of them leaving out any of those; but of the miracles, some they left to others, and some they all passed over in silence. I say this not without purpose, but against the shamelessness of the Greeks. For this is a sufficient sign of the evangelists’ love of truth and of their saying nothing to please. And you will be able to arm yourselves against them with this line of argument too, along with the others. But pay attention. For it is absurd that the physician should contend with exactness for his own art, and the shoemaker, and the weaver, and in short all craftsmen, while the one who claims to be a Christian cannot give an account of his own faith. And yet those things, if overlooked, bring loss in money; but these, if neglected, destroy our very soul. Yet we are so wretchedly disposed that we give all our zeal to those, but despise as worth nothing the necessary things that are the ground of our salvation.

### Scripture references

- John 1:31: quotation, high confidence
- Matt 3:14: quotation, high confidence
- John 1:30: quotation, high confidence
- John 1:33: quotation, high confidence
- Matt 3:12: allusion, low confidence
- Matt 3:17: allusion, high confidence
- Matt 3:16: allusion, high confidence
- Matt 17:1: allusion, medium confidence
- Acts 10:41: quotation, high confidence
- John 1:34: quotation, high confidence
- John 21:25: allusion, medium confidence
- 1 Pet 3:15: echo, medium confidence

### Translation notes

- “Those signs which some say belong to Christ’s childhood”: apocryphal infancy stories such as those of the Infancy Gospel of Thomas; Chrysostom does not name a book.
- “He will judge the world”: not a saying of John recorded in the Gospels; perhaps a summary of Matt 3:12. “The witnesses chosen beforehand by God”: Acts 10:41. “The end of his book”: John 21:25.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 17.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/17-3).

## Homily 17.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/17-1/#p-17-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom rebukes Christians who can defend their favorite entertainers but cannot answer pagan questions about the Trinity, the resurrection, and the timing of Christ’s coming, and urges study of the Scriptures and a changed life.

### Greek text

Τοῦτο οὐκ ἀφίησι τοὺς Ἕλληνας τῆς οἰκείας ταχέως καταγελάσαι πλάνης. Ὅταν γὰρ αὐτοὶ μὲν τῷ ψεύδει συνιστάμενοι, πάντα πράττωσιν ὥστε συσχιάσαι τῶν δογμάτων τὴν αἰσχύνην, ἡμεῖς δὲ οἱ τῆς ἀληθείας θεραπευταὶ μηδὲ διᾶραι τὸ στόμα δυνώμεθα, πῶς οὗ πολλὴν τοῦ δόγματος καταγνώσονται τὴν ἀσθένειαν; πῶς οὐκ ἀπάτην καὶ μωρίαν τὰ ἡμέτερα ὑποπτεύσουσι; πῶς οὐ βλασφημήσουσι τὸν Χριστὸν ὡς εἴρωνα καὶ ἀπατεῶνα, καὶ τῇ τῶν πολλῶν ἀνοίᾳ πρὸς τὴν ἀπάτὴν ἀποχρησάμενον; Ταύτης δὲ ἡμεῖς αἴτιοι τῆς βλασφημίας, οὐκ ἐθέλοντες ἀγρυπνεῖν ἐν τοῖς ὑπὲρ εὐσεβείας λόγοις, ἀλλὰ πάρεργα τιθέμενοι ταῦτα, καὶ τὰ «ἧς γῆς μεριμνῶντες. Καὶ ὀρχηστοῦ μέν τις ἐρῶν καὶ ἡνιόχου καὶ τοῦ τοῖς θηρίοις πυχτεύοντος, πάντα κινεῖ καὶ πραγματεύεται, ὥστε ἐν τοῖς ἀγῶσι τοῖς ὑπὲρ αὐτοῦ μὴ ἔλαττον ἔχων ἀπελθεῖν" καὶ μακροὺς συνεἰρουσιν ἐπαίνους, πρὸς τοὺς κατηγοροῦντας αὑτῶν ἀπολογίαν συντιθέντες, καὶ μυρίοις βάλλοντες μασι τοὺς ἐναντιουμένους " ὑπὲρ δὲ Χριστιανισμοῦ προκειμένων δ λόγων, πάντες κάτω νεύουσι, καὶ χνῶνται, καὶ χασμῶνται, καὶ χαταγελασθέντες ἀναχωροῦσι. Καὶ πῶς οὐκ ἄξια ταῦτα μυρία; ὀργῆς, ὅταν ὁ Χριστὸς ἀτιμότερος ὀρχηστοῦ φαίνηται παρ᾽ ὑμῖν; εἴ γε ὑπὲρ μὲν τῶν ἐκείνοις πεπραγμένων μυρίας ἀπολογίας μεμελετήχατε, καίτοι γε πάντων αἱσχροτέρων ὄντων᾽ ὑπὲρ δὲ τῶν τοῦ Χριστοῦ θαυμάτων, καίτοι γε τὴν οἰκουμένην ἐπισπασαμένων, οὐδὲ ἐννοῆσαί τι καὶ μεριμνῆσαι ἀνέχεσθε. Πιστεύομεν εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα" εἰς ἀνάστασιν σωμάτων, εἰς ζωὴν αἰώνιον. ᾽Αν τοίνυν ἔρηταί τις Ἑλλήνων" Τίς ποτέ ἐστιν οὗτος ὁ Πατήρ; τίς δὲ ὁ Υίός; τίς δὲ τὸ Πνεῦμα τὸ ἅγιον; ἢ πῶς καὶ ὑμεῖς τρεῖς λέγοντες θεοὺς, ἡμῖν ἐγκαλεῖ πολυθεῖαν; τί ἐρεῖτε; τί δὲ ἀποχρινεῖσθε; πῶς ἀποκχρούσεσθε τὴν προσδολὴν τῶν λόγων τούτων; Τί δὲ, ἂν σιγώντων ὑμῶν πάλιν ἐπενέγκῃ τὸ ἕτερον ζήτημα, Τί δέ ἐστιν ὅλως ἀνάστασις, ἐρωτῶν; ἄρα γὰρ ἐν τούτῳ τῷ σώματι πάλιν ἀναστησόμεθα; ἄρα ἐν ἑτέρῳ παρὰ τοῦτο; καὶ εἰ ἐν τούτῳ, τίς χρεία αὐτὸ καταλυθῆναι; τί πρὸς ταῦτα ἐρεῖτε; Τί δὲ, ἂν λέγῃ Διατί νῦν, καὶ μὴ ἐν «τοῖς ἔμπροσθεν παρεγένετο χρόνοις ὁ Χριστός; νῦν γὰρ ἔδοξεν αὐτῷ προνοῆσαι τῶν ἀνθρώπων, τὸν δὲ ἄλλον ἅπαντα χρόνον ἡμῶν κατεφρόνει; ἢ καὶ ἄλλα ἔτι ἂν πρὸς ὃ τούτοις τούτων πλείονα ἐξετάζῃ; Οὐδὲ γὰρ ἀναγκαῖον πολλὰ ἐφεξῆς ζητήματα τιθέντας, νὰς λύσεις ἀποσιγᾷν, ὥστε μὴ τοὺς ἀφελεστέρους «αὐτῇ παραδλάψαι. ᾿Αρχεῖ γὰρ καὶ τὰ εἰρημένα πρὸς τὸ ἀποτινάξαι ὑμῶν τὸν ὕπνον. Τί οὖν; ἂν ταῦτα ἑξετάζωσιν, ὑμεῖς δὲ μηδὲ τῶν ῥημάτων ὑπακούειν δύνηῆσθε 5 ἁπλῶς τούτων, ἄρα μικρὰν ὑποστησόμεθα δίκην, εἰπέ μοι, τοσαύτης πλάνης αἴτιοι γινόμενοι «τοῖς ἐν τῷ σκότῳ καθημένοις : Ἐδουλόμην, εἴ γε σχολῆς ἀπελαύετε πολλῆς, εἰς μέσον ἁπάντων ὑμῶν μιαροῦ τινος Ἕλληνος φιλοσόφου βιθλίον καθ᾽ ἡμῶν εἰρημένον ἀγαγεῖν, ἑτέρου πάλιν πρεσδυτέρουν τούτου, ἵν᾽ οὕτω γοῦν ὑμᾶς διανέστῃσα, καὶ τῆς πολλῆς νωθείας ἀπήγαγον. Εἰ γὰρ ἐκεῖνοι μὲν, ὥστε καθ᾽ ἡμῶν εἰπεῖν, τοσαῦτα ἠγρύπνησαν, τίνος ἂν εἴημεν συγγνώμης ἡμεῖς; ἄξιοι, εἰ μηδὲ τὰς προσθολὰς τὰς 'καθ᾽ ἡμῶν εἰσόμεθα ἀποκρούεσθαι; Τίνος δὲ ἕνεκεν ταὶ παρήχθημεν; Οὐκ ἀκούεις τοῦ ᾿Αποστόλου λέγονπος Ἕτοιμοι γίγεσθε πρὸς ἀποιϊογίαν παντὶ τῷ γιτοῦντι ὑμᾶς «1όγον' περὶ τῆς ἐν ὑμῖν ἐλπίδος; Καὶ ὁ Παῦλος δὲ τὰ αὐτὰ « παραινεῖ λέγων" Ὁ.16γος τοῦ Χριστοῦ ἐγοικείτω ἐν ὑμῖν πλουσίως. ολλλλὰ οἱ φασι πρὸς ταῦτα οἱ κηφήνων ἀλογώτεροι ; ψυχὴ εὐλογημένη πᾶσα ἁπλῇ καὶ, Ὁ πορευόμενος ἁπλῶς, πορεύεται πεποιθώς. Τοῦτο γὰρ πάντων αἴτιον τῶν κακῶν, ὅτι οὐδὲ τὰς μαρτυρίας τῶν Γραφῶν πρὸς τὸ δέον ἐπίστανται παράγειν οἱ πολλοί. ( γὰρ τὸν ἀνόητον ἐνταῦθα λέγει, οὐδὲ τὸν οὐδὲν εἰδότα, ἀλλὰ τὸν ἀπόνηρον, τὸν μὴ κακοὔργον, τὸν συνετόν. Ἐπεὶ εἰ τοῦτο ἣν, περιττὸν ἣν ἀκούειν Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς περιστεραί. ᾿Αλλὰ τί ταῦτα χρὴ λέγειν, εἰς οὐξ δέον ἀπαντῶντος τούτου τοῦ λόγου; Πρὸς γὰρ τι εἰρημένοιξ, οὐδὲ τὰ ἄλλα ἡμῖν κατώρθωται, τὰ τ βίου καὶ τῆς ζωῆς λέγω, ἀλλὰ πάντοθεν ἄθλιοι ἡ καταγέλαστοί ἐσμεν, καὶ αἰτιᾶσθαι μὲν ἀλλήλους ἐ πρόχειροι, διορθοῦσθαι δὲ ἐφ' οἷς αἰτιώμεθα καὶ ἐγκαλούμεθα, ὀκνηροί. Διὸ παρακαλῶ ὑμᾶς, νῦν γοῦν ἡμῶν αὐτῶν γενομένους. μὴ μέχρι τῆς κατηγορίας ἵστασθαι μόνον" οὐ γὰρ ἀρκεῖ τοῦτο ἐξιλεώσασθαι τὸν Θεόν, ἀλλὰ καὶ ἀρίστην εἰς πάντα σπουδάσωμεν ἐπιδείξασθαι μεταδολὴν ἴ, ἵνα εἰς δόξαν τοῦ Θεοῦ βιώσαντες καὶ αὐτοὶ τῆς μελλούσης ἀπολαύσωμεν δόξης ἧτ; " νοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

This is what keeps the Greeks from quickly laughing at their own error. For when they, standing with a lie, do everything to cover the shame of their teachings, while we, the servants of the truth, cannot even open our mouths, how will they not condemn our doctrine for great weakness? How will they not suspect our faith of being deceit and folly? How will they not blaspheme Christ as a dissembler and a deceiver who used the folly of the many for his deception? And we are the cause of this blasphemy, because we will not keep wakeful over the arguments for true religion, but treat them as secondary and worry about the things of earth. Someone who is fond of a dancer or a charioteer or a man who fights wild beasts moves heaven and earth and takes every pains so as not to come off worse in the disputes about him; and they string together long praises, composing a defense against those who accuse their favorites and pelting their opponents with countless [jibes]. But when arguments for Christianity are proposed, they all hang their heads, and scratch themselves, and yawn, and withdraw laughed at. And how do these things not deserve endless wrath, when Christ appears less honored among you than a dancer? For on behalf of what those men have done, though it is more shameful than anything, you have practiced countless defenses; but about the miracles of Christ, though they drew the world to him, you cannot bear even to think or take any thought. We believe in the Father and the Son and the Holy Spirit, in the resurrection of bodies, in eternal life. If then one of the Greeks asks, “Who is this Father? Who is the Son? Who is the Holy Spirit? How do you who speak of three gods charge us with polytheism?” what will you say? What will you answer? How will you beat back the assault of these words? And what if, while you are silent, he brings up the other question, asking, “What is resurrection at all? Shall we rise again in this body? Or in another besides this? And if in this, what need is there for it to be dissolved?” What will you say to this? And what if he says, “Why did Christ come now, and not in former times? Did he decide to take thought for human beings now, and despise us all the rest of the time?” Or if he examines still other questions besides, more than these? For it is not necessary for me to set out many questions in a row and keep silent about the answers, so as not to harm the simpler among you by it. What has been said is enough to shake off your sleep. What then? If they examine these things, and you cannot even simply follow the words, shall we pay a small penalty, tell me, when we become the cause of so great an error for those who sit in darkness? I would have liked, if you had a great deal of leisure, to bring into the midst of you all the book of a certain foul Greek philosopher written against us, and of another older than he, so that in this way at least I might rouse you and lead you away from your great sluggishness. For if they kept so wakeful in order to speak against us, of what pardon would we be worthy if we do not even know how to beat back the attacks against us? For what were we brought forward? Do you not hear the apostle saying, “Be ready to make a defense to everyone who asks you for an account of the hope that is in you”? And Paul too urges the same, saying, “Let the word of Christ dwell in you richly.” [But what] do those who are more senseless than drones say to this? “Every simple soul is blessed,” and, “He who walks simply walks confidently.” For this is the cause of all evils, that most people do not know how to bring forward even the testimonies of the Scriptures to the proper purpose. [For] here he does not mean the senseless man, nor the one who knows nothing, but the one without guile, who does no evil, the one who is intelligent. For if that were so, it would have been superfluous to hear, “Be wise as serpents and innocent as doves.” But why must I say these things, when this discourse comes in where it is not needed? For besides what has been said, the other things are not set right among us either, I mean the things of conduct and of life; we are wretched and ridiculous on every side, quick to blame one another, but slow to correct the things for which we blame and accuse others. Therefore I urge you, now at least, coming to yourselves, not to stop only at accusation; for this is not enough to appease God; but let us also be eager to show the best change in everything, so that, having lived to the glory of God, we too may enjoy the glory to come. May we all obtain it, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.

### Scripture references

- Matt 4:16: echo, low confidence
- 1 Pet 3:15: quotation, high confidence
- Col 3:16: quotation, high confidence
- Prov 11:25: quotation, medium confidence
- Prov 10:9: quotation, high confidence
- Matt 10:16: quotation, high confidence
- 1 Cor 10:31: echo, low confidence

### Translation notes

- “A certain foul Greek philosopher … and another older than he”: the books are not named; Porphyry and Celsus are possible identifications (uncertain).
- “Every simple soul is blessed”: Prov 11:25 LXX; “He who walks simply walks confidently”: Prov 10:9.
- Several line ends were lost in the scan at the end of this homily; clearly truncated words were rejoined by logged corrections, and a word lost before “do those who are more senseless than drones” is supplied in brackets. Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 17.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/17-4).

## Homily 18.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/18-1/#p-18-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John repeats his testimony because his hearers were asleep; his disciples follow Jesus when they hear that he takes away the world’s sin, and Chrysostom compares John to the friend who gives the bride to the bridegroom.

### Greek text

Ζῇ ἐπαύριον. πάλιν. εἰστήκει ὁ ᾿Ιωάγγης, καὶ ἐκ τῶν μαθητῶν αὑτοῦ δύο. Καὶ ἐμδλέψας τῷ ᾿ησοῦ περιπατοῦντι, «έγει" «"1δὲ ὁ ἀμγὸς τοῦ «Θεοῦ. ν Καὶ ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ "Δοῦντος, καὶ ἠκολούθησαν αὑτῷ. Ῥάθυμόν πως ἡ ἀνθρωπίνη φύσις, καὶ ὀξύῤῥοπον πρὸς ἀπώλειαν, οὐ παρὰ τὴν τῆς φύσεως κατασκευὴν, ἀλλὰ παρὰ τὴν ἐκ προαιρέσεως ῥᾳθυμίαν" διὸ πολλῆς δεῖται τῆς ὑπομνήσεως. Καὶ ὁ Παῦλος δὲ «διὰ φοῦτο γράφων τοῖς Φιλιππησίοις ἔλεγε" Τὰ αὐτὰ γράφειν, ἐμοὶ μὲν οὐκ ὀχγηρόν, ὑμῖν δὲ ἀσφαλές. Ἡ μὲν γὰρ γῇ τὰ σπέρματα παραλαδοῦσα ἅπαξ, εὑθέως ἀποδίδωτσ:- τοὺς χαρτοὺς, καὶ οὐ δεῖται δευτέρα; χαταθδολῆς ἐπὶ δὲ τῆ; ψυχῆς τῆς ἡμετέρας οὐκ οὔ τως, ἀλλ᾽ ἀγαπητὸν πολλάκις σπείραντα καὶ πολλὴν ἐπιδειξάμενον ἐπιμέλειαν, ἅπαξ γοῦν δυνηθῆναι τὸν καρπὸν ἀπολαύθεῖν. Πρῶτον μὲν γὰρ δυσκόλως ἐνιζάνει τῇ διανοίᾳ τὰ λεγόμενα, διὰ τὸ πολλὴν μὲν ὑποκεῖσθαι τὴν σκληρότητα, μυρίαις ὃὲ συνέχεσθαι ταῖς ἀκάνθαις, καὶ πολλοὺς εἶναι τοὺς ἐπιδουλεύοντας καὶ τὰ σπέρματα διαρπάζοντας. "Ἔπειτα ὅταν παγῇ καὶ οῥιζωθῇ, τῆς αὐτῆς πάλιν δεῖται σπουδῆς, ὥστε πρὸς ἀκμὴν ἐλθεῖν αὐτὰ, καὶ ἐλθόντα μεῖναι ἀσινῆ, καὶ μηδὲν παραθλαδῆναι παρὰ μηδενός. Ἐπὶ μὲν γὰρ τῶν σπερμάτων, ὅταν ὁ στάχυς; ἁπαρτισθῇ καὶ τὴν οἰκείαν ἰσχὺν ἀπολάδῃ, καὶ ἐρυσίθης καὶ αὐχμοῦ καὶ τῶν 'ἄλχων ἁπάντων εὐκόλως καταφρονεῖ " ἐπὶ δὲ τῶν δογμάτων οὐκ οὕτως, ἀλλὰ καὶ μετὰ τὸ τελείως ἐργασθῆναι τὸ πᾶν, πολλάκις ἐπελθὼν χειμὼν εἷς καὶ χλυδώνιον, δυσκολίας προσθαλούσης, καὶ ἀνθρώπων ἀπατᾷν εἰδότων ἐπιδουλενσάντων, καὶ ἑτέρων πειρασμῶν ποικίλων ἐπενεχθέντων, ἐλυμῆνατο, Ταῦτα δὲ ἡμῖν οὐκ ἁπλῶς εἴρηται, ἀλλ᾽ ἵνα ὅταν ἀκούσῃς τοῦ Ἰωάννου τὰ αὐτὰ φθεχγομένου, μὴ φλυαρίας κατανῷς 8, μηδὲ περιττόν τινα εἶναι νομίσῃς καὶ φορτικόν. Ἔδούλετο μὲν γὰρ ἅπαξ εἰπὼν ἀκουσθῆναι " ἀπειδὴ δὲ οὐ πολλοὶ τοῖς λεγομένοις προσεῖχον ἐξ ἀρχῆς διὰ τὸν πολὺν ὕπνον, καὶ δευτέρᾳ πάλιν αὖτ ἀφυπνίζει φωνῇ. Σκόπει δέ' Εἶπεν, ὅτι Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονε" καὶ Οὐκ ἱκανός ἔστι νυ λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὑτοῦ" καὶ, ὅτι Αὐτὸς βαπτίζει ἐν Πνεύματι ἁγίῳ καὶ πυρί" καὶ ὅτι τὸ Πνεῦμα τεθέαται καταβαῖνον ὡσεὶ περιστερὰν, καὶ μένον ἐπ᾽ αὑτόν" μεμαρτύρηκεν, ὅτι οὗτός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ - οὐ προσέσχεν οὐδὲ ἢρώτησεν, οὐδὲ εἶπε" Τί ταῦτα λέγεις; καὶ ὑπὲρ τίνος; καὶ διατί; Εἶπε πάλιν, “1 ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Οὐδὲ οὕτω καθήψατο τῆς ἀναισθησίας αὐτῶν. Διὰ τοῦτο λοιπὸν ἀναγκάζεται τὰ αὐτὰ λέγειν πε καθάπερ τινὰ σκληρὰν καὶ ἀνένδοτον γῆν τῇ νε μαλάττων, καὶ τῷ λόγῳ οἷόν τινι ἀρότρῳ ς πεπ μένην ἀνεγείρων τὴν διάνοιαν, ὥστε εἰς τὸ βάθε σπέρματα χαταθαλεῖν. Διὰ δὴ τοῦτο οὐδὲ μακρὸν ' τὸν λόγον, ὅτι ἕν μόνον ἐσπούδαζε, προσαγαγεῖν ποὺς καὶ χολλῇσαι τῷ Χριστῷ. Ἤδει γὰρ ὅτι καταδεξάμενοι καὶ πεισθέντες, οὐ δεήσονται μαρτυρήσοντος αὐτῷ λοιπόν" ὅπερ οὖν καὶ γέγονεν. Εἰ γὰρ οἱ Σαμαρεῖται λέγουσι μετὰ τὴν ἀχρόασι τοῦ τῇ γυναικὶ, Οὐκ ἔτι διὰ τὴν σὴν λαλιὰν πιστεύομεν"" αὐτοὶ γὰρ οἴδαμεν ὅτι οὗτός ἐσι Σωτὴρ τοῦ κόσμου, ὁ Χριστός " πολλῷ μᾶλλον οἱ μαθηταὶ τάχιον ἐχειρώθησαν ἂν, ὃ δὴ καὶ γέγονεν. Ἐλθόντες ὁ γὰρ καὶ ἀκούσαντες μίαν ἑσπέραν ἔτ: πρὸς Ἰωάννην ὑπέστρεψαν, ἀλλ᾽ οὕτως αὐτῷ προσηλώθησαν, ὦστε τὴν Ἰωάννου διακονίαν ἀναδέξασθαι καὶ αὑτοὶ κηρύττειν αὐτόν. Εὑρίσκει γχρ οὗτος, τὸν ἀδειῖὸν τὸν ἴδιον Σίμωνα, καὶ έγει ἃ Εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον, ὁ Χριστός. Θέα δὲ μοι κἀκεῖνο, πῶς, ὅτ ε μὲν ἔλεγεν, Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονε, καὶ, ὅτι Οὐκ εἰμὶ ἱκανὸς 1ῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὑτοῦ, οὐδένα εἴλεν’ ὅτε δὲ περὶ τῆς οἰκονομίας διελέχθη, καὶ ἐπὶ τὸ ταπεινότερον τὸν λόγῶν ἤγαγε 5, τότε ἠκολούθησαν οἱ μαθηταί. Οὐ τοῦτο δὲ μόνον ἔστι κατιδεῖν, ἀλλ᾽ ὅτι καὶ οὐκ οὕτως οἱ πολλοὶ προσάγονται, ὅταν τι μέγα καὶ ὑψηλὸν περὶ Θεοῦ λέγηται, ὡς ὅταν χρηστὸν καὶ φιλάνθρωπον καὶ εἰς τὴν τῶν ἀκουόντων ἀνθρώπων σωτηρίαν ἧκον. Ἤκουσαν γοῦν ὅτι αἴρει τὴν ἁμαρτίαν τοῦ κόσμον, καὶ εὐθέως ἐπέδραμον. Εἰ γὰρ ἔστιν ἀπολούσασθαι πὰ ἐγκλήματα, τίνος ἕνεκεν, φησὶν, ἀναδαλλόμεθα; πάρεστιν ὁ χωρὶς πόνων ἐλευθερώσων ἡμᾶς" πῶς οὖν οὐκ ἐσχάτης ἀνοίας ὑπερτίθεσθαι τὴν δωρεάν; ᾿Ακουέτωσαν οἱ κατηχούμενοι, καὶ πρὸς ἐσχάτας ἀναπνοὰς τὴν οἰκείαν ἀναδαλλόμενοι σωτηρίαν. Πάλιν εἰστήκει, φησὶν, ὁ Ἰωάννης καὶ λέγει" Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ. Οὐδὲν ὁ Χριστὸς διαλέγεται, ἀλλὰ πάντα ἐκεῖνος. Οὕτω καὶ ἐπὶ τοῦ νυμφίου γίνεται. Οὐκ αὐτός τι λέγει πρὸς τὴν νύμφην τέως, ἀλλὰ πάρεστι μὲν σιγῇ, ἕτεροι δὲ αὐτὸν δηλοῦσι καὶ τὴν νύμφην, ἔγχειρίζουσι ὃὲ ἕτεροι" αὕτη δὲ φαίνεται μόνον, καὶ οὐκ ἀφ᾽ ἑαυτοῦ ταύτην ἄπεισι λαδὼν, ἀλλ᾽ ἑτέρου παραδόντος; αὑτήν. Ὅταν δὲ λάδῃ παραδοθεῖσαν, οὕτως αὐτὴν διατίθησιν, ὡς μηκέτι μεμνῆσθαι τῶν χατεγγυησάντων. Τοῦτο καὶ ἐπὶ τοῦ Χριστοῦ γέγονεν. Ἦλθεν ἀρμοσόμενος τὴν Ἐκκλησίαν οὐδὲν αὐτὸς εἶπεν, ἀλλὰ παρεγένετο μόνον᾽ ὁ δὲ φίλος αὐτοῦ ὁ Ἰωάννης τὴν δεξιὰν ἐνέθηχε τῆς νύμφης, διὰ τῶν λόγων ἐγχειρίσας αὐτῷ τὰς ψυχὰς τῶν ἀνθρώπων. Λαδὼν αὐτὸς λοιπὸν. οὕτως αὐτοὺς διέθηχεν, ὡς μηκέτι πρὸς τὸν ἐγχειρίσαντα ἀπελθεῖν.

### English translation (Claude)

[Homily 18.] “The next day again John was standing with two of his disciples. And looking at Jesus as he walked, he says, ‘Look, the Lamb of God.’ And the two disciples heard him speak, and they followed him.” Human nature is somehow sluggish and quick to slide toward ruin, not because of the way nature was made, but because of a sluggishness that comes from choice; that is why it needs much reminding. Paul too said for this reason, writing to the Philippians, “To write the same things to you is not tiresome for me, and it is safe for you.” The earth, once it has received the seed, at once gives back its fruits and does not need a second sowing; but with our soul it is not so: one must be content, after sowing many times and showing great care, to be able to enjoy the fruit even once. For first, what is said settles into the mind with difficulty, because great hardness lies beneath, and it is choked with countless thorns, and there are many who lie in wait and snatch away the seeds. Then, when it has set and taken root, it needs the same zeal again, so that it may come to maturity and, having come, stay unharmed and suffer no damage from anyone. For with seeds, when the ear is fully formed and has gained its own strength, it easily scorns blight and drought and everything else; but with teachings it is not so: even after the whole work has been perfectly done, often a single storm and flood comes upon it, as difficulties strike, and men skilled in deceiving lay their plots, and various other temptations are brought against it, and it does damage. We have not said this without purpose, but so that when you hear John saying the same things, you may not accuse him of idle chatter, nor think him superfluous and tiresome. He wished, having spoken once, to be heard; but since not many paid attention to what was said from the beginning, because of their deep sleep, he rouses them again with a second call. Consider: he had said, “He who comes after me ranks before me,” and, “I am not worthy to untie the strap of his sandal,” and, “He baptizes with the Holy Spirit and with fire,” and that he had seen the Spirit descending like a dove and remaining on him, and he testified that this is the Son of God. No one paid attention or asked or said, “Why do you say these things? And on whose behalf? And for what reason?” He said again, “Look, the Lamb of God, who takes away the sin of the world.” Not even so did he lay hold of their insensibility. That is why he is then compelled to say the same things again, softening them by plowing, as one softens some hard and unyielding ground, and with his word as with a plow stirring up their hardened mind, so as to put the seeds down deep. For this reason too he does not make his discourse long, because he was eager for one thing only, to bring them and join them to Christ. For he knew that once they had received him and been persuaded, they would no longer need anyone to testify to him; and this is what happened. For if the Samaritans, after hearing him, say to the woman, “It is no longer because of what you said that we believe; for we ourselves know that this is truly the Savior of the world, the Christ,” much more would the disciples be won over quickly; and that is what happened. For having come and heard him for one evening, they no longer returned to John, but were so nailed to him that they took up John’s ministry and themselves proclaimed him. For this man “finds his own brother Simon and says, ‘We have found the Messiah,’ which is translated, the Christ.” And notice this too, I beg you: when he said, “He who comes after me ranks before me,” and, “I am not worthy to untie the strap of his sandal,” he won no one; but when he spoke about the dispensation and brought his discourse down to humbler things, then the disciples followed. And one may observe not only this, but also that the many are not so much drawn when something great and lofty is said about God as when something kind and loving, something that bears on the salvation of the hearers, is said. They heard, at any rate, that he takes away the sin of the world, and they ran to him at once. For if it is possible to wash away our charges, why, they say, do we put it off? Here is one who will set us free without labor; how then is it not the height of folly to defer the gift? Let the catechumens listen, who put off their own salvation to their last breath. “Again John was standing,” it says, “and says, ‘Look, the Lamb of God.’” Christ says nothing; John does everything. So it happens with a bridegroom too. He says nothing to the bride for a time, but is present in silence; others point him out, and others hand over the bride; she only appears, and he does not go away having taken her on his own, but when another has given her away. But when he has received her thus given, he so disposes her that she no longer remembers those who betrothed her. This happened with Christ too. He came to take the church as his bride; he said nothing himself, but only came. His friend John put the bride’s right hand in his, handing over to him by his words the souls of men. Having received them, he then so disposed them that they no longer went back to the one who had handed them over.

### Scripture references

- John 1:35: quotation, high confidence
- John 1:36: quotation, high confidence
- John 1:37: quotation, high confidence
- Phil 3:1: quotation, high confidence
- Matt 13:7: allusion, medium confidence
- John 1:27: quotation, high confidence
- Matt 3:11: quotation, high confidence
- John 1:32: allusion, high confidence
- John 1:34: allusion, high confidence
- John 1:29: quotation, high confidence
- John 4:42: quotation, high confidence
- John 1:41: quotation, high confidence
- John 3:29: allusion, medium confidence

### Translation notes

- The heading “Homily 18” is supplied. This ref holds Migne’s section 1; NPNF¹ 14 marks [2] at the start of ref 18.4.
- In the second column of this page many line ends were lost in the scan; clearly truncated words were rejoined by logged corrections, and the sense of the rest is clear from the context.
- Quotations: John 1:35–37; Phil 3:1; John 4:42; John 1:41; John 1:27–34; the seed and thorns: Matt 13:3–7. “Friend” of the bridegroom: John 3:29.
- On catechumens who put off baptism to their deathbed: a frequent theme of Chrysostom.

### Citation (SBL)

Chrysostom, Hom. Jo. 18.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/18-1).

## Homily 18.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/18-1/#p-18-4
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ came down to take human nature as his bride; Chrysostom explains “the Lamb who takes away the sins of the world,” the conduct of John’s two disciples and Jesus’ question to them, and urges constant hearing of Scripture instead of talk about dancers and prostitutes.

### Greek text

.Οὐ τοῦτο δὲ μόνον »,ἀλλὰ καὶ ἕτερον ἔστιν ἐνταῦθα παρατηρῆσαι. Καθάπερ γὰρ ἐπὶ τῶν γάμων οὐκ ἧ κόρη πρὸς τὸν νυμφίον ἄπεισιν, ἀλλ᾽ οὗτος πρὸς αὐτὴν ἐπείγεται, κἂν βασιλέως υἱὸς ἧ, κἂν εὐτελῆ τινα καὶ μξλλῃ " οὕτω καὶ ἐνταῦθα συνέθη «. Οὐκ εἰς τὸν οὐρανὸν ἀνῆλθε τῶν ἀνθρώπων ἡ φύσις, ἀλλ᾽ αὐτὸς πρὸς τὴν εὐκαταφρόνητον ταύτην καὶ εὐτελῇ παραγέγονε " καὶ γενομένων τῶν γάμων ἃ, οὐκ εἴασεν ἐνταῦθα μένεῖν αὐτὴν λοιπὸν, ἀλλὰ παραλαδὼν, πρὸς τὸν οἶκον ἀνήγαγε τὸν πατρικόν. Τί δήποτε δὲ οὐ κατ᾽ ἰδίαν λαμθάνει τοὺς μαθητὰς τοὺς ἑαυτοῦ, καὶ περὶ τούτων αὐτοῖς διαλέγεται ὁ Ἰωάννης, καὶ οὕτως αὐτοὺς δίδωσι ε τῷ Χριστῷ, ἀλλὰ δημοσίᾳ μετὰ πάντων αὐτοῖς φησιν" Ἴδε ὁ ἀμγὸς τοῦ Θεοῦ; Ἵνα μὴ δόξῃ ουσχευῆς εἶναι τὸ ἔργον. Εἰ μὲν γὰρ παρ᾽ αὐτοῦ κατ᾽ ἰδίαν παρακληθέντες ἀπήεσαν, καὶ ὡς χάριν αὐτῷ παρέχοντες, ταχέως ἂν ἴσως καὶ ἀπεπήδησαν" νῦν δὲ ἐκ τῆς κοινῆς γενομένης διδασκαλία; καταδεξάμενοι τὴν ἀκολούθησιν, βέβαιοι λοιπὸν ἔμενον μαθηταὶ, ὡς οὐ διὰ τὴν εἰς τὸν διδάσκαλον χάριν ἀκολουθήσαντες, ἀλλ᾽ εἰλικρινῶς καὶ πρὸς τὸ κέρδος ὁρῶντες τὸ ἐαυτῶν. Οἱ μὲν οὖν προφῆται καὶ οἱ ἀπόστολοι πάντες ἀπόντα αὐτὸν ἐχήρυττον " οἱ μὲν πρὸ τῆς κατὰ σάρκα παρουσίας, οἱ δὲ μετὰ τὴν ἀνάληψιν οὗτος δὲ μόνος παρόντα. Διὸ καὶ φίλον αὐτὸν τοῦ νυμφίου φησὶν, ἐπειδὴ καὶ ἐν τοῖς γάμοις μόνος αὑτὸς παρεγένετο. Καὶ γὰρ αὐτὸ; πάντα ἐποίησε καὶ ἀπετέλεσεν" αὐτὸς τῷ πράγματι τὴν ἀρχὴν παρέσχε. Καὶ ἐμδιλέψας τῷ Θεοῦ. Τοῦτο εἶπε, δεικνὺς ὅτι οὐ τῇ φωνῇ μόνον, ἀλλὰ καὶ τοῖς ὀφθαλμοῖς ἐμαρτύρει" καὶ γὰρ ἐθαύμαζε τὸν Χριστὸν χαίρων καὶ ἀγαλλόμενος. Καὶ οὐ ποιεῖ Ἢ τὸν λόγον παραχλητιχὸν τέως, ἀλλὰ θαυμάζει μόνον καὶ ἐχπλήττεται τὸν παρόντα " καὶ τὴν δωρεὰν δὲ αὐτοῖς πᾶσιν ἐφ᾽ ἣν παρεγένετο δηλοῖ, καὶ τὸν τρόπον τοῦ καθαρμοῦ. Ὁ γὰρ ἀμνὸς ἀμφότερα ταῦτα ἐμφαίνει. Καὶ οὐκ εἶπεν, Ὁ ληψόμενος, ἣ Ὃ ἄρας" ἀλλ᾽, Ὃ αἵρων τὰς ἁμαρτίας τοῦ κόσμου, ὡς 5 ἀεὶ τοῦτο ποιοῦντος αὐτοῦ. Οὐ γὰρ τότε μόνον ἔλαθεν ὅτε. ἔπαθεν, ἀλλ᾽ ἐξ ἐχείνου μέχρι τοῦ παρόντος αἴρει τὰς ἁμαρτίας, οὐκ ἀεὶ σταυρούμενος (μίαν γὰρ ὑπὲρ ἁμαρτιῶν προσήνεγκε θυσίαν), ἀλλ᾽ ἀεὶ καθαίρων διὰ τῆς μιᾶς ἐκείνης. Ὥσπερ οὖν ἡμῖν ὁ Λόγος τὸ ἐξαίρετον δείκνυσι, καὶ ὁ Υἱὸς τὸ ἐξηλλαγμένον πρὸς τοὺς ἄλλους ἐμφαίνει - οὕτω καὶ ὁ ἀμνὸς, καὶ ὁ Χριστὸς, καὶ ὁ προφήτης. καὶ τὸ φῶς τὸ ἀληθινὸν, καὶ ὁ. ποιμὴν ὁ καλὸς, καὶ ὅσα ἂν ἐπ᾽ αὐτοῦ λέγηται μετὰ τῆς τοῦ ἄρθρου προσθήκης, πολὺ δείκνυσι τὸ διὡρισμένον. Καὶ γὰρ ἀμνοὶ ἧοαν πολλοὶ, καὶ προφῆται, καὶ χριστοὶ, καὶ υἱοί “ ἀλλὰ πάντων ἐχείνων αὐτὸν ἀφίστησι πολλῷ τῷ μέσῳ. Καὶ οὐδὲ τῷ ἄρθρῳ τούτῳ ἠσφαλίσατο μόνον, ἀλλὰ καὶ τῇ τοῦ Μονογενοῦς προσθήκῃ. Οὐδὲν γὰρ αὐτῷ κοινὸν πρὸς τὴν κτίσιν. Εἰ δέ τινι παρὰ καιρὸν εἶναι δοκεῖ, τὸ ὥρᾳ δεκάτῃ ταῦτα λέγεσθαι (καὶ γὰρ οὗτος ὁ καιρὸς τότε τῆς ἡμέρας ἦν: Ὥρα γὰρ ἦν ὡς δεκάτη, φησὶν), ἐσφάλθαι σφόδρα ὁ τοιοῦτός μοι δοκεῖ. Ἐπὶ μὲν γὰρ τῶν πολλῶν καὶ τῇ σαρκὶ δουλευόντων, εἰκότως ὁ μετὰ τὴν ἑστίασιν καιρὸς οὐκ ἔστι σφόδρα ἐπιτήδειος πρός τι τῶν ἀναγκαίων, διὰ τὸ τὴν καρδίαν τοῖς σιτίοις βαρύνεσθαι" ἔνθα δὲ ἀνὴρ ἣν οὐδὲ τῆς κοινῆς μετέχων τροφῆς, ἀλλὰ καὶ τὴν ἑσπέραν μετὰ τοσαύτης διάγων νήψεως, μεθ᾽ ὅσης ἡμεῖς ὑπὸ τὴν ἕω, μᾶλλον δὲ καὶ μετὰ πολλῷ πλείονος (ἐπὶ μὲν γὰρ ἡμῶν πολλάκις τῆς ἑσπερινῆς τροφῆς λείψανα ἐναπολειφθέντα, τάζει τὴν ψυχὴν, ἐκεῖνος δὲ οὐδενὶ 1 τούτων τὸ πλοῖον ἐδάρυνεν)-" εἰκότως καὶ δείλης ὀψίας περὶ τοιούτων ἐφθέγγετο. "Ἔπειτα καὶ ἐν ἐρήμῳ διέτριδε παρὰ τὸν Ἱορδάνην, ἔνθα πάντες μετὰ πολλοῦ τοῦ τρόμου πρὸς πὸ βάπτισμα ἀπήντων, τῶν βιωτικῶν βραχὺ φροντί--. ζοντες τότε" ἐπεὶ καὶ τῷ Χριστῷ τρεῖς ἡμέρας προσ-. ἐχαρτέρησαν, καὶ ἧσαν ἄσιτοι. Τοῦτο γὰρ σφοδροῦ κήρυκος καὶ ἐπιμελοῦς γεωργοῦ, μὴ πρότερον ἀπο- 'στῆναι, ἕως ἂν ἴδῃ χατασχεθέντα } τὸν φυτευθέντα λόγον. Τί δήποτε δὲ οὐ περιῆλθε πανταχοῦ τῆς Ἰουδαίας κηρύσσων αὐτὸν, ἀλλ᾽ εἰστήκει παρὰ τὸν ποταμὸν, περιμένων ἐλθεῖν αὐτὸν καὶ δεῖξαι παραγενόμενον; Ὅτι διὰ τῶν ἔργων ἐκεῖνο γενέσθαι ἐδούλετο" τὸ δὲ σπουδαζόμενον, γνώριμον τέως ποιῆται μόνον, καὶ πεῖσαί τινας ἀκοῦσαι τῆς αἰωνίου ζωῆς. Τὴν δὲ μείζονα αὐτῷ καταλιμπάνει μαρτυρίαν τὴν διὰ τῶν ἔργων, καθάπερ καὶ αὐτός φησιν" ᾿Εγὼ οὐ παρὰ ἀνθρώπου «αμδάνω τὴν» μαρτυρίων" τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ Πατὴρ, ταῦτά ἐστε τὰ μαρτυροῦντα περὶ ἐμοῦ. Ὅρα γοῦν πῶς τοῦτο ἐνεργέστερον ἦν. Ἐπειδὴ γὰρ μικρὸν ἐνέθαλε σπινθῆρα, ἀθρόως ἣ πυρὰ πρὺς τὸ ὕψος ἤρετο. Οἱ γὰρ πρὸ τούτου μηδὲ προσἐχοντες τοῖς λεγομένοις, ὕστερον λέγουσι’ Πάντα ὅσα εἶπεν ᾿Ιωάννης, ἀληθῆ ἐστιν. Ἄλλως δὲ καὶ" εἰ περινοστῶν ταῦτα ἔλεγεν ἔδοξεν ἂν ἐκ σπουδῆς τινὸς ἀνθρωπίνης γίνεσθαι τὰ γινόμενᾳ, καὶ ὑποψίας ἣν μεστὸν τὸ κήρυγμα. Καὶ » ἤκουσαν οἱ μαθηταὶ αὑτοῦ οἱ δύο, καὶ ἠκοιϊούθησαν αὑτῷ. Καίτοι γε καὶ ἕτεροι ἦσαν αὐτῷ μαθηταὶ, ἀλλ᾽ ἐκεῖνοι οὐ μόνον οὐκ ἠκολούθησαν, ἀλλὰ καὶ ζηλοτύπως πρὸς αὐτὸν διετέθησαν ἹΡαδδὶ γὰρ, φησὶν, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου. ᾧ σὺ μεμαρτύρηχας, ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν. Καὶ πάλιν οὗτοι φαίνονται ς ἐγκαλοῦντες" Διατί ἡμεῖς γηστεύομε», καὶ οἱ μαθηταί σου οὐ γηστεύουσιν; ᾿Αλλ᾽ οἱ τῶν ἄλλων βελτίους οὐδὲν ποιοῦτον ἔπαθον, ἀλλ᾽ ὁμοῦ τε ἤκουσαν καὶ ἠκολούθησαν. Ἠκολούθησαν δὲ, οὐκ ὡς τοῦ διδασκάλου καταφρηνήσαντες, ἀλλ᾽ ὡς αὐτῷ μάλιστα πεισθέντες, καὶ δεῖγμα μέγιστον τοῦ χρίσε: λογισμῶν ὀρθῇ τοῦτο ποιεῖν ἐξενεγχόντες, Οὐδὲ γὰ0 παρακληθέντες αὐτὸ ἐποίησαν, ὅπερ ὕποπτον ἦν, ἀλλ᾽ ἐπειδὴ προεῖπε μόνον τὸ μέλλον, ὅτι βαπτίσε: ἐν Πνεύματι ἁγίῳ, ἢκολούθησαν αὐτῷ, Οὐ τοίνυν ἀπέστησαν τοῦ διδασκάλου, ἀλλ᾽ ἐδυυλήθησαν μαθεῖν, τί πλέον φέρει τοῦ Ἰωάννου. Καὶ ὅρα τὴν σπουδὴν μετὰ αἰδοῦς γινομένην. Οὐδὲ γὰρ εὐθέως προσελθόντες ἐπτρώτησαν τὸν Ἰηδοῦν ὑπὲρ ἀναγκαίων καὶ μεγίστων πραγμάτων, οὐδὲ δημοσίᾳ παρόντων ἁπάντων ἀπλῶς καὶ ὡς ἔτυχεν, ἀλλ᾽ ἰδίᾳ διαλεχθῆναι αὐτῷ ἐσπούδαζον. "Πδεισαν γὰρ οὐ ταπεινοφροσύνης, ἀλλ’ ἀληθείας ὄντα τοῦ διδασχάληυ τὰ ῥήματα. Ἦν ᾿Αγδρέας, φησὶν, ὁ Σίμωνος Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκουσάντων Ἰωάννου, καὶ ἀκοιουθησάντων αὐτῷ. Τίνος οὖν ἕνεκεν καὶ τὸ τοῦ ἑτέρου οὐκ ἐγνώρισεν ὄνομα; Τινές φασι διὰ τὸ αὐτὸν εἶναι τὸν γράφοντα τὸν ἠχολουθηχότα '" τινὲ: δὲ οὐκ οὕτως, ἀλλ᾽ ὅτι ἐκεῖνος οὐκὶ τῶν ἐπισήμων ἣν. Οὐδὲν οὖν πλέον τῶν ἀναγκαίων λέγειν ἐχρῆν. Τί γὰρ ὄφελος ἐκ τοῦ μαθεῖν ἐχείνου τὴν προσηγορίαν, ἐπεὶ οὐὸὲ τῶν ἑθδομέχοντα δύο λέγει τὰ ὀνόματα; Τοῦτο καὶ παρὰ Παύλῳ ἔστιν ἱξεῖν ἃ. Φυνεπέμψαμεν γὰρ αὐτῷ, φησὶ, τὸν ἀδειφὸν ἐν ἐν τῷ Εὐαγγεζίῳ. Τοῦ δὲ ᾿᾿Ανδρέου μέμνηται καὶ δι᾽ ἑτέραν αἰτίαν. Ποίαν δὴ ταύτην; Ἵνα, ὅταν ἀχούστς ὅτι Σίμων ἀχηύσας μετ᾽ αὐτοῦ, Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων, οὐ διηπόρὴσε πρὸς τὴν παράδοξον ταύτην ὑπόσχεσιν, μάθῃς ὅτι τὰς ἀρχὰς τῆς πίστεως ὁ ἀδελφὸς ἤδη προχατεδάλλετοϑ, Στραφεὶς δὲ ὁ Ἰησοῦς καὶ ἰδὼν αὑτοὺς κεῦθεν παιδευόμεθα, ὅτι οὐ φθάνει τὰς βουλήσεις ἡμῶν ὁ θεὸς ταῖς δωρεαῖς - ἀλλ᾽ ὅταν ἡμεῖς ἀρξώμεθα, ὅταν τὸ θέλειν παράσχωμεν, τότες καὶ αὐτὸς πολλὰς δίδωσιν ἡμῖν τῆς σωτηρίας τὰς ἀφορμάς. Τί ζητεῖτε; Τί τοῦτα; ὁ εἰδὼς τὰς καρδίας ἴ τῶν ἀνθρώ- “ων, ὁ τοῖς λογισμοῖς ἡμῶν ἐμδατεύων, οὗτος ἐρωτᾷ; ᾿Δλλ' οὐκ ζνα μάθῃ (πῶς γάρ;), ἀλλ᾽ ἵνα διὰ τῆς ἐρωτήσεως μᾶλλον αὐτοὺ; οἰχειώσηται, καὶ πλείονος μεταδῷ τῆς ταῤῥησίας, καὶ δείξῃ τῆς ἀκροάσεως ὄντας ἀξίους. Εἰκὸς γὰρ ἦν ἐρυθριᾷν καὶ δεδοικέναι, ἄτε ἀγνῶτας ὄντας, καὶ τοιαῦτα περὶ αὐτοῦ τοῦ διδασκάλου μαρτυροῦντος ἀχηχοότας. Ταῦτ᾽ οὖν ἅπαντα λύων, τὴν αἰδὼ, τὸν φόθον, ἐρωτᾷ, καὶ οὐκ εἴασε σιγῇ μέχρι τῆς οἰκίας ἐλθεΐν " καίτοι τὸ αὐτὸ ἂν ἐγένετο, καὶ εἰ μὴ ἠρώτησε. Παρέμειναν γὰι ἂν ἀκολουθοῦντες αὐτῷ, καὶ κατὰ πόδας βαδίξζοντε, ἐπέστησαν τῇ οἰκίᾳ. Τίνος οὖν ἕνεκεν ἐρωτᾷ; Τοῦτ. ὅπερ εἶπον κατασκευάζων, χαταπραῦνων τε αὑτοῖ τὸν λογισμὸν ἐρυθριῶντα, ἔτι καὶ ἀγωνιῶντα, χα παρέχων θαῤῥεῖν, Οὐ διὰ τῆς ἀχολουθήσεως δὲ μόνο τὸν πόθον, ἀλλὰ καὶ διὰ τῆς ἐρωτήσεως ἐφανέρωσαν Οὐδὲ γὰρ οὐδέπω μαθόντες παρ᾽ αὐτοῦ, οὐδὲ ἀκούσαντες, διδάσκαλον αὐτὸν καλοῦσιν, εἰς τοὺς μαθητὰ εἰσωθοῦντες ἑαυτοὺς, καὶ τὴν αἰτίαν δεικνύντες, δι ἣν Ἡκολούθουν, ὥς τι τῶν χρησίμων ἀχουσόμενο! Θέα δέ μοι: καὶ τὴν σύνεσιν. Οὐκ εἶπον" Δίδαξον ἡμᾶ περὶ δογμάτων ἢ τινος ἐτέρου τῶν ἀναγκαίων " ἀλλ τί; Ποῦ μένεις; Μετὰ γὰρ ἡσυχίας, ὅπερ ἔμπροσθεν ἔφην, καὶ εἰπεῖν τι πρὸς αὐτὸν, καὶ ἀκοῦσαί τι παι «“᾿Ν αὐτοῦ, καὶ μαθεῖν ἤθελον. Διόπερ οὐδὲ ἀνεβάλοντο οὐδὲ εἶπον Ἥξομεν πάντως αὔριον, καὶ ἀχουσόμεθ διαλεγομένου σὸν δημοσίᾳ ᾿ ἀλλὰ τὴν πολλὴν σπουδὴ ἣν εἶχον περὶ τὴν ἀκρόασιν ἐπιδείχνυντα!, τῷ μηὲ ὑπὸ τῆς ὥρας ἀποτραπῆναι. Καὶ γὰρ ἔτυχε λοιπὸ πρὸς δυσμὰς ὁ ἥλιος ὥν. Ὥρα γὰρ ἣν ὡς δεκάτη, φησί. Διὰ τοῦτο καὶ ὁ Χριστὸς οὐ λέγει τὰ σημεῖα τῆς οἰκίας, οὐδὲ τὸν τόπον, ἀλλ᾽ ἐπισπᾶται πλέον αὐτοὺς πρὸς τὴν ἀκχολούθησιν, δεικνὺς ὅτι αὐτοὶ ἀπεδέξατο. Καὶ διὰ τοῦτο οὐδὲ αὐτὸς τοιοῦτόν εἶπεν “ ἄχαιρόγ ἐστιν εἰς οἰκίαν νῦν ὑμᾶς εἰσελθεῖ' ἀκούσεσθε αὔριον εἴ τι βούλεσθε, ἀναχωρήσατε οἴκαδε νῦν" ἀλλ᾽ δ ὡς πρὸς φίλους καὶ πολὺν αὖτ συγγεγονότας χρόνον, οὕτω διαλέγεται. Πῶς οἱ ἀλλαχοῦ φησιν Ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ" ἐνταῦθα δὲ λέγει· Ἔρχεσθε καὶ ἴδετε ποῦ μένω; Ὅτι τὸ, Οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ, δηλωτικόν ἐστι τοῦ μηὶ ἴδιον καταγώγιον κεκτῆσθαι, οὐκ ὅτι ἐν οἰκίᾳ οὐ κατέμενε" καὶ γὰρ καὶ ἡ παραδολὴ τοῦτο βούλεται. Ὅτι μὲν οὖν παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνη εἶπεν ὁ Εὐαγγελιστῆς “ τίνος δὲ ἕνεκεν, οὐκ ἔτι προσέθηκεν, ὡς δήλου τῆς αἰτίας οὔσης. Οὐδὲ γὰρ ἑτέρου τινὸς ἔνεχεν οὔτε αὑτῷ ἠκολούθησαν, οὔτε ὁ Χριστ αὐτοὺς ἐπεσπάσατο, ἀλλ᾽ ἣ διὰ τὴν διδασκαλίαν. ! οὕτω δαψιλῶς καὶ προθύμως ἀπέλαυσαν, καὶ. νυκτὶ μιᾷ, ὡς εὐθέως θατέρους καὶ ἐφ᾽ ἑτέρων θ: Οὐκοῦν καὶ ἡμεῖς ἐντεῦθεν διδαχθῶμεν πάντα πάρεργα τίθεσθαι τῆς θείας ἀκροάσεως, καὶ μηδέ" καιρὸν ἄκαιρον εἶναι νομίζειν, ἀλλὰ κἂν εἰς οἰκίαν ἀλλοτρίαν ἀπελθεῖν δέῃ, κἂν γνώριμον ἀνδράσι γενέσθαι μεγάλοις ἀγνῶτα ὄντα, κἂν ἀωρὶ τῆς ἡμέρα κἂν οἰῳδήποτε χαιρῷ, μηδέποτε ταύτης ἀμελεῖν τῆς ἐμπορίας. Τροφὴ μὲν οὖν καὶ λουτρὰ καὶ δεῖπνα, χ τὰ ἄλλα τὰ βιωτικὰ, καιρὸν ἐχέτω τὸν ὡρισμένον· διδασκαλία δὲ περὶ φιλοσοφίας τῆς ἄνω, μηδεμίαν ἀφωρισμένην ὥραν ἐχέτω, ἀλλ᾽ ἅπας αὑτῆς ἔστω καιρός, Εὐκᾳίρως γὰρ, φησὶν, ἀκαίρως ἔλεγξον ἐπιτίμησον, παρακάλεσον. Καὶ ὁ Προφήτης φησιν, ᾿Εν» τῷ] γόμῳ αὑτοῦ μελετήσει ἡμέρας καὶ γυχτός " καὶ τοῖς Ἰουδαίοις δὲ ὁ Μω; σῆς διαπαντὸς τοῦτο ποιεῖν ἐκέλευε. Τὰ μὲν γὰρ τικὰ, βαλανεῖα λέγω καὶ δεῖπνα, εἰ καὶ ἀναγκαῖ ὅμως συνεχῶς γινόμενα τὸ σῶμα ἐξίτηλον ἡ δὲ τῆς ψυχῆς διδασκαλία, ὅσῳπερ ἂν ἐπιτεΐνητι τοσούτῳ τὴν δεχομένην ἰσχυροτέραν ποιεῖ ψυχήν. Νῦν δὲ λήροις μὲν καὶ φλυαρίαις ἀνονήτοις πάντα καιρὸν ἀφορίζομεν, καὶ α τὸν ὑπὸ τὴν ξω, καὶ τὸν περὶ δείλης, καὶ μεσημδρίαν, καὶ ἑσπέραν δὲ αὐτὴν συνεδρεύονιτν εἰκῆ, καὶ τόπους εἰς τοῦτο ἀπετάξαμεν ὡ τῶν δὲ θείων δογμάτων ἅπαξ ἣ δὶς τῆς ἑδδομάδος ἀκούοντες, ναυτιῶμεν, διαχορεῖς γινόμεθα. Τί οὖν τὸ αἴτιον; Κακῶς διακείμεθα τὴν ψυχήν. Τὸ ἐπιθυμητικὸν αὐτῆς τὸ περὶ ταῦτα καὶ ὀρεχτιχὸν ἅπαν. Διὰ τοῦτο οὐκ ἔῤῥωται πρὸς τὴν τῆς πνευματιχτὶς τροφῆς ὄρεξιν. Μέγα δὲ καὶ τοῦτο μετὰ τῶν δδδων ἀῤῥωστίας τεκμήριον, τὸ μὴ πεινῆν, μηδὲ δινἣν, ἀλλὰ δυσαρέστως πρὸς ἀμφότερα ἔχειν. ΕἸ δὲ ἐπὶ σωμάτων τοῦτο συμδαῖνον, νοσήματος χαλεποῦ τεκμήριον καὶ ἀῤῥωστίας ποιητικόν" πολλῷ μᾶλλον ἐπὶ τῆς ψυχῆς. Πῶς οὖν αὐτὴν ἀναπεπτωχυΐαν καὶ φησὶ, καὶ τί λέγοντες “ ᾿Απτόμενοι τῶν λόγων τῶν θείων, προφητικῶν, ἀποστολικῶν, εὐαγγελικῶν, καὶ τῶν ἄλλων ἁπάντων. Τότε γὰρ εἰσόμεθα, ὅτι πολλῷ βῶτιον ταῦτα σιτεῖσθαι, ἣ τὰς ἀκαθάρτους τροφάς " οὔτιυ γὰρ χρὴ τὰς ἀκαίρους φλυαρίας καὶ συνόδους καλεῖν. Τί γὰρ ἄμεινον, εἰ τέ μοι, περὶ τῶν κατὰ τὴν ἀγορὰν, περὶ τῶν ἐν τοῖς διχασττ, τιρίοις, περὶ τῶν ἐν τῷ στρατοπέδῳ διαλέγεσθαι, ἢ περὶ τῶν ἐν οὐρανοῖς καὶ περὶ τῶν μετὰ τὴν ἐντεῦθεν ἀποδημίαν; τι β.- «νον, περὶ τοῦ γείτονος λαλεῖν καὶ τῶν τοῦ γείτονος Ξραγμάτων, καὶ τὰ ἀλλότρια πολυπραγμονεῖν, ἣ τὰ τῶν ἀγγέλων καὶ τὰ ἡμῖν αὐτοῖς διαφέροντα ἀναζη- «εἶν; Τὰ μὲν γὰρ τοῦ γείτονος, οὐ πάντως σά " τὰ δὲ τῶν ᾿οὐρανῶν, σά. ᾿Αλλ᾽ ἔνεστι, φησὶν, ἅπαξ εἰπόντα ταῦτα, πληρῶσχι τὸ πᾶν. Τί δὲ περὶ ὧν διαλέγεσθε μάτην καὶ εἰκῆ, οὐκ ἐννοεῖτε τοῦτο, ἀλλὰ πάντα τὸν βίον εἰς τοῦτο καταναλίσκοντες, τὴν ὑπόθεσιν τὴν περὶ τούτων οὐδέποτε χατεδαπανήσατε 4; Καὶ οὔπω λέγω τὰ πολλῷ τούτων φορτικώτερα. Οἱ μὲν γὰρ ἐπιεικέστεροι, ταῦτα πρὸς ἀλλήλους διαλέγονται " οἱ ὀρχηστὰς καὶ ἡνιόχους ἐν τοῖς αὑτῶν περιφέρουσι λόγοις, τὴν ἀκοὴν μολύνοντες, τὴν ψυχὴν διαφθείροντες, τὴν φύσιν ἐχδαχχεύοντες τούτοις τοῖς διηγήμασιν, 8ταν κακίας εἶδος εἰς τὴν ἐσυτῶν διάνοιαν διὰ ταύτῆς εἰσάγοντες τῆς διαλέξεως. ἼΔμα γὰρ ἐφθέγξατο ἡ γλῶττα τοῦ ὀρχουμένου τὸ ὄνομα, καὶ εὐθέως ἀνετύπωσεν ἡ ψυχὴ τὴν ὄψιν, τὴν κόμην, τὴν ἐσθῆτα τὴν ἀπαλὴν, αὑτὸν ἐκεῖνον τούτων μαλαχώτερον ὄντα. Ἕτερος πάλιν ἑτέρωθεν ἀνεῤῥίπισε τὴν φλόγα, γυναῖκα πόρνην εἰς τὴν διάλεξιν εἰσαγαγὼν, κἀκείνης τὰ ῥήματα, τὰ σχήματα, τῶν ὀμμάτων τὰς διαστροφὰς, τῆς ὄψεως τὸ ὑγρὸν, τῶν τριχῶν τὰς στρεδλώσεις, τῶν παρειῶν τὰ ἐπιτρίμματα, τὰς ὑπογραφάς. Αρα οὐκ ἐπάθετέ τι καὶ ἐμοῦ ταῦτα διηγουμένου; ᾿Αλλὰ μὴ αἰσχυνθῆτε, μηδὲ ἐρωθριάσητε " ἡ γὰρ τῆς φύσεως ἀνάγκη τοῦτο ἀπαιτεῖ, καὶ οὕτω διατίθησι νὴν Ψυχὴν, ὡς ἂν ἡ τῶν ἀπαγγελλομένων δύναμις ἔχῃ. Εἰ δὲ ἐμοῦ φθεγγομένου, εἰ δὲ ἐν ἐκκλησίᾳ ἐστῶτες, εἰ δὲ ἐχείνων ἀπέχοντες ἐπάθετέ τι πρὸς τὴν ἀκρόασιν’ ἐννόησον πῶς εἰκὸς διακεῖσθαι τοὺς ἐν αὖτῷ τῷ θεάτρῳ καθημένους, τοὺς ἄδειαν πολλὴν ἔχοντας, τοὺς ἐκτὸς τοῦ σεμνοῦ τούτου καὶ φριχτοῦ συνεἐδρίου, τοὺς μετὰ πολλῆς ἀναισχυντίας καὶ ὁρῶντας ἐκεῖνα καὶ ἀκούοντας. Καὶ τί δήποτε, φήσειεν ἂν ἴσιυς τις τῶν οὐ προσεχόντων, εἰ τῆς φύσεως ἡ ἀνάγκη τὴν ψυχὴν οὕτω διατίθησιν, ἐχείνην ἀφεὶς, ἡμῖν ἔγκαλεῖς Ρ, Ὅτι τὸ μὲν, ἀκούοντα τοιαῦτα μαλάττεσθαι, τῆς οὐδεως ἔργον" τὸ δὲ τοιαῦτα ἀκούειν, οὐκ ἔτι τῆς φύσεως, ἀλλὰ τῆς προαιρέσεως ἁμάρτημα. Ἐπεὶ καὶ τὸν ὁμιλοῦντα πυρὶ, διαφθείρεσθαι δεῖ, καὶ τοῦτο ἡ τῆς φύσεω; ἀσθένεια βούλεται" ἀλλ᾽ οὐκ ἔτι καὶ πρὺς τὸ πῦρ ἡμᾶς καὶ τὴν ἐκεῖθεν ἄγει διαφθορὰν ἡ φύσις " τοῦτο γὰρ τῆς κατὰ προαίρεσιν μόνης ἂν εἴη διαστροφῆς. Τοῦτο οὖν ἀνελεῖν ἀξιῶ καὶ διορθῶσαι, ὥστε μὴ ἑχόντας ἑαυτοὺς χαταχρημνίζειν, μηδὲ πρὸς τὰ βάραθρα τῆς κακίας ὠθεῖν, μηδὲ αὐτομάτως τρέχειν ἐπὶ τὴν πυράν ἵνα μὴ καὶ τῇ τῷ διαδόλῳ κατεσκευασμένῃ φλογὶ καταστήσωμεν ὑπευθύνους ἑαυτούς. Γένοιτο δὲ πάντας ἡμᾶς, καὶ ταύτης κἀκείνης ἀπαλλαγέντας, πρὸς αὑτοὺς τοῦ ᾿Αὐραὰμ χωρῇσαι τοὺς κόλπους, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἢ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

And not only this, but one may observe something else here as well. Just as at weddings the maiden does not go to the bridegroom, but he hurries to her, even if he is a king’s son and is about to marry some humble girl [or even a servant], so it happened here too. Human nature did not go up to heaven, but he came down to this despised and humble nature; and when the marriage had taken place, he did not let her stay here any longer, but took her and brought her up to his Father’s house. But why does John not take his disciples aside privately and speak to them about these things, and so give them to Christ, but says to them publicly with everyone, “Look, the Lamb of God”? So that the deed would not seem to be contrived. For if they had gone away after being urged by him privately, and as if doing him a favor, they would perhaps have soon leapt away again too; but as it was, having accepted following him from a teaching given to all, they then remained firm disciples, since they had followed not as a favor to their teacher, but sincerely, looking to their own gain. The prophets and the apostles all proclaimed him absent, the one before his coming in the flesh, the other after his ascension; John alone proclaimed him present. That is why he calls himself the friend of the bridegroom, since he alone was present at the wedding. For he did and accomplished everything; he gave the matter its beginning. “And looking at [Jesus as he walked, he says, ‘Look, the Lamb] of God.’” He said this showing that he testified not with his voice only but also with his eyes; for he admired Christ, rejoicing and exulting. And for the time he does not make his discourse one of exhortation, but only admires and marvels at the one present; and he makes known to them all the gift for which he came, and the manner of the cleansing. For “the lamb” indicates both. And he did not say, “who will take away,” or “who took away,” but, “who takes away the sins of the world,” since he always does this. For he did not take them away only when he suffered; from then until now he takes away sins, not always being crucified (for he offered one sacrifice for sins), but always cleansing through that one sacrifice. As then “the Word” shows us his uniqueness, and “the Son” makes plain his difference from the others, so too “the Lamb,” and “the Christ,” and “the Prophet,” and “the true Light,” and “the good Shepherd,” and whatever is said of him with the addition of the article shows a great distinction. For there were many lambs, and prophets, and christs, and sons; but he sets him apart from all of them by a great distance. And he secured this not only by the article, but also by adding “Only-begotten.” For he has nothing in common with creation. And if it seems to anyone untimely that these things were said at the tenth hour (for that was then the time of day: “It was about the tenth hour,” it says), such a person seems to me greatly mistaken. With most people, who are slaves to the flesh, the time after a meal is naturally not very suitable for anything important, because the heart is weighed down with food; but here was a man who did not even share in ordinary food, but spent even the evening with as much sobriety as we do at dawn, or rather with much more (for with us the remains of the evening meal left behind often trouble the soul, while he weighed down his vessel with none of these things); so he naturally spoke of such things even late in the afternoon. Moreover, he was staying in the desert by the Jordan, where all came to the baptism with great trembling, caring little at that time for the affairs of life; for they even stayed with Christ three days and had nothing to eat. For this is the part of an earnest herald and a careful farmer, not to leave before he sees the planted word take hold. But why did he not go around all Judea proclaiming him, but stood by the river, waiting for him to come and to point him out when he came? Because he wanted that to be accomplished through the works. What he was eager for in the meantime was only to make him known and to persuade some to hear about eternal life. The greater testimony, the one through the works, he leaves to him, as he himself says: “I do not receive testimony from man; for the works which the Father has given me, these are what testify about me.” See, at any rate, how much more effective this was. For when he had thrown in a small spark, all at once the fire rose on high. For those who before this paid no attention to what was said afterwards say, “Everything John said was true.” Besides, if he had said these things going about, what was done would have seemed to come from some human eagerness, and the preaching would have been full of suspicion. “And his two disciples heard him, and followed him.” And yet he had other disciples too, but they not only did not follow but were even jealously disposed toward Jesus. For “Rabbi,” they say, “he who was with you beyond the Jordan, to whom you have testified, look, he is baptizing, and all are coming to him.” And again they appear making an accusation: “Why do we fast, and your disciples do not fast?” But those who were better than the others felt nothing of the kind; at the same moment they heard and followed. And they followed, not as despising their teacher, but as persuaded by him above all, and giving the greatest proof that they did this by right judgment of their reasoning. For they did not do it because they were urged, which would have been suspect; but when he only foretold what was to come, that he would baptize with the Holy Spirit, they followed him. So they did not leave their teacher, but wanted to learn what more he brought than John. And see their eagerness joined with modesty. For they did not go up at once and question Jesus about necessary and very great matters, nor publicly with everyone present, simply and at random, but they were eager to speak with him privately. For they knew that their teacher’s words came not from humility but from truth. “One of the two who heard John and followed him,” it says, “was Andrew, Simon Peter’s brother.” Why then did he not make known the name of the other too? Some say because the one who followed was the writer himself; others not so, but that he was not one of the distinguished ones. So it was not necessary to say more than was needed. For what benefit is there in learning his name, when he does not give even the names of the seventy-two? One may see this in Paul as well: “For with him,” he says, “we have sent the brother whose praise is in the gospel.” He mentions Andrew for another reason too. What is it? So that when you hear that Simon, hearing along with him, “Come after me, and I will make you fishers of men,” was not perplexed at this strange promise, you may learn that his brother had already laid the foundations of faith in him. “And Jesus turned and saw them [following, and says to them, ‘What are you seeking?’”] From this we are taught that God does not anticipate our wills with his gifts; but when we begin, when we supply the willing, then he too gives us many occasions of salvation. “What are you seeking?” What is this? He who knows the hearts of men, who enters into our thoughts, asks? Yes, but not in order to learn (how could he?), but so as by the question to make them more his own, and give them more freedom, and show that they are worthy to hear him. For they were likely to blush and be afraid, since they were strangers and had heard their teacher testify such things about him. So, removing all this, the shame and the fear, he asks, and did not let them come all the way to the house in silence. And yet the same would have happened even if he had not asked; for they would have kept following him, and walking at his heels they would have reached the house. Why then does he ask? To bring about what I said, calming their mind, which was blushing and still anxious, and giving them confidence. And they showed their longing not only by following but by their question too. For though they had not yet learned or heard anything from him, they call him teacher, thrusting themselves among his disciples and showing the reason for which they followed, as men who would hear something useful. And see their good sense too. They did not say, “Teach us about doctrines, or about some other necessary thing”; but what? “Where are you staying?” For, as I said before, they wanted to say something to him in quiet, and to hear something from him, and to learn. That is why they did not put it off, nor say, “We will come tomorrow without fail and hear you speaking in public,” but showed the great eagerness they had for hearing by not being turned back even by the hour. For the sun happened by then to be toward its setting: “It was about the tenth hour,” it says. That is why Christ too does not tell them the marks of the house or the place, but draws them on more to follow him, showing that he had received them. And that is why he did not say anything like, “It is an unsuitable time now for you to come into the house; you will hear tomorrow whatever you wish; go home now”; but he speaks to them as to friends who had long been with him. How then does he say elsewhere, “But the Son of Man has nowhere to lay his head,” but here says, “Come and see where I am staying”? Because “has nowhere to lay his head” shows that he had no lodging of his own, not that he did not stay in a house; and the comparison means this. Now the evangelist said that they stayed with him that day; but why, he did not add, since the reason is plain. For neither did they follow him, nor did Christ draw them, for any other reason than the teaching. And they enjoyed it so abundantly and so eagerly, even in one night, that at once they went off [to hunt] others as well. Let us then also learn from this to treat everything as secondary to hearing the divine word, and not to think any time untimely; but even if one must go into another person’s house, even if one must, as a stranger, make oneself known to great men, even if it is late in the day, at whatever time, never to neglect this trade. Food, then, and baths and dinners and the other things of life should have their fixed time; but teaching about the philosophy from above should have no set hour, but every time should be its time. For “in season, out of season,” it says, “reprove, rebuke, exhort.” And the prophet says, “In his law he will meditate day and night”; and Moses commanded the Jews to do this always. For the things of [ordinary] life, baths I mean and dinners, though necessary, still, when done constantly, make the body feeble; but the teaching of the soul, the more it is extended, the stronger it makes the soul that receives it. But now we set apart every time for trifles and useless chatter, and we sit together idly in the morning, and in the afternoon, and at midday, and in the evening itself, and we have assigned places for this; but when we hear the divine teachings once or twice a week, we are nauseated, we are glutted. What then is the cause? Our soul is in a bad condition. Its whole power of desire and appetite is turned toward those things. That is why it is not strong enough to have an appetite for spiritual food. And this too, along with the others, is a great sign of weakness: not to hunger or thirst, but to be disgusted with both. And if this happening in bodies is a sign of a grievous disease and productive of weakness, much more so in the soul. How then, someone says, [shall we raise it up when it has fallen back, doing what] and saying what? By laying hold of the divine words, prophetic, apostolic, evangelical, and all the others. For then we shall know that it is much better to feed on these than on unclean foods; for that is what untimely chatter and gatherings must be called. For what is better, tell me: to talk about what goes on in the marketplace, about what goes on in the law courts, about what goes on in the army, or about the things in heaven and about what comes after our departure from here? What is better: to chatter about our neighbor and our neighbor’s affairs and to busy ourselves with other people’s business, or to search into the things of angels and the things that concern ourselves? For your neighbor’s affairs are not yours at all; but the things of heaven are yours. But one can, someone says, by saying these things once, complete the whole subject. Why do you not think this about the things you talk of idly and at random, but spending your whole life on them, you have never exhausted the subject of them? And I do not yet mention things much more vulgar than these. For the more decent talk about these things with one another; but [the more careless] carry dancers and charioteers about in their conversation, defiling their hearing, corrupting their soul, maddening their nature with these stories, bringing every form of wickedness into their own mind through this talk. For as soon as the tongue has uttered the dancer’s name, at once the soul pictures his face, his hair, his soft clothing, and the man himself softer than these. Another again fans the flame from another side, bringing a prostitute into the conversation, and her words, her postures, the rolling of her eyes, the languor of her look, the twisting of her hair, the paint on her cheeks, the lines under her eyes. Did you not feel something even while I was describing these things? But do not be ashamed or blush; for the necessity of nature demands this, and disposes the soul according to the power of the things described. And if, when I am the one speaking, when you are standing in church, when you are far from those things, you felt something at the hearing, consider how those are likely to be disposed who sit in the theater itself, who have great license, who are outside this solemn and awesome assembly, who see and hear those things with great shamelessness. And why then, perhaps someone of those who pay no attention might say, if the necessity of nature so disposes the soul, do you let it go and accuse us? Because to be softened on hearing such things is the work of nature; but to listen to such things is no longer of nature but a sin of choice. For one who handles fire must be burned, and the weakness of nature makes it so; but nature does not lead us to the fire and the destruction that comes from it; that would be the perversity of choice alone. This then I ask you to remove and correct, so that you do not willingly throw yourselves down a precipice, nor push yourselves into the pits of wickedness, nor run of your own accord into the blaze, so that we may not also make ourselves liable to the flame prepared for the devil. May we all, delivered from both this fire and that one, come to the very bosom of Abraham, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 1:36: quotation, high confidence
- John 14:2: echo, low confidence
- John 3:29: allusion, high confidence
- John 1:29: quotation, high confidence
- Heb 10:12: allusion, high confidence
- John 1:1: allusion, medium confidence
- John 1:9: allusion, medium confidence
- John 10:11: allusion, medium confidence
- John 1:39: quotation, high confidence
- Matt 15:32: allusion, high confidence
- John 5:34: quotation, high confidence
- John 5:36: quotation, high confidence
- John 10:41: quotation, high confidence
- John 1:37: quotation, high confidence
- John 3:26: quotation, high confidence
- Matt 9:14: quotation, high confidence
- Matt 3:11: allusion, medium confidence
- John 1:40: quotation, high confidence
- Luke 10:1: allusion, medium confidence
- 2 Cor 8:18: quotation, high confidence
- Matt 4:19: quotation, high confidence
- John 1:38: quotation, high confidence
- Luke 9:58: quotation, high confidence
- 2 Tim 4:2: quotation, high confidence
- Ps 1:2: quotation, high confidence
- Deut 6:7: allusion, medium confidence
- Matt 25:41: allusion, medium confidence
- Luke 16:22: allusion, medium confidence

### Translation notes

- This ref holds the rest of the homily (NPNF¹ 14 sections [2]–[4]); the section numerals were lost in the scan.
- Several lines were lost in the scan; words supplied by sense are in square brackets (the lemma of John 1:36; John 1:38 after “Jesus turned and saw them”; “or even a servant”; “to hunt others”; the question “how shall we raise it up”). Many truncated line ends were rejoined by logged corrections; the rest are translated by sense.
- “He offered one sacrifice for sins”: Heb 10:12. “I do not receive testimony from man … the works”: John 5:34, 36. “Everything John said was true”: John 10:41. Seventy-two: the seventy(-two) of Luke 10:1. Paul: 2 Cor 8:18. The prophet: Ps 1:2. Moses: Deut 6:7.
- “Some say … the writer himself”: the view that the unnamed disciple of John 1:40 was John the evangelist; Chrysostom reports both views without deciding.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 18.4 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/18-4).

## Homily 19.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/19-1/#p-19-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From God’s gift of companionship in marriage and among brothers, Chrysostom turns to Andrew, who at once shares his discovery of “the Messiah” with Peter, and to Jesus’ first words to Simon.

### Greek text

Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ Δέγει αὑτῷ « Εὑρήκαμεν τὸν Μεσσίαν, » ὅ ἐστι μεθερμηνευόμενον Χριστός " καὶ ἤγαγεν αὐτὸν πρὸς τὸν ᾿Ιησοῦν. Ὁ Θεὸς παρὰ τὴν ἀρχὴν ποιήσας τὸν ἄνθρωπον, οὐκ ἀφῖῆχεν εἶναι μόνον, ἀλλ᾽ ἔδωκεν αὐτῷ βοηθὸν τὰν γυναῖκα, καὶ συνοικεῖν ἐποίησεν, εἰδὼς ἀπὸ τῆς εὐσχηνίας ττύτης πολὺ τὸ κέρδος ἐσόμενον. Τί γὰρ εἰ μὲ πρὸς τὸ δέον ἐχρήσατο τῇ εὐεργεσίᾳ ταύτῃ ἡ γυνή; ΔΔλλ᾽ ὅμως εἰ τοῦ πράγματος αὐτοῦ τὴν φύσιν τις καταμάθοι. πολλὴν ἀπὸ τῇ; συνοικήσεως ταύτης ὄψεται τὸν ὠφέλειαν ἐπὶ τῶν νοῦν ἐχόντων γινομένην. Οὐκ ἐκὶ γυναιχὰ; δὲ μόνον καὶ ἀνδρὸς, ἀλλὰ κἂν ἀδελφοὶ τοῦτο ποιῶσι, καὶ αὐτοὶ τῆς εὐεργεσίας ἀπολαύσοντοι. Διὸ καὶ ὁ Προφήτης ἔλεγε" Τί καλὸν ἢ τί τερπνὸν, ἀλλ᾽ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὑτό; Καὶ ὁ Παῦλος παρήνει μὴ ἐγκαταλιπεῖν τὴν ἐπισυναγωγὴν τὴν ἑαυτῶν. Καὶ “τὰρ τοῦτό ἔστιν ᾧ τῶν θηρίων διεστήχαμεν. Διὰ τοῦτο καὶ πόλεις ἐδειμάμεθα, καὶ ἀγορὰς καὶ οἰκίας, ἵνα ὁμοῦ καὶ μετ᾽ ἔλλέλω" ὦμεν, οὐ κατὰ τὴν οἴκησιν μόνον, ἀλλὰ καὶ κατὰ τὸν τῆ; ἀγάπης σύνδετμον. 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. Διὰ τοῦτο γάμος οἰκονομεῖται 8, 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. Καὶ ἦν μὲν μακρότερον ἐπεξελθεῖν τούτῳ τῷ λόγῳ, δεικνύντα ὅσα ἀπὸ τῆς πρὸς ἀλλήλους συνόδον τῆς γνησίας καὶ εἰλικρινοῦς τὰ κέρδη τοῖς συνερχυμένοις γίνεται " ἀλλ᾽ ἕτερόν ἐστι τὸ κατεπεῖγον νῦν, οὗ δὴ καὶ ἕνεκεν ἡμῖν ταῦτα εἴρηται. Ὁ γὰρ ᾿Ανδρέας 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 », 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; ᾿Απεδείχθη 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. Χριστός; ἀχον ουδάσαντας εὐθέως Καὶ μείναντας παρ᾽ αὐτῳ. Εἶδες πῶς ὅσα ἐν βραχεῖ ἔμαθεν, ἔδειξεν ἐντεῦθεν; Καὶ γὰρ καὶ τὴν τοῦ διδασκάλου ἰσχὺν παρίστησι πείσαντος αὐτοὺς 5, καὶ τὴν αὐτῶν προθυμίαν ἄνωθεν καὶ ἐξ ἀρχῆς ταῦτα μεριμνώντων. Τοῦτο γὰρ τὸ ῥῆμα ψυχῆς ἐστιν ὠδινούσης τὴν παρουσίαν αὐτοῦ, καὶ προσδηχώσης τὴν ἄφιξιν ἄνωθεν, καὶ περιχαροῦς γεγενημένης μετὰ τὸ φανῆναι Ρ τὸ προσδοκώμενον, καὶ ἐπειγομένης ἑτέροις μεταδοῦναι τῶν εὐαγγελίων. Τοῦτο ἀδελφιχῆῇς εὐνοίας, τοῦτο φιλίας συγγενιχῆς,, τοῦτο εἰλικρινοῦς διαθέσεως, ἐν τοῖς πνευμχτιχοῖς σπουδάζειν χεῖρα ὀρέγειν ἀλλήλοις. “Ακουσον δὲ καὶ «ούτου 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 ς καὶ ἐξ αὐτῆς τῆς ἀρχῆς τὴν εὐπειθῇ καὶ εὐήνιον τοῦ Πέτρου διάνοιαν. Εὐθέως Υχρ ἐπέδραμε μηδὲν μελλήσας. “Ἤγαγε γὰρ αὐτὸν, φητὶ, πρὸς τὸν ᾿Ιησοῖν. ᾿Αλλὰ μηδεὶς εὐκολίαν αὐτοῦ χαταγινωτχέτω, 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 τι ἐπίστευσεν ἀπλῶς, ἀλλ᾽ ὅτι γαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐκείνῳ λοιπὸν παραδώσων, ὥστε τὸ πᾶν παρ᾽ ἐχείνου μαθεῖν " καὶ γὰρ καὶ ὁ ἕτερος μαθητὴς συνῆν καὶ συνεδάλετο πρὸς ταῦτα. Εἰ δὲ ὁ Βαπτιστὴς Ἰωάννης εἰπὼν, ὅτι ᾿Αμνός ἔστι, καὶ ὅτι ἐν Πνεύματι βαπτίζει, τὴν σαφεστέραν περὶ τούτον διδασκαλίαν ἐπέτρεψε παρ᾽ ἐχεΐίνου μαθεῖν" πολλῷ μᾶλλον ᾿Ανδρέας ἂν τοῦτο ἐποίησεν, αὐτὸς μὲν οὐκ ἡγούμενος πρὸς τὴν ἐξήγησιν πᾶσαν ἑξαρκεῖν, εἰς δὲ αὑτὴν τοῦ φωτὸς ἕλκων τὴν πηγὴν μετὰ τοσαύτης σπουδῆς καὶ χαρᾶς, ὡς μηδὲ τὸ τυχὸν ἀναδαλέςθαι καὶ μελλῆσαι ἐκεῖνον. Καὶ ἐμβλέψας αὐτῷ, φησὶν, ὁ ᾿Ιησοῦς.1έγει" Σὺ εἶ Σίμων ὁ υἱὸς Ἰωγᾷ" σὺ κιιηθήσῃ Κηφᾶς. ὃ ἑρμηνεύεται Πέτρος. “Δρχεται λοιπὸν ἐνταῦθα ἀποκαλύπτειν τὰ τῆς θεότητος, καὶ κατὰ μικρὸν αὐτὴν παρανοίγειν ἀπὸ τῶν προῤ» ῥήσεων. Οὕτω καὶ ἐπὶ τοῦ Ναθαναὴλ ἐποίησε, καὶ ἐπὶ τῆς γυναικὸς τῆς Σαμαρείτιδος.

### English translation (Claude)

[Homily 19.] “He first finds his own brother Simon, and says to him, ‘We have found the Messiah,’ which is translated, Christ. And he brought him to Jesus.” When God made man in the beginning, he did not let him be alone, but gave him the woman as a helper and made them live together, knowing that great gain would come from this companionship. For what if the woman did not use this benefit as she should? Still, if one examines the nature of the thing itself, one will see great benefit coming from this living together for people of sense. And not only with wife and husband; if brothers do this, they too will enjoy the benefit. That is why the prophet said, “What is good, or what is pleasant, but for brothers to dwell together?” And Paul urged us not to forsake our own assembling together. For this is what sets us apart from wild beasts. For this reason we built cities, and marketplaces, and houses, so as to be together with one another, not only in our dwelling but also in the bond of love. For since our nature was made by its maker in need and is not sufficient for itself, God arranged for our benefit that the need arising from this should then be set right by the help that comes from one another in coming together. For this reason marriage was ordained, so that what is lacking in one is filled by the other, and the needy nature becomes sufficient in this way, so that, though it has become mortal, it keeps immortality for a long time by succession. It would be possible to go further into this subject, showing how many gains come to those who meet from a genuine and sincere coming together with one another; but something else is pressing now, for whose sake we have said these things. For Andrew, having stayed with Jesus and learned what he learned, did not keep the treasure to himself, but hurries and runs quickly to his brother, to share with him the good things he had received. But why did John not say what it was that Christ discussed with them? And how is it clear that this is why they stayed with him? This was shown us the other day too; but one may also learn it from what was read today. For see what this man says to his brother: “We have found the Messiah, which is translated, Christ.” [A few words are garbled here.] Do you see how he showed from this all that he had learned in a short time? For he displays both the power of the teacher who persuaded them and their own eagerness, who had been concerned with these things long before and from the beginning. For this word belongs to a soul that was in travail for his presence and had long expected his arrival, that became overjoyed when what was expected appeared, and that hurries to share the good news with others. This is the mark of brotherly goodwill, of kinship’s friendship, of a sincere disposition: to be eager to stretch out a hand to one another in spiritual things. Hear him too speaking with the addition of the article. For he did not say “a Messiah,” but “the Messiah”; so they expected one Christ, having nothing in common with the others. And see, I beg you, from the very beginning the docile and tractable mind of Peter. For he ran at once without any delay: “He brought him,” it says, “to Jesus.” But let no one condemn him for credulity, if he accepted the word without much inquiry. For his brother probably told him these things more exactly and at length; but the evangelists everywhere cut many things short [out of concern for brevity. Besides, it does not say that he] simply believed, but that he brought him to Jesus, to hand him over to him from then on, so as to learn everything from him; for the other disciple too was with them and contributed to this. And if John the Baptist, after saying that he is the Lamb and that he baptizes in the Spirit, left it to them to learn the clearer teaching about this from Jesus himself, much more would Andrew have done so, not thinking himself sufficient for the whole explanation, but drawing his brother to the very fountain of light with such eagerness and joy that Simon did not delay or hesitate even a little. “And Jesus, looking at him,” it says, “says, ‘You are Simon the son of Jonah; you will be called Cephas,’ which is translated Peter.” Here he begins at last to reveal the things of his divinity and to open it up little by little through predictions. So he did with Nathanael too, and with the Samaritan woman.

### Scripture references

- John 1:41: quotation, high confidence
- John 1:42: quotation, high confidence
- Gen 2:18: allusion, high confidence
- Gen 3:6: allusion, medium confidence
- Ps 133:1 (132:1 LXX): quotation, high confidence
- Heb 10:25: quotation, high confidence
- John 1:39: allusion, medium confidence

### Translation notes

- The heading “Homily 19” is supplied.
- A few words after “which is translated, Christ” are garbled in the scan, and a line is lost after “the evangelists everywhere cut many things short”; the bracketed words are supplied by sense.
- Quotations: John 1:41–42; Gen 2:18; Ps 133:1 (LXX 132:1, in a form close to the LXX); Heb 10:25. The remark on the woman’s misuse of the benefit refers to Gen 3:6.

### Citation (SBL)

Chrysostom, Hom. Jo. 19.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/19-1).

## Homily 19.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/19-1/#p-19-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Jesus begins to show his divinity by prophecy, renaming Simon in humble terms; Chrysostom explains biblical renamings, urges Christians to live worthily of Christ’s name, and teaches that wealth is for distribution, not hoarding.

### Greek text

Τῶν γὰρ σημείων οὐκ ἧττον αἱ προφητεῖαι προσάγονται, καὶ τὸ ἀκόμπαστον ἔχουσι. Τὰ μὲν γὰρ θαύματα κἂν διαδληθείη παρὰ τοῖς ἀνοήτοις (Ἐν Βεελζεβοὺλ γὰρ, φησὶν, ἐκδάλιλει τὰ δαιμόνια), περὶ δὲ τῆς προφητείας οὐδὲν τοιοῦτον ἐλέχθη ποτέ. Ἐπὶ μὲν οὖν τοῦ Σίμωνος καὶ τοῦ Ναθαναὴλ τούτῳ τῇς διδασκαλίας τῷ τρόπῳ κέχρηται. ἐπὶ δὲ ᾿Ανδρέου καὶ Φιλίππου τοῦτο οὐκ ἐποίησε. Τί δήποτε; Ὅτι ἐκεῖνοι μὲν εἶχον τὴν μαρτυρίαν Ἰωάννου, οὐ μικρὰν παρασκευήν ὁ δὲ Φίλιππος τοὺς παρόντας ὁρῶν, ἀξιόπιστὸν τεκμήριον ἐλάμδανε πίστεως. Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. ᾿Απὸ τοῦ παρόντος καὶ τὸ μέλλον πιστοῦται. Ὁ γὰρ τὸν Πατέρα εἰπὼν, δῆλον ὅτι καὶ τὸ μέλλον προΐδει" καὶ μετ᾽ ἐγχωμίου ἡ πρόῤῥησις. Τοῦτο δὲ οὗ χκολαχεύοντος ἦν, ἀλλὰ τὸ μέλλον προλέγοντος " καὶ δῆλον ἐκεῖθεν. Σκόπει γοῦν ἐπὶ τῆς Σαμαρείτιδος, πῶς μετὰ σφοδρῶν ἐλέγχων ποιεῖται ἃ τὴν πρόῤῥησιν. Πέντε γὰρ, φησὶν, ἄγδρας ἔσχες " καὶ νῦν δν ἔχεις, οὐκ ἔστι σου ἀνήρ. Οὕτω καὶ ὁ Πατὴρ αὐτοῦ πολὺν περὶ προφητείας ποιεῖται λόγον, πρὸς τὴν τῶν εἰδώλων δόξαν ἱστάμενος. Ἀπαγγειζάτωσαν γὰρ ὑμῖν τί μέλλει ἐφ' ὑμᾶς ἔρχεσθαι" καὶ πάλιν" '᾿Ασήγγεια καὶ ἔσωσα, καὶ οὐκ ἦν ἐν ὑμῖν ἀλλόεριος" καὶ 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" τὰ δὲ τὰ μέλλοντα προειπεῖν μετὰ ἀχριδείας, τῆς ἀκηράτου φύσεως ἐκείνης μόνης ἐστίν. ΕἸ δέ που καὶ δαέμονες τοῦτο πεποιήκασιν, ἀλλ᾽ ἀπατῶντες τοὺς ἀνοηποτέρους " ὅθεν καὶ εὐφώρατα αὐτῶν πανταχοῦ τὰ μαντεῖα. Ὁ δὲ Πέτρος οὐδὲν πρὸς ταῦτα ἀποχρίνεται" οὐδέπω γὰρ οὐδὲν ἔδει σαφῶς, ἀλλὰ τέως ἐμάνθανεν. Ὅρα δὲ οὐδὲ ὁλόκληρον τὴν πρόῤῥησιν κειμένην. Οὐ γὰρ εἶπεν, Ἐγώ σε μετονομάσω Πέτρον, καὶ οἶκοδομήσω μου τὴν Ἐκκλησίαν ἐπὶ τῇ πέτρᾳ ταύτῃ, ἀλλὰ, Σὺ κληθήσῃ Κηφᾶς. Ἐκεῖνο γὰρ αὐθεντίας ἣν 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 αὑτὸ τίθησι, λέγων " Μακάριος ἐΐ, Σίμων, ὅτι ὁ Πατήρ μου ἀπεκάλυψέ σοι" καὶ πάλιν. Κἀγώ σοι «λέγω - σὺ εἶ Πέτρος 5, καὶ ἐπὶ τῇ πέτρᾳ ταύτῃ οἱκοδομήσω μου τὴν Ἐκκλησίαν. Τοῦτον μὲν οὖν οὕτως ὠνόμασξ:" τοὺς δὲ περὶ Ἰάχωδον, υἱοὺς βροντῆς. Τίνος οὖν ἕνεκεν τοῦτο ποιεῖ; Δεικνὺς ὅτι αὐτός ἔστιν ὁ καὶ τὴν Παλαιὰν δεδωκὼς,ἔ καὶ τὰ λέσας, καὶ τὴν Σάραν Σάῤῥαν" γαὶ τὸν Ἰαχὼδ Ἰσραήλ.! Πολλοῖς μὲν καὶ ἐκ γενετῆς τὰ ὀνόματα ἔθηκεν, ὡς τῷ Ἰσαὰκ, ὡς τῷ Σαμψὼν, ὡς τοῖς ἐν τῷ Ἡσαῖᾳ καὶ Ὠσηέ᾽ τοῖς δὲ μετὰ τὴν παρὰ τῶν γονέων προσηγορίαν, ὡς τοῖς τε εἰρημένοις, καὶ τῷ Ἰησοῦ τοῦ Νανή. “Ἔθος δὲ καὶ τοῦτο τοῖς παλαιοῖς ἦν, ἀπὸ τῶν πραγμάτων τὰ ὀνόματα τίθεσθαι, ὅπερ δήπου 1 καὶ Ἤλίας πεποίηκε, Τοῦτο δὲ οὐκ 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 ἐλάμδανον " τοῖς δὲ μετὰ ταῦτα μέλλουσιν ἐπιδιδόναι, μετὰ ταῦτα καὶ ἡ προσηγορία ἐτίθετο. Υ΄. ᾿Αλλὰ τότε μὲν διάφορα ἔκαστος ἐλάμθανεν ὁνόματα" νῦν δὲ ἐν πάντες ἔχομεν, τὸ πάντων μεῖζον ἐκεῖνο, τὸ Χριστιανοὶ προσαγορεύεσθαι δ, καὶ υἱοὶ τοῦ Θεοῦ, καὶ φίλοι καὶ σῶμα. Ἱκανὴ γὰρ αὕτη ἢ προσηγορία πασῶν μᾶλλον ἐκείνων ἡμᾶς διαναστῆσαι, καὶ ποιῆσαι προθυμοτέρους Β πρὸς τὴν τῆς ἀρετῆς ἐργασίαν. Μὴ τοίνυν ἀνάξια πράττωμεν τῆς κατὰ τὴν προσηγορίαν τιμῆς, ἐννοήσαντες τὴν ὑπερδολὴν τῆς ἀξίας οἵ τοῦ Χριστοῦ καλούμεθα. Οὕτω γὰρ ἡμᾶ; Παῦλος ὠνόμασεν. Ἐννοήσωμεν καὶ αἰδεσθῶμὲν τῆς προσηγορίας τὸ μέγεθος. Εἰ γὰρ στρατηγοῦ τινος ἐπισήμου, ἣ καὶ ἄλλως λαμπροῦ τινος εἶναι λεγόμενός τις, μέγα φρονεῖ τοῦ δεῖνος ἀκούων ἣ τοῦ δεῖνος, καὶ ἀξίωμα τὸ ὄνομα νομίζει μέγα, καὶ πάστα ποιεῖ ὥστε μὴ διὰ τῆς οἰκείας ῥᾳθυμίας βλασφημέαν τῷ ᾧ ἔστιν ἐπώνυμος προστρίψασθαι᾽ ἡμεῖς οὗ στρατηγοῦ, οὐδὲ ἄρχοντός τινος τῶν ἐπὶ γῆς, οὔκ ἀγγέλου, οὐδὲ ἀρχαγγέλου, οὐδὲ τῶν Σεραφὶμ, ἀλλ᾽ αὐτοῦ τοῦ τούτων βασιλέως καλούμενοι ἀπὰ τῆς προσηγορίας, οὐκὶ καὶ τὴν ψυχὴν αὐτὴν προησόμεθα, ὥστε μὴ ὑδρίσαι τὸν τιμήσαντα. Οὐκ ἴστε τὰ τὰγματὰ τὰ βασιλικὰ τῶν ἀσπιδηφόρων καὶ λογχοτόρων τὰ περὶ δ τὸν βασιλέα, πόσης ἀπολαύει τιμῆς; Οὕτω καὶ ἡμεῖς ἐγγὺς αὐτοῦ γενέσθαι καταξιωθέντες καὶ πολλῷ πλησιαίτερον », καὶ τοσούτῳ ἐγγύτερ5» τῶν εἰρημένων, ὅσῳ τὸ σῶμα τῇ κεφαλῇ μᾶλλον τούτων πλησίον ἐστὶ, πάντα πράττωμεν δι᾽ ὧν τὸν Χριστὸν μιμησόμεθα. Τί οὖν φησιν ὁ Χριστός; Αἱ ἀϊώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ εὑρανοῦ χατασκηνγώσεις " ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν. κλίνῃ. Τοῦτο μὲν οὖν ἂν ἀπαιτήσωμεν παρ᾽ ὑμῶν, φορτιχὲν ἴσως καὶ ἐπαχθὲς εἶναι δόξει τοῖς πολλοῖς “ διὸ τὴν μὲν ἀχρίδειαν ταύτην ἀφίημι, διὰ τὴν ὑμετέραν ἀσθένειαν, ἀξιῶ ὃὲ μὴ προσηλῶσθαι τοῖς χρήμασιν, ἀλλ᾽ ὥσπερ ἐγὼ τῆς ὑπερδολῇς ἀφίσταμαι τῆς κατὰ τῆν ἀρετὴν διὰ τὴν ἀσθένειαν τὴν τῶν πολλῶν, οὕτω καὶ ὑμᾶς τῆς κατὰ τὴν κακίαν ἀποστῆναι, καὶ πολλῷ πλέον. Οὐκ ἐγκαλῶ τοῖς οἰκίας ἔχουσι, καὶ ἀγροὺς, καὶ χρήματα, καὶ ἀνδράποδα ᾿ ἀλλὰ μετὰ ἀσφαλείας ταῦτα κεκτῆσθαι ς βούλομαι καὶ μετὰ τοῦ πρέποντος. Τί δέ ἐστι, μετὰ τοῦ πρέποντος; Ἐν τάξει δεσποτῶν. καὶ μὴ δούλων, ὥστε κρατεῖν αὐτῶν, καὶ μὴ χρατεῖαθαι ὑπ᾽ αὐτῶν, ὥστε κεχρῆσθαι αὐτοῖς, καὶ μὴ παραχεχρῆσθαι. Χρήματα διὰ τοῦτο εἴρηται, ἵνα αὑτοῖς εἰς τὰς ἀναγκαίας χρώμεθα διακονίας, οὐκ ἵνα φυλάττωμεν " τοῦτο γὰρ οἰκέτου, δεσπότου δὲ ἐκεῖνο" δούλου, τὸ τηρεῖν, τὸ δὲ ἀναλίσκειν, κυρίου καὶ πολλὴν ἔχοντος τὴν ἐξουσίαν. Οὐ διὰ τοῦτο ἔλαδες, ἵνα αὐτὰ χαταχώσῃς, ἀλλ᾽ ἵνα αὐτὰ διανείμῃς. Εἰ δὲ ἐδυύλετο αὐτὰ ὁ Θεὸς φυλάττεσθαι, οὐκ ἂν αὐτὰ ἀνθρώποι; ἔδωκεν, ἀλλ᾽ εἴασεν ἂν ἐν τῇ γῇ κείμενα

### English translation (Claude)

For prophecies draw people no less than signs, and they are free from boasting. For miracles might be slandered among the foolish (“By Beelzebul,” they said, “he casts out the demons”), but nothing of the kind was ever said about prophecy. With Simon and Nathanael, then, he used this way of teaching; but with Andrew and Philip he did not. Why? Because the former had the testimony of John, no small preparation; and Philip, seeing those who were present, received a credible proof for faith. “You are Simon the son of Jonah; you will be called Cephas,” which is translated Peter. From the present he gives assurance of the future too. For he who named the father plainly foresaw the future as well; and the prediction comes with praise. Yet this was not the part of one who flatters, but of one foretelling the future; and this is clear from the following. Look, at any rate, at the Samaritan woman, how he makes the prediction with severe rebukes: “For you have had five husbands,” he says, “and the one you now have is not your husband.” So too his Father makes much of prophecy when he takes his stand against the repute of the idols: “Let them declare to you what is to come upon you”; and again, “I declared and I saved, and there was no foreign god among you”; and he brings this forward throughout prophecy. For this is above all the work of God, which the demons could not even imitate, however hard they strive. For in miracles there might also be illusion; but to foretell the future with exactness belongs to that pure nature alone. And if the demons have ever done this, it was by deceiving the more foolish; that is why their oracles are everywhere easily detected. Peter answers nothing to this; for he did not yet know anything clearly, but was still learning. And see that not even the prediction is set down in full. For he did not say, “I will rename you Peter, and on this rock I will build my church,” but, “You will be called Cephas.” For that would have been a matter of authority and greater power. Christ does not show all that belongs to his power at once or from the beginning, but for the time speaks more humbly. When, at any rate, he had given [the proof of his divinity, he puts it more authoritatively], saying, “Blessed are you, Simon, because my Father has revealed it to you”; and again, “And I tell you, you are Peter, and on this rock I will build my church.” Him, then, he named so; and James and his brother, sons of thunder. Why then does he do this? To show that he is the one who gave the Old Covenant too, [and who changed names, calling Abram Abraham,] and Sarai Sarah, and Jacob Israel. To many he gave their names from birth, as to Isaac, as to Samson, as to those in Isaiah and Hosea; to others after the name given by their parents, as to those mentioned and to Joshua the son of Nun. This too was a custom among the ancients, to give names from events, as Leah also did. And this was not done without purpose, but so that they might have the name as a reminder of God’s benefit, so that an unceasing memory of the prophecy given through the names might sound in the ears of those who hear. So too he named John from the start. For those whose virtue was going to shine out from their earliest age received their names from then; but for those who were going to grow later, the name too was given later.

But then each received a different name; now we all have one, the greatest of all, to be called Christians, and sons of God, and friends, and body. For this name is enough, more than all those, to rouse us and make us more eager for the practice of virtue. Let us not, then, do things unworthy of the honor of the name, considering the surpassing dignity of being called Christ’s. For so Paul named us. Let us consider and revere the greatness of the name. For if someone who is said to belong to some famous general, or to some otherwise illustrious man, is proud to be called So-and-so’s, and thinks the name a great dignity, and does everything so as not to bring blasphemy, through his own carelessness, on the one whose name he bears, shall not we, who are called by our name after no general, nor any ruler on earth, nor an angel, nor an archangel, nor the seraphim, but after the King of these himself, give up even our very life rather than insult the one who honored us? Do you not know how much honor the royal companies of shield-bearers and spear-bearers around the king enjoy? So we too, who have been counted worthy to come near him, and much nearer, nearer than those mentioned by as much as the body is closer to the head than they are, let us do everything by which we shall imitate Christ. What then does Christ say? “The foxes have holes, and the birds of heaven have nests; but the Son of Man has nowhere to lay his head.” If we demand this of you, it will perhaps seem burdensome and heavy to most; so I let this exactness go, because of your weakness. But I ask you not to be nailed to your money; but just as I step back from the height of virtue because of the weakness of the many, so I ask you to step back from the height of vice, and much more. I do not accuse those who have houses and fields and money and slaves; but I want them to possess these things safely and as is fitting. And what is “as is fitting”? In the rank of masters and not of slaves, so as to rule them and not be ruled by them, so as to use them and not misuse them. They are called “useful things” for this reason, that we may use them for necessary services, not so that we may guard them. For the one is the part of a servant, the other of a master; to keep is the slave’s part, but to spend is the part of a lord who has great authority. You did not receive them in order to bury them, but in order to distribute them. And if God had wanted them guarded, he would not have given them to men, but would have let them lie in the earth …

### Scripture references

- Matt 12:24: quotation, high confidence
- John 1:42: quotation, high confidence
- John 4:18: quotation, high confidence
- Isa 47:13: quotation, medium confidence
- Isa 43:12: quotation, high confidence
- Matt 16:17: quotation, high confidence
- Matt 16:18: quotation, high confidence
- Mark 3:17: allusion, high confidence
- Gen 17:5: allusion, high confidence
- Gen 17:15: allusion, high confidence
- Gen 32:28: allusion, high confidence
- Gen 17:19: allusion, medium confidence
- Judg 13:24: allusion, medium confidence
- Isa 8:3: allusion, medium confidence
- Hos 1:4: allusion, medium confidence
- Num 13:16: allusion, high confidence
- Gen 29:32: allusion, low confidence
- Luke 1:60: allusion, medium confidence
- Acts 11:26: echo, low confidence
- John 15:15: echo, low confidence
- 1 Cor 12:27: echo, low confidence
- 1 Cor 3:23: allusion, medium confidence
- Luke 9:58: quotation, high confidence

### Translation notes

- The text breaks off here in the middle of a sentence; the rest of this homily (from “[remain]. But since he wants them spent” to “Amen”) is displaced in the scan into ref 20.1, where it is translated and marked.
- Lines lost in the scan are supplied by sense in brackets (“the proof of his divinity …”; “who changed names, calling Abram Abraham”). “As Leah also did”: the scan reads Ἠλίας, which is probably a misreading of Λεία (Leah; Gen 29–30).
- “Called Christ’s”: 1 Cor 3:23. “Useful things”: a play on χρήματα (money) and χράομαι (use). Isa 47:13 and 43:12 are quoted in forms close to the LXX.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 19.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/19-2).

## Homily 20.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/19-1/#p-20-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Philip follows Jesus at a single word and brings Nathanael, whose doubt about Nazareth rests on the prophecy of Bethlehem; the ref also contains, displaced in the scan, the end of Homily 19 on sowing wealth through almsgiving.

### Greek text

ΤῺ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἷς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον, καὶ 1έγει αὐτῷ" ᾿Αχολλούθει μοι. Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηϑσαϊδᾶ, ἐκ τῆς πόλεως ᾿λγδρέου καὶ Πέτρου. «΄. Παντὶ τῶ μεριμνγῶντι ἔνεστι τι περισσὸν, ὁ παροιμιώδης λόγος φησί. Ὁ δὲ Χριστὸς καί τι πλέον ᾐνίξατο εἰπών" ᾽Ο ζητῶν ὁ εὑρίσκει. Ὅθεν καὶ ἔπεισί μοὶ " λοεπὸν θαυμάζειν, πόθεν ὁ Φίλιππος ἠκολούθησε τῷ Χριστῷ. Ὁ μὲν γὰρ ᾿Ανδρέας ἀκούσας παρὰ Ἰωάννου, καὶ ὁ Πέτρος παρὰ ᾿Ανδρέου " οὗτος δὲ παρ᾽ οὐδενὸς οὐδὲν μαθὼν, ἣ τοῦτο μόνον εἰπόντος ποῦ Χριστοῦ πρὸς αὐτὸν, ᾿Αχοιλούθει μοι, ἐπείσθη τε εὐθέως καὶ οὐκ ἀνεχώρησεν, ἀλλὰ καὶ κήρυξ ἐτέροες γίνεται. Δραμὼν γὰρ ἐπὶ τὸν Ναθαναὴλ, Ὃν ἔγραψε, φησὶ, Μωῦσῆς ἐν τῷ γόμῳ, καὶ οἱ προδιάνοιαν εἶχε, καὶ συνεχῶς ἐμελέτα τὰ Μωῦσέως, καὶ προσεδόκα τὴν παρουσίαν; Καὶ γὰρ τὸ, Εὑρήκαμεν, ζητούντων πώς ἐστιν ἀεί. Τῇ ἐπαύριον ἐξῆλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν. Πρὶν ἣ γὰρ αὐτῷ τῶι κολληθῆναι, οὐδένα καλεῖ, ἸΙοιεῖ δὲ αὐτὸ οὐκ ἀπλῶς, ἀλλὰ κατὰ τὴν αὐτοῦ σοφίαν καὶ εὖνοσιν. Εἰ μὲν γὰρ, μηδενὸς αὐτομάτου προσελδύντος, αὐτὸς αὐτοὺ; ἐφειλχύσατο, κἂν ἀπἐκήδησαν ἴσως " νῦν δὲ ἀφ' ἑαυτῶν ἑλόμενοι τοῦτο, βέδαιοι λοιπὸν ἔμενον. Τὸν δὲ Φίλιππον καλεῖ, μᾶλλον αὑτῷ γνώριμον ὄντα' ἅτε γὰρ ἐν τῇ Γαλιλαίᾳ μένειν. Ἐπειδὴ δὲ βούλεται αὐτὰ δαπανᾷᾶσθαι, διὰ τοῦτο αὑτὰ ἡμᾶς εἴασεν ἔχειν, ἵνα ἀλλήλοις μεταδῶμεν. “Ἂν δὲ παρ᾽ ἑαυτοῖς χατέχωμεν, οὐκ ἔτι δεσπόται τούτων ἐσμέν, Εἰ δὲ βούλει αὐτὰ πλείω ποιῆσαι, καὶ διὰ τοῦτο κατέχεις, καὶ ἐνταῦθα αὕτη πασῶν ἀρίστη μέθοδος, τὸ σχορπίσαι καλὰ πανταχοῦ διανεῖμαι. Οὐδὲ γὰρ ἕνι 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 ἐχθάλλοντες " καὶ γὰρ θάλασσαν ὁ μὲν πλεῖ τοῦ σχορπίσαι ἀ τὰ ἑαυτοῦ, ὁ δὲ ἐνιαυτὸν ὁλόκληρον μοχθεῖ, τὰ σπέρματα χαταθάλλων καὶ θεραπεύων. Ἐνταῦθα δὲ οὐδενὸς δεῖ τούτων, οὐ κατασκευάσαι πλοῖον, οὐ ζεῦξαι βοῦς καὶ ἀρόσαι γῆν, οὐκ ἀνωμαλίαν ἀέρων μεριμνᾷν, οὐ χαλάζης χαταδολὴν θῆναι - οὐκ ἕνι κύματα ἐνταῦθα, οὐδὸισχόπελος " οὗτὸς 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. Πῶς οὖν οὐκ ἄτοπον, ἔνθα μὲν ἔστιν ἀπονητὶ πάντα λαθεῖν, ὕπτιον εἶναι καὶ ῥᾷθυμον" ἔνθα δὲ πολληὶ μὲν ἱδρῶτες, πολλοὶ 9 δὲ μόχθοι καὶ φροντίδες, καὶ μετὰ ταῦτα τὸ τῶν ἐλπίδων ἄδηλον, πᾶσαν ἐπιδείκνυσθαι προθυμίαν; Μὴ. παρακαλῶ, Εἢ μέχρι τοσούτου ἀνοηταίνωμεν πρὸς τὴν οἰκείαν σωτηρίαν, ἀλλὰ τὰ φορτικώτερα ἀφέντες, πρὸς τὰ ῥᾷστα καὶ χερδαλεώτερα 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. ᾿Αμήν. καὶ γεννηθεὶς καὶ τραφεὶς, μᾶλλον αὐτὸν ἐπεγίνωσχε. Λα- (ὼν τοίνυν τοὺς μαθητὰς, ἔρχεται λοιπὸν ἐπὶ τὴν ἄγραν τῶν λοιπῶν, καὶ τὲν Φίλιππον καὶ τὸν Ναθαναὴλ ἐπισπᾶται. ᾿Αλλ᾽ ἐπὶ μὲν τούτου οὐκ ἦν οὕτω θαυμαστὸν, ὅτι καὶ ἡ ἀκοὴ τοῦ ᾿Ιησοῦ ἀπεληλύθει εἰ; τὴν Συρίαν ἅπασαν’ τὸ δὲ θαυμαστὸν, τὸ τῶν περὶ Πέτρον ὁ καὶ Ἰάκωδον καὶ Φίλιππον ἦν, οὐκ ὅτι μόνον πρὸ τῶν σημείων ἐπείσθησαν, ἀλλ᾽ ὅτι καὶ ἐκ τῆς Γαλιλαίας ὄντες, ὅθεν οὐδὲ προφήτης ἐγείρεται, οὐδὲ δύναταί τι ἀγαθὸν εἶναι. ᾿Αγροικότερον γάρ πως καὶ ἀγριώτερον καὶ παχύτερον οὗτοι διέχειντο. Ὁ δὲ Χριστὸς κἀντεῦθεν αὑτοῦ τὴν ἰσχὺν ἐνέφηνεν, ἀπὸ τῆς ἃ οὐδένα φερούσης καρπὸν γῆς τοὺς τῶν μαϑητῶν ἐκκρίτους ἐχλέγων. Εἰκὸς μὲν οὖν τὸν Φίλιππον καὶ τοὺς περὶ Πέτρον ἰδόντα, καὶ παρὰ τοῦ Ἰωάννον ἀχηχούτα, ἀκολουθῆσαι᾽ εἰκὸς δὲ καὶ τὴν φωνὴν τοῦ Χριστοῦ ἐργάσασθαί τι ἐν αὐτῷ. Οἷδε γὰρ τοὺς μέλλοντας ἔσεσθαι ἐπιτηδείους. Ὁ δὲ εὐαγγελιστὴς ἅπαντὰ ἐπιτέμνεται ταῦτα. τι μὲν οὖν ὁ Χριστὸς ξμελλεν ἥξειν, ἡπίστατο' ὅτι δὲ οὗτος ὁ Χριστὸς ἦν ἠγνόει" ὅπερ αὐτὸν ἣ παρὰ Πέτρου, ἢ παρὰ Ἰωάννου ἀκηκοέναι φημί. Λέγει δὲ καὶ τὴν κώμην αὐτοῦ ὁ Ἰωάννης, ἵνα μάθης ὅτι τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεός. Εὑρίσκει Φίλιππος τὸν Ναθαναὴ 1, καὶ.1έγει αὐτῷ" Ὃν ἔγραψε Μωῦσῆς ἐν τῷ γόμῳ καὶ οἱ προφῆτα:, εὑρήκαμεν, Ἱησοῦν τὸν υἱὸν Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. Λέγει δὲ ταῦτα ἀξιόπιστον ποιῶν τὸ κήρυγμα, εἴ γε ἀπὸ Μωῦσέως ἐστὶ καὶ τῶν προφητῶν, καὶ δυσωπῶν τὸν ἀκροατὴν ἐντεῦθεν. Ἐπειδὴ γὰρ ὁ Ναθαναὴλ ἀχριδὴς ἦν, καὶ πάντα διεσκεμμένος μετὰ ἀληθείας, ὡς καὶ ὁ Χριστὸς ἐμαρτύρησε, καὶ τὸ ἔργον ἔδειξεν, εἰκότως αὑτὸν ἐπὶ τὸν Μωῦσέα καὶ τοὺς προφήτας παρέπεμψεν, ἵνα οὕτω καραδέξηται τὸν κηρυττόμενον. Εἰ δὲ υἱὸν Ἰωσὴφ αὑτὸν λέγει, μὴ θορυδηθῇς " ἔτι γὰρ τούτου παῖς ἐνομίζετο εἶναι, Καὶ πόθεν δῆλον, ὦ Φίλιππε, ὅτι οὗτος ἐκεῖνός ἐστι; τί λέγεις ἡμῖν τεκμήριον; Οὐ γὰρ ἀρκεῖ μόνον τὸ ἀποφήνασθαι. Ποῖον σημεῖον εἶδες; ποῖον θαῦμα; Οὐκ ἔστιν ἀκίνδυνον πιστεύειν ἁπλῶς ὑπὲρ τορούτων πραγμάτων. Ποίαν οὖν ἔχεις ἀπόδειξιν; Τὴν αὐτὴν τῷ ᾿Ανδρέᾳ, φησί. Καὶ γὰρ ἐκεῖνος παραστῆσαι τὸν πλοῦτον ὃν εὗρεν οὐκ ἔχων, οὐδὲ διὰ ῥημάτων ἐπιδείξασθαι δυνάμενος τὸν θηταυρὸν, ἄγει πρὸς τὸν εὑρεθέντα τὸν ἀδελφόν. Οὕτω δὴ καὶ οὗτος, πῶς μὲν αὐτός ἔστιν ἐκεῖνος ὁ Χριστὸς, καὶ πῶς αὑτὸν οἱ προφῆται προανεχήρυξαν, οὐκ εἷπεν" Ἕλκει δὲ αὐτὸν πρὸς τὸν Ἰησοῦν, οὐκ ἀποστησόμενον λοιπὸν εἰδὼς, ἂν τῶν ῥημάτων γεύσηται καὶ «ἧς διδασκαλίας ἐχείνου. Καὶ εἶπεν αὐτῷ Ναθαγαήλ' Ἔκ Ναζαρὲτ δύναταί τι ἀγαθὺν» εἶναι; Λέγει αὐτῷ Φίλιππος" Ἔρχου καὶ ἴδε. Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴ.1 ἐρχόμενον πρὸς αὑτὸν, καὶ περὶ αὐτοῦ" δε ἀληθῶς ᾿Ισραηλίτης. ἐν ᾧ δόλος οὐκ ἔστιν. Ἐπειδὴ εἶπεν 5, Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι, ἐπαινεῖ καὶ θαυμάζει τὸν ἄνθρωπον. Καὶ μὴν ἐγχληθῆναι αὐτὸν ἐχρῆν. Οὐδαμῶς. Οὐδὲ γὰρ ἀπιπστοῦντος ἣν τὰ ῥήματα, οὐδὲ ἐγκλημά- “ων ἄξια, ἀλλ᾽ ἐπαίνων. Πῶς καὶ τίνι τρόπῳ; Ὅτι Φιλίππου μᾶλλον οὗτος ἐσχεμμένος ἣν τὰ προφητικά. Καὶ γὰρ ἦν ἀκούσας ἀπὸ τῶν Γραφῶν, ὅτι ἀπὸ Βηθλεὲμ δεῖ τὸν Χριστὸν ἐλθεῖν, καὶ ἀπὸ τῆς κώμης ἂν ἧ ἦν Δαυῖδ. Τοῦτο γοῦν καὶ παρὰ Ἰουδαίοις ἐκράτει, καὶ ὁ προφήτης ἄνωθεν ἐκήρυττε λέγων" Καὶ σὺ, Βηθλεὲμ, οὐδαμῶς ἐλαχίστη εἰ ἐν τοῖς ἡγεμόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμαγεῖ τὸν 1αόν μου τὸν Ἰσραή.. Ἐπεὶ οὖν ἤκουσεν, ὅτι ἐκ Ναζαρὲτ, ἐθορυδήθη καὶ διηπόρῆσεν, οὐκ εὑρίσκων συμθαίνουσαν τοῦ Φιλέππου τὴν ἐπαγγελίαν τῇ προφητικῇ προῤῥήσει, Θέα δὲ αὐτοῦ καὶ ἐν τῇ διαπορήσει τὴν σύνεσιν καὶ ἐπιείκειαν, Οὐ γὰρ εἶπεν εὐθέως" ᾿Απατᾷς με, ὦ Φίλιππε, καὶ ψεύδῃ" οὗ πείθομαι, οὐ παραγίνομαι: ἔμαθον ἀπὸ τῶν προφητῶν, ὅτι ἀπὸ Βηθλεὲμ τὸν Χριστὸν ἐλθεῖν δεῖ" σὺ δὲ λέγεις, ἀπὸ Ναζαρέτ' οὐ τοῖνυν οὗτος ἐκεῖνός ἐστιν. ᾿Αλλ᾽ οὐδὲν τούτων εἶπεν’ ἀλλὰ τί; Παραγίνεται καὶ οὗτος, τῷ μὲν μὴ καταδέξασθαι ἐκ Ναζαρὲτ αὑτὸν εἶναι, τὴν ἀχρίδειαν τὴν περὶ τὰς Γραφὰ; δηλῶν, καὶ τὸ τῶν τρόπων ἀνεξαπάτητον τῷ δὲ μὴ διαπτύσαι τὸν ἀπαγγείλαντα, τὸν πολὺν πόθον, ὃν εἶχε “περὶ τὴν τοῦ Χριστοῦ παρουσίαν, ἐμφαίνων. Ἑνενόησς χὰρ, ὅτι εἰκὸς ἣν Φίλιππον περὶ τὸν τόπον ἐσφάλθαι.

### English translation (Claude)

[Homily 20.] “The next day he decided to go out into Galilee, and he finds Philip, and says to him, ‘Follow me.’ Now Philip was from Bethsaida, the city of Andrew and Peter.” “For everyone who takes care there is some gain,” says the proverb. But Christ hinted at something more when he said, “He who seeks finds.” That is why it does not occur to me any longer to wonder how Philip followed Christ. For Andrew had heard from John, and Peter from Andrew; but this man, having learned nothing from anyone, except that Christ said only this to him, “Follow me,” was at once persuaded and did not draw back, but even becomes a herald to others. For running to Nathanael, he says, “Him of whom Moses wrote in the law [and the prophets, we have found.” Do you see what a studious] mind he had, how he constantly studied the writings of Moses and expected the coming? For “we have found” is always said by people who are somehow seeking. “The next day Jesus went out into Galilee.” For before someone attached himself to him, he calls no one. And he does this not without purpose, but in keeping with his wisdom and understanding. For if, when no one had come of his own accord, he himself had drawn them, they might perhaps have leapt away; but as it was, having chosen this for themselves, they then remained firm. He calls Philip, who was better known to him; for since he had been [born and brought up] in Galilee …

[The following passage, down to “Amen,” is the end of Homily 19, displaced in the scan:] … [remain]. But since he wants them spent, that is why he let us have them, so that we may share them with one another. And if we keep them to ourselves, we are no longer their masters. And if you want to make them more, and keep them for this reason, here too the best method of all is to scatter them and distribute them everywhere. For there can be no income without expense, nor wealth without outlays. One can see this happening in the affairs of life too. So it is with the merchant, so with the farmer: the one throws out seeds, the other money. For the one sails the sea to scatter his goods, and the other toils a whole year, sowing and tending the seeds. But here none of these is needed: no need to fit out a ship, to yoke oxen and plow land, to worry about the unevenness of the weather, to fear a fall of hail. There are no waves here, no reef. This voyage and this sowing need one thing only: to throw out what one has. All the rest that farmer will do, of whom Christ says, “My Father is the farmer.” How then is it not absurd, where one can receive everything without labor, to be careless and lazy, but where there is much sweat and much toil and worry, and after that the uncertainty of one’s hopes, to show every eagerness? Let us not, I beg you, let us not be so senseless about our own salvation; but leaving the more burdensome things, let us run to the easiest and more profitable, so that we may also obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

[Homily 20 continues:] … and having been born and brought up there, he knew him better. Having taken his disciples, then, he goes on to the hunting of the rest, and draws Philip and Nathanael. With Nathanael this was not so wonderful, since the report of Jesus had gone out into all Syria; but the wonderful thing was the case of Peter and James and Philip, not only that they were persuaded before the signs, but also that they were from Galilee, from which no prophet arises and nothing good can come. For these were somehow more rustic, wilder, and duller in disposition. But Christ showed his power here too, choosing the pick of his disciples from a land that bore no fruit. It is likely that Philip followed because he had seen Peter and the others and had heard from John; and it is likely too that the voice of Christ worked something in him. For he knew those who would be fit. But the evangelist cuts all this short. That the Christ was to come, Philip knew; that this was the Christ, he did not know; and this I say he had heard either from Peter or from John. And John gives his village too, so that you may learn that God chose the weak things of the world. “Philip finds Nathanael and says to him, ‘Him of whom Moses wrote in the law, and the prophets, we have found: Jesus the son of Joseph, from Nazareth.’” He says this making the preaching credible, since it comes from Moses and the prophets, and by this shaming his hearer. For since Nathanael was exact and had examined everything with truth, as Christ testified and the outcome showed, Philip naturally referred him to Moses and the prophets, so that he would receive the one preached in this way. And if he calls him the son of Joseph, do not be troubled; for he was still thought to be his child. And how is it clear, Philip, that this is he? What proof do you tell us? For merely to declare it is not enough. What sign have you seen? What miracle? It is not without danger to believe simply about such great matters. What proof then do you have? The same as Andrew, he says. For Andrew too, unable to display the wealth he had found or to show the treasure in words, brings his brother to the one he had found. So too this man did not say how this is the Christ and how the prophets proclaimed him beforehand, but draws him to Jesus, knowing that he would not leave afterwards if he tasted his words and his teaching. “And Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip says to him, ‘Come and see.’ Jesus saw Nathanael coming toward him, and says of him, ‘Look, truly an Israelite, in whom there is no deceit.’” Since he said, “Can anything good come out of Nazareth?” he praises and admires the man. And yet he ought to have been rebuked? Not at all. For the words were not those of an unbeliever, nor deserving of accusation, but of praise. How, and in what way? Because this man had studied the prophetic writings more than Philip. For he had heard from the Scriptures that the Christ must come from Bethlehem and from the village where David was. This, at any rate, prevailed among the Jews, and the prophet had proclaimed it long before, saying, “And you, Bethlehem, are by no means least among the rulers of Judah; for from you will come a ruler who will shepherd my people Israel.” So when he heard “from Nazareth,” he was troubled and perplexed, not finding Philip’s announcement in agreement with the prophetic prediction. But see his good sense and fairness even in his perplexity. For he did not at once say, “You are deceiving me, Philip, and lying; I am not persuaded, I am not coming. I learned from the prophets that the Christ must come from Bethlehem, and you say from Nazareth; so this is not that one.” He said none of this; but what? He too goes to him, showing by not accepting that he was from Nazareth his exactness about the Scriptures and a character not easily deceived, and by not spurning the one who brought the news, the great longing he had for the coming of the Christ. For he reasoned that Philip had probably been mistaken about the place.

### Scripture references

- John 1:43: quotation, high confidence
- John 1:44: quotation, high confidence
- Prov 14:23: quotation, high confidence
- Matt 7:8: quotation, high confidence
- John 1:45: quotation, high confidence
- John 15:1: quotation, high confidence
- Matt 4:24: allusion, high confidence
- John 7:52: allusion, high confidence
- John 1:46: quotation, high confidence
- 1 Cor 1:27: quotation, high confidence
- Matt 2:6: quotation, high confidence
- Mic 5:2: quotation, high confidence
- John 1:47: quotation, high confidence
- John 7:42: allusion, medium confidence

### Translation notes

- The heading “Homily 20” is supplied. The scan places the end of Homily 19 (from “But since he wants them spent” to “Amen”) inside the first section of Homily 20, in the middle of a sentence; it is translated where it stands, marked in brackets. Its opening word “remain” completes the last sentence of ref 19.2 (“would have let them lie in the earth [and remain]”).
- A line was lost after “Moses wrote in the law”; the bracketed words are supplied by sense.
- “For everyone who takes care there is some gain”: Prov 14:23 LXX. “He who seeks finds”: Matt 7:8. “My Father is the farmer”: John 15:1. “No prophet arises” from Galilee: John 7:52. “God chose the weak things of the world”: 1 Cor 1:27. Mic 5:2 is quoted in the form of Matt 2:6.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 20.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/20-1).

## Homily 20.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/19-1/#p-20-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Jesus wins Nathanael by showing that he saw him under the fig tree and praising his honest doubt; Nathanael confesses him Son of God, and Chrysostom urges hearers to show their joy in Christ by obedience and gifts to the needy.

### Greek text

θέα δέ μοι καὶ τὴν παραίτησιν, πῶς ἐπιεικῇ “κεποίηται, καὶ ἐν ἐρωτήσεως τάξει ς, Οὐδὲ γὰρ εἶπεν, Οὐδὲν ἀγαθὸν ἡ Γαλιλαία φέρει" ἀλλὰ πῶς; Ἔχ Ναζαρὲς δύναταί τι ἀγαθὸν εἶναι; Σφόδρα δὲ ἣν καὶ ὁ Φίλιππο: συνετός. Οὐ γὰρ ὡς ἀπορηθεὶς ἀγανακτεῖ καὶ δυσχεραίνει, ἀλλ᾽ ἐπιμένει τὸν ἀ ἄνδρα βουλόμενος ἀγαγεῖν, καὶ ἐκ προοιμίων τὴν ἀποστόλῳ προσἦκουσαν εὐτονίαν ἡμῖν ἐνδεικνύμενος. Διὰ ταῦτα καὶ ὁ Χριστός φησιν “1δὲ ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν. “Ὥστε ἕνι καὶ ψευδὴς Ἰσραηλίτης. ᾿Αλλ᾽ οὐκ οὗτος τοιοῦτος " ἀδέκαστος γὰρ αὐτοῦ, φησὶν, ἧ χρίσις" οὐδὲν πρὸς χάριν, οὐδὲ πρὸς ἀπέχθειαν φθέγγεται, Καίτοι Ἰουδαῖοι ἐπερωτηθέντες, ποῦ ὁ Χριστὸς γεννᾶται, εἶπον ὅτι ἐν Βηθλεὲμ, καὶ τὴν μαρτυρίαν παρήγαγον λέγοντες " Καὶ σὺ, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν ᾿Ιούδα. ᾿Αλλ᾽ ἐκεῖνοι μὲν πρὶν ἰδεῖν ἐμαρτύρουν ταῦτα“ ἐπειδὴ δὲ εἶδον, ὑπὸ τῆς βασκανίας τὴν μαρτυρίαν ἀπέκρυψαν λέγοντες" Τοῦτον δὲ οὐκ οἵδαμεν πόθεν ἐστίν. Ὃ δὲ Ναθαναὴλ οὐκ οὕτως, ἀλλ᾽ ἣν ἐξ ἀρχῆς περὶ αὑτοῦ γνώμην εἶχε, ταύτην ἔμεινε διατηρῶν, ὅτι οὐκ ἔστιν ἐκ Ναζαρέτ. Πῶς οὖν αὐτὸν Ναζωραῖον οἱ προφῆται καλοῦσιν; ᾿Απὸ τῆς ἀνατροφῆς καὶ τῆς ἐκεῖ διαγωγῆς. Τὸ μὲν οὖν εἰπεῖν, Οὐκ εἰμὶ ἐκ Ναζαρὲτ, καθὼς ἀπήγγειλέ σοι Φίλιππος, ἀλλ᾽ ἐκ Βηθλεὲμ, παρίησιν, ὥστε μὴ εὐθέως ἀμφισδητήσιμον ποιῆσαι τὸν λόγον" χωρὶς δὲ τούτων. ὅτι, εἰ καὶ ἕπεισε, τοῦτο οὐκ ἂν ἱκανὸν τεκμήριον ἔδωκε τοῦ αὐτὸν εἶναι τὸν Χριστόν. Τί γὰρ ἐκώλυε καὶ μὴ ὄντα Χριστὸν ἀπὸ Βηθλεὲμ εἶναι κατὰ τοὺς ἄλλους τοὺς ἐκεῖ γεννηθέντας; Τοῦτο μὲν οὖν παρίησιν" ὃ δὲ μάλιστα αὐτὸν δύναται ἐπαγαγέσθαι, τοῦτο ποιεῖ’ δείκνυσι γὰρ ἑαυτὸν παρόντα διαλεγομένοις αὐτοῖς. Εἰπόντος οὖν ἐκεῖνου, Πόθεν μὲ γιγώσχεις; λέγει" Πρὸ τοῦ σε Φί- “λιππον φωνῆσαι, ὄγτα ὑπὸ τὴν συκῆν εἶδόν σε. Ὅρα ἄνθρωπον εὐσταθῇ καὶ βεδηχότα. Εἰπόντος γὰρ ἀλλ᾽ ἐπιμένει ζητῶν καὶ ἀχριδέστερον καὶ βούλεταέ τι σαφὲς μαθεῖν. Αὐτὸς μὲν οὖν ὡς ἄνθρωπος 6 ἐξήταζεν ἕτι " ὁ δὲ Ἰησοῦς ὡς Θεὸς ἀπεχρίνατο. Καὶ γὰρ εἶπεν, ὅτι Ανωθέν σε οἶδα" καὶ τῶν τρόπων αὐτοῦ τὴν ἐπιείκειαν, οὐκ ὡς ἄνθρωπος αὑτῷ παρηχολουθηχὼς, ἀλλ᾽ ἄνωθεν ὡς Θεὸς ἔγνω" καὶ, Νῦν εἶδόν σε ἐν τῇ συκῇ, ὅτε οὐδεὶς αὐτόθι παρῆν, ἀλλὰ μόνος Φίλιππος ἣν καὶ Ναθαναὴλ, καὶ κατ᾽ ἰδίαν ἅπαντα ταῦτα εἶπον. Διὰ δὴ τοῦτο εἴρηται, ὅτι ᾿δὼν αὐτὸν πόῤῥωθεν, εἶπεν" “1δε ἀληθῶς Ἰσραη- «Ἅἰτης" ἵνα μάθῃ [ ὅτι πρὶν ἣ πλησιάσαι [{{8] τὸν Φίλιππον ταῦτα ἐφθέγγετο ὁ Χριστὸς, ὥστε μὴ ὕποπτον γενέσθαι τὴν μαρτυρίαν. Διὸ καὶ τὸν καιρὸν εἶπε, καὶ τὸν τόπον, καὶ τὸ δένδρον. ΕἸ μὲν γὰρ εἶπε μόνον, Πρὸ τοῦ Φίλιππον ἐλθεῖν πρὸς σὲ, εἶδόν σε, κἂν ὑπωπιεύθη, ὡς αὑτὸς αὐτὸν ἀπεσταλχὼς, καὶ οὐδὲν μέγα λέγων" νῦν δὲ τῷ τὸν τόπον εἰπεῖν, καθ᾽ ὃν διέτριδςε φωνούμενος παρὰ τοῦ Φιλίππου, καὶ τοῦ δένδρου τὴν προσηγορίαν, καὶ τῆς διαλέξεως «κὸν καιρὸν, ἀναμφισδήτητον τὴν πρόῤῥησιν ἔδειξεν οὖσαν. Οὐ τὴν πρόῤῥησιν δὲ μόνον ἐδήλωσεν, ἀλλὰ καὶ ἑτέρως αὐτὸν ἐπαίδευσεν. Εἰς ὑπόμνησιν γὰρ αὐτὺν Ἦγαγε τῶν τότε λεχθέντων, οἷον, ὅτι Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; ἐφ᾽ ᾧ καὶ μάλιστα μειζόνως αὐτὸν ἀπεδέξατο᾽ καὶ ὅτι δ ταῦτα αὑτοῦ φθεγξαμένον, οὐ κατέγνω, ἀλλ᾽ ἐπήνεσε καὶ ἐθαύ-μᾶσε. Διὸ καὶ ἐκ τούτου συνεῖδεν, ὅτι ὁ Χριστὸς ὄν-τως ἐστὶν, ἀπό τε τῆς προῤῥήσεως, ἀπό τε τοῦ τὴν γνώμην ἐξετάσαι μετὰ ἀχριδείας αὐτοῦ" ὅπερ δεικνύντος ἦν, ὅτι καὶ τὰ ἐν τῇ διανοίᾳ αὐτοῦ ἠπίστατο" ἄλλως τε καὶ Β τὸ καθ᾽ ἑαυτοῦ δόξαντα λέγειν, μὴ μέμψασθαι, ἀλλὰ καὶ ἐπαινέσαι. Ὅτι μὲν οὖν ἐφώνησεν αὑτὸν ὁ Φίλιππος, εἶπε" τί δὲ αὐτῷ. διελέχθη, καὶ τέ οὗτος ἐκείνῳ, παρῆκεν, ἀφεὶς αὐτοῦ ἱ τῷ συνειδότι, καὶ οὐ βουλόμενος αὐτὸν ἐπὶ πλέον ἐλέγχειν. Τί οὖν; πρὶν ἣ τὸν ΦΆιππον φωνῆσαι εἶδεν αὐτὸν μόνον, οὐκὶ δὲ καὶ πρὸ τούτου ἑώρα τῷ ἀκοιμήτῳ ὄμματι; Ἑ). ρα, καὶ οὐδεὶς ἂν ἀντείποι’ ἀλλὰ τέως τοῦτο τὸ κατεπεῖγον ἦν εἰπεῖν. Τί οὖν ἐκεῖνο:: Ἐπειδὴ τεκμήριον ἀναμφισδήτητον ἔλαδε τῇς προγνώσεως, ἦλθεν ἐπὶ τὴν ὁμολογίαν, καὶ τῇ ἀναδολῇ τῇ προτέρᾳ τὴν ἀχρίδειαν δηλῶν, καὶ τῇ μετὰ ταῦτα συγκαταθέσει τὴν εὐγνωμοσύνῆν. ᾿Απεχρίθη γὰρ, φησὶ, καὶ λέγει αὑτῷ“ Ῥαδδὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ" σὺ εἴ ὁ βασιλεὺς τοῦ ᾿Ισραή.1" Εἶδες ψυχὴν περιχαρῇ γενομένην ἀθρόον, καὶ τοῖς ῥήμασι περιπτυσσομένην τὸν Ἰησοῦν; Σὺ εἶ, φησὶν, ὁ προσδοκώμενος, ἐκεῖνος ὁ ζητούμενος. Εἰδες ἐχπληττόμενον, θαυμάζοντα, σκιρτῶντα, πηδῶντα ὑπὸ τῆς ἡδονῆς; Οὕτω καὶ ἡμᾶς χαίρειν δεῖ, καταξιωθέντας μαθεῖν τοῦ Θεοῦ τὸν Υἱόν" χαίρειν δὲ, οὐ κατὰ διάνοιαν μόνον, ἀλλὰ καὶ ἐπὶ τῶν πραγμάτων αὐτῶν τοῦτο δεικνύναι. Τί δὲ τῶν χαιρόντων ἐστί; Πείθεσθαι τῷ γνωρισθέντι. Πειθομένων δέ ἔστι, τὸ ποιεῖν ἅπερ ἂν ἐκεῖνος βούληται. Ἐπεὶ εἰ μέλλοιμεν τὰ παροξύνοντα αὐτὸν πράττειν, πόθεν δηλώσομεν ὅτι χαίρομεν; Οὐκ ὁρᾶτε καὶ ἐν οἰκίαις ὅταν τις τινὰ ὑποδέχηται τῶν ποθουμένων, πῶς μετὰ χαφᾶς πάντα πράττει πανταχοῦ περιτρέχων, καὶ εἰ δέοι πάντα τὰ ὄντα προέσθαι, μηδενὸς φειδόμενος, ὥστε ἀρέσαι τῷ παραγενομένῳ; Εἰ δὲ καλῶν τις μὴ ὑπακούοι 4, καὶ τὰ ἀναπαύοντα αὐτὸν μὴ πράττοι, κἂν μυριάκις λέγῃ τῇ παρουσίᾳ χαίρειν, οὐκ ἂν πιστευθεΐη {49] ποτὲ παρὰ τοῦ ξενιζομένου, δικαίως. Ἐπὶ γὰρ τῶν ἔργων τοῦτο ἐπιδεικνύναι χρή. Οὐκοῦν ἐπεὶ καὶ ὁ Χριστὸς πρὸς ἡμᾶς ἦλθε, δείξωμεν ὅτι χαίρομεν, καὶ μηδὲν τῶν παροξυνόντων αὑτὸν πράττωμεν" χαλλωπίσωμεν τὴν οἰκίαν εἰς ἦν παρεγένετο" τοῦτο γὰρ χαιρόντων" παραθῶμεν ἄριστον ὃ βούλεται φαγεῖν" τοῦτο γὰρ ἀγαλλομένων. Ποῖον δέ ἐστι τοῦτο τὸ ἄρ:στον; Αὐτός φησιν’ Ἐμὸν βρῶμά ἐστιν, ἵγα ποιήσω τὸ θέλημα τοῦ πέμψαντός με. Θρέψωμεν αὐτὼν πεινῶντα" ποτίσωμεν διψῶντα" κἂν ψυχροῦ δῷς ποτήριον, δέχεται" φιλεῖ γάρ σε’ τὰ δὲ παρὰ τῶν φιλουμένων, κἂν μικρὰ τυγχάνῃ, μεγάλα τῷ ποθοῦντε φαίνετα:. Μόνον σὺ μὴ κατοκνήσῃς" κἂν ὀβολοὺς δύο χαταδάλῃς, οὐκ ἀποστρέφεται, ἀλλ᾽ ὡς πολὺν δέχεται πλοῦτον. Ἐπειδὴ γὰρ ἀνενδεῆς ἔστι, καὶ οὗ χρείας ἕγεχεν ταῦτα λαμθάνει, εἰκότως οὐκ ἐν τῷ μέτρῳ τῶν διδομένων, ἀλλ᾽ ἐν τῇ προαιρέσε: τοῦ παρέχοντος τὸ πᾶν ὁρίζεται. Μόνον δεῖξον ὅτι φιλεῖς παραγενόμενον αὐτὸν, ὅτι σπουδάζεις ἅπαντα ὑπὲρ τούτου, ὅτι χαίρεις ἐπὶ τῇ παρουσίᾳ. Ὅρα αὐτὸς πῶς πρὸς σὲ διάκειται. Ἶλθε διὰ σὲ, τὴν ψυχὴν ἔθηκεν ὑπὲρ σοῦ" καὶ μετὰ ταῦτα πάντα οὐδὲ ἱκετεύειν σε παραιτεῖται, “Ὑπὲρ Χριστοῦ γὰρ πρεσδεύομεν, φησὶν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι ἡμῶν. Καὶ τίς οὕτω μαινόμενος, φησὶν, ὡς μὴ φιλεῖν τὸν δεσπότην τὸν ἑαυτοῦ; Τοῦτο καὶ ἐγὼ λέγω, καὶ οἶδα μὲν ὅτι ἕκαστος ἡμῶν οὐκ ἂν ἀρνηθείη τοῦτο τοῖς ῥήμασι καὶ τῇ διανοίᾳ. ᾿Αλλ᾽ οὐκ ἀπὸ τῶν ῥημάτων μόνον, ἀλλὰ καὶ ἀπὸ τῶν πραγμάτων δείκνυσθαι βούλεται ὁ φιλούμενος τοῦτο. “ἂν γὰρ λέγωμεν τοῦτο, μὴ ποιῶμεν δὲ τὰ τῶν ποθούντων, γέλως τοῦτό ἐστιν, οὐκ ἐπὶ τοῦ Θεοῦ δὲ μόνην, ἀλλὰ καὶ ἐπὶ τῶν ἀνθρώπων. Ἐπεὶ οὖν τὸ διὰ τῶν λόγων μόνον ὁμολογεῖν, διὰ δὲ τῶν ἔργων ἐναντιοῦσθαι, οὐκὶ ἀνόνητον μόνον, ἀλλὰ καὶ ἐπιβλαβὲς ἡμῖν, παρακαλῶ, τὴν διὰ τῶν ἔργων ὁμολογίαν προσθῶμεν, ἵνα καὶ τῆς παρ᾽ αὐτοῦ τύχωμεν ὁμολογίας κατὰ τὴν ἡμέραν ἐκείνην, ὅταν ἐπὶ τοῦ Πατρὸς ὁμολογῇ τοὺς ἀξίους ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνα; τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

And see, I beg you, his way of declining, how gently he made it, and in the form of a question. For he did not say, “Galilee bears nothing good”; but how? “Can anything good come out of Nazareth?” And Philip too was very sensible. For he is not indignant or annoyed as one at a loss, but persists, wishing to bring the man, and showing us from the very start the vigor that befits an apostle. That is why Christ too says, “Look, truly an Israelite, in whom there is no deceit.” So there is such a thing as a false Israelite too. But this man is not such; for his judgment, he says, is impartial; he speaks nothing to please and nothing from hatred. And yet the Jews, when asked where the Christ is born, said, “In Bethlehem,” and brought forward the testimony, saying, “And you, [Bethlehem,] are by no means least among the rulers of Judah.” But they bore this witness before they saw him; when they saw him, they hid the testimony out of envy, saying, “But as for this man, we do not know where he comes from.” Nathanael was not like that, but kept the opinion about him that he had from the beginning, that he was not from Nazareth. How then do the prophets call him a Nazarene? From his upbringing and his life there. He passes over saying, “I am not from Nazareth, as Philip told you, but from Bethlehem,” so as not to make the account disputable at once; and besides, because even if he had persuaded him, this would not have given sufficient proof that he was the Christ. For what prevented one who was not the Christ from being from Bethlehem, like the others born there? This, then, he passes over; but what was most able to bring him, that he does: he shows that he had been present when they were talking. So when Nathanael said, “How do you know me?” he says, “Before Philip called you, when you were under the fig tree, I saw you.” See a steady and settled man. For when [Christ] said [“Look, truly an Israelite,” he was not puffed up by the praise], but persists, inquiring still more exactly, and wants to learn something clear. He, then, was still questioning as one would a man; but Jesus answered as God. For he said, “I know you from long ago,” and he knew the fairness of his character, not as a man who had followed him closely, but as God from long ago; and, “Just now I saw you at the fig tree,” when no one was present there, but only Philip and Nathanael, and they said all this in private. That is why it is said that, seeing him from a distance, he said, “Look, truly an Israelite,” so that one may learn that Christ spoke these words before Philip came near, so that the testimony would not be suspected. That is why he named the time, and the place, and the tree. For if he had said only, “Before Philip came to you, I saw you,” he might have been suspected of having sent him himself and of saying nothing great; but as it was, by naming the place where he was staying when Philip called him, and the name of the tree, and the time of the conversation, he showed that the prediction was beyond dispute. And he not only made the prediction plain, but taught him in another way as well. For he brought him to recall what was said then, namely, “Can anything good come out of Nazareth?” For this above all he received him the more warmly: because when he had said these things, he did not condemn him but praised and admired him. So from this he perceived that he is truly the Christ, both from the prediction and from his having examined his opinion exactly, which was the act of one showing that he knew even what was in his mind; and besides, from his not blaming him for seeming to speak against him, but even praising him. That Philip called him, he said; but what he said to him, and what Nathanael said to Philip, he passed over, leaving it to his conscience and not wishing to reprove him further. What then? Did he see him only before Philip called him, and did he not see him before that too with his sleepless eye? He saw him, and no one could deny it; but for the time this was what it was pressing to say. What then did Nathanael do? When he had received an indisputable proof of his foreknowledge, he came to confession, showing his exactness by his earlier hesitation, and his fairness by his assent afterwards. For “he answered,” it says, “and says to him, ‘Rabbi, you are the Son of God; you are the King of Israel.’” Do you see a soul suddenly overjoyed and embracing Jesus with words? “You are,” he says, “the one expected, that one who was sought.” Do you see him astonished, marveling, skipping, leaping for joy? So we too must rejoice, counted worthy to learn the Son of God; and rejoice not only in thought, but show it in our very deeds. And what is the mark of those who rejoice? To obey the one made known. And the mark of those who obey is to do whatever he wishes. For if we are going to do the things that provoke him, how shall we show that we rejoice? Do you not see in houses too, when someone receives one of those he longs for, how he does everything with joy, running around everywhere, and if need be laying out all he has, sparing nothing, so as to please the one who has come? But if someone, when called, does not answer, and does not do what gives the guest rest, even if he says ten thousand times that he rejoices at his coming, he would never be believed by the one he is entertaining; and rightly. For one must show this in deeds. Since then Christ too has come to us, let us show that we rejoice, and do nothing that provokes him. Let us adorn the house he has come to, for this is the mark of those who rejoice; let us set before him the meal he wishes to eat, for this is the mark of those who exult. And what is this meal? He himself says, “My food is to do the will of him who sent me.” Let us feed him when he is hungry; let us give him drink when he is thirsty. Even if you give a cup of cold water, he accepts it; for he loves you, and to one who longs, the gifts of those he loves seem great even if they are small. Only do not hold back. Even if you put in two obols, he does not turn away, but receives them as great wealth. For since he is without need and does not take these things because he needs them, naturally the whole is measured not by the size of what is given but by the intention of the giver. Only show that you love him who has come, that you are eager to do everything for him, that you rejoice at his coming. See how he is disposed toward you. He came for your sake; he laid down his life for you; and after all this he does not even refuse to plead with you: “For we are ambassadors for Christ,” it says, “as though God were urging you through us.” And who is so mad, someone says, as not to love his own master? I say this too, and I know that none of us would deny it in word and in mind. But the one who is loved wants this shown not by words only but by deeds as well. For if we say this but do not do what lovers do, it is a laughingstock, not only before God but also before men. Since, then, to confess with words only and oppose with deeds is not only useless but harmful to us, let us, I beg you, add the confession through deeds, so that we may also obtain his confession on that day, when before the Father he confesses those who are worthy, in Christ Jesus our Lord, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 1:46: quotation, high confidence
- John 1:47: quotation, high confidence
- Matt 2:5: quotation, high confidence
- Matt 2:6: quotation, high confidence
- Mic 5:2: quotation, high confidence
- John 9:29: quotation, high confidence
- Matt 2:23: allusion, high confidence
- John 1:48: quotation, high confidence
- John 1:49: quotation, high confidence
- John 4:34: quotation, high confidence
- Matt 25:35: allusion, high confidence
- Matt 10:42: allusion, high confidence
- Mark 12:42: allusion, medium confidence
- John 10:11: echo, medium confidence
- 2 Cor 5:20: quotation, high confidence
- Matt 10:32: allusion, high confidence

### Translation notes

- This ref holds the rest of the homily (NPNF¹ 14 sections [2]–[3]); the numerals were lost in the scan.
- A line was lost after “For when [Christ] said”; the bracketed words are supplied by sense from the context.
- Quotations: John 1:46–49; Matt 2:5–6 (Mic 5:2); John 9:29; Matt 2:23; John 4:34; Matt 25:35; Matt 10:42; Mark 12:42 (the widow’s two coins, here “two obols”); 2 Cor 5:20; Matt 10:32.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 20.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/20-2).

## Homily 21.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/21-1/#p-21-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Nathanael confessed Jesus as Son of God and King of Israel in a lesser sense than Peter, so Jesus promises him greater sights; at Cana, Chrysostom argues that this was Jesus’ first sign and explains his reply to his mother.

### Greek text

σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ. σὺ εἶ ὁ βασικεὺς τοῦ ραή.1.ν ᾿Απεχρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν αὐτῷ" « Ὅτι εἶπόν σοι, Εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; Μείζω τούτων ὄψει. ν Ἰολλῆς ἡμῖν, ἀγαπητοὶ, δεῖ τῆς μερίμνης, πολλῆς τῆς ἀγρυπνίας, ὥστε δυνηθῆναι τὸ βάθος κατοπτεῦσαι τῶν θείων Γραφῶν. Οὐ γὰρ ἁπλῶς, οὐδὲ καθεύδοντας ἕνι τὸ βούλημα ὁ αὐτῶν εὑρεῖν, ἀλλὰ δεῖ μὲν ἐρεύνης ἀχριδοῦς, δεῖ δὲ καὶ εὐχῆς ἐκτενοῦς, ἵνα δυνηθῶμεν 130] μικρόν τι διαθλέψαι πρὸς τὰ ἄδυτα τῶν θείων λογίων. Ἰδοὺ γὰρ καὶ τήμερον οὐ μικρὸν ἡμῖν ζήτημα πρόκειται, ἀλλὰ καὶ πολλῆς δεόμενον τῆς σπουδῆς καὶ τῆς ἐρεύνης. Εἰπόντος γὰρ τοῦ Ναθαναὴλ, Σὺ εἶ ὁ ΥἹὸς τοῦ Θεοῦ, ὁ Χριστός φησιν" Ὅτι εἶπόν σοι, Εἶδόν σε ὑποκάτω τὴς συκῆς.. πιστεύεις; Μείζονα τούτων ὄψει. Τί ποτ᾽ οὖν ἐν τοῖς εἰρημένοις ἐστὶ τὸ ζητούμενον; Ὅτι Πέτρος Ῥ μὲν μετὰ τοσαῦτα θαύματα καὶ διδασκαλίαν τοιαύτην ὁμολογήσας, ὅτι Σὺ Υίὸς εἶ τοῦ Θεοῦ, μαχαρίξεται, ὡς παρὰ τοῦ Παπρὸς τὴν ἀποκάλυψιν δεξάμενος - ὁ ὃὲ Ναθαναὴλ καὶ πρὸ τῶν σημείων, καὶ πρὸ τῆς διδασκαλίας τὸ αὐτὸ ποῦτο εἰπὼν, οὐδὲν τοιοῦτον ἤκουσεν, ἀλλὰ καὶ ὡς οὐδὲν εἰρηκὼς τοσοῦτον, ὅσον ἐχρῆν εἰπεῖν, ἐπὶ μείξω προσάγεται ε, Τί ποτ᾽ οὖν τὸ αἴτιον; Ὅτι τὰ μὲν ῥήματα τὰ αὐτὰ ἐφθέγξατο καὶ ὁ Πέτρος καὶ ὁ Ναθαναὴλ, οὐ μετὰ τῆς αὐτῆς δὲ διανοίας ἑκάτερος, ἀλλ' ὁ μὲν Πέτρος ὡμολόγησεν Υἱὸν τοῦ Θεοῦ, ὡς Θεὸν ἀληθῇ, ὁ δὲ ἄνθρωπον ψιλόν. Καὶ πόθεν δῆλον τοῦτο ἡμῖν; Ἐκ τῶν ἀ μετὰ ταῦτα εἰρημένων. Εἰπὼν γὰρ, Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, ἐπήγαγε" Σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραή.1. Ὃ δὲ τοῦ Θεοῦ Υἱὸς οὐ τοῦ Ἰσραΐλ ἔστι βασιλεὺς μόνον, ἀλλὰ καὶ τῆς οἰκουμένης ἀπά. σης. Οὐκ ἀπὸ τούτον δὲ μόνον τοῦτο δῆλον, ἀλλὰ καὶ ἐκ τῶν ἑξῆς. Τῷ μὲν γὰρ Πέτρῳ οὐδὲν ὕστερον προσέθηκεν ὁ Χριστὸς, ἀλλ᾽ ὡς ἀπηρτισμένης αὑτῷ τῆς πίστεως, τὴν ᾿Ἐκκλησίαν ἔφησεν ἐπὶ τὴν ὁμολογίαν οἰχοδομήσειν τὴν ἐχείνου, Ἐνταῦθα δὲ οὐδὲν τοιοῦτον ἐποίησεν, ἀλλὰ καὶ τὸ ἐναντίον. “Ὡς γὰρ πολλοῦ τινος καὶ τοῦ βελτίονος μέρους τῇ ὁμολογίᾳ λείποντος, τὰ λοιπὰ προσέθηκε. Τί γάρ φησιν; Ἀμὴν, ἀμὴν «1έ) ὦ ὑμῖν" ἀπάρτι ὄψεσθε τὸν οὐραν"ὁν ἀγεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναξαίγοντας καὶ καταθαίγοντας ἐπὶ τὸν Υἱὸν τοῦ ἀγθρώπου. Ὁρᾷς πῶς αὐτὸν ἀπὸ τῆς γῆς ἀνάγει κατὰ μικρὸν, καὶ μηκέτι φαντάζεσθαι ἄνθρωπον ἁπλῶς; Ὧ γὰρ ἄγγελοι διακονοῦσι, καὶ ἐφ᾽ ὃν ἄγγελοι ἀναθαίνουσι χοὶ χαταθαίνουσι, πῶς ἂν οὗτος ἄνθρωπος εἴη; Διὰ τοῦτο εἶπε, Μείζονα τούτων ὄψει" καὶ δεικνὺς αὐτὸ, ἐπἦγαγε τὴν τῶν ἀγγέλων διακονίαν. Ὃ ὃξ λέγει, τοιοῦ τόν ἔστι’ Μέγα σοι, φησὶν, ὦ Ναθαναὴλ, ἔδοξεν εἶναι τοῦτο, καὶ διὰ τοῦτό με βασιλέα τοῦ Ἰσραὴλ ὡμολόγησας " τί οὖν ἐρεῖς, ὅταν ἴδῃς τοὺς ἀγγέλου: ἐπ᾽ ἐμὲ ἀναθαίνοντας καὶ χαταδαίνοντας; διὰ τούτων πείθων, καὶ τῶν ἀγγέλων αὐτὸν ὁμολογῖσαι Δεσπότην, Ὡς γὰρ ἐπὶ νἱὸν βασιλέως γνήσιον, οὕτως ἀνήεσταν καὶ χατῴεσαν οἱ διάχονο: οἱ βατιλιχοὶ, τοῦτο μὲν παρὰ τὸν καιρὸν τοῦ σταυροῦ, τοῦτο δὲ παρὰ τὸν καιρὸν τῆς ἀναστάσεως καὶ τῆς ἀναλήψεως, καὶ πρὸ τούτου δὲ, ὅτε προδῆλθον καὶ διηκόνουν αὐτῷ, ὅτε εὐηγγελίζοντο αὐτοῦ τὸν τόκον, ὅτε ἐθόων᾽ Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη" ὅτε πρὸς τὴν Μαριὰμ, ἦλθον, ὅτ: πρὸς τὸν Ἰωτέφ. Ὅπερ δὲ ἐπὶ πολλῶν ἐποίησε, τοῦτο καὶ νῦν ποιεῖ, Δύο λέγει προῤῥήσεις, καὶ τῆς μὲν ἤδη τὸν ἔλεγχον δίδωσι, τὴν ὃὲ μέλλουσαν ἀπὸ τῆς παργύσης βεθαιοῖ. Καὶ γὰρ τῶν λεχϑέντων τὰ “ὲν τὴν ἀπόδειξιν ἔλαδεν. οἷόν ἐστι, Πρὸ τοῦ Φί- Διππον φωνῆσαί σε, ὑπὸ τὴν συκῆν 5 εἶδόν σε" τὰ δὲ ἐχδέσεσθαι ἔμελλε, καὶ ἐκ μέρους ἐξέδη, ἡ τῶν ἀγγέλων χατάδασις καὶ ἀνάδασις, ἡ ἐπὶ τοῦ σταυροῦ, ἡ ἐπὶ τῆς ἀναστάσεως, καὶ τῆς ἀναλήψεως" ὃ καὶ αὐτὸ διὰ τῶν εἰρτ μένων ἀξιόπιστον ποιεῖ καὶ ποὺ τῆς ἐχθάπεως. Ὃ γὰρ ἐπὶ τοῖς παρελθοῦσιν αὖποῦ τὴν δύναμιν γνοὺς, καὶ περὶ τῶν μελλόντων ἀκούων, εὐκολώτερον χαταδέχοιτο ἂν καὶ ταύτην τὴν πρόδῥηαιν. Τί οὖν ὁ Ναθαναήλ; Οὐδὲν πρὸς τοῦτο ἀποχρίνεται. Διὸ καὶ ὁ Χριστὸς μέχρι τούτου τὸν λόγὴν ἔσττσε τὸν πρὸς αὐτὸν, συγχωρῶν κατ᾽ ἰδίαν ἀνα)ογίσατθαι τὰ λεχθέντα, καὶ οὐ βουλόμενος πάντα σπέρματα, ἀφίησιν αὐτὴν ἐπὶ σχολῖ'ς βλαστῆσαι λοιπόν. Ὅπερ καὶ ἀλλαχοῦ δεικνὺς ἔλεγεν " Ομοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα. Καὶ ἐν τῷ καθεύδειν αὐτὸν, ἐπέρχεται ὁ ἐχθρὸς. καὶ σπείρει ζζάνια ἀνὰ μέσον τοῦ σίτου. Ἔν τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐγ Καλᾷ τῆς Γαλιλαίας. Καὶ ἐκιήθη ὁ Ἰησοῦς εἰς τοὺς γάμους. ἯΗν δὲ καὶ ἡ μήτηρ τοῦ ᾿Ιησοῦ ἐκεῖ, καὶ οἱ ἀδε.1;»οὶ αὐτοῦ. Ἑΐπὸν καὶ φθάσας, ὅτι ἐν τῇ Γαλιλαίᾳ μᾶλλον γνώριμος ἣν " διὸ καὶ κἀλοῦτιν αὐτὸν εἰς; τὸν γάμον, καὶ παραγίνεται. Οὐδὲ γὰρ πρὸς «ἣν ἀξίαν ἑώρα τὴν ἐχυτοῦ, ἀλλὰ πρὸς τὴν εὐεργεσίαν τὴν ἡμετέραν. Ὁ γὰρ μὴ ἀπαξιώσας δούλου μορφὴν λαβεῖν, πολλῷ μᾶλλον οὐκ ἂν ἀπηξίωσεν εἰς γάμον ἐλθεῖν δούλων ᾿ ὁ τελώναις καὶ ἁμαρτωλοῖς συναναπεσὼν, πολλῷ μᾶλλον οὐκ ἂν παρῃτήσατο τοῖς ἐν τῷ γάμ.» παροῦσι συγχαταχλίνεσθαι. Οὐ μὴν οἱ καλέσαντες τὴν προσήκουσαν περὶ αὐτοῦ χρίσιν εἶχον, οὐδ᾽ ὡς μέγαν τινὰ ἐκάλουν, ἀλλ᾽ ἁπλῶς ὡς τῶν πολλῶν ἕνα καὶ ὡς γνώριμον. Καὶ τοῦτο ἠνίξατο ὁ εὐαγ γελιστὴς εἰπών" Ἢν δὲ ἡ μήτηρ τοῦ ᾿Ιησοῦ ἐκεῖ, καὶ οἱ ἀδει:ροἱ αὑτοῦ. Ὥσπερ οὖν ἐχείνην καὶ τοὺς ἀδελφοὺς ἐκάλεσαν, ἐκάλεσαν καὶ τὸν Ἰησοῦν. Καὶ οὖκ ἔχουσιν. ἔλξιον ἐνταῦθα ζητῆσαι, πόθεν ἐπῆλθε τῇ μητρὶ μέγα τι φαντασθῆνα: περὶ τοῦ παιδός. Οὐδὲ γὰ σημεῖον ἦν τι πεποιηκώς, Ταύτην γὰρ, φησὶν, ἀρχὴν ἐποίησε τῶν σημείων ὁ Ἰησοῦς ἐν Κωρᾷ τῆς Γαλιλαίας. Εἰ δὲ λέγοι τις, μὴ εἶνα: τοῦτο τεκμήριον ἑκανὸν τοῦ ταύτην ἀρχὴν εἶνα! τῶν σημείων, διὰ τὸ ἁπλῶς προσκεῖσθαι, Ἐγ Κανᾷ τῆς Γαλιλαίας, ὡς ἐγχωροῦν πρῶτον ἐκεῖ γεγενῆσθαι, μὴ μέντοι πάντως Ρ καὶ πρῶτον (εἰκὸς γὰρ αὐτὸν ἀλλαχοῦ πεποιηκέναι ἕτερα) " ἐκεῖνο πρὸς αὑτὸν ἐροῦμεν, ὃ καὶ ἔμπροσθεν εἴπομεν. Ποῖον δὴ τοῦτο; Ὅπερ Ἰωάννης φησίν" Ἐγὼ δὲ οὐκ ἤδειν αὑτόν" ἀ.1.1 ἵνα φανερωθῇ τῷ τὴ πρώτην ἡγικίαν ἐθαυματούργει, οὐκ ἂν ἐδεήθησαν ἹἸσραηλῖται ἑτέρου τοῦ φανερώσοντος αὐτόν. Ὁ γὰρ εἰς ἄνδρας ἐλθὼν, καὶ οὕτως ἀπὸ τῶν θαυμάτων οὗ τοῖς ἐν Ἰουδαίᾳ γνωρισθεὶς μόνον, ἀλλὰ καὶ τοῖς ἐν Συρίᾳ καὶ περαιτέρω, καὶ ταῦτα ἐν τρισὶν ἔτεσι μόνον ταῦτα πεποιηκὼς, μᾶλλον δὲ οὐδὲ τῶν τριῶν τούτων δεηθεὶς εἰς τὸ δεῖξαι ἑαυτόν" εὐθέως γὰρ καὶ ἐκ τῆς πρώτης πανταχοῦ ἡ ἀκοὴ αὑτοῦ ἀπὴλθεν" ὁ τοίνυν ἐν βραχεῖ καιρῷ οὕτω διὰ τοῦ πλήθους τῶν θαυμάτων ἐχλάμψας, ὥστε αὑτοῦ τὸ ὄνομα κατάδηλον γενέσθαι πᾶσι πολλῷ μᾶλλον εἰ παῖς ὧν ἐκ πρώτης ἡλικίας ἐθαυματούργει, ἐπὶ τοσοῦτον χρόνον οὐκ ἔμελλε λήσεσθαι. Τά τε γὰρ γινόμενα παραδοξότερα ἂν ἔδοξεν εἶναι, ἅτε παρὰ μειρακίου γινόμενα, ὅ τε χρόνος διπλασίων καὶ τριπλασίων καὶ πολλῷ πλείων ἦν ἄν. ᾿Αλλὰ γὰρ οὐδὲν ἐποίησε παῖς ὧν " ἀλλ᾽ ἕν τοῦτο μόνον ἐμαρτύρησεν ὁ Λουκᾶς, ὅτι ἐκαθέζετο δωδεχαετὴς ὧν τῶν διδασκάλων ἀκροώμενος, καὶ διὰ τῆς ἐρωτήσεως ἐδόκει θαυμαστὸς εἶναι " καὶ ὄγλως δὲ εἰκότως καὶ κατὰ λόγον οὐκ ἤρξατο τῶν σημείων ἐκ πρώτης ἡλικίας εὐθέως. Ἐνόμισαν γὰρ ἂν φαντασίαν “ εἶναι τὸ πρᾶγμα. Εἰ γὰρ ἐν ἡλικίᾳ γεγομένου πολλοὶ τοῦτο ὑπώπτευσαν, πολλῷ μᾶλλον, ἐὰν μειράκιον ὧν κομιδῇ ἐθαυματούργει, καὶ θἄττυν Σ καὶ πρὸ τοῦ προσήκοντος καιροῦ ἐπὶ τὸν σταυρὸν ὥρμησαν ἂν, τῇ βασκανίᾳ τηκόμενοι " καὶ αὐτὰ τὰ τῆς οἰκονομίας δ᾽ ἂν Ἡπιστήθη πράγματα. Πόθεν οὖν ἐπῆλθε τῇ μητρὶ μέγα τι φαντασθῆναι περὶ αὑτοῦ; φησίν. ᾿Αποκαλύπτεσθαι λοιπὸν ἤρχετο, καὶ ἐξ Ἰωάννου κατάδηλος ἦν, καὶ ἀπὸ τῶν πρὸς τοὺς; μαθητὰς εἰρημένων αὐτῷ " καὶ πρὸ τούτων δὲ ἁπάντων, αὐτὴ ἡ σύλληψι;, καὶ τὰ μετὰ τὴν γέννησιν ἃ γενόμενα πάντα, μεγίστην αὐτῇ περὶ τοῦ παιδὸς ἐνέθηκε τὴν ὑπόνοιαν. Ἤκουσε γὰρ, φησὶ, πάντα τὰ περὶ τοῦ παιῖός, Καὶ συνετήρει ἐν τῇ καρδίᾳ αὐτῆς. Τίνος οὖν ἕνεκεν, φησὶν, οὐ πρὸ τούτου ταῦτα ἔλεγεν; Ὅτι, ὅπερ ἔφην, τότε λοιπὸν ἀρχὴν τοῦ φανεροῦσθαι ἐλάμθανε. Πρὸ μὲν γὰρ τούτου ὡς τῶν πολλῶν εἷς ὧν, οὕτω διῆγεν" ὅθεν οὐδὲ ἐθάῤῥει τοιοῦτόν τι πρὸς αὐτὸν ἢ μήτηρ εἰπεῖν. Ἐπειδὴ δὲ ἤκουσεν, ὅτι Ἰωάννης δι" αὐτὸν ἦλθε, καὶ ὅτι αὐτῷ ἐμαρτύρησεν ἅπερ ἐμαρκύρησε, καὶ ὅτι μαθητὰς ἔσχε, τότε λοιπὸν θαῤῥοῦσα πιρακχαλεῖ, καὶ ὑστερήσαντος οἴνου, λέγει" Οἷνον' οὐκ ἔχουσιν. Ἐδούλετο γὰρ καὶ ἐκείνοις καταθέσθαι χάριν, καὶ ἑαυτὴν λαμπροτέραν ποιῆσαι διὰ τοῦ παιδός. Καὶ τάχα τι καὶ ἀνθρώπινον ἔπασχε, καθάπερ καὶ οἱ ἀδελφοὶ αὐτοῦ, λέγοντες, Δεῖξον σεαυτὸν τῷ κόσμῳ, βουλόμενοι τὴν ἀπὸ τῶν θαυμάτων δόξαν χαρπώσασθλι. Διὰ τοῦτο καὶ αὐτὸς σφοδρότερον ἀπεχρίνατο, λέγων " Τί ἐμοὶ καὶ σοὶ, γύναι; Οὔπω ἥκει ἡ ὥρα μου. Ἐπεὶ ὅτι σφόδρα ἡδεῖτο τὴν τεκοῦσαν, ἄκουσον τοῦ Λουκᾷ διηγουμένου πῶς ὑποτεταγμένος τοῖς γονεῦσιν ἦν, καὶ αὐτοῦ δὲ τούτου τοῦ εὐαγγελιστοῦ δε:χνύντος, πῶς αὐτῆς προενόησε καὶ παρ᾽ αὐτὸν τοῦ σταυροῦ τὸν καιρόν. Ἔνθα μὲν γὰρ ἂν μηδὲν ἐμποδίξζωσι, μηδὲ παρεγχόπτωσί τι τῶν κατὰ Θεὸν πραγμάτων οἱ γονεῖς, ἀναγκαῖον εἴκειν καὶ ὀφεϊλόμενον. καὶ τὸ μὴ τοῦτο ποιεῖν, κίνδυνος μέγας ὅταν δὲ ἀκαΐρως τι ζητῶσι καὶ ἐγκόπτωσί τι 5 τῶν πνευμχτιχῶν, οὐκ ἀσφαλὲς πείθεσθαι. Διὸ καὶ ἐνταῦθα οὕτως ἀπἐχρίνατο, καὶ ἀλλαχοῦ πάλιν" Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδε1: οἱ μου; Οὐδέπω γὰρ ἣν ἐχρῖνν περὶ αὐτοῦ δόξαν εἶχον " ἀλλ᾽ ἐπειδὴ ὤδινεν αὐτὸν, ἠξίου κατὰ τὴν λοιπὴν τῶν μητέρων ᾿συνήθειαν, οὕτως ἅπαντα ἐπιτάττειν αὑτῷ, δέον ὡς Δεσπότην σέθειν καὶ προτχυνεῖν. Διὰ τοῦτο οὖν τότε οὕτως ἀπεχρίνατο. Ἐννόησον γὰρ οἷον ἣν παντὸ: τοῦ λαοῦ καὶ τοῦ δήμου περιεστῶτος αὑτὸν, καὶ τοῦ πλήθους τῆς ἀκροάσεως ἐχκχρεμαμένου, καὶ τῆς διδασκαλίας προτεθείσης κ, ἐχείνην παρελθοῦσαν μέσην, ἀπαγαγεῖν μὲν αὐτὸν τῆς παραινέσεως, ἰδίᾳ δὲ διαλέγεσθαι, μηδὲ ἔνδον ἀνέχεσθαι ἐλθεῖν, ἀλλ᾽ ἕλκειν αὖτὸν ἔξω μόνον πρὸς ἑαυτήν. Διὰ τοῦτο ἔλεγε, Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδε.1;2οί μου; οὐκ ὑδρίζων τὴν γεγεννηχυΐζαν" ἄπαγε" ἀλλ᾽ ὠφελῶν τὰ μέγιστα, καὶ οὐκ ἀφιεὶς ταπεινὰ περὶ αὐτοῦ φρονεῖν. Ε: γὰρ τῶν ἄλλων ἐχήδετο, καὶ πάντα ἔπραττεν ὥστε ἐνθεῖναι αὑτοῖς τὴν προσήκουσαν περὶ αὐτοῦ δόξαν, πολλῷ μᾶλλον ἐπὶ μητρός. Ἐπειδὴ γὰρ; εἰκὸς ἦν καὶ ἀκούσασαν παρὰ τοῦ παιδὸς μὴ βούλεσθαι μηδὲ οὕτω Ρ πεισθῆναι, ἀλλ᾽ ἀξιοῦν ἑαυτὴν πανταχοῦ τῶν πρωτείων, ἅτε μητέρα οὖσαν" διὰ τοῦτο οὕτως ἀπἐχρίνατο πρὸς τοὺς εἰπόντας. Οὐδὲ γὰρ ἂν ἑτέρως αὑτὴν ἀνήγαγεν ἀπὸ τῇς ταπεινώπεως ταύτης πρὸς τὸ ὕγος ἐκεῖνο, εἰ προσεδόκα ὡς παρὰ παιδὸς ἀεὶ τιμηθήσεσθαι, ἀλλὰ μὴ ὡς Δεσπότην ἥξειν αὐτόν. Καὶ ἐνταῦθα μὲν οὖν ταύτης ἕνεκεν τῆς προφάσεως ἔλεγε. 1ἰ ἐμοὶ καὶ σοὶ, ὦ γύναι; Καὶ δι᾽ ἑτέραν δὲ ἀναγκαίαν αἱτίαν οὐκ ἧττον. Ποίαν ὃξΣ ταύτην; Ὥστε μὴ ὑποπτευθῆναι τὰ γινόμενα θαύματα. Παρὰ γὰρ τῶν δεομένων παρακληθῆναι ἐχρῆν, οὐ παρὰ τῆς μητρός. Τί δήποτε; Ὅτι τὰ μὲν ἐκ τῆς τῶν οἰκείων παρακλήσεως γινόμενα, κἂν μεγάλα ἧ. προτίσταται τοῖς ἀρῶσι πολλάκις" ὅταν δὲ οἱ χρείαν ἔχοντες, οὗτο: δέωνται, ἀνύποπτον τὸ θαῦμα γίνεται, καὶ χαθαρὸ; ὁ ἕπαινος;, καὶ πολλὴ ἡ ὠφέλεια.

### English translation (Claude)

[Homily 21.] “‘You are the Son of God; you are the King of Israel.’ Jesus answered and said to him, ‘Because I said to you, “I saw you under the fig tree,” do you believe? You will see greater things than these.’” We need much care, beloved, much wakefulness, to be able to look into the depth of the divine Scriptures. For it is not possible to find their meaning carelessly or while asleep; but there is need of exact searching, and need too of earnest prayer, so that we may be able to see a little way into the sanctuary of the divine oracles. For look, today too no small question lies before us, but one that needs much zeal and searching. For when Nathanael said, “You are the Son of God,” Christ says, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” What then is the question in these words? That Peter, confessing after so many miracles and such teaching, “You are the Son of God,” is called blessed, as having received the revelation from the Father; but Nathanael, saying this very thing before the signs and before the teaching, heard nothing of the kind, but, as if he had said nothing so great as he ought to have said, is led on to greater things. What then is the reason? That Peter and Nathanael uttered the same words, but not each with the same mind. Peter confessed him Son of God as true God; Nathanael as a mere man. And how is this clear to us? From what was said afterwards. For after saying, “You are the Son of God,” he added, “You are the King of Israel.” But the Son of God is king not of Israel only but of the whole world. And this is clear not only from this but also from what follows. For to Peter Christ added nothing afterwards, but, as if his faith were complete, said that he would build the church on his confession. Here he did nothing of the kind, but rather the opposite. For as if something large, and the better part, were lacking to the confession, he added the rest. For what does he say? “Truly, truly I say to you, from now on you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” Do you see how he leads him up from the earth little by little, and no longer to imagine him simply a man? For one whom angels serve, and on whom angels ascend and descend, how could he be a man? That is why he said, “You will see greater things than these”; and to show this, he brought in the service of the angels. What he says is something like this: “This seemed great to you, Nathanael, and for this you confessed me King of Israel. What then will you say when you see the angels ascending and descending on me?” By this he persuades him to confess him Master of the angels too. For as upon a true-born king’s son, so the royal attendants went up and came down: at the time of the cross, and at the time of the resurrection and the ascension, and before that too, when they came and served him, when they announced the good news of his birth, when they cried, “Glory to God in the highest, and on earth peace,” when they came to Mary, when they came to Joseph. What he did in many cases he does now too. He makes two predictions; of one he already gives the proof, and the future one he confirms from the present. For of the things said, some had received their proof, such as, “Before Philip called you, under the fig tree I saw you”; others were going to come about, and in part did come about: the descent and ascent of the angels at the cross, at the resurrection, and at the ascension. And he makes this too credible, even before it happens, by what had been said. For one who had come to know his power in what was past, and hears about the future, would more easily accept this prediction too. What then did Nathanael do? He answers nothing to this. That is why Christ too ended his conversation with him at this point, allowing him to reason out privately what had been said, and not wishing [to pour out everything at once; having sown the] seeds, he then leaves it to sprout at leisure. He showed this elsewhere too, when he said, “The kingdom of heaven is like a man who sowed good seed; and while he was sleeping, the enemy comes and sows weeds among the wheat.” “On the third day there was a wedding at Cana of Galilee, and Jesus was invited to the wedding. And the mother of Jesus was there, and his brothers.” I said before that he was better known in Galilee; that is why they invite him to the wedding, and he comes. For he did not look to his own dignity, but to our benefit. He who did not disdain to take the form of a servant would much less disdain to come to the wedding of servants; he who reclined at table with tax collectors and sinners would much less refuse to recline with those at the wedding. Yet those who invited him did not have the proper judgment about him, nor did they invite him as someone great, but simply as one of the many and as an acquaintance. And the evangelist hinted at this when he said, “And the mother of Jesus was there, and his brothers.” As they invited her and the brothers, so they invited Jesus. “They have no wine.” Here it is worth asking how it came to his mother to imagine something great about her son. For he had not yet done any sign: “This,” it says, “Jesus did as the beginning of the signs, in Cana of Galilee.” And if someone should say that this is not sufficient proof that this was the beginning of the signs, because “in Cana of Galilee” is simply added, as if it allowed it to have been the first there, but not necessarily the first of all (for he probably did others elsewhere), we will tell him what we said before. What is that? What John says: “And I did not know him; but so that he might be revealed to Israel” [I came baptizing. For if he had worked wonders from] his earliest age, the Israelites would not have needed another to reveal him. For he who came among men and so became known by his miracles, not only to those in Judea but also to those in Syria and beyond, and did these things in three years only, or rather did not even need those three to show himself (for at once, from the first, his fame went out everywhere), he, then, who in a short time so shone out through the multitude of his miracles that his name became evident to all, would much less have stayed hidden so long if he had worked wonders as a child from his earliest age. For what was done would have seemed more astonishing, being done by a boy, and the time would have been double and triple and much more. But in fact he did nothing as a child, except this one thing that Luke testified to, that at twelve years old he sat listening to the teachers and by his questioning was thought wonderful. And besides, it was natural and reasonable that he did not begin the signs at once from his earliest age; for they would have thought the thing an illusion. For if many suspected this when he had come of age, much more, if he had worked wonders when quite a boy, would they have rushed him to the cross sooner and before the proper time, wasting away with envy; and the very facts of the dispensation would have been disbelieved. How then, someone says, did it come to his mother to imagine something great about him? He was by then beginning to be revealed, and was made plain by John and by what he had said to the disciples; and before all these, the conception itself and everything that happened after the birth had given her the greatest idea about the child. For she heard, it says, everything about the child, and kept it in her heart. Why then, someone says, did she not say these things before? Because, as I said, it was then that he was at last beginning to be manifested. Before this he lived as one of the many; that is why his mother did not dare say any such thing to him. But when she heard that John had come because of him, and that he had testified to him what he testified, and that he had disciples, then at last she takes courage and appeals to him, and when the wine ran short, she says, “They have no wine.” For she wanted to do them a favor, and to make herself more distinguished through her son. And perhaps she also felt something human, as his brothers did when they said, “Show yourself to the world,” wishing to reap the glory of the miracles. That is why he answered rather sharply, saying, “What have I to do with you, woman? My hour has not yet come.” For that he greatly respected his mother, hear Luke telling how he was subject to his parents, and this very evangelist showing how he took thought for her even at the very time of the cross. For where parents do not hinder or interrupt anything of the things of God, it is necessary and a duty to yield, and not to do so is a great danger; but when they ask something untimely and interrupt something spiritual, it is not safe to obey. That is why he answered thus here, and again elsewhere, “Who is my mother, and who are my brothers?” For they did not yet have the opinion about him that they should; but since she had borne him, she thought she could give him orders in everything, according to the custom of other mothers, when she ought to have revered and worshiped him as Master. That is why he answered thus then. For consider what it was, when all the people and the crowd stood around him, and the multitude hung on his words, and the teaching had been set forth, for her to come into the middle and draw him away from his exhortation and talk with him privately, and not even bear to come inside, but to pull him outside, to herself alone. That is why he said, “Who is my mother, and my brothers?” Not insulting the one who had borne him (far from it!), but helping her in the greatest way and not letting her think humbly of him. For if he cared for the others and did everything to put into them the proper opinion about himself, much more in his mother’s case. For since it was likely that, even hearing it from her son, she would not wish to be persuaded even so, but would claim the first place everywhere, since she was his mother, he answered thus to those who spoke. For he could not otherwise have led her up from this lowly view to that height, if she expected always to be honored as by a son, and not that he would come as Master. Here too, then, he said for this reason, “What have I to do with you, woman?” And for another necessary reason, no less. What was it? So that the miracles done would not be suspected. For he ought to be appealed to by those in need, not by his mother. Why? Because what is done at the appeal of one’s own family, even if it is great, often offends those who see it; but when those in need themselves make the request, the miracle is free of suspicion, and the praise is pure, and the benefit great.

### Scripture references

- John 1:49: quotation, high confidence
- John 1:50: quotation, high confidence
- Matt 16:16: quotation, high confidence
- Matt 16:17: allusion, high confidence
- Matt 16:18: allusion, high confidence
- John 1:51: quotation, high confidence
- Matt 4:11: allusion, high confidence
- Luke 2:14: quotation, high confidence
- Luke 1:26: allusion, medium confidence
- Matt 1:20: allusion, medium confidence
- John 1:48: quotation, high confidence
- Matt 13:24: quotation, high confidence
- Matt 13:25: quotation, high confidence
- John 2:1: quotation, high confidence
- John 2:2: quotation, high confidence
- Phil 2:7: allusion, high confidence
- Matt 9:10: allusion, high confidence
- John 2:3: quotation, high confidence
- John 2:11: quotation, high confidence
- John 1:31: quotation, high confidence
- Matt 4:24: allusion, medium confidence
- Luke 2:46: allusion, high confidence
- Luke 2:19: allusion, high confidence
- John 7:4: quotation, high confidence
- John 2:4: quotation, high confidence
- Luke 2:51: allusion, high confidence
- John 19:26: allusion, high confidence
- Matt 12:48: quotation, high confidence

### Translation notes

- The heading “Homily 21” is supplied. This ref holds Migne’s sections 1–2 and the beginning of 3 (NPNF¹ 14 marks [2] at “And if someone should say” and [3] at “Here too, then, he said for this reason”).
- Chrysostom’s remarks on Mary (that she wanted to do the hosts a favor and make herself more distinguished, and “perhaps felt something human”; that she wished to give orders to her son) are translated as written; they reflect his reading of John 2:3–4 and Matt 12:46–50.
- Lines lost in the scan are supplied by sense in brackets (“to pour out everything at once”; the end of John 1:31 and “For if he had worked wonders from”).
- Quotations: John 1:49–51; Matt 16:16–18; Matt 4:11; Luke 2:14; Matt 13:24–25; John 2:1–4, 11; Phil 2:7; Matt 9:10; Luke 2:46, 51; Luke 2:19; John 7:4; John 19:26–27; Matt 12:48.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 21.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/21-1).

## Homily 21.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/21-1/#p-21-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Jesus’ reply to his mother guarded against suspicion and taught her rightly; as Mary’s motherhood profited her only with faith and virtue, so no one is saved by pious relatives without good works of his own.

### Greek text

Καὶ γὰρ ἱατρὸς εἴ τις ἄριστος, εἰς οἰκίαν καμνόντων πολλῶν εἰσελθὼν, παρὰ μὲν τῶν ἀῤῥωστούντων μηδὲν ἀκούοι μηδὲ τῶν προσηκόντων ὑπὸ δὲ τῆς οἰκείας μητρὸς παραχαλοῖτο μόνης, ὕποπτός τε παρὰ τοῖς κάμνουσιν ἕσται καὶ ἐπαχθὴς «, καὶ οὔτε τῶν κειμένων, οὔτε τῶν παρεστώτων αὐτοῖς οἱήσεταί τις αὐτὸν μέγα τι καὶ γενναῖον ἐπιδείξασθαι δύνασθαι. Διὸ καὶ τότε ἐπετίμησε, λέγων" Τί ἐμοὶ καὶ σοὶ, γύγαι; παιδεύων αὐτὴν εἰς τὸ μέλλον μηκέτι τὰ τοιαῦτα ποιεῖν, ἼἜμελε γὰρ αὐτῷ καὶ τῆ; εἰς τὴν μητέρα τιμῆς, πολλῷ δὲ πλέον τῆ: σωτηρίας τῆς κατὰ ψυχὴν, καὶ τῆς τῶν πολλῶν εὐεργεσίας, δι᾽ ἣν καὶ τὴν σάρκα ὑπέδυ. Οὐ τοίνυν ἀπαυθαδιαζομένου πρὸς τὴν μητέρα ταῦτα τὰ ῥήματα ἦν, ἀλλ᾽ οἰκονομίας πολλῆς ῥυθμιζούσης αὐτὴν τε ἐχείνην, καὶ τὰ θαύματα μετὰ τῆς προσηκούσης γενέσθαι παρασχευαζούσης ἀξίας. Ἐπεὶ ὅτι σφόδρα αὐτὴν ἐτίμα, καὶ χωρὶς τῶν ἄλλων αὐτὸ τοῦτο τὸ δοκοῦν ἐπιτιμητιχῶς εἰρῆσθαι, μάλιστα ἱκανὸν ἐμφῆναι. Τῷ γὰρ δυσχερᾶναι ἔδειξεν ὅτι σφόδρα αὐτὴν δυσωπεῖται. Πῶς δὲ καὶ τίνι τρόπῳ, τῇ ἑξῆς τοῦτο ἐροῦμεν. Ταῦτα οὖν ἐννοῶν, καὶ ὅταν ἀκούσῃ: γυναικός τινος λεγούσῆς ὁ Μωκαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὖς ἐθήλασας" εἶτα αὐτοῦ ἀποχρινομένου" Μενοῦν γε μακάριοι οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου" ἀπὸ τῆς αὐτῆς γνώμης κἀκεῖνα εἰρῆσθαι νόμιζε τὰ ῥήματα. Οὐ γὰρ ἀπωθουμένου τὴν μητέρα ἡ ἀπόκρισις ἦν, ἀλλὰ δεικνύντος ὅτι οὐδὲν αὐτὴν ὁ τόκος ὥνησεν ἂν, εἰ μὴ σφόδρα ἣν ἀγαθὴ καὶ πιστή. Εἰ δὲ τὴν Μαρίαν οὐδὲν ὠςφεὶς χωρὶς τῆς κατὰ ψυχὴν ἀρετῆς, τὸ γεννηθῆναι παρ᾽ αὑτῆς τὸν Χριστόν" πολλῷ μᾶλλον ἐμᾶς κἂν πατέρα, κἂν ἀδελφὸν, κἂν παῖδα ἔχωμεν ἐνάρετον καὶ γενναῖον, αὐτοὶ δὲ πόῤῥω ὦμεν τῆς ἀρετῆς τῆς ἐχείνου,. οὐδὲν τοῦτο ὠφελῆσαι δυνήσεται. ᾿Αδελφὸς γὰρ, φησὶν ὁ Δαυῖδ, οὐ λυτροῦται, λυτρώσεται ἄνθρωπος; Ἔν οὐδενὶ γὰρ ἑτέρῳ, ἀλλ᾽ ἐν μόνοις τοῖς οἱκείοις κατορθώμασι μετὰ τὴν τοῦ Θεοῦ χάριν τὰς ἐλπίδας τῆς σωτηρίας ἔχειν δεῖ. Ἐπεὶ εἰ τοῦτο ἔμελλεν ὠφελήσειν καθ᾽ ἑχυτὸ τὴν παρθένον, ὠφέλησεν 5 ἂν καὶ Ἰουδαίους ( συγγενὴς γὰρ ἣν αὐτῶν κατὰ σάρκα ὁ Χριστὸς), ὠφέλησεν ἂν καὶ τὴν πόλιν ἐν ἧ ἐτέχθη, ὠφέλησεν ἂν καὶ τοὺς ἀδελφούς. Νῦν δὲ καὶ οἱ ἀδελφοὶ, ἕως μὲν ἑαυτῶν ἡ μέλουν, οὐδὲν αὐτοὺς τὸ τῆς συγγενείας ἀξίωμα ὠφέλει, ἀλλὰ μετὰ τοῦ λοιποῦ κατεγινώσχοντο κόσμου" τότε δὲ ἐθαυμάσθησαν, τε ἀπὸ τῆς οἰκείας ἔλαμψαν ἀρετῆς. ᾿Αλλ᾽ ἡ πόλις καὶ ἔπεσε καὶ ἐνεπρήσθη, μηδὲν ἀπὸ τούτου χερδάνῶς καὶ οἱ κατὰ σάρκα συγγενεῖς, οὐδὲν ἀπὸ τῆς πρὸς αὐτὸν συγγενείας εἰς τὸ σωθῆνα: κερδάναντες, ἐπειδὴ τὴν ἀπὸ τῆς ἀρετῆς προστασίαν οὐκ εἶχον. Πάντων ὃὲ μείζους ἀνεφάνησαν οἱ ἀπόστολοι, ἐπειξῇ τὸν ἀληθινὸν καὶ ζηλωτὸν τρόπον τῆς πρὸς αὑτὸν οἰχειώπεως μετῆλθον, τὸν διὰ τῆς ὑπακοῆς. Κἀντεῦθεν οὖν μανθάνομεν, ὅτι πίστεως ἡμῖν πανταχοῦ χρεία, καὶ βίου λάμποντος καὶ φαιδροῦ. Τοῦτο γὰρ ἡμᾶς μόνον διασῶσαι δυνήσετα!. Ἐπειδὴ καὶ μέχρι πολλοῦ οἱ συγγενεῖς αὐτοῦ ἐθαυμάζοντο πανταχοῦ, οἱ καὶ Δεσπόσυνοι ἐλέγοντο ἀλλ᾽ ὅμως αὑτῶν μὲν οὐδὲ τὰ ὀνόματα ἴσμεν, τῶν δὲ ἀποστόλων καὶ ὁ βίος καὶ τὰ ὀνόματα ἄδεται πανταχοῦ. Μὴ τοίνυν μέγα φρονῶμεν ἐπὶ εὐγενείᾳ ' τῇ κατὰ σάρκα, ἀλλὰ κἂν μυρίους ἔχωμεν προγόνους θαυμαστοὺς, αὐτοὶ σπουδάσωμεν ὑπερθαλέσθαι τὰς ἐχείνων ἀρετὰς, εἰδότες ὅτι οὐδὲν ἀπὸ τῆς ἑτέρων σπουδῆς εἰς τὴν μέλλουσαν κερδανοῦμεν χρίσιν, ἀλλὰ καὶ τοῦτο κρῖμα ἔσται σφοδρότερον. ᾿Αγαθῶν γὰρ ὄντε; πατέρων, καὶ οἶκοθεν ἔχοντες τὸ ὑπόδειγμα, οὐδὲ οὕτω μιμούμεθα ποὺς διδασκάλους. Ταῦτα δὲ λέγω νῦν, ἐπειδὴ ὁρῶ Ἕλληνας πολλοὺς, ὅταν ἐπὶ τὴν πίστιν αὐτοὺς ἄγωμεν, καὶ παρακαλῶμεν γενέσθαι Χριστιανοὺς, ἐπὶ τοὺς συγγενεῖς καὶ τοὺς προγόνους καταφεύγοντας καὶ τὴν οἰκίαν, καὶ λέγοντας" Πάντες οἱ προσήκοντές μοι καὶ ἐπιτήδειοι καὶ συνοικοῦντες, πιστοὶ Χριστιανοὶ τυγχάνουσι. Τί οὖν τοῦτο πρὸς σὲ, ἄθλιε καὶ ταλαίπωρε; Τοῦτο γάρ σε μάλιστα ἀπολεῖ, ὅτι οὐδὲ τὸ πλῆθος: τῶν συνοικούντων αἰδεσθεὶς πρὸς τὴν ἀλήθειαν ἕδραμες. Πάλιν ἄλλοι τινὲς, πιστοὶ μὲν ὄντες, βίου δὲ ἡμελημένω; δ τυγχάνοντες, παρᾶκαλούμενοι πρὸς ἀρετὴν, τὸ αὐτὸ δὴ τοῦτο προδάλλονται λέγοντες" Ὁ πατὴρ ὁ ἐμὸς, καὶ ὁ πάππος, καὶ ὁ ἐπίπαππος σφόδρα εὑσεδεῖς καὶ σπουδαῖοι ἐτύγχανον ὄντες. ᾿Αλλὰ τοῦτο δή σε κατακρινεῖ Β μάλιστα, ὅτι τοιούτων ὧν ἔγγονος, ἀνάξια τῆς οἰκείας ἔπραξας ῥίξης. "Λκουσον γὰρ ὁ Προφήτης τί φησι πρὸς τοὺς Ἰουδαίους: Ἐδούλευσεν Ἰσραὴ.1 ἐν γυναικὶ, καὶ ἐν γυναικὶ ἐφυλάξατο" κκαὶ πάλιν ὁ Χριστὸς, Ἀδρωὰμ ὁ πατὴρ ὑμῶν ἠγα.λλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν" καὶ εἶδε, καὶ ἐχάρη. Καὶ πανταχοῦ τὰ τῶν προγόνων κατορθώματα οὐ μόνον ἀντ᾽ ἐγκωμίων, ἀλλὰ καὶ ἀντὶ μείζονος αὐτοῖς προσφέρουσι τῆς κατηγορίας. Ταῦτ᾽ οὖν εἰδότες, καὶ ἐμεῖς ἅπαντα πράττωμεν, ὥστε διὰ τῶν οἰκείων ἕργων σωθῆνα: δυνηθῆναι, α μὴ μάτην ἑαυτοὺς ταῖς εἰς ἑτέρους ἀπατήσαντες ἐλπίσι, τότε μάθωμεν ὅτι μάτην ἡπατήθημεν, ὅτε τῆς γνώσεως ἡμῖν ταύτης -----..ὄ

### English translation (Claude)

For if an excellent physician, entering a house where many are sick, should hear nothing from the patients or their relatives, but should be called in by his own mother alone, he will be suspect to the sick and offensive, and no one, either of those lying ill or of those standing by them, will think him able [to show] anything great and noble. That is why he rebuked her then, saying, “What have I to do with you, woman?” teaching her not to do such things in future. For he cared about honoring his mother, but much more about the salvation of her soul and about benefiting the many, for whose sake he also put on the flesh. So these words were not those of one speaking insolently to his mother, but of a great dispensation, bringing her into a right disposition and preparing for the miracles to take place with the dignity proper to them. For that he greatly honored her, this very thing that seems to have been said by way of rebuke is especially able to show, apart from everything else. For by being displeased he showed that he greatly respected her. How and in what way, we shall say next time. With this in mind, then, when you hear a woman saying, “Blessed is the womb that bore you, and the breasts you sucked,” and him answering, “Blessed rather are those who do the will of my Father,” consider that those words too were spoken with the same intention. For the answer was not that of one pushing his mother away, but of one showing that her childbearing would have done her no good unless she had been truly good and faithful. And if giving birth to Christ did Mary no good without virtue of soul, much less will it be able to help us if we have a father, or a brother, or a child who is virtuous and noble, while we ourselves are far from his virtue. “A brother does not redeem,” says David; “will a man redeem?” For we must have our hopes of salvation in nothing else but only in our own good deeds, after the grace of God. For if this by itself was going to help the virgin, it would have helped the Jews too (for Christ was their kinsman according to the flesh); it would have helped the city in which he was born; it would have helped his brothers. But as it was, as long as his brothers did not care for themselves, the dignity of kinship did them no good, but they were condemned with the rest of the world; they were admired then, when they shone with their own virtue. But the city both fell and was burned, gaining nothing from this; and his kinsmen according to the flesh gained nothing toward being saved from their kinship with him, since they did not have the protection that comes from virtue. But the apostles appeared greater than all, because they pursued the true and enviable way of belonging to him, the way of obedience. From this, then, we learn that we need faith everywhere, and a shining and bright life. For this alone will be able to save us. For his relatives too were long admired everywhere, and were called the Lord’s kin (Desposynoi); yet we do not even know their names, while the life and names of the apostles are sung everywhere. Let us not, then, be proud of noble birth according to the flesh; but even if we have ten thousand wonderful ancestors, let us strive to surpass their virtues ourselves, knowing that we shall gain nothing from the zeal of others toward the coming judgment; rather, this will be a heavier condemnation. For though we have good fathers and the example at home, not even so do we imitate our teachers. I say this now because I see many Greeks, when we lead them to the faith and urge them to become Christians, taking refuge in their relatives and ancestors and household and saying, “All my relatives and friends and housemates are faithful Christians.” What is that to you, wretched and miserable man? This will ruin you most of all, that you did not even respect the number of those who live with you and run to the truth. Again, some others, who are believers but whose lives are neglected, when urged toward virtue, put forward this very same thing, saying, “My father and my grandfather and my great-grandfather were very devout and earnest men.” But this is what will condemn you most, that being descended from such men you have acted unworthily of your own root. For hear what the prophet says to the Jews: “Israel served for a wife, and for a wife he kept watch”; and again Christ: “Your father Abraham rejoiced to see my day, and he saw it and was glad.” And everywhere they bring forward the good deeds of their ancestors not only as praise but also as a heavier ground of accusation. Knowing this, then, let us too do everything so as to be able to be saved by our own works, so that we may not, having deceived ourselves in vain with hopes placed in others, learn that we were deceived in vain only at the time when this knowledge [can no longer help us] …

### Scripture references

- John 2:4: quotation, high confidence
- Luke 11:27: quotation, high confidence
- Luke 11:28: quotation, high confidence
- Ps 49:7 (48:8 LXX): quotation, high confidence
- Rom 9:5: echo, medium confidence
- Hos 12:12: quotation, high confidence
- John 8:56: quotation, high confidence

### Translation notes

- The end of the homily is lost in the scan after “when this knowledge”; NPNF¹ 14 continues with Ps 6:5 and a closing doxology.
- “Desposynoi” (“the Lord’s people”), the name given to Jesus’ relatives, is known from Julius Africanus as quoted by Eusebius, Hist. eccl. 1.7.14.
- Chrysostom’s statement that Mary’s childbearing would not have profited her without virtue is translated as written; it explains Luke 11:27–28.
- Quotations: Luke 11:27–28; Ps 49:7 (LXX 48:8); Hos 12:12; John 8:56. Which city is meant by “the city in which he was born … fell and was burned” is not stated (uncertain).
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 21.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/21-3).

## Homily 22.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/22-1/#p-22-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains “My hour has not yet come” as Christ’s ordering of all things at their proper time, not subjection to time, and why Jesus first declined and then granted his mother’s request; the ref also contains, displaced in the scan, the last lines of Homily 21.

### Greek text

Τί ἐμοὶ καὶ σοὶ, γύναι; Οὔπω ἧχει ἡ ὥρα μου. Ἔχει μέν τινα πόνον τὸ λέγειν" καὶ τοῦτα ὁ Παῦλος δηλῶν ἔλεγεν᾽ Οἱ καλῶς προεστῶτες πρεοἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. ᾿Αλλὰ τὸν μὲν πόνον τοῦτον ὑμεῖς κύριοι καὶ κοῦφον ποιῆσαι καὶ βαρύν. ᾽ν μὲν γὰρ ἀποπτύητε τὰ λεγόμενα, ἣ μὴ ἀποπτύητε μὲν, ἐν δὲ τοῖς ἔργοις μὴ δειχνύητε, βαρὺς ὁ κόπος ἡμῖν ἕσται διὰ τὸ 6 πονεῖν εἰκῇ καὶ μάτην' ἂν δὲ προσέχητε, καὶ τὴν διὰ τῶν ἔργων ἐπίδειξιν παρέχητε, οὐδὲ αἴσθησιν ληψόμεθα τῶν ἱδρώπων᾽ ὁ γὰρ ἀπὸ τῶν πόνων τικτόμενος καρπὸς οὐκ ἀφήσει φαίνεσθαι τοῦ πόνον τὸ σφοδρόν. "Ὥστε εἰ βούλεσθε ἡμῖν τὴν προθυμίαν διεγεῖραι, καὶ μὴ σθέσαι Ῥ, μηδὲ ἀσθενεστέραν ποιῆσαι, δείξατε ἡμῖν, παρακαλῶ, τὸν καρπὸν, ἵνα χομῶντα ὁρῶντες τὰ λήϊα, καὶ ἡμεῖς ταῖς τῆς εὐθηνίας ἐλπίσι τρεφόμενοι, καὶ τὸν πλοῦτον ἡ μῶν ο ἀναλογιζόμενοι, μὴ ναρχῶμεν ἐμπορευόμενοι τὴν καλὴν ταύτην πραγματείαν. Οὐδὲ γὰρ μικρὸν ἡ υἷν καὶ τήμερον πρόκειται ζήτημα. Τῆς γὰρ μητρὸς τοῦ Ἰησοῦ εἰπούσης, ὅτι Οἷνον οὖκ ἔχουσιν, ὃ Χριστός φησι, Τί ἐμοὶ καὶ σοὶ, γύναι; οὕπω ἥκει ἡ ὥρα μου" καὶ τοῦτο εἰπὼν, ἔπραξεν ἃ ὅπερ εἶπεν ἡ μήτηρ. Τοῦτο δὲ τοῦ προτέρου οὐκ ἔλαττὸν ἔστιν εἰς ζητήσεως λόγον. Αὐτὸν οὖν τοῦτὸν παρακαλέσαντες τὰν τὸ θαῦμα ἐργασάμενον, οὕτως ἔλθωμεν ἐπὶ τὴν λύσιν 6. Οὐ γὰρ ἐνταῦθα ποῦτο μόνον εἴρηται. ἀλλὰ καὶ προϊὼν ὁ αὐτὸς φαίνεται εὐχγγελιστὴς λέγων" Οὐκ ἠδύναντο αὐτὸν σαι, Ὅτι οὔπω ἤχει ἡ ὥρα αὐτοῦ " καὶ πάλιν" Οὖδεὶς ἐπέδαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας, ὅτε οὔπω ἐληλύθει ἡ ὥρα αὑτοῦ " καὶ πάλιν" ᾿Ε1ήἠλυθεν ἡ ὥρα" δόξασόν σου τὸν Υἱόν. Ταῦτα πάντα δι' ὅλου τοῦ Εὐαγγελίου εἰρημένα ἴ ἐνταῦθα συνήγαγον, ἵνα πᾶσι μίαν ἐπαγάγω τὴν λύσιν. Τίς ποτ᾽ οὖν ἔστι τῶν λεγομένων ἡ λύσις; Οὐκ ἀνάγκῃ χαιρῶν ὁ Χριστὸς ὑποκείμενος, οὐδὲ ὥρας παρατηρήσει, ἔλεγεν, Οὔπω ἥκει ἡ ὥρα μου" (πῶς γὰρ ὁ τῶν χαιυῶν ποιητὴς, καὶ τῶν χρόνων καὶ τῶν αἰώνων δημιουργός }) ἀλλὰ διὰ τῶν οὕτως εἰρημένων τοῦτο δηλῶσαι δ βούλεται, ὅτι πάντα μετὰ καιροῦ τοῦ προτἤχοντος ἐργάζεται, οὐκ ὁμοῦ πάντα ποιῶν Ἀ - ἐπεὶ αὐγχυσίς τις ἔμελλεν ἔσεσθα: καὶ ἀταξία ἐντεῦθεν, εἰ μὴ τοῖς προσήκουσι καιροῖς ἕκαστον ἐδημιούργει, ἀλλ᾽ ὁμοῦ πάντα ἔφυρε, καὶ γέννησιν, καὶ ἀνάστασιν, καὶ χρίσιν. Σκόπει δέ" "Ἔδει γενέσθαι τὴν κτίσιν, ἀλλ᾽ οὐκ ὁμοῦ πᾶσαν" καὶ τὸν ἄνθρωπον δὲ μετὰ τῆς γυναικὸς, ἀλλ᾽ οὐδὲ τούτους ὁμοῦ. "Ἔδει θανάτῳ καταδικασθῆναι τὸ γένος τῶν ἀνθρώπων, καὶ τὴν ἀνάστασιν γενέσθαι, ἀλλὰ πολὺ τὸ μέσον ἑκατέρων. Ἐχρῆν δοθῆνα: τὸν νόμον, ἀλλ᾽ οὐκ ὁμοῦ καὶ τὴν χάριν, ἀλλ᾽ ὄφελος οὐδέν. '᾽Εν γὰρ τῷ ᾷδῃ. φησὶ, τίς ἑξομο. γήσεταί σοι; Οὐκοῦν ἐνταῦθα μετανοήσωμεν, ὦ. τῶν αἰωνίων τυχεῖν ἀγαθῶν, ὧν γένοιτο πάντας ἡ! ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κνοίου ἣμ Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δι καὶ τὸ κράτος, ἅμα τῷ ἁγίῳ Πνεύματε, εἰς τοὺς α νας τῶν αἰώνων. ᾿Αμήν. ἕκαστα χαιροῖς τοῖς προσήκουσιν οἴκονομεῖσθαι. τοίνυν ὁ Χριστὸς ὑπέχειτο τῇ τῶν χατρῶν ἔ ἀνάγ; ὅς καὶ τοῖς καιροῖς μάλιστα τάξιν ἐπέθηκεν. ἐ’ γαὶ ποιητὴς αὐτῶν ἔστιν. ᾿Αλλ᾽ Ἰωάννης ἐνταῦθα Οὔπω ἥχει ἡ ὥρα μου, εἰπάγει τὸν Χριστὸν ᾿ γόντα, δεικνὺς ὅτι οὕπω δῆλος ἣν τοῖς πολλοῖς, : ὅτι οὐδὲ τῶν μαθητῶν τὸν χορὸν πάντα εἶχεν, ἀ ᾿Ανδρέας αὐτῷ ἡκολούθει καὶ μετ᾽ αὐτοῦ Φίλιππ ἄλλος δὲ οὐδείς 1“ μᾶχλον δὲ οὐδὲ οὗτοι πάντες ἐχρῆν αὐτὸν ἐγίγνωσκον, οὐδὲ ἡ μήτηρ, οὐδὲ οἱ ἀξ φοί, Μετὰ γὰρ τὰ πολλὰ θαύματα τοῦτο περὶ τ ἀδελφῶν ἔφησεν ὃ εὐαγγελιστὴς, ὅτι Οὐδὲ οἱ ἀδι φοὶ αὑτοῦ ἐπίστευον εἰς αὑτόν. ᾿Κλλ᾽ οὐδὲ οἱ τῷ γάμῳ αὑτὸν ἔδεισαν" ἦ γὰρ ἂν αὐτοὶ προσῆλ' καὶ παρεκάλεσαν, ἐν χρείᾳ καταστάντες. Διὰ τοὶ φησιν Οὔπω ἥκει ἡ ὥρα μου. (ὐδέπω εἶμι τοῖς παροῦσιν, ἀλλ᾽ οὐδὲ ἴσασιν ὅτι ὑστέρησε οἶνος. Ἕασον αὐτοὺς αἰσθέσθαι τοῦτο πρῶτον. Ο γὰρ παρὰ σοῦ ταῦτά με ἀκούειν ἐχρῆν. Μήτηρ 1 εἶ, καὶ τὸ θαῦμα ὕποπτον ποιεῖς. Ἐχρῆν ὃὲ τ' δεομένους προσελθεῖν, καὶ δεηθῆναι, οὐκ ἐπειδὴ τ τοῦ χρήζω, ἀλλ᾽ ἵνα αὐτοὶ τὸ γινόμενον μετὰ πολὶ δέξωνται τῆς συγκαταθέσεως. Ὁ μὲν γὰρ εἰδὼς ἐν χρείᾳ καθέστηκεν, ἐπειδὰν τύχῃ ὥνπερ αἰτεὶ πολλὴν ἔχει τὴν χάριν" ὁ δὲ τῆς χρείας μὴ λαί αἴσθησιν, οὐδὲ τῆς εὐεργεσίας σαςφῇ γαὶ τὶ νὴν αἴσθησιν λήψεται. Καὶ τίνος, φησὶν, ἕνεκεν εἰπ' Οὔπω ἥκει ἡ ὥρα μου, καὶ παραιτησάμενος, ἔπ ξεν ὅπερ εἶπεν ἡ μήτηρ; Μάλιστα μὲν, ὥστε ποῖς ἀντιλέγουσι, καὶ ὥρᾳ αὐτὸν ὑποκεῖσθαι νομίξ σιν, ἱκανὴν γενέσθαι ἀπόδειξιν τοῦ μὴ ὑποχεῖσ αὐτὸν ὥρᾳ. Εἰ γὰρ ὑπέχειτο, πῶς ἂν τῆς πρηστ,» σὴς ὥρας μὴ παραγενομένης ἔπραξεν ἂν ὅπερ ἔπ ξεν; Ἕπειτα δὲ καὶ τιμῶν τὴν μητέρα, ἵνα μὴ ὁ παντὸς ἀντιλέγειν αὐτῇ δόξῃ, ἵνα μὴ ἀσθενείας λ. δόξαν, ἵνα μὴ αἰσχύνῃ τὴν τεκοῦσαν, παρόντων τος τῶν καὶ γὰρ προσήγαγεν αὐτῷ τοὺς διαχόνι Ἐπεὶ καὶ τῇ Χαναναίχ λέγων, Οὐκ ἔστι καιῖὸν. θεῖν τὸν ἄρτον τῶν τέκγων, καὶ δοῦναι τοῖς γαρίοις, ἔδωκε μετὰ τὸ εἰπεῖν, τὴν προσεδρεία, τῆς αἰδεσθείς. Καίτοι γε μετ᾽ ἐχείνου πα καὶ τι εἶπεν, ὅτι Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόδ τὰ ἀποιλωϊλότα οἵκου Ἰσραή.1" ἀλλ᾽ ὅμως καὶ τὰ εἰπὼν, ἐθεράπευσε τὸ θυγάτριον τῆς γυναικός.

### English translation (Claude)

[Homily 22.] “What have I to do with you, woman? My hour has not yet come.” Speaking involves some labor; Paul shows this when he said, “Let the presbyters who rule well [be counted worthy of double honor, especially] those who labor in word and teaching.” But you have it in your power to make this labor light or heavy. For if you spit out what is said, or, without spitting it out, do not show it in your deeds, the toil will be heavy for us, because we labor at random and in vain; but if you pay attention and give the proof in your deeds, we shall not even notice the sweat. For the fruit born of the labors will not let the severity of the labor appear. So if you want to rouse our eagerness and not quench it or make it weaker, show us the fruit, I beg you, so that, seeing the crops in full ear and being fed by hopes of plenty and reckoning up our wealth, we may not grow numb in carrying on this fine trade. For no small question lies before us today too. For when the mother of Jesus said, “They have no wine,” Christ says, “What have I to do with you, woman? My hour has not yet come”; and having said this, he did what his mother said. This is no less a matter for inquiry than the former. Let us then call on him who worked the miracle, and so come to the solution. For this is not said here only, but further on the same evangelist is seen saying, “They could not [seize] him, because his hour had not yet come”; and again, “No one laid hands on him, because his hour had not yet come”; and again, “The hour has come; glorify your Son.” I have gathered here all these things said throughout the Gospel, so as to bring one solution to them all. What then is the solution of these sayings? Christ did not say, “My hour has not yet come,” as being subject to the necessity of seasons or to the observance of an hour (how could he be, the maker of seasons and the creator of the times and the ages?), but by these words he wants to show this, that he works everything at the fitting time, not doing everything at once. For confusion and disorder would have resulted, if he did not create each thing at its fitting time, but mixed everything together, birth and resurrection and judgment. Consider: creation had to come about, but not all at once; and man with the woman, but not even these at once. The human race had to be condemned to death, and the resurrection to take place, but there is a long interval between the two. The law had to be given, but not grace at the same time, but …

[The following passage, down to “Amen,” is the end of Homily 21, displaced in the scan:] … [will be of] no use. “For in Hades,” it says, “who will confess you?” Let us therefore repent here, [so as] to obtain the eternal good things, which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory and might to the Father, together with the Holy Spirit, to the ages of ages. Amen.

[Homily 22 continues:] … each thing to be dispensed at its fitting time. [So] Christ [was not] subject to the necessity of seasons, he who above all set the seasons in order, since he is their maker. But John here brings in Christ saying, “My hour has not yet come,” showing that he was not yet known to the many, and that he did not yet have his whole band of disciples; Andrew followed him, and with him Philip, but no one else. Or rather, not even all these knew him as they should, not even his mother, nor his brothers. For after the many miracles the evangelist said this about the brothers: “For not even his brothers believed in him.” Nor did those at the wedding know him; for otherwise they would themselves have come to him and asked, being in need. That is why he says, “My hour has not yet come”: I am not yet [known] to those present; indeed they do not even know that the wine has run short. Let them notice this first. I ought not to hear these things from you. You are my mother, and you make the miracle suspect. Those in need should have come and asked; not because I need this, but so that they might receive what is done with full assent. For one who knows he is in need, when he obtains what he asks, is very grateful; but one who has no sense of his need will not have a clear sense of the benefit either. And why, someone says, having said, “My hour has not yet come,” and having declined, did he do what his mother said? Above all, so that those who object and think him subject to an hour might have a sufficient proof that he is not subject to an hour. For if he were, how could he have done what he did when the fitting hour had not come? And then also to honor his mother, so that he would not seem to contradict her altogether, so as not to get a reputation for weakness, so as not to shame the one who bore him with so many present; for she had brought the servants to him. For to the Canaanite woman too, saying, “It is not good to take the children’s bread and give it to the little dogs,” he gave after saying it, respecting her perseverance. And yet after that he said, “I was sent only to the lost sheep of the house of Israel”; but even after saying this he healed the woman’s little daughter.

### Scripture references

- John 2:4: quotation, high confidence
- 1 Tim 5:17: quotation, high confidence
- John 2:3: quotation, high confidence
- John 7:30: quotation, high confidence
- John 8:20: quotation, high confidence
- John 17:1: quotation, high confidence
- Ps 6:5: quotation, high confidence
- John 7:5: quotation, high confidence
- Matt 15:26: quotation, high confidence
- Matt 15:24: quotation, high confidence
- Matt 15:28: allusion, high confidence

### Translation notes

- The heading “Homily 22” is supplied. The scan places the last lines of Homily 21 (“… no use. ‘For in Hades …’ … Amen”) inside the first section of Homily 22, in the middle of a sentence; they are translated where they stand and marked. They complete the last sentence of ref 21.3 (“when this knowledge [will be of] no use”).
- The second column of this page lost many line ends in the scan; the sense is clear and is translated without marking each lost syllable; longer losses are supplied in brackets.
- Quotations: John 2:4; 1 Tim 5:17; John 2:3; John 7:30 and 8:20; John 17:1; John 7:5; Matt 15:24, 26; Ps 6:5 (in the displaced ending of Homily 21).
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 22.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/22-1).

## Homily 22.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/22-1/#p-22-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Mary’s perseverance and the servants’ part made the miracle credible; Chrysostom explains the purification jars, why Christ changed existing water rather than creating wine, how this refutes those who posit another creator, and why the sober steward was the witness.

### Greek text

Ἐντεῦθεν μανθάνομεν, ὅτι κἂν ἀνάξιοι ὧι πολλάκις τῇ προσεδρείᾳ ποιοῦμεν ἀξίους ἑαυτοὺς λαβεῖν. Διὰ τοῦτο καὶ ἢ μήτηρ καὶ παρέμενε, σοςῶς π τοὺς διακόνους προσῆγεν, ὥστε παρὰ πλ νων γενέσθαι τὴν αἴτησιν. Διὰ τοῦτο καὶ προσέβ τὸ, Ὃ τι ἂν «1έγῃ ὑμῖν, ποιήσατε. Ἔδει γὰρ οὐκ ἀσθενείας ἡ παραίτησις ἧν, ἀλλὰ τοῦ ἀχομ στου, καὶ τοῦ μὴ δόξαι ἀπλῶς ἐπιῤῥίπτειν ἑαυτὸν τῷ θαύματι" διὸ καὶ τοὺς διακόνους προσῆγεν 5. Ἧσαν δὲ ἐκεῖ ὑδρίαι «1ἰθιναι κείμεναι ἕξ κατὰ τὴν καθαρισμὸν τῶν ᾿Ιουδαίων, χωροῦσαι ἁγνὰ μετρητὰς δύο ἣ τρεῖς. Λέγει αὑτοῖς ὁ ᾿Ιησοῦς" ᾿Γεμίσατε τὰς ὑδρίας ὕδατος. Καὶ ἕως ἄνω. Οὐκ ἁπλῶς εἴπεν, Κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, ἀλλ᾽ ἵνα μή τινες τῶν ἀπίστων ὑποτος γέγονε. Διὰ τοῦτό φησι, Κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, δεικνὺς ὅτι οὐδέποτε ἐκεῖνα οἴνου τέγονε δοχεῖα τὰ σχεύη. Ἐπειδὴ γὰρ ἄνυδρός ἔστιν ἡ Παλαιστίνη, καὶ οὐκ ἦν πολλαχοῦ κρήνας καὶ πηγὰς εὑρίσκειν, ἐπλήρουν ἀεὶ τὰς ὑδρίας ὕδατος,. ὥστε μὴ τρέχειν εἰς ποταμοὺς, εἴποτε ἀχάθαρτο: γένοῖντο, ἀλλ᾽ ἐγγύθεν ἔχειν τοῦ καθαρσίου τὸν τρόπον. Καὶ τί δήποτε πρὶν ἣ γεμίσαι οὐκ ἐποίησε τὸ σημεῖον, ὃ πολλῷ θαυμαστότερον ἦν; Ἕτερον γάρ ἐστιν ὕλην ὑποκειμένην εἰς ποιότητα μεταθαλεῖν, καὶ αὖπὴν τὴν οὐσίαν ἐξ οὐκ ὄντων ποιῆσαι" θαυμαστότερον μὲν γὰρ ἐκεῖνο. ᾿Αλλ᾽ οὐκ οὕτως ἂν ἔδοξεν εἶναι π'ττὸν τοῖς πολλοῖς. Διὰ τοῦτο γοῦν πολλάκις τῶν θαυμάτων περιχόπτει τὸ μέγεθος ἐχὼν, ὥστε εὐπαράδεκτον μᾶλλον γενέσθαι. Καὶ τίνος; ἕνεκεν, φησὶν, οὐκὶ τὸ Ὀδωρ αὐτὸς παρήγαγε, καὶ τότε τὸν οἶνου ἔδειξεν, ἀλλὰ τοῖς διακόνοις ἐκέλευσε; Διὰ τὴν αὐτὴν πάλιν αἰτίαν, καὶ ἵνα αὐτοὺς μάρτυρας ἔχῃ τοῦ γινομένου τοὺς ἀντλήσαντας, καὶ ὅτι οὐδεμία φαντασία ἃ" τὸ τελούμενον. Εὶ γὰρ ἔμελλόν τινες ἀναισχυν- «οἷν, ἡδύναντο πρὸς αὐτοὺς λέγειν οἱ διακονησάμενοι Ἡμεῖς τὸ ὕδωρ ἢντλήσαμεν. Πρὸς δὲ τοῖς εἰρη μένο:ς καὶ τὰ κατὰ τῆς Ἐκκλησίας ἀναφυόμενα δόγματα ἀνατρέπει. Ἐπειδὴ γὰρ εἰσί τινες οἵ τοῦ χύσμου δημιουργὸν ἕτερον εἶναί φασι, καὶ οὐκ αὐτοῦ ἔργα τὰ ὁρώμενα, ἀλλ᾽ ἑτέρου τινὸ; ἐναντίου θεοῦ " καὶ τούτων ἐπιστομίζων τὴν μανίαν, οὕτω τὰ πλείονα ποιεῖ ἡ τῶν θαυμάτων ἐκ τῶν ὑποκειμένων οὐσιῶν. Εἰ Ὑὰρ ἐναντίος ὁ δημιουργὸς ἦν αὐτῷ, οὐκ ἂν τοῖς ἀλλοτρίοις ἐχρήσατο πρὸς τὴν τῆς οἰκείας δυνάμεως ἐπίδειξιν. Νῦν μέντοι δεικνὺς, ὅτ: αὐτός ἐστιν ὁ ἐν «αἷς: ἀμπέλοις τὸ ὕδωρ μεταδάλγ)ων, καὶ τὸν ὑετὸν διὰ τῆς ῥίζης εἰς οἶνον τρέπων, ὅπερ ἐν τῷ φυτῷ διὰ πολλοῦ χρόνου τίνεται, τοῦτο ἀθρόον ἐν τῷ γάμῳ εἰργάσατο. Ἐπειδὴ δὲ ἐγέμισαν τὰς ὑδρίας, φησίν" Ἀντλήσατε νῦν, καὶ φέρετε τῷ ἀρχιτριχιλίνῳ. ἑαὶ ἥνεγκαν. Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίχιιενος τὸ ὕδωρ οἷνον γεγενημένον, καὶ οὐκ ἤδει πόθεν ἐσεὶν (οἱ δὲ διάκονοι ἔδεισαν οἱ ἠντληκότες τὸ «“2έγεε αὑτῷ - Πᾶς ἄνθρωπος πρῶτον τὸν χαλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω. Σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. {πάλιν ἐνταῦθά τινες ἐπισχώπτουσι ς λέγοντες" Οὕτω μεθυόντων ἀνθρώπων ὁ σύλλογο; ἦν, καὶ ἡ αἴσθησις τῶν κρινόντων διτῳθαρμένη, καὶ οὐκ ἑχανὴ 5532: τῶν γινομένων, οὐδὲ κρῖναι τοῖς πραττομένοις, ὡς μτδξ εἰδέναι πότερον ὕδωρ ἣ οἶνος τὸ γινόμενον ἦν" ὅτι γὰρ ἐμέθυον, αὐτὸς ὁ ἀρχιτρίχλινος ἔδειξε δι᾽ ὧσ, εἶπεν, Μάλιστα μὲν καὶ τοῦτο γελοῖον. πλὴν ἀλλὰ καὶ ταύτην αὐτῶν ἐξέχαγε τὴν ὑποψίαν ὁ εὐαγγελιστῆς. Οὐ γὰρ τοὺς δαιτυμόνα: εἶναί φησι τοὺς ψηφεζομένους περὶ τοῦ γενομένου, ἀλλὰ τὸν ἀρχιτρίκλινον. Ἴστε γὰρ δήπου τοῦτο πάντες, ὅτι μάλιστα πάντων οἱ τὴν διακονίαν τῶν τοιούτων ἐμπεπιστευμένοι δείπνων, οὗτοι μάλιστά εἰσιν οἱ νήφοντες, ἕν ἔργον ἔχοντες, τὸ ἐν κόσμῳ καὶ ἐν τάξει πάντα διατιθέναι. Διὰ τοῦτο τὴν νήφουσαν αἴσθησιν ταύτην εἰς μαρτυρία" τῶν γινομένων ἐκάλεσεν. Οὐ γὰρ εἶπεν, Οἱνοχοῆσατε ἃ τοῖς ἀνακειμένοις, ἀλλὰ, Φέρετε τῷ ἀρχιτρικλίγῳ. Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκάλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ἤδει πόθεν ἐστὶν (οἱ δὲ διάκονοι ἤδεισαν), φωγεῖ τὸν γυμφίον ὁ ἀρχιτρίχλιγος. Καὶ πἶνος ἕνεκεν μὴ τοὺς διακόνους ἐφώνησεν; οὕτω γὰρ ἂν καὶ τὸ θαῦμα ἐξεχαλύφθη. Ὅτι οὐδὲ αὐτὸς ὁ Ἰησοῦς ἐξεχάλυπτε τὸ γεγονὸς, ἀλλ᾽ ἡρέμα καὶ κατὰ μικρὸν ἐθούλετο γνωρισθῆναι ὁ τῶν σημείων τὴν δύναμιν. Εἰ μὲν οὖν τότε ἠλέγχθη, οὐκ ἂν διηγούμενοι οἱ διάκονοι ταῦτα ἂν ἐπιστεύθησαν ἀλλ᾽ ἔδοξαν ἂν μαίνεσθαι, ἀνθρώπῳ Ψιλῷ τοῖς πολλοῖς εἶναι δοκοῦντι τότε τοιαῦτα μαρ- «υροῦντες. Αὐτοὶ μὲν γὰρ καὶ διὰ τῆς πείρας τὸ σαφὲς ἔγνωσαν οὐ γὰρ δὴ ταῖς ἑαυτῶν χερσὶν ἔμελλον ἀπιστεῖν. ἑτέρους δὲ πιστοῦσθαι οὐκ ἧσαν ἱκανοί. Διὰ τοῦτο οὐδὲ αὐτὸς ἐξεχάλυψεν ἅπασιν, ἀλλὰ τῷ μάλιστα συνιδεῖν τὸ γεγονὸς δυναμένῳ, τὴν σαφεστέραν αὐτοῦ γνῶσιν τῷ μέλλοντι χρόνῳ τηρῶν. Μετὰ γὰρ τὴν τῶν λοιπῶν σημείων ἐπίδειξιν, καὶ τοῦτο ἔμελλεν εἶναι πιστόν. Ὅτε γοῦν τοῦ βασιλικοῦ τὸν υἱὸν ὕστερον θεραπεύει, δι᾽ ὧν ἐκεῖ λέγει, δεΐκνυσιν ὁ εὐαγγελιστὴς ὅτι καὶ τοῦτο σαφέστερον γέγονε. Διὰ γὰρ τοῦτο μάλιστα αὐτὸν ἐκάλεσεν ἐκεῖνος, ἐπειδὴ τὸ σημεῖον ἐγνωκὼς ἧν, ὥσπερ ἔφην. Ὃ καὶ δηλῶν ἴ Ἰωάννης ἔλεγεν Μ.1θεν ὁ Ιησοῦς εἷς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησε τὸ ὕδωρ οἷγογ" οὐκ ἁπλῶς δὲ οἶνον, ἀλλ᾽ οἶνον κάλλιστον.

### English translation (Claude)

From this we learn that even if we are unworthy, we often make ourselves worthy to receive by perseverance. That is why his mother too stayed by, and wisely brought the servants, so that the request would be made by more people. That is why she also added, “Whatever he says to you, do it.” For she knew that the refusal came not from weakness but from freedom from boasting, and from not wishing to seem to throw himself into the miracle without reason; that is why she brought the servants. “Now there were six stone water jars standing there, for the Jewish rites of purification, each holding two or three measures. Jesus says to them, ‘Fill the jars with water.’ And they filled them to the brim.” He did not say “for the Jewish rites of purification” without purpose, but so that none of the unbelievers might [suspect that dregs had been left in the jars, and that water poured on them made a very watery wine]. That is why he says, “for the Jewish rites of purification,” showing that those vessels had never been containers of wine. For since Palestine is waterless, and springs and fountains were not to be found in many places, they always filled jars with water, so as not to run to rivers whenever they became unclean, but to have the means of purification close at hand. And why did he not do the sign before they filled them, which would have been much more wonderful? For it is one thing to change underlying matter into a different quality, and another to make the substance itself out of nothing; the latter is more wonderful. But it would not have seemed so credible to the many. That is why he often deliberately cuts down the greatness of his miracles, so that they may be more easily accepted. And why, someone says, did he not produce the water himself and then show the wine, but ordered the servants? For the same reason again, and so as to have the men who drew it as witnesses of what happened, and that what was done was no illusion. For if some were going to be shameless, those who served could say to them, “We drew the water.” And besides what has been said, he overturns the teachings that spring up against the church. For since there are some who say that the creator of the world is another, and that what is seen is not his work but that of some other, opposing god, to muzzle their madness he does most of his miracles out of existing substances. For if the creator had been opposed to him, he would not have used what belonged to another to display his own power. As it is, showing that he is the one who changes the water in the vines and turns the rain into wine through the root, what takes a long time in the plant he did all at once at the wedding. When they had filled the jars, he says, “Draw some out now and take it to the master of the feast. And they took it. When the master of the feast tasted the water that had become wine, and did not know where it came from (but the servants who had drawn the water knew), [the master of the feast calls the bridegroom and] says to him, ‘Everyone serves the good wine first, and when people have drunk freely, then the poorer; you have kept the good wine until now.’” Here again some scoff, saying, “It was a gathering of drunken men, and the senses of the judges were spoiled and not able to [taste] what was done or to judge what took place, so as not even to know whether what was made was water or wine; for that they were drunk, the master of the feast himself showed by what he said.” This is altogether laughable; but the evangelist removed even this suspicion of theirs. For he does not say that the guests were the ones giving the verdict about what was done, but the master of the feast [who was sober and had not yet tasted anything]. For you all surely know that those entrusted with serving such dinners are above all the sober ones, having one task, to arrange everything in good order and arrangement. That is why he called this sober sense to testify to what happened. For he did not say, “Pour wine for those reclining,” but, “Take it to the master of the feast.” “When the master of the feast tasted the water that had become wine, and did not know where it came from (but the servants knew), the master of the feast calls the bridegroom.” And why did he not call the servants? For so the miracle would have been revealed. Because Jesus himself was not revealing what had happened, but wanted the power of his signs to become known quietly and little by little. If it had been proved then, the servants telling these things would not have been believed, but would have seemed mad, testifying such things about one who then seemed to most to be a mere man. For they themselves knew it clearly by experience (they were not going to distrust their own hands), but they were not able to convince others. That is why he did not reveal it to all, but to the one most able to understand what had happened, keeping the clearer knowledge of it for the future. For after the display of the other signs this too would be believable. When, at any rate, he later heals the official’s son, the evangelist shows by what he says there that this too had become clearer. For the official called him chiefly for this reason, because he had come to know of the sign, as I said. John made this plain when he said, “Jesus came to Cana of Galilee, where he had made the water wine”; and not simply wine, but the finest wine.

### Scripture references

- John 2:5: quotation, high confidence
- John 2:6: quotation, high confidence
- John 2:7: quotation, high confidence
- John 2:8: quotation, high confidence
- John 2:9: quotation, high confidence
- John 2:10: quotation, high confidence
- John 4:46: quotation, high confidence

### Translation notes

- This ref corresponds to the middle of the homily (NPNF¹ 14 section [2]).
- Lines lost in the scan are supplied by sense in brackets (the suspicion of dregs in the jars; the master of the feast calling the bridegroom; the sober master of the feast).
- “Some who say that the creator of the world is another”: Marcionite and Gnostic teaching; not named here.
- “Measures” renders μετρητάς (about 39 litres each). Quotations: John 2:5–10; John 4:46.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 22.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/22-2).

## Homily 22.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/22-1/#p-22-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s miracles surpass nature; as he changed water into wine, he can change cold and unstable people, and Chrysostom describes the harm of luxury and gluttony to body and soul, urging delight in the Lord instead.

### Greek text

Τοιαῦτα γὰρ τοῦ Χριστοῦ τὰ θαύματα, πολλῷ τῶν διὰ φύσεως τελουμένων ὡραιότερα γίνεται καὶ βελτίω. Οὕτω καὶ ἐπὶ τῶν ἄλλων, ὅτε μέλος διώρθον σώματος χωλεῦον, τῶν ὑγιαινόντων ἐδείκνυ τοῦτο ἄμεινον. Ὅτι μὲν οὖν οἶνος, καὶ οἶνος κάλλιστος ἦν ὁ γεγενημένος, οὐκ οἱ διάκονοι μόνοι, ἀλλὰ καὶ ὁ νυμφίος καὶ ὁ ἀρχιτρίχλινος μαρτυρεῖν ἔμελλον " ὅτι δὲ ὑπὸ τοῦ Χριστοῦ γεγενημένος, οἱ τὸ ὕδωρ ἀντλήσαντες. Ὥστε εἰ καὶ μὴ τότε ἐξεχαλύφθη τὸ θαῦμα, ἀλλ᾽ ὅμως εἰς τέλος σιγηθῆναι οὐκ εἶχεν" οὕτω πολλὰς καὶ ἀναγκαίας αὐτῷ πρὸς τὸ μέλλον προαπέθετο μαρτυρίας. Τοῦ μὲν γὰρ τὸ ὕδωρ οἶνον ποιῆσαι τοὺς διακόνους μάρτυρας εἶχε" τοῦ δὲ χαλὸν γενέσθαι τὸν’ οἶνον, τὸν ἀρχιτρίχλινον καὶ τὸν νυμφίον. Εἰκὸς μὲν οὖν τὸν νυμφίον ἀποκρίνασθαί τι πρὸς ταῦτα, καὶ εἰπεῖν " πλὴν ἀλλ᾽ ὁ εὐαγγελιστὴς ἐπειγόμενος πρὸς τὰ ἀναγκαιότερα τῶν πραγμάτων, ἁψάμενος τοῦ σημείου τούτου μόνον, παρέδραμε τὰ λοιπά. Τὸ γὰρ ἀναγκαῖον ἣν μαθεῖν, ὅτι οἶνον τὸ ὕδωρ ἐποίησε, καὶ οἶνον καλόν " τί δὲ πρὸς τὸν ἀρχιτρίκλινον εἶπεν ὁ νυμφίος, οὐκ ἔτε ἀναγκαῖον ἐνόμισεν εἶναι προτθεῖναι. Πολλὰ γὰρ τῶν σημείων πρότερον ὄντα ἀμυδρότερα, τοῦ χρόνου προ- Ἰόντος σαφέστερα γέγονεν, ὑπὸ τῶν ἐξ ἀρχῆς εἰδότων αὐτὰ ἀχρ'δέστερον ἀγγελθέντα δ. Τότε μὲν οὖν οἶνον ἐξ ὕδατος ἐποίησεν ὁ Ἰησοῦς " καὶ τότε δὲ καὶ νῦν προαιται. Εἰσὶ γὰρ,εἰσὶν ἄνθρωποι οὐδὲν ὕδατος διαφέροντες, οὕτω ψυχροὶ καὶ χαῦνοι καὶ οὐδέποτε ἐἑστηχότες. Τοὺς δὴ οὕτω διακειμένους προσάγωμεν τῷ Κυρίῳ, ὥστε αὐτῶν "τὴν προαίρεσιν εἰς τὴν τοῦ οἴνου μεταθεῖναι ἕξιν, ὥστε μηκέτι διαῤῥεῖν, ἀλλ' ἔχειν τὸ ἐπεστυμμένον, καὶ εὐφροσύνης καὶ ἑαυτοῖς καὶ ἑτέροις γίνεσθαι αἰτίους. Τίνες δ᾽ ἂν εἶεν οὗτοι οἱ ψυχροὶ, ἢ οἱ τοῖς ῥέουσι τοῦ παρόντος βίου προσέχοντες πράγμασιν, οἱ μὴ καταγελῶντες τῆς ἐνταῦθα τρυφῆς, οἱ δόξης καὶ δυναστείας ἐρασταί; Ταῦτα γὰρ πάντα ῥεύματά ἔστιν, ἰστάμενα μὲν οὐδαμοῦ, κατὰ δὲ πρανοῦς ἀεὶ φερόμενα μετὰ πολλῆς τῆς ῥύμητ. Καὶ γὰρ ὁ σήμερον πλούσιος, αὔριον πένης " ὁ σήμερον μετὰ κήρυκος καὶ ζώνης καὶ ὀχήματος καὶ πολλῶν τῶν ῥαδδούχων νος, πολλάκις τῇ ἑξῆς ἡμέρᾳ τὸ δεσμωτήριον ᾧχητεν, ἑτέρῳ καὶ ἄκων τῆς φαντασίας παραχωρήσας ἐκείνῆς. Ὃ τρυφῶν πάλιν καὶ διασπώμενος 5, ἐπειδὰν διαῤῥήξη τὴν ἑαυτοῦ γαστέρα, μέχρι μιᾶς ἡμέρας οὐ δύναται τὴν ἐκ τούτων ἐγγενομένην αὐτῷ χορηγίαν κατασχεῖν, ἀλλὰ, διαπνευσθείσης ἐκείνης,. ᾿ ἀναγκάζεται πάλιν ἕτερα ἐπεμδάλλειν, οὐδὲν διαφέρων χειμάῤῥου. Καθάπερ γὰρ ἐκεῖ τοῦ προτέρου ῥεύματος προχωροῦντος, ἕτερα “ἐπέρχεται πάλιν οὕτω δὴ καὶ ἐνταῦθα, τῆς προτέρας ἐξισταμένης τροφῆς, ἑτέρας ἡμῖν δεῖ πάλιν. Καὶ τοιαύτη τῶν βιωτικῶν ἡ φύσις, τὸ μηδέποτε ἑστάναι λαχοῦσα, ἀλλ᾽ ἀεὶ ῥεῖν καὶ παρασύρεσθαι. Ἐπὶ δὲ τῆς τρυφῆς, οὐ τοῦτο μόνον ἐστὶ τὸ παραῤῥεῖν καὶ παρατρέχειν, ἀλλὰ καὶ πολλὰ ἡμῖν ἕτερα παρέχει πράγματα. Ἐν τῷ γὰρ παριέναι μετὰ ῥύμης τό τε ἰσχυρὸν ἀποξύει τοῦ σώματος, τό τε ἀνδρεῖον παρασύρε: τῆς ψυχῆς " καὶ οὐκ οὕτω τὰ σφοδρὰ τῶν ποταμίων ῥευμάτων τὰς ὄχθας - εἴωγε διατρώγειν, καὶ ποιεῖν ὑφιζάνειν, ὡς τρυφὴ καὶ σπατάλη τὰ τῆς ὑγείας ἡμῶν ἐρείσματα πάντα ὑποσύρει ῥᾳδίως. Κἂν ἔλθτς εἰς ἑατρεῖον, καὶ προσελθὼν ἐρωτήσῃς, πάσας σχεδὸν τῶν ν᾿ ση μάτων τὰς αἰτία; ἐκεῖθεν εὑρέσεις: οὔσας. Ἢ μὲν γὰρ εὐτέλεια καὶ ἡ λιτὴ τράπεζα, ὑγεία; μήτη ἐστίν. Διὰ τοῦτο καὶ. ἰατρῶν παῖδες οὕτως αὐτὴν ὠνόμασαν, τό γε μὴ χορέννυσθαι, ὑγείαν καλέσαντες -᾿Αχορίη γὰρ τροφῆς.. ὑγιδίη" τό τε ἐνδεῶς ἐστιᾶσθα:, μητέρα ὑγείας εἰπόνεσες. Εἰ δὲ ἡ ἔνδεια μήτηρ» ὑγείας, εὔδηλον ὅτι ἡ πλησμονὴ μήτηρ νόσου καὶ ἀῤῥωστίας ἐστὶ, καὶ τίκτει πάθη καὶ αὐτῶν ὑπερδαίνοντα τῶν ἰατρῶν τὴν τὲκ καὶ χειραλγίαι, καὶ τρόμοι, καὶ παρέσεις, καὶ ἵ ρος, καὶ πυρετοὶ μακροὶ καὶ φλογώξεις, καὶ ἔ' τούτων πολλῷ πλείονα (οὐ γὰρ καιρὸς πάντα ἐπιέ' οὐκ ἀπὸ ἐνδείας καὶ φιλοσόφου διαίτης, ἀλλ᾽ ἐξι φαγίας καὶ πλησμονῆς τίκτεσθαι πέφυκεν. Εἰ δὲ λει καὶ τῆς ψυχῆς τὰς νόσους ἰδεῖν τὰς ἐντεῦθεν. « νωθεζαι, ἀσέλγειαι, ἀμαθία πᾶτα ἐντεῦθεν ἔχει ἀρχήν. ΓὌνων γὰρ οὐδὲν ἄμεινον ἀπὸ τῶν τοῖο! τραπεζῶν αἱ τρυφῶσαι γίνονται ψυχαὶ, ὑπὸ τοιούτ διασπώμεναι θηρίων. Εἴπω καὶ λύπας ὅσας ἔ) καὶ ἀτδίας οἱ προσεδρεύουτες τῇ τρυφῇ; ᾿Αλλὰ π μὲν ἐπελθεῖν οὐ δυνατόν" ἑνὶ δὲ καὶ τούτῳ κέφα τὸ πᾶν ποιΐσω φανερόν. Τῆς γὰρ τραπέζης, τὰ δὲ λέγω τῆς πολυτελοῦς, μεθ᾽ ἡδονῇ : οὐδέποτε γεύονται. Ἡ μὲν γὰρ ἔνδεια, ὥσπερ ὑγείας, οὔτι ἡδονῆς μήτηρ ἐστίν " ἡ πλησμονὴ δὲ, ὥσπερ νι οὕτω καὶ ἀνδίας ἐστὶ πηγὴ καὶ ῥίξα. Ἔνθα γὰρ χόρος, ἐπιθυμίαν εἶναι οὐκ ἔστιν " ἐπιθυμίας δὲ οὔσης, πῶς ἂν εἴη ποτὲ ἡδονή; Διὰ τοῦτο οὐ πλουσίων εὕροιμεν ἂν, ἀλλὰ καὶ πλείονα χαρπ' νους τὴν εὐφροσύνην. ἽΔπερ πάντα ἐννοήσαντες γωμεν μέθην τε καὶ τρυφὴν, μὴ τὴν ἐν τρατ μόνον, ἀλλὰ καὶ τὴν ἄλλην ἅπασαν τὴν ἐν πρά" βιωτικοῖς " καὶ ἀντ᾽ ἐκείνης ἀνταλλαξώμεθα τὴ τῶν πνευματικῶν ἡδονὴν, καὶ κατὰ τὸν Προι τοῦ Κυρίου ς, ςησὶ, καὶ δῴη σοι τὰ αἰτήματ. καρδίας σου)" ἵνα καὶ τῶν ἐνταῦθα καὶ τῶν λόντων ἀπολαύσωμεν ἀγαθῶν, χάριτι καὶ θρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽. μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύμα τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

For such are the miracles of Christ: they turn out much finer and better than what is accomplished by nature. So too in the other cases: when he restored a lame member of the body, he showed it better than the healthy ones. That what was made was wine, then, and the finest wine, not only the servants but also the bridegroom and the master of the feast were going to testify; and that it was made by Christ, those who drew the water. So even if the miracle was not revealed then, it could not be kept silent in the end; so many necessary testimonies had he laid up for himself for the future. That he made the water wine, he had the servants as witnesses; that the wine became good, the master of the feast and the bridegroom. The bridegroom probably answered something to this and spoke; but the evangelist, hurrying on to the more necessary matters, touched only on this sign and ran past the rest. For what was necessary to learn was that he made the water wine, and good wine; what the bridegroom said to the master of the feast he did not think it necessary to add. For many of the signs, which were at first more obscure, became clearer as time went on, reported more exactly by those who knew them from the beginning. Then, then, Jesus made wine from water; and both then and now [he does not cease changing] our choices. For there are, there are people who differ in no way from water, so cold and slack and never standing firm. Let us bring those so disposed to the Lord, so that he may change their will into the quality of wine, so that they no longer run off, but have body, and become the cause of gladness to themselves and to others. And who would these cold people be, but those who give their attention to the flowing things of the present life, who do not laugh at the luxury here, who are lovers of glory and power? For all these are streams, standing still nowhere, but always borne down the slope with great force. For the one who is rich today is poor tomorrow; the one who today [appears] with herald and belt of office and carriage and many rod-bearers often lives in prison the next day, having yielded that show to another even against his will. Again, the one who lives in luxury and is torn apart, when he has burst his belly, cannot keep for even one day the supply that came to him from these things; but when that has been dispersed, he is forced to throw in more again, differing in nothing from a torrent. For as there, when the first stream has passed, others come on again, so too here, when the first food has gone, we need other food again. And such is the nature of the things of this life, whose lot is never to stand still, but always to flow and be swept along. But with luxury it is not only this, that it flows past and runs past, but it also brings us many other troubles. For in passing with force it scrapes away the strength of the body and sweeps away the manliness of the soul; and the violent currents of rivers do not so wear away their banks and make them collapse as luxury and wantonness easily undermine all the supports of our health. And if you go into a physician’s office and ask, you will find almost all the causes of diseases coming from there. For frugality and a simple table are the mother of health. That is why the sons of the physicians named it so, calling not being sated “health” (for “not to be sated with food is health”), and calling eating sparingly “the mother of health.” And if want is the mother of health, plainly fullness is the mother of disease and weakness, and produces sufferings that go beyond even the art of the physicians. For gout [in the feet, apoplexy, dimness of sight,] pains in the hands, and tremors, and paralyses, and jaundice, and long and burning fevers, and many more than these (for it is not the time to go through them all), are born not from want and a philosopher’s diet, but from gluttony and fullness. And if you are willing to see also the diseases of the soul that come from there, [greed,] sloth, licentiousness, ignorance of every kind have their beginning there. For from such tables luxurious souls become no better than asses, torn apart by such wild beasts. Shall I tell too how many pains and displeasures those have who wait on luxury? It is not possible to go through them all; but by one main point I will make the whole plain. They never taste such a table, I mean the costly one, with pleasure. For want is the mother of pleasure as of health, and fullness is the spring and root of displeasure as of disease. For where there is satiety, there cannot be desire; and without desire, how could there ever be pleasure? That is why we would find that the poor [are not only wiser and healthier than] the rich, but also reap more joy. Thinking over all this, then, let us flee drunkenness and luxury, not only at table but all the other kinds in the affairs of life; and in exchange for it let us take the pleasure of spiritual things, and, as the prophet says, [delight] in the Lord: [“Delight in the Lord,”] he says, “and he will give you the requests of your heart”; so that we may enjoy the good things both here and to come, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 2:10: allusion, high confidence
- Ps 37:4 (36:4 LXX): quotation, high confidence

### Extrabiblical texts

- Hippocrates, Epid. 6.4.18 (Hippocrates, Hippocratic Corpus): quotation, medium confidence

### Translation notes

- This ref holds the last section of the homily (NPNF¹ 14 [3]). The second column of this page lost many line ends in the scan; longer losses are supplied in brackets by sense, shorter ones translated without marking.
- “Not to be sated with food is health”: a Hippocratic maxim (Epidemics 6.4.18, “not being sated with food … practice of health”); identification probable.
- “Delight in the Lord, and he will give you the requests of your heart”: Ps 37:4 (LXX 36:4).
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 22.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/22-3).

## Homily 23.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/23-1/#p-23-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains why he varies his preaching to reach every hearer, comments on Cana as the first sign after Jesus’ baptism, and begins the cleansing of the temple.

### Greek text

Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ο΄ ας, Πολὺς ὁ διάδολο; ἔγκειται καὶ σφοδρὸς, πάντοθεν πολιορκῶν τὴν σωτηρίαν τὴν ἡμετέραν. Δεῖ τοίνυν ἐγρηγορέναι καὶ νήφειν, καὶ πανταχόθεν ἐπιτειχίζειν, αὐτοῦ τὴν ἔφοδον. Κἂν γὰρ μικρᾶς ἐπιλάδηταί ἀφορμῆς, εὐρεῖαν ἑαυτῷ κατασκευάζει λοιπὼν τὴν. εἴσοδον, καὶ ὅλην εἰσάγει κατὰ μιχρὺν τὴν ἑαντοῦ δύναμιν. Εἰ τοίνυν λόγος τις ἡμῖν ἐστι τῆς σωτηρία: τῆς ἡμετέρας. μηδὲ ἐν τοῖς μικροῖς αὐτῷ συγχωρῶμὲν ἡμῖν ἐπιέναι, ἵνα ἀπὸ τούτων τὰ μεγάλα προἀαναστείλωμεν. Καὶ γὰρ ἐσχάτης ἀνοίας: ἂν εἴη, ἐκεῖνὸν μὲν τοσαύτην ἐπιδείκνυσθαι σπουδὴν, ὥστε τὴν ἡμετέραν ἀπολλύναι 5 ψυχήν" ἡμᾶς δὲ ὑπὲρ τῆς ἡμῶν αὑτῶν σωτηρίας μηδὲ τὸ ἴσον ἄγειν » μέτρον. Ταῦτά μοι οὐκ ἁπλῶς εἴρηται, ἀλλ᾽ ἐπειδὴ δέδοικα, μήποτε ἐν μέσῳ τῷ σηκῷ καὶ νῦν ὁ λύκος οὗτος ἑστήχῃ “ μὴ χαθορώμενος ἡμῖν, καὶ θηριάλωτον ἐκ τούτου γένηται ληθὲν τῆς ἀγέλης καὶ τῆς ἀκροάσεως. Εἰ μὲν γὰρ ἣν αἰσθητὰ τὰ τρλύματα, ἣ καὶ τὸ σῶμα τὰ: πληγὰς ξλάμθανεν, οὐκ ἣν ἔργον διαγνῶνα. τὰς το αὐτὰς ἐπιβουλάς. Ἐπειδὴ δὲ ἀόρατος ἡ ψυχῆ. καὶ αὐτῇ τὰ ἕλκη 5ξχεται, πολλῆς ἡμῖν δεῖ τῆς ἀγρυπνίας, ὥστε ἔκαστον ἑαυτὸν δοκιμάζειν. Οὐδεὶς γὰρ οἷδε τὰ τοῦ ἃ που, ὡς τὸ πγεῦμω τοῦ ἀνθρώπου τὸ ἐν αὑτ μὲν γὰρ λόγος ἅπασι διαλέγεται, καὶ κοινὸν πρὲ φάρμακον τοῖς δεομένοις" ἑνὸς δὲ ἑχάττου τῶν ἐ μένων λαθεῖν ἔστι τὸ ἐπιτήδειον τῷ νοσή ματ οἶδα ἐγὼ τοὺς ἀῤῥωστοῦντας, οὐκ οἷδα τοὺς ὑγ τας. Διὰ τοῦτο πάντα λόγον χινῶ καὶ πᾶσιν ς ὄξιον πάθεσι, νῦν μὲν πλεονεξίας κατηγορῶν ὃὲ τρυφῆς, πάλιν ἀσελγείας καθαπτόμενος, εἶτι μοσύνης συντιθεὶς ἔπαινον καὶ παράκλησιν " εἰ ἄλλων ἑκάστου χατορθωμάιων. Δέδοικα γὰρ ᾿ περὶ ἕν τῶν λόγων ἡμῖν ἀσχολουμένων, λάθα πεύων πάθος: ἕτερον, ἄλλα καμνόντων ὑμῶν εἰ μὲν εἷς ἦν ἐνταῦθα ὁ συλλεγόμενος, οὐκ ἃ σφόδρα ἀναγχοῖον εἶναι ἐνόμισα πολυειδῇ τὸ" ποιῆσαι. Ἐπειδὴ δὲ ἐν πλέθει τοσούτῳ πολλ καὶ κάθη εἰχὺς. οὐκ ἀπεικότως ποικίλλομεν τὴ σχαλίαν " πάντως γὰρ εὑρήσει τὴν ἑαυτοῦ κς λόγος ἅπασιν ἐφαπλούμενος. Διά τοι ποῦτο Γραφὴ πολυειδής τές ἐστι, περὶ μυρίων ἣμῖν ὁ μένη πραγμάτων, ἐπειδὴ κοινῇ τῇ φύσε γῖξαι τῶν ἀνθρώπων. Ἐν δὲ πλήθει τοσούτῳ ἀνάγκη τὰ πάθη τῆς ψυχῆς εἶναι, εἴ καὶ μὴ τ πᾶσι. Τούτων τοίνυν ἑαυτοὺς ἐχχαθάραντετῶν θείων λόγων ἀκούσωμεν, καὶ μετὰ συντεῖ διανοίας 6, καὶ τῶν σήμερον ἡμῖν ἀναγνωσθέντων ἀκούσωμεν. Τίνα δὲ ταῦτά ἐστι; Ταύτην ἐποίησε, φησὶ, τὴ» ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιμαίας. Εἶπον καὶ πρώην ὅτι τινὲς οὐκ ἀρχὴν ταύτην εἶναί φασι. Τί γὰρ, φησὶν, εἰ πρόσκεῖται ἐν Κανᾷ τῆς Γαλιλαίας; Τὴ» γὰρ ἀρχὴν, φησὶ, ταύτην ἐποίησεν ἐν Κανγᾷ. Ἐγὼ Ρ δὲ ὑπὲρ τούτων μὲν οὐδὲν ἂν ἀκριβολογησαίμην ἀλλ᾽ ὅτι μέντοι μετὰ τὸ βάπτισμα τῶν σημείων ἤρξατο, καὶ πρὸ τοῦ βαπτίτματος οὐδὲν ἐθαυματούργησε, καὶ ἔμπροσθεν ἐδηλώσαμεν. Εἴτε δὲ τοῦτο, εἴτε ἕτερον πρῶτον σημεῖον ἐγένετο τῶν μετὰ τὸ βάπτισμα γενομένων, οὐ σφόδρα διισχυρίζεσθαι ἀναγκαῖον εἶναί μοι δοκεῖ. Καὶ ἐφανέρωσε τὴν δόξαν αὐτοῦ. ἸΙῶς καὶ τίνι τρόπῳ; Οὐδὲ γὰρ πολλοὶ προσεῖχον τῷ γινομένῳ, ἀλλ᾽ οἱ διάκονοι, καὶ ὁ ἀρχιτρίχλινος, καὶ ὁ νυμφίος, Πῶς οὖν ἑφανέρωσςε τὴν δόξαν αὐτοῦ; Τό γε αὐτοῦ μέρος. Εἰ δὲ καὶ μὴ τότε, ἀλλ᾽ ὕστερον ἔμελλον τὸ θαῦμα ἀκούσεσθαι ἅπαντες " μέχρι γὰρ τοῦ νῦν ἄδεται, καὶ οὐ διέλαθεν. Ὅτι γὰρ ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐ πάντες ἤδεσαν, ἀπὸ τῶν ἐπαγομένων δῆλον. Εἰπὼν γὰρ, Ἑφανέρωσε τὴν δόξαν αὐτοῦ, ἐπήγαγε " Καὶ ἐπίστευσαν εἰς αὑτὸν οἱ μαθηταὶ αὐτοῦ, οἱ καὶ πρὸ τούτου θαυμάζοντες αὐτόν. Ὁρᾷς “ ὅτι τὰ σημεῖα τότε μάλιστα ἀναγκαῖον ἣν ποιεῖν, ὅτε οἱ εὐγνώμονες καὶ προσέχοντες τοῖς γινομένοις σαφῶς παρσαν; Οὗτοι γὰρ ἔμελλον καὶ πιστεύειν εὐκολώτερον, καὶ μετὰ ἀχριθείας προσέχειν τοῖς γινομένοις. Καὶ πῶς ἂν ἐγένετο γνώριμος τῶν σημείων χωρίς; Ὅτι καὶ διδασκαλία ἱκανὴ καὶ προφητεία καὶ τὸ θαῦμα ἐνθεῖναι ταῖς τῶν ἀχονόντων ψυχαῖς, ὥστε μετὰ διαθέσεως προσέχειν τοῖς γινομένοις, τῆς Ψυχῆς προοικειωμένης ἤδη. Διά τοι τοῦτο πολλαχοῦ καὶ ἀλλαχοῦ φασιν οἱ εὐαγγελισταὶ, μὴ πεποιηκέναι σημεῖον αὐτὸν, διὰ τὸ τῶν ἀνθρώπων σκαιὸν τῶν ἐκεῖ διατριὀόντων. Καὶ μετὰ ταῦτα κατέδη εὶς Καπερναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδε.1:.οὲ καὶ οἱ μαθηταὶ αὐτοῦ" καὶ ἦσαν ἐκεῖ οὐ πο.1λὰς ἡμέρας. Τίνος οὖν ἕνεκεν παραγίνεται μετὰ τῆς μητρὸς εἰς Καπερναούμ; Οὔτε γὰρ θαῦμα οὐδὲν εἰργάσατο αὖπόθι, οὔτε οἱ τὴν πόλιν οἰκοῦντες ἐχείνην τῶν ὑγιῶς πρὸς αὐτὸν ἐχόντων ἦσαν, ἀλλὰ καὶ τῶν σφόδρα διἐφθαρμένων. Καὶ τοῦτο ἐδήλωσεν ὁ Χριστὸς εἰπών" Καὶ σὺ, Καπεργαοὺμ, ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσω, ἕως ἄδου καταδιδασθήσῃ. Τίνο; οὖν ἕνεκεν παραγίνεται; Ἐμοὶ δοκεῖ, ἐπειδὴ μικρὸν ὕστερον ἔμελλεν ἁνιέναι εἰς τὰ Ἱεροσόλυμα, διὰ τοῦτο τότε ἀπελθεῖν, ὧστε μὴ πανταχοῦ τοὺς ἀδελφοὺς ἐπισύρεσθαι καὶ τὴν μητέρα. ᾿Απελθὼν γοῦν καὶ ὀλίγον διατρίψας χρόνὸν διὰ τὴν εἰς τὴν μητέρα τιμὴν, οὕτω πάλιν ἐπιλαμθάνεται τῶν θαυμάτων, ἀποχαταστήσας τὴν γεγεννηχυΐζαν. Διὰ τοῦτό φησιν, ὅτι οὐ μετὰ πολλὰς ἡμέρας ἀνέδη εἰς Ἱεροσόλυμα. Πρὸ ὀλίγων ἄρα ἡμερῶν τοῦ Πάσχα ἐδαπτίσατο, ᾿Ανελθὼν δὲ εἰς πὰ Ἱεροσόλυμα τί ποιεῖ; Πρᾶγμα πολλῆς αὐθεντίας τοὺς τὰς περιστερὰς πωλοῦντας καὶ βόας καὶ πρόἔατα, καὶ διὰ τοῦτο ἐκεῖ διατρίδοντας,

### English translation (Claude)

[Homily 23.] “Jesus did this, the beginning of his signs, [in Cana of Galilee].” Fierce and violent is the devil in his attacks, besieging our salvation on every side. We must therefore be awake and sober, and fortify ourselves on every side against his assault. For if he seizes even a small opening, he then makes himself a broad entrance and little by little brings in his whole force. If then we have any concern for our salvation, let us not allow him to approach us even in small things, so that from these we may check the great ones beforehand. For it would be the height of folly if he shows such eagerness to destroy our soul, while we do not bring even an equal measure to our own salvation. I do not say this without purpose, but because I fear that even now this wolf may be standing in the middle of the fold unseen by us, and that one may become his prey, having slipped away from the flock and from the hearing. For if the wounds were visible, or if the body received the blows, it would be no task to recognize his plots; but since the soul is invisible and it receives the sores, we need much watchfulness, so that each may examine himself. For “no one knows the things of a man except the spirit of the man which is in him.” The word, then, speaks to all and offers a common remedy to those in need; but it belongs to each of the hearers to take what fits his disease. I do not know who are sick; I do not know who are well. That is why I set every kind of discourse in motion and [apply a remedy] fit for all the passions: now accusing greed, now luxury, again touching on licentiousness, then composing praise of and exhortation to almsgiving, and to each of the other good deeds. For I fear that while we are busy with one subject, I may without knowing it be treating one disease while you are sick with others. If only one person were gathered here, I would not have thought it so necessary to make the discourse varied; but since in so great a crowd there are probably many diseases too, it is not unreasonable that we vary the teaching. For the word spread out over all will surely find its own [cure]. That is why Scripture too is manifold and speaks to us about countless matters, since it addresses the common nature of human beings. And in so great a crowd all the passions of the soul must be present, even if not all in everyone. Let us, then, cleanse ourselves of these and hear the divine words, and with [contrite] mind hear what was read to us today. What is it? “Jesus did this,” it says, “the beginning of his signs, in Cana of Galilee.” I said the other day too that some say this is not the beginning. For what, someone says, if “in Cana of Galilee” is added? For it says that he did this beginning in Cana. I would not argue minutely about this; but that he began the signs after the baptism and worked no miracle before the baptism, we have shown before. Whether this or another was the first sign of those done after the baptism does not seem to me necessary to insist on. “And he revealed his glory.” How, and in what way? For not many paid attention to what happened, but the servants, the master of the feast, and the bridegroom. How then did he reveal his glory? So far as it lay with him. And if not then, all were going to hear of the miracle later; for to this day it is sung and has not been forgotten. That not all knew it on that day is clear from what follows. For after saying, “He revealed his glory,” he added, “And his disciples believed in him,” who even before this had admired him. Do you see that it was necessary above all to do signs when those were present who were fair-minded and attentive to what happened? For these would both believe more easily and attend exactly to what happened. And how would he have become known without signs? Because both his teaching and his prophecy were enough to put wonder into the souls of the hearers, so that they would attend to what happened with good disposition, the soul being already won over. That is why in many other places the evangelists say that he did no sign, because of the perversity of the people living there. “After this he went down to Capernaum, he and his mother and his brothers and his disciples; and they stayed there not many days.” Why then does he go with his mother to Capernaum? For he worked no miracle there, and those who lived in that city were not among those soundly disposed toward him, but among the thoroughly corrupt. Christ showed this when he said, “And you, Capernaum, exalted to heaven, will be brought down to Hades.” Why then does he go? It seems to me that since he was going to go up to Jerusalem a little later, he went away then so as not to drag his brothers and his mother everywhere. Having gone, at any rate, and stayed a short time out of honor for his mother, he then takes up the miracles again, having brought back the one who bore him. That is why he says that after not many days he went up to Jerusalem. So he was baptized a few days before the Passover. And having gone up to Jerusalem, what does he do? A thing of great authority: those selling doves and oxen and sheep, and spending their time there for this, [he drove out of the temple].

### Scripture references

- John 2:11: quotation, high confidence
- 1 Pet 5:8: echo, low confidence
- 1 Cor 2:11: quotation, high confidence
- John 2:12: quotation, high confidence
- Luke 10:15: quotation, high confidence
- Matt 11:23: quotation, high confidence
- Matt 13:58: allusion, high confidence
- Mark 6:5: allusion, medium confidence
- John 2:13: quotation, high confidence
- John 2:14: allusion, high confidence
- John 2:15: allusion, high confidence

### Translation notes

- The heading “Homily 23” is supplied. The last words of the ref (“he drove out of the temple”) are lost in the scan and supplied in brackets; other bracketed words fill lines lost at the ends of the second column.
- Quotations: John 2:11–13; 1 Cor 2:11; Luke 10:15 (Matt 11:23). “The evangelists say that he did no sign” there: Matt 13:58; Mark 6:5.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 23.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/23-1).

## Homily 23.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/23-1/#p-23-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom distinguishes the cleansing of the temple in John from the later one in the other Gospels, explains why Christ acted so forcefully—to show his zeal for his Father’s house—and why he answered the demand for a sign with a riddle about his resurrection.

### Greek text

Καὶ ἕτερος μὲν εὐαγγελιστῆς φησιν,ὅτι ἐχδάλλων ἔλεγεν" Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μον σπήλαιον λῃστῶν " οὗτος δέ φησιν, Οἶκον ἐμπορίου, οὐκ ἕνανπίω; ἀλλήλοις λέγοντες, ἀλλὰ δεικνύντες ὅτι ἐκ δευτέρου τοῦτο ἐποίησε, καὶ ὅτι οὐ κατὰ τὸν αὐτὸν χαιρὴν ἀμφότερα γέγονεν, ἀλλὰ νῦν μὲν ἐν προοιμίοις, νῦν δὲ πρὸς αὐτὸ τὸ πάθος ἐλθὼν, τοῦτο ποιεῖ. Διὸ καὶ σφοδρότερον τοῖς λόγοις χρησάμενος, σπήλαιον ἐκάλεσεν ἐνταῦθα ἐν δὲ ἀρχἣ τῶν σημείων ὦ οὐκ οὕτως, εἰκὸς δεύτερον τοῦτο πεποιηκέναι. Καὶ τίνος ἕνεκεν, φησὶν, αὑτὸ τοῦτο πεποίηκεν ὁ Χριστὸς, καὶ τοσαύτῃ σφοδρότητι κέχρηται 5 κατ᾽ αὑτῶν, ὅπερ οὐδαμοῦ φαίνεται ποιῶν, καὶ ταῦτα ὑθριζόμενος, λοιδορούμενος, καὶ Σαμαρείτης καὶ δαιμονῶν κληθεὶς παρ᾽ αὐτῶν; Οὐδὲ γὰρ ἢρκέσθη τοῖς λόγοις μόνον, ἀλλὰ καὶ φραγέλλιον λαδὼν, οὕτως αὑτοὺς ἐξέδαλεν. Οἱ δὲ Ἰουδαῖοι ἑτέρων μὲν εὐεργετουμένων, ἐγκαλοῦσι καὶ ἀγριαίνουσιν΄ ὅτε δὲ εἰκὸς ἦν ἐκθηριωθῆναι οὐ τοιούτῳ κέχρηνται πρὸς αὐτὸν τρόπῳ. Οὐ γὰρ ἐπἐτίμησαν, οὐδὲ ὕδρισαν' ἀλλὰ τί φασι ἴ; Τί σημεῖον δειχγύεις ἡμῖν", ὅτι ταῦτα ποιεῖς; Ὁρᾷς βασχανίσς ὑπερθολὴν, καὶ πῶς αἱ τῶν ἄλλων εὐεργεσίαι μᾶλλον αὐτοὺς παρώξυναν; Ποτὲ μὲν οὖν σπήλαιον λῃστῶν τὸν ναὸν ὑπ᾽ αὐτῶν ἔλεγε γενέσθαι, δεικνὺς ὅτι τὰ πωλούμενα ἀπὸ κλοπῆς ἦν, καὶ ἁρπαγῆς καὶ πλεονεξίας, καὶ ἐκ τῶν ἀλλοτρίων ἐπλούτουν συμφορῶν" ποτὲ δὲ οἶκον ἐμπορίου, τὰς ἀναισχύντους αὐτῶν καπηλείας ἐνδεικνύμενος. ᾿Αλλὰ τίνος ἕνεκεν τοῦτο πεποίηκεν; Ἐπειδὴ ἔμελλεν ἐν Σαδδάτῳ θεραπεύειν, καὶ πολλὰ τοιαῦτα ποιεῖν, ἃ ἐδόκει παρ᾽ αὐτοῖς δ τοῦ νόμου παράθασις εἶναι " ἵνα μὴ δόξῃ ὡς ἀντίθεό; τις καὶ ἐξ ἐναντίας ἤχων τῷ Πατρὶ ταῦτα ποιεῖν, ἐντεῦθεν τῆς τοιαύτης ὑπονοίας αὐτῶν ποιεῖται τὴν διόρθωσιν. Οὐ γὰρ ἂν ὁ τοσοῦτον ζῆλον ἐπιδειξάμενος ὑπὲρ τοῦ οἴκου, τῷ τοῦ οἴχου Δεσπότῃ καὶ ἐν αὐτῷ θεραπευομένῳ ἔμελλεν ἐναντιοῦσθαι. Ἦν μὲν οὖν ἱκανὰ καὶ τὰ πρότερα ἔτη, ἐν οἷς κατὰ τὸν νόμον ἐδίω, δεῖξαι τὴν πρὸς τὸν νομοθέτην αἰδὼ, καὶ ὅτι οὐκ ἀντινομοθετῶν ξλθεν" ἐπειδὴ δὲ εἰκὸς ἣν ἐκεῖνα λήθῃ παραδοθῆναι τῷ χρόνῳ Β, ἅτε οὐ πᾶσιν ὄντα γνώριμα, διὰ τὸ ἐν οἰκίᾳ τρέφεσθαι πτωχῇ καὶ εὐτελεῖ, παρόντων πάντων λοιπὸν (καὶ γὰρ πολλοὶ παρῆσαν, ἅτε ἑορτῆς πλησίον οὔση:). τοῦτο ποιεῖ, καὶ παρακεκινδυνευμένως ἰ. Οὐδὲ γὰρ ἁπλῶς ἐξέδαλεν, ἀλλὰ καὶ τὰς τραπέζας ἀνέτρεψε, καὶ τὸ ἀργύριον ἐξέχεε, διδοὺς αὐτοῖς ἐκ τούτων λογίσασθαι, ὅτι οὐκ ἂν ὁ εἰς κινδύνους ῥίπτων ἑαυτὸν ὑπὲρ τῆς εὐχοσμίας τοῦ οἴχου, τοῦ Δεσπότου } τοῦ οἴχου κατεφρόνησεν ἄν' Εἰ γὰρ ὑποκρινόμενος ταῦτα ἐποίει, παραινέσαι ἐχρῆν μόνον " τὸ δὲ καὶ εἰς κινδύνους καταστῆναι, πάνυ τολμηρόν. Οὐδὲ γὰρ τὸ τυχὸν ἧνν, καὶ θυμῷ τοσούτῳ ἀγοραίων ἑαυτὸν ἐκδοῦναι, καὶ δῆμον πολλῆς γέμοντα ἀλογίας καπήλων ἀντα" οὐκ ὑποχρινομένου ἦν, ἀλλὰ πάντα αἱρουμένου πάλη, ὑπὲρ τῆς εὐχδομίας τοῦ οἴχου. Διὰ τοῦτο οὐδὲ ὧν ποιεῖ μόνον, ἀλλὰ καὶ δι᾿ ὧν λέγει, δείκνυσι τὴν πρὸς αὐτὸν συμφωνίαν" οὐδὲ γὰρ εἶπε, Τὸν οἶκον τὸν ἅγιον, ἀλλὰ, Τὸν οἶκον τοῦ Πατρός μον. ᾿Ιδοὺ καὶ Πατέρα καλεῖ, καὶ οὐκ ὀργίζονται" ᾧοντο γὰρ ἁπλῶς αὑτὸν λέγειν. Ἐπειδὴ δὲ προϊὼν τρανότερον ἐφθέγγετο, ὡς ἐκείνην παραστῆσαι τὴν διάνοιαν τὴν τῆς ἰσότητος, πότε ἀγριαίνουσιν. Τί οὖν ἐκεῖνοι; Τί σημδῖον δειχγύεις ἡμῖν, φησὶν, ὅτι ταῦτα ποιεῖς; Ὦ τῆς ἐσχάτης μανίας | Σημείου γὰρ χρεία ἣν, ὥστε τὰ κακῶς γινόμενα παῦσαι, καὶ τὸν οἶκον ἀπαλλάξαι τοσαύτης αἷἱσχύνης; τὸ δὲ ζῆλον τοιοῦτον λαθεῖν ὑπὲρ τοῦ οἴχου τοῦ Θεοῦ, οὐ μέγιστον σημεῖον ἀρετῆς ἣν; Οἱ γοῦν εὐγνώμονες καὶ ἐντεῦθεν ἐδείχνυντο. Καὶ γὰρ ἐμνήσθησαν οἱ μαθηταὶ αὑτοῦ τότε, φησὶν, ὅτι ἔστι γεγραμμένον" Ὃ ζῆλος τοῦ οἴκου σου κατεφάγησέ με. ᾿Δλλ᾽ οὐκ ἐκεῖνοι τῆς προφητείας ἐμνήσθησαν, ἀλλὰ, Τί σημεῖον δεικνγύεις ἡμῖν; ἔλεγον, ἅμα μὲν ὑπὲρ τῆς αἰσχροκερδείας τῆς ἑαυτῶν ἀλγοῦντες ἐχχοπτομένης, καὶ προσδοκῶντες ταύτῃ κωλύειν αὐτὸν. καὶ ἐχχαλέσχτθαι εἰς θαῦμα βουλόμ-:νοι, καὶ ἐπισχῖψαι τοῖς γινομένοις. Διὰ τοῦτο οὐδὲ δίδωσιν αὐτοῖς σημεῖον. Ἐπεὶ καὶ πρότερον προσελθοῦσι καὶ αἰτοῦσι, τὸ αὐτὸ ἀπεχρίνατο᾽ Γεμεὰ πογηρὰ καὶ μοιχα.ϊὶς σημεῖον" ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ. ᾿Αλλὰ τότε μὲν σαφέστερον, νυνὶ δὲ αἰνιγματωδέστερον. Ἰ[οιεῖ δὲ τοῦτο διὰ τὴν ἐσχάτην αὐτῶν ἀναισθησίαν. Οὐ γὰρ ἂν ὁ μὴ αἰτοῦντας προλαμθάνων καὶ σημεῖα διδοὺς, οὗτος αἰτοῦντας ἂν ἀπεστράφη. εἰ μὴ τὴν διάνοιαν αὑτῶν εἴδε πονηρὰν οὖσαν καὶ δολερὰν, καὶ ὕπουλον αὐτῶν τὴν προαίρεσιν. Αὐτὸ γὰρ εὐθέως τὸ ἐρώτημα ἐννόησον ὅσης κακίας μεστὸν ἦν. Δέον γὰρ αὐτὸν ἀποδέξασθαι τῆς σπουδῆς καὶ τοῦ ζήλου, δέον ἐκπλαγῆναι, ὅτι τοσαύτην τοῦ οἴχου ποιεῖται πρόνοιαν, οἱ δὲ ἐγκαλοῦσι, καπηλεύειν ἐξεῖναι λέγοντες, λύειν ὃὲ τὴν καπηλείαν οὐκ ἐξὸν εἶναι, ἂν μὴ σημεῖόν τι ἐπιδείξηται. Τί οὖν ὁ Χριστός; Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Πολλὰ ποιαῦτα φθέγγεται, τοῖς μὲν τότε ἀκούουσιν οὐκ ὄντα δῇλα, τοῖς δὲ μετὰ ταῦτα, ἐσόμενα. Τίνος δὲ ἕνεκεν τοῦτο ποιεῖ; Ἵνα δειχθῇ προειδὼς ἄνωθεν τὰ μετὰ καῦτα, ὅταν ἐξέλθῃ καὶ τῆς προῤῥήσεως τὸ τέλος ΄ ὃ δὴ καὶ ἐπὶ τῆς προφητείας ταύτης γέγονεν. Ὅτε γὰρ, φησὶν, ἠγέρθη ἐκ γεχρῶν, τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔ.1εγεὲ " καὶ ἐπίστευσαν τῇ Γραρῇ, καὶ τῷ Λόγῳ ᾧ εἶπεν ὁ Ἰησοῦς. τὍτε δὲ ἐλέγετο. οἱ μὲν ἠποροῦντο τί ποτ᾽ ἂν εἴη τὸ εἰρημένον, οἱ δὲ ἀμφέθαλλον, λέγοντες " Τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾧκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; Τεσσαράχοντα δὲ καὶ ἔξ ἔτη ἔλεγον, τὴν ὑστέραν οἰκοδομὴν δηλοῦντες" ἡ γὰρ προτέρα εἰς εἴκοσιν ἐτῶν ἀπηρτίσθη ς χρόνον.

### English translation (Claude)

And another evangelist says that as he drove them out he said, “Do not make my Father’s house a den of robbers,” but this one says, “a house of trade.” They do not contradict one another, but show that he did this a second time, and that both did not take place at the same time; but he does this once at the beginning, and again when he had come to the passion itself. That is why there he used stronger words and called it a den, but here, at the beginning of the signs, not so; so he probably did this a second time. And why, someone says, did Christ do this very thing and use such severity against them, which he is nowhere seen doing, even when insulted, reviled, and called by them a Samaritan and possessed? For he was not content with words alone, but took a whip and so drove them out. And the Jews, when others are being benefited, accuse him and grow savage; but when they might have been expected to become furious, they do not treat him in that way. For they did not rebuke or insult him; but what do they say? “What sign do you show us, since you do these things?” Do you see the excess of envy, and how the benefits done to others provoked them more? At one time, then, he said that the temple had been made a den of robbers by them, showing that what was sold came from theft and robbery and greed, and that they grew rich on other people’s misfortunes; at another, a house of trade, pointing to their shameless huckstering. But why did he do this? Since he was going to heal on the Sabbath and do many such things that seemed to them a transgression of the law, so that he would not seem to do these things as a rival god coming in opposition to the Father, he here corrects such a suspicion of theirs. For one who had shown such zeal for the house was not going to oppose the Master of the house, who was worshiped in it. Now the earlier years, in which he lived according to the law, were enough to show his reverence for the lawgiver and that he did not come to make laws against him; but since those were likely to have been forgotten with time, not being known to all because he was brought up in a poor and humble house, he does this now with everyone present (for many were there, since the feast was near), and at great risk. For he did not simply drive them out, but also overturned the tables and poured out the money, giving them reason to conclude from this that one who threw himself into dangers for the good order of the house would not have despised the Master of the house. For if he did these things in pretense, he need only have exhorted them; but to put himself in danger was very bold. For it was no small thing to expose himself to the anger of so many market people, and to provoke against himself a crowd full of the great unreason of hucksters; it was not the act of one pretending, but of one choosing to suffer anything for the good order of the house. That is why he shows his agreement with him not only by what he does but also by what he says. For he did not say, “the holy house,” but, “my Father’s house.” See, he even calls him Father, and they are not angry; for they thought he was speaking in a general way. But when he went on and spoke more plainly, so as to present that thought of equality, then they grow savage. What then do they say? “What sign do you show us,” it says, “since you do these things?” What utter madness! Was there need of a sign to stop wrongdoing and free the house from such disgrace? And was not to have such zeal for the house of God the greatest sign of virtue? The fair-minded, at any rate, showed themselves from this too. For “his disciples then remembered,” it says, “that it is written, ‘Zeal for your house has consumed me.’” But those men did not remember the prophecy, but said, “What sign do you show us?”, both grieving that their shameful gain was cut off and expecting to stop him by this, and wanting to challenge him to a miracle and to find fault with what was happening. That is why he does not give them a sign. For before too, when they came and asked, he gave the same answer: “An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of Jonah.” But then more clearly, and now more enigmatically. He does this because of their utter insensibility. For he who anticipated people who did not ask and gave signs would not have turned away from them when they asked, unless he had seen that their mind was wicked and deceitful and their intention treacherous. For consider how full of wickedness the question was from the start. When they should have welcomed his earnestness and zeal, when they should have been astonished that he took such care for the house, they accuse him, saying that it is permitted to trade, but that it is not permitted to put a stop to the trade unless he shows some sign. What then does Christ say? “Destroy this temple, and in three days I will raise it up.” He says many such things that were not clear to those who heard them then, but would be to those afterwards. Why does he do this? So that he might be shown to have foreknown from the beginning what came afterwards, when the fulfillment of the prediction came; which is what happened with this prophecy. For “when he was raised from the dead,” it says, “then his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.” But when it was said, some were at a loss what it might mean, and others disputed, saying, “This temple was built in forty-six years, and will you raise it up in three days?” They said forty-six years, meaning the later building; for the first was completed in a period of twenty years.

### Scripture references

- Matt 21:13: quotation, high confidence
- John 2:16: quotation, high confidence
- John 8:48: allusion, high confidence
- John 2:15: allusion, high confidence
- John 2:18: quotation, high confidence
- John 2:17: quotation, high confidence
- Ps 69:9 (68:10 LXX): quotation, high confidence
- Matt 12:39: quotation, high confidence
- Matt 16:4: quotation, high confidence
- John 2:19: quotation, high confidence
- John 2:22: quotation, high confidence
- John 2:20: quotation, high confidence
- Ezra 6:15: allusion, low confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2].
- “Another evangelist”: Matt 21:13 (Mark 11:17; Luke 19:46), whose wording joins Isa 56:7 and Jer 7:11. Chrysostom takes the cleansing in John to be an earlier, separate event.
- “The first was completed in a period of twenty years”: the rebuilding after the exile (compare Ezra 6:15); Chrysostom’s figure.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 23.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/23-2).

## Homily 23.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/23-1/#p-23-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ left the saying about the temple of his body veiled because it could not yet be understood; his resurrection is the chief sign of his divinity, and the Spirit later reminded the disciples of his words; Chrysostom ends by urging almsgiving as the oil for our lamps.

### Greek text

Τίνος οὖν ἕνεκεν οὐκ ἔλυσε τὸ αἴνιγμα, καὶ εἶπεν, ὅτι Οὐ περὶ τοῦ ναοῦ λέγω τούτου, ἀλλὰ περὶ τῆς σαρκὸς τῆς ἐμῆς, ἀλλ᾽ ὁ μὲν εὐαγγελιστὴς ὕστερον γράφων τὸ Εὐαγγέλιον, ἑρμηνεύει τὸ εἰρημένον, αὐτὸς δὲ ἐσίγησε τότε; Τίνος οὖν ἕνεκεν ἐσίγησεν; Ὅτι οὐκ ἂν τὸν λόγον ἐδέξαντο. Εἰ γὰρ μηδὲ οἱ μαθηταὶ ἰκανοί πως συνιέναι τὸ λεχθὲν ἧσαν, πολλῷ μᾶλλον οἱ ὄχλοι. Ὅτε γὰρ, φησὶν, ἀνέστη ὁ Ἰησοῦς ἐκ τῶν γεχρῶν, τότε ἐμγήσθησαν καὶ ἐπίστευσαν τῷ ἀύγῳ καὶ τῇ Γραφῇ. Δύο γὰρ ἦν αὐτοῖς τὰ προῖστάμενα ἃ τέως " ἕν μὲν τὸ τῆς ἀναστάσεως, ἕτερον δὲ πὸ τούτου μεῖζον, εἰ Θεὸς ἦν ὁ ἕνδον οἰκῶν " ἅπερ ἀμφότερα ἡνίξατο εἰπών" Λύσατε τὸν γαὺν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν" ὅπερ καὶ ὁ 1ἰαῦλος οὐ μικρὸν εἶναι σημεῖόν φησι θεότητος, οὕτω λέγων" Τοῦ ὀρισθέντος ΥἹοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως γεχρῶγν Ἴησοῦ Χριστοῦ. Διατί δὲ καὶ ἐκεῖ καὶ ἐνταῦθα τοῦτο δίδωσι σημεῖον, καὶ πανταχοῦ, νῦν μὲν λέγων, Ὅταν ὑψωϑῶ, καὶ, Ὅταν ὑψώσητε τὸν γιὸν τοῦ ἀνθρὼ-» που, τότε γνώσεσθε ὅτι ἐγὼ εἰμι" νῦν δὲ, Οὗ δοθήσεται ὑμῖν σημεῖον, εἰ μὴ τὸ σημεῖον Ἰωνᾶ" καὶ ἐνταῦθα πάλιν: Ἐν τρισὶν ἡμέραις ἐγερῶ αὑτόν; “Ὅτι τοῦτο μάλιστα ἣν τὸ δεικνύον αὐτὸν οὐκ ὄντα ἄνθρωπον ψιλὸν, τὸ δυνηθῆνα! κατὰ τοῦ θανάτου στῆσαι τρόπαιον, τὸ τὴν τυραννίδα αὑτοῦ πὴν μακρὰν, καὶ τὸν χαλεπὸν καταλῦσαι πόλεμον οὕτω ταχέως. Διὰ τοῦτό φησι, Τότε εἴσεσθε. Τύτε " τότε; "Ὅταν ἀναστὰς ἐπισπάσωμαι τὴν οἰκουμένην, τότε εἴσεσθε, ὅτι καὶ ταῦτα ὦ; Θεὸς καὶ Θεοῦ Υἱὸς γνήσιος ἐποίουν, ἐκδικῶν τὴν εἰς τὸν Πατέρα ὕύριν. Τί δήποτε ἐὲ οὐκ εἶπε καὶ ποίων σημείων χρεία πρὸ; τὸ παῦσαι τὸ γινόμενον κακῶς, ἀλλ᾽ ἐπηγγείλατο δώσειν σημεῖον; “Ὅτι ἐκείνῳ μὲν ἂν αὑτοὺς πλέον παρώξυνε, ταύτῃ δὲ μᾶλλον κατέπληξεν. ᾿Αλλ᾽ ὅμως οὐδὲν πρὸς τοῦτο εἷπον" καὶ γὰρ ἔδοξεν αὐτοῖς ἄπιστον λέγειν, καὶ οὐδὲ ἐρωτῆσαι ἠνείχοντο, ἀλλ᾽ ὡς ἀδύνατον ὃν παρέδραμον. Εἰ δὲ νοῦν εἶχον, εἰ καὶ τότε ἄπιστον ἔδοξεν αὐτοῖς εἶναι, ὅτε τὰ πολλὰ ἐποίησε σημεῖα, τότε ἂν προσελ» θόντες ἡρώτησαν, τότε ἂν ἠξίωσαν τὴν ἀπορίαν αὖτοῖς λυθῆναι " ἀλλ᾽ ἀνόητοι ὄντες, τοῖς μὲν οὐδ᾽ ὅλως προσεῖχον τῶν λεγομένων, τὰ δὲ μετὰ πονηρᾶς ἧκουον διανοίας. Διὸ καὶ ὁ Χριστὸς αἰνιγματωδῶς πρὸς αὖποὺς ἐφθέγγετο. ᾿Αλλὰ τὸ ζητούμενον ἐκεῖνό ἐστι" Πῶς οἱ μαθηταὶ οὐκ ἤδεισαν, ὅτι δεῖ αὐτὸν ἐκ τῶν νεκρῶν ἀναστῇναι; Ὅτι οὕπω τῆς τοῦ Πνεύματος ἦσαν καταξιωθέντς χάριτος. Διὸ συνεχῶς τοὺς περὶ ἀναττάσεως ἀκούοντες λόγους, οὐδὲν συνίεσαν, ἀλλὰ διελογίζοντο καθ᾽ ἑαυτοὺς, τί ποτε τοῦτό ἐστι. Καὶ γὰρ πολὺ ξένον καὶ παράδοξον ἦν τὸ λεγόμενον, τὸ ἑαυτόν τινα δύνασθαι ἀνιστᾷν, καὶ ἀνιστᾷν οὕτως. Διὰ τοῦτο καὶ Πέτρο: ἐπετιμήθη, ἐπειδὴ οὐδὲν εἰδὼς περὶ ἀναστάσεως, ἔλεγεν - Ἵλεώς σοι. Καὶ οὐδὲ ὁ Χριστὸς πρὸ τοῦ πράγματος αὐτοῖς ἀπεκάλυψε τοῦτο σαφῶς, ἵνα μὴ σκανδαλισθῶσιν ἐν ἀρχῇ διαπιστοῦντες τῷ λεγομένῳ διὰ τὸ πολὺ παράδοξον, καὶ μηδέπω σαφῶς αὖτὸν εἰδέναι ὅστις ἐστίν. Τοῖς μὲν γὰρ διὰ τῶν πραδιὰ τῶν λόγων λεγομένοις εἰκὸς ἣν τινας διαπιστεῖν. Διὰ τοῦτο ἐκ πρώτης εἴασε συγχεχαλυμμένον εἶναι τὸν λόγον. Ὅτε δὲ διὰ τῆς πείρας πρὸς τὴν ἀλήθειαν ἤγαγε τὰ εἰρημένα, τότε λοιπὸν ἔδωκε καὶ τῶν ῥημάτων τὴν σύνεσιν, καὶ τοσαύτην τοῦ Πνεύματος τὴν χάριν, ὥστε ἀθρόον πάντα ἀπολαθεῖν. Ἐκεῖνος γὰρ, φησὶν, ἀγαμγήσει ὑμᾶς πάντα. Οἱ γὰρ καὶ τὴν πρὸς αὑτὸν αἰδὼ ἐν μιᾷ μόνον ἐχδαλόντες ἑσπέρᾳ, καὶ φυγόντες, καὶ οὐδὲ ἰδεῖν αὐτὸν φάσκοντες, σχολῇ γ᾽ ἂν τῶν ἐν παντὶ τῷ χρόνῳ γενομένων τε καὶ λεχθέντων ἐμνημόνευσαν, εἰ μὴ πολλῆς ἀπήλαυσαν τῆς τοῦ Πνεύματος χάριτος. Καὶ εἰ παρὰ τοῦ φησὶν, ἀκούσεσθαι ἔμελλον, τίς χρεία ἣν συγγίνεσθαι αὐτοὺς τῷ Χριστῷ, μέλλοντας μὴ κατέχειν τὰ λεγόμενα; Ὅτι οὐκ ἐδίδασκε τὸ Πνεῦμα, ἀλλ᾽ ἀνεμίμνησκεν ἃ προλαδὼν ὁ Χριστὸς εἶπεν. Οὐ μικρὸν δὲ εἰς τὴν δόξαν συντελεῖ τοῦ Χριστοῦ τὸ παραπεμφθῆναι εἰς τὴν μνήμην τῶν ( λεχθέντων αὐτοῖς. Παρὰ μὲν οὖν τὴν ἀρχὴν τῆς τοῦ Θεοῦ χάριτος ἐγένετο τὸ ἐπιπτῇνα: τὴν τοῦ Πνεύματος χάριν οὕτω δαψιλῆ καὶ πολλήν" ὕστερον δὲ τῆς ἑαυτῶν ἀρετῆς, τὸ κατασχεῖν τὴν δωρεάν. Βίον γὰρ ἐπεδείξαντο λαμπρὸν, καὶ πολλὴν τὴν συφίαν, καὶ μεγάλους τοὺς πόνους, καὶ κατἐγέλασαν μὲν τῆς παρούσης ζωῆς, οὐδὲν δὲ ἡγήσαντο τὰ ἀνθρώπινα, ἀλλὰ ἀνώτεροι πάντων ἐγένοντο, καὶ καθάπερ τινὲς ἀετοὶ κοῦφοι ὑψηλὰ πετώμενοι, διὰ τῶν ἔργων πρὸς αὐτὸν ἀφείλκοντο ὃ τὸν οὐρανὸν, καὶ διὰ τούτων ἔσχον τοῦ Πνεύματος τὴν χάριν ἄφατον. Τούτου: τοίνυν καὶ ἡμεῖς μιμησώμεθα, καὶ μὴ σβέ… ἐλεημοσύνης. Τούτου τοῦ πυρὸς τὸ φέγγος οὕτω διαχρατεῖται. Συνάξωμεν τοίνυν εἰς ἀγγεΐα τὸ ἔλαιον, ἕως ἐνταῦθά ἐσμεν. Οὐδὲ γὰρ ἔστι τοῦτο πρίασθαι ἀπελθόντας Ὁ ἐκεῖ, οὐδὲ ἀλλαχόθεν αὐτὸ λαθεῖν, ἀλλ᾽ ἣ διὰ τῆς τῶν πενήτων χειρός. Συλλέξωμεν τοίνυν ἐντεῦθεν ἤδη μετὰ πολλῆς τῆς δαψιλείας, εἴ γε βουλόμεθα μετὰ τοῦ νυμφίου εἰσελθεῖν - εἰ ὃ μὴ, ἔξω μένειν τοῦ νυμφῶνος ἀνάγκη. ᾿Αμήχανον γὰρ, ἀμῆχανον, κἂν μυρία κατορθώσωμεν ἀγαθὰ, τῆς ἐλεημοσύνης χωρὶς ἐπιδῆναι τῶν τῆς βασιλείας προθύρων. Διὸ μετὰ πολλῆς ταύτην ἐπιδειξώμεθα τῆς δαψιλείας, ὥστε ἀπολαῦσαι τῶν ἀποῤῥήτων ἀγαθῶν, ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος πάντοτε, καὶ νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Why then did he not solve the riddle and say, “I am not speaking of this temple, but of my flesh”? Why does the evangelist, writing the Gospel later, interpret the saying, while he kept silent then? Why did he keep silent? Because they would not have received the word. For if not even the disciples were able to understand what was said, much less the crowds. “For when Jesus rose from the dead,” it says, “then they remembered and believed the word and the Scripture.” For two things stood in their way for the time: one, the resurrection; the other, greater than this, whether the one dwelling within was God. He hinted at both when he said, “Destroy this temple, and in three days I will raise it up.” Paul too says that this is no small sign of divinity, speaking thus: “declared Son of God in power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ.” But why does he give this sign both there and here and everywhere, now saying, “When I am lifted up,” and, “When you have lifted up the Son of Man, then you will know that I am,” and now, “No sign will be given you except the sign of Jonah,” and here again, “In three days I will raise it up”? Because this above all showed that he was not a mere man: to be able to set up a trophy over death, and to dissolve its long tyranny and the grievous war so quickly. That is why he says, “Then you will know.” When? When, having risen, I draw the world to myself, then you will know that I did these things too as God and true Son of God, avenging the insult to the Father. Why then did he not say, “What need is there of signs to stop what is wrongly done?” but promised to give a sign? Because by that he would have provoked them more, but by this he rather astonished them. Yet they said nothing to this; for he seemed to them to be saying something incredible, and they did not even bear to ask, but passed it by as impossible. But if they had had sense, even if it seemed incredible to them then, when he did his many signs they would have come and asked, they would have asked that the difficulty be solved for them. But being senseless, they paid no attention at all to some of what was said, and heard the rest with a wicked mind. That is why Christ spoke to them in riddles. But the question is this: how did the disciples not know that he must rise from the dead? Because they had not yet been counted worthy of the grace of the Spirit. That is why, though they constantly heard words about the resurrection, they understood nothing, but debated among themselves what this might be. For what was said was very strange and astonishing: that someone could raise himself, and raise himself in such a way. That is why Peter too was rebuked, since, knowing nothing about the resurrection, he said, “Mercy on you!” And Christ did not reveal this clearly to them before the event, so that they would not stumble at the start, disbelieving what was said because it was so astonishing and because they did not yet know clearly who he was. For [no one could disbelieve what was proclaimed by] the facts, [but some were likely to disbelieve what was said in] words. That is why he left the saying veiled at first. But when by experience he had brought what was said to truth, then he gave them both the understanding of the words and so great a grace of the Spirit that they received everything all at once. For “he,” it says, “will remind you of everything.” For men who in one evening cast off their respect for him, and fled, and said they had not even seen him, would hardly have remembered what was done and said in all that time, had they not enjoyed much grace of the Spirit. And if they were going to hear from [the Spirit], someone says, what need was there for them to be with Christ, if they were not going to retain what was said? Because the Spirit did not teach, but reminded them of what Christ had said before. And it contributes not a little to the glory of Christ that they were sent back to the memory of what had been said to them. At the beginning, then, it was of God’s grace that the grace of the Spirit came upon them so richly and abundantly; but afterwards it was of their own virtue that they kept the gift. For they displayed a shining life, and great wisdom, and great labors; they laughed at the present life and counted human things nothing, but rose above them all, and like light eagles flying high they drew themselves up to heaven itself by their works, and through these they had the unspeakable grace of the Spirit. Let us too, then, imitate them, and not [quench our lamps, but keep them bright by] almsgiving. For so the light of this fire is maintained. Let us gather oil into our vessels while we are here. For it is not possible to buy it when we have gone there, nor to get it from anywhere else but through the hand of the poor. Let us gather it, then, from here with great abundance, if we want to enter with the bridegroom; if not, we must remain outside the bridal chamber. For it is impossible, impossible, even if we achieve countless good deeds, to set foot on the threshold of the kingdom without almsgiving. So let us show it with great abundance, so as to enjoy the unspeakable good things, which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might always, now and ever, and to the ages of ages. Amen.

### Scripture references

- John 2:21: allusion, high confidence
- John 2:22: quotation, high confidence
- John 2:19: quotation, high confidence
- Rom 1:4: quotation, high confidence
- John 12:32: quotation, high confidence
- John 8:28: quotation, high confidence
- Matt 12:39: quotation, high confidence
- Matt 16:22: quotation, high confidence
- Matt 16:23: allusion, high confidence
- John 14:26: quotation, high confidence
- Matt 26:56: allusion, medium confidence
- Matt 26:72: allusion, medium confidence
- Matt 25:4: allusion, high confidence
- Matt 25:9: allusion, high confidence
- Matt 25:10: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. Lines lost in the scan are supplied by sense in brackets.
- Quotations: John 2:19, 21–22; Rom 1:4; John 12:32; John 8:28; Matt 12:39; Matt 16:22; John 14:26; the wise virgins: Matt 25:1–13.
- “Mercy on you!” renders Ἵλεώς σοι (Matt 16:22).
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 23.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/23-3).

## Homily 24.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/24-1/#p-24-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Jesus did not entrust himself to those whose faith rested only on signs, since he alone knows hearts; Nicodemus comes by night, well disposed but still weak, and Jesus receives him gently.

### Greek text

Ὡς δὲ ἦν ἐν τοῖς "Ιεροσοιύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πο.λ.λοὶ ἐπίστευσαν εἰς αὐτόν", Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, οἱ δὲ τῆς ἀληθείας ἀντείχοντο - ἀλλὰ καὶ τούτων ἔνιοι πρὸς ὀλίγον αὐτῆς ἀντιλαμθανόμενοι, πάλιν αὖτῆς ἐξέπιπτον. Τούτους καὶ ὁ Χριστὸς αἰνιττόμενος, σπέρμασι παρέβαλε τοῖς οὐ κατὰ βάθους κειμένοις, ἀλλὰ τὰς ῥίζας ὑπὲρ τῆς ἐπιφανείας τῦς γῆς ἔχουσιν. οὗς καὶ ταχέως ἀπολεῖσθαι ἔφη. Τούτους καὶ ὁ εὐαγγελιστὴς ἐνταῦθα ἡμῖν ἐδήλωσεν, οὕτω λέγων, ὅτι Ὡς ἦν ἐν τοῖς ᾿Ιεροσούμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πο.1.λοὶ ἐπίστευσαν εἰς αὐτὸν, θεωροῦντες αὑτοῦ τὰ σημεῖα, ἃ ἐποίει. Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς. Ἔκεϊνοι, γὰρ ἀχριδέστεροι ἦσαν οἱ μαθηταὶ, ὅσοι μὴ ἀπὸ σημείων προσήεσαν μόνον, ἀλλὰ καὶ ἀπὸ τῆς διδασκαλίας. Τοὺς μὲν γὰρ παχυτέρους τὰ σημεῖα ἐφείλκετο, τοὺς δὲ λογιχωτέρους αἱ προφητεῖαι καὶ αἱ διδασκαλίαι. Ὅσοι γοῦν ἀπὸ διδασκαλίας χατεσχέθησαν, οὗτοι τῶν ἀπὸ σημείων ἧσαν βεδαιότεροι" οὖς καὶ ὁ Χριστὸς ἐμαχάριζε λέγων, Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Οτι δὲ οὐ τῶν γνησίων ἦσαν οὗτοι, δείκνυσι καὶ ἡ ἐπαγωγή Αὐτὸς γὰρ, φησὶν, ὁ Ἴησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὑτοῖς. Διατί: Διὰ τὸ γινώσκειν πάνταε, καὶ ὅτι οὐ χρείαν εἶχεν, ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου" αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ. Ὃ δὲ λέγει, τόν ἐστιν Οὐ προσεῖχε τοῖς ἔξωθεν ῥήμασι, ταῖς χαρδέαις ἐμδατεύων αὐταῖς, καὶ πρὸς τὴν διάνοιαν εἰσὧν καὶ τὴν πρόσκαιρον αὐτῶν θερμότητα εἰδὼς σαφὼς, οὐκ ἐθάῤῥει αὐτοῖς ὡς μαθηταῖ: ἀπηρτιπιμένοις, οὐκ ἐνεχείριζε πάντα τὰ δόγματα αὐτοῖς ὡς ἤδη βεδαίως πιστοῖς γενομένοις. Τὸ δὲ τὰ ἐν τῇ καρδίᾳ τῶν ἀνθρώπων εἰδέναι, τοῦ πλάσαντος κατὰ μόνας τὰς καρδίας ἐστὶ Θεοῦς, Σὺ γὰρ, φησὶν, ἐπίστασαι καρδίας μονώτατος. Οὺκχ ἐδεῖτο τοίνυν μαρτύρων ὥστε τῶν οἰκείων πλασμάτων μαθεῖν τὴν διάν αν" ὅθεν οὐδὲ ἀπὸ τῆς προσκαίρου πίστεως αὐτοῖς ἃ ἐθάῤῥει. “Ανθρωποι μὲν γὰρ οὔτε τὰ παρόντα, οὔτε πὰ μέλλοντα εἰδότες, πολλάκις καὶ τοῖς δολερῶς προσιοῦσι, καὶ τοῖς μικρὸν ὕστερον ἀποστησομένοις, ἅπαντα χωρίς τίνος ὑποστολῖς καὶ λέγουσι καὶ ἐγχειρίζουσιν" ὁ δὲ Χριστὸς οὐκ οὕτως. Ἥδει γὰρ αὐτῶν τὰ ἀπόῤῥητα πάντα σαφῶς. Τοιοῦτοι πολλοὶ καὶ νῦν εἶσι, τὸ μὲν τῆς πίστεως ὄνομα ἔχοντες, εὐρίπιστοι δὲ καὶ εὐάγωγοι. Διὰ τοῦτο οὐδὲ νῦν ὁ Χριστὸς 9 ἑαυτὸν ἐμπιστεύει, ἀλλὰ τὰ πλείονα ἀποκρύπτεται. Καθάπερ γὰρ ἡμεῖς οὐ τοῖς ἁπλῶς φίλοις, ἀλλὰ τοῖς γνησίοις θαῤῥοῦμεν " οὕτω καὶ ὁ Θεός {.Ακουσον γοῦν τί φησι τοῖς μαθηταῖς ὁ Χριστός" Οὐκ ἔτι ὑμᾶς «“έγω δούιιους" ὑμεῖς γὰρ φί(ιοι μου ἐστέ. Πόθεν, καὶ διατὶ; Ὅτι πάντα, ὅσα ἤκουσα παρὰ τοῦ Πατρὸς, ἀπεχάλυψα ὑμῖν». Διὰ τοῦτο οὐδὲ τοῖς Ἰουδαίοις τὰ σημεῖα ἐδίδου αἰτοῦσιν, ὅτι πειράζοντες ἥτουν. Ἄρα οὖν τὸ σημεῖα αἰτεῖν, πειραζόντων ἐστὶ καὶ τότε καὶ νῦν Καὶ γὰρ καὶ νῦν εἶσιν οἱ ζητοῦντὲς καὶ λέγοντες" Διατί μὴ καὶ νῦν σημεῖα γίνεται; ΕἸ γὰρ πιστὸς εἶ, ὡς εἶναι χρὴ, καὶ φιλεῖς τὸν Χριστὴν, ὡς φιλεῖν δεῖ, οὐ χρείαν ἔχεις σημέίων - ταῦτα γὰρ τοῖς ἀπίστοις δίδοται. Πῶς οὖν Ἰουδαίοις οὐκ ἐδόθη, φησί; Μάλιστα μὲν ἐδόθη εἰ δὲ ἔστιν ὅπου καὶ αἰτοῦντες οὐκ ἔλαθον, ἐπειδὴ οὐκ ὑπὲρ τοῦ τῆς: ἀπιστίας ἀπαλλαγῆναι ταῦτα ἥτουν, ἀλλ' ὑπὲρ τοῦ μᾶλλον αὐτῶν βεθαιῶσαι τὴν πονηρίαν. Καὶ ἦν ἄνθρωπος ἐκ τῶν Φαρισαίων», Νικόδημος ὄνομα αὖτῷ, ἄρχων τῶν Ἰουδαίων - οὗτος ἦ.θε πρὸς αὐτὸν γυχτός. Οὗτος καὶ ἐν μέσῳ τῷ Εὐαγγελίῳ φαίνεται τὸν ὑπὲρ τοῦ Χριστοῦ ποιούμενος λόγον λέγει γάρ" Ὁ νόμος ἡμῶν οὐδένα κρίνει, ἐὰν μὴ πρότερον ἀκούσῃ. Πρὸς τοῦτον καὶ Ἰουδαῖοι δυσχεραίνουσι λέγοντες" Ἐρώτησον καὶ ἴδε ὅτι προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται. Καὶ μετὰ τὸν σταυρὸν δὲ πολλὴν τὴν ἐπιμέλειαν τῆς ταφῆς τοῦ Δεσποτικοῦ σώματος πεποίηται.Ἶ.2θε γὰρ, φησὶ, καὶ Νικόδημος ὁ ἐλθὼν πρὸς τὸν Κύριον νυκτὸς, φέρων μίγμα μύρου καὶ ἀλόης ὡς «λίτρας ἑκατόν. Καὶ νῦν δὲ διέκειτο μὲν περὶ τὸν Χριστὸν, οὐκ ὡς ἐχρῆν δὲ, οὔτε μετὰ διανοίας τῆς προσηκούσης, ἀλλ᾽ τι ὑπὸ τῆς Ἰουδαϊκῆς κατείχετο ἀσθενείας. Διὰ τοῦτο καὶ νυκτὸς ἦλθε, δεδοικὼς ἐν ἡμέρᾳ τοῦτο ποιῆσαι. Ἀλλ᾽ ὁ φιλάνθρωπος Θεὸς οὐδὲ οὕτως αὐτὸν ἀπώσατο, οὐδὲ διήλεγξεν, οὐδὲ τῆς αὐτοῦ διδασκαλίας ἀπεστέρῆσεν, ἀλλὰ καὶ μετὰ πολλῆς αὐτῷ τῆς ἐπιεικείας διαλέγεται, καὶ δόγματα αὐτῷ παρανοίγει τὰ σφόδρα ὑψηλὰ, αἰνιγματωδῶς μὲν, παρανοίγει δὲ ὅμως. Πολλῷ γὰρ μᾶλλον οὗτος συγγνώμης ἄξιος ἦν τῶν διὰ πονηρίαν τοῦτο ποιούντων. ᾿'Εκεῖνοι μὲν γὰρ πάσης εἰσὶν ἀπολογίας ἐχτός" οὗτος δὲ καὶ αὐτὸς καταγνώσεως μὲν ὑπεύθυνος ἦν, οὐ μὴν τοσαύτης. Πῶς οὖν ὁ εὐαγγελιστὴς οὐδὲν τοιοῦτον εἶπε περὶ αὐτοῦ; Εἶπε μὲν οὖν ἀλλαχοῦ, ὅτι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν διὰ δὲ τοὺς Ἰουδαίους οὐκ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται " ἐνταῦθα δὲ τὸ πᾶν διὰ τῆς κατὰ τὴν νύκτα παρουσίας ἡνίξατο. Τί οὖν οὗτός φησι; 'Ῥαθδδὶ, οἵδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκχαιος " οὐδεὶς γὰρ ταῦτα τὰ σημεῖα δύναται ποιῆσαι, ἃ οὗ ποιεῖς, ἐὰν μὴ ἢ ὁ Θεὸς μετ᾽ αὐτοῦ.

### English translation (Claude)

[Homily 24.] “Now when he was in Jerusalem at the Passover, at the feast, many believed in him.” Of the people of that time some gave themselves to error, while others held to the truth; but even of these some, having laid hold of it for a little while, fell away from it again. Christ too hinted at them when he compared them to seeds that do not lie deep but have their roots on the surface of the earth, and said that they would quickly perish. The evangelist too has shown them to us here, saying, “When he was in Jerusalem at the Passover, at the feast, many believed in him, seeing the signs that he did. But Jesus himself did not entrust himself to them.” For those disciples were more exact who came not only because of the signs but also because of the teaching. For the signs drew the duller sort, but the prophecies and the teaching drew the more reasoning. Those, at any rate, who were held by the teaching were firmer than those drawn by the signs; and Christ called them blessed, saying, “Blessed are those who have not seen and have believed.” That these were not among the genuine ones the sequel too shows: “But Jesus himself,” it says, “did not entrust himself to them.” Why? “Because he knew all people, and because he had no need that anyone should testify about man; for he himself knew what was in man.” What he says is this: He paid no attention to outward words, since he entered into their very hearts; and going into their mind and knowing clearly their passing warmth, he did not trust them as perfected disciples, nor did he hand over all his teachings to them as men who had already become firm believers. To know what is in human hearts belongs to God, who fashioned the hearts one by one: “For you,” it says, “alone know the hearts.” So he did not need witnesses to learn the mind of his own creatures; that is why he did not trust them on the strength of a passing faith. For men, who know neither the present nor the future, often say and entrust everything without any reserve even to those who approach them deceitfully and who will fall away a little later; but Christ did not do so. For he knew all their secrets clearly. There are many such people now too, who have the name of faith but are unstable and easily led. That is why now too Christ does not entrust himself to them, but keeps most things hidden. For as we do not confide in mere friends but in true ones, so does God. Hear, at any rate, what Christ says to the disciples: “I no longer call you servants; for you are my friends.” How, and why? “Because I have made known to you everything that I heard from the Father.” That is why he did not give signs to the Jews when they asked, because they asked to test him. So asking for signs belongs to those who test, both then and now. For now too there are some who seek and say, “Why do signs not happen now as well?” If you are a believer, as you should be, and love Christ, as one must love him, you have no need of signs; for these are given to unbelievers. How then, someone says, were they not given to the Jews? They certainly were given; and if there were times when they asked and did not receive, it was because they asked for them not in order to be freed from unbelief, but to confirm their wickedness further. “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to him by night.” This man appears in the middle of the Gospel too, speaking on Christ’s behalf. For he says, “Our law does not judge anyone unless it first hears him.” And the Jews are annoyed with him, saying, “Search and see that no prophet has arisen from Galilee.” And after the cross he took great care for the burial of the Lord’s body: “For Nicodemus also came,” it says, “who had come to the Lord by night, bringing a mixture of myrrh and aloes, about a hundred pounds.” Now too he was well disposed toward Christ, but not as he should have been, nor with the fitting understanding, but he was still held by Jewish weakness. That is why he came by night, being afraid to do it by day. But God, who loves humankind, did not even so push him away, nor reprove him, nor deprive him of his teaching, but talks with him with great gentleness and opens to him very lofty teachings, in riddles, it is true, but he opens them all the same. For he was much more deserving of pardon than those who did this out of wickedness. They are beyond every defense; he too was liable to blame, but not to so great a blame. How then did the evangelist say nothing of the kind about him? He did say elsewhere that “many even of the rulers believed in him, but because of the Jews they did not confess it, so as not to be put out of the synagogue”; and here he hinted at the whole by his coming by night. What then does this man say? “Rabbi, we know that you have come from God as a teacher; for no one can do these signs that you do unless God is with him.”

### Scripture references

- John 2:23: quotation, high confidence
- John 2:24: quotation, high confidence
- John 2:25: quotation, high confidence
- Matt 13:5: allusion, high confidence
- John 20:29: quotation, high confidence
- Ps 33:15 (32:15 LXX): allusion, high confidence
- 1 Kgs 8:39: quotation, high confidence
- John 15:15: quotation, high confidence
- Matt 12:38: allusion, medium confidence
- John 3:1: quotation, high confidence
- John 3:2: quotation, high confidence
- John 7:51: quotation, high confidence
- John 7:52: quotation, high confidence
- John 19:39: quotation, high confidence
- John 12:42: quotation, high confidence

### Translation notes

- The heading “Homily 24” is supplied.
- Quotations: John 2:23–25; Matt 13:5–6; John 20:29; Ps 33:15 (LXX 32:15); 1 Kgs 8:39 (3 Kgdms 8:39 LXX); John 15:15; John 3:1–2; John 7:51–52; John 19:39; John 12:42.
- Leaked Latin translation and apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 24.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/24-1).

## Homily 24.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/24-1/#p-24-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Nicodemus thinks of Jesus as a prophet empowered by God; Jesus, who speaks moderately but acts with full authority, gently tells him that without birth from above, through the washing of regeneration, no one can see the kingdom or rightly know him.

### Greek text

Ἔτι κάτω στρέφεταιὀ Νικόδημος, ἔτι ἀνθρωπίνην ἔχει περὶ αὑτοῦ διάνοιαν, καὶ ὡς περὶ προφήτον διαλέγεται, οὐδὲν μέγα ἀπὸ τῶν σημείων φανταζόμενος. Οἴδαμεν, φησὶν, ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκα- «ἴος. Τί οὖν νυκτὸς ἔρχῃ καὶ λανθάνων πρὸς τὸν τὰ τοῦ Θεοῦ λέγοντα; πρὸς τὸν ἐκεῖθεν ἤκοντα; τί μὴ μετὰ παῤῥησίας διαλέγῃ; ᾿Αλλ᾽ οὐδὲ τοῦτο εἶπεν 5 ὁ Ἰησοῦς, οὐδὲ διήλεγξεν αὐτόν’ Κάλαμον γὰρ συντετριμμένον οὐ κατεάξει, φησὶν, καὶ λίνον τυφόμενον οὐ σδέσει. Καὶ αὐτὸς πάλιν, Οὐκ ἐρίσει, φησὶν, οὐδὲ κράξει" καὶ πάλιν, Οὐκ ἤϊλθον ἵνα κρίνω τὸν κόσμον, ἀ.λ.1᾽ ἵνα σώσω τὸν κόσμον. Οὐδεὶς δύναται ταῦτα τὰ σημεῖα ποιεῖν, ἐὰν μὴ ἣ ὁ Θεὸς μετ᾽ αὐτοῦ. Ἐκεῖνος μέντοι ἔτι κατὰ τοὺς αἱρετικοὺς φθέγγεται, ἐνεργούμενον αὐτὸν καὶ τῆς ἑτέρων βοηθείας δεόμενον ταῦτα πράττειν, ἅπερ ἔπραττε, λέγων. Τί οὖν ὁ Χριστός; “Ὅρα συγχαταθάσεως ὑπερθολήν " οὐκ εἶπε μὲν, ὅτι Οὐδὲν δέομαι τῆς ἑτέρων βοηθείας, ἀλλὰ, Μετ᾿ ἐξουσίας πάντα πράττω " καὶ γὰρ Υἱός εἰμι γνήσιος τοῦ Θεοῦ, καὶ τῆς αὐτῆς τῷ γεγεννηκότι δυνάμεως " παρῃτήσατο δὲ τέως διὰ πὸ πρόσαντες εἶναι τῷ ἀκούοντι. Ὅπερ γὰρ ἀεὶ λέγω, τοῦτο γαὶ νῦν ἐρῶ, ὅτι τὸ σπουδαζόμενον ἦν τῷ Χριστῷ οὐκ οὕτω τέως τὴν ἀξίαν ἐχκαλύψαι τὴν ἑαυτοῦ, ὡς τὸ πεῖσαι ὅτι οὐδὲν ἐξ ἐναντίας ἔπραττε τῷ Πατρί. Διὰ τοῦτο ἐν μὲν τοῖς ῥήμασι πολλαχοῦ μετριάζων φαίνεται, ἐν δὲ τοῖς πράγμασιν οὐκ οὕτω ποιῶν. Ὅταν γὰρ θαυματουργῇ, μετ᾽ ἐξουσίας πάντα ποιεῖ, "“Ἔκτεινον τὴν χεῖρα. ᾿Αφέωγταί σοι αἱ ἁμαρτίαι. Σιώπα, πεφίμωσο. Ἆρον τὸν κράδδατόν σου, καὶ ὕπαγα εἰς τὸν οἷκόν σου. Σοὶ «“έγω, τὸ πονηρὸν δαιμόνιον, ἔξελθε ἀπ' αὐτοῦ. Γενηθήτω σοι ὡς θέλεις. Ἂν τις ὑμῖν εἴπῃ τι, ἐρεῖτε᾽, τε ὋὋ Κύριος αὐτοῦ χρείαν ἔχει. Σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ἡκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις " ἐγὼ δὲ «“έγω ὑμῖν,, ὅτι ὁ ὀργιζόμεγος τῷ ἀδελφῷ αὑτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει. Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. Καὶ πανταχοῦ πολλὴν ὁρῶμεν τὴν αὖθεν- «τίαν αὐτοῦ οὖσαν. Ἐν μὲν γὰρ τοῖς πράγμασιν οὐδεὶς ἂν ἐπελάδετο τῶν γινομένων. Πῶς: γάρ; Εἰ μὲν γὰρ μὴ ἐξήει τὰ λεγόμενα, μηδὲ τέλος ἐλάμδανεν οἷον ἐκέλευεν, εἶχεν ἄν τις εἰπεῖν ἐχείνων, ὅτι ἀπονοίας ἣν τὰ ἐπιτάγματα " ἐπειδὴ δὲ ἐξέβαινε, καὶ ἄκοντας αὐτοὺς ἐπεστόμιζεν ἣ τοῦ τέλους τῶν γινομένων ἀλήθεια. Ἐπὶ δὲ τῶν λόγων ἠδύναντο πολλάχι;, κατὰ τὴν αὐτῶν ἀναισχυντίαν, ἀπόνοιαν ἐπισκήπτειν αὐτῷ. Ὃ καὶ ἐπὶ τοῦ Νικοδήμου νῦν, φανερῶς μὲν οὐδὲν ὑψηλὸν φθέγγεται, αἰνιγματωδῶς δὲ αὐτὸν ἀνάγει τῆς ταπεινότητος, διδάσκων ὅτι αὐτάρκης αὐτός ἔστιν ἑαυτῷ εἰς τὴν τῶν θαυμάτων ἐπίδειξιν. Τέλειον γὰρ αὐτὸν ἐγέννησεν ὁ Πατὴρ, καὶ αὐταρχοῦντα ἑαυτῷ, καὶ οὐδὲν ἀτελὲς ἔχοντα. ᾿Αλλ᾽ ἴδωμεν δὲ πῶς αὐτὸ τοῦτο κατασκευάζει" Εἶπεν ἐκεῖνος - Ῥαδό6ιὶ, οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος, καὶ ὅτι οὐδεὶς δύναται ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ἧ ὁ Θεὸς μετ᾽ αὐτοῦ. Ἑνόμισε μεγάλα τινὰ εἰρηκέναι, ταῦτα εἰρηκὼς περὶ τοῦ Χριστοῦ. Τί οὖν ὁ Χριστός; Δεικνὺς ὅτι οὐδὲ τῶν προθύρων τῆς προσηκούσης γνώσεως ἐπέδη, οὐδὲ ἐν τοῖς προπυλαίοις ἔστη, ἀλλ᾽ ἕξω που τῆς βασιλείας πλανᾶται ἕτι, καὶ αὐτὸς, καὶ ὅστις ἂν ἕτερος ταῦτα λέγῃ, καὶ οὐδέπω ὁ πρὸς τὴν ἀληθῇ παρἐχυψς γνῶσιν, ὁ ταύτην περὶ τοῦ Μονογενοῦς ἔχων τὴν δόξαν" τί φησιν; Ἀμὴν, ἀμὴν «λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν' τὴν βασιλείαν τοῦ Θεοῦ" τουτέστιν, Ἐὰν σὺ μὴ γεννηθῇς ἄνωθεν, καὶ τὴν τῶν δογμάτων παραλάδῃ: ἕξω που πλανᾶσαι, καὶ πόῤῥω τῆς βασιλείας εἶ τῶν οὐρανῶν, ᾿Αλλ᾽ οὕτω μὲν σαφῶς οὔ φησιν " ἵνα δὲ ἀνεπαχθέστερον ποιήσῃ τὸν λόγον, οὐ πρὸς αὐτὸν ἀποτείνεται φανερῶς, ἀλλ᾽ ἀορίστως λέγει" Ἐὰν μή τις γεγγηθῇ " μονονουχὶ λέγων, ὅτι Κἂν σὺ, κἂν ὁπτισοῦν ἕτερος ἢ τοιαῦτα περὶ ἐμοῦ δοξάζξιυν, ἔξω που τῆς βασιλείας ἐστίν " ἐπεὶ εἰ μὴ τοῦτο βουλόμενος κατασκευάσαι ταῦτα ἔλεγε, καὶ ἀνάρμοστος πρὸς τὰ εἰρημένα ἣ ἀπόκρισις ἦν. Ἰουδαῖοι μὲν οὖν εἰ ταῦτα ἤκουσαν, καταγελάσαντες ἀνεχώρησαν ἄν οὗτος δὲ καὶ ἐν τούτῳ τὸ φιλομαθὲς ἃ δείκνυσι. Διὰ τοῦτο γὰρ καὶ ἀσαφῶς πολλαχοῦ φθέγγεται ὁ Χριστὸς, πρὸς τὴν ἐῤώτησιν τοὺς ἀχηύοντας διαναστῆσαι βουλόμενος, καὶ προσεχτιχωτέρονς ἐργάσασθαι. Τὸ μὲν γὰρ σαφῶς λεχθὲν, πολλάκις καὶ παρατρέχει τὸν ἀκροατήν " τὸ δὲ ἀσαφὲς περιεργότερον αὐτὸν ποιεῖ καὶ σπουδαῖον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν’ Ἐὰν μὴ γεννηθῇς ἄνωθεν, ἐλν μὴ μετάσχῃς Πνεύματος τοῦ διὰ λουτροῦ παλιγγενεσίας, οὐ δύνασαι περὶ ἐμοῦ δόξαν λαδεῖν τὴν προσήκουσαν. Αὕτη γὰρ οὐ πνευματικὴ ἡ δόξα, ἀλλὰ ψυχική 6. ᾿Αλλ᾽ οὕτω μὲν οὐκ εἶπε παραιτούμενος αὐτὸν πλῆξαι, τὰ παρ᾽ ἑαυτοῦ συνεισενεγχόντα καὶ ὅσον ἐγχωρεῖ φθεγξάμενον, ἀνάγει δὲ ἀνυπόπτως ἐπὶ τὴν μείζονα γνῶσιν αὐτὸν, λέγων - ᾿Εὰν μή τις γενγηθῇ ἄνωθεν. Τὸ Γλγωθεν ἐνταῦθα, οἱ μὲν ἐκ τοῦ οὐρανοῦ φασιν, οἱ δὲ ἐξ ἀρχῆς. Τὸν γὰρ μὴ οὕτω γεννηθέντα, οὐ δυνατὸν ἰδεῖν, φησὶ, τὴν βασιλείαν τοῦ Θεοῦ" ἑαυτὸν ἐνταῦθα δεικνὺς, καὶ δηλῶν ὅτι οὐ τοῦτό ἔστι πὸ δρώμενον μόνον, ἀλλ᾽ ἑτέρων ἡμῖν ὀφθαλμῶν δεξ, ὥστε ἰδεῖν τὸν Χριστόν. Ταῦτα ἀκούσας ὁ Νιχέδημος, φησίν - Πῶς δύναται ἄγθρωπος γεγνηθῆγαι γέρων ὧν; ῬΡαύθὶ αὑτὸν καλεῖς, καὶ ἀπὸ Θεοῦ ἐληλυθέναι λέγεις, καὶ οὐ δέχῃ τὰ λεγόμενα, ἀλλὰ τὴν πολλοὺς σχαλον; Τὸ γὰρ, Πῶς, τοῦτο, τῶν οὐ σφόδρα πιστευόντων ἐστὶν ἐπαπόρησις, τῶν ἀπὸ γῆς ὄντων ἔτι. ᾿Επεὶ καὶ ἡ Σάῤῥα διὰ τοῦτο ἐγέλασεν, ἐπειδὴ τὸ Πῶς εἶπε καὶ ἄλλοι πολλοὶ τοῦτο ζητήσαντες, τῆς πίστεως ἐξέπεσον.

### English translation (Claude)

Nicodemus still turns downward; he still has a human idea of him, and talks as if about a prophet, imagining nothing great from the signs. “We know,” he says, “that you have come from God as a teacher.” Why then do you come by night and secretly to the one who speaks the things of God, to the one who has come from there? Why do you not talk with him openly? But Jesus did not say this either, nor did he reprove him. “For a bruised reed he will not break,” it says, “and a smoldering wick he will not quench.” And again, “He will not quarrel,” it says, “nor cry out.” And again he himself says, “I did not come to judge the world, but to save the world.” “No one can do these signs unless God is with him.” He still speaks like the heretics, saying that he was moved by another and needed the help of others to do what he did. What then does Christ say? See the height of his condescension. He did not say, “I need no one else’s help, but I do everything with authority; for I am the true Son of God, and of the same power as the one who begot me”; he declined this for the time, because it was hard for the hearer to take. For what I always say I will say now too: what Christ was eager for at the time was not so much to reveal his own dignity as to persuade them that he did nothing in opposition to the Father. That is why in his words he is often seen to be moderate, but in his deeds he does not act so. For when he works miracles, he does everything with authority: [“I will; be clean.” “Talitha, arise.”] “Stretch out your hand.” “Your sins are forgiven.” “Be silent, be muzzled.” “Take up your bed and go to your house.” “I say to you, evil demon, come out of him.” “Let it be to you as you wish.” “If anyone says anything to you, you will say, ‘The Lord needs it.’” “Today you will be with me in paradise.” “You have heard that it was said to those of old, ‘You shall not murder’; but I say to you that whoever is angry with his brother without cause will be liable to judgment.” “Come after me, and I will make you fishers of men.” And everywhere we see that his authority was great. For in the deeds no one could find fault with what was done. How could they? For if what was said had not come about and taken effect as he commanded, one of them might have said that the commands were madness; but since it did come about, the truth of the outcome muzzled them even against their will. But in the case of words they could often, in their shamelessness, charge him with madness. So now with Nicodemus too, he says nothing lofty openly, but by riddles leads him up from his lowly idea, teaching that he is sufficient in himself for the display of miracles. For the Father begot him perfect and sufficient for himself, and having nothing imperfect. But let us see how he establishes this very thing. Nicodemus said, “Rabbi, we know that you have come from God as a teacher, and that no one can do what you do unless God is with him.” He thought he had said something great in saying this about Christ. What then does Christ do? He shows that Nicodemus had not set foot on the threshold of the proper knowledge, nor stood in the porch, but was still wandering somewhere outside the kingdom, both he and anyone else who says these things, and that whoever holds this opinion about the Only-begotten has not yet even peeped toward the true knowledge. What does he say? “Truly, truly I say to you, unless one is born from above, he cannot see the kingdom of God.” That is, “Unless you are born from above and receive the [right] teachings, you are wandering somewhere outside and are far from the kingdom of heaven.” But he does not say it so plainly; to make the saying less offensive, he does not aim it at him openly, but speaks indefinitely: “Unless one is born,” all but saying, “Whether you or anyone else who holds such opinions about me, he is somewhere outside the kingdom.” For if he had not said this wishing to establish this, the answer would not have fitted what was said. If the Jews had heard these things, they would have laughed and gone away; but this man shows his love of learning in this too. That is why Christ often speaks obscurely, wishing to rouse his hearers to ask and make them more attentive. For what is said plainly often slips past the hearer, but what is obscure makes him more inquisitive and earnest. What he says is this: “Unless you are born from above, unless you share in the Spirit given through the washing of regeneration, you cannot have the proper opinion about me. For this opinion is not spiritual but natural.” But he did not say so, declining to strike one who had brought what he had and had spoken as far as he could; but he leads him up without his noticing to the greater knowledge, saying, “Unless one is born from above.” “From above” here some say means “from heaven,” others “anew.” For he says that one not born in this way cannot see the kingdom of God, pointing here to himself, and showing that what is seen is not all, but that we need other eyes to see Christ. Hearing this, Nicodemus says, “How can a man be born when he is old?” You call him Rabbi and say he has come from God, and you do not accept what is said, but [use toward your teacher the word that brings in] much [perplexity]? For this “how” is the doubting of those who do not believe firmly, of those who are still of the earth. For Sarah too laughed because she said “how”; and many others, seeking this, fell from the faith.

### Scripture references

- John 3:2: quotation, high confidence
- Isa 42:3: quotation, high confidence
- Matt 12:20: quotation, high confidence
- Isa 42:2: quotation, high confidence
- Matt 12:19: quotation, high confidence
- John 12:47: quotation, high confidence
- Matt 8:3: quotation, medium confidence
- Mark 5:41: quotation, medium confidence
- Mark 3:5: quotation, high confidence
- Matt 9:2: quotation, high confidence
- Mark 4:39: quotation, high confidence
- Matt 9:6: quotation, high confidence
- Mark 9:25: quotation, high confidence
- Matt 15:28: quotation, high confidence
- Mark 11:3: quotation, high confidence
- Luke 23:43: quotation, high confidence
- Matt 5:21: quotation, high confidence
- Matt 5:22: quotation, high confidence
- Mark 1:17: quotation, high confidence
- John 3:3: quotation, high confidence
- Titus 3:5: allusion, high confidence
- 1 Cor 2:14: echo, medium confidence
- John 3:4: quotation, high confidence
- Gen 18:12: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2]. A line is lost before “Stretch out your hand”; the bracketed sayings (Matt 8:3; Mark 5:41) are supplied from the sense and the sequence of commands. A few words are lost near the end (“use toward your teacher … perplexity”), supplied by sense.
- Nicodemus’s words are compared to those of “the heretics” who made the Son dependent on another’s power (Arians or Anomoeans); not named here.
- “The washing of regeneration”: Titus 3:5. “From above” (ἄνωθεν) is explained both as “from heaven” and “anew.”
- Quotations: John 3:2–4; Isa 42:2–3 (Matt 12:19–20); John 12:47; Mark 3:5; Matt 9:2, 6; Mark 4:39; Mark 9:25; Matt 15:28; Mark 11:3; Luke 23:43; Matt 5:21–22; Mark 1:17; Gen 18:12–13.
- Leaked apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 24.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/24-2).

## Homily 24.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/24-1/#p-24-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Nicodemus’s “how” shows the folly of measuring divine things by human reasoning, as heretics do with Christ’s incarnation and begetting; Chrysostom urges reverent faith, a pure life, and almsgiving, the evergreen olive that death cannot wither.

### Greek text

Οὕτω καὶ αἱρετικοὶ μένουσιν ἐπὶ τῆς αἱρέσεως, ταύτην πολλαχοῦ τὴν λέξιν ἐπιζητοῦντες" οἱ μὲν λέγοντες, Πῶς ἐσαρχώθη; οἱ δὲ λέγοντες, Πῶς ἐγεννήθη; καὶ τῇ τῶν οἰκείων λογισμῶν ἀσθενείᾳ τὴν ἄπειρον ἐχείνην ὑποδάλλοντες οὐσίαν. ἽΛπερ οὖν εἰδότας φεύγειν χρὴ τὴν ἄκαιρον ταύτην πολυπραγμοσύνην. Οὔτε γὰρ τὸ Πῶς εἴσονται καὶ οἱ ταῦτα ζητοῦντες, καὶ πέστεως ἐκπεσοῦνται τῆς ὀρθῆς. Διὰ τοῦτο καὶ οὗτος διαπορῶν ἴ, τὸν τρόπον ἐπιζητεῖ (καὶ γὰρ συνῆκεν ὅτι καὶ πρὸς αὐτὸν λέγεται τὸ λεγόμενον), καὶ θορυθεῖται, καὶ ἰλιγγιᾷ, καὶ ἐν ἀμηχανίᾳ ἐστὶν, ἐλθὼν μὲν ὡς εἰς ἄνθρωπον, ἀκούων δὲ μείζονα ἣ παρὰ ἀνθρώπου, καὶ ἃ μηδεὶς ἤκουσε πώποτε" καὶ διανίσταται μὲν πρὸς τὸ ὕψος τῶν λεγομένων τέως, σχοτοῦται δὲ, καὶ οὐκ ἵσταται, πανταχοῦ περιφερόμενος καὶ συνεχῶς ἐκπίπτων τῆς πίστεως. Διὸ καὶ ἐπιμένει κατασκευάζων τὸ ἀδύνατον, ὥστε εἰς σαφεστέραν αὖτὸν ἐκχαλέσασθαι διδασκαλίαν. Μὴ δύναται γὰρ, φησὶν, ἄνθρωπος εἰς τὴν κοιλίαν τῆς μητρὸς αὑτοῦ δεύτερον εἰσελθεῖν καὶ γεγγηθῆναι; Ὁρᾶτε πῶς, ὅταν τοῖς οἰκείοις λογισμοῖς ἐπιτρέψῃ τις τὰ πνευματικὰ, καὶ καταγέλαστα φθέγγεται, καὶ ληρεῖν δοκεῖ καὶ μεθύειν, ὅταν περιεργάζηται παρὰ τὸ τῷ Θεῷ δοκοῦν τὰ εἰρημένα, καὶ μὴ δέχηται τὴν τῆς πίστεως συγκατάθεσιν; "Ἤκουσε γεννήσεως πνευματικῆς, καὶ οὐκ ἐνόησε πνευματικὴν, ἀλλ᾽ εἰς τὴν ταπεινότητα τῆς σαρκὸς χαθείλχυσε τὸ εἰρημένον, καὶ μέγα δόγμα οὕτω καὶ ὑψηλὸν τῆς φυσικῆς ἀκολουθίας ἐξήρτησεν. Διὰ τοῦτο ληρωδίας πλάττει λοιπὸν, καὶ ἀπορίας χαπαγελάστους. Διὸ καὶ ὁ Παῦλος ἔλεγεν, ὅτι Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος. Πλὴν ἀλλὰ καὶ ἐν τούτῳ τὴν αἰδὼ τὴν ἐν τῷ Χριστῷ φυλάττει. Οὐ γὰρ ἔσχωψε τὸ λεχθὲν, ἀλλ᾽ ἀδύνατον εἶναι νομίζων. ἐσίγησεν. Δύο γὰρ ἦν τὰ ἄπορα, ἢ τε γέννησις ἡ τοιαύτη, ἣ τε βασιλεία. υὔτε γὰρ βασιλείας ὄνομα ἐ χούσθη παρὰ Ἰουδαίοις ποτὲ, οὔτε γεννήσεως τοιαύτης. ᾿Αλλὰ τέως περὶ τὸ πρότερον ἴσταται, ὃ μάλιστα αὑτοῦ τὴν διάνοιαν χατέσεισε. Ταῦτ᾽ οὖν εἰδότες μὴ λογιτμῷ τὰ περὶ θεοῦ ζητῶμεν, μηδὲ ὑπὸ τὴν ἀκολουθίαν τὴν παρ' ἡμῖν ἄγωμεν τὰ ἐκεῖθεν, μηδὲ ἀνάγκῃ φύσεως ὑποδάλλωμεν " ἀλλ᾽ εὐσεβῶς πάντα νοῶμεν, πιστεύοντες ὡς εἶπον αἱ Γραφαί. Ὁ γὰρ περίεργος α καὶ πολυπράγμων κερδαίνει μὲν οὐδὲν, πρὸς δὲ τῷ τὸ ζητούμενον μὴ εὑρεῖν καὶ δίκην δώσει τὴν ἐσχάτην. "Ἤκουσας ὅτι ἐγέννησεν" πίστευσον ὅπερ ἤκουσας " τὸ δὲ πῶς, μὴ ζήτει" μηδὲ διὰ τοῦτο ἀνέλῃς τὴν γέννησιν. ᾿Αγνωμοσύνης γὰρ ταῦτα ἐσχάτης. Εἰ γὰρ οὗτος ἀκούσας γέννησιν, οὐκ ἐχείνην τὴν ἀπόῤῥητον, ἀλλὰ ταύτην τὴν κατὰ χάριν, ἐπειδὴ μηδὲν μέγα περὶ αὐτῆς ὑπώπτευσεν, ἀλλὰ ἀνθρώπινα καὶ γεώδη, διὰ τοῦτο ἐσχοτώθη καὶ ἠπόρησεν" οἱ τὴν φριχωδεστάτην ἐχείνην καὶ πάντα ὑπερδαίνουσαν καὶ λόγον καὶ νοῦν περιεργαζόμενοι καὶ πολυπραγμονοῦντε:, πόσης ἂν εἶεν ἄξιοι τιμωρίας; Οὐδὲν γὰρ οὕτω ποιεῖ σχοτόδινον », ὡς ἀνθρώπινος λογισμὸς, ἀπὸ τῆς γῆς πάντα φθεγγόμενος, καὶ μὴ ἀνεχόμενος φωτίζεσθαι ἄνωθεν. Πολλὴν γὰρ ἔχει τὴν ἰλὺν τὸ γεῶδες τῶν λογισμῶν. Διὰ τοῦτο τῶν ἄνωθεν ἡμῖν ναμάτων χρεία, ἵνα τῆς ἰλύος ὑφιζανούσης. ὅσον αὑτοῦ καθαρὸν, τοῦτο ἄνω φέρηται καὶ τοῖς ἐκεῖσε διδάγμασιν ἀναμιγνύηται. Γίνεται δὲ τοῦτο, ὅταν καὶ ψυχὴν εὐγνώμονα καὶ ὀρθὸν ἐπιδειξώ- “μεθα βίον. “Ἔστι γὰρ, ἔοτι καὶ ἀπὸ τρόπων διεφθαρμένων, οὐκ ἀπὸ πολυπραγμοσύνης μόνον ἀκαίρου, σχοτωθῆναι τὴν διάνοιαν. Διὸ καὶ ὁ Παῦλος Κορινθίοις ἔλεγεν " Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. Οὔπω γὰρ σαρκικοί ἐστε. Ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρεις καὶ διχοστασίαι, οὐκὶ σαρκικοί ἐστε; Καὶ ἐν τῇ πρὸς Ἑδραίους δὲ, καὶ πολλαχοῦ τῶν πονηρῶν δογμάτων ταύτην ἴδοι τίς ἄν τὸν Παῦλον τὴν αἰτίαν εἶναι λέγοντα " τὴν γὰρ ἐμπαθῇ ψυχὴν οὐ δύνασθαι μέγα τι γενναῖον ἰδεῖν, ἀλλ᾽ ὥσπερ ὑπό τινος λήμης Ἐχκχαθάρωμεν οὖν ἑαυτοὺς, φωτίσωμεν φῶς γνώσεως 5, μὴ σπείρωμεν ἐπ᾽ ἀκάνθαις. Τί δὲ τὸ τῶν ἀκανθῶν πλῆθος, ἴστε, κἂν ἡμεῖς μὴ λέγωμεν. Καὶ γὰρ πολλάκις ἠκούσατε τοῦ Χριστοῦ, τὴν μέριμναν τοῦ παρόντος βίου καὶ τὴν ἀπάτην τοῦ πλούτου τῷ ἅ τῶν ἀκανθῶν καλοῦντος ὀνόματι" καὶ εἰκότως. Καθάπερ γὰρ ἐκεῖναι ἄκαρποι, οὕτω καὶ ταῦτα " καθάπερ ἐκεῖνα: τοὺς ἁπτομένους σπαράττουσιν, οὕτω καὶ ταῦτα τὰ πάθη " καὶ ὥσπερ εὐάλωτοι τῷ πυρὶ, καὶ μισηταὶ τῷ γεωργοῦντι αἱ ἄκανθαι, οὕτω καὶ τὰ τοῦ κόσμου πράγματα᾽ καὶ ὥσπερ ἐν ταῖς ἀκάνθαις θηρία κρύπτονται, καὶ ἔχεις καὶ σκορπίοι, οὕτω καὶ ἐν τῇ ἀπάτῃ τοῦ πλούτου. ᾿Αλλ᾽ ἐπαφῶμεν τὸ πὺρ « τοῦ Πνεύματος, ἵνα καὶ τὰς ἀκάνθας δαπανήσωμεν, γαὶ τὰ θηρία φυγαδεύσωμεν, ἵνα καθαρὰν παράσχωμεν τῷ γεωργῷ τὴν ἄρουραν, καὶ μετὰ τὸ καθᾶραι τοῖς τὴν κατάχαρπον ἐλαίαν, τὸ ἡμερώτατον φυτὸν, τὸ ἀειθαλὲς, τὸ φωτιστικὸν, τὸ θρεπτικὸν, τὸ ὑγιείας ποιητικόν. Ταῦτα πάντα ἡ ἐλεημοσύνη ἔχει, ὡς σφραγὶς οὖσα μετὰ τῶν κεκτημένων αὐτήν. Τοῦτο οὐδὲ θάνατος ἐπελθὼν ξηραίνει τὸ φυτὸν, ἀλλ᾽ ἔστηκεν ἀεὶ φωτίζον ἴ τὴν διάνοιαν, τρέφον τὰ νεῦρα τῆς ψυχῆς, τὴν ἰσχὺν δυνατωτέραν ἐργαζόμενον. "Ἃν ταύτὴν ἔχωμεν διηνεκῶς, δυνησόμεθα μετὰ παῤῥησίας καὶ τὸν νυμφίον ἰδεῖν, καὶ εἰς τὸν νυμφῶνα εἰσελθεῖν" οὗ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, 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. ᾿Αμήν.

### English translation (Claude)

So too heretics remain in their heresy, constantly asking this word: some saying, “How was he made flesh?” others, “How was he begotten?”, and subjecting that infinite essence to the weakness of their own reasonings. Knowing this, we must flee this untimely meddling. For those who search into these things will neither learn the “how” and will also fall from the right faith. That is why this man too, being perplexed, asks about the manner (for he understood that what was said was said to him as well), and is troubled and dizzy and at a loss, having come as to a man but hearing things greater than a man’s, things no one had ever heard. And for the time he rouses himself toward the height of what is said, but is darkened, and does not stand firm, carried about everywhere and constantly falling from faith. That is why he persists in maintaining the impossibility, so as to call him to a clearer teaching. “Can a man,” he says, “enter a second time into his mother’s womb and be born?” Do you see how, when someone entrusts spiritual things to his own reasonings, he says laughable things and seems to be babbling and drunk, when he meddles with what was said beyond what God decided, and does not accept the assent of faith? He heard of a spiritual birth and did not understand it as spiritual, but dragged what was said down to the lowliness of the flesh, and made so great and lofty a teaching hang on the sequence of nature. That is why he then invents nonsense and laughable difficulties. That is why Paul too said, “The natural man does not receive the things of the Spirit.” Yet even in this he keeps his respect for Christ. For he did not mock what was said, but, thinking it impossible, fell silent. For there were two difficulties: such a birth, and the kingdom. For neither the name of the kingdom had ever been heard among the Jews, nor of such a birth. But for the time he stops at the first, which shook his mind most. Knowing this, then, let us not search into the things of God by reasoning, nor bring the things of that place under the sequence that holds among us, nor subject them to the necessity of nature; but let us understand everything reverently, believing as the Scriptures said. For the meddlesome and curious man gains nothing, and besides not finding what he seeks he will also pay the utmost penalty. You have heard that he begot: believe what you heard; do not ask how, and do not for this reason abolish the begetting. For this is the height of senselessness. For if this man, hearing of a birth, not that ineffable one but this one by grace, was darkened and perplexed because he suspected nothing great about it, but human and earthly things, those who meddle with and pry into that most awesome birth, which surpasses all reason and mind, what punishment would they deserve? For nothing makes one so dizzy as human reasoning that speaks everything from the earth and will not bear to be enlightened from above. For the earthiness of our reasonings has much mud. That is why we need the streams from above, so that, the mud settling, whatever of it is pure may be carried up and mingle with the teachings from there. And this happens when we show both a fair-minded soul and an upright life. For it is possible, it is possible for the mind to be darkened by corrupt ways too, not only by untimely meddling. That is why Paul too said to the Corinthians, “I gave you milk to drink, not food; for you are still fleshly. For while there is jealousy and strife and divisions among you, are you not fleshly?” And in the letter to the Hebrews, and in many places, one may see Paul saying that this is the cause of wicked teachings: that the soul ruled by passions cannot see anything great and noble, but, as if [darkened] by some film, [it is weak of sight]. Let us cleanse ourselves, then; let us kindle the light of knowledge; let us not sow among thorns. What the mass of thorns is you know, even if we do not say it. For you have often heard Christ call the care of the present life and the deceitfulness of wealth by the name of thorns; and rightly. For as those are fruitless, so are these; as they tear those who touch them, so do these passions; and as thorns are easily caught by fire and hateful to the farmer, so are the things of the world; and as wild beasts and vipers and scorpions hide in thorns, so do they in the deceitfulness of wealth. But let us set the fire of the Spirit to them, so as to consume the thorns and drive away the wild beasts, so as to provide the farmer with a clean field; and after cleansing it, [let us water it with the streams of the Spirit, and plant] the fruitful olive, the gentlest plant, the evergreen, the light-giving, the nourishing, the health-giving. All these almsgiving has, being like a seal on those who possess it. Not even death, when it comes, withers this plant, but it stands always, enlightening the mind, nourishing the sinews of the soul, making its strength mightier. If we have it continually, we shall be able with confidence both to see the bridegroom and to enter the bridal chamber; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 3:4: quotation, high confidence
- 1 Cor 2:14: quotation, high confidence
- 1 Cor 3:2: quotation, high confidence
- 1 Cor 3:3: quotation, high confidence
- Heb 5:11: allusion, low confidence
- Matt 13:22: allusion, high confidence
- Matt 25:10: allusion, medium confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. Lines lost in the scan are supplied by sense in brackets.
- “Some saying, ‘How was he made flesh?’ others, ‘How was he begotten?’”: Chrysostom has in view those who questioned the incarnation and those (Anomoeans) who questioned the Son’s begetting; he does not name them here.
- Quotations: John 3:4; 1 Cor 2:14; 1 Cor 3:2–3; Matt 13:22. The reference to Hebrews is probably to Heb 5:11–14.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 24.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/24-3).

## Homily 25.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/25-1/#p-25-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains that rebirth of water and the Spirit is not only possible but necessary for salvation, a new creation as beyond human reasoning as Adam’s formation from earth, and solemnly warns the unbaptized.

### Greek text

Ἀπεχρίθη ὁ ᾿Ιησοῦς - ᾿Αμὴν λέγω σοι" Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσε.ιθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Τὰ παιδία τὰ μικρὰ καθ᾽ ἐκάστην ἡμέραν εἰς διδασκάλους φοιτῶντα, καὶ δέχεται τὰ μαθήματα καὶ ἀποδίδωσι, καὶ οὐδέποτε παύεται ταύτης τῆς κτήσεως δ᾽ ὀλλ᾽ ἔστιν ὅτε καὶ τὰς νύκτας προστίθησι ταῖς ἡμέραις, καὶ ταῦτα ὑπὲρ ἐπιχήρων καὶ προσκαίρων πραγμάτων παρ᾽ ὑμῶν ἀναγκάζεται ποιεῖν, ᾿Αλλ᾽ οὐκ ὑμᾶς τοὺς ἐν ἡλικίᾳ γενομένους ἡμεῖς τοσοῦτον ἀπαιτοῦμεν πόνον, ὅσον ὑμεῖς τοὺς παῖδας τοὺς ὑμετέρους. Οὐ γὰρ καθ᾽ ἑκάστην ἡμέραν, ἀλλὰ δύο μόνον «ἴς ἑδδομάδος ἡμέρας παρακαλοῦμεν προσέχειν τοῖς λεγομένοις πρὸς βραχὺ τῆς ἡμέρας μέρος, ὥστε κοῦφον ὑμῖν γενέσθαι τὸν πόνον. Διὰ τοῦτο καὶ κατὰ μικρὸν διαξαίνομεν ὑμῖν τὰ ἐν ταῖς Γραφαῖς κείμενα ἡ, ἵνα μετ᾽ εὐκολίας ἐξῇ λαδεῖν ὑμῖν αὐτὰ, καὶ τοῖς ταμιείοις ἐναποθέσθαι τῆς διανοίας, καὶ οὕτω πάντα διὰ μνήμης ποιεῖσθαι σπουδάζειν, ὡς δύνασθαι καὶ ἀπαγγέλλειν αὑτὰ μετὰ ἀχριδείας ὑμᾶς " πλὴν εἰ μὴ τις σφόδρα ὑπνηλὸς εἴη καὶ νωθὴς, καὶ παιδίου μικροῦ ῥαθυμότερος. ᾿Αλλὰ φέρε πάλιν ἀψώμεθα τῆς ἀκολουθία; τῶν ἔμπροσθεν εἰρημένων, καὶ ἴδωμεν πῶς τοῦ Νικοδήμου χαταπεσόντος, καὶ πρὸς τὴν ἐνταῦθα γέννησιν ἕλκοντος τὸ εἰρημένον, καὶ λέγοντος, ἀδύνᾶτον εἶναι γέροντα γεννηθῆναι ἄνωθεν, ὁ Χριστὸς σαφέστερον ς ἀποκαλύπτει τῆς γεννήσεως τὸν τρόπον, ἔχοντα μὲν καὶ οὕτω δυσκολίαν τῷ ψυχικῶς δυνάμενον δὲ ὅμως ἀπὸ τῆς ταπεινότητος ἀναγαγεῖν τὸν ἀκούοντα. Τί γάρ φησιν; Ἀμὴν.1Ἰέγω σοι" ᾿Εὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Ὃ δὲ διὰ τούτου δηλοῖ, τοῦτό ἐστι " Σὺ μὲν ἀδύνατον αὐτὸ φὴς εἶναι - ἐγὼ δὲ οὕτως αὐτὸ σφόδρα δυνατὸν εἶναι λέγω, ὡς καὶ ἀναγκαῖον εἶναι, καὶ μηδὲ δυνατὸν ἄλλως σωθῆναι. Τὰ γὰρ ἀναγκαῖα, σφόδρα ἡμῖν εὔκολα πεποίηκεν ἃ ὁ Θεός. Ἢ μὲν γὰρ γηΐνη γέννησις ἡ κατὰ σάρκα ἀπὸ τοῦ χοός ἐστι " διὸ καὶ ἀποτετείχισται τὰ ἐν τοῖς οὐρανοῖς αὐτῇ " τί γὰρ κοινὸν τῇ γῇ πρὸς τὸν οὐρανόν; ἐκείνη δὲ ἐκ Πνεύματος οὖσα, ῥᾳδίως ἡμῖν τὰς ἁψῖδας ἀναπετάννυσι τὰς ἄνω. ᾿Ακούσατε ὅσοι τοῦ φωτίσματός ἔστε ἐχτός " φρίξατε, φοδερὰ γὰρ ἢ ἀπειλὴ, φοδερὰ ἡ ἀπόφασις. Οὐκ ἔστι, φησὶ, τὸν μὴ γεννηθέντα ἐξ ὕδατος καὶ Πνεύματος, εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Διότι τὸ τοῦ θανάτου φορεῖ ἔνδυμα, τὸ τῆς κατάρας, τὸ τῆς φθορᾶς" οὐδέπω τὸ Δεσποτικὸν ἔλαδε σύμδολον᾽ ξένος ἐστὶ καὶ ἀλλότριος " οὐκ ἔχε: τὸ σύνθημα τὸ βασιλικόν. ᾿Βὰν μή τις, φησὶ, γεγγηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὗ δύναται εἰσελθεῖν’ εἰς τὴν βασι- “λείαν τῶν οὐρανῶν. ᾿Αλλ ὁ Νικόδημος οὐδὲ οὕτω συνῆκεν. Οὐδὲν γὰρ χεῖρον τοῦ τοῖς λογισμοῖς τὰ πνευματικὰ ἐπιτρέπειν. Τοῦτο καὶ τοῦτον οὐκ ἀφῆκεν ὑψηλόν τι καὶ μέγα φαντασθῆναι. Διὰ τοῦτο καὶ ἡμεῖς πιστοὶ καλούμεθα, ἵνα τῶν λογισμῶν τὴν ἀσθένειαν ἀφέντες τὴν κάτω, πρὸς τὸ ὕψος τῆς πίατεως ἀναδῶμεν, καὶ τὰ πλείονα τῶν ἀγαθῶν τῶν ἡμετέρων τῇ διδασκαλίᾳ ταύτῃ " ἐπιτρέψωμεν " ὅπερ εἰ καὶ Νικόδημος ἐποίησεν, οὐκ ἂν αὐτῷ τὸ πρᾶγμα ἀδύνατον εἶναι ἐνομίσθη. Τί οὖν ὁ Χριστό; : ᾿Απάγων αὐτὸν τῆς ἐννοίας ταύτης τῆς χαμαὶ συρομένης, καὶ δεικνὺς ὅτι οὐ περὶ ταύτης διαλέγεται τῆς γεννήσεως, “λέγει τὸ, ᾿Εὰν μή τις γεγγηθῇ ἐξ ὕδατος καὶ Πγεύματος, οὐ δύναται εἰσε.1θεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ταῦτα δὲ ἐφθέγγετο, τῷ φόδῳ τῆς ἀπειλῆς ἐπισπάσασθαι πρὸς τὴν πίστιν αὐτὸν βουλόμενος, καὶ πεῖσαι τὸ πρᾶγμα μὴ νομίζειν εἶναι ἀδύνατον, καὶ τῆς περὶ τὴν σαρκικὴν γέννησιν φαντασίας ἀποστῆσαι σπουδάζων. Ἑτέραν λέγω γέννησιν, φησὶν, ὦ Νικχόδημε " τί τὸν λόγον ἕλχεις πρὸς τὴν γῆν; τί τῇ τῆς φύσεως ἀνάγκῃ τὸ πρᾶγμα ὑποθάλλεις; ᾿Ανώπερός ἔστι τῶν τοιούτων ὠδίνων οὗτος ὁ τόκος, οὐδὲν ἔχει κοινὸν πρὸς ὑμᾶς " γέννησις μὲν γὰρ καὶ αὕτη λέγεται, ἀλλὰ τῷ ὀνόματι κοινωνεῖ, τῷ δὲ πράγματι διέστηκεν. ᾿Απόστησον σαυτὸν τῆς κοινῆς συνηθείας" ἑτέραν εἰσάγω λοχείαν εἰς τὸν κόσμον" ἄλλως βούλομαι γεννᾶσθαι τοὺς ἀνθρώπους " ξένον ἦλθον χομέζων δημιουργίας τρόπον. Ἔπλασα ἀπὸ γῆς καὶ ὕδατος" οὐκ ἐγένετο χρήσιμον τὸ πλασθὲν, ἀλλὰ διεστράφη τὸ σκεῦος. Οὐκ ἔτι λοιπὸν ἀπὸ γῆς καὶ ὕδατος πλάσαι βούλομαι, ἀλλ᾽ ἐξ ὕδατος καὶ Πνεύματος. Εἰ δὲ τις ἐρωτᾷ, Πῶς ἀπὸ ὕδατος; ἐρωτῶ χἀγὼ, Πῶς ἀπὸ γῆς; πῶς γὰρ ὁ πηλὸς εἰς διάφορα μέρη κατεμερίσθη; πῶς τὸ μὲν ὑποχείμενον μονοειδὲς (γῇ γὰρ ἣν μόνη), τὰ δὲ ἐξ αὑτῆς γενόμενα ποικίλα καὶ παντοδαπά; Πόθεν ὀστᾶ, καὶ νεῦρα, καὶ ἀρτηρίαι, καὶ φλέδες; πόθεν ὑμένες, καὶ ἀγγεῖα ὀργανιχὰ, καὶ χόνδροι, καὶ χιτῶνες, ἧπαρ, καὶ σπλὴν, καὶ καρδία; πόθεν δέρμα, καὶ αἷμα, καὶ φλέγμα, καὶ χολή; πόθεν αἱ τοσαῦται ἐνέργειαι; πόθεν χρώματα ποικίλα; ταῦτα γὰρ οὐ γῆς, οὐδὲ πηλοῦ, Πῶς ἡ γῆ δεχομένη σπέρματα βλαστάνει, ἡ δὲ σὰρξ δεχομένη σπέρματα σήπει; πῶς ἡ γῆ τρέφει τὰ βαλλόμενα, ἡ δὲ σὰρξ τρέφεται ὑπὸ τούτων, οὐ τρέφει ταῦτα; Οἷον ἣ γῆ ἣ δεχομένη ὕδωρ, οἶνον ποιεῖ" ἡ σὰρξ δεχομένη πολλάκις οἶνον, εἰς ὕδωρ μετέθαλε. Πόθεν οὖν δῆλον ὅτι ἀπὸ τῆς γῆς ταῦτα Ρ, τῆς γῆς ἐναντίως ἐχούσης πρὸς τὸ σῶμα, κατὰ τὰ εἰρημένά; Λογισμῷ μὲν εὑρεῖν οὐ δύναμαι, πίστει δὲ δέχομαι μόνῃ. Εἰ τοίνυν τὰ καθ᾽ ἡμέραν γινόμενα καὶ ψηλαφώμενα πίστεω; δεῖται, πολλῷ μᾶλλον τὰ ἀποῤῥητότερα τούτων καὶ πνευματιχώτερα. Καθάπερ γὰρ ἡ γῆ ἡ ἄψυχος, ἡ ἀκίνητος, ἐνεδυναμώθη τῷ θελήματι τοῦ Θεοῦ, καὶ τοσαῦτα ἐξ αὐτῆς τὰ θαύματα γέγονεν " οὕτω καὶ τοῦ Πνεύματος τῷ ὕδατι παρόντος, τὰ παράδοξα ταῦτα καὶ λογισμὸν ὑπερδαίνοντα εὐκόλως πάντα γίνεται.

### English translation (Claude)

[Homily 25.] “Jesus answered, ‘Truly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.’” Little children go to their teachers every day, receive their lessons and recite them, and never stop this acquiring; sometimes they even add the nights to the days, and they are compelled by you to do this for perishable and passing things. But we do not demand of you who have come of age as much labor as you demand of your children. For we urge you to attend to what is said not every day, but only two days of the week, and for a short part of the day, so that the labor may be light for you. That is why we also card out for you little by little what lies in the Scriptures, so that you may take it in easily and store it in the storerooms of your mind, and be eager to keep everything in memory, so as to be able to repeat it exactly yourselves, unless someone is very sleepy and dull and lazier than a little child. But come, let us take up again the sequence of what was said before, and see how, when Nicodemus fell down and dragged the saying to the birth here below, saying that an old man cannot be born from above, Christ reveals the manner of the birth more clearly, which even so had difficulty for one who heard in a natural way, but was able nonetheless to lead the hearer up from his lowly thought. For what does he say? “Truly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” What he shows by this is: You say it is impossible; but I say it is so very possible as to be necessary, and that it is not even possible to be saved otherwise. For God has made necessary things very easy for us. For the earthly birth according to the flesh is from the dust; that is why the things in heaven are walled off from it; for what does earth have in common with heaven? But that birth, being from the Spirit, easily opens the arches above for us. Listen, all who are outside the illumination; shudder, for the threat is fearful, the sentence fearful. It is not possible, he says, for one not born of water and the Spirit to enter the kingdom of heaven. Because he wears the garment of death, of the curse, of corruption; he has not yet received the Master’s token; he is a stranger and an alien; he does not have the royal password. “Unless one,” he says, “is born of water and the Spirit, he cannot enter the kingdom of heaven.” But Nicodemus did not understand even so. For nothing is worse than entrusting spiritual things to reasonings. This is what did not let him imagine anything lofty and great. That is why we are called believers, so that, leaving below the weakness of reasonings, we may go up to the height of faith and entrust most of our good things to this teaching. If Nicodemus had done so, the thing would not have been thought impossible by him. What then does Christ do? Leading him away from this notion that drags along the ground, and showing that he is not speaking of this birth, he says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of heaven.” He said this wishing to draw him to faith by the fear of the threat, and to persuade him not to think the thing impossible, eager to remove him from the image of fleshly birth. “I speak of another birth, Nicodemus,” he says. “Why do you drag the saying down to the earth? Why do you subject the thing to the necessity of nature? This birth is higher than such pangs; it has nothing in common with yours. For this too is called a birth, but it shares the name and differs in reality. Remove yourself from common custom. I bring another kind of childbirth into the world; I wish human beings to be born in a different way; I have come bringing a new manner of creation. I formed man from earth and water; what was formed did not prove useful, but the vessel was twisted. I no longer wish to form from earth and water, but from water and the Spirit.” And if anyone asks, “How from water?”, I ask in turn, “How from earth?” For how was the clay divided into different parts? How was the underlying material of one kind (for it was earth only), while what came from it was various and of every sort? Where do bones come from, and sinews, and arteries, and veins? Where do membranes come from, and the vessels of the organs, and cartilages, and tissues, liver, and spleen, and heart? Where do skin and blood and phlegm and bile come from? Where do so many functions come from? Where do the various colors come from? For these do not belong to earth or clay. How does the earth, receiving seeds, make them sprout, while the flesh, receiving seeds, rots them? How does the earth nourish what is put into it, while the flesh is nourished by these things and does not nourish them? For example, the earth receiving water makes wine; the flesh often receiving wine has changed it into water. How then is it clear that these come from the earth, when the earth, as has been said, behaves in the opposite way to the body? I cannot find it out by reasoning; I accept it by faith alone. If then the things that happen daily and are handled need faith, much more do the things more ineffable and more spiritual than these. For just as the earth, lifeless and motionless, was empowered by the will of God, and so many wonders came from it, so too, when the Spirit is present to the water, these astonishing things that surpass reason all easily come about.

### Scripture references

- John 3:5: quotation, high confidence
- John 3:4: allusion, high confidence
- Gen 2:7: allusion, high confidence
- 1 Cor 15:47: echo, medium confidence
- Jer 18:4: echo, low confidence

### Translation notes

- The heading “Homily 25” is supplied.
- Chrysostom’s warning that no one unbaptized can enter the kingdom (“those who are outside the illumination,” i.e., not yet baptized) is translated as written; it expounds John 3:5.
- “Card out” renders διαξαίνομεν as printed (to comb out wool), meaning to divide into small portions; the reading may be corrupt.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 25.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/25-1).

## Homily 25.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/25-1/#p-25-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Rebirth from water and the Spirit is a new creation surpassing the first; Chrysostom explains why water is necessary and how the triple immersion signifies burial and resurrection with Christ by the power of Father, Son, and Holy Spirit.

### Greek text

Μὴ τοίνυν, ἐπειδὴ « μὴ ὁρᾷς αὐτὰ, ἀπίστει " ἐπεὶ, οὐδὲ τὴν ψυχὴν ὁρᾷς, καὶ ὅμως πιστεύεις ἔχειν ψυχὴν, καὶ ἄλλο ψυχὴν εἶναί τι παρὰ τὸ σῶμα. ᾽Αλλ᾽ ὁ Χριστὸς οὐκ ἀπὸ τούτου τοῦ παραδείγματος αὑτὸν ἐνῆγεν, ἀλλ᾽ ἑτέρου. Τοῦτο μὲν γὰρ, εἰ καὶ ἀσώματόν ἐστιν, ἡ ψυχὴ λέγω, διὰ τοῦτο οὐ παρήγαγεν αὐτὸ, ἐπειδὴ ἔτι παχύτερον ἐκεῖνος διέκειο, Τίθησι δὲ ἕτερον ὑπόδειγμα, ὃ μήτε κοινωνίαν τινὰ πρὸς τὴν τῶν σωμάτων ἔχει παχύτητα, μήτε εἰς τὴν τῶν ἀπωμάτων ἀνέδη φύσιν " ὅπερ ἐστὶν ἡ τοῦ ἀνέμου φορά. Καὶ πρῶτον ἀπὸ τοῦ ὕδατος ἄρχεται, τοῦ λεπτοτέρου μὲν τῆς γῆς, παχυτέρου δὲ τοῦ ἀνέμου. “Ὥσπερ γὰρ ἐν ἀρχῇ ὑπέχειτο στοιχεῖον ἡ γῆ, τὸ δὲ πᾶν τοῦ διαπλάττοντος ἦν" οὕτω καὶ νῦν ὑπόκειται μὲν στοιχεῖον τὸ ὕδωρ, τὸ δὲ πᾶν τῆς τοῦ Πνεύματός ἔστι χάριτος " καὶ τότε μὲν Εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος, νῦν δὲ εἰς Πνεῦμα ζωοποιοῦν. ἸΙολὺ δὲ τὸ μέσον ἑκατέρων. Ἢ μὲν γὰρ ψυχὴ οὐκ ἑτέρῳ παρέχει τὸ ζῇν, τὸ δὲ Πνεῦμα οὗ καθ᾽ ἑαυτὸ ζῇ μόνον, ἀλλὰ γαὶ ἑτέροις παρέχει τοῦτο. Οὕτω γοῦν καὶ νεκροὺς ἀνέστησαν οἱ ἀπόστολοι. Καὶ τότε μὲν τῆς κτίσεως γενομένης, ὁ ἄνθρωπος ὕστερον πλάττεται" νῦν δὲ τοὐναντίον " πρὸ γὰρ τῆς καινῆς κτίσεως ὁ ἄνθρωπος ὁ νέος δημιουργεῖται. Καὶ γὰρ πρῶτος οὗτος γεννᾶται, καὶ τότε ὁ κόσμος μετασχηματίζεται. Καὶ καθάπερ ἐξ ἀρχῆς ὁλόκληρον ἔπλασεν, οὕτω καὶ νῦν ὁλόκληρον αὐτὸν δημιουργεῖ, Καὶ τότε μέν φησι, Ποιήσωμεν αὐτῷ βοηθόν ἐνταῦθα δὲ οὐδὲν τοιοῦτον. Ὁ γὰρ τὴν τοῦ Πνεύματος λαδὼν χάριν, τίνος δεὴσεται βοηθοῦ ἑτέρου; ὁ εἰς τὸ σῶμα τοῦ Χριστοῦ πελῶν, ποίαν ἔχει λοιπὸν συμμαχίας χρείαν; Τότε κατ᾽ εἰκόνα Θεοῦ ἐποίησε τὸν ἄνθρωπον, νῦν αὐτῷ τῷ Θεῷ ἤνωσε " τότε ἰχθύων ἄρχειν καὶ θηρίων ἐκέλευσε, νῦν ὑπεράνω τῶν οὐρανῶν τὴν ἀπαρχὴν ἡμῶν ἀνήγαγεν " τότε παράδεισον ἔδωκε τὴν δίαιταν, νῦν δὲ τὸν οὐρανὸν ἡμῖν ἀνέῳξε" τότε ἐπλάσθη τῇ ἔκτῃ ἡμέρᾳ, ἐπειδὴ ἔμελλε καὶ συντελεῖσθαι ὁ αἰών" νῦν δὲ τῇ πρώτῃ ἡμέρᾳ καὶ ἐν προοιμίοις, ὅτε καὶ τὸ φῶς. Ἐξ ὧν πάντων δῆλον, ὅτι ἑτέρας ἃ ζωῆς ἀμείνονος τὰ τελούμενα ἦν, καὶ καταστάσεως πέρας οὐκ ἐχούσης. ἯἩ μὲν οὖν προτέρα πλάσις ἀπὸ γῆς, ἢ τοῦ ᾿Αδὰμ, καὶ ἀπὸ πλευρᾶς ἡ μετ᾽ ἐχείνην, ἡ τῆς γυναικὸς, καὶ ἀπὸ σπέρματος ἣ μετ᾽ αὐτὴν, ἡ τοῦ “Αδελ" ἀλλ᾽ ὅμως οὐδεμιᾶς ἐφικέσθαι δυνάμεθα τούτων, οὐδὲ παραστῆσαι λόγῳ τὰ γενόμενα, καίτοι παχύτατα ὄντα. Πῶς οὖν περὶ τῆς νοητῆς τῆς διὰ τοῦ βαπτίσματος γεννήσεως δυνησόμεθα δοῦναι εὐθύνας τῆς πολλῷ τούτων ὑψηλοτέρας, καὶ λογισμοὺς ἀπαιτεῖσθαι 9 τῆς θαυμαστῆς καὶ παραδόξου ταύτης λοχείας; ἐπεὶ καὶ ἄγγελοι τῇ γεννήσει ταύτῃ παρεστήκασι γινομένῃ. Εἰπεῖν δὲ τὸν τρόπον οὐκ ἂν ἔχοι τις τῆς θαυμαστῆς ἐκείνης { γεννήσεως τῆς διὰ τοῦ βαπτίσματος. Καὶ παρεστήκασι τελοῦντες μὲν οὐδὲν, μόνον ὀρῶντες δὲ τὰ γινόμενα. Πατὴρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα πάντα ἐργάζεται. Πειθώμεθα τοίνυν τῇ ἀποφάσει τοῦ Θεοῦ" ὄψεως γάρ ἐστιν αὐτὴ πιστοτέρα, Ἡ μὲν γὰρ ὄψις πολλαχοῦ καὶ σφάλλεται " ἐχείνην δὲ ἀμήχανον διαπεσεῖν. Πειθώμεθα τοίνυν αὐτῇ. Ἡ γὰρ τὰ μὴ ὄντα παραγαγοῦσα, ἀξιόπιστος ἂν εἴη καὶ περὶ «ἧς φύσεως αὑτῶν διαλεγομένη. Τί οὖν αὕτη φησίν; Ὅτι γέννησίς ἐστι τὸ τελούμενον. Εἰ δέ τίς σοι λέγοι, Πῶς; ἐπιστόμισον αὐτὸν τῇ ἀποφάσει τοῦ Χριστοῦ, ἥπερ ἐστὶ μεγίστη καὶ σαφὴς ἀπόδειξις. Εἰ δέ τις ἐρωτῴη δ, τένος ἕνεκεν τὸ ὕδωρ παρείληπται; ἀντἐρωτήσωμεν καὶ ἡμεῖς" Τίνος δὲ ἕνεκεν ἡ γῆ παρὰ τὴν ἀρχὴν εἰς τὴν τοῦ ἀνθρώπου διάπλασιν παρήγετο; τι γὰρ καὶ τῆς γῆς χωρὶς ποιῆσαι ἄνθρωπον αὐτῷ δυνατὸν ἦν, παντί που δῆλον. Μηδὲν τοίνυν περιερὄντα. Εἰ δὲ πρὸς ταῦτα λέγειν ἀδύνατον, πῶς περὶ τῆς νοητῆς καὶ πολὺ τούτων ὑψηλοτέρας γεννήσεως οὐκ τώτερον ἔσται τὸ λέγειν" μᾶλλον δὲ πῶς οὐ περιττὸν λόγον ἀπαιτεῖσθαι. Ὅτι γὰρ ἀναγκαία καὶ ἀπαραίτητος ἡ τοῦ ὕδατος χρεία, οὕτως ἂν μάθοις. Τοῦ Πνεύματός ποτε χαταπτάντος πρὸ τοῦ ὕδατος, οὐκ ἔστη μέχρις ἐχείνου ὁ ᾿Απόστολος, ἀλλ᾽ ὡς ἀνχγκαίου καὶ τούτον καὶ οὐ περισσοῦ, ὅρα τί φησι" Μήτι τὸ ὕδωρ δύναταί τις κωλῦσαι, τοῦ μὴ βαπεισθῆγαι τούτους, οἴτιγες τὸ Πγεῦμω τὸ ἄγιον ξιλαδον ὡς καὶ ἡμεῖς; Τίς οὖν ἐστιν ἡ τοῦ ὕδατος χρεία; Καὶ ταύτην ἤδη λοιπὸν ἐρῶ, τὸ μυστήριον ἐκκαλύπτων ὁ ὑμῖν τὸ ἀποκεκρυμμένον. Εἰσὶ μὲν γάρ τινες καὶ ἕτεροι ἀπόῤῥητοι λόγοι τοῦ πράγματος, τέως δὲ ἐκ τῶν πολλῶν ὑμῖν ἐγὼ ἕνα ἐρῶ. Τίς οὖν οὗτός ἐστι; Θεῖα τελεῖται ἐν αὐτῷ σύμδολα, τάφος καὶ νέκρωσις, καὶ ἀνάστασις καὶ ζωὴ, καὶ ταῦτα ὁμοῦ γίνεται πάντα. Καθάπερ γὰρ, ἕν τινι τάφῳ, τῷ ὕδατι χαταδυόντων ἡμῶν τὰς κεφαλὰς, ὁ παλαιὸς ἄνθρωπος θάπτεται, καὶ, καταδὺς κάτω, κρύπτεται ὅλος καθάπαξ" εἶτα ἀνανευόντων ἡ ἡμῶν, ὁ καινὸς ἄνεισι πάλιν. Ὥσπερ γὰρ εὔκολον ἡμῖν βαπτίσασθαι καὶ ἀνανεῦσαι, οὕτως εὔκολον τῷ Θεῷ θάψαι τὸν ἄνθρωπον τὸν παλαιὸν, καὶ ἀναδεῖξαι τὸν νέον. Τρίτον δὲ τοῦτο γίνεται, ἵνα μάθῃς, ὅτι δύναμις Πατρὸς καὶ Υἱοῦ καὶ Πνεύματος ἁγίου ἄπαντα ταῦτα πληροῖ. Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένον, ἄκουσον Παύλου λέγοντος - Συγετάφημεν αὐτῷ διὰ τοῦ "βαπτίσματος εἰς τὸν θάνατον" καὶ πάλιν, Ὁ πα- «ἰαιὸς ἡμῶν ἄνθρωπος συνγεσταυρώθη" καὶ πάλιν, Σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. Οὐ μόνον δὲ τὸ βάπτισμα σταυρὸς λέγετα:, ἀλλὰ καὶ ὁ σταυρὸς βάπτισμα, Τὸ γὰρ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, φησὶ, βαπτισθήσεσθε καὶ πάλιν, Βάπτισμα ἔχω βαπτισθῆναι, ὃ ὑμεῖς οὐκ οἴδατε. Καθάπερ γὰρ ἡμεῖς εὐκόλως βαπτιζόμεθα καὶ ἀνανεύομεν " οὕτω καὶ αὐτὸς εὐκόλως ἀποθανὼν, ὅτε ᾿θέλησεν, ἀνέστη" μᾶλλον δὲ καὶ πολλῷ ῥᾷον, εἰ καὶ τὰς τρεῖς ἡ μέρας διὰ μυστηρίον τινὸς οἰκονομίαν ἀνέμενε.

### English translation (Claude)

So do not disbelieve because you do not see these things. For you do not see the soul either, and yet you believe that you have a soul, and that the soul is something other than the body. But Christ did not lead him on by this example, but by another. For he did not bring this one forward, the soul I mean, even though it is incorporeal, because Nicodemus was still too dull in disposition. He sets down another example, which neither shares in the density of bodies nor rises to the nature of incorporeal things: the movement of the wind. And first he begins with water, which is lighter than earth but denser than wind. For as in the beginning earth was the underlying element but the whole was the work of the one who fashioned, so now too water is the underlying element, but the whole belongs to the grace of the Spirit. And then man became a living soul, but now a life-giving spirit. And the difference between the two is great. For the soul does not give life to another, but the Spirit not only lives itself but also gives life to others. So, at any rate, the apostles even raised the dead. And then, when creation had been made, man was formed afterwards; but now the opposite: the new man is created before the new creation. For he is born first, and then the world is transformed. And as he formed him whole from the beginning, so now too he creates him whole. And then he says, “Let us make a helper for him”; here nothing of the kind. For one who has received the grace of the Spirit, what other helper will he need? One who belongs to the body of Christ, what need of assistance does he have any longer? Then he made man in the image of God; now he has united him to God himself. Then he commanded him to rule fish and wild beasts; now he has brought our firstfruits up above the heavens. Then he gave paradise as his dwelling; now he has opened heaven to us. Then man was formed on the sixth day, since the age was about to be completed; now on the first day and at the outset, when the light also was made. From all this it is clear that what is accomplished belongs to another, better life and to a state that has no end. The first fashioning, then, was from earth, that of Adam; the one after it from a rib, that of the woman; and the one after that from seed, that of Abel; yet we cannot reach any of these or set out in words what took place, though they are very gross matters. How then shall we be able to give an account of the spiritual birth through baptism, much loftier than these, and demand reasons for this wonderful and astonishing childbirth? For angels too stand by this birth as it takes place. But no one could tell the manner of that wonderful birth through baptism. And they stand by doing nothing, only seeing what is done. Father and Son and Holy Spirit do everything. Let us, then, obey God’s declaration; for it is more trustworthy than sight. For sight often errs; but it is impossible for that to fail. Let us obey it, then. For the word that brought into being things that were not would be trustworthy when it speaks about their nature. What then does it say? That what is accomplished is a birth. If someone asks you, “How?”, stop his mouth with Christ’s declaration, which is the greatest and clearest proof. And if someone asks why water has been taken up, let us ask in return: Why was earth brought in at the beginning for the forming of man? For that it was possible for him to make man even without earth is plain to everyone. So let us not meddle. And if it is impossible to answer these questions, how much [more impossible] will it be to speak about the spiritual and much loftier birth; or rather, how is it not superfluous to demand an account? For that the need of water is necessary and indispensable you may learn in this way. When once the Spirit had flown down before the water, the apostle did not stop there, but, as if water too were necessary and not superfluous, see what he says: “Can anyone forbid water, so that these should not be baptized, who have received the Holy Spirit just as we have?” What then is the need of the water? This too I will now tell you, revealing to you the hidden mystery. There are also some other ineffable reasons for the thing, but for the time I will tell you one of many. What is it? Divine symbols are performed in it: burial and death, resurrection and life; and these all happen together. For as when we sink our heads in water, as in a tomb, the old man is buried, and having sunk below is hidden wholly once and for all; then, when we lift our heads, the new man comes up again. For as it is easy for us to be dipped and to come up, so it is easy for God to bury the old man and to show forth the new. And this is done three times, so that you may learn that the power of Father and Son and Holy Spirit accomplishes all this. And that what is said is not conjecture, hear Paul saying, “We were buried with him through baptism into death”; and again, “Our old man was crucified with him”; and again, “We have been united with him in the likeness of his death.” And not only is baptism called a cross, but the cross is called baptism: “The baptism with which I am baptized,” he says, “you will be baptized with”; and again, “I have a baptism to be baptized with, which you do not know.” For as we are easily baptized and come up, so he too easily died and rose when he wished; or rather much more easily, even if he waited the three days for the dispensation of some mystery.

### Scripture references

- John 3:8: allusion, medium confidence
- Gen 2:7: quotation, high confidence
- 1 Cor 15:45: quotation, high confidence
- 2 Cor 5:17: echo, medium confidence
- Gen 2:18: quotation, high confidence
- Gen 1:26: allusion, high confidence
- Gen 1:28: allusion, high confidence
- Eph 2:6: echo, medium confidence
- Gen 2:8: allusion, high confidence
- Gen 1:31: allusion, medium confidence
- Gen 1:3: allusion, medium confidence
- Gen 2:22: allusion, high confidence
- Gen 4:2: allusion, medium confidence
- Acts 10:47: quotation, high confidence
- Rom 6:4: quotation, high confidence
- Rom 6:6: quotation, high confidence
- Rom 6:5: quotation, high confidence
- Mark 10:39: quotation, high confidence
- Luke 12:50: quotation, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2].
- “The wind”: John 3:8, which Chrysostom anticipates here. “Man became a living soul … a life-giving spirit”: Gen 2:7; 1 Cor 15:45.
- The triple immersion in baptism is described as signifying the power of Father, Son, and Holy Spirit; Chrysostom’s statement that he will reveal “the hidden mystery” reflects the reserve then used in speaking of the sacraments before the unbaptized.
- Quotations: Gen 2:18; Acts 10:47; Rom 6:4–6; Mark 10:39; Luke 12:50.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 25.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/25-2).

## Homily 25.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/25-1/#p-25-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The baptized must live worthily, and catechumens must hasten to baptism, for they are strangers to the faithful and in danger of Gehenna if death finds them uninitiated; Chrysostom urges lending to Christ in the poor while the season for sowing lasts.

### Greek text

Τηλικούτων οὖν μυστηρίων καταξιωθέντες, βίον ἐπιδειξώμεθα ἄξιον τῆς δωρεᾶς, πολιτείαν ἀρίστην. Οἱ δὲ μηδέπω τούτων καταξιωθέντες, πάντα πράττετε ὥστε καταξιωθῆναι, ἵνα γενώμεθα σῶμα ἕν, ἵνα ὦμεν ἀδελφοί. Ἕως μὲν γὰρ ἂν κατὰ τοῦτο διεστήχωμεν, κἂν πατήρ τις ἧ, κἂν ἀδελφὸς, κἂν ὁστισοῦν [{47], οὐδέπω συγγενής ἐστι γνήσιος, τῆς ἄνωθεν συγγενείας διεσπασμένος. Τί γὰρ ὄφελος ἀπὸ τοῦ πηλίνου γένους συνῆφθαι, ὅταν ἀπὸ τοῦ πνευματικοῦ μὴ συνημμένοι ὧμεν; ποῖον δὲ κέρδος τῆς ἐν τῇ γῇ ἀγχιστείας, ὅταν ἐν τοῖς οὐρανοῖς ἀλλότριοι ὦμεν; ᾿Αλλότριος γὰρ ὁ κατηχούμενος τοῦ πιστοῦ. Οὐ γὰρ ἔχει κεφαλὴν τὴν αὐτὴν, οὐκ ἔχει πατέρα τὸν αὐτὸν, οὐκ ἔχει πόλιν τὴν αὐτὴν, οὐ τρυφὴν, οὐκ ἔνδυμα, οὐ τράπεζαν, οὐκ οἰκίαν, ἀλλὰ πάντα ἐξηλλαγμένα. Καὶ γὰρ πάντα ἐπὶ γῆς τούτῳ, τὰ πάντα ἐν οὐρανοῖς ἐκείνῳ « - βασιλεὺς πούτῳ ὁ Χριστὸς, ἐκείνῳ δὲ ἡ ἁμαρτία καὶ ὁ διάθδολος " τρυφὴ τούτῳ μὲν ὁ Χριστὸς, ἐκείνῳ δὲ ἡ σηπομένη καὶ φθειρομένη. Καὶ ἔνδυμα πάλιν, τούτῳ μὲν τὰ σητῶν ἔργα, ἐκείνῳ δὲ ὁ τῶν ἀγγέλων Δεσπότης" πόλις τούτῳ «ὲν ὁ οὐρανὸς, ἐκείνῳ δὲ ἡ γῆ. Ὅταν οὖν μηδὲν ἔχωμεν κοινὸν, κατὰ τί χοινωνήσομεν, εἰπέ μοι; ᾿Αλλὰ τὰς αὑτὸς ἐλύσαμεν ὠδῖνας, καὶ ἐκ μιᾶς προήλθομεν γαστρός; ᾿Αλλ᾽ οὐδὲν τοῦτο πρὸς συγγένειαν τὴν ἀχριδεστάτην. Σπουδάσωμεν τοίνυν τῆς ἄνω πόλεως γενέσθαι πολῖται. Μέχρι τίνος ἐπὶ τῆς ὑπερορίας μένομεν; δέον τὴν ἀρχαίαν πατρίδα ἀπολαδεῖν - Οὐδὲ γὰρ περὶ τῶν τυχόντων ὁ κίνδυνος. ᾿Αλλ᾽ εἰ γένοιτο, ὃ μὴ γένοιτο, ἀπροσδοκήτου τῆς τελευτῆς ἐπελθούσης, ἀμυήτους ἐντεῦθεν 'ἀπελθεῖν, κἂν μυρία ἔχωμεν ἀγαθὰ, οὐδὲν ἡμᾶς ἕτερον διαδέξεται ἀ͵ ἢ γέεννα καὶ σκώληξ ἰοδόλος, καὶ πῦρ ἄσδεστον, καὶ δεσμὰ ἄλυτα. ᾿Αλλὰ μὴ γένοιτό τινα τῶν ταῦτα ἀκουόντων ἐκείνης πειραθῆναι τῆς κολάσεως. Τοῦτο δὲ ἔσται, ἂν τῶν ἁγίων καταξιωθέντες μυστηρίων, χρυσὸν καὶ ἄργυρον καὶ λίθους τιμίους οἰκοδομήσωμεν ἐπὶ τὸν θεμέλιον. Οὕτω γὰρ δυνησόμεθα ἀπελθόντες ἐκεῖ φανῆναι πλούσιοι, ὅταν μὴ ἐνταῦθα χρήματα καταλείψωμεν, ἀλλὰ μεταχομίσωμεν πρὸς τοὺς ἀσύλους θησαυροὺς διὰ τῶν χειρῶν τῶν πενήτων" ὅταν δανείσωμεν τῷ Χριστῷ. Πολλὰ ὀφείλομεν ἐκεῖ, οὐ χρήματα, ἀλλ' ἁμαρτήματα. Δανείσωμεν τοίνυν αὐτῷ χρήματα - ἵνα λάδωμεν ἁμαρτημάτων συγχώρησιν" αὐτὸς γάρ ἔστιν ὁ δικάζων. Μὴ περιἰδωμεν αὐτὸν ἐνταῦθα πεινῶντα, ἵνα καὶ αὐτὸ; ἐκεῖ ἡμᾶς διαθρέψῃ. Ἐνταῦθα ἐνδύσωμεν αὐτὸν, ἵνα μὴ ἀφῇ ἡμᾶς γυμνοὺς τῆς ἀσφαλείας τῆς παρ᾽ αὐτοῦ. Ἐὰν ἐνταῦθα αὑτὸν ποτίσωμεν, οὐκ ἐροῦμεν κατὰ τὸν πλούσιον, Πέμψον Λάζαρον, ἵνα ἄκρῳ τῷ δαμένῃ. Ἐὰν ἐνταῦθα εἰς τὰς οἰκίας ἡμῶν αὐτὸν δεξώμεθα 9, ἐκεῖ πολλὰς παρασχευάσει μονὰς ἡμῖν. Ἐὰν ἀπέλθωμεν πρὸς αὐτὸν ἐν φυλαχῇ ὄντα, καὶ αὐτὸς ἡμᾶς ἀπαλλάξει τῶν δεσμῶν. Ἐὰν ξένον ὄντα συνἀγάγωμεν, οὐ περιόψεται ξένους ἡμᾶς ὄντας τῆς βα-σιλείας τῶν οὐρανῶν, ἀλλὰ μεταδώτει ἡμῖν τῆς πόλεως τῆς ἄνω. Ἐὰν ἀσθενῆ ὄντα ἐπισκεψώμεθα, ταχέως ἐλευθερώσει ἡμᾶς καὶ αὑτὸς τῶν ἀσθενειῶν ἡμῶν. Ὡς οὖν μεγάλα λαμδάνοντες καὶ μικρὰ διδόντες, κἂν τὰ μικρὰ δῶμεν. ἵνα ἐμπορευσώμεθα τὰ μεγάλα. Ὡς ἔτι καιρὸς, σπείρωμεν, ἵνα ἁμήσωμεν. Ὅταν ὁ χειμὼν καταλάδῃ, ὅταν ἡ θάλασσα οὐκ ἔτι πλέηται, οὐκ ἔτι κύριοι τῆς ἐμπορίας Ἢ ἐσμέν. Πότε δὲ ἔσται ὁ χειμών; Ὅταν ἡ ἡμέρα ἐπισταίη ἡ μεγάλη, τότε ἐκείνη καὶ ἐπιφανής. Τότε γὰρ οὐκ ἔτι πλευσόμεθα τὴν θάλασσαν ταύτην τὴν μεγάλην καὶ εὐρύχωρον " ταύτῃ γὰρ ὁ παρὼν ἔοικε βίος. Νῦν ὁ τοῦ σπεῖραι καιρὸς, τότε ὁ τοῦ ἀμᾶσθαι καὶ κερδαΐνειν. Ἐάν τις ἐν τῷ καιρῷ τοῦ σπόρου μὴ χαταδάλῃ σπέρματα, ἐν ἀμήτῳ σπείρων, πρὸς τῷ μηδὲν ἀνύειν καὶ καταγέλαστος ἔσται. Εἰ δὲ σπόρου ἐστὶν ὁ παρὼν χαιρὺς, οὐ τοῦ συλλέγειν, ἀλλὰ τοῦ σκορπίζειν καιρὸς ἂν εἴη λοιπόν δ. Σχορπίσωμεν τοίνυν, ἵνα συναγάγῶμεν" μὴ βουληθῶμεν συναγαγεῖν νῦν, ἵνα μὴ τὸν ἀμητὸν ἀπολέσωμεν. Οὗτος γὰρ, ὅπερ ἔφην, ὁ καιρὸς ἐπὶ τὸ σπείρειν καλεῖ, καὶ δαπανᾷν καὶ ἀναλίσκειν, οὐκ ἐπὶ τὸ συλλέγειν καὶ ἀποτίθεσθαι. Μὴ τοίνυν προδῶμεν τὴν εὐκαιρίαν, ἀλλὰ δαψιλῆ τὸν σπόρον χαταθάλωμεν, καὶ μηδενὸς φεισώμεθα τῶν ἔνδον, ἵνα μετὰ πολλῆς αὐτὰ ἀπολάδωμεν τῆς ἀντιδόσεως, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺ; αἰῶνας τῶν αἰώνων». ᾿Αμήν.

### English translation (Claude)

Having been counted worthy of such great mysteries, then, let us show a life worthy of the gift, the best conduct. And you who have not yet been counted worthy of them, do everything so as to be counted worthy, so that we may become one body, so that we may be brothers. For as long as we are divided in this respect, even if one is a father, or a brother, or anyone at all, he is not yet a true kinsman, being torn away from the kinship from above. For what use is it to be joined by the race of clay when we are not joined by the spiritual? What gain is there in nearness of kin on earth when we are strangers in heaven? For the catechumen is a stranger to the believer. For he does not have the same head, he does not have the same Father, he does not have the same city, nor food, nor garment, nor table, nor house, but everything is different. For to the one everything is on earth; to the other everything is in heaven. The one has Christ as king, the other sin and the devil; the one’s food is Christ, the other’s the food that rots and perishes. And again the garment: the one’s is the work of moths, the other’s the Master of the angels; the one’s city is heaven, the other’s the earth. Since then we have nothing in common, in what shall we have fellowship, tell me? But did we loose the same birth pangs and come out of one womb? But this does nothing toward the most exact kinship. Let us then be eager to become citizens of the city above. How long do we stay over the border, when we ought to recover our ancient homeland? For the danger is about no ordinary things. But if it should happen, which God forbid, that death comes unexpectedly and we depart from here uninitiated, even if we have countless good deeds, nothing else will await us but Gehenna and the venomous worm and unquenchable fire and unbreakable chains. But may none of those who hear these things experience that punishment! And this will be so if, having been counted worthy of the holy mysteries, we build gold and silver and precious stones on the foundation. For so, when we go there, we shall be able to appear rich, when we do not leave money here but carry it over to the inviolable treasuries through the hands of the poor, when we lend to Christ. We owe much there, not money but sins. Let us then lend him money, so as to receive forgiveness of sins; for he is the one who judges. Let us not overlook him here when he is hungry, so that he too may feed us there. Here let us clothe him, so that he does not leave us naked of the security that comes from him. If we give him drink here, we shall not say like the rich man, “Send Lazarus, so that [he may dip] the tip [of his finger in water and cool my tongue].” If we receive him into our houses here, there he will prepare many dwellings for us. If we go to him when he is in prison, he too will free us from our chains. If we take him in when he is a stranger, he will not overlook us as strangers to the kingdom of heaven, but will give us a share in the city above. If we visit him when he is sick, he too will quickly free us from our sicknesses. Since then we receive great things and give small ones, let us give at least the small, so that we may trade for the great. While there is still time, let us sow, so that we may reap. When winter overtakes us, when the sea can no longer be sailed, we are no longer masters of the trade. And when will winter be? When that great and manifest day is at hand. For then we shall no longer sail this great and broad sea; for the present life resembles it. Now is the time to sow; then the time to reap and to gain. If someone does not put in seed at seedtime but sows at harvest, besides accomplishing nothing he will be ridiculous. And if the present is the time of sowing, it would be the time not for gathering but for scattering. Let us scatter, then, so that we may gather; let us not wish to gather now, so as not to lose the harvest. For this season, as I said, calls us to sow, to spend, and to lay out, not to collect and store away. Let us not, then, betray the opportunity, but let us put in the seed abundantly and spare nothing of what is in the house, so that we may receive it back with great recompense, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- 1 Cor 12:27: echo, medium confidence
- Matt 6:19: echo, medium confidence
- Heb 13:14: echo, low confidence
- Mark 9:48: allusion, high confidence
- 1 Cor 3:12: allusion, high confidence
- Prov 19:17: allusion, medium confidence
- Matt 6:20: allusion, medium confidence
- Matt 25:35: allusion, high confidence
- Matt 25:36: allusion, high confidence
- Luke 16:24: quotation, high confidence
- John 14:2: allusion, high confidence
- 2 Cor 9:6: echo, medium confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. The end of the quotation of Luke 16:24 is lost in the scan and supplied in brackets.
- The statement that a catechumen dying “uninitiated” (unbaptized) will have only Gehenna, even with countless good deeds, is translated as written.
- Quotations and allusions: Mark 9:48; 1 Cor 3:12; Prov 19:17; Matt 25:35–36; Luke 16:24; John 14:2; Matt 6:20.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 25.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/25-3).

## Homily 26.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/26-1/#p-26-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Rebirth from water and the Spirit is a new creation in which the font is a womb; Chrysostom distinguishes Christ’s birth of the virgin’s flesh and his begetting from the Father’s essence from our birth by grace, and explains the image of the wind.

### Greek text

Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι" καὶ εἶ γεγενγγημένον ἐκ τοῦ Πνεύματος, πνεῦμά Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ" μεγάλων, καὶ οἴων ἡμεῖς οὐκ ἧμεν ἄξιοι, ἀλλ᾽ οἴων αὐτῷ παρέχειν πρέπον ἦν. Ἂν μὲν γὰρ τὴν ἀξίαν τὴν ἡμετέραν λογίσηταί τις, οὐ μόνον τῆς δωρεᾶς ἣμεν ἀνάξιοι, ἀλλὰ καὶ κολάσεως ὑπεύθυνοι καὶ τιμωρίας. Ἐπειδὴ δὲ οὐ πρὸς τοῦτο εἶδεν, οὐ μόνον κολάσεως ἀπήλλαξεν, ἀλλὰ καὶ ζωὴν ἐχαρίσατο πολλῷ τῆς προτέρας λαμπροτέραν 4, εἰς ἄλλον ἡμᾶς εἰσήγαγε κόσμον, ἑτέραν ἐδημιούργησε κτίσιν' τις γὰρ ἐν Χριστῷ καινὴ κτίσις, φησί. Ποία καινὴ κτίσις; ἼΑχουσον αὑτοῦ λέγοντος Ἐὰν μή τις γενγηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὗ δύναται εἰσεἰθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Παράδεισον ἐπιστεύθημεν, καὶ οὐδὲ τῆς ἐν αὐτῷ διαγωγῆς ἐφάνημεν ἄξιοι», καὶ εἰς τοὺς οὐρανοὺς ἡμᾶς ἀνήγαγεν. Ἐν τοῖς πρώτοις οὐκ εὑρέθημεν πιστοὶ, καὶ μείζονα ἐνεχείρισεν" ἑνὸς ἀποσχέσθαι ξύλου οὐκ ἰσχύσαμεν, καὶ τὴν ἄνω παρέσχε τρυφήν: ἐν παραδείσῳ οὐκ ἐχαρτερήσαμεν, καὶ τοὺς οὐρανοὺς ἡμῖν ἀνεπέτασεν. Εἰχότω; ἔλεγεν ὁ Παῦλος: Ὧ βάθος πλούτου καὶ σοφίας καὶ γγώσεως Θεοῦ. Οὐκ ἔτι μήτηρ, οὐκ ἔτι ὠδῖνες, οὔτε ὕπνοι, καὶ συνουσίαι καὶ περιπλοκαὶ σωμάτων᾽ ἄνω λοιπὸν ὑφαίνεται τῆς ὑμετέρας φύσεως ἧ κατασκευὴ, ἀπὸ Πνεύματος ἁγίου καὶ ὕδατος. Τὸ δὲ ὕδωρ παρείληπται, τόκος τῷ τιχτομένῳ γινόμενον. Ὅπερ γάρ ἐστιν ἡ μήτρα τῷ ἐμθρύῳ, τοῦτο τῷ πιστῷ τὸ ὕδωρ᾽ ἐν γὰρ τῷ ὕδατι διαπλάττεται καὶ μορφοῦται. Τὸ μὲν γὰρ πρῶτον ἐλέγετο Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν" ἐξ οὗ δὲ ἐπέδη τῶν Ἰορδάνου « ῥείθρων ὁ Δεσπότης, οὐκ ἔτι ᾿ ἑρπετὰ ψυχῶν ζωσῶν, ἀλλὰ ψυχὰς λογικὰς καὶ πνευματοφόρους τὸ ὕδωρ ἀναδίδωσι. Καὶ ὃ περὶ τοῦ ἡλίου, εἴρηται, ὅτι Ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὑτοῦ, τοῦτο περὶ τῶν πιστῶν καιρὸς ἂν εἴη μᾶλλον εἰπεῖν. Πολλῷ γὰρ φαιδροτέρας ἀφιᾷσι ἃ τὰς ἀκτῖνᾶς ἐχείνου. ᾿Αλλὰ τὸ μὲν ἐν τῇ μήτρᾳ διαπλαττόμενον, χρόνου δεῖται" ἐν τῷ ὕδατι δὲ οὐκ οὕτω;, ἀλλ᾽ ἐν μιᾷ ῥοπῇ πάντα γίνεται. Ἔνθα μὲν γὰρ ἐπίκηρος ἡ ζωὴ καὶ ἀπὸ σωματικῆς φθορᾶς ἔχει τὴν ἀρχὴν, βραδύνει τὸ τικτόμενον, (τοιαύτη, γὰρ τῶν σωμάτων ἡ φύσις" χρύνῳ προσλαμθάνει τὸ τέλειον)" ἐπὶ δὲ τῶν πνευματικῶν οὐκ οὕτω. Τί δήποτε; Ὅτι τέλεια ἐξ ἀρχῆς χκατασχευάζεται τὰ γινόμενα. ᾿Αλλ᾽ ἐπειδὴ ὁ Νικόδημος ἀκούων ταῦτα συνεχῶς ἐταράττετο, ὄρα πῶς αὐτῷ παρανοίγει τὸ ἀπόῤῥητον τοῦ μυστηρίου τούτου, καὶ σαφὲς ἐργάζεται τὸ ἀσαφὲς ἐκείνῳ τέως, Τὸ γεγεννημένον. λέγων, ἐκ τῆς σαρκὸς, σάρξ ἐστι" τὸ δὲ γεγεγνημένον ἐκ τοῦ Πγεύματος, πγεῦμά ἐστιν. ᾿Απάγει τῶν αἰσθητῶν αὐτὸν ἀπάντων, καὶ οὐκ ἀφίησι τοῖς ὀφθαλμοῖς τούτοις περιἐργάσασθαι τὴν μυσταγωγίαν. Οὐ γὰρ περὶ σαρκὸς διαλεγόμεθα, φησὶν, ἀλλὰ περὶ Πνεύματος, ὦ Νιχόδημε. Τέως αὐτὸν τῷ λόγῳ τούτῳ πρὸς τὸ ἄνω παρ- ᾿ ἔπεμψε. Μηδὲν τοίνυν τῶν αἰσθητῶν ἐπιζήτει" τὸ γὰρ νεῦμα οὐκ ἂν φανείη τοῖς ὀφθαλμοῖς τούτοις" μηδὲ νόμιζε, ὅτι σάρκα τίκτει τὸ Πνεῦμα. Πῶς οὖν, ἴσως εἴποι ἄν τις, ἡ τοῦ Κυρίου σὰρξ ἐτέχθη; Οὐκ ἀπὸ Πνεύματος μόνον, ἀλλὰ καὶ ἀπὸ σαρκός. Διὸ καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε Γενόμενὸς 9 ἐκ γυναικὸς, γεγόμενος ὑπὸ νόμον. Τὸ μὲν γὰρ Πνεῦμα αὐτὸν διέπλασεν οὕτως, οὐ μὴν ἐξ οὐκ ὄντων' ἐπεὶ τί ἔδει τῆς μήτρας; ἀλλ᾽ ἐκ. τῆς σαρκὸς τῆς παρθενικῆς" τὸ δὲ, πῶς, οὐ δύναμαι ἑρμηνεύειν. Τοῦτο δὲ γέγονεν, ἵνα μὴ τις ἀλλότριον τῆς ἡμετέρας εἶναι νομίσῃ φύσεως τὸ τικτόμενον. Εἰ γὰρ τούτου γενομένου εἰσί τινες οἵ διαπιστοῦσι τῇ τοιαύτῃ γεννήσει, εἰ μὴ τῆς σαρκὸς ἐκοινώνησε τῆς παρθενικῆς, ποῦ οὐκ ἂν ἐξέπεσαν ἀσεθείας οὗτοι; Τὸ γεγενγημένον ἐκ τοῦ Πνεύματος, πγεῦμά ἐστιν. Ὁρᾷς Πνεύματος ἀξίαν; Τὸ γὰρ τοῦ Θεοῦ ἔργον φαίνεται ποιοῦν. ᾿Ανωτέρω μὲν οὖν ἔλεγεν ἴ, ὅτι Ἐκ τοῦ Θεοῦ ἐγεγγήθησαν" ἐνταῦθα δὲ, ὅτι τὸ Πνεῦμα αὐτοὺς γεννᾷ. Τὸ γεγεγγημέγον, φησὶν, ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν" Ὁ γεγεννημένος ἐκ τοῦ Πνεύματος, πνευματικός ἐστι. Γέννησιν γὰρ ἐνταῦθα οὐ τὴν κατ᾽ οὐσίαν λέγει, ἀλλὰ τὴν κατὰ τιμὴν καὶ χάριν. Εὲ τοίνυν καὶ ὁ Υἱὸς οὕτω γεγέννηται, τί πλέον ἕξει τῶν ἀνθρώπων τῶν οὕτω γεγεννημένων; πῶς δὲ μονογενής ἐστι; Καὶ γὰρ καὶ ἐγὼ ἐκ Θεοῦ γεγέννημαι, ἀλλ᾽ οὐκ ἐκ τῆς οὐσίας αὐτοῦ. Εὶ τοίνυν μηδὲ αὐτὸς ἐκ τῆς οὐσίας, τί κατὰ τοῦτο διενήνοχεν ἡμῶν; Εὐρεθήσεται δὲ ἄρα καὶ τοῦ ΠΙνεύματος οὕτως ἐλάττων. Ἡ γὰρ τοιαύτη γέννησις ἐκ τῆς τοῦ Πνεύματος γίνεται χάριτος. οὖν ἵνα μένῃ Υἱὸς, τῆς παρὰ τοῦ Πνεύματος δεῖται βοηθείας: Καὶ τὲ ταῦτα Ἰουδαϊκῶν διέστηκε δογμάτων; Εἰπὼν τοίνυν ὁ Χριστὸς, ὅτε ὁ γεγεννημένος ἐκ «οὔ Πνεύματος, πνεῦμά ἐστιϑ' ἐπειδὴ θορυδούμενον πάλιν εἶδεν, ἐπὶ αἰσθητὸν παράδειγμα ἄγει τὸν λόγον. Μὴ θαυμάσῃς γὰρ, φησὶν, ὅτι εἶπόν σοι, ὅτι δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. Τὸ πνεῦμα ὅπου θέλει πνέει. Τῷ γὰρ εἰπεῖν, Μὴ θαυμάσῃς, δείκνυσιν αὖτοῦ τὸν θόρυδον τῆς ψυχῆς, καὶ ἐπὶ τὸ λεπτότερον αὐτὸν ἄγει τῶν σωμάτων. Τῶν μὲν γὰρ σαρκικῶν ἀπήγαγεν εἰπὼν, Τὸ γεγεγγημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ἐπειδὴ δὲ οὐκ ἤδει τί ποτε ἐστὶν ὅ φησιν, Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν, λοιπὸν αὐτὸν πρὸς ἑτέραν μεταφέρει εἰκόνα, οὔτε 5 εἰς τὴν τῶν σωμάτων ἄγων παχύτητα, οὔτε περὶ ἀσωμάτων καθαρῶς διαλεγόμενος (οὐδὲ γὰρ ἐδύνατο ἀκούων χωρεῖν Ἀ ἐκεῖνος), ἀλλ᾽ εὑρών τι μέσον σώματός τε καὶ ἀσωμάτον, τὴν τοῦ ἀνέμου φορὰν, ἐντεῦθεν αὐτὸν ἀνάγει. Περὶ γὰρ αὐτοῦ φησὶν, ὅτι Τὴν φωνὴ» αὐτοῦ ἀκούεις, ἀ.1.1: οὐκ οἶδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. Εἰ δὲ λέγει ἰ, “Ὅπου θέλει πνεῖ, οὐκ ὡς προαίρεσίν τινα τοῦ ἀνέμου ἔχοντος λέγει τοῦτο, ἀλλὰ τὴν ἀπὸ φύσεως φορὰν τὴν ἀκώλυτον καὶ μετ᾽ ἐξουσίας γινομένην δηλῶν. Οἶδε γὰρ ἣ Γραφὴ καὶ περὶ τῶν ἀψύχων οὕτω διαλέγεσθαι, ὡς ὅταν λέγῃ" Τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγὴ οὐκ ἑκοῦσα. Τὸ οὖν, Ὅπου θέλει πνεῖ, τὸ ἀκάθεκτόν ἐστι δηλοῦντος, καὶ ὅτι διακεῖται πανταχοῦ, καὶ ὁ κωλύων οὐδεὶς τῇδε κἀκεῖσε φέρεσθαι" ἀλλὰ μετὰ Ἰ πρλλῆς τῆς ἐξουσίας σχεδάννυται, καὶ οὐδεὶς ὁ ἰσχύων παρατρέψαι τὴν ῥύμην αὐτοῦ.

### English translation (Claude)

[Homily 26.] “What is born of the flesh is flesh, and what is born of the Spirit is spirit.” The only-begotten Son of God has counted us worthy of great mysteries: great, and such as we were not worthy of, but such as it befitted him to give. For if one reckons our deserts, we were not only unworthy of the gift but also liable to punishment and penalty. But since he did not look to this, he not only freed us from punishment but also granted a life much more brilliant than the first; he brought us into another world, he created another creation: “If anyone is in Christ,” it says, “he is a new creation.” What new creation? Hear him say, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” We were entrusted with paradise, and we did not prove worthy even of living there, and he brought us up to heaven. In the first things we were not found faithful, and he entrusted greater things to us. We were not strong enough to keep from one tree, and he provided the delight above. We did not persevere in paradise, and he spread heaven open for us. Rightly did Paul say, “O the depth of the riches and wisdom and knowledge of God!” No longer a mother, no longer birth pangs, nor sleep, nor intercourse and embraces of bodies: from now on the fabric of our nature is woven above, from the Holy Spirit and water. And the water is taken up, becoming birth for the one being born. For what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. For at first it was said, “Let the waters bring forth creeping things with living souls”; but since the Master went down into the streams of the Jordan, the water no longer brings forth creeping things with living souls, but rational and Spirit-bearing souls. And what was said of the sun, “like a bridegroom coming out of his chamber,” it would be more timely to say of the faithful; for they send out rays much brighter than his. But what is fashioned in the womb needs time; not so in the water, but everything happens in a single moment. For where life is perishable and has its beginning from bodily corruption, the birth is slow (for such is the nature of bodies: they acquire perfection with time); but with spiritual things it is not so. Why? Because what comes into being is formed perfect from the beginning. But since Nicodemus kept being troubled on hearing these things, see how he opens to him the secret of this mystery and makes clear what had been unclear to him until then, saying, “What is born of the flesh is flesh, and what is born of the Spirit is spirit.” He leads him away from all things of sense, and does not let him pry into the initiation with these eyes. “For we are not speaking about flesh,” he says, “but about Spirit, Nicodemus.” For the time being he sent him upward by this saying. So seek nothing of the things of sense; for the Spirit could not appear to these eyes; and do not think that the Spirit gives birth to flesh. How then, someone might perhaps say, was the Lord’s flesh born? Not from the Spirit only, but also from flesh. That is why Paul too said, showing this, “born of a woman, born under the law.” For the Spirit fashioned him so, but not out of nothing (otherwise what need was there of the womb?), but out of the virgin’s flesh. How, I cannot explain. And this took place so that no one would think that what was born was foreign to our nature. For if, even though this happened, there are some who disbelieve such a birth, into what impiety would they not have fallen had he not shared in the virgin’s flesh? “What is born of the Spirit is spirit.” Do you see the dignity of the Spirit? For it is seen doing the work of God. Above he said that they were born of God; here, that the Spirit begets them. “What is born,” he says, “of the Spirit is spirit.” What he says is this: The one born of the Spirit is spiritual. For he speaks here of birth not according to essence, but according to honor and grace. If then the Son too was born in this way, what more will he have than human beings born in this way? And how is he only-begotten? For I too have been born of God, but not of his essence. If then he too is not of the essence, in what does he differ from us in this respect? And so he will be found inferior even to the Spirit, for such a birth comes from the grace of the Spirit. Does he then need the help of the Spirit in order to remain Son? And in what do these teachings differ from those of the Jews? Christ, then, having said that the one born of the Spirit is spirit, since he saw him troubled again, brings the discourse to an example from the senses: “Do not marvel,” he says, “that I said to you, ‘You must be born from above.’ The wind blows where it wills.” For by saying, “Do not marvel,” he shows the turmoil of his soul and leads him to something subtler than bodies. For he had led him away from fleshly things by saying, “What is born of the Spirit is spirit.” But since he did not know what it is that he means by “what is born of the Spirit is spirit,” he then transfers him to another image, neither bringing him to the density of bodies nor speaking purely of incorporeal things (for Nicodemus could not have taken that in on hearing it), but finding something between body and incorporeal, the movement of the wind, he leads him up from there. For of it he says, “You hear its sound, but you do not know where it comes from or where it goes.” And if he says, “It blows where it wills,” he does not say this as if the wind had some choice, but showing its natural movement, unhindered and taking place with power. For Scripture knows how to speak of lifeless things too in this way, as when it says, “For the creation was subjected to futility, not willingly.” So “it blows where it wills” is the language of one showing that it cannot be held back, that it spreads everywhere, and that there is no one to prevent it from being borne here and there, but it disperses with great power, and no one is able to turn aside its force.

### Scripture references

- John 3:6: quotation, high confidence
- 2 Cor 5:17: quotation, high confidence
- John 3:5: quotation, high confidence
- Gen 2:17: allusion, medium confidence
- Rom 11:33: quotation, high confidence
- Gen 1:20: quotation, high confidence
- Matt 3:16: allusion, medium confidence
- Ps 19:5 (18:6 LXX): quotation, high confidence
- Gal 4:4: quotation, high confidence
- Luke 1:35: allusion, medium confidence
- John 1:13: allusion, high confidence
- John 3:7: quotation, high confidence
- John 3:8: quotation, high confidence
- Rom 8:20: quotation, high confidence

### Translation notes

- The heading “Homily 26” is supplied.
- “If the Son too was born in this way … in what do these teachings differ from those of the Jews?”: an argument against those (Arians, Anomoeans) who held that the Son was begotten by grace or will rather than from the Father’s essence; not named here.
- “There are some who disbelieve such a birth”: those who denied that Christ took real flesh from the virgin (docetists, Manichees); not named here.
- Quotations: John 3:5–8; 2 Cor 5:17; Rom 11:33; Gen 1:20 (LXX); Ps 19:5 (LXX 18:6); Gal 4:4; John 1:13; Rom 8:20.
- Leaked apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 26.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/26-1).

## Homily 26.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/26-1/#p-26-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The wind’s unseen working shows that the Spirit’s birth cannot be bound by nature; Chrysostom rebukes Nicodemus’s simplicity and lists the Old Testament types of baptism and of the virgin birth.

### Greek text

Καὶ τὴν φωνὴν αὐτοῦ ἀκούεις " τουτέστι, τὸν πάταγον, τὸν κτύπον᾽ ἀ.1.1 οὐκ οἷδας πόθεν ἔρχεταε, καὶ ποῦ ὑπάγει. Οὕτως ἐστὶ πᾶς ὁ γεγενγημένος ἐκ τοῦ Πνεύματος. Ἔνταῦθά ἔστι τὸ συμπέρασμα ἅπαν. Εἰ γὰρ τούτου, φησὶ, τοῦ πνεύματος, οὗ τὴν αἴσθησιν δέχῃ τῇ ἀκοῇ καὶ τῇ ἁφῇ, τὴν ὁρμὴν ἑρμηγεῦσαι οὐκ οἶδας, οὐδὲ τὴν ὁδόν' πῶς τὴν ἀπὸ τοῦ θείου Πνεύματος ἐνέργειαν περιεργάζῃ, τὴν τοῦ ἀνέμου οὐκ ἐπιστάμενος, καίτοι φωνὴν ἀκούων; Τὸ τοίνυν, “που κε θέλει πνεῖ, καὶ πρὸς παράστασιν τῆς τοῦ Παρακλήτου εἴρηταν ἐξουσίας. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Εἰ γὰρ τοῦτο οὐδεὶς κατέχει, ἀλλ᾽ ὅπου θέλει φέρεται" πολλῷ μᾶλλον τὴν τοῦ Πνεύματος ἐνέργειαν οὐ φύσεως δυνήσονται νόμοι κατασχεῖν, οὐκ ὅροι σωματικῆς γεννήσεως, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Ὅτι δὲ περὶ ἀνέμου εἴρηται τὸ Τὴν φωγὴν αὑτοῦ ἀκούεις, δῖ)λον ἐκεῖθεν. Οὐ γὰρ ἂν ἀπίστῳ διαλεγόμενος, καὶ οὐκ εἰδότι τοῦ Πνεύματος τὴν ἐνἐργειαν εἶπε, Τὴ» φωνὴν αὐτοῦ ἀκούεις. Ὥσπερ οὖν ὁ ἄνεμος οὐ φαίνεται, καίτοι γε φωνὴν διδούς" οὔτως οὐδὲ ἡ τοῦ πνευματικοῦ φαίνεται γέννησις ὀφθαλμοῖς σώματος, καίτοι γε σῶμα ὁ ἄνεμος, εἰ καὶ λεπτότατον᾽ τὸ γὰρ αἰσθήσει ὑποθαλλόμενον, σῶμα. ΕἸ τοίνυν τὸ σῶμα οὐκ ἀσχάλλεις ὅτι μὴ ὁρᾷς, οὐδὲ ἀπιστεῖς διὰ τοῦτο, τί δήποτε περὶ “τοῦ Πνεύματος ἀκούων ἱλιγγιᾷς, καὶ τοσαύτας ἀπαιτεῖς εὐθύνας, ἐπὶ σιύύματος τοῦτο οὐ ποιῶν; Τί οὖν ὁ Νικόδημος; “τι ἐπὶ τῆς Ἰουδαϊκῆς εὐτελείας μένει, καὶ ταῦτα παραδείγματος οὕτω σαφῶς λεχθέντο,, αὐτῷ. ὯὮ καὶ ἀπορητιχῶς πάλιν» εἰπόντι, Πῶς δύναται ταῦτα γενέσθαι; λοιπὸν πληκτικώτερον πρὸς αὐτὸν ὁ Χριστὸς διαλέγεται, Σὺ εἰ ὁ διδάσκαλος, λέγων, τοῦ ἸΙσραὴ,, καὶ ταῦτα οὐ γινώσκεις; Ὅρα πῶς οὐδαμοῦ πονηρίαν κατηγορεῖ τοῦ ἀνδρὸς, ἀλλ᾽ εὐήθειαν καὶ ἀφέλειαν μᾶλλον Ῥ. Καὶ τί κοινὸν αὕτη πρὸς τὰ Ἰουδαῖκα ἡ γέννησις ἔχει; εἴποι τις ἄν. Τί γὰρ οὐ κοινὸν, εἰπέ μοι; Ὃ τε γὰρ πρῶτος γενόμενος ἄνθρωπος, ἢ τε ἀπὸ τῆς πλευρᾶς γενομένη γυνὴ, καὶ αἱ στεῖραι, καὶ τὰ διὰ τῶν ὑδάτων ἐπιτελεσθέντα, λέγω δὲ τὰ κατὰ τὴν πηγὴν ἐξ ἧ; ὁ Ἑλισσαῖος τὸ σιδήριον ἐμετεώρισε, τὰ κατὰ τὴν Ἐρυθρὰν θάλασσαν ἣν διἑἐόησαν οἱ Ἰουδαῖοι, τὰ κατὰ τὴν χολυμδήθραν ἣν ὁ ἄγγελος ἐκίνει, τὰ κατὰ τὸν Σύρον Νεεμὰν τὸν ἐν τῷ Ἰορδάνῃ καθαρθέντα᾽ ταῦτα πάντα τὴν γέννησιν καὶ τὸν καθαρμὸν τὸν μέλλοντα ἔσεσθαι, ὡς ἐν τύπῳ προανεφώνει. Καὶ τὰ παρὰ τῶν προφητῶν εἰρημένα « τοῦτον αἰνίττεται τῆς γεννήσεως τὸν τρόπον" οἷον τὸ Ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγειιοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχϑησομένῳ, ὃν ἐποίησεν ὁ Κύριος" τὸ ᾿Αγαχαινισθήσεται ὡς ἀετοῦ ἡ γεότης σου" τὸ Φωτίζου 16ρουσαλήμ:' ἰδοὺ ὁ βασιλεύς σου ἔρχεται" τὸ Μακάριοι ὧν ἀφέθησαν» αἱ ἀνομίαι. Καὶ ὁ Ἰσαὰκ δὲ τύπος ἦν τῆς γεννήσεως ταύτης. Εἰπὲ γὰρ, ὦ Νιχόδημε, πῶς ἐκεῖνος ἐτέχθη; ἄρα νόμῳ φύσεως; Οὐδαμῶς. Οὕτω μέσος ὁ τρόπος ταύτης κἀκείνης τῆς γεννήσεως οὗτος ἦν᾽ ἐκείνης μὲν, ὅτι ἐκ συνουσίας" ταύτῆς δὲ, ὅτι οὐκ ἐξ αἱμάτων ἐτέχθη. Ἐγὼ δὲ δείκνυμι ὅτι οὐ ταύτην μόνον τὴν γέννησιν, ἀλλὰ καὶ τὴν ἐκ παρθένου προανεφώνουν οὗτοι οἱ τρόποι. Ἐπειδὴ γὰρ οὐκ ἄν τις ῥᾳδίως ἐπίστευσεν ὅτι παρθένος τίκτει, στεῖραι προέλαδον, εἶτα οὐ στεῖραι μόνον, ἀλλὰ καὶ γεγηραχυῖαι. Καΐτοι τῆς στείρας πολὺ θαυμαστότερον τὸ ἀπὸ πλευρᾶς γενέσθαι γυναῖχα᾽ ἀλλ᾽ ἐπειδὴ ἐκεῖνο ἄρχαζον ἣν καὶ παλαιὸν, πάλιν ἄλλος γίνεται τρόπος νέος καὶ πρόσφατος, ὁ τῶν στειρῶν, προοδοποιῶν τῇ πίστει τῆς παρθενικῆς ὠδῖνος. Τούτων οὖν αὐτὸν ἀναμιμνήσκων, ἔλεγε" Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴ 1, καὶ ταῦτα οὐ γινώσκεις; Ὃ οἵδαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν, καὶ τὴν" μαρτυρίαν ἡμῶν οὐδεὶς λαμιδάνει. Ταῦτα ἐπήγαγε, καὶ ἑτέρωθεν πάλιν ἀξιόπιστον τὸν λόγον ποιῶν, καὶ πρὸς τὴν ἀσθένειαν τὴν ἐχείνου 4 συγχαταδαίνων τῇ λέξει.

### English translation (Claude)

“And you hear its sound,” that is, the rustle, the noise, “but you do not know where it comes from or where it goes. So it is with everyone born of the Spirit.” Here is the conclusion of the whole. “For if,” he says, “you do not know how to explain the impulse or the path of this wind, which you perceive by hearing and touch, how can you pry into the working of the divine Spirit, when you do not understand that of the wind, though you hear its sound?” So “it blows where it wills” is also said to present the power of the Paraclete. What he says is this: If no one holds this back, but it moves where it wills, much less will the laws of nature, or the limits of bodily birth, or anything else of that kind be able to hold back the working of the Spirit. That “you hear its sound” was said of the wind is clear from this: he would not have said, “you hear its sound,” when speaking with an unbeliever who did not know the working of the Spirit. As then the wind is not seen, though it gives a sound, so neither is the birth of the spiritual person seen by the eyes of the body; and yet the wind is a body, even if very fine; for what falls under sense is body. If then you are not vexed at not seeing the body, and do not disbelieve because of it, why, when you hear about the Spirit, are you dizzy and demand so many accounts, when you do not do this with a body? What then does Nicodemus do? He still stays in Jewish meanness of mind, and that when so clear an example had been told him. And when he again says doubtingly, “How can these things be?”, Christ then speaks to him more sharply, saying, “Are you the teacher of Israel, and you do not know these things?” See how he nowhere accuses the man of wickedness, but rather of simplicity and naivety. And what does this birth have in common with Jewish things, someone might say? Tell me, what does it not have in common? For the first man that came to be, and the woman made from the rib, and the barren women, and the things accomplished through water (I mean what happened at the spring from which Elisha raised the iron, at the Red Sea which the Jews crossed, at the pool which the angel stirred, in the case of Naaman the Syrian who was cleansed in the Jordan): all these proclaimed beforehand, as in a type, the birth and cleansing that was to come. And what was said by the prophets hints at this manner of birth, for example, “The generation to come will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, whom the Lord has made”; “Your youth will be renewed like the eagle’s”; “Shine, Jerusalem; behold, your king comes”; “Blessed are they whose iniquities are forgiven.” And Isaac too was a type of this birth. For tell me, Nicodemus, how was he born? By the law of nature? Not at all. So the manner of his birth stood midway between this birth and that one: like the one, because it was from intercourse; like the other, because he was not born of blood. And I show that these ways proclaimed beforehand not only this birth but also the one from the virgin. For since no one would easily have believed that a virgin gives birth, barren women came first, and then not only barren but aged women. And yet it is much more wonderful for a woman to come from a rib than from a barren woman; but since that was ancient and old, another way came about again, new and fresh, that of the barren women, preparing the way for faith in the virgin’s childbirth. Reminding him of these things, then, he said, “Are you the teacher of Israel, and you do not know these things? We speak what we know, and we testify to what we have seen, and no one receives our testimony.” He added this, making his word credible from another side as well, and condescending in his language to the other’s weakness.

### Scripture references

- John 3:8: quotation, high confidence
- John 3:9: quotation, high confidence
- John 3:10: quotation, high confidence
- Gen 2:22: allusion, high confidence
- 2 Kgs 6:6: allusion, high confidence
- Exod 14:22: allusion, high confidence
- John 5:7: allusion, high confidence
- 2 Kgs 5:14: allusion, high confidence
- Ps 22:30 (21:31 LXX): quotation, high confidence
- Ps 22:31 (21:32 LXX): quotation, high confidence
- Ps 103:5 (102:5 LXX): quotation, high confidence
- Isa 60:1: quotation, high confidence
- Zech 9:9: quotation, high confidence
- Ps 32:1 (31:1 LXX): quotation, high confidence
- Gen 21:2: allusion, high confidence
- John 1:13: allusion, high confidence
- John 3:11: quotation, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2].
- Types listed: Elisha and the iron (2 Kgs 6:6), the Red Sea (Exod 14), the pool stirred by the angel (John 5:4, 7), Naaman (2 Kgs 5:14), Isaac’s birth (Gen 21:2). Quotations: John 3:8–11; Ps 22:30–31 (LXX 21:31–32); Ps 103:5 (LXX 102:5); Isa 60:1 joined with Zech 9:9; Ps 32:1 (LXX 31:1); John 1:13.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 26.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/26-2).

## Homily 26.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/26-1/#p-26-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s “we testify to what we have seen” claims exact knowledge, and his mild “no one receives our testimony” teaches gentleness; Chrysostom exhorts against anger and shouting, especially toward servants.

### Greek text

Τί δέ ἐστιν ὅ φησιν’ Ὃ οἴδαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν; Ἐπειδὴ καὶ παρ᾽ ἡμῖν ἡ ὄψις ἐστὶ τῶν ἄλλων αἰσθήσεων πιστοτέρα, κἂν βουληθῶμέν τινα πιστώσασθαι, οὕτω λέγομεν, ὅτι τοῖς ὀφθαλμοῖς ἡμῶν ἑωράκαμεν, οὐκ ἐξ ἀκοῆς οἴδαμεν" διὰ τοῦτο καὶ ὁ Χριστὸς ἀνθρωπινώτερον πρὸς αὐτὸν διαλέγεται, τὸν λόγον κάντεϊθεν πιστούμενος. Καὶ ὅτι τοῦτό ἐστι, καὶ οὐδὲν ἄλλο παραστῇσαι βούλεται, οὐδὲ ὄψιν αἰσθητὴν ἐμφαίνει, δῆλον ἐκεῖθεν. Εἰπὼν γὰρ, Τὸ γεγεγγνημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι καὶ, Τὸ γεγενγημέγον ἐκ τοῦ Πνεύ- “ματος, πνεῦμά ἐστιν, ἐπήγαγεν: Ὅ οἴδαμεν,.1α εοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν. Τοῦτο δὲ οὐδέπω γεγεννημένον ἦν. Πῶς οὖν λέγει, Ὃ ἑωράκαμεν; Οὐκ εὔδηλον ὅτι λέγει περὶ τῆς ἀχριδοῦς γνώσεως, καὶ οὐκ ἄλλως ἐχούσης; Καὶ τὴν μαρτυρίαν ἡμῶν οὐδεὶς λαμθάνει. Τὺ μὲν οὖν, Ὃ οἵδαμεν ε, ἤτοι περὶ ἑαυτοῦ καὶ τοῦ Πατρός φησιν, ἣ περὶ ἑαυτοῦ μόνον" τὸ δὲ, Οὐδεὶς αμθδάνει, οὐ δυσχεραίνον- “ὁς ἔστι τὸ ῥῇμα νῦν, ἀλλὰ τὸ γινόμενον ἀπαγγέλλοντος. Οὐ γὰρ εἶπε’ Τί δὲ ὑμῶν ἀναισθητότερον γένοιτ᾽ ἂν, οἵ τὰ παρ᾽ ἡμῶν οὕτως ἀχριθῶς οὐ προσίεσϑε; ἀλλὰ καὶ διὰ τῶν ἔργων καὶ διὰ τῶν ῥημάτων πᾶσαν ἐπιείκειαν ἐνδεικνύμενος, τούτων μὲν οὐδὲν ἐφθέγξατο, πράως δὲ καὶ ἡμέρως τὸ συμδησόμένον προανεφώνησεν, ἐντεῦθεν εἰς πᾶσαν καὶ ἡμᾶς ἐνάγων πραότητα, καὶ πα:δεύων ἡμᾶς, ὅταν πρός τινας διαλεγώμεθα, καὶ μὴ πείθωμεν, μὴ δυσχεραίνειν, μηδὲ ἐχθηριοῦσθαι. Οὐ γὰρ ἔστιν ἀνύσαι τὸν ' χαλεπαίνοντα, ἀλλὰ καὶ ἀπειθέστερον ἐργάσασθαι μᾶλλον. Διὰ τοῦτο χρὴ τῆς μὲν ὀργῆς ἀπέχεσθαι, πάντοθεν δὲ ἀξιόπιστον ποιεῖν τὸν λόγον, οὐ τῷ μὴ ὀργίζεσθαι μόνον, ἀλλὰ καὶ τῷ μηδὲ κράζειν. Ὕλη γὰρ ὀργῆς ἢ κραυγή. Συμποδίσωμεν τοίνυν τὸν ἵππον, ἵνα χαταθυμοῦ, καὶ οὐκ ἔτι πρὸς ὕψος ἀρθήσεται τὸ κακόν. Ὀξὺ γὰρ ἡ ὀργὴ πάθος, ὀξὺ, καὶ δεινὸν κλέψαι τὰς ἡμετέρας ψυχάς. Διὰ τοῦτο χρὴ πάντοθεν ἀποφράττειν αὐτῷ τὴν εἴσοδον. Καὶ γὰρ ἄτοπον θηρία μὲν δύνασθαι ἡμεροῦν, τὴν δὲ ἡμετέραν διάνοιαν ἀγριαί-νουσαν περιορᾷν. Πῦρ ἐστι σφοδρὼν ὁ θυμὸς πάντα διατρώγων" καὶ γὰρ καὶ σῶμα λυμαίνεται, καὶ ψυχὴν διαφθείρει, καὶ ἀηδῇ χατασχευάξει καὶ αἰσχρὸν ἰδεῖν" καὶ εἰ τὸν ὀργιζόμενον ἣν δυνατὸν ἑαυτῷ δῆλον εἶναι κατὰ τὸν καιρὸν τῆς ὀργῆς, οὐκ ἂν ἑτέρας ἐδεήθη παραινέσεως. Οὐδὲν γὰρ ἁτερπέστερον ὄψεως ὀργιζαμένης. Μέθη τις ἐστὶν ἡ ὀργὴ, μᾶλλον δὲ μέθης χατήσωμεν μὴ κράζειν, ἀρίστην ὁδὸν φιλοσοφία; εὑρΐ,σομεν. Διὰ τοῦτο ὁ Παῦλος μετὰ τῆς ὀργῆς καὶ τὴν. κραυγὴν ἀναιρεῖν γράφει, λέγων Πᾶσα ὀργὴ καὶ κραυγὴ ἀρθήτω ἀρ ὑμῶν. Οὐκοῦν πειθώμεθα τῷ δ πάσης φιλοσοφίας διδασκάλῳ" καὶ ὅταν ὀργιζώμεθα πρὸς τοὺς οἰκέτας, τὰ ἁμαρτήματα τὰ ἑαυτῶν ἐννοῶμεν, καὶ τὴν ἐπιείκειαν αἰσχυνώμεθα τὴν ἐχείνων.. “Ὅταν γὰρ σὺ ὑδρίζῃς:, ἐκεῖνος δὲ σιγῇ φέρῃ τὴν τοῦτο ἀντὶ πάστς δέχου νουθεσίας. Εἰ γὰρ καὶ οἰκέτης ἐστὶν, ἀλλ᾽ ἄνθρωπος καὶ ψυχὴν ἔχων ἀθάνατον. καὶ τοῖς αὐτοῖς παρὰ ὁ τοῦ κοινοῦ Δεσπότου τιμηϑεὶς δώροις. Εἰ δὲ ὁ ἐν τοῖς μείζοσι καὶ πνευματικωτέροις ὁμότιμος ἡμῖν ὧν, δι᾽ ἀνθρωπίνην τινὰ εὐτελῇ καὶ μικρὰν ὑπεροχὴν οὕτω πράως φέρει τὰ παρ᾽ ἡμῶν, τίνος ἂν εἴημεν συγγνώμης ἄξιοι ἣ ποίας ἀπολογίας ἡμεῖς, οἱ διὰ τὸν τοῦ Θεοῦ φόδον μὴ δυνάμενοι φιλοσοφεῖν, μᾶλλον δὲ οὗ βουλόμενοι, ὥσπερ ἐκεῖνος διὰ τὸν ἡμέτερον; Ταῦτα οὖν ἅπαντα λογιζόμενοι, καὶ τὰ ἁμαρτήματα ἡμῶν ἐννοοῦντες, καὶ ᾿ κοινὸν τῆς ἀνθρωπίνης φύσεως, μελετῶμεν ἡρὲ! πανταχοῦ φθέγγεσθαι, ἵνα ταπεινοὶ τῇ καρδίᾳ γεν μενοι, ταῖς ψυχαῖς ἡμῶν ἀνάπαυσιν εὕρωμεν, τήν παροῦσαν, τὴν τε μέλλουσαν" ἧς γένοιτο πάντας ἧμι ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμί Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἀγ. Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἱι νων. ᾿Αμήν.

### English translation (Claude)

And what is it that he says, “We speak what we know, and we testify to what we have seen”? Since with us too sight is more trustworthy than the other senses, and if we want to convince someone we say, “We saw it with our own eyes; we do not know it from hearsay,” for this reason Christ too speaks to him more in a human way, confirming his word from this too. And that this is it, and that he wants to present nothing else, and does not refer to sight by the senses, is clear from this: after saying, “What is born of the flesh is flesh,” and, “What is born of the Spirit is spirit,” he added, “We speak what we know, and we testify to what we have seen.” But this had not yet been born. How then does he say, “what we have seen”? Is it not plain that he speaks of exact knowledge, which cannot be otherwise? “And no one receives our testimony.” “What we know,” then, he says either about himself and the Father, or about himself alone; and “no one receives” is not now the word of one annoyed, but of one announcing what happens. For he did not say, “What could be more senseless than you, who do not accept what is told so exactly by us?” but, showing all gentleness in deeds and in words, he said none of this, but foretold mildly and gently what would happen, leading us too from this to all gentleness, and teaching us, when we talk with some people and do not persuade them, not to be annoyed or turn savage. For the one who is harsh cannot accomplish anything, but rather makes the other more unpersuadable. That is why we must abstain from anger and make our word credible on every side, not only by not being angry, but also by not shouting. For shouting is the fuel of anger. Let us hobble the horse, then, so as [to throw the rider; let us clip the wings of] anger, and the evil will no longer be lifted to a height. For anger is a sharp passion, sharp, and clever at stealing our souls. That is why we must block its entrance on every side. For it is absurd to be able to tame wild beasts, but to overlook our own mind turning savage. Rage is a fierce fire that devours everything: it harms the body and destroys the soul, and makes a man unpleasant and ugly to see. And if the angry man could see himself at the moment of his anger, he would need no other exhortation. For nothing is more disagreeable than an angry face. Anger is a kind of drunkenness, or rather [more grievous than drunkenness. But if we take care] not to shout, we shall find the best road to self-control. That is why Paul writes that shouting must be removed together with anger, saying, “Let all anger and clamor be removed from you.” Let us, then, obey the teacher of all philosophy; and when we are angry with our servants, let us think of our own sins and be ashamed at their gentleness. For when you insult him, and he bears it in silence, [take] this instead of every admonition. For even if he is a servant, he is still a man, having an immortal soul, and honored with the same gifts by the common Master. And if he, who is our equal in the greater and more spiritual things, bears what comes from us so meekly because of some cheap and small human superiority, what pardon would we deserve, or what defense, we who cannot, or rather will not, practice philosophy for the fear of God, as he does for fear of us? Considering all these things, then, and thinking of our sins and of the common nature of man, let us practice speaking gently everywhere, so that, becoming humble in heart, we may find rest for our souls, both the present and the future; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 3:11: quotation, high confidence
- John 3:6: quotation, high confidence
- Eph 4:31: quotation, high confidence
- Matt 11:29: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. Lines lost in the scan are supplied by sense in brackets.
- Quotations: John 3:6, 11; Eph 4:31; Matt 11:29.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 26.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/26-3).

## Homily 27.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/27-1/#p-27-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ speaks humbly because of his hearers’ weakness, calling baptism “earthly” by comparison with his own eternal begetting; he corrects Nicodemus by declaring that he comes from heaven and is there, and joins baptism to the cross.

### Greek text

Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἵπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε; Οὐδεὶς ἀναδέθηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐραγοῦ καταδὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. Ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν ἐρῶ, καὶ οὗ παύσομαι λέγων. Τί δὲ τοῦτό ἐστιν; Ὅτι μέλλων ὁ Ἰησοῦς ὑψηλῶν ἅπτεσθαι δογμάτων, διὰ τὴν τῶν ἀχονόντων ἀσθένειαν ἑαυτὸν κατέχει πολλάκις, καὶ οὐ συνεχῶς τοῖς ἀξίοις τῆς μεγαλωσύνης αὐτοῦ λόγοις ἐνδιατρίδει, ἀλλὰ μᾶλλον τοῖς συγχατάδασιν ἔχουσι. Τὸ μὲν γὰρ ὑψηλὸν καὶ μέγα, καὶ ὅπαξ λεχθὲν, ἱκανὸν παραστῆσαι τὴν ἀξίαν ἐχείνην, καθόσον " ἡμῖν ἀκοῦσαι δυνατόν" τὰ δὲ ταπεινότερα καὶ ἐγγὺς τῆς τῶν ἀκροωμένων διανοίας, εἰ μὴ διηνεκῶς ἐλέγετο, οὐ ταχέως κατέσχε τὰ ὑψηλὰ τὸν χαμαίζηλον ἀκροατήν. Διὰ δὴ ποῦτό ἐστι καὶ τὰ πλείονα ταπεινότερα τῶν ὑψηλῶν εἰρημένα παρ᾽ αὐτοῦ. ᾿Αλλ᾽ ἵνα μὴ τοῦτο ἑτέραν τινὰ ἐργάσηται βλάδην πάλιν, κατέχον κάτω τὸν μαθητὴν, οὐκ ἁπλῶς τὰ χαταδεέστερα τίθησιν, ἂν μὴ πρότερον εἴπῃ καὶ τὴν αἰτίαν δι᾽ ἣν ταῦτα λέγει" ὃ δὴ » καὶ ἐνταῦθα πεποίηκεν. Ἐπειδὴ γὰρ εἶπε περὶ τοῦ βαπτίσματος ἅπερ εἶπε, καὶ τῆς κατὰ χάριν γεννήσεως τῆς ἐν τῇ γῇ γινομένης, βουλόμενος καὶ εἰς τὴν γέννῆσιν χαθεῖναι τὴν ἑαυτοῦ τὴν ἀπόῤῥητον ἐχείνην καὶ κκαὶ τὴν αἰτίαν « λέγει, δι᾽ ἣν οὐ καθίησι. Τίς δέ ἐστιν αὕτη; Ἡ παχύτης καὶ ἡ ἀσθένεια τῶν ἀκουόντων. Καὶ ταύτην αἰνιττόμενος ἃ ἐπήγαγε λέγων" Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράγια, πιστεύσετε; "Ὥστε ὅπο"πὲρ ἂν εἴπῃ μέτριόν τι καὶ ταπεινὸν, τῇ τῶν ἀκουόντῶν ἀσθενείᾳ λογιστέον αὐτό. Τὰ δὲ ἐπίγεια ἐνταῦθα τινὲς μὲν περὶ τοῦ ἀνέμου φασὶν εἰρῆσθαι" τουτέστιν, εἰ καὶ ὑπόδειγμα ἀπὸ τῶν ἐπιγείων ἔδωκα, καὶ οὐδὲ οὕτως ἐπείσθητε, πῶς δυνήσεσθε τὰ ὑψηλότερα μαθεῖν; Εἰ δὲ τὸ βάπτισμα ἐπίγειον ἐνταῦθα λέγοι, μὴ θαυμάσῃς. Ἢ γὰρ διὰ τὸ ἐν τῇ γῇ τελεῖσθαι, ἣ πρὸς σύγκρισιν τῆς ἑαυτοῦ γεννήσεως τῆς φριχωδεστάτης ἐκείνης ὀνομάζων οὕτως αὐτὸ καλεῖ. Εἰ γὰρ καὶ ἐπουράνιος αὕτη ἡ γέννησις, ἀλλὰ πρὸς ἐχείνην παραθαλλομένη τὴν ἀληθῆ, καὶ ἐκ τῆς τοῦ Πατρὸς οὐσίας οὖσαν, ἐπίγειός ἐστι. Καὶ καλῶς οὐκ εἶπεν, Οὐκὶ νοεῖτε, ἀλλ᾽, Οὐ πιστεύετε. “Ὅταν μὲν γὰρ πρὸς ἐκεῖνά τις δυσχολαίνῃ, ἃ διὰ τοῦ νοῦ λαθεῖν ἔστι, καὶ Βὴ ῥᾳδίως χαταδέχηται͵ εἰκότως ἂν ἄνοιαν ἐγχαλοῖτο" ὅταν ὃὲ ταῦτα μὴ δέχηται, ἃ λογισμῷ μὲν οὐκ ἔστι λαδεῖν, πίστει δὲ μόνῃ, οὐκ ἔτι ἀνοίας, ἀλλ᾽ ἀπιστίας ἐστὶ τὸ ἔγκλημα. ᾿Απάγων οὖν αὐτὸν τοῦ μὴ ζητεῖν λογισμοῖς τὸ λεχθὲν, σφοδρότερον αὐτοῦ καθικνεῖται, ἀπιστίαν ἐγκαλῶν. Εἰ δὲ τὴν ἡμετέραν πίστει χρὴ δέχεσθαι γέννησιν, τίνος ἂν εἶεν ἄξιοι οἱ τὴν τοῦ Μονογενοῦς λογισμοῖς περιεργαζόμενοι; ᾿Αλλ᾽ ἴσως εἴτ τις ἂν, καὶ τίνος ἕνεκεν ἐλέγετο ταῦτα, εἰ μὴ ἔμελλ πιστεύειν οἱ ἀκούοντες - Ὅτι εἰ καὶ ἐκεῖνοι μὴ ἐπίστευον, ἀλλ᾽ οἱ μετ᾽ αὐτοὺς ἔμελλον αὐτὰ δέχεσθ καὶ κερδαίνειν. Καθιχνούμενος τοίνυν αὑτοῦ σφοδρότατα, δείκνυσι λοιπὸν ὅτι οὐ ταῦτα οἷδε μόνον, ἀλ' καὶ ἕτερα πολλῷ πλείω τούτων καὶ μείζω Ὅθεν χ τοῦτο διὰ τῆς ἐπαγωγῆς ἐδήλωσεν, οὕτως εἰπών " Κα οὐδεὶς ἀναδέθηχεν εἰς τὸν οὐραγὸν, εἰ μὴ ὁ τοῦ οὐρανοῦ καταθὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ « ἐν τῷ οὐρανῷ. Καὶ ποία αὕτη ἡ ἀκολουθία, φης Μεγίστη μὲν οὖν, καὶ 6 σφόδρα τοῖς ἔμπροσθεν σι ἀδουσα. Ἐπειδὴ γὰρ ἐκεῖνος εἶπεν, ὅτι Οἴδαμεν ἐ ἀπὸ Θεοῦ ἐλήλυθας διδάσκα.λος, τοῦτο αὐτὸ διορθοῦται, μονονουχὶ λέγων " μὴ νομίσῃς με οὕτως εἰ διδάσκαλον ὡς τοὺς πολλοὺς τῶν προφητῶν ἀπὸ Ὑ ὄντας. Ἔξ οὐρανοῦ γὰρ πάρειμι νῦν. Τῶν μὲν γὰ; προφητῶν οὐδεὶς ἀναθδέθηχεν ἐκεῖ " ἐγὼ δὲ ἐκεῖ ὃι τρίδω. Εἶδες πῶς καὶ τὸ σφόδρα δοκοῦν ὑψηλὸν εἶν σφόδρα ἀνάξιον αὐτοῦ τῆς μεγαλωσύνης ἐστίν; γὰρ ἐν οὐρανῷ μόνον ἐστὶν, ἀλλὰ καὶ πανταχοῦ, 1 πάντα πληροῖ. ᾿Αλλ᾽ ἔτι πρὸς τὴν ἀσθένειαν ΄ ἀκροατοῦ διαλέγεται, κατὰ μικρὸν αὐτὸν ἀνάγ βουλόμενος. ΥἹὺν δὲ ἀνθρώπου ἐνταῦθα οὐ τὴν σάς ἐκάλεσεν, ἀλλ᾽ ἀπὸ τῆς ἐλάττονος οὐσίας ὅλον ἑαυτ ἵν᾿ οὕτως εἴπω, ὠνόμασε νῦν. Καὶ γὰρ τοῦτο ἕ αὐτῷ, πολλάκις μὲν ἀπὸ τῆς θεότητος, πολλάκις ἀπὸ τῆς ἀνθρωπότητος τὸ πᾶν καλεῖν. Καὶ καί Μωῦσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, φησὶν, οὔ: ὑψωθῆγαι δεῖ τὸν Υἱὸν τοῦ ἀγθρώπου. Πάλιν τοῦτο δοκεῖ ἀπηρτῆσθαι τῶν ἔμπροσθεν, πολλὴ καὶ αὐτὸ τὴν συνάφειαν ἔχει. Εἰπὼν γὰρ τὴν μεγίς εἰς ἀνθρώπους γεγεννημένην εὐεργεσίαν διὰ τοῦ πτίσματος, ἐπάγει καὶ τὴν ταύτης αἰτίαν, καὶ ἔχε οὐκ ἐλάττονα, τὴν διὰ τοῦ σταυροῦ. Ὥσπερ οὖν χ Παῦλος Κορινθίοις διαλεγόμενος, ταύτας ὁμοῦ τί τὰς εὐεργεσίας, οὕτω λέγων “ Μὴ Παῦλος ἐσταυρ ὑπὲρ ὑμῶν, ἣ εἰς τὸ ὄνομα Παύλου ἐδα σθητε; Μάλιστα γὰρ πάντων τὰ δύοταῦτα τὴν ὶ τὸν αὑτοῦ δείκνυσιν ἀγάπην, ὅτι τε ὑπὲρ ἐκί ἔπαθε, καὶ ὅτι ἀποθανὼν ὑπὲρ ἐχθρῶν, διὰ τοῦ - πτίσματο: ὁλόκληρον τῶν ἁμαρτημάτων τὴν συ ρῆσιν ἐδωρήσατο.

### English translation (Claude)

[Homily 27.] “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.” What I have often said I will say now too, and I will not stop saying it. What is it? That when Jesus is about to touch on lofty teachings, he often holds himself back because of the weakness of his hearers, and does not dwell continually on words worthy of his greatness, but rather on those that involve condescension. For what is lofty and great, even said once, is enough to present that dignity, as far as we are able to hear it; but the humbler things, close to the understanding of the hearers, if they were not said continually, the lofty things would not quickly have taken hold of the hearer who clings to the ground. That is why most of what he said is humbler rather than lofty. But so that this might not in turn do another kind of harm, holding the disciple down below, he does not simply set down the lesser things unless he first states the reason for which he says them; which is what he did here too. For after saying what he said about baptism and the birth by grace that takes place on earth, wishing to bring them down to that ineffable birth of his own, [he holds back and does not bring them down; and] he states the reason why he does not. What is it? The dullness and weakness of the hearers. And hinting at this he added, “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” So whatever moderate and humble thing he says must be reckoned to the weakness of the hearers. Some say that “earthly things” here was said of the wind; that is, “If I gave you an example from earthly things and not even so were you persuaded, how will you be able to learn the loftier things?” But if he calls baptism earthly here, do not be surprised. For he calls it so either because it is performed on earth, or naming it so by comparison with that most awesome birth of his own. For even if this birth is heavenly, still, compared with that true one which is from the essence of the Father, it is earthly. And he rightly did not say, “You do not understand,” but, “You do not believe.” For when someone is difficult about things that can be grasped by the mind and does not easily accept them, he might rightly be charged with folly; but when he does not accept things that cannot be grasped by reasoning but only by faith, the charge is no longer folly but unbelief. So leading him away from seeking what was said by reasonings, he touches him more sharply by charging him with unbelief. And if we must accept our own birth by faith, what would they deserve who meddle with that of the Only-begotten by reasonings? But perhaps someone might say: And why were these things said, if the hearers were not going to believe? Because even if they did not believe, those after them were going to accept them and gain. Touching him very sharply, then, he goes on to show that he knows not only these things, but others much more numerous and greater. That is why he made this plain by what follows, saying, “And no one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.” And what sort of sequence is this, someone says? A very great one indeed, and in close agreement with what went before. For since Nicodemus had said, “We know that you have come from God as a teacher,” he corrects this very thing, all but saying: Do not think me a teacher in the way that most of the prophets were, being from the earth. For I am here now from heaven. None of the prophets has ascended there; but I dwell there. Do you see how even what seems very lofty is very unworthy of his greatness? For he is not in heaven only, but everywhere, and fills all things. But he is still speaking to the weakness of the hearer, wishing to lead him up little by little. And here he did not call the flesh Son of Man, but now named his whole self, so to speak, from the lesser nature. For this is his custom, to name the whole often from the divinity and often from the humanity. “And as Moses lifted up the serpent in the desert,” he says, “so must the Son of Man be lifted up.” Again this seems to be cut off from what went before, but it too has a close connection. For having spoken of the greatest benefit that came to human beings through baptism, he adds the cause of this too, which is not less: the benefit through the cross. As Paul too, discussing with the Corinthians, sets these benefits side by side, saying, “Was Paul crucified for you, or were you baptized into the name of Paul?” For these two above all show his love: that he suffered for his enemies, and that, having died for enemies, he gave through baptism complete forgiveness of sins.

### Scripture references

- John 3:12: quotation, high confidence
- John 3:13: quotation, high confidence
- John 3:2: quotation, high confidence
- Eph 4:10: echo, medium confidence
- Jer 23:24: echo, low confidence
- John 3:14: quotation, high confidence
- Num 21:9: allusion, high confidence
- 1 Cor 1:13: quotation, high confidence

### Translation notes

- The heading “Homily 27” is supplied. The second column of this page lost many line ends in the scan; clearly truncated words are translated by sense, and a lost phrase near the beginning is supplied in brackets.
- Quotations: John 3:2, 12–14; Num 21:9; 1 Cor 1:13; “fills all things”: Eph 4:10 (Jer 23:24).
- Leaked Latin translation and apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 27.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/27-1).

## Homily 27.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/27-1/#p-27-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ points to the bronze serpent to show that his cross brings salvation without harm to himself; Chrysostom draws out the type and the infinite love in “God so loved the world that he gave his only-begotten Son.”

### Greek text

Τίνος δὲ ἕνεκεν οὐκ εἶπε σαφῶς, ὅτι μέλλω ς ροῦσθαι, ἀλλ᾽ ἐπὶ τὸν παλαιὸν παρέπεμψε τύπον ἀκροατάς; Πρῶτον μὲν, ἵνα μάθωσιν κα ὅτι συ τὰ παλαιὰ τοῖς καινοῖς, καὶ οὐκ ἀλλότρια τέ ἐκεῖνα " ἔπειτα ἵνα γνῷς, ὅτι οὐκ ἄκων ἐπὶ τὸ 1 ἤρχετο" καὶ ἔτι πρὸς τούτοις ἵνα μάϑῃς, ὅτε, αὐτῷ τἰς ἀπὸ τοῦ πράγματος γίνεται βλάδη, πολλοῖς ἐντεῦθεν τίκτεται σωτηρία. Ἵνα γὰρ μ λέγῃ, καὶ πῶς ἕνι εἰς τὸν σταυρωθέντα πιστεύσ σωθῆναι, ὅταν καὶ αὐτὸς ὑπὸ θανάτου χατεσχτ ἐπὶ τὴν παλαιὰν ἡμᾶς ἱστορίαν ἄγει. Εἰ γὰρ πρὸς εἰκόνα χαλγν ὄφεως ἰδόντες Ἰουδαῖοι διέφυγον θάνατον" πολλῷ μᾶλλον οἱ εἰς τὸν ἐσταυρωμένον πιστεύοντες, εἰκότως καὶ πολλῷ μείζονος ἀπολαύσονται πἧς εὐεργεσίας. Οὐ γὰρ διὰ τὴν ἀσθένειαν τοῦ σταυρουμένου, οὐδὲ διὰ τὸ περιγενέσθαι Ἰουδαίους τοῦτο γίνεται, ἀλλ᾽ ἐπειδὴ Ἡγάπησεν ὁ Θεὸς τὸν κόσμον", διὰ τοῦτο ὁ ἔμψυχος αὐτοῦ ναὸς σταυροῦται. “ἵνα πὰς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀ.1. ἔχῃ ζωὴν αἰώνιον. Ὁρᾷς τὴν τοῦ σταυροῦ αἰτίαν, καὶ τὴν ἐξ αὐτοῦ σωτηρίαν; ὁρᾷς τοῦ τύπου πρὸς τὴν ἀλήθειαν τὴν συγγένειαν; Ἐκεῖ θάνατον διέφυγον 8 Ἰουδαῖοι, ἀλλὰ τὸν πρόσκαιρον " ἐνταῦθα τὸν αἰώνιον οἱ πιστεύοντες. Ἐκεῖ δήγματα ὄφεων ἰᾶτο ὁ κρεμάμενος ὄφις, ἐνταῦθα τοῦ νοητοῦ δράκοντος ἐθεράπευσε τὰς πληγὰς ὁ σταυρωθεὶς Ἰησοῦς " ἐκεῖ ὁ τοῖς ὀφθαλμοῖς τούτοις βλέπων ἐθεραπεύετο, ἐνταῦθα ὁ τοῖς τῆς διανοίας ὀφθαλμοῖς ὁρῶν, πάντα ἀποτίθεται τὰ ἁμαρτήματα" ἐκεῖ χαλκὸς τὸ κρεμάμενον ἧν εἰς σχῆμα ὄφεως διατυπωθεὶς, ἐνταῦθα σῶμα δεσποτικὸν ὑπὸ Πνεύματος χατασχευασθέν. Ὅφις ἔδαχνεν ἐκεῖ, καὶ ὄφις ἰᾶτο" οὕτω καὶ ἐνταῦθα θάνατος ἀπώλεσε, καὶ θάνατος ἔσωσεν. ᾿Αλλ᾽ ὁ μὲν ἀπολλὺς ὄφις, ἰὸν εἶχεν" ὁ δὲ σώζων, ἰοῦ καθαρὸς ἦν. Καὶ ἐνταῦθα τὸ αὐτὸ πάλιν" ὁ μὲν γὰρ ἀπολλὺς θάνατος ἀμαρτίαν εἶχεν, ὥσπερ τὸν ἰὸν ὁ δφρις " ὁ δὲ τοῦ Δεσπότου, ἁμαρτίας πάσης ἀπήλλαχτο, ὥσπερ οὖν ὁ χαλκοῦς ὄφις, ἰοῦ. Αμαρτίω» γὰρ, φησὶν, οὐκ ἐποίησεν, οὐδὲ δόλος. εὑρέθη ἐν τῷ στόματι αὑτοῦ. Καὶ τοῦτό ἐστιν, ὅ φησι Παῦλος " ᾿Απεχδυσάμεγος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν' παῤῥησίᾳ θριαμδεύσας αὐτοὺς ἐν αὐτῷ. Καθάπερ γάρ τις ἀθλητὴς γενναῖος, ὅταν ἐπὶ μετεώρου τὸν ἀνταγωνιστὴν ἄρας καὶ χαταῤῥάξας, λαμπροτέραν ἀποφαίνῃ Ἀ τὴν νἔχην " οὕτω καὶ ὁ Χριστὰς, τῆς οἰκουμένης ἁπάσης ὁρώσης, τὰς ἀντικειμένας δυνάμεις κατέδαλε, καὶ τοὺς ἐπὶ τῆς ἐρημίας πληττομένους ἰασάμενοξ, πάντων τῶν θηρίων ἀπήλλαξε χρεμασθεὶς ἐπὶ τοῦ σταυροῦ. ᾿Αλλ᾽ οὐκ εἶπε ς, κρεμασθῆναι δεῖ, ἀλλ᾽, ᾿Υψωθῆναι. Ὅπερ γὰρ εὐφημότερον εἶναι ἐδόκει διὰ τὸν ἀχροώμενον, Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὅτι τὸν Υἱὸν αὐτοῦ τὸν μογογεγῇ ἔδωκεν, ἵγα πᾶς ὁ πιστεύων εἷς αὐτὸν μὴ ἀπόληται, ἀ.λ1᾽ ἔχῃ ζωὴν αἰώνιον. Ὃ δὲ λέγει, τοιοῦτόν ἔστι " Μὴ θαυμάσῃς ὅτι ἐγὼ μέλλω ὑψοῦσθαι, ἵνα σωθῆτε ὑμεῖς. Καὶ γὰρ καὶ τῷ Πατρὶ τοῦτο δοκεῖ, καὶ αὐτὸς οὕτω; ὑμᾶς ἠγάπησεν, ὡς ὑπὲρ τῶν δούλων δοῦναι τὸν Υἱὸν, καὶ δούλων ἀγνωμόνων. Κσίτοι οὐκ. ἄν τις οὐδὲ ὑπὲρ φίλου τοῦτο ποιήσειεν, ἃ [οὐδὲ ὑπὲρ δικαίου ταχέως, ὅπερ καὶ ὁ Παῦλος δηλῶν ἔλεγε] Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται. ᾿Αλλ᾽ ἐκεῖνος μὲν πλατύτερον, ἐπειδὴ πρὸς πιστοὺς διελέγετο" ἐνταῦθα δὲ συνεσταλμένω; μὲν ὁ Χριστὸς, ἐπειδὴ πρὸς Νιχόδημὸν ἦν ὁ λόγης, ἐμφαντικώτερον ὁ δέ. Καὶ γὰρ ἑκάστη λέξις πολλὴν ἔχει τὴν ἔμφασιν. Τῷ τὲ γὰρ εἰπεῖν, Οὕτως ἠγάπησε, καὶ τῷ, Ὃ Θεὸς τὸν κόσμον, πολλὴν δείκνυσι τῆς ἀγάπης τὴν ἐπίτασιν. Πολὺ γὰρ πὸ μέσον καὶ ἄπειρον ἣν. Ὁ γὰρ ἀθάνατος, ὁ ἄναρχος, ἡ μεγαλωσύνη ἡ ἀπέραντος, τοὺς ἀπὸ γῆς καὶ σποδοῦ, τοὺς μυρίων γέμοντας ἁμαρτημάτων, τοὺς διὰ παντὸς προσχεχρουχότας τοῦ χρόνου, τοὺς ἀγνώμονα:, τούτους ἠγάπησε. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν ὁμοίως ἐμφαντιχὰ, ἅπερ ἐπήγαγε λέγων" Ὅτι τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωκεν " οὗ δοῦλον, οὐκ ἄγγελον, οὐκ ἀρχἀάγγελόν φησι. Καΐτοι γε οὐδ᾽ ἂν ( περὶ παῖδά τις τοσαύτην ἐπεδείξατο σπουδῆν, ὅσην περὶ τοὺς οἰκέτας τοὺς ἀγνώμονας ὁ Θεός. Τὸ μὲν οὖν πάθος οὐ σφόδρα γυμνῶς δ τίθησιν, ἀλλὰ συνεσχιασμένως τὸ δὲ ἀπὸ τοῦ πάθους κέρδος, σαφῶς καὶ ἀναχεχαλυμμένως, λέγων οὕτως" Ἴνα πᾶς ὁ πιστεύων εἰς αὑτὸν, μὴ ἀπόληται, ἃ.1.1.) ἔχῃ ζωὴν αἰώνιον. Ἐπειδὴ γὰρ εἴπεν, “ὑψωθῆναι δεῖ, καὶ τὸν θάνατον ἡνίξατο, ἵνα μὴ κατηφὴς ὁ ἀχρηατὴς ἀπὸ τούτων γένηται τῶν ῥημάτων, ἀνθρώπινόν τι περὶ αὑτοῦ κα ὑποπτεύων, καὶ τὸν θάνατον αὑτοῦ νομίζων" ἀνυπαρξίαν εἶναι, σκόπει πῶς αὐτὸ διορθοῦτα!, Υἱόν “ε Θεοῦ λέγων εἶναι τὸν διδόμενον, καὶ ζωῆς αἵτιον εἶναι, καὶ ζωῆς αἰωνίου. Οὐκ ἂν δὲ ὁ τοῖς ἄλλοις ζωὴν παρέχων διὰ τοῦ θανάτου, αὐτὸς ἔμελλεν εἶναι ἐν τῷ θανάτῳ διηνεκῶς. Εἰ γὰρ οἱ πιστεύοντες εἰς τὸν ἐσταυρωμένον οὐκ ἀπόλλυνται, πολλῷ μᾶλλον αὐτὸς σταυρωθεὶς οὐκ ἀπολεῖται. Ὁ γὰρ τῶν ἄλλων τὴν ἀπώλειαν ἀναιρῶν, πολλῷ μᾶλλον αὐτὸς ταύτης ἀπήλλακται " ὁ τοῖς ἄλλοις παρέχων ζωὴν, πολλῷ μᾶλλον ἑαυτῷ πηγάζει ζωήν. Ὁρᾷς ὅτι πανταχοῦ πίστεως χρεΐα; Τὸν γὰρ σταυρὸν πηγὴν ζωῆς εἶναί φησιν, ὃ λογισμὸς μὲν οὐκ ἂν ῥᾳδίως παραδέξαιτο " καὶ μαρτυροῦσιν ἔτι καὶ νῦν Ἕλληνες χαταγελῶντες “ ἡ ὃὲ τὴν τῶν λογισμῶν ἀσθένειαν ὑπερθαίνουσα πίστις, ῥᾳδίως ἂν αὐτὸ καὶ δέξαιτο καὶ κατάσχοι. Πόθεν δὲ οὕτως ! ἠγάπησεν ὁ Θεὸς τὸν κόσμον; “Αλλοθεν μὲν οὐδαμόθεν, ἐξ ἀγαθότητος δὲ μόνης.

### English translation (Claude)

But why did he not say plainly, “I am going to be crucified,” but sent his hearers to the ancient type? First, so that they might learn that the old things are akin to the new, and that those are not foreign to these; then, so that you may know that he did not come to his passion unwillingly; and further, so that you may learn that no harm comes to him from the event, while salvation is born from it for many. For so that no one might say, “And how is it possible to be saved by believing in one who was crucified, when he himself was held by death?”, he leads us to the ancient history. For if the Jews escaped death by looking at the bronze image of a serpent, much more will those who believe in the crucified one rightly enjoy a much greater benefit. For this happens not because of the weakness of the one crucified, nor because the Jews prevail, but because “God loved the world”; that is why his living temple is crucified, “so that everyone who believes in him may not perish but have eternal life.” Do you see the cause of the cross and the salvation from it? Do you see the kinship of the type with the truth? There the Jews escaped death, but the temporal one; here believers escape the eternal one. There the hanging serpent healed the bites of serpents; here the crucified Jesus healed the wounds of the spiritual dragon. There the one who looked with these eyes was healed; here the one who sees with the eyes of the mind puts away all his sins. There what hung was bronze shaped into the form of a serpent; here the Lord’s body formed by the Spirit. A serpent bit there, and a serpent healed; so here too death destroyed, and death saved. But the serpent that destroyed had venom, while the one that saved was clean of venom. And here again the same: the death that destroyed had sin, as the serpent had venom; but the Master’s death was free of all sin, as the bronze serpent was of venom. For “he committed no sin,” it says, “nor was deceit found in his mouth.” And this is what Paul says: “Having disarmed the rulers and authorities, he made a public example of them, triumphing over them in it.” For as a noble athlete, when he lifts his opponent into the air and dashes him down, makes his victory more brilliant, so Christ too, with the whole world watching, threw down the opposing powers, and having healed those struck in the desert, freed them from all the wild beasts by hanging on the cross. But he did not say, “He must be hung,” but, “He must be lifted up.” For he used what seemed the more auspicious word because of his hearer, [and as more proper to the type.] “For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him may not perish but have eternal life.” What he says is this: Do not marvel that I am going to be lifted up so that you may be saved. For this seems good to the Father too, and he so loved you as to give his Son for slaves, and ungrateful slaves. Yet no one would do this even for a friend, nor readily even for a righteous man, as Paul too showed when he said, “For one will scarcely die for a righteous man.” But he spoke more broadly, since he was speaking to believers; here Christ speaks concisely, since the discourse was with Nicodemus, but more expressively. For every word has great emphasis. For by saying, “so loved,” and, “God the world,” he shows the great intensity of the love. For the distance between them was great and infinite. The immortal, the one without beginning, the boundless majesty, loved those from earth and ashes, those full of countless sins, those who had offended at all times, the ungrateful: these he loved. And again the words that follow are equally expressive, which he added, saying, “that he gave his only-begotten Son”: not a servant, not an angel, not an archangel, he says. And yet no one would show such earnestness for his own child as God showed for his ungrateful servants. The passion, then, he does not set down very nakedly, but in a veiled way; but the gain from the passion he states clearly and openly, saying, “so that everyone who believes in him may not perish but have eternal life.” For since he had said, “must be lifted up,” and hinted at death, so that the hearer might not become downcast at these words, suspecting something merely human about him and thinking his death to be ceasing to exist, see how he corrects this, saying that the one given is the Son of God, and the cause of life, and of eternal life. One who gives life to others through death would not himself remain in death for ever. For if those who believe in the crucified one do not perish, much less will he himself, crucified, perish. For one who takes away the destruction of others is much more free from it himself; one who gives life to others much more pours forth life for himself. Do you see that everywhere there is need of faith? For he says that the cross is a fountain of life, which reasoning would not easily accept; and the Greeks still bear witness to this now by their mockery. But faith, which goes beyond the weakness of reasonings, could easily both accept it and hold it fast. And why did God so love the world? From no other source but from goodness alone.

### Scripture references

- Num 21:9: allusion, high confidence
- John 3:14: allusion, high confidence
- John 3:16: quotation, high confidence
- John 3:15: quotation, high confidence
- John 2:21: echo, medium confidence
- Gen 3:1: echo, low confidence
- 1 Pet 2:22: quotation, high confidence
- Col 2:15: quotation, high confidence
- Rom 5:7: quotation, high confidence
- Gen 18:27: echo, low confidence
- 1 Cor 1:23: echo, medium confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2]. A phrase lost in the scan (“and as more proper to the type”) is supplied in brackets.
- The words “nor readily even for a righteous man, as Paul too showed when he said” stand in square brackets in the printed text; they are translated, since they are needed for the quotation that follows (Rom 5:7).
- Quotations: Num 21:8–9; John 3:14–16; 1 Pet 2:22; Col 2:15; Rom 5:7.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 27.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/27-2).

## Homily 27.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/27-1/#p-27-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Since God gave his only Son for us, it is shameful to spare our money; Chrysostom urges clothing and feeding Christ in the poor rather than adorning ourselves, for almsgiving saves the giver from Gehenna.

### Greek text

Ἐντραπῶμεν τοίνυν αὐτοῦ τὴν ἀγάπην᾽ αἰσχυνθῶμεν τῆς φιλανθρωπίας τὴν ὑπερδολήν. Αὐτὸς μὲν γὰρ οὐδὲ τοῦ Μονογενοῦς ἐφείσατο δι᾿ ἡμᾶς" ἡμεῖς δὲ καὶ χρημάτων φειδόμεθα καθ᾽ ἑχυτῶν. Αὐτὸς καὶ τὸν γνήσιον Υἱὸν ἔδωκεν ὑπὲρ ἡμῶν" ἡμεῖς δὲ οὐδὲ ἀργυρίου καταφρονοῦμεν ὑπὲρ αὐτοῦ, ἀλλ᾽ οὐδὲ ὑπὲρ ἡμῶν. Καὶ πῶς ἂν εἴη ταῦτα συγγνώμης ἄξια; Κἂν μὲν ἄνθρωπον ἴδωμεν κινδύνους καὶ θανάτους ὑπὲρ ἡμῶν καταδεξάμενον, πάντων προτίθεμεν.. καὶ ἐν τοῖς πρώτοι; ἀριθμοῦμεν τῶν φίλων, καὶ πάντα αὐτῷ τὰ ἡμέτερα ἐγχειρίζομεν, καὶ αὑτοῦ μᾶλλον ἣ ἡμέτερα εἶναί φαμεν " καὶ οὐδὲ οὕτως ἡγούμεθα ἀντίδοσιν ἀξίαν αὐτῷ διδόναι. Ἐπὶ δὲ τοῦ Χριστοῦ οὐδὲ τοῦτο τὸ μέτρον τῆς εὐγνωμοτύνης φυλάττομεν " ἀλλ᾽ ἐκεῖνος μὲν τὴν ψυχὴν ἔθηκεν ὑπὲρ ἡμῶν, καὶ τὸ αἷμα τὸ τίμιον ἐξέχες δι᾽ ἡμᾶς, τοὺς οὐκ εὔνους οὐδὲ ἀγαθοὺς γεγενημένους " ἡμεῖς δὲ οὐδὲ χρήματα χέομὲν δι᾽ ἑαυτοὺς, ἀλλὰ περιορῶμεν αὐτὸν γυμνὸν καὶ ξένον ὑπὲρ ἡμῶν ἀποθανόντα. Καὶ τίς ἡμᾶς τῆς μελλούσης ἐξαιρήσεται κολάσεως; Εἰ γὰρ μὴ ὁ Θεὸς, ἀλλ᾽ ἡμεῖς ἑαυτοὺς ἐχολάζομεν, ἄρα οὐκ ἂν καθ᾽ ἑαυτῶν τὴν ψῆφον ἐξηνέγχαμεν; ἄρα οὐκ ἂν τὸ τῆς γεέννης ἑαυτοὺς χατεδιχάσαμεν ) πῦρ, τὸν ὑπὲρ ἡμῶν τὴν Ψυχὴν θέντα λιμῷ τηκόμενον περιορῶντες; Καὶ τί λέγω χρήματα; Εἰ γὰρ μυρίας εἴχομεν ψυχὰς, οὐκ ἁπάσας ὑπὲρ αὐτοῦ θεῖναι ἐχρῆν; Καίτοι γε οἱ δὲ οὕτως ἄξιόν τι τῆς εὐεργεσίας ἐποιήσαμεν ἄν. Ὃ μὲν γὰρ πρώτως εὐεργετῶν, φανερὰν ἐπιδείκνυται τὴν χρηστότητα ' ὁ δὲ εὐεργετηθεὶς, ὅ τι ἂν ἀντιδῷ, ὀφειλὴν ἀποδίδωσιν, οὐ χάριν κατατίθεται " καὶ μάλιστὰ ὅταν ὁ χατάρξας ἐχθροὺς εὐεργετῶν εἴη, καὶ ὁ ἀντιδιδοὺς καὶ εἰς εὐεργέτην χατατιθῆτα: τὰ γινόμενα, καὶ αὐτὸς αὐτῶν ἀπολαύῃ Κ πάλιν. ᾿Αλλ᾽ ἡμᾶς οὐδὲ κέρδος σαφέστερον ἐπάγει. ταῦτα ἐφέλκεται " ἀλλ᾽ οὕτως ἐσμὲν ἀγνώμονες, ὡς οἰκέταις μὲν καὶ ἡμιόνοις καὶ ἵπποις περι δέραια χρυσᾶ περιτιθέναι, τὴν δὲ Δεσπότην γυμνὸν περιϊόντα, γαὶ θύρας ἐκ θυρῶν ἀμείθοντα, καὶ ἀεὶ πρὸς ταῖς; ἐξόδοις ἱστάμενον καὶ χεῖρας ἐχτείνοντα περιορᾷν, πολλάκις δὲ καὶ ἀπηνεῖ βλέπειν αὐτὸν ὀφθαλμῷ " καίτοι γε καὶ τοῦτο αὐτὸ δι’ ἡμᾶς ὑπομένει. Ἡδέως γὰρ πεινᾷ, ἵνα σὺ τραφῇς “ γαὶ γυμνὸς περίεισιν, ἵνα σοι παράσχῃ τοῦ τῆς ἀφθαρσίας ἐνδύματος τὴν ὑπόθεσιν. Ἀλλ᾽ οὐδὲ οὕτω προΐεσθε τῶν ὑμετέρων οὐδέν " ἀλλὰ τῶν ἱματίων τὰ μέν ἐστι σητόδρωτα, τὰ ὃὲ ἄχθος τῷ χιδωτίῳ, καὶ περιττὴ φροντὶς τοῖς κεκτημένοις " ὁ δὲ καὶ ταῦτα καὶ τὰ ἄλλα πάντα δεδωκὼς, γυμνὸς περίεισιν. ᾿Αλλ᾽ οὐκ ἐν τῷ χιδωτίῳ αὐτὰ ἀποτίθεσθε, ἀλλ᾽ αὐτοὶ περιδεθλημένοι χκαλλωπίζεσθε; Εἰπὲ, τί τὸ πλέον ὑμῖν ἀπὸ τούτων; "ἵνα τὸ τῶν ἀγοραίων ἴδῃ πλῆθος ὑμᾶς; Καὶ τί τοῦτο; Οὐ γὰρ τὸν περικείμενόν σε ταῦτα θαυμάσονται, ἀλλὰ τὸν τοῖς δεομένοις παρέχοντα. Ὥστε εἰ βούλει θαυμάζεσθαι, ἑτέρους πεοιἰδάλλων, μᾶλλον μυρίων ἀπολαύσῃ κρότων. Τότε σε γκαὶ ὁ Θεὸς ἐπαινέσεται μετὰ τῶν ἀνθρώπων. Νυνὶ δὲ ἐπαινέσεται μὲν οὐδεὶς, φθονήσουσι δὲ ἅπαντες, τὸ μὲν σῶμα κοσμούμενον. ὁρῶντες, τὴν δὲ ψυ χὴν ἢ μελημένην ἔχουτα. Οὗτος καὶ Ὑωναιξὶ πόρναις πρόσἐστιν ὁ χίσμος" πυλλάχις δὲ καὶ πολυτελέστερα καὶ φαιδρότερα παρ' ἐκείναις τὰ ἱμάτια " ὁ δὲ τῆς ψυχῆς κόσμος παρὰ τοῖς ἐν ἀρετῇ ζῶσι μόνον ἐστί. Ταῦτα συνεχῶς λέγω, καὶ λέγων οὐ παύσομαι, οὐ πενήτων οὕτω κηδόμενος, ὡς τῶν ὑμετέρων ψυχῶν. Ἐκείνοις μὲν γὰρ, κἂν μὴ παρ᾽ ἡμῶν, ἀλλ᾽ ὅμως ἑτέρωθεν ἕσται τις παραμυθία " κἂν μὴ γένηται παραμυθία, ἀλλὰ λιμῷ διαφθαρῶσιν, οὐδὲν μέγα τὸ τῆς ζημίας αὑτοῖς. Τί γὰρ ἔδλαψε τὸν Λάζαρον ἡ πενία καὶ τὸ λιμῷ τήκεσθαι; Ὑμᾶς δὲ οὐδεὶς ἐξαιρήσεται τῆς γεέννης, ἂν μὴ τῆς παρὰ τῶν πενήτων 8 τύχητε βοηθείας. ᾿Αλλ᾽ ἐροῦμεν τὰ αὐτὰ τῷ πλουσίῳ, τῷ διηνεκῶς μὲν τηγανιζομένῳ, παραμυθίας δὲ μηδεμιᾶς τυγχάνοντι. ᾿Αλλὰ μὴ γένοιτο, μηδένα ταῦτα ἀκοῦσαί ποτε τὰ ῥήματα, ἀλλ᾽ εἰς τοὺς κόλπους ᾿Αδραὰμ ἀπελθεῖν " χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

### English translation (Claude)

Let us, then, be put to shame by his love; let us be ashamed at the excess of his love for humankind. For he did not spare even the Only-begotten for our sake, while we spare money to our own harm. He gave up even his true Son for us, while we do not even despise silver for him, nor even for ourselves. And how could these things deserve pardon? If we see a man who has accepted dangers and death for us, we set him before all, and count him among the first of our friends, and hand over to him everything of ours, and say it is his rather than ours; and even so we do not think we are giving him a worthy return. But with Christ we do not keep even this measure of gratitude. He laid down his life for us and poured out his precious blood for our sake, though we had not been well disposed or good; while we do not even pour out money for our own sake, but overlook him, naked and a stranger, who died for us. And who will rescue us from the punishment to come? For if not God but we ourselves were punishing ourselves, would we not cast the vote against ourselves? Would we not condemn ourselves to the fire of Gehenna, overlooking the one who laid down his life for us as he wastes away with hunger? And why do I speak of money? If we had ten thousand lives, ought we not to lay them all down for him? And yet not even so would we have done anything worthy of his benefit. For the one who does good first shows his kindness plainly; but the one who has received good, whatever he gives back, pays a debt and does not bestow a favor; especially when the one who began was doing good to enemies, and the one who repays both bestows what is done on a benefactor and himself enjoys it in turn. But not even gain draws us to these things. We are so ungrateful as to put gold collars on servants and mules and horses, but to overlook the Master going about naked, going from door to door, always standing at the street corners and stretching out his hands; and often even to look at him with a pitiless eye. And yet he endures even this for our sake. For he gladly hungers so that you may be fed; and goes about naked so as to provide you with the material for the garment of incorruption. But not even so do you give up anything of yours; but of your clothes some are moth-eaten, others a burden to the chest and a superfluous worry to their owners, while he who gave both these and everything else goes about naked. But you do not store them in the chest, but wear them and adorn yourselves? Tell me, what more do you get from them? That the crowd of market people may see you? And what is that? For they will not admire you for wearing them, but the one who provides them to those in need. So if you want to be admired, by clothing others you will rather enjoy countless applause. Then God too will praise you, along with men. But now no one will praise you, and all will envy you, seeing the body adorned and the soul neglected. Prostitutes too have this adornment; often even their clothes are more costly and more splendid. But the adornment of the soul belongs only to those who live in virtue. I say these things continually, and I will not stop saying them, caring not so much for the poor as for your souls. For they will have some comfort from elsewhere, even if not from us; and even if they get no comfort but perish of hunger, their loss is no great thing. For what harm did poverty and wasting with hunger do to Lazarus? But no one will rescue you from Gehenna unless you obtain help from the poor. But we shall say the same things to the rich man who was being continually broiled and obtained no comfort. But may it never happen that anyone hears these words, but may all go to the bosom of Abraham, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Rom 8:32: allusion, high confidence
- John 3:16: allusion, high confidence
- John 10:11: allusion, high confidence
- Matt 25:36: allusion, high confidence
- Matt 25:35: allusion, high confidence
- Matt 6:19: echo, medium confidence
- Luke 16:20: allusion, high confidence
- Luke 16:24: allusion, high confidence
- Luke 16:22: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. “We shall say the same things to the rich man”: the sense is probably “we shall be told what was said to the rich man” (Luke 16:25); the printed text is kept.
- Allusions: Rom 8:32; John 10:11; Matt 25:35–36; Luke 16:19–31.
- Leaked apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 27.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/27-3).

## Homily 28.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/28-1/#p-28-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Against those who deny future punishment, Chrysostom shows that God’s love appears in forgiving sins at baptism and giving time for repentance, while the baptized who sin incur heavier judgment; Christ’s first coming was to save, his second will be to judge.

### Greek text

Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ, ἵνα κρίγῃ τὸν κόσμον, ἀ.1.1: ἵνα σώσῃ τὸν κόσιον". Πολλοὶ τῶν ῥᾳθυμοτέρων εἰς ἁμαρτημάτων μέγεθος καὶ ὀλιγωρίας ὑπερδολὴν τῇ τοῦ Θεοῦ κεχρημένοι φιλανθρωπίχ, ταῦτα φθέγγονται τὰ ῥήματα " Οὐκ ἔστι γέεννα, οὐκ ἔστι κόλασις, πάντα ὁ θ:ὸ; ἀφίησιν ἡμῖν τὰ ἁμαρτήματα. Οὕσπερ ἐπιστομίζων σοφός τις ἀνὴρ δ φησ!" Μὴ εἵπῃς, Ὁ οἰκτιρμὸς αὐτοῦ πολὺς, τὸ πλῆθος τῶν ἁμαρτιῶν μου ἐξιλάσεται" ὅτι ἔλεος καὶ ὀργὴ παρ᾽ αὐτῷ, καὶ ἐπὶ καταπαύσει ὁ θυμὸς αὑτοῦ" καὶ πάλιν, Κατὰ τὸ πολὺ ἔλεος αὑτοῦ, ποιϊὺς καὶ ὁ ἔλεγχος αὑτοῦ. Ἰζαὶ ποῦ, φησὶ, τὰ τῇ: φιλανθρωπίας, εἰ τὰ κατ᾽ ἀξίαν ἀποληψόμεθα τῶν ἀμαρτημάτων; Ὅτι μὲν τὰ κατ᾽ ἀξίαν ἀποληψόμεθα, ἄκουε καὶ τοῦ Προφῆτου καὶ τοῦ Παύλου λέγοντος" τοῦ μὲν, ὅτι Σὺ ἀποδώσεις ἑχώστῳ κατὰ τὰ ἔργα αὐτοῦ" τοῦ δὲ, Ὃς ἀποδώσει ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ. Ὅτι δὲ καὶ οὕτω πολλὴ ἡ φιλανθρωπία τοῦ Θεοῦ, καὶ τοῦτο ἐντεῦθεν δῆλον. Εἰς γὰρ δύο ζωῆς αἰῶνας τὰ ἡμέτερα διελὼν ὁ ὁ θεὸς τούτου:, τὸν παρόντα καὶ τὸν μέλλοντα βίον, καὶ τὸν μὲν ἐν ἀγώνων τάξει, τὸν δὲ ἐν στεφάνων ποιήσας εἶναι, πολλὴν κἀντεῦθεν τὴν φιλανθρωπίαν ἐπεδείξατο. Πῶς καὶ τίνι τρόπῳ; "Ὅτι πράξανπὰς πολλὰ καὶ χαλεπὰ ἁμαρτήματα, καὶ οὐ διαλιπόνπας ἀπὸ νεότητος εἰς ἔσχατον γῆρας μυρίοις τὴν ψυχὴν καταῤῥυπαίνειν ἑαυτῶν κακοῖ; Ῥ, οὐδενὸς τούτων ἀπήτησεν εὐθύνας ἡμᾶς τῶν ἁμαρτημάτων, ἀλλ᾽ ἔδωκεν αὐτῶν ἄφεσιν διὰ λουτροῦ παλιγγενεσίας, καὶ δικαιοσύνην καὶ ἀγιασμὸν ἐχαρίσατο. Τί οὖν, φησὶν, ἂν ἐκ πρώτης ἡλικίας μυστηρίων καταξιωθείς τις μετὰ ταῦτα μυρία ἁμάρτῃ; Ὃ τοιοῦτος λοιπὸν μείξονο; κολάσεως ἄξιος. Τῶν γὰρ αὐτῶν ἁμαρτημάτων οὐ τὰς αὑτὰς τίννυμεν δίκας, ἀλλὰ πολλῷ χαλεπωτέρας, ὅταν μετὰ μυσταγωγίαν πλημμελήσωμεν. Καὶ δηλοῖ Παῦλος οὕτω λέγων" ᾿Αθετήσας τις νόμον Μωϊσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυσιν ἀποθνήσκει" πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοιγὼν ἡγησάμενος, καὶ τὴν χάριν τοῦ Πνεύματος ἐνυδρίσας; Μείξζονος οὖν ἔσται κολάσεως ἄξιος ὁ τοιοῦ» τὸς ἡ. Πλὴν ἀλλὰ καὶ τούτῳ μετανοίας ἀνέῳξε θύρας, καὶ πολλοῖς τρόποις ἔδωκεν ἀπονίψασθαι τὰ πεπλημμελημένα, ἂν ἐθέλῃ. Ἐννόησον οὖν ἡλίκα ταῦτα φιλανθρωπίας ὁ δείγματα, τὸ καὶ χάριτι ἀφεῖναι, καὶ μετὰ τὴν χάριν τὸν ἁμαρτόντα καὶ ἄξιον ὄντα κολάσεως μὴ κολάζειν, ἀλλὰ διδόναι χαιρὸὺν καὶ προθεσμίαν ἀπολογίας αὐτῷ. Διὰ ταῦτα πάντα ὁ Χριστὸς πρὸς τὸν Νιχόδημον ἔλεγεν " Οὐκ ἀπέστει.1εν ὁ Θεὸς τὸν Υιὸν αὐτοῦ, ἵνα κρίγῃ τὸν κόσμον, ἤ.λ.1᾽ ἵνα σώσῃ τὸν κόσμον. Δύο γάρ εἰσιν αἱ τοῦ Χριστοῦ παρουσίαι" ἣ ἤδη γεγενημένη, καὶ ἣ μέλλουσα" οὐκ ἐπὶ τοῖς αὐτοῖς δὲ αἱ δύο, ἀλλ᾽ ἡ μὲν προτέρα γέγονεν, οὐκ ἵνα ἐξετάσῃ τὰ πεπραγμένα ἡμῖν, ἀλλ᾽ ἵνα ἀφῇ ἡ ὃὲ δευτέρα, οὐκ ἵνα ἀφῇ, ἀλλ᾽ ἵνα ἐξετάσῃ. Διὰ τοῦτο περὶ μὲν τῆς προτέρας φησίν" Οὐκ ἵνα κρίνω τὸν κόσμον, ἀ.λ.1᾽ ἵνα σώσω τὸν κύσμον" περὶ δὲ τῆς δευτέρα:, Ὅταν δὲ ξλϑῃ ὁ Υἱὸς ἐν τῇ δόξῃ τοῦ Πατρὶς αὐτοῦ, στήσει τὰ μὲν πρόδετα ἐκ δεξιῶν, καὶ τὰ ἐρίφια ἐξ εὐωνύμων. Καὶ ἀπελεύσονται οἱ μὲν εἰς ζωὴ», οἱ δὲ εἰς χό- «Ἰωσιν αἰώνιον. Καίτοι γε καὶ ἣ προτέρα παρουσία χρίσεως ἣν κατὰ τὸν τοῦ δικαίου λόγον. Διατί; Ὅτι πρὸ τῆς αὐτοῦ παρουσίας νόμος ἣν φυσικὸς, καὶ προφῆται, καὶ γραπτὸς πάλιν νόμος, καὶ διδασκαλία, καὶ μυρίαι ἐπαγγελίαι, καὶ σημείων ἐπιδείξεις, καὶ κολάσεις καὶ τιμωρίαι, καὶ πολλὰ ἕτερα τὰ διορθοῦν δυνάμενα" καὶ 5 ἀκόλουθον ἦν τούτων πάντων ἀπαιτῆσαι εὐθύνας " ἀλλ᾽ ἐπειδὴ φιλάνθρωπός ἔστιν, οὗ ποιεῖται ἐξέτασιν, ἀλλὰ συγχώρησιν τέω:. Ἐπεὲ εἰ ποῦτο ἐποίησεν, ἅπαντες ἂν ἀθρόον ἀνηρπάσθησαν Πάντες γὰρ ἥμαρτον, φησὶν, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Εἶδες φιλανθρωπίας ἄφατον ὑπερθολὴν; Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται" ὅ δὲ μὴ πιστεύων, ἤδη κέκριται. Καὶ μὴν εἰ μὴ διὰ τοῦτο ἦλθεν, ἵνα κρίνῃ τὸν κόσμον, πῶς ὁ μὴ πιστεύων ἤδη κέκριται, εἰ μηδέπω πάρεστι τῆς χρίσεως ὁ καιρός; Ἢ τοῦτο οὖν φησιν, ὅτι αὐτὸ τὸ ἀπιστεῖν ἀμετανόητα, κόλασίς ἐστι" τὸ γὰρ ἐκτὸς εἶναι τοῦ φωτὸς, καὶ κατ᾽ αὐτὸ μεγίστην ἔχει τὴν τιμωρίαν: ἣ τὸ μέλλον προαναφωνεῖ. Καθάπερ γὰρ ὁ φονεύων, κἂν μὴ τῇ ψήφῳ τοῦ κρίνοντος χαταδιχασθῇ, τῇ τοῦ πράγματος καταδεδίχασται ὁ φύσει, οὕτω καὶ ὁ ἄπιστος. Ἐπεὶ καὶ ὁ ᾿Αδὰμ ἧ ἡμέρᾳ ἔφαγεν ἀπὸ τοῦ ξύλου, ἀπέθανεν. Οὕτω γὰρ καὶ ἡ ἀπόφασις εἶχεν" Ἧ ἂν ἡμέρᾳ φάγητε ἀπὸ τοῦ ξύτου, φησὶν, ἀποθανεῖσθε. Καίτοι γε ἔζη. Πῶς οὖν ἀπέθανε; Τῇ ἀποφάσει καὶ τῇ τοῦ πράγματος φύσει. Ὁ γὰρ ὑπεύθυνον ἑαυτὸν τῇ κολάσει ποιήσας, ὑπὸ τὴν τιμωρίαν ἐστὶ, κἂν μὴ τῷ πράγματ! τέως, ἀλλὰ τῇ ψήφῳ. Ἵνα γὰρ μὴ ἀχουύσα: τις, ὅτι Οὐκ ἤιθον ἵνα κρίνω τὸν κόσμον, ἀτιμωρητὶ νομίσῃ ἁμαρτάνειν, καὶ ῥᾳθυμότερος γένηται, καὶ ταύτην ἀποτειχίζει τὴν ὀλιγωρίαν », λέγων, Ἤδη κέκριται. Ἐπειδὴ γὰρ ἔμελλεν ἢ κρίσις, καὶ οὔπω παρῆν, ἐγγὺς ἄγει τὸν φόθον τῇς τιμωρίας, καὶ δείκνυσιν ἤδη τὴν κόλασιν. Καὶ τοῦτο δὲ αὐτὸ πολλῆς φιλανθρωπίας ἐστὶ, τὸ μὴ μόνον δοὺῦναι τὸν Υὸν, ἀλλὰ καὶ τὸν τῆς χρίσεως ἀναβάλλεσθαι: καιρὸν, ἵνα γένηται ἐξουσία τοῖς ἡμαρτηκόσι καὶ τοῖς ἀπιστοῦσιν ἀπονίψασθαι τὰ πεπλημμελημένα. Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται" ὁ πιστεύων, οὐκ ὁ περιεργαζόμενος" ὁ πιατεύων, οὐκ ὁ πολυπρα- Ὑμονῶν. Τί οὖν, ἂν ἀκάθαρτον βίον ἔχῃ καὶ πράξεις οὐκ ἀγαθάς; Μάλιστα μὲν τοὺς τοιούτους οὐδὲ γνησίους εἶναι πιστοὺς ὁ Παῦλός φησι" Θεὸν γὰρ ὁμο- «Ἰογοῦσιν᾽ εἰδέναι, τοῖς δὲ ἔργοις ἀργοῦνται. Πλὴν ἐνταῦθα ἐκεῖνό φησιν, ὅτι ἃ κατ᾽ αὐτὸ τοῦτο οὐ κρίνεται, ἀλλὰ τῶν μὲν ἔργων χαλεπωτέραν δώσει δίκην, ἀπιστίας δὲ ἕνεκα οὐ χολάξεται διὰ τὸ πιατεῦ σαι ἅπαξ.

### English translation (Claude)

[Homily 28.] “For God did not send his Son to judge the world, but to save the world.” Many of the more careless, using God’s love for humankind to increase the greatness of their sins and the excess of their neglect, say these words: “There is no Gehenna, there is no punishment; God forgives us all our sins.” To stop their mouths a wise man says, “Do not say, ‘His compassion is great; he will make atonement for the multitude of my sins’; for mercy and wrath are with him, and his anger rests on sinners”; and again, “As great as his mercy, so great also is his reproof.” And where then, someone says, are the marks of his love for humankind, if we are to receive what our sins deserve? That we shall receive what they deserve, hear both the prophet and Paul saying it: the one, “You will repay each according to his works”; the other, “who will repay each according to his work.” But that even so God’s love for humankind is great is clear from this too. For by dividing our affairs into two ages of life, the present and the future life, and making the one a place of contests and the other a place of crowns, God showed great love for humankind here too. How, and in what way? Because when we had committed many grievous sins, and had not stopped defiling our souls with countless evils from youth to extreme old age, he did not demand an account of any of these sins from us, but gave us their forgiveness through the washing of regeneration, and granted righteousness and sanctification. What then, someone says, if a person counted worthy of the mysteries from his earliest age afterwards sins countless times? Such a person is then worthy of greater punishment. For we do not pay the same penalties for the same sins, but much heavier ones, when we offend after initiation. Paul shows this, speaking thus: “Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled on the Son of God, and counted the blood of the covenant common, and insulted the Spirit of grace?” Such a person, then, will be worthy of greater punishment. Yet even for him he opened the doors of repentance, and gave him many ways to wash away his offenses, if he is willing. Consider, then, how great these proofs of love for humankind are: both to forgive by grace, and, after grace, not to punish the one who has sinned and deserves punishment, but to give him time and an appointed term for his defense. For all these reasons Christ said to Nicodemus, “God did not send his Son to judge the world, but to save the world.” For there are two comings of Christ, the one that has already taken place and the one to come; and the two are not for the same purpose. The first took place not to examine what we had done but to forgive; the second, not to forgive but to examine. That is why he says of the first, “I did not come to judge the world, but to save the world”; but of the second, “When the Son comes in the glory of his Father, he will set the sheep on his right and the goats on his left. And these will go into life, and those into eternal punishment.” And yet the first coming too was one of judgment, by the rule of justice. Why? Because before his coming there was a natural law, and prophets, and again a written law, and teaching, and countless promises, and displays of signs, and punishments and penalties, and many other things able to set people right; and it would have been consistent to demand an account of all these. But since he loves humankind, he makes no examination for the time, but grants pardon. For if he had done this, all would have been snatched away at once: “For all have sinned,” it says, “and fall short of the glory of God.” Do you see the unspeakable excess of his love for humankind? “The one who believes in the Son is not judged; but the one who does not believe has already been judged.” And yet if he did not come to judge the world, how has the one who does not believe already been judged, when the time of judgment has not yet come? Either he says this, that the very disbelieving without repentance is a punishment (for to be outside the light holds the greatest penalty in itself), or he foretells what is to come. For as the murderer, even if he has not been condemned by the judge’s vote, has been condemned by the nature of the deed, so too the unbeliever. For Adam too died on the day he ate from the tree; for so the sentence ran: “On the day you eat from the tree,” it says, “you will die.” And yet he lived. How then did he die? By the sentence and by the nature of the deed. For one who has made himself liable to punishment is under the penalty, even if not yet in fact, then by the sentence. For so that no one, hearing, “I did not come to judge the world,” might think he could sin unpunished and become more careless, he walls off this neglect too by saying, “has already been judged.” For since the judgment was to come and was not yet present, he brings the fear of punishment near and shows the punishment already. And this itself belongs to great love for humankind, not only to give the Son but also to put off the time of judgment, so that those who have sinned and those who disbelieve may have the opportunity to wash away their offenses. “The one who believes in the Son is not judged”: the one who believes, not the one who meddles; the one who believes, not the one who busies himself. What then, if he has an unclean life and deeds that are not good? Paul says that such people are not genuine believers at all: “For they profess to know God, but deny him by their works.” But here he says this: that he is not judged on this very count, but he will pay a heavier penalty for his works, while he will not be punished for unbelief, because he believed once.

### Scripture references

- John 3:17: quotation, high confidence
- Ps 62:12 (61:13 LXX): quotation, high confidence
- Rom 2:6: quotation, high confidence
- Titus 3:5: quotation, high confidence
- Heb 10:28: quotation, high confidence
- Heb 10:29: quotation, high confidence
- Matt 25:31: quotation, high confidence
- Matt 25:33: quotation, high confidence
- Matt 25:46: quotation, high confidence
- Rom 2:14: allusion, medium confidence
- Rom 3:23: quotation, high confidence
- John 3:18: quotation, high confidence
- Gen 2:17: quotation, high confidence
- Titus 1:16: quotation, high confidence

### Extrabiblical texts

- Sir 5:6 (Sirach): quotation, high confidence
- Sir 16:12 (Sirach): quotation, high confidence

### Translation notes

- The heading “Homily 28” is supplied.
- Chrysostom’s statement that sins after baptism (“after initiation”) deserve heavier punishment, though the door of repentance stays open, is translated as written (Heb 10:28–29).
- Quotations: Sir 5:6 and 16:12 (“a wise man”); Ps 62:12 (LXX 61:13); Rom 2:6; Titus 3:5; Heb 10:28–29; John 3:17–18; Matt 25:31–33, 46; Rom 3:23; Gen 2:17; Titus 1:16.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 28.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/28-1).

## Homily 28.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/28-1/#p-28-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Unbelievers condemn themselves by loving darkness, fleeing a Christ who came to pardon, because they will not give up their wicked deeds; Chrysostom doubts that pagans truly live virtuously and explains that Christ spoke of the general case.

### Greek text

Ὁρᾷς πῶς ἀπὸ φοδερῶν ἀρξάμενος, εἰς αὐτὰ δὴ ταῦτα πάλιν κατέληξεν; ᾿Αρχόμενος μὲν γὰρ ἔλεγεν, Ἐὰν μὴ τις γεγγηθῇ ἐξ ὕδατος καὶ Πνεύματος, εὖ μὴ εἰσέλθῃ εἰς τὴν βωσιλείαν τοῦ Θεοῦ" ἐνταῦθα δὲ πάλιν, ὅτι Ὁ μὴ πιστεύων εἰς τὸν Υἱὸν, ἤδη κέκριται- τουτέστι, μὴ νομίσῃς τὴν ἀναθολὴν ὠφελεῖν τι τὸν ὑπεύθυνον ἤδη γεγενημένον, ἐὰν μὴ μεταδάληται. Τῶν γὰρ ἤδη χαταδιχασθέντων καὶ κολαζομένων οὐδὲν ἄμεινον διαχείσεται ὁ μὴ πιστεύσας. Αὕτη δέ ἐστιν ἡ χρίσις, ὅτι ἦ.θε τὸ φῶς εἰς τὸν κόσμον, καὶ ἡγάπησαν οἱ ἄγθρωποι μᾶλλον τὸ σκότος ἣ τὸ φῶς. Ὃ δὲ λέγει, τοιοῦτόν ἐστι ' Διὰ τοῦτο κολάζονται, ὅτι σκότος ἀφεῖναι καὶ φωτὶ προσδραμεῖν οὐκ ἢδουλήθησαν. Ἐνταῦθα λο:πὸν καὶ ἀπολογίας αὐτοὺς ἀποστερεῖ πάσης. Εἰ μὲν γὰρ ἦλθον κολάζων, φησὶ, καὶ ἀπαιτῶν εὐθύνα; τῶν πεπραγμένων, εἶχον εἰπεῖν ὅτι διὰ τοῦτο ἀπεπηδήσαμεν. Νῦν ὃὲ ἦλθον ἀπαλλάξαι σκότους, καὶ πρὸς φῶς ἀγαγεῖν. Τίς οὖν τὸν μὴ βουλόμενον ἀπὸ σκότους φωτὶ προσελθεῖν ἐλεήσειεν ἄν; Οὐδὲν γὰρ ἔχοντες ἡμῖν ἐγκαλεῖν, ἀλλὰ μυρία εὐεργετούμενοι, φησὶν, ἀποπηδῶσιν ἡμῶν, Τοῦτο καὶ ἀλλαχοῦ ἐγκαλῶν αὐτοῖς ἔλεγεν, Ἐμίσησάν με δωρεάν" καὶ πάλιν, ΕἸ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχον. Ὃ μὲν γὰρ ἐν ἀπουσίᾳ φωτὸς ἐν σκότει: καθήμενος, ἴσω; ἂν συγ- Ὑνώμην σχοίη" ὁ δὲ μετὰ τὴν παρουσίαν αὐτῷ τῷ σκότει προσεδρεύων, διεστραμμένης γνώμης καὶ φιλονείκου τεκμήριον ἐπιφέρει καθ᾽ ἑαυτοῦ. Εἶτα ἐπειδὴ ἐδόκει τὸ εἰρημένον ἄπιστον εἶναι τοῖς πολλοῖς (οὐδεὶ; Ὑὰρ ἂν σκότος προτιμήσειε φωτὸς), τίθησι καὶ τὴν αἰτίαν ἀφ' ἧς τοῦτο ἔπαθον. Τίς οὖν ἐστιν αὕτη; ἂν γὰρ αὐτῶν, φησὶ, πονηρὰ τὰ ἔργα. Πᾶς δὲ ὁ τὰ φαῦ.1α πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵγα μὴ φανερωθῇ αὑτοῦ τὰ ἔργα. Καὶ μὴν οὐ κρίνων οὐδὲ ἐξετάζων Ἦλθεν, ἀλλὰ συγχωρῶν καὶ ἀφιεὶς τὰ πλημμεληθέντα, καὶ ἀπὸ πίστεως σωτηρίαν διδούς. Πῶς οὖν ἔφυγον ἴ; Εἰ μὲν γὰρ εἰς δικαστήριον ἐλθὼν ἐκάθισεν, εἶχέ τινα λόγον τὸ εἰρημένον" ὁ γὰρ πονηρὰ συνειδὼς ἑαυτῷ, τὸν διχάξοντα φεύγειν εἴωθε" τῷ ὃὲ συγχωροῦντι καὶ προστρέχουσιν οἱ πεπλημμεληχότες. Εἰ τοίνυν συγχωρῶν ἦλθε, τούτους μάλιστα προσδραμεῖν εἰκὸς ἦν, τοὺς πολλὰ συνειδότας ἑαυτοῖς ἁμαρτήματα" ὅπερ οὖν καὶ ἐπὶ πολλῶν γέγονς. Καὶ γὰρ καὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες, συνανέχειντο τῷ Ἰησοῦ. Τί οὖν ἔστι τὸ λεγόμενον; Περὶ τῶν αἱρουμένων διαπαντὸς ἐν κακίᾳ μένειν ταῦτα λέγει. Αὐτὸς μὲν γὰρ διὰ τοῦτο. ἦλθεν, ἵνα τὰ μὲν πρότερα ἀφῇ ἁμαρτήματα, πρὸς δὲ τὰ μέλλοντα ἀσφαλίσηται. Ἐπειδὴ δὲ τινές εἶσιν οὕτω χαῦνοι καὶ διαλελυμένοι πρὸς τοὺς τῆς ἀρετῆς 5 πόνους, ὡς εἰς ἐσχάτας ἀναπνοὰς βούλεσθαι προσεδρεύειν τῇ πονηρίᾳ, καὶ μηδέποτε αὐτῆς ἀφίστασθαι, τούτους ἐπισκώπτων ἐνταῦθα δηλοῖ. Ἐπειδὴ γὰρ ὁ Χριστιανισμὸς καὶ τὸ τῆς ἃ τῶν δογμάτων ὀρθότητος καὶ πολιτείαν ὑγιαίνουσαν ἀπα:τεῖ, δεδοίκασιν. φησὶ, μεταθέσθαι πρὸς ἡμᾶς, ἐπειδὴ μὴ βούλονταν βίον ὀρθὸν ἐπιδείξασθαι. Τὸν μὲν γὰρ ἐν Ἑλληνισμῷ ξῶντα οὐδεὶς ἂν διελέγξειεν. Ὃ γὰρ θεοὺς τοιούτους ἔχων, καὶ ἑορτὰς ὁμοίως τοῖ; θεοῖς αἰσχρὰς καὶ καταγελάστους, ἄξια τῶν δογμάτων καὶ τὰ ἔργα ἕπιδείκνυται " οἱ δὲ τοῦ Θεοῦ, ῥᾳθύμως ζῶντες, ἅπαντας εὐθύνοντας ἔχουσι καὶ κατηγόρους " τοσοῦτον καὶ παρὰ τοῖς ἐχθροῖς τῆς ἀληθείας ἐστὶ τὸ θαῦμα. "Ὅρα τοίνυν πῶς μετὰ ἀχριδείας τίθησιν ὅ φησιν. Οὐ γὰρ εἶπεν, ὁ φαῦλα πράξας οὐκ ἔρχεται πρὸς τὸ φῶς " ἀλλ᾽, ὁ πράσσων ἀεὶ, τουτέστιν, ὁ ἀεὶ βουλόμενος ἐγχαλινδεῖσθαι ἱ τῷ τῆς ἁμαρτίας βορβόρῳ, οὐ βούλεται τοῖς νόμοις ἑαυτὸν ὑποδάλλειν τοῖς ἐμοῖς, ἀλλὶ ξξο) μένων πορνεύει μετὰ ἀδείας, καὶ τὰ ἄλλα πάντα πράττει τὰ χεχωλυμένα. Ἐνταῦθα γὰρ ἐλθὼν, ὡς ἐν φωτὶ κλέπτης, κατάδηλος γίνεται. Διὰ ταῦτα τὴν ἀρχὴν φεύγει τὴν ἐμήν. Πολλῶν γοῦν ἔστιν ἀκοῦσαι καὶ νῦν Ἑλλήνων λεγόντων, διὰ τοῦτο μὴ δύνασθαι πρὸς τὴν πίστιν τὴν ἡμετέραν προσελθεῖν, διὰ τὸ μὴ δύνασθαι μέθης, καὶ πορνείας, καὶ τῶν τοιούτων ἀφίστασθαι πλημμελημάτων. Τί οὖν; φησίν" οὐκ εἰσὶ, καὶ Χριστιανοὶ τὰ φαῦλα πράσσοντες, καὶ Ἔλληνες ἐν φιλοσοφίᾳ ζῶντες; Χριστιανοὶ μὲν ὅτι φαῦλα πράσσοντές εἶσιν, οἶδα χἀγώ " εἰ δὲ καὶ "Ἕλληνες ὁρθῶς βιοῦντες. τοῦτο οὐκ ἔτι οἷδα σαφῶς. Μὴ γάρ μοι ποὺς ἀπὸ φύσεως εἴπῃς ἐπιεικεῖς καὶ κοσμίους " οὗ γάρ ἐστι τοῦτο ἀρετή " ἀλλ᾽ εἰπὲ τὸν πολλὴν ἀπὸ τῶν παθῶν ὑπομένοντα βίαν καὶ φιλοσοφοῦντα. ᾿Αλλ᾽ οὐκ ἂν ἔχοις. Εἰ γὰρ βασιλείας ἐπαγγελία, καὶ γεέννης ἀπειλὴ, καὶ ἄλλη διδασκαλία τοσαύτη ), μόλις κατἐχουσι τοὺς ἀνθρώπους ἐν ἀρετῇ ᾿ σχολῇ γ᾽ ἂν οἱ περὶ μηδενὸς πεπεισμέναι τούτων μετέλθοιεν ἀρετήν. Εἰ δέ τινες καὶ ὑποκρίνονται, δόξης ἕνεκεν τοῦτο ποιοῦσιν" ὁ δὲ δόξης ἕνεκα τοῦτο ποιῶν, ὅταν ἐξῇ λαθεῖν, οὗ φείσεται τοῦ χρήσασθαι ταῖς ἐπιθυμίαις ταῖς πονηραῖς. Πλὴν ἀλλ᾽ ἵνα μὴ δόξωμέν τισιν εἶναι φιλό» νεικοι, συγχωρήσωμεν ὀρθῶς βιοῦντας εἶναι ἐν "Ελλησιν᾽ οὐδέποτε γὰρ τοῦτο ἐναντιοῦται τῷ λόγῳ. Τὸ γὰρ ἐπὶ πολὺ συμδαῖνον εἶπεν, οὐ τὸ σπανιάχις γινόμενον.

### English translation (Claude)

Do you see how, having begun from fearful things, he ended again with these very things? For at the beginning he said, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God”; and here again, “The one who does not believe in the Son has already been judged”; that is, do not think that the delay is of any use to one who has already become liable, unless he changes. For the one who has not believed will be in no better state than those already condemned and being punished. “And this is the judgment, that the light has come into the world, and people loved the darkness rather than the light.” What he says is this: they are punished because they would not leave the darkness and run to the light. Here then he deprives them of every defense. For “if I had come punishing,” he says, “and demanding an account of what had been done, they could have said, ‘That is why we leapt away.’ But now I have come to free them from darkness and bring them to light. Who then would pity the one who will not come from darkness to the light? For having nothing to accuse us of, but receiving countless benefits,” he says, “they leap away from us.” He made this charge elsewhere too, saying, “They hated me without cause”; and again, “If I had not come and spoken to them, they would not have sin.” For one who sits in darkness in the absence of light might perhaps have pardon; but one who clings to the darkness after the light has come brings against himself proof of a perverse and contentious mind. Then, since what was said seemed incredible to most (for no one would prefer darkness to light), he sets down the reason why they suffered this. What is it? “For their deeds,” he says, “were evil. For everyone who does wicked things hates the light and does not come to the light, so that his deeds may not be exposed.” And yet he came not judging or examining, but pardoning and forgiving offenses and giving salvation from faith. How then did they flee? If he had come and sat in a court, what was said would have had some reason; for one who is conscious of wickedness usually flees the judge; but to one who pardons, offenders actually run. If then he came pardoning, those most conscious of many sins were the most likely to run to him; and that is what happened with many. For tax collectors and sinners came and reclined at table with Jesus. What then is it that is said? He says these things about those who choose to remain in wickedness for ever. For he came in order to forgive their former sins and secure them against future ones. But since some are so slack and so unstrung for the labors of virtue as to wish to cling to wickedness to their last breath and never depart from it, he is here censuring and pointing them out. For since Christianity demands, together with right teaching, a healthy way of life too, they are afraid, he says, to come over to us, because they do not wish to show an upright life. For no one would reprove the one living in paganism. For one who has such gods, and feasts as shameful and ridiculous as his gods, shows deeds worthy of his teachings; but those who belong to God, if they live carelessly, have everyone calling them to account and accusing them; so great is the admiration even among the enemies of the truth. See, then, how exactly he puts what he says. For he did not say, “the one who did wicked things does not come to the light,” but “the one who does them” always; that is, the one who always wants to wallow in the mire of sin does not want to subject himself to my laws, but, staying outside, commits sexual immorality without fear and does all the other forbidden things. For if he came here, he would be exposed like a thief in the light. That is why he flees my rule. One can hear many pagans say even now that they cannot come to our faith because they cannot give up drunkenness and sexual immorality and such offenses. What then? someone says. Are there not Christians who do wicked things, and pagans who live in philosophy? That there are Christians who do wicked things, I know too; but whether there are pagans who live rightly, this I do not yet know for certain. For do not tell me of those who are gentle and orderly by nature; for that is not virtue. But tell me of one who endures great violence from the passions and practices philosophy. But you could not. For if the promise of the kingdom and the threat of Gehenna and so much other teaching scarcely keep people in virtue, those persuaded of none of these things would hardly pursue virtue. And if some even pretend, they do it for the sake of glory; and one who does it for glory will not refrain from indulging his wicked desires when he can escape notice. However, so that we may not seem contentious to some, let us grant that there are people among the pagans who live rightly; for this never contradicts the saying. For he spoke of what happens for the most part, not of what happens rarely.

### Scripture references

- John 3:5: quotation, high confidence
- John 3:18: quotation, high confidence
- John 3:19: quotation, high confidence
- John 15:25: quotation, high confidence
- John 15:22: quotation, high confidence
- John 3:20: quotation, high confidence
- Matt 9:10: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2].
- “Sexual immorality” renders πορνεύει / πορνεία, here in a general list of vices.
- Quotations: John 3:5, 18–20; John 15:25; John 15:22; Matt 9:10.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 28.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/28-2).

## Homily 28.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/28-1/#p-28-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Unbelief springs from love of an evil life and above all from slavery to glory, which kept pagans and Jews from faith; Chrysostom explains why Jesus taught Nicodemus at length and Nathanael briefly.

### Greek text

Ὅρα δὲ πῶς καὶ ἑτέρωθεν ἀποστερεῖ πάσης ἀπολογίας αὐτοὺς, εἰπὼν, ὅτι Ἦλθε τὸ φῶς εἰς τὸν κόσμον. Μὴ γὰρ αὐτοὶ, φησὶν, αὐτὸ ἐζήτησαν; μὴ γὰρ ἔχαμον; μὴ γὰρ ἐπόνησαν ἵνα εὕρωσιν; Αὐτὸ τὸ φῶς ἦλθε πρὸς αὐτοὺς, καὶ οὐδὲ οὕτω προσέδραμον. Ἰλὴν ἐπεί ὁ τινας καὶ παρὰ Χριστιανοῖς εἶνα; πονηρῶς βιοῦντας, ἐκεῖνο ἂν εἴποιμεν, ὅτι οὐ περὶ τῶν ἐξ ἀρχῆς γενομένων Χριστιανῶν, καὶ ἐκ προγόνων διαδεξαμένων τὴν εὐσέβειαν τοῦτο λέγει" εἰ καὶ τὰ μάλιστα καὶ οὗτοι πολλάκις ἀπὸ βίου πονηροῦ ἐκ τῆς τῶν δογμάτων ἀχριδείας παρεσαλεύθησαν " ἀλλ' ὅμως οὗ περὶ τούτων αὐτὸν οἶμαι νῦν λέγειν, ἀλλὰ περὶ τῶν ἐξ Ἑλλήνων ἣ Ἰουδαίων ὀφειλόντων πρὸς τὴν ὀρθὴν μεταθέσθαι πίστιν Ρ. Δείκνυσι γὰρ ὅτι οὐδεὶς ἂν ἕλοιτο ἐν πλάνῃ ζῶν ἐπὶ τὴν πίστιν ἐλθεῖν, μὴ πρόπτερὸν ἐπιγράψας ἑαυτῷ βίον ὀρθόν - καὶ οὐδεὶ: ἂν ἐν ἀπιστίᾳ μείνεις, μὴ πρότερον ἑλόμενος διαπαντὸς εἶναι χκαχός. Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι σωφρονεῖ, καὶ οὐκ ἁρπάζει" οὐ γὰρ δὴ ταῦτα μόνα ἐστὶν ἀρετή. Τί γὰρ ὄφελος, ὅταν ταῦτα μὲν ἔχῃ, δόξης ὃΣ ἢ δοῦλος κενῇς, καὶ φίλων ἑταιρίαν αἰσχυνόμενος ἐπὶ τῆς πλάνης μένῃ; Τοῦτο γὰρ οὐκ ἔστιν ὀρθῶς βιοῦν. Ὁ δόξης δοῦλος τοῦ πορνεύοντος οὐκ ἐλάττων ἐστίν" οὗτος ας πολλῷ πλείονα καὶ χαλεπώτερα ἐργάζεται κακὰ ἐχείνου. ᾿Αλλ᾽ εἰπέ μοί τινα πάντων ἀπηλλαγμένον τῶν παθῶν, καὶ πάσης κακίας ἐλεύθερον, καὶ μένοντα παρ᾽ “Ἕλλησιν. ᾿Αλλ᾽ οὐκ ἂν ἔχοις. Καὶ γὰρ οἱ τὰ μεγάλα παρ᾽ αὐτοῖς χομπάσαντες, καὶ χρημάτῶν καὶ γαστρὸς περιγενόμενοι, καθώς φασι 4, δόξῃ μάλιστα πάντων ἀνθρώπων ἐδουλώθησαν ὃ πάντων αἴτιόν ἐστι τῶν κακῶν. Οὕτω καὶ οἱ Ἰουδαῖοι μεμενήκασιν. Διὸ καὶ ἐγκαλῶν αὐτοῖς ἔλεγε" Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀνθρώπων «αμδάγοντες; Καὶ τί δήποτε τῷ Ναθαναὴλ, ᾧ καὶ ἀλήθειαν ἐμαρτύρησεν, οὐ διελέχθη περὶ τούτων, οὐδὲ ἐξέτεινε λόγον μακρόν; Ὅτι οὐδὲ ἐκεῖνος μετὰ τοσαύτης παρεγένετο σπουδῆς. Οὗτος μὲν γὰρ τοῦτο ἔργον ἐτίθετο, καὶ ὃν ἄλλοι χαιρὺν ἀναπαύσεως εἶχον, τοῦτον οὗτος καιρὸν ἀκροάσεως ἐποιεῖτο. ᾿Ἔκεῖνος δὲ παρ᾽ ἑτέρου πεισθεὶς ἀφίκετο" πλὴν οὐδὲ ἐκεῖνον παρέδραμε" πρὸς γὰρ ἐκεῖνόν φησιν" ᾿Απάρτι ὄψεσθε τοὺς οὐρανοὺς ἀγεῳγμέγνους, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναθδαίνοντας καὶ καταδαίνοντας. Τούτῳ δὲ τούτων μὲν οὐδὲν εἶπε, περὶ δὲ τῆς οἰκονομίας καὶ τῇς αἴωὑποχειμένην προαίρεσιν φθεγγόμενος. Ἐκείνῳ μὲν γὰρ. ἐπειδὴ καὶ τὰ τῶν προφητῶν ἠπίστατο. καὶ οὐδὲ δειλὸς οὕτω; ἦν, ἤρκει τοσυῦτον ἀκοῦσαι μόνον" οὗτος δὲ ἐπειδὴ δειλίχ ἔτι κατείχετο, σαφῶς μὲν αὐτῷ τὸ πᾶν οὐκ ἐξεχάλυψε, κατέσεισε ὃὲ αὐτοῦ τὴν γνώμην,

### English translation (Claude)

And see how from another side too he deprives them of every defense, saying, “The light has come into the world.” “Did they seek it themselves?” he says. “Did they labor, did they toil to find it? The light itself came to them, and not even so did they run to it.” But since there are some even among Christians who live wickedly, we would say that he does not say this about those who were Christians from the beginning and received true religion from their ancestors (even if these too have very often been shaken from the exactness of the teachings by a wicked life); but still I do not think he is speaking of them now, but of those from among the pagans or Jews who ought to come over to the right faith. For he shows that no one living in error would choose to come to the faith without first having enrolled himself for an upright life, and that no one would remain in unbelief without first having chosen to be wicked always. For do not tell me that he is chaste and does not rob; for these alone are not virtue. For what use is it, when he has these, but is a slave of empty glory and remains in error out of shame before the company of his friends? For this is not to live rightly. The slave of glory is no less than the fornicator; and he does much more and graver evils than the other. But tell me of someone freed from all the passions and free of every wickedness, and remaining among the pagans. You could not. For even those among them who made great boasts and mastered money and the belly, as they say, were enslaved to glory most of all men; and this is the cause of all evils. So too the Jews have remained what they were. That is why he reproached them, saying, “How can you believe, when you receive glory from men?” And why did he not discuss these things with Nathanael, to whom he even bore witness to truthfulness, nor extend his discourse at length? Because he did not come with such earnestness. For Nicodemus made this his business, and the time others had for rest he made a time for hearing; but Nathanael came persuaded by another. Yet he did not pass him by either; for he says to him, “From now on you will see the heavens opened and the angels of God ascending and descending.” But to Nicodemus he said none of this, but spoke about the dispensation and [eternal life, addressing each according to] his underlying intention. For to Nathanael, since he knew the writings of the prophets and was not so timid, it was enough to hear only so much; but since Nicodemus was still held by timidity, he did not reveal the whole to him clearly, but shook his mind …

### Scripture references

- John 3:19: quotation, high confidence
- John 5:44: quotation, high confidence
- John 1:47: allusion, high confidence
- John 1:51: quotation, high confidence

### Translation notes

- The text of this homily breaks off here in mid-sentence in the scan; its last part (from “[so as to cast out fear by fear,] saying that the one who does not believe is judged” to “Amen”) is displaced into ref 29.1, where it is translated and marked. A phrase lost earlier is supplied in brackets.
- “Fornicator”: ὁ πορνεύων. Quotations: John 3:19; John 5:44; John 1:47, 51.
- Leaked apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 28.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/28-3).

## Homily 29.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/29-1/#p-29-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Truth hides nothing, as Christ showed by teaching openly in Judea; Chrysostom explains why John kept baptizing while Jesus’ disciples did, and how John’s jealous disciples started a dispute about purification; the ref also contains, displaced in the scan, the end of Homily 28 on empty glory.

### Greek text

ἾΠ.θε δὲ εἷς τὴν» Ιουδαίαν γὴν αὑτὸς καὶ οἱ μαθηταὶ αὑτοῦ, καὶ ἐκεῖ διέτριδε μετ᾽ αὐτῶν, καὶ Οὐδὲν τῆς ἀληθείας φανερώτερον, οὐδὲ ἰσχυρότερ0» 8 γένοιτ᾽ ἂν, ὥσπερ τοῦ ψεύδους οὐδὲν ἀσθενέ- Εὐφώρατόν τε γὰρ καὶ οὕτω γίνεται, καὶ χαταῤῥεῖ ἑᾳδίως. Ἢ δὲ ἀλήθεια γυμνὴ πρόχειτα: πᾶσι τοῖς βουλομένοις αὐτῆς τὴν ὥραν περισκοπεῖν - καὶ οὔτ-« λανθάνειν βούλεται, οὔτε κίνδυνον δέδοικεν, οὐκ ἐπιβουλὰς τρέμει, οὐ δύξης ἐφίεται τῆς παρὰ τῶν πολλῶν, οὐκ ἄλλῳ τινὶ τῶν ἀνθρωπίνων ἐστὶν ὑπεύδυλέγων κρίνεσθαι, χχὶ τὸ μὴ πιστεύειν ἀπὸ πονηρᾶς γίνεσθαι συνειδήσεως. Ἐπειδὴ γὰρ καὶ τῆς παρὰ τῶν ἀνθρώπων δόξης πολὺν ἐποιεῖτο λόγον, καὶ ταύτης μᾶλλον ἣ τῆς κολάσεως (Πο.1.1οὶ γὰρ, φησὶ, τῶν ἀρχόντων ἐπίστευον εἰς αὐτὸν, διὰ δὲ τοὺς Ἰουδαίους οὐκ ὡμολόγουν), καὶ ἀπὸ ταύτης αὐτοῦ καθάπτεται, καὶ δείκνυσι δι᾽ ὧν λέγει, ὅτι οὐκ ἕνεστι τὸν ἐμοὶ μὴ π'στεύοντα δι᾽ ἄλλο τι μὴ πιστεύειν, ἀλλ᾽ ἢ διὰ τὸ ϑίον ἀκάθαρτον ἔχειν. Καὶ προϊὼν μὲν φῃσιν" ᾿Εγώ εἶμι τὸ φῶς" ἐνταῦθα δὲ, Ἧ.10θε τὸ φῶς εἰς τὸν κόσμον. Ἔν γὰρ προοιμίοις συνεσχιασμένως μᾶλλον ἐφθέγγετο προϊὼν δὲ, σαφέστερον. ᾿Αλλ᾽ ὅμως ὑπὸ 9 τῆς δόξης ὁ ἄνθρωπος κατείχετο τῆς τῶν πολλῶν " διὸ καὶ οὐδὲ παῤῥησιάζεσθαι ἠνείχετο ὡς ἐχρῆν. Φεύγωμεν τοίνυν τὴν κενὴν δόξαν" τοῦτο γάρ ἔστι πάντων τὸ πάθος τυραννικώτερον. Ἐντεῦθεν πλεονεξία καὶ χρημάτων ἔρως" ἐντεῦθεν μῖσος καὶ πόλεμοι καὶ μάχαι. Ὁ γὰρ τοῦ πλείονος ἐρῶν, οὐδαμοῦ στῆνα: δυνήσεται, Ἐρᾷ δὲ οὐδαμόθεν ἄλλοθεν, ἀλλ᾽ ἀπὸ τοῦ δόξης ἐρᾷν κενῆς. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, πλῆθος εὐνούχων, καὶ ἀνδραπόδων ἀγέλας, καὶ πολλὴν οἱ πολλοὶ περιδάλλονται φαντασίαν; Οὐ χρείας ἕνεκεν, ἀλλ᾽ ὑπὲρ τοῦ μάρτυρας ἔχειν τῆς ἀκαίρου ταύτης φαντασίας τοὺς ἀπαντῶντας. “Ἂν τοίνυν ταύτην ἀποτέμωμεν, μετὰ τῆς κεφαλῆς καὶ τὰ λοιπὰ τῆς κακίας ἀνελοῦμεν ἴ μέλη, καὶ οὐδὲν τὸ χωλῦσον ἔσται τὴν γῆν ἡμᾶς οἰκεῖν ὡς τὸν οὐρανόν. Οὐδὲ γὰρ πρὸς κακίαν μόνον ὠθεῖ τοὺς ἁλόντας, ἀλλὰ καὶ ταῖς ἀρεταῖς παρυφέστηχε᾽ καὶ ὅταν ἡμᾶς ἐκεῖθεν ἐχθαλεῖν μὴ δυνηθῇ, ἐν αὐτῇ τῇ ἀρετῇ πολλὴν τὴν ζημίαν ἔργάζεται, τοὺς μὲν πόνους ὑποστῆναι ἀναγχάζουσα, τῶν δὲ καρπῶν ἀποστεροῦσα. Ὁ γὰρ πρὸς ταύτην βλέπων, καὶ νηστεύων, καὶ εὐχόμενος, καὶ ἐλεῶν, ἀπέχει τὸν μισθὸν αὐτοῦ. Τί ταύτη: τῆς ζημίας ἐλεεινότεροι γένοιτ᾽ ἂν, ἀλλ᾽ ἣ ὅταν συμδαίνῃ κόπτεσθαι εἰκῇ χα μάτην, καὶ καταγέλαστον γίνεσθαι, καὶ τῆς ἄνωθε' ἐκπίπτειν δόξης; Οὐ γὰρ ἔστιν ἀμφοτέρων ἐφιέμενον ἀμφοτέρων τυχεῖν. Τυχεῖν μὲν γὰρ ἔστιν ἀμφοτέρωνε ὅταν δὴ μὴ ἀμφοτέρων, ἀλλὰ τῆς μιᾶς ἐπιθυμῶμε τῆς ἐκ τῶν οὐρανῶν" ἀμφοτέρων δὲ ἐρῶντα οὐκ ἔστι ἀμφοτέρων τυχεῖν. Διόπερ εἰ βουλόμεθα δόξης ἐπιτυγχάνειν, φεύγωμεν τὴν ἀνθρωπίνην δόξαν, καὶ τῇ παρὰ τοῦ Θεοῦ μόνης ἐπιθυμῶμεν, Οὕτω γὰρ χα ταύτης κἀκείνης ἐπιτευξόμεθα ' ἧς γένοιτο πάντα ἡμᾶς ἀπολαῦσαι ἃ. χάριτι καὶ φιλανθρωπίᾳ τὸ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τι Πατρὶ ἡ δόξα, ἄμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἱ νας τῶν αἰώνων. ᾿Αμήν. ἀλλὰ πάντων ἔστηκεν ἀνωτέρω, δεχομένη αἱ μυρίας ἐπιθουλὰς, μένουσα δὲ ἀχαταγώνιστος. κι ποὺς πρὸς αὐτὴν καταφεύγοντας, ὥσπερ ἐν ἀσφαλ πειχίῳ φυλάττουσα, τῇ τῇς οἰκείας δυνάμεως ὑπε͵ σεις, πᾶσι δὲ εἰς τὸ μέσον προτιθεῖστα τὰ παρ᾽ ἑαυττ͵ Τοῦτο γοῦν καὶ ὁ Χριστὸς τῷ Πιλάτῳ διαλεγόμεν ἐδήλου λέγων - ᾿Εγὼ πάντοτε παῤῥησίᾳ ἐδίδαξ καὶ ἐν κρυφῇ ἐλάλησα οὐδέν. Τοῦτο καὶ τότε εἶπ καὶ νῦν ἔπραξεν. Μετὰ ταῦτα ἡ 1θεν ὃ εἰς τὴν Ἰουδαίαν γὴν αὑτὸς καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριδε, καὶ ἐδάπτιζεν. Ἐν μὲν γὰρ ταῖς ἑορταῖς εἰ, τὴν πόλιν ἀνήει, ὥστε ἐν μέσοις αὐτοῖς προτιϑέναι τὰ δόγματα, καὶ τὴν ἀπὸ τῶν θαυμάτων ὠφέλειαν " μετὰ δὲ τὸ λυθῆνα: τὰς ἑορτὰς, ἐπὶ τὸν Ἰορδάνην πολλάκις ἤρχετο, ἐπειδὴ καὶ ἐνταῦθα πολλοὶ τόπους, οὐκ ἐπιδεικνύμενος οὐδὲ φιλοτιμούμενος, ἀλλὰ πλείοσι τὴν παρ᾽ ἑαυτοῦ παρέχειν ὠφέλειαν «πουδάζων. Καίτοι προϊών φησιν ὁ Εὐαγγελιστὴς, ὅτι Ἰησοῦς οὐκ ἐδάπτιζεν, ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ " ὅθεν δῆλον, ὅτι καὶ ἐνταῦθα τοῦτο λέγει, ὅτι αὐτοὶ ἐδάπτιζον μόνοι. Καὶ τίνος ἕνεκεν, φησὶν, οὐκ ἐδάπτιζεν; Προλαδὼν Ἰωάννης εἶπεν, ὅτι Αὐτὸς ὑμᾶς «βαπτίσει ἐν Πνεύματι ἁγίῳ, καὶ πυρί" Πνεῦμα δὲ οὕπω ἣν δεδωκώς. Εἰκότως οὖν οὐκ ἐδάπτιζεν " οἱ δὲ μαθηταὶ τοῦτο ἔπραττον, βουλόμενοι πολλοὺς προσάγειν τῇ σωτηριώδει διδασκαλίᾳ. Καὶ τί δήποτε, τῶν μαθητῶν τοῦ Ἰησοῦ βαπτιζόντων, οὐκ ἐπαύσατο Ἰωάννης τοῦτο ποιῶν, ἀλλὰ μεμένηχε καὶ αὐτὸς βαπτίζων, καὶ μέχρι τῆς εἰς τὸ δεσμωτήριον εἰσαγωτῆς τοῦτο ἔπραττε; Τὸ γὰρ εἰπεῖν, Ἦν δὲ καὶ ᾿Ιωάνγης βαπτίζων» ἐν Αἰνών" καὶ ἐ παγαγεῖν, Οὔπω γὰρ ἦν βεδιιημένος εἰς τὴν φυϊακὴν, δηλοῦντος ἦν, ὅτι ἕως τότε οὐκ ἐπαύσατο τοῦτο ποιῶν. Καὶ τίνος, φησὶν, ἕνεκεν Ὁ ἕως τότε ἐδάπτιζε; καίποι γε σεμνοτέρους ἂν ἀπέφηνε τοὺς μαθητὰς τοῦ Ἰησοῦ, εἴ γε ἐχείνων ἀρξαμένων αὐτὸς ἐπαύσατο. Τίνος οὖν ἕνεκεν ἐδάπτιζεν; Ἵνα μὴ τοὺς ἑαυτοῦ μαθητὰς εἰς πλείονα ζῆλον ἐμδάλῃ. καὶ φιλονεικοτέρους ἐργάσηται. Εἰ γὰρ μυριάκις βοῶν, καὶ τῶν πρωτείων ἀεὶ τῷ Χριστῷ παραχωρῶν, καὶ τοσοῦτον ἑαυτὸν ἐλαττῶν, οὐκ ἔπεισεν αὐτοὺς αὐτῷ προσδραμεῖν᾽ εἰ καὶ τοῦτο προσέθηκε, πολλῷ φιλονεικοτέρους ἂν ἐποίῃσε. Διὰ τοῦτο καὶ ὁ Χριστὸς τότε μάλιστα ἤοξατο κηρύττειν, ὅτε ἐκποδὼν ὁ Ἰωάννης ἐγένετο. Οἶμαι δὲ καὶ διὰ τοῦτο συγχωρηθῆναι τὴν τελευτὴν Ἰωάννοῦ καὶ ταχίστην αὐτῷ γενέσθα!, ὥστε πᾶσαν τοῦ πλήθους τὴν διάθεσιν ἐπὶ τὸν Χριστὸν μετελθεῖν, καὶ μηκέτ' ταῖς περὶ ἀμφοτέρων ἑαυτοὺς σχίζεσθαι γνώμαις. Χωρὶς δὲ τούτων, καὶ ἐν τῷ βαπτίζειν οὐκ ἐπαύσατο συνεχῶς παραινῶν, καὶ μεγάλα καὶ σεμνὰ δεικνὺς τὰ τοῦ Ἰησοῦ. Ἐδάπτιζε δι᾽ οὐδὲν ἕτερον, ἣ μόνον εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν, ἕνα πιστεύσωσιν. Ὃ τοίνων τοῦτο “ κηρύττων, πῶς ἂν σεμνοὺς ἀπέφηνε τοὺς μαθητὰς τοῦ Χριστοῦ; Παυσάμενος γὰρ, τοὐναντίον ἂν ἔδοξε ζήλῳ ἢ ὀργῇ τοῦτο ποιεῖν" τῷ δὲ ἃ ἐπιμεῖναι κηρύττων, ἰσχυρότερα ταῦτα ἀπέφηνε. Οὐ γὰρ ἑαυτῷ τὴν δόξαν ἐχτᾶτο, ἀλλὰ τῷ Χριστῷ πιχρέπεμπε τοὺς ἀκροωμένους, καὶ οὐκ ἧττον τῶν μαθητῶν αὐτῷ συνέπραττεν, ἀλλὰ καὶ πολλῷ μᾶλλον, ὅτῳ καὶ ἀνύποπτος αὑτοῦ ἣ μαρτυρία ἣν, καὶ πολλῷ μείζονα δόξαν παρὰ πᾶσιν εἶχεν ἐχείνων. “ὑπερ οὖν καὶ ὁ Εὐαγγελιστὴς αἰνιττόμενος ἔλεγεν, ὅτι ᾿Εξήρχοντο, καὶ ἐδαπτίζοντο πρὸς αὑτὸν πᾶσα ἡ Ἰουδαίω καὶ ἡ περίχωρος τοῦ ᾿Ἰορδάγου. Καὶ τῶν μαθητῶν δὲ βαπτιζόντων, οὐ διέλιπον πολλοὶ πρὸς αὑτὸν τρέχοντες. Εἰ δέ τις ἐξετάζοι, καὶ τί πλέον εἶχε «πὸ τῶν μαθητῶν βάπτισμα “, τοῦ Ἰωάννον᾽; ἐροῦμεν, ὅτι οὐδέν, Ἑκάτερα γὰρ ὁμοίως τῆς ἐκ τοῦ Πνεύματος χάριτος ἅμοιρα ἦν, καὶ αἰτία μία ἀμφοτέροις ἣν τοῦ βαπτίξειν, τὸ τῷ Χριστῷ προσάγειν τοὺς βαπτιζομένους. Ἵνα γὰρ μὴ ἀεὶ περιτρέχοντες οὕτω συνάγωσι τοὺς ὀφείλοντας πιστεύειν, ὅπερ ἐπὶ τοῦ Σίμωνος ὁ ἀδελφὸς ἐποίησε, καὶ ἐτὶ τοῦ Ναθαναὴλ ὁ Φίλιππος, τὸ βαπτίσαι ἐνεστήσαντο. ὥστε δι᾽ αὐτοῦ ἅπαντας ἐπάγεσθαι ἀπονητὶ, καὶ τῇ μελλούσῃ προοδοποιεῖν πίστει, Ὅτι δὲ οὐδὲν πλέον εἶχεν ἀλλή λων τὰ βαπτίσματα, τὰ ἐχόμενα δηλοῖ. Ποῖα δὴ ταῦτα; Ἐγένετο, φηαὶ, ζήτησις ἐκ τῶν μαθητῶν ᾿Ιωάνγγου μετὰ ᾿Ιουδαίου ἴ περὶ καθαρισμοῦ. λοτύπως γὰρ ἔχοντες ἀεὶ πρὸς τοὺς τοῦ Χριστοῦ μαθητὰς οἱ μαθηταὶ Ἰωάννου, καὶ πρὸς αὐτὸν δὲ τὸν Χριστὸν, ἐπειδὴ εἶδον αὐτοὺς βαπτίζοντας, ἤρξαντο διαλέγεσθαι πρὸς τοὺς βαπτιζομένους, ὡς τοῦ παρ᾽ αὐτοῖς βαπτίσματος πλέον τι τοῦ τῶν μαθητῶν τοῦ Χριστοῦ ἔχοντος. Καὶ λαδόντες ἕνα τῶν βαπτισθέντων, ἐπἐχείρουν τοῦτον πείθειν, ἀλλ᾽ οὐκ ἔπειθον. Ὅτι γὰρ αὐτοὶ ὁϊ ἐπιδραμόντες εἰσὶν, ἀλλ᾽ οὐκ ἐκεῖνος ἐζήτησεν, ἄκουσον πῶς τοῦτο ὁ Εὐαγγελιστὴς ἠνίξατο. Οὐ γὰρ εἶπεν, ὅτι ᾿Ιουδαῖός τις μετ᾽ αὐτῶν ἐζήτησεν, ἀλλ᾽ ὅτι ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου ἐγένετο μετὰ Ἰουδαίου τινὸς περὶ καθαρισμοῦ.

### English translation (Claude)

[Homily 29.] “He came into the land of Judea, he and his disciples, and he stayed there with them, and [baptized].” Nothing could be clearer or stronger than the truth, just as nothing is weaker than falsehood, [even if it is hidden under countless veils.] For even so it is easily detected and easily melts away. But truth lies open, naked, to all who wish to look at its beauty; it neither wishes to hide nor fears danger; it does not tremble at plots, it does not seek glory from the many, it is not answerable to anything human …

[The following passage, down to “Amen,” is the end of Homily 28, displaced in the scan:] … [so as to cast out fear by fear,] saying that the one who does not believe is judged, and that unbelief comes from an evil conscience. For since Nicodemus made much of glory from men, and more of it than of punishment (“For many of the rulers,” it says, “believed in him, but because of the Jews they did not confess it”), he touches him on this point too, and shows by what he says that it is not possible for one who does not believe in me to disbelieve for any other reason than that he has an unclean life. And further on he says, “I am the light,” but here, “The light has come into the world.” For at the beginning he spoke in a more veiled way, but further on more clearly. Yet the man was held back by the glory of the many; that is why he did not even dare to speak boldly as he should. Let us flee empty glory, then; for this passion is the most tyrannical of all. From it come greed and love of money; from it hatred and wars and fights. For one who desires more will never be able to stop anywhere; and he desires from no other source than from desiring empty glory. For why, tell me, do most people surround themselves with a crowd of eunuchs and herds of slaves and great show? Not out of need, but to have those who meet them as witnesses of this untimely show. If then we cut this off, we shall destroy, along with the head, the other members of wickedness too, and nothing will prevent us from living on earth as in heaven. For it does not only push its captives toward wickedness, but also lurks beside the virtues; and when it cannot cast us out of them, it does great damage in virtue itself, forcing us to undergo the labors and robbing us of the fruits. For one who looks to it, and fasts and prays and shows mercy, has his reward. What could be more pitiable than this loss, when one happens to weary himself at random and in vain, and to become a laughingstock, and to fall from the glory above? For one who aims at both cannot obtain both. It is possible to obtain both, when we desire not both but one only, the glory from heaven; but one who loves both cannot obtain both. Therefore, if we want to obtain glory, let us flee human glory and desire only that from God. For so we shall obtain both the one and the other; which may we all enjoy, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

[Homily 29 continues:] … but it stands above all things, receiving countless plots but remaining unconquerable, guarding those who take refuge in it as in a safe fortress by the excess of its own power, [avoiding hiding places,] and setting what is its own before all. This, at any rate, Christ too made plain when speaking with Pilate, saying, “I have always taught openly, and I said nothing in secret.” This he said then, and now he did it. For “after this,” it says, “he came into the land of Judea, he and his disciples, and stayed there, and baptized.” For at the feasts he went up to the city, so as to set forth his teachings among them and the benefit of the miracles; but after the feasts had broken up, he often came to the Jordan, since many [gathered] there too, [for he always chose crowded] places, not to make a display or out of ambition, but eager to provide his help to more people. And yet further on the evangelist says that Jesus did not baptize, but his disciples; from which it is clear that here too he means that they alone baptized. And why, someone says, did he not baptize? John had said beforehand, “He will baptize you in the Holy Spirit and fire”; but he had not yet given the Spirit. Naturally, then, he did not baptize; but the disciples did this, wishing to bring many to the saving teaching. And why, when the disciples of Jesus were baptizing, did John not stop doing so, but kept baptizing himself too, and did so until he was put into prison? For to say, “John too was baptizing in Aenon,” and to add, “For John had not yet been thrown into prison,” was to show that he did not stop doing this until then. And why, someone says, did he baptize until then? Surely he would have made the disciples of Jesus more revered if he had stopped when they began. Why then did he baptize? So as not to throw his own disciples into greater jealousy and make them more contentious. For if, though he cried out ten thousand times and always yielded the first place to Christ and made himself so much less, he did not persuade them to run to him, had he added this too, he would have made them much more contentious. That is why Christ also began to preach most of all when John had been removed. And I think that this is also why John’s death was permitted and came to him very quickly, so that all the people’s affection might pass over to Christ, and they might no longer be divided in their opinions about the two. And besides, while he was baptizing he did not stop exhorting continually and showing the great and solemn things of Jesus. For he baptized for no other purpose than that they might believe in the one coming after him. One who preached this, then, how would he have made the disciples of Christ revered? For by stopping he would rather have seemed to do it from jealousy or anger; but by continuing to preach he made these things stronger. For he was not gaining glory for himself, but sending his hearers on to Christ, and working with him no less than the disciples, but much more, inasmuch as his testimony was free of suspicion and he had much greater glory with all than they had. The evangelist too hinted at this when he said, “All Judea and the region around the Jordan went out and were baptized by him.” And even while the disciples were baptizing, many did not stop running to him. And if someone should ask what more the baptism of the disciples had than John’s, we shall say: nothing. For both alike had no share in the grace of the Spirit, and both had one reason for baptizing, to bring the baptized to Christ. For so that they would not always be running about in this way to gather those who ought to believe, as the brother did for Simon and Philip for Nathanael, they took up baptizing, so as to draw all through it without labor and to prepare the way for the faith to come. That the baptisms had nothing more than each other is shown by what follows. What is that? “A discussion arose,” it says, “between John’s disciples and a Jew about purification.” For John’s disciples, always jealous toward Christ’s disciples and toward Christ himself, when they saw them baptizing, began to argue with the baptized, as though their own baptism had something more than that of Christ’s disciples. And taking one of those who had been baptized, they tried to persuade him, but did not persuade him. For that they were the ones who attacked, and not he who raised the question, hear how the evangelist hinted at it. For he did not say that a Jew raised a question with them, but that a discussion arose from John’s disciples with a certain Jew about purification.

### Scripture references

- John 3:22: quotation, high confidence
- John 12:42: quotation, high confidence
- John 8:12: quotation, high confidence
- John 3:19: quotation, high confidence
- Matt 6:2: allusion, high confidence
- Matt 6:16: allusion, medium confidence
- John 18:20: quotation, high confidence
- John 4:2: allusion, high confidence
- Matt 3:11: quotation, high confidence
- John 3:23: quotation, high confidence
- John 3:24: quotation, high confidence
- Matt 3:5: quotation, high confidence
- John 1:41: allusion, medium confidence
- John 1:45: allusion, medium confidence
- John 3:25: quotation, high confidence

### Translation notes

- The heading “Homily 29” is supplied. The scan places the last part of Homily 28 (from “saying that the one who does not believe is judged” to “Amen”) inside the first section of Homily 29, in mid-sentence; it is translated where it stands and marked. It completes the last sentence of ref 28.3 (“shook his mind [so as to cast out fear by fear]”).
- Several lines were lost in the scan; words supplied by sense are in brackets.
- Quotations: John 3:22–25; John 12:42; John 8:12; John 3:19; Matt 6:2, 5, 16 (“has his reward”); John 18:20; John 4:2; Matt 3:11; Matt 3:5.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 29.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/29-1).

## Homily 29.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/29-1/#p-29-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John’s jealous disciples complain that Jesus is baptizing and drawing all; John answers that no one receives anything unless God gives it, appeals to his own testimony, and rejoices as the bridegroom’s friend.

### Greek text

Σκόπει δέ μοι καὶ τὸ ἀνεπαχθὲς τοῦ Εὐαγγελιστοῦ. Οὐ γὰρ καταφοριχῶς ἐχρήσατο τῷ λόγῳ " ἀλλ᾽ ὅση δύναμις, παραμυθεῖται τὸ ἔγκλημα, ζήτησιν γενέσθαι ἁπλῶς λέγων ἐπεὶ ὅτι γε ἀπὸ ζηλοτυπίας ἐλέ- Ὑέτο τὰ λεγόμενα, τὰ ἑξῆς δηλοῖ, ἃ καὶ αὐτὰ ἀνεπαχθῶς τέθεικεν. Ἦ1θογν γὰρ, φησὶ, πρὸς τὸν ᾿Ιωάνγην, καὶ εἶπον αὐτῷ" 'Ραδδὶ, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὖτόν " τουτέστιν, ὃν ἐδάπτισας σύ. Τοῦτο γὰρ αἰνίτπονται λέγοντες, Ὧ σὺ μεμαρτύρηκας " οἷον, ὃν σὺ λαμπρὸν ἔδειξας, καὶ περίδλεπτον ἐποίησας, τὸ αὐτά σοι τολμᾷ. ᾿Αλλ᾽ οὐκ εἶπον, ὃν σὺ ἐδάπτισας " ἦ γὰρ ἂν ἠναγκάσθησαν καὶ τῆς φωνῆς ἀναμνῆσαι τῆς ἄνωθεν χατενεχθείσης, καὶ τῆς τοῦ Πνεύματος ἐπιφοιτήσεως " ἀλλὰ τί ὃ; Ὅς ἦν μετὰ σοῦ πέραν τοῦ "Ιορδάνου, ᾧ σὺ μεμαρτύρηκας" τουτέστιν, ὃς μαθητοῦ τάξιν ἐπεῖχεν, ὃς ἡμῶν πλέον εἶχεν οὐδὲν, οὗτος ἑαυτὸν ἀποσχίσας βαπτίζει. Οὐ τούτῳ ὃξ μόνὸν ῴοντο παραχνίζειν αὐτὸν, ἀλλὰ καὶ τῷ τὰ αὖτῶν παρευδοχιμεῖσθαι λοιπόν Πάντες γὰρ, φησὶν, ἔρχονται πρὸς αὐτόν. Ὅθεν δῆλον, ὅτι οὔτε τοῦ Ἴουδαίου περιεγένοντο, μεθ᾽ οὗ τὴν ζήτησιν ἔσχον. Ταῦτα δὲ ἔλεγον, ἀτελέστερον ἕτι διακείμενοι, καὶ οὐδέπω φιλοτιμίας ὄντες καθαροί. Τί οὖν ὁ Ἰωάννης; Οὐδὲ αὐτὸς αὐτοῖς σφοδρῶς ἐπιτιμᾷ, δεδοιχὼ; μὴ καὶ αὐτοῦ πάλιν ἀποσχισθέντες ἕτερόν τι κακὸν ἐργάσωντα!ι " ἀλλὰ τί φησι Β, Οὐδεὶς δύναται ἀνθρώπων «αμδάγειν οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὐτῷ ἐκ τοῦ οὐραγοῦ. Εἰ δὲ ταπεινότερον φθέγγεται περὶ τοῦ Χριστοῦ, μὴ θαυμάσῃς " οὐ γὰρ ἦν τοιούτῳ πάθει προκατειλημμένους ἀθρόον καὶ ἐκ προοιμίων διδάξαι τὸ πᾶν" ἀλλὰ θέλει τέως αὐτοὺς καταπλῆξαι καὶ φοθῆσαι, καὶ δεῖξαι ὅτι οὐκ ἑτέρῳ, ἀλλ᾽ ἣ τῷ Θεῷ πολεμοῦσιν, αὐτῷ πολεμοῦντε;, "Ὅπερ οὖν καὶ ὁ Γαμαλιὴλ ἔλεγεν - Οὐ δύνασθε καταλῦσαι αὐτὸ, μήποτε καὶ θεομάχοι εὑρεθῆτε "" τοῦτο καὶ αὐτὸς λανθανόντως ἐνταῦθα κατασκευάζει. Τὸ γὰρ εἰπεῖν, Οὐδεὶς δύναται αμδάνειν, ἐὰν μὴ ἢ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ, ἐντεῦθεν οὐδὲν ἄλλο δηλοῦντό; ἐστιν, ἣ ὅτι καὶ ἀδυνάτοις ἐπιχειροῦσι, καὶ τι θεομάχοι ἐντεῦθεν πάλιν εὑρίσκονται. Τί οὖν; οἱ περὶ Θευδᾶν οὐκ ἔλαδον ἀφ᾽ ἑαυτῶν; “Ἔλαθον, ἀλλ᾽ εὐθέως διελύθησαν καὶ ἀπώλοντο “ τὰ δὲ τοῦ Χριστοῦ οὐ τοιαῦτα. Ἐντεῦθεν αὐτοὺς καὶ παραμυθεῖται ἣρέμα, δεικνὺς ὅτι οὐκ ἄνθρωπος, ἀλλχ Θεός ἔστιν ὁ παρευδοκιμῶν αὐτούς. “Ὅθεν εἰ καὶ λαμπρὰ τὰ ἐχείνου, καὶ πάντες πρὸς αὑτὸν ἔρχονται, θαυμάζειν οὐ χρὴ" τοιαῦτα γὰρ τὰ θεζα, καὶ Θεός ἐστιν ὁ ταῦτα κατασκευάζων" οὐδὲ γὰρ τοταῦτα ἴσχυσέ ποτε κα, Τὰ μὲν οὖν ἀνθρώπινα ἅπαντα, εὐφώρατα καὶ σαθρὰ, καὶ χαταῤῥεῖ ταχέως καὶ ἀπόλλυται" ταῦτα δὲ οὐ τοιαῦτα οὐκ ἄρα ἀνθρώπινα. Καὶ ὄρα πῶς ὅτε εἶπον, Ὧ σὺ μεμαρτύρηκας, πότε καὶ τοῦτο ὃ ᾧοντο προδαλέσθαι εἰς τὴν τοῦ Χριστοῦ καθαἰρεσιν, εἰς αὐτοὺς; αὐτὸ περιέτρεψεν. Καὶ γὰρ πρόπερὸν δείξας ὅτι οὐ πχρὰ -ἴ: αὑτοῦ μαρτυρίας τὸ λάμψαι αὐτῷ γέγονε, μετὰ ταῦτα ἐντεῦθεν αὐτοὺς ἐπιστομίζει, Οὐ δύναται, λέγων, ἄγθρωπος ἀ;»" ἑαυτοῦ λαμδάγειν οὐδὲ ἕν, ἐὰν μὴ ἡ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. Τί ἔστι τοῦτο; Εὲ ὅλως ἔχεσθε ἢ τῆς ἐμῆς μαρτυρίας, φησὶ, καὶ ἀληθῆ ταύτὴν ἡγεῖσθε, μάθετε ὅτι διὰ ταύτην μάλιστα οὐκ ἐμὲ ἐχείνου, ἀλλ᾽ ἐκεῖνον ἐμοῦ προτιμᾷν ἐχρῆν. Τέ γὰρ ἐμαρτύρησα; Ὑμᾶς καλῶ τούτου μάρτυρας. Διὸ καὶ ἐπάγει " Αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε, ὅτι εἶπον, εἰμὶ ἔμπροσθεν ἐκείνου. Ἐὶ τοίνυν ἐχόμενοι τῆς ἐμῆς μαρτυρίας ταῦτα προτείνεσθέ μοι λέγοντες ἅ, ὯὨ σὺ μεμαρτύρηκας, οὐ μόνον οὐδὲν ἡλάττωται ἐκ τοῦ τὴν ἐμὴν δέξασθαι μαρτυρίαν, ἀλλὰ πλεονεκτεῖ μάλιστα ἐκ τούτου " ἄλλως τε οὐδὲ ἐμὴ ἡ μαρτυρία, ἀλλὰ τοῦ θεοῦ ἦν. Ὥστε εἰ ἀξιόπιστος ὑμῖν εἶναι δοκῶ, μετὰ τῶν ἄλλων καὶ τοῦτο εἶπον, ὅτ: ᾿Απἐσταλμένος εἰμὶ ἔμπροσθεν ἐκείνον, Ὁρᾷς πῶς ὅὃείχνυσι κατὰ μικρὸν θείαν τὴν φωνὴν οὖσαν; Ὃ γὰρ λέγει, τοιοῦτόν ἐστι " Διάκονός εἶμι, καὶ τὰ τοῦ πέμψαντος λέγιυ, οὐκ ἀνθρωπίνῃ χάριτι κολακεύων αὖτὸν, ἀλλὰ τῷ Πατρὶ αὐτοῦ τῷ πέμψαντί με διακονούμενος. Οὐκ ἄρα ἐχαρισάμην τὴν μαρτυρίαν, ἀλλ᾽ ὅπερ ἀπεστάλην εἰπεῖν, εἶπον. Μὴ τοίνυν διὰ τοῦτο γομίσητε μέγαν εἶναι ἐμέ. Τοῦτο γὰρ ἐκεῖνον δείκνυσι μέγαν. Ὁ γὰρ Κύριος τῶν πραγμάτων ἐκεῖνός ἐστιν. Ὃ καὶ δηλῶν πάλιν ἐπάγει καὶ λέγει " ᾽Ο ἔχων τὴν γύμφην, νυμφίος ἐστίν" ὁ δὲ φίιλος τοῦ γυμρίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ καίρει διὰ τὴν φωνὴν τοῦ γυμφίου. Καὶ πῶς ὁ εἰπὼν, Οὐκ εἰμὲ ἄξιος λῦσαι αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος, φίλον αὐτοῦ νῦν φησιν ἑαυτὸν εἶναι; Οὐκ ἐπαίρων τὸ καθ᾽ ἐχυτὸν, οὐδὲ κομπάζων ταῦτα λέγει, ἀλλὰ δεῖξαι βουλόμενος, ὅτι καὶ αὐτὸς τοῦτο μάλιστα σπεύδει, καὶ οὔτε ἄκοντος αὐτοῦ οὐδὲ λυπουμένου ταῦτα γίνεται, ἀλλ᾽ ἐπιθυμοῦντος καὶ σπουδάζοντος, καὶ ὅτι ταῦτά ἐστιν ὑπὲρ ὧν μάλιστα πάντα ἔπραττεν' ἃ καὶ σφόδρα συνετῶς διὰ τῆς τοῦ φίλου 9 προσηγορίας ἐδήλωσεν. Οὐ γὰρ οὕτως οἱ διάκονοι τοῦ νυμφίου, ὡς οἱ φίλοι καίρουσι καὶ εὐφραίνονται ἐν τοῖς τοιούτοις. Οὐ τοίνυν τὸ ὁμότιμον: ἄπαγε" ἀλλὰ τὸ πολὺ τῆς ἡδονῆς παραστῆσαι βουλόμενος, ἅμα δὲ καὶ συγχαταδαίνων αὐτῶν τῇ ἀσθενείᾳ, φίλον ἑαυτὸν λέγει εἶναι. Ἐπεὶ καὶ τὴν διακονίαν ἡνέξατο τῷ εἰπεῖν. ὅτι ᾿Απεσταλμένος εἰμὶ ἔμπροσθεν ἐχείνου. Διὰ δὴ ταῦτα καὶ τὸ νομίζειν αὐτοὺς δάχνεσθαι ( τοῖς γινομένοις, φίλον ἑαυτὸν ἐκάλεσε τοῦ νυμφίου, ἀειχνὺς ὅτι οὐ μόνον οὐ δάκνεται, ἀλλὰ καὶ σφόδρα Ἐπεὶ τοίνυν τοῦτο παρεγενόμην ἀνύσαι. τος οὔτον ὅ ἀπέχω τοῦ ἀλγῆσαι τοῖς πραττομένοις, δ’ πότε μάλιστα ἂν ἔλγησα, εἰ μὴ τοῦτο ἐγένετο. 1 μὴ γὰρ προσῆλθεν ἡ νύμφη τῷ νυμφίῳ, τότε ἂν ἐδὶ χθην" ἀλλ᾽ οὐκὶ νῦν, φησὶν, ὅταν τὰ ἡμέτερα ἦν. σται. Καὶ γὰρ τῶν ἐχείνου προκοπτόντων, ἧμε ἔτμεν οἱ εὐδοκιμοῦντες " ὃ γὰρ ἐδουλόμεθα, καὶ ἐπιγινώσκει τὸν νυμφίον ἡ νύμφη. Καὶ ὑμεῖς. μαρτυρεῖτε αὐτοὶ λέγοντες, ὅτι Πάντες ἔρχοντι πρὸς αὑτόν. Τοῦτο γὙχρ καὶ ἐσπούδαζον, καὶ διὰ τοὶ το πάντα ἔπραττον. Ὅθεν καὶ τοῦτο νῦν ἐχθεδτ χ' ὁρῶν, καίρω καὶ ἀγάλλομαι καὶ σχιρτῶ.

### English translation (Claude)

And see, I beg you, the evangelist’s inoffensiveness. For he did not use the language of reproach, but softens the charge as far as he can, saying simply that a discussion arose; whereas the sequel shows that what was said was said from jealousy, which he too has set down inoffensively. “For they came,” it says, “to John and said to him, ‘Rabbi, the one who was with you beyond the Jordan, to whom you have testified, look, he is baptizing, and all are coming to him’”; that is, the one you baptized. For they hint at this by saying, “to whom you have testified”; as if to say, the one you showed to be illustrious and made remarkable dares to do the same as you. But they did not say, “the one you baptized”; for then they would have been forced to recall the voice that came down from above and the coming of the Spirit. But what? “The one who was with you beyond the Jordan, to whom you have testified”; that is, the one who held the rank of a disciple, who had nothing more than we, has split off and is baptizing. And they thought to provoke him not only by this, but also by saying that their own standing was now being eclipsed: “For all,” they say, “are coming to him.” From which it is clear that they did not even get the better of the Jew with whom they had the discussion. They said these things being still imperfectly disposed and not yet clean of ambition. What then does John do? He too does not rebuke them severely, fearing that they might split off from him too and do some other harm; but what does he say? “A man can receive nothing unless it has been given him from heaven.” And if he speaks more humbly about Christ, do not be surprised. For it was not possible to teach everything at once and from the outset to people already seized by such a passion. But he wishes for the time to strike them with awe and fear, and to show that in fighting against him they are fighting against none other than God. What Gamaliel said, “You will not be able to overthrow it, lest you be found fighting against God,” he too here establishes without their noticing. For to say, “No one can receive anything unless it has been given him from heaven,” shows nothing else than that they are attempting the impossible and are thus found fighting against God. What then? Did not Theudas and his followers receive from themselves? They did, but at once they were scattered and perished; but the things of Christ are not like that. By this he also gently comforts them, showing that it is not a man but God who eclipses them. So even if his affairs are brilliant and all are coming to him, one should not marvel; for divine things are such, and God is the one who brings them about; for no [man] ever had such power. All human things are easily detected and rotten, and quickly melt away and perish; but these are not like that; so they are not human. And see how, when they said, “to whom you have testified,” he turned against them the very thing they thought to put forward to bring Christ down. For having first shown that it was not from his testimony that Christ shone, he then stops their mouths from this, saying, “A man cannot receive anything from himself unless it has been given him from heaven.” What does this mean? “If you hold at all to my testimony,” he says, “and think it true, learn that by it above all you ought to prefer not me to him, but him to me. For what did I testify? I call you as witnesses of it.” That is why he adds, “You yourselves bear me witness that I said, ‘I am [not the Christ, but I have been sent] before him.’ If then, holding to my testimony, you put this forward to me, saying, ‘to whom you have testified,’ not only is he in no way diminished by receiving my testimony, but he gains most from it. And besides, the testimony was not mine but God’s. So if I seem trustworthy to you, among other things I said this too: ‘I have been sent before him.’” Do you see how little by little he shows that the voice was divine? What he says is this: I am a servant, and I speak the words of the one who sent me; I am not flattering him from human favor, but serving his Father who sent me. So I did not give the testimony as a favor, but said what I was sent to say. So do not think me great on this account; for this shows him great. For he is the Lord of all things. Showing this, he adds again and says, “The one who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice.” And how does the one who said, “I am not worthy to untie the strap of his sandal,” now say that he is his friend? He does not say this exalting himself or boasting, but wishing to show that he himself above all is eager for this, and that these things are happening not against his will or to his grief, but as he desires and is eager, and that these are the very things for which he did everything; which he showed very wisely by the name of friend. For the servants of the bridegroom do not so much rejoice and make merry at such events as his friends. So it was not to claim equal honor (far from it!) but wishing to present the greatness of his pleasure, and at the same time condescending to their weakness, that he says he is a friend. For he had acknowledged his service by saying, “I have been sent before him.” For these reasons, and because they thought him stung by what was happening, he called himself the friend of the bridegroom, showing that not only is he not stung, but he greatly rejoices. “For I came to accomplish this, and I am so far from grieving at what is done that I would have grieved most of all if this had not happened. For if the bride had not come to the bridegroom, then I would have been grieved; but not now,” he says, “when our part has been accomplished. For when his affairs advance, it is we who are honored; for what we wished has come about, and the bride knows the bridegroom. And you yourselves bear witness, saying, ‘All are coming to him.’ For this is what I was eager for, and for this I did everything. So now, seeing it accomplished, I rejoice and exult and leap for joy.”

### Scripture references

- John 3:26: quotation, high confidence
- John 3:27: quotation, high confidence
- Acts 5:39: quotation, high confidence
- Acts 5:36: allusion, high confidence
- John 3:28: quotation, high confidence
- John 3:29: quotation, high confidence
- John 1:27: quotation, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2]. Words lost in the scan are supplied by sense in brackets.
- Quotations: John 3:26–29; Acts 5:36, 39; John 1:27.
- Leaked Latin translation and apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 29.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/29-2).

## Homily 29.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/29-1/#p-29-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John rejoices that the bride has come to the bridegroom and declares, “He must increase, but I must decrease”; Chrysostom traces his disciples’ jealousy to empty glory, which ruins churches, cities, and even monks, and counsels setting heavenly glory against it.

### Greek text

Τί δέ ἐστιν, Ὁ ἑστηκὼς καὶ ἀκούων αὐτο. χαρᾷ χαΐρει διὰ τὴν φωνὴν τοῦ νυμφίου; ᾿Α: τῆς παραθδολῇς τὸν λόγον μετήγαγεν ἐπὶ τὸ προχε μενον. Ἐπειδὴ γὰρ νυμφίου καὶ νύμφης ἐμνημ' νευσε, δείκνυσιν, ἣ νυμφαγωγία πῶς γίνεται. ὃ διὰ φωνῆς καὶ διδασκαλίας. Οὕτω γὰρ καὶ ἢ Ἔχχλ σία ἁρμόζεται τῷ θεῷ. Διὸ καὶ Παῦλος ἔλεγεν "᾿ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ. Δ ταύτην οὐκοῦν ἐγὼ καίρω τὴν φωνήν. Καὶ τὸ ᾿ ἑστηκῶς δὲ, οὐκ ἁπλῶς τέθεικεν, ἀλλὰ δηλῶν ὅτι ’ αὑτοῦ πέπαυται, καὶ ὅτι αὐτὸν λοιπὸν ἑστάναι χι καὶ ἁκούειν, ἐκείνῳ παραδόντα τὴν νύμφην καὶ λειτουργός ἐστι καὶ διάκονος, καὶ τὰ τῆς χρηστῆς ἐλτ δος αὐτῷ καὶ τῆς εὐφροσύνης ἐξῆλθεν εἰς ἔργον. ὁ καὶ ἐπάγει τοῦτο δεικνύς- Λὕτη οὖν ἡ ἐμὴ χω πεπλήρωται" τουτέστιν, Ἦνυπται παρ᾽ ἐμοῦ τὸ γον, ὃ γενέσθαι ἔδει, καὶ πλέον οὐδὲν δυνάμεθα σασθαι λοιπόν. Εἶτα οὐκὶ τὴν παροῦσαν μόνον, ἀλ καὶ τὴν μέλλουσαν τοῦ πάθους αὔξησιν γίνεσθαι χ λύων, καὶ περὶ τῶν μελλόντων ἀποφαίνεται λέγυ ἀπὸ τῶν εἰρημένων τε καὶ γεγενημένων ἤδη καὶ ταῦ πιστούμενος" διὸ ἐπάγει λέγων "ἡ, Ἔχεῖγον « αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι" τουτέστι, τὰ ἱ ἡμέτερα ἔστη, καὶ ἐπαύσατο λοιπὸν, αὐξάνει δὲ ἐχείνου. Τοῦτο οὖν ὃ δεδοίχατε, οὐκὶ νῦν ἔσται μόν ἀλλὰ καὶ πολλῷ μᾶλλον προῖϊόν. Τοῦτο γάρ ἔστιν μάλιστα λαμπρὰ δείκνυσι τὰ ἡμέτερα. Διὰ τοῦτο καὶ ἦλθον, καὶ καίρω ὅτι τὰ αὐτοῦ πολλὴν ἔλαθε’ ἐπίδοσιν, καὶ γέγονε ταῦτα δι᾿ ἅπερ πάντα τὰ τ ἡμῶν ἐγένετο. Εἶδες πῶς ἠρέμα καὶ μετὰ πολ τῆς σοφίας τό τε πάθος αὐτῶν χατεπράῦνε, καὶ ᾿ βασκανίαν ἔσόεσε, καὶ ἀδυνάτοις ἐπιχειροῦντας ξ' ξεν, ᾧ μάλιστα παύεται κακία; Διὰ τοῦτο γὰρ φχονομήθη, ἔτι ζῶντος αὐτοῦ καὶ βαπτίζοντος, τα γενέσθαι, ἵνα αὐτὸν μάρτυρα τῆς ὑπεροχῆς ἔκι γαὶ μηδεμίαν, εἰ μὴ πείθοιντο, ἀπολογίαν ἔχειν. ( γὰρ ἀφ᾽ ἑαυτοῦ ἐπὶ τὸ ταῦτα εἰπεῖν ἦλθεν, οὔτε ρὼν ἐρωτησάντων" αὐτοὶ γὰρ ἦσαν καὶ οἱ πυθέ νο! ἱ καὶ οἱ ἀκούσαντες. Οὐδὲ γὰρ οὕτως ἀφ᾽ ἕαι λέγοντι ἐπείθοντο, ὡς αὐτοχκατάχριτον τὴν εἶχον, μετὰ τὴν ἐρώτησιν ἀκούοντες ἀποχρινομέν ὥσπερ οὖν καὶ Ἰουδαῖοι καὶ διὰ τοῦτο μάλιστα δὴ οἴκοθεν ἀποστεῖλαι πρὸς αὐτὸν, καὶ ἀκοῦσαι ἃ ἤκουσαν, καὶ μὴ πεισθῆναι, πάσης ἑαυτοὺς ἀπ γἱας ἐξέθαλον. Τί τοίνυν ἐντεῦθεν παιδευόμεθα; ᾿ πάντων αἴτιον τῶν κακῶν ἡ κενοδοξία Κ, Τοῦτο αὐτοὺς ἐπὶ τὴν ζηλοτυπίαν ἤγαγε" τοῦτο πάλιν θόντες τῷ Ἰησοῦ λέγουσι" Διατί οἱ μαθηταί σοι γηστεύουσι; Φύγωμεν τοίνυν, ἀγαπητοὶ, τὸ πά "Ἂν γὰρ τοῦτο φύγωμεν, τῆς γεέννης ἀπαλλαγησόμ Τοῦτο γὰρ μάλιστα αὑτοῖς ἀνάπτει τὸ πῦρ᾽ οὕτω πανταχοῦ τὴν ἀρχὴν ἐξέτεινε τὴν ἑαυτοῦ, καὶ ἡλικίαν πᾶσαν καὶ ἀξίαν κατέχει τυραννικῶς. Τοῦτο τὰς Ἐκκλησίας ἄνω καὶ κάτω πεποίηκε, τοῦτο καὶ τοῖς πολιτικοῖς λυμαίνεται πράγμασι, τοῦτο καὶ οἰκίας ὁλοκλήρους ἀνέτρεψε, καὶ πόλεις, καὶ δήμους καὶ ξθνη. καὶ τί θαυμάξεις, ὅπου γε καὶ εἰς τὴν ἔρημον ἐξὴλθε, καὶ πολλὴν αὐτοῦ κἀκεῖ τὴν δύναμιν ἐπεδείξατο; Οἱ γὰρ πολλὰ χρήμασι καίρειν εἰπόντες, καὶ τῇ τοῦ κόσμου φαντασίᾳ πάσῃ. καὶ μηδενὶ συγγινόμενηι, καὶ τῆς τυραννιχωτέρας τῶν σωμάτων κρατοῦντες ἐπιθυ- Βίας, οὗτοι πολλάκις, ἁλόντες ὑπὸ κενοδοξίας, πάντα ἀπώλεσαν. Διὰ τοῦτο τὸ πάθος ὁ πολλὰ καμὼν τοῦ μηδὲν χαμόντος, ἀλλὰ μυρία ἁμαρτόντος, ὁ Φαρισαΐος τοῦ Τελώνου, διὰ τοῦτο τὸ νόσημα, ἧττον ἔχων ἀπῆλθεν. ᾿Αλλὰ τὸ μὲν κατηγορεῖν τοῦ πάθους, οὐδὲν ἔργον ἐστὶ, (πάντες γὰρ τὰ αὐτὰ ψηφίζονται), τὸ δὲ ζητούμενον, ὅπως αὐτοῦ περιγενώμεθα. Πῶς οὖν αὐποῦ περιγενώμεθα; ᾽ν ἀντιστήσωμεν δόξαν δόξῃ. Ὥσπερ γὰρ τοῦ τῆς γῆ: πλούτου καταφρονοῦμεν, ὅταν πρὸς ἕτερον ἴδωμεν πλοῦτον, καὶ τῆς ζωῆς ταύτης ὑπερορῶμεν, ὅταν ἐννοήσωμεν τὴν πολλῷ ταύτης ἀμείνὼ “ οὕτω καὶ δόξαν τὴν ἐνταῦθα διαπτύσαι μεθα, ὅταν τὴν ταύτης ἐννοήσωμεν μακρῷ σεμνοπέραν, τὴν ὄντως δόξαν. Ἡ μὲν γὰρ κενή τις ἐστὶ καὶ

### English translation (Claude)

And what does “who stands and hears him rejoices greatly at the bridegroom’s voice” mean? He transferred the language from the parable to the matter at hand. For since he had mentioned bridegroom and bride, he shows how the bride is brought home: through a voice and teaching. For so the church too is joined to God. That is why Paul too said, “Faith comes from hearing, and hearing through the word of God.” “At this voice, then, I rejoice.” And he did not put “who stands” without purpose, but to show that his own part had ceased, and that from now on he must stand and hear, having handed over the bride to him; and that he is an attendant and servant, and that his good hope and his gladness had come to fulfillment. That is why he adds, showing this, “This joy of mine, then, is fulfilled”; that is, the work that had to be done has been accomplished by me, and we can do nothing more from now on. Then, checking the growth of their passion not only at present but also in the future, he declares about the future too, confirming this as well from what had been said and done already. That is why he adds, “He must increase, but I must decrease”; that is, our affairs have come to a stand and have ceased from now on, but his are increasing. So what you fear will be not only now, but much more as time goes on. For this above all shows our affairs to be brilliant. That is why I came, and I rejoice that his affairs have made great progress, and that those things have come about for the sake of which all our affairs took place. Do you see how gently and with great wisdom he calmed their passion, and quenched their envy, and showed them attempting the impossible, by which wickedness is most checked? For this is why it was arranged for these things to happen while he was still alive and baptizing, so that they might have him as a witness of Christ’s superiority, and have no defense if they were not persuaded. For he did not come to say these things of his own accord, nor because others asked; they themselves were the ones who inquired and the ones who heard. For they would not have been so persuaded by him if he had spoken of his own accord, as they had the judgment self-condemned, hearing him answer after their question. So too the Jews: by sending from their own homes to him, and hearing what they heard, and not being persuaded, they deprived themselves of every defense. What then are we taught from this? That empty glory is the cause of all evils. This led them to jealousy; this again, [when they had ceased a little, roused them,] and they come to Jesus and say, “Why do your disciples not fast?” Let us flee the passion, then, beloved. For if we flee it, we shall be freed from Gehenna. For this above all kindles the fire for them; so everywhere it has extended its rule, and holds every age and rank tyrannically. This has turned the churches upside down; this damages civic affairs too; this has overturned whole houses, and cities, and peoples and nations. And why do you marvel, when it has gone out even into the desert and shown its great power there too? For those who have said a long farewell to money and to all the show of the world, who associate with no one, who master even the most tyrannical desire of the body, these have often been caught by empty glory and lost everything. Because of this passion the one who had labored much went away with less than the one who had labored at nothing but had sinned countless times: the Pharisee less than the tax collector, because of this disease. But to accuse the passion is no task (for all vote the same way); the question is how we may overcome it. How then may we overcome it? If we set glory against glory. For as we despise the wealth of the earth when we look to other wealth, and look down on this life when we consider the one much better than it, so too we shall spit on the glory here when we consider the one far more solemn than it, the true glory. For this one is empty and …

### Scripture references

- John 3:29: quotation, high confidence
- Rom 10:17: quotation, high confidence
- John 3:30: quotation, high confidence
- Matt 9:14: quotation, high confidence
- Luke 18:14: allusion, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. The text breaks off in mid-sentence in the scan; the rest of the homily is displaced into ref 30.1. A phrase lost earlier is supplied in brackets.
- “It has gone out even into the desert”: monks who renounced the world but were overcome by vainglory.
- Quotations: John 3:29–30; Rom 10:17; Matt 9:14; Luke 18:9–14.
- Leaked Latin translation and apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 29.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/29-3).

## Homily 30.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/30-1/#p-30-1
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John checks his disciples’ vainglory by contrasting the one who comes from above with himself, who speaks from the earth, and explains “what he has seen and heard” as a concession to make Christ’s words credible; the ref also contains, displaced in the scan, the end of Homily 29.

### Greek text

Ὃ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστίν" ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς Δεινὸν ὁ τῆς δόξης ἔρως. δεινὸν καὶ πολλῶν γἐμὸν κακῶν᾽ ἄκανθά τίς ἐστι δυσαπόσπαστος 5, καὶ θηρίον ἀτίθασσον, καὶ πολυχέφαλον, κατὰ τῶν τρεφόντων αὐτὸ ὁπλιζόμενον. Καθάπερ γὰρ ὁ σκώληξ τὰ ξύλα ἀφ᾽ ὧν τέχτεται διατρώγει, καὶ ὁ ἰὸς τὸν σίδηρον ὅθεν πρόεισι δαπανᾷ, καὶ οἱ σῆτες τὰ ἔρια " οὕτω καὶ ἡ κενοδοξία τὴν τρέφουσαν αὐτὴν ἀπόλλυσι ψυχήν. Διὸ πολλῆς ἡμῖν δεῖ τῆς σπουδῆς, ὥστε ἀφανίσαι τὸ πάθος. Ὅρα γοῦν καὶ ἐνταῦθα ὅσα ἐπάδει τοῖς μαθηταῖς τοῦτο πάσχουσιν ὁ Ἰωάννης, καὶ μόλις αὐτοὺς καταπραΐνει. Μετὰ γὰρ τῶν ἔμπροσθεν εἰρημένων, καὶ ἑτέροες αὑτοὺς ἐπαντλεῖ λόγοις. Ποίοις δὴ τούτοις; Ὁ ἄνωθεν ἐρχόμενος. λέγων, ἐπάνω πάντων ἐστίν" ὁ ἐκ τῆς γῆς ὧν, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς «Ἰαἰεῖ. Ἐπειδὴ, φησὶ, τὴν ἐμὴν ἄνω καὶ κάτω ἄεριστρέφετε Ρ μαρτυρίαν, καὶ ταύτῃ με ἀξιοπιστότερον εἶναί φατε, ἐκεῖνο ὑμᾶς ἀναγκαῖον εἰδέναι, ὡς οὐκ ἕνι τὸν ἐκ τῶν οὐρανῶν ἐρχόμενον, ἀξιόπιστον ἀπὸ ποῦ τὴν τῆν οἰκοῦντος γενέσθαι. Τὸ δὲ, Ἐπάνω πάγντων, τί ποτέ ἐστι, καὶ τί - βούλεται δηλοῦν; Τοῦτό ἔστι. Δεέχνυσι γὰρ διὰ τούτον, ὅτι οὐδενὸς δεῖται, ἀλλ᾽ ἀρχῶν ἔστιν αὐτὸς ἑαυτῷ, καὶ ὅτι πάντων μείζων ἀσυγκρίτως. Ἐκ τῆς γῆς ὃὲ ὄντα καὶ λαλοῦντα ἑαυτὸν λέγει, οὐκ ὅτι ἐξ οἰκεία: διανοίας ἐφθέγγετο, ἀλλ᾽ ὥτπερ ὁ Χριστὸς εἶπεν " Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε" τὸ βάπτισμα οὕτω χαλῶν, οὐκ ἐπειδὴ ἐπίγειον ἦν, ἀλλ᾽ ἐπειδὴ πρὸς τὴν ἀπόῤῥητον αὑτοῦ γέννησιν παρέδαλλε τὸ εἐρημένον" οὕτω καὶ ἐνταῦθα ἐκ τῆς γῆς λαλεῖν ἑαυτὸν ὁ Ἰωάννης εἶπε, πρὸς τὴν τοῦ Χριστοῦ διδασκαλίαν τὰ αὑτοῦ παραθάλλων. Οὐδὲν γὰρ ἄλλο δηλοῖ τὸ Ἐκ τῆς γῆς λαλεῖν, ὅτι μικρὰ καὶ ταπεινὰ καὶ εὐτελῇ τοῖς ἐχείνου παραὀαλλόμενα τὰ ἐμὰ, καὶ τοιαῦτα, οἷα εἰκὸς γηΐνην δέξασθαι φύσιν. Παρὰ γὰρ ἐκείνῳ Πάντες οἱ θησαυροὶ τῆς σοφίας ἀπόκρυφοι. Ὅτι δὲ οὐ περὶ λογισμῶν ἀνθρωπίνων λέγει, δῆλον ἐκεῖθεν. Ὁ ἐκ τῆς γῆς ὧν, φησὶν, ἐκ τῆς γῆς ἐστι. Καίτοι γε οὐκ ἐκ τῆς γῆς ἣν αὐτῷ τὸ πᾶν, ἀλλὰ τὰ κυριώτερα οὐράνια" καὶ γὰρ Ψυχὴν εἶχε, καὶ πνεύματος μετεῖχεν οὐκ ἐκ τῆς γῆς. Πῶς οὖν ἀπὸ τῆς γῆς αὐτὸς εἶναι λέγε:, Οὐδὲν ματαία, ὄνομα ἔχουσα πράγματος ἔρημον " ἐκείνη δὰ ἀληθὴς, ἡ ἀπὸ τῶν οὐρανῶν, οὐκ ἀνθρώπους, ἀλλ᾽ ἀγγέλους καὶ ἀρχαγγέλους, καὶ τὸν τῶν ἀρχαγγέλων 9 δεσπότην, μᾶλλον δὲ μετ᾽ αὑτοῦ καὶ τοὺς ἀνθρώπους ἐπαινέτας ἔχουσα. Ἂν πρὸς ἐκεῖνο τὸ θέατρον ἴδῃς, ἂν ποὺς ἐκεῖ μάθῃς στεφάνους, ἂν πρὸς τὸν ἐκεῖθεν χρότὸν σεαυτὸν μεταθῇς, οὐδέποτέ σε δυνήσεται τὰ ἐνἀπόντα ζητήσεις. Καὶ γὰρ ἐν τοῖς βασιλείοις τούτοις οὐδεὶς τῶν τῷ βασιλεῖ παρεστηχότων δορυφόρων, ἀφεὶς ἀρέσαι τῷ τὸ διάδημα ἔχοντι καὶ ἐ πὶ τοῦ θρόνου καθημένῳ, χολοιῶν περιεργάζεται φωνὰς, ἣ μνιῶν θον" οὐδὲν γὰρ τούτων ἄμεινον αἱ τῶν ἀνθρώπων εὑφημίαι διάκεινται. Εἰδότες τοίνυν τῶν ἀνθρωπίνων ν «τὴν εὐτέλειαν, πάντα εἰς ποὺς ἀσύλους θησαυροὺς, καὶ τὴν μένουσαν καὶ ἀκίνητον δόξαν ἐπιζητῶμεν" ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίψ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. ᾿Αμήν. ἄλλο ἐντεῦθεν αἰνίττεται, ἣ ὅτι ἁ Μικρὸς ἐγὼ καὶ οὐδενὸς ἄξιος λόγου, ἅτε χαμαὶ ἐρχόμενος καὶ ἐν τῇ γῇ τεχθείς “ ὁ ὃὲ Χριστὸς ἄνωθεν ἡμῖν ἀφῖκται. Διὰ δὴ πκούτων πάντων σθέτα: τὸ πάθος πρῶτον, τότε λοιπὸν μετὰ πλείονος τῆς παῤῥησίας φθέγγεται περὶ τοῦ Χριστοῦ. Πρὸ μὲν γὰρ τούτου περιττὸν ἦν ῥήματα προῖεσθαι, μηδέποτε χώραν ἐν τῇ διανοίᾳ τῶν ἀκροωμένων ἔχειν δυνάμενα " ἐπειδὴ δὲ τὰς ἀκάνθας ἀνέσπασεν, {117|] ἄρχεται μετὰ ἀδείας λοιπὸν χαταδάλλειν ὁ τὰ σπέρματα, λέγων - Ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος, ἐπάνω πάντων ἐστί" καὶ ὃ ἑώρακε καὶ ἤκουσε, τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὑτοῦ οὐδεὶς «ἱαμδάνει. Μέγα τι καὶ ὑψηλὸν εἰπὼν περὶ αὐτοῦ, πάλιν ἐπὶ τὸ ταπεινότερον τὸν λόγον ἄγει. Τὸ γὰρ, Ὃ ἤκουσε καὶ ἑώρακεν, ἀνθρωπινώτερον εἴρηται. Οὐ γὰρ ἀπὸ τοῦ παραλαδεῖν ὄψει, οὐδ᾽ ἀπὸ τοῦ ἀκοῦσα! ἦδει ἃ ἤδει " ἀλλ' ἐν τῇ φύσει τὸ πᾶν εἶχε, τέλειος ἐκ τῶν πατρικῶν προελθὼν κόλπων, καὶ οὐ δεόμενο; τοῦ διδάσκοντος. Καθὼς γὰρ, φησὶ, γιγώσχει με ὃ Πατὴρ, οὕτω κἀγὼ γινγώσχω τὸν Πατέρα. Τί οὖν ἔστιν, Ὃ ἤκουσε, «1αμεῖ, καὶ ὃ ἑώρακε, μαρτυρεῖ; Ἐπειδὴ διὰ τῶν αἰσθήσεων τούτων ἡμεῖς πάντα μανθάνομεν ἀχριδῶς, καὶ ἀξιόπιστοι δοκοῦμεν εἶναι διδάσκαλοι, ὑπὲρ ὧν ἣ ὄψει παραλάδωμεν, ἣ ἀκοῇ δεξώμεθα, ἄτε οὐ πλαττόμενοι, οὐδὲ ψευδῆ λέγοντες " τοῦτο καὶ ἐνταῦθα κατασκευάσαι βουλόμενης ὁ Ἰωάννης εἶπε τὸ, Ἃ ἤκουσε καὶ ἑώρακε" τουτέστιν, οὐδὲν δ τῶν παρ᾽ αὑτοῦ ψεῦδός ἐστιν, ἀλλὰ πάντα ἀληθῆ Οὕτω, δήπου καὶ ἡμεῖς περιεργαζόμενοι πολλάκις ἐρωτῶμεν" σὺ ἤκουσας; σὺ εἶδες; κἂν δειχθῇ τοῦτο, ἀναμφίδολος ἡ μαρτυρία. Καὶ αὐτὸς δὲ ὅταν λέγῃ, Καθὼς. ἀκούω, κρίνω, καὶ, Ἃ ἤκουσα παρὰ τοῦ Πατρός καὶ Ὃ ἑωράκαμεν, «αλοῦμεν, καὶ ὅσα ἂν ἕτερα τοιαῦτα φθέγγηται, οὐκ ἵνα μάθωμεν ὅτι διδασκόμενος λέγει ἃ λέγει (τοῦτο γὰρ τῆς ἐσχάτης ἀνοίας ἐστὶ νομίζειν) " ἀλλ᾽ ἵνα μηδὲν τῶν λεγομένων ὑποπτεύηται παρὰ τῶν ἀναισχύντων Ἰουδαίων. Ἐπειδὴ γὰρ οὐδέπω τὴν προσήκουσαν περὶ αὐτοῦ δόξαν εἶχον, συνεχῶς ἐπὶ τὸν Πατέρα καταφεύγει, ἔχεξθεν πίστα ποιῶν τὰ λεγόμενα.

### English translation (Claude)

[Homily 30.] “He who comes from above is above all; he who is from the earth belongs to the earth and speaks from the earth.” A terrible thing is the love of glory, terrible and full of many evils. It is a thorn hard to pull out, and a wild beast untamable and many-headed, arming itself against those who feed it. For as the worm eats through the wood from which it is born, and rust consumes the iron from which it comes, and moths the wool, so vainglory destroys the soul that feeds it. That is why we need much earnestness to get rid of the passion. See, at any rate, here too how many charms John sings over his disciples suffering from it, and scarcely calms them. For besides what was said before, he pours other words on them too. What are they? “He who comes from above,” he says, “is above all; he who is from the earth belongs to the earth and speaks from the earth.” Since, he says, you turn my testimony up and down and say that I am more trustworthy by it, you must know this, that it is not possible for one coming from heaven to become trustworthy through one who lives on earth. And “above all”: what does it mean, and what does it wish to show? This. For by this he shows that he needs no one, but is sufficient for himself, and greater than all beyond comparison. He says that he himself is from the earth and speaks from the earth, not because he spoke from his own mind, but just as Christ said, “If I have told you earthly things and you do not believe,” calling baptism so, not because it was earthly, but because he was comparing what he said with his own ineffable birth, so here too John said that he speaks from the earth, comparing his own teaching with Christ’s. For “to speak from the earth” shows nothing else than that “my things, compared with his, are small and lowly and cheap, and such as an earthly nature would be expected to receive. For in him are hidden all the treasures of wisdom.” That he is not speaking of human reasonings is clear from this: “He who is from the earth,” he says, “belongs to the earth.” And yet not everything in him was from the earth, but the more important parts were heavenly; for he had a soul, and shared in a spirit not from the earth. How then does he say that he himself is from the earth? [He hints at] nothing …

[The following passage, down to “Amen,” is the end of Homily 29, displaced in the scan:] … [For the one glory is empty and] vain, having the name but bare of the reality; but that one is true, the one from heaven, having as its praisers not men but angels and archangels and the Master of the archangels, or rather, together with him, men too. If you look to that theater, if you learn the crowns there, if you transport yourself to the applause from there, never will [the things here be able to hold] you, [nor will you think them great when present, nor seek them] when absent. For in these royal palaces too none of the spear-bearers standing by the king, neglecting to please the one who wears the diadem and sits on the throne, busies himself with the cries of jackdaws, or the [buzzing] of flies [and gnats]; for human praises are in no better case than these. Knowing, then, the cheapness of human things, let us [gather] everything into the inviolable treasuries, and seek the glory that abides and cannot be moved; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the endless ages of ages. Amen.

[Homily 30 continues:] … [Nothing] else does he hint at here than that “I am small and worth no account, going on the ground and born on the earth; but Christ has come to us from above.” Having first quenched their passion by all these things, he then speaks about Christ with more freedom. For before this it was useless to put forth words that could never find room in the minds of the hearers; but when he had pulled up the thorns, he begins at last to sow the seeds without fear, saying, “He who comes from heaven is above all; and what he has seen and heard, to this he testifies, and no one receives his testimony.” Having said something great and lofty about him, he again brings the discourse down to something lowlier. For “what he has heard and seen” is said in a more human way. For he did not know what he knew from taking it in by sight or from hearing; he had it all in his nature, having come forth perfect from the Father’s bosom and needing no one to teach him: “For as the Father knows me,” he says, “so I know the Father.” What then does “what he heard he speaks, and what he has seen he testifies” mean? Since it is through these senses that we learn everything exactly, and we seem trustworthy teachers about what we have taken in by sight or received by hearing, as not inventing or speaking falsehood, John, wishing to establish this here too, said, “what he heard and saw”; that is, nothing of what comes from him is false, but all is true. So we too, when we inquire into something, often ask, “Did you hear it? Did you see it?” And if this is shown, the testimony is beyond doubt. And he himself too, when he says, “As I hear, I judge,” and, “What I heard from the Father,” and, “What we have seen we speak,” and whatever else he says of the kind, says it not so that we may learn that he says what he says by being taught (for to think this is the height of folly), but so that nothing of what is said may be suspected by the shameless Jews. For since they did not yet have the proper opinion about him, he constantly takes refuge in the Father, making what is said credible from there.

### Scripture references

- John 3:31: quotation, high confidence
- John 3:12: quotation, high confidence
- Col 2:3: quotation, high confidence
- Matt 6:20: allusion, medium confidence
- John 3:32: quotation, high confidence
- John 1:18: allusion, medium confidence
- John 10:15: quotation, high confidence
- John 5:30: quotation, high confidence
- John 8:26: quotation, medium confidence
- John 15:15: quotation, medium confidence
- John 3:11: quotation, high confidence

### Translation notes

- The heading “Homily 30” is supplied. The scan places the end of Homily 29 (from “vain, having the name but bare of the reality” to “Amen”) inside the first section of Homily 30, in mid-sentence; it is translated where it stands and marked. It completes the last sentence of ref 29.3 (“For this one is empty and [vain]”). Several lines lost in the scan are supplied by sense in brackets.
- Quotations: John 3:31–32; John 3:12; Col 2:3; John 10:15; John 5:30; John 8:26 and 15:15; John 3:11.
- Leaked apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 30.1 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/30-1).

## Homily 30.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/30-1/#p-30-2
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ appeals to the Father and the Scriptures out of condescension, not need; Chrysostom explains “no one receives his testimony,” warns that disbelieving Christ is disbelieving God, and interprets “God does not give the Spirit by measure” of Christ’s unmeasured share in the Spirit’s working.

### Greek text

Καὶ τί θαυμάζεις εἰ ἐπὶ τὸν Πατέρα καταφεύγει. ὅπου γε αὑτὸς πολλάκις καὶ ἐπὶ τοὺς προφήτας καὶ ἐπὶ τὰς Γραφὰς ἔρχεται; ὡς ὅταν λέγῃ, Ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ. ἾΑρ᾽ οὖν καὶ τῶν προφητῶν ἐλάττονα αὐτὸν εἶναι φήσομεν, ἐπειδὴ τὰς ἐκεῖθεν ἕλκει μαρτυρίας; ἽΛπαγε. Διὰ γὰρ τὴν τῶν ἀκουόντων ἀσθένειαν οὕτω μεθοδεύει τὸν λόγον, καὶ παρὰ τοῦ Πατρὸς ἀκηκοώς φησι λαλεῖν ἅπερ ἐλάλει, οὐκ ὡς διδασκάλον δεόμενο:, ἀλλ᾽ ἵνα ἐκεῖνοι πιστεύσωσι μηδὲν εἶναι ψεῦδος τῶν λεγομένων. Ὃ δὲ λέγει Ἰωάννης, τοιοῦτόν ἐστιν Ἐγὼ δέομαι ἀκοῦσαι τῶν παρ᾽ ἐχείνου. ΓἌνιυθεν γὰρ ἔρχεται, τὰ ἐκεῖθεν ἀπαγγέλλων, ἃ μόνος αὐτὸς οἷδε σαφῶς τὸ γὰρ, Ξώρηαχξ καὶ ἤκουσε, τοῦτό ἔστι διηλοῦντος. Καὶ τὴν μαρτυῥίων αὑτοῦ οὐδεὶς αμδάγει. Καίτοι καὶ μαθητὰς εἶχε, καὶ πολλοὶ προσεῖχον τοῖς λεγομένοι:;. Πῶς οὖν φησιν, ὅτι οὐδείς; Τοῦτο ἀντῦ “οὗ, ὀλίγοι, εἴργται νῦν " ἐπειδὴ εἰ μηδένα ἔλεγε, πῶς ἐπήγαγεν, Ὁ «ἰωδὼν αὐτοῦ τὴν μαρτυρίαν. ἐσφράγισεν ὅτι ὁ Θεὺς ἀληθής ἐστιν; Ἕ νταῦθα καὶ τῶν ἰδίων καθάπτεται μαθητῶν, ὡς οὐ σφόδρα μελλόντων αὐτῷ πιστεύειν τέως. Ὅτι γὰρ οὐδὲ μετὰ ταῦτα ἐπίστευσαν αὐτῷ τὰ ῥήματα, δῆλον καὶ ἐκ τῶν μετέπειτα α λεχθέντων. Διὰ τοῦτο γὰρ αὐτοὺς [173 καὶ δεσμωτήριον οἰκῶν ἐκεῖθεν ἔπεμψε πρὸς αὐτὸν, ἵνα αὑτῷ συνδήσῃ μᾶλλον. Οἱ δὲ καὶ τότε μόλις ἐπίστευον, ὅπερ δὴ καὶ ὁ Χριστὸς αἰνιττόμενος εἶπε" Καὶ μακάριος δ. ἐὰν μὴ σκαγδαλισθῇ ἐν ἐμοί. Δι' οὐδὲν τοίνυν ἕτερον εἶπε, Καὶ τὴν νυ μαρτυρίαν αὐτοῦ οὐδεὶς ἴιμδάνει, ἣ τοὺς μαθητὰς ἀσφαλιζόμενος τοὺς ἑαυτοῦ, καὶ μονονουχὶ λέγων " μὴ ἐπειδὴ μέλλουσιν αὐτῷ ὁλέγοι τέως πιστεύειν, διὰ τοῦτο ψευδῆ νομίσητε ς εἶναι τὰ λεγόμενα - Ἃ γὰρ ἑώρακε, μαρτυρεῖ, φη:ἴ. Ταῦτα δὲ λέγει ἅμα καὶ τῆς Ἰουδαϊκῆς χαθαπτόμενυς ἀναισθησίας. Ὅπερ οὖν καὶ ὁ Εὐαγγελιστὴς ἀρχόμενος 4 ἐπετίμησεν αὐτοῖς, οὕτω λέγων, ὅτι Εἰς τὰ ἴδια καὶ οἱ ἴδιοι αὐτὲν οὐ παρέλαδον. Τοῦτο δὲ οὐκ αὑτοῦ ἔγκλημα, ἀλλὰ τῶν μὴ δεξαμένων κατηγορία. Ὁ δὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν, ὅτι ὁ Θεὲς ἁ.ϊηθής ἐστιν. Ἔνταῦθα αὑτοὺς καὶ φοῦδεῖγὰρ, ὅτι ὁ μὴ τούτῳ πιστεύων, οὐκ αὐτῷ μόνον, ἀλλὰ καὶ τῷ Πατρὶ ἀπιστεῖ. Διὸ καὶ ἐπάγει - Ὃν γὰρ ἀπἐστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ.1α.λεῖἴ. Ἐπεὶ οὖν τὰ ἐχείνου φθέγγεται ὅ τε πιστεύων, ὅτε ἀπιστῶν, ἐκείνῳ καὶ πιστεύει καὶ ἀπιστεῖ. Τὸ δὲ Ἐσφράγισεν, ἔδειξεν ἐστίν. Οὕτως εἰπὼν καὶ ἔτι αὔξων τὸν φόθον, προστίθησιν " Ὅτι ε ὁ Θεὸς ἀϊηθής ἐστι" δεικνὺς, ὡς ἂν ἄλλως τις ἀπιστήσειε τούτῳ, εἰ μὴ ψεῦδος χατα- Ὑνοίη τοῦ πέμψαντος αὐτὸν Θεοῦ. Ἐπεὶ τοίνυν οὐδὲν ἐκτὸ; τῶν τοῦ Πατρὸς λέγει, ἀλλὰ πάντα τὰ ἐχείνου, ὁ παρακούων τούτου, τοῦ πέμψαντος παρήκουσεν. Ὃρᾷς πῶς αὐτοὺς χα: διὰ τούτων χαταπλήττει; Τέως γὰρ οὐδὲν μέγα ἐνόμιζον εἶναι παρακοῦσαι τοῦ Χρ:στοῦ. Διὰ τοῦτο τηλικοῦτον κίνδυνον ἐπεκρέμασε τοῖς ἀπίστοις, ἵνα μάθωσιν, ὅτι αὐτοῦ τοῦ Θεοῦ παραχούουσιν οἱ τοῦ Χριστοῦ παρακχούοντες. Εἶτα καὶ ἐπἐξέρχεται τῷ λόγῳ τούτῳ, πρὸς τὸ ταπεινὸν τῆς διανοίας { αὑτῶν χαταδαίνων καὶ λέγων " Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα. Πάλιν, ὅπερ ἔφην, ἐπὶ τὸ ταπεινότερον ἄγει τὸν λόγον, ποιχίλλων αὐτὸν καὶ εὐπαράδεκτον ποιῶν τοῖς ἀχούουσ: τότε. Οὐ γὰρ ἦν ἄλλως ἐπᾶραι καὶ αὐξῆσαι τὸν φόδον. Εἰ μὲν γάρ τι περὶ αὐτοῦ εἶπε μέγα καὶ ὑψηλὸν, οὐκ ἂν ἐπίστευσαν, ἀλλὰχ καὶ κατεφρόνησαν ἄν. Διὰ τοῦτο ἐπὶ τὶ Πατέρα ἀνάγει τὸ πᾶν, πάλιν ὡς περὶ ἀνθρώπον τι Χριστοῦ τέως διαλεγόμενος. Τί δέ ἔστιν ὅ φησιν, Οἱ ἐκ μέτρου δίδωσιν ὁ θεὸς τὸ Πνεῦμα; θέλει δεῖξα ὅτι πάντες ἡμεῖς μέτρῳ τὴν τοῦ Πνεύματος ἐνέργει ἐλάδομεν - Πνεῦμα γὰρ ἐνταῦθα τὴν ἐνέργειι λέγει " αὕτη γάρ ἐστιν ἡ μεριζομένη " οὗτος δὲ ἀμ τρῆτον ἔχει καὶ ὁλόκληρον πᾶσαν τὴν ἐνέργειαν. Εἰ ἐνέργεια αὐτοῦ ἀμέτρητος, πολλῷ μᾶλλον ἡ οὐσί Ὁρᾷς καὶ τὸ Πνεῖμα ἄπειρον; ὋὉ τοίνυν πᾶσαν τι Πνεύματος δεξάμενος τὴν ἐνέργειαν, ὁ τὰ τοῦ Θε' εἰδὼς, ὁ λέγων, Ὃ ἠχούσσμεν, «λαλοῦμεν, καὶ ἑωράκαμεν, μαρτυροῦμεν, πῶς ἂν εἴη δίκαιος ὑπ πτεύεσθαι; Οὐδὲν γάρ φησιν, ὃ μὴ τοῦ Θεοῦ ἐστι οὐδὲ ὃ μὴ τοῦ Πνεύματός ἐστι. Καὶ τέως περὶ τ Θεοῦ Λόγου οὐδὲν φθέγγεται, ἀλλ᾽ ἀπὸ τοῦ Πατρ καὶ τοῦ Πνεύματος ἀξιόπιστον ποιεῖται τὴν ὃ δασχαλίαν, Ὅτι μὲν γὰρ Θεός ἐστιν, ἥδεσαν, καὶ ὅ Πνεῦμά ἐστιν, ἠπίσταντο, εἰ καὶ μὴ τὴν προσήχο σαν περὶ αὐτοῦ δόξαν εἶχον " ὅτι μέντοι Υἱός ἐστ: οὐκ ἤδεσαν. Διὰ τοῦτο ἀεὶ ἐπὶ τὸν Πατέρα καὶ ἐπὶ Πνεῦμα καταφεύγει, ἐκεῖθεν πιστούμενος τὰ λεγ μενα. Ἐπεὶ ἐάν τις ταύτην ἀνελὼν τὴν αἰτίαν χο ἑαυτὸν ἐξετάσῃ τὸν λόγον, σφόδρα ἀποδέει τῆς ἀξ! τοῦ Χριστοῦ. Οὐ γὰρ διὰ τοῦτο ἀξιόπιστος αὑτοὶ ἐπειδὴ τὴν τοῦ Πνεύματος ἐνέργειαν ἔχει" οὐ Υ. «ἧς ἐκεῖθεν δεῖται βοηθείας, ἀλλ᾽ αὐτός ἐστιν ἄρχι ἑαυτῷ. Τέως δὲ πρὸς τὴν ὑπόνοιαν τῶν ἀτελεστέρι φθέγγεται, ἀπὸ τῶν ταπεινῶν κατὰ μικρὸν αὐτὸ ἀναγαγεῖν βουλόμενος. Ταῦτα δὲ λέγω, ἵνα μὴ ἅπλι πὰ ἐν ταῖς Γραφαῖς κείμενα παρατρέχωμεν, ἀλ γα! τὸν σκοπὸν τοῦ λέγοντος, καὶ τὴν ἀσθένειαν τι ἀκροατῶν, καὶ πολλὰ ἕτερα τὰ ἐν αὐταὶς χαταμα θάνωμεν. Οὐ γὰρ πάντα ὡς βούλονται οἱ διδάσκα. φθέγγονται, ἀλλὰ τὰ πολλὰ ὡς ἡ ἕξις τῶν ἀσθενο: τῶν ἀπαιτεῖ. ἀιὸ καὶ Παῦλος λέγει" Οὐκ ἠδυνὴθ' ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀ.1. ὡς σαρ. κοῖς. Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. Ἑ θουλόμ μὲν γὰρ, φησὶν, ὡς πνευματικοῖς λαλῆσαι, οὐκ ἐὶ νάμην δέ. Πῶς; Οὐκ ἐπειδὴ αὐτὸς ἀδυνάτως εἶχ ἀλλ' ἐπειδὴ ἐκεῖνοι οὐκ ἐδύναντο οὕτως ἀκοῦσ Οὕτω καὶ Ἰωάννης ἐδούλετο μεγάλα τινὰ διδάξαι τι μαθητὰς, ἀλλ᾽ οὐδέπω δέξασθαι ἠνείχοντο ἐκεῖνοι".

### English translation (Claude)

And why do you marvel if he takes refuge in the Father, when he often goes to the prophets and to the Scriptures too, as when he says, “They are the ones that testify about me”? Shall we then say that he is inferior even to the prophets, because he draws testimonies from there? Far from it! It is because of the weakness of the hearers that he manages his discourse so, and says that he speaks what he spoke having heard it from the Father, not as needing a teacher, but so that they may believe that nothing of what is said is false. What John says is this: I need to hear what is from him. For he comes from above, announcing the things from there, which he alone knows clearly; for “he has seen and heard” is the language of one showing this. “And no one receives his testimony.” And yet he had disciples, and many paid attention to what he said. How then does he say “no one”? “No one” is said here instead of “few”; since if he meant no one, how did he add, “Whoever has received his testimony has set his seal that God is true”? Here he also touches his own disciples, as men who were not going to believe in him very much for the time. For that they did not believe his words even after this is clear from what was said later. For that is why, even while living in prison, he sent them from there to him, so as to bind them to him more. And even then they scarcely believed; which Christ too hinted at when he said, “And blessed is he who does not stumble because of me.” For no other reason, then, did he say, “And no one receives his testimony,” than to secure his own disciples, all but saying: Do not, because few are going to believe in him for the time, think on that account that what is said is false; for “what he has seen, he testifies.” And he says these things at the same time touching on the insensibility of the Jews too; which the evangelist too, at the beginning, rebuked in them, saying, “He came to his own, and his own did not receive him.” This is not a charge against him, but an accusation of those who did not receive him. “Whoever has received his testimony has set his seal that God is true.” Here he frightens them too, [showing] that the one who does not believe him disbelieves not him only, but also the Father. That is why he adds, “For he whom God sent speaks the words of God.” Since, then, he utters the Father’s words, both the one who believes and the one who disbelieves believes and disbelieves the Father. “Has set his seal” means “has shown.” Having said this, and further increasing the fear, he adds, “that God is true,” showing that one could not disbelieve him otherwise than by charging the God who sent him with falsehood. Since, then, he says nothing outside the Father’s words, but everything is his, the one who does not listen to him has not listened to the one who sent him. Do you see how by these words too he strikes them? For until then they thought it no great thing not to listen to Christ. That is why he hung so great a danger over the unbelievers, so that they might learn that those who do not listen to Christ do not listen to God himself. Then he goes on with this discourse, coming down to the lowliness of their understanding and saying, “For God does not give the Spirit by measure.” Again, as I said, he brings the discourse down to something lowlier, varying it and making it acceptable to those who heard then. For it was not possible otherwise to raise them and increase their fear. For if he had said something great and lofty about Jesus himself, they would not have believed, but would even have despised him. That is why he refers everything to the Father, speaking for the time about Christ as about a man. And what is it that he says, “God does not give the Spirit by measure”? He wants to show that all of us have received the working of the Spirit by measure (for by “Spirit” he means here the working; for it is this that is divided), but that he has the whole working unmeasured and entire. If his working is unmeasured, much more his essence. Do you see that the Spirit too is infinite? The one, then, who has received all the working of the Spirit, who knows the things of God, who says, “What we have heard we speak, and what we have seen we testify,” how could he rightly be suspected? For he says nothing that is not of God, nor that is not of the Spirit. And for the time he says nothing about God the Word, but makes the teaching credible from the Father and the Spirit. For that there is a God they knew, and that there is a Spirit they understood, even if they did not have the proper opinion about him; but that there is a Son they did not know. That is why he always takes refuge in the Father and in the Spirit, confirming what is said from there. Since if someone, setting aside this reason, examines the saying by itself, it falls far short of the dignity of Christ. For he is not trustworthy because he has the working of the Spirit; for he needs no help from there, but is sufficient for himself. But for the time he speaks to the understanding of the less mature, wishing to lead them up little by little from the lowly things. I say these things so that we may not simply run past what lies in the Scriptures, but may also observe the aim of the speaker, and the weakness of the hearers, and many other things in them. For teachers do not say everything as they wish, but mostly as the condition of the weak requires. That is why Paul too says, “I could not speak to you as to spiritual people, but as to fleshly ones. I gave you milk to drink, not solid food.” “For I wanted,” he says, “to speak as to spiritual people, but I could not.” How? Not because he himself was unable, but because they were not able to hear in that way. So John too wanted to teach his disciples great things, but they could not yet bear to receive them.

### Scripture references

- John 5:39: quotation, high confidence
- John 3:32: quotation, high confidence
- John 3:33: quotation, high confidence
- Matt 11:2: allusion, high confidence
- Matt 11:6: quotation, high confidence
- John 1:11: quotation, high confidence
- John 3:34: quotation, high confidence
- 1 Cor 2:11: allusion, medium confidence
- John 3:11: quotation, high confidence
- 1 Cor 3:1: quotation, high confidence
- 1 Cor 3:2: quotation, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [2].
- “Do you see that the Spirit too is infinite?” Chrysostom argues from the Spirit’s unmeasured working to the infinity of the Spirit’s essence; translated as written.
- Quotations: John 5:39; John 3:32–34; Matt 11:2–6; John 1:11; John 3:11; 1 Cor 3:1–2.
- Leaked apparatus lines were removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 30.2 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/30-2).

## Homily 30.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/30-1/#p-30-3
- Source: PG 59:25
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Scripture is a spiritual armory that profits only those who use it in its proper order; Chrysostom laments that his hearers are sharp in worldly affairs but sluggish in spiritual ones, though the Scriptures were written for them.

### Greek text

Χρὴ τοίνυν διερευνᾶσθαι μετὰ ἀχριδείας πάν Καὶ γὰρ ὅπλα ἐστὶ τὰ ἀπὸ τῶν Γραφῶν πνευματι: ᾿Αλλ᾽ ἂν μὴ, εἰδῶμεν ἁρμόσαι τὰ ὅπλα, καὶ χαθοῖ σαι καλῶς τοὺς μαθητὰς, αὐτὰ μὲν ἔχει τὴν οἶχε ἰσχὺν, τοὺς δεχομένους δὲ οὐδὲν ὠφελῆσαι δύναι Θῶμεν γὰρ εἶναι θώρακα ἰσχυρὸν, καὶ χράνος ἀσπίδα, καὶ δόρυ" εἶτα λαδέτω τις ταῦτα τὰ ὅπ καὶ τὸν μὲν θώρακα περιτιθέτω τοῖς ποσὶ, τὸ δὲ χ νος, ἀντὶ τῆς κεφαλῆς, τῇ ὄψει, καὶ τὴν ἀσπίδα πρὸ τοῦ στήθους προδαλλέσθω, ἀλλὰ μἱαρτῆσαι τοῖς ποσίν ἄρα δυνήσεταί τι τῶν ὅπ' ἀπόνασθαι δ τούτων, ἀλλ' οὐκὶ καὶ βλαδήῆσετ ΠῺαντί που δῆλον. ᾿Αλλ᾽ οὐ παρὰ τὴν ἀσθένειαν ’ ὅπλων, ἀλλὰ παρὰ τὴν ἀπειρίαν τοῦ οὐκ εἰδότος τοῖς χρήσασθαι καλῶς. Οὕτω καὶ ἐπὶ τῶν Γραφ ἂν τὴν τάξιν αὐτῶν συγχέωμεν, τὴν μὲν οἰκείαν αἷ δύναμιν ἕξουσι καὶ οὕτως, ἡμᾶς δὲ οὐδὲν ὠφελῆσο!: Ταῦτα ἀεὶ καὶ ἰδίᾳ καὶ δημοσίᾳ διαλεγόμενος ὑ; οὐδὲν ἀνύω πλέον" καὶ γὰρ τοῖς βιωτικοῖς πάντα χρόνον προσηλωμένους ὑμᾶς ὁρῶ, τῶν πνευματι οὐδὲ ὄναρ μετέχοντες Β. Διὰ τοῦτο καὶ ὁ βίος ἡ ἐμέληται, καὶ ὑπὲρ τῆς ἀληθείας ἀγωνιζόμενοι οὐδένα λόγον ποιουμένους. πολλὴν ἔχομεν τὴν ἰσχὺν, ἀλλὰ καταγέλαστοι γινόμεθα, καὶ παρ᾽ Ἕλλησι, καὶ παρὰ Ἰουδαίοις, καὶ παρὰ αἱρετικοῖς. Καὶ εἰ μὲν καὶ ἐν τοῖς ἄλλοις ἀμελοῦντες, τὴν αὐτὴν καὶ ἐνταῦθα ῥᾳθυμίαν ἐπεδείκνυσθε, ἦν μὲν οὐξὲ οὕτως ἀπολογίας ἄξιον τὸ γινόμενον. Νυνὶ δὲ ἐν μὲν τοῖς βιωτικοῖς ἔκαστος ξίφους ἐστὶ τομώτερος, καὶ οἱ τὰς τέχνας μετιόντες, καὶ οἱ τὰ πολιτικὰ πράττοντες πράγματα " ἐν δὲ τοῖς ἀναγκαίοις καὶ πνευματικοῖς, πάντων ἐσμὲν ῥᾳθυμότεροι 8, τοῖς μὲν παρέργοις ὡς ἔργοις κεχρημένοι, ἃ δὲ πάντων ἔργων ἀναγκαιότερα τίθεσθα: ἐχρῆν, ταῦτα οὐδὲ πάρεργα εἶναι νομίζοντες. Ἢ οὐκ ἴστε ὅτι οὐ διά τοὺς πρώτους ἀνθρώπους μόνον ἐγράφη τὰ γραφέντα, ἀλλὰ καὶ δι᾿ ἡμᾶς »; Οὐκ ἀκούεις τοῦ Παύλου λέγοντος, ὅτι Ταῦτα δὲ δὶς νουθεσίαν ἡμῶν ἐγράφη, εὶς οὗς τὰ τέλη τῶν αἰώνων κατήντησαν" ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς Ταρακλήσεως τῶν Γραφῶν τὴν ἐϊπίδα ἔχωμεν; Καὶ οἶδα μὲν εἰκῇ λέγων᾽ πλὴν οὐ ιπῷ παύσομαι λέγων. Τοῦτο γὰρ ποιῶν ἀπολογήσομαι τῷ Θεῷ, κἂν μηδεὶς ὁ ἀκούων ἧ. Ὃ μὲν γὰρ τοῖς προσἐχουσι λέγων, ἔχει παραμυθίαν τοῦ λέγειν τὴν πειθὼ τῶν ἀκροωμένων" ὁ δὲ συνεχῶς λέγων, καὶ μὴ ἀκουόμενος, εἶτα οὐ παυόμενος τοῦ λέγειν, πλείονος ἂν εἴη τιμῆς ἄξιος, διὰ τὸ τῷ Θεῷ δοκοῦν. καὶ μηδενὸς προσέχοντος, τὸ αὐτοῦ πᾶν πληρῶν. ᾿Αλλ᾽ ὅμως εἰ καὶ ἡμῖν ὁ μισθὸς μείζων ἐκ τῆς ὑμετέρας παρακοῆς, ὅμως ἐπιθυμοῦμεν τοῦτον ἐλαττωθῆναι μᾶλλον, καὶ τὴν ὑμετέραν αὐξηθῆναι σωτηρίαν, μισθὸν μέγαν τὴν ὑμετέραν εὐδοκίμησιν εἶναι νομίζοντες. Καὶ ταῦτα λέγομεν νῦν, οὐκ ἵνα ἐπαχθῇ καὶ βαρὺν ποιήσωμεν τὸν λόγον, ἀλλ᾽ ἵνα τὴν ἀλγηδόνα ὑμῖν ἐπιδείξωμεν “, ἣν ἔχομεν διὰ τὴν ὑμετέραν ῥᾳθυμίαν" ἧς Ὑένοιτο πάντας ἡμᾶς ἀπαλλαγέντας, τῆς πνευματικῆς ἔχεσθαι σπουδῆς, καὶ τῶν οὐρανίων ἀγαθῶν ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν» Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἀγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

We must therefore search out everything with exactness. For the things from the Scriptures are spiritual weapons. But if we do not know how to fit the weapons and arm the disciples well, they keep their own strength, but cannot benefit those who receive them. For let us suppose there is a strong breastplate, and helmet, and shield, and spear; then let someone take these weapons and put the breastplate on his feet, and the helmet on his face instead of his head, and let him not hold the shield before his chest but hang it from his feet: will he be able to get any benefit from these weapons, and will he not rather be harmed? It is plain to everyone. Yet not because of the weakness of the weapons, but because of the inexperience of the one who does not know how to use them well. So too with the Scriptures: if we confuse their order, they will keep their own power even so, but they will be of no use to us. Saying these things always, both privately and publicly, I accomplish nothing more. For I see you nailed all the time to the affairs of life, not sharing in spiritual things even in a dream. That is why our life too is neglected, and we who contend for the truth [have little strength] but become a laughingstock among Greeks and Jews and heretics. And if, careless in other matters, you showed the same sluggishness here too, even so what happens would not deserve a defense. But as it is, in the affairs of life each of you is sharper than a sword, both those who practice the crafts and those who conduct public affairs; but in necessary and spiritual matters we are the most sluggish of all, treating side matters as business, while what ought to be set down as more necessary than all business we do not even think a side matter. Or do you not know that what was written was written not only for the first people, but also for us? Do you not hear Paul saying, “These things were written for our instruction, on whom the ends of the ages have come,” “so that through endurance and the encouragement of the Scriptures we might have hope”? And I know that I am speaking in vain; but I will not stop speaking. For by doing this I shall make my defense to God, even if there is no one who listens. For one who speaks to those who pay attention has the persuasion of the hearers as an encouragement to speak; but one who speaks continually and is not listened to, and still does not stop speaking, would be worthy of greater honor, because, for God’s good pleasure, even with no one paying attention, he fulfills all his own part. But even if our reward is greater because of your disobedience, still we desire it to be less, and your salvation to be increased, thinking your good standing a great reward. And we say these things now not to make our discourse burdensome and heavy, but to show you the pain we have because of your sluggishness. May we all be freed from it, cling to spiritual earnestness, and obtain the heavenly goods, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Eph 6:17: echo, medium confidence
- Heb 4:12: echo, low confidence
- 1 Cor 10:11: quotation, high confidence
- Rom 15:4: quotation, high confidence

### Translation notes

- This ref corresponds to NPNF¹ 14 section [3]. A phrase lost in the scan (“have little strength”) is supplied in brackets.
- Quotations: 1 Cor 10:11; Rom 15:4; spiritual weapons: Eph 6:11–17.
- Leaked Latin translation and apparatus lines were removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 30.3 (PG 59:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/30-3).

## Homily 31.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/31-1/#p-31-1
- Source: PG 59:174
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Faith in the Son brings life, but faith without a right life does not save; Christ withdraws from Judea to quiet envy, wishing his true humanity to be believed.

### Greek text

Ὃ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὑτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον" ὁ δὲ ἀπιστῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἀ.1. ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾽ αὐτόν. Πολὺ τῆς συγχαταδάσεως τὸ κέρδος ἐν ἅπασι δείοὐκ ἀθρόον παρὰ τῶνδιδασχάλων πάντα μανθάνοντες" οὕτω πόλεις ἐδειμάμεθα, ἢρέμα καὶ κατὰ μικρὸν αὖτὰς συνιστῶντες " οὕτω τὴν ζωὴν διαχρατοῦμεν τὴν ἐμετέραν. Καὶ μὴ θαυμάτῃς εἰ ἐπὶ τῶν βιωτικῶν τὸ πρᾶγμα τηταύτην ἔχει τὴν ἰσχὺν, ὅπου γε καὶ ἐν τοῖς πνευματικοῖς πολλὴν ἄν τις εὕροι ταύτης τῆς σοφίας οὖταν τὴν δύναμιν. Οὕτω γὰρ καὶ ἠδυνήθησαν ἀπαλλαγῆναι τῆς εἰξωλολατρείας Ἰουδαῖοι, ἢρέμα καὶ κατὰ μικρὸν ἐναγόμενοι, καὶ μηδὲν ἐξ ἀρχῆς ὑψηλὸν ἀκούοντες, μῆτε δογμάτων, μήτε πολιτείας ἕνεκεν. Οὕτω μετὰ τὴν τοῦ Χριστοῦ παρουσίαν, ὅτε καὶ ὑψηλοτέρὼν δογμάτων ὁ καιρὸς ἦν, ἅπαντας προσήγοντο οἱ ἀπόστολο!, οὐδὲν ἐκ πρώτης ὑψηλὸν φθεγγόμενο". Οὕτω καὶ ὁ Χριστὸς τοῖς πλείοσι διελέγετο παρὰ τὴν περὶ ἀνθρώπου διαλεγόμενός τινος θαυμαστοῦ, καὶ τὰ οὕτως ἔλεγεν: Οὐ δύναται ἄνθρωπος ἀφ᾽ ἑαυτοῦ λαμδάνειν οὐδέν. Εἶτα ὑγηλόν τι συνάγας καὶ εἰπὼν, Ὁ ἐκτοῦ οὐραγοῦ ἐρχόμενος, ἐπάνω πάντων ἐστὶ, πάλιν εἰς τὰ ταπεινὰ τὸν λόγον κατάγει, λέγων ἄλλα τε πολλὰ, καὶ ὅτι, Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα εἶτα Ρ ἐπάγει, λέγων" Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Εττα καὶ εἰδὼς ἀπὸ τοῦ λόγου τῆς κολάσεως γινομένην «ἣν ὄνησιν «ς, καὶ οὐκ οὕτω τῇ τῶν χρηστῶν ἐπαγγεχία τοὺς πολλοὺς ἐπαγομένους, ὡς τῇ τῶν φοδερῶν ἀπειλῇ, ἐνταῦθα χαταχλείει τὸν λόγον λοιπὸν, καὶ φησῖν- Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον" ὁ δὲ ἀπειθῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾿ αὐτόν. Πάλιν κἀνταῦθα ἃ ἐπὶ τὸν Πατέρα ἀνάγει τὸν τῆς κολάσεως λόγον. Οὐ γὰρ εἶπεν, ἡ ὀργὴ τοῦ Υἱοῦ, καίτοι γε αὐτός ἔστιν ὁ κριτῆς᾽ ἀλλὰ τὸν Πατέρα αὐτοῖς ἐ πέστησε, μᾶλλον φύδη σαι βουλόμενος. ρα οὖν ἀρκεῖ τὸ πιστεῦσαι εἰς τὴν Υῶν, φτσὶ, πρὸς τὸ ζωὴν ἔχειν αἰώνιον; Οὐδα μῶς. Καὶ ἄκουε τοῦ Χριστοῦ τοῦτο δεικνύντος καὶ λέγοντος " Οὐ πᾶς ὁ «Ἰέγων μοι, Κύριε, Κύριε, εἰσ «λεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν» " καὶ ἡ εἰς τὸ Πνεῦμα δὲ βλασφημία ἀρκεῖ καὶ μόνη εἰς γέεν- Καὶ τί λέγω περὶ μέρους δόγματος; Κἂν γὰρ εἰς τὸν Πατέρα τις καὶ τὸν Υἱὸν ὀρθῶς πιστεύσῃ, καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, βίον δὲ μὴ ἔχῃ ὀρθὸν, οὐδὲν αὑτῷ κέρδος τῆς πίστεως ὁ εἰς σωτηρίαν. Οὐκοῦν καὶ ὅταν λέγῃ, Αὕτη γάρ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γιγώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, μὴ νομίσωμεν ἀρκεῖν ἡμῖν εἰς σωτηρίαν τὸ λεγόμενον. Δεῖ γὰρ ἡμῖν καὶ βίου καὶ πολιτείας ἀχριθεστάτης ἴ " ἐπεὶ καὶ ἐνταῦθα εἴρηκεν, Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον" ἀλλὰ τὸ τούτου ἑξῆς τέθεικε σφοδρότερον. Οὐδὲ γὰρ ἀπὸ τῶν χρηστῶν μόνον, ἀλλὰ καὶ ἀπὸ τῶν ἐναντίων τὸν λόγον ὑφαίνει. Καὶ ὄρα πῶς δ. Ἐπήγαγε γάρ' Ὁ δὲ ἀπειθῶν τῷ ΥἹἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἀλ1᾽ ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾿ αὐτόν. Χ᾿Αλλ᾽ ὅμως οὐδὲ ἐντεῦθέν φαμεν ἀρχεῖν τὴν πίστιν εὶς σωτηρίαν μόνην. Καὶ δείκνυσι τὰ περὶ βίου πολλαχοῦ τῶν Εὐαγγελίων εἰρημένα. Διά τοι τοῦτο οὐκ εἶπεν, αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ μόνη οὐδὲ, ὁ πιστεύων εἰς τὸν Υἱὸν μόνον ἔχει αἰώνιον ζωήν " ἀλλ᾽ ἐν ἑκατέρῳ τοὐτοἐμφαίνει ", ὅτι ἔχει ζωὴν τὸ πρᾶγμα. Ἂν μέντοι τὰ τῆς πολιτείας μὴ ἀκολουθῇ, πολλὴ ἕψεται ἡ κόλασις. Καὶ οὐκ εἶπε, Μένει αὐτὸν, ἀλλ᾽ Ἐπ' αὐτὸν, δηλῶν ὅτι οὐδέποτε ἀπ᾽ αὐτοῦ ἀποστῇ σεται. ἵνα γὰρ μὴ νομίσῃς θάνατον εἶναι πρόσκαιρον τὸ, Οὐκ ὄψεται ζωὴν, ἀλλὰ πιστεύσῃς ὅτι διηνεκὴς ἡ κόλασις, τοῦτο τέθεικε τὸ ῥῆμα, δεικνὺς ὅτι ἑνιξζάγει αὐτῷ διηνεκῶς. Ἐποίησε δὲ τοῦτο, διὰ τούτων αὐτοὺς τῶν ῥημάτων ὠθῶν πρὸς τὸν Χριστόν. ἀιόπερ οὐδὲ ἰδίᾳ πρὸς αὐτοὺς τὴν παραίνεσιν ἐποιῆ σατο, ἀλλὰ χκαθολιχὴν, καὶ ὡς ἂν μάλιστα αὐτοὺς ἐπαγαγέσθαι ἐδύνατο. Οὐ γὰρ εἶπεν, ἐὰν πιστεύσητε, καὶ, ἐὰν μὴ πιστεύσητε " ἀλλ᾽ ἐπὶ τοῦ κοινοῦ προάγει τὸν λόγον, ὥστε ἀνύποπτα γενέσθαι τὰ λεγόμενα " καὶ σφοδρότερον ἣ ὁ Χριστὸς τοῦτο πεποίηκεν. Ὃ μὲν γὰρ Χριστὸς εἶπεν, ὅτι Ὁ μὴ πιστεύων» ἤδη κέκριται" οὗτος δὲ. Οὐκ ὄψεται τὴν ζωὴν, ἀ.1.1" ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾿ αὑτόν" καὶ μάλα εἰκότως. Οὐ γὰρ ὁμοίως ἦν αὐτόν τινα περὶ ἑαυτοῦ λέγειν, καὶ ἕτερον τερὶ αὐτοῦ. Τὸν μὲν γὰρ Χριστὸν ἐνόμισαν ἂν φιλαυτίας ἕνεκεν ταῦτα πολλάκις φθέγγεσθαι καὶ κομπάζειν" ὁ δὲ Ἰωάννης ταύτη; ἀπήλλαχτο τῆς ὑποψίας. Ε' δὲ μετὰ ταῦτλ καὶ ὁ Χριστὸς σφοδροτέρῳ κέζρηται λόγῳ, ἀλλ᾽ ὅτε μεγάλην τὴν περὶ αὐτοῦ δόξαν ἔσχον λοιπόν. Ὡς οὖν» ἔγγω ὁ ᾿Ιησοῦς, ὅτι ἤκουσαν οἱ Φαρισαῖοι, ὅτι Ἰησοῦς πιείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάγγης (καίτοι γὲ αὐτὸς ὁ Ἰησοῦς οὐκ ἐδάπειζεν, ἀ.1. οἱ μαθηταὶ αὐτοῦ), ἀνεχώρησεν ἀπὸ τῆς Ἰουδαίας, καὶ εἰς τὴν Γαλιλαίαν. Αὐτὸς μὲν οὖν οὐκ ἐδάπτιζεν, οἱ δὲ ἀπαγγέλλοντες, βουλόμενοι διεγεῖραι τοὺς ἀκούοντας εἰς φθόνον, οὕτως ἀπήγγελλον. Τί δήποτε οὖν, φησὶν, ἀνεχώρει 4; Οὐ δειλίας ἕνεκεν, ἀλλ' ἐκκόπτων αὐτῶν τὴν βασκανίαν, καὶ παραμυθούμενος τὸν φθόνον. Δυνατὸς μὲν γὰρ ἦν καὶ ἐπελθόντας ἐπισχεῖν, ἀλλ᾽ οὐκ ἑἐδούλετο συνεχῶς τοῦτο ποιεῖν, ὥστε μὴ ἀπιστεῖσθαι τῆς σαρκὸς τὴν οἰκονομίαν. Εἰ γὰρ συνεχῶς κρατούμενος διέφευγε, τοῦτο ἂν ὑπωπτεύθη παρὰ πολλοῖς. Διά τοι τοῦτο τὰ πολλὰ ἀνθρωπινώτερὸν ᾧκονόμει. "Ὥσπερ γὰρ ἐδούλετο πιστευθῆναι ὅτι Θεὸς ἦν, οὕτως ὅτι Θεὸς; ὧν, σάρκα ἐφόρει. Διὰ τοῦτο καὶ μετὰ τὴν ἀνάστασιν πρὸς τὸν μαθητὴν ἔλεγε" ψηλάφησον καὶ ἴδε, ὅτι πρεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει. Διὰ τοῦτο καὶ Πέτρῳ ἐπετίμησεν, εἰπόντι" “λεώς σοι, οὗ μὴ ἔσται τοῦτο. Οὕτω σφόδρα αὐτῷ τὸ πρᾶγμα περισπούδαστον ἦν.

### English translation (Claude)

“The Father loves the Son, and has given all things into his hand. Whoever believes in the Son has eternal life; but whoever disbelieves the Son shall not see life, but the wrath of God remains on him.” Great is the gain of condescension, as is shown in all things. [Thus we have mastered the arts,] not learning everything from our teachers all at once; thus we have built cities, putting them together gently and little by little; thus we maintain our life. And do not marvel if this has such force in the affairs of this life, since even in spiritual things one would find the power of this wisdom great. For in this way the Jews were able to be freed from idolatry, being led on gently and little by little, and hearing nothing lofty at the beginning, either in doctrine or in way of life. In this way, after the coming of Christ, when it was the time for loftier doctrines too, the apostles brought all people over, uttering nothing lofty at first. In this way Christ too spoke to most people at the beginning; and in this way John too, here, speaking of him as of some wonderful man, [...] said things like this: “A man can receive nothing of himself.” Then, having added something lofty and said, “He who comes from heaven is above all,” he again brings his discourse down to humble things, saying among many other things, “For God does not give the Spirit by measure.” Then he adds, “The Father loves the Son, and has given all things into his hand.” Then, knowing also the great benefit that comes from speaking of punishment, and that most people are not drawn so much by the promise of good things as by the threat of fearful ones, he closes his discourse here at last and says, “Whoever believes in the Son has eternal life; but whoever disobeys the Son shall not see life, but the wrath of God remains on him.” Here again he refers the word about punishment to the Father. For he did not say “the wrath of the Son,” though he himself is the judge; but he set the Father over them, wishing to frighten them more.

Is it enough, then, someone says, to believe in the Son in order to have eternal life? By no means. Hear Christ showing this and saying, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven”; and blasphemy against the Spirit is enough by itself [to send one] into Gehenna. And why do I speak of one part of doctrine? Even if someone believes rightly in the Father and the Son and the Holy Spirit, but does not have a right life, he gains nothing from his faith toward salvation. So when he says, “For this is eternal life, that they may know you, the only true God,” let us not think that what is said is enough for our salvation. For we need also a life and conduct of the greatest exactness. For here too he has said, “Whoever believes in the Son has eternal life,” but what follows he has put more forcefully; for he weaves his discourse not only from good things but also from their opposites. And see how: he added, “But whoever disobeys the Son shall not see life, but the wrath of God remains on him.” Yet not even from this do we say that faith alone is enough for salvation; and the things said about life in many places of the Gospels show it. That is why he did not say, “This alone is eternal life,” nor “Whoever only believes in the Son has eternal life,” but in both he shows this: that the thing has life; but if conduct does not follow, great punishment will ensue. And he did not say “awaits him,” but “remains on him,” showing that it will never depart from him. For so that you would not think that “shall not see life” is a temporary death, but believe that the punishment is unending, he put this word, showing that it settles on him for ever. And he did this, pushing them toward Christ by these very words. That is why he did not make his exhortation to them in particular, but general, and in the way that could best draw them on. For he did not say “if you believe” and “if you do not believe,” but carries his discourse forward in general terms, so that what was said would be free from suspicion; and he did this more forcefully than Christ. For Christ said, “Whoever does not believe is condemned already”; but he says, “shall not see life, but the wrath of God remains on him”—and very reasonably. For it was not the same for someone to speak about himself and for another to speak about him. They would have thought that Christ often said these things out of self-love, and was boasting; but John was free of this suspicion. And if after this Christ too used stronger language, it was when they had at last come to have a high opinion of him.

“Now when Jesus knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but his disciples), he left Judea and went away into Galilee.” He himself, then, did not baptize; but those who brought the report, wishing to rouse their hearers to envy, reported it so. Why then, someone says, did he withdraw? Not out of cowardice, but to cut off their malice and soothe their envy. For he was able to restrain them even if they attacked him; but he did not wish to do this continually, so that the dispensation of the flesh would not be disbelieved. For if he were continually seized and escaped, this would have been suspected by many. That is why he managed most things in a rather human way. For as he wished it to be believed that he was God, so also that, being God, he wore flesh. That is why even after the resurrection he said to the disciple, “Touch and see, for a spirit does not have flesh and bones.” That is why he also rebuked Peter when he said, “Mercy on you; this shall not be.” So earnestly did he care about this matter.

### Scripture references

- John 3:35: quotation, high confidence
- John 3:36: quotation, high confidence
- John 3:27: quotation, high confidence
- John 3:31: quotation, high confidence
- John 3:34: quotation, high confidence
- Matt 7:21: quotation, high confidence
- Matt 12:31: allusion, medium confidence
- John 17:3: quotation, high confidence
- John 3:18: quotation, high confidence
- John 4:1: quotation, high confidence
- John 4:2: quotation, high confidence
- John 4:3: quotation, high confidence
- Luke 24:39: quotation, high confidence
- Matt 16:22: quotation, high confidence

### Translation notes

- Quotations: John 3:35–36; John 3:27, 31, 34; Matt 7:21; Matt 12:31–32 (allusion); John 17:3; John 3:18; John 4:1–3; Luke 24:39; Matt 16:22. A few words are lost in the scan near the beginning (supplied by sense in brackets) and after “speaking of him as of some wonderful man”.
- Leaked apparatus (variant readings of Morel and Savile) removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 31.1 (PG 59:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/31-1).

## Homily 31.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/31-1/#p-31-2
- Source: PG 59:174
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The incarnation is the root of salvation; Christ goes to Samaria only in passing, and Chrysostom tells how the Samaritans came to be settled there and why the Jews despised them.

### Greek text

Ἐπεὶ καὶ τῶν τῆς Ἐκκλησίας δογμάτων οὐ μικρὸν «οῦτο τὸ μέρος ἐστὶ, καὶ τῆς Ρ ὑπὲρ ἡμῶν σωτηρίας τὸ κεφάλαιον τοῦτο, καὶ δι᾽ οὗ πάντα γεγένηται καὶ χατώρθωτα:. Οὕτω γὰρ καὶ θάνατος ἐλύθη, καὶ ἁμαρ- «αἰα ἀνῃρέθη, καὶ κατάρα ἡφανίσθη, καὶ τὰ μυρία εἰσῆλθεν εἰς τὸν βίον ἡμῶν ἀγαθά. Διὸ μάλιστα ἐθούλετο πιστεύεσθαι τὴν οἰκονομίαν, τὴν ῥίζαν καὶ πηγὴν ἡμῖν τῶν μυρίων γενομένην ἀγαθῶν. Οἰκονομῶν δὲ τὰ ἀνθρώπινα, οὔτε τὰ θεῖα συσχιάζεσθαι ἣφίει. ᾿Αναχωρήσας γοῦν, πάλιν τῶν αὐτῶν εἴχετο ὧν καὶ πρότερον. Οὐ γὰρ ἁπλῶς ἐπὶ τὴν Γαλιλαίαν ἀπὴρχετο, ἀλλὰ μεγάλα τινὰ χατασχευάζξων πράγματα τὰ κατὰ τοὺς Σαμαρείτας" καὶ οὐκ ἁπλῶς « οἰκονομῶν αὐτὰ, ἀλλὰ μετὰ τῆς προσηκούσης αὐτῷ σοφίας, καὶ τοῦ μηδεμίαν καταλιπεῖν Ἰουδαίοις μηδὲ ἀναισχύντου τινὸς ἀπολογίας πρόφασιν. Ὅπερ καὶ ὁ Εὐαγγελιστὴς αἰνιττόμενο; ἐπήγαγεν, “Ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας, δεικνὺς ὁδοῦ πάρεργον αὐτὸν ποὔτο ποιούμενον. Οὕτω καὶ οἱ ἀπόστολοι ἐποίουν, Καθάπερ; γὰρ ἐκεῖνοι διωκόμενοι ὑπὸ Ἰουδαίων, τότε ἐπὶ τὰ ἔθνη Ἦρχοντο" οὕτω καὶ ὁ Χριστὸς, ὅτε αὑτὸν ἀπήλασαν, τότε καὶ ἐχείνων ἥπτετο, ὡς καὶ ἐπὶ τῆς Συροφοινιχίσσης ἐποίησε γυναικός. Τοῦτο δὲ ἐγένετο, ὥστε πᾶσαν ἐχχοπῆναι Ἰουδαίοις ἀπολογίαν, καὶ ἵνα μὴ ἐξῇ αὑτοῖς λέγειν, ὅτι καταλιπὼν ἡμᾶς πρὸς τοὺς ἀχροθύστους ἀπῆλθε. Διὰ τοῦτο καὶ οἱ μαθηταὶ ἀπολογούμενο: ἔλεγον" ᾿Ῥμῖν ἦν ἀναγκαῖον πρῶτον.1αληθῆγαι τὸν.1όγον τοῦ Θεοῦ "ἐπειδὴ δὲ ἀναξίους κρίνετε ἑαυτοὺς, ἰδοὺ στρεςρόμεθα εἰς τὰ ἔθνη καὶ αὐτὸς πάλιν, Οὐκ ἤνιθον εἰ μὴ εἰς τὰ Οὐκ ἔστι καλὸν λαθεῖν τὸν ἄρτον τῶν τέκνων, καὶ δοῦναι τοῖς κυνορίοις. Ἐπειδὴ δὲ αὐτὸν ἀπήλασαν, θύραν τοῖς ἔθνεσιν ἀνέῳξαν. Καὶ οὐδὲ οὕτω προηγουμένως ἐπ᾽ ἐκείνους ἔρχεται, ἀλλὰ παριών. Παριὼν τοίνυν, Ὧ.1θεν εἰς ἃ πόλιν τῆς Σαμαρείας λεγομένην Ἰωσὴφ τῷ υἱῷ αὑτοῦ" ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώδ. Τίνος ἕνεκεν ἀχριδολογεῖται ὁ Εὐαγγελιστὴς περὶ τοῦ αὐπου: Ἵνα ὅταν ἀκούσῃς τῆς γυναιχὴς λαλούσης, Ἰακὼδ ὁ πατὴρ ἡμῶν ἔδωκεν ἡμῖν τὴν πηγὴν μᾶλλον δὲ τῆν. ὁ Βόγον ρον δὲ οὖς ὀιλᾶς ἢ Μοὶ; ἀλ)ὰ παριών Οὕτως ὃ ἐδούλετο αἰνιξάμενος πάλιν ἄρχεται λέγων᾽ Ἔρχεται οὖν ὁ Ἰησοὺς εἷς. ταύτην, μὴ ξενισθῇῆς. Ὁ γὰρ τόπος ἐκεῖνος ἦν ἕνα ὑπὲρ τῆς Δείνας οἱ περὶ τὸν Λευΐ καὶ Συμεὼν ἀγανακτοῦντες, τὸν χαλεπὸν ἐκεῖνον εἰργάσαντο φόνον. ΚΑξιον δὲ εἰπεῖν καὶ πόθεν οἱ Σαμαρεῖται συνέστησαν. Καὶ γὰρ ὁ τόπος οὗτος ἅπας Σαμάρεια καλεῖται. Πόθεν οὖν τὴν προσηγορίαν ἔλαθον; Σομὸρ τὸ ὄρος ἐλέγετο ἀπὸ τοῦ κτησαμένου, καθάπερ καὶ Ἡσαΐας φησί" Καὶ ἡ κεφαιϊὴ Σομόρων, Ἐφραΐμ" ἀλλ᾽ οἱ κατοικοῦντες οὐ Σαμαρεῖται, ἀλλ’ Ἰσραηλῖται ἐλέγοντο. Χρόνου δὲ προϊόντος, προσέχρουσαν τῷ Θεῷ’ καὶ βασιλεύσαντος Φαχεὲ, ἀνελθὼν θεγλὰθ Φαλασὰρ, πόλεις τε εἷλε πολλὰς, καὶ ἐπέθετο τῷ Ἦλᾷ, καὶ ἀνελὼν αὐτὸν, Ὡσηὲ τὴν βασιλείαν ἔδωκεν. Ἐπὶ τοῦτον ἐλθὼν ὁ Σαλμανασὰρ, εἷλε πόλεις ἑτέρας ς, καὶ ὑποφόρους ἐποίησε καὶ ὑποτελεῖς. ᾿Αλλ᾽ οὗτος τὸ μὲν πρῶτον εἶξεν " ὕστερον δὲ ἀπέστη τς ἀρχῆς, καὶ πρὸς τὴν τῶν Αἰθιόπων χατέφυγε συμμαχίαν. "Ἔγνω τοῦτο ὁ ᾿Ασσύριος, καὶ ἐπιστρατεύσας, καὶ ἀνελὼν αὐτοὺς, οὐκ ἔτι τὸ ἔθνος ἐκεῖ μένειν ἀφίησι, διὰ τὰς τοιαύτας τῆς ἀποστάσεω; ὑποψίας " ἀλλὰ τούτους μὲν εἰς Βαδυλῶνα ἤγαγε καὶ Μήδους, ἐκεῖθεν δὲ ἔθνη ἐκ διαφόρων τόπων ἀγαγὼν, κατῴκισεν ἐν τῇ Σαμαρείᾳ, ὥστε λοιπὸν ἀσφαλῇ αὐτῷ τὴν ἀρχὴν εἶναι, τῶν οἰκείων ἐχόντων τὸν τόπον. Τούτων δὲ γενομένων, βουλόμενος ὁ Θεὸς δεῖξαι τὴν αὐτοῦ δύναμιν, καὶ ὡς οὐ δι᾽ ἀσθένειαν ἐξέδωκεν Ἰουδαίους, ἀλλὰ δι᾽ ἁμαρτίας τῶν ἐχδοθέντων, ἐπαφίησι λέοντας τοῖς βαρβάροις " οἵτινες ἐλυμαίνοντο τὸ ἔθνος ἅπα:. ᾿Απηγγέλη ταῦτα τῷ βασιλεῖ, καὶ πέμπει ἱερέα τινὰ τὸν παραδώσοντα αὐτοῖς τοὺς τοῦ Θεοῦ νόμους. ᾿Αλλ' ὅμως οὐδὲ οὕτως ἐξ ὁλοκλήρου τῆς ἀσεδείας ἀπέστησαν, ἀλλ᾽ ἐξ ἡμισείας. Χρόνου δὲ προϊόντος Γ᾿ πάλιν τῶν μὲν εἰδώλων ἀπεπήδησαν, ἔσεδον δὲ τὸν Θεόν. Τῶν οὖν πραγμάτων ἐν τούτοις ὄντων, ἐπανελθόντες Ἰουδαῖοι λοιπὸν, ζηλοτύπως πρὸς αὐτοὺς εἷχον ἅτε πρὸς ἀλλοφύλους καὶ πολεμίους, οἱ καὶ ἀπὲ τοῦ ὄρους Σαμαρείτας αὐτοὺς ἐκάλουν. Ἰουδαίοις δὲ οὐ μικρὰ δ καὶ ἐντεῦθεν ἦν πρὸς αὐτοὺς ἡ φιλονεικία, Οὐδὲ γὰρ ταῖς Γραφαῖς πάσ,ις ἐκέχρηντο, ἀλλὰ τὰ Μωύσέως μόνα δεχόμενοι, τῶν προφητῶν οὐ πολὺν ἐποιοῦντο λόγον. Ἐφιλονείκουν μέντοι εἰς τὴν εὐγέ. μοῦντο ἐπὶ τῷ ᾿Αδραὰμ, καὶ πρόγονον αὑτὸν ἑπεγρά φοντο, ἅτε ἀπὸ τῆς Χαλδαίας ὄντα " καὶ τὸν Ἰακὼ δὲ πατέρα ἐκάλουν, ἅτε ἐχείνου ὄντα ἀπόγονον " οἱ δὶ Ἰουδαῖοι μετὰ πάντων καὶ τούτους ἐδδελύσσοντο Ὅθεν καὶ τῷ Χριστῷ ταῦτα ὠνείδιζον λέγοντες - Σὰ μαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις" καὶ ἐπὶ το. ἕνεκεν τῆς ὑποθέσεως ὁ Χριστὸς Σαμαρείτην εἰσάγει τὸν ἔλεον εἰς αὐτὸν πεποιηκότα, τὸν εὐτελῆ, τὸν εὖ χαταφρόνητον, τὸν βδελυκτὸν παρ᾽ αὐτοῖς " καὶ ἐπ τῶν δέκα λεπρῶν, ἀλλογενῖ, τὸν ἕνα φησὶ διὰ τοῦτ (Σαμαρείτης γὰρ ἦν)" καὶ αὑτὸς δὲ τοῖς μαθηταῖ οὕτω λέγων ἐκέλευσεν Εἰς ὁδὸν ἐθνῶν μὴ καὶ εἰς πόλιν Σαμαρειτῶὼν μὴ εἰσέλθητε.

### English translation (Claude)

For this part of the Church's doctrines is no small one; it is the chief point of our salvation, and through it all things have come about and been accomplished. For in this way death was dissolved, and sin was taken away, and the curse was abolished, and countless good things entered our life. That is why he especially wished the dispensation to be believed, since it has become for us the root and spring of countless good things. But while managing the human side, he did not allow the divine to be overshadowed. At any rate, after withdrawing, he again held to the same course as before. For he did not simply go off to Galilee, but to arrange certain great matters, those concerning the Samaritans; and not simply to arrange them, but with the wisdom that befitted him, and so as to leave the Jews not even the pretext of a shameless defense. Which the evangelist too hinted at when he added, “And he had to pass through Samaria,” showing that he did this as a byproduct of the journey. So also the apostles did. For as they, when persecuted by the Jews, then went to the Gentiles, so Christ too, when they drove him away, then turned to those others as well, as he did also in the case of the Syrophoenician woman. And this happened so that every excuse might be cut away from the Jews, and that they could not say, “He left us and went away to the uncircumcised.” That is why the disciples too said in their defense, “It was necessary that the word of God be spoken to you first; but since you judge yourselves unworthy, behold, we turn to the Gentiles.” And he himself again: “I was sent only to the [lost sheep of the house of Israel”; and again,] “It is not good to take the children's bread and give it to the little dogs.” But when they drove him away, they opened a door to the Gentiles. And not even so does he go to them on purpose, but in passing. In passing, then, “He came to a city of Samaria called [Sychar, near the field that Jacob gave] to his son Joseph; and Jacob's spring was there.” Why is the evangelist so precise about the place? So that when you hear the woman saying, “Jacob our father gave us the spring,” [...] you may not be surprised. For that place was where Levi and Simeon, enraged on account of Dinah, carried out that cruel slaughter.

It is worth saying also where the Samaritans came from; for this whole region is called Samaria. Where then did they get the name? The mountain was called Somor, from the man who acquired it, as Isaiah too says, “And the head of Ephraim is Somoron”; but its inhabitants were called not Samaritans but Israelites. As time went on they offended God; and when Pekah was king, Tiglath-pileser came up, took many cities, attacked Elah, killed him, and gave the kingdom to Hoshea. Against him came Shalmaneser, who took other cities and made them tributary and subject. Hoshea at first submitted, but later revolted from that rule and fled to an alliance with the Ethiopians. The Assyrian learned of it, marched against them, destroyed them, and no longer allowed the nation to remain there, because of such suspicions of revolt; but he led them away to Babylon and Media, and bringing nations from various places there, settled them in Samaria, so that his rule might be secure from then on, with his own people holding the place. When this had happened, God, wishing to show his own power, and that it was not through weakness that he had given up the Jews but because of the sins of those given up, sent lions upon the barbarians, which ravaged the whole nation. This was reported to the king, and he sends a priest to hand on to them the laws of God. Yet not even so did they depart wholly from their impiety, but only by half. As time went on, they leapt away from their idols in turn and worshiped God. Things being in this state, the Jews, when they had returned, were thereafter jealous of them as of foreigners and enemies, and called them Samaritans, after the mountain. And from this too the Jews had no small rivalry with them. For they did not use all the Scriptures, but accepted only the books of Moses and made little account of the prophets. They laid claim, however, to noble descent, [and prided themselves] on Abraham, and enrolled him as their ancestor, since he was from Chaldea; and they called Jacob father, as being his descendant. But the Jews abhorred these too, along with all the rest. Hence they also reproached Christ with this, saying, “You are a Samaritan and have a demon.” And for this reason, in the parable, Christ brings in a Samaritan as the one who showed mercy to the man—one who was cheap, easily despised, and abhorred among them; and in the case of the ten lepers he calls the one a foreigner for this reason (for he was a Samaritan); and he himself commanded his disciples, saying, “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.”

### Scripture references

- John 4:4: quotation, high confidence
- Acts 13:46: quotation, high confidence
- Matt 15:24: quotation, high confidence
- Matt 15:26: quotation, high confidence
- John 4:5: quotation, high confidence
- John 4:6: quotation, high confidence
- John 4:12: quotation, medium confidence
- Gen 34:25: allusion, high confidence
- 1 Kgs 16:24: allusion, medium confidence
- Isa 7:9: quotation, high confidence
- 2 Kgs 15:29: allusion, high confidence
- 2 Kgs 17:3: allusion, high confidence
- 2 Kgs 17:4: allusion, high confidence
- 2 Kgs 17:6: allusion, high confidence
- 2 Kgs 17:24: allusion, high confidence
- 2 Kgs 17:25: allusion, high confidence
- 2 Kgs 17:27: allusion, high confidence
- John 8:48: quotation, high confidence
- Luke 10:33: allusion, high confidence
- Luke 17:18: allusion, high confidence
- Matt 10:5: quotation, high confidence

### Translation notes

- Quotations: John 4:4–6; Acts 13:46; Matt 15:24, 26; Isa 7:9 (LXX, “Somoron”); John 4:12; John 8:48; Matt 10:5. Allusions: Gen 34 (Dinah); 1 Kgs 16:24 (Somor); 2 Kgs 15:29–30; 17:3–6, 24–28; Luke 10:33; 17:16, 18. Lines lost in the scan around the quotation of John 4:5 and Matt 15:24 are supplied in brackets; a garbled line after “gave us the spring” (apparently a repeated line about the evangelist resuming the narrative) is left untranslated.
- Chrysostom's account follows 2 Kings loosely: in 2 Kgs 15:30 it is Hoshea son of Elah who kills Pekah; translated as he wrote it.

### Citation (SBL)

Chrysostom, Hom. Jo. 31.2 (PG 59:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/31-2).

## Homily 31.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/31-1/#p-31-3
- Source: PG 59:174
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's weariness at the well teaches frugality and freedom from pride, and the Samaritan woman's gentle questions contrast with the Jews' hostility.

### Greek text

Οὐ τῆς ἱστηρίας δὲ ἕνεκεν μόνης τοῦ τόπου μόνο ἀνέμνησεν ἡμᾶς τοῦ Ἰακὼδ ὁ Εὐαγγελιστὴς, ἀλλὰ χα ὑπὲρ τοῦ δεῖξαι τὴν ἀποξολὴν τὴν Ἰουδαϊκὴν πάλο γεγενημένην. Καὶ γὰρ ἐπὶ τῶν προγόνων αὐτῶν τοὺ τόπους ἀντ᾽ αὐτῶν κατέσχον ἐκεῖνοι. “Ἃ γὰρ οἱ πρέ γόνοι αὐτῶν εἶχον, οὐκ ὄντα αὐτῶν, ταῦτα διὰ τὴ ῥᾳθυμίαν αὐτῶν καὶ παρανομίαν, ὄντα αὑτῶν, ἀπ ὦλεσαν οὗτοι. Οὕτως οὐδὲν κέρδος προγόνων χρηστῶν, ὅταν μὴ τοιοῦτοι τύχωσιν οἱ ἐξ ἐκείνων ὄντες. Οἱ μὲν γὰρ βάρδαροι, ἵνα λεόντων πεῖραν λάδωσι μόνον, πρὸς τὴν Ἰουδαϊκὴν εὐσέδειαν ἐπανῆλθον εὐθέως " ἐκεῖνοι δὲ τοσαύτας ὑπομένοντες τιμωρίας, οὐδὲ οὕτως ἐσωφρονίσθησαν. Ἐνταῦθα τοίνυν ὁ Χριστὸς παρεγένετο, τὸν μὲν βάναυσον καὶ ὑγρὸν ἐχθάλλων βίον ἀεὶ, τὸν δὲ ἐπίπονον εἰσάγων καὶ συνεσταλμένον. Οὐ γὰρ ὑποζυγίοις κέχρηται, ἀλλ᾽ οὕτω βαδίζει συντόνως, ὡς καὶ κοπιᾶσαι ἐκ τῆς ὁδοιπορίας. Καὶ τοῦτο πανταχοῦ παιδεύει, τὸ αὐτουργὸν εἶναι καὶ ἀπέριττον, καὶ τὸ μὴ πολλῶν δεῖσϑαι. Οὕτω γὰρ βούλεται τῶν περιττῶν ἀλλοτρίους ἡμᾶς εἶναι, ὡς καὶ αὐτῶν τῶν ἀναγκαίων πολλὰ περιχόπτειν. Διὰ τοῦτο ἔλεγεν" Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐραγοῦ κατασχηγώσεις " ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεραλὴν κιλίνῃ. Διὰ τοῦτο καὶ ἐν τοῖς ὄρεσι τὰ πλείονα διατρίδει, οὐκ ἐν ἡμέρᾳ μόνον, ἀλλὰ καὶ ἐν νυκτὶ, καὶ ἐ) ταῖς ἐρήμοις. Τοῦτο καὶ ὁ Δαυῖδ ἀνακηρύττων ἔλεγεν, Εκ χειμάῤῥου ἐν ὁδῷ πίδεαι, τὸ εὐσταλὲς αὑτοῦ τοῦ βίου δηλῶν. Τοῦτο καὶ Ἰωάννης ἐνταῦθα δείκνυσιν" Ὁ οὖν ε ᾿Ιησοῦς κεχοπιαχὼς ἐκ τῆς ὁδοιπορίας, ἐκάθητο οὕτως ἐπὶ τῇ πηγῇ. Ὥρα ἦν ὡσεὶ ἔκτη. Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντιῆσαι ὕδωρ. Λέγει αὐτῇ ὁ Ἰησοῦς" Δός μοι πιεῖν. Οἱ δὲ μαθηταὶ αὐτοῦ ἀπῆ.ϊθον εἰς -τὴν ἀγορὰν, ἵνα τροφὰς ἀγοράσωσιν. Ἐντεῦθεν μανθάνομεν καὶ τὸ περὶ τὰς ὁδοιπορίας εὔτονον αὐτοῦ, καὶ τὸ περὶ τὰς τροφὰς ἡμελημένον, καὶ πῶς παρέργὸς τῷ πράγματι κέχρηται. Οὕτω γοῦν καὶ οἱ μαθηταὶ ἐπαιδεύθησαν τὰ καθ᾽ ἑαυτοὺς διατίθεσθαι. Οὐ γὰρ ἐπήγοντο ἐφόδια. Καὶ δηλοῖ τοῦτο ἕτερος εὐαγγελιστὴς λέγων, ἡνίχα περὶ τῆς ζύμης τῶν Φαρισαίων αὑτοῖς διελέγετο, ὅτι ἐκεῖνοι ἐνόμιζον ὅτι ἄρτους οὐκ τας τῶν ἀσταχύων Ρ, καὶ ἐσθίοντας, καὶ ὅταν λέγῃ αὐτὸν ἐπὶ τὴν συκῆν διὰ τὴν πεῖναν ἐληλυθέναι, οὐδὲν ἄλλο ἣ τοῦτο διὰ πάντων ἡμᾶς παιδεύει, τὸ καταφρονεῖν γαστρὸς, καὶ μὴ περισπούδαστον τὴν αὐτῆς νομίζειν εἶναι λειτουργίαν. Σκόπει γοῦν αὐτοὺς καὶ ἐνταῦθα, οὔτε ἐπιφερομένους τι, οὔτε ἐπειδὴ μὴ ἐδάσταζον, ἐκ προοιμίων καὶ εὐθὺς τῆς ἡμέρας τούτου φροντίζοντας, ἀλλὰ κατὰ τὸν καιρὸν, καθ᾽ ὃν ἅπαντες ἀριττοποιοῦνται, τροφὰς ἀγοράζοντας. ᾿Δλλ᾽ οὐκ ἡμεῖς, οἵ εὐθέως ὁ ἀπὸ κλίνης διανιστάμενοι πρὸ τῶν “ποιοὺς καλοῦντες, καὶ μετὰ πολλῆς ταῦτα ἐπισχὴπτοντες τῆς σπουδῆς, καὶ μετ᾽ ἐκεῖνα τῶν ἄλλων οὔτως ἀπτόμενοι, τὰ βιωτικὰ πρὸ τῶν πνευματικῶν σπουδαῖα ποιούμενοι, καὶ ἃ πάρεργον ἔχειν ἐκ. ἣν, ὡς ἀναγχαΐῖα τιμῶντες. Διὰ τοῦτο πάντα ἄνω καὶ κάτω γίνεται. Τοὐναντίον γὰρ ἐχρῆν ἁπάντων τῶν πνευματικῶν πολὺν ποιησαμένους λόγον, μετὰ τὸ πληρῶσαι ἐκεῖνα, τότε ἅπτεσθαι τούτων. Οὐ τὸ ἐπίπονον δὲ μόνον, ἀλλα καὶ τὸ ἄτυφον ἐντεῦθεν δείκνυται, οὐ τῷ κοπιᾶσαι, οὐδὲ τῷ καθίσαι ἐπὶ τῆς ὁδοῦ μόνον, ἀλλὰ καὶ τῷ καταλειφθῆναι μόνον καὶ τοὺς μαθητὰς αὐτοῦ ἀπελθεῖν ἀ. Καίτοι γε ἐξῆν εἴ γε ἐδούλετο, ἣ μὴ πάντας ἐκπέμψαι, ἢ ἀπελθόντῶν ἐκείνων, ἑτέρους διακόνους ἔχειν" ἀλλ᾽ οὐκ ἢθέλησε" καὶ γὰρ τοὺς μαθητὰς οὕτως εἴθισε πάντα τῦφον καταπατεῖν. Καὶ τί μέγα, φησὶν, εἰ ἐμετρίαζον, ἴσω; εἴποι τις ἄν, ἁλιεῖς ὄντες καὶ σχηνοποιοί; [᾿Αλιεῖς μὲν ἦσαν καὶ σκηνοποιοὶ,] ἀλλ᾽ ἀθρόον εἰς αὑτὴν ἀνέδησαν τοῦ οὐρανοῦ τὴν κορυφὴν, καὶ πάντῶν ἐγένοντο βασιλέων σεμνότεροι, ὁμ:ληταὶ γενέσθαι καταξιωθέντες τοῦ τῆς οἰκουμένης Δεσπότου, καὶ παρακολουθῇσαι τῷ θαυμαζομένῳ πάντοθεν. Ἴστε δὲ κἀκεῖνο, ὅτι μάλιστα οἱ ἔχ ταπεινῶν ὄντες, ὅταν ἀξιωμάτων ποτὲ λάδωνται, εὐκολώτερον αἴρονται πρὸς ἀπόνοιαν, ἅτε ἀπειροχάλως ἔχοντες πρὸς τὴν τοσαύτην τιμήν. Κατέχων οὖν αὐτοὺς ἐπὶ τῆς αὐτῆς ταπεινοφροσύνης, ἐπαίδευεν αὐτοὺς διὰ πάντων συνεἐστάλθαι καὶ μηδαμοῦ δεῖσθαι τῶν διαχονησομένων. Αὐτὸς δὲ Κεκοπιωκὼς ἐκ τῆς ὁδοιπορίας, φησὶν, ἐκάθητο οὕτως ἐπὶ τῇ πηγῇ Ὁρᾷς ὅτι διὰ τὸν κόπον ἡ καθέδρα γέγονε, διὰ τὸ καῦμα, διὰ τὸ περιμεῖναι τοὺς μαθητάς; Ἵδει μὲν γὰρ συμθηπόμενον τὸ κατὰ τοὺς Σαμαρεΐτας. Οὐκ ἐπὶ τοῦτο δὲ ἦλθε προηγουμένως; οὐ μὴν ἐπειδὴ διὰ τοῦτο οὐκ ἦλθε, παραγενόμενον τὸ γύναιον ἀπώσασθαι ἐχρῆν, οὕτω πολλὴν φιλομάθειαν ἐπιδεικνύμενον. Οἱ μὲν γὰρ Ἰουδαῖοι καὶ πρὸς αὐτοὺς ἐρχόμενον ἀπήλαυνον, οἱ δὲ ἐξ ἐθνῶν καὶ ἀλλαχοῦ βαδίζοντα πρὸς ἑαυτοὺς εἶλκον" καὶ οἱ μὲν ἐφθόνουν, οἱ δὲ ἐπίστενον" ἐκεῖνοι ἡγανάχτουν, οὗτοι ἐθαύμαξον καὶ προσεκύνουν. Τί οὖν; ἔδει τοσούτων σωτηρίαν ὑπεριδεῖν, καὶ προθυἰαν οὕτω γενναίαν ἀφεῖναι; Τοῦτο μὲν οὖν ἀνάξιον ἣν αὐτοῦ τῆς φιλανθρωπίας" διόπερ μετὰ τῆς προσηκούσης αὐτῷ σοφίας πάντα τὰ παρόντα οἰκονομεῖ. Ἐκάθητο μὲν γὰρ, ἀναπαύων τὸ σῶμα, καὶ παρὰ τὴν πηγὴν ἴ ἀναψύχων αὐτό. Αὐτὸ γὰρ ἦν τῆς ἡμέρας τὸ μεσαίτατον, ὅπερ καὶ ὁ Εὐαγγελιττὴς ἐδήλωσεν εἰπὼν, Ὥρα ἦν ὡσεὶ ἔκτη" καὶ ἐκάθητο οὕτως. Τὶ δὲ ἐστιν, Οὕτως; Οὐκ ἐπὶ θρόνου, φησὶν, οὐκ ἐπὶ προσχεφαλαίου, ἀλλ᾽ ἁπλῶς καὶ ὡς ἔτυχεν ἐπ᾽ ἐδάφοις, Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντλῆσαι ὕδωρ. δ. Ὅρα πῶς καὶ τὴν γυναῖκα δι᾿ ἄλλο δείκνυσιν ἐξελθοῦσαν, πανταχοῦ τὴν ἀναίσχυντον τῶν Ἰουδαίων ἐπιστομίζων ἀντιλογίαν, καὶ ἵνα μὴ τις λέγῃ ὅτι ἐναντιοῦται ἑαυτοῦ τῷ προστάγματι, εἰς μὲν πόλιν κελεύων μὴ εἰσιέναι Σαμαρειτῶν, Σαμαρείταις δὲ διαλεγόμενος. Διὸ καὶ τὸ, Ἀπειϊηϊύθεισαν οἱ μαθηταὶ αὐτοῦ εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσι, τέθεικεν ὁ Εὐαγγελιστὴς, πολλὰς εἰσάγων αἰτίας τῆς πρὸς αὑτὴν διχλέξεως. Τί οὖν ἡ γυνή; ᾿Ακούσασα, Δός μοι πιεῖν, σφόδρα συνετῶς εἰς κατασκευὴν ἐρωτήσεως τὸν παρὰ τοῦ Χριστοῦ λόγον λαμδάνει, καὶ λέγει" Πῶς "σὺ ᾿Ιουδαῖος ὧν, αἰτεῖς παρ᾽ ἐμοῦ πιεῖν οὔσης γυναικὸς Σαμαρείτιδος; Οὐ γὰρ συγχρῶνται ᾿Ιουδαῖοι Σαμαρείταις. Καὶ πόθεν αὐτὸν Ἰουδαῖον ἐνόμιζεν εἶναι; ᾿Απὸ τοῦ σχήματος ἴσως, καὶ ἀπὸ τῆς διαλέξεως. Σὺ δέ μοι σκόπει πῶς διεσχεμμένον τὸ γύναιον ἦν. Εἰ γὰρ ἐχρῆν φυλάξασθαι, τὸν Ἰησοῦν ἐχρῆν, οὐκ ἐχείνην. Οὐ γὰρ εἶπεν, ὅτι Σαμαρεῖται τοῖς Ἰουδαίοις οὐ συγχρῶνται, ἀλλ᾽, Ἴουδαῖοι Σαμαρείτας οὐ προσίενται. ᾿Αλλ᾽ ὅμως ἡ γυνὴ καίτοι κατηγορίας ἀπηλλαγμένη, ἐπειδὴ ἐνόμισεν ἕτερον αὐτῇ ἀντιπίπτειν, οὐδὲ οὕτως ἐσίγησεν, ἀλλ᾽ ὡς οἴεται διορθοῦται τὸ μὴ κατὰ νόμον γινόμενον. ᾿Αλλ᾽ ἐκεῖνο ἄν τις διαπορήσειε, πῶς ὁ Ἰησοῦς ἐζήτησε παρ᾽ αὐτῆς πιεῖν, τοῦ νόμου οὐκ ἐπιτρέπόντος; Εἰ γὰρ λέγοι τις, ὅτι τῷ προειδέναι μὴ δώσουσαν, δι᾽ αὐτὸ μὲν οὖν τοῦτο οὐδὲ αἰτῆσαι ἐχρῆν. γἱ οὖν ἔστιν εἰπεῖν; Ὅτι ἀδιάφορον αὐτῷ λοιπὸν ἣν πὰς τοιαύτας ἐχδάλλειν παρατηρήσεις. Ὁ γὰρ τοὺς ἄλλους ἐνάγων εἰς τὸ λύειν, πολλῷ μᾶλλον αὑτὸς αὑτὰς ἂν παρέδραμεν. Οὐ γὰρ τὸ εἱσπορευόμενον, φησὶ, κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον. Οὐ μικρὰ δὲ κατηγορία γένοιτ᾽ ἂν τῶν Ἰουδαίων ἡ πρὸς " τὴν γυναῖκα διάλεξις, διότι ἐκεῖνοι μὲν πολλάκις ἑπεσπῶντο, καὶ διὰ ῥημάτων καὶ διὰ πραγμάτων, καὶ οὐκ ἡνείχοντο᾽ αὕτη δὲ, ὅρα πῶς κατέχεται ἀπὸ Ψιλῆς ἐρωτήσεως 4. Αὐτὸς μὲν γὰρ οὐκ ἐνεστήσατο τέως ταύτην τὴν πραγματείαν, οὐδὲ πὴν ὁδόν" εἰ δέ τινες παρεγένοντο, οὐκ ἐκώλυε. Καὶ γὰρ τοῖς μαθηταῖς ἁπλῶς ἔλεγεν, εἰς πόλιν Σαμαρειτῶν μὴ εἰσελθεῖν, οὐκὶ καὶ προσιόντας διαχρούεσθαι" σφόδρα γὰρ ἀνάξιον ἦν αὑτοῦ τῆς φιλανθρωπίας. Διὰ δὴ τοῦτο καὶ ἀποχρίνεται τῇ γυναικὶ, καί φησιν Εἰ ἤδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, Δός μοι πιεῖν" σὺ ἂν ἤτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Ποότερον εἰχνυσιν ἀξίαν οὖσαν ἀκοῦσαι, καὶ μὴ παροφθῆναι" καὶ τότε ἑαυτὸν ἐκκαλύπτει, Καὶ γὰρ ἔμελλεν εὐθέως μαθοῦσα ὅστις ἐστὶν, ὑπαχούσεσθαι καὶ προσἐξειν αὐτῷ ὅπερ περὶ Ἰουδαίων οὐκ ἄν τις δἴποι. Καὶ γὰρ μαθόντες, ἤτησαν αὑτὸν οὐδὲν, οὐδὲ ἐπεθύ μησάν τι μαθεῖν τῶν χρησίμων, ἀλλὰ καὶ ὕδριζον καὶ ἀπήλαυνον. Ἡ δὲ γυνὴ ταῦτα ἀκούσασα, ὅρα πῶς ἐπιεικῶς ἀποχρίνεται " Κύριε, οὔτε ἄντιϊημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ" πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶ»; Τέως αὐτὴν τῆς ὑπονοίας τῆς ταπεινῆς ἀνέστησε, καὶ τοῦ νομίζειν ἕνα τῶν πολλῶν εἶναι. Οὐ γὰρ ἁπλῶς ἐνταῦθα καλεῖ Κύριον, ἀλλὰ πολλὴν ἀπονέμουσα τὴν τιμήν. Ὅτι γὰρ τιμῶσα ταῦτα ἔλεγεν, ἀπὸ τῶν ἑξῆς εἰρημένων δῆλον. Οὐ τέως. ΕἸ δὲ μὴ εὐθέως τὸ πᾶν ἐνενόησε, μὴ θαυμάσῃςτ᾽ οὐδὲ γὰρ ὁ Νικόδημος. Τί γὰρ ἐκεῖνός φησι; Πῶς δύναται ταῦτα γενέσθαι; καὶ πάλιν: Πῶς δύναται ἄγθρωπος γεγγηθῆναι γέρων ὧν" καὶ πάλιν" Μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὑτοῦ δεύτερον εἰσε.1θεῖν καὶ γενγηθῆναι; Αὕτη δὲ αἱδεσιμώτερον' Κύριε, οὔτε ἄντἬλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ" πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; Αλλο πρὸς αὐτὴν ἔλεγεν, ἄλλο δὲ ὑπώπτευεν ἐκείνη, οὐδὲν πλέον ἀκούουσα τῶν ῥημάτων, οὐδὲ ἐννοῖσαι τέως τι ὑψηλὸν δυναμένη, καίτοι γε ἐνῆν εἰπεῖν προπετῶς φθεγγομένην, ὅτι εἰ εἶχες τὸ ὕδωρ τὸ ζῶν, οὐκ ἂν ἤτησας παρ᾽ ἐμοῦ, ἀλλὰ σαυτῷ παρἐσχες ἂν προτέρῳ' νῦν δὲ χομπάζεις. ᾿Αλλ' οὐδὲν τούτων εἶπεν, ἀλλὰ μετ᾽ ἐπιεικείας ἀποχρίνεται πολ λῆς, καὶ ἐν ἀρχῇ καὶ μετὰ ταῦτα. Καὶ γὰρ ἐν ἀρχῇ φησι: Πῶς σὺ ᾿Ιουδαῖος ὧν αἰτεῖς παρ' ἐμοῖ' πιεῖν; Καὶ οὐκ εἶπεν, ἅτε πρὸς ἀλλόφυλον, καὶ ἐχθρὸν διαλεγομένη" Μή μοι γένοιτό σοι μεταδοῦναι ἀνθρώπῳ πολεμίῳ καὶ τοῦ ἔῦνους ἡμῶν ἡλλοτριωμέν:». Καὶ μετὰ ταῦτα πάλιν ἀκούσασα μεγάλα λέγοντο:, ἐφ᾽ ᾧ μάλιστα δάχνονται οἱ ἐχθροὶ, οὐ χατεγέλασεν, οὐδὲ διέσυρεν᾽ ἀλλὰ τί φησι; Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰωακὼθδ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ τοῦτο, καὶ αὐτὸς ἐξ αὐτοῦ ἔπιε, καὶ οἱ υἱοὶ αὖτοῦ, καὶ τὰ θρέμματα αὐτοῦ; Ὁρᾷς πῶς εἰτωθεῖ ἑ ιυτὴν εἰς τὴν εὐγένειαν τὴν Ἰουδαϊκήν; Ὃ δὲ λέγει, ποιοῦτόν ἐστιν’ Ἐκεῖνος τούτῳ ἐκέχρητο τῷ ὕδατι, καὶ πλέον ἔσχεν οὐδὲν δοῦναι. Ταῦτα δὲ ἔλεγε, δειχυῦτα πῶς ἐκ πρώτης ἀποκρίσεως ἐδέξατο νόημα μέγα καὶ ὑψηλόν. Τὸ γὰρ, Αὐτὸς ἔπιεν ἀπ᾽ αὑτοῦ, καὶ οἱ υἱοὶ αὐτοῦ, καὶ τὰ θρέμματα αὖτοῦ, οὐδὲν ἄλλο αἰνιττομένης ἐστὶν, ἀλλ᾽ ἣ ὅτι ἔσχε μὲν ἔννοιαν μείζονος ὕδατος, οὐκ εὕρισκε δὲ αὐτὸ, οὐδὲ ἔδει σαφῶ; ς. ἵνα δὲ καὶ σαφέστερον εἴπω, ὃ βούλεται εἰπεῖν, τοῦτό ἔστιν Οὐκ ἔχεις εἰπεῖν, φησὶν, ὅτι Ἰαχὼδ μὲν ἡμῖν ταύτην ἔδωκε τὴν πηγὴν. ἐτέρῳ δὲ αὐτὸς ἐχρήσατο" καὶ γὰρ αὑτὸς καὶ οἱ υἱοὶ αὑτοῦ ἀπ᾽ αὑτῆς ἕπιον, οὐκ ἂν πιόντες, εἴ γε βελπίονα εἶχεν ἑτέραν. ᾿πὸ ταύτης μὲν οὖν οὐδὲ αὐτὸς δυνήσῃ δοῦναι, ἑτέραν δὲ βελτίονα οὐκ ἔστι 5: ἔχειν, αὐτὸς, οὐδὲ ἔδει σαφῶς. εἰ μὴ καὶ τοῦ Ἰαχὼδ ὁμολογεῖς μείζονα εἶναι σαντόν. Πόθεν οὖν ἔχεις τὸ ὕδωρ ὃ ἐπαγγέλλῃ δώσειν ἡμῖν" Αλλ᾽ οὐκὶ Ἰουδαῖοι οὕτω προσηνῶς αὐτῷ διαλέγονται, καίτοι καὶ αὐτοῖς περὶ τῆς αὐττὶς ὑποθέσεως διελέχθη, τοῦ τοιούτου μνημονεύσας ὕδατος " ἀλλ' οὐδὲν ἐχέρδαναν. “Ὅτε δὲ τοῦ ᾿Αδραὰμ ἐμνημόνευσε, καὶ λίθοις βάλλειν αὐτὸν ἐπεχείρουν. ᾿Αλλ᾽ οὐκ ἡ γυνὴ τοῦτον αὐτῷ τὸν τρόπον προσφέρεται, ἀλλὰ μετὰ πολλῆς τῆς ἐπιεικείας ἐν μέσῳ καύματι, καὶ ἐν ἡμέρᾷ μέπῃ, καὶ λέγει καὶ ἀκούει πάντα μετὰ μανροθυμίας πολλῆς, καὶ οὐδὲν ἐννοεῖ τι τοιοῦτον οἷον εἰχὺς Ἰουδαίους εἰπεῖν, ὅτι “Μαίνεται καὶ ἐξέστηχεν οὗτος, προσέδησέ με πηγῇ χἀὶ φρέατι, παρέχων μὲν οὐδὲν, φυσῶν δὲ τοῖς ῥήμασιν" ἀλλὰ καρτερεῖ καὶ προσεδρεύει, ἕως ἂν εὕρῃ τὸ ζητούμενον.

### English translation (Claude)

Not only for the history of the place did the evangelist remind us of Jacob, but also to show that the rejection of the Jews had happened long ago. For already in the time of their forefathers those others held the places instead of them. What their forefathers had, though it was not theirs, these men lost through their sloth and lawlessness, though it was theirs. So there is no gain from good ancestors when their descendants do not turn out like them. For the barbarians, merely on getting a taste of the lions, at once came back to the Jewish worship; but these, after enduring so many punishments, were not brought to their senses even so.

To this place, then, Christ came, always driving out the vulgar and soft life and bringing in the laborious and frugal one. For he does not use beasts of burden, but walks so strenuously as even to grow tired from the journey. And this he teaches everywhere: to do one's own work, to be without excess, and not to need many things. For he so wishes us to be strangers to superfluities that he cuts away many even of the necessities. That is why he said, “The foxes have holes, and the birds of heaven nests; but the Son of Man has nowhere to lay his head.” That is why he spends most of his time on the mountains, not by day only but also by night, and in the deserts. David too proclaimed this when he said, “He will drink from the brook on the way,” showing the frugality of his life. This John too shows here: “Jesus, then, tired from the journey, was sitting thus by the spring. It was about the sixth hour. A woman from Samaria comes to draw water. Jesus says to her, ‘Give me to drink.’ For his disciples had gone off to the market to buy food.” From this we learn his vigor on journeys, his unconcern about food, and how he treats the matter as secondary. In this way, at any rate, the disciples too were trained to order their own lives; for they did not take provisions with them. Another evangelist too shows this when he says that, when he was speaking to them about the leaven of the Pharisees, they thought it was because they [had] not [brought] bread; [and when he shows them plucking] the ears of grain and eating; and when he says that he came to the fig tree because of hunger, he is teaching us by all of them nothing other than this: to despise the belly and not to think its service something to be anxious about. Look at them here too: they bring nothing with them, and though they carried nothing, they do not see to it from the very start of the day, but buy food at the hour when everyone takes the midday meal. Not so we, who as soon as we rise from bed, before [anything else, see to this], calling [cooks and stewards], giving these orders with great zeal, and only after that touching other things, treating the things of this life as more serious than the spiritual, and honoring as necessary what we ought to hold as secondary. That is why everything is turned upside down. For on the contrary we ought to make much account of all spiritual things, and when we have fulfilled them, then to touch these.

And not only his toil but also his freedom from pride is shown here—not only by his growing tired and sitting by the road, but also by his being left alone, his disciples having gone away. Yet he could have, had he wished, either not sent them all away, or, when they had gone, had other servants. But he did not wish it; for in this way he accustomed his disciples to trample on all pride. “And what great thing is it,” someone may perhaps say, “if they were modest, being fishermen and tentmakers?” [They were indeed fishermen and tentmakers,] but they had suddenly been raised to the very summit of heaven and become more august than all kings, deemed worthy to be companions of the Master of the world and to follow the one admired on every side. And you know this too, that especially those of humble origin, when they ever obtain honors, are more easily lifted up to folly, being inexperienced in bearing such honor. Keeping them, then, in the same humility, he trained them to be restrained in all things and never to need people to wait on them. “He then, tired from the journey,” it says, “was sitting thus by the spring.” Do you see that the sitting was because of weariness, because of the heat, because of waiting for the disciples? For he knew what was going to happen with the Samaritans; but it was not for this that he had come primarily. Yet, though he had not come for this, it was not right to push away the woman when she came, showing such eagerness to learn. For the Jews drove him off even when he came to them, while those from the Gentiles drew him to themselves even when he was walking elsewhere; the former envied, the latter believed; those were indignant, these marveled and worshiped. What then? Ought he to overlook the salvation of so many and dismiss such noble eagerness? That would have been unworthy of his love for humankind. That is why he manages all that was at hand with the wisdom befitting him. For he sat resting his body and cooling it by the spring; for it was the very middle of the day, which the evangelist too showed by saying, “It was about the sixth hour”; and he sat “thus.” What does “thus” mean? Not on a throne, he means, not on a cushion, but simply, as it happened, on the ground. “A woman from Samaria comes to draw water.”

[4] See how he shows that the woman too came out for another purpose, everywhere stopping the mouth of the Jews' shameless contradiction, so that no one may say that he goes against his own command, ordering the disciples not to enter a city of the Samaritans while himself conversing with Samaritans. That is why the evangelist put the words “His disciples had gone away into the city to buy food,” bringing in many reasons for his conversation with her. What then does the woman do? Hearing “Give me to drink,” she very shrewdly takes Christ's word as the occasion for a question, and says, “How is it that you, being a Jew, ask a drink from me, a Samaritan woman? For Jews have no dealings with Samaritans.” And from what did she think he was a Jew? From his dress perhaps, and from his speech. But consider how circumspect the woman was. If anyone had to be on guard, it was Jesus who had to, not she. For she did not say, “Samaritans have no dealings with the Jews,” but “Jews do not admit Samaritans.” Yet though the woman was free of blame, since she thought another was falling into it, she did not keep silent even so, but corrects, as she supposes, what was being done against the law. But someone might be puzzled over this: how did Jesus ask a drink of her, when the law did not permit it? If someone says it was because he knew beforehand that she would not give it, then for that very reason he ought not even to have asked. What then can one say? That it was by now a matter of indifference to him to cast off such observances. For he who led others on to abolish them would much more pass them by himself. “For not what goes in,” he says, “defiles a person, but what comes out.” And the conversation with the woman would be no small accusation of the Jews. For they were often drawn on by him, both by words and by deeds, and would not put up with it; but this woman—see how she is held by a bare question! For he himself had not yet undertaken this work, nor that road; but if any came, he did not prevent them. And indeed he told the disciples simply not to enter a city of the Samaritans, not also to push away those who came to them; that would have been very unworthy of his love for humankind. For this very reason he also answers the woman and says, “If you knew the gift of God, and who it is that says to you, ‘Give me to drink,’ you would have asked him, and he would have given you living water.” First he shows that she is worthy to hear and not to be overlooked, and then he reveals himself. For she was going, as soon as she learned who he was, to obey and attend to him—which no one could say of the Jews. For when they learned, they asked him nothing, nor did they desire to learn anything useful, but both insulted him and drove him away. But see how mildly the woman answers on hearing this: “Sir, you have no bucket, and the well is deep; where then do you get the living water?” Already he had raised her from her low opinion, and from thinking he was one of the many. For she does not call him “Lord” here idly, but assigning him great honor. That she said this to honor him is clear from what was said next [...]. If she did not understand the whole at once, do not marvel; neither did Nicodemus. For what does he say? “How can these things be?” and again, “How can a man be born when he is old?” and again, “Can he enter a second time into his mother's womb and be born?” But this woman speaks more respectfully: “Sir, you have no bucket, and the well is deep; where then do you get the living water?” He spoke of one thing to her and she supposed another, hearing nothing more than the words and not yet able to think anything lofty. And yet she could have spoken rashly and said, “If you had the living water, you would not have asked me for it, but would have supplied yourself first; as it is, you are boasting.” But she said none of this; she answers with great gentleness, both at the beginning and afterwards. For at the beginning she says, “How is it that you, being a Jew, ask a drink from me?” And she did not say, as though speaking to a foreigner and an enemy, “Far be it from me to share with you, a hostile man, estranged from our nation.” And afterwards again, hearing him say great things—at which enemies are most stung—she did not laugh or mock. But what does she say? “Are you greater than our father Jacob, who gave us this well, and drank from it himself, and his sons, and his livestock?” Do you see how she thrusts herself into the Jewish nobility? What she says amounts to this: He used this water and had nothing more to give. She said this showing how from his first answer she had received a great and lofty thought. For “he himself drank from it, and his sons and his livestock” hints at nothing else than that she had a notion of a greater water but did not find it, nor know it clearly. To say still more clearly what she means: You cannot say, she says, that Jacob gave us this spring but used another himself; for he and his sons drank from it, and would not have drunk from it if he had had another, better one. From this one, then, not even you will be able to give; and you cannot have another, better one, unless you admit that you are greater even than Jacob. Where then do you get the water that you promise to give us? The Jews do not converse with him so gently, though he spoke to them too on the same subject, mentioning such water; but they gained nothing. And when he mentioned Abraham, they even tried to stone him. But the woman does not behave toward him in this way; with great gentleness, in the midst of the heat, at midday, she both speaks and hears everything with great patience, and thinks nothing like what the Jews would likely have said: “This man is mad and out of his mind; he has tied me to a spring and a well, offering nothing, but puffing himself up with words.” Rather she perseveres and stays until she finds what she seeks.

### Scripture references

- Matt 8:20: quotation, high confidence
- Ps 110:7 (109:7 LXX): quotation, high confidence
- John 4:6: quotation, high confidence
- John 4:7: quotation, high confidence
- John 4:8: quotation, high confidence
- Matt 16:6: allusion, high confidence
- Matt 12:1: allusion, high confidence
- Matt 21:18: allusion, high confidence
- Matt 10:5: allusion, high confidence
- John 4:9: quotation, high confidence
- Matt 15:11: quotation, high confidence
- John 4:10: quotation, high confidence
- John 4:11: quotation, high confidence
- John 3:9: quotation, high confidence
- John 3:4: quotation, high confidence
- John 4:12: quotation, high confidence
- John 8:59: allusion, medium confidence

### Translation notes

- Quotations: Matt 8:20; Ps 110:7 (LXX 109:7); John 4:6–12; Matt 15:11; John 3:4, 9; allusions to Matt 16:6–7; 12:1; 21:18–19; John 8:56–59. A line lost in the scan after “they had not” (the plucking of grain) and a few words in the passage on morning meals are supplied by sense in brackets; a line is lost after “clear from what was said next”.
- The section numeral [4] was lost in the scan and is supplied. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 31.3 (PG 59:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/31-3).

## Homily 31.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/31-1/#p-31-5
- Source: PG 59:182
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: If a Samaritan woman listened so patiently, we have no excuse for impatience with God's word; life is given for preparing for the life to come.

### Greek text

Εἰ δὲ γυνὴ Σαμαρεῖτις τοσαύτην ποιεῖται σπουδὴν ὑπὲρ τοῦ μαθεῖν τι χρήσιμον, καὶ παραμένει τῷ Χριστῷ, καίτοι γε ἀγνοοῦσα αὐτόν τίνος ἡμεῖς τευξόμεθα συγγνώμης, οἱ καὶ εἰδότ:ς ἃ αὐτὸν, καὶ μήτε ὄντες παρὰ φρέαρ, μῆτε ἐν ἐρημίᾳ, μὴτε ἐν ἡμέρᾳ μέσῃ, μήτε ἀκτῖνος καιούσης “ ἀλλ᾽ ὑπὸ τὴν ἕω καὶ ὑπὸ τοιοῦτον ὄροφον σκιᾶς ἀπολαύοντες καὶ εὐψυχίας, καὶ μὴ καρτεροῦντες ἀκοῦσαί τι τῶν λεγομένων, ἀλλ᾽ ἀποχναίοντες «; ᾿Αλλ᾽ οὐκ ἐκείνη τοιαύτη, ἀλλ᾽ οὕτω κατέχεται τοῖς λεγομένοις, ὡς καὶ ἑτέρους καλέσαι. Ἰουδαῖοι δὲ οὐ μόνον οὐκ ἐχάλου», ἀλλὰ καὶ τοὺς βουλομένους προσελθεῖν { ἐκώλυον καὶ ἐνεπόδιζον" διὸ καὶ ἔλεγον" Μή τις ἐκ τῶν ἀρχόντων ἐπίστεισεν εἰς αὑτόν; Ἀ..11᾽ ὄχιος οὗτος ὁ μὴ γιγώσχων τὸν γόμον, ἐπικατάρατοί εἰσι. Μιμησώμεθα τοίγυν τὴν Σαμαρεῖτιν " διαλεχθῶμεν τῷ Χριστῷ. αὶ γὰρ καὶ νῦν μέσος ἡμῶν ἕστηκε, καὶ διὰ τὼν προφητῶν καὶ διὰ τῶν μαθητῶν ἡμῖν φθεγγόμενος. ᾿Ακούσωμεν οὖν καὶ πεισθῶμεν. Μέχρι τίνος ζῶμεν εἰκῇ καὶ μάτην; Τὸ γὰρ μὴ τὰ δοκοῦντα τῷ Θεῷ ποιεῖν, εἰκῆ ζῇν ἐστι- μᾶλλον δὲ οὐκ εἰκῇ μόνον, ἀλλὰ γαὶ ἐπὶ κακῷ. Ὅταν γὰρ τὸν δοθέντα ἡμῖν χρόνον ἀναλώσωμεν εἰς οὐδὲν δέον, ἀπελενσόμεθα δίκην δώσοντες τὴν ἐσχάτην τῆς ἀκαίρον δαπάνης. Οὐ γὰρ δῆπον ὁ μὲν χρήματα ἐμπορεύσασθαι λαθὼν, εἶτα καταφαγὼν, λόγον ἀπαιτηθήσεται παρὰ τοῦ πιστεύσαντος" ὁ δὲ ζωὴν τοιαύτην δαπανήσας μάτην, οὐ δώσει δίκην, Οὐ διὰ τοῦτο ἡμᾶ; ὁ Θεὸς ἤγαγεν εἰς τὸν παρόντα βίον, καὶ ψυχὴν ἐνέπνευσεν. ἵνα τῷ παρόντι χρησώμεθα μόνον δ, ἀλλ᾽ ἵνα πάντα πρὸς τὴν μέλλουσαν πραγματευσώμεθα ζωήν. Τὰ γὰρ ἄλογα μόνα τῷ παρόντι χρήσιμα βίῳ: ἡμεῖς δὲ διὰ τοῦτο ψυχὴν ἀθάνατον ἔχομεν, ἵνα πρὸς τὴν ἐκείνης τῆς ζωῆς παρασκευὴν πάντα πράξωμεν. Ἵππων μὲν γὰρ, καὶ ὄνων, καὶ βοῶν, καὶ τῶν ἄλλων τῶν τοιούτων βοσκημάτων ἄν ἐρωτήσῃ τς τὴν χρείαν, οὐδεμίαν ἄλλην ἐροῦμεν, ἀλλὰ τὴν ἐν τῷ παρόντι βίῳ διακονίαν. Περὶ δὲ ἡμῶν οὐκ ἔστι τοῦτο εἰπεῖν, ἀλλἣ ἡ βελτίων κατάστασις, ἡ μετὰ τὴν ἐντεῦθέν ἐστιν ἀποδημίαν’ καὶ δεῖ πάντα ποιεῖν, ἵνα ἐκεῖ λάμψωμεν, ἵνα μετὰ ἀγγέλων χορεύσωμεν, ἵνα τῷ βασιλεξ τοῖς ". Διὰ τοῦτο γὰρ καὶ ἀθάνατος γέγονεν ἡ ψυχὲὴ;, καὶ τὸ σῶμα δὲ ἔσται ἀθάνατον, ἵνα τῶν ἀτελευτήτῶν ἀπολαύσωμεν ἀγαθῶν. Ἂν δὲ τῇ γῇ προσηλω μένος ἧς τῶν οὐρανίων προκειμένων, ἐννόη ον ὅσῃ γίνεται ὕδρις εἰς τὸν δωρούμενον. Ἐκεῖνος μὲν γὰρ τὰ ἄνω σοι προτείνει" σὺ δὲ οὐ πολὺν αὐτῶν ποιούενος λόγον, τὴν γῆν ἀνταλλάσσῃ. Διὰ ταῦτα καὶ γέενναν ἐπείλησεν, ἅτε καταφρονούμενος, ἵνα μάθῃς ἐντεῦθεν, ὅσων σαυτὸν ἀποστερεῖς χαλῶν. ᾿Αλλὰ μὴ γένοιτο πεῖραν λαδεῖν τῆς κολάσεως ἐκείνης, ἀλλ᾽ εὐαρεστήσαντας ἡμᾶς τῷ Χριστῷ, τῶν αἰωνίων ἐπιτυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρ'ου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. :

### English translation (Claude)

[5] If a Samaritan woman shows such zeal to learn something useful, and stays with Christ though she does not know him, what pardon shall we obtain, who know him, and are not by a well, nor in a desert, nor at midday, nor under a burning sun, but in the morning and under such a roof as this, enjoying shade and coolness, and yet do not endure to hear anything of what is said, but are worn out by it? She was not like that; she is so held by what is said that she even calls others. But the Jews not only did not call others; they even hindered and obstructed those who wished to come. That is why they said, “Has any of the rulers believed in him? But this crowd, which does not know the law, is accursed.” Let us then imitate the Samaritan woman; let us converse with Christ. For even now he stands in our midst, speaking to us through the prophets and through the disciples. Let us then listen and obey. How long are we to live idly and in vain? For not to do what pleases God is to live idly—or rather not idly only, but to our harm. For when we spend the time given us on nothing needful, we shall depart to pay the utmost penalty for that untimely spending. For surely it cannot be that one who received money to trade with and then ate it up will be called to account by the one who entrusted it, while one who has spent such a life in vain will pay no penalty. It is not for this that God brought us into the present life and breathed a soul into us, that we should use the present only, but that we should transact everything with a view to the life to come. For only the irrational creatures are useful for the present life; but we have an immortal soul for this purpose, that we may do everything in preparation for that life. If someone asks the use of horses and asses and oxen and the other such cattle, we shall name no other than their service in the present life. But it is not possible to say this of us; rather, our better state is the one after our departure from here, and we must do everything so that we may shine there, so that we may dance with the angels, so that we may [stand before] the King [continually, through endless ages]. For this is why the soul has been made immortal, and the body too will be immortal: so that we may enjoy the never-ending good things. But if, when heavenly things are set before you, you are nailed to the earth, consider how great an insult is done to the giver. He holds out to you the things above, and you, making no great account of them, take the earth in exchange. For this reason, as one despised, he has also threatened Gehenna, so that you may learn from it how many good things you are depriving yourself of. But may it never happen that we get a taste of that punishment; rather, having pleased Christ, may we obtain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 7:48: quotation, high confidence
- John 7:49: quotation, high confidence
- Matt 25:14: allusion, low confidence

### Translation notes

- Quotations: John 7:48–49; allusion to Matt 25:14–30 (the entrusted money). Words lost in the scan near the end (“stand before the King continually”) are supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 31.5 (PG 59:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/31-5).

## Homily 32.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/32-1/#p-32-1
- Source: PG 59:182
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Spirit is called water and fire for its operations; Christ leads the Samaritan woman step by step to see that his gift surpasses Jacob's well, and she shows more faith and courage than Nicodemus.

### Greek text

Ἀπεχρίθη 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 διψήσει εἰς τὸν αἰῶνα" ἀ.1.ὰ τὸ ὕδωρ, ὃ δώσω αὐτῷ, γενήσεται ἐν αὑτῷ πηγὴ ὕδατος, μένη 5 εἰς ζωὴν αἰώγιον. Τοῦ Πνεύματος τὴν χάριν ἡ Γραφὴ ποτὲ μὲν πῦρ, ποτὲ δὲ ὕδωρ καλεῖ, δειχνῦσα ὅτι οὐκ οὐσίας ἐστὶ ταῦτα παραστατικὰ τὰ ὀνόματα, ἀλλ᾽ ἐνεργείας. Οὐδὲ γὰρ ἐκ διαφόρων συνέστηκεν οὐσιῶν τὸ Πνεῦμα, ἀδρατόν τε καὶ μονοειδὲς ὄν. Τὸ μὲν οὖν ὁ Ἰωάννης δηλεῖ, οὕτω λέγων’ Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί" τὸ δὲ ὁ Χριστὸς », Ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Ἰοῦτο δὲ εἶπε περὶ τοῦ Πνεύματος, φησὶν, οὗ μενος, ὕδωρ καλεῖ τὸ Πνεῦμα" Ὅς γὰρ ἂν πίῃ ἀπὸ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διγήσει εἷς τὸν αἰῶνω. Οὕτω δὲ τὸ Πνεῦμα καλεῖ, δικ μὲν τῆς τοῦ πυρὸς προσηγορίας, τὸ διεγηγερμένὸν καὶ θερμὸν τῆς χάριτος, καὶ δαπανητικὸν ἁμὰρτη μάτων αἰνιττόμενος" διὰ δὲ τῆς τοῦ ὕδατος, τόν τε καθαρμὸν τὸν ἐξ αὐτοῦ, καὶ τὴν πολλὴν παραψυχὴν ταῖς ὑποδεχομέναις αὐτὸ διανοίαις ἐμφῆναι ἃ, Εἰκότως. Ὥσπερ γάρ τινα παράδεισον παντοίοις δέντὴν πρόθυμον κατασκευάζει ψυχὴν, οὔτε ἀθυμίας, ῥᾳδίως σδεννῦσα τοῦ Πονηροῦ πάντα τὰ πεπυρωμένα βέλη. Σὺ δέ μοι σκόπει τοῦ Χριστοῦ τὴν σοφίαν, πῶς ἡρέμα ἀνάγει 5 τὸ γύναιον. Οὐ γὰρ ἐκ πρώτης εἴπεν᾽ ΕἸ ῇδεις τίς ἦν ὁ ἰόγων σοι, Δός μοι πιεῖν. ἀλλ᾽ ὅτε αὐτῇ ἀφορμὴν παρέσχεν Ἰουδαῖον αὖτὸν καλέσαι, καὶ ὑπὸ ἔγκλημα ἤγαγεν, ἀποχρουόμενος τὴν κατηγορίαν, τότε τοῦτο λέγει. Εἰπὼν δὲ, Εἰ ἤδεις τίς ἦν ὁ «Ἰέγων σοι, Δός μοι πιεῖν, σὺ ἂν ἤτησας αὐτόν" καὶ ἀναγχάτας τῷ μεγάλα ἐπαγγείασθαι μνησθῆναι τοῦ πατριάρχου, οὕτω δίδωσι διαθλέψαι τῇ γυναικί. Εἶτα ἀντεπαγαγούσης ἐκείνης, Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰαχώδ; οὐκ εἴτιεν, Ναὶ, μείζων εἰμί ἔδοξε γὰρ ἂν κομπάζειν μόνον, τῆς ἀποδείξεως μηδέπω φαινομένης" δι᾽ ὧν δὲ λέγει, τοῦτο κατασκευάζει. Καὶ γὰρ οὐκ ἁπλῶς εἶπεν, Δώσω σοι ὕδωρ" ἀλλὰ πρότερον ἀνελὼν τὸ τοῦ Ἰαχὼδ, τότε ἐπαίρει τὸ ἑαυτοῦ, ἀπὸ τῆς τῶν διδομένων τύσεως, τὸ μέσον τῶν προσώπων, ὅσον καὶ τὸ διάφορον τῶν διδόντων ἴ, παραστῆσαι βουλόμενος, καὶ τὴν ὑπεροχὴν τὴν πρὸς τὸν πατριάρχην. Εἰ γὰρ θαυμάζεις, φησὶ, τὸν Ἰαχὼδ, ὅτι τοῦτο ἔδωκε τὸ ὕδωρ, ἂν πολὺ τούτου βέλτιον δῶ σοι, τί ἐρεῖς; Προλαθοῦσα μείζονα ὡμολόγησας εἶναί με τοῦ Ἰαχὼδ, τῷ ἀνθυπενεγχεῖν καὶ εἰπεῖν, Μὴ μείζων εἶ σὺ τοῦ Ιακὼδ, ὅτι ἐπαγγέλλῃ βέλτιον ὕδωρ διδόναι; ἂν λάδῃς ἐκεῖνο τὸ ὕδωρ, πάντως ὁμολογήσεις μείζονα εἶναί με. Ὁρᾷς κρίσιν ἀδέκαστον τῆς γυναικὸς, ἀπὸ τῶν πρα- Ὑμάτων 8 ψηφιζομένης καὶ τῷ πατριάρχῃ καὶ τῷ Χριστῷ; ᾿Αλλ᾽ οὐκ Ἰουδαῖοι οὕτως" ἀλλὰ καὶ δαΐμονας ὁρῶντες ἐχδάλλοντα αὐτὸν, οὐ μόνον τοῦ πατριἀρχον οὐκ ἔλεγον μείξονα, ἀλλὰ καὶ δαιμονῶντα ἐκάλουν. Ἢ δὲ γυνὴ οὐκ οὕτως, ἀλλ᾽ ἐντεῦθεν φέρει τὴν ψῆφον, ὅθεν ὁ Χριστὸς βούλεται, ἀπὸ τῆς τῶν ἔργων ἀποδείξεως. Καὶ γὰρ καὶ αὑτὸς ἐντεῦθεν δικάζεται, οὕτω λέγων" Εἰ μὴ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύσατέ μοι’ εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε. Οὕτω καὶ ἣ γυνὴ τῇ πίστει προσάγεται. Διὰ τοῦτο καὶ αὐτὸς ἀκούσας, Μὴ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰαχώδ; τὸν Ἰαχὼθ ἀφεὶς, περὶ τοῦ ὕδατος διαλέγεται λέγων" Πᾶς ὁ πίγων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν" καὶ τὴν σύγκρισιν οὐκ ἀπὸ κατηγορίας, ἀλλ᾽ ἐξ ὑπεροχῆς ποιεῖται. Οὐ γὰρ λέγει, ὅτι τὸ. ὕδωρ τοῦτο οὐδέν ἐστιν, οὐδ᾽ ὅτι εὐτελὲς καὶ εὐκαταφρόνητον ἀλλ᾽ ὅπερ καὶ ἡ φύσις μαρτυρεῖ, τοῦτο τίθησι" Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν" ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς [18}] τὸν αἰῶνα. Ἤκουσεν ὕδωρ ζῶν ἡ γυνὴ πρὸ τούτου, ἀλλ᾽ οὐκ ἐνόησεν. Ἐπειδὴ γὰρ καὶ ὕδωρ ζῶν τὸ ἀένναον καὶ διαπαντὸς. ἀναδλύζον λέγεται, τῶν χρουνῶν οὐ διαχοπτομένων, τοῦτο ἐνόμισεν ἡ γυνὴ λέγεσθαι. Διὰ δὴ τοῦτο σαφέστερον αὐτῇ λοιπὸν ὃ ἔλεγε καθιστὰς, καὶ ἀπὸ συγκρίσεως τὴν ὑπεροχὴν ποιούμενος. ἐπήγαγε λέγων " Ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὑτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα" διὰ τούτου, ὥσπερ ἔφην, δεικνὺς τὴν ὑπεροχὴν, καὶ διὰ τῶν ἑξῆς εἰρημένων" τούτων γὰρ οὐδὲν ἔχει τὸ αἰσθητὸν ὕδωρ. Τίνα δέ ἐστι τὰ ἑξῆς; Γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἀ.1.ομένον εἰς ζωὴν αἰώ-. γιοῦ. Ὥσπερ γὰρ ὃ πηγὴν ἕνδον ἔχων ἀποκειμένην, οὐκ ἂν ἀλοίη δίψῃ ποτέ" οὕτως οὐδὲ ὁ τὸ ὕδωρ τοῦτο ἔχων. Καὶ ἐπίστευσεν εὐθέως ἡ γυνὴ, πολὺ τοῦ Νικοδήμου συνετωτέρα φανεῖσα " οὐ συνετωτέρα δὲ μόνον, ἀλλὰ καὶ ἀνδρειοτέρα. Ἐκεῖνος μὲν γὰρ μυρίων τοιούτων ἀκούων, οὔτε ἄλλον τινὰ ἐπὶ τοῦτο ἐκάλεσεν, οὔτε αὐτὸς ἐπαῤῥησιάσατο" αὕτη δὲ ἀποστολικὰ ἐπιδείκνυταῖ πράγματα. πάντας εὐαγγελιζομένη καὶ καλοῦσα πρὸς τὸν Ἰησοῦν, καὶ πόλιν ὁλόκληρον ἕλκουσα ἔξω πρὸς αὐτόν. Κἀκεῖνος μὲν ἀκούσας, ἔλεγε" Πῶς δύναται ταῦτα γενέσθαι; καὶ τοῦ Χριστοῦ θέντος παράδειγμα σαφὲς τὸ τοῦ ἀνέμου, οὐδὲ οὕτω τὸν λό. γον κατεδέξατο᾽ ἡ γυνὴ δὲ οὐκ οὕτως, ἀλλὰ τὸ μὲν πρῶτον ἡπόρει, ὕστερον δὲ οὐ μετὰ κατασκευῆς δεξαμένη τὸν λόγον, ἀλλ᾽ ἐν ἀποφάσεως τάξει, ἐπὶ τὴν λῆψιν εὐθέως ἐπείγεται. Ἐπειδὴ γὰρ εἶπεν ὁ Χριστός" Τενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἀ.1:ομένου εἰς ζωὴν αἰώνιον" εὐθέως φησὶν ἡ γυνὴ" Δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδὲ ἔρχωμαι ἐνθάδε

### English translation (Claude)

“Jesus answered and said to her, ‘Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst; but the water that I shall give him will become in him a spring of water welling up to eternal life.’” Scripture calls the grace of the Spirit sometimes fire and sometimes water, showing that these names do not represent its substance but its operation. For the Spirit is not composed of different substances, being invisible and simple. John shows the one when he says, “He will baptize you with the Holy Spirit and fire”; Christ the other: “Rivers of living water will flow from his belly.” “Now this he said about the Spirit,” it says, “whom [those who believed in him were to receive.” So too here, conversing with the woman,] he calls the Spirit water: “For whoever drinks of the water that I shall give him will never thirst.” He calls the Spirit so, hinting by the name of fire at the rousing and warming power of grace and its power to consume sins, and by that of water wishing to show the cleansing that comes from it and the great refreshment it gives to the minds that receive it. And rightly so. For it makes the willing soul like a paradise [thick] with all kinds of trees, [fruitful and ever-flourishing, allowing it to feel] neither despondency [nor the plots of Satan], easily quenching all the fiery darts of the evil one.

But consider Christ's wisdom, how gently he leads the woman up. For he did not say at the first, “If you knew who it is that says to you, ‘Give me to drink’”; but when he had given her occasion to call him a Jew, and she had brought him under a charge, then, repelling the accusation, he says this. And having said, “If you knew who it is that says to you, ‘Give me to drink,’ you would have asked him,” and having forced her by his great promises to mention the patriarch, he in this way lets the woman see more clearly. Then, when she retorted, “Are you greater than our father Jacob?” he did not say, “Yes, I am greater”; for he would have seemed merely to boast, since the proof had not yet appeared; but by what he says he establishes it. For he did not simply say, “I will give you water,” but first set aside Jacob's water and then exalts his own, wishing to show from the nature of the things given how great is the difference between the persons and between the givers, and his superiority over the patriarch. If you admire Jacob, he says, because he gave this water, what will you say if I give you water far better than this? You yourself were first to confess that I am greater than Jacob, by retorting, “Are you greater than Jacob, that you promise to give better water?” If you receive that water, you will certainly confess that I am greater. Do you see the woman's impartial judgment, giving her verdict from the facts, both about the patriarch and about Christ? The Jews were not so: even seeing him cast out demons, they not only did not call him greater than the patriarch but even called him possessed. The woman was not like that; she draws her verdict from the source from which Christ wishes, from the proof of the works. For he himself too is judged from this, saying, “If I do not do the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works.” So the woman too is brought to faith. That is why he too, on hearing, “Are you greater than our father Jacob?” leaves Jacob aside and speaks about the water, saying, “Everyone who drinks of this water will thirst again”; and he makes the comparison not by finding fault but by showing superiority. For he does not say that this water is nothing, nor that it is cheap and contemptible; but he states what nature itself testifies: “Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst.” The woman had heard of living water before this but had not understood it. For since water that is perennial and always bubbling up, its streams never failing, is also called living, the woman thought that this was what was meant. That is why, making clearer to her at last what he meant, and showing the superiority by comparison, he added, “But whoever drinks of the water that I shall give him will never thirst,” showing the superiority by this, as I said, and by what is said next; for perceptible water has none of these qualities. And what is said next? “It will become in him a spring of water welling up to eternal life.” For as one who has a spring stored within would never be overcome by thirst, so neither would one who has this water. And the woman believed at once, showing herself much more intelligent than Nicodemus—and not only more intelligent but also more courageous. For he, hearing countless such things, neither called anyone else to this nor spoke out boldly himself; but she performs the deeds of an apostle, announcing the good news to all, calling them to Jesus, and drawing a whole city out to him. He, on hearing, said, “How can these things be?” and when Christ set before him the clear example of the wind, not even so did he accept the word. Not so the woman: at first she was perplexed, but afterwards, accepting the word not with argument but as a plain declaration, she at once hastens to receive it. For when Christ said, “It will become in him a spring of water welling up to eternal life,” immediately the woman says, “Give me this water, so that I may not thirst nor come here [to draw].”

### Scripture references

- John 4:13: quotation, high confidence
- John 4:14: quotation, high confidence
- Matt 3:11: quotation, high confidence
- John 7:38: quotation, high confidence
- John 7:39: quotation, high confidence
- Eph 6:16: allusion, high confidence
- John 4:10: quotation, high confidence
- John 4:12: quotation, high confidence
- John 10:37: quotation, high confidence
- John 10:38: quotation, high confidence
- John 3:9: quotation, high confidence
- John 3:8: allusion, medium confidence
- John 4:15: quotation, high confidence

### Translation notes

- Quotations: John 4:13–15; Matt 3:11; John 7:38–39; John 10:37–38; John 3:9; allusions to Eph 6:16; John 3:8; John 8:48–53. Lines lost in the scan (the end of John 7:39 and parts of the paradise image) are supplied by sense in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 32.1 (PG 59:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/32-1).

## Homily 32.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/32-1/#p-32-2
- Source: PG 59:184
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Samaritan woman is led little by little to higher understanding, and receives Christ's exposure of her five husbands meekly, unlike the Jews who reviled him when reproved.

### Greek text

Ὁρᾷς πῶς κατὰ μικρὸν πρὸς τὸ τῶν ἱ δογμάτων ὄψος ἀνάγεται; Πρῶτον ἐνόμισεν αὐτὸν παράνομον εἶναί τινα Ἰουδαῖον " εἶτα ἐπειδὴ ταύτην ἀπεχρούσατα τὴν κατηγορίαν (ἔδει γὰρ μὴ εἶναι τὸ πρόσωπον ὕποπτον τὸ μέλλον τοιαῦτα αὐτὴν κατηχεῖν), ἀκούσασα ὕδωρ ζῶν, ἑνόμισε περὶ αἰσθητοῦ τοῦτο λέγεσθαι. Ὕστερον δὲ μαθοῦσα ὅτι πνευματικὰ ἦν τὰ λεγόμενα, ἐπίστευσεν μὲν ὅτι δύναται τὸ ὕδωρ ἀναιρϑῖν τοῦ δίψους τὴν χρείαν, οὕπω δὲ τί ποτε τοῦτ' ἔστιν ἔδει, ἀλλ᾽ ἔτ: διηπόρει, ἀνωτέρω μὲν τῶν αἱσθητῶν εἶναι νομίζουσα, τὸ δὲ σαφὲς οὐκ ἐπισταμένη. Ἐνταῦθα δὲ ἀχριθέστερον μὲν διαδλέψασα, οὐ μὴν τὸ πᾶν χατιδοῦσα (Δὸς γάρ μοι, τησὶ, τοῦτο τὸ ὕδωρ, ἴ, α μὴ διψῶ, μηδὲ ἔρχωμαι ἐγθάδε ἀντλεῖν), τέως προετίμησεν αὑτὸν τοῦ Ἰαχώδ. Οὐ δέομαι γὰρ ταύτὴς τῆς πηγῆς, ἐὰν λάθω παρὰ σοῦ τὸ ὕδωρ ἐκεῖνο. "Ὁρᾷς πῶς αὐτὸν προτίθησι τοῦ πατριάρχου; Τοῦτο ψυχῆς εὐγνώμονος. "Ἔδειξεν ἡλίχην εἶχε περὶ τοῦ Ἰακὼδ δόξαν - εἶδε τὸν βελτίονα, καὶ οὐ κατεσχέθη τῇ προλήψει. Οὔτε οὖν εὔκολος ἡ γυνὴ (οὐ γὰρ ἁπλῶς κατεδέξατο τὰ λεγόμενα᾽ πῶς γὰρ ἡ μετὰ τοσαύτῆς ἀχριθείας ἐκξητήσασα 58:), οὔτε ἀπειθὴς καὶ φιλόνεικος. Καὶ τοῦτο ἔδειξεν ἀπὸ τῆς αἰτήσεως. Καίτοι κυὶ Ἰουδαίοις εἶπέ ποτε" Ὃς ἂν φάγῃ ἐκ τῆς σαρκός μου, οὗ μὴ πεινάσει" καὶ ὁ πιστεύων εἷς ἐμὲ, οὗ μὴ διψήσει πώποτε. ᾿Αλλ᾽ οὐ μόνον οὐκ ἐπίστευ σαν, ἀλλὰ γκαὶ ἐσκανδαλίσθησαν. Ἡ γυνὴ δὲ οὐδὲν τοιοῦτον ἔπαθεν, ἀλλὰ καὶ παραμένει καὶ αἰτεῖ. Ἰουδαίοις μὲν οὖν ἔλεγεν, Ὁ πιστεύων εἷς ἐμὲ, οὗ μὴ διψήσει" τῇ δὲ γυναικὶ οὐκ οὕτως, ἀλλὰ παχύτερὸν. Ὁ πίγων ἐκ τοῦ ὕδατος τούτου, οὐ μὴ διφήσει. Ἐπαγγελία γὰρ ἣν πνευματικῶν, καὶ οὐκ ἀρωμένων πραγμάτων". Διὰ τοῦτο ἐπάρας αὐτῆς τὸν νοῦν ταῖς ὑποσχέσεσιν, ἔτι τοῖς αἰσθητοῖς ἐνδιατρίδει ῥήμασι, διὰ τὸ μηδέπω δύνασθαι χωρῆσαι τῶν πνευματικῶν τὴν ἀχρίδειαν. Εἰ γὰρ εἶπεν, ὅτι Ἐὰν πιστεύσῃς εἰς ἐμὲ, οὐ μὴ διψήσεις, οὐκ ἂν ἐνόησε τὸ εἰρημένον, οὐκ εἰὑυϊα τίς ποτέ ἐστιν ὁ διαλεγόμενος, οὐδὲ περὶ ποίου δίψους ἔλεγεν. Τίνος οὖν ἕνεκεν οὐκὶ καὶ ἐπὶ Ἰουδαίων τοῦτο ἐποίησεν; Ὅτι ἐκεῖνοι μὲν πτλλὰ σημεῖα ἑωρακότες ἧσαν " αὕτη δὲ σημεῖον μὲν εἶδεν οὐδὲν, τῶν δὲ ῥημάτων ἤκουσε πρῶτον. Διὰ «τοῦτο λοιπὸν διὰ προφητείας ἀποκαλύπτει τὴν δύναμιν τὴν ἑαυτοῦ, καὶ οὐκ εὐθέως ἐπάγει: τὸν ἔλεγχον " ἀλλὰ τί φησιν; Ὕπαγε, φὠγησόν σου τὸν ἄνδρα, καὶ ἐλθὲ ὧδε. Ἢ δέ φησιν Οὐκ ἔχω ἄνδρα. Λέγει αὐτῇ ὁ Ἰησοῦς" Καλῶς εἶπες, ὅτι ΓΑνδρα οὐκ ἔχω" πέγτε γὼρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις, οὐκ ἔστι σου ἀνήρ. Τοῦτο ἀληθὲς εἴρηκας. Λέγει αὐτῷ ἡ γυνὴ, Κύριε, θεωρῶ ὅτι προ;ρήτης εἶ σύ. Βαδαὶ, πόση τῆς γυναικὸς ἡ φιλοσοφία ! πῶς πράως τὸν ἔλεγχον δέχεται! Πῶς γὰρ οὐκ ἔμελλε, φησί; Διατί, εἰπέ μοι᾽ οὐκὶ καὶ ἸΙουδαίους ἤλεγξε πολλάκις, καὶ τούτον μείζονα; Οὐ γάρ ἐστιν ἴσον τὰ ἐν διανοίᾳ ἀπόῤῥητα εἰς μέσον ἀγαγεῖν, καὶ πρᾶγμα γινόμενον λάδρᾳ κατάδηλον ποιεῖν. Τὸ μὲν γὰρ Θεοῦ μόνον ἐστὶ, καὶ οὐδεὶς ἕτερος οἷδεν, εἰ μὴ ὁ ἐν διανοίᾳ “ ἔχων " τὰ δὲ, οἱ κοινωνοῦντες ἐπίστανται ἅπαντες. ᾿Αλλ᾽ ὅμως ἐλεγχθέντες οὐ φέρουσι πράως " ἀλλ᾽ εἰπόντος, Τί μὲ ζητεῖτε ἀποκτεῖναι; οὐ μόνον οὐ θαυμάζουσιν ὡς ἡ γυνὴ, ἀλλὰ καὶ λοιδοροῦσι ἃ καὶ ὑδρίζουσι. Καίτοι γε ἐκεῖνοι μὲν καὶ ἀπὸ ἄλλων σημείων εἶχον τὴν ἀπόδειξιν, αὕτη δὲ τοῦτο μόνον ἣν ἀκηχουΐα " ἀλλ᾽ ὅμως οὐ μόνον οὐκ ἐθαύμασαν, ἀλλὰ καὶ ὕδρισαν λέγοντες, Δαιμόνιον' ἔχεις, τίς σε ζητεῖ ἀποκτεῖναι; Αὕτη δὲ οὐ μόνον οὐκ ὑδρίζει, ἀλλὰ καὶ θαυμάζει καὶ ἐχπλήττεται, καὶ προφήτην εἶναι ὑπονοεῖ " καίτοι μειζόνως ἂν ὁ ἔλεγχος οὗτος τῆς γυναικὸς ἥψατο, ἢ ἐκείνων ἐκεῖνος. Τοῦτο μὲν γὰρ ταύτης μόνης ἁμάρτημα ἦν, ἐκεῖνο δὲ κοινόν. Οὐκ οὕτω δὲ ἐπὶ τοῖς κοινοῖς, ὡς ἐπὶ τοῖς ἰδίοις δαχνόμεθα. Κἀκεῖνοι μὲν μέγα ᾧοντό τι κατορθοῦν, ἂν τὸν Χριστὸν ἀνέλωσ' " τὸ δὲ τῆς γυναιχὺς ὡμολόγητο παρὰ πᾶσι πονηρὸν εἶναι " ἀλλ᾽ ὅμως οὐκ ἐδυσχέρανεν ἣ γυνὴ, ἀλλ᾽ ἐξεπλάγη καὶ ἐθαύμαζεν. Καὶ ἐπὶ τοῦ Ναθαναὴλ δὲ τὸ αὐτὸ τοῦτο ἐποίησεν ὁ Χριστός. Οὐ γὰρ προηγουμένως τὸν προφητείαν εἰσήγαγεν, οὐδὲ εἶπεν, Εἶδόν σε ὑπὸ τὴ» συκῆν" ἀλλ᾽ ὅτε ἐκεῖνος εἶπε, Πόθεν μὲ γινώσκεις, τότε τοῦτο ἐπήγαγεν. Ἐδούλετο γὰρ καὶ τῶν προῤ ῥήσεων καὶ τῶν θαυμάτων τὰς ἀρχὰς παρ᾽ αὐτῶν λαμθάνειν τῶν προσιόντων αὐτῷ, ὥστε καὶ οἰκειοῦσθαι τοῖς γινομένοις μᾶλλον αὐτοὺς, καὶ τὴν τοῦ κενοδοξεῖν διαφυγεῖν ὑπόνοιαν. Τοῦτο δὴ καὶ ἐνταῦθα ποιεῖ. Τὸ μὲν γὰρ προηγουμένως ἐλέγξαι. ὅτι Ἄνδρα οὐκ ἔχεις, ἐδόκει φορτικὸν εἶναι καὶ περιττόν " τὸ δὲ παρ᾽ αὑτῆς λαβόντα τὴν αἰτίαν, πάντα ταῦτα διορθυῦν, καὶ σφόδρα ἀκόλουθον ἦν, καὶ τὴν ἀχούουσαν πραοτέραν εἰργάζετο. Καὶ ποία ἀκολουθία, φησὶ, τὸ εἰπεῖν, Ὕπαγε, φώνησον τὸν ἄνδρα σου; Περὶ δωρεᾶς ἣν ὁ λόγος καὶ χάριτος ὑπερδαινούσης τὴν ἀνθρωπίνην φύσιν. Ἐπέχειτο ἡ γυνὴ ζητοῦσα λαθεῖν, καὶ λέγει" Φώγησόν σου τὸν ἄγδρα " ὡσανεὶ ἐνδεικνύμενος 9 ὅτι κἀκεῖνον δεῖ κοινωνῇσαι τούτων. Ἡ δὲ σπεύδουσα λαθεῖν ἴ, καὶ κρύπτουσα τὸ αἰσχρὸν τοῦ πράγματος, καὶ οἱομένη πρὸς ἄνθρωπον διαλέγεσθα:, φησὶν, Οὐκ ἔχω ἄνδρα. Ταῦτα ἀκούσας ὁ Χριστὸς, εὐκαίρως λοιπὸν ἐπάγει τὸν ἔλεγχον, ἀμφότερα μετὰ ἀκριθείας λέγων. Τούς τε γὰρ προτέρους ἢρίθμησεν ἅπαντας, καὶ τὸν νῦν κρυπτόμενον ἤλεγξε. Τί οὖν ἡ γυνή; Οὐκ ἐδυσχέρανεν, οὐδὲ ἀφεῖσα ἔφυγεν, οὐδὲ ὕδριν τὸ πρᾶγμα ἐνόμισεν εἶναι" ἀλλὰ θαυμάζει μᾶλλον αὐτὸν καὶ προσχαρτερεῖ πλέον " Θεωρῶ γὰρ, φησὶν, ὅτι προφήτης εἶ σύ. Καὶ σκόπει αὐτῆς τὴν σύνεσιν " Οὐδὲ ἐνταῦθα εὐθέως ἐπέδραμεν, ἀλλ᾽ ἔτι περισχοπεῖται καὶ θαυμάζει. Τὸ γὰρ, Θεωρῶ, τοῦτό ἐστι, Φαίνῃ μοι προφήτης εἶναι. Εἶτα ἐπειδὴ τοῦτο ὑπώπτευσεν, οὐδὲν βιωτικὸν αὐτὸν ἐρωτᾷ, οὐ περὶ σώματος ὑγιείας, οὐ περὶ χρημάτων, οὐ περὶ πλούτου, ἀλλὰ περὶ δογμάτων εὐθέως. Τί γάρ φησιν; Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν" τοὺς περὶ τὸν ᾿Αδραὰμ λέγουσα' καὶ γὰρ ἐκεῖ φασι τὸν υἱὸν ἀνηνέχθαι" Καὶ πῶς ὑμεῖς.έγετε, ὅτι ἐν "[εροσολύμοις ἐστὶν ὁ τόπος, ὅπου χρὴ προσχυγεῖν;

### English translation (Claude)

Do you see how she is led up little by little to the height of doctrines? First she thought he was some lawbreaking Jew; then, when he had repelled this accusation (for the person who was going to instruct her in such things must not be under suspicion), hearing of living water, she thought this was said of perceptible water. Afterwards, learning that what was said was spiritual, she believed that the water could take away the need caused by thirst, but did not yet know what it was; she was still perplexed, thinking it higher than perceptible things but not understanding it clearly. Here, however, seeing more precisely, though not perceiving the whole (for “Give me this water,” she says, “so that I may not thirst nor come here to draw”), she has for the time being preferred him to Jacob: I have no need of this spring if I receive that water from you. Do you see how she puts him before the patriarch? This is the mark of a fair-minded soul. She had shown how great an opinion she had of Jacob; she saw the better one, and was not held back by her prejudice. So the woman was neither credulous (for she did not simply accept what was said—how could she, who inquired with such exactness?), nor disobedient and contentious; and this she showed by her request. Yet he once said to the Jews too, “Whoever eats of my flesh will not hunger, and whoever believes in me will never thirst.” But they not only did not believe; they even took offense. The woman suffered nothing of the kind, but both stays and asks. To the Jews, then, he said, “Whoever believes in me will not thirst”; but not so to the woman, rather in more material terms: “Whoever drinks of this water will not thirst.” For the promise was of spiritual and invisible things. That is why, having lifted her mind by the promises, he still lingers on words of the senses, because she could not yet take in the exact sense of spiritual things. For if he had said, “If you believe in me, you will not thirst,” she would not have understood what was said, not knowing who it was that was speaking to her, nor what sort of thirst he meant. Why then did he not do this in the case of the Jews too? Because they had seen many signs, whereas she had seen no sign but heard these words first. That is why he next reveals his power through prophecy, and does not bring in the reproof at once; but what does he say? “Go, call your husband, and come here.” She says, “I have no husband.” Jesus says to her, “You said well, ‘I have no husband’; for you have had five husbands, and the one you now have is not your husband. This you have said truly.” The woman says to him, “Sir, I see that you are a prophet.”

Oh, how great is the woman's wisdom! How meekly she receives the reproof! “But how could she not?” someone says. Why, tell me? Did he not often reprove the Jews too, and with greater things than this? For it is not the same to bring into the open the secrets of the mind and to make known a deed done in secret. The first belongs to God alone, and no one else knows it except the one who has it in his mind; the second, all who shared in it know. Yet when reproved they do not bear it meekly; when he said, “Why do you seek to kill me?” not only do they not marvel, as the woman did, but they even revile and insult him. And yet they had the proof from other signs too, while she had heard only this; still they not only did not marvel, but even insulted him, saying, “You have a demon; who seeks to kill you?” But she not only does not insult him; she even marvels and is astonished, and suspects that he is a prophet. And yet this reproof would have touched the woman more than that one touched them. For this was her sin alone, but that was common; and we are not stung so much by common faults as by our own. They, moreover, thought they would achieve something great if they killed Christ, whereas the woman's conduct was admitted by all to be wicked. Yet the woman was not vexed, but was astonished and marveled. And Christ did this very thing in the case of Nathanael too. For he did not bring in the prophecy first, nor say, “I saw you under the fig tree”; but when he said, “How do you know me?” then he added this. For he wished to take the beginnings both of predictions and of miracles from those who came to him, so that they might be more attached to what was done, and he might escape the suspicion of vainglory. This he does here too. For to reprove her straightaway with “You have no husband” would have seemed offensive and superfluous; but to take the occasion from her and then set all this right was very fitting, and made the hearer gentler. “And what connection is there,” someone says, “in saying, ‘Go, call your husband’?” The talk was of a gift and a grace that surpasses human nature. The woman was pressing, seeking to receive it; and he says, “Call your husband,” as if indicating that he too must share in these things. But she, eager to receive, hiding the shame of the matter, and thinking she was talking to a man, says, “I have no husband.” Hearing this, Christ then brings in the reproof at the right moment, saying both things exactly: for he counted all the former ones and exposed the one now concealed. What then did the woman do? She was not vexed, nor did she leave him and flee, nor think the matter an insult; but she marvels at him more and holds to him the more: “I see,” she says, “that you are a prophet.” And consider her understanding: not even here did she rush on at once, but she still looks him over and marvels. For “I see” means this: You seem to me to be a prophet. Then, since she suspected this, she asks him nothing about this life—not about bodily health, not about money, not about wealth—but at once about doctrines. For what does she say? “Our fathers worshiped on this mountain” (meaning Abraham and his household; for they say that he led his son up there), “and how do you say that in Jerusalem is the place where one must worship?”

### Scripture references

- John 4:15: quotation, high confidence
- John 6:35: quotation, high confidence
- John 6:51: allusion, medium confidence
- John 4:16: quotation, high confidence
- John 4:17: quotation, high confidence
- John 4:18: quotation, high confidence
- John 4:19: quotation, high confidence
- John 7:19: quotation, high confidence
- John 7:20: quotation, high confidence
- John 1:48: quotation, high confidence
- John 1:50: quotation, high confidence
- John 4:20: quotation, high confidence
- Gen 22:2: allusion, medium confidence

### Translation notes

- Quotations: John 4:15–20; John 6:35 (paraphrased, combined with 6:51); John 7:19–20; John 1:48, 50. The reference to Abraham leading his son up on this mountain reflects the Samaritan claim that Gerizim was the place of Gen 22. The section numeral [3] was lost in the scan. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 32.2 (PG 59:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/32-2).

## Homily 32.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/32-1/#p-32-3
- Source: PG 59:187
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Shamed by the Samaritan woman's zeal, Christians should read and know the Scriptures rather than prize fine books or the races and shows; the Bible shows the righteous wrestling with the devil.

### Greek text

Εἶδες πῶς ὑψηλοτέρα τῇ διανοίᾳ γέγονεν; Ἡ γὰρ ὑπὲρ τοῦ δ μὴ σχύλλεσθαι διὰ τὸ διψῇν μεριμνῶσα, καὶ ὑπὲρ δογμάτων ἐρωτᾷ λοιπόν. Τί οὖν ὁ Χριστός Οὐκ ἕλυσε τὸ ζήτημα Β (οὗ γὰρ τοῦτο ἦν αὐτῷ περισπούδαστον, πρὸς τὰ λεγόμενα ἁπλῶς ἀποκρίνεσθαι " παρέλχον γὰρ ἦν), ἀλλὰ ἄγει τὴν γυναῖκα πάλιν ἐπὶ τὸ μεῖζον ὕψος " καὶ οὐ πρότερον αὐτῇ περὶ τούτων διαλέγεται, ἕως ὡμολόγησεν ὅτι προφήτης ἐστὶν, ὥστε καὶ μετὰ πολλῆς τῆς πληροφορίας ἀκοῦσαι λοιπὸν τῶν λεγομένων. Ἡ γὰρ τοῦτο πεισθεῖσα, οὐκ ἔτι λοιπὸν περὶ τῶν ῥηθησομένων ἀμφιδάλλειν εἶχεν. Αἰσχυνθῶμεν τοίνυν καὶ ἐρυθριάσωμεν λοιπόν. Γυνὴ πέντε ἄνδρας ἐσχηκυῖα, καὶ Σαμαρεῖτις οὖσα, τοσαύτην περὶ δογμάτων ποιεῖται σπουδὴν, καὶ οὐκ ὁ καιρὸς τῆς ἡμέρας, οὐ τὸ ἐφ᾽ ἕτερόν τι παραγενέσθαι, οὐκ ἄλλο οὐδὲν αὐτὴν ἀπήγαγε τῆς περὶ τὰ τοιαῦτα ξζητήσεως" ἡμεῖς δὲ οὐ μόνον περὶ δογμάτων οὐ ζητοῦμεν, ἀλλὰ καὶ περὶ πάντων ἁπλῶς, καὶ ὡς ἔτυχε διακείμεθα. Διὰ τοῦτο τὰ πάντα ἠμέληται. Τίς γὰρ ὑμῶν, εἰπέ μοι, ἐν οἰκίᾳ γενόμενος, πυχτίον ἱ ἔλαθε χριστιανικὸν μετὰ χεῖρας, καὶ τὰ ἐγκείμενα ἐπῆλθε, καὶ ἠρεύνησε τὴν Γραφήν; Οὐδεὶς ἂν ἔχοι ταῦτα εἰπεῖν ἀλλὰ πεττοὺς μὲν καὶ κύθου; παρὰ τοῖς πλείοσιν εὑρήσομεν ὄντας, βιδλία δὲ οὐδαμοῦ, ἀλλὰ καὶ 4 παρ᾽ ὀλίγοις. Καὶ οὗτοι δὲ τοῖς οὐκ ἔχουσιν ὁ οίως ξιάχεινται, δήσαντες αὐτὰ καὶ ἀποθέμενοι διαπαντὸς ἐν χιδωτίοις " καὶ ἡ πᾶσα αὐτοῖς σπουδὴ περὶ τὴν τῶν ὑμένων λεπτότητα, καὶ τὸ τῶν γραμμάτων χάλλο:, οὐ περὶ τὴν ἀνάγνωσιν. Οὐδὲ γὰρ ὑπὲρ ὠφελείας καὶ κέρδους τὴν κτῆσιν αὐτῶν πεποίηνται, ἀλλὰ πλούτου καὶ φιλοτιμίας ἐπίδειξιν ποιούμενοι, περὶ ταῦτα ἑσπουδάχασιν " τοσαύτη τῆς κενοδοξίας ἡ ὑπερδολῆῇ. Οὐδενὸς γὰρ ἀκούω φιλοτιμουμένου, ὅτι οἷδε τὰ ἐγκείμενα, ἀλλ᾽ ὅτι χρυσοῖς ἔχει γράμμασιν ἐγγεγραμμένον. Καὶ τί τὸ κέρδος; εἰπέ μοι. Οὐ γὰρ διὰ ταῦτα ἐδόθησαν αἱ Γραφαὶ, ἵνα ἐν βιδλίοις αὑτὰς ἔχωμεν μόνον, ἀλλ᾽ ἵνα καὶ ἐν χαρδίχι; αὐτὰς ἐγχολάψωμεν. Ὡς αὕτη γε ἡ κτῆσις Ἰουδαϊκῃ; ἔστι φολιτιμίας, τὸ ἐν τοῖς γράμμασι κατατίθετθαι μόνον τὰς ἐντολάς " ἡμῖν δὲ οὐδὲ τὴν ἀρχὴν οὕτως ὁ νόμος " ἐδόθη, ἀλλ᾽ ἐν πλαξὶ καρδίας σαρκίναις. Καὶ ταῦτα λέγω, οὐ κωλύων βιδλία κεκτῆσθαι, ἀλλὰ καὶ παραινῶ τοῦτο καὶ σφόδρα εὔχομαι " βούλομαι δὲ ἐξ ἐχείνων καὶ τὰ γράμματα καὶ τὰ νοήματα εἰς τὶν διάνοιαν περιφέρεσθαι τὴν ἡμετέραν, ἵνα οὕτω καθαίρηται δεχομένη τὴν τῶν γραμμάτων νόησιν ε. Εἰ γὰρ ἐν οἰκίᾳ, ἔνθα ἂν Εὐαγγέλιον ἣ κείμενον, οὐ τολμήσει προσελθεῖν ὁ διάὄολος, πολλῷ μᾶλλον ψυχῆς νοήματα τοιαῦτα περιφερούσης οὐκ ἅψεταί ποτε, οὐδὲ ἐπιδήσεται δαίμων, ἃ ἁμαρτία: ἃ γύσις. ᾿Αγίασον τοίνυν τὴν ψυχήν σου, ἁγίασόν σου τὸ σῶμα, ἀεὶ ταῦτα ἐπὶ τῆς καρδίας καὶ ἐπὶ τὶς γλώσσης ἔχων. Εἰ γὰρ ἣ αἰσχρολογία χαταῤῥυ ποῖ, καὶ δαίμονας καλεῖ, εὔδηλον ὅτι ἡ πνευματικὴ ἀνάγνωσις ἁγιάζει, καὶ τὴν τοῦ Πνεύματος ἐπισπᾶται χάριν. Θεῖαί εἰσιν ἐἑπῳωδαὶ τὰ γράμματα.. Ἑπάδωμεν τοίνυν ἑαυτοῖς, καὶ τοῖς ἐν τῇ ψυχῇ πάθεσιν τὰ ἀπ᾽ ἐχεΐνων φάρμακα χατασχευάζωμεν. "Ἂν γὰρ εἰδῶμεν τίνα ἐστὶ τὰ ἀναγινωσχόμενα, μετὰ πολλῆς ταῦτα ἀκουσόμεθα τῆς προθυμίας. Ταῦτα ἀεὶ λέγω, καὶ λέγῶν οὗ παύσομαι. Πῶς γὰρ οὐκ ἄτοπον, τοὺς μὲν ἐπὶ τῆς ἀγορᾶς καθημένους, καὶ ἡνιόχων καὶ ὀρχηστῶν καὶ ὀνόματα, καὶ γένη, καὶ πόλεις, καὶ ἐνεργείας λέγειν τρόπους, καὶ αὐτῶν δὲ τῶν ἵππων καὶ ἀρετὴν καὶ κακίαν μετὰ ἀχριδείας ἀπαγγέλλειν " τοὺς δὲ ἐνταῦϑα ἀπαντῶντας μηδὲν τῶν ὧδε γινομένων εἰδέναι, ἀλλὰ καὶ αὐτῶν τῶν βίδλων τὸν ἀριθμὸν ἀγνοεῖν : Εὲ γὰρ ἡδονῆς ἕνεκεν ἐκεῖνα διώκεις, πλείονα ταύτην ἐνταῦθα οὖσαν ἐπιδείξω. Τί γὰρ ἥδιον, εἰπέ μοι, τί δὲ θαυμαστότερον, ἄνθρωπον ἀνθρώπῳ παλαίοντα ἰδεῖν, ἣ ἄνθρωπον διαθόλῳ πυχτεύοντα, καὶ σῶμα ἀσωμάτῳ δυνάμει συμπλεχόμενον, καὶ νικῶντα ἴ; Ταύτας θεωρῶμεν τὰς. πάλας - ταύτας γὰρ καὶ μιμῆσασθαι [189 εὐπρεπὲς καὶ λυσιτελὲς, καὶ μιμουμένους στεφανωθῆναι ἔνι δ΄ ἀλλὰ μὴ ἐκείνας, ὧν ὁ ζῆλος αἰσχύνην φέρε: τῷ μιμουμένῳ. Ἐχείνην μὲν γὰρ μετὰ δαιμόνων θεωρεῖς τὴν πάλην, ἂν ἄρα. θεωρῇς " ταύτην δὲ μετὰ ἀγγέλων καὶ τοῦ τῶν ἀγγέλων Δεσπότου. Εἰπὲ γάρ μοι᾽ εἴ γέ σοι ἐξῆν μετὰ ἀρχόντων ἣ βασιλέων καθήμενον θεωρεῖν καὶ ἀπολαύειν τῆς θεωρίας, οὐ μεγίστην ἡγοῦ τιμὴν εἶναι τοῦτο; Ἐνταῦθα δὲ μετὰ ποῦ βασιλέως τῶν ἀγγέλων θεωρῶν, καὶ ὁρῶν ἐκ μέσων κατεχόμενον τῶν νώτων τὸν διάδολον, καὶ πολλὰ Β μὲν φιλονειχοῦντα περ:γενέσθαι, ἰσχύοντα δὲ οὐδὲν, οὐ τρέχεις εἰς τοιαύτην θεωρίαν; Καὶ πῶς ἕνι τοῦτο γενέσθαι; φησίν. ᾽ν τὸ βιδλίον μετὰ χεῖρας ἔχεις. ἤθψει γὰρ ἐν αὐτῷ καὶ τὰ σχάμματα, καὶ τοὺς μακροὺς διαύλους, καὶ τὰς λαθὰς τὰ; ἐχείνου, καὶ τοῦ δικαίου τὴν τέχνην. Ταῦτα δὲ θεωρῶν, εἴσῃ καὶ αὖτὸς οὕτω παλαίειν, καὶ ἀπαλλαγήσῃ δαιμόνων. Δαιμόνων γὰρ παντγύρεις, οὐκ ἀνθρώπων θέατρα, τὰ ἔξω τελούμενα. ἰ Εἰ γὰρ ἐν εἰδωλείῳ οὐ θέμις εἰσιέναι, πολλῷ μᾶλλον εἰς ἑορτὴν σατανιχήν. Ταῦτα λέγων καὶ διενοχλῶν οὐ παύσομαι. ἕως ἂν τὴν ἐπιστροφὴν ἴδω. Ταῦτα γὰρ λέγειν, ἐμοὶ μὲν οὐκ } ὀχνηρὸν, φησὶν, ὑμῖν δὲ ἀσφαλές. Μὴ δὴ βαρύνεσθε τὴν παραίνεσιν. Εἰ γὰρ βαρύνεσθαι ἔδει, ἐμὲ ἔδει τὸν πολλάκις λέγοντα καὶ οὐκ ἀκουόμενον Κ, οὐκ ἡμᾶς τοὺς ἀεὶ μὲν ἀκούοντα:, ἀεὶ δὲ παραχούοντας. ᾿Αλλὰ μὴ γένοιτο διαπαντὸς ταῦτα ὑμᾶς ἐγκαλεῖσθαι, ἀλλὰ ἀπαλλαγέντας ταύτης τῆς αἰσχύνης, καταξιωθῆναι τῆς πνευματικῆς θεωρίας, καὶ τῆς μελλούσης δόξης ἀπολαῦσαι, χάριτι ' καὶ φιλανθεωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δύξα, ἅμα τῷ ἀγίῳ Πνεύματι, εἰς τοὺ; αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

Have you seen how she has grown loftier in mind? She who was anxious not to be troubled by thirst now asks about doctrines too. What then does Christ do? He did not resolve the question (for it was not his concern simply to answer what was said, since that was beside the point), but leads the woman again to a greater height; and he does not discuss these things with her until she had confessed that he was a prophet, so that she might thereafter hear what was said with full conviction. For once persuaded of this, she could no longer doubt what was to be said.

Let us then be ashamed and blush at last. A woman who had had five husbands, and was a Samaritan, shows such zeal about doctrines; and neither the hour of the day, nor her having come for something else, nor anything else drew her away from inquiry into such things. But we not only do not inquire about doctrines; we are careless and casual about everything. That is why everything is neglected. For which of you, tell me, when at home, takes a Christian book in hand, goes through its contents and searches the Scripture? No one could say so. Draughts and dice we shall find among most people, but books nowhere, or among few. And even these are disposed like those who have none, tying their books up and storing them away permanently in chests; and all their zeal is for the fineness of the parchment and the beauty of the lettering, not for reading. For they have not acquired them for benefit and gain, but have been zealous about these things to make a display of wealth and ambition—so excessive is their vainglory. For I hear of no one priding himself on knowing the contents, but on having a book written in letters of gold. And what is the gain, tell me? The Scriptures were not given for this, that we should have them in books only, but that we should also engrave them on our hearts. For this kind of possession, having the commandments laid up in letters only, belongs to Jewish ambition; but to us the law was not given in this way at all from the beginning, but on fleshly tablets of the heart. And I say this not to forbid owning books; on the contrary, I urge it and earnestly pray for it. But I want both the letters and the thoughts from them to be carried about in our mind, so that it may be cleansed by receiving the understanding of the writings. For if the devil will not dare to approach a house where a Gospel lies, much less will any demon or the nature of sin ever touch or set foot on a soul that carries such thoughts about. Sanctify then your soul, sanctify your body, always having these on your heart and on your tongue. For if foul talk defiles and calls in demons, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms. Let us then charm ourselves with them, and prepare from them remedies for the passions in our soul. For if we know what is being read, we shall hear it with great eagerness. These things I say always, and I will not stop saying them. For is it not absurd that those who sit in the marketplace can tell the names, families, cities and styles of performance of charioteers and dancers, and report precisely the merits and faults of the very horses, while those who come here know nothing of what goes on here, but are ignorant even of the number of the books? If you pursue those things for pleasure, I will show you that there is more pleasure here. For what is sweeter, tell me, what more wonderful—to see a man wrestling with a man, or a man boxing with the devil, a body grappling with a bodiless power, and winning? Let us watch these wrestling matches; for these it is both seemly and profitable to imitate, and those who imitate them may be crowned; not those whose emulation brings shame on the imitator. That wrestling you watch with demons, if indeed you watch it; this one with angels and with the Master of the angels. For tell me: if you could sit with rulers or kings watching and enjoying the spectacle, would you not consider it the greatest honor? But here, watching with the King of the angels, and seeing the devil held around the middle of his back, struggling hard to prevail but with no strength at all, do you not run to such a spectacle? “And how can this happen?” someone says. If you have the book in hand. For you will see in it the pits, the long double courses, his holds, and the skill of the righteous man. And watching this, you too will know how to wrestle so, and will be freed from demons. For what is performed outside is a festival of demons, not a theater of men. For if it is not lawful to enter an idol's temple, much less a satanic festival. I will not stop saying this and pestering you until I see you turn back. “For to say these things,” he says, “is not tiresome to me, and for you it is safe.” Do not then be weighed down by the exhortation. If anyone ought to be weighed down, it ought to be me, who speak often and am not heard, not you, who always hear and always pay no heed. But may it never be that you are charged with this for ever; rather, freed from this shame, may you be counted worthy of the spiritual spectacle and enjoy the glory to come, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- 2 Cor 3:3: allusion, high confidence
- Phil 3:1: quotation, high confidence

### Translation notes

- Quotations and allusions: 2 Cor 3:3 (tablets of the heart); Phil 3:1. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 32.3 (PG 59:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/32-3).

## Homily 33.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/33-1/#p-33-1
- Source: PG 59:188
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Faith is the anchor of doctrine; Christ tells the Samaritan woman that worship will no longer be bound to a place, while affirming that the Jews knew God and that salvation comes from them.

### Greek text

ἌΙ αὑτῇ ὁ σοῦς" Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσχυγήσετε τῷ Πατρί. Ὑμεῖς προσχυγεῖτε ὃ οὐκ οἵδατε" ἡμεῖς προσκυνοῦμεν ὃ οἵδωμεν, ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστίν. Πανταχοῦ πίστεως ἡμῖν δεῖ, ἀγαπητοὶ, πίστεως, τῆς μητρὸς τῶν ἀγαθῶν, τοῦ τῆς σωτηρίας φαρμάπου" καὶ ταύτης ἄνεν οὐδὲν ἔστι Α κατασχεῖν τῶν μεγάλων δογμάτων. ᾿Αλλ᾽ ἐοίκασι τοῖς πέλαγος νηὸς χωρὶς ἐπιχειροῦσι διαπερᾷν, οἱ μέχρι μὲν ὀλέγου ντχόμενοι διαρχοῦσι χεροὶν ὁμοῦ καὶ ποσὶ χρώμενοι, περαιτέρω δὲ προελθόντες, ταχέως ὑπὸ τῶν κυμάτων βαπτίζονται " οὕτω καὶ οἱ τοῖς οἱαείνις χρώμενοι λογισμοῖς, πρὶν ἢ τι μαθεῖν, νχυἄγων ὑπομένουσιν. καθὼς καὶ ὁ Παῦλός φησιν, Οἴτινες περὶ τὴν πίστιν» ἐναυάγησαν. “Ὅπερ ἴνα μὴ καὶ ἡμεῖ; πάθωμεν, τὴν ἱερὰν χατέχωμεν ραν, δι᾿ ἧς καὶ τὴν Σαμαρεῖτιν ὁ Χριστὸς ἐπάγεται νῦν. Εἰπούτης γὰρ ἐκείνης, Πῶς ὑμεῖς.έγετε ὅτι ἐν τοῖς ᾿Ιεροσοζλύμοις ἐστὶν ὁ τόπος, ἐν ᾧ δεῖ προσκυνεῖν; ὃ Χριστὸς ἔλεγεν’ Πίστευσόν μοι, γύναι, ὅτι ἔρχεται ὥρα, ὅτε οὔτο ἐν μοις, οὔτε ἐν τῷ ὄρει τούτῳ προσκυνήσετε τῷ Πατρί. Πολὺ μέγα αὐτῇ δόγμα ἀπεκάλυψε. καὶ ὅπερ οὐδὲ Νιχοδήμῳ, οὐδὲ τῷ Ναθαναὴλ εἶπεν. Αὕτη μὲν οὖν ἑσπούδαζε σεμνότερα δεῖξαι τὰ αὑτῆς τῶν Ἰουδαϊκῶν, καὶ τοῦτο ἀπὸ τῶν πατέρων ἐσοφίζετο᾽ ὁ ὃξ Χριστὸς οὐ πρὸς ταύτην ἀπήντησε τὴν ἐρώτησιν. Παρ» ἔλχον γὰρ τέως ἦν τοῦτο εἰπεῖν καὶ δεῖξαι, διατί μὲν οἱ πατέρες ἐν τῷ ὄρει, διατί δὲ οἱ Ἰουδαῖοι ἐν Ἵεροσολύμοις προσεκύνουν. Διὸ τοῦτο μὲν ἀπεσιώπησεν" ἀμφοτέρων δὲ τῶν τύπων τὰ πρεσδεῖα ἀνελὼν, διανίστησιν αὑτῆς τὴν ψυχὴν, δεικνὺς ὅτι οὐδὲ Ἰουδαῖοι οὐδὲ αὑτοὶ ἔχουσί τι μέγα πρὸς τὸ μέλλον δωρεῖσθαι" καὶ τότε τὴν διαφορὰν εἰσάγει. Πλὴν καὶ οὕτω σεμνοτέρους τοὺς Ἰουδ,ίους ἀπέφηνεν, οὐ τόπον τόπου προτιμῶν, ἀλλὰ ἀπὸ τῇς διανοίας ἐκείνης τὴν προεδρείαν τιδοὺς, ὡσανεὶ ἔλεγεν Τόπου μὲν ἕνεκεν, οὐδὲν δεῖ ληιπὸν φιλονεικεῖν. Ἰουδαῖοι μέντοι τῷ τρόπῳ τὸ πλέον τῶν Σαμαρειτῶν ἔτχον Ὑμεῖς μὲν γὰρ, φησὶ, προσκυνεῖτε ὃ οὐκ οἵδατε" ἡμεῖς δὲ προσκυνοῦμεν ὃ οἴδαμεν. Πῶς οὖν οὐκ ἤδεσαν οἱ Σαμαρεῖται ὃ ζον εἶναι 8" οὕτω γοῦν αὐτὸν καὶ ἐθεράπευον᾽ οὕτω καὶ Πέρσαις πέμψαντες ἀπήγγειλαν, ὅτι Ὃ τοῦ τόπου τούτον Θεὸς ἡμῖν ἀγανακτεῖ, οὐδὲν πλέον περὶ αὐτοῦ κατὰ τοῦτο τῶν εἰδώλων φανταζόμενοι. Διόπερ ἔμενον καὶ δαίμονας καὶ αὐτὸν θεραπεύοντες, καὶ τὰ ἄμικτα μιγνύντες. Ἰουδαῖοι δὲ ταύτης ἧσαν ἀπηλλαγμένοι τῆς ὑπονοίας, καὶ τῆς οἰκουμένης αὐτὸν ἔδεσαν εἷναι " Θεὸν, εἰ καὶ μὴ πάντες. Διὰ τοῦτό φύσιν, Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε" ἡμεῖς δὲ προσκυνοῦμεν" ὃ οἴδωμεν. Μὴ θαυμάσῃς δὲ ὅτι μετὰ Ἴουδαίων ἑαυτὸν ἀριθμεῖ " πρὸς γὰρ τὴν ὑπόνοιαν τῇς γυναικὸς διαλέγεται, ὡς προφίτης ὧν Ἰουδαίων “. Διὸ καὶ τὸ, Προσκυγνοῦμεν, τέθεικεν. Ὅτι γὰρ τῶν προσκυνουμένων ἐστὶ, παντί που δῆλον. Τὸ μὲν γὰρ προσκυνεῖν, τῆς κτίσεως, τὸ δὲ προσκυνεῖσθαι, τοῦ «ἧς: κτίσεως Δεσπότου. ᾿Αλλὰ τέως ὡς Ἰουδαῖος διαλέγεται. Τὸ οὖν, Ἡμεῖς, ἐνταῦθα, Ἡμεῖς οἱ Ἰουδαῖοι, φησίν. Ἑπάρας τοίνυν τὰ Ἰουδαῖχλ, πάλιν ἀξιόπιστον ἑαυτὸν ποιεῖ, καὶ πείθει μᾶλλον τοῖς ὑπ᾽ αὐτοῦ λεγομένοις προσέχειν, ἀνύποπτον ποιῶν τὸν λόγον, καὶ δεικνὺς ὅτι οὐ τῇ πρὸς τὸ ὁμόφυλον συγγενείᾳ τὰ ἐχείνων ἐπαίρει. Ὁ γὰρ περὶ τοῦ τόπου ταῦτα ἀποφηνάμενος, ἐφ᾽ ᾧ μάλιστα ηὔχουν Ἰουδαῖοι καὶ πλεονεκτεῖν πάντων ἐνόμιζον, καὶ τὰ σεμνὰ τούτων καθελὼν, εὔδηλον ὅτι οὐδὲ κατὰ ταῦτα πρὸς χάριν τινὸς ἔλεγεν, ἀλλὰ μετὰ ἀληθείας καὶ προῤῥητιχῇ δυγάμει. Ἐπεὶ οὖν τῶν τοιούτων λογισμῶν τέως ἀ ἀπἔστησεν εἰπὼν, Πίστευσόν μοι, γύναι, καὶ τὰ ἑξῆς, ἐπάγει, Ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" ἣ ὅτι τὰ ἀγαθὰ τῇ οἴχου μένῃ ἐκεῖθεν γέγονε (τὸ γὰρ εἰδέναι Θεὸν καὶ τὸ καταγινώσκειν εἰδώλων, ἐκεῖθεν τὴν ἀρχὴν ἔσχεν" καὶ τὰ ἄλλα πάντα δόγματα, καὶ παρ᾽ ὑμῖν δὲ αὐτὸ τὸ τῆς προοχυνέσεω:ς, εἰ καὶ μὴ ὀρθῶς, ἀπὸ γοῦν τῶν Ἰουδαίων τὴν ἀρχὴν ἔλαθε)" σωτηρίαν οὖν ἣ ταῦτα ἣ τὴν ἑαυτοῦ παρουσίαν καλεῖ" μᾶλλον δὲ οὐκ ἄν τις ἁμάρτοι ἀμφότερα ταῦτα σωτηρίαν χαλῶν, ἦν εἶπεν ἐκ τῶν Ἰουδαίων εἶναι. Ὅπερ καὶ ὁ Παῦλος αἱνιττόμενος ἔλεγεν: Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. ὁ ὧν ἐπὶ πάντων Θεός. Ὁρᾷς πῶς συγχροτεῖ τὴν Παλαιὰν, καὶ ῥίξαν δείκνυσι τῶν ἀγαθῶν, καὶ διὰ πάντων οὐκ ἐναντίον ὄντα τῷ νόμῳ, εἴγε ἐκ τῶν Ἴουδαίων τὴν ὑπόθεσιν εἶναι πάντων τὼν ἀγαθῶν φησιν; Ἀ.1. ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀιϊηθιγοὶ προσκυνηταὶ προσκυγήσουσι τῷ Πατρί. Πλεονεχτοῦμεν μὲν ὑμῶν, ὦ γύναι, φησὶ, τῷ τρόπῳ τῆς προσκυνήσεως" πλὴν ἀλλὰ καὶ οὗτος τέλος ἔξε: λο!πόν. Οὐ γὰρ τὰ τῶν τόπων ἀμειφθήσεται μόνον. ἀλλὰ καὶ τὰ τοῦ τρόπου τῆς λατρείας, καὶ ταῦτα ἐπὶ θύραις ἔστηκεν' Ἔρχεται γὰρ ὥρα, καὶ γῦν ἐστιν.

### English translation (Claude)

“Jesus says to her, ‘Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews.’” Everywhere we need faith, beloved—faith, the mother of good things, the medicine of salvation; and without it one cannot grasp any of the great doctrines. Those who try are like people who attempt to cross the sea without a ship: for a little way they hold out swimming, using hands and feet together, but when they go farther they are quickly swamped by the waves. So too those who use their own reasonings suffer shipwreck before they learn anything, as Paul too says: “who have made shipwreck concerning the faith.” So that we may not suffer this, let us hold to the sacred anchor by which Christ now draws the Samaritan woman too. For when she said, “How do you say that in Jerusalem is the place where one must worship?” Christ said, “Believe me, woman, the hour is coming when neither in Jerusalem nor on this mountain will you worship the Father.” He revealed to her a very great doctrine, one which he told neither Nicodemus nor Nathanael. She was eager to show that her people's ways were more venerable than the Jewish ones, and argued this cleverly from the fathers; but Christ did not meet this question. For it was beside the point for the time being to say and show why the fathers worshiped on the mountain and why the Jews worshiped in Jerusalem. So he passed this over in silence; but taking away the precedence of both places, he rouses her soul, showing that neither the Jews nor they themselves have anything great compared with what he was going to give; and then he introduces the difference. Yet even so he declared the Jews more venerable, not preferring place to place, but giving them precedence on account of their understanding, as if he said: There is no longer any need to quarrel about place; but in the manner of worship the Jews had the advantage over the Samaritans. “For you,” he says, “worship what you do not know; but we worship what we know.” How then did the Samaritans not know what they worshiped? [Because they thought he was a local and partial god;] so at any rate they served him; so too they sent to the Persians and reported, “The God of this place is angry with us,” imagining nothing more about him in this respect than about the idols. That is why they went on serving both demons and him, mixing what cannot be mixed. But the Jews were free of this notion and knew him to be the God of the world, though not all of them. That is why he says, “You worship what you do not know; but we worship what we know.” Do not marvel that he numbers himself with the Jews; for he speaks according to the woman's supposition, as a Jewish prophet. That is why he put “we worship.” For that he is among those who are worshiped is plain to everyone: to worship belongs to the creation, to be worshiped to the Master of creation. But for the time being he speaks as a Jew; so “we” here means “we Jews.” Having then exalted the Jewish things, he again makes himself trustworthy, and persuades her the more to attend to what he says, making his word free of suspicion and showing that he does not exalt their affairs out of kinship with his own people. For one who made this declaration about the place—in which the Jews especially gloried and thought they surpassed everyone—and pulled down their pride, clearly did not speak in this either to win anyone's favor, but with truth and prophetic power. Since, then, he had for the time drawn her away from such reasonings by saying, “Believe me, woman,” and the rest, he adds, “For salvation is from the Jews.” What he says is this: either that the good things of the world came from there (for knowing God and condemning idols had their beginning there, and all the other doctrines; and even among you worship itself, though not rightly, took its beginning from the Jews)—so he calls these things salvation—or else his own coming. Or rather, one would not err in calling both of these the salvation that he said is from the Jews. Paul too hinted at this when he said, “From whom is Christ according to the flesh, who is God over all.” Do you see how he commends the Old Testament, shows it to be the root of good things, and shows in every way that he is not opposed to the law, since he says that the foundation of all good things is from the Jews? “But the hour is coming, and now is, when the true worshipers will worship the Father.” We surpass you, woman, he says, in the manner of worship; but this too will now have an end. For not only will the matter of places be changed, but also the manner of service; and this stands at the doors: “For the hour is coming, and now is.”

### Scripture references

- John 4:21: quotation, high confidence
- John 4:22: quotation, high confidence
- 1 Tim 1:19: quotation, high confidence
- John 4:20: quotation, high confidence
- 2 Kgs 17:26: allusion, high confidence
- Rom 9:5: quotation, high confidence
- John 4:23: quotation, high confidence

### Translation notes

- Quotations: John 4:21–23; 1 Tim 1:19; John 4:20; Rom 9:5; allusion to 2 Kgs 17:26 (the message to the Assyrian king, which Chrysostom calls “the Persians”). Words lost in the scan at “How then did the Samaritans not know …” are supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 33.1 (PG 59:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/33-1).

## Homily 33.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/33-1/#p-33-2
- Source: PG 59:191
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: True worship in spirit and truth replaces the types; Christ reveals himself as the Messiah to the woman, and the disciples' reverent silence leads to a reflection on John's humility and the danger of pride.

### Greek text

Ἐπειδὴ γὰρ οἱ προφῆται πρὸ μακρῶν ἔλεγον χρόνων ἅπερ ἔλεγον, τοῦτο ἀναιρῶν ἐνταῦθα εἶπε, Καὶ γῦν ἐστι. Μὴ νομίσῃς, φησὶ, ταύτην τοιαύτην εἶναι τὴν προφητείαν, ὡς μετὰ πολὺν γενήσεσθαι χρόνον. Τὰ γὰρ πράγματα ἐφέστηκεν ἤδη, καὶ ἐπὶ θύραις σουσι τῷ Πατρὶ ἐν πγεύματι καὶ ἀ.1ηθείᾳ. Εἰπὼν δὲ ἀληθινοὺς, συνεξέθαλε ε Σαμαρείταις Ἱουδαίους. Εἰ γὰρ καὶ ἐκείνων ἀμείνους οὗτοι, ἀλλὰ τῶν μελλόντων ἐλάττους πολλῷ, καὶ τοσοῦτον, ὅσον ἀληθείας τύπος. Λέγει δὲ περὶ τῆς Ἐκκλησίας, ὅτι ἡ ἀληθὴς προσκύ-νησις καὶ Θεῷ πρέπουσα αὕτη ἐστίν. Καὶ γὰρ ὁ Πακὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. Οὐκοῦν εἰ τοιούτους ( πάλαι ἐζήτει, οὐ βουλόμενος ἐκείνοις συνεχώρτσε τὸν τρόπον, ἀλλὰ συγκαταδαίνων, καὶ διὰ τοῦτο, ἵνα καὶ τούτους εἰσαγάγῃ. Τίνες οὖν εἰσιν οἱ ἀληθινοὶ προσκυνηταί; Οἱ μήτε τόπῳ περιχλείοντες τὴν λατρείαν, καὶ Θεὸν ἐν πνεύματι θεραπεύοντες. καθὼς καὶ ὁ Παῦλός φησιν" Ὧ τρεύω ἐν τῷ πνεύματί μου, ἐν τῷ Εὐαγγελίῳ τοῦ Υιοῦ αὐτοῦ" καὶ πάλιν, Παρωκα.ῶ ὑμᾶς παραστῆσαι τὰ σώματα ὑμῶν θυσίων ζῶσαν, εὐάρεστον τῷ θεῷ, τὴν.1ογιχὴν «ἰατρείαν ὑμῶν. Ὅταν δὲ εἴπῇ, Πνεῦμα ὁ Θεὸς, οὐδὲν ἄλλο δηλοῖ, ἣ τὸ ἁσιύματον. Δεῖ τοῖνυν τοῦ ἀσωμάτου καὶ τὴν λατρείαν τοιαύτὴν εἶναι, καὶ διὰ τοῦ ἐν ἡμῖν ἀσωμάτου προτφέρεσθαι’ τουτέστιν, διὰ τῆς ψυχῆς καὶ τῆς τοῦ νοῦ καθαρότητος. Διό φησι Καὶ τοὺς προσκυνοῦντας αὐτὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκχυγεῖν. Ἐπειδὴ γὰρ καὶ ἐκεῖνοι καὶ οἱ Ἰουδαῖοι τῆς μὲν ψυχῖις ἠμέλουν, πολλὴν δὲ περὶ τὸ σῶμα δ σπουδὴν ἑποιοῦντο, καθαίροντες αὐτὸ παντοδαπῶς" φησὶν ὅτι οὐ τῇ ποῦ σώματος καθαρότητι, ἀλλὰ τῷ ἐν ἡμῖν ἀσωμάτῳ, τουτέστι τῷ νῷ, ὁ ἀσώματος θεραπεύετα!:. Μὴ τοίνυν πρόθατα θύετε καὶ μόσχους, ἀλλ᾽ ὅλον σαυτὸν ἀνάθες τῷ Θεῷ καὶ ὁλοχαύτωσον᾽ τοῦτο γάρ ἐστι θυσίαν ζῶσαν παραστῆσαι. Ἐν γὰρ ἀληθείᾳ δεῖ προτχυνεῖν᾽ ὡς τά γε πρότερα τύπος ἦν, ἡ περιτομὴ, τὰ ὁλοκαυτώματα, τὰ θύματα, τὰ θυμιάματα" νυνὶ δὲ οὐκέτι, ἀλλ᾽ ἀλήθεια τὸ πᾶν. Οὐ γὰρ σάρκα, ἀλλὰ πονηροὺς δεῖ περιχόπτειν λογισμοὺς, καὶ σταυροῦν ἑαυτὸν, καὶ τὰς ἀλόγους ἀναιρεῖν ἐπιθυμίας καὶ κατασφάττειν. Ἰλιγγίασεν ἡ γυνὴ πρὸς τὰ λεχθέντα, καὶ ἀπηγόρευσε πρὸς τὸ ὕψος τῶν εἰρημένων, καὶ καμοῦσα ἄκουσον τί φησιν᾽ Οἷδα ὅτι ἔρχεται ἥεσσίας ὁ εγόμενος Χριστός" ὅταν ἔλθῃ ἐκεῖνος, ἀγαγγεεῖ ἡμῖν πάντα. Λέγει αὑτῇ ὁ Ἰησοῦς" Ἐγώ εἶμε ὁ «αλῶν σοι. Καὶ πόθεν Σαμαρείταις τὸ προσδοκᾷν τὴν τοῦ Χριστοῦ παρουσίαν, τὸν Μωῦσέα δεξάμενοι μόνον; ᾿Απ᾽ αὐτῶν τῶν Μωυσέως γραμμάτων. Καὶ γὰρ ἐν ἀρχῇ τὸν Υἱὸν ἀπεκάλυψε. Τὸ γὰρ, Ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ἑμοίωσιν' ἡμετέραν, πρὸς τὸν Υἱὸν εἴρητο" καὶ τῷ ᾿Αδραὰμ. ἐν τῇ σκηνῇ οὗτός ἐστιν ὁ διαλεγόμενος" καὶ ὁ Ἰαχὼδ περὶ αὑτοῦ προφητεύων ἔλεγεν" Οὐκ ἐκ.ἰείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγυύμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ξ΄θῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. Καὶ αὐτὸς δὲ ὁ Μωῦστς φησι᾿ Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδε.ϊ;ῶν ὑμῶν, ὡς ἐμέ" αὐτοῦ ἀκούσεσθε" Καὶ τὰ κατὰ τὸν ὄφιν. καὶ τὰ κατὰ τὴν ῥάθδον τὴν Μωῦσέως, καὶ τὰ κατὰ τὸν ᾿Ιταὰχ καὶ τὸ πρόθατον, καὶ πολλὰ ἕτερα ἐνῆν βουλομένοις ἐκλέγειν τὴν παρουσίαν αὑτοῦ ἀναχηρύττοντα. Καὶ τί δήποτε, φησὶν, οὐκ ἀπὸ τούτων ἐντ δ τὴν γυναῖκα ὁ Χριστὸς, ἀλλὰ τῷ μὲν Νικοδήμῳ τὸν ὄφιν εἰς μέσον ἤγαγε, καὶ τῷ Ναθάναὴἣλ προφητείας ἀνέμνησε, ταύτῃ δὲ οὐδὲν τοιοῦτον εἶπεν; Τίνος οὖν ἕνεκεν καὶ διατί; Ὅτι ἐκεῖνοι μὲν ἄνδρες ἧσαν, καὶ ἐν τούτοις ἐστρέφοντο᾽ αὕτη δὲ γυνὴ πενιχρὰ, καὶ ἀμαθὲς, καὶ Γραφῶν ἄπειρος. Διὰ τοῦτο αὐτῇ οὐκ ἀπὸ τούτων διαλέγεται, ἀλλ᾽ ἀπὸ τοῦ ὕδατος καὶ τῇς προῤῥήσεως αὐτὴν ἐπισπᾶται, καὶ διὰ τούτων εἰς μνήμην ἄγει τοῦ Χριστοῦ, καὶ ἐκκαλύπτει λοιπὸν ἑαυτόν' ὅπερ ἂν εἰ παρὰ τὴν ἀρχὴν μὴ ζητησάσῃ τῇ γυναικὶ εἶπεν, ἔδοξεν ἂν αὐτῇ ληρεῖν, καὶ εἰκῇ φθέγγεσθαι. Νῦν δὲ κατὰ μικρὸν αὐτὴν ἐπὶ τὴν μνήμην ἄγων 8, εὐκαίρως ἑαυτὸν ἀπεκάλυψε. Καὶ τοῖς μὲν ᾿ἸΙουδαίοις συνεχῶς λέγουσιν, Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰπὲ ἡμῖν, εἰ σὺ εἶ ὁ Χριστός" τούτοις μὲν » οὐκ ἀπεχρένατο σαφῶς, ταύτῃ δὲ εἶπε φανερῶς αὐτὸς εἶναι. Εὐγνωμονεστέρα γὰρ ἦν ἡ γυνὴ τῶν Ἰουδαίων. Ἐκεῖνοι μὲν γὰρ οὐκ ὑπὲρ τοῦ μαθεῖν ἐζήτουν, ἀλλ᾽ ὑπὲρ τοῦ χωμῳδεῖν αὐτὸν ἀεί, Εἰ γὰρ ἐθδούλοντο μαθεῖν, ἱκανὴ καὶ ἡ διὰ τῶν ῥημάτων, καὶ ἡ διὰ τῶν Γραφῶν, καὶ ἡ διὰ τῶν σημείων διδασκαλία ἦν. Αὕτη δὲ ἐξ ἀδεκάστου γνώμης καὶ ἁπλῆς διανοίας ἐφθέγγετο ἅπερ ἐφθέγγετο" καὶ δῆλον ἐκ τῶν μετὰ ταῦτα ὑπ' αὑτῆς γενομένων. Καὶ γὰρ ἤκουσε καὶ ἐπίστενσε, καὶ ἄλλους ἐπὶ τοῦτο ἐσαγήνευσεν" καὶ πανταχοῦ τῆς γυναικὸς ἔστιν ἰδεῖν τὸ ἠχριδωμένον καὶ τὸ πιστόν. Καὶ ἐπὶ τούτῳ ἤ,1θον οἱ “μαθηταὶ αὑτοῦ. Σφόδρα εἰς καιρὸν ἀπήντησαν, τῆς διδασκαλίας ἀπαρτισθείσης. Καὶ ἐθαύμαζον ὅτι μετὰ γυγαιχὸς ἐά.1ει. Οὐδεὶς μέντοι εἶπε, Τί ζητεῖς; ἧ, 1| λαλεῖς μετ᾽ αὐτῆς; Υ΄. Τί δὲ ἐθαύμαζον; Τὸ ἄτυφον, τὸ ταπεινὸν μεθ᾽ ὑπερδολῆς, ὅτι οὕτω περίδλεπτος ὧν, ἠνείχετο μετὰ τοσαύτης ταπεινοφροσύνης γυναικὶ διαλέγεσθαι πενιχρᾷ καὶ Σαμαρείτιδι. ᾿Αλλ’ ὅμως καὶ ἐκπλαγέντες οὐκ ἡρώτησαν τὴν αἰτίαν’ οὕτως ἦσαν πεπαιδευμένοι τὴν τῶν μαθητῶν τάξιν διατηρεῖν, οὕτως αὐτὸν ἐδεδηίχεισαν καὶ ἠδοῦντο. Εἰ γὰρ καὶ μηδέπω τὴν ἀξίαν περὶ αὑτοῦ δόξαν εἶχον, ἀλλ᾽ ὅμως ὡς θαυμαστῷ τινι προσεῖχον, καὶ πολλὴν αὐτῷ ἀπένεμον τὴν αἰδώ. Καίτοι γε πολλαχοῦ φαίνονται πολλὰ παῤῥησιαζόμενοι" οἷον, ὅταν ὁ Ἰωάννης ἐπιπίπτῃ αὐτοῦ τῷ στήθει" ὅταν αὐτῷ προσιόντες λέγωσι, Τίς μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; ὅταν οἱ υἱοὶ Ζεδεδαίου παραχαλῶσιν, ἵνα εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων καθίσῃ. Τίνος οὖν ἕνεκεν ἐνταῦθα οὐκ ἠρώτησαν; Ὅτι ἐκεῖνα μὲν πάντα ὡς εἰς αὐτοὺς ἀνήκοντα ἀνάγκην εἶχον ἐξετάζειν᾽ ἐνταῦθα δὲ οὐδὲν αὐτοῖς τοσοῦτον διἔφερε τὸ γιγνόμενον. Καὶ Ἰωάννης δὲ μετὰ πολὺν χρόνον τοῦτο ἐποίησε πρὸς αὐτῷ τῷ τέλει, ὅτε πλείονος ἀπήλαυσε παῤῥησίας, καὶ ἐθάῤῥει τῇ ἀγάπῃ τοῦ Χριστοῦ: Οὗτος γὰρ ἦν, φησὶν, ὃν ἡγάπα ὁ Ἰησοῦς. Τί τούτου τοῦ μακαρισμοῦ γένοιτ᾽ ἂν ἴσον; ᾿Αλλὰ μὴ μέχρι τούτου στῶμεν, ἀγαπητοὶ, τοῦ μακαρίζειν τὸν ᾿Απόστολον, ἀλλ᾽ ὥστε καὶ τῶν μακαριζομένων γενέσθαι, πάντα πράττωμεν, καὶ μιμησώμεθα τὸν εὐαγγελιστὴν, καὶ ἴδωμεν τίνα ἦν ἃ τὴν ἀγάπην ἐποίησε τὴν τοσαύτην 5, Τίνα οὖν ἦν ταῦτα; ᾿Αφῆκε πατέρα, καὶ πλοῖον, καὶ δίκτυον, καὶ ἠκολούθησε τῷ Ἰησοῦ. ᾿Αλλὰ τοῦτο κοινὸν αὐτῷ καὶ πρὸς τὸν ἀδελφὸν ἦν, καὶ πρὸς Πέτρον καὶ ᾿Ανδρέαν, καὶ πρὸς τοὺς ἄλλους τῶν ἀποστόλων. Τί δὴ οὖν τὸ ἐξαίρετον ἦν, ὃ πολλὴν τὴν ἀγάπην ἐποίησεν; Αὐτὸς μὲν γὰρ περὶ ἑαυτοῦ οὐδὲν τοιοῦτόν φησιν, ἀλλ᾽ ἣ ὅτι ἡγαπᾶτο μόνον" τὰ δὲ κατορθώματα αὐτοῦ, δι’ ἃ ἣγαπᾶτο, ἀπεσιώπησε μετριάζων. “Ὅτι γὰρ αὐτὸν ἐξαἰρετόν τινα ἀγάπην ᾿ἢγάπησε, παντί που δῆλον ἧν᾽ ἀλλ᾽ ὅμως οὐδὲ διαλεγόμενο:, οὐδὲ ἐρωτῶν φαίνεται γχατ᾽ ἰδίαν αὐτὸν, καθὼς Πέτρος πολλάκις, καθὼς Φίλιππος, καθὼς Ἰούδας καὶ Θωμᾶ;" ἀλλ᾽ ὅτε τῷ συναποστόλῳ χαρίσασθαι καὶ ὑπακοῦσαι ἠθέλησε, πότε μόνον ἃ. Ὅτε γὰρ ὁ κορυφαῖος αὐτὸν ἠνάγκασε πῶν ἀποστόλων νεύσας, τότε ἠρώτησεν πολλὴν γὰρ᾽ οὗτοι πρὸς ἀλλήλους εἶχον ἀγάπην. Οὕτω γοῦν καὶ ἐπὶ τὸ ἱερὸν ὁμοῦ φαίνονται ἀναδαίνοντες καὶ κοινῇ δημηγοροῦντες. Καίτοι γε ὁ Πέτρος θερμότερον πολλαχοῦ « καὶ κινεῖται καὶ φθέγγεται᾽ καὶ πρὸς τῷ τέλει ὃὲ ἀκούει τοῦ Χριστοῦ λέγοντος" Πέτρε, φιειϊεῖς μὲ πλέον τούτων; Ὁ δὲ πλέον τούτων ἀγαπῶν, εὖδηλον ὅτι καὶ ἠγαπᾶτο. ᾿Αλλὰ τοῦτο μὲν ἐκ τοῦ ἀγαπᾷν τὸν Ἰησοῦν, ἐκεῖνο δὲ ἐκ τοῦ ἀγαπᾶσθαι παρὰ τοῦ Ἰησοῦ δῆλον ἐγένετο. Τί οὖν ἐστιν, ὃ τὴν ἐξαίρετον ἀγάπην ἐποίησεν; Ἐμοὶ δοκεῖ πολλὴν τὸν ἄνδρα ἐπιείκειαν ἐπιδείκνυσθαι καὶ πραότητα" διόπερ οὐδὲ παῤῥησιαζόμενος πολλαχοῦ φαίνεται. Τοῦτο δὲ ἡλίκον ἐστὶν, καὶ ἀπὸ τοῦ Μωῦσέως δῆλον, Καὶ γὰρ ἐκεῖνον τοσοῦτον καὶ τηλικοῦτον τοῦτο εἰργάσατο. Οὐδὲν γὰρ ταπεινοφροσύνης ἴσον. Διὰ τοῦτο τῶν μακαρισμῶν ἐντεῦθεν ἤρξατο ὁ Χριστός. Ὥσπερ γάρ τινα θεμέλιον καὶ κρηπῖδα μεγίστης οἰκοδομῆς καταδάλλεσθαι ἴ μέλλων, οὕτω τὴν ταπεινοφροσύνην πρώτὴν ἔθηκεν. Οὐ γὰρ ἔστιν, οὐκ ἔστιν ταύτης σωθῆναι χωρίς" ἀλλὰ κἂν νηστεύῃ τις, κἂν εὔχηται, κἂν ἐλεημοσύνην ποιῇ μετὰ ἀπονοίας, βδελυκτὰ πάντα δ, ταύτῆς μὴ παρούσης " ὥσπερ οὖν ποθεινὰ καὶ ἑπέραστα, παρούσης, καὶ μετὰ ἀσφαλείας πάντα γίνεται. Με-. τριάζωμεν τοίνυν, ἀγαπητοὶ, μετριάζωμεν. Καὶ γὰρ σφόδρα ῥᾷδιον τὸ κατόρθωμα, ἐὰν νήφωμεν. Τί γὰρ ὅλως ἐστὶ τὸ πρὸς ἀπόνοιάν 6δς ἐπαΐῖρον, ἄνθρωπε; Οὐκ ὁρᾷς τὸ τῆς φύσεως εὐτελές; τῆς προαιρέσεως τὸ εὐόλισθον; Ἐννόησον σαυτοῦ τὴν τελευτήν ἐννόηδον τῶν ἀμαρτημάτων τὸ πλῆθος. ᾿Αλλ’ ἴσως πολλὰ κατορθῶν μέγα φρονεῖς; Αὐτῷ μὲν οὖν τούτῳ πάντα ἃ ἀπολεῖς. Διόπερ οὐκ οὕτω τὸν ἁμαρτάνοντα, ὡς τὸν κατορθοῦντα σπουδάζειν χρὴ μετριάζειν. Τί δήποτε; Ὅτι ὁ μὲν ἔχει τὴν ἀνάγκην τοῦ συνειδότος" ὁ δὲ ἂν μὴ σφόδρα νήφῃ, ταχέως, ὥσπερ ὑπό τινος πνεύματος ἀναῤῥιπισθεὶς, αἵρεταί τε καὶ ἀφανίζεται καθάπερ ὁ Φαρισαῖος. ᾿Αλλὰ πένησι παρέχεις; ᾿Αλλ᾽ οὐ τὰ σὰ, ἀλλὰ τὰ τοῦ Δεσπότου, τὰ κοινὰ τῶν ὁμοδούλων. Καὶ διὰ τοῦτο μάλιστα ταπεινοῦσθαι χρὴ, ἐν ταῖς τῶν ὁμογενῶν συμφοραῖς τὰ ἑαυτοῦ προορῶντα, καὶ τὴν οἰκείαν φύσιν ἐν ἐκείνοις μανθάνοντα. Ἴσως καὶ ἡμεῖς τοιούτων ἦμεν προγόνων. Εἰ δὲ μετέστη πρὸς ἡμᾶς ὁ πλοῦτος, ἀλλ᾽ εἰκὸς ' αὐτὸν καὶ καταλιπεῖν πάλιν ἡμᾶς. Τί δὲ ὅλω; καὶ ὁ πλοῦτός ἔστιν; Σκιὰ ἀδρανὴς, καπνὸς διαλυόμενος, ἄνθος χόρτου, μᾶλλον δὲ καὶ ἄνθους εὐτελέστερος. Τί οὖν ἐπὶ χόρτῳ μέγα φρονεῖς; Οὐκὶ καὶ λῃσταῖς παραγίνεται πλοῦτος, καὶ μαλακοῖς, καὶ πόρναις, καὶ τυμδωρύχοις; Τοῦτο οὖν σε ἐπαίρει, ὅτι τοιούτους ἔχεις κοινωνοὺς τοῦ κτήματος; ᾿Αλλὰ τιμῆς ἐρᾷς; ᾿Αλλ᾽ οὐδὲν εἰς τιμῆς λόγον ἐλεημοσύνης ἐπιτηδειότερον. Ἐκεῖναι μὲν γὰρ κατηναγχασμέναι εἰσὶν καὶ μετὰ μίσους, αἱ τιμαὶ αἱ τοῦ πλούτου καὶ τῆς δυναστείας, αὗται δὲ ἐκ προαιρέσεως καὶ ἀπὸ συνειδότος τῶν τιμώντων. Διόπερ οὐδὲ ἐχδάλλειν αὐτὰς δύνανταί ποτε οἱ τιμῶντες. Εἰ δὲ ἄνθρωποι τοσαύτην τῆς ἐλεημοσύνης ἀπονέμουσι τὴν αἰδὼ, καὶ πάντα αὐτοῖς συνεύχονται τὰ ἀγαθὰ, ἐννόησον πηλίχην παρὰ τοῦ φιλανθρώπου Θεοῦ λῆψονκαι τὴν ἀντίδοσιν, οἵαν τὴν ἀμοιδήν. Τοῦτον τοίνυν ζητῶμεν τὸν πλοῦτον, τὸν ἀεὶ μένοντα, καὶ μηδέποτε. δραπετεύοντα' ἵνα καὶ ἐνταῦθα μεγάλοι καὶ ἐκεῖ γενόμενοι λαμπροὶ, τῶν αἰωνίων 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 αἰώ». νων. ᾿Αμήν. 

### English translation (Claude)

For since the prophets said what they said long beforehand, he removed this idea here by saying, “and now is.” Do not think, he says, that this prophecy is such as to be fulfilled after a long time; the events are already at hand and at the doors, [when the true worshipers will wor]ship the Father in spirit and truth. And by saying “true,” he excluded the Jews together with the Samaritans. For though the Jews were better than the Samaritans, they were far inferior to those who were to come—as far as a type is from the truth. He speaks of the Church, that this is the true worship and the one fitting for God. “For the Father seeks such people to worship him.” So if he sought such people of old, it was not willingly that he allowed those others their manner of worship, but by condescension, and for this reason: that he might bring them in too. Who then are the true worshipers? Those who do not confine worship to a place, and who serve God in spirit, as Paul too says, “whom I serve in my spirit in the gospel of his Son”; and again, “I urge you to present your bodies a living sacrifice, pleasing to God, your reasonable service.” And when he says, “God is spirit,” he shows nothing else than that he is incorporeal. The service of the incorporeal one must therefore be of the same kind, and be offered through what is incorporeal in us, that is, through the soul and the purity of the mind. That is why he says, “And those who worship him must worship in spirit and truth.” For since both the Samaritans and the Jews neglected the soul but took great pains over the body, purifying it in all sorts of ways, he says that the incorporeal one is served not by the purity of the body but by what is incorporeal in us, that is, the mind. So do not sacrifice sheep and calves, but dedicate your whole self to God and make yourself a whole burnt offering; for this is to present a living sacrifice. For one must worship in truth; the former things were a type—circumcision, the whole burnt offerings, the victims, the incense—but now no longer; now all is truth. For one must circumcise not the flesh but evil thoughts, and crucify oneself, and destroy and slaughter irrational desires.

The woman grew dizzy at what was said and gave up before the height of the words; and hear what she says in her weariness: “I know that Messiah is coming, who is called Christ; when he comes, he will declare all things to us.” Jesus says to her, “I am he, the one speaking to you.” And from where did the Samaritans get their expectation of Christ's coming, since they accepted only Moses? From the very writings of Moses. For at the beginning he revealed the Son: “Let us make man in our image and likeness” was said to the Son; and he is the one who conversed with Abraham in the tent; and Jacob, prophesying about him, said, “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he is the expectation of the nations.” And Moses himself says, “The Lord God will raise up for you a prophet from among your brothers, like me; him you shall hear.” And the story of the serpent, and of Moses' rod, and of Isaac and the sheep, and many other things could be gathered by those who wished, all proclaiming his coming. “And why,” someone says, “did Christ not lead the woman on from these? Why did he bring forward the serpent for Nicodemus and remind Nathanael of prophecies, but say nothing of this kind to her? For what reason, and why?” Because they were men and were versed in these things, while she was a poor woman, untaught and unacquainted with the Scriptures. That is why he does not converse with her from these, but draws her on by the water and the prediction, and through these brings her to remember Christ, and then reveals himself. If he had said this at the beginning, when the woman had not asked, he would have seemed to her to be talking nonsense and speaking idly; but as it was, leading her little by little to remembrance, he revealed himself at the right time. And to the Jews who kept saying, “How long will you keep our soul in suspense? Tell us if you are the Christ,” he gave no clear answer; but to her he said plainly that he was the one. For the woman was more fair-minded than the Jews. They did not ask in order to learn but always in order to ridicule him; for if they had wished to learn, the teaching through words, through the Scriptures, and through the signs was enough. But she said what she said from an impartial judgment and a simple mind, as is clear from what she did afterwards. For she heard and believed, and caught others in the net for this; and everywhere one can see the woman's exactness and faith.

“And upon this his disciples came.” They arrived very opportunely, when the teaching had been completed. “And they marveled that he was talking with a woman; yet no one said, ‘What do you seek?’ or ‘Why are you talking with her?’” What did they marvel at? At his freedom from pride, his exceeding humility: that he, so distinguished, bore with such lowliness to converse with a poor woman, and a Samaritan. Yet, though astonished, they did not ask the reason; so well had they been trained to keep the rank of disciples, so much did they fear and revere him. For though they did not yet have the opinion of him that he deserved, they attended to him as to someone wonderful and paid him great respect. And yet in many places they appear speaking with great freedom: for example, when John falls on his breast; when they come to him and say, “Who is greater in the kingdom of heaven?”; when the sons of Zebedee ask that one may sit on his right and one on his left. Why then did they not ask here? Because all those things concerned themselves, so they had to inquire into them; but here what was happening made no great difference to them. And John too did that much later, right at the end, when he enjoyed greater freedom and took courage in Christ's love; “for this was he,” it says, “whom Jesus loved.” What could equal this blessedness?

But let us not stop at calling the apostle blessed, beloved; let us do everything so as to be among the blessed ourselves; let us imitate the evangelist and see what it was that produced such great love. What then were these things? He left his father, the boat, and the net, and followed Jesus. But this he had in common with his brother, with Peter and Andrew, and with the other apostles. What then was the special thing that produced the great love? He himself says nothing of the kind about himself, only that he was loved; the achievements for which he was loved he passed over in silence out of modesty. For that Jesus loved him with a special love was plain to everyone; yet he does not appear talking with him or asking him privately, as Peter often does, and Philip, and Judas and Thomas, but only when he wished to oblige and comply with his fellow apostle. For when the leader of the apostles made a sign and constrained him, then he asked; for they had great love for one another. Thus, at any rate, they appear going up to the temple together and speaking to the people together. And yet Peter in many places is moved and speaks more warmly; and at the end he hears Christ saying, “Peter, do you love me more than these?” And one who loved more than these was plainly also loved. But the one became clear from his loving Jesus, the other from his being loved by Jesus. What then was it that produced the special love? To me it seems that the man showed great gentleness and meekness; that is why he does not appear speaking freely in many places. And how great this is is clear also from Moses; for it made him the man he was, so great a man. For nothing equals humility. That is why Christ began the Beatitudes from this. As one about to lay a foundation and base for the greatest building, he put humility first. For it is not possible, it is not possible, to be saved without it; even if someone fasts, even if he prays, even if he gives alms with arrogance, all are abominable without it; just as, when it is present, all are desirable and lovely, and all is done with safety. Let us then be modest, beloved, let us be modest. For the achievement is very easy if we are sober. For what is it at all, O man, that lifts you up to arrogance? Do you not see the cheapness of your nature, the slipperiness of your will? Consider your end; consider the multitude of your sins. But perhaps you think highly of yourself because you do many good deeds? By this very thing you will lose them all. That is why it is not so much the sinner as the one who does well who ought to be eager to be modest. Why? Because the one has the constraint of his conscience, while the other, unless he is very sober, is quickly lifted up and vanishes, as if fanned by a wind, like the Pharisee. But do you give to the poor? Not your own things, but the Master's, the common property of your fellow servants. And for this reason above all you ought to be humbled, foreseeing your own fortunes in the misfortunes of those of your kind, and learning your own nature in them. Perhaps we too came of such ancestors. And if wealth has passed over to us, it is likely to leave us again. And what is wealth at all? A powerless shadow, dissolving smoke, the flower of grass—or rather cheaper even than a flower. Why then are you proud over grass? Does not wealth come to robbers too, and to the effeminate, and to prostitutes, and to grave-robbers? Does this lift you up, then, that you have such partners in the possession? But do you love honor? Nothing is better suited to win honor than almsgiving. For the honors of wealth and power are forced and attended with hatred, but these come from the free choice and conscience of those who give them; that is why those who honor can never cast them off. And if men give so much respect to almsgiving, and pray for all good things for those who practice it, consider how great a recompense, what a reward, they will receive from the God who loves humankind. Let us then seek this wealth, which always remains and never runs away, so that, being great here and becoming illustrious there, we may obtain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 4:23: quotation, high confidence
- Rom 1:9: quotation, high confidence
- Rom 12:1: quotation, high confidence
- John 4:24: quotation, high confidence
- John 4:25: quotation, high confidence
- John 4:26: quotation, high confidence
- Gen 1:26: quotation, high confidence
- Gen 18:1: allusion, high confidence
- Gen 49:10: quotation, high confidence
- Deut 18:15: quotation, high confidence
- Num 21:9: allusion, medium confidence
- Gen 22:13: allusion, medium confidence
- John 3:14: allusion, medium confidence
- John 10:24: quotation, high confidence
- John 4:27: quotation, high confidence
- John 13:23: allusion, high confidence
- Matt 18:1: quotation, high confidence
- Matt 20:21: allusion, high confidence
- John 21:20: quotation, high confidence
- Matt 4:22: allusion, high confidence
- John 13:24: allusion, high confidence
- Acts 3:1: allusion, high confidence
- John 21:15: quotation, high confidence
- Num 12:3: allusion, medium confidence
- Matt 5:3: allusion, medium confidence
- Luke 18:11: allusion, medium confidence
- Isa 40:6: allusion, medium confidence

### Translation notes

- Quotations: John 4:23–27; Rom 1:9; Rom 12:1; Gen 1:26; Gen 49:10 (LXX); Deut 18:15; John 10:24; Matt 18:1; John 13:23; John 21:15, 20; allusions to Gen 18; Num 21:8–9; Exod 4:2–4; Gen 22; Matt 20:20–21; Acts 3:1; Num 12:3; Matt 5:3; Luke 18:11–12; Isa 40:6. Words lost in the scan near the beginning (“when the true worshipers will worship”) are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 33.2 (PG 59:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/33-2).

## Homily 34.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/34-1/#p-34-1
- Source: PG 59:195
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Samaritan woman, kindled by Christ's words, leaves her water jar and evangelizes her city; Christ calls the salvation of people his food.

### Greek text

'Ἀρφῆκεν οὖν τὴν» ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπῇ.θεν εἰς τὴν πόλιν, καὶ «έγει τοῖς ἀνθρώποις" « Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα" μήτι οὗτός ἐστιν ὁ Χριστός; ν Πολλῆς ἡμῖν θερμότητος δεῖ καὶ σπουδῆς διεγηγερμένης" ταύτης γὰρ ἄνευ οὐκ ἕνεστι " τυχεῖν τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν. Καὶ τοῦτο δεικνὺς ὁ Χριστός φησι, νῦν μέν" ᾽Εὰν μή τις ἄρῃ τὸν σταυρὸν αὖτοῦ καὶ ἀκολουθήσῃ μοι, οὐκ ἔστι μου ἄξιος" νῦν δὲ, Πῦρ ἤ1θον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί ἤθελον εἰ ἤδη ἀνήφθη; δι᾽ ἀμφοτέρων τούτων τὸν διαχαῇ καὶ πεπυρωμένον μαθητὴν καὶ πρὸς πάντα κίνδυνον παρεσχενασμένον ἡμῖν παραστῆσαι βουλόμενος. Τοιαὐτὴ τις ἦν καὶ αὕτη ἡ γυνή. Οὕτω γὰρ ὑπὸ τῶν εἰρημένων ἀνήφθη, ὡς καὶ τὴν ὑδρίαν ἀφεῖναι, καὶ τὴν χρείαν δι᾽ ἣν παρεγένετο, καὶ δραμοῦσαν εἰς τὴν πόλιν, πάντα τὸν δῆμον ἑλκύσαι πρὸς τὸν Ἰησοῦν. Δεῦτε γὰρ, φησὶ, καὶ ἴδετε ἄγθρωπον,, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα. Σκόπει σπουδὴν καὶ σύνεσιν" ἯΝλθεν ὑδρεύσασθαι" καὶ ἐπειδὴ τῆς ἀληθινῆς πηγῆς ἐπέτυχε, κατεφρόνησε λοιπὸν τῆς αἰσθητῆς, διδάσκουσα ἡμᾶς, εἰ καὶ διὰ μικροῦ παραδείγματος, ἀλλ᾽ ὅμως ἐν τῇ τῶν πνευματικῶν ἀκροάσει πάντων ὑπερορᾷν τῶν βιωτικῶν, καὶ μηδένα λόγον αὑτῶν ποιεῖσθαι », Κατὰ γὰρ τὴν ἰδίαν δύναμιν, ὅπερ οἱ ἀπόστολοι ἐποίησᾶν, καὶ αὕτη πεποίηκε μειζόνως. Ἐκεῖνοι μὲν γὰρ οἱ κληθέντες ἀφῆκαν τὰ δίκτυα" αὕτη δὲ αὐτομάτως, οὐδενὸς παραγγείλαντος, ἀφίησι τὴν ὑδρίαν καὶ εὐαγγελιστῶν ἔργον ποιεῖ ὑπὸ τῆς χαρᾶς « ἀναπτερωθεῖσα. Καὶ οὐκ ἕνα καλεῖ καὶ δεύτερον, καθάπερ ᾿Ανδρέας καὶ Φίλιππος, ἀλλὰ πόλιν ὁλόχλτρον ἀναστήσασα καὶ δῆμον τοσοῦτον, οὕτω πρὸς αὐτὸν ἤγαγε ἃ. Καὶ σκόπει πῶς συνετῶς λέγει. Οὐ γὰρ εἶπε, Δεῦτε, ἴδετε τὸν Χριστὸν, ἀλλὰ καὶ αὐτὴ μετὰ συγχαταδάσεως, μεθ᾽ ἧς καὶ ὁ Χριστὸς αὐτὴν ἐσαγήνευσεν, ἐπισπᾶται τοὺς ἄνδρας. Δεῦτε γὰρ, ἴδετε ἄνθρωπον, φησὶν, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα. Καὶ οὐκ ἡσχύνθη εἰπεῖν, ὅτι Εἶπέ μοι πάντα ὅσα ἐποίησα. Καίτοι γε ἐνῆν εἰγκεῖν ἑτέρωτ᾽ Δεῦτε, ἴδετε προφητεύοντα" ἀλλ᾽ ὅταν πορωθῇ Ψυχὴ τῷ πυρὶ τῷ θείῳ, πρὸς οὐδὲν τῶν ἐν τῇ γῇ λοιπὸν ὁρᾷ, οὐ πρὸς δόξαν, οὐ πρὸς αἱσχύνην, ἀλλ᾽ ἑνός ἔστι μόνου, τῆς κατεχούσης αὐτὴ" φλογός. Μήτι οὗτός ἐστιν ὁ Χριστός; Ὅρα πάλιν σοφίαν πολλὴν γυναικός. Οὔτε ἀπεφήνατο σαφῶς, οὔτε ἐσίγησεν. Ἐδούλετο γὰρ οὐκ ἐκ τῆς οἰκείας ἀποφάσεως εἰσάγειν αὐτοὺς, ἀλλ᾽ ἐκ τῆς ἀκροάσεως τῆς ἐχείνου τῆς ψήφου ταύτης ποιῆσαι κοινωνούς" ὃ μᾶλλον εὐπαράδεκτον ἐποίξ: τὸν λόγον. Καίτοι οὐ πάντα αὑτῆς τὸν βίον ἐξήγγειλεν, ἀλλὰ ἀπὸ τῶν εἰρημένων καὶ περὶ τῶν ἄλλων ἐπέπειστο. Καὶ οὐκ εἶπε, Δεῦτε, πιστεύσατε, ἀλλὰ, Δεῦτε, ἴδετε. ὃ τούτου κουφότερον 5 ἦν, καὶ μᾶλλον αὑτοὺς ἐφείλχετο. Εἶδες τῆς γυναικὸς τὴν σοφίαν; “Πδει γὰρ, ἤδει σαφῶς, ὅτι γευσάμενοι μόνον τῆς πηγῆς ἐκείνης, τὰ αὐτὰ πείσονται ὅπερ καὶ αὑτὴ. Καίτοι γε εἴ τις τῶν ἄλλων ἣν τῶν παχυτέρων, καὶ συνεσκίασεν ἂν τὸν ἔλεγχον " αὕτη δὲ ἐχπομπεύει τὸν ἑαυτῆς βίον καὶ εἰς μέσον προτίθησιν, ὥστε πάντας ἐπιτπάσασθαι καὶ ἑλεῖν. Ἐν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ αὑτοῦ, «Ἰέγοντες" Ῥαδδὶ, φάγε. Τὸ, ᾿Ηρώτων, ἐνταῦθα Παρεκάλουν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ. ᾿Ορῶντες γὰρ αὐτὸν κεκμηκότα ὑπὸ τῆς ὁδοιπορία. καὶ τῆς ἐπικειμένης φλογὸς, παρεκάλουν αὐτόν. 0. γὰρ ἣν προπετείας τὸ δεῖσθαι ὑπὲρ σιτίων, ἀλλὰ φι λοστοογίας τῆς περὶ τὸν διδάσκαλον. Τί οὖν ὁ Χριστός Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἵδατε Ἔλεγον οὖν πρὸς ἀλλήλους" Μή τις ἤνεγχει αὐτῷ φαγεῖν; Τί τοίνυν θαυμάζεις εἰ ἡ γυνὴ, ὕξωι ἀκούσασα, ἕτι ὕδωρ ἐφαντάζετο, ὅπου γε καὶ οἱ μα θηταὶ ἔτι ταῦτα πάσχονσι, καὶ οὐδὲν οὔπω πνευματ'χὸν νοοῦσιν, ἀλλὰ ἀποροῦσι μὲν, πάλιν δὲ τὴν αἰδὰ τὴν συνήθη καὶ τὴν τιμὴν τῷ διδασκάλῳ νέμουσι πρὸς ἀλλήλους μὲν διαλεγόμενοι, αὐτῷ δὲ πεῦσιν ο τολμῶντες προσαγαγεῖν; Τοῦτο καὶ ἀλλαχοῦ ποιοῦσιν ἐπιθυμοῦντες μὲν ἐρωτῆσαι, οὐκ ἐρωτῶντες δέ, Τ οὖν ὁ Χριστός; ᾿Εμὸν βρῶμά ἐστι, φησὶν, ἵνα ποις τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοὶ τὸ ἔργον. Τὴν τῶν ἀνθρώπων σωτηρίαν ἐνταῦθ. βρῶσιν ἐκάλεσε, δεικνὺς ὅσην ἐπιθυμίαν ἔχει τῇ, ἡμετέρας προνοίας. Ὥσπερ γὰρ ἡμῖν ποθεινὸν τ ἐσθίειν, οὕτως αὐτῷ τὸ σωθῆναι ἡμᾶς. “Ἄκουε δὲ πῶ πανταχοῦ οὐκ ἐκ τοῦ προχείρου πάντα ἀποχαλύττει ἀλλὰ πρῶτον εἰς ἀπορίαν ἐμδάλλει τὸν ἀκροατὴν, ἵν: ἀρξάμενος ζητεῖν τί τὸ λεγόμενον ἴ, εἶτα ἀπορῶν χα κάμνων, μετὰ πλείονος ὑποδέξηται προθυμίας φανὲ τὸ ζητούμενον, καὶ μᾶλλον διαναστῇ πρὸς τὴν ἀχρύα σιν. Διατί γὰρ μὴ εὐθέως εἶπε, Ἐμὸν βρῶμά ἐστιν ἵγα ποιήσω τὸ θέλημα τοῦ Πατρός μου; καίτο οὐδὲ τοῦτο σαφὲς ἣν, ἀλλὰ τοῦ προτέρου σαφέστερον ἀλλὰ τί; ᾿Εγὼ, φησὶ, βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖ. οὐκ οἴδατε. Πρότερον γὰρ αὐτοὺς, ὅπερ ἔφην, τ' καὶ ἐθίσαι καὶ διὰ τοιούτων αἰνιγμάτων ἀκούειν -. λεγόμενα. Τί δέ ἔστι τὸ θέλημα τοῦ Πατρός; Λέγε λοιπὸν αὐτὸ καὶ ἑρμηνεύει ᾿ Οὐκ ὑμεῖς Δέγετε ὅι ἔτι τετράμηγόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται ἡδοὺ «λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας, ὅτι «ευκαί εἰσι πρὸ θερισμόν.

### English translation (Claude)

“The woman then left her water jar and went away into the city, and says to the people, ‘Come, see a man who told me all that I ever did. Can this be the Christ?’” We need great fervor and roused zeal; without it one cannot obtain the good things promised to us. Showing this, Christ says at one time, “If anyone does not take up his cross and follow me, he is not worthy of me,” and at another, “I came to cast fire upon the earth, and what do I wish if it is already kindled?”—by both wishing to set before us a disciple who is ardent and on fire and prepared for every danger. Such was this woman too. She was so kindled by what was said that she left her water jar and the errand for which she had come, and ran to the city and drew the whole people to Jesus. “Come,” she says, “and see a man who told me all that I ever did.” Consider her zeal and understanding. She came to draw water; and when she had found the true spring, she despised the perceptible one thereafter, teaching us, though by a small example, to overlook all the things of this life when we are hearing spiritual things, and to make no account of them. For according to her own capacity she did what the apostles did, and even more. They left their nets when they were called; but she, of her own accord, with no one commanding, leaves her water jar and does the work of evangelists, given wings by joy. And she does not call one or two, as Andrew and Philip did, but rousing a whole city and so large a people, she brought them to him. And see how shrewdly she speaks. She did not say, “Come, see the Christ,” but she too draws the men with the same condescension with which Christ had caught her in his net: “Come,” she says, “see a man who told me all that I ever did.” And she was not ashamed to say, “He told me all that I ever did.” Yet she could have said otherwise, “Come, see one who prophesies”; but when a soul is set on fire by the divine fire, it no longer looks to anything on earth, not to glory, not to shame, but belongs to one thing only, the flame that holds it. “Can this be the Christ?” See again the woman's great wisdom: she neither declared it plainly nor kept silent. For she wished to bring them in not by her own declaration but by making them sharers in this verdict through hearing him, which made her word more acceptable. And yet he had not told her whole life; but from what was said she was persuaded about the rest too. And she did not say, “Come, believe,” but “Come, see,” which was lighter and drew them more. Have you seen the woman's wisdom? She knew, she knew clearly, that if they only tasted that spring they would experience the same as she did. And yet someone of the duller sort would even have concealed the reproof; but she parades her own life and sets it in the open, so as to draw and win everyone.

“Meanwhile his disciples were asking him, saying, ‘Rabbi, eat.’” “Were asking” here means “were urging,” in their local speech. For seeing him exhausted by the journey and the burning heat, they urged him; asking him about food was not presumption, but affection for their teacher. What then does Christ say? “I have food to eat that you do not know.” So they said to one another, “Has anyone brought him something to eat?” Why then do you marvel if the woman, hearing of water, still imagined water, since even the disciples still experience the same and understand nothing spiritual yet, but are perplexed, while again paying their customary respect and honor to the teacher, talking among themselves but not daring to put a question to him? This they do elsewhere too, wishing to ask but not asking. What then does Christ say? “My food,” he says, “is to do the will of him who sent me, and to finish his work.” Here he called the salvation of human beings food, showing how great a desire he has to provide for us. For as eating is desirable to us, so our being saved is to him. And hear how everywhere he does not reveal everything at the outset, but first throws the hearer into perplexity, so that, beginning to seek what is meant, and then being perplexed and toiling, he may receive what he seeks with greater eagerness when it appears, and be more roused to listen. For why did he not say at once, “My food is to do the will of my Father”? Not even this was clear, though clearer than the first. But what did he say? “I have food to eat,” he says, “that you do not know.” For first, as I said, he wished to make them more attentive and to accustom them to hear what is said through such riddles. And what is the will of the Father? He next states and interprets it: “Do you not say, ‘There are yet four months, and the harvest comes’? Behold, I tell you, lift up your eyes and look at the fields, for they are white for harvest.”

### Scripture references

- John 4:28: quotation, high confidence
- John 4:29: quotation, high confidence
- Matt 10:38: quotation, high confidence
- Luke 12:49: quotation, high confidence
- Matt 4:20: allusion, medium confidence
- John 1:41: allusion, medium confidence
- John 1:45: allusion, medium confidence
- John 4:31: quotation, high confidence
- John 4:32: quotation, high confidence
- John 4:33: quotation, high confidence
- John 4:34: quotation, high confidence
- John 4:35: quotation, high confidence

### Translation notes

- Quotations: John 4:28–35; Matt 10:38; Luke 12:49; allusions to Matt 4:20; John 1:41, 45. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 34.1 (PG 59:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/34-1).

## Homily 34.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/34-1/#p-34-2
- Source: PG 59:195
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ uses the images of food, fields and harvest to show that the prophets sowed and the apostles reap, both rejoicing together, as the Samaritans come out to believe.

### Greek text

Ἰδοὺ πάλιν τοῖς συντρόφοις ὀνόμασιν ἀνάγει πρὶ πὴν τῶν μεγίστων θεωρίαν αὐτούς. Καὶ γὰρ, Βρῶμε εἰπὼν, οὐδὲν ἕτερον ἐδήλωσεν, ἣ τὴν τῶν μελλόντω παραγίνεσθαι σωτηρίαν ἀνθρώπων᾽ καὶ ἡ χώρα ἱ καὶ ὁ θερισμὸς τὸ αὐτὸ δηλοῖ, τὸ πλῆθος τῶν ψυχὰ πῶν ἑτοίμων πρὸς τὴν ὑποδοχὴν τοῦ χηρύγματο Ὀφθαλμοὺς δὲ ἐνταῦθα λέγει, καὶ τοὺς τῆς διανοία καὶ τοὺς τοῦ σώματος" καὶ γὰρ ἑώρων λοιπὸν τὸ πλ' θος ἐρχόμενον τῶν Σαμαρειτῶν" τὴν δὲ τῆς προατρ σεως αὐτῶν ἑτοιμότητα, τὰς χώρας τὰς λευκα νομένας φησίν. Ὥσπερ γὰρ οἱ ἀστάχνες 8 ἐπειδὶ λευχανθῶσι, πρὸς ἄἅμητόν εἰσιν ἕτοιμοι" οὕτω χ οὗτοι νῦν, φησὶ, πρὸς σωτηρίαν εἰσὶν παρεσχενασμ νοι καὶ εὐτρεπεῖς. Καὶ διατί μὴ εἶπε σαφῶς, ὁ ἔρχονται πιστεῦσαι οἱ ἄνθρωποι, καὶ ἕτοιμοί εἰ πρὸς ὑποδοχὴν τοῦ λόγου, χατηχγηθέντες μὲν “παι τῶν προφητῶν, καὶ τὸν καρπὸν λοιπὸν ἀποδιδόντι ἀλλὰ χώραν καὶ θερισμὸν ἐκάλεσε; τί βούλονται αὖ' αὗται αἱ τροπαί; Οὐ γὰρ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν παντὶ τῷ Εὐαγγελίῳ τοῦτο ποιεῖ" καὶ οἱ προφῆτϊ δὲ τῷ αὐτῷ κέχρηνται τρόπῳ, μεταφορικῶς ποὰὶ λέγοντες. Τί δήποτ᾽ οὖν τὸ αἴτιον; οὐ γὰρ ἀπὰλ ταῦτα τοῦ Πνεύματος ἣ χάρις ἐνομοθέτησεν" ἀλλὰ τῖνος ἕνεκεν, καὶ διατέ; Δυοῖν ἕνεκεν προφάσεων 4" μιᾶς μὲν, ὥστε ἐμφαντικώτερον γενέσθαι τὸν λόγον, καὶ μᾶλλον ὑπ᾽ ὄψιν ἄγειν. τὰ λεγόμενα. Ἡ γὰρ διάνοια, τῆς συντρόφου τῶν πραγμάτων εἰκόνος ἐπιλαδομένη, διανίσταται μᾶλλον, καὶ ὥσπερ ἐν γραφῇ τὰ πράγματα ὁρῶσα, κχατέχεται μειζόνως. Ἑνὸς μὲν οὖν ἕνεκα τούτου" δευτέρου δὲ, ὥστε καὶ γλυκαίνεσθαι τὴν διήγησιν, καὶ μονιμωτέραν εἶναι τῶν λεγομένων τὴν μνήμην. Οὐ γὰρ οὕτως ἀπόφασις χειροῦται καὶ ἐνάγει τὸν ἀκροατὴν τὸν πολὺν, ὡς ἡ διὰ τῶν πραγμάτων διήγησις, καὶ ἡ ὑπογραφὴ πείρας Ὁ. “Ὃ διὰ τῆς παραδολῆς ἔστι μετὰ πολλῆς γινόμενον ἰδεῖν τῆς σοφίας. Καὶ ὁ θερίζων, μισθὸν λαμθάγει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. Ὁ μὲν γὰρ «οὔ ἀμήτου τούτου καρπὸς, οὐκ εἰς αἰώνιον ζωὴν, ἀλλ᾽ εἰς τὴν πρόσκαιρον ταύτην προχωρεῖ" ὁ δὲ πνευ- ματιχὸς, εἰς τὴν ἀγήρω καὶ ἀθάνατον. Ὁρᾷς πῶς αἰσθητὰ μὲν τὰ ῥήματα, πνευματικὰ δὲ τὰ νοήματα, καὶ δι᾽ αὐτῶν τῶν λέξεων διαιρεῖ τὰ γήϊνα ἀπὸ τῶν οὐρανίων; Ὅπερ γὰρ ἐπὶ τοῦ ὕδατος διαλεγόμενος ἑποίησε, τὸ ἰδιάξον αὐτοῦ θεὶς, ὅτε Ὁ πίνων τὸ ὕδωρ τοῦτο οὐ μὴ διγρήσϑι, τοῦτο καὶ ἐνταῦθα ποιεῖ, τὸ εἰς ζωὴν αἰώνιον λέγων τὸν καρπὸν συνάγεσθαι τοῦτον" Ἴνα καὶ ὁ σπείρων ὁμοῦ καίρῃ, καὶ ὁ θερίζων. Τίς ἔστιν ὁ σπείρων, καὶ τίς ὁ θερίζων; Οἱ προφῆταί εἰσιν οἱ σπείραντες" ἀλλ᾽ οὐκ αὐτοὶ ἐθέρισαν, ἀλλ᾽ οἱ ἀπόστολοι. Οὐ μὴν διὰ τοῦτο ἀπεστέρηνται τῆς ἡδονῆς καὶ τῆς ἀμοιδῆς τῶν πόνων, ἀλλὰ συνήδονται καὶ καίρουσι σὺν ἡμῖν, εἰ καὶ μὴ σὺν ἡμῖν θερίζουσιν. Οὐδὲ γὰρ ὁ ἀμητὸς ἔργον τοῦ σπόρου. "Ἔνθα οὖν ἐλάττων ἐστὶ μὲν ὁ πόνος, μείζων δὲ ἡ ἡδονὴ, ἐνταῦθα ὑμᾶς ἐτήρησα, οὐκ ἐν τῷ σπόρῳ. Πολλὴ γὰρ ἐκεῖ ἡ ταλαιπωρία καὶ ὁ πόνος. Ἐν γὰρ τῷ ἀμητῷ ἡ μὲν πρόσοδος πολλὴ, πόνος δὲ οὐ τοσοῦτος, ἀλλὰ καὶ πολλὴ ἡ εὐκολία. Ἑνταῦθα δὲ βούλεται κατασκευάσαι διὰ τούτων, ὅτι Καὶ προφητῶν θέλημα τοῦτό ἐστι, τὸ ἐμοὶ τοὺς ἀνθρώπους προσελθεῖν. Τοῦτο καὶ ὁ νόμος κατεσκεύαζεν. Διὰ τοῦτο καὶ ἔσπειραν, ἵνα τοῦτον ὁ τέχωσι τὸν καρπόν. Δείκνυσι δὲ ὅτι κἀκείνους αὐτὸς ἀπέστειλε, καὶ ὅτι πολλὴ ἡ συγγένεια τῇ Καινῇ πρὸς τὴν Παλαιὰν, καὶ πάντα ὁμοῦ διὰ τῆς παραδολῇς ταύτης κατασκευάζει. Μέπαρὰ πολλῶν. Ἐν γὰρ τούτῳ, φησὶν, ὁ ἐσεὶν ὁ ἀληθὴς, ὅτι ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων.. Ταῦτα᾽ δὲ ἔλεγον οἱ πολλοὶ, εἴποτε ἄλλοι μὲν τοὺς πόνους ὑπέστησαν, ἄλλοι δὲ τοὺς χαοποὺς ἐδρέποντο" καὶ λέγει, ὅτι οὗτος ὁ λόγος ἐνταῦθα μάλιστα τὴν ἀλήθειαν ἔχει. Ἐπόνησαν μὲν γὰρ οἱ προφῆται, ὑμεῖς δὲ τοὺς καρποὺς τοὺς ἐκ τῶν ἐχείγων πόνων ἀμᾶσθε. Καὶ οὐκ εἶπε, τοὺς μισθούς" οὐδὲ γὰρ ἐκείνοις ἄμισθος ὁ πολὺς ἐκεῖνος πόνος " ἀλλὰ, ποὺς καρπούς. Τοῦτο καὶ Δανιὴλ ἐποίησε. Καὶ γὰρ καὶ αὐτὸς παροιμίας μέμνηται λεγούσης" ἐξ ἀνόμων πἪλημμέλεια. Καὶ ὁ Δαυῖδ ἐν τῷ θρηνεῖν μέμνηται τοιαύτης παροιμίας. Διὰ τοῦτο προλαδὼν εἶπε, Ἵνα καὶ ὁ σπείρων ὁμοῦ καίρῃ καὶ ὁ θερίζων. Ἐπειξὴ γὰρ ἔμελλε λέγειν ὅτι ἄλλο; ἔσπειρε, καὶ ἄλλος θερίζει, ἵνα μή τις, ὅπερ ἔφην, ἀπεστερῆσθαι τοὺς προφήτας νομίσῃ τοῦ μισθοῦ, ξένον τι λέγει καὶ παράδοξον, καὶ τοῖς αἰσθητοῖς οὐ συμθαϊνον, ἀλλὰ τῶν πνευματικῶν ἐξαίρετον ὄν. Ἐν μὲν γὰρ. τοῖς πράγμασι τοῖς αἰσθητοῖς ἐὰν συμδῇ ἕτερον σπεῖρᾶι καὶ ἕτερον θερίσαι, οὐκ ὁμοῦ καίρουσιν, ἀλλὰ ἀλγοῦσιν οἱ σπείραντες, ἅτε ἑτέροις καμόντες, καίρουσι δὲ οἱ θερίζοντες μόνοι. Ἐνταῦθα δὲ οὐκ οὕτως, ἀλλὰ καὶ οἱ μὴ θερίζοντες ἅπερ ἔσπειραν, ὁμοίως ποῖς ἀμῶσι καίρουσιν" ὅθεν δῆλον, ὅτι καὶ αὐτοὶ κοινωνοῦσι τῶν μισθῶν. ᾿Εγὼ ἀπέστειλα ὑμᾶς θερίκαὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. Ταύτῃ προτρέεει μᾶλλον αὐτούς. Ἐπειδὴ γὰρ ἐδόκει ἐπίπονον εἶναι τὸ πρᾶγμα τὸ τὴν οἰκουμένην περιελθεῖν καὶ κηρῦξαι, δείκνυσιν ὅτι καὶ ῥᾷστόν ἐστι ἃ, Τὸ γὰρ σφόδρα ἐπίπονον ἐκεῖνο ἦν, ὅ πολλοῦ καμάτου ἐδεῖτο, τὸ χαταθαλεῖν τὰ σπέρματα, καὶ ψυχὴν ἀμύητον ἐναγαγεῖν εἰς θεογνωσίαν. Τίνος δὲ ἕνεκεν ταῦτα φθέγγεται; "ἵνα ὅταν αὐτοὺς ἀποστείλῃ εἰς τὸ κηρῦξαι, μὴ θορυδηθῶσιν, ὡς εἰς πρᾶγμα ἐπίπονον πεμπόμενοι. Τὸ γὰρ ἐπιπονώτερον τῶν προφητῶν. ἣν, φησὶ, καὶ μαρτυρεῖ τὸ ἔργον τῷ λόγῳ, ὅτι ὑμεῖς ἐπὶ τὰ εὔκολα ἤλθετε. Ὥσπερ γὰρ ἐπὶ θερισμοῦ μετ᾽ εὐκολίας μὲν ὁ καρπὸς συνάγεται, καὶ ἐν μιᾷ ῥοπῇ ἡ ἅλως πληροῦται τῶν δραγμάτων, οὐκ ἀναμενόντων ὁ τὰς τῶν χαιρῶν τροπὰς, καὶ χειμῶνα καὶ ἔαρ γαὶ ὅμδρον" οὕτω καὶ νῦν γίνεται" καὶ τὰ ἔργα βοᾷ. Μεταξὺ οὖν λέγοντος αὐτοῦ ταῦτα, ἑξήεσαν οἱ Σαμαρεῖται, καὶ συνήγετο ἀθρόον ὁ. καρπός. Διὰ τοῦτο εἴπεν' Ἄρατε τοὺς ὀρθαλμοὺς ὑμῶν, καὶ βλέπετε τὰς χώρας, ὄτι “1ευκαί εἰσικ.. Εἶπε ταῦτα, καὶ τὸ ἔργον ἐφάνη, καὶ τὰ ῥήματα ἐκ τῶν πραγμάτων ἑωρᾶτο. κχ γὰρ τῆς πόλεως ἐκχείγης φησὶν, ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν «1όγον τῆς γυναικὸς, μαρτυρούσης, ὅτι Εἶπέ μοι πάντα ὅσα ἐποίησα. Συνεώρων γὰρ ὅτι οὐκ ἂν ἐθαύμασε ἴ πρὸς χάριν ἡ γυνὴ τὸν διελέγξαντα αὐτῆς τὰ πλημμελήματα, οὐδ' ἂν ὑπὲρ τοῦ χαρίσασθαι ἑτέρῳ τὸν ἑαυτῆς ἐξεπόμπευσε βίον.

### English translation (Claude)

See, again he leads them up to the contemplation of the greatest things by familiar names. For by saying “food” he meant nothing other than the salvation of the people who were about to come; and the field and the harvest mean the same: the multitude of souls ready to receive the preaching. By “eyes” here he means both those of the mind and those of the body; for they now saw the multitude of Samaritans coming; and the readiness of their will he calls the fields whitening. For as ears of grain, once they have whitened, are ready for reaping, so these too now, he says, are prepared and ready for salvation. And why did he not say plainly, “The people are coming to believe and are ready to receive the word, having been instructed by the prophets, and are now yielding the fruit,” but called it field and harvest? What do these figures mean? For he does this not only here but in the whole Gospel; and the prophets too use the same manner, saying many things in metaphors. What then is the reason? For the grace of the Spirit did not ordain this idly. But for what reason, and why? For two reasons: first, that the word might be more vivid and bring what is said more before the eyes. For the mind, taking hold of a familiar image of the things, is more roused, and seeing the things as in a picture, is held more strongly. That is one reason; the second, that the account may be made sweet and the memory of what is said more lasting. For a bare statement does not master and lead on the ordinary hearer so much as narration through things and the sketch of experience—which can be seen being done with great wisdom in the parable. “And the reaper receives wages and gathers fruit for eternal life.” For the fruit of this harvest goes on not into eternal life but into this temporary one; but the spiritual fruit into the ageless and immortal life. Do you see how the words are of the senses but the meanings spiritual, and how by the very terms he divides earthly things from heavenly? For what he did when speaking about the water, stating its peculiar character, “Whoever drinks this water will never thirst,” he does here too, saying that this fruit is gathered for eternal life, “so that the sower and the reaper may rejoice together.” Who is the sower and who the reaper? The prophets are the ones who sowed; but they did not reap—the apostles did. Yet not for this are they deprived of the pleasure and the reward of their labors; they share the pleasure and rejoice with us, even if they do not reap with us. For reaping is not the work of sowing. Where, then, the toil is less and the pleasure greater, there I have kept you, not in the sowing; for there the hardship and toil are great. In the harvest the return is great and the toil not so great; there is even much ease. Here he wishes to establish by these words that this is the will of the prophets too, that people should come to me; this the law too was preparing. That is why they sowed: so that they might produce this fruit. And he shows that he himself sent them too, and that the kinship of the New with the Old is great; and he establishes all this together by this parable. [He also mentions a proverb current] among many: “For in this,” he says, “the saying is true, that one is the sower and another the reaper.” Most people said this whenever some had undergone the toils and others reaped the fruits; and he says that this saying holds true here above all. For the prophets toiled, and you reap the fruits of their toils. And he did not say “the wages”—for that great toil was not without wages for them either—but “the fruits.” Daniel too did this; for he too mentions a proverb that says, “From the lawless will come offense.” And David in his lament mentions such a proverb. That is why he said beforehand, “so that the sower and the reaper may rejoice together.” For since he was going to say that one sowed and another reaps, so that no one, as I said, might think the prophets deprived of their wages, he says something new and strange, something that does not happen with things of sense but is peculiar to spiritual ones. For in things of sense, if it happens that one sows and another reaps, they do not rejoice together; those who sowed grieve, since they toiled for others, and only the reapers rejoice. But here it is not so; even those who do not reap what they sowed rejoice equally with the reapers, from which it is clear that they too share in the wages. “I sent you to reap [that for which you have not labored; others have labored,] and you have entered into their labor.” By this he urges them on the more. For since the task of going around the world and preaching seemed laborious, he shows that it is even very easy. For the really laborious thing, needing much toil, was laying down the seeds and bringing an uninitiated soul into the knowledge of God. And why does he say this? So that when he sends them out to preach, they may not be troubled as though sent to a laborious task. For the more laborious part, he says, was the prophets', and the event bears witness to the word, that you have come to the easy part. For as at harvest the fruit is gathered with ease, and in a single moment the threshing floor is filled with sheaves, without waiting for the changes of seasons, winter and spring and rain, so it is happening now; and the facts proclaim it. For while he was saying this, the Samaritans were coming out, and the fruit was being gathered all at once. That is why he said, “Lift up your eyes and see the fields, that they are white.” He said this, and the deed appeared, and the words were seen in the facts. “For from that city,” it says, “many of the Samaritans believed in him because of the word of the woman, who testified, ‘He told me all that I ever did.’” For they perceived that the woman would not have admired, to curry favor, the one who had exposed her faults, nor have paraded her own life to gratify another.

### Scripture references

- John 4:35: quotation, high confidence
- John 4:36: quotation, high confidence
- John 4:14: quotation, high confidence
- John 4:37: quotation, high confidence
- 1 Sam 24:13 (1 Kgdms 24:14 LXX): quotation, medium confidence
- John 4:38: quotation, high confidence
- John 4:39: quotation, high confidence

### Translation notes

- Quotations: John 4:36–39; John 4:13–14; the proverb “from the lawless will come offense”, which Chrysostom attributes to Daniel, is found in 1 Sam 24:13 (LXX 24:14); the proverb David mentions in his lament is unidentified (perhaps 2 Sam 1). A line lost in the scan before “among many” and the middle of the quotation of John 4:38 are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 34.2 (PG 59:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/34-2).

## Homily 34.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/34-1/#p-34-3
- Source: PG 59:199
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Like the Samaritan woman we should not hide our sins from men but repent before God, applying remedies opposite to our sins, because the judgment and the end are near.

### Greek text

Μιμησώμεθα δὴ τὴν γυναῖκα καὶ ἡμεῖς, καὶ ἐπὶ τοῖς οἰκείοις ἁμαρτήμασι μὴ αἰσχυνώμεθα ἀνθρώπους, ἀλλὰ φοδώμεθα ὡς χρὴ Θεὸν τὸν καὶ νῦν ὁρῶντὰ τὸ γινόμενον, καὶ τότε χολάζοντα τοὺς μὴ μετανοήσαντας νῦν" ὡς νῦν γε τοὐναντίαν ποιοῦμεν. Τὸν μὲν γὰρ μέλλοντα κρίνειν, οὐ δεδοίκαμεν᾽ τοὺς δὲ οὐ δὲν ἡμᾶς παραδλάπτοντας, τούτους φρίττομεν, καὶ τὴν παρ᾽ αὐτῶν αἰσχύνην τρέμομεν. Διὰ τοῦτο ἐν ᾧ δεδοίκαμεν, ἐν τούτῳ τὴν τιμωρίαν δίδομεν. Ὁ γὰρ αἰσχύνην ἀνθρώπων ὑφορώμενος νῦν μόνον, Θεοῦ δὲ ὁρῶντος μὴ αἰσχυνόμενος πρᾶξαί τι ἄτοπον, μὴ θέλων μετανοῆσαι καὶ μεταδαλέσθαι, ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἐνώπιον ἑνὸς καὶ δευτέρου, ἀλλὰ τῆς οἷγὰρ καὶ τῶν ἀγαθῶν πράξεων, καὶ τῶν οὐ τοιούτων μέγα θέατρον ἐκεῖ κάθηται, ἡ τῶν προδάτων καὶ τῶν. ἐρίφων παραδολὴ παιδενέτω σε, καὶ ὁ μακάριος Παῦλος, λέγων" Δεζγὰρ ἡμᾶς, φησὶ, παραστῆγαι θεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕχαστος τὰ διὰ τοῦ σώματος ὅσα ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν" καὶ πάλιν, Ὃς φανερώσει τὰ κρυπτὰ τοῦ σκότους. ΓἜπραξάς τι πονηρὸν, ἣ ἐνἐνόησας, καὶ χρύπτεις ἄνθρωπον; ᾿Αλλὰ τὸν θεὸν οὐ κρύπτεις. ᾿Αλλ᾽ οὐδὲν τούτων σοι μέλει" οἱ δὲ ὀφθαλμοὶ τῶν ἀνθρώπων, τοῦτό σοι φόδος. Οὐκοῦν ἐννόησον ὅτι οὐδὲ ἀνθρώπους λαθεῖν δυνήσῃ κατὰ τὴν ἡμέραν ἐχείνην. Πάντα γὰρ ὡς ἐν εἰκόνι τότε στήσεται κατ᾽ ὀφθαλμοὺς ἡμῶν, ὡς αὐτοχατάχριτον ἕκαστον γενέσθαι. Καὶ τοῦτο δῆλον καὶ ἀπὸ τοῦ πλουσίου. Καὶ γὰρ καὶ τὸν ὑπεροφθέντα πένητα, τὸν Λάζαρον λέγω, πρὸ ὀφθαλμῶν εἶδεν ἑστῶτα ὁ πλούσιος, καὶ ὃν πολλάκις ἐδδελύξατο δάκτυλον, τοῦτον παρακαλεῖ παραμυθίαν αὐτῷ γενέσθαι τότε. Παρακαλῶ τοίνυν, κἂν μηδεὶς ἴδῃ τὰ ἡμέτερα, ἕχαστον ἡμῶν εἰς τὸ ἑαυτοῦ συνειδὸς εἰσελθεῖν, καὶ καθίσαι ἑαυτῷ δικαστὴν τὸν λογισμὸν, καὶ εἰς μέσον ἄγειν τὰ πεπλημμελημένα" καὶ εἰ μὴ βούλοιτο ἐχπομπευθῆναι ἐν τῇ ἡμέρᾳ τῇ φοδερᾷ, ἐπιτιθέτω τὰ φάρμακα τῆς μετανοίας, καὶ ἰασάσθω τὰ τραύματα 6. ΓἝξεστι γὰρ, ἔξεστι μυρίων γέμοντα τραυμάτων, ἀπελθεῖν ὑγιαίνοντα. ᾿Εὰν γὰρ ἀφῆτε, φησὶν, ἀξέωνται ὑμῶν αἱ ἁμαρτίαι" ἐὰν δὲ μὴ ἀφῆτε, οὐκ ἀφέωγται. Ὥσπερ γὰρ ἐν τῷ βαπτίσματι χαταχωννύμενα τὰ ἁμαρτήματα οὗχ ἔτι φαίνεται" οὕτω καὶ ταῦτα ἀφανισθήσεται, ἐὰν θελήσωμεν μετανοῆσαι. "Ἔστι δὲ μετάνοια τὸ μηκέτι τὰ αὐτὰ ποιεῖν Ῥν. Ὁ γὰρ τοῖς αὑτοῖς ἐπιχειρῶν», ἔοικε τῷ κυνὶ τῷ πρὸς τὸν Ἰδιον ἔμετον ἐπανιόντι, καὶ τῷ κατὰ τὴν παροιμίαν εἰς πῦρ ξαίνοντι καὶ εἰς τετρημένον πίθον. Δεῖζ τοίνυν ἀφίστασθαι καὶ τῇ πράξει καὶ τῇ γνώμῃ τῶν τολμηθέντων, καὶ ἀποστάντας φάρμαγα ἐπιθεῖναι τοῖς τραύμασι τὰ ἐναντία τῶν ἀμαρτημάτων. Οἷόν τι λέγω" Ἥρπασας καὶ ἐπλεονέχτησας; Ἃ πόστηθι τῆς ἁρπαγῆς, καὶ ἐπίθες ἐλεημοσύνην τῷ καὶ ἐπίθες ἀγνείαν τῷ ἕλκει. Κακῶς εἶπες τὸν ἀδελφὸν καὶ ἔδλαψας; Παῦσαι χαχηγορῶν ς, καὶ ἐπίθες φιληφροσύνην. Καὶ καθ᾽ ἕχαστον οὕτω ποιῶμεν τῶν πεπλημμελημένων ἡμῖν, καὶ μὴ ἁπλῶς παρατρέχωμὲν τὰ ἁμαρτήματα" ἐφέστηκε γὰρ λοιπὸν, ἐφέστηκεν ὁ τῶν εὐθυνῶν καιρός, Διὸ καὶ ὁ [Ιαῦλος ἔλεγεν" Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε. ᾿Αλλ᾽ ἡμῖν τάχα τοὐναντίον ἔστιν ἐπιλέγειν: Ὃ Κύριος ἐγγὺς, μεριμνᾶτε, Ἑκεῖνοι μὲν γὰρ καλῶς ἤκουον, Μηδὲν μεριμνᾶτε, ἐν θλίψει καὶ πόνοις καὶ ἀγῶσιν ὄντες" οἱ δὲ ἐν ἁρπαγαῖς ζῶντες καὶ ἐν τρυφῇ, οἱ χαλεπὰς εὐθύνας μέλλοντες διδόναι, οὐ τοῦτο, ἀλλ᾽ ἐκεῖνο ἂν ἀκούσαιεν εἰκότως" Ὁ Κύριος ἐγγὺς, μεριμνᾶτε. Οὐδὲ γὰρ πολὺς λεέπεται τῆς συντελείας ὁ χρόνος, ἀλλὰ πρὸς τὸ τέλος λοιπὸν ὁ κόσμος ἐπείγεται. Τοῦτο οἱ πόλεμοι δηλοῦσι, τοῦτο αἱ θλίψεις, τοῦτο οἱ σεισμοὶ, τοῦτο ἡ ἀγάπη ψυγεῖσα. Καθάπερ γὰρ σῶμα Ψυχοῤῥαγοῦν, καὶ ἐγγὺς ὃν τῆς τελευτῆς, μυρίας ἐπισπᾶται χαχώσεις “ καὶ οἰκίας μελλούσης γαταπίπτειν, πολλὰ προπίπτειν εἴωθε καὶ ἀπὸ τῆς ὀροφῆς καὶ ἀπὸ τῶν τοίχων" οὕτω καὶ τῆς οἰκουμένης ἐγγὺς καὶ ἐπὶ θύραις ἔστηκεν ἡ συντέλεια, καὶ διὰ τοῦτο τὰ μυρία διέσπαρται πανταχοῦ κακά. Εἰ γὰρ τότε ὁ Κύριος ἐγχὺς, πολλῷ μᾶλλον νῦν ἐγγύς. Εἰ πρὸ τετρακοσίων 4 ἐτῶν ὅτε ταῦτα ἐλέγετο, καὶ πλήρωμα τῶν χρόνων τὸν καιρὸν ἐκεῖνον ὁ Παῦλος ἐκάλει, πολλῷ μᾶλλον τὸν παρόντα. ᾿Αλλ᾽ ἴσως δι᾽ αὐτὸ τοῦτο ἀπιστοῦσί τινες. Καὶ μὴν διὰ τοῦτο πιστεύειν χρὴ μᾶλλον. Πόθεν γὰρ οἶδας, ἄνθρωπε, ὅτε οὖκ ἐγγὺς τὸ τέλος, καὶ μετὰ βραχὺν χρόνον ἀπαντήσεται τὰ εἰρημένα; Ὥτπερ γὰρ ποῦ ἐνιαυτοῦ τέλος, οὐ τὴν ἐσχάτην ἡμέραν λέγομεν εἶναι, ἀλλὰ καὶ τὸν ἔσχατον μῆνα, καίτοι: γε τριάκοντα ἡμέρας ἔχοντα " οὕτω καὶ τῶν τοσούτων ἐτῶν κἂν τετρακόσια ἔτη τέλος εἴπω, οὐκ ἁμαρτήσομαι, Ὥστε ἔκτοτε προανεφώνει τὸ τέλος. Συστείλωμεν οὖν ἑαυτοὺς, ἐντρυφήσωμεν τῷ φόδῳ τοῦ Θεοῦ, Καὶ γὰρ ἐν ἀδείᾳ διατριδόντων ἡ μῶν, οὐ σφόδρα μεριμνώντων οὐδὲ προσδοκώντων, ἐπιστήσεται ἀθρόον ἡ παρουσία, Καὶ τοῦτο δηλῶν ὁ Χριστὸς ἔλεγεν" “Ὥσπερ γὰρ ἐν ταῖς ἡμέραις τοῦ Νῶε, καὶ ἐν ταῖς ἡμέραις τοῦ Λὼς, οὕτως ἔσται καὶ ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. Τοῦτο καὶ ὁ Παῦλος δηλῶν ἔλεγεν " Ὅταν δὲ “λέγωσιν, εἰρήνη καὶ ἀσφάλεια, τότε αἱφνίδιος αὑτοῖς ἐφίσταται ὅλεθρος, καὶ ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ. Τί ἐστιν, Ἡ ὡδὶν τῇ ἐν γαστρὶ ἐχούσῃ; Πολλάκις αἱ κύουσαι γυναῖκες παίζουσαι ἣ ἀριστοποιοῦσαι, ἣ ἐν βαλανείῳ, ἣ ἐν ἀγορᾷ διάγουσαι, οὐδὲν τῶν μελλόντων προορώμεναι, ὑπὸ τῆς ὀδύνης χατεσχέθησαν ἀθρόον. Ἔπεὶ οὖν τοιαῦτα καὶ τὰ ἡμέτερα, ὦμεν ἀεὶ παρεσκευασμένοι. Οὐ γὰρ ἀεὶ ταῦτα ἀκουσόμεθα " οὐκ ἀεὶ τούτων ἐξουσίαν ἕξομεν. ᾿Εν γὰρ τῷ ἄδῃ, φησὶ, τίς ἐξομοιλογήσεταί σοι; Οὐκοῦν ἐνταῦθα μετανοήσωμεν, ἵνα οὕτως Ἄλεω τὸν Θεὸν ἔχωμεν κατὰ τὴν μέλλουσαν ἡ μέραν, καὶ πολλῆς ἀπολαῦσαι δυνηθῶμεν συγγνώμης " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

Let us too, then, imitate the woman, and not be ashamed before men over our own sins, but fear God as we ought, who sees what is done even now and will then punish those who do not repent now. As it is, we do the opposite. We do not fear the one who is going to judge, but we shudder at those who do us no harm, and tremble at the shame they can bring. That is why in the very thing we fear, in this we pay the penalty. For one who now dreads only shame before men, and is not ashamed to do something wrong while God sees, unwilling to repent and change, will on that day be paraded not before one or two, but before the whole world. [For that] a great theater sits there for good deeds and for those that are not, let the parable of the sheep and the goats teach you, and blessed Paul, who says, “For we must all appear before the judgment seat of Christ, so that each may receive what he has done through the body, whether good or bad”; and again, “who will bring to light the hidden things of darkness.” Have you done or thought something evil and hide it from man? But you do not hide it from God. Yet none of this concerns you; the eyes of men—this is what you fear. Consider, then, that you will not be able to escape the notice even of men on that day. For everything will then stand before our eyes as in a picture, so that each will become self-condemned. This is clear also from the rich man. For the poor man he had overlooked—Lazarus, I mean—the rich man saw standing before his eyes, and the finger he had often loathed he now begs to become a comfort to him. I urge you, then, even if no one sees our affairs, let each of us enter into his own conscience, set his reason as judge over himself, and bring his offenses into the open; and if he does not wish to be paraded on that fearful day, let him apply the remedies of repentance and heal his wounds. For it is possible, it is possible, for one full of countless wounds to depart healthy. “For if you forgive,” he says, “your sins will be forgiven you; but if you do not forgive, they are not forgiven.” For as in baptism the sins are buried and no longer appear, so these too will be blotted out if we are willing to repent. Repentance is no longer doing the same things. For one who attempts the same things is like the dog returning to its own vomit, and like the man in the proverb who cards wool into the fire, or pours into a pierced jar. We must, then, withdraw both in act and in intention from what we have dared, and having withdrawn, apply to the wounds the remedies opposite to the sins. For example: have you robbed and been greedy? Withdraw from robbery and apply almsgiving to the [wound. Have you committed sexual immorality? Withdraw from it,] and apply chastity to the sore. Have you spoken ill of your brother and harmed him? Stop speaking evil and apply kindness. And let us do so in the case of each of our offenses, and not simply pass our sins by; for the time of the reckoning is now at hand, it is at hand. That is why Paul too said, “The Lord is near; do not be anxious about anything.” But to us perhaps the opposite should be said: “The Lord is near; be anxious.” For they rightly heard “Do not be anxious about anything,” being in affliction, toils and struggles; but those who live in robbery and luxury, who are going to give a hard account, would rightly hear not that but this: “The Lord is near; be anxious.” For not much time is left before the consummation; the world is now hastening to its end. This the wars show, this the afflictions, this the earthquakes, this the love that has grown cold. For as a body in its death agony and near its end draws to itself countless ills, and as when a house is about to fall many pieces are wont to fall first from the roof and the walls, so too the consummation of the world is near and stands at the doors, and for this reason countless evils are scattered everywhere. For if the Lord was near then, much more is he near now. If four hundred years ago, when these things were said, Paul called that time the fullness of the times, much more the present. But perhaps for this very reason some disbelieve. Yet for this reason one ought to believe the more. For how do you know, O man, that the end is not near, and that what has been said will not come to pass after a short time? For as we say the end of the year is not only the last day but also the last month, though it has thirty days, so too if I call four hundred years the end of so many years, I shall not be wrong. So from that time he was announcing the end beforehand. Let us then restrain ourselves; let us take our delight in the fear of God. For while we are living carelessly, not very anxious nor expecting it, the coming will suddenly be upon us. Christ too showed this when he said, “For as in the days of Noah and in the days of Lot, so it will be also at the consummation of this age.” Paul too showed this when he said, “When they say, ‘Peace and safety,’ then sudden destruction comes upon them, as labor pains upon a woman with child.” What does “as labor pains upon a woman with child” mean? Often pregnant women, while playing or eating a meal, or spending time in the bath or the marketplace, foreseeing nothing of what is coming, have been seized suddenly by the pain. Since, then, our situation is like this, let us be always prepared. For we shall not always hear these things; we shall not always have power over them. “For in Hades,” it says, “who will confess to you?” Let us then repent here, so that we may have God gracious on the day to come and be able to enjoy great pardon; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be the glory and the power to the ages of ages. Amen.

### Scripture references

- Matt 25:32: allusion, high confidence
- 2 Cor 5:10: quotation, high confidence
- 1 Cor 4:5: quotation, high confidence
- Luke 16:24: allusion, high confidence
- Matt 6:14: quotation, high confidence
- Matt 6:15: quotation, high confidence
- 2 Pet 2:22: allusion, high confidence
- Prov 26:11: allusion, medium confidence
- Phil 4:5: quotation, high confidence
- Phil 4:6: quotation, high confidence
- Matt 24:7: allusion, medium confidence
- Matt 24:12: allusion, high confidence
- Gal 4:4: allusion, medium confidence
- Matt 24:37: quotation, high confidence
- Luke 17:28: allusion, high confidence
- 1 Thess 5:3: quotation, high confidence
- Ps 6:5 (6:6 LXX): quotation, high confidence

### Translation notes

- Quotations: 2 Cor 5:10; 1 Cor 4:5; Matt 6:14–15; 2 Pet 2:22 (Prov 26:11); Phil 4:5–6; Matt 24:37 (with Luke 17:28); 1 Thess 5:3; Ps 6:5 (LXX 6:6); allusions to Matt 25:31–46; Luke 16:19–31; Matt 24:7, 12; Gal 4:4. Words lost in the scan (the opening of the clause on the great theater, and “Have you committed sexual immorality? Withdraw from it”) are supplied in brackets. “Four hundred years”: Morel and Savile read “three hundred”. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 34.3 (PG 59:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/34-3).

## Homily 35.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/35-1/#p-35-1
- Source: PG 59:200
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Samaritans believe without signs and confess Christ as Savior of the world, shaming the Jews; Christ avoids his own country, which did not heed him.

### Greek text

Ὡς οὖν ἡιϊθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι πειρ᾽ αὑτοῖς. Καὶ ἔμειγεν ἐκεῖ δύο ἡμέρας. Καὶ ποιῷ πιλείους ἐπίστευσων εἰς αὐτὸν διὰ τὸν όγον αὐτοῦ" τῇ τε γυναικὶ γοῦν, ὅτι Οὐκ ἔτι διὰ τὴν σὴν «1α.1τὰὼν πιστεύομεν" αὐτοὶ γὰρ ἀχηχόωμεν, καὶ οἴδαμεν, ὅτι οὗτός ἐστιν ἀϊηθῶς ὁ Σωτὴρ τοῦ κόσμου ὁ Χριστός. Ναὶ μετὰ δύο ἡμέρας ἐξη,:θεν ἐκεῖθεν, Οὐδὲν φθόνου καὶ βασκανίας χεῖρον, οὐδὲν κενοδοξίας χαλεπώτερον " αὕτη τὰ μυρία εἴωθε διαφθείρειν ἀγαθά, Οἱ οὖν Ἰουδαῖοι πλείονα τῶν Σαμαρειτῶν γνῶσιν ἔχοντες, καὶ τοῖς προφήταις συντραφέντες, ὕττεροι τούτων ἐφάνησαν ἐντεῦθεν. Οὗτοι μὲν γὰρ καὶ ἀπὸ τῆς μαρτυρίας ἐπίστευσαν τῆς γυναικὸς, καὶ σημεῖον ἰδόντες οὐδὲν, ἐξῆλθον παρακαλοῦντες τὸν Χριστὸν μεῖναι παρ᾽ αὐτοῖς ν" οἱ δὲ Ἰουδαῖοι καὶ θαύματα θεασάμενοι, οὐ μόνον οὐ κατεῖχον αὐτὸν παρ᾽ ἑαυτοῖς, ἀλλὰ καὶ ἀπήλαυνον, καὶ πάντα ἔπραττον", ὥατε καὶ τῆς χώρας αὐτὸν ἐχθαλεῖν, καίτοι γε αὕτη ἡ παρουσία δι᾽ ἐκείνους ἐγεγόνει. ᾿Αλλ᾽ ἐκεῖνοι μὲν ἀπήλαυνον, οὗτοι δὲ καὶ μεῖναι ἠξίουν παρ᾽ ἑαυτοῖς. Τούτους οὖν οὐκ ἐχρῆν προσίεσθαι παρακαλοῦντας, εἰπέ μοι, καὶ δεομένους, ἀλλὰ τοῖς μὲν ἐπιδουλεύουσι καὶ διαχρουομένοις προτεδρεύειν, τοῖς δὲ ἀγαπῶσι καὶ βουλομένοις αὐτὸν κατέχειν, μὴ διδόναι ἑαυτόν; ᾽Αλλ᾽ οὐκ ἣν τοῦτο ἄξιον τῆς αὐτοῦ κηδεμονίας, Διὰ ποῦτο καὶ ἐδέξατο ς, καὶ ἔμεινε παρ᾽ αὐτοῖς ἡμέρας δύο. Αὐτοὶ μὲν γὰρ ἐθούλοντο διηνεκῶς αὐτὸν κατἐχειν (τοῦτο γὰρ ἐδήλωσεν ὁ εὐαγγελιστὴς εἰπὼν, ὅτι ἙἩρώτων αὑτὸν μεῖναι παρ᾽ αὑτοῖς }" αὐτὸς δὲ οὐκ ἐνείχετο, ἀλλ᾽ ἡμέρας δύο μόνον ἔμεινεν, καὶ ἐν ταύταῖς πολλῷ πλείους ἐπίστευσαν εἰς αὑτόν. Καίτοι γε τούτους οὐκ εἰκὸς ἦν πιστεῦσα!, τῷ τε σημεῖον μηδὲν ἐωρακέναι, καὶ τῷ ἀπεχθῶς πρὸς Ἰουδαίους ἔχειν" ἀλλ᾽ ὅμως ἐπειδὴ τοῖς λεγομένοις μετὰ ἀληθείας ἐδίκαζον, οὐ προσέστη τοῦτο αὐτοῖς, ἀλλ᾽ ὑψηλοτέραν - κῶν κωλυμάτων ἔλαθον ἔννοιαν, καὶ ἐφιλοτιμοῦντο ἐπὶ τὸ μειξόνω; θαυμάζειν αὐτόν " Τῇ γὰρ γυναικὶ), φησὶν, ἔλεγον" Οὐκέτι διὰ τὴν σὴν «λαλιὰν πιστεύομεν αὐτῷ " αὑτοὶ γὰρ ἡμεῖς ἠκούσαμεν καὶ οἵδαμεν, ὅτι οὗτός ἐστιν ἀληθῶς ὁ Σωτὴρ τοῦ κόσμου ὁ Χριστός. Οἱ μαθηταὶ τὸν διξάσχαλον ὑπερηχόντισαν. Οὗτοι γὰρ καὶ τῶν Ἰουδαίων χατηγορήἐεν ἂν δικαίω; καὶ τῷ πιστεῦσαι καὶ τῷ δέξασθαι. Ἐκεῖνοι μὲν γὰρ ὑπὲρ ὧν πᾶσαν τὴν πραγματείαν συνεστήσατο 4, συνεχῶς αὐτὸν ἐλίθαζον οὗτοι δὲ οὐδὲ πρὸς αὐτοὺς ὁρμώμενον εἴλχχυσαν πρὸς ἑαυτούς. Καὶ οἱ μὲν μετὰ σημείων ἀδιόρθωτοι μένουσιν " οὗτοι δὲ χωρὶς σημείων πολλὴν περὶ αὐτὸν τὴν πίστιν ἐπεδεέξαντο, καὶ τούτῳ αὐτῷ φιλοτιμοῦνται, τῷ χωρὶς στ, μείων πιστεῦσαι " ἐκεῖνοι δὲ οὐ παύονται καὶ σημεῖα ζητοῦντες ἡ καὶ πειράζοντες. Οὕτως εὐγνώμονος ψυχῆς πανταχοῦ χρεία. Κἂν ἐπιλάδηται πῆς ἡ ἀλήθεια, χοατεῖ ῥᾳδίως " κἂν μὴ κρατήσῃ, οὐ παρὰ τὴν αὑτῆς ἀσθένειαν, ἀλλὰ παρὰ τὴν ταύτης ἀγνευμοσύνην τοῦτο γίνεται. Ἐπεὶ « καὶ ὁ ἥλιος ὅταν λάδῃ καθαροὺς ὀφθαλμοὺς, φωτίζει ῥᾳδίως " ἂν δὲ μὴ φωτίσῃ, τῆς ἐχείνων ἀῤῥωστίας τὸ ἁμάρτημα, οὐ τῆς ἀσθενεία; τούτου. ΓΆχουσον γοῦν οὗτοι τί λέγουσιν. Οἴδεμεν, φησὶν, ὅτι οὗτός ἐστιν ἀληθῶς ὁ Σωτὴρ τοῦ κόσμου ὁ Χριστός. Ὁρᾷς πῶ; εὐθέως ἐνόησαν ὅτι τὴν οἰκουμένην ἐπισπάσασθαι ἤμελλεν, καὶ ἐπὶ διορθώσει τῆς κοινῆς ἦλθε σωτηρίας, ὅτι οὐκ ἐν Ἰουδαίοις ἤμελλεν ἀποκλείειν αὐτοῦ τὴν πρόνοιαν, ἀλλὰ πανταχοῦ σπείρειν αὐτοῦ τὸν λόγον; ᾿Αλλ οὐκ νὴν στῆσα:, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐκ ὑπετάγησαν. Οὗτο: δὲ ὁμολογοῦσιν ἅπαντας ἐν ἐπιτιμίοις εἶναι, ἐκεῖνο τὸ ἀποστολικὸν δηλοῦντες, ὅτι Πάγτες ἥμαρτον" καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι. Εἰπόντες γὰρ ὅτι Σωτήρ ἐστι τοῦ κόσμου, ἔδειξαν ὅτι τοῦ ἀπολωλότος " καὶ οὐκ ἀπλῶς Σωτὴρ, ἀλλ᾽ ἐν σφόδρα μεγάλοις. Ἦλθον μὲν γὰρ πολλοὶ σῶσαι, καὶ προφῆται καὶ ἄγγελοι" ἀλλ᾽ ὁ ἀληθινὸς Σωτὴρ οὗτός ἐστι, φησὶ, ὁ τὴν ἀληθῆ σωτηρίαν παρέχων, οὐ τὴν πρόσκαιρον μόνον. Τοῦτο πίστεως εἰλικρινοῦς. Καὶ γάρ εἰσιν ἀμφοτέρωθεν θαυμαστοὶ, καὶ ὅτι ἐπίστευσαν, καὶ ὅτι χωρὶς σημείων " οὃς καὶ ὁ Χριστὸς μακαρίζει λέγων " Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες " καὶ ὅτ: εξαλιχρινῶς τοῦτο. Καίτοι τῆς γυναικὸς ἀμφιδόλως ἀεγούσης ἀκούσαντες, Μήτι οὗτός ἐστιν ὁ Χριστός; οὐκ εἶπον καὶ αὐτοὶ, ὅτι Καὶ ἡμεῖς ὑποπτεύομεν, οὐδ᾽ ὅτι Νομίζομεν ἃ, ἀλλ᾽ ὅτι οἴδαμεν " καὶ οὐκ ἁπλῶς, ἀλλ᾽ ὅτι Οὗτός ἐστιν ἀληθῶς τοῦ κόσμου ὁ Σωτήρ. 0ὺ γὰρ ὡς ἕνα τῶν πολλῶν τὸν Χριστὸν ὡμολόγουν, ἀλλὰ τὸν ὄντοι; Σωτῆρα. Καίτοι τίνα εἶδον σωθέντα - Τὼν ῥημάτων ἔχουσαν μόνον, καὶ εἶπον ἅπερ ἂν, εἰ καὶ θαύματα ἐθεάσαντο πολλὰ καὶ μεγάλα, εἶπον. Καὶ τίνος ἕνεκεν ταῦτα οὐ λέγουσιν ἡμῖν οἱ εὐαγγελισταὶ τὰ ῥήματα, καὶ ὅτι θαυμαστῶς διελέχθη; Ἵνα μάθῃ: ᾧτ: πολλὰ τῶν μεγάλων παρατρέχουσιν, ἀπὸ δὲ τοῦ Ξῶως τὸ πᾶν ἐδήλωσαν. Ἕπεισε γὰρ δῆμον ὀλόχλῃ ρου καὶ πόλιν ὅλην διὰ τῶν εἰρτ μένων. "Ἔνθα δὲ μὴ πείθονται, τότε ἀνα) χάζονται λέγειν τὰ εἰρη μένα, ἵνα μὴ ἀπὸ τῆς ἀγνωμοσύνης τῶν ἀκουόντων χαταψηφίζηταί τις τοῦ δημηγοροῦντος. Καὶ μετὰ δύο ἡμέρας ἐξῆ,1θεν᾽ ἐκεῖθεν, καὶ ἀπῆιῖθεν εἰς τὴν Γα- Δωλαίαν. Αὐτὸς γὰρ ὁ Χριστὸς ἐμαρτύρησεν, ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. Διατί τοῦτο πρόσκειται; Ὅτι εἰς Καπερναοὺμ οὐκ ἀπῆλθεν, ἀλλ' εἰς τὴν Γαλιλαίαν, κἀκεῖθεν εἰς τὴν Κανᾷ. Ἵνα γὰρ μὴ ἐξετάσῃς, διατί παρὰ μὲν τοῖς αὑτοῦ οὐκ ἔμεινε, παρὰ δὲ τοῖς Σαμαρείταις ἔμεινε, τίθησι τὴν αἰτίαν, λέγων, ὅτι οὐ προσέσχον αὐτῷ. Διὰ τοῦτο οὐκ ἀπῆλθεν ἐκεῖ, ὥστε μὴ μεῖζον αὐτοῖς γενέσθαι τὸ κρῖμα.

### English translation (Claude)

“So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word; and they said to the woman, ‘It is no longer because of your speaking that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world, the Christ.’ After the two days he went out from there.” Nothing is worse than envy and malice, nothing more grievous than vainglory; it is wont to destroy countless good things. So the Jews, who had more knowledge than the Samaritans and had been brought up with the prophets, appeared inferior to them from this cause. For these believed even on the woman's testimony, and without seeing any sign went out urging Christ to stay with them; but the Jews, even after seeing wonders, not only did not keep him with them but drove him away, and did everything to cast him even out of the country, though his coming had taken place for their sake. They drove him away, while these even begged him to stay with them. Tell me, then: ought he not to have received these when they urged and asked, rather than wait on those who plotted against and repelled him, and not give himself to those who loved him and wished to keep him? That would not have been worthy of his care. That is why he accepted, and stayed with them two days. They wished to keep him permanently (for the evangelist showed this by saying, “They asked him to stay with them”); but he did not consent, and stayed only two days; and in these many more believed in him. And yet it was not likely that these would believe, both because they had seen no sign and because they were hostile to the Jews. Nevertheless, since they judged what was said with truthfulness, this did not stand in their way; [rising above such] hindrances they formed a loftier notion and vied with one another in admiring him the more. “For they said to the woman,” it says, “It is no longer because of your speaking that we believe in him; for we ourselves have heard and know that this is truly the Savior of the world, the Christ.” The disciples outstripped their teacher. These could justly accuse the Jews too, both by believing and by receiving him. For they, for whose sake he had undertaken the whole enterprise, kept stoning him, while these drew him to themselves even when he was not making for them. The former remain uncorrected with signs; these, without signs, showed great faith in him, and pride themselves on this very thing, that they believed without signs, while the former never cease demanding signs and testing him. So everywhere there is need of a fair-minded soul. If truth takes hold of such a soul, it easily prevails; and if it does not prevail, this happens not through its own weakness but through that soul's want of candor. For the sun too, when it finds clear eyes, easily gives them light; and if it does not, the fault lies in their sickness, not in its weakness. Hear, then, what these say: “We know,” they say, “that this is truly the Savior of the world, the Christ.” Do you see how they understood at once that he was going to draw the world, and had come to set right the common salvation, that he was not going to shut up his providence among the Jews but to sow his word everywhere? But not so [the Jews: seeking to establish their own righteous]ness, they did not submit to the righteousness of God. These, however, confess that all are under penalty, declaring that apostolic saying, “All have sinned and fall short of the glory of God, being justified freely by his grace.” For by saying that he is the Savior of the world, they showed that he is Savior of a world that was lost; and not simply a Savior, but one in very great matters. For many came to save, both prophets and angels; but this, they say, is the true Savior, who provides the true salvation, not the temporary only. This is the mark of sincere faith. And they are admirable on both counts: because they believed, and because they did so without signs—those whom Christ too calls blessed, saying, “Blessed are those who have not seen and have believed”—and because they did so sincerely. For though they heard the woman speaking doubtfully, “Can this be the Christ?” they did not say, “We too suspect,” nor “We think,” but “We know”; and not simply that, but “This is truly the Savior of the world.” For they confessed Christ not as one of the many, but as the real Savior. And yet whom had they seen saved? [They had heard] only words, and they said what they would have said if they had seen many great wonders. And why do the evangelists not report these words to us, and that he discoursed wonderfully? So that you may learn that they pass over many great things, while making the whole clear from the outcome. For he persuaded an entire people and a whole city by what he said. But where people are not persuaded, then they are compelled to report what was said, so that no one may condemn the speaker on account of the hearers' perversity. “And after the two days he went out from there and went away into Galilee. For Jesus himself testified that a prophet has no honor in his own native country.” Why is this added? Because he did not go to Capernaum but to Galilee, and from there to Cana. For so that you would not inquire why he did not stay among his own but stayed among the Samaritans, he gives the reason, saying that they did not heed him. That is why he did not go there, so that their condemnation might not become greater.

### Scripture references

- John 4:40: quotation, high confidence
- John 4:41: quotation, high confidence
- John 4:42: quotation, high confidence
- John 4:43: quotation, high confidence
- Rom 10:3: quotation, high confidence
- Rom 3:23: quotation, high confidence
- Rom 3:24: quotation, high confidence
- John 20:29: quotation, high confidence
- John 4:29: quotation, high confidence
- John 4:44: quotation, high confidence

### Translation notes

- Quotations: John 4:40–44; Rom 10:3; Rom 3:23–24; John 20:29; John 4:29. Words lost in the scan are supplied in brackets (“rising above such hindrances”; “the Jews: seeking to establish their own righteousness”; “they had heard only words”). Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 35.1 (PG 59:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/35-1).

## Homily 35.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/35-1/#p-35-2
- Source: PG 59:200
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ is honored in Galilee and Cana; the royal official's weak faith is reproved and healed along with his son, teaching us to serve God without waiting for miracles.

### Greek text

Καὶ γὰρ πατρίδα αὐτὸν ἐνταῦθα ἡγοῦμαι λέγειν τὴν Καπερναούμ. Ὅτι δὲ οὐκ ἀπήλαυσεν ἐκεῖ τιμῆς, ἄκουσον αὐτοῦ λέγοντος " Καὶ σὺ, Καπερναοὺμ, ἣ ἕως τοῦ οὐραγοῦ ὑψώθης, ἕως ἄδου χαταξιδασθήσῃ. Πατρίδα δὲ ἰδίαν καλεῖ, τὸν τῆς οἰκονομίας δηλῶν λόγον, καὶ τούτῳ τὸ πλέον ἐνδιατρίδων. Τί οὖν; οὐκ ὁρῶμεν, φησὶ, καὶ παρὰ τοῖς οἰκείοις παλλοὺς θαυμαζομένους; Μάλιστα μὲν οὐκ ἀπὸ τῶν σπανιζόντῶν τὰ τοιαῦτα δεῖ ψηφίζεσθαι. Εἰ δέ τινες ἐν τῇ αὑτῶν ἐτιμῶντο, πολλῷ μᾶλλον ἐν τῇ ἀλλοτρίᾳ" ἡ γὰρ συνήθεια εὐχαταφρονήτους ποιεῖν εἴωθεν. Ὡς δὲ ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὑτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες, ὅσα ἐποίησεν ἐν Ἱεροσο.ιύμοις ἐν τῇ ἑορτῇ καὶ γὰρ ἤλθον εἰς τὴν ἑορτήν. Ὁρᾷς ὅτι οἱ κακιζόμενοι, οὗτοι μάλιστα αὐτῷ προσιόντες εὑρίσκονται; Ὃ μὲν γὰρ ἔλεγεν, ᾿Εκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἴναι; ἄλλος δὲ, ᾿Ερώτησον καὶ ἴδε, ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὗκ ἐγήγερται. Ταῦτα δὲ καὶ αὐτὸν ὑδρίζοντες ἔλεγον, ἐπειδὴ ἐκ Ναζαρὲτ ἐδόκει τοῖς πολλοῖς εἶναι " καὶ τὸ Σαμαρείτην δὲ εἶναι ὠνείδιζον. Σαμαρείτης γὰρ εἶ, καὶ δαιμόνιον ἔχεις, φησίν. ᾿Αλλ᾽ ἰδοὺ καὶ Σαμαρεῖται καὶ Γαλιλαῖοι, φησὶ, πιστεύουσιν εἰς αἰσχύνην τῶν Ἰουδαίων. Εὑρίσκονται δὲ καὶ Γαλιλαίων οἱ Σαμαρεῖται βελτίους. Ἐκεῖνοι μὲν γὰρ ἀπὸ τῶν τῆς γυναικὸς ἐδέξαντο ῥημάτων " οὗτοι δὲ ἑωρακότες τὰ σημεῖα ἃ ἐποίησεν. Ἦ.1θεν οὖν ὁ ᾿Ιησοῦς πάλιν εἰς τὴν Κανᾶ τῆς Γαλιλαίας. ὅπου ἐποίησε τὸ ὕδωρ οἶνον. ᾿Αναμιμνήσκει τοῦ θαύματος τὸν ἀκροατὴν, τὸ ἐγκώμιον τῶν Σαμαρειτῶν ἑπαίρων. Οὗτοι μὲν γὰρ καὶ ἀπὸ τῶν ἐν Ἱεροσολύμοις καὶ ἀπὸ τῶν ἐκεῖ γενομένων σημείων αὐτὸν ἐδέξαντο" οἱ Σαμαρεῖται ὃξ οὐκ οὕτως, ἀλλ᾽ ἀπὸ διδασκαλίας μόνης, Ὅτι μὲν οὖν ἦλθεν ἐκεῖ, εἶπε " τὴν δὲ αἰτίαν οὐ προσἐθηκε, δι᾽ ἣν ἦλθεν. Εἰς μὲν γὰρ τὴν Γαλιλαίαν διὰ τὸν φθόνον τὸν Ἰουδαϊκὸν παρεγένετο " εἰς δὲ Κανᾷ τίνος ἕνεκεν; Παρὰ μὲν γὰρ τὴν ἀρχὴν καλούμενος εἰς γάμον νῦν δὲ τίνος ἕνεκεν, καὶ διατί; Ἐμοὶ δυχεῖ τὴν ἀπὸ τοῦ θαύματος πίστιν ἐγγινομένην ἰσχυροτέραν ποιῶν διὰ τῆς παρουσίας, καὶ μᾶλλον αὐτοὺς ἐφελκόμενος τῷ αὐτόκλητος παραγενέσθαι, καὶ τὴν μὲν ἰδίαν ἀφεῖναι πατρίδα, προτιμῆσαι δὲ ἐκείνους. Ην δέ τις βασιλικὸς, οὗ ὁ υἱὸς ἠσθένει ἐν Καπεργαούμ. Οὗτος ἀκούσας, ὅτε Ἰησοὺς ἥκει αὐτὸν, καὶ ἠρώτω ἵνα ἔλθῃ, καὶ ἰάσηται αὐτοῦ τὸν υἱόν" ἦτο! τοῦ γένους ὧν τοῦ βασιλικοῦ, ἣ ἀξίωμά τι ἀρχῆς ἕτερον οὕτω καλούμενον ἔχων. Τινὲς μὲν οὖν τοῦτον ἐκεῖνον εἶναι νομίζουσι τὸν παρὰ τῷ Ματθαίῳ - δείκνυται δὲ ἕτερος; ὧν παρ᾽ ῥχεῖνον, οὐκ ἀπὸ τοῦ ἀξιώματος δὲ μόνον, ἀλλὰ καὶ ἀπὸ τῆς πίστεω;. Ἐκεῖνος μὲν γὰρ καὶ βουλόμενον τὸν Χοιστὸν ἐλθεῖν, ἀξιοῖ μένειν" οὗτος δὲ καὶ μηδὲν τοιοῦτον ἐπαγγελλόμενον, εἰς τὴν οἰκίαν ἔλκει. Κἀκεῖνος μέν φττν Οὺκ εἰμὶ ἄξιος ἵνα μου ὑπ τὴν στένην εἰσένλθῃς " οὗτος δὲ καὶ ἐπείγει 9, Κατάδηθι, λέγων, πρὶν ἀποθανεῖν τὸν υἱόν' μου. Κἀκεῖ μὲν ἀπὸ τοῦ ὅρου: καταδὰς εἰς Καπερναοὺμ εἰσήει " ἐνταῦθα δὲ ἀπὸ Σαμαρείας, καὶ οὐκ εἰς Καπερναοὺμ, ἀλλ᾽ εἰς Κανᾶ ἐλθόντος παρεγένετο οὗτος. Κἀκείνου μὲν ὁ παῖς παρέσει χατέχειτο" ὁ δὲ τούτου υἱὸς πυρετῷ. Καὶ ἐλθὼν ἡρώτωα ἵνα ἰάσητωι αὐτοῦ τὸν υἱόν " ἤμε.1.1ε γὰρ ἀποθνήσκειν. Τί οὖν ὁ Χριστός; Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. Καὶ μὴν τοῦτο πίστεως ἦν, καὶ τὸ ἐλθεῖν καὶ τὸ παρακαλέσαι " καὶ μετὰ ταῦτα ὃὲ αὐτὸ μαρτυρεῖ ὁ εὐαγγελιστὴς λέγων, ὅτι εἰπόντος τοῦ Ἰησοῦ, 110- Ῥεύου, ὁ υἱός σου ζῇ, ἐπίστευσε τῷ «1όγῳ αὐτοῦ, καὶ ἐπορεύετο. Τί οὖν ἐστιν ὅ φησιν ἐνταῦθα; το: ποὺς Σχυαρείτας θαυμάξων ἔλεγε ταῦτα, ὅτι σημείων χωρὶς ἐπίστευσαν" ἢ τῆς δοχγούσης αὑτοῦ πόλεως εἶναι καθαπτόμενος τῆς Καπερναοὺμ, ὅθεν οὗτος ἦν. Ἐπεὶ καὶ ἕτερός τις ἐν τῷ Λουκᾷ λέγων, Πιστεύω, Κύριε, βοήθει μου τῇ ἀπιστίᾳ, ἔλεγε πάλιν. Ὥστε εἰ καὶ οὗτος ἐπίστευσεν, ἀλλ᾽ οὐκ ὁλοκλήρως, οὐδὲ ὑγιῶς, Καὶ τοῦτο δηλοῖ ἃ ἐκ τοῦ πυνθάνεσθαι ποίᾳ ὥρᾳ ἀφῆκεν αὐτὸν ὁ πυρετός. Ἐθούλετο γὰρ μαθεῖν, εἴτε αὐτομάτως, εἴτε ἐκ τῆς ἐπιταγῆς τοῦ Χριστοῦ τοῦτο γέγονεν. Ὡς οὖν ἔγνω ὅτι χθὲς ὥρων ἑἐξδόμην, ἐπίστευσε καὶ αὑτὸς καὶ ἡ οἰκία αὐτοῦ ὍὋρᾷς ὅτι τότ: ἐπίστευσεν, ὅτε οἱ παῖδες εἶπον, οὐκ ὅτε ὁ Χριστός; Τὴν διάνοιαν τοίνυν ἐλέγχει αὐτοῦ, μεθ᾽ ἧς προσελθὼν, ταῦτα ἔλεγεν" οὕτω γὰρ μᾶλλον καὶ εἰς πίττιν αὐτὸν ἐφεΐλχετο" πρὸ γὰρ τοῦ σημείου οὐ σφόδρα ἦν πεπιστευκώς. Εἰ δὲ καὶ ἣλθε καὶ παρἐκάλεσε, θαυμαστὸν οὐδέν. Εἰώθασι γὰρ οἱ πατέρες ὑπὸ πολλῆς φιλίας οὐ μόνον οἷς θαῤῥοῦσιν ἰατροῖς προσιέναι, ἀλλὰ καὶ οἷς μὴ θαῤῥοῦτι διαλέγεσθαι, μηδὲν ὅλως παραλιπεῖν βουλόμενοι. Ἐπεὶ ὅτι ἐκ παρἐργου προπτῆλθεν, ὅτε ἦλθεν εἰς τὴν Γαλιλαίαν, τότε αὐτὸ» εἶδεν." ὡς εἴ γε ἣν σφόδρα αὐτῷ πεπιστευκὼς, Οὐκ ὃν ὥχνησς. τοῦ παιδὺς μέλλοντος: τελευτᾶν, εἰς πὴν Ἰουδαίαν ἐλθεῖν, Εἰ δὲ ἐδεδοίκει, οὐδὲ τοῦτο ἀνεκτόν. “Ορὰ γοῦν καὶ αὐτὰ τὰ ῥήματα πῶς ἐμφαίνει τὴν ἀσθένειαν τοῦ ἀνδρός. Δέον γὰρ εἰ καὶ μὴ πρότερον, ἀλλ᾽ ὅμως μετὰ τὸ τὴν διάνοιαν ἐλέγξαι, μέγα τι φανταπσθῆναι περὶ αὐτοῦ, ἄκουσον πῶς ἔτι χαμαὶ σύρεται. Κατάδηθι γὰρ, φησὶ, πρὶν ἣ ἀποθαγεῖν τὸ παιδίον μου" ὡς οὐ δυναμένου μετὰ τὸν θάνατον αὑτὸν ἀναστῆσαι, καὶ ὡς οὐκ εἰδότος οἷα τὰ ποῦ παιδίου πράγματα ἔστηκε. Διὰ τοῦτο αὐτὸν ἐλέγχει καὶ τοῦ συνειδότος χαθάπτει 5 " δεικνὺς ὅτι τὰ σημεῖα προηγουμένως τῆς ψυχῆς ἕνεκεν ἐγένετο. Ἐνταῦθα γὰρ οὐκ ἧττον τοῦ παιδὸς τὸν πατέρα ἀσθενοῦντα περὶ τὴν διάνοιαν θεραπεύει, πείθων ἡμᾶς μὴ ἀπὸ σημείων, ἀλλὰ ἀπὸ διδασκαλίας προσέχειν αὐτῷ. Τὰ σημεῖα γὰρ οὐ τοῖς πιστοῖς, ἀλλὰ τοῖς ἀπίστοις Υ᾽ «Τότε μὲν οὖν ὑπὸ τοῦ πάθους οὐ σφόδρα προσεῖχε «οἷς λεγομένοις, ἣ μόνοις τοῖς περὶ τοῦ πα!δός ", Ὕ στερον δὲ ἤμελλε τὸ λεχθὲν ἀναλαμθάνειν, καὶ τὰ μέγιστα ἐντεῦθεν κερδαίνειν" ὃ δὴ καὶ γέγονεν. Τί δήποτε δὲ ἐπὶ μὲν τοῦ ἑκατοντάρχου αὐτεπάγγελτος ὑπέσχετο παραγίνεσθαι " ἐνταῦθα δὲ οὐδὲ καλούμενος ἄπεισιν; Ὅτι ἐκεῖ μὲν ἡ πίστις ἀπήρτιστο. Διὸ καὶ ὑπέσχετο ἀπιέναι, ἵνα μάθωμεν τοῦ ἀνδρὸς τὴν εὐγνωμοτύντν" ἐνταῦθα δὲ ὅτι οὗτος ἀτελῆς ἦν. Ἐπεὶ οὖν ἄνω καὶ κάτω ἤπειγεν αὑτὸν λέγων, Κατάδηθι. καὶ οὔπω ἔδει σαφῶς ὅτι καὶ ἀπὼν δύναται θεραπεῦσαι, δείκνυσιν ὅτι καὶ τοῦτο δυνατὸν αὐτῷ, ἵν᾽ ὅπερ οἴκοθεν ὁ ἐκατόνταρχος ἔσχε, τοῦτο οὗτος ἐκ τοῦ μὴ παραγενέσθαι τὸν Ἰησοῦν μάθῃ. Ὅταν οὖν εἴπη, ᾿Εὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε, τοῦτο λέγει" ὅτι τὴν προσήκουσαν πίστιν οὐδέπω ἔχετε, ἀλλ᾽ ἔτι ὡς περὶ προφήτου ὁ διάχεισθε. Ἐκκαλύπτων οὖν ἑαυτὸν, καὶ δεικνὺς ὅτι καὶ χωρὶς σημείων ἔδει πιστευθῆναι αὐτὸν, ἔλεγεν ἅπερ καὶ τῷ Φιλίππῳ φησίν" Πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί; Εἰ δὲ μὴ, διὰ τὰ ἔργα πιστεύετέ μοι. Ἤδη δὲ αὐτοῦ καταδαίγοντος, ἀπήντησαν οἱ αὑτοῦ «ἰέγοντες, ἔτι Ὁ παῖς σου ζῇ. ᾿Επυνθάνετο οὖν παρ᾽ αὐτῶν τὶν ὥραν ἐν ἦ κομγότερον ἔσχεν. Καὶ εἶπον αὐτῷ, ὅτι Χϑὺὲς ὥραν ἑδδόμην ἀξῆκεν αὑτὸν ὁ πυρετός. Ἔγνω οὗν ὁ πατὴρ. ὅτι ἐκείνῃ τῇ ὥρᾳ, ἐν ἦ εἶπεν αὐτῷ ὁ Ἰησοῦς, ὅτι Ὁ παῖς σου ζῇ. Καὶ ἐπίστευσεν αὐτὸς, καὶ ἡ οἰκία αὑτοῦ ὅλη. Ὁρᾷς πῶς τὸ θαῦμα δῆλον ἐγένετο; Οὐ γὰρ ἁπλῶς, οὐδὲ ὡς ἔτυχεν, ἀπηλλάγη τοῦ κινδύνου, ἀλλὰ ἀθρόον, ὡς φαίνεσθαι μηκέτι φύσεως ἀκολουθίαν εἶναι τὸ γινόμενον, ἀλλὰ τῆς ἐνεργείας τοῦ Χριστοῦ. Πρὸς γὰρ αὐτὰς ἐλθὼν τοῦ θανάτου τὰς πύλας, ὡς καὶ ὁ πατὴρ ἐδήλωσεν εἰπὼν, Κατάδηθι πρὶν ἀποθαγεῖν τὸ παιδίον, ἀθρόον ἀπηλλάγη τῆς γόσου" ὅπερ οὖν καὶ τοὺς οἰκέτας διανέστησεν ἴ. Ἐκεῖνοι μὲν γὰρ ἴσως οὐκ ὡς εὐαγγελιζόμενοι μόνον, ἀλλὰ καὶ ὡς περιττὴν λοιπὸν τοῦ Ἰησοῦ τὴν παρουσίαν εἶναι νομίσαντες, ἀπήντησαν" καὶ γὰρ ἔδεσαν αὑτὸν ἐκεῖ παραγενόμενον " ὅθεν καὶ κατ' αὐτὴν αὐτῷ τὴν ὁδὸν περιέτυχον. Ὁ δὲ ἄνθρωπος, ἀνεθεὶς τοῦ φόθου, λοιπὸν πρὸς τὴν πίστιν διέχυψε, θέλων δεῖξαι ὅτι τῆς ὁδοῦ αὑτοῦ τὸ ἔργον γέγονε, καὶ φιλοτιμεῖται λσιπὸν ὥστε μὴ δόξαι εἰκῇ διεγηγέρθαι" ὅθεν μετὰ ἀκριδείας πάντα ἐμάνθανεν. Καὶ ἐπίστευσεν αὑτὸς, καὶ ἡ οἰκία αὑτοῦ διἴη. Καὶ γὰρ ἣν ἀναμφισθήτητος ἡ μαρτυρία λοιπόν. Οἱ γὰρ μὴ παρόντες, μηδὲ ἀκού σαντες τοῦ Χριστοῦ διαλεγομένον, μηὸξ τὸν χατρὸν εἰδότες, οὗτοι παρὰ τοῦ δεσπότου μαθόντες, ὅτι οὗτος ἦν ὁ καιρὸς, ἀναμφισδήτητον ἔσχον τὴν ἀπόδειξιν τῆς αὐτοῦ δυνάμεως" διὰ τοῦτο καὶ αὐτοὶ ἐπίστευσαν. ΤΙ τοίνυν ἀπὸ τούτων παιδευνόμεθα; δὴ θαύματα περιμένειν, μτὃὲ ἐνέχυρα ζητεῖν τῆς τοῦ Θεοῦ δυνάμεως. Ὁρῶ γὰρ καὶ νῦν πολλοὺς τότε εὑλαδεστέρους γινομένους, ὅταν ἣ τοῦ παιδὸς κακουμένον, ἣ γυναι- Χρὴ δὲ καὶ μὴ τυγχάνοντας παραμένειν ὁμοίως εὑχαριστοῦντας, δοξάζοντας. Τοῦτο γὰρ οἱκετῶν εὐγνωμύνων ἐστί" τοῦτο στεῤῥῶν τε καὶ φιλούντων δ, ὡς χρὴ, τὸν Δεσπότην, μὴ μόνον ἀνιεμένους, ἀλλὰ καὶ μαστιζομένους προστρέχειν αὐτῷ. Καὶ γὰρ καὶ ταῦτα τῆς τοῦ Θεοῦ κηδεμονίας ἔργα. Ὃν γὰρ ἀγιπᾷ Κύριος, παιδεύει" μαστιγοῖ δὲ πάντα υἱὸν», φησὶν, ὃν" πιραδέχεται. Ὅταν δὲ ἐν ἀνέσει τις αὐτὸν θεραπεύῃ μόνον, οὐ πολλῆς: ἐπιδείκνυται ἀγάπης σημεῖα, οὐδὲ καθαρῶς φιλεῖ τὸν Χριστόν. Καὶ τί λέγω ὑγίειαν καὶ χρημάτων ἀφθονίαν, ἣ πενίαν ἣ νόσον; Κὰν γὰρ. γέενναν ἀκούσῃς, κἂν ἕτερον χαλεπὸν, οὐδὲ οὕτως" ἀφίστασθαι χρὴ τῆς περὶ τὸν Δεσπότην εὐφημίας " ἀλλὰ πάντα πάσχειν καὶ φέρειν ὑπὲρ τῆς εἰς αὐτὸν ἀγάπης. Τοῦτο γὰρ καὶ οἰκετῶν εὐγνωμόνων καὶ ψυχὴς ἀκλινοὺς " καὶ ὁ τοῦτον διακείμενος τὸν τρόπον, καὶ τὰ παρόντα διοίσει ῥᾳδίως, καὶ τῶν μελλόντων ἐπιτεύξεται ἀγαθῶν, καὶ πολλῆς ἀπολαύσεται παρὰ τῷ Θεῷ παῤῥησίας" ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

For I think he here calls Capernaum his native country. And that he did not enjoy honor there, hear him saying: “And you, Capernaum, who were exalted to heaven, will be brought down to Hades.” He calls it his own country because there he set forth the word of the dispensation and spent most of his time. What then? someone says; do we not see many admired among their own people too? In the first place, one should not judge such matters from rare cases. And if some were honored in their own country, much more would they be in a foreign one; for familiarity is wont to make people easily despised. “So when he came into Galilee, the Galileans received him, having seen all that he did in Jerusalem at the feast; for they too had gone to the feast.” Do you see that those who are reproached are the very ones found coming to him most? For one said, “Can anything good come out of Nazareth?” and another, “Search and see that no prophet has arisen from Galilee.” They said these things insulting him too, because most thought he was from Nazareth; and they reproached him with being a Samaritan as well: “You are a Samaritan,” they say, “and have a demon.” But see, both Samaritans and Galileans believe, to the shame of the Jews. And the Samaritans are found better even than the Galileans. For the former received him from the woman's words, the latter having seen the signs he did. “So Jesus came again to Cana of Galilee, where he had made the water wine.” He reminds the hearer of the miracle, heightening the praise of the Samaritans. For these received him on account of the signs done in Jerusalem and those done there; but not so the Samaritans: they did so from his teaching alone. He said, then, that he came there, but did not add the reason for which he came. To Galilee he came because of the envy of the Jews; but to Cana why? At the beginning he had been invited to a wedding; but now why, and for what reason? It seems to me that he was strengthening by his presence the faith that had arisen from the miracle, and drawing them more by coming of his own accord, leaving his own country and preferring them. “And there was a certain royal official whose son was ill at Capernaum. When he heard that Jesus had come, he came to him and asked him to come down and heal his son”—either because he was of the royal family, or because he had some other dignity of office called by this name. Some think he is the same as the one in Matthew; but he is shown to be different, not only from his rank but also from his faith. For that man, when Christ was willing to come, asks him to stay; this one, though Christ promised nothing of the kind, draws him to his house. That one says, “I am not worthy that you should come under my roof”; this one even presses him, saying, “Come down before my son dies.” There he came down from the mountain and entered Capernaum; but here this man came to him when he had come from Samaria, not to Capernaum but to Cana. That man's servant was held by paralysis, this man's son by fever. “And he came and asked that he would heal his son; for he was about to die.” What then does Christ say? “Unless you see signs and wonders, you will not believe.” And yet both coming and asking were marks of faith; and afterwards the evangelist bears witness to it, saying that when Jesus said, “Go, your son lives,” he believed the word and went. What then does he mean here? Either he said this admiring the Samaritans, because they believed without signs, or touching Capernaum, which was thought to be his own city, from which this man was. For another man too, in Luke, who says, “I believe, Lord,” said also, “help my unbelief.” So even if this man believed, it was not wholly nor soundly. And his inquiring at what hour the fever left him shows this; for he wished to learn whether it had happened of itself or by Christ's command. So when he learned that it was yesterday at the seventh hour, he believed, he and his household. Do you see that he believed then, when the servants told him, not when Christ spoke? He reproves, then, the frame of mind with which he came and said these things; for in this way he drew him the more to faith, since before the sign he had not believed very much. And if he came and asked, there is nothing remarkable in that. For fathers, out of great affection, are wont not only to go to physicians they trust but also to consult those they do not trust, wishing to leave nothing at all undone. For he came to him only incidentally: when Jesus came into Galilee, then he saw him; whereas if he had believed in him firmly, he would not have hesitated, when his child was about to die, to go to Judea. And if he was afraid, not even that is excusable. See, at any rate, how the very words show the man's weakness. When he ought, if not before, at least after his frame of mind had been exposed, to have imagined something great about him, hear how he still crawls on the ground: “Come down,” he says, “before my child dies,” as though he could not raise him after death, and as though he did not know how matters stood with the child. That is why he reproves him and touches his conscience, showing that the signs were done chiefly for the sake of the soul. For here he heals the father, sick in mind, no less than the child, persuading us to attend to him not from signs but from his teaching. For signs are not for believers but for unbelievers [and the duller sort].

[3] At the time, then, because of his distress, he did not pay much attention to what was said, except only to what concerned the child; but later he was going to take up what was said and gain the greatest benefits from it, as indeed happened. Why then, in the case of the centurion, did he promise of his own accord to come, but here, even when invited, does he not go? Because there the faith was complete; that is why he promised to go, so that we might learn the man's right-mindedness; but here, because this man was imperfect. Since, then, he kept pressing him, saying, “Come down,” and did not yet know clearly that he could heal even when absent, he shows that this too was possible for him, so that what the centurion had of himself this man might learn from Jesus' not coming. When he says, then, “Unless you see signs and wonders, you will not believe,” he means this: You do not yet have the fitting faith, but are still disposed toward me as toward a prophet. Revealing himself, then, and showing that he ought to be believed even without signs, he said what he says to Philip too: “Do you believe that I am in the Father and the Father in me? If not, believe me because of the works.” “As he was already going down, his servants met him, saying, ‘Your child lives.’ So he inquired of them the hour when he began to mend; and they said to him, ‘Yesterday at the seventh hour the fever left him.’ So the father knew that it was at that hour in which Jesus had said to him, ‘Your child lives.’ And he believed, he and his whole household.” Do you see how the miracle became clear? For he was freed from the danger not simply nor in an ordinary way, but all at once, so that what happened appeared to be no longer the course of nature but the working of Christ. For when he had come to the very gates of death, as the father too showed by saying, “Come down before the child dies,” he was all at once freed from the disease; which roused the servants too. For they perhaps met him not only to bring good news but also thinking that Jesus' coming was now unnecessary; for they knew he had gone there, which is why they met him on the very road. But the man, released from fear, at last stooped to faith, wishing to show that the deed was the result of his journey, and anxious at last not to seem to have been roused in vain; hence he learned everything with exactness. “And he believed, he and his whole household.” For the testimony was now beyond dispute. Those who were not present, who had not heard Christ speaking nor known the time, when they learned from their master that this was the time, had an indisputable proof of his power; that is why they too believed.

What then do we learn from this? Not to wait for miracles, nor to seek pledges of God's power. For I see many even now becoming more devout when their child is ill or their wife [is sick, if they obtain relief]; but we ought, even when we do not obtain it, to remain giving thanks and glorifying him just the same. For this is the mark of grateful servants, of those who are steadfast and love the Master as they ought: to run to him not only when given relief but also when scourged. For these too are works of God's care. “For whom the Lord loves he disciplines, and he scourges every son,” it says, “whom he receives.” But when someone serves him only in ease, he does not show signs of great love, nor does he love Christ purely. And why do I speak of health and abundance of money, or poverty or disease? Even if you hear of Gehenna, or some other hardship, not even so ought you to withdraw from speaking well of the Master, but you should suffer and bear everything for love of him. For this is the mark of grateful servants and of an unwavering soul; and one disposed in this way will easily bear present things, will obtain the good things to come, and will enjoy great boldness with God; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be the glory to the ages of ages. Amen.

### Scripture references

- Matt 11:23: quotation, high confidence
- John 4:45: quotation, high confidence
- John 1:46: quotation, high confidence
- John 7:52: quotation, high confidence
- John 8:48: quotation, high confidence
- John 4:46: quotation, high confidence
- John 2:9: allusion, high confidence
- John 4:47: quotation, high confidence
- Matt 8:5: allusion, high confidence
- Matt 8:8: quotation, high confidence
- John 4:49: quotation, high confidence
- John 4:48: quotation, high confidence
- John 4:50: quotation, high confidence
- Mark 9:24: quotation, high confidence
- 1 Cor 14:22: quotation, high confidence
- Matt 8:7: allusion, high confidence
- John 14:10: quotation, high confidence
- John 14:11: quotation, high confidence
- John 4:51: quotation, high confidence
- John 4:52: quotation, high confidence
- John 4:53: quotation, high confidence
- Heb 12:6: quotation, high confidence

### Translation notes

- Quotations: Matt 11:23; John 4:45–53; John 1:46; John 7:52; John 8:48; John 2:1–11 (allusion); Matt 8:5–13 (the centurion, distinguished from the official); Mark 9:24 (Chrysostom says “in Luke”); 1 Cor 14:22; John 14:10–11; Heb 12:6. The section numeral [3] was lost in the scan. Words lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 35.2 (PG 59:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/35-2).

## Homily 36.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/36-1/#p-36-1
- Source: PG 59:200
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The pool of Bethesda prefigures baptism, in which the Spirit, not the water alone, looses sins; the paralytic's patience shames our sloth, and toil was joined to virtue because ease corrupted us.

### Greek text

Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς. ἐλθὼν ἐκ τῆς ᾿Ιουδαίας εἷς τὴν Γαλι- «λαίαν. Μοτὰ ταῦτα ἦν ἑορτὴ τῶν ᾿Ιουδαίων, καὶ ἀνγέθη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα. α΄’. Καθάπερ ἐν τοῖς μετάλλοις τοῦ χρυσίου οὐδὲ τὴν βραχυτάτην φλέδα παριδεῖν ἄν τις ἀνάσχοιτο τῶν περὶ ταῦτα δεινῶν, ἅτε πολὺν ἐργαζομένην πλοῦτον " οὕτω καὶ ἐν ταῖς θείαις Γραφαῖς ἰῶτα ὃν ἣ μίαν χε- «οευνᾶσθαι χρή. νεύματι γὰρ ἁγίῳ πάντα εἴρηται, καὶ οὐδὲν παρέλχον ἐν αὑταῖς. Σκόπει γοῦν καὶ ἐνταῦθα τί φησιν ὁ εὐαγγελιστής " Τοῦτο πάλιν δεύκερον ἐποίησε σημεῖον ὁ Ἰησοῦς, ἐμθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γακλικλαίαγ. Οὐδὲ γὰρ τὸ, Δεύτερον", ἁπλῶς προσέθηκεν, ἀλλ᾽ ἔτι τὸ θαῦμα τῶν Σαμαρειτῶν ἐπαίρει, δεικνὺς ὅτι, καὶ δευτέρου σημείου γενομένου, οὐδέπω πρὸς τὸ ὕψος ἐχείνων ἔφθασαν οὗτοι οἱ τεθεαμένοι τῶν οὐδὲν ἐωρακότων. Μετὰ ταῦτα ἣἦν ἑορτὴ τῶν Ἰουδαίων. Ποία ἑορτή; Ἐμοὶ δοκεῖ, ὦ τῆς Πεντηκοστῆς. Καὶ ἀγέδη ὁ Ἰησοῦς εἰς “Ππεροσόλυμα. Συνεχῶς ἐν ταῖς ἑορταῖς ἐπιχωριάζει πῷ πόλει" τοῦτο μὲν, ἵνα δόξῃ μετ᾽ αὐτῶν ἑορτάζειν, τοῦτο δὲ, ἵνα τὸ πλῆθος ἐπισπάσηται τὸ ἄδολον. Μάἁιστα γὰρ ἐν ταῖς ἡμέραις ταύταις οἱ ἢ ἀφελέστερον διακείμενοι συνέτρεχον. “Εστι δὲ ἐν τοῖς στὶ Βηθεσδὰ, πέντε στοὰς ἔχουσα. Ἐν ταύταις κατέκσιτο ποιλὺ πλῆθος τῶν ἀσθενούντων ς, χω- “λῶν, τυ;;.1ῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατὸς κίνησιν. Τίς ὁ τῆς θεραπείας τρόπος οὗτος; πῖον ἣμῖν μνστήριον αἰνίττεται: Οὐ γὰρ ἁπλῶς οὐδὲ εἰκῇ ταῦτα ἀναγέγραπται, ἀλλὰ τὰ μέλλοντα ἐμὲν ὡς ἐν εἰκόνι καὶ τύπῳ ὑπογράφει, ὥστε μὴ τὸ σφόδρα παράδοξον, ἀπροσδόκητον παραγενόμενον, λυμήνασθαι παρὰ τοῖς πολλοῖς τῇ τῆς πίστεως δυνάμειἐ, Τί οὖν ἐστιν ὃ ὑπογράφει; "Ἔμελλε βάπτισμα δίδναϑαι. πολλὴν δύναμιν ἔχον καὶ δωρεὰν μεγίστην, βάπτισμα πάσας ἁμαρτίας καθαῖρον, καὶ ἀντὶ νεκρῶν ζῶντας ποιοῦν. Καθάπερ οὖν ἐν εἰκόνι προγράφεται ταῦτα τῇ χολυμδήθρᾳ καὶ ἑτέροις πλείοσι. Καὶ πρῶτῶν μὲν δέδωκεν ὕδωρ, καθαῖρον σωμάτων κηλῖδας, καὶ μολυσμοὺς οὐκ ὄντας, ἀλλὰ δοκοῦντας εἶναι, οἷον «οὺς ἀπὸ κηδείας, τοὺς ἀπὸ λέπρας, τοὺς ἀπὸ τοιούτων ἑτέρων" καὶ πολλὰ ἄν τις ἴδοι δι᾽ ὕδατος γεγονότα ἐπὶ τῆς Παλαιᾶς, ταύτης ἕνεκεν τῆς προφάσεως. Παῖν ἀλλὰ πρὸς τὸ κατεπεῖγον ἴωμεν νῦν. Πρῶτον μὲν οὖν, ὡς ἔφθην εἰπὼν, μολυσμοὺς σωμάτων, ἕἔξιιια δὲ καὶ ἀῤῥωστήματα διάφορα δι᾿ ὕδατος ποιεῖ λύτοϑαι. Βουλόμενος γὰρ ἡμᾶς ὁ Θεὸς ἐγγύτερον ἀγαγεῖν τῆς τοῦ βαπτίσματος δωρεᾶς 4, οὐκ ἔτι μολυσμοὺς ἡκλῶς μόνον, ἀλλὰ καὶ νόσους ἰᾶται. Αἱ γὰρ ἐγγύτεραι τῆς ἀληθεία; εἰκόνες, καὶ ἐπὶ τοῦ βαπτίφματος, καὶ ἐπὶ τοῦ πάθους, καὶ ἐπὶ τῶν ἄλλων, τρανότεραι τῶν ἀρχαιοτέρων ἧσαν (, Καθάπερ γὰρ οἱ τοῦ βασιλέως ἐγγὺς τῶν πόῤῥωθέν εἰσι λαμπρότεροι δορυφόρων" οὕτω δὴ καὶ ἐπὶ τῶν τύπων ἐγίνετο. Καὶ κὴν ἐνετίθει δύναμιν, ἵνα μάθωσιν Ἰουδαῖοι, ὅτι πολλῷ μᾶλλον ὁ τῶν ἀγγέλων Δεσπότης πάντα τὰ νοσήματα τῆς ψυχῆς ἰᾶσθαι δύναται. ᾿Αλλ᾽ ὥσπερ ἐνταῦθα οὐκ ἁπλῶς ἰᾶτο τῶν ὑδάτων ἡ φύσις (ἧ γὰρ ἂν διαπαντὸς τοῦτο ἐγίνετο) " ἀλλ᾽ ἐπὶ τῇ τοῦ ἀγγέλου ἐνεργείᾳ Ε οὕτω καὶ ἐφ' ἡμῶν οὐκ ἁπλῶς τὸ ὕδωρ ἐργάζεται, ἀλλ᾽ ὅταν τὴν τοῦ Πνεύματος δέξηται χάριν, τότε ἅπαντα λύει τὰ ἁμαρτήματα. Περὶ ταύτην τὴν χολυμδήθραν Κατέχειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυ;.1ῶγν, χωλῶν, ξηρῶν, ἐχδεχομέγων τὴν" τοῦ ὕδατος κίνησιν. ᾿Αλλὰ τότε μὲν ἡ «οἱἀσθένεια κώλυμα τῷ βουλομένῳ θεραπευθῆναι ἐγίνετο" νῦν δὲ κύριος ἕχαστός ἐστι προσελθεῖν. Οὐ γὰρ ἄγγελός ἐστιν ὁ ταράσσων, ἀλλὰ ὁ τῶν ἀγγέλων Δεσπότης ὁ τὸ πᾶν ἐργαζόμενος. Καὶ οὐκ ἔστιν εἰπεῖν" ΙΝῦν τὸν κάμνοντα ἄνθρωπον οὐκ ἔχω» οὐκ ἔστιν εἰπεῖν 1] " Ἐν ᾧ ἔρχομαι κατελθεῖν, ἄλλος πρὸ ἐμοῦ χαταθαίνει. ᾿Αλλὰ κἂν ἡ οἰκουμένη πᾶσα ἔλθῃ, ἡ χάρις οὐκ ἀναλίσκεται, οὐδὲ ἡ ἐνέργεια δαπανᾶται, ἀλλ᾽ ὁμοία μένει, καὶ τοιαύτη, οἷα καὶ πρὸ τούτου. Καὶ καθάπερ αἱ ἡλιακαὶ ἀκτῖνες καθ' ἑκάστην φωτίζουσι τὴν ἡμέραν, καὶ οὐ δαπανῶνται, οὐδὲ ἀπὸ τῆς πολλῆς χορηγίας ἔλαττον αὐταῖς γίνεται τὸ φῶς" οὕτω καὶ πολλῷ μᾶλλον ἡ τοῦ Πνεύματος ἐνέργεια οὐδὲν ἐλαττοῦται παρὰ τὸ πλῆθος ) τῶν ἀπολανόντων αὐτῆς. Τοῦτο δὲ ἐγένετο, ἵνα οἱ μαθόντες ὅτι ἐν ὕδατι νοσήματα σώματος ἕνι θεραπεῦσαι, καὶ τούτῳ πολὺν ἐγγυμνασθέντες χρόνον, ῥᾳδίως πιστεύσωσιν, ὅτι καὶ νοσήματα ψυχῆς ἰᾶσθαι δύναται. Καὶ τί δήποτε πάντας ἀφεὶς ὃ Ἰησοῦς, ἐπὶ τὸν τριαχονταοχτὼ ἔτη ἔχοντα ἦλθε; τί δὲ καὶ ἐρωτᾷ, Θέλεις ὑγιὴς γεν όσθαι; Θὺχ ἵνα μάθῃ (τοῦτο γὰρ παρέλκον ἦν), ἀλλ᾽ ἵνα δείξῃ τοῦ τοιούτου τὴν καρτερίαν, καὶ ἵνα γνῶμεν ὅτι διὰ τοῦτο τοὺς ἄλλους ἀφεὶς, ἐπὶ τοῦτον ἦλθε. Τί οὖν ὁ ἀσθενῶν; ᾿Απεχρίθη αὐτῷ καὶ έγει, Κύριε, ἄγθρωπον οὐκ ἔχων, ἵνα, ὅταν ταραχθῇ τὺ ὕδωρ, βάλῃ με εὶς τὴν κολυμδήθραν" ἐν ᾧ δὲ ἔρχομαι ἐγὼ, ἄλλος πρὸ ἐμοῦ καταδαίγει. Διὰ τοῦτο ἣρώςτησε, Θένιεις ὑγιὴς γεγέσθαι; ἵνα. ταῦτα μάθωμεν. Καὶ οὐκ εἶπεν αὐτῷ, Θέλεις σε θεραπεύσω; οὐδὲν γὰρ οὐδέπω μέγα ἐφαντάζετο περὶ αὐτοῦ - ἀλλὰ, ὑγιὴς γενέσθαι; “Ἔχπληχτος ἡ καρτερία τοῦ παραλύτου " ἔτη τριαχονταοχτὼ ἔχων, καὶ καθ᾽ ἕχαστον ἐνιαυτὸν ἀπαλλαγήσεσθαι τοῦ νοσήματος προσδοκῶν, προσέδρευέ τε καὶ οὐκ ἀφίστατο. Εἰ γὰρ μὴ τὰ παρελθόντα, τὰ γοῦν μέλλοντα οὐκ ἱκανὰ ἦν αὐτὸν, εἰ μὴ καρτερικὸς ἦν, ἀπαγαγεῖν τοῦ τόπου; Ἑννόησον δέ μοι, πῶς εἰκὸς ἣν ἐκεῖ καὶ τοὺς λοιποὺς τοὺς κάμνοντας νήφειν. Οὐδὲ γὰρ δῆλος ἣν ὁ καιρὴς καθ᾽ ὃν ἐταράσσετο τὸ ὕδωρ ᾿" ἀλλ᾽ οἱ μὲν χωλοὶ καὶ χυλλοὶ ἡδύναντὸ παρατηρεῖν" οἱ δὲ τυφλοὶ πῶς ἑώρων; Ἀπὸ “οὔ γινομένου θορύδου τοῦτο ἴσως ἐμάνθανον. καὶ στενάξωμεν ἐπὶ τῇ πολλῇ ῥᾳθυμίᾳ. Τριαχονταοχτὼ ἔτη εἶχε προσεδρεύων ἐκεῖνος, γαὶ οὐκ ἐτύγχανεν ὧν ἐδούλετο, καὶ οὐκ ἀφίστατο' καὶ οὐκ ἐτύγχανεν, οὗ παρὰ τὴν οἰκείαν ἀμέλειαν, ἀλλ᾽ ἐπηρεαζόμενος παρ᾽ ἑτέρων καὶ βίαν πάσχων, καὶ οὐδὲ οὕτως ἐνάρχα " ἡμεῖς δὲ ἐὰν δέκα ἡμέρας προσεδρεύσωμεν σπουδαίως ὑπέρ τινος παρακαλοῦντες, καὶ μὴ τύχωμεν. ὀκνοῦμεν λοιπὸν τῇ αὐτῇ κεχρῆσθαι σπουδῇ. Καὶ ἀνθρώποις διακονία:, καὶ πρὸς τῷ τέλει πολλάκις καὶ αὐτῆς τῆς ἐλπίδος ἐκπίπτοντες " τῷ δὲ Δεσπότῃ τῷ ἡμετέρῳ “5, ἔνθα πάντως ἔστιν ἀπολαδεῖν τὴν ἀμοιδὴν πολλῷ μείξω τῶν πόνων (ἢ γὰρ ἐλπὶς οὐ καταισχύνει, φησὶν), οὐκ ἀνεχόμεθα προσεδρεύειν μετὰ τῆς προσηκούσης σπουδῆς, Καὶ πότης ταῦτα κολάσεως ἄξια : Εἰ γὰρ καὶ μηδὲν λαθεῖν ἦν, αὐτὸ τοῦτο τὸ συνεχῶς αὑτῷ διχλέγεσθαι, οὐκὶ μυρίων ἄξιον ἀγαθῶν ἣν ἡγεῖσθα: Β; ᾿Αλλ᾽ ἐπίπονον ἡ διηνεκὴς εὐχή; Καὶ τί, εἰπξ, οὐκ ἐπίπονον τῶν τῆς ἀρετῆς; Αὐτὸ γοῦν τοῦτο, φησὶ, πολλῆς ἀπορίας ἐστὶ μεστὸν, ὅτι τῇ μὲν κακίᾳ ἡδονὴ, τῇ δὲ ἀρετῇ συγχεχλήρωται πόνος. Καὶ πολλοὺς οἶμαι τοῦτο ζητεῖν. Τί δήποτ᾽ οὖν ἐστι τὸ αἴτιον; "Ἔδωκεν ἡμῖν ἐξ ἀρχῆς ὁ Θεὸς ἐλεύθερον φροντίδων βίον καὶ πόνων ἀπηλλαγμένον" οὐκ ἐχρησάμεθα εἰς δέον τῷ δώρῳ, ἀλλὰ διεστράφημεν ὑπὸ τῆς ἀργίας, καὶ ἐξεπέσομεν τοῦ παραδείσου. Διὰ τοῦτο ἐπίπονον ἐποίησεν ἡμῶν τὴν ζωὴν λοιπὸν, ὥσπερ ἀπολογούμεγος τῷ γένει τῶν ἀνθρώπων, καὶ λέγων " Ἔδωκα τρυφᾷν ὑμῖν ἐξ ἀρχῆς, ἀλλ᾽ ἐγένεσθε χείρους τῇ ἀνέσει" διὰ τοῦτο ἐκέλευσα λοι πὸν πόνους ὑμῖν ἐπιτεθῆναι καὶ ἱδρῶτας ἃ, Ἐπειδὴ δὲ οὐδὲ ἐκεῖνος κατεῖχεν ὁ πόνος, ἔδωκε πάλιν νόμον πολλὰς ἔχοντα ἐντολὰς, καθάπερ τινὶ ἵππῳ δυτηνίῳ ψέλλια καὶ πέδας ἐπιτιθεὶς, ὥστε αὑτοῦ τὰ σχιρτήματα ἐπισχεῖν - οὕτω καὶ οἱ πωλοδάμναι ποιοῦσι. Διὰ τοῦτο ἐπίπονος ὁ βίος, ἐπειδὴ τὸ μὴ πονεῖν διαφθείρειν ἡμᾶς εἴωθεν. Ἢ γὰρ φύσις ἡμῶν ἀργεῖν οὐκ ἀνέχεται, ἀλλὰ πρὸς κακίαν ἀποχλίνει ῥῃδίως. Θῶμεν γὰρ μὴ δεῖσθαι πόνων τὸν σωφρονοῦντα, μηδὲ τὸν τὴν ἄλλην ἀρετὴν κατορθοῦντα, ἀλλὰ καθεύδοντας πάντα ἀνύειν " ποῦ ἂν ἐχρησάμεθα πἢ ἀνέσει; ἄρα οὐκ ἂν πρὸς ἀπόνοιαν καὶ ἀλαζο- ᾿Αλλὰ διατί, φησὶ, πολλὴ μὲν ἡ ἡδονὴ τῇ κακίᾳ, πολὺς δὲ τῇ ἀρετῇ συνέζευκται ὁ πόνος καὶ ὁ ἱδρώς; Καὶ ποία σοι χάρις ἂν ἦν, ἣ τίνος δ' ἂν ἔλαθες μισθὸν, εἰ μὴ ἐπίπονον τὸ πρᾶγμα ἣν; Καὶ γὰρ νῦν πολλοὺς ἔχω δεῖξαι φύσει τὸ μίγνυσθαι γυναιξὶ μισοῦντας, καὶ φεύγοντας ὡς βδελυρὰν τὴν πρὸς ἐκείνας ὁμιλίαν - τούτους οὖν σώφρονας χαλέπομεν, ἣ στεφανώσομεν, εἰπέ μοι, καὶ ἀνακηρύξομεν; Οὐδαμῶς. Σωφρυσύνη γάρ ἔστιν ἐγκράτεια, καὶ τὸ μαχομένων περιγενέσθας τῶν ἡδονῶν. Καὶ ἐν τοῖς πολέμοις δὲ, ὅταν σφοδροὶ ὦσιν οἱ ἀγῶνες, τότε τὰ τρόπαια λαμπρότερα γίνεται, οὐκ ὅταν μηδεὶς ἀνταίρῃ τὰς χεῖρας. Εἰσὶ πολλοὶ καὶ νωθεῖς ἀπὸ φύσεως" τούτους οὖν ἐπιεικεῖς προσεροῦμεν; Οὐδαμῶς. Διὰ τοῦτο καὶ ὁ Χριστὸς τρεῖς τρόπους εὐνουχισμοῦ λέγων, τοὺς μὲν δύο ἀφίησιν ἀστεφανώτους, τὸν δὲ ἕνα εἰς τὴν βασιλείαν εἰσάγει. Καὶ τί 5 ἔδει κακίας, φησί; Καὶ ἐγὼ τοῦτο λέγω. Τίς οὖν ὁ τῆς κακίας δημιουργός; Τίς δὲ ἄλλος, ἀλλ᾽ ἢ ἡ ῥᾳθυμία ἡ ἐκ τῆς προαιρέσεως; ᾿Αλλ᾽ ἔδει, φησὶν, ἀγαθοὺς εἶναι μόνους, Καὶ τί ἴδιον ἀγαθοῦ; νήφειν καὶ ἐγρηγορέναι, ἣ καθεύδεῖν καὶ ῥέγχειν; Καὶ διατί, φησὶ, μὴ τοῦτο ἐδόχε! εἶναι ἀγαθὸν, τὸ μὴ πονοῦντα κατορθοῦν; Βοσκημάτῶν μοι ῥήματα λέγεις καὶ γαστριζομένων, καὶ θεὸν τὴν κοιλίαν ἡγουμένων. Ὅτι γὰρ νωθείας ταῦτα τὰ ῥήματα. ἀπόκριναί μοι" Εἰ βασιλέως ὄντος καὶ στρατηγοῦ, εἶτα τοῦ βασιλέως καὶ καθεύδοντος καὶ μεἔστησε. τίνι ἂν ἐλογίσω τὴν νίκην; τίς δὲ ἐχαρπώσατο τῶν γιγνολένων τὴν ἡδονήν; Ὁρᾷς ὅτι περὶ ἐκεῖνα μᾶλλον ἡ ψυχὴ διάκειται, ὑπὲρ ὧν ἔχαμε) Διὰ τοῦτο καὶ πόνους ἀνέμιξε τῇ ἀρετῇ, οἰκειῶσαι αὐτῇ ταύτην βουλόμενος. Διὰ δὴ τοῦτο τὴν μὲν ἀρετὴν, κἂν μὴ κατορθώσωμεν, θαυμάζομεν " τῆς δὲ χκαχία:, καὶ ἐδίστης οὔσης, χαταγινώσχομεν. Εἰ δὲ λέγεις" Διατί τοὺς φύσει καλοὺς μὴ θαυμάζομεν μᾶλλον τῶν προαιρέσει τοῦτο ὄντων; Ὅτι δίκαιον τὸν πονοῦντα τοῦ μὴ πονοῦντος προτιθέναι. Καὶ τίνος, φησὶν, ἕνεκεν νῦν πονοῦμεν; Ἐπειδὴ τὸ μὴ πονεῖν οὐκ ἤνεγκας μετρίως " μᾶλλον δὲ εἴ τις μετὰ ἀχριδείας ἐξετάσειε, καὶ ἄλλως ἡ ἀργία διαφθείρειν ἡμᾶς εἴωθε, καὶ πολὺν παρέχειν τὸν πόνον. Καὶ εἰ βούλει, συγχλείσωμεν ἄνδρα, τρέφοντες αὑτὸν μόνον, καὶ γαστρίζοντες, μῆτε βαδίξειν αὐτὸν ἐῶντες, μηδὲ εἰς ἔργον ἐξάγοντες " ἀλλ᾽ ἀπολαυέτω τραπέζης καὶ κλίνης, καὶ τρυφάτω διηνεκῶς" καὶ τί ταύτης τῆς ζωῆς ἀθλιώτερον γένοιτ᾽ ἄν; ᾿Αλλ᾽ ἕτερον τὸ ἐργάζεσθαι, φησὶ, καὶ ἕτερον τὸ πονεῖν. ᾿Αλλ᾽ ἣν τότε ἐργάζεσθαι χωρὶς πόνων. Καὶ ἕνι, φησὶ ἔ, τοῦτο; Ναὶ, ἔνι" τοῦτο καὶ ὁ Θεὸς ἠθέλησεν, ἀλλὰ σὺ οὐκ ἠνέσχον. Διὰ τοῦτο ἔθηκε γοῦν σὲ ἐργάζεσθαι τὸν παράδεισον, ἐργασίαν μὲν ὁοίσας, πόνον δὲ οὐκ ἀναμίξας. Οὐ γὰρ ἂν, εἴπερ ἐπόνει παρὰ τὴν ἀρχὴν ὁ ἄνθρωπος, τοῦτο ἐν ἐπιτιμίου μέρει μετὰ ταῦτα ἔθηκεν. Ἔστι γὰρ καὶ ἐργάζεσθαι, καὶ μὴ ταλαιπωρεῖσθαι, ὥσπερ οἱ ἄγγελοι. Ὅτι γὰρ ἐργάζονται, ἄκουσον τί φησι" Δυγατοὶ ἰσχύϊ, ποιοῦντες τὸν «1όγον αὑτοῦ. Νῦν μὲν γὰρ ἡ τῆς ἰσχύος ἔνδεια πολὺν τὸν πόνον ποιεῖ" τότε δὲ οὐκέτι τοῦτο ἦν. Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, Κατέπαυσε, φησὶ, ὡς ἀπὸ τῶν ἔργων αὑτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός " οὐκ ἀργίαν λέγων ἐνταῦθα, ἀλλὰ τὸ μὴ πονεῖν. Ὁ γὰρ Θεὸς ἔτι καὶ νῦν ἐργάζεται, καθὼς ὁ Χριστό: φησιν Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. Διὰ τοῦτο παραινῶ, πάντα ἀποθεμένους τὰ τῆς ὀλιγωρίας, ζηλοῦν τὴν ἀρετήν. Τῆς μὲν γὰρ κακίας ἡ ἡδονὴ βραχεῖα, ἡ δὲ λύπη διηνεκῆς " τῆς δὲ ἀρετῆς τοὐναντίον ἀγήρως ἧ χαρὰ, καὶ πρόσκαιρος ὁ πόνος. Κἀκείνη μὲν καὶ πρὸ τῶν στεφάνων τὸν ἐργάτην ἀνίησι τὸν ἑαυτῆς, ταῖς ἐλπίσι τρέφουσα" αὕτη δὲ καὶ πρὸ τῆς κολάσεως τιμωρεῖται τὸν ἑαυτῇ ς ἐργάτην, τὸ συνειδὸς ἄγχουσα καὶ ἐχδειματοῦσα, καὶ πάντα ὑποπτεύειν παρασχενάζουσᾳ. Καίτοι πόσων ταῦτα πόνων, πόσων ἱδρώτων χεέρονα ! Εἰ δὲ μὴ ταῦτα ἣν, ἡδονὴ δὲ ἣν " τί τῆς ἡδονῆς ἐκείνης εὐτελέστερον; Ὅμοῦ τε γὰρ φαίνεται, καὶ ἀφίπταται μαραινομένη, καὶ φεύγουσα πρὸ τοῦ κατασχεθῆναι, κἂν τὴν τῶν σωμάτων εἴπῃς, κἂν τὴν τῆς τρυφῆς, κἂν τὴν τῶν χρημάτων " οὐ παύονται γὰρ καθ᾽ ἡμέραν γηρῶσαι. Ὅταν δὲ καὶ κόλασις ἣ καὶ τιμωρία, τί γένοιτ᾽ ἂν ἀθλιώτερον τῶν ταύτην μετιόντων; Ταῦτα οὖν εἰδότες, ἅπαντα ὑπὲρ τῆς ἀρετῆς ὑπομένωμεν. Οὕτω γὰρ καὶ τῆς ἀληθοῦς ἡδονῆς ἀπολαύσομε., χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

“This again was the second sign that Jesus did, having come from Judea into Galilee. After this there was a feast of the Jews, and Jesus went up to Jerusalem.” As in gold mines those skilled in such work would not bear to overlook even the smallest vein, since it produces great wealth, so too in the divine Scriptures one must not pass over [a single] iota or one stroke, [but] search everything. For everything has been spoken by the Holy Spirit, and nothing in them is superfluous. Consider, at any rate, what the evangelist says here too: “This again was the second sign that Jesus did, having come from Judea into Galilee.” For he did not add “second” idly, but still exalts the wonder of the Samaritans, showing that even after a second sign had been done, those who had seen it had not yet reached the height of those who had seen nothing. “After this there was a feast of the Jews.” What feast? It seems to me, that of Pentecost. “And Jesus went up to Jerusalem.” He constantly visits the city at the feasts, partly so as to seem to keep the feast with them, partly to draw the guileless multitude; for in these days especially those of simpler disposition used to flock together. “Now there is in [Jerusalem by the sheep gate a pool, called in Hebre]w Bethesda, having five porticoes. In these lay a great multitude of the sick, lame, blind, withered, waiting for the moving of the water.” What is this manner of healing? What mystery does it hint at for us? For these things were not written simply or idly, but he sketches the future as in a picture and type, so that what was very strange, coming unexpectedly, might not damage the power of faith among the many. What then does it sketch? A baptism was going to be given, having great power and the greatest gift, a baptism cleansing all sins and making the dead alive. These things, then, are prefigured as in a picture by the pool and by many other things. And first he gave water that cleansed the stains of bodies, defilements not real but only seeming, such as those from funerals, from leprosy, and from other such things; and one could see many things done by water in the Old Testament for this reason. But let us go now to what presses. First, then, as I said before, he makes bodily defilements, and next also various diseases, be loosed by water. For God, wishing to bring us nearer to the gift of baptism, no longer heals only defilements but also diseases. For the images nearer the truth, in the case of baptism, of the passion and of the rest, were clearer than the older ones. For as the guards near the king are more splendid than those far off, so it was with the types too. [An angel came down and troubled the water,] and put [a healing] power into it, so that the Jews might learn that much more can the Master of the angels heal all the diseases of the soul. But as here it was not simply the nature of the waters that healed (for then this would have happened at all times), but the working of the angel, so too in our case it is not simply the water that works, but when it receives the grace of the Spirit, then it looses all sins. Around this pool “lay a great multitude of the sick, blind, lame, withered, waiting for the moving of the water.” But then infirmity was a hindrance to one who wished to be healed; now everyone is free to come. For it is not an angel who troubles the water, but the Master of the angels who works everything. And it is not possible to say, “I have no one”; it is not possible to say, “While I am coming down, another goes down before me.” Even if the whole world comes, the grace is not used up, nor is the working spent, but it remains the same and such as it was before. And as the sun's rays give light every day and are not spent, nor does their light become less from the great supply, so much more the working of the Spirit is in no way diminished by the multitude of those who enjoy it. And this happened so that people who learned that bodily diseases could be healed in water, and had been trained in this for a long time, might easily believe that it can also heal diseases of the soul.

And why did Jesus, passing over all, come to the man who had been ill thirty-eight years? And why does he ask, “Do you want to become well?” Not in order to learn (that would have been superfluous), but to show the man's endurance, and so that we might know that it was for this reason that he passed over the others and came to him. What then does the sick man say? “He answered him, ‘Sir, I have no one to put me into the pool when the water is troubled; but while I am coming, another goes down before me.’” That is why he asked, “Do you want to become well?”—so that we might learn this. And he did not say to him, “Do you want me to heal you?”—for the man did not yet imagine anything great about him—but “to become well?” The paralytic's endurance is astonishing: having been ill thirty-eight years, and expecting every year to be freed from his disease, he kept waiting there and did not withdraw. For if the past years were not enough, were not the years to come enough to take him away from the place, had he not been a man of endurance? Consider, I ask, how watchful the other sick people there were likely to be; for the time when the water was troubled was not known. The lame and the maimed could watch for it; but how did the blind see it? Perhaps they learned it from the commotion that arose.

[2] [Let us be ashamed, then, beloved,] and groan at our great sloth. That man had been waiting thirty-eight years without obtaining what he wished, and did not withdraw; and he failed to obtain it not through his own negligence but because he was wronged and suffered violence from others; and not even so did he grow weary. But we, if we persevere ten days earnestly asking for something and do not obtain it, are reluctant thereafter to use the same zeal. And on men [we wait a long time, serving in the army, enduring hardship and performing servile] services, and often at the end we lose even the hope itself; but with our Master, from whom we are sure to receive a reward much greater than our toils (“for hope does not put to shame,” it says), we do not endure to wait with the zeal that is fitting. And of what punishment is this not worthy? For even if there were nothing to receive, should not this very thing, conversing with him continually, be thought worth countless good things? “But continual prayer is laborious.” And what, tell me, of the things of virtue is not laborious? “This very thing,” someone says, “is full of great perplexity: that pleasure is allotted to vice, and toil to virtue.” And I think many ask this. What then is the reason? God gave us from the beginning a life free from cares and released from toils; we did not use the gift as we should, but were perverted by idleness and fell out of paradise. That is why he made our life laborious thereafter, as if defending himself to the human race and saying, “I granted you luxury from the beginning, but you became worse through ease; that is why I ordered toils and sweat to be laid on you from now on.” And since not even that toil restrained them, he gave next a law with many commandments, like putting bridles and fetters on a hard-mouthed horse to check its prancing, as horse-breakers do. That is why life is laborious: because not toiling is wont to corrupt us. For our nature does not bear idleness, but easily turns aside to vice. Suppose the chaste man needed no toil, nor the one who achieves the rest of virtue, but we accomplished everything asleep: how would we have used the ease? Would we not have been carried away to folly and boastfulness? “But why,” someone says, “is great pleasure yoked to vice, and great toil and sweat to virtue?” And what thanks would you have had, or for what would you have received a reward, if the thing were not laborious? For even now I can show you many who by nature hate intercourse with women and flee association with them as loathsome; shall we call these chaste, tell me, or crown and proclaim them? By no means. For chastity is self-control, and prevailing over pleasures that fight against us. In wars too, when the contests are fierce, then the trophies become more splendid, not when no one raises his hands against us. Many too are sluggish by nature; shall we call these gentle? By no means. That is why Christ too, speaking of three kinds of eunuchs, leaves two uncrowned and brings one into the kingdom. “And what need was there of vice?” someone says. I say that too. Who then is the maker of vice? Who else but the sloth that comes from our free will? “But there ought,” someone says, “to have been only good people.” And what is proper to the good man—to be sober and watchful, or to sleep and snore? “And why,” someone says, “did it not seem good that one should do right without toiling?” You speak to me the words of cattle and of gluttons, who think their belly a god. For that these words come from sluggishness, answer me: if there were a king and a general, and then while the king slept and [made merry, the general toiled and] set up the trophy, to whom would you reckon the victory? Who would have reaped the pleasure of what happened? Do you see that the soul is more attached to those things for which it has toiled? That is why he mixed toils with virtue, wishing to make it dear to us. That is why we admire virtue even if we do not achieve it, and condemn vice even though it is pleasant. And if you say, “Why do we not admire those who are good by nature more than those who are so by choice?”—because it is just to put the one who toils before the one who does not. “And why,” someone says, “do we toil now?” Because you did not bear not toiling with moderation. Indeed, if one examines it exactly, idleness is wont to corrupt us in other ways too and to give us much toil. If you like, let us shut a man up, only feeding and fattening him, not letting him walk nor bringing him out to any work; let him enjoy table and bed and live in luxury continually: what could be more wretched than this life? “But working is one thing,” someone says, “and toiling another.” But it was possible then to work without toil. “And is that possible?” someone says. Yes, it is possible; God wished this too, but you would not bear it. That is why he set you to work the garden, appointing work but not mixing toil with it. For if man had toiled at the beginning, God would not have imposed this afterwards as a penalty. For it is possible both to work and not to suffer hardship, as the angels do. For that they work, hear what it says: “Mighty in strength, doing his word.” Now the want of strength makes the toil great; but then this was not so. For “whoever has entered into his rest,” it says, “has rested from his works, as God did from his own”—meaning here not idleness, but not toiling. For God is still working even now, as Christ says: “My Father is working until now, and I am working.” That is why I urge you to put away all negligence and strive for virtue. For the pleasure of vice is brief, but the pain lasting; with virtue, on the contrary, the joy is ageless and the toil temporary. Virtue even before the crowns refreshes her own workman, nourishing him with hopes; vice even before the punishment torments her own workman, choking his conscience, terrifying him and making him suspect everything. And how much worse are these things than many toils and much sweat! And if these did not exist, and there was only pleasure, what is cheaper than that pleasure? For it appears and at once flies off, withering and fleeing before it is grasped—whether you speak of the pleasure of bodies, of luxury, or of money; for they never cease growing old every day. And when there is also punishment and retribution, what could be more wretched than those who pursue it? Knowing these things, then, let us endure everything for virtue. For so we shall also enjoy the true pleasure, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 4:54: quotation, high confidence
- John 5:1: quotation, high confidence
- Matt 5:18: allusion, high confidence
- John 5:2: quotation, high confidence
- John 5:3: quotation, high confidence
- John 5:4: allusion, high confidence
- John 5:5: allusion, high confidence
- John 5:6: quotation, high confidence
- John 5:7: quotation, high confidence
- Rom 5:5: quotation, high confidence
- Gen 3:17: allusion, medium confidence
- Gen 3:19: allusion, medium confidence
- Matt 19:12: allusion, high confidence
- Phil 3:19: allusion, medium confidence
- Gen 2:15: allusion, high confidence
- Ps 103:20 (102:20 LXX): quotation, high confidence
- Heb 4:10: quotation, high confidence
- John 5:17: quotation, high confidence

### Translation notes

- Quotations: John 4:54; 5:1–7; Matt 5:18 (allusion); Rom 5:5; Matt 19:12 (allusion); Phil 3:19 (allusion); Ps 103:20 (LXX 102:20); Heb 4:10; John 5:17; allusions to Gen 2:15; 3:17–19. Chrysostom identifies the feast of John 5:1 as Pentecost. Words lost in the scan (part of John 5:2, the angel troubling the water, and several phrases in the exhortation) are supplied by sense in brackets; the section numeral [2] was lost. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 36.1 (PG 59:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/36-1).

## Homily 37.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/36-1/#p-37-1
- Source: PG 59:209
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The paralytic's patient, gentle answer comforts those in long suffering; he is not the paralytic of Matthew, and Christ's command to carry his bed proves the cure, as other signs were proved.

### Greek text

Αέγει αὐτῷ ὁ ᾿Ιησοῦς" « θέλεις ὑγιὴς γενέσθαι; ν Απεχρίθη αὐτῷ ὁ ἀσθεγῶγν " « Ναὶ, Κύριε - ἄνθρωπον" δὲ οὖκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, Ξβάϊῃ με εἰς τὴν κολυμδήθραν. ν Μέγα τῶν θείων Γραφῶν τὸ κέρδος, καὶ διαρκὴς ἡ ἐξ αὐτῶν ὠφέλεια. Καὶ τοῦτο δεικνὺς ὁ Παῦλος ἕλε- Ὅσα γὰρ προεγράξη, εἰς νουθεσίαν « ἡμῶν προεγράήξη, εἰς οὖς τὰ τέϊη τῶγ' αἰώνων» κατήγτησεν" ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς σεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν. Παντοδαπῶν γάρ ἔστι φαρμάκων θησαυρὸς τὰ θεῖα λόγια " ὥστε κἂν ἀπόνοιαν σδέσαι δέῃ, κἂν ἐπιθυμίαν χοιμίσαι, κᾶν τὸν τῶν χρημάτων χαταπατῇται ἔρωτα, χᾷἂν ὀδύνην ὑπεριδεῖν, κἂν εὐθυμίαν ἐνθεῖναι, καὶ ὑπομονὴν κατασκευάσαι, πολλὴν ἐντεῦθεν ἄν τις εὕροι τὴν ἀφορμήν. Τίς γὰρ ἣ τῶν πενέᾳ μακρᾷ παλαιόντων, ἣ τῶν νόσῳ χαλεπῇ κεκρατημένων Ρ, ἀναγνοὺς τὸ προχεέμενον χωρίον, οὐ πολλὴν δέξεται τὴν παράκλησιν; Τριάκοντα γὰρ καὶ ὀκτὼ ἔτη παράλυτος μένων οὗπος “, καὶ καθ᾽ ἕχαστον ἕτος ἑτέρους μὲν ἀπαλλαττομένους ὁρῶν, ἑαυτὸν δὲ κατεχόμενον τῷ νοσήματι, οὐδὲ οὕτως ἀνέπεσε καὶ ἀπέγνω " καίτοι γε οὐ μόνον ἡ τῶν παρελθόντων ἀθυμία, ἀλλὰ καὶ ἡ τῶν μελλόντῶν ἀνελπιστία ἱκανὴ ἣν αὐτὸν χατατεῖναι ἀ, “Ακουον γοῦν οἷά φησι, καὶ μάθε τῇς τραγῳδίας τὸ μέγεθος. Ἐπειδὴ γὰρ εἶπεν ὁ Χριστὸς, Θέλεις ὑγιὴς γενέσθαι; Ναὶ, Κύριξ, ἀπεχρίθη ἀ.1.1᾽ ἄνθρωπον οὖὗκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βά.1ῃ με εἰς τὴν χολυμδήθραν. Τί τούτων τῶν ῥημάτων ἐλεεινότερον γένοιτ᾽ ἄν; τί τῶν πραγμάτων περιπαθέστερον; Εἶδες καρδίαν 6 συντετριμμένην ὑπὸ τῆς μακρᾶς Οὐδὲ γὰρ ἐφθέγξατό τι βλάσφημον, οἷα τοὺς πολλοὺς ἀκούομεν ἐν ταῖς περιστάσεσιν “ οὐ κατηράσατο αὐτοῦ τὴν ἡμέραν, οὐκ ἐδυσχέρανε πρὸς τὴν ἐρώτησιν, οὐδὲ ὅτι ἐρωτᾷς, εἰ θέλω ὑγιὴς γενέσθα: " ἀλλὰ πράως καὶ μετ᾽ ἐπιεικείας πολλῆς, Ναὶ, Κύριε. Καίτοι γε οὐδὲ ᾧδει τίς ποτε ἦν ὁ ἐρωτῶν, οὐδὲ ὅτι θεραπεύσειν αὖτὸν ἔμεγλεν - ἀλλ᾽ ὅμως μετὰ ἐπιεικείας ἅπαντα διηγεῖται, καὶ πλέον οὐδὲν ἀπαιτεῖ, ὡς πρὸς ἰατρὸν φϑεγγόμενος, καὶ τὸ πάθος ἀπαγγεῖλαι μόνον βουλόμενος. Προσεδόκησε γὰρ ἴσως εἰς τοῦτο χρησιμεύσειν αὑτῷ τὸν Χριστὸν, εἰς τὸ ἐμδαλεῖν εἰς τὸ ὕδωρ, καὶ δ: τούτων αὐτὸν ἐπισπάσασθαι τῶν ῥηλάτων και. Τί οὖν ὁ Χριστός; Δεικνὺς ὅτ. λόγῳ πάντα δύναται ποιεῖν, Ἔγειραι, φησὶν, ἄρον { τὸν χράδδατόν σου, καὶ περιπάτει. Τινὲς μὲν οὖν οἴονται τοῦτον εἶναι τὸν ἐν τῷ Ματθαίῳ κείμενον. ᾿Αλλ᾽ οὐκ ἔστι" δὲ καὶ τοῦτο πολλαχόθεν δῆλόν ἐστι. Καὶ πρῶτον μὲν ἀπὸ τῆς ἐρημίας τῶν προϊσταμένων. Ἐχεῖνοςμένοι πολλοὺς εἶχε τοὺς ἐπιμελουμένους καὶ φέροντας, οὗτος δὲ οὐδένα" διὸ καὶ ἔλεγεν, Ἄνθρωπον οὐκ ἔχω. "Ἔπειτα καὶ ἐκ τῆς ἀποκρίσεως. Ὁ μὲν γὰρ οὐδὲν φθέγγεται" οὗτος δὲ πάντα διηγεῖται τὰ καθ᾽ ἑαυτόν. Καὶ τρίτον ἀπὸ τοῦ καιροῦ καὶ τοῦ χρόνου. Οὗτος μὲν γὰρ ἐν ἑορτῇ καὶ ἐν Σαδδάτῳ, ἐκεῖνος δὲ ἐν ἑτέρᾳ ἡμέρᾳ. Καὶ ὁ τόπος δὲ ἑκατέρων διάφορος. Ὃ μὲν γὰρ ἐν οἰκίᾳ θεραπεύεται, ὁ δὲ παρὰ τὴν χολυμδήθραν. Καὶ ὁ τρόπος δὲ τῆς θεραπείας ἔνηλλα.αἱ ἁμαρτίαι" ἐνταῦθα δὲ τὸ σῶμα πσυσφίγγει 5 πρότερον, καὶ τότε τῆς Ψυχῆς ἐπιμελεῖται, Κἀκεῖ μὲν ἄφεσις" Ἀφέωνται γάρ σου αἱ ἁμαρτίαι, φησὶν " ἐνταῦθα δὲ παραίνεσις καὶ ἀπειλὴ πρὸς τὸ μέλλον αὐτὸν ἀσφαλιζομένη. Μηκέτι γὰρ, φησὶν, ἁμάρταγε, ἵγα μὴ χεῖρόν τι γένηται. Καὶ τὰ ἐγκλήματα δὲ τῶν Ἰουδαίων διάφορα. Ἐνταῦθα μὲν γὰρ τοῦ Σαδδάτου τὴν ἐργασίαν προφέρουσιν, ἐκεῖ δὲ βλασφτ μίαν ἐγκαλοῦσιν αὐτῷ. Σὺ δέ μοι σκόπει τῆς τοῦ Θεοῦ σοφίας τὴν ὑπερθολήῆν. Οὐ γὰρ εὐθέως αὐτὸν ἀνέστησεν, ἀλλὰ πρῶτον αὐτὸν οἰκειοῦται διὰ τῆς ἐρωτήσεως, τῇ μελλούσῃ προοδοποιῶν πίστει " καὶ οὐκ ἀνίστησ' μόνον, ἀλλὰ καὶ τὸ χλινίδιον ἄραι κελεύει, ὥστε καὶ τὸ γινόμενον πιστώσασθαι θαῦμα, καὶ μηδένα νομίσχ: φαντασίαν εἶναι τὸ γεγενημένον ἣ ὑπόκρισιν. Οὐὸξ γὰρ ἂν, εἰ μὴ βεθαίως καὶ σφόδρα συνεπάγη τὰ μέλτ,, πὴν κλίνην φέρειν ἠδύνατο. Ποιεῖ ὃὲ ταῦτα πολλάκις ὁ Χριστὸς, ἐκ περιουσίας τοὺς ἀναισχυντεῖν βουλομένους ἐπιστομίζων. Καὶ γὰρ ἐπὶ τῶν ἄρτων, ἵνα μηδεὶς εἴπῃ, ὅτι ἀπλῶς ἐχορέσθησαν, καὶ φαντασία ἣν τὸ γεγενημένον, παρασκευάζει λείψανα γενέσθαι τῶν ἄρτων πολλά καὶ τῷ χαθαρθέντι ὃὲ λεπρῷ λέγει " Ὕπαγε, δεῖξον σεαυτὸν τῷ ἱερεῖ" ὁμοῦ τε τοῦ καθαρμοῦ παρεχόμενος τὴν ἀπόδειξιν ἀκριδεστάτην, καὶ κῶν ἀντινομοθετεῖν αὐτὸν λεγόντων τῷ Θεῷ τὰ ἀναΐσχυντα ἐμφράττων στόματα. Καὶ ἐπὶ τοῦ οἴνου δὲ ποῦτο ὁμοίως ἐποίησεν, Οὐ γὰρ ἁπλῶς ἔδειξε τὸν οἷνον, ἀλλὰ καὶ τῷ ἀρχιτριχλίνῳ ἐνεχθῆναι παρεσκεύασεν, ὥστε τὸν οὐδὲν τῶν γεγενημένων εἰδότα ὁμολογοῦντα, ἀνύποπτον αὐτῷ παρασχεῖν τὴν μαρτυρίαν. Διάτοι τοῦτο καὶ ὁ εὐαγγελιστὴς εἶπεν, ὅτι οὐκ ἤδει ὁ ἀρχιτρίκλινος, πόθεν ἧν, τὸ ἀδέκαστον τῆς μαρτυ- ὁ ρίας ἐμφαίνων. Καὶ νεκρὸν ἀναστήσας ἀλλαχοῦ λέγει" Δότε αὐτῷ φαγεῖν, τῆς ἀχριδοῦς ἀναστάσεως τοῦτα παρεχόμενος σημεῖον " καὶ διὰ τούτων πάντων πείθων τοὺς ἀνοήτους, ὅτι οὐκ ἀπατεών τις ἦν, οὐδὲ φαντασιοχόπος, ἀλλὰ διὰ σωτηρίαν παρεγένετο τῆς κοινῆς φύσεως τῶν ἀνθρώπων.

### English translation (Claude)

“Jesus says to him, ‘Do you want to become well?’ The sick man answered him, ‘Yes, Lord; but I have no one to put me into the pool when the water is troubled.’” Great is the gain from the divine Scriptures, and all-sufficient the help that comes from them. Paul showed this when he said, “For whatever was written beforehand was written for our admonition, on whom the ends of the ages have come, so that through endurance and the encouragement of the Scriptures we might have hope.” For the divine oracles are a treasury of every kind of medicine, so that whether one needs to quench arrogance, or lull desire to sleep, or trample on the love of money, or despise pain, or instill cheerfulness and build up endurance, one can find abundant resources in them. For who of those wrestling with long poverty, or held fast by a grievous disease, will not receive great comfort on reading the present passage? This man remained paralyzed thirty-eight years, and saw others freed every year while he himself was held by the disease, yet even so he did not fall back and despair—though not only discouragement over the past but also hopelessness about the future was enough to lay him low. Hear, then, what he says, and learn how great his tragedy was. When Christ said, “Do you want to become well?” he answered, “Yes, Lord; but I have no one to put me into the pool when the water is troubled.” What could be more pitiable than these words? What more affecting than his situation? Do you see a heart crushed by long [illness]? For he uttered nothing blasphemous, such as we hear from many in their troubles; he did not curse his day; he was not vexed at the question, nor did he say, “Do you ask whether I want to become well?” but answered meekly and with great gentleness, “Yes, Lord.” And yet he did not know who it was that asked, nor that he was going to heal him; but nevertheless he tells everything gently and asks for nothing more, as though speaking to a physician and wishing only to report his suffering. For perhaps he expected that Christ would be of use to him for this, for putting him into the water, and wished to draw him by these words. What then does Christ say? Showing that he can do all things by a word, he says, “Rise, take up your bed and walk.” Some think that this is the man found in Matthew. But it is not; and this is clear on many counts. First, from his lack of people to help him: that man had many who cared for him and carried him, this one no one; that is why he said, “I have no one.” Second, from the answer: the one says nothing, while this one tells everything about himself. Third, from the occasion and the time: this one was healed at a feast and on a Sabbath, that one on another day. The place of each differs too: the one is healed in a house, the other by the pool. And the manner of the healing is changed: [there the] sins [are forgiven first], while here he first braces the body and then cares for the soul. There is forgiveness there—“Your sins are forgiven you,” he says—but here an exhortation and a threat securing him for the future: “Sin no more,” he says, “so that nothing worse may happen to you.” And the charges of the Jews differ: here they bring up working on the Sabbath, there they charge him with blasphemy. But consider the surpassing wisdom of God. He did not raise him at once, but first makes him his own by the question, preparing the way for the faith to come; and he not only raises him but orders him to take up his pallet, so as to confirm the miracle that had happened, and so that no one might think what had been done an illusion or a piece of acting. For he would not have been able to carry the bed unless his limbs had been firmly and thoroughly knit together. Christ does this often, stopping, more than was needed, the mouths of those who wish to be shameless. In the case of the loaves too, so that no one might say that they had merely been filled and that what happened was an illusion, he arranges that many fragments of the loaves remain; and to the cleansed leper he says, “Go, show yourself to the priest,” at once providing the most exact proof of the cleansing and stopping the shameless mouths of those who said he was legislating against God. He did the same with the wine: he did not simply produce the wine, but had it carried to the master of the feast, so that one who knew nothing of what had happened might by his own confession give an unsuspected testimony. That is why the evangelist too said that the master of the feast did not know where it came from, showing the impartiality of the testimony. And when he raised a dead person elsewhere, he says, “Give her something to eat,” providing this as a sign of a real resurrection; by all these things persuading the senseless that he was not a deceiver nor a conjurer of illusions, but had come for the salvation of the common nature of mankind.

### Scripture references

- John 5:6: quotation, high confidence
- John 5:7: quotation, high confidence
- Rom 15:4: quotation, high confidence
- 1 Cor 10:11: quotation, high confidence
- Job 3:1: allusion, medium confidence
- John 5:8: quotation, high confidence
- Matt 9:2: allusion, high confidence
- John 5:14: quotation, high confidence
- Matt 14:20: allusion, high confidence
- Matt 8:4: quotation, high confidence
- John 2:8: allusion, high confidence
- John 2:9: quotation, high confidence
- Mark 5:43: quotation, high confidence

### Translation notes

- Quotations: John 5:6–8; Rom 15:4 combined with 1 Cor 10:11; Matt 9:2–6 (distinguished); John 5:14; Matt 8:4; John 2:8–9; Mark 5:43 (“Give her something to eat”; the Greek has the masculine pronoun); allusions to Job 3:1; Matt 14:20. A word or two lost in the scan (“long [illness]”, “[there the] sins [are forgiven first]”) are supplied in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 37.1 (PG 59:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/37-1).

## Homily 37.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/36-1/#p-37-2
- Source: PG 59:212
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The healed paralytic boldly confesses his healer before the hostile Jews; Christ withdraws so the deed may speak for itself; envy, worse than other sins, destroys love and must be uprooted.

### Greek text

Τί δήποτε δὲ αὐτὸν οὐκ ἀπαιτεῖ πίστιν, ὡς ἐπὶ τῶν τυφλῶν ἐποίησε, λέγων Πιστεύετε ὅτι 5 δύναμαι τοῦτο ποιῆσαι; Ὅτι οὐδέπω αὐτὸν ἔδει σαφῶς ὅστις ἦν. Οὐ γὰρ πρὸ τῶν θαυμάτων, ἀλλὰ μετὰ τὰ θαύματα τοῦτο φαίνεται ποιῶν. Οἱ μὲν γὰρ ἐν ἑτέροις ἑωρακότες αὑτοῦ τὴν δύναμιν, εἰκότως τοῦτο ἤκουον᾽ οἱ δὲ οὐδέπω μεμαϑηχότες αὐτὸν, ἀλλ᾽ ἀπὸ «τῶν σημείων μέλλοντες εἴσεσθαι, μετὰ τὰ θαύματα ἀπαιτοῦνται τὴν πίστιν. Διὸ καὶ οὐ παρὰ τὴν ἀρχὴν τῶν σημείων ὁ Ματθαῖος εἰσάγει τοῦτο τὸν Χριστὸν εἰρηκότα, ἀλλ᾽ ὅτε πολλοὺς ἐθεράπευσε, πρὸς μόνους τοὺς δύο τυφλούς. Σὺ δὲ καὶ οὕτως ὅρα τοῦ παραλύτοῦ τὴν πίστιν. ᾿Ακούσας γὰρ, ὅτι ἌΡρΟν' τὸν χράδδατόν " σου, καὶ περιπάτει, οὗ χατεγέλασεν, οὐδὲ εἶπε, Τί ποτε τοῦτά ἐστιν; ἄγγελος κατέρχεται καὶ ταράσσει τὸ ὕδιυρ, καὶ ἕνα θεραπεύει μόνον " σὺ δὰ ἄνθρωπος ὧν, ἀπὸ ἐπιτάγματος ψιλοῦ καὶ ῥῆματος ἤλπισας μεῖζον ἀγγέλων δυνήσεσθαι; τῦφος ταῦτα καὶ ἀλαζονεία καὶ γέλως. ᾿Αλλὰ τούτων οὐδὲν εἶπεν, αὐδὲ ἐνενόησεν " ἀλλ᾽ ἅμα τε ἤκουσε, καὶ ἠγέρθη ᾿ καὶ τενόμενος ὑγιὴς, οὐκ ἠπείθησε τῷ κελεύσαντι αὐτῷ" Ἔγειραι, ἄρον τὸν κράδθατόν σου, καὶ περιπάτει. Θαυμαστὸν μὲν οὖν καὶ τοῦτο᾽ τὰ ὃὲ μετὰ ταῦτα πολλῷ πλέον " μᾶλλον δὲ τὸ μὲν παρὰ τὴν ἀρχὴν μηδενὸς ἐνοχλοῦντος πεισθῆναι, οὐκ οὕτω θαυμαστὸν ποῦτο' τὸ δὲ μετὰ ς ταῦτα μαινομένων Ἰουδαίων, καὶ πανταχόθεν ἐπικειμένων καὶ ἐγκαλούντων καὶ πολιορχούντων αὐτὸν, καὶ λεγόντων, Οὐκ δξεστί ἃ σοι ἄραι τὸν χράδδατόν σὸν, μὴ μέναν ὑπερορᾷν αὑτῶν τῆς μανίας, ἀλλὰ καὶ μετὰ πολλῆς τῆ; παῤῥησίας ἐν μέτῳ πῷ θεάτρῳ τὸν εὐεργέτην ἀνακηρύττειν, καὶ τὴν ἀνδρείας εἶναι λέγω. Ἐπισυστάντων γὰρ Ἰουδαίων καὶ λεγόντων ἐπιτιμητιχῶς καὶ μετὰ αὐθαδεία: αὐτῷ" Σάδδατόν ἐστιν, οὐκ ἔξεστί σοι ἄραι τὸν κράδδατόν σου" ἄκουσον τί φησιν᾽ Ὁ ποιήσας μὲ ὑγιῆ, ἐκεῖνός μοι εἶπεν, ρον" τὸν κράδδατόν σου, καὶ περιπάτει" μονονουχὶ τοῦτο λέγων " Ληρεῖτε καὶ παραπαίετε, κελεύοντες τὸν ἀπὸ μακρᾶς οὕτω καὶ χαμηδὲ πάντα πείθεσθαι ἅπερ ἂν χιλεύῃ. Καίτοι γε εἰ κακουργεῖν ἐδούλετο, ἐνῆν καὶ ἑτέρως εἰπεῖν ᾿ οἷον, ὅτι Οὐκ ἑκὼν τοῦτο ποιῶ, ἀλλ᾽ ἑτέρου χελεύσαντας " εἰ δὲ ἔγκλημα τοῦτο, ἐγκαλεῖτε τῷ ἐπιτάξαντι, καὶ ἀποτίθεμαι τὴν κλίνην " καὶ τὴν θεραπείαν δὲ ἔκρυψεν ἄν. Καὶ γὰρ ἤδει σαφῶς οὖκ οὕτω δαχνομένους ἐπὶ τῇ τοῦ Σαδδάτου λύσει, ὡς ἐπὶ τῇ τῆς ἀῤῥωστίας διορθώσει. ᾿Αλλ᾽ οὔτε τοῦτο ἔκρυψεν, οὔτε ἐκεῖνο εἶπεν, οὐδὲ συγγνώμην ἤτησεν, ἀλλὰ λαμπρᾷ τῇ φωνῇ τὴν εὐεργεσίαν ὡμολόγει καὶ ἀνεχήρυττε. Καὶ ὁ μὲν παράλυτος οὕτως " ἐκεῖνοι δὲ σκόπει πῶς κακούργως. Οὐ γὰρ εἶπον, Τίς ἐστιν ὁ ποιήσας σε ὑγιῆ; ἀλλὰ τοῦτο μὲν ἐσίγησαν" ἄνω δὲ καὶ κάτω τὴν δοκοῦσαν εἶναι παράθδασιν εἰς μέδον ἦγον" Τίς ἐστιν ὁ εἰπών σοι, ρον τὸν κράθδατόν σου καὶ περιπάτει; Ὃ δὲ τεθεραπευμένος, οὐκ ἤδει τίς ἐστιν. γὰρ Ἰησοῦς ἐξέχλικεν «, ὄχίου ὄντος ἐν τῷ τόπῳ. διὰ τῆς ἐπαγωγῆς δείκνυσιν ὁ εὐαγγελιστὴς εἰπὼν, Ἣν δὲ σάθδξατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. Ἔλεγον οὖν ᾿Ιουδαῖοι τῷ τεθε- Καὶ τί δήποτε ἔκρυψεν ἑαυτὸν ὁ Χριστός; Πρῶτον μὲν, ἵνα ἀπόντος αὐτοῦ ἡ μαρτυρία ἀνύποπτος γένηται" ὁ γὰρ αἴσθησιν λαδὼν τῆς ὑγιείας, ἀξιόπίστος ἣν τῆς εὐεργεσίας μάρτυς. “Ἕπειτα, ἵνα μὴ πλέον τούτων καρασχευάσῃ τὸν θυμὸν ἐκκχαῆναι (οἶδε γὰρ καὶ ὄψις μόνη τοῦ φθονουμένου οὗ μικρὸν τοῖς σας, ἀφίησιν αὐτὸ καθ᾽ ξαυτὸ τὸ ἔργον ἀγωνίζεσθαι παρ᾽ αὐτοῖς, ὥστε μηκέτι αὐτὸν περὶ ἑαυτοῦ τι λέγειν, ἀλλὰ τοὺς τεθεραπευμένους, καὶ μετ᾽ ἐχείνων αὐτοὺς τοὺς ἐγκαλοῦντας. Καὶ γὰρ καὶ οὗτοι τέως μαρτυροῦσι τῷ θαύματι, Οὐ γὰρ εἵἴπον, Διατί ταῦτα ποιεῖς ἐν Σαδδάτῳ; οὐκ ὑπὲρ τῆς παραδάσεως ραίνοντες, ἀλλὰ τῇ σωτηρίᾳ τοῦ παραλύτου τες. Καίτοι γε, ὅσον εἰς ἀνθρώπινον ἔργον, τοῦτο μᾶλλον ἔργον ἦν, ὅπερ ἐποίησεν ὁ παράλυτυς " ἐκεῖνο δὲ λόγος καὶ ῥῆμα. Ἐνταῦθα μὲν οὖν ἑτέρως κελεύει λύειν τὸ Σάδδατον " ἀλλαχοῦ δὲ δι᾿ ἑαυτοῦ τοῦτο ἐργάζεται, φυρῶν πηλὸν καὶ ἐπιχρίων ὀφθαλμούς. Ποιεῖ δὲ ταῦτα, οὗ παραδαίνων, ἀλλ᾽ ὑπερδαίνων τὸν νόμον. Καὶ ὑπὲρ μὲν τούτων, ὕστερον. Οὐδὲ γὰρ ὁμοίως πανταχοῦ περὶ τοῦ Σαδάτου παρ᾽ αὐτῶν ἐγκαλούμενος ἀπολογεῖται " καὶ δεῖ τοῦτο παρατηρεῖν μετὰ Υ. Τέως δὲ ἴδωμεν ὅσον ἡ βασκανία κακὸν, καὶ πῶς τοὺς τῆς ψυχῆς ὀφθαλμοὺς πηροῖ κατὰ τῆς τοῦ ἁλόντος σωτηρίας. Καθάπερ γὰρ οἱ μαινόμενθι καθ᾽ ἑαντῶν πολλάκις ὠθοῦσι τὰ ξίφη " οὕτω καὶ οἱ βασκαίνοντες, πρὸς ἕν μόνον ὁρῶντες, τὴν λύμην ἰ τοῦ φθονουμένον, τῆς οἰκείας ἀλογοῦσι σωτηρίας. Οὗτοι καὶ θηρίων χείρους. Ἐκεῖνα γὰρ ἢ τροφῆς δεόμενα, ἢ πρότερον ὑφ᾽ ἡμῶν παροξυνθέντα, ὁπλίζεται καῦ᾽ ἡμῶν" αὗτοι δὲ καὶ εὐεργετηθέντες πολλάκις, τὰ τῶν ἀδικούντων τοὺς εὐεργέτας διέθηκαν. θηρίων μὲν οὖν οὗτοι χαλεπώτεροι, δαιμόνων δὲ ἴσοι, τάχα δὲ καὶ ἐχείνων χείρους. Ἐκεῖνοι γὰρ πρὸς μὲν ἡμᾶς ἄσποανδον ἔχουσιν ἔχθραν, τοῖς δὲ ὁμογενέσιν οὐκ ἐπιδουλεύουσιν " ὅθεν τούτῳ καὶ τοὺς Ἰουδαίους ἐπεστόμιζεν λεῖιν τὰ δαιμόνια. Οὗτοι δὲ οὔτε τὴν κοινωνίαν τῆ; φύσεως ἐδέσθησαν, οὔτε ἑαυτῶν ἐφείσαντο. Πρὸ γὰς τῶν φθονουμένων τὰς ἑαυτῶν ψυχὰς κολάζουσι, θο. ρὐδον παντὸς καὶ ἀθυμίας πληροῦντες αὐτὰς εἰχῖ καὶ μάτην. Τίνος γὰρ ἕνεκεν ἀλγεῖς, ὦ ἄνθρωπε. τοξ. ποῦ πληαίον καλαῖς; ᾿Αλγεῖν ὄντως χρὴ ἡμᾶς ἐφ᾽ οἔ. πάσχομεν κακοῖς, οὐκ ἐφ᾽ οἷς ἑτέρους εὐδοχιμηοῦντα. ὁρῶμεν. Διὰ τοῦτο ἁπάσης ἀπεστέρηται τουτὶ τὸ ἁμάρτημα. Ὁ μὲν γὰρ πόρνος ἔχει τὴν ἐπι θυμίαν εἰπεῖν, καὶ ὁ κλέπτης τὴν πενίαν, καὶ ὁ ἀν δροφόνος τὸν θυμόν " ψυχρὰς μὲν καὶ ἀλόγους, ὅμω δὲ ἔχουσί τινας προφάσεις εἰπεῖν. Σὺ δὲ ποίαν αἰτία ἐρεῖς, εἰπέ μοι; Οὐδεμίαν οὐδαμόθεν, ἀλλ᾽ ἣ πονηρία ἐπιτεταμένην μόνην δ. Εἰ γὰρ ἐχθροὺς ἀγαπᾷν χε λενόμεθα, ὅταν καὶ τοὺ; φιλοῦντας μιαῶμεν ποία πίσομεν δίκην; Καὶ εἰ ὁ τοὺς φιλοῦντα; ἀγαπῶν οὐδὲν ἄμεινον τῶν ἐθνικῶν διαχείσεται" ἁ τοῖς μηδὶ τίνα δὲ παραμυθίαν; ἴλχουσον τοῦ Παύλου τέ φῃσιν "Ἐὰν τὸ σῶμά μου παραδῶ ἵγα καυθήσωμαι, ἀγὰ πὴν δὲ μὴ ἔχω, οὐδὲν ὡςεϊοῦμαι. "Ὅτι δὲ ὅπι φθάνος καὶ βασκανία. τὰ τῆς ἀγάπης ἀνέρηται, παν' ποὺ δῆλόν ἔστι. Τοῦτο τὸ πάθος καὶ πορνείας κι μοι κείας χεῖρόν ἐστιν, Τὸ μὲν γὰρ μέχρι τοῦ πράξα ντος ἴσταται, τῆς δὲ βασκανίας ἡ τυραννὶς Ἐκκλησίας, ὁλοκλήρους ἀνέτρεψε, καὶ τὴν οἰκουμένην ἅπασαν ἐλυμήνατο. Αὕτη φόνον μήτηρ ἐστίν " οὕτιυς ἀπέχτεινς τὸν ἀδελφὸν ὁ Κάϊν, οὕτω τὸν Ἰαχὼδ ὁ Ἡσαῦ, οὕτω τὸν Ἰωσὴφ οἱ ἀδελφοὶ, οὕτω τοὺς ἀνθρώπους ἅπαντας ὁ διάθολος. ᾿Αλλὰ σὺ νῦν οὐκ ἀναιρεῖς, ἀλλὰ πολλὰ τοῦ φόνου ποιεῖς χαλεπώτερα, εὐχόμενος τὸν ἀδελφὸν ἀσχημονεῖν, πάγας πανταχόθεν τιθεὶς, ἐκλύων τοὺς ὑπὲρ ἀρετῆς πόνους, ἀλγῶν ὅτι τῷ τῆς οἰκουμένης ἀρέσκει Δεσπότῃ. Οὐκ ἐκείνῳ ἄρα, ἀλλὰ τῷ δι᾿ ἐχείσαυτοῦ τιμὴν τῆς ἐκείνου προτιθείς. Καὶ τὸ δὴ πάντῶν χαλεπώτερον, ὅτι καὶ ἀδιάφορον δοκεῖ τὸ ἀμάρτημα εἶναι, καίτοι γε τῶν ἄλλων ἐστὶ χαλεπώτερον. Κἂν γὰρ ἐλεῇς, κἂν ἀγρυπνῇς, κἂν νηστεύῃς, ἀπάντῶν ἐναγέστερος γέγονας φθονῶν τῷ ἀδελφῷ. Καὶ τοῦτο δῆλον ἐχεῖϑεν- Ἐπόρνευσέ τις παρὰ Κορινθίοις νησε τῷ "Αδελ ὁ Κάϊν, ἀλλ᾽ οὐκ ἐθεραπεύθη, ἀλλὰ καὶ τοῦ Θεοῦ συνεχῶς ἑπάδοντος αὐτοῦ τῷ ἕλκει, μᾶλλον ὥδινε καὶ ἐχυματοῦτο, καὶ πρὸς τὸν φόνον ἠπείγετο. Οὕτω τοῦτο ἐχεΐνου τοῦ πάθου; χαλεπώτερον, καὶ οὐκ ἀὐχόλως εἴχει τῇ θεραπείᾳ, ἐὰν μὴ προσέχωμεν. Πρόῤῥιζον τοίνυν αὐτὸ πάντοθεν ἀνασπάσωμεν, ἐκεῖνο ἐννοοῦντες, ὅτι ὥσπερ προσχρούομεν τῷ Θεῷ, τηκόμένοι τοῖς ἀλλοτρίοις καλοῖς " οὕτως εὐδοχιμοῦμεν συγκαίροντες, Κκαὶ κοινωνοὺς ἑαυτοὺς ποιοῦμεν τῶν ἀποκειμένων τῷ κατορθοῦντι χαλῶν. Διὰ τοῦτο καὶ Παῦλος παραινεῖ, Καίρειν" Α μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων, ἵνα ἑκατέρωθεν μέγα χαρπωσώμεθα κέρδος. Ἐννοήσαντες τοίνυν, ὅτι κἂν μὴ μεθα τῶν ἐχείνου στεφάνων, πᾶσαν ἐχδάλωμεν βασκανίαν, καὶ τὴν ἀγάπην ἐν ταῖς ἑαυτῶν φυτεύσωμεν ψυχαῖς, ἵνα συγχροτοῦντες " τοὺς εὐδοχιμοῦντας τῶν ἀδελφῶν, καὶ τῶν παρόντων καὶ τῶν μελλόντων ἐπι-. τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

[2] Why then does he not demand faith of him, as he did in the case of the blind men, saying, “Do you believe that I am able to do this?” Because the man did not yet know clearly who he was. For he is seen doing this not before the miracles but after them. Those who had seen his power in other cases rightly heard this; but those who had not yet learned who he was, but were going to know him from the signs, are asked for faith after the miracles. That is why Matthew too introduces Christ saying this not at the beginning of the signs, but when he had healed many, and to the two blind men only. But consider the paralytic's faith even so. Hearing, “Take up your bed and walk,” he did not laugh, nor say, “What is this? An angel comes down and troubles the water and heals only one; and do you, a man, hope by a bare command and word to be able to do more than angels? This is conceit and boasting and a joke.” He said nothing of the kind, nor even thought it; at once he heard and rose; and becoming well he did not disobey the one who commanded him, “Rise, take up your bed and walk.” This is wonderful; but what followed much more so. Or rather, to obey at the beginning, when no one was troubling him, is not so wonderful; but afterwards, when the Jews were raging and pressing on him from every side, accusing and besieging him and saying, “It is not lawful for you to take up your bed,” not only to disregard their madness, but even to proclaim his benefactor with great boldness in the middle of the assembly, [and to stop their shamelessness—this] I call the mark of courage. For when the Jews set upon him and said reprovingly and arrogantly, “It is the Sabbath; it is not lawful for you to take up your bed,” hear what he says: “The one who made me well, he said to me, ‘Take up your bed and walk’”—all but saying: You are talking nonsense and raving when you tell me not to take as my teacher the one who freed me from so long [and grievous a disease], and not to obey whatever he commands. Yet if he had wished to act basely, he could have spoken otherwise, for example: “I do not do this willingly, but at another's command; if this is a crime, accuse the one who ordered it, and I will put down the bed”; and he would have concealed the healing. For he knew clearly that they were not so stung by the breaking of the Sabbath as by the curing of his illness. But he neither concealed this nor said that, nor asked pardon, but with a clear voice confessed and proclaimed the benefit. So the paralytic; but see how maliciously they act. They did not say, “Who is it that made you well?” About this they kept silent, but kept bringing forward the apparent transgression: “Who is the man who said to you, ‘Take up your bed and walk’?” “But the man who had been healed did not know who it was; for Jesus had withdrawn, there being a crowd in the place.” [...] as the evangelist shows by adding, “Now that day was a Sabbath. So the Jews said to the man who had been healed …”

And why did Christ hide himself? First, so that in his absence the testimony might be free of suspicion; for the man who had felt his health was a trustworthy witness of the benefit. Next, so as not to make their anger flare up more (for even the mere sight of one who is envied is wont to kindle no small [spark in the envious]); [so withdrawing,] he leaves the work by itself to plead among them, so that he himself no longer says anything about himself, but those who were healed do, and with them the very accusers. For these too in the meantime bear witness to the miracle. For they did not say, [“Why did you command these things on the Sabbath?” but] “Why do you do these things on the Sabbath?”, being vexed not on account of the transgression, but [grudging] the paralytic's recovery. And yet, as far as human work goes, what the paralytic did was rather a work; that was a word and a saying. Here, then, he orders another to break the Sabbath; elsewhere he does it himself, kneading clay and anointing eyes. And he does these things not transgressing but rising above the law. But of these things later. For he does not defend himself in the same way everywhere when they accuse him about the Sabbath, and this must be observed with [care].

[3] For the present let us see how great an evil envy is, and how it blinds the eyes of the soul, to the ruin of the one it has seized. For as madmen often thrust swords against themselves, so too the envious, looking to one thing only, the harm of the one they envy, disregard their own salvation. These are worse even than wild beasts. For those arm themselves against us when they need food or have first been provoked by us; but these, even after being often benefited, have treated their benefactors as though they had wronged them. They are worse than wild beasts, then, and equal to demons, perhaps even worse than they. For demons have a truceless enmity toward us, but do not plot against their own kind—which is why he stopped the mouths of the Jews with this when they said that he cast out demons [by Beelzebul]. But these neither respected the common bond of nature nor spared themselves. For before those they envy, they punish their own souls, filling them with every kind of turmoil and despondency idly and in vain. For why do you grieve, O man, at your neighbor's good things? We ought truly to grieve at the evils we suffer, not at seeing others in good repute. That is why this sin is stripped of every excuse. The fornicator can plead his desire, the thief his poverty, the murderer his anger—cold and unreasonable excuses, but they have some pretexts to state. But what reason will you give, tell me? None from anywhere, but only intense wickedness. For if we are commanded to love our enemies, what penalty shall we pay when we hate even those who love us? And if one who loves those who love him will be no better off than the Gentiles, [what pardon will one have who envies those who do him no wrong,] what comfort? Hear what Paul says: “If I give my body to be burned, but have not love, I gain nothing.” And that envy and malice destroy love is plain to everyone. This passion is worse even than sexual immorality and adultery. For these stop at the one who commits them, but the tyranny of envy has overturned whole churches and ruined the whole world. It is the mother of murder: so Cain killed his brother, so Esau [sought to kill] Jacob, so his brothers Joseph, so the devil all mankind. You now do not kill, but you do many things worse than murder: praying that your brother may disgrace himself, setting snares on every side, undoing his labors for virtue, grieving that he pleases the Master of the world. It is not with him, then, [that you are at war,] but with the one [he serves], putting your own honor before his. And what is worst of all, the sin seems to be a matter of indifference, though it is more grievous than the others. For even if you give alms, even if you keep vigil, even if you fast, you have become more accursed than all if you envy your brother. And this is clear from the following. A man committed sexual immorality among the Corinthians, [and was soon restored; Cain] envied Abel and was not healed, but even when God was continually applying charms to his wound, he was in more pain and more storm-tossed, and hastened on to murder. So much more grievous is this passion than that one, and it does not easily yield to treatment unless we pay heed. Let us then pull it up by the roots from every side, considering this: that as we offend God by pining at others' good things, so we win approval by rejoicing with them, and make ourselves sharers in the good things laid up for the one who does well. That is why Paul too urges us to “rejoice with those who rejoice, and weep with those who weep,” so that from both we may reap great gain. Considering, then, that even if we do not [toil, by rejoicing with the one who toils we become sharers] in his crowns, let us cast out all envy and plant love in our souls, so that, applauding those of our brothers who are in good repute, we may obtain both the present and the future good things, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 9:28: quotation, high confidence
- John 5:8: quotation, high confidence
- John 5:10: quotation, high confidence
- John 5:11: quotation, high confidence
- John 5:12: quotation, high confidence
- John 5:13: quotation, high confidence
- John 5:9: quotation, high confidence
- John 9:6: allusion, high confidence
- Matt 12:24: allusion, medium confidence
- Matt 5:44: allusion, high confidence
- Matt 5:46: allusion, high confidence
- 1 Cor 13:3: quotation, high confidence
- Gen 4:8: allusion, high confidence
- Gen 27:41: allusion, high confidence
- Gen 37:18: allusion, high confidence
- 1 Cor 5:1: allusion, high confidence
- 2 Cor 2:7: allusion, medium confidence
- Gen 4:7: allusion, medium confidence
- Rom 12:15: quotation, high confidence

### Translation notes

- Quotations: Matt 9:28; John 5:8–13; Matt 12:24–26 (allusion); Matt 5:44, 46–47; 1 Cor 13:3; Rom 12:15; allusions to John 9:6; Gen 4:8; Gen 27:41; Gen 37; 1 Cor 5:1; 2 Cor 2:6–8; Gen 4:6–7. Several lines lost in the scan are supplied by sense in brackets; a displaced line (“as the evangelist shows by adding, ‘Now that day was a Sabbath …’”) is translated where it stands. Section numerals [2] and [3] were lost. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 37.2 (PG 59:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/37-2).

## Homily 38.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-1/#p-38-1
- Source: PG 59:216
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sin often brings bodily disease as a remedy for the soul; the paralytic's long suffering shows that punishment is measured by the nature of sin, not its duration, and we must bear every blow with thanksgiving.

### Greek text

Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ" « "1δὲ ὑγιὴς γέγονας " μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται. ν Δεινὸν ἡ ἁμαρτία, δεινὸν καὶ ψυχῇς λύμη" πολλάκις δὲ ἐκ περιουσίας καὶ σωμάτων ἔψατο τὸ κακὸν ὑπερδλύσαν. Ἐπειδὴ γὰρ τὰ πολλὰ τῆς μὲν ψυχῆς ἡμῖν χκαμνούσης, ἀναλγήτως ἔχομεν " τὸ δὲ σῶμα κἂν μικρὰν δέξηται βλάδην, πᾶσαν ποιούμεθα σπουδὴν, ὥστε ἐλευθερῶσαι τῆς ἀῤῥωστίας αὐτὸ, διὰ τὸ πῆς ἀῤῥωστίας σἰσθάνεσθαι" διὰ τοῦτο καὶ Α ὁ Θεὸς τοῦτο κολάζει πολλάκις ὑπὲρ τῶν ἐκείνῃ πεπλημμελημένων, ὥστε διὰ τῆς τοῦ ἐλάττονος μάστιγος καὶ τὸ κρεῖττον τυχεῖν θεραπείας τινός. Οὕτω καὶ παρὰ Κορινθίοις τὸν πορνεύσαντα ὁ Παῦλος διώρθωσε, τῷ τῆς σαρκὸς ὀλέθρῳ τὸ τῆς: ψυχῆς νόσημα ἐπισχών. Καὶ γὰρ τῷ σώματι τὴν τομὴν ἐπαγαγὼν, οὕτω χατἐστεῖλε τὸ κακόν᾽ καθάπερ τις ἰατρὸς ἄριστος, ὕδερον. ἢ σπλῆνα, τοῖς ἔνδοθεν φαρμάκοις οὐκ εἴχοντα, χατακαίων ἔξωθεν. Τοῦτο καὶ ὁ Χριστὸς ἐποίησεν ἐπὶ ποῦ παραλύτου. Καὶ ὅρα πῶς δηλῶν αὐτὸς ἔλεγεν " Ἴδε ὑγιὴς γέγονας " μηκέτι ἁμάρτανε, ἴγ;α μὴ χεῖ- Ρόν τί σοι γένηται. Τί τοίνυν ἐντεῦθεν μανθάνομεν; Πρῶτον μὲν, ὅτι αὐτῷ ἐξ ἀμαρτιῶν ἐτέχθη τὸ νόστ μᾳ’ δεύτερον δὲ, ὅτι πιστὸς ὁ τῆς γεέννης λάγος " καὶ τρίτον, τὸ μακρὰν εἶναι καὶ ἄπειρον τὴν τιμωρίαν. Ποῦ τοίνυν εἰσὶν οἱ λέγοντες, ὅτι Ἔν ὥρᾳ μιᾷ ἐφόνευσα, καὶ ἐν βραχείᾳ καιροῦ ῥοπῇ ἐμοίχευσα, καὶ ἀθάνατα χολάζομαι;; Ἰδοὺ γὰρ καὶ οὗτος οὐκ ἐν τοσούτοις ἥμαρτεν ἕτεσιν, ἐν ὅσοις καὶ ἐκολάζετο, καὶ ὀλόκληρὸν ὅμως ἀνθρώπου βίον ἀνάλωσεν ἐν τῷ μήκει τῆς τιμωρίας. Οὐδὲ γὰρ ἐν χρόνῳ τὰ ἁμαρτήματα κρῖίνεται, ἀλλ᾽ ἐν αὐτῇ τῇ φύσει τῶν πεπλημμελημένων. Μετὰ τούτων κἀκεῖνο ἔστιν ἰδεῖν Ρ,, ὅτι, κἂν χαλεπὴν δῶμεν δίκην. ὑπὲρ τῶν προτέρων ἀμαρτημάτων, εἶτα τοῖς αὑτοῖς περιπέσωμεν, χαλεπώτερα πολλῷ μᾶλλον πεισόμεθα πάλιν " καὶ μάλα εἰκότως. Ὁ γὰρ μηδὲ τῇ τιμωρίᾳ γενόμενος βελτίων, ὡς ἀναίσθητος λοιπὸν καὶ χαταφρονητὴς ἐπὶ μείξονα ἄγεται κόλασιν. Ἥρκει μὲν γὰρ καὶ καθ' ἑαυτὴν ἡ κόλασις συστεῖλαι, καὶ ποιῆσαι σωφρονέστερον τὸν ὀλισθήσαντα ἅπαξ ἐπεὶ δὲ τῇ ἐπενεχθείσῃ τιμωρίᾳ μὴ σωφρονισθεὶς, πάλιν τολμᾷ, εἰκότως ἄν τινα δίκην ὁ τοιοῦτος ὑφέξει, ταύτην αὐτὸς ἐφ᾽ ἑαυτὸν προκαλούμενος. Εἰ δὲ καὶ ἐνταῦθα τιμωρηθέντες ς, πάλιν τοῖς αὐτοῖς περιπίπτοντες, χαλεπώτερον κολαζόμεθα - ὅταν μηδ᾽ ὅλως ἁμαρτόντες τιμωρίαν ὑπόσχωμεν, πῶς οὐ σφόδρα χρὴ τοῦτο μάλιστα δεδοικέναι καὶ τρέμειν, ἅτε ἀνήκεστα͵ μέλλοντας ὑπομένειν; Καὶ τίνος ἕνεκεν, ψησὶ, μὴ πάντες οὕτω κολάζονται; Καὶ γὰρ πολλοὺς ὁρῶμεν, τῶν φαύλων εὐσωματοῦντας καὶ σφριγῶντας, καὶ πολλῆς ἀπολαύοντας εὐημερίας. ᾿Αλλὰ μὴ θαῤ-. ῥῶμεν, ἀλλ᾽ ἐπὶ τούτοις μάλιστα πάντων αὐτοὺς δαχρύωμεν. Τὸ γὰρ μηδὲν αὐτοὺς ἐνταῦθα παθεῖν, ἐ-:ὀδιον γίνεται μείζονος τῆς ἐκεῖ τιμωρίας. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε" Νῦ» δὲ κρινόμενοι ὑπὸ Κυρίου, παιδευόμεθα, ἴνω μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Τὰ μὲν γὰρ ἐνταῦθα, νουθεσίας " τὰ δὲ ἐκεῖ, τιμωρίας ἐατί. Τί οὖν; πάντα, φησὶ, τὰ νοσήματα ἐξ ἁμαρτημάκων.;; Οὐ πάντα μὲν, ἀλλὰ τὰ πλείονα“ ἔνια δὲ καὶ ἀπὸ ῥᾳθυμίας γίγνεται. Καὶ γὰρ καὶ γαστρ!μαργία καὶ μέθη καὶ ἀργία τὰ τοιαῦτα τίχτουσι Δεῖ δὲ πανταχοῦ διατηρεῖν ἕν μόνον, ὥστε εὐχαρίστῳς φέρειν πᾶσαν πληγήν. Γίγνεται δὲ καὶ δι᾽ ἀμαρτίμᾶτα, ὥσπερ καὶ ἐν ταῖς Βασιλείαις ὁρῶμέν τινα. ποδαλγίᾳ χατασχεθέντα διὰ τοῦτο. Γίγνεται δὲ ἃ καὶ εὐδυχίμησιν, ὥσπερ τῷ Ἰώδ φησιν ὁ Θεός" Μὴ, ἄλλως σοι οἵει με κεχρηματικέναι, ἣἵνα ἀναφανῇς δίκαιος; ᾿Αλλὰ τί δήποτε ἐπὶ τῶν παραλυτιχῶν τούτῶν τὰς ἁμαρτίας εἰς μέσον φέρει ὁ Χριστός; Καὶ γὰρ καὶ ἐκείνῳ τῷ παρὰ τῷ Ματθαίῳ κειμένῳ λέγει - Θάρσει, τέκνον, ἀφέωνταί σου αἱ ἁμαρτίαι " καὶ τούτῳ, "]δὲ ὑγιὴς γέγονας, μηκέτι ἁμάρτανε. Καὶ οἶδα μὲν ὅτι τινὲς τὸν παράλυτον τοῦτον διαδάλλοντές φασιν αὐτὸν τοῦ Χριστοῦ γενέσθαι κατήγορον, καὶ διὰ, τοῦτο ταῦτα ἀκηκοέναι. Τί οὖν περὶ ἐκείνου τοῦ παρὰ͵ τῷ Ματθαίῳ τὰ αὐτὰ σχεδὸν ἀκούσαντος ἐροῦμεν; Καὶ γὰρ καὶ ἐκείνῳ εἶπεν" ᾿Αφέωνταί σου αἱ ἁμαρτίαι. Ὅθεν δῆλον ὅτι οὐδὲ οὗτος ταύτης ἔνεχεν τῇ; ὑποθέσεως ταῦτα ἤκουε. Καὶ τοῦτο καὶ ἐκ τῶν « ἐπαγομένων σαφέστερον ἔστι μαθεῖν. Μετὰ ταῦτα γὰρ, φησὶν, εὑρίσκει αὐτὸν ἐν τῷ ἱερῷ ὁ Ἰησοῦς" ὅπερ μεγίστης εὐλαθείας σημεῖόν ἐστιν. Οὐ γὰρ ἐχώρησεν εἰς ἀγορὰς καὶ περιπάτους, οὐδὲ τρυφῇ καὶ ἀνέσει ἔδωκεν ἑαυτόν " ἀλλ᾽ ἕν τῷ ἱερῷ διῆγε " καίτοι γε τοσοὐτὴν μέλλων ὑπομένειν ἔφοδον, καὶ παρὰ πάντων ἐλαύνεσθαι ἐκεῖθεν {" ἀλλ᾽ οὐδὲν τούτων ἔπεισεν αὐτὸν ἀποστῆναι τοῦ ἱεροῦ. Εὐρὼν τοίνυν αὐτὸν ὁ Χριατὸς καὶ μετὰ τὸ διαλεχθῆναι τοῖς Ἰουδαίοις, οὐδὲν τοιοῦτον ἡνίξατο. Εἰ δὲ τοῦτο ἐγκαλεῖν ἤθελεν, εἶπεν ἂν πρὸς αὐτόν " Πάλιν τοῖς αὐτοῖς ἐπιχειρεῖς, καὶ οὔτε τῇ θεραπείᾳ γέγονας βελτίων; ᾿Αλλ᾽ οὐδὲν τούτων εἴπεν, ἀλλὰ πρὸς τὸ μέλλον αὐτὸν ἀσφαλίζεται μόνον.

### English translation (Claude)

“After this Jesus finds him in the temple and said to him, ‘See, you have become well; sin no more, so that nothing worse may happen to you.’” Sin is a terrible thing, terrible, and the ruin of the soul; and often the evil, overflowing, has reached even to bodies. For since for the most part we feel no pain when the soul is sick, but if the body receives even a small injury we make every effort to free it from the illness, because we feel the illness, for this reason God often punishes the body for the offenses of the soul, so that by the scourging of the lesser part the better part too may obtain some healing. So too Paul corrected the man who had committed sexual immorality among the Corinthians, checking the disease of the soul by the destruction of the flesh; applying the knife to the body, he thus restrained the evil, like an excellent physician who cauterizes from outside a dropsy or an enlarged spleen that will not yield to internal medicines. This Christ too did in the case of the paralytic. And see how he showed it himself when he said, “See, you have become well; sin no more, so that nothing worse may happen to you.” What then do we learn from this? First, that his disease had been born of his sins; second, that the word about Gehenna is trustworthy; and third, that the punishment is long and endless. Where, then, are those who say, “I murdered in one hour, I committed adultery in a brief moment of time, and am I punished for ever?” For see, this man too did not sin for as many years as he was punished, and yet he spent a whole human lifetime in the length of his punishment. For sins are judged not by time but by the very nature of the offenses. Along with this one can see that even if we pay a heavy penalty for former sins, if we then fall into the same ones again, we shall suffer much more grievous things; and very reasonably. For one who has not been made better even by punishment is brought, as insensible and contemptuous, to a greater penalty. The punishment by itself was enough to restrain and make more prudent one who had slipped once; but since he dares again, not brought to his senses by the penalty inflicted, such a man will reasonably undergo some penalty, calling it down on himself. And if even here, after being punished, we are punished more severely when we fall into the same sins again, then when we have paid no penalty at all for our sins, how ought we not to fear and tremble at this above all, since we are going to suffer things beyond remedy? “And why,” someone says, “are not all punished so? For we see many wicked people healthy and vigorous and enjoying great prosperity.” But let us not be confident; rather let us weep for them for this above all. For their suffering nothing here becomes a provision for greater punishment there. Paul showed this when he said, “But when we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world.” For the things here are for admonition, those there for punishment. “What then? Do all diseases come from sins?” someone says. Not all, but most; some also come from carelessness. For gluttony, drunkenness and idleness produce such things. But everywhere one thing only must be kept: to bear every blow with thanksgiving. They come because of sins, as in Kings we see someone held by gout for this reason; they come also for proving, as God says to Job, “Do you think I dealt with you otherwise than that you might be shown righteous?” But why does Christ bring their sins forward in the case of these paralytics? For to the one in Matthew he says, “Take heart, child, your sins are forgiven,” and to this one, “See, you have become well; sin no more.” I know that some, slandering this paralytic, say that he became Christ's accuser and that this is why he heard these words. What then shall we say about the one in Matthew, who heard almost the same words? For to him too he said, “Your sins are forgiven.” Hence it is clear that this one did not hear these words for that reason either. And this can be learned more clearly from what follows. “After this,” it says, “Jesus finds him in the temple”; which is a sign of the greatest piety. For he did not go off to the marketplaces and promenades, nor give himself up to luxury and ease, but was spending his time in the temple, though he was going to face such an onslaught and be harassed by everyone there; yet none of this persuaded him to leave the temple. And when Christ found him, even after he had talked with the Jews, he hinted at nothing of the sort. If he had wished to charge him with this, he would have said to him, “Are you attempting the same things again, and have you not become better even by the healing?” But he said nothing of the kind; he only secures him for the future.

### Scripture references

- John 5:14: quotation, high confidence
- 1 Cor 5:5: allusion, high confidence
- 1 Cor 11:32: quotation, high confidence
- 1 Kgs 15:23: allusion, high confidence
- Job 40:8: quotation, high confidence
- Matt 9:2: quotation, high confidence
- John 5:15: allusion, medium confidence

### Translation notes

- Quotations: John 5:14; 1 Cor 11:32; Job 40:8 (LXX); Matt 9:2; allusions to 1 Cor 5:5; 1 Kgs 15:23 (Asa's disease of the feet, taken as gout). Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 38.1 (PG 59:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/38-1).

## Homily 38.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-1/#p-38-2
- Source: PG 59:217
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's words to the healed man show grace and divine knowledge; answering the charge of breaking the Sabbath, Christ appeals to the Father's unceasing work and so makes himself equal to God, as the evangelist reports without correction.

### Greek text

ΤΙ δήποτε οὖν καὶ χωλοὺς καὶ κυλλοὺς θεραπεύσας, οὐδαμοῦ τούτων ἐμνημόνευσεν; Ἐμοὶ δοκεξ τούτοις μὲν ἐξ ἁμαρτημάτων τὰ νοσήματα γενέσθαι, «οἷς δὲ ἄλλοις ἐξ ἀσθενείας φυσικῆς. Εἰ δὲ μὴ τοῦτο, καὶ τοῖς ἄλλοις διὰ τούτων καὶ τῶν πρὸς τούτοις εἰρημένων διελέχθη. Ἐπειδὴ γὰρ τῶν ἄλλων πάντων τὸ νόσημα τοῦτα χαλεπώτερον, διὰ τοῦ μείζονος καὶ τὰ ἐλάττονα διορθοῦται. Ὥσπερ γὰρ θεραπεύσας τινὰ ἕτερον, παρήγγειλε δοῦναι δόξαν τῷ Θεῷ, οὐκ ἐκείνῳ μάνῳ ταῦτα παραινῶν, ἀλλὰ καὶ δι᾽ ἐχείνου πᾶσιν" οὕτω καὶ τούτοις διὰ τούτων πᾶτσι καὶ τοῖς λοιποῖς παραινεῖ καὶ συμδουλεύει ταῦτα, ἃ καὶ πρὸς τούτους εἴρηκε. Πρὸς δὲ τούτοις, κἀκεῖνο ἔστιν εἰπεῖν, ὅτι πολλὴν ἐνεῖδεν αὐτοῦ τῇ ψυχῇ τὴν καρτερίαν, καὶ ὡς δυναμένῳ τὸ παράγγελμα δέξασθαι παραινεῖ, τῇ τε εὐεργεσίᾳ καὶ τῷ φόδῳ τῶν μελλόντων κακῶν κατἐχὼν αὐτὸν ἐπὶ τῆς ὑγιείας. Καὶ ὅρα τὸ ἀκόμπαστον. Οὐ γὰρ εἶπεν, “δε ὑγιῆ σε ἐποίησα, ἀλλ᾽, ᾿Υγιὴς γέγονάς" μηκέτι ἁμάρτανε. Καὶ πάλι» οὐκ εἴπεν, Ἵνα μὴ αε χολάσω, ἀλλ᾽, Ἵνα μὴ χεῖρόν τί σοι γένηται, ἀπροσώπως ἀμφότερα τιθεὶς, καὶ δεικνὺς χάριτος μᾶλλον οὖσαν τὴν ὑγίειαν, ἣ τῆς ἀξίας. Οὐ γὰρ ἐνἐφηνεν ὅτι τὴν ἀξίαν δοὺς ἀπηλλάγη δίκης 58, ἀλλ᾽ ὅτι φιλανθρωπίᾳ ἐσώζετο. Ἐπεὶ εἰ μὴ τοῦτο ἦν, εἶπεν ἄν" Ἰδοὺ δέδωκας τῶν ἡμαρτημένων δίκην ἱκανήν" ἀαφαλίζου λοιπόν. Νῦν δὲ οὐκ οὕτως εἶπεν, ἀλλὰ πῶς; Ἴδε ὑγιὴς γέγονας " μηκέτι ἁμάρτανε. Ταῦτα καὶ ἡμῖν αὐτοῖς συνεχῶς ἐπιλέγωμεν, κἂν μὲν κολασθέντες ἀπαλλαγῶμεν, τοῦτο ἕκαστος πρὸς ἑαυτὸν λεγέτω" "Ιδς ὑγιὴς γέγονας " μηκέτι ἁμάρτανε. “Ἂν δὲ μὴ δῶμεν δίκην, τοῖς αὐτοῖς ἐπιμένοντες, ἐκεῖνο τὸ ἀποατολιχὸν ἐπάδωμεν, ὅτι Τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιαν ἡμᾶς ἄγει" κατὰ δὲ τὴν σχιληρότητα τοῖς ὀργήν. Οὐ τῷ σφίγξαι δὲ τὸ σῶμα μόνον, ἀλλὰ καὶ ἑτέρωθεν μέγα αὐτῷ παρέτχετο τῆς οἰκείας θεότητος σημεῖον. Τῷ γὰρ εἰπεῖν, Μηκέτι ἁμάρτανε, ἐδήλωφεν εἰδότα πάντα τὰ ἔμπροσθεν αὐτῷ γεγενημένα πλημμελήματα' ὅθεν καὶ πρὸς τὰ μέλλοντα ἔμελλεν ἀξιόπιστος εἶναι. ᾿Απη1θεν οὖν ὁ ἄγθρωπης καὶ ἀπήγγειλε τοῖς ᾿Ιουδαίοις, ὅτι Ιησοῦς ἐστιν ὁ ποιήσας αὑτὸν ὑγιῆ. Καὶ ὅρα αὐτὸν πάλιν ἐπὶ τῆς αὐτῆς μένοντα εὐγνωμοσύνης. Οὐ γὰρ εἶπεν, ὅτι αὐ- «τός ἐστιν ὁ εἰπὼν, ἾΑρον τὸν χράδδατόν σου. Ἐπειδὴ γὰρ ἐκεῖνοι τὸ δαχοῦν ἔγκλημα τοῦτο Ρ ἀεὶ προέφερον, αὐτὸς τὴν ἀπολογίαν ἀεὶ προδάλλεται, πάλιν τὸν ἰατρὸν δῆλον ποιῶν, καὶ τοὺς ἄλλους ἐφελχύσασθαι απεύδων καὶ οἰκειώσασθαι «. Οὐ γὰρ οὕτως ἀναίσθητὸς ἦν, ὡς μετὰ τοταύτην εὐεργεσίαν καὶ παραίνεσιν “προδοῦναι τὸν εὐεργέτην, καὶ χαχούργῳ διανοίᾳ τοῦτο εἰπεῖν. Εἰ γὰρ καὶ θηρίον ἣν, εἰ γὰρ ἀπάνθρωπός τις καὶ λίθινος, ἱκανὴ καὶ ἡ εὐεργεσία καὶ ὁ φόδος αὐτὸν ἣν κατατχεῖν. Καὶ γὰρ ἕναυλον ἔχων τὴν ἀπειλὴν, ἔδεισεν ἂν μὴ χεῖρόν τι πάθῃ, μέγιστα λαδὼν τῆς τοῦ ἰατροῦ δυνάμεως δείγματα 4" ἄλλως τε εἰ διαδάλλειν ἂν καὶ κατηγόρησεν. ᾿Αλλ᾽ αὐχκ ἔστι ταῦτο. οὐκ ἔστι" ἀλλὰ πολλῆς παῤῥησίας τὰ ῥήματα καὶ εὐγνωμοσύνης, καὶ ἀνακηρύττει τὸν εὐεργέτην οὐδὲν ἔλαττον τοῦ πυφλοῦ. Τί γὰρ ἐκεῖνός φησιν; Ἑ ποίησε πηιϊὸν, καὶ ἔχρισέ μου τοὺς ὀφθαλμούς " οὕτω καὶ οὗτος" Ἰησοῦς ἐστιν ὁ ποιήσας με ὑγιῆ. ᾿Εδίωκον οὖν αὑτὸν οἱ Ιουδαῖοι, καὶ ἐζήτουν αὐτὸν ἀποκτεῖγαι, ὅτι καῦτα ἐποίει ἐν Σαδδάτῳ. Τί οὖν ὁ Χριστός: Πατὴρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. Ὅτε μὲν γὰρ ὑπὲρ τῶν μαθητῶν ἀπολογήσασθαι ἔδει, τὸν Δανὶδ τὸν ὁμόδουλον αὑτῶν εἰς μέσον ἔτε. ρεν, Οὐκ ἀνέγγωτε, λέγων, τί ἐποίησε Δαιΐῖδ, ὅτε ἐπείνασεν αὐτός; Ὅτε δὲ περὶ ἑαυτοῦ, ἐπὶ τὸν 111. τέρα κατέφυγεν, ἑκατέρωθεν» τὸ ὁμότιμον δεικνὺς, τῷ τε Πατέρα εἰπεῖν ἰδιαζόντως, καὶ τῷ τὰ αὐτὰ πράτ. τεῖν ἐκείνῳ. Καὶ διατί μὴ εἶπε τὰ περὶ τὴν Ἱεριχὰ γενόμενα; ᾿Αναγαγεῖν αὑτοὺς. ἐθέλησεν ἀπὸ τῇς γῆς ἵνα μηκέτι ὡς ἀνθρώπῳ τἐροσέχωσιν, ἀλλ᾽ ὡς Θεῷ καὶ νομοθετεῖν ὀφείλοντι. Εἰ δὲ μὴ γνήσιος ἦν Υἱὸ. καὶ τῆς αὐτῆς οὐσίας, ἡ ἀπολογία καττγορίας μεῖζον ἐστίν. Οὐδὲ γὰρ εἴ τις ὕπαρχος νόμον βασιλικὸν με καθεὶς, εἶτα ἐγκαλούμενος ἀπολογοῖτο οὕτω, καὶ λέγοι ὅτι Καὶ γὰρ ὁ βασιλεὺς ἔλυσε, δυνήσεται διαφυγεῖν ἀλλὰ καὶ μεῖζον τὸ ἔγκλημα οὕτως ἐργάσεται. ᾿Α}) ἐνταῦθα ἐπειδὴ ἴσα τὰ τῇς ἀξίας, διὰ τοῦτο καὶ τὰ τῖ͵ ἀπολογίας ἀπήοτισται μετὰ ἀσφαλείας ἁπάσης. ᾿ᾶς ὧν γὰρ, φησὶν, ἀπολύετε τὸν Θεὸν ἐγκλημάτων, ἀπ τῶν αὐτῶν καὶ ἐμέ. Διὰ τοῦτο καὶ προλαδὼν εἴρηκεν Ὃ Πατήρ μου, ἵνα καὶ ἄκοντας πείσῃ τὰ αὑτὰ αὑτι συγχωρεῖν, τὴν ἀχριδῇ γνησιότητα αἱδεσθέντας. ἢ δὲ λέγοι τις᾿ Καὶ ποῦ ὁ Πατὴρ ἐργάζεται, ἐν τῇ ἡμέρ πῇ ἑδδόμῃ καταπαύσας ἀπὸ πάντων τῶν ἔργων αἱ τοῦ; τὸν τρόπον μαθέτω καθ᾽ ὃν ἐργάζεται. Τίς οἱ ὁ τρόπος τῆς ἐργασίας; Προνοεξ, συγχροτεῖ ὁ τὰ γι νόμενα πάντα. Ὁρῶν τοίνυν ἥλιον ἀνατέλλοντα, χι σελήνην τρέχουσαν, καὶ λίμνας, καὶ πτγὰς, καὶ π' ταμοὺς, καὶ ὑετοὺς, καὶ φύσεως δρόμον, τὸν ἐν τὸ σπέρμασι, τὸν ἐν τοῖς σώμασι τοῖς ἡμετέροις καὶ το τῶν ἀλόγων, τὰ ἄλλα πάντα δι' ὧν τόδε τὸ πᾶν συ ἐστηκε, μάνθανε τὴν διηνεκῇ τοῦ Πατρὸς ἐργασία Ἀνατέλλει γὰρ, φησὶ, τὸν ἥλιον αὑτοῦ ἐπὶ πον ροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδ χους. Καὶ πάλιν" Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σ΄. μερον ὄντα καὶ αὔριον εἰς πῦρ βα.1λόμενον, οὔτε ὁ Θεὸς ἀμφιένγυσι" καὶ περὶ τῶν πετεινῶν διαλε:, μενος; πάλιν: Ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέξει αὖτ τ΄. Ἐνταῦθα μὲν οὖν διὰ ῥημάτων τὸ πᾶν ἐποίτα ἐν Σαδόάτῳ, καὶ οὐδὲν πλέον προσέθηκεν, ἀλλ᾽ τῶν ἐν τῷ ἱερῷ γινομένων, καὶ ἀφ᾽ ὧν αὐτοὶ πρὰ τουσι, λύει τὰ ἐγκλήματα" ἔνθα δὲ καὶ ἔργον γε" σθαι ἐχέλευσεν, οἷον τὸ τὴν κλίνην ἄραι, οὐδὲν μέ πρὸς τὸ πρᾶγμα συντελοῦν, ἀλλ᾽ ἕν τοῦτο μόνον, ἃ χνύων σαφῆ τοῦ Σαθδάτου τὴν λύσιν, ἐπὶ τὸ μεῖ. ἀνάγει τὸν λόγον, μᾶλλον αὐτοὺς καταπλῆξαι βου. μενος ἀπὸ τῆς τοῦ Πατρὸς ἀξίας, καὶ ἀναγαγεῖν ἱ τὸ ὑψηλότερον. Διὰ τοῦτο ὅταν περὶ Σαδδάτον ἢ λόγος, οὔτε ὡς ἄνθρωπος μόνον ἀπολογεῖται. οἱ ὡς Θεὸς μόνον, ἀλλὰ ποτὲ μὲν οὕτως, ποτὲ δὲ ἐν νως. Ἠθούλετο γὰρ ἀμφότερα πιστεύεσθαι, καὶ. οἰχονομλίας τὴν συγχατάδασιν, καὶ τῆς θεότητος ἀξίωμα. Διὰ τοῦτο νῦν ὡς Θεὸς ἀπολογεῖται. Εἰ ἡ ἔμελλεν ἀπὸ τῶν ἀνθρωπίνων αὑτοῖ; ἀεὶ διαλέγεσ' μόνον, ἔμεινεν ἂν ἐπὶ τῆς αὐτῆς ταπεινότητος. Δ περ ἵνα μὴ τοῦτο γένηται, τὸν Πατέρα εἰς μέ ἅγει. Καίτοι καὶ αὑτὴ ἡ κτίσις ἐργάζεται Σχθθάτῳ. Καὶ γὰρ ὁ ἥλιος τρέχει, καὶ ποτὰ ῥέουσι, καὶ πηγαὶ βρύουσι ἴ, καὶ γυναῖκες τίχτου σι. Ἀλλ᾽ ἵνα μάθῃς, ὅτι οὐ τῆς κτίσεώς ἔστιν, οὐκ εἶπε, Ναὶ, ἐργάζομαι " καὶ γὰρ ἡ κτίσις ἐργάζετα: " ἀλλὰ τί; Ναὶ, ἐργάζομαι, καὶ γὰρ ὁ Πατήρ μου ἐργάζεται. Διὰ τοῦτο οὗν μᾶλλον ἐζήτουν αὑτὸν οἱ Ἰουδαῖοι, φησὶν, ἀποκτεῖναι, ὅτε οὐ μόγον ἔλυε τὸ σάδδατον, ἀ.1.1' ὅτι καὶ Πατέρα ἴδιον ἔλεγε τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Καὶ μὴν οὐκ ἐνέφηνε τοῦτο μόνον " οὐ γὰρ ἐν τοῖς ῥήμασι τοῦτο ἐδείκνυ μόνοις, ἀλλὰ πολλῷ μάλιστα ἐν τοῖς πρά- Ὑμασι6, Τί δήποτε; Ὅτι «τοῖς μὲν λόγοις εἶχον ἐπισκήπτειν, καὶ ἀλαζονείαν ἐγκαλεῖν" τὴν δὲ τῶν πρα- Ὑμάτων ὁρῶντες ἀλήθειαν ἐχθαίνουσαν, καὶ ἐπὶ τῶν ἔργων ἀναχηρυττομένην τὴν δύναμιν, οὐδὲν ἀντει- "Ἀλλ᾽ οἱ μὴ βουλόμενοι μετ᾽ εὐγνωμοσύνης ταῦτα δέχεσθαι, φασὶν, ὅτι οὐκ ὁ Χριστὸς ἐποίει ἑαυτὸν ἴσον τῷ Θεῷ, ἀλλ᾽ οἱ Ἰουδαῖοι τοῦτο ὑπώπτευον. Οὐκοῦν ἄνωθεν φέρε τὰ εἰρημένα ἐπέλθωμεν. Εἰπὲ δὴ μοι, ἐδίωκον αὑτὸν οἱ Ἰωυδαῖο!, ἣ οὐκ ἐδίωκον; Παντέ που δῆλον ὅτι ἐδίωκον. Καὶ διὰ τοῦτο ἐδίωκον, ἢ δι' ἐπερόν τι; Καὶ τοῦτο συνομολογεῖται, ὅτι διὰ τοῦτο. Ἔλυεν οὖν τὸ σάθθδατον, ἣ οὐκ ἔλυεν; Οὐδὲ πρὸς ποῦτο ἔχοι τις ἂν ἀντειπεῖν. Πατέρα ἴδιον ἔλεγε τὸν Θεὸν, ἣ οὖν ἔλεγε; Καὶ τοῦτο ἀληθές. Οὐκοῦν καὶ τὰ ἑξῆς τῆς αὐτῆς ἀκολουθίας ἔχεται. Ὥσπερ γὰρ πὸ Πατέρα λέγειν ἴδιον τὸν Θεὸν, καὶ τὸ λύειν τὸ σάδδατον, καὶ τὸ διώκεσθαι παρὰ τῶν Ἰουδαίων διά τε ἐκεῖνο, καὶ διὰ τοῦτο μᾶλλον, οὐκ ὑπονοίας ἣν ἐψευσμένης, ἀλλὰ πράγματος ἀληθοῦς " οὕτω καὶ τὸ ἴσον ἑαυτὸν ποιεῖν τῷ Θεῷ, τῆς αὑτῆς γνώμης ἀπόφασις ἦν. Καὶ ἀπὸ τῶν ἔμπροσθεν ὃὲ εἰρημένων τοῦτο σαφέστερον ἔστιν ἰδεῖν. Τὸ γὰρ, Ὃ Πατήρ μου ἐργάζεται, κἀγὼ ἐργάζομαι, ἴσον ἐστὶν ἑαυτὸν δεικνύντος τῷ Θεῷ. Οὐ γὰρ δείκνυ Ρ ἐν τούτοις οὐδεμίαν διαφοράν. Οὐ γὰρ εἶπεν, Ἐκεῖνος μὲν ἐργάζεται, ἐγὼ δὲ ὑπουργῶ᾽ ἀλλ᾽, "Ὥσπερ ἐκεῖνος ἐργάζεται, οὕτω καὶ ἐγώ. Καὶ ἰσότητα πολλὴν ἐπεδείξατο. Εἰ δὲ οὐκ αὐτὸς τοῦτο ἑἐδούλετο κατασκευάσαι, ἀλλ᾽ οἱ Ἰουδαῖοι τοῦτο μάτην ὑπώπτευον᾽ οὐκ ἂν ἀφῆκεν αὐτῶν εἶναι τὴν διάνοιαν ἐσφαλμένην, ἀλλὰ καὶ διώρθωσεν ἂν τοῦτο “. Καὶ ὁ εὐαγγελιστὴς δὲ οὐκ ἂν αὐτὸ παρεσιώπησεν, ἀλλ᾽ εἶπεν ἂν φανερῶς, ὅτ' Ἰουδαῖοι μὲν οὕτως ὑπώπτευον, αὐτὸς δὲ οὐκ ἐποίει ἑαυτὸν ἴσον τῷ Θεῷ" ὥσπερ καὶ ἀλλαχοῦ τὸ αὐτὸ τοῦτο ποιεῖ, ὅταν ἴδῃ ἄλλως μὲν λεγόμενον, ἄλλως δὲ ὑποπτευόμενον τὸ λεχθέν " οἷον, Λύσατε τὸν γαὸν τοῦτοῦ, ἔλεγεν ὁ Χριστὸς, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτὸν, περὶ τῆς σαρκὸς αὐτοῦ λέγων. ᾿Αλλ᾽ οἱ Ἰουδαῖοι τοῦτο μὴ «συνιέντες, καὶ νομίσαντες περὶ τοῦ Ἰουδαϊκοῦ ναοῦ λέγεσθαι, Ἐν τεσσαράχοντα καὶ ξξ ἔτεσιν, ἔλεγον, ᾧκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἑγερεῖς αὐτόν; Ἐπεὶ οὖν ἄλλο μὲν εἶπεν αὐτὸς, ἄλλο δὲ ὑπώπτευσαν ἐκεῖνοι (αὑτὸ; μὲν γὰρ περὶ τῆς σαρκὸς αὐτοῦ ἔλεγεν, ἐκεῖνοι δὲ περὶ τοῦ ναοῦ τοῦ ἑαντῶν ἐνόμιζον λιστὴς, μᾶλλον δὲ διορθούμενος αὐτῶν τὴν ὑπόνοιαν, ἐπήγαγε λέγων: Ἑκεῖρος δὲ ἔλεγε περὶ τοῦ γαοῦ τοῦ σώματος αὑτοῦ. "Ὥστε εἰ καὶ ἐνταῦθα ὁ ἣν Χριστὸς οὐκ ἐποίει ἑαυτὸν ἴσον, οὐδὲ ἑδουλετο τοῦτο παραστῆσαι, οἱ δὲ Ἰουδαῖοι τοῦτο ὑπώπτευσαν, διώρθωσεν ἂν κἀνταῦθα τὴν ὑπόνοιαν αὐτῶν, καὶ εἶπεν Ἰουδαῖοι μὲν ἐνόμιζον ἑαυτὸν ἴσον ποιεῖν τῷ Θεῷ, ἐκεῖνος δὲ οὐ περὶ τῆς ἰσότητος ἔλεγε. Καὶ γὰρ οὐδὲ ἐνταῦθα μόνον οὗτος μόνος, ἀλλὰ καὶ ἀλλαχοῦ πάλιν τὸ αὐτὸ τοῦτο φαίνεται ποιῶν καὶ ἕτερος εὐαγγελιστῆς. Ὅτε γὰρ παρήγγε!λε τοῖς μαθηταῖς λέγων" Προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων, ἐκεῖνοι δὲ διελογίζοντο, λέγοντες, ὅτι ἄρτους οὐκ ἐλάθομεν" καὶ ἄλλο μὲν αὐτὸς εἶπε, ζύμη’ τὴν διδασκαλίαν χαλῶν, ἄλλο δὲ ὑπώπτευσαν οἱ μαθηταὶ, περὶ ἄρτων εἰρῆσθαι νομίζοντες, διορθοῦται αὐτὸ πάλιν, οὐκ ἔτι ὁ εὐαγγελιστὴς, ἀλλ᾽ αὖτὸς ὁ Χριστὸς, οὕτω λέγων: Πῶς οὐ γοεῖτε ὅτι προσέχειν οὐ περὶ 4 ἄρτων εἶπον ὑμῖν; Ἐνταῦθα δὲ οὐδὲν τοιοῦτον, Καὶ μὴν, φησὶν, αὐτὸ τοῦτο ἀναιρῶν, ἐπήγαγεν ὁ Χριστός." Οὐ δύναται ὁ ποιεῖν ἀ:»" ἑαυτοῦ οὐδέν. Τοὐναντίον μὲν οὖν, ἄνθρωπε, πεποίηκεν " οὐδὲ γὰρ ἀναιρῶν. ἀλλὰ καὶ ἐπισφίγγων τὴν ἰσότητα τοῦτο λέγει. ᾿Αλλὰ ποοσέχετε μετὰ ἀχριθείας " οὐδὲ γὰρ τὸ τυχόν ἐστι τὸ ζητούμενον. Τὸ γὰρ, ᾿Αφ᾽ ἑαυτοῦ, τοῦτο πολλαχοῦ τῆς Γραφῆς χεῖται, καὶ ἐπ᾽ αὐτοῦ καὶ ἐπὶ τοῦ Πνεύματος τοῦ ἁγίου. Καὶ δεῖ μαθεῖν τῆς λέξεως τὴν δύναμιν, ἵνα μὴ τὰ μέγιστα ἁμαρτάνωμεν. Εἰ γὰρ αὑτὴν καθ᾽ ἑαυτὴν οὕτως ἐχλάδοι τις, ὥσπερ ἐστὶ πρόχειρῶν ἐχλαθεῖν, σκόπησον ἡλίκον ἕψεται τὸ ἄτοπον. Οὐδὲ γὰρ εἶπεν, ὅτι τὰ μὲν δύναται ἀφ᾽ ἑαυτοῦ ποιεῖν, τὰ δὲ οὐ δύνατα!, ἀλλὰ καθόλου εἶπεν Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀξ» ἑαυτοῦ οὐδέν.

### English translation (Claude)

[2] Why then, though he healed lame and maimed people too, did he nowhere mention this to them? It seems to me that these men's diseases came from sins, while those of the others came from natural weakness. Or if not that, through these men and what was said to them he spoke to the others too. For since this disease is more grievous than all the others, by the greater he corrects the lesser too. For as, having healed someone else, he ordered him to give glory to God, exhorting not him alone but all through him, so too through these he exhorts and counsels all the rest in what he said to these. Besides this, one can also say that he saw great endurance in his soul and exhorts him as one able to receive the command, keeping him in health both by the benefit and by the fear of future evils. And see his freedom from boasting. He did not say, “See, I have made you well,” but “You have become well; sin no more.” And again he did not say, “so that I may not punish you,” but “so that nothing worse may happen to you,” putting both impersonally, and showing that the health was of grace rather than of desert. For he did not indicate that the man had been released from his penalty by paying what was due, but that he was saved by love for humankind. Otherwise he would have said, “See, you have paid an adequate penalty for your sins; be careful from now on.” But he did not speak so; how then? “See, you have become well; sin no more.” Let us too constantly say these words over ourselves; and if after being punished we are released, let each say this to himself: “See, you have become well; sin no more.” But if we pay no penalty while persisting in the same things, let us recite that apostolic saying: “The kindness of God leads us to repentance; but by your hardness [and impenitent heart you are storing up for yourself] wrath.” And not only by bracing his body, but in another way too, he gave him a great sign of his own divinity. For by saying “Sin no more,” he showed that he knew all the offenses he had committed before; hence he would be trustworthy concerning the future too. “The man went away and told the Jews that it was Jesus who had made him well.” And see him again persisting in the same right-mindedness. He did not say, “It is he who said, ‘Take up your bed.’” For since they always put forward this charge that stung, he always puts forward the defense, again making the physician known, and eager to draw the others to him and attach them. For he was not so insensible as, after such a benefit and exhortation, to betray his benefactor and say this with malicious intent. Even had he been a wild beast, even someone inhuman and of stone, the benefit and the fear were enough to restrain him. For with the threat ringing in his ears he would have feared suffering something worse, having received the greatest proofs of the physician's power. Besides, if he had wished to slander him, [he would have said nothing of the cure] and would have accused him. But it is not so, it is not; the words are those of great boldness and right-mindedness, and he proclaims his benefactor no less than the blind man. For what does that man say? “He made clay and anointed my eyes.” So too this one: “It is Jesus who made me well.” “And so the Jews persecuted him and sought to kill him, because he was doing these things on the Sabbath.” What then does Christ say? “My Father is working until now, and I am working.” When he had to defend the disciples, he brought forward David, their fellow servant, saying, “Have you not read what David did when he was hungry?” But when it concerned himself, he took refuge in the Father, showing his equality of honor in both ways: by calling him Father in a special sense, and by doing the same things as he. And why did he not mention what happened at Jericho? He wished to lead them up from earth, so that they might no longer attend to him as to a man, but as to God, who has the right to make laws. If he were not a true Son and of the same substance, the defense would be worse than the charge. For if a governor who had broken a royal law were accused and defended himself by saying, “The king too broke it,” he would not be able to escape, but would make the charge greater. But here, since the dignity is equal, the defense is complete with all security. On the same grounds, he says, on which you acquit God of charges, acquit me too. That is why he said “my Father” first, so that he might persuade them even against their will to grant him the same things, out of respect for his true sonship. And if someone says, “And how does the Father work, who rested on the seventh day from all his works?” let him learn the manner in which he works. What then is the manner of his working? He provides for and holds together all things that come to be. When you see the sun rising and the moon running its course, and lakes and springs and rivers and rains, and the course of nature in seeds, in our bodies and in those of the irrational creatures, and all the other things by which this universe holds together, learn from them the Father's unceasing working. “For he makes his sun rise,” it says, “on the evil and the good, and sends rain on the just and the unjust.” And again: “If God so clothes the grass of the field, which is today and tomorrow is thrown into the fire”; and again, speaking about the birds: “Your heavenly Father feeds them.”

[3] There, then, where he did everything by words on the Sabbath and added nothing more, he dissolves the charges from what is done in the temple and from what they themselves do; but here, where he also ordered a work to be done, such as carrying the bed—something that contributed nothing to the cure, but did this one thing only, showing a plain breaking of the Sabbath—he leads the discourse up to something greater, wishing to strike them more by the Father's dignity and to lead them up to loftier thoughts. That is why, when the discussion is about the Sabbath, he defends himself neither only as man nor only as God, but sometimes in one way, sometimes in the other. For he wished both to be believed: the condescension of the dispensation and the dignity of the divinity. That is why he now defends himself as God. For if he were always going to speak to them only from human things, they would have remained in the same lowliness. So that this might not happen, he brings the Father forward. And yet creation itself works on the Sabbath: the sun runs, the rivers flow, the springs bubble up, women give birth. But so that you may learn that he is not of the creation, he did not say, “Yes, I work, for creation too works,” but what? “Yes, I work, for my Father too works.” “For this reason, then,” it says, “the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal to God.” And he did not show this in one way only; he showed it not in words alone but much more in deeds. Why? Because they could find fault with words and charge him with boasting; but seeing the truth of the deeds coming out, and his power proclaimed in the works, they had nothing to say against it.

But those who do not wish to receive these things with fair-mindedness say that it was not Christ who made himself equal to God, but that the Jews suspected this. Come then, let us go over what was said from the beginning. Tell me, did the Jews persecute him or not? It is plain to everyone that they did. And did they persecute him for this, or for something else? This too is agreed: for this. Did he break the Sabbath or not? No one could contradict this either. Did he call God his own Father or not? This too is true. So what follows holds by the same sequence. For as calling God his own Father, breaking the Sabbath, and being persecuted by the Jews for the one and all the more for the other, belonged not to a false suspicion but to a true fact, so too making himself equal to God was a declaration of the same mind. And this can be seen more clearly from what was said before. For “My Father is working, and I am working” is the language of one showing himself equal to God. He shows no difference in these words. He did not say, “He works, and I assist,” but “As he works, so do I.” And he displayed great equality. If he had not wished to establish this, but the Jews suspected it idly, he would not have let their mind remain mistaken, but would have corrected it. And the evangelist would not have passed it over in silence, but would have said plainly that the Jews suspected so, but that he did not make himself equal to God; as he does in another place, when he sees a saying meant in one sense and suspected in another. For example, Christ said, “Destroy this temple, and in three days I will raise it,” speaking of his flesh. But the Jews, not understanding this, and thinking he spoke of the Jewish temple, said, “This temple was built in forty-six years, and will you raise it in three days?” Since, then, he said one thing and they suspected another (he spoke of his flesh, but they thought of their own temple), [the evange]list, interpreting—or rather correcting their suspicion—added, “But he spoke of the temple of his body.” So if here too Christ was not making himself equal, nor wished to establish this, and the Jews suspected it, he would have corrected their suspicion here too, and said, “The Jews thought he was making himself equal to God, but he was not speaking of equality.” And not here only, nor this evangelist only: elsewhere too another evangelist is seen doing this very thing. For when he charged the disciples, saying, “Beware of the leaven of the Pharisees and Sadducees,” and they reasoned, saying, “We did not take bread,” he said one thing, calling the teaching leaven, and the disciples suspected another, thinking it was said about bread; and it is corrected again, not by the evangelist this time but by Christ himself, who says, “How do you not understand that I did not speak to you about bread?” But here there is nothing of the kind. “But,” someone says, “Christ added this very thing to refute it: ‘The Son can do nothing of himself.’” On the contrary, O man, he did the opposite; for he says this not to refute but to tighten the equality. But attend carefully, for what is being sought is no ordinary matter. This phrase “of himself” occurs in many places of Scripture, both of him and of the Holy Spirit. And we must learn the force of the expression, so as not to err in the greatest matters. For if one takes it by itself, in the sense that lies nearest to hand, consider what absurdity will follow. For he did not say that he can do some things of himself and cannot do others, but said generally, “The Son can do nothing of himself.”

### Scripture references

- Luke 17:18: allusion, low confidence
- Rom 2:4: quotation, high confidence
- Rom 2:5: quotation, high confidence
- John 5:15: quotation, high confidence
- John 9:11: quotation, high confidence
- John 5:16: quotation, high confidence
- John 5:17: quotation, high confidence
- Matt 12:3: quotation, high confidence
- Josh 6:15: allusion, low confidence
- Gen 2:2: allusion, high confidence
- Matt 5:45: quotation, high confidence
- Matt 6:30: quotation, high confidence
- Matt 6:26: quotation, high confidence
- Matt 12:5: allusion, medium confidence
- John 5:18: quotation, high confidence
- John 2:19: quotation, high confidence
- John 2:20: quotation, high confidence
- John 2:21: quotation, high confidence
- Matt 16:6: quotation, high confidence
- Matt 16:7: quotation, high confidence
- Matt 16:11: quotation, high confidence
- John 5:19: quotation, high confidence

### Translation notes

- Quotations: John 5:14–19; Rom 2:4–5; John 9:11; Matt 12:3; Matt 5:45; Matt 6:30; Matt 6:26; John 2:19–21; Matt 16:6–7, 11; allusions to Luke 17:15–18 (the healed man told to give glory to God); Gen 2:2; Josh 6 (Jericho taken on the Sabbath, by tradition). Words lost in the scan are supplied in brackets. The section numerals [2] and [3] were lost. On the Arian reading of John 5:18–19 Chrysostom argues that the evangelist reports, and does not correct, Christ's making himself equal to God; translated as written. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 38.2 (PG 59:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/38-2).

## Homily 38.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-1/#p-38-4
- Source: PG 59:221
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “The Son can do nothing of himself” means not weakness but that he does nothing contrary to the Father; the following verses show his equal power and authority.

### Greek text

Ἐρώμεθα τοίνυν τὸν ἀντιλέγοντα τούτοις" Οὐδὲν οὖν ἀφ᾽ ἑαυτοῦ δύναται ποιεῖν ὁ Υἱὸς, εἰπέ μοι; Κἂν. εἴπῃ, ὅτι Οὐδὲν, ἐροῦμεν, ὅτι Καὶ μὴν τὸ μέγιστον τῶν ἀγαθῶν ἀφ᾽ ἑαυτοῦ πεποίηκε" καὶ βοᾷ Παῦλος, λέγων" Ὃς ἐν μορρῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀ.1.1} ἑαυτὶν ἐκένωσε. μορφὴν δούνιου λαδών. Καὶ πάλιν αὐτὸς ὀΧριστὸς ἀλλαχοῦ" ᾿Εξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω «αθδεῖν αὐτὴν, καὶ οὐδεὶς αἴρει αὑτὴν ἀπ᾿ ἐμοῦ - ἐγὼ τίθημι αὐτὴν ἀπ᾿ ἐμαυτοῦ. Ὁρᾷς καὶ θανάτου καὶ ζωῆς ἐξουσίαν ἔχοντα, καὶ τὴν τοσαύτην οἰκονομίαν ἀφ᾽ ἑαυτοῦ ἐργασάμενον; Καὶ τί λέγω περὶ τοῦ Χριστοῦ; Ἡμεῖς γὰρ, ὧν οὐδὲν εὐτελέστερον γένοιτ᾽ ἂν, πολλὰ ἀφ᾽ ἑαυτῶν πράττομεν, καὶ κακίαν ἀφ᾽ ἑαυτῶν αἱρούμενοι, καὶ ἀρετὴν ἀφ᾽ ἐχυτῶν μετερχόμενοι. Εἰ δὲ μὴ ἀφ᾽ ἑαυτῶν, μηδὲ ἐξουσίαν ἔχοντες, οὔτ᾽ εἰς γέενναν ἁμαρἐπιτευξόμεθα. Οὐδὲν οὖν ἄλλο ἐστὶ τὸ, Ἀφ᾿ ἑαυτοῦ οὐ δύναται ποιεῖν οὐδὲν, ἣ ὅτι οὐδὲν ἐναντίον τῷ Πατρὶ, οὐδὲν ἀλλότριον, οὐδὲν ξένον, ὃ μάλιστα τὴν ἰσότητα ἐνδειχνυμένου καὶ τὴν πολλὴν συμφωνίαν ἐστί. Καὶ τίνος ἕνεκεν οὐκ εἶπεν, ὅτι οὐδὲν ἐναντίον ποιεῖ, ἀλλ᾽ ὅτι Οὐ δύναται; Ἵνα κἀντεῦθεν δείξῃ πάλιν τὸ ἀπαράλλακτον καὶ τὴν ἀκρίόειαν τῆς ἰσότητος. Οὐ γὰρ ἀσθένειαν αὑτοῦ κατηγορεῖ τὸ ῥῆμα, ἀλλὰ καὶ πολλὴν αὐτοῦ τὴν δύναμιν μαρτυρεῖ. Ἐπεὶ καὶ ἀλλαχοῦ περὶ τοῦ Πατρός φησιν ὁ Παῦλος " Ἴνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύγατον ψεύσασθαι Θεόν " καὶ πάλιν, Εἰ ἀρνησόμεθα, ἐκεῖνος πιστὸς μένει" ἀρνήσασθαι ἑαυτὺν οὐ δύναται. Καὶ οὐ δήπου τοῦτο τὸ, Ἀδύγατον “, δηλωτικὸν ἀσθενείας, ἀλλὰ δυνάμεώς ἐστι, καὶ δυνάμεως ἀφάτου. Ὃ οὖν λέγει, ποῦτό ἐστι" Πάντων ἀνεπίδεκτος ἡ οὐσία ἐκείνη τῶν τοιούτων ἐστίν. “Ὥσπερ γὰρ ὅταν λέγωμεν καὶ ἐμεῖς, ἀδύνατον τὸν Θεὸν ἁμαρτεῖν, οὐκ ἀσθένειαν αὐτοῦ χατηγοροῦμεν, ἀλλὰ ἄῤῥητόν τινα δύναμιν αὐτοῦ μαρτυροῦμεν " οὕτω δὴ καὶ αὐτὸς ὅταν εἴπῃ, Οὐ δύναμαι ἀπ᾿ ἐμαυτοῦ ποιεῖν' οὐδὲν, τοῦτο λέγει, ὅτι ᾿Αδυνατον καὶ ἀνεγχώρητόν ἐστιν ἐμὲ ποιῆσαΐ τι ἐναντίον τῷ Ἰατρί. Καὶ ἵνα μάθῃς ὅτι τοῦτό ἐστι τὸ λεγόμενον, τὰ ξξῆς ἐπελθόντες, ἴδωμεν τίσι ψηφίζεται ὁ Χριττός " πότερον τοῖς παρ᾽ ἡμῶν λεχθεῖσιν, ἣ τοῖς παρ᾽ ὑμῖν 4. Σὺ μὲν γὰρ φὴς τὴν ἐξουσίαν ἀναιρεῖν τὸ ῥῇῃμα, καὶ τὴν προσήκουσαν αὐθεντίαν αὐτοῦ, καὶ τὴν δύναμιν ἀσθενῆ δεικνύναι" ἐγὼ δὲ λέγω ὅτι τὴν ἰσότητα, “αὶ τὸ ἀπαράλλακτον, καὶ τὸ ὡσανεὶ ἐκ μιᾶς γνώμης καὶ ἐξουσίας καὶ δυνάμεως γινόμενον ἐμφαίνει τοῦτο. Οὐκοῦν αὑτὸν ἐρώμεθα τὸν Χριστὸν, καὶ ἴδωμεν δι᾿ ὧν φησιν ἑξῆς, πότερον πρὸς τὴν σὴν ὑπόνοιαν, ἣ πρὸς τὴν ἡμετέραν ἑρμηνεύει τὰ εἰρημένα. Τί οὖν φησιν" “Ἃ γὰρ ἂν ὁ Πατὴρ ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ. Εἶδες πῶ; πρόῤῥιζον ἀνεῖλε τὸ ὑμέτερον, καὶ τὰ εἰρημένα παρ᾽ ἡμῶν ἐδεθδαίωσεν; Εἰ γὰρ ἀφ᾽ ἑαυτοῦ οὐδὲν ποιεῖ͵ ἔστα! οὐδὲ ὁ Πατὴρ ἀφ᾽ ἑαυτοῦ τι ποιῶν, εἴ γε ὁμοίως αὐτῷ πάντα ποιεῖ Ὁ. Ἐπεὶ εἰ μὴ τοῦτό ἔστι, καὶ ἕτερον ἄτοπον ἕψεται. Οὐδὲ γὰρ εἶπεν, ὅτι ἃ εἶδε τὸν Πατέρα ποιοῦντα ἐποίησεν, ἀλλ᾽, Ἐὰν μὴ τι βλέπῃ τν Πατέρα ποιοῦντα, οὐ ποιεῖ, τῷ παντὶ παρχτείνων χρόνῳ τὸν λόγον " καὶ ἕσται καθ᾽ ὑμᾶς ἀεὶ τὰ αὐτὰ μανθάνων. Εἶδες πῶ; τὸ μὲν νόημά ἐστιν ὑψηλὸν, ἡ δὲ ταπεινότης ποῦ ῥήματος καὶ τοὺς λίαν ἀναισχύντους καὶ μὴ βουλομένους ἀναγκάζει φυγεῖν τὸ χαμαίζηλον καὶ σφόδρα τῆς ἀξίας ἐκείνης ἀπᾷδον; Τίς γὰρ οὕτως ἄθλιος καὶ ταλαίπωρο;, ὡς εἰπεῖν τὸν Υἱὸν καθ᾽ ἐκάστην ἡμέραν μα’ θάνειν ἃ δεῖ ποιεῖν; Πῶς δὲ ἔσται ἐκεῖνο ἀληθὲς, τὸ, Σὺ δὲ ὁ αὑτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι; πῶς δὲ, Καὶ πάντα δι᾽ αὐτοῦ ἐγέγετο, καὶ χωρὶς αὑτοῦ ἐγένετο οὐδὲ ἕν " εἴ γε τὰ μὲν ὁ Πατὴρ ποιεῖ, τὰ δὲ αὐτὸς ὁρῶν μιμεῖται; Ὁρᾷς ὅτι καὶ ἐκ τῶν ἄνωθεν εἰρημένων, καὶ ἐκ τῶν μετὰ ταῦτα λεχθέντων δείκνυται τῆς αὐθεντίας ἡ ἀπόδειξις; Εἰ δὲ ταπεινότερον προάγει τῶν ῥημάτων ἕνια, μὴ θαυμάσῃς. Ἐπειδὴ γὰρ ἐδίωκον αὐτὸν, τὰ ὑψηλὰ ἀκούσαντες, καὶ ἀντίθεον εἶναι ἐνόμιζον, ὀλίγον χαθυφεὶς διὰ τῶν ῥημάτων μόνων, πάλιν ἐπὶ τὰ ὑψηλότερα ἀνάγει τὸν λόγον " εἶτα πάλιν ἐπὶ τὰ ταπεινὰ, ποικίλλων αὐτοῦ τὴν διδασκαλίαν, ὥστε εὐπαράδεκτον γενέσθαι καὶ τοῖς ἀγνώμοσι. Σκόπει δέ" Εἰπὼν, Ὃ Πατήρ μου ἐργάζεται, κἀγὼ ἐργάζομαι" καὶ ἀποφήνας ἴσον ἑαυτὸν τῷ Θεῷ, πάλιν λέγει " Οὐ δύναται ἀφ᾽ ἑαυτοῦ ποιεῖν ὁ Υἱὸς οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα. Εἶτα πάλιν ἐπὶ τὸ ὑψηλότερον “ “ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ Υιὸς ὁμοίως ποιεῖ" πάλιν ἐπὶ τὸ ταπεινότερον" Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὖτῷ, ἃ αὐτὸς ποιεῖ, καὶ μείζονα τούτων δείξει αὖτῷ ἔργα. Εἶδες ὅσον πάλιν τὸ ταπεινόν; Εἰκότως. Ὃ γὰρ ἔφθην εἰπὼν “5, καὶ λέγων οὐ παύσομαι, τοῦτο καὶ γῦν ἐρῶ" ὅτι ἡνίχα ἂν λέγῃ τι χαμαίζηλον καὶ ταπεινὸν, μεθ᾽ ὑπερδολῆς αὐτὸ τίθησιν, ἵνα καὶ τοὺς ἀγνώμονας ἣ τῶν ῥημάτων εὑτέλεια πείσῃ μετ᾽ εὑσεδοῦς διανοίας δέξασθαι τὰ νοήματα. Ἐπεὶ εἰ μὴ ποῦτό ἐστιν, ἐννόησον πῶς ἄτοπον τὸ εἰρημένον, ἀπ᾽ αὐτῶν τῶν ῥημάτων γυμνάζων. Ὅταν γὰρ εἴπῃ, Καὶ μείζονα ξούτων δείξει αὑτῷ ἔργα, εὑρεθήσεται πολλὰ μηδέπω μαθών ὅπερ οὐδὲ περὶ ἀποστόλων ἔστιν εἰπεῖν. Τοῦ γὰρ Πνεύματος ἅπαξ λαθόντες τὴν χάριν, ἀθρόον πάντα καὶ ἤδεσαν καὶ ἐδύναντο ἅπερ καὶ εἰδέναι αὐτοὺς καὶ δύνασθαι ἔδει. ὑὗτος ἃ εὑρεθήσεται πολλὰ ὧν εἰδέναι ἐχρῇν, μηδέπω μαθών. Καὶ τί τούτου γένοιτ᾽ ἂν ἀτοπώτερον; Τί οὖν ἔστι τὸ εἰρημένον, Ἐπειδὴ τὸν παράλυτον μέλλει δὲ καὶ νεκρὸν ἐγείρειν, διὰ τοῦτο οὕτω: εἶπε, μονονουχὶ τοῦτο λέγων ᾿ Θαυμάζετε ὅτι παράλυτον ἔσφιγξα; μεῖζονα τούτων ὄψεσθε. ᾿Αλλ' οὕτω μὲν οὐκ εἶπε, ταπεινότερον δέ πως διέξεισιν, ἵνα αὑτῶν παραμυθήσηται ἃ τὴν μανίαν. Καὶ ἵνα μάθῃς ὅτι τὸ, Δείξει, οὗ κυρίως εἴρηται, ἄκουσον τῶν ἑξῆς ὧν ἐπάγει πάλιν. Ὥσοερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς γνεχροὺς καὶ ζωοποιεῖ, φησὶν, οὕτω καὶ ὁ ΥἹὸς οὕς θέλει ζωοποιεῖ. Καίτοι τὸ, Οὐδὲν δύναται ἁ:»" ἑαυτοῦ ποιεῖν, τῷ, Οὗς θέλει, ἐναντίον ἐστίν. Εἰ γὰρ οὖς θέλει, δύναται ἀφ᾽ ἑαυτοῦ ποιεῖν (τὸ γὰρ. ὑέλειν, ἐξουσίας) εἰ δὲ οὐ δύναται ἀφ᾽ ἑαυτοῦ οὐκ τι οὺς θέλει. Τὸ μὲν γὰρ, Ὥσπερ ὁ Πατὴρ ἐγείρει, τῆς δυνάμτ:ως δείκνυσι τὴν ἀπαραλλαξίαν τὸ δὲ, Οῦς θέλει, τῆς ἐξουσίας τὴν ἰσότητα. Ὁρᾷς ὅτε τὸ. Οὐ δύναται ἀφ᾽ ἑκυτοῦ ποιεῖν, οὐ τὴν ἐξουσίαν ἀναιροῦντός ἐστιν, ἀλλὰ τὸ ἀπαράλλακτον τῆς δυνάμεως καὶ τοῦ θελήματος ἐνδειχνυμένου; Οὕτω καὶ τὸ, Δεέξει αὐτῷ, νόησον. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν - Ἐγὼ ἀναστήσω αὑτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Καὶ πάλιν, δεικνὺς ὅτι οὐκ ἐνέργειαν δεχόμενος ποιεῖ. Ἐγώ εἰμι ἡ ἀνάστασις, φησὶ, καὶ ἡ ζωή. Εἶτα ἵνα μὴ λέγῃς, ὅτι νεκροὺς μὲν ἐγείρει οὗς θέλει, καὶ ζωοποιεῖ, τὰ δὲ ἄλλα οὐκ οὕτω ποιεῖ, προλαδὼν ἀπέχλεισεν ἀντιλογίαν τοιαύτην, εἰπών" Ἃ γὰρ ἂν ἐχεῖνγος ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμαίως ποιεῖ" δηλῶν ὅτι καὶ πάντα ἃ ἐκεῖνος, καὶ οὕτω; ὡς ἐκεῖνας ποιεῖ" κἂν νεκρῶν εἴπῃς ἀνάστασιν, κᾶν σωμάτων διάπλασιν, κἂν ἁμαρτημάτων ἄφεσιν, χἣν ἀλλοτιοῦν, ὁμοίως ἐργάζεται τῷ γεγεννηκότι.

### English translation (Claude)

Let us ask the one who contradicts this, then: Can the Son do nothing of himself, tell me? If he says, “Nothing,” we will say: And yet he has done the greatest of good things of himself; and Paul cries out, saying, “Who, being in the form of God, did not consider being equal with God a thing to be grasped, but emptied himself, taking the form of a servant.” And again Christ himself elsewhere: “I have authority to lay down my life, and I have authority to take it again; and no one takes it from me; I lay it down of myself.” Do you see him having authority over death and life, and having carried out so great a dispensation of himself? And why do I speak of Christ? We, than whom nothing could be cheaper, do many things of ourselves, choosing vice of ourselves and pursuing virtue of ourselves. And if it were not of ourselves, and if we had no authority, we would neither [fall] into Gehenna when we sin [nor] obtain [the kingdom when we do right]. “He can do nothing of himself,” then, means nothing other than that he does nothing contrary to the Father, nothing alien, nothing strange—which is above all the language of one showing equality and great agreement. And why did he not say that he does nothing contrary, but that he “cannot”? So that from this too he might show again the exact likeness and the precision of the equality. For the expression does not charge him with weakness, but bears witness to his great power. For elsewhere too Paul says of the Father, “so that through two unchangeable things, in which it is impossible for God to lie”; and again, “If we deny him, he remains faithful; he cannot deny himself.” And surely this “impossible” does not indicate weakness, but power, and unspeakable power. What he means is this: that substance does not admit any such things. For as when we too say, “It is impossible for God to sin,” we do not charge him with weakness but bear witness to an unspeakable power of his, so too when he himself says, “I can do nothing of myself,” he means this: It is impossible and inadmissible that I should do anything contrary to the Father. And so that you may learn that this is what is meant, let us go through what follows and see for which side Christ votes, what we say or what you say. You say that the expression takes away his authority and proper sovereignty and shows his power weak; I say that it shows equality, exact likeness, and things done as from one will, authority and power. Let us then ask Christ himself, and see from what he says next whether he interprets what was said according to your supposition or ours. What then does he say? “For whatever the Father does, these the Son also does likewise.” Do you see how he tore your view up by the roots and confirmed what we said? For if he does nothing of himself, neither will the Father do anything of himself, since he does all things likewise with him. Otherwise another absurdity will follow too. For he did not say, “What he saw the Father doing, he did,” but “unless he sees the Father doing something, he does not do it,” extending the saying over all time; and on your view he will be always learning the same things. Do you see how lofty the meaning is, while the very lowliness of the expression forces even the most shameless and unwilling to avoid what is grovelling and quite out of keeping with that dignity? For who is so wretched and miserable as to say that the Son learns every day what he must do? And how will that be true, “But you are the same, and your years will not fail”? And how, “All things came into being through him, and without him nothing came into being,” if the Father does some things and he sees and imitates them? Do you see that the proof of his sovereignty is shown both from what was said above and from what was said afterwards? And if he puts forward some of the expressions rather humbly, do not marvel. For since they were persecuting him when they heard the lofty things, and thought him an enemy of God, he lowered himself a little in the words alone, then leads the discourse up again to loftier things; then down again to humble things, varying his teaching so that it might be acceptable even to the unfair. Consider: having said, “My Father is working, and I am working,” and having declared himself equal to God, he says again, “The Son can do nothing of himself, unless he sees the Father doing something.” Then up again to the loftier: “For whatever he does, these the Son also does likewise”; then again down to the humbler: “The Father loves the Son and shows him all that he himself does, and he will show him greater works than these.” Do you see how great the humility is again? Reasonably so. For what I said before, and will not cease saying, I will say now too: whenever he says something grovelling and humble, he puts it in an exaggerated form, so that the very meanness of the expressions may persuade even the unfair to receive the meanings with a pious mind. Otherwise, consider how absurd the saying is, examining it from the words themselves. For when he says, “And he will show him greater works than these,” he will be found not yet to have learned many things—which cannot be said even of the apostles. For once they received the grace of the Spirit, they at once both knew and were able to do all that they had to know and be able to do; but he will be found not yet to have learned many things that he ought to know. And what could be more absurd than that? What then is the meaning? Since he [had braced] the paralytic and was going to raise a dead man too, he spoke so, all but saying: Do you marvel that I braced a paralytic? You will see greater things than these. But he did not say it so; he goes through it somewhat more humbly, to soothe their madness. And so that you may learn that “will show” is not said in the strict sense, hear what he adds next: “For as the Father raises the dead and gives them life,” he says, “so also the Son gives life to whom he wills.” And yet “He can do nothing of himself” is contrary to “to whom he wills.” For if “to whom he wills,” he can act of himself (for to will belongs to authority); but if he cannot act of himself, then no longer “to whom he wills.” For “as the Father raises” shows the exact likeness of power, and “to whom he wills” the equality of authority. Do you see that “He cannot do anything of himself” is the language not of one taking away authority, but of one showing the exact likeness of power and will? Understand “will show him” in the same way. For elsewhere too he says, “I will raise him up on the last day.” And again, showing that he does not act by receiving a power from another: “I am the resurrection,” he says, “and the life.” Then, so that you may not say that he raises and gives life to the dead whom he wills, but does not do the other things so, he anticipated and shut off such an objection by saying, “For whatever he does, these the Son also does likewise,” showing that he does all that the Father does, and as the Father does it—whether you speak of the resurrection of the dead, or the forming of bodies, or the forgiveness of sins, or anything else whatever, he works likewise with the one who begot him.

### Scripture references

- Phil 2:6: quotation, high confidence
- Phil 2:7: quotation, high confidence
- John 10:18: quotation, high confidence
- Heb 6:18: quotation, high confidence
- 2 Tim 2:13: quotation, high confidence
- John 5:30: quotation, high confidence
- John 5:19: quotation, high confidence
- Ps 102:27 (101:28 LXX): quotation, high confidence
- John 1:3: quotation, high confidence
- John 5:17: quotation, high confidence
- John 5:20: quotation, high confidence
- John 5:21: quotation, high confidence
- John 6:40: quotation, high confidence
- John 11:25: quotation, high confidence

### Translation notes

- Quotations: Phil 2:6–7; John 10:18; Heb 6:18; 2 Tim 2:13; John 5:19–21, 30; Ps 102:27 (LXX 101:28); John 1:3; John 6:40; John 11:25. Words lost in the scan are supplied in brackets. Chrysostom argues against the Arian reading of John 5:19; translated as written. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 38.4 (PG 59:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/38-4).

## Homily 38.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-5/#p-38-5
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The love of precedence and vainglory breeds heresy and unbelief; we should seek the glory that comes from God and stop living as slaves to earthly cares.

### Greek text

᾿Αλλ᾽ οὐδενὶ τούτων προσέχουσιν οἱ τῆς ἑαυτῶν ἀμελοῦντες σωτηρίας" τοσοῦτον κακὸν τὸ προεὃρίας ἐρᾷν. Τοῦτο τὰς αἱρέσεις ἕτεκε, τοῦτο τὴν τῶτἁ ᾿Ἑλλήνων ἐδεδαίωσεν ἀσέδειαν. Ὁ μὲν γὰρ θεὸς τὰ ἀόρατα αὐτοῦ Ἡδούλετο διὰ τῆς κτίσεως τοῦ χόσμοω νοηθῆναι τούτου " ἐκεῖνοι δὲ ταῦτα ἀφέντες, καὶ ἀτιἀξιώσαντες διὰ ταύτης ἐλθεῖν τῆς διδασκαλίας, ἑτέραν ἕτεμον ἑαυτοῖς ὁδόν " διὸ Καὶ τῆς οὔσης ἐξέπετον. Διὰ τοῦτο καὶ Ἰουδαῖοι οὐκ ἐπίστευσαν, δόξαν παρ᾽ ἀλλῆ-λων λαμδάνοντες ς, καὶ τὴν παρὰ τοῦ θεοῦ δόξαν οὐ ζητοῦντες. ᾿Αλλ᾽ ἡμεῖς, ἀγαπητοὶ, τοῦτο φεύγωμεν τὸ νόσημα μεθ᾽ ὑπερδολῇς καὶ σπουδῆς ἀπάσης. Κἂν γὰρ μυρία κατορθώματα ἔχωμεν, πάντα ἱκανὴ διαλῦσαι τῇς κενοδοξίας ἡ λύμη. Εἰ τοίνυν ἐπαίνων ἐρῶμεν, τοὺς παρὰ τῷ Θεῷ ζητῶμεν ἐπαίνους. Ὁ μὲν γὰρ παρὰ τῶν ἀνθρώπων ἕπαινος, οἷο; ἂν ἧ, ὁμοῦ τε ἐφάνη καὶ ἀπώλετο᾽ κἂν μὴ ἀπόληται, τὸ κέρδος οὐδὲν ἡμξν ἤνεγκε, καὶ ἀπὸ χρίσεως δὲ γίνεται διεφθαρμένης πολλάκις. Τί γὰρ θαυμαστὸν ἡ παρὰ ἀνθρώπων ἔχεε δόξα, ἧς καὶ ὀρχούμενοι ἀπολαύουσι νέοι, καὶ δ--εφθαρμέναι γυναῖκες, καὶ πλεονέκται καὶ ἅρπαγες - ὋὉ δὲ παρὰ τοῦ Θεοῦ θαυμαζόμενος ( οὐ μετὰ τούτων, ἀλλὰ μετὰ τῶν ἁγίων ἐχείνων θαυμάξεται, τῶν προ-φητῶν λέγω, τῶν ἀποστόλων, τῶν ἀγγελικὸν ἐπιδειξα -μένων βίον. Εἰ δὲ τὸ περιάγειν ὄχλους, καὶ τὸ ἀπο-δλέπεσθαι ποθοῦμεν, ἐξετάσωμεν αὐτὸ καθ᾽ ἑαυτὸ. καὶ οὐδενὸς ἄξιον εὑρήσομεν ὄν. Ὅλως δὲ, εἰ καὶ ὄχλων ἐρᾷς, ἐφέλκου τὸν δῆμον τῶν ἀγγέλων, καὶ γίνον φοδερὸς δαίμοσι, καὶ τῶν ἀνθρωπίνων ποιήσῃ λόγον᾽ ἀλλὰ πάντα οὕτω καταπατήσεις τὰ λαμπρὰ, ὡς βόρδορον καὶ πηλόν" καὶ ὄψει τότε σαφῶς, ὅτι οὐδὲν οὕτω παρασχενάζε! ψυχὴν ἀσχημονεῖν, ὡς τὸ δόξης ἐρᾷν. Οὐ γὰρ ἔστιν, οὐκ ἔστι τὸν καύτης ἐρῶντα μὴ ζῆσαι βίον ἐσταυρωμένον 8" ὥσπερ οὖν οὐκ ἔστι πατήσαντα ταύτην, μὴ τὰ πλείονα τῶν παθῶν χαταπατῆσα:. Ὁ γὰρ ταύτης περιγενόμενος, καὶ φθόνον καὶ φιλοχρηματίας, καὶ πάντιυν περιέσται τῶν χαλεπῶν νοσημάτων. Καὶ πῶς αὐτῆς περιεσόμεθα, φησίν; Ἂν πρὸς τὴν ἄλλην ἴδωμεν δόξαν τὴν ἐκ τῶν οὐρανῶν, ἧς ἐχθάλλειν ἡμᾶς αὕτη βιάζεται. Ἐκείνη γὰρ καὶ ἐνταῦθα ποιεῖ λαμπροὺς, καὶ μεθ᾽ ἡμῶν πρὸς; τὴν μέλλουσαν συναποδημεῖ ζωὴν, καὶ πάσης ἡμᾶς ἐλευθεροῖ δουλείας σαρκικῆς, ἧ μετὰ πολλῇς ἀθλιότητος δουλεύομεν νῦν, ὅλους ἑαυτοὺς τῇ γῇ καὶ τοῖς κἂν εἰς οἰκίαν εἰσέλθῃς, κἂν εἰς τὰς ὁδοὺς, κἂν εἰς τοὺς σταθμοὺς, κἂν εἰς τὰ καταγώγια, κἂν εἰς τὰ πανδοχεῖα, κἂν εἰς πλοῖον, κἂν εἰς νῆσον, κἂν εἰς πὰ βασίλεια, κἂν εἰς τὰ δικαστήρια, κἂν εἰς βουλευτήρια, πανταχοῦ τῶν παρόντων καὶ τῶν βιωτικῶν πραγμάτων ὄψει τὴν φροντίδα, καὶ ἕκαστον ὑπὲρ τούτων χοπτόμενον, τούς τε ἀπόντας τούς τε ἐπιόντας, τοὺς ἀποδημοῦντας τούς τε μένοντας, τοὺς πλέοντας, τοὺς γεωργοῦντας, τοὺς ἐν τοῖς ἀγροῖς, τοὺς ἐν ταῖς πόλεσι, πάντας ἁπλῶς. Τίς οὖν ἡμῖν ἐλπὶς σωτηρίας ἔσται, ὅταν τὴν γῆν οἰκοῦντες τοῦ Θεοῦ, μὴ τὰ τοῦ Θεοῦ φρονῶμεν, ἀλλὰ κελευσθέντες εἶναι ξένοι τῶν ἐνταῦθα, ξένοι τῶν οὐρανῶν ὦμεν, καὶ τῶν ἐνταῦθα πολῖται; Τί ταύτης τῆς ἄναισθησίας χεῖρον γένοιτ᾽ ἂν, ὅταν καθ᾽ ἑκάστην ἡμέραν τὰ τῆς χρίσεως, τὰ τῆς βασιλείας ἀκούοντες, τοὺς ἐπὶ τοῦ Νῶς μιμώμεθα καὶ τοὺς ἐν Σοδόμοις, τῇ πείρᾳ τῶν πραγμάτων μένοντες πάντα μαθεῖν; Καίτοι γε διὰ τοῦτο πάντα ἐκεῖνα γέγραπται, ἵνα εἴ τις τοῖς μέλλουσιν ἀπιστεῖ, ἀπὸ τῶν ἤδη γεγενημένων σαφῆ λάθῃ καὶ περὶ τῶν μελλόντων τὴν ἀπόδειξιν. Ταῦτα οὖν ἐννοοῦντες, καὶ τὰ παρεληλυθότα καὶ τὰ μέλλοντα, μικρὸν γοῦν ἀναπνεύσωμεν τῇς χαλεπῇ; ταύτης δουλείας, καί τινα καὶ τῆς ψυχῆς ποιησώμεθα λόγον, ἵνα καὶ τῶν παρόντων καὶ τῶν μελλόν. τῶν ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

[5] But those who neglect their own salvation pay attention to none of this; so great an evil is the love of precedence. This gave birth to the heresies; this confirmed the impiety of the Greeks. For God wished his invisible things to be understood through the creation of this world; but they, leaving these aside and not deigning to come by this teaching, cut another road for themselves; that is why they fell from the one that exists. That is why the Jews too did not believe, receiving glory from one another and not seeking the glory that comes from God. But let us, beloved, flee this disease with all intensity and zeal. For even if we have countless good deeds, the ruin of vainglory is enough to undo them all. If, then, we love praise, let us seek the praise that is with God. For the praise from men, whatever it is like, appears and perishes at once; and even if it does not perish, it brings us no gain, and often comes from corrupt judgment. For what is wonderful in the glory that comes from men, which dancing boys and corrupted women, the greedy and robbers, enjoy? But one who is admired by God will be admired not with these, but with those holy ones—the prophets, I mean, the apostles, those who displayed an angelic life. And if we long to lead crowds about and to be looked at, let us examine the thing by itself, and we shall find it worth nothing. In short, if you love crowds, draw to yourself the people of the angels and become fearsome to demons, and you will make [no] account of human things, but will trample on all that is splendid as on mire and mud; and you will see clearly then that nothing so disposes a soul to disgrace itself as the love of glory. For it is not possible, it is not possible, for one who loves it to live the crucified life; just as it is not possible for one who has trampled on it not to trample down most of the passions. For one who prevails over it will prevail over envy and love of money and all the grievous diseases. “And how shall we prevail over it?” someone says. If we look to the other glory, the glory from heaven, out of which this one strives to cast us. For that glory makes us illustrious even here, and goes away with us into the life to come, and frees us from all fleshly slavery, which we now serve in great wretchedness, having given our whole selves to the earth and the things [of earth]. For whether you enter a house, or the streets, or the stations, or the lodgings, or the inns, or a ship, or an island, or the palaces, or the law courts, or the council chambers, everywhere you will see concern for present and worldly affairs, and everyone toiling for these things—those away and those arriving, those traveling and those staying, those sailing, those farming, those in the fields, those in the cities, simply everyone. What hope of salvation, then, will we have, when, inhabiting God's earth, we do not think the things of God, but, commanded to be strangers to the things here, are strangers to heaven and citizens of the things here? What could be worse than this insensibility, when every day hearing of the judgment and the kingdom, we imitate those in Noah's time and those in Sodom, waiting to learn everything by experience of the facts? And yet all those things were written for this purpose: that if someone disbelieves what is to come, he may receive from what has already happened a clear proof about what is to come as well. Considering, then, both the past and the future, let us at least breathe a little from this grievous slavery, and take some account of the soul too, so that we may obtain both the present and the future good things, by the grace and love for humankind of our Lord Jesus Christ, to whom be the glory and the power to the ages of ages. Amen.

### Scripture references

- Rom 1:20: allusion, high confidence
- John 5:44: allusion, high confidence
- Gal 2:20: allusion, low confidence
- Heb 11:13: allusion, medium confidence
- Matt 24:37: allusion, high confidence
- Luke 17:28: allusion, high confidence

### Translation notes

- Allusions: Rom 1:20; John 5:44; Gal 2:20; Heb 11:13; Matt 24:37–39; Luke 17:28–29. “To live the crucified life”: the printed text has a negative (“not to live”), which yields no sense; translated by sense. A word or two lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 38.5 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/38-5).

## Homily 39.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-5/#p-39-1
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ is judge of all so that all may honor the Son as the Father; “has given” means “begot”, and his lofty and humble sayings are mixed for his hearers' sake.

### Greek text

Ὁ Πατὴρ μου οὐ κρίνει οὐδένα, ἀ.1.1ὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υιὸν, καθὼς τιμῶσι τὸν Πατέρα. Πολλῆς ἡμῖν δεῖ τῆς σπουδῆς ἐν ἅπασιν, ἀγαπητοί. Καὶ γὰρ λόγον δώσομεν, καὶ εὐθύνας ὑφέξομεν ἀχριδεῖς, καὶ ῥημάτων καὶ πραγμάτων. Οὐ γὰρ μέχρ' τοῦ παρόντος τὰ ἡμέτερα ἔστηκεν 6, ἀλλὰ καὶ ἑτέρα τις ἡμᾶς ἐντεῦθεν ἐκδέξεται ζωῆς κατάπτασις, καὶ δικαστηρίῳ παραστησόμεθα φοθδερῷ. Δεῖ γὰρ ἡμᾶς παραστῆναι ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, φησὶ Παῦλος, ἴ.α κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν'. Τοῦτο τοίνυν τὸ δικαστήριον ἐννοῶμεν ἀξὶ, καὶ οὕτω διὰ παντὸς τοῦ χρόνου δυντσόμεθα εἶναι ἐν ἀρετῇ. Ὥσπερ γὰρ ὁ τῆς ψυχῆς ἐχδαλὼν τὴν ἡμέραν ἐχείνην, καθάπερ ἵππος τὸν χαλινὸν ἀποῤῥήξας, εἰς “κρημνοὺς φέρεται (Βεθδη.οῦνται γὰρ, φησὶν, αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ" διὸ καὶ τὴν αἰτίαν τιθεὶς, ἐπήγαγεν - ᾿Αγταγαιρεῖται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ)" οὕτως ὁ διαπαντὸς τοῦτον ἔχων τὸν φόδον, σωφρόνως βαδιεῖται. Ἁγαμιμγήσχου γὰρ, φησὶ, τὰ ἔσχατά σου. καὶ εἰς τὸν αἰῶνα οὐ μὴ ἁμαρτήσεις. Ὃ γὰρ ἀφεὶς ν ἡμῖν τὰ ἁμαρτήματα νῦν, οὗτος καθεδεῖται δικάζων τότε " ὁ ἀποθανὼν δι᾽ ἡμᾶς, οὗτος φανεῖται πάλιν κρίνων τὴν φύσιν ἄπχσαν. Ἐκκ δευτέρου γὰρ, φησὶ, χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὑτὸν ἀπεχδεχομένοις εἰς σωτηρίαν. Διὸ καὶ ἐνταῦθα ἔλεγεν: Ὁ Πατήρ μου οὐ κρίνει οὐδένα, ἀ.1.1ὰ τὴν κχρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Οὐχοῦ" καὶ Παπέρα αὐτὸν προσεροῦμεν, φησίν; Ἄπαγε. Διὰ γὰρ τοῦτο εἶπε, Τὸν Υἱὸν, ἵνα μένοντα Υἱὸν τιμῶμεν ὡς τὸν Πατέρα, Ὁ δὲ Πατέρα αὐτὸν λέγων οὐκ ἔτι τὸν Υἱὸν ὡς Πατέρα ἐτίμησεν, ἀλλὰ τὸ πᾶν συν. ἐχεεν. Ἐπεὶ τοίνυν εὐεργετούμενοι οἱ ἄνθρωποι, οὐκ οὕτω προσάγονται ὡς τιμωρούμενοι, διὰ τοῦτο οὕτως εἶπε φοδερῶς, ἵνα ς« κἂν ὁ φόθος εἰς τιμὴν ἑαυτοῦ ἐπισπάσηται. Πᾶσαν δὲ ὅταν εἴπῃ, τοῦτο λέγει, ὅτι κκὶ τοῦ χολάξειν καὶ τοῦ τιμᾷν κύριός ἐστι, καὶ ἐχάτερα ποιεῖν ὡς ἂν ἐθέλῃ. Τὸ δὲ, Ἔδωκεν, εἴρηται, ἵνα μὴ ἀγέννητον αὐτὸν ὑποπτεύσῃς, μηδὲ δύο Πατέρας εἶνα: νομίσῃς. Πάντα γὰρ ὅσα ἐστὶν ὁ Πατὴρ, ταῦτά ἔστι καὶ ὁ Υἱὸς ἀ, γεννηθεὶς, καὶ μένων ἐν τῷ εἶναι Υἱός. Καὶ ἵνα μάθῃς ὅτι τὸ, "Εδωκεν, ἴσον τῷ ἐγέννησεν, ἐστὶν, ἄκουσον ἐξ ἑτέρου τοῦτο αὐτὸ δηλούμενον. “Ὥσπερ Ὑὰρ ὁ Πατὴρ ἔχει ζωὴν» ἐν ἑαυτῷ, φησὶν, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ. Τί οὖν; πρότερον αὑτὸν ἐγέννησς, καὶ τότε ἔδωκε τὴν ζωήν; Ὁ γὰρ διδοὺς, ὄντι τινὶ δίδωσιν. Οὐκοῦν ἣν τῆς ζωῆς χωρὶς γεννηθείς; ᾿Αλλὰ τοῦτο οὐδ᾽ ἂν δαίμονες ὑποπτεύσαιεν" μετὰ γὰρ τῆς ἀσεθείας πολὺ καὶ τὸ ἀνόητον ἔχει. "Ὥσπερ οὖν τὸ, ΓἜδωχε ζωὴν, ἐγέννησεν αὐτὸν ζωὴν ἐστιν" οὕτω καὶ τὸ “Ἔδωκε κρίσιν, κριτὴν αὑτόν ἐστιν ἐγέννησεν. Ἵνα γὰρ μὴ, ἀκούων ὅτι αἴτιον ἔχει τὸν Πατέρα, παραλλαγὴν οὐσίας νομίσῃς καὶ τιμῆς ἐλάττωσιν, αὐτὸς ἔρχεταί σε κρίνων, τὴν ἰσότητα « καὶ ἐντεῦθεν δεικνύς. Ὁ γὰρ ἔχων ἐξουσίαν χολόζειν καὶ τιμᾶν οὗς βούλεται, τὰ αὐτὰ δύναται τῷ Πατρί. Ἐπεὶ εἰ μὴ τοῦτό ἐστιν, ἀλλ᾽ ὕστερον γεννηθεὶς ἕλαδ: τὴν τιμὴν, τί γέγονεν ὥστε αὐτὸν ὕστερον τιμηθῆναι; ἐκ ποίας ἐπὶ τοῦτο ἦλθε προκοπῆς ὥστε τὴν ἀξίαν ταύτὴν λαδεῖν καὶ χειροτονηθῆναι; Οὐκ αἰσχύνεσθε τὰ ἀνθρώπινα ταῦτα καὶ εὐτελῆ νοήματα τῇ ἀκηράτῳ φύσει καὶ οὐδὲν ἐπείσακτον ἐχούσῃ ἀναισχύντως οὔτως ἐπεισάγοντες; Τίνος οὖν ἕνεκεν οὕτω φθέγγε- «ται, φησίν; Ὥστε εὐπαράδεκτον γενέσθαι τὸν λόγον, καὶ τοῖς ὑψηλοῖς προοδοποιῆσαι ῥήμασι. Διὰ τοῦτο ἀναμίγνυσι ταῦτα ἐκείνοις, κἀκεῖνα τούτοις. Καὶ ὄρα πῶς χαλὸν γὰρ ἐξ ἀρχῆς [ταῦτα ἰδεῖν. Εἶπεν, Ὁ Πατήρ μου ἐργάζεται, κἀγὼ ἐργάζομαι" δεικνὺς ἐκ τούτου τὸ ἴσον καὶ τὸ ὁμότιμον - Καὶ ἐζήτευν αὑτὸν ἀποκτεῖναι. Τί λοιπὸν ποιεῖ, Τῇ λέξει μὲν χαῦυφίησι, τὰ νοήματα δὲ τὰ αὑτὰ τίθησιν, οὕτω λέγων" οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδέν. Εἶτα πάλιν ἐπὶ τὰ ὑψηλὰ ἀνάγει τὸν λόγον" Ἃ γὰρ ἂ» ἐκεῖνος ποιῇ. ταῦτω καὶ ὁ Υἱὸς ὁμοίως ποιεῖ, λέγῶν. Εἶτα πάλιν ἐπὶ τὸ ταπεινότερον " Ὁ γὰρ Πατὴρ ἀγαπᾷ τὸν Υἱὸν», καὶ πώντα δείκνυσι» αὐτῷ ἃ Ὁ αὐτὸς ποιδῖ" καὶ μείζονα τούτων δείξει αὑτῷ, Εἶτα πάλιν ἐπὶ τὸ ὑψηλότερον" Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υὶὸς οὖὗς θέλει ζωοποιεῖ. Καὶ μετὰ τοῦτο πάλιν ἐπὶ τὸ ταπεινὸν ὁμοῦ καὶ ὑψηλόν - Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν ἔδωκε τῷ Υἱῷ. Εἴτα ἐπὶ τὸ ὑψηλότερον " Ἴνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Εἶδες πῶς τὸν λόγον ποιχίλλει, δι᾽ ὑψηλῶν τε καὶ ταπεινῶν αὑτὸν ὑφαίνων ὀνομάτων τε καὶ ῥημάτων, ὥστε καὶ τοῖς τότε γενέσθαι εὐπαράδεκτον, καὶ τοὺς μετὰ ταῦτα μηδὲν βλαδῆναι, ἀπὸ τῶν ὑψηλῶν καὶ περὶ τῶν ἐτέφων τὴν προσήκουσαν λαδόντας ἔννοιαν; Εἰ γὰρ μὴ τοῦτό ἐστι, μηδὲ συγχαταδάσεως ἕνεκεν εἴρηται τὰ εἰρημένα, τίνος ἕνεκεν τὰ ὑψηλὰ προσέκειτο; Ὃ μὲν γὰρ ὀφεῦγων μεγάλα 8 περὶ ἑαυτοῦ φθέγγεσθαι, ὅταν μικρόν τι εἴπῃ καὶ ταπεινὸν, πρόφασιν εὐπρόσωπον ἔχει, οἰκονομίας τινὸς ἕνεκεν τοῦτο ποιῶν" ὁ δὲ εὖτελῇ λέγειν ὀφείλων περὶ ἑαυτοῦ, ἂν-μέγα τι εἴπῃ, πίνος ἕνεκεν τὰ ὑπερδαίνοντα αὑτοῦ τὴν φύσιν φθέγγεται Β; Τοῦτο γὰρ οὐκ ἔτι οἰκονομίας τινὸς, ἀλλ᾽

### English translation (Claude)

“For the Father judges no one, but has given all judgment to the Son, so that all may honor the Son just as they honor the Father.” We need great zeal in all things, beloved. For we shall give an account and undergo an exact reckoning of both words and deeds. Our affairs do not stop at the present; another state of life will receive us from here, and we shall stand before a fearful court. “For we must appear before the judgment seat of Christ,” says Paul, “so that each may receive what he has done through the body, whether good or bad.” Let us then always think of this court, and in this way we shall be able to remain in virtue all our time. For as one who has cast that day out of his soul rushes over cliffs like a horse that has broken its bridle (“His ways are defiled at all times,” it says; and giving the reason he added, “Your judgments are removed from before his face”), so one who always has this fear will walk with self-control. “Remember your last things,” it says, “and you will never sin.” For the one who now forgives us our sins will then sit in judgment; the one who died for us will appear again to judge all nature. “For he will appear a second time,” it says, “without sin, to those who wait for him, for salvation.” That is why here too he said, “For the Father judges no one, but has given all judgment to the Son, so that all may honor the Son just as they honor the Father.” “Shall we then call him Father too?” someone says. Away with it! This is why he said “the Son”: so that we may honor him as the Father while he remains Son. One who calls him Father no longer honors the Son as the Father, but has confused everything. Since, then, people are not so drawn by being benefited as by being punished, he spoke so fearfully for this reason, so that fear at least might draw them to honor him. When he says “all,” he means that he is master both of punishing and of honoring, and can do either as he wishes. And “has given” is said so that you may not suspect him to be unbegotten, nor think there are two Fathers. For all that the Father is, the Son too is, having been begotten, and remaining Son in his being. And so that you may learn that “has given” is equivalent to “begot,” hear this very thing shown from another passage: “For as the Father has life in himself,” he says, “so he has given to the Son also to have life in himself.” What then? Did he first beget him and then give him life? For one who gives, gives to one who exists. Was he begotten, then, without life? Not even demons would suspect this; for along with impiety it has great folly. As, then, “gave life” means “begot him as life,” so too “gave judgment” means “begot him as judge.” For so that you may not, hearing that he has the Father as cause, think there is a difference of substance and a lessening of honor, he himself comes to judge you, showing the equality from this too. For the one who has authority to punish and to honor whom he wishes has the same power as the Father. Otherwise, if he was begotten and received the honor later, what happened that he was honored later? From what advancement did he come to this, so as to receive this dignity and be appointed to it? Are you not ashamed so shamelessly to bring these human and cheap notions into the pure nature, which has nothing added to it from outside? “Why then,” someone says, “does he speak so?” So that his word might be acceptable, and to prepare the way for lofty sayings. That is why he mixes these with those, and those with these. And see how—for it is good to look at these things from the beginning. He said, “My Father is working, and I am working,” showing by this the equality and equal honor. “And they sought to kill him.” What does he do next? In expression he lowers himself, but he puts the same meaning, saying, “The Son can do nothing of himself.” Then again he leads the discourse up to lofty things, saying, “For whatever he does, these the Son also does likewise.” Then again to the humbler: “For the Father loves the Son and shows him all that he himself does; and he will show him greater works than these.” Then again to the loftier: “For as the Father raises the dead and gives them life, so also the Son gives life to whom he wills.” And after this again to the humble and lofty together: “For the Father judges no one, but has given all judgment to the Son.” Then to the loftier: “So that all may honor the Son just as they honor the Father.” Do you see how he varies his discourse, weaving it of lofty and humble names and expressions, so that it might be acceptable to those of that time, and those who came after might suffer no harm, receiving from the lofty expressions the fitting understanding of the others too? For if this is not so, and what was said was not said for the sake of condescension, why were the lofty things added? For one who avoids saying great things about himself has a plausible excuse when he says something small and humble, doing so for some purpose of dispensation; but one who ought to say mean things about himself—if he says something great, why does he utter things that surpass his nature? This is no longer the act of some dispensation, but [of extreme impiety].

### Scripture references

- John 5:22: quotation, high confidence
- John 5:23: quotation, high confidence
- 2 Cor 5:10: quotation, high confidence
- Ps 10:5 (9:26 LXX): quotation, high confidence
- Heb 9:28: quotation, high confidence
- John 5:26: quotation, high confidence
- John 5:17: quotation, high confidence
- John 5:18: allusion, high confidence
- John 5:19: quotation, high confidence
- John 5:20: quotation, high confidence
- John 5:21: quotation, high confidence

### Extrabiblical texts

- Sir 7:36 (Sirach): quotation, high confidence

### Translation notes

- Quotations: John 5:22–23; 2 Cor 5:10; Ps 10:5 (LXX 9:26); Sir 7:36; Heb 9:28; John 5:26; John 5:17–21. The section ends in mid-sentence in the scan; the last words (“of extreme impiety”) are supplied in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 39.1 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/39-1).

## Homily 39.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/38-5/#p-39-2
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Humble expressions are condescension; whoever does not honor the Son does not honor the Father; the Son, who has life in himself, will raise and judge all, as the raising of Lazarus foreshadows.

### Greek text

Ὥστε ἡμεῖς μὲν δικαίαν καὶ τῷ Θεῷ πρέπουσαν αἰτίαν ἔχομεν εἰπεῖν τῶν ταπεινῶν ῥημάτων, τὴν συγχατάδασιν, καὶ τὸ παιδεύειν μετριάζειν, καὶ τὴν διὰ ταύτης ἡμῖν οἰχονομουμένην σωτηρίαν" ὃ καὶ αὐτὸς δηλῶν ἀλλαχοῦ ἔλεγε" Ταῦτα δὲ έγω, ἵνα ὑμεῖς σωθῆτε. Ἐπειδὴ γὰρ εἰς τὴν Ἰωάννου χατέφυγε μαρτυρίαν, τὴν ἑαυτοῦ ἀφεὶς; (ὅπερ ἀνάξιον αὐτοῦ τῆ; μεγαλωσύνης ἦν) τῆς εὐτελείας τῆς τοσαύτης τῶν ῥημάτων τιθεὶς τὴν αἰτίαν, εἶπε τὸ, Ταῦτα δὲ “έγω, ἵνα ὑμεῖς σωθῆτε. Ὑμεῖς δὲ οἱ λέγοντες μὴ ἔχειν αὐτὸν τὴν αὐτὴν ἐξουσίαν καὶ τὴν δύναμιν τῷ γεγεννηκότι, τί ἂν εἴπητε ὅταν ἀκούσητε αὑτοῦ φθεγγομένου, δι’ ὧν ἴσην δείκνυσι τὴν πρὸς τὸν Πατέρα καὶ δύναμιν καὶ ἐξουσίαν καὶ δύξαν; Τίνος δὲ ἕνεκεν καὶ τὴν αὐτὴν τιμὴν ἀπαιτεῖ, σφόδρα χαταδεέστερος ὧν, ὥς φατε; Καὶ οὐδὲ ἐνταῦθα ἵσταται, οὕτως εἰπὼν, ἀλλὰ καὶ ἐπάγει λέγων" Ὁ μὴ τιμῶν τὸν Υἱὸν, οὗ τιμᾷ τὸν Πατέρα τὸν πέμψαντα αὐτόν. Ὁρᾷς πῶς συμπέπλεχται ἡ τιμὴ τοῦ Υἱοῦ τῇ τιμῇ τοῦ Πατρός; Καὶ τί τοῦτο, φησί; Τοῦτο γὰρ καὶ ἐπὶ τῶν ἀποστόλων ἔστιν ἰδεῖν. Ὁ γὰρ δεχύμενος, φησὶν, ὑμᾶς, ἐμὲ δέχεται. ᾿Αλλ᾽ ἔχεῖ μὲν, ἐπειδὴ τὰ τῶν δούλων οἰκειοῦται τῶν ἑαντοῦ. διὰ τοῦτο οὕτως εἷπεν’ ἐνταῦθα δὲ, ἐπειδὴ μία ἐστὶν ἡ οὐσία καὶ ἡ δόξα. "Ἄλλως δὲ καὶ ἐπὶ τῶν ἀποστόλων οὐκ εἴρηται, ἵνα τιμῶσι. Καλῶς δὲ εἶπεν, Ὁ μὴ τιμῶν τὸν Υἱὸν, οὗ τιμᾷ τὸν Πατέρα. Καὶ γὰρ εἰ δύο βασιλέων ὄντων ὁ εἷς ὑδρίζοιτο, συνυδρίξεται καὶ ὁ ἕτερος, καὶ μάλιστα ὅταν ὁ ὑδριζόμενος υἱς ἧ. Ὑδρίζεται μὲν γὰρ καὶ ὁπλίτου παροινηθέντος " ἀλλ᾽ οὐκ ὁμοίως, ἀλλ᾽ ὡς διὰ μεσίτου. Ἐνταῦθα δὲ οὐκ οὕτως, ἀλλ᾽ ὡς δι᾽ ἑαυτοῦ. Διὰ τοῦτο προλαδὼν εἶπεν, Ἵνα τιμῶσι τὸν Υἱιὸν, καθὼς τιμῶσι τὸν Πατέρα" ἵνα, ὅταν εἴπῃ, Ὃ μὴ τιμῶν τὸν Υἱὸν, οὐ τιμᾷ τὸν Πατέρω, τὴν αὐτὴν ἐννοήσῃς τιμήν. Οὐ γὰρ» ἁπλῶς, Ὁ μὴ τιμῶν, ἀλλ᾽, Ὁ μὴ τιμῶν οὕτως ὡς εἶπον, φησὶν, οὐ τιμᾶ τὸν Πατέρα. Καὶ πῶς, φησὶ, τῆς αὐτῆς οὐσίας ὁ πέμπων καὶ ὁ πεμπόμενος; Πάλιν ἐπὶ τὰ ἀνθρώπινα χαταφέρεις τὸν λόγον, καὶ οὐκ ἐννοεῖς ὅτι ταῦτα πάντα δι᾽ οὐδὲν ἕτερον εἴρηται, ἀλλ᾽ ἵνα καὶ τὸν αἴτιον εἰδῶμεν, καὶ εἰς τὴν Σαδελλίου μὴ περιπέ- σωμεν νόοον, καὶ τῶν Ἰουδαίων ἡ ἀσθένεια τοῦτον θεραπευθῇ τὸν τρόπον, ὥστε μὴ νομισθῆναι αὐτὸν ἀντίθεον εἶναι παρ᾽ αὑτοῖς ἃ. Καὶ γὰρ ἔλεγον, Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ" οὗτος ἀπὸ Θεοῦ οὐκ ἀλήλυθε. Πρὸς δὲ τὸ τὴν ὑποψίαν ταύτην ἀνελεῖν, οὐκ οὕτω τὰ ὑψηλὰ, ὡς τὰ ταπεινὰ συνεδάλλετο. Διὰ τοῦτο συνεχῶς ἄνω καὶ κάτω ἔλεγεν ἀπεστάλθαι, οὐκ ἵνα ἐλάττωσίν τινα αὑτοῦ νομίσῃς εἶναι τὸ ῥῆμα, ἀλλ' 5 ἵνα ἐμφράξῃ τὰ ἐχείνων στόματα. Διὰ τοῦτο καὶ καταφεύγει συνεχῶς ἐπὶ τὸν Πατέρα, τιθεὶς μεταξὺ καὶ τὴν οἰκείαν αὐθεντίαν ἴ. Εἴτε γὰρ πάντα πρὸς τὴν ἀξίαν ἔλεγε τὴν ἑαυτοῦ, οὐκ ἂν ἐδέξαντο τὰ λεγόμενα ἐκεῖνοι, ὅπον γε καὶ ἀπὸ ὀλίγων τοιούτῶν ῥημάτων ἐδίωξάν τε αὐτὸν καὶ ἐλίθασαν πολλάκις" εἴτε πρὸς ἐκείνους ἀφορῶν πάντα ἐφθέγγετο ταπεινὰ, “μετὰ ταῦτα πολλοὶ ἐδλάδησαν ἄν. Διόπερ ἀναμίγνυσι καὶ χιρνᾷ τὴν διδασκαλίαν, καὶ διὰ τούτων, ὅπερ ἔφην, τῶν ταπεινῶν ἐμφράττων τὰ ἐχείνων στόματα, καὶ διὰ τῶν πρὸς τὴν ἀξίαν λεχθέντων τὴν εὐτελῆ τῶν εἰρημένων ἀποχρουόμενος δ ἔννοιαν παρὰ τοῖς νοῦν ἔχουσι, καὶ δεικνὺς οὐδὲν αὐτῷ προσήκχουσαν Τὸ γὰρ πεμφθῆναι, μεταδάσεώς ἐστιν" ὁ δὲ Θεὸς πανταχοῦ πάρεστι. Τίνος οὖν ἕνεχέν φησιν, ἀπεστάλ. θαι; Παχύτερα λέγει, τὴν πρὸς τὸν Β Πατέρα ὁμόνοιαν δηλῶν" οὕτω γοῦν καὶ τὰ ἑξῆς σχηματίζει ῥῇματα, τοῦτο χατασχενάσαι θέλων. Ἁμὴν γὰρ, ἁμὴν «Ἰέγω ὑμῖν, φησὶν, ὅτι ὁ ἀκούων μου τοὺς «ἰόγους, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον. Ὁρᾷς πῶς συνεχῶς τὸ αὐτὸ τίθησι, θεραπεύων ἐκεῖνὴν τὴν ὑποψίαν, καὶ ἐντεῦθεν καὶ διὰ τῶν ἑξῆς, καὶ φόδῳ καὶ εὐεργεσίας ἐπαγγελίᾳ τὴν πρὸς αὐτὸν φιπολὺ τοῖς ῥήμασιν; Οὐδὲ γὰρ εἶπεν, Ὁ ἀκούων μου τοὺς λόγους, καὶ πιστεύων ἐμοί. Ἦ γὰρ ἂν τῦφον τὸ πρᾶγμα ἐνόμισαν εἶναι, καὶ κόμπον περιττόν. Εὶ γὰρ μετὰ τοσοῦτον χρόνον καὶ μυρία θαύματα τοῦτο ὑπώπτευσαν, φθεγξαμένου αὐτοῦ οὕτω, πολλῷ μᾶλλον τότε. Διὸ καὶ ἔλεγον αὐτῷ τότε“ Ἁρῤραὰμ ἀπέθανε, καὶ οἱ προφῆται ἀπέθανον, καὶ πῶς σὺ «Ἰέγεις, Ἐών τις τὸν λόγον μου τηρήσῃ. εἰς τὸν αἰῶνα οὗ μὴ γεύσεται θανάτου; “ἵν᾽ οὖν μὴ καὶ ἐνταῦθα ἐχθηριωθῶσιν, ὄρα τέ φησιν" Ὁ τὸν; ἰόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψατντέ μδ, ἔχει ζωὴν αἰώνιον. Τοῦτο ὃξ οὐ μικρῶς εὐπαράδεκτον ἐποίει τὸν λόγον, τὸ μαθεῖν λέγω, ὅτι τῷ Ἠατρὶ πιστεύουσιν οἱ αὐτοῦ ἀκούοντες. Τοῦτο γὰρ δεξάμενοι μετὰ προθυμίας, καὶ τὰ λουπὰ ἔμελλον εὑχολώτερα δέχεσθαι. Ὥστε καὶ τῷ ταπεινόν τι εἰπεῖν τοῖς ὑψηλοῖς συνετέλει καὶ προωδοποίει ἱ. Εἰπὼν δὲ, Ἔχει ζωὴν αἰώνιον, ἐπάγει" Καὶ εἰς κρίσιν οὐλ ἔρχεται, ἀλ.1ὰ μεταδέθηχεν ἐκ τοῦ θανάτοι εἰς τὴν ζωήν" δύο τούτοις εὐπαράδεκτον ποιῶν τὸ" λόγον, καὶ τῷ τὸν Πατέρα εἶναι πιστευόμενον, καὶ τῷ πολλῶν ἀ τολαύειν ἀγαθῶν τὸν πειθόμενον. Τὸ δὲ Εἰς χρίσιν οὐκ ἔρχεται, τοῦτό ἐστιν, οὐ χολάξεται Θάνατον γὰρ οὐ τοῦτόν φησι τὸν ἐνταῦθα, ἀλλὰ τὸ αἰώνιον, ὥσπερ οὖν καὶ ζωὴν ἐχείνην τὴν ἀθάνατον Ἀμὴν, ἀμὴν «1έγω ὑμῖν, ἔρχεται ὥρα, καὶ νῦ! ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσι τῆς φωνῆς τοι γιοῦ τοῦ ἀνθρώπου, καὶ οἱ ἀκούσαντες ζήσονται Εἰπὼν τὰ ῥήματα, λέγει καὶ τὴν διὰ τῶν ἔργων ἀπόδειξιν. Ἐπειδὴ δ γὰρ ἔλεγεν, Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὖς θέ.λεε ζωοποιεῖ" ἵνα μὴ δόξῃ κόμπος εἶναι τὸ πρᾶγμα καὶ τῦφος, παρέχεται καὶ τὴν διὰ τῶν ἔργῶν ἀπόδειξιν λέγων - Ἔρχεται ὥρα. Εἶτα ἵνα μὴ μακρὸν ὑποπτεύσῃς χρόνον, ἐπάγει" Καὶ νῦν ἐστιν, ὅτε οἱ γεχροὶ ἀκούσουσι τῆς φωγῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. Εἶδες αὖθεντίαν ἐνταῦθα καὶ ἐξουσίαν ἄφατον; “Ὥσπερ γὰρ ἐν τῇ ἀναστάσει, οὕτω καὶ νῦν ἕσται, φησί. Καὶ γὰρ τότε φωνῆς ἀκούσαντες ἐπιταττούσης ἐγειρόμεθα " Ἕν κελεύσματι γὰρ, φησὶ, Θεοῦ οἱ γεχροὶ ἀναστήσονται. Καὶ πόθεν δῆλον, ἴσως ἐρεῖ τις, ὅτι οὐ κόμπος τὰ εἰρημένα; Ἐξ ὧν ἐπήγαγεν, ὅτι Καὶ νῦν ἐστιν». Εἰ μὲν γὰρ εἰς τὸν μέλλοντα μόνον ἐπήγγελτο χρόνον, ἔμελλεν ὁ λόγος ὕποπτος εἶναι παρ᾽ αὐτοῖς. Νυνὶ δὲ παρέχει τὴν ἀπόδειξιν, Ἔμοῦ γὰρ, φησὶ, διατρίθοντος μεθ᾽ ὑμῶν, τοῦτο γενήσεται. Οὐκ ἂν δὲ δὴ δυνάμενος ἐπηγγείλατο κατὰ τὸν καιρὸν ἐκεῖνον, ὥστε μὴ πλείονα γέλωτα ὀφλεῖν ἐκ τῆς ὑποσχέσεως. Εἶτα καὶ λογισμὸν ἐπάγει τῶν εἰρημένων ἀποδεικτικὸν, λέγων. Ὥσπερ γὰρ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ. Υ᾽. Ὁρᾷς πῶς τὸ ἀπαράλλακτον, καὶ ἐνὶ μόνῳ τὴν διαφορὰν ἐμφαῖνον, τῷ τὸν μὲν Πατέρα εἶναι, τὸν δὲ ΥἍιόν; Ἢ γὰρ, Ἔδωκε, λέξις, ταύτην εἰσάγει τὴν ξιαΐρεσιν μόνην, τὰ δὲ ἄλλα πάντα ἴσα καὶ ἀπαρἄλλακτα δεΐκνυσιν. Ὅθεν δῆλον, ὅτι μετὰ τοσαύτης ἐξουσίας πάντα ποιεῖ καὶ δυνάμεως, μεθ᾽ ὅσης ὁ Πατὴρ, καὶ οὐκ ἑτέρωθεν δυναμούμενος. Οὕτω γὰρ ἔχει ζωὴν, ὥσπερ ὁ Πατήρ. Διὰ δὴ τοῦτο καὶ τὸ ἐφεξῆς εὐθέως ἐπήγαγε « πάλιν, ἵνα ἀπὸ τούτου κἀκεῖνο νοὴσωμεὺ, Ποῖον δὴ τοῦτο; Τὸ, “Ἔδωκεν αὐτῷ ἐξουσίαν καὶ χρίσιν ποιεῖν. Καὶ τίνος ἕνεκεν ἀνάστασιν καὶ κρίτιν ἄνω καὶ κάτω στρέφει; Ὥσπερ γὰρ ὁ Πατὴρ ἀγείρεε τοὺς γεχροὺς καὶ ζωοκχοιξῖ, οὕτω καὶ ὁ Υἱὲς οὖς θέλει ζωοποιεῖ " καὶ πάλιν, Ὁ Πατὴρ αρίγει οὐδένα, ἀ.λ:1:ὰ πᾶσαν τὴν χρίσιν δέδωκε τῷ Υἱῷ" καὶ πάλιν, Ὥσπερ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν» ἔχειν ἐν ἑαυτῷ" καὶ πάλιν, Οἱ ἀκούσαντες τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ ζήσονται" καὶ ἐνταῦθα δὴ πάλιν, “Ἔδωκεν αὐτῷ ἐξουσίαν καὶ χρίσιν ποιεῖν ἃ. Τίνος οὖν ἕνεκεν ταῦτα στρέφει συνεχῶς, χρίσιν λέγω καὶ ζωὴν καὶ ἀνάστασιν; "Ὅτι ταῦτα μάλιστα πάντων ἐστὶ τὰ καὶ ἐπαγαγέσθαι δυνάμενα καὶ τὸν ἀνξ"ζυτον ἀκροατὴν. Ὁ γὰρ πεισθεὶς ὅτι καὶ ἀναστήσεται, καὶ τούτι» δώσει τὰς εὐθύνας τῶν πεπλημμελτ,μένων᾽ εἰ καὶ μηδὲν ἕτερον εἶδε σημεῖον, τοῦτο «τεχινάζων ἑαυτῷ τὸν δικαστήν. Ὅτι Υἱὸς ἀνθρώ» ποῦ ἐστὶ, μὴ θαυμάζετε τοῦτο. Παῦλος μὲν ὁ Σαμοπατεὺς οὐκ οὕτω φησὶν, ἀλλὰ πῶς; ᾿Εξουσίαν ἔδωκεν αὐτῷ χρίσιν ποιεῖν, ὅτι Υἱὸς ἀνθρώπου ἐστίν. ᾿Αλλ᾽ οὐδ:μίαν ἀκολουθίαν ἔχει τοῦτο οὕτω λεγόμενον. Οὐ γὰρ διὰ τοῦτο ἔλαδε κρίσιν ὅτι ἄν- Φροπός ἐστιν, ( ἐπεὶ τί ἐχώλυς πάντας ἀνθρώπους εἶναι χριτά: :) ἀλλ᾽ ἐπειδὴ τῆς ἀῤῥήτου οὐσίας ἐκείνης ἐστὶν Υἱὸς, διὰ τοῦτό ἐστι κριτής. Οὕτω τοίνυν ἀναγνωστέον, Ὅτι Υἱὸς ἀγθρώπου ἐστὶ, μὴ θαυε τοῦτο. Ἐπειδὴ ἐδόκει τοῖς ἀκούουσι προσἴαστασθαι τὸ λεγόμενον, καὶ πλέον οὐδὲν ἐνόμιζον εἶναι ἢ Ψιλὸν ἄνθρωπον, τὰ ὃξ λεγόμενα μείζονα ἣ κατὰ ἄνθρωπον ἣν, μᾶλλον δὲ μείζονα ἣ κατὰ ἄγγελον, καὶ Θεοῦ μόνου " ταύτην λύων τὴν ἀντίθεσιν, ἐπήγαγε" Μὴ θαυ Ἑ, ὅτι Υὸς ἀνθρώπου ἐστίν" ὅτι ἔρχεται ὥρα, ἐν ἡ οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, καὶ ἐχπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Ἰζαὶ τίνος ἕνεκεν οὐκ εἶπεν" Μὴ θαυμάζετε, ὅτι ΥἹὸς ἀνϑρώπον ἐστί; καὶ γὰρ καὶ Υἱὸς Θεοῦ ἐστιν" ἀλλὰ τῆς ἀναστάσεως ἐμνημόνευσεν; Ἔθηκε μὲν αὐτὸ ἀνωτέρω, λέγων, Ἀχούσουσι τῆς φωνῆς τοῦ Υἱοῦ Θεοῦ. Εἰ δὲ ἐνταῦθα ἀπεσιώπησξε, μὴ θαυμάσῃς. Τὸ γὰρ ἔργον εἰπὼν, ὃ Θεοῦ ἴδιον ἦν, δίδωσι τοῖς ἀκροωμένοις ἐξ αὐτοῦ συλλογίσασθαι λοιπὸν, ὅτι καὶ Θεὸς ἧν, καὶ Θεοῦ Παῖς. Παρ᾽ αὑτοῦ μὲν γὰρ λεγόμενον συνεχῶς προσέστη ἂν τότε ἐκείνοις " ἀπὸ δὲ τοῦ συλλογισμοῦ τῶν θαυμάτων δεικνύμενον ἀνεπαχθεστέραν τὴν διδασκαλίαν ἐποίει. Καὶ γὰρ οἱ τοὺς συλλογισμοὺς πλέχοντες, ὅταν τὰ μέρη θέντες, γενναίως ἀποδείξωσι τὸ ζητούμενον, οὐκ ἐπάγουσιν ὁ αὐτοὶ τὸ συμπέρασμα πολλάκις, ἀλλ᾽ εὐγνωμονέστερὸν χατασχευάξοντες τὸν ἀκροατὴν, καὶ τὴν νίκην λαμπροτέραν ποιοῦντες, αὑτὸν ἐκεῖνον παρασχευάζουσ! τὸν ἀντιλέγοντα τὴν ἀπόφασιν ἐξενεγκεῖν, ὥπττε μᾶλλον αὐτοῖς ψηφίσασθαι τοὺς παρόντας τῶν ἀντιδίχων τὴν ὑπὲρ αὐτῶν φερόντων ψῆφον. Τῆς μὲν οὖν κατὰ τὸν Λάζαρον μνημονεύσας ἀναστάσεως, τὴν χρίσιν ἐσίγησεν " οὐ γὰρ διὰ τοῦτο ἀνέστη Λάζαρος" τὴν δὲ καθόλου εἰπὼν, καὶ τοῦτο προσέθηκεν, ὅτι Οἱ τὰ ἀγαθὰ ποιήσαντες ἐχπορεύσογνται εἰς ἀνάστασιν ζωῆς" Οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Οὕτω καὶ Ἰωάννης ἐπήγετο τὸν ἀκροατὴν, χρίσεοις μνησθεὶς, καὶ ὅτι Ὁ μὴ πιστεύων εἰς τὸν Υἱὸν, οὐκ ὄψεται τὴν ζωὴν, ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ' αὑτόν. Οὕτω καὶ αὐτὸς τὸν Νιχόδημον" Ὃ γὰρ πιστεύων εἰς τὸν Υἱὸν, ἔλεγε πρὸς αὑτὸν, οὗ κρίνεται" ὁ δὲ μὴ πιστεύων, ἤδη κέκριται. Οὕτω καὶ ἐνταῦθα καὶ ΄ δικαστηρίου καὶ κολάσεως μέμνηται τῆς ἐπὶ ταῖς πονηραῖς πράξεσιν. Ἐπειδὴ γὰρ εἶπεν ἀνωτέρω, ὅτι ὋΟ ἀκούων" μου τὸν «λόγον, καὶ πιστεύων τῷ πέμψαντί μδ, οὗὐ κρίνεται" ἵνα μὴ νομίσῃ τις ὅτι τοῦτο ἀρκεῖ πρὸς σωτηρίαν μόνον, καὶ τὰ ἐκ τοῦ βίον προσέθηκεν, εἰπὼν, ὅτι Οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς" οἱ δὲ τὰ φαῦ.α πράξαντες, εἰς ἀνάστασιν χρίσεως. Ἐπεὶ οὖν ἔφησεν αὐτῷ τὴν οἰκουμένην ἅπασαν δώσειν λόγον, καὶ πάντας ἀπὸ τῆς φωνῆς ἀναστήσεσθαι τῆς αὐτοῦ, πρᾶγμα καινὸν καὶ παράδοξον, καὶ ἔτι καὶ νῦν ἀπιστούμενον παρὰ πολλοῖς, καὶ τῶν δοκούντων πεπιστευκέναι, μήτι γε τότε παρὰ Ἱουδαίοις᾽ ἄκουσον πῶς αὐτὸ χατασχενάζει, πάλιν τῇ ἀσθενείᾳ συγκαταθαίνων τῶν ἀκροωμένων: Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾽ ἐμαυτοῦ οὗδέν. Καθὼς ἀκούω, κρίνω, καὶ ἡ χρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέϊημα τὸ ἑμὸν, ἀλλὰ τὸ θέλημω τοῦ πέμψαντός με. Καίτο: οὗ μικρὰν τέως ἀναστάσεως ἦν δεδωκὼς ἀπόδειξιν, τὸν παράλυτον σφίγξας. Διόπερ οὐδὲ πρότερον περὶ ἀναστάσεως διελέχθη, ἕως ἐκεῖνο ἐποίησεν, ὃ τῆς ἀναστάσεως οὐ σφόδρα ἀποδέον ἦν. Καὶ τὴν χρίσιν δὲ ἡνίξατο τότε, μετὰ τὴν τοῦ σώματος σφίγξιν εἰπὼν, “δὲ ὑγιὴς γέγονας" μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται" ἀλλ᾽ ὅμως καὶ τὴν Λαζάρου προαἀναφωνεῖ, καὶ τὴν τῆς οἰκουμένης. Καὶ ἐπειδὴ δύο ταύτας ἀναστάσεις προεῖπε, τήν τε τοῦ Λαζάρου τὴν αὐτίκα μάλα ἐχδηπομένην, καὶ τὴν τῆς οἰκουμένης τὴν μακροῖς ὕστερον ἐσομένην χρόνοις, ταύτην μὲν ἀπὸ τοῦ ύτου πιστοῦται καὶ τῆς ἐγγύτητος τοῦ καιροῦ, λέγων, Ἔρχεται ὥρα, καὶ νῦν ἐστιν" ἐχείνην δὲ, ἀκὸ τῆ; κατὰ τὸν Λάζαρον ἀναστάσεως, διὰ τῶν δη γενομένων τὰ μηδέπω γενόμενα ὑπ᾽ ὄψιν ἄγων. Καὶ τοῦτο πανταχοῦ ποιοῦντα αὐτὸν ἔστιν ἰδεῖν, δύο τιθέντα προῤῥήσεις ἣ καὶ τρεῖς, καὶ τὰ ἐσόμενα ἀπὸ τῶν γενομένων ἀεὶ πιστούμενον.

### English translation (Claude)

[2] So we can give a just reason, fitting for God, for the humble expressions: the condescension, the teaching of modesty, and the salvation arranged for us by it; which he himself showed elsewhere, saying, “But I say these things so that you may be saved.” For since he took refuge in John's testimony, leaving his own (which was unworthy of his greatness), he gave the reason for such meanness of expression and said, “But I say these things so that you may be saved.” But you who say that he does not have the same authority and power as the one who begot him, what will you say when you hear him uttering words by which he shows his power, authority and glory equal to the Father's? And why does he demand the same honor, if he is greatly inferior, as you say? And he does not stop there after saying this, but adds: “Whoever does not honor the Son does not honor the Father who sent him.” Do you see how the honor of the Son is interwoven with the honor of the Father? “And what of that?” someone says. “This can be seen in the case of the apostles too: ‘Whoever receives you,’ he says, ‘receives me.’” But there he spoke so because he makes the affairs of his servants his own; here, because the substance and the glory are one. Besides, in the case of the apostles “so that they may honor” is not said. Rightly he said, “Whoever does not honor the Son does not honor the Father.” For if there were two kings and one were insulted, the other too would be insulted with him, and especially when the one insulted is a son. A king is insulted even when a soldier is abused, but not in the same way—only as through an intermediary; here it is not so, but as in his own person. That is why he said beforehand, “so that they may honor the Son just as they honor the Father,” so that when he says, “Whoever does not honor the Son does not honor the Father,” you may understand the same honor. For he does not simply say “whoever does not honor,” but “whoever does not honor him in the way I said does not honor the Father.” “And how,” someone says, “are the sender and the one sent of the same substance?” Again you bring the discourse down to human things, and do not consider that all these things were said for no other reason than that we might know the cause and not fall into the disease of Sabellius, and that the weakness of the Jews might be healed in this way, so that he might not be thought by them to be an enemy of God. For they said, “This man is not from God; this man has not come from God.” And to remove this suspicion the lofty things did not contribute so much as the humble. That is why he kept saying again and again that he had been sent: not so that you might think the expression any lessening of him, but to stop their mouths. That is why he also constantly takes refuge in the Father, while putting in his own sovereignty between. For if he had said everything in keeping with his own dignity, they would not have received what was said, since even for a few such words they persecuted him and often stoned him; and if, looking to them, he had uttered only humble things, many afterwards would have been harmed. That is why he mixes and blends his teaching, by the humble expressions, as I said, stopping their mouths, and by those spoken in keeping with his dignity repelling among people of sense the mean understanding of what was said and showing it to have nothing to do with him. For being sent belongs to change of place; but God is present everywhere. Why then does he say he was sent? He speaks in more material terms, showing his agreement with the Father. So at any rate he shapes the following words too, wishing to establish this. “Truly, truly, I say to you,” he says, “whoever hears my words and believes him who sent me has eternal life.” Do you see how he constantly puts the same thing, curing that suspicion both here and by what follows, [drawing them to] friendship with himself by fear and by the promise of benefit, [condescending] much in his words? For he did not say, “Whoever hears my words and believes me”; they would have thought the thing conceit and excessive boasting. For if after so long a time and countless miracles they suspected this when he spoke so, much more then. That is why they said to him at that later time, “Abraham died, and the prophets died, and how do you say, ‘If anyone keeps my word, he will never taste death’?” So that they might not become savage here too, see what he says: “Whoever hears my word and believes him who sent me has eternal life.” And this made his word no little acceptable—learning, I mean, that those who hear him believe the Father. For having received this eagerly, they would receive the rest more easily. So by saying something humble he contributed to and prepared the way for the lofty things. Having said, “has eternal life,” he adds, “and does not come into judgment, but has passed from death to life,” making his word acceptable by these two things: that it is the Father who is believed, and that the one who obeys enjoys many good things. “Does not come into judgment” means “will not be punished.” For he speaks of death not as this one here but the eternal one, as also of that immortal life. “Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live.” Having spoken the words, he states also the proof through deeds. For since he had said, “As the Father raises the dead and gives them life, so also the Son gives life to whom he wills,” so that the thing might not seem boasting and conceit, he provides the proof through works too, saying, “The hour is coming.” Then, so that you may not suspect a long time, he adds, “and now is, when the dead will hear the voice of the Son of God, and those who hear will live.” Did you see sovereignty here, and unspeakable authority? As it will be in the resurrection, he says, so it will be now too. For then too we shall rise on hearing a commanding voice: “For at the command of God,” it says, “the dead will rise.” “And how is it clear,” someone may say, “that what was said is not boasting?” From what he added: “and now is.” For if he had promised it only for the time to come, the word would have been suspect to them; but as it is he provides the proof: while I am staying with you, he says, this will happen. And he would not have made the promise for that time unless he was able, so as not to incur more ridicule by the promise. Then he adds a reasoning that demonstrates what was said: “For as the Father has life in himself, so he has given to the Son also to have life in himself.”

[3] Do you see the exact likeness, showing the difference in one thing only, that one is Father and the other Son? For the word “has given” introduces this distinction only, and shows all the rest equal and exactly alike. Hence it is clear that he does everything with as much authority and power as the Father, not empowered from elsewhere; for he has life just as the Father does. That is why he at once added the next thing too, so that from this we might understand that as well. What is it? “He has given him authority to execute judgment also.” And why does he keep turning resurrection and judgment over and over? “For as the Father raises the dead and gives them life, so also the Son gives life to whom he wills”; and again, “The Father judges no one, but has given all judgment to the Son”; and again, “As the Father has life in himself, so he has given to the Son also to have life in himself”; and again, “Those who hear the voice of the Son of God will live”; and here again, “He has given him authority to execute judgment.” Why then does he constantly turn these over—judgment, I mean, and life and resurrection? Because these above all are able to draw even the most unfeeling hearer. For one who is persuaded that he will rise and give account to him of his offenses, even if he has seen no other sign, [will hasten to] make the judge favorable to himself. “Because he is Son of Man. Do not marvel at this.” Paul of Samosata does not read it so, but how? “He gave him authority to execute judgment because he is Son of Man.” But said in this way it has no logical sequence. For he did not receive judgment because he is a man (otherwise what prevented all men from being judges?), but because he is the Son of that unspeakable substance, for that reason he is judge. So it should be read thus: “That he is Son of Man, do not marvel at this.” For since what was said seemed to the hearers contradictory, and they thought him nothing more than a mere man, while what was said was greater than befits a man—or rather greater than befits an angel, and belonged to God alone—to resolve this objection he added: “Do not marvel that he is Son of Man; for the hour is coming in which those who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, but those who have done evil to the resurrection of judgment.” And why did he not say, “Do not marvel that he is Son of Man, for he is also Son of God,” but mentioned the resurrection? He had put this above, saying, “They will hear the voice of the Son of God.” And if he passed it over in silence here, do not marvel. For by mentioning the work proper to God, he lets the hearers infer from it thereafter that he was both God and God's Child. For if it had been constantly said by him, it would have offended them then; but shown by inference from the miracles, it made the teaching less burdensome. For those who construct syllogisms, when they have laid down the premises and proved the point in question vigorously, often do not add the conclusion themselves, but, making the hearer more fair-minded and the victory more brilliant, lead the opponent himself to pronounce the conclusion, so that those present may vote for them all the more when their opponents give the verdict in their favor. Mentioning the resurrection of Lazarus, then, he kept silent about the judgment, for Lazarus did not rise for that; but speaking of the general resurrection he added this too: “Those who have done good will come out to the resurrection of life; but those who have done evil to the resurrection of judgment.” So too John led on the hearer by mentioning judgment, and that “whoever does not believe in the Son shall not see life, but the wrath of God remains on him.” So too he himself led on Nicodemus: “For whoever believes in the Son,” he said to him, “is not judged; but whoever does not believe has been judged already.” So here too he mentions both the judgment seat and the punishment for evil deeds. For since he had said above, “Whoever hears my word and believes him who sent me is not judged,” so that no one might think that this alone suffices for salvation, he added what concerns one's life too, saying, “Those who have done good, to the resurrection of life; but those who have done evil, to the resurrection of judgment.” Since, then, he had said that the whole world would give account to him, and that all would rise at his voice—a new and strange thing, still disbelieved even now by many, even of those who seem to have believed, let alone by the Jews then—hear how he establishes it, again condescending to the weakness of his hearers: “I can do nothing of myself. As I hear, I judge; and my judgment is just, because I do not seek my own will but the will of him who sent me.” And yet he had already given no small proof of resurrection by bracing the paralytic. That is why he did not speak about resurrection until he had done that, which fell little short of resurrection. And he hinted at the judgment then, saying after the bracing of the body, “See, you have become well; sin no more, so that nothing worse may happen to you.” But nevertheless he foretells both the resurrection of Lazarus and that of the world. And since he foretold these two resurrections—that of Lazarus, which was to take place very soon, and that of the world, which was to come long ages later—he confirms the one from the paralytic and the nearness of the time, saying, “The hour is coming, and now is”; and the other from the resurrection of Lazarus, bringing before their eyes what had not yet happened through what had already happened. And one can see him doing this everywhere: putting two or three predictions together, and always confirming what will be from what has happened.

### Scripture references

- John 5:34: quotation, high confidence
- John 5:23: quotation, high confidence
- Matt 10:40: quotation, high confidence
- John 9:16: quotation, high confidence
- John 9:33: allusion, medium confidence
- John 5:24: quotation, high confidence
- John 8:52: quotation, high confidence
- John 5:25: quotation, high confidence
- John 5:21: quotation, high confidence
- 1 Thess 4:16: allusion, high confidence
- John 5:26: quotation, high confidence
- John 5:27: quotation, high confidence
- John 5:22: quotation, high confidence
- John 5:28: quotation, high confidence
- John 5:29: quotation, high confidence
- John 11:43: allusion, medium confidence
- John 3:36: quotation, high confidence
- John 3:18: quotation, high confidence
- John 5:30: quotation, high confidence
- John 5:14: quotation, high confidence

### Translation notes

- Quotations: John 5:34; Matt 10:40; John 5:23–30; John 9:16, 33; John 8:52; 1 Thess 4:16 (paraphrased); John 3:36; John 3:18; John 5:14. Chrysostom rejects the reading of Paul of Samosata, who joined “because he is Son of Man” to the preceding clause (John 5:27), and also argues against Sabellius; translated as written. The section numeral [3] was lost. Words lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 39.2 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/39-2).

## Homily 39.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/39-4/#p-39-4
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's humble words about judging as he hears show the unity of his will with the Father's, spoken to suit his hearers; we should forgive others, love our neighbor, and give our goods to buy heaven.

### Greek text

᾿Αλλ᾽ ὅμως τοσαῦτα καὶ εἰπὼν καὶ ποιήσας, ἐπειδὴ τέως ἀσθενέστεροι ἧσαν 8, οὐκ ἀρκεῖται τούτοις, ἀλλὰ καὶ δι᾿ ὧν ἐπάγει ῥημάτων αὐτῶν καταστέλλει τὴν φιλονεικίαν », λέγων" Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν. Καθὼς ἀκούω, κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐσεὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Ἐπειδὴ γὰρ ξένα τινὰ καὶ παρηλλαγμένα παρὰ τοὺς προφήτας ἐδόκει λέγειν (ἐκεῖνοι μὲν γὰρ ἔλεγον, ὅτι ὁ Θεός ἐστιν ὁ κρίνων τὴν γῆν ἅπασαν, τουτέστι, τὸ ἀνθρώπινον γένος " καὶ τοῦτο ὁ Δαυῖδ πανταχοῦ ἀνακηρύττων ἔλεγε, Κριγεῖ λαοὺς ἐν εὐθύτητι" καὶ, Ὃ Θοὸς κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος" καὶ οἱ προφῆται δὲ πάντες καὶ ὁ Μωῦσῆς ' ὁ δὲ Χριστὸς ἔλεγεν, Ὁ Πατὴρ οὐ κρίνει οὐδέγα, ἀλλὰ τὴν κρίσιν δέδωκε τῷ Υἱῷ" ἱκανὸν δὲ τοῦτο ἦν θορυδῆσαι τὸν ἀκούοντα τότε Ἰουδαῖον, καὶ παρασκευάσαι πάλιν ἀντίθεον αὐτὸν ὑποπτεύειν), σφόδρα ἐνταῦθα συγχαταθαίνει τῷ λόγῳ, καὶ τοσοῦτον, ὅσον ἀπήτει αὐτῶν ἡ ἀσθένεια, ὥστε τὴν ὀλεθρίαν ταύτην ὑποψίαν πρόῤῥιζον ἀνελεῖν, καί φησιν " Ἐγὼ οὐ δύγάμαι ἀπ' ἐμαυτοῦ ποιεῖν οὐδέν" τουτέατιν, οὐδὲν ξένον, οὐδὲ παρνλλαγμένον, οὐδὲ ὃ μὴ βούλεται ὁ Πατὴρ, παρ᾽ ἐμοῦ γινόμενον ὄψεσθε, ἣ λεγόμενον ἀκούσεσθε. Καὶ πρότερον εἰπὼν, ὅτι Υἱὸς ἀνθρώπου ἐστὶν, καὶ δείξας ὅτι ἄνθρωπον αὐτὸν τέως ὑπὠπτευον, οὕτω καὶ ἐνταῦθα προστίθησιν. “Ὥσπερ οὖν ε ἀνωτέρω εἰπὼν, Ὃ ἀκηκόαμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν" καὶ ὁ Ἰωάννης, “Ὃ ἑώρακε, μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμδάνει" περὶ ἀκριθδοῦς δὲ ἀμφότερα εἴρηται γνώσεως, οὐκ ἀπλῶς περὶ ἀκοῆς καὶ ὄψεως" οὕτω καὶ ἐνταῦθα ἀκοὴν εἰπὼν, οὐδὲν ἄλλο ἐμφαΐίνῖι, ἢ ὅτι ἀδύνατον ἄλλο τι θελῆσαι αὐτὸν, ἢ ὅπερ ὁ Πατήρ. ᾿Αλλ' οὐκ εἶπεν οὕτω σαφῶς (οὐ γὰρ ἂν ἐδέξαντο ἐξ εὐθείας τέως οὕτως ἃ ἀκούοντες)" ἀλλὰ πῶς; Συγχαθατιχῶς καὶ ἀνθρωπίνως σφόδρα " Καθὼς ἀκούω, κρίνω. Πάλιν οὐ διδασκαλίαν λέγων ἐνταῦθα (οὐ γὰρ εἶπε, Καθὼς διδάσχομαι, ἀλλὰ, Καϑὼς ἀκούω), ἀλλ' οὐδὲ ὡς δεόμενος ἀκροάσεως ταῦτά φῆσιν (οὐ γὰρ μόνον τοῦ διδάσκεσθαι ἀνενδεὴς ἧν, ἀλλὰ καὶ τοῦ δεῖσθαι ἀκούειν), τὴν δὲ ὁμόνοιαν δηλῶν καὶ τὸ ἀπαράλλακτον τῆς ψήφου. Ὃ δὲ λέγει, τοῦτό ἔστιν" Οὕτω κρίνω, ὡς ἂν εἰ αὐτὸς ὁ Πατὴρ ἦν ὁ κρίνων. Εἶτα ἐπάγει, Καὶ οἶδα ὅτι ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, τὸ θέλημα τοῦ πέμψαντός με. Τί λέγεις; ἔχεις γὰρ θέλημα ἕτερον παρὰ τὸν Πατέρα : Καὶ μὴν ἀλλαχοῦ εἶπας, Καθὼς ἐγὼ καὶ σὺ ἕν ἐσμεν" καὶ πάλιν, ἐπὶ θελήματος λέγων καὶ ὁμονοίας " Δὸς αἰτοῖς, καὶ αὑτοὶ ἐν ἡμῖν ἕν ὦσι" τουτέστιν, ἐν τῇ περ ἡμῶν πίστει. Ὁρᾷς ὅτι τὰ μάλιστα δοκοῦντα εἶναι ταπεινὰ, ταῦτά ἐστιν ἅπερ ἔχει ἐγκεκρυμμένον τὸ ὑψηλὸν νόημα; Ὃ γὰρ αἰνίττεται, τοιοῦτόν ἐστιν " ὅτι οὐκ ἄλλο μὲν τοῦ Πατρὸς τὸ θέλημα, ἄλλο δὲ τὸ αὐτοῦ" ἀλλ᾽ ὥσπερ μιᾶς διανοίας ἕν θέλημα, οὕτως ἐμοῦ καὶ τοῦ Πατρός ο. Καὶ μὴ θαυμάσῃς, εἰ τοσαύτὴν εἶπε συνάφειαν. Καὶ γὰρ ἐπὶ τοῦ Πνεύματος τούτῳ κέχρηται τῷ ὑποδείγματι ὁ Παῦλος, λέγων " Τίς γὰρ οἷδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ αγεῦμα τοῦ ἀνθρώπου, τὸ ἐν αὐτῷ; Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰμὴ τὸ Πνευματοῦ Θεοῦ. Οὐδὲν οὖν ἄλλο ἣ τοῦτό φησιν, ὅτι Οὐκ ἔστι μοι θέλημα ἔτερον καὶ ἴδιον παρὰ τοῦ Πατρὸς ἴ, ἀλλ᾽ εἴ τι ἐκεῖνος βούλεται. τοῦτο καὶ ἐγώ" καὶ εἴ τι ἐγὼ, τοῦτο καὶ ἐκεῖνος. Ὥσπερ οὖν τῷ Πατρὶ οὐδεὶς ἂν ἐγχαλέσειε κρίνοντι, οὕτως οὐδὲ ἐμοί " ἀπὸ γὰρ τῆς αὐτῆς γνώμης ἑκατέρα ἡ ψῆφος φέρεται. Εἰ δὲ ἀνθρωπινώτερον ταῦτα διαλέγεται, μὴ θαυμάσῃς. ΓΑνθρωπὸν γὰρ αὐτὸν ἔτι ἐνόμιζον εἶναι ψιλόν. Διὸ χρὴ μάλιστα ἐν τοῖς τοιούτοις μὴ τὰ λεγόμενα ἐξετάζειν μόνον, ἀλλὰ καὶ τὴν ὑπόνοιαν τῶν ἀκροωμένων προστιθέναι, καὶ οὕτω τῶν λεγομένων ἀκούειν, ὡς πρὸς ἐχείνην εἰρημένων ὑπόνοιαν" ἐπεὶ πολλὰ ἕψεται τὰ ἄτοπα. Σκόπει γάρ" Εἶπεν, Οὐ ζητῶ τὸ θέλημα τὸ ἐμόν. Οὐκοῦν ἕτερόν ἐστι τὸ αὐτοῦ θέλημα, καὶ σφόδρα ἀποδέον. καὶ οὐδὲ ἁπλῶς ἀποδέον, ἀλλ᾽ οὐδὲ ὠφέλιμον οὕτως. Ἐπεὶ εἰ σωτηριῶδες ἦν καὶ συμθαῖνον τῷ τοῦ Πατρὸς, τίνος ἕνεκεν αὐτὸ οὐ ζητεῖς; Ανθρωποι μὲν γὰρ εἰκότως ἂν τοῦτο λέγοιεν, ὡς πολλὰ θελήματα ἔχοντες παρὰ τὰ τῷ Θεῷ δοκοῦντα " σὺ δὲ τίνος ἕνεκεν τοῦτο φὴς, κατὰ πάντα ἐοικὼς τῷ Πατρί; Τοῦτο γὰρ οὐδὲ ἀνδρὸς ἡἠκχριδωμένου καὶ ἔσταυρωμένου εἴποι τις ἂν εἶναι τὸ ῥῆμα. Εἰ γὰρ ὁ Παῦλος οὕτως ἑαυτὸν ἐκέρασε τῷ θελήματι τοῦ Θεοῦ, ὡς εἰπεῖν, Ζῶ δὲ οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστὸς, πῶς ὁ πάντων Δεσπότης εἶπεν ἂν, ὅτι Οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός μὲ, ὡς ἑτέρου ὄντος ἐχείνου; Τι οὖν ἔστιν ὅ φησιν; Ὡς ἐπ᾽ ἀνθρώπου προσ» άγειε τὸν λόγον, καὶ πρὸς τὴν ὑπόνοιαν τῶν ἀκροιυμένων φθέγγεται. Ἐπειδὴ γὰρ ἀπὸ τῶν ἔμπροσθεν ἀπέδειξε τὰ λεγόμενα, τὰ μὲν θεοπρεπῶς, τὰ δὲ ἀνθρωπίνως διαλεχθεὶς, πάλιν ὡς ἄνθρωπος κατασκευάζει τὰ αὐτὰ, καὶ λέγει, ὅτι Ἡ κρίσις ἡ ἐμὴ δικαία ἐστί. Καὶ πόθεν δῆλον; Ὅτι οὗ ζητῶ τὸ θέ- Ἴημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμγαντός με. “Ὥσπερ γὰρ ἐπ᾽ ἀνθρώπων ὁ φιλαυτίας ἀπηλλαγμένος, οὐκ ἂν ἔχοι δικαίως ἐγχαλεῖσθα: ὡς παρὰ τὸ δέον διχάσας " οὕτως οὐδὲ ἐμοὶ νῦν δυνήσεσθε ἐπιτιμᾷν. Ὁ μὲν γὰρ θέλων τὰ ἑαυτοῦ στῆσαι, ἴσως ὑποπτευθείη ἂν παρὰ πολλῶν ταύτῃ παραφθείρειν τὸ δίκαιον ὁ δὲ μὴ τὰ ἑαυτοῦ σκοπῶν, τίνα ἂν ἔχοι πρόφασιν τοῦ μὴ τὰ δίκαια ψηφίσασθαι; Τοῦτον τοίνυν τὸν λογισμὸν καὶ ἐπ᾽ ἐμοῦ ἃ ἐξετάζετε. Εἰ μὲν γὰρ “ἔλεγον μὴ ἀπεστάλθαι παρὰ τοῦ Πατρὸς, μηδὲ εἰς ἐκεῖνον τὴν δόξαν τῶν γινομένων ἀνέφερον, ἴσως ἄν τις ὑμῶν ὑπενόησεν, ὅτι βουλόμενος ἐμαυτὸν ποιῆσαι λαμπρὸν, οὐ λέγω τὰ ὄντα᾽ εἰ δὲ ἑτέρῳ λογίζομαι καὶ ἀνατίθημι τὰ γινόμενα, τίνος ἕνεκεν, ἢ τόθεν ἂν ἔχοιτε ὑποπτεύειν τὰ λεγόμενα; Ὁρᾷς οἷ τὸν ' λόγον χατεθίδασε, καὶ πόθεν τὴν κρίσιν τὴν ἑαυτοῦ δικαίαν εἶναι ἔφησεν, ὅθεν ἂν καὶ τῶν πολλῶν εἷς ἀπολογούμενος εἶπεν; ὁρᾷς, ὃ πολλάκις εἶπον, πῶς διαλάμπει σαφῶς; Τί δέ ἐστιν ὃ εἶπον; Ὅτι ἡ ὑπερθολὴ τῆς ταπεινότητος τῶν λέξεων, αὕτη μάλιστα πείθει τοὺς νοῦν ἔχοντας, μὴ ἐκ προχείρου δεχομένους τὰ λεγόμενα καταπίπτειν, ἀλλὰ παρασχευάξειν μᾶλλον ἐπὶ τὸ ὕψος τῶν νοημάτων ἐλθεῖν’ αὕτη καὶ τοὺς χαμαὶ συρομένους τότε μετὰ πολλῆς κατὰ μικρὸν ἀνίστησι τῆς εὐκολίας. Ταῦτα οὖν ἅπαντα ἐννοοῦντες, παρακαλῶ, μὴ παρατρέχωμεν ἁπλῶς τὰ εἰρημένα, ἀλλὰ μετὰ ἀχριθΞξας ἐξετάζωμεν ἅπαντα, καὶ τὴν αἰτίαν τῶν λεγομένων πανταχοῦ σκοπῶμεν κ " μηδὲ νομίζωμεν ἀρχεῖν ἡμῖν εἰς ἀπολογίαν τὴν ἄγνοιαν καὶ τὴν ἁπλότητα, Οὐ γὰρ ἀκεραίους ἐκέλευσε μόνον εἶναι, ἀλλὰ καὶ φρονίμους. ᾿Ασχῶμεν τοίνυν μετὰ τῆς ἁπλότητος καὶ πἣν φρόνησιν, καὶ ἐπὶ τῶν δογμάτων καὶ ἐπὶ τῶν τοῦ βίου κατορθωμάτων " καὶ διχάξζωμεν ἑαυτοῖς ἐνταῦθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν τότε, καὶ τοιοῦτοι γινώμεθα περὶ τοὺς δούλους, οἷον βουλόμεθα περὶ ἡμᾶς γενέσθαι τὸν Δεσπότην ἡμῶν. “Αφες γὰρ ἡμῖν τὰ ὁὀρειϊήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὁφρδιλέταις ἡμῶν. Καὶ οἷδα μὲν, ὅτι οὐ φέρει πράως πληττομένη ἡ ψυχή " ἀλλ' ἐὰν ἐννοήσωμεν ὅτι οὐκὶ τῷ λελυπηχότι, ἀλλ᾽ ἑαυτοῖς χαριζόμεθα, ταχέως ἀφἦσημεν τὸν ἰὸν τῆς ὀργῆς. Καὶ γὰρ ὁ τὰ ἑκατὸν δηνάρια μὴ συγχωρήσας τῷ πεπλημμεληχότι, οὐ τὸν ὁμόδουλον ᾿δίχησεν, ἀλλ᾽ ἑαυτὸν τοῖς μυρίοις τα» λάντοις ὑπεύθυνον ἐποίησεν, ὧν πρότερον τὴν ἄφεσιν ἕλαδεν. “Ὅταν οὖν ἑτέροις μὴ ἀφῶμεν, ἑαντοῖς οὐκ ἀφίεμεν. Μὴ τοίνυν τῷ Θεῷ λέγωμεν μόνον, Μὴ μνησθῇς τῶν ἀμαρτημάτων ἡμῶν " ἀλλὰ καὶ πρὸς ἑαυτοὺς ἕκαστοι λέγοντες, μὴ μνησθῶμεν τῶν ἁμαρτημάτῶν τῶν συνδούλων τῶν εἰς ἡμᾶς γεγενημένων. Καὶ γὰρ σὺ πρότερον δικάζξεις τοῖς σοῖς, καὶ τότε ἕπεται ὁ Θεός " σὺ τὸν νόμον γράφεις τὸν περὶ ἀφέσεως καὶ τιμωρίας, καὶ τὴν περὶ τῶν τοιούτων ἐχφέρεις ψῆφον. Οὐκοῦν καὶ τοῦ μνησθᾶναι καὶ τοῦ μὴ μνησθῆναι τὸν Θεὸν σὺ κύριος εἶ, Διὰ τοῦτο καὶ ὁ Παῦλος ἀφεῖναι χελεύξι, ἐάν τις πρός τινα ἔχῃ μομφήν᾽ καὶ οὐκ ἀπλῶς ἀφεῖναι, ἀλλ᾽ ὥστε μηδὲ λείψανα μένειν. Ἐπεὶ καὶ ὁ Χριστὸς οὐ μόνον οὐκ ἤνεγκεν εἰς μέσον ἡμῶν τὰ ἁμαρτήματα, ἀλλ᾽ οὐδὲ ἡμᾶς αὐτοὺς πεπλημμεληχότας ἀνέμνησεν, οὐδὲ εἶπε, Τὰ καὶ τὰ ἥμαρτες " ἀλλὰ καὶ ἀφῆκε καὶ ἐξήλειψε τὸ χειρόγραφον, μηδὲ λογισάμενος τὰ παραπτώματα, καθὼς καὶ τοῦτο Παῦλος ἐδήλωσε. Τοῦτο δὴ ποιῶμεν καὶ ἡμεῖς, καὶ ἀπὸ «ἧς διανοίας ἐξαλείφωμεν ἅπαντα. Κἂν μὲν ἀγαθόν τι γεγενημένον ἧ παρὰ τοῦ λελυπηχότος, τοῦτο λογισώμεθα μόνον" ἂν δὲ λυπηρὸν καὶ ἐπαχθὲς, ἐχδάλωμεν οὕτω καὶ ἐξαλείψωμεν, ὥσες μηδὲ ἴχνος ἐναπομένειν. Εἰ δὲ μηδὲν ἀγαθὸν ἡμῖν γέγονε παρὰ τούτου, πάλιν ὁ μισθὸς μείζων συγχωροῦσιν ἡμῖν, καὶ πλείων ἡ εὐδοχίμησις. Αλλοι δι᾽ ἀγρυπνίας καὶ χαμευνίας καὶ μυρίας ταλαιπωρίας ἐξαλείφουσι τὰ ἁμαρτήματα" σοὶ! διὰ τῆς εὐχολωτέρας ὁδοῦ, τοῦ ἡ μνησικακεῖν λέγω, πάντα ἔξεστιν ἀφανίσαι τὰ πλημμεληθέντα. Τί τοίνυν κατὰ σαυτοῦ τὸ ξίφος ὠθεῖς, ὡς οἱ μαινόμενοι καὶ παραπαίοντες, καὶ τῆς μελλούσης σεαυτὸν ἐκβάλλει; ζωῆς, δέον πάντα πράττειν, ὥστε αὐτῆς ἐπιτυχεῖν; Εἰ γὰρ ἡ παροῦσα οὕτω ποθεινὴ, τί ἂν εἴποι τις περὶ ἐκείνης, ἔνθα ἀπέδρα ὁδύνη καὶ λύπη καὶ στεναγμό;; Ἐκεῖ δεῖσαι θάνατον οὐκ ἔστιν, οὐδὲ πέρας ἐχείνων ὑποπτεύσαι τῶν ἀγαθῶν. Μακάριοι καὶ τρισμαχάριοι καὶ πολλάκις τοῦτο, οἱ τῆς μακαρίας ἐκείνης ἀπολαύοντες λήξεως "ὥσπερ οὖν ἄθλιοι καὶ τρισ άθλιοι καὶ μυριάκις τοῦτο,οἱ τῆς μακαριότητος ἐκείνης ἑαυτοὺς ἐχδάλλοντες. Καὶ τὶ ποτέ ἐστι, φησὶ, τὸ ποιοῦν ἡμᾶς ἀπολαῦσαι τῆς ζωῆς ἐκείνης;“Ἄκουσον αὐτοῦ τοῦ δικάζοντος, νεανίσκῳ τινὶ διαλεγομένον περὶ τούτων. Ἐπειδὴ γὰρ ἠρώτησεν ἐκεῖνος, Τί ποιήσας ζωὴν --σ...-αἰώνιον χληρογομήσω; εἰπὸν ὁ Χριστὸς αὐτῷ τὰς ἄλλας ἐντολὰς, κατέληξεν εἰς τὴν τοῦ πλησίον ἀγάπηῆν. Καὶ τάχα ἐρεῖ τις τῶν ἀκουόντων, κατὰ τὸν πλούσιον ἐκεῖνον, ὅτι Καὶ ἡμεῖς ταῦτα ἐφυλαξάμεθα" σαμεν. ᾿Αλλ᾽ οὐ δήπου καὶ τοῦτο εἰπεῖν δυνήσῃ, ὅτι ἠγάπησας τὸν πλησίον, ὡς ἀγαπῆσαι ἔδει. Ἢ γὰρ ἀδιχουμένῳ, ἢ οὐ μετέδωκε τῶν ὄνιων, οὐδ᾽ ἣγάπησε Ῥ, Νῦν δὲ οὐ τοῦτο μόνον ἐπέταξεν ὁ Χριστὸς, ἀλλὰ καὶ ἕτερον. Ποῖον δὴ τοῦτο; Πώλησόν σου τὰ ὑπάρχοντα, φησὶ, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκχοιμλούθει μοι" τὴν διὰ τῶν ἔργων μίμησιν λέγων ἀκολούθησιν. Τί τοίνυν ἐντεῦθεν μανθάνομεν; Πρῶτον μὲν, ὅτι τὸν μὴ πάντα ἔχοντα ταῦτα οὐκ ἕνι τῶν πρωτείων ἐπιτυχεῖν τῶν ἐν τῇ λήξει ἐκείνῃ. Μετὰ γὰρ τὸ εἰπεῖν αὐτὸν, ὅτι Πάντα ἐποίησα, ὡς καταλέγει" Εἰ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι. Πρῶτον μὲν οὖν τοῦτο ἔστι μαθεῖν " δεύτερον δὲ, ὅτι καὶ αὐτὸν ἐκεῖνον διήλεγξεν εἰκῆ χομπάζοντα. Ὁ γὰρ ἐν περιουσίᾳ τοσαύτῃ ζῶν, καὶ τοὺς ἄλλους περιορῶν ἕν πενίᾳ, πῶς ἂν τὸν πλησίον ἠγάπησεν; Οὐ τοίνυν οὐδὲ ἐκεῖνο ἀληθῶς εἶπεν. ᾿Αλλ᾽ ἡμεῖς κἀκεῖνο καὶ ταῦτα ποιῶμεν, καὶ σπουδάζωμεν τὰ ὄντα κενῶσαι, καὶ τὸν οὐρανὸν πρίασθαι. Εἰ γὰρ ὑπὲρ ἀξιώματός τις βιωτιχοῦ ὅλην πολλάκις τὴν οὐσίαν ἐπέδωχεν, ἀξιώματος τοῦ μέλλοντος ἐνταῦθα μένειν. οὐδὲ πολὺν ὁ παραμένοντος χρόνον (πολλοὶ γὰρ καὶ πρὸ πολλοῦ τῆς τελευτῆς ταύτην ἀπεδύσαντο τὴν ἀρχὴν, ἕτεροι δὲ διὰ ταύτην ἐζημιώθησαν καὶ τὴν. ζωὴν αὐτὴν πολλάκις" ἀλλ᾽ ὅμως καὶ ταῦτα εἰδότες, πάντα χενοῦσιν ὑπὲρ αὐτῇ)" εἰ τοίνυν ὑπὲρ ταύτης τοσαῦτα ποιοῦσιν, ὑπὲρ τῆς μενούσης ἐκείνης, καὶ ἀναφαιρέτου, τί γένοιτ᾽ ἂν ἡμῶν ἀθλιώτερον, μηδὲ ὀλίγα προϊεμένων, μηδὲ ταῦτα παρεχόντων ἃ χρὶ μικρὸν ὕστερον ὄντες ἐνταῦθα ἃ ἀφήσομεν; Ποίας οὖν ταῦτα οὐκ ἂν εἴη μανίας, ἅπερ ὄἄχοντες ταῦτα παρὸν ἑχόντας δοῦναι γκαὶ μεθ᾽ ἑαυτῶν λαθεῖν μὴ βουληλῆναι; ᾿Αλλ’ εἰ μὲν ἐπὶ θάνατόν τις ἤγετα, εἶτα προὔκειτο πάντα τὰ ὄντα προέμενον ἀπαλλαγῆναι, καὶ χάριν ἂν τὸ πρᾶγμα ἐνομίσαμεν" νῦν δὲ παρὸν τὴν ἐπὶ γέενναν ἀγομένους ὁδὸν, τὰ ἡ μίση δόντας ἐλευθερωθῆναι, αἱρούμεθα καὶ κολάζεσθαι καὶ κατέχειν εἰκῆ τὰ μὴ ἡμέτερα, ὥστε τὰ ἡμέτερα προέσθαι. Τίνα οὖν ἕξομεν ἀπολογίαν; ποίαν συγγνώμήν, οὕτως εὐχόλου τετμημένης ἡμῖν ὁδοῦ πρὸς ζωὴν, κατὰ κρημνῶν φερόμενοι, καὶ τὴν ἄκαρπον βαδίζονπες ὁδὸν, καὶ τῶν ἐνταῦθα καὶ τῶν ἐκεῖ πάντων ἕαυτοὺς ἀποστεροῦντες, παρὸν ἀμφότερα καρπώσασθαι μετὰ ἀδείας; ᾿Αλλ᾽ εἰ καὶ μὴ πρότερον, κἂν νῦν γοῦν ἀνενέγκωμεν, καὶ ἡμῶν αὐτῶν γενόμενοι τὰ παρόντα «διαθῶμεν εἰς δέον, ἵνα καὶ τὰ μέλλοντα μετ᾽ εὐκολίας λάδωμεν, χάριτ: καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

[4] Yet though he had said and done so much, since they were still weak, he is not content with this, but by the words he adds he also checks their contentiousness, saying, “I can do nothing of myself. As I hear, I judge; and my judgment is just, because I do not seek my own will but the will of him who sent me.” For he seemed to be saying strange things, different from the prophets. They said that God is the one who judges the whole earth, that is, the human race; David proclaims this everywhere, saying, “He will judge the peoples with uprightness,” and “God is a just judge, strong and patient”; and so do all the prophets and Moses. But Christ said, “The Father judges no one, but has given judgment to the Son”; and this was enough to disturb the Jew who heard it then, and to make him suspect again that he was an enemy of God. So he condescends greatly here in his speech, as much as their weakness demanded, so as to pull this ruinous suspicion up by the roots, and says, “I can do nothing of myself”; that is, you will see nothing strange, nothing different, nothing that the Father does not will, done by me, or hear it said. And having said before that he is Son of Man, and having shown that they still suspected he was a man, so here too he adds this. As, then, above he said, “What we have heard and what we have seen we testify,” and John said, “What he has seen he testifies, and no one receives his testimony,” and both are said of exact knowledge, not simply of hearing and sight, so here too, by speaking of hearing he shows nothing else than that it is impossible for him to will anything other than what the Father wills. But he did not say it so plainly (for they would not yet have received it if they had heard it so directly); but how? In a very condescending and human way: “As I hear, I judge.” Again, he is not speaking of teaching here (for he did not say “as I am taught,” but “as I hear”), nor does he say this as needing to hear (for not only had he no need of being taught; he did not even need to hear), but he is showing the agreement and the exact sameness of the verdict. What he says is this: I judge as if the Father himself were the one judging. Then he adds, “And I know that my judgment is just, because I do not seek my own will, but the will of him who sent me.” What do you say? Do you have a will different from the Father's? And yet elsewhere you said, “As I and you are one”; and again, speaking of will and agreement, “Grant to them that they too may be one in us,” that is, in faith in us. Do you see that the expressions that seem most humble are the very ones that have the lofty meaning hidden in them? For what he hints at is this: that the Father's will is not one thing and his another, but as one mind has one will, so mine and the Father's is one. And do not marvel if he spoke of so close a union. For Paul too uses this example in the case of the Spirit, saying, “For who among men knows the things of a man except the spirit of the man that is in him? So too no one knows the things of God except the Spirit of God.” He says nothing else, then, than this: I have no will different from the Father's and my own; whatever he wills, I too will; and whatever I will, he too wills. As, then, no one would accuse the Father when he judges, so neither me; for each verdict proceeds from the same mind. And if he speaks these things in a rather human way, do not marvel; for they still thought him a mere man. That is why in such passages one must above all not only examine what is said, but also take into account the supposition of the hearers, and so hear what is said as spoken in view of that supposition; otherwise many absurdities will follow. For consider: he said, “I do not seek my own will.” So his will is different and greatly inferior; and not merely inferior, but in that case not even beneficial. For if it were saving and agreed with the Father's, why do you not seek it? Men might reasonably say this, since they have many wills contrary to what seems good to God; but why do you say this, who are like the Father in all things? One would not call this the language even of a perfected and crucified man. For if Paul so blended himself with the will of God as to say, “It is no longer I who live, but Christ lives in me,” how would the Lord of all have said, “I do not seek my own will, but the will of him who sent me,” as though that were another's? What then does he mean? He brings his discourse forward as in the case of a man, and speaks in view of his hearers' supposition. For since he had shown from what preceded what he was saying, speaking sometimes as befits God and sometimes humanly, he again establishes the same things as a man, and says, “My judgment is just.” And how is this clear? “Because I do not seek my own will, but the will of him who sent me.” For as among men one free from self-love could not justly be accused of having judged wrongly, so neither will you now be able to find fault with me. One who wishes to establish his own interests might perhaps be suspected by many of corrupting justice for that reason; but one who does not look to his own interests—what pretext would he have for not voting justly? Examine this reasoning in my case too. If I said I had not been sent by the Father, and did not refer the glory of what is done to him, perhaps one of you might suspect that, wishing to make myself illustrious, I do not speak the truth; but if I credit and ascribe what is done to another, why, or from what, could you suspect what is said? Do you see to what level he brought the discourse down, and that he said his judgment was just on grounds which any ordinary man might also have used in his defense? Do you see what I have often said shining out clearly? And what is it that I said? That the very excess of humility in the expressions most of all persuades people of sense not to take what is said at face value and fall down, but rather prepares them to come to the height of the meanings; and this too then raised up little by little, with great ease, those who were crawling on the ground.

[5] Considering all these things, then, I urge you, let us not simply pass over what is said, but examine everything with exactness, and look everywhere for the reason of what is said; and let us not think that ignorance and simplicity are enough for our defense. For he commanded us to be not only innocent but also wise. Let us then practice wisdom along with simplicity, both in doctrines and in good deeds of life; let us judge ourselves here, so that we may not be condemned with the world then; and let us be such toward our servants as we wish our Master to be toward us. “For forgive us our debts, as we also forgive our debtors.” I know that the soul does not bear it meekly when struck; but if we consider that we are doing a favor not to the one who has hurt us but to ourselves, we shall quickly let go the poison of anger. For the one who did not forgive the hundred denarii to the one who had offended him did not wrong his fellow servant, but made himself liable for the ten thousand talents of which he had earlier received forgiveness. When, then, we do not forgive others, we do not forgive ourselves. Let us then not only say to God, “Do not remember our sins,” but let each also say to himself: let us not remember the sins of our fellow servants committed against us. For you judge your own case first, and then God follows; you write the law of forgiveness and punishment, and you pronounce the verdict in such matters. So you are master of God's remembering and not remembering. That is why Paul too commands us to forgive if anyone has a complaint against another; and not simply to forgive, but so that not even traces remain. For Christ too not only did not bring our sins into the open, but did not even remind us that we had offended, nor say, “You sinned in this and that,” but he both forgave and blotted out the bond, not reckoning the trespasses, as Paul too showed. Let us too do this, and blot out everything from our mind. If something good has been done by the one who has hurt us, let us reckon that alone; but if something painful and grievous, let us cast it out and blot it out so that not even a trace remains. And if nothing good has been done to us by him, the reward is again greater for us who forgive, and the approval fuller. Others blot out their sins by vigils, sleeping on the ground and countless hardships; but you are able to wipe out all your offenses by the easier road—not bearing grudges, I mean. Why then do you thrust the sword against yourself, like madmen and lunatics, and cast yourself out of the life to come, when you ought to do everything to obtain it? For if the present life is so desirable, what would one say of that one, where pain and grief and groaning have fled away? There one cannot fear death, nor suspect an end of those good things. Blessed and thrice blessed, and many times over, are those who enjoy that blessed lot; just as wretched and thrice wretched, countless times over, are those who cast themselves out of that blessedness. “And what is it,” someone says, “that makes us enjoy that life?” Hear the judge himself, speaking about this to a certain young man. For when he asked, “What shall I do to inherit eternal life?” Christ, having told him the other commandments, ended with love of neighbor. And perhaps one of the hearers will say, like that rich man, “We too have kept these; [we have not robbed or murdered].” But surely you will not be able to say this, that you have loved your neighbor as you ought to have loved. For one who [envied, or did not help] someone wronged, or did not share his possessions, did not love. But now Christ commanded not only this, but something else too. What is that? “Sell your possessions,” he says, “and give to the poor, and come, follow me,” calling imitation through deeds following. What then do we learn from this? First, that one who does not have all these things cannot obtain the first places in that lot. For after he said, “I have done everything,” he concludes, “If you wish to be perfect, sell your possessions and give to the poor, and come, follow me.” This, then, one can learn first; second, that he exposed that man as boasting idly. For one who lives in such abundance and overlooks others in poverty, how could he have loved his neighbor? So he did not speak that truly either. But let us do both that and these, and be eager to empty out our possessions and buy heaven. For if someone has often spent his whole substance for a worldly dignity, a dignity that will remain here, and not even remain long with its holder (for many have been stripped of this office long before their death, and others have often lost even their life because of it; and yet, knowing these things, they empty out everything for it)—if, then, they do so much for this, what could be more wretched than we, if for that lasting and inalienable dignity we give up not even a little, nor offer even those things which we shall leave a little later while still here? What madness would it not be, then, not to wish to give willingly now, and take with us, what we shall leave unwillingly? If someone were being led to death, and it were proposed that he go free by giving up all his possessions, we would even think the thing a favor; but now, when it is possible for us who are being led on the road to Gehenna to be freed by giving half, we choose both to be punished and to hold uselessly what is not ours, so as to lose what is ours. What defense, then, shall we have? What pardon, when so easy a road to life has been cut for us, if we rush down cliffs and walk the fruitless road, depriving ourselves of everything both here and there, when it is possible to enjoy both securely? But if not before, then at least now let us recover ourselves, and, coming to our senses, dispose of present things as we ought, so that we may receive the future ones with ease, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 5:30: quotation, high confidence
- Ps 96:10 (95:10 LXX): quotation, high confidence
- Ps 7:11 (7:12 LXX): quotation, high confidence
- John 5:22: quotation, high confidence
- John 5:27: allusion, medium confidence
- John 3:11: quotation, high confidence
- John 3:32: quotation, high confidence
- John 17:21: quotation, medium confidence
- John 17:22: allusion, medium confidence
- 1 Cor 2:11: quotation, high confidence
- Gal 2:20: quotation, high confidence
- Matt 10:16: allusion, high confidence
- 1 Cor 11:32: allusion, high confidence
- Matt 6:12: quotation, high confidence
- Matt 18:28: allusion, high confidence
- Matt 18:24: allusion, high confidence
- Col 3:13: allusion, high confidence
- Col 2:14: allusion, high confidence
- 2 Cor 5:19: allusion, medium confidence
- Isa 35:10: allusion, high confidence
- Matt 19:16: quotation, high confidence
- Matt 19:20: allusion, high confidence
- Matt 19:21: quotation, high confidence

### Translation notes

- Quotations: John 5:30; Ps 96:10 (LXX 95:10); Ps 7:11 (LXX 7:12); John 5:22; John 3:11, 32; John 17:21–22 (paraphrased); 1 Cor 2:11; Gal 2:20; Matt 10:16; 1 Cor 11:32; Matt 6:12; Matt 18:23–35; Col 3:13; Col 2:14; Isa 35:10; Matt 19:16–21. Words lost in the scan in the exchange with the rich young man are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 39.4 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/39-4).

## Homily 40.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/40-1/#p-40-1
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's saying “if I testify about myself, my testimony is not true” is spoken according to the Jews' supposition; he then offers three witnesses: John, his works and the Father.

### Greek text

'Εὰν ἐγὼ μαρτυρῶ κα περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὖκ ἔστιν ἀληθής. “Αλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἷδα δτι ἀιϊηθῆς ἐστιν ἡ μαρτυρία αὑτοῦ. Εἴ τις χώραν μετάλλικῆν ἀνορύττειν ἐπιχειροίη, «ἧς τέχνης ταύτης ἄπειρος ὧν, χρυσίον μὲν οὐκ ἐργάσεται, πάντα δὲ ἁπλῶς καὶ ὁμοῦ συγχέων, πόνον ἀνὄνητον ὑπομενεῖ καὶ ἐπιδλαδῇ. Οὕτω καὶ τῶν θείων Γραφῶν οἱ τὴν ἀκολουθίαν οὐκ εἰδότες, οὐδὲ τὰ ἰδιώ- 'ματα καὶ τοὺς νόμους αὐτῆς ἐξετάζοντες, ἀλλὰ ἁπλῶς καὶ ἑνὶ τρόπῳ πάντα ἐπιόντες, χρυσίον μετὰ γῆς φύἵροντες, οὐδέποτε τὸν ἐναποκείμενον αὐτῇ θησαυρὸν εὑρήσουσι. Ταῦτα δὲ εἶπον νῦν, ἐπειδὴ τὸ προκείμενον ἡμῖν χωρίον ἔχε: μὲν πολὺν τὸν χρυσὸν, οὐ μὴν κατά δηλον, ἀλλὰ πολλῇ χαταχεχωσμένον ἄνωθεν ἀσαἐπὶ τὰ γνήσια τῶν νοημάτων ἐλθεῖν. Τίς γὰρ οὐκ ἂν εὐθέως θορυδηθείη ἀκούων τοῦ Χριστοῦ λέγοντος" Ἐὰν ἐγὼ μαρτυρῶ περί ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής; Καὶ γὰρ πολλαχοῦ φαίνεται μαρτυρῆ- Εἶπον, φησὶν, ὅτι “Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιδῖ, οὕτω καὶ ὁ Υἱὸς οὖς θέλει ζωοποιεῖ" εἶπον, ὅτε Ὁ Πατὴρ οὐδένα κρίνει, πᾶσαν τὴν χρίσιν δέδωκε τῷ ΥἹῷ " εἶπον, ὅτι δεῖ τιμᾷν τὸν Υἱὸν, ὡς τὸν Πατέρα" εἶπον, ὅτι Ὃ μὴ τιμῶν τὸν Υἱὸν, οὐδὲ τὸν Πατέρα τιμᾷ " εἶπον, ὅτι Ὁ ἀκούων μου τοὺς «1όγους, καὶ πιστεύων, οὐκ ὄψεται θάνατον ἴ, ἀ.λλὰ μεταθδέδηχεν ἐκ τοῦ θαγάτου εἰς τὴν ζωήν" εἶπον, ὅτι ἡ φωνή μου τοὺς νεκροὺς ἀναστήσει, τοὺς μὲν νῦν, τοὺς δὲ μετὰ ταῦτα εἶπον, ὅτι ἀπαιτήσω λόγον τῶν πεπλημμελημένων ἅπαντας " εἶπον, ὅτι δικαίως κρινῶ καὶ ἀμείψομαι τοὺς κατορθοῦντας, Ἐπεὶ οὖν ἅπαντα ταῦτα ἀπόφασις ἦν, καὶ τὰ μὲν λεγόμενα μεγάλα, ἀπόδειξις δὲ οὐκ ἦν οὐδέπω εἰρημένη σαφὴς ἐκείνοις, ἀλλ᾽ ἀμυσας ἑαυτῷ " τῇ γοῦν Σαμαρείτιδι διαλεγόμενος ἔλεγεν, “ἡ ροτέρα ἐ" πρότερον τὴν ἀντίθεσιν τίθησι, μέλλων ἘΤ.ώ εἶμι ὁ λαλῶν σοι" καὶ τῷ τυφλῷ ὁμοίως, Ὁ «ἰαλῶν μετὰ σοῦ, ἐκεῖγός ἐστι" καὶ τοῖς Ἰουδαίοις ἐπιτιμῶν, ᾿Γμεῖς κα λέγετε, ὅτι Βλασφημεῖς, ὅτι εἷπον, Υἱὸς τοῦ Θεοῦ εἶμι. Καὶ ἑτέρωθι δὲ πολλαχοῦ τοῦτο ποιεῖ. "Ἂν οὖν ἅπαντα ταῦτα ψευδῇ ἧ; τίς ἡ μῖν ἔσται σωτηρίας ἐλπίς; Πόθεν δὲ τὴν ἀλήθειαν εὑρήσομεν, ὅταν αὐτὴ ἡ ἀλήθεια λέγῃ, ὅτι Οὐκ ἔστιν ἡ Μαρτυρία μου ἀιηθής; Οὐ τοῦτο δὲ δοκεῖ τὸ ἐναντίωμα εἶναι μόνον, ἀλλὰ καὶ ἕτερον οὐκ ἔλαττον τούτου. Προϊὼν γάρ φησι" Καὶ ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ν ἐστι. Ποῖον οὖν, εἰπέ μοι, δέξομαι; ποῖον δὲ εἶναι νομίσω ψεῦδος; Εἰ γὰρ οὕτως ἐχλάθοιμεν ἀπλῶς ὡς εἴρηται, μὴ πρόσὠπὸν περιεργασάμενοι, μὴ αἰτίαν, μὴ ἄλλ᾽ τι τῶν τοιούτων οὐδὲν, ἀμφότερα ἔσται ψενδῇ. Εἰ γὰρ ἡ μαρτυρία αὐτοῦ οὐκ ἔστιν ἀληθὴς, οὐδὲ τοῦτο αὐτὸ ἁληθές " οὐ τὸ δεύτερον μόνον, ἀλλὰ καὶ τὸ πρότερον. Τί οὖν ἔστι τὸ εἰρημένον; Πολλῆς ἡμῖν δεῖ τῆς ἀγρυπνίας, μᾶλλον δὲ τῆς τοῦ Θεοῦ χάριτος, ἵνα μὴ τοῖς ῥήμασιν ἐναπομείνωμεν ψιλοῖς, Οὕτω γὰρ καὶ οἱ αἱρετικοὶ πλανῶνται, ὅτι μῆτε τὸν σκοπὸν ἐξετάζουσι τοῦ λέγοντος, μήτε τὴν ἕξιν τῶν ἀκουόντων. "Ἂν οὖν μὴ ταῦτα προσθῶμεν, καὶ ἕτερα δὲ, οἷον καιροὺς, καὶ τόπους, καὶ γνώμην ἀκροατοῦ, πολλὰ ἕψεται τὰ ἄτοπα. Τί οὖν ἐστι τὸ εἰρημένον «; Ἔμελλον ὑποφέρειν αὐτῷ οἱ Ἰουδαῖοι: ᾽Εὰν σὺ μαρτυρῇς περὶ σεαυτοῦ, ἡ μαρτυρία σον οὐκ ἔστιν ἀληθής. Διὰ τοῦτο ταῦτα προλαδὼν εἶπεν, ὡσανεὶ ἔλεγε" Πάντως ἐρεῖτέ μοι, ὅτι Σοι οὐ πιστεύομεν " οὐδεὶς γάρ ποτε ἑαυτῷ ἀ μαρτυρῶν ἀξιόπιστός ἐστιν ἐν ἀνθρώποις. Τὸ οὖν, Οὐκ ἔστιν ἀληθὴς, οὐκ ἁπλῶς ἀναγνωστέον, ἀλλὰ πρὸς τὴν ἐχείνων ὑπόνοιαν 6, οἷον, ὅτι Ὑμῖν οὐκ ἔστιν ἀληθής. Οὐ τοίνυν πρὸς τὴν ἀξίαν τὴν αὐτοῦ, ἀλλὰ πρὸς τὴν ὑπόνοιαν τὴν ἐχείνων ἑφθέγ- Ὑετο ταῦτα, Καὶ ὅταν μὲν λέγῃ, Ἡ μαρτυρία μευ οὗχ ἔστιν ἀ.ληθὴς, τὴν γνώμην ἐλέγχει τὴν ἐχείνων, καὶ τὴν μέλλουσαν αὑτῷ παρ᾽ ἐχείνων ἀντίθεσιν ἐπἄγεσθαι. Ὅταν δὲ, ὅτι Κἂν ἐγὼ περὶ ἐμαυτοῦ μαρτυρῶ, ἀληθής ἐστιν ἡ μαρτυρία μου, αὐτὴν δείκνυσι τοῦ πράγματος τὴν φύσιν, ὅτι ὡς Θεὸν ἀξιόπιστον αὐτὸν" ἔδε: νομίξειν καὶ περὶ ἑαυτοῦ λέγοντα. Ἐπειδὴ γὰρ εἶπεν ἀνάστασιν νεκρῶν καὶ χρίσιν, καὶ ὅτι ὁ πιστεύων αὐτῷ οὐ κρίνεται, ἀλλ' εἰ; ζωὴν ἔρχεται, καὶ ὅτι χαθεδεῖται πάντας εὐθύνας ἀπαιτήσων, καὶ ὅτι τὴν αὑτὴν ἐξουσίαν ἔχοι τῷ Πατρὶ καὶ δύναμιν" μέλλων πάλιν ἅπαντα ταῦτα κατασχευάξειν καὶ ἐτέρως, ἀναγκαίως τὴν ἀντίθεσιν αὑτῶν τέθεικε πρώτην. ἐπὶ τὴν κατασχενὴν τῶν εἰρημένων ὁρμᾶν, οὑτωοΐ πως λέγων, εἰ καὶ μὴ τοῖς ῥήμασι τούτοις. ᾿Αλλ᾽ ἴσως ἐρεῖτε, Πάντα ταῦτα σὺ λέγεις, οὐκ εἴ δὲ ἀξιόπιστὸς μάρτυς σαυτῷ μαρτυρῶν. Τούτῳ τοίνυν πρῶτον καταλύων αὑτῶν τὴν φιλονεικίαν, τῷ θεῖναι ὅπερ ἔμελλον ἐρεῖν, καὶ δεῖξαι ὅτι οἶδεν αὐτῶν τὰ ἀπόῤῥητα τῆς διανοίας, καὶ ταύτην πρώτην ἀπόδειξιν τῆς αὐτοῦ δυνάμεως παρεχόμενος, ὕστερον μετὰ τὴν ἀντίθεσιν, καὶ ἑτέρας ἀποδείξεις παρέχεται σαφεῖς καὶ ἀναντιῤῥήτους, τρεῖς παράγων μάρτυρας τῶν λεγομένων, τὰ ἔργα τὰ ὑπ᾽ αὐτοῦ γενόμενα, τοῦ Πατρὸς τὴν μαρτυρίαν, τοῦ Ἰωάννου τὸ κήρυγμα. Καὶ τίθησι προτέραν τὴν ἐλάττω, τὴν Ἰωάννου, Εἰπὼν γὰρ, "ΆΛλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ, ἐπήγαγεν Ὑμεῖς ἁἀπεστάλκχατε πρὸς Ἰωάνγην, καὶ ἐμαρτύρησε τῇ ἀληθείᾳ. Καίτοι γε εἰ οὐκ ἔστιν ἀληθὴς ἡ μαρτυρία σου, πῶς λέγεις, ὅτι Οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ᾿Ιωάγγου, καὶ ὅτι Ἐμαρτύρησε τῇ ἀληθείᾳ; Ὁρᾷς πῶς σαφὲς κἀντεῦθέν ἐστιν ὅτι τὸ, Ἢ μαρτυρία μου οὐκ ἔστιν ἀληθὴς, πρὸς τὴν ἐχείνων ὑπόνοιαν εἴρηται;

### English translation (Claude)

“If I testify about myself, my testimony is not true. There is another who testifies about me, and I know that his testimony is true.” If someone undertakes to dig up mining ground while inexperienced in this art, he will produce no gold, but jumbling everything together indiscriminately he will endure useless and harmful labor. So too those who do not know the sequence of the divine Scriptures, and do not examine their peculiarities and laws, but go through everything simply and in one way, mixing gold with earth, will never find the treasure stored in them. I have said this now because the passage before us has much gold, yet not plainly visible, but covered over with much obscurity, [so that great labor is needed] to reach the genuine meanings. For who would not at once be troubled on hearing Christ say, “If I testify about myself, my testimony is not true”? For in many places he is seen testifying [about himself]. I said, he says, that “as the Father raises the dead and gives them life, so also the Son gives life to whom he wills”; I said that “the Father judges no one, but has given all judgment to the Son”; I said that the Son must be honored as the Father; I said that “whoever does not honor the Son does not honor the Father”; I said that “whoever hears my words and believes will not see death, but has passed from death to life”; I said that my voice will raise the dead, some now and some afterwards; I said that I will require an account of their offenses from all; I said that I will judge justly and reward those who do right. Since, then, all these were declarations, and what was said was great, while no clear proof had yet been given them, [he first puts their objection, being about to proceed to the establishing of what had been said]. [In many places he testifies about himself;] at any rate, conversing with the Samaritan woman he said, “I am he, the one speaking to you”; and to the blind man likewise, “The one speaking with you is he”; and rebuking the Jews, “You say, ‘You blaspheme,’ because I said, ‘I am the Son of God.’” And he does this in many other places too. If, then, all these are false, what hope of salvation shall we have? And where shall we find the truth, when the Truth himself says, “My testimony is not true”? And this does not seem to be the only contradiction, but there is another no smaller than it. For going on he says, “Even if I testify about myself, my testimony is true.” Which, then, tell me, shall I accept, and which shall I think false? For if we take them simply as they are said, without looking into the person, the cause, or anything else of the kind, both will be false. For if his testimony is not true, neither is this very statement true—not the second only, but the first as well. What then is the meaning? We need great watchfulness, or rather the grace of God, so as not to stop at the bare words. For this is how the heretics go astray: they examine neither the aim of the speaker nor the disposition of the hearers. If we do not add these, and other things too, such as times and places and the mind of the hearer, many absurdities will follow. What then is the meaning? The Jews were going to object to him, “If you testify about yourself, your testimony is not true.” That is why he said this in advance, as if he said: You will certainly say to me, “We do not believe you; for no one among men who testifies for himself is trustworthy.” So “is not true” must not be read simply, but according to their supposition, as if: to you it is not true. He was saying these things, then, not according to his own dignity but according to their supposition. And when he says, “My testimony is not true,” he exposes their mind and the objection they were going to bring against him; but when he says, “Even if I testify about myself, my testimony is true,” he shows the very nature of the matter, that they ought to think him trustworthy as God even when speaking about himself. For since he had spoken of the resurrection of the dead and the judgment, and that whoever believes in him is not judged but comes into life, and that he will sit to require an account of all, and that he has the same authority and power as the Father, being about to establish all these things again in another way, he necessarily put their objection first, [and then] proceeds to establish what had been said, speaking somewhat like this, even if not in these words: But perhaps you will say, You say all these things, but you are not a trustworthy witness when you testify for yourself. By this, then, first dissolving their contentiousness—by stating what they were going to say, and showing that he knew the secrets of their mind, and offering this as the first proof of his power—after the objection he afterwards provides other clear and incontestable proofs too, bringing three witnesses of what was said: the works done by him, the testimony of the Father, and the preaching of John. And he puts the lesser first, that of John. For having said, “There is another who testifies about me, and I know that his testimony is true,” he added, “You sent to John, and he bore witness to the truth.” And yet if your testimony is not true, how do you say, “I know that John's testimony is true,” and that “he bore witness to the truth”? Do you see how clear it is from this too that “My testimony is not true” is said according to their supposition?

### Scripture references

- John 5:31: quotation, high confidence
- John 5:32: quotation, high confidence
- John 5:21: quotation, high confidence
- John 5:22: quotation, high confidence
- John 5:23: quotation, high confidence
- John 5:24: quotation, high confidence
- John 5:25: allusion, high confidence
- John 5:29: allusion, high confidence
- John 4:26: quotation, high confidence
- John 9:37: quotation, high confidence
- John 10:36: quotation, high confidence
- John 8:14: quotation, high confidence
- John 8:13: allusion, high confidence
- John 5:33: quotation, high confidence

### Translation notes

- Quotations: John 5:31–33; John 5:21–25 (summarized); John 4:26; John 9:37; John 10:36; John 8:14. The scan text is disordered in the middle of this section: a line on Christ testifying about himself and the clause on his putting the objection first stand out of order; they are translated where they make sense, in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 40.1 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/40-1).

## Homily 40.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/40-1/#p-40-2
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John's testimony, Christ's works and the Father's witness in the Scriptures testify to Christ; the Scriptures equip us completely, and love of money, the root of evils, must be cast out.

### Greek text

ΤΙ οὖν, εἰ ἐκεῖνος ἐμαρτύρησε χάριτι; φησίν. “ἕνα γὰρ μὴ τοῦτο λέγωσιν, ὅρα πῶς καὶ ταύτην ἀνεῖλε τὴν ὑπόνοιαν. Οὐ γὰρ εἶπεν, Ἰωάννης ἐμαρτύρησέ μοι' ἀλλὰ πρότερον, 'Ὑμεῖς ἀπεστάλχατε πρὸς Ἰωάννην" οὐκ ἂν δὲ ἀπεστείλατε Β, εἰ μὴ ἀξιόπιστον ἡγεῖσθε, Καὶ τὸ δὴ μεῖζον - οὐ γὰρ ἔπεμψαν αὐτὸν περὶ τοὶ Χριστοῦ ἐρωτῶντες, ἀλλ᾽ ὑπὲρ ἑαυτοῦ " ἱ [ὃν δὲ ἐν τοῖ: ὑπὲρξαυτοῦ] ἀξιόπιστον εἶναι ἐνόμιζον, πολλῷ μᾶλλο: ἐν τοῖς ὑπὲρ ἑτέρου. Πεφύκαμεν γὰρ, ὡς εἰπεῖν͵ ἅπαν τες ἄνθρωποι, μὴ οὕτω πιστεύειν τοῖς περὶ ἑαυτῶ' λέγουσιν, ὡς τοῖς περὶ ἄλλων. Τοῦτον δὲ οὕτως ἀξιό πιστὸν εἶναι ἐνόμισαν, ὡς καὶ ἐν τοῖς περὶ ἑαυτοῦ μ' δεηθῆναι μαρτυρίας ἑτέρας. Οἱ γὰρ ἀποσταλέντες οὐ: εἶπον, Τί λέγεις περὶ τοῦ Χριστοῦ; ἀλλὰ, Σὺ εἰς εἶ τί λέγεις περὶ σεαυτοῦ; Οὕτω μέγα τοῦ ἀνδρὸς τ θαῦμα εἶχον. Τοῦτο οὖν ὅλον ἡνίξατο, διὰ τοῦ εἰπεῖν Ὑμεῖς ἀπεστάλκατε πρὸς ᾿Ιωάνγγην. Διὰ τοῦτο χα ὁ εὐαγγελιστὴς, οὐκ ὅτι ἀπέστειλαν, εἶπε μόνον, ἀλλ. καὶ περὶ τῶν ἀπεσταλμένων ἀχριθολογεῖται, ὅτι ἦσαν καὶ ἱερεῖς, καὶ ἐκ τῶν Φαρισαίων, οὐκ οἱ τυχό" τες, αὐδὲ ἀπεῤῥιμμένοι, οὐδὲ οἷοι διαφθαρῆναι κα τὰ παρ᾽ ἐχείνου λεγόμενα. ᾿Εγὼ δὲ παρὰ ἀνθρώποε: τὴν μαρτυρίαν οὗ ᾿αμδάνω. Τίνας οὖν ἕνεκεν τὸ, Ἰωάννου παρήγαγες; Καίτοι οὐδὲ ἡ ἐχείνου, ἀνθρεί που μαρτυρία ἦν. Ὁ γὰρ πέμψας με βαπτίζειν ἐν ὕδατι, φησὶν, ἐχεῖγός μοι εἶπεν. “Ὥστε καὶ ἡ τοῦ ᾿Ιωάννου μαρτυρία τοῦ Θεοῦ μαρτυρία ἣν - παρὰ γὰρ ἐκείνου μαθὼν ἔλεγεν ἅπερ ἔλεγεν. ᾿Αλλ᾽ ἵνα μὴ λέγωσι, Πόθεν τοῦτο δῆλον, ὅτι παρὰ τοῦ Θεοῦ ἔμαθε; καὶ περὶ ταῦτα χαταγίνωνται, ἐκ τοῦ περιόντος αὖτοὺς ἐπιστομίζει, ἔτι πρὸς τὴν ὑπόνοιαν αὐτῶν διαλεγόμενος. Οὐδὲ γὰρ ἦν εἰκὸς ταῦτα πολλοὺς εἰδέναι, ἀλλ᾽ ὡς οἴκοθεν λέγοντι, τέως προσεῖχον τῷ Ἰωάννῃ. Διὰ τοῦτό φησιν " Ἐγὼ παρὰ ἀνθρώπον τὴν μαρτυρίαν οὐ αμθάνω. Καὶ εἰ μὴ ἔμελλες παρὰ ἀνθρώπου τίνος ἕνεκεν παρῆγες αὐτοῦ τὴν μαρτυρίαν : Ἵνα οὖν μὴ ταῦτα λέγωσιν, ἄκουσον πῶς καὶ τὴν τοιαύτην ἀντίθεσιν τῇ ἐπαγωγῇ διωρθώσατο. Εἰπὼν γὰρ, ὅτι Παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ ᾿αμδάνω, ἐπ. ἤγαγεν" ᾿Αλλὰ ταῦτα «“1έγω, ἵγα ὑμεῖς σωθῆτα. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν Ἐγὼ μὲν οὐκ ἐδεόμην τῆς τούτον μαρτυρίας, Θεὸς ὧν, τῆς ἀνθρωπίνης " ἐπειδὴ δὲ μᾶλλον αὐτῷ προσείχετε, καὶ πάντων ἀξιοπιστότερον ἡγεῖσθε, καὶ ἐκείνῳ μὲν ὡς προφήτῃ προσεδράμετε (καὶ γὰρ ἡ πόλις ἐπὶ τὸν Ἰορδάνην ἐξεχύθη), ἐμοὶ δὲ οὐδὲ Θαυματουργοῦντι ἐπιστεύσατε" διὰ τοῦτο ὑμᾶς ἀναμεμνήτχωτῆς μαρτυρίας ἐκείνης. ᾿Εκεῖνος ἦν ὃ “λύχνος ὁκπιόμενος, φησὶ, καὶ φαίνων" ὑμεῖς δὲ ἐθε- «Ἰήσατε πρὸς ὥραν ἀγαλλιασθῆγαι ἐν φωτὶ αὖτοῦ. Ἵνα γὰρ μὴ λέγωσι, Τί οὖν, εἰ ἐκεῖνος μὲν εἶπεν, ἡμεῖς δὲ οὐκ ἐδεξάμεθα; δείκνυσιν ὅτι καὶ ἀπεδέξαντο τὰ εἰρημένα. Καὶ γὰροὑδὲ τοὺς τυχόντας ἔπεμψαν, ἀλλ᾽ ἱερεῖς καὶ Φαρισαίους. Οὕτω τὸν ἄνδρα ἐθαύμαζον, καὶ τοῖς λεγομένοις ἀντειπεῖν οὐκ εἶχον τότε. Τὸ δὲ, Πρὸς ὥραν, τὴν εὐκολίαν αὐτῶν δεικνύντος ἐστὶ, καὶ ὅτι ταχέως αὐτοῦ ἀπεπήδησαν. ᾿Εγὼ δὲ ἔχω τὴν» μαρτυρίαν μείζονα τοῦ Ἰωάννου. Εἰ μὲν γὰρ ἐδούλεσθε κατὰ τὴν ἀκολουθίαν τῶν πραγμάτων παραδέχεσθαι τὴν πίστιν, ἀπὸ τῶν ἔργων μᾶλλον ὑμᾶς ἂν ἐπηγαγόμην. Ἐπειδὴ δὲ οὐ βούλεσθε, ἐπὶ τὸν Ἰωάννην ὑμᾶς ἄγω, οὐκ ὡς τῆς ἐχείνου δεόμενος μαρτυρίας, ἀλλ᾽ ἐπειδὴ διὰ τοῦτο πάντα ποιῶ, ὥστε ὑμᾶς σωθῆναι. Ἔχω μὲν γὰρ μαρτυρίαν ᾿Ιωάγγου μείζονα, τὴν ἀπὸ τῶν ἔργων. ᾿Αλλ᾽ οὐ τοῦτο σκοπῶ μόνον, ὅπως ἀπὸ τῶν ἀξιοπίστων εὐπαράδεχτος ὑμῖν γενοίμὴν, ἀλλ᾽ ὅπως καὶ ἀπὸ τῶν ὑμῖν γνωρίμων ἃ, καὶ παρ' ὑμῶν θαυμαζομένων. Οὕτω καθαψάμενος αὐτῶν τῷ εἰπεῖν, ὅτι Πρὸς ὥραν' ἠθελήσατε σθῆγναι ἐν τῷ φωτὶ αὐτοῦ, ἔτιτε πρόσκαιρον ἐχείνην δείξας τὴν σπουδὴν καὶ ἀδέδαιον, τῷ λύχνον αὐτὸν καλέσαι, ἐνέφηνεν ὅτι οὐκ οἴκοθεν εἶχε τὸ φῶς, ἀλλ᾽ ἀπὸ τῆς τοῦ Πνεύματος χάριτος. Τὸ δὲ πρὸς ἀντιδιαστολὴν αὐτοῦ, τοῦτο οὐκ ἔτι τέθεικεν, ὅτι αὐτός ἐστιν ὁ ἥλιος τῆς δικαιοσύνης, ἀλλὰ τέως αἰνιξάμενος μόνον, χαθήψατο » σφόδρα αὐτῶν, καὶ δείκνυσιν, ὅτι ἀπὸ τῆς αὐτῆς γνώμης, ἀφ᾽ ἧς ἐχείνου κατεφρόνησαν, οὐδὲ τῷ Χριστῷ πιστεῦσαι ἢδυνήθησαν. Καὶ γὰρ τὸν θαυμαζόμενον παρ᾽ αὑτοῖς πρὸς ὥραν ἐθαύμασαν μόνον" ὡς εἰ μὴ τοῦτο ἐποίησαν, ταχέως ἂν αὐτοὺς πρὸς τὸν Ἰησοῦν ἐχειραγώγησε. Δείξας τοίνυν αὐτοὺς πάνποθεν ἀναξίου; ὄντας συγγνώμης, ἐπήγαγε λέγων Ἑ ὡ δὲ ἔχω τὴν μαρτυρίαν μείζονα τοῦ ᾿Ιωάνγου. Ἰοίαν δὴ ταύτην; Τὴν ἀπὸ τῶν ἔργων. Τὰ γὰρ ἔργνι, φησὶν, ἃ ἔδωκέ μοι ὁ Πατὴρ, ἵνα τε.ειώσω αὐτὰ, αὑτὰ τὰ ἔργα περὶ ἐμοῦ μαρτυρεῖ, ὅτι ὁ Πατήρ μὲ ἀπέστειλεν. Ἐνταῦθα τοῦ παραλυθέντος καὶ ὀρθωϑέντος ἀνέμνησε, καὶ ἑτέρων πλειόνων " τὰ μὲν ῥήματα «ς, εἶπεν ἴσως ἄν τις αὐτῶν, χόμπον εἶναι καὶ φιλίας τῆς Ἰωάννου χάριν" καίτοι οὐδὲ τοῦτο ἑνὴν αὑτοῖς εἰπεῖν περὶ Ἰωάννου, ἀνδρὸς μετὰ ἀχριθείας φιλοσοφεῖν εἰδότος, καὶ οὕτω παρ᾽ αὐτοῖς θαυμασθέντος" τὰ δὲ πράγματα οὐκ ἔτι οὐδὲ παρὰ τοῖς μαινομένοις σφόδρα ταύτην ἠδύνατο τὴν ὑπόνοιαν ἔχειν. Διὰ τοῦτο δευτέραν ταύτην ἐπήγαγε μαρτυρίαν, εἰπών - Τὰ ἔργα ἃ ἔδωκέ μοι ὁ Πατὴρ ἵνα τελειώσω αὐτὰ, αὑτὰ τὰ ἔργα, ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ, ὅτι ἀπέστει.1έ με ὁ Πατήρ. Ἐνταῦθα καὶ πρὸς τὴν κατηγορίαν τῆς τοῦ σαδθάτου λύσεως ἵσταται. Ἐπειδὴ γὰρ ἔλεγον ἐκεῖνοι: Πῶς δύναται εἶναι ἀπὸ τοῦ Θεοῦ, ὅτι τὸ σάδδατον οὐ τηρεῖ; διὰ τοῦτο εἶπε ἃ, Ἃ ἔδωκέ μοι ὁ Πατήρ. Καίτοι γε αὐθεντίᾳ ἐποίει" ἀλλὰ δεικνὺς μετὰ πολλῆς τῆς περιουσίας, ὅτι οὐδὲν ὐὐθῶν τῷ Πατρὶ πράττει, διὰ τοῦτο καὶ τὸ πολλῷ ἔλαττον τέθεικε. Υ΄. Καὶ διατί, φησὶν, οὐκ εἶπεν, ὅτι Τὰ ἔργα, ἃ ἔδωκέ μοι ὁ Πατὴρ, μαρτυρεῖ ὅτι ἴσος εἰμὶ τοῦ Πατρός; ᾿Αμφότερα γὰρ ἣν ἀπὸ τῶν ἔργων μαθεῖν, καὶ ὅτι οὐδὲν ἐναντίον ποιεῖ, καὶ ὅτι ἴσος ἐστὶ τοῦ γεγεννηκότος. Ὅπερ ἀλλαχοῦ χατασχευάξων ἔλεγεν 5 Εἰ ἐμοὶ οὗ πιστεύετε, τοῖς ἔργοις μου πιστεύετε, ἵγα γγῶτε καὶ πιστεύσητε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. ᾿Αμφότερα οὖν αὐτῷ ἐμαρτύρει, καὶ ὅτι ἴσος ἦν τοῦ Πατρὸς, καὶ ὅτι οὐδὲν ἑναντίον ἔπραττεν ἐκείνῳ. Τίνος οὖν ἕνεκεν οὐκ οὕτως εἶπεν, ἀλλὰ τὸ μεῖξον ἀφεὶς, τοῦτο τέθεικεν;; Ὅτι τὸ σπουδαζόμενον τοῦτο πρῶτον ἦν; Εἰ γὰρ καὶ πολλῷ ἔλαττον τὸ πιστευθῆναι ὅτι παρὰ τοῦ Θεοῦ ἦλθε, τοῦ πιστευθῆναι ὅτι Θεός ἐστιν ἴσος αὐτῷ " ἐκεῖνο μὲν γὰρ καὶ προφῆται εἶπον, τοῦτο δὲ οὐκέτι " ὅμως αὐτὸς ὑπὲρ τοῦ ἐλάττονος πολλὴν τίθεται σπουδὴν, εἰδὼς ὅτι τούτου δειχθέντος ΄ καὶ ἐχεΐῖνη γένοιτ᾽ ἂν λοιπὸν εὐπαράδεκτον. Καὶ τῆς μείζονος οὐδὲν μνημονεύσας μαρτυρίας, τὸ ἔλαττον αὐτῆς ἔργον τίθησι, ἵνα δ διὰ τούτου κἀκείνην δέξωνται. Τοῦτο κατασκευάσας πάλιν ἐπάγει. Ὁ πέμψας μὲ Πατὴρ, αὑτὸς μεμαρτύρηκε περὶ ἐμοῦ. Καὶ ποῦ μεμαρτύρηκε περὶ αὖποῦ; Ἐν τῷ Ἰορδάνῃ, Οὗτός ἐστι, λέγων, ὁ Υἱός μου ἀγαπητός " αὐτοῦ ἀκούετε. ᾿Αλλὰ καὶ τοῦτο κατασκευῆς ἐδεῖτο. Τὸ μὲν οὖν Ἰωάννον δῆλον ἦν " αὑτοὶ γὰρ ἀπέστειλαν, καὶ ἀρνήσασθαι οὐκ εἶχυν. Καὶ τὸ ἐκ τῶν σημείων δὲ ὁμοίως. Εἶδον γὰρ γινόμενα, καὶ παρὰ τοῦ θεραπευθέντος ἤκουσαν, καὶ ἐπίστευσαν, ὅθεν καὶ ἐνεκάλουν. Ἐλείΐπετο δὲ λοιπὸν τὸ περὶ «ἧς τοῦ Πατρὸς μαρτυρίας ἀποδεῖξαι. Εἶτα μέλλων αὐτὸ χατασχενάζειν, ἐπήγαγεν. Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε. Καὶ πῶς Μωῦσῆς λέγει, Ὁ Θεὸς ἐλάλει, Μωυσῆς δὲ ἀπεκρίνατο; πῶς δὲ ὁ Δαυῖδ φησι, Γιλῶσσαν ἣν οὐκ ἔγνω ἤκουσε; Καὶ πάλιν Μωῦσξς, Εἰ ἔττιν ἔθνος τοιοῦτον, ὃ ἤκουσε φωνὴν Θεοῦ; Οὔτε εἶδος αὐτοῦ ἑωράκατε. Καίτοι καὶ ἑωρακέναι αὐτὸν λέγονται καὶ Ἡσαῖα;, καὶ Ἵερεμίας, καὶ Ἰεζεκιὴλ, καὶ ἕτεροι πλείους. Τί οὖν ἐστιν ὅ φησιν ὁ Χριστὸς νῦν; Εἰς φιλόσοφον αὐτοὺς ἐνάγει: δόγμα, κατὰ μικρὸν δεικνὺς, ὅτι οὔτε φωνὴ περὶ Θεὸν, οὔτε εἶδος, ἀλλ᾽ ἀνώτερος καὶ σχημάτων ἐστὶ καὶ φθόγγων τοιούτων, Ὥσπερ γὰρ εἰπὼν, ὅτι Οὔτα φωγὴν αὐτοῦ ἀκηκόατε, οὐ τοῦτο λέγει, ὅτι φωνὴν μὲν προΐεται, οὐκ ἀκουστὴν δέ - οὕτως εἰπὼν, Οὔτε εἶδος αὐτοῦ ἑωράκατε, οὐ τοῦτο λέγει, ὅτι εἶδος μὲν ἔχει, οὐ θεατὸν δέ" ἀλλ᾽ ὅτι οὐδὲν τούτων περὶ Θεόν. Ἵνα γὰρ μὴ λέγωσιν, Εἰκῇ χομπάζεις, " Μωῦσεῖ λελάληκεν ὁ Θεὸς μόνῳ (τοῦτο γοῦν καὶ ἔλεγον" Ἡμεῖς οἵϑδαμεν ὅτι Μωῦσεϊ "Ἰελάληχεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἵδαμεν, πόθεν ἐστί )} διὰ τοῦτο οὕτως εἶπε, δεικνὺς ὅτι οὔτε φωνὴ περὶ Θεὸν, οὔτε εἶδος. Καὶ τί λέγω ταῦτα; φησίν. Οὐ μόνον οὔτε φωνὴν αὐτοῦ οὐκ ἀκηκόατε, οὔτε εἶδος ἑωράκατε, ἀλλ᾽ οὐδὲ ἐφ᾽ ᾧ μάλιστα αὐχεῖτε, καὶ ἐφ᾽ ᾧ μάλιστα πάντες ἐστὲ πεπληροφορημένοι, ὅτι τὰ προατάγματᾳ αὑτοῦ ἐδέξασθε καὶ κατέχετε, οὐδὲ τοῦτο ὑμῖν δυνατὸν εἰπεῖν. Διὸ καὶ τοῦτο δηλῶν, ἐπήγαγεν κ᾿ Οὐδὲ τὸν εἰόγον αὑτοῦ ἔχετε μένοντα ἐν ὑμῖν" τουτέστι, τὰς διαταγὰς, τὰ προστάγματα, τὸν νόμον, τοὺς προφήπὰς. Εἰ γὰρ καὶ ὁ Θεὸς αὐτὰ διετάξατο, ἀλλ᾽ ὅμως παρ᾽ ὑμῖν οὐκ ἔστιν, ἐπειδὴ μὴ πιστεύετέ μοι. ΕἸ γὰρ ἄνω καὶ κάτω τοῦτό φασιν αἱ Γραφαὶ, ὅτι ἐμοὶ χρὴ πιστεύειν, ὑμεῖς δὲ οὐ πιστεύετε" εὔδηλον ὅτι καὶ ὁ λόγος αὐτοῦ ἀπέστη ἀφ' ὑμῶν. Διὰ τοῦτο πάλιν ἐπήγαγεν. Ὅτι δ᾽»" ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. Εἶτα ἵνα μὴ λέγωσι, Πῶς οὖν, εἰ μὴ φωνὴν αὐτοῦ ἠχούφαμεν ἡμεῖς, σοὶ ἐμαρτύρησε; λέγει" 'Ερευνᾶτα τὰς Γραφάς " ἐκεῖναι γάρ εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ" δεικνὺς ὅτι διὰ τούτων ἐμαρτύρησε. Καὶ γὰρ καὶ ἐν τῷ Ἰορδάνῃ ἐμαρτύρησε, καὶ ἐν τῷ ὄρει. ᾿Αλλ᾽ οὐ φέρει εἰς μέσον τὴν φωνὴν ἐχείνην. Ἴσως γὰρ ἂν καὶ ἠπιστήθη ἐντεῦθεν ς, Τὴν μὲν γὰρ οὐδὲ ἤκουσαν, τὴν ἐν τῷ ὄρει " τὴν δὲ ἤκουσαν μὲν, οὐ προσέσχον δέ, Διὰ τοῦτο παραπέμπει αὑτοὺς ταῖς Γραφαῖς, δεικνὺς ὅτι καὶ ἡ τοῦ Πατρὸς ἃ μαρτυρία ἐκεῖθέν ἐστι" πρότερον βέντοι τὰ παλαιὰ ἀνελὼν ἐφ᾽ οἷς ἐχόμπαζον, ἣ ὡς ἑωρακότες τὸν Θεὸν, ἣ ὡς φωνῆς αὐτοῦ ἀκούσαντες. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοῦ τῇ φωνῇ διαπιστεῖν, καὶ τὰ ἐν τῷ Σιναίῳ ὄρει: φαντάζεσθαι, διορθωσάμενος τὴν περὶ ἐχείνων ὑπόνοιᾶν πρῶτον, καὶ δείξας συγχατάδασιν ἧντα τὰ γεγενημένα, τότε αὐτοὺς ἐπὶ τὴν μαρτυρίαν παρδ᾽, Καὶ ἡμεῖς τοίνυν ὅταν πρὸς αἱρετικοὺς μαχώμεθα Πᾶσα γὰρ Γραφὴ θεόπνευστος, φησὶ, καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπει, αΥόρθωσιν, πρὸς παιδείαν» τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ἣ ὁ τοῦ Θεοῦ ἄνθρωπος πρὸς πᾶν ἔργον ἀγαθὸν ἀπηρτισμένος. Οὐκ ἵνα τὰ μὲν ἔχῃ, τὰ δὲ μὴ ἔχῃ ὁ γὰρ τοιοῦτος οὐκ ἄρτιος. Τί γὰρ ὄφελος, εἰπέ μοι, ὅταν εὔχηται μὲν ἐκτενῶς, μὴ ἐλεῇ δὲ δαψιλῶς; ἢ ὅταν ἐλεῇ μὲν δαψιλῶς, πλεονεκτῶν δὲ καὶ βιαζόμενος; ἣ ὅταν μὴ πλεονεκτῶν, μηδὲ βιαζόμενος 5, πρὸς ἐπίδειξιν δὲ ἀνθρώπων καὶ φιλοτιμίαν τῶν ὁρώντων; ἢ ὅταν ἐλεῇ μὲν μετὰ πάσης ἀχριδείας καὶ πρὸς τὸ τῷ Θεῷ δοκοῦν, ἐπαίρηται δὲ αὐτῷ τούτῳ καὶ μέγα φρονῇ; ἢ ὅταν ταπεινὸς μὲν ἧ καὶ νηστείαις προσέχων, φιλάργυρος δὲ καὶ ἐμποριχὸς καὶ τῇ γῇ προσηλωμένος, καὶ τὴν μητέρα τῶν κακῶν ἐπεισάγων τῇ ψυχῇ; "Ρίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡφριαργυρία ἴ, Φρίξωμεν τοίνυν τὸ πρᾶγμα, φύγωμεν τὴν ἁμαρτίαν. Τοῦτο τὴν οἰκουμένην ἀνάστατον ἐποίησε, τυῦτο πάντα συνέχες, τοῦτο τῆς μαχαριωτάτῆς δουλείας ἡμᾶς ἀπάγει τοῦ Χριστοῦ. Οὐκ ἔστε γὰρ, φησὶ, Θεῷ δουλεύει» καὶ μαμωνᾷ. Ἔξ ἐναντίας γὰρ ἐπιτάττει τῷ Χριστῷ, Ὁ μὲν γὰρ λέγει, Δίδου τοῖς δεομένοις " ὁ ἃὲ, ἼΑρπαζε τῶν δεομένων. Ὁ Χριστὸς λέγει, Καὶ νοῖς ἐπιδουλεύουσι καὶ ἀδικοῦσι συγχώ» ρει δ: οὗτος ἔμπαλιν, Κατασχεύαζε κάγας κατὰ τῶν οὐδὲν ἀδικούντων. Ὁ Χριστὸς λέγει, Φιλάνθρωπος ἔσο καὶ ἥμερος οὗτος ἀπ᾽ ἐναντίας, Ὧμὸς ἔσο καὶ ἀπηνὴ;, καὶ μηδὲν εἶναι νόμιζε δάκρυα πενήτων" ἵνα κατὰ τὴν ἡμέραν ἐχείνην αὐστηρὸν ἡμῖν κατασκευάσῃ τὸν δικαστήν. Τότε γὰρ ἡμῖν πάντα πρὸ τῶν ὀφθαλμῶν στήσεται δ τὰ πεπραγμένα, καὶ οἱ ἠδικημένοι καὶ οἱ γυμνωθέντες παρ᾽ ἡμῶν, πᾶσαν ἀπολογίαν ἡμῖν ἐχχλείοντες. Εἰ γὰρ ὁ Λάζαρος ἀδικηθεὶς μὲν οὐδὲν παρὰ τοῦ πλουσίου, μὴ ἀπολαύσας δὲ τῶν ἐχείνου, πικρὰς ἔστηκε τότε κατήγορος, καὶ οὐδεμιᾶς αὐτὸν ἀφῆκε τυχεῖν συγγνώμης " τίνος ἀπολογίας, εἰπέ μοι, τεύξονται οἱ πρὸς τῷ μὴ ἐλεεῖν οἴκοθεν, καὶ τὰ ἀλλότρια λαμδάνοντες, καὶ τὰς τῶν ὀρφανῶν ἀνατρέποντες οἰκίας - Εἰ οἱ μὴ θρέψαντες πεινῶντα τὸν Χριστὸν, τοσοῦτον ἐπὶ τὴν κεφαλὴν αὐτῶν εἴχχυ- ᾿ σαν πῦρ᾽ οἱ τὰ μηδὲν αὐτοῖς προσήκοντα ἁρπάζον-. τες, καὶ μυρίας πλέχοντες δίκας, καὶ τὰ πάντων ἀδί- ᾿Εχδάλωμεν τοίνυν τοῦτον τὸν ἔρωτα, Ἐχδαλοῦμεν δὲ, ἂν ἐννοήσωμεν τοὺς πρὸ ἡμῶν ἀδικήσαντας, τοὺς πλεονεχτήσαντας καὶ ἀπελθόντας. Οὐκὶ τῶν μὲν χρημάτων αὑτῶν καὶ πόνων ἀπολαύουσιν ἱ ἕτεροι, αὐτοὶ δὲ ἐν κολάσει καὶ τιμωρίᾳ καὶ τοῖς ἀνηκέστοις εἰσὶ κακοῖς; Πῶς οὖν οὐκ ἐσχάτης ταῦτα ἀγοίας, σθαι καὶ ταλαιπωρεῖν, ἵνα καὶ ζῶντες τοῖς πόνοις μένωμεν κολάσεις καὶ τιμωρίας, δέον καὶ ἐνταῦθα τρυφᾷν (οὐδὲν γὰρ οὕτως ἡδονὴν ἐργάζεται, ὡς ἐλεημοσύνη, συνειδὸς κεκαθαρμένον), καὶ ἀπελθόντας ἱ ἐκεῖ, πάντων ἀπηλλάχθαι κακῶν, καὶ μυρίων ἐπιτυγχάνειν ἀγαθῶν; “Ὥσπερ γὰρ ἡ κακία καὶ πρὸ τῆς γέέννης τοὺς ἐνταῦθα αὐτὴν μετιόντας κολάζειν εἴωθεν " οὕτω καὶ ἡ ἀρετὴ καὶ πρὸ τῆς βασιλείας τοὺς ἐνταῦθα αὐτὴν ἐργαζομένους καρασχευάξει Ἵν᾽ οὖν ταύτης ἐπιτύχωμεν καὶ ἐνταῦθα καὶ κατὰ τὴν μέλλουσαν ζωὴν, ἐπιλαδώμεθᾳ τῶν ἀγαθῶν ἔργων. Οὕτω γὰρ καὶ τῶν μελλόντων ἐπιτευξόμεθα στεφάνων " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

“What then, if he testified out of favor?” someone says. So that they might not say this, see how he removed this suspicion too. For he did not say, “John testified for me,” but first, “You sent to John”; and you would not have sent unless you thought him trustworthy. And what is more: they sent to him asking not about Christ but about himself; and one whom they thought trustworthy in matters concerning himself, much more in matters concerning another. For we all, so to speak, are so constituted as not to believe those speaking about themselves as much as those speaking about others. But they thought this man so trustworthy that even in matters concerning himself they needed no other testimony. For those sent did not say, “What do you say about the Christ?” but “Who are you? What do you say about yourself?” So great an admiration did they have for the man. All this, then, he hinted at by saying, “You sent to John.” That is why the evangelist too did not say only that they sent, but is exact about those sent: that they were priests, and from the Pharisees—not ordinary men, nor outcasts, nor such as could be corrupted by what he said. “But I do not receive testimony from man.” Why then did you bring in John's? And yet not even his was a man's testimony. For “he who sent me to baptize with water,” he says, “he told me.” So John's testimony too was God's testimony; for he said what he said having learned it from him. But so that they might not say, “How is it clear that he learned it from God?” and dispute about this, he stops their mouths beyond all need, still speaking according to their supposition. For it was not likely that many knew these things; they still attended to John as speaking of himself. That is why he says, “I do not receive testimony from man.” “And if you were not going to receive it from a man, why did you bring in his testimony?” So that they might not say this, hear how he corrected such an objection too by what he added. Having said, “I do not receive testimony from man,” he added, “But I say these things so that you may be saved.” What he means is this: I had no need of his testimony, being God—of human testimony; but since you attended more to him and thought him more trustworthy than all, and you ran to him as to a prophet (for the city poured out to the Jordan), while you did not believe me even when I worked wonders, for this reason I remind you of that testimony. “He was the lamp that burns and shines,” he says, “and you were willing to rejoice for an hour in his light.” For so that they might not say, “What then, if he spoke, but we did not accept it?” he shows that they did accept what was said. For they did not send ordinary men, but priests and Pharisees. So greatly did they admire the man, and they had nothing to say against what he said then. “For an hour” is the language of one showing their fickleness, and that they quickly leapt away from him. “But I have testimony greater than John's.” For if you had wished to accept faith according to the order of things, I would rather have led you on from the works. But since you do not wish it, I lead you to John, not as needing his testimony, but because I do everything so that you may be saved. For I have a testimony greater than John's, that from the works. But I aim not only at being acceptable to you from what is trustworthy, but also from what is familiar to you and admired by you. So having touched them by saying, “You were willing for an hour to rejoice in his light,” and having shown that zeal of theirs to be temporary and unstable, by calling him a lamp he showed that he did not have the light of himself, but from the grace of the Spirit. The contrast with himself—that he himself is the sun of righteousness—he did not yet put, but only hinting at it for the time, he touched them severely, and shows that from the same disposition with which they despised John they were also unable to believe Christ. For even the one they admired, they admired for an hour only; whereas if they had not done this, he would quickly have led them by the hand to Jesus. Having shown, then, that they were on every side unworthy of pardon, he added, “But I have testimony greater than John's.” What is it? That from the works. “For the works,” he says, “which the Father has given me to accomplish, the very works testify about me, that the Father has sent me.” Here he reminded them of the paralytic who had been made straight, and of many others. The words [of John], one of them might perhaps have said, were boasting, and spoken out of friendship—and yet they could not say even this of John, a man who knew how to live wisely with exactness and was so admired among them—but the deeds could not admit this suspicion even among those quite mad. That is why he added this as the second testimony, saying, “The works which the Father has given me to accomplish, the very works that I do, testify about me, that the Father has sent me.” Here he also meets the charge of breaking the Sabbath. For since they said, “How can he be from God, since he does not keep the Sabbath?” for this reason he said, “which the Father has given me.” And yet he acted by his own authority; but showing abundantly that he does nothing opposed to the Father, for this reason he put the much lesser thing.

[3] “And why,” someone says, “did he not say, ‘The works which the Father has given me testify that I am equal to the Father’?” For both could be learned from the works: that he does nothing contrary, and that he is equal to the one who begot him. Which he established elsewhere, saying, “If you do not believe me, believe my works, so that you may know and believe that I am in the Father and the Father in me.” Both, then, bore witness to him: that he was equal to the Father, and that he did nothing contrary to him. Why then did he not speak so, but leaving aside the greater, put this? Because this was the first thing to be worked for. For even if it is much less to be believed to have come from God than to be believed to be God, equal to him (for the prophets too said the one, but not the other), nevertheless he puts great zeal into the lesser, knowing that once this was shown, that too would thereafter be acceptable. And making no mention of the greater testimony, he puts the lesser work of it, so that through this they might accept that too. Having established this, he adds again, “And the Father who sent me has himself testified about me.” And where did he testify about him? At the Jordan, saying, “This is my beloved Son; listen to him.” But this too needed establishing. John's testimony was plain; for they themselves had sent, and could not deny it. And that from the signs likewise; for they saw them happening, and heard from the man who was healed, and believed; which is why they also accused him. It remained, then, to prove the Father's testimony. Then, being about to establish it, he added, “You have never heard his voice.” And how does Moses say, “God spoke, and Moses answered”? And how does David say, “He heard a language he did not know”? And again Moses: “Is there any nation such as this, which has heard the voice of God?” “Nor have you seen his form.” And yet Isaiah and Jeremiah and Ezekiel and many others are said to have seen him. What then does Christ mean now? He leads them up to a philosophical doctrine, showing little by little that there is neither voice nor form with God, but that he is above such shapes and sounds. For as when he said, “You have never heard his voice,” he does not mean that he utters a voice, but not an audible one, so when he said, “Nor have you seen his form,” he does not mean that he has a form, but not a visible one, but that none of these things belongs to God. For so that they might not say, “You boast idly; God spoke to Moses alone” (this at any rate they did say: “We know that God has spoken to Moses, but as for this man, we do not know where he is from”), he spoke so, showing that there is neither voice nor form with God. And why do I speak of these things? he says. Not only have you neither heard his voice nor seen his form, but not even that in which you most glory and of which you are all most fully convinced—that you have received and keep his commandments—not even this can you say. That is why, showing this, he added, “And you do not have his word abiding in you,” that is, the ordinances, the commandments, the law, the prophets. For even if God appointed them, yet they are not with you, since you do not believe me. For if the Scriptures say this again and again, that one must believe me, and you do not believe, it is clear that his word has departed from you too. That is why he added again, “For whom he sent, him you do not believe.” Then, so that they might not say, “How then, if we have not heard his voice, did he testify for you?” he says, “Search the Scriptures; for it is they that testify about me,” showing that he testified through these. For he testified at the Jordan too, and on the mountain. But he does not bring that voice forward; for perhaps it would have been disbelieved. The one on the mountain they had not even heard; the other they heard but did not heed. That is why he sends them to the Scriptures, showing that the Father's testimony is from there; having first removed the old things in which they boasted, as having seen God or heard his voice. For since it was likely that they would disbelieve his voice and imagine the events at Mount Sinai, having first corrected their notion about those things and shown that what happened was condescension, he then leads them to the testimony [of the Scriptures. Let us too, then, when we fight against heretics, arm ourselves from the Scriptures.] “For all Scripture is inspired by God,” it says, “and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be complete, equipped for every good work.” Not so that he may have some things and not others; for such a man is not complete. For what is the benefit, tell me, when someone prays earnestly but does not give alms generously? Or when he gives alms generously, but while being greedy and using violence? Or when, neither greedy nor violent, he does it for show before men and to win the regard of onlookers? Or when he gives alms with all exactness and according to God's good pleasure, but is lifted up by this very thing and thinks highly of himself? Or when he is humble and devoted to fasting, but is fond of money and a trader, nailed to the earth, bringing the mother of evils into his soul? “For the love of money is the root of all evils.” Let us then shudder at the thing; let us flee the sin. This has turned the world upside down, this has confounded everything, this leads us away from the most blessed service of Christ. “For you cannot,” it says, “serve God and mammon.” For it gives orders opposite to Christ. He says, “Give to those in need”; it says, “Snatch from those in need.” Christ says, “Forgive even those who plot against you and wrong you”; this one, on the contrary, “Lay snares against those who do you no wrong.” Christ says, “Be kind and gentle”; this one, on the contrary, “Be cruel and harsh, and count the tears of the poor as nothing”—so as to make the judge severe toward us on that day. For then all our deeds will stand before our eyes, and those we wronged and stripped, shutting off every defense for us. For if Lazarus, though he suffered no wrong from the rich man, but only did not enjoy his goods, stood then as a bitter accuser and did not let him obtain any pardon, what defense, tell me, will those obtain who, besides not giving alms from their own, also take what belongs to others and overturn the houses of orphans? If those who did not feed Christ when he was hungry drew so great a fire upon their heads, those who seize what does not belong to them, weave countless lawsuits, and [unjustly enjoy] the goods of all—[what pardon will they find]? Let us then cast out this love. And we shall cast it out if we consider those before us who did wrong, who were greedy and have departed. Do not others enjoy their money and labors, while they themselves are in punishment and retribution and evils beyond cure? How then is it not the height of folly [to spend ourselves] and suffer hardship, so that while living we [are worn out] by toils, [and when we depart] we endure punishments and retributions, when we might live in delight even here (for nothing produces pleasure like almsgiving and a purified conscience), and, departing there, be freed from all evils and obtain countless good things? For as vice is wont to punish those who practice it here even before Gehenna, so virtue too, even before the kingdom, makes those who work at it here [rejoice]. So that we may obtain this both here and in the life to come, let us lay hold of good works. For so we shall also obtain the crowns to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 1:19: allusion, high confidence
- John 1:22: quotation, high confidence
- John 1:24: allusion, high confidence
- John 5:34: quotation, high confidence
- John 1:33: quotation, high confidence
- John 5:35: quotation, high confidence
- John 5:36: quotation, high confidence
- Mal 4:2: allusion, medium confidence
- John 9:16: quotation, high confidence
- John 14:11: quotation, high confidence
- John 14:10: quotation, high confidence
- John 5:37: quotation, high confidence
- Matt 3:17: quotation, high confidence
- Matt 17:5: quotation, high confidence
- Exod 19:19: quotation, high confidence
- Ps 81:5 (80:6 LXX): quotation, high confidence
- Deut 4:33: quotation, high confidence
- Isa 6:1: allusion, high confidence
- Ezek 1:28: allusion, medium confidence
- John 9:29: quotation, high confidence
- John 5:38: quotation, high confidence
- John 5:39: quotation, high confidence
- 2 Tim 3:16: quotation, high confidence
- 2 Tim 3:17: quotation, high confidence
- 1 Tim 6:10: quotation, high confidence
- Matt 6:24: quotation, high confidence
- Matt 5:42: allusion, medium confidence
- Luke 16:23: allusion, high confidence
- Matt 25:42: allusion, high confidence

### Translation notes

- Quotations: John 1:19–24; John 5:34–40; John 1:33; John 9:16; John 14:10–11; Matt 3:17 with 17:5; Exod 19:19; Ps 81:5 (LXX 80:6); Deut 4:33; John 9:29; 2 Tim 3:16–17; 1 Tim 6:10; Matt 6:24; Luke 16:19–31; Matt 25:41–42; allusions to Mal 4:2; Isa 6:1; Ezek 1:28. The section numeral [3] was lost. Words lost in the scan are supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 40.2 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/40-2).

## Homily 41.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/41-1/#p-41-1
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ sends the Jews to search the Scriptures, which testify to him; he needs no human glory, and their readiness to receive the Antichrist will show that they do not love God.

### Greek text

'Ερευνᾶτε τὰς 1] Ῥαφὰς, ὅτι ὑμεῖς δοκχεῖτα ἐγ αὐταῖς ζωὴν αἰώνιον ἔχειν" χάἀκεῖναί εἶσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ" καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν αἰώνιον ἔχητε. Πολὺν ποιώμεθα τῶν πνευματικῶν, ἀγαπητοὶ, λόγον, μηδὲ ἀρχεῖν ἡμῖν νομίξωμεν πρὸς σωτηρίαν, πὸ καὶ ὁπωσοῦν αὐτὰ μετιέναι. Ε᾿ γὰρ ἐν τοῖς βιωτικοῖς οὐδὲν μέγα ἀπόναοθαι δυνήσεταί τος, παρέργω: καὶ ὡς ἔτυχεν αὐτοῖς Χεχρημένο;" πολλῷ μᾶλλον" ἐν τοῖς πνευματικοῖς τοῦτο συμδήσεται, ἐπειδὴ καὶ πλείονος ταῦτα δεῖται. σκουδῆς. Διὰ τοῦτο καὶ ὁ Χριστὸς παραπέμπων τοὺς Ἰουδαίους ταῖς Γραφαῖς, οὐκ εἰς ἁπλῆν ἀνάγνωσιν, ἀλλ᾽ εἰς ἔρευναν ἀχριδῆ καὶ κατανενοημένην ε αὐτοὺς παρέπεμπεν. Οὐ γὰρ εἶπεν, ᾿Αναγινώσκετε τὰς Γραφάς " ἀλλ᾽, ᾿Ερευγᾶτε τὰς Γραφάς. Ἐπειδὴ γὰρ τὰ περὶ αὐτοῦ λεγόμενα πολλῆς ἐδεῖτο τῆς ἐπιμελείας (συνεσχίαστο γὰρ ἄνωθεν συμφερόντως τοῖς τότε), διὰ τοῦτο καὶ διασχάπτεῖν αὐτοὺς μετὰ ἀχριδείας κελεύει νῦν, ἵνα τὰ ἐν τῷ βάθει κείμενα δυνηθῶσι εὑρεῖν. Οὐδὲ γὰρ ἐξ ἐπιτυλῆς εἴρητο, οὐδὲ ὑπὲρ τὴν ἐπιφάνειαν 8 ἔῤῥιπτο " ἀλλ᾽ ὥσπερ τις θησαυρὸς ἐν πολλῷ τῷ βάθει χατἔκειτο. Ὃ δὲ τὰ κάτω κείμενα ζητῶν ἂν μὴ μετὰ ἀχριδείας ζητῇ καὶ πόνου, οὐδέποτε δυνήσεται εὑρεῖν πὸ ζητούμενον. Διά τοι τοῦτο καὶ εἰπὼν, Ἐρευνᾶτε τὰς Γραφρὰς, ἐπήγαγεν " τι ὑμεῖς δοκεῖτε ἐν αὖταῖς ζωὴν αἰώνιον ἔχειφ Οὐκ εἶπεν, Ἔχετε " ἀλλὰ. Δοκεῖτε, δεικνὺς ὅτι οὐδὲν ἐκαρποῦντο μέγα τι καὶ γενναΐην, ἀπὸ τῆς ἀναγνώσεως σωθήσεσθαι προσδοκῶντες μόνης, πίστεως ἔρημοι ὄντες ἡ. Ὃ τοίνυν λέγει, τοιοῦτόν ἐστιν “ Οὐκὶ θαυμάζετε τὰς Γραφάς; οὗχὶ πάσης ζωῆς νομίζετε αἰτίας εἶναι; ᾿Απὸ τούτων καὶ αὐτὸς ἰσχυρίζομαι νῦν. Αὗται γάρ εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν αἰώνιον ἔχητε. Εἰκότως τοίνυν ἔλεγεν, ὅτι Δοκεῖτε, διὰ τὸ μὴ βούλεσθα!: αὑτοὺς πείθεσθαι, ἀλλ᾽ ἐπὶ τῇ ψιλῇ ἀναγνώσει μόνον αὐχεῖν. Εἶτα ἵνα μὴ ἐκ πολλτὶς κηδεμονίας φιλοδοξίας λάδτ, παρ᾽ αὐτοῖς ὑπόνοῖαν, καὶ διὰ ς τὸ βούλεσθαι πιστευθῆναι παρ᾽ αὐτῶν πὸ ἑαυτοῦ σκοπεῖν νομίζηται (καὶ γὰρ τῆς Ἰωάννου φωνῆς ἀνέμνησε, καὶ τῆς μαρτυρίας τοῦ Θεοῦ, καὶ τῶν ἔργων τῶν αὐτοῦ, καὶ πάντα ἔλεγεν ὥστε αὑτοὺς ἐπισπάτασθαι, καὶ ζωὴν ἐπηγγείλατο) - ἐπεὶ οὖν πολλοὺς εἰκὸς ἦν ὑποπτεύειν ὅτι δόξης ἐρῶν ταῦτα ἔλεγεν, ἄκουσον τί ἐπάγει" Δόξαν παρὰ ἀγθρώπου οὗ Ἰαμδάνω " τουτέστιν, Οὐ δέομαι. Οὐκ ἔστι, φησίν, ἢ φύσις ἡ ἐμὴ τοιαύτη, ὥστε δεῖσθαι τῆς παρὰ ἀνθρώπων δόξης. Εἰ γὰρ ἥλιος ἀπὸ ἃ λυχνιαίου φωτὸς οὐκ ἂν λάθοι προσθήκην" πολλῷ μᾶλλον ἐγὼ τῆς ἀνθρωπίνης ἀφέξω δεηθῆναι δόξης. Καὶ τίνος, φησὶν, ἕνεχε ταῦτα λέγεις, ἐὰν οὐ δέῃ; Ἵνα ὑμεῖς σωθῆτε. ᾿Αλλὰ τοῦτο μὲν ἀνωτέρω εἴρηκεν " ἡνίξατο δὲ αὐτὸ χλὶ ἐνταῦθα, εἰπὼν, “γα ζωὴ» ἔχητε. Τίθησι δὲ καὶ ἑτέραν αἰτίαν. Ποίαν δὴ ταύτην; ᾿Α.1.1} ἔγγωχα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. Ἑπειδὴ πολλάκις, ὡ; ὁ δῆθεν τὸν Θεὸν ἀγαπῶντες, ἐδίωκον αὐτὸν, ὅτι ἴσον ἑαυτὸν ἐποίει τῷ Θεῷ. ἤδει δὲ ὅτι οὐκ ἔμελλον αὐτῷ πείθεσθαι - ἵνα μή «ἰς εἴπη, Τίνος οὖν ἕνεκεν ταῦτα λέγεις; τοῦτο εἶπεν, Ἵνα ἐλέγξω ὑμᾶς, ὅτι οὐ διὰ ἀγάπην τὴν τοῦ Θεοῦ με. φησὶ, διώκετε. Καὶ γὰρ καὶ αὐτὸς μαρτυρεῖ μοι ἴ καὶ διὰ τῶν ἔργων καὶ διὰ τῶν Γραφῶν. “Ὥσπερ οὖν πρὸ τούτου νομίζοντες ἀντίθεον εἶναί με ἡλαύνετε " οὕτω νῦν ἐξ οὗ ταῦτα ἀπέδειξα προσδραμεῖν ὑμᾶς ἔδει, εἴ γε ἢγαπᾶτε τὸν Θεόν’ ἀλλ᾽ οὐκ ἀγαπᾶτε. Διὰ δὴ τοῦτο καὶ ταῦτα εἶπον, ἵνα δείξω ὑμᾶ; τὸν ἔχοντας τῦφον, καὶ χομπάζοντας εἰκῇ, καὶ τὴν οἰκείαν βασκανίαν συσχιάζοντας δ. Οὐκ ἀπὸ τούτων δὲ μόνον, ἀλλὰ καὶ ἀπὸ τῶν μελλόντων αὑτὰ χατασχευάζε:. ᾿Εγὼ γὰρ ἤιλθον, φησὶν, ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με. ἐὰν ἄ..- «ἷος ξ,θῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε. “Ὁρᾷς ὅτι ἄνω καὶ κάτω διὰ τοῦτο λέγει ἀπεστάλθαι, καὶ παρὰ τοῦ Πατρὸς εἰληφέναι τὴν χρίσιν, καὶ οὐδὲν δύνασθαι ποιεῖν ἀφ' ἑαυτοῦ, ἵνα πᾶσαν ἐχχάψῃ πρόφασιν ἀγνωμοσύνης; Τίνα δέ φησιν ἥξειν ἐν τῷ ὀνόματι τῷ ἰδίῳ; Τὸν ἀντίχριστον ἐνταῦθα αἱ έττεται, καὶ ἀναντίῤῥητον ἃ τῆς ἀγνωμοσύνης αὖτῶν τίθησιν ἀπόδειξιν. Εἰ γὰρ ὡς ἀγαπῶντες τὸν Θεόν μὲ διώκετε, πολλῷ μᾶλλον ἐπὶ τοῦ ἀντιχρίστου τοῦτο γενέσθαι ἔδει ἱ. Ἐκεῖνος γὰρ οὐδὲν τοιοῦτον ἐρεξ, οὔτε ἀπεστάλθαι παρὰ τοῦ Πατρὸς, οὔτε κατὰ τὴν γνώμην ἥκειν τὴν ἐχείνου" ἀλλὰ τοὐναντίον ἅπαν, τυραννικῶς τὰ μηδὲν αὐτῷ προσήκοντα ἁρπάζων, καὶ τὸν ἐπὶ πάντων θεὸ, ἑαυτὸν εἶναι λέγων, καθὼς καὶ Παῦλός φησιν Ἐπὶ πάντα «λεγόμενον Θεὸν ἢ σέξασμα, ἀποδειτρύντα ἑαυτὸν ὅτι αὐτός ἐστιν ὁ γάρ ἐστιν ἐν τῷ ὀνόματι τῷ ἰδίῳ ἐλθεῖν. Ἐγὼ δὲ οὐκ οὕτως, ἀλλ' ἐν τῷ ὀνόματι τοῦ Πατρός μου παραγέγονα. Ἱκανὸν μὲν οὖν ἣν καὶ τοῦτο δεῖξαι αὐτοὺς οὐκ ἀγαπῶντας τὸν Θεὸν, ὅτι τὸν λέγοντα ἀπεστάλθαι παρ᾽ ἐχείνου οὐκ ἐδέχοντο" νῦν δὲ καὶ ἐκ τοῦ ἐναντίου δείκνυσιν αὐτῶν τὴν ἀνα!σχυντίαν ἱ, ἐκ τοῦ τὸν ἀντίέχριστὸν μέλλειν δέχεσθαι. "Ὅταν γὰρ τὸν μὲν ἀπ᾽ ἐχείνου λέγοντα ἀπεστάλθαι μὴ δέχωνται, τὸν δὲ μὴ εἰδότα ἐκεῖνον, χομπάζοντα δὲ καὶ λέγοντα ἑαυτὸν εἶναι τὸν ἐπὶ πάντων θεὸν μέλλωσι προσκυνεῖν" εὔδηλον ὅτι βασκανίας ἡ δίωξις ἦν, καὶ τοῦ μισεῖν τὸν Θεόν. Διὰ δὴ τοῦτο δύο τίθησιν αἰτίας τῶν εἰρημένων, καὶ πρῶτον μὲν τὴν χρηστοτέραν, λέγων Κ, Ἵνα σωθῆτε, καὶ, “γα ζωὴν ἔχητε" ἐπειδὴ δὲ ἔμελλον αὐτὸν χλευάζειν, κἰῦτσι καὶ τὴν πληχτιχωτέραν, δεικνὺς ὅτι κἂν μὴ πείθωντα! οἱ ἀχούοντεςξ, τὰ αὐτοῦ ὁ Θεὸς πανταχοῦ ποιεῖν εἴωθεν.

### English translation (Claude)

“Search the Scriptures, because you think that in them you have eternal life; and it is they that testify about me; and you are not willing to come to me so that you may have eternal life.” Let us make much account of spiritual things, beloved, and not think that it is enough for salvation to pursue them in any way at all. For if in the affairs of this life one can gain nothing great by treating them as secondary and casually, much more will this happen in spiritual things, since these need greater zeal. That is why Christ too, sending the Jews to the Scriptures, sent them not to a simple reading but to an exact and thoughtful searching. For he did not say, “Read the Scriptures,” but “Search the Scriptures.” For since what was said about him needed great diligence (for it had been veiled from of old, for the benefit of the people of that time), he now commands them to dig through it with exactness, so that they may be able to find what lies in the depth. For it had not been said on the surface, nor thrown out on top, but lay like a treasure at a great depth. And one who seeks what lies below, unless he seeks with exactness and toil, will never be able to find what he seeks. That is why, having said, “Search the Scriptures,” he added, “because you think that in them you have eternal life.” He did not say “you have,” but “you think,” showing that they reaped nothing great and noble, expecting to be saved by the reading alone while devoid of faith. What he says is this: Do you not admire the Scriptures? Do you not think them the cause of all life? From these I too now make my case. For it is they that testify about me, “and you are not willing to come to me so that you may have eternal life.” Rightly, then, he said “you think,” because they were not willing to be persuaded but only to boast of the bare reading. Then, so that because of his great care he might not incur among them the suspicion of vainglory, and might not be thought to be seeking his own interest because he wished to be believed by them (for he had reminded them of John's voice, and the testimony of God, and his own works, and said everything so as to draw them, and promised life)—since, then, many would likely suspect that he said these things out of love of glory, hear what he adds: “I do not receive glory from man,” that is, I do not need it. My nature, he says, is not such as to need glory from men. For if the sun would receive no addition from the light of a lamp, much farther am I from needing human glory. “And why then,” someone says, “do you say these things, if you do not need it?” “So that you may be saved.” This he said above; and he hinted at it here too, saying, “so that you may have life.” And he puts another reason too. What is it? “But I know you, that you do not have the love of God in yourselves.” For since they often persecuted him, as if forsooth they loved God, because he made himself equal to God, and he knew that they were not going to obey him—so that no one might say, “Why then do you say these things?”—he said this: so that I may expose you, that it is not out of love for God that you persecute me. For he himself testifies to me, both through the works and through the Scriptures. As, then, before this you drove me off thinking me an enemy of God, so now, since I have proved these things, you ought to run to me, if indeed you loved God; but you do not love him. That is why I said these things: to show you that you are puffed up, boasting idly, and covering up your own envy. And he establishes it not only from these things but also from what was to come: “For I have come,” he says, “in my Father's name, and you do not receive me; if another comes in his own name, you will receive him.”

[2] Do you see that he says again and again that he has been sent, and has received judgment from the Father, and can do nothing of himself, for this reason: to cut off every pretext for their unfairness? Whom does he mean will come in his own name? He hints here at the Antichrist, and puts an incontestable proof of their unfairness. For if you persecute me as lovers of God, much more ought this to happen in the case of the Antichrist. For he will say nothing of the kind—neither that he has been sent by the Father nor that he comes according to his will—but entirely the opposite, tyrannically seizing what does not belong to him at all, and saying that he himself is the God over all, as Paul too says: “[exalting himself] above every so-called god or object of worship, showing himself that he is [God].” [For this] is to come in his own name. But I have not come so, but in my Father's name. This too, then, was enough to show that they did not love God: that they did not receive the one who said he had been sent from him. But now he shows their shamelessness from the opposite as well, from their being about to receive the Antichrist. For when they do not receive the one who says he has been sent from God, but are going to worship one who does not know him, but boasts and says that he himself is the God over all, it is clear that the persecution came from envy and from hatred of God. That is why he puts two reasons for what was said: first the kinder one, saying, “so that you may be saved,” and “so that you may have life”; and since they were going to mock him, he puts the sharper one too, showing that even if the hearers are not persuaded, God is wont to do his own part everywhere.

### Scripture references

- John 5:39: quotation, high confidence
- John 5:40: quotation, high confidence
- John 5:41: quotation, high confidence
- John 5:34: quotation, high confidence
- John 5:42: quotation, high confidence
- John 5:18: allusion, high confidence
- John 5:43: quotation, high confidence
- 2 Thess 2:4: quotation, high confidence

### Translation notes

- Quotations: John 5:39–43; 2 Thess 2:4. Words lost in the scan in the quotation of 2 Thess 2:4 are supplied in brackets. The section numeral [2] was lost. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 41.1 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/41-1).

## Homily 41.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/41-1/#p-41-2
- Source: PG 59:232
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Jews seek glory from one another rather than from God; Moses, whom they claim to follow, wrote of Christ and will be their accuser.

### Greek text

Ὁ μὲν οὖν Παῦλος περὶ τοῦ ἀντιχρίστου διαλεγόμενος, προφητικῶς εἶπεν, ὅτι Πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, ἵνα κριθῶσι πάντες οἱ μὴ πιἀδιχίᾳ. Ὁ δὲ Χριστὸς οὐκ εἶπεν ὅτι ἥξει" ἀλλ᾽, Ἐὰν ἔλθῃ, φειδόμενο; τῶν ἀκουόντων. Ἐπειδὴ δὲ οὕπω πᾶσα ἀπηρτισμένη ἣν αὐτῶν ἡ ἀγνωμοσύνη, διὰ ὁ κοὔτο αὐτὸς μὲν τὴν αἰτίαν ἐσίγησεν αὐτοῦ τῆς παροὐσία: ὁ δὲ Πχῦλος τοῖς δυναμένοι; συνιδεῖν μετὰ ἀχριθείας αὑτὴν ἡνίξατο. Καὶ γὰρ ἐκεῖνός ἐστιν ὁ πᾶσαν ἀπολογίαν αὑτοῖς ἀφαιρούμενος. Εἶτα καὶ τὴν αἰτίαν τῆς ἀπιστίας αὑτῶν τίθησιν, ἐπάγων" Πῶς δύνασθε πιστεύειν, δόξαν τὴν παρὰ "ἰαμδάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνον Θεοῦ οὗ ζητοῦντες; καὶ ἐντεῦθεν δεικνὺς πάλιν ὅτι οὐ τὰ τοῦ Θεοῦ ἐσκόπουν, ἀλλ᾽ ἐν προσχήματι τοιούτῳ τὸ οἰκεῖον ἐδούλοντο πάθος ἐκδικεῖν. Καὶ γὰρ τοῦοὔτον Ὁ ἀπεῖχον διὰ τὴν αὐτοῦ δόξαν ποιεῖν ταῦτα, ὅτι αὐτοὶ τὴν ἀνθρωπίνην ἡροῦντο μᾶλλον ἣ τὴν ἐχείνου. Πῶς οὖν ἔμελλον οὗτοι ὑπὲρ αὐτῇς ἀναδέχεσθαι τοσαύτὴν ἀπέχθειαν, ἧς οὕτω κατεφρόνουν, ὥστε καὶ ἀνθρωπίνην αὐτῆς προτιμᾷν; Εἰπὼν δὲ ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχουσι, καὶ ἀποδείξας τοῦτο διὰ τούτων ἑκατέρων, διά τε τῶν εἰς αὐτὸν γινομένων, καὶ διὰ τῶν εἰς τὸν ἀντίχριστον ἐσομένων, καὶ διελέγξας σαφῶς ὅτι αὶ πάσης εἰσὶν ἀπεστερημένοι συγγνώμης, οὔτως αὐτοῖς ἐφίστησι καὶ τὸν Μωῦσέα κατήγορον ἐπάγων, καὶ λέγων: Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα" ἔστιν ὁ κατηγορῶν ὑμῶν Μωῦσῆς, εἰς ὃν ὑμεῖς ἠιϊπίκατε. Εἰ γὰρ ἐπιστεύδτα Μωὺύῦσεϊῖ͵ ἐπιστεύετε ἂν ἐμοί" περὶ ἐμοῦ γὰρ ἐκεῖγος ἔγραψεν. Εἰ δὲ τοῖς ἐκείνοι γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύετε; Ὃ δὲ λέγει, τοιοῦτόν ἐστι " Πρὸ ἐμοῦ ἐκεῖνός ἐστιν ὁ ὑθρισμένος ἐν τοῖς εἰς ἐμέ. Μωῦσεϊΐ γὰρ μᾶλλον ἡπιστήσατε ἣ ἐμοί. Ὅρα πῶς πανταχόθεν πάσης αὐτοὺς ἐξέθαλεν ἀπολογίας. Θεὸν ἐλέγετε ἀγαπᾷν ἐν τῷ διώ.-χεῖν με, φησίν" ἔδειξα ὅτι μισοῦντες αὑτὸν τοῦτο ποιεῖτε. Λέγετε λύειν με τὸ σάδδατον, καὶ παραλύειν Σ κὸν νόμον᾽ ἀπεδυσάμην 5 καὶ ταύτην τὴν κατηγορίαν. Διισχυρίζεσθε Μωῦσεϊ πιστεύειν δι᾽ ὧν κατ᾽ ἐμοῦ τολτὸν δείκνυμι πάλιν ὅτι τοῦτο μὲν οὖν ἐστι μάλιστα μὴ πιστεύειν τῷ Μωῦσεϊ. Τοσούτῳ γὰρ δέω ἐξ ἕνανκίας ἤκειν τῷ νόμῳ, ὅτι οὐδὲ ἔστιν ἄλλος τις ὁ χατἡγορήσων ὑμῶν, ἀλλ᾽ ἣ αὐτὸς ὁ τὸν νόμον ὑμῖν δεδωκώς. “Ὥσπερ οὖν περὶ τῶν Γραφῶν ἔλεγεν: Ἔν αἷς δοκεῖτε ζωὴν αἰώνιον ἔχειν" οὕτω καὶ περὶ Μωῦσέως φησὶν, Εἰς ὃν ὑμεῖς ἡ ἱπίκατε, ἀπὸ τῶν οἰκείων αὐτοὺς χειρούμενος πανταχοῦ. Καὶ πόθεν δῆλον, φησὶν, ὅτι κατηγορήσει Μωῦσῆς, καὶ οὐ χομπάζεις; τί γὰρ σοὶ καὶ Μωῦ-εῖ κοινόν; Τὸ σάδθατον ἔλυσας, ὅπερ ἐκεῖνος ἐνομοθέτησε κρατεῖν᾽ πῶς οὖν ἡμῶν ἐκεῖνος χατηγορήσειε; Πόθεν δὲ δῆλον ὅτι καὶ εἰς ἄλλον Ῥ πιστεύσομὲν τὸν ἰδίῳ ὀνόματι ἥξοντα; Ταῦτα γὰρ πάντα ἀμάρτυρα λέγεις. Καὶ μὴν ἅπαντα ταῦτα ἄνωθεν ἔχει τὴν κατασκευήν. “Ὅταν γὰρ ὁμολογηθῇ, ὅτι παρὰ τοῦ Θεοῦ ἦλθον ἀπὸ τῶν ἔργων, ἀπὸ τῆς φωνῆς Ἰωάννου, ἀπὸ τῆς μαρτυρίας τοῦ Πατρὸς, εὔδηλον ὅτι Μωῦσῇς αὑτῶν χατηγορήσει. Τί γὰρ ἐκεῖνος εἶπεν; ἄρ᾽ οὐκ ὅτι ἐὰν ἔλθῃ τις σημεῖα ποιῶν, καὶ πρὸς τὸν Θεὸν ἄγων, καὶ τὰ μέλλοντα προλέγων μετὰ ἀληθείας, μετὰ πά. σὴς ὑπακούειν αὐτῷ χρὴ τῆς πειθοῦς; Ὁ τοίνυν Χρι-» στὸς μὴ οὐ πάντα ταῦτα πεποίηκε; Καὶ γὰρ σημεῖα εἰργάσατο μετὰ ἀληθείας ἁπάσης, καὶ πρὸς θεὸν ἅπαντας εἶλκε, καὶ “ ταῖς προῤῥήσεσι τὸ τέλος ἐπήγαγεν. ᾿Αλλὰ πόθεν δῆλον ὅτι ἑτέρῳ πιστεύσουσιν; Ἐκ τοῦ τὸν Χριστὸν μισεῖν. Οἱ γὰρ τὸν μετὰ τῆς τοῦ Θεοῦ γνώμης ἤκοντα ἀποστρεφόμενοι, εὔδηλον ὅτι καὶ τὸν ἀντίθεον δέξονται Εἰ δὲ Μωῦσέα νῦν προδάλλεται, καίτοι εἰπὼν, Ἐγὼ παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ λαμδάνω, μὴ θαυμάσῃς " οὐδὲ γὰρ εἰς Μωῦσέα, ἀλλ᾽ εἰς τὰ τοῦ Θεοῦ γράμματα αὐτοὺς παραπέμπει. Πλὴν ἀλλ' ἐπειδὴ αἱ Γραφαὶ ἔλαττον αὐτοὺς ἐφόδουν, εἰς τὸ πρόσωπον αὐτὸ περιάγει τὸν λόγον, τὸν νομοθέτην αὐτὸν αὐτοῖς ἐφιστὰς κατήγορον, καὶ πολὺ φρ'χωδέστερον οὕτω ὁ τὸ δέος ποιῶν, καὶ ἕχαστον τῶν παρ᾽ αὑτῶν λεγομένων ἐλέγχει. Σκόπει δέ" Ἔλεγον διὰ τὴν εἰς τὸν Θεὸν ἀγάπην διώκειν αὐτόν δείκνυσιν ὅτι διὰ «ὃ μισεῖν τὸν Θεὸν τοῦτο ποιοῦσιν. Ἔλεγον ἀντἐχεσθαι Μωῦσέως" δείκνυσιν ὅτι διὰ τὸ μὴ πιστεύειν Μωῦσεϊ ταῦτα ἔπραττον. Εἰ γὰρ τὸν νόμον ἐξήλουν," ἔδει δέξασθαι τὸν ἑκεῖνον πληροῦντα εἰ τὸν Θεὸν ἠγάπων, ἔδει πεισθῆναι τῷ πρὸς ἐκεῖνον ἕλχοντ!" εἰ Μωῦσεϊ ἐπίστευον, ἔδει προσκυνῆσαι τὸν ὑπ᾽ ἐχείνου “«προφητευόμένον. Εἰ δὲ ἐκεῖνος ἀπιστεῖται πρὸ ἐμοῦ, οὐδὲν ἀπεικὸς καὶ ἐμὲ τὸν ὑπ᾽ αὐτοῦ κηρυττόμενον ἐλαύνεσθαι παρ᾽ ὑμῶν. Ὥσπερ οὖν καὶ θαυμάζοντας Ἰωάννην ἔδειξε καταφρονοῦντας Ἰωάννου διὰ τῶν εἰς αὐτὸν γεγενημένων“ οὕτω νομίζοντας πιστεύειν Μωυῦσεϊ δείκνυσιν ἀπιστοῦντας, καὶ ἀεὶ εἰς τὴν κεφαλὴν αὐτῶν περιτρέπει πάντα, ἅπερ ἐνόμιζον ὑπὲρ ἀπαγαγεῖν ὑμᾶς τοῦ νόμου, ὅτι καὶ αὑτὸν καλῶ κατο ἦγορον ὑμῶν τὸν νομοθέτην. Ὅτι μὲν οὖν αἱ Γραφαὶ μαρτυροῦσιν, εἶπε’ ποῦ δὲ μαρτυροῦσιν, οὐκέτι προσ. ἐθηκε, τὸν φόδον μείζονα αὐτοῖς ἐνθεῖναι βουλόμενος, καὶ εἰς ἔρευναν παραπέμψαι, καὶ εἰς ἀνάγκην χκατα- - στῆσαι ἐρωτήσεως. Εἰ μὲν γὰρ εἶπεν χ τοῦ προχείρου, καὶ μηδὲ ἐρωτῶσιν αὐτοῖς, ἀπέδαλον ἂν τὴν μαρτυρίαν" νυνὶ δὲ εἰ προσεῖχον τοῖς λεγομένοις, ἔδε: πρὸ τῶν ἄλλων τοῦτο ἐρωτῆσαι « καὶ μαθεῖν παρ᾽ αὐτοῦ. Διὰ γὰρ τοῦτο καὶ ἕν ταῖς ἀποφάσεσι, καὶ ἐν ταῖς ἀπειλαῖς πλεονάζει μᾶλλον, οὐκ ἐν ταῖς ἀποδείξεσε μόνον, ἵνα κἂν οὕτως αὐτοὺς ἐπαγάγηται τῷ φόδῳ τῶν λεγομένων. Οἱ δὲ καὶ οὕτω σιγῶσι. Τοιοῦτον γὰρ ἡ πονηρία" ὅσα ἄν τις λέγῃ καὶ ποιῇ, οὐ διανίστα ται, ἀλλὰ μένει τὸν οἰκεῖον ἰὸν διατηροῦσα.

### English translation (Claude)

Paul, then, speaking of the Antichrist, said prophetically, “God will send them a working of error, so that all may be judged who did not be[lieve the truth but took pleasure in] unrighteousness.” But Christ did not say that he will come, but “if he comes,” sparing his hearers. And since their unfairness was not yet complete, he himself kept silent about the cause of the Antichrist's coming, while Paul hinted at it to those able to perceive it with exactness. For he is the one who takes every defense away from them. Then he states the cause of their unbelief, adding, “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?”—showing again from this that they were not looking to the things of God, but wished under such a pretext to avenge their own passion. For they were so far from doing these things for his glory that they preferred human glory to his. How then were these people going to take on so much hatred for the sake of his glory, which they so despised as to prefer human glory to it? Having said that they do not have the love of God, and having proved it by both these things—by what was done to him and by what will be done toward the Antichrist—and having clearly shown that they are deprived of all pardon, he then sets Moses over them too as accuser, saying, “Do not think that I will accuse you to the Father; there is one who accuses you, Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote about me. But if you do not believe his writings, how will you believe my words?” What he means is this: Before me, it is he who is insulted in what you do to me; for you have disbelieved Moses rather than me. See how on every side he cut them off from every defense. You said, he says, that you love God in persecuting me; I showed that you do this hating him. You say that I break the Sabbath and undo the law; I have cast off this charge too. You maintain that you believe Moses by what you dare against me; I show again that this above all is not to believe Moses. For I am so far from coming in opposition to the law that there is no other who will accuse you but the very one who gave you the law. As, then, he said about the Scriptures, “in which you think you have eternal life,” so too he says about Moses, “on whom you have set your hope,” everywhere overcoming them with their own weapons. “And how is it clear,” someone says, “that Moses will accuse us, and that you are not boasting? What have you in common with Moses? You broke the Sabbath, which he legislated to be kept; how then would he accuse us? And how is it clear that we shall believe another, who will come in his own name? You say all these things without witness.” And yet all these things have been established above. For when it is agreed that he came from God—from the works, from John's voice, from the Father's testimony—it is clear that Moses will accuse them. For what did he say? Did he not say that if anyone comes doing signs and leading to God and foretelling the future truly, one must obey him with all readiness? Has not Christ done all these things? For he worked signs with all truth, drew all to God, and brought his predictions to fulfillment. “But how is it clear that they will believe another?” From their hating Christ. For those who turn away from the one who came by the will of God will clearly receive the enemy of God too. And if he now brings Moses forward, though he said, “I do not receive testimony from man,” do not marvel; for he sends them not to Moses but to the writings of God. Yet since the Scriptures frightened them less, he turns the discourse to the person himself, setting the lawgiver himself over them as accuser, and so making the fear much more terrible; and he exposes each of the things they said. Consider: they said they persecuted him out of love for God; he shows that they do this out of hatred of God. They said they held to Moses; he shows that they acted so because they did not believe Moses. For if they were zealous for the law, they ought to have received the one who fulfills it; if they loved God, they ought to have been persuaded by the one who draws them to him; if they believed Moses, they ought to have worshiped the one he prophesied. And if Moses is disbelieved before me, it is nothing strange that I, whom he proclaimed, am driven away by you. As, then, he showed by what they did to himself that those who admired John despised John, so he shows that those who thought they believed Moses disbelieved him, and always turns back on their own heads everything they thought was [in their favor. So far am I from wishing, he says,] to lead you away from the law, that I call the lawgiver himself as your accuser. He said, then, that the Scriptures testify, but did not add where they testify, wishing to put greater fear in them, to send them to searching, and to bring them to the necessity of asking. For if he had said it readily, without their asking, they would have rejected the testimony; but as it is, if they had paid attention to what was said, they ought to have asked this before anything else and learned it from him. That is why he is more abundant in declarations and threats, and not only in proofs, so that even in this way he might draw them by the fear of what was said. But they keep silent even so. For such is wickedness: whatever one says or does, it is not roused, but remains, keeping its own poison.

### Scripture references

- 2 Thess 2:11: quotation, high confidence
- 2 Thess 2:12: quotation, high confidence
- John 5:43: allusion, high confidence
- John 5:44: quotation, high confidence
- John 5:45: quotation, high confidence
- John 5:46: quotation, high confidence
- John 5:47: quotation, high confidence
- John 5:39: quotation, high confidence
- Deut 18:18: allusion, medium confidence
- Deut 18:22: allusion, medium confidence
- John 5:34: quotation, high confidence

### Translation notes

- Quotations: 2 Thess 2:11–12; John 5:43–47; John 5:39; John 5:34; allusion to Deut 18:15–22. Words lost in the scan are supplied in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 41.2 (PG 59:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/41-2).

## Homily 41.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/41-1/#p-41-3
- Source: PG 59:246
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Wickedness is folly that harms the wrongdoer, while virtue, rooted in the fear of God, is true wisdom; we should pity those who do wrong, not those who suffer it.

### Greek text

Διὸ χρὴ πᾶσαν κακίαν ἀπὸ τῆς ψυχῆς ἐχδαλόντας, μτδένα πλέκειν μηδέποτε δόλον. Πρὸς γὰρ τοὺς σκο- «ιοὺς σκολιὰς ὁδοὺς { ὁ Θεὸς, φησὶν, ἀποστέλλει. Καὶ, Ἅγιον πνεῦμα σοφίρς φεύξεται δό.1ον, καὶ οὕτω ποιεῖ μωροὺς, ὡς πονηρία. Ὅταν γὰρ ὕπουλος ἢ τις, ὅταν ἀγνώμων, ὅταν ἀχάριστος (ταῦτα δὲ τῆς πονηρίας τὰ εἴδη), ὅταν μηδὲν ἡδικημένος λυπῇ, ὅταν πλέχῃ δόλους, πῶς οὐκ ἐσχάτης ἀνοίας ἐξοίσει δεῖγμα; Οὐδὲν οὕτω ποιεῖ φρονίμους, ὡς ἀρετή. Καὶ γὰρ εὐχαρίστους καὶ εὐγνώμονας ἐργάζεται, φιλανθρώπους, ἡμέρους, πράους, ἐπιεικεῖς " τὰ ἄλλα ἅπαντα ἀγαθὰ αὕτη τίκτειν εἴωθε, Τί δὲ τοῦ οὕτω διακειμένου συνετώτερον; Πηγὴ γὰρ ὄντως καὶ ῥίζα δ φρονήσεώς ἔστιν ἡ ἀρετὴ, ὥσπερ οὖν καὶ πᾶσα πονηρία ἐξ ἀνοίας ἔχει τὴν ἀρχὴν. Καὶ γὰρ ὁ ἀλαζὼν καὶ ὁ ὀργίλος ἐξ ἐνδείας φρονήσεως ὑπὸ τῶν παθῶν ἀλίσκεται. Διὰ τοῦτο καὶ ὁ προφήτης ἔλεγε" Οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου. Προσώξεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μον' δεικνὺς ὅτι πᾶσα ἁμαρτία τὴν ἀρχὴν ἐξ ἀφροσύνης ἔχει" ὥσπερ ὁ ἐνάρετος ὃ καὶ φόθον ἔχων Θεοῦ, πάντων ἐστὶ συνετώτερος. Διὸ καὶ σοφός τι; λέγει, Ἀρχὴ σοφίας, φόθδος Κυρίου. Ἐὶ τοίνυν τὸ φοδεῖσθαι τὸν Θεὸν, σοφίαν ἐστὶν ἔχειν, ὁ δὲ πονηρὸς τοῦτο οὐκ ἔχει, τῆς ὅντως σοφίας ἐστέρηται" τῆς δὲ σοφίας ἐστερημένος τῆς ὄντως, πάντων ἐστὶν ἀνοητότερος. Καίτοι γε πολλοὶ τοὺς πονηροὺς θαυμάζουσιν, ὡς ἱκανοὺς ὄντας ἀδικεῖν καὶ βλάπτειν, οὐκ εἰδότες ὅτι μάλιστα πάντων αὑτοὺς ταλανίζειν χρὴ, ὅτι νομίζοντες ἑτέρους βλάπτειν, καθ᾽ ἑαυτῶν τὸ ξίφος ὠθοῦσιν ὅπερ ἀνοίας ἐστὶν ἐσχάτης, ἑαυτὸν πλήττοντα, μηδὲ αὐτὸ τοῦτο εἰδέναι, ἀλλ᾽ ἕτε ρὸν δοκεῖν ἀδικεῖν, ἐν τῷ κατασφάττειν ἑαυτόν. Διὰ τοῦτο καὶ Παῦλος εἰδὼς, ὅτι ἐν τῷ πλήττειν ἑτέρους ἑαυτοὺς ἀναιροῦμεν, ἔλεγε" Διατί μὴ μὰ.1:1ον ἀδικεῖσθε; διατί μὴ μᾶλλον ἀποστερεῖσθε; Τὸ γὰρ μὴ ἀδικεῖσθαι ἐν τῷ μὴ ἀδικεῖν χεῖται " ὥσπερ οὖν τὸ μὴ πάσχειν κακῶς ἐν τῷ μὴ ποιεῖν κακῶς" κἂν αἴνιγμα εἶναι δοχῇ τὸ λεγόμενον τοῖς πολλοῖς καὶ φιλοσοφεῖν οὐκ ἐθέλουσι. Ταῦτ᾽ οὖν εἰδότες, μὴ τοὺς ἀδικουμένους μηδὲ τοὺς ἐπηρεαζομένους, ἀλλὰ τοὺς ταῦτα ποιοῦντας ταλανίξωμεν καὶ δαχρύωμεν. Οὗτοι γάρ εἰσιν οἱ μάλιστα ἠδικημένοι, οἱ τὸν Θεὸν ἑαυτοῖς ἐχπολεμοῦντες,͵ καὶ μυρίων κατηγόρων ἀνοίγοντες στόματα, καὶ πονηρὰν κτώμενοι κατὰ τὸν παρόντα βίον ὑποψίαν, καὶ μεγάλην τὸν κατὰ τὸν μέλλοντα αἰῶνα ἐπισπώμενοι κόλασιν᾽ ὡς οἵ γε ἀδικούμενοι καὶ πάντα φέρῦντες γενναίως, τόν τε Θεὸν ἔχουσιν ἵλεων, καὶ πάντας συναλγοῦντας αὐτοῖς, καὶ ἐπαινοῦντας, καὶ ἀποδεχομένους. Οἱ τοιοῦτοι καὶ κατὰ τὸν παρόντα βίον πολλῖς ἀπολαύσονται τῆς εὐφημίας, φιλοσοφίας μέγιστον παρεχόμενοι δεῖγμα, καὶ κατὰ τὴν μέλλουσαν ζωὴν τῶν αἰωνίων μεθέξουσιν ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, 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. ᾿Αμήν. 

### English translation (Claude)

That is why we must cast all malice out of the soul and never weave any deceit. For “to the crooked,” it says, “God sends crooked ways”; and, “The holy spirit of wisdom will flee deceit.” And [nothing] makes people so foolish as wickedness. For when someone is treacherous, when unfair, when ungrateful (these are forms of wickedness), when he grieves someone without having been wronged, when he weaves deceits—how will he not show proof of the utmost folly? Nothing makes people so wise as virtue. For it makes them grateful and fair-minded, kind, gentle, meek, reasonable; virtue is wont to give birth to all the other good things. And what is more understanding than one so disposed? For virtue is truly the spring and root of prudence, just as all wickedness has its beginning from folly. For the boastful and the wrathful are caught by the passions from want of prudence. That is why the prophet too said, “There is no healing in my flesh; my wounds have grown foul and festered because of my folly,” showing that every sin has its beginning from folly; just as the virtuous man who has the fear of God is more understanding than all. That is why a wise man says, “The beginning of wisdom is the fear of the Lord.” If, then, to fear God is to have wisdom, and the wicked man does not have this, he is deprived of true wisdom; and being deprived of true wisdom, he is more senseless than all. And yet many admire the wicked as able to wrong and harm, not knowing that they ought above all to call them wretched, because thinking to harm others they thrust the sword against themselves; which is the utmost folly: striking oneself and not even knowing it, but thinking to wrong another while slaughtering oneself. That is why Paul too, knowing that in striking others we destroy ourselves, said, “Why not rather be wronged? Why not rather be defrauded?” For not being wronged lies in not doing wrong, just as not suffering evil lies in not doing evil—even if the saying seems a riddle to most people and to those unwilling to be wise. Knowing these things, then, let us call wretched and weep for not those who are wronged and abused but those who do these things. For these are the ones most wronged: they make God their enemy, open the mouths of countless accusers, acquire an evil reputation in the present life, and draw on themselves a great punishment in the age to come; whereas those who are wronged and bear everything nobly have God gracious to them, and all sympathizing with them, praising and welcoming them. Such people will enjoy great good repute in the present life, displaying the greatest proof of wisdom, and in the life to come will share in the eternal good things; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Prov 21:8: quotation, high confidence
- Ps 38:3 (37:4 LXX): quotation, high confidence
- Ps 38:5 (37:6 LXX): quotation, high confidence
- Prov 1:7: quotation, high confidence
- 1 Cor 6:7: quotation, high confidence

### Extrabiblical texts

- Wis 1:5 (Wisdom of Solomon): quotation, high confidence

### Translation notes

- Quotations: Prov 21:8 (LXX); Wis 1:5; Ps 38:3, 5 (LXX 37:4, 6); Prov 1:7; 1 Cor 6:7. A word lost in the scan (“[nothing] makes people so foolish”) is supplied in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 41.3 (PG 59:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/41-3).

## Homily 42.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/42-1/#p-42-1
- Source: PG 59:247
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ withdraws before his enemies, feeds the five thousand after testing Philip, gives thanks to show his agreement with the Father, and flees when the crowd, filled with bread, would make him king.

### Greek text

Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαἡ“άσσης τῆς Γαλιλαίας εἰς τὰ μέρη Τιθεριάδος" καὶ ἠκχοιϊούθει αὐτῷ ὄχιϊιος ποὺς, ὅτι δώρων τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. Ἀπηιϊθε δὲ εἰς ὄρος ὁ Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. Ἧν δὲ ἐγγὺς τὸ πάσχα τῶν ᾿Ιουδαίων. Τοῖς δεινοῖς ἀνδράσι μὴ ὁμόσε χωρῶμεν, ἀγαπη- “οῦ ἀλλὰ μανθάνωμεν 5, ὅταν μηδὲν παρχθλάπτῃ τὴν ἡμετέραν ἀρετὴν, διδόναι τόπον αὐτῶν ταῖς πονηραῖς ἑἐπιδουλαῖς. Οὕτω γὰρ παύεται πᾶσα θρασύ της. Καὶ καθάπερ τὰ ἀχόντια ὅταν εἰ; ἐντεταμένον ν ἐμπέσῃ τι καὶ σκληρὸν καὶ ἀντιτυπὶς, μετὰ πολλῆς τῆς ῥύμης ἑξαχοντίζεται ἐπὶ τοὺς ἀποστείλαντας πάλιν" ὅταν δὲ τὸ ῥαγδαῖον τῆς ἀφέσεως μὴ ἔχῃ τὸ ἀντιπίπτον, ἐχλύεται ταχέως καὶ λήγει" οὕτω καὶ ἐπὶ τῶν θρασυνομένων ἀνθρώπων, ὅταν μὲν αὖ- “οἷς ὁμόσε χωρῶμεν, ἀγριαίνουσι μᾶλλον' ὅταν δὲ αὑτῶν τὴν μανίαν. Διὰ δὲ τοῦτο καὶ ὁ Χριστὸς ἐπειδὴ ἤκουσεν, ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεἴ καὶ βαπτίζει ἢ Ἰωάννης, ἦλθεν εἰς τὴν Γαλιλαίαν, τὸν φθόνον αὐτῶν σόδεννὺς, καὶ τὸν θυμὸν, ὃν εἰκὸς ἣν ἀπὸ τούτων τεχθῆναι τῶν λόγων, διὰ τῆς ἀναγωρήσεως χαταπραὔνων. Πλὴν εἰς τὴν Γαλιλαίαν πάλιν ἀπερχόμενος, οὐ τοῖς αὐτοῖς ἐπιθαίνε: τύποις" οὐ γὰρ εἰς Κανᾶ ἦλθεν, ἀλλὰ πέραν τῆς θαλάσσης. Διὸ καὶ ἠκολούθουν αὐτῷ ὄχλοι πολλοὶ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει. Ποῖα σημεῖα: διατί μὴ αὐτὰ λέγει ς κατ᾽ εἶδος - Ὅτι τὸ πλέον τοῦ βιδλίου οὗτος μάλιστα ὁ εὐατγελιστὴς ἐν “-οἷς λόγοις καὶ ταῖς δημηγορίαις καταναλῶσαι ἐσπούὅασεν. Ὅρα γοῦν πῶς ἐν ἐνιαυτῷ ὁλοκλήρῳ, μᾶλλον δὲ πῶς καὶ νῦν ἐν τῇ ἑορτῇ τοῦ πάσχα οὐδὲν πλέον ἡμᾶς ἐδίδαξε σημείων ἕνεκεν, ἢ ὅτι τὸν παράλυτον μόνον ἐθεράπευσε, καὶ τὸν υἱὸν τοῦ βασιλικοῦ, Οὐ γὰρ τοῦτο ἐσπούδαζεν ὥστε ἅπαντα καταλέγειν, ἐπειδὴ μηδξ δυνατὸν ἦν᾽ ἀλλ᾽ ἐκ πολλῶν καὶ μεγάπολὺς, ὅτι ἑώρων τὰ σημεῖα ἃ ἐποίει. Οὐ σφόδρα βεδαίας διανοίας ἡ ἀχολούθησις 4, Τοσαύτης γὰρ διδασκαλίας ἀπολαύσαντες, ἀπὸ τῶν σημείων ἐνἦζγχοντο μᾶλλον" ὃ παχυτέρας γνώμης ἣν. Τὰ γὰρ σημεῖα, φησὶ, τοῖς ἀπίστοις, οὗ τοῖς πιστεύουσι». ᾿Αλλ᾽ οὐκ ἐκεῖνος ὁ δῆμος ὁ παρὰ τῷ Ματθαίῳ οὔως, ἀλλ᾽ ἄκουε πῶς 4. ἙἘξεπλήσσοντο πάγτες ἐπὶ τῇ διδαχῇ αὐτοῦ, φησὶν, ὅτι ἐδίδασκεν αὐτοὺς ὡς ἐξουσίαν ἔχων. Τί δήποτε δὲ τὸ ὅρης γῦν, καὶ ἐκεῖ κάθηται μετὰ τῶν μαθητῶν; Διὰ τὸ μέλλον ἔσεσθαι σημεῖον. Τὸ δὲ τοὺς μαθητὰς; ἀναθήνζ: μόνους, κατηγορία τοῦ πλήθους ἦν οὐκ ἀκολου- Οήσαντος αὐτῷ. Οὐ τούτου ὃὲ ἔνεχεν μόνον τοῦτο “ποιεῖ, τὸ ὄρος χαταλαμθάνων, ἀλλὰ καὶ παιδεύων ἐμῆς ἀεὶ διαναπαύεσθαι ἀπὸ τῶν θορύδων καὶ τῆς ἐν μέτῳ ταραχῆς" ἐπιτήδειον γὰρ πρὸς φιλοσοφίαν ἐρημία, Πολλάκις δὲ καὶ μόνος αὐτὸς τὸ ὅρος χαταλαμδάνει, καὶ διανυχτερεύει καὶ εὔχεται, διδάσκων ἡμᾶς ὅτι τὸν μάλιστα Θεῷ προσιόντα πάσης ἀπηλλάχθλι δεῖ ταραχῆς, καὶ καιρὸν καὶ τόπον θορύδον χκαϑαρὸν ἐπιζητεῖν, Καὶ ἦν ἐγγὺς τὸ Πάσχα, ἡ ἑορτὴ τῶν ἸἸουξαίων. Πῶς οὖν οὐκ ἀναδαίνει εἰς τὴν ἐορτὴν». φησὶν, ἀλλὰ πάντων ἐπειγομένων εἰς τὰ Ἵεροσέλυμα, αὐτὸς εἰς τὴν Γαλιλαίαν ἔρχεται. κυὶ ἐκεῖθεν εἰς Καπερναούμ; Ἡρέμα λοιπὸν ὑπεξέγυςξ κὸν νόμον, ἀφορμὴν λαμδάνιων ἀπὸ τῆς Ἰουδαϊκῇς πονηρίας. Καὶ ἀναθδλέψας τοῖς ὀφθαλμοῖς. ὁρᾷ ὄὅχιον πολύν. Ἑνταῦθα δείκνυσιν ὅτι οὐδέποτ ἁπλῶς ἐκάθητο μετὰ τῶν μαθητῶν, ἀλλ᾽ ἴσως ἀχριθολογούμενός τι πρὸς αὑτοὺς καὶ διδάσκων ἴ, καὶ ἐπιστρέφων αὐτοὺς πρὸς ἑαυτὸν, οὗ μάλιστα καὶ ἐντεῦθεν τὴν κηδεμονίαν ἔστι μαθεῖν, καὶ τὸ ταπεινὸν καὶ συγχαταθατιχὺν τὸ πρὸς; ἐκείνους. Συνεκάθηντο γὰρ αὐτῷ τάχα πρὸς ἀλλήλους ὁρῶντες. Εἶτα αὐτό». Οἱ μὲν οὖν ἄλλοι εὐαγγελισταὶ τοὺς μαθητάς φασι προσελθόντας ἐρωτᾶν καὶ παρακαλεῖν, ὥστε μὴ ἀπολῦσαι αὐτοὺς νήστεις" οὗτος δὲ εἰσάγει τὸν Φίλιππον ἐρωτηθῆναι:ι παρὰ τοῦ Χριστοῦ. Καί μοι δοκεῖ ἀμφότερα εἶναι ἀληθῆ, οὐκ ἐπὶ τῶν αὑτῶν γενόμενα δὲ ὅμως 8 χαιρῶν, ἀλλ᾽ ἐκεῖνα τούτων εἶναι πρεσθύτερᾶ" ὥστε ἕτερα μὲν ἐκεῖνα λοιπὸν, ἕτερα δὲ ταῦτά ἐστι. Τίνος οὖν ἕνεκεν τὸν Φίλιππον ἐρωτᾷ; τῶν μαθητῶν τοὺς μάλιστα πλείονος δεομένους σκαλίας. Οὗτος γάρ ἐστιν ὁ μετὰ ταῦτα λέγων᾽ Δεῖἔον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Διὰ ποῦτο ἄνωθεν αὐτὸν ἐῤῥύθμιξεν. Εἰ μὲν γὰρ ἁπλῶς τὸ σημεῖον ἐγένετο, οὐκ ἂν τοσοῦτον ἐφάνη τὸ θαῦμα" νῦν δὲ πρότερον αὐτὸν ἀναγκάζει ὁμολογῆσαι τὴν οὖσαν σπάνιν, ἵνα γνοὺς ἐν τίσιν ἦν, ἀχριδέστερον οὕτω μάθῃ τοῦ μέλλοντος γίνεσθα! θαύματος τὸ μέγεθος. Καὶ ὅρα τί φησιν ἐκεῖνος" Πόθεν ἡμῖν ἄρτοι τοσοῦτοι, ἵνα φάγωσιν οὗτοι; Οὕτω καὶ ἐν τῇ Παλαιᾷ πρὸς τὸν Μωῦσέα ἔλεγεν. Οὐ γὰρ πρότερον τὸ τημεῖον ἐποίησεν, ἕως ἂν αὐτὸν ἠρώτησε, Τί ποτὲ ἐστι» ὃν τῇ χειρί σου; Ἐπειδὴ γὰρ τὰ παράδοξχ καὶ ἀθρόον συμδαίνοντα, τῶν προτέρων ἡμᾶς εἰς λὴθην ἐμθαλεῖν εἴωθε, πρότερον αὐτὸν ἐν τῇ τοῦ παρὄντος χατέδησεν ὁμολογίᾳ, ἵνα τῆ; ἐκπλήξεως γενομένης, τὴν μνήμην τῶν ὁμολογηθέντων μὴ δυνηθῇ λοιπὸν ἐχθαλεῖν- εἶθ᾽ οὕτως ἀπὸ τῆς συγκρίσεως μάθῃ καὶ τοῦ σημξίου τὸ μέγεθος" ὃ δὴ καὶ ἐνταῦθα γίνεται, Καὶ ἐρωτηθεὶς ἀποκρίνεται λέγων" σίων' δηγαρίων ἄρτοι οὐκ ἀρχοῦσιν, ἵν ἕκαστος βραχύ τι «άδῃ. Τοῦτο δὲ ἔ.16γε πειράζων αὑτόν" αὑτὸς γὰρ δει τί ἔμε.1.1ὲ ποιεῖν. Τί ἐστι, Πειράζων αὑτόν; ἄρα γὰρ ἡγνόει τὸ μέλλον ὑπ᾽ αὑτοῦ ῥηθήσεσθαι; Οὐκ ἔστι τοῦτο εἰπεῖν. ᾿Αλλὰ τίς ποτε τῆς λέξεως ἡ διάνοια; ᾿Απὸ τῆς Παλαιᾶς δυνατὸν αὑτὴν καταμαθεῖν. Καὶ γὰρ καὶ ἐκεῖ φησιν Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, καὶ ἐπείραζεν ὁ Θεὸς ᾿Αθδραὰμ, καὶ εἶπεν, Λάδε τὸν υἱόν σου τὸν ἀγαπητὸν, ὃν ἠγάπησας, τὸν Ἰσαάκ. Οὐδὲ γὰρ ἐκεῖ τοῦτο λέγων φαίνεται, ὅτι ἀ πὸ «ἧς πείρας ἀνέμενεν ἰδεῖν τὸ τέλος, εἴτε ὑπαχούσεκαι, εἴτε μὴ" (πῶς γὰρ ὁ τὰ πάντα εἰδὼς πρὶν γενέσεως ἃ αὐτῶν;) ἀλλ᾽ ἀνθρωπίνως ἀμφότερα εἴρηται. Ὥσπερ γὰρ ὅταν λέγῃ, ὅτι Ἐρευγᾷ τὰς καρδίας τῶν ἀνθρώπων, οὐκ ἀγνοία; τὴν ἔρευναν δείκνυσιν, ἀλλ᾽ ἀχριδοῦς εἰδήσεως" οὕτω δὴ καὶ ὅταν λέγῃ ὅτι Ἑπείρασεν,, οὐδὲν ἄλλο φησὶν, ἀλλ᾽ ἣ ὅτι ἡ πίστατο ἀχριδῶς. ὰν ἕτερον δὲ ἔστιν εἰπεῖν, ὅτι δοχιμώτερον αὑτὸν εἰργάξετο, ὥσπερ οὖν τὸν ᾿Αδραὰμ. τότε, οὕτω καὶ τοῦτον δ'ὰ τῆς τοιαύτης ἐρωτήσεως ἐνάγων νῦν εἰς τὴν ἀχριδῇ τὸῦ σημείου γνῶσιν. Διὰ δὴ τοῦτο καὶ ὁ εὐαγγελιστὴς, ἵνα μὴ τῇ ἀσθενείᾳ τῆς λέξεως ἐναπομείνας, ὑποπτεύστς τι ἄτοπον περὶ τῶν εἰρημένων, ἐπήγαγεν: Αὐτὸς γὰρ ᾧδει τί ἔμελιῖε ποιεῖν, Τίλὴν ἐκεῖνο παρατηρεῖν ἀναγκαῖον, πῶς, ὅταν ἣ ὑπόνοια πονηρὰ, εὐθὺς αὐτὴν ὁ εὐαγγελιστὴς μετὰ πολλῆς ἐπιδιορθοῦται 4 τῆς σπουδῆς. Ὥσπερ οὖν ἐνταῦθα, ἵνα μή τι τοιοῦτον ὑποπτεύσωσιν οἱ ἀκούοντες, προσέθηκε τὴν ἐπιδιόρθωσιν, εἰπών" Αὐτὸς γὰρ ἤδει τί ἔμε.1.1λὲ ποιεῖν" οὕτω καὶ ἐκεῖ λέγῶν, ὅτι ἐδίωκον αὐτὸν οἱ Ἰουδαῖοι, Οὐ μόνον ὅτι ἔλυε τὸ σάθδατον, ἀ.11᾽ ὅτι καὶ Πατέρα ἴδιον ἔλεγε τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ" εἰ μὴ ἀπόφασις ἦν αὐτοῦ τοῦ Χριστοῦ διὰ τῶν ἔργων βεδαιουμένη, προσέθηκεν ἂν κἀκεῖ τὴν ἐπιδιόρθωσυν «αὐτὴν. Εἰ γὰρ ἐν οἷς αὐτὸς λέγει, ὑφορᾶται ὁ εὐαγγελιστῆς, μὴ τις ὑποπτεύσῃ" πολλῷ μᾶλλον ἐν οἷς ἕτεροι περὶ αὑτοῦ τοῦτο ἔλεγον, ὑπείδετο ἂν, εἰ μὴ προσήκουσαν ἑώρα περὶ αὑτοῦ κρατοῦσαν ὑπόνοιαν, ᾿Αλλ᾽ οὐκ ἐποίησεν" ἦδει γὰρ αὐτοῦ τὴν γνώμην οὗσαν τοῦτο καὶ ψῆφον ἀκίνητον. Διὰ τοῦτο εἰπὼν, Ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ, οὐκ ἐχρήσατο ἐπιδιορθώσει τινὶ τοιαύτῃ" οὐ γὰρ ἐχείνων ἣν ὑπόνοια διεφθαρμένῃ τὸ λεγόμενον, ἀλλ᾽ ἀπόφασις αὐτοῦ χεχυρωμένη διὰ τῶν ἔργων. Ἐρωτηθέντος τοίνυν τοῦ Φιλίππου, Φηὧδε παιδάριον ἔχον πέντε ἄρτους κριθίγους, καὶ «δύο ὀψάρια" ἀ.1:1ὰ ταῦτα τί ἐστιν εἰς τοσούτους; Ὑφηλότερος μὲν τοῦ Φιλίππου ὁ ᾿Ανδρέας, οὐ μὴν εἰς τὸ πᾶν ἔφθασε. Οἶμαι δὲ μηδὲ ἁπλῶς τοῦτο εἰπεῖν, ἀλλ᾽ ἀχηχοότα αὐτὸν τῶν προφητῶν ν τὰ θαύμᾶτα, καὶ πῶς ᾿Ἑλισσαῖος ἐποίησε τὸ ἐπὶ τῶν ἄρτων σημεῖον. Διὰ δὴ τοῦτο ἀνέδη μὲν ἐπί τι ὕψος ς, οὐκ ἴσχυσε δὲ πρὸς αὐτὴν φθάσαι τὴν κορυφήν. Μάθωμεν ἐντεῦθεν οἱ τῇ τρυφῇ προσέχοντες, τίνα ἐσιτοῦντο οἱ θαυμαστοὶ ἄνδρες ἐκεῖνοι καὶ μεγάλοι, καὶ τῇ ποσότητι ὁ τῶν ἐπιφερομένων καὶ τῇ ποιότητι τὴν εὐτέλειαν αὐτῶν τῆς τραπέζης ἴδωμέν τε καὶ μιμησώμεθα, Τὰ γοῦν ἑξῆς τούτων πολλῆς ἀσθενείας. Μετὰ γὰρ τὸ εἰπεῖν, Ἔχει πέντε ἄρτους κριθίνγους, ἐπήγαγεν" ᾿Α.1:1ὰ ταῦτα τί ἐστιν εἰς το- “σούτους; Ἐνόμιζε γὰρ ὅτι ἀπὸ μὲν ἐλαττόνων ἐλάττονα, ἀπὸ δὲ πλειόνων πλείονα ἔμελλε ποιεῖν ὁ θαυματουργῶν᾽ ὅπερ οὐκ ἦν. Ὁμοίως γὰρ ἦν αὐτῷ εὖ χολὸν ἀπό τε πλειόνων, ἀπό τε ἐλαττόνων ποιῆσαι πηγάσαι τῶν ἄρτων τὴν φύσιν. Οὐ γὰρ ὕλης ἐδεῖτο τῆς ὑποκειμένης" ἀλλ᾽ ὥστε μὴ δόξαι τὴν κτίσιν ἀλλοτρίαν εἶναι τῆς αὐτοῦ σοφίας, ὡς οἱ μετὰ ταῦτα διαθάλλοντες οἱ τὰ Μαρκίωνος νοσήσαντες ἔλεγον, αὐτῇ τῇ κτίσει κέχρηται πρὸς τὴν ὑπόθεσιν τῶν θαυψάτων. Ἐπεὶ οὖν ἀπέγνωσαν ἀμφότεροι οἱ μαθηταὶ, τότε θαυματουργεῖ λοιπόν - οὕτω γὰρ μᾶλλον ἑκέρδαναν, πρότερον ὁμολογήσαντες τοῦ πράγματος τὴν δυσκολίαν, ἕνα ὅταν γένηται, μάθωσι τοῦ Θεοῦ τὴν δύναμιν. Ἐπειδὴ γὰρ γίνεσθαι σημεῖον ἔμελλε τὸ καὶ πρυφήταις χατορθωθὲν, εἰ καὶ μὴ ὁμοίως" ἔμελλε δὲ καὶ εὐχαριστήσας αὐτὸ πρότερον ποιεῖν" ἵνα μὴ εἰς ἀσθενῆ τινα χαταπέσωσιν ὑπόνοιαν, ὅρα πῶς αὐτὸ καὶ τῷ τρόπῳ διὰ πάντων ἐπῆρε καὶ τὴν διαφορὰν ἔδειξεν. Οὔπω γὰρ τῶν ἄρτων φανέντων, «ὃἡ θαῦμα ποιεῖ, ἵνα μάθῃς ὅτι τὰ μὴ ὄντα ὡς ὄντα αὑτῷ ὑφέστηκε, καθάπερ ὁ Παῦλός φησιν" ᾽Ο καλῶν τὰ μὴ ὄντα ὡς ὄντα. Ὡς ἑτοίμου γὰρ καὶ παρεσχενασμένης τῆς τραπέζης, ἐχέλευσεν αὐτοὺς εὐθέως ἀναπεσεῖν. Οὕτω καὶ διὰ τούτου τὴν διάνοιαν τῶν μαθητῶν ἀνέστησεν. Ὅτι δὲ 4 καὶ ἐκέρδαναν ἀπὸ τῆς ἐρωτήσεως, εὐθέως; ὑπήκουσαν, καὶ οὐκ ἐθορυθήθησαν, οὐδὲ εἶπον τέ ποτε τοῦτό ἐστι; πῶς κελεύεις ἀναπεσεῖν, οὐδενὸς ἐν τῷ μέσῳ φαινομένου: Οὕτω καὶ πρὸ τῆς ὄψεως τοῦ σημείου πιστεύειν ἣρξαντο οἱ παρὰ τὴν ἀρχὴν τοσοῦτον ἀπιστήσαντες ὡς εἰπεῖν, Πόθεν ἀγοράσομδν ἄρτους; ὅτι καὶ μετὰ προθυμίας ἀνέχλινὰν τοὺς ὄχλους. ᾿Αλλὰ τί δήποτε τὸν παραλυτικὸν μέλλων ἀνορθοῦν οὐκ εὔχεται, οὐδὲ πὸν νεκρὸν ἐγείρων, οὐδὲ τὴν θάλατταν χαλινῶν" ἐνπαῦθα δὲ ἐπὶ τῶν ἄρτων τοῦτο ποιεῖ; Δεικνὺς ὅτι τοὺς τροφῆς ἀρχομένους εὐχαριστεῖν δεῖ τῷ Θεῷ. Καὶ ἄλλως ὅδ, ἐπὶ τῶν ἐλαττόνων αὐτὸ μάλιστα ἐργάζεται, ἵνα μάθῃς ὅτι οὐ δεόμενος αὐτὸ ποιεῖ, Εἰ γὰρ δεόμενος, πολλῷ μᾶλλον ἐπὶ τῶν μειζόνων ἂν αὐτὸ ἐποίησεν. Ὁ δὲ ἐκεῖνα αὐθεντίᾳ ποιήσας, εὔδηλον ὅτι καὶ ταῦτα συγχαταθατιχῶς ἔπραττεν. {’. Ἔτι τς καὶ ὅτι ὄχλος πολὺς ἣν παρὼν ἔ, καὶ ἐχρῆν αὐτοὺς πεισθῆναι, ὅτι κατὰ γνώμην Θεοῦ παρεγέγετο. Διὰ τοῦτο ὅταν μὲν μόνος ποιῇ τι σημεῖον, οὐδὲν τοιοῦτον ἐπιδείκνυται" ὅταν δὲ ἐπὶ πολλῶν αὐτὸ ποιῇ, ὥστε πιστεῦσαι αὐτοὺς ὅτι οὐκ ἀντίθεός τίς ἔστιν, οὐδὲ ἐναντίος τῷ γεγεννηκότι, διὰ τῆς εὐχαριστίας ἀναιρεῖ τὴν ὑποψίαν. Καὶ ἔδωκε τοῖς ἀνάχει-. καὶ δεσπότου τὸ μέσον; Ἑκεῖνοι μὲν γὰρ ἐκ μέτρου ἔχοντες τὴν χάριν, οὕτως ἐθαυματούργουν᾽ ὁ δὲ θεὸς ἀπολελυμένῃ δυνάμει ποιῶν, μετὰ πολλῆς ἅπαντα εἰργάζετο τῆς περιουσίας. Καὶ εἶξε τοῖς μαθηταῖς" Συναγάγετς τὰ περιασεύσαγτα κλάσματα Ἀ, υἱ δὲ συνήγαγον, καὶ ἐγέμισαν δώδεκα κορίνους. Οὐκ ἐπίδειξις ἣν τοῦτο περιττὴ, ἀλλ' ὥστε μὴ φαντασίαν νομιαθῆναι τὸ πρᾶγμα" διὰ δὴ τοῦτο καὶ ἐξ ὑποκειμένης ὕλης δημιουργεῖ. Τίνος δὲ ἕνεκεν οὐ τοῖς ὄχλοις ἔδωκεν βαστάσαι, ἀλλὰ τοῖς μαθηταῖς; Ὅτι μάλιστα τούτους παιδεῦσαι ἠδούλετο τοὺς μέλλοντας εἶναι διδασκάλους τῆς οἰκουμένης. Τὸ μὲν γὰρ πλῆθος οὐδὲν μέγα ἔμελλε καρπώσασθαι ἐκ τῶν θαυμάτων τέως" εὐθέω; γοῦν ἐπελανθάνοντο αὐτοὶ, καὶ ἥτουν ἕτερον θαῦμα“ οὗτοι δὲ οὐ τὰ τυχόντα κερδαίνειν ἔμελλον. Ἦν δὲ καὶ τῷ Ἰούδᾳ κατάκριμα τὸ γι-᾿ γώμενον οὗ τὸ τυχὸν, βαστάζοντι τὸν χόφινον. Ὅτι δὲ «ἧς αὐτῶν παιδεύσεως ἕνεκεν ταῦτα ἐγένετο, ἐκ τοῦ εἰρημένου ὕστερον δῆλον, οὗπερ ἀνέμνησεν αὐτοὺς λέγων: Οὔπω νοεῖτε πόσους κορίγνους Καὶ τὸ ἰσαρίθμους εἶναι τοῖς μαθηταῖς τοὺς κοφίνους τῶν λειψάνων, τῆς αὐτῆς ἕνεκεν αἰτίας γέγονεν. Ὕστερον δὲ ἐπειδὴ ἐπαιδεύθησαν, οὐκ ἔτι τοσηγύτους, ἀλλὰ σπυρίδας ἑπτά. Ἐγὼ δὲ οὐ τὸ πλῆθος θαυμάζω νῶν γεγονότων ἄρτων μόνον, ἀλλὰ μὴν μετὰ τοῦ πλήθους καὶ τὴν ἀκρίδειαν τοῦ περισσεύματος ἑ, ὅτι οὔτε πλεῖον οὔτε ἔλαττον ἐποίησε περισσευθῆναι, ἀλλὰ τοσοῦτον ὅσον ἐβούλετο, προειδὼς πόσα ἀναλώσουσιν' ὅπερ ἀφάτου δυνάμεως ἦν. Ἐπιστοῦτο μὲν οὖν τὰ κλάσματα τὸ γεγονὸς, ἀμφότερα ἐμφαίνοντα, καὶ ὅτι οὐ φαντασία τις ἣν τὰ γεγενημένα, καὶ ὅτι ἐξ ἐχείνων ἦν ὧν ἐτράφησαν. Τὸ δὲ τῶν ἰχθύων, πότε μὲν ὑποκειμένων ἐγένετο" ὕστερον δὲ μετὰ τὴν ἀνάστασιν, οὐκ ἔτι ἐξ ὕλης ὑποκειμένης. Τίνος ἕνεκεν; Ἵνα μάθῃς ὅτι καὶ νῦν τῇ ὕλῃ ἐκέχρητο, οὐ δι᾿ ἔνδειαν, οὐδὲ δεόμενος ὑποδάθρας, ἀλλ᾽ ὥστε τὰ τῶν ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προρήτης. Ὦ γαστριμαργίας ὑπερβολή· μυρία τούτων εἰργάσατο θαυμαστότερα, κκαὶ οὐδαμοῦ τοῦτο ὡμολόγησαν, ἀλλ᾽ ὅτε ἐνεπλήσθησαν. Ἄρα ἐκ τούτου δῆλον, ὅτι προφήτην τινὰ προσεδόκων ἐξαέρετον. Καὶ γὰρ ἐκεῖνοι ἔλεγον" Σὺ εἶ ὁ προφήτης; καὶ οὗτοι" Οὗτός ἐστιν ὁ προφήτης κ. Ὁ γοῦν Ἰησοῦς, γγοὺς ὅτι σιν ἔρχεσθαι καὶ ἁρπώζειν αὐτὸν, ἵγα ποιήσωσιν αὑτὸν βασιλέα, ἀγεχώρησεν εἰς τὸ ὄρος. Βαδαὶ πότη τῆς γαστριμαργίας ἣ τυραννίς ἱ πόση τῆς γνώμης ἡ εὐκολία! οὐκ ἕτι αὐτοῖς τῆς τοῦ σαδθάτου᾽ παραδάσεως ὃ" μέλει" οὐκ ἕτι ζηλοῦσιν ὑπὲρ Θεοῦ, ἀλλὰ πάντα ἔῤῥιπτο, τῆς γαστρὸς αὐτοῖς ἐμπλησθείσης. Καὶ προφήτης ἣν παρ᾽ αὐτοῖς, καὶ βασιλέα χειροτονεῖν ἔμελλον" ὁ δὲ Χριστὸς φεύγει. Τί δήποτε; Παιδεύων ἡμᾶς τῶν κοσμικῶν καταφρονεῖν ἀξιωμάπων, καὶ δεικνὺς ὅτι ὀὐδενὸς δεῖται τῶν ἐπὶ γῆς. Ὁ γὰρ πάντα εὐτελῇ ἐπιλεξάμενος δ, καὶ μητέρα, καὶ οἰχέαν, καὶ πόλιν, καὶ ἀνατροφὴν, καὶ ἱματίων στολὴν, οὐκ ἔμελλεν ὕστερον ἀπὸ τῶν ἐν τῇ γῇ φιίνεσθαι. Τὰ μὲν γὰρ ἀπὸ τῶν οὐρανῶν, λαμπρά τε ἣν καὶ μεγάλα, ἄγγελοί τε καὶ ἀστὴρ, καὶ Πατὴρ βοῶν, καὶ Πνεῦμα μαρτυροῦν, καὶ προφῆται πόῤῥωθεν ἀναχηρύττοντες΄ τὰ δὲ ἐν τῇ γῇ πάντα εὐτελῆ, ἵνα καὶ οὕτω μειζόνως ἡ δύναμις φαίνηται. Ἦλθε δὲ καὶ παιδεύων ἡμᾶ; καταφρονεῖν τῶν ἐνταῦθα, καὶ μηδαμοῦ τεθηπένα: μηδὲ ἐκπλήττεσθαι τὰ τοῦ βίου λαμπρὰ, ἀλλὰ καταγελᾷ" ἁπάντων τούτων, καὶ τῶν μελλόντων ἐρᾷν. Ὁ γὰρ τὰ ἐνταῦθα θαυμάζων, οὐ θαυμάσεται τὰ ἐν τοῖς οὐρανοῖς. Διὰ τοῦτο καὶ τῷ Πιλάτῳ ἔλεγεν" Ἢ ἐμὴ βασιλεία οὐκ ἔστιν ἐντεῦθεν" ἵνα μὴ δόξῃ λοιπὸν ἀνθρωπίνῳ φόδῳ καὶ δυναστείᾳ πρὸς τὸ πείθειν ἀποχεχρῆσθαι. Πῶς οὖν εἶπεν ὁ προφήτης Ἰδοὺ ὁ βασιλεύς σου ἔρχετωί σοι πραῦς, καὶ ἐπιξεδηχὼς ἐπὶ ὑποζύγιον; Ὅτι βασιλείαν ἐχείνην λέγει, τὴν ἐν τοῖς οὐρανοῖς, ἀλλ᾽ οὐκὶ ταύτην. Διὰ δὴ τοῦτο πάλιν ἔλεγε: Δόξαν παρὰ ἀνθρώπου οὐ

### English translation (Claude)

“After this Jesus went away to the other side of the Sea of Galilee, to the region of Tiberias; and a great crowd followed him, because they saw the signs that he did on the sick. And Jesus went up into a mountain, and there he sat with his disciples. Now the Passover, the feast of the Jews, was near.” Let us not come to close quarters with violent men, beloved, but let us learn, when it does no harm to our virtue, to give way to their wicked plots. For in this way all rashness ceases. And as arrows, when they strike something taut, hard and resistant, rebound with great force on those who shot them, but when the violence of the shot meets nothing to resist it, quickly slacken and stop, so too with insolent men: when we come to close quarters with them they grow wilder, but when [we give way, we easily dissolve] their madness. That is why Christ too, when he knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John, went into Galilee, quenching their envy and soothing by his withdrawal the anger that was likely to arise from these reports. But going into Galilee again, he does not go to the same places; for he did not go to Cana, but to the other side of the sea. That is why great crowds followed him, seeing the signs that he did. What signs? Why does he not tell them one by one? Because this evangelist above all was eager to spend most of his book on Christ's discourses and addresses. See, at any rate, how in a whole year, or rather now at the feast of the Passover, he has taught us nothing more in the way of signs than that he healed the paralytic only, and the royal official's son. For he was not eager to list everything, since that was not even possible; but out of many great things [he told a few]. “[And a] great [crowd followed him], because they saw the signs that he did.” The following was not that of a very steady mind. For having enjoyed so much teaching, they were drawn on rather by the signs, which was the mark of a duller judgment. “For signs,” it says, “are for unbelievers, not for those who believe.” But the people in Matthew were not like this; hear how: “They were all astonished at his teaching,” it says, “for he taught them as one having authority.” And why does he now go up into the mountain and sit there with his disciples? Because of the sign that was going to take place. And his taking up the disciples alone was an accusation of the crowd for not following him. And he does this, going up the mountain, not for this reason only, but also to teach us always to rest from the commotions and the turmoil of public life; for solitude is suited to wisdom. And often he goes up the mountain alone and spends the night and prays, teaching us that one who would draw near to God above all must be free of all turmoil and seek a time and place clean of commotion. “And the Passover, the feast of the Jews, was near.” How then is it, someone says, that he does not go up to the feast, but while all were hastening to Jerusalem he goes into Galilee, and from there to Capernaum? He was now gently loosening the law, taking occasion from the wickedness of the Jews. “And lifting up his eyes, he sees a great crowd.” Here he shows that he never sat with the disciples idly, but perhaps discussing something with them exactly and teaching them, and turning them toward himself; from which especially one can learn his care, and his humility and condescension toward them. For they sat with him, perhaps looking at one another. Then [lifting up his eyes he saw the crowd coming toward] him. The other evangelists, then, say that the disciples came and asked and urged him not to send them away fasting; but this one introduces Philip being asked by Christ. And it seems to me that both are true, but did not happen at the same time; those things were earlier than these, so that the one set of events is different from the other. Why then does he ask Philip? [He knew which] of the disciples most needed [teach]ing. For this is the one who afterwards says, “Show us the Father, and it is enough for us.” That is why he trained him from the beginning. For if the sign had simply happened, the wonder would not have appeared so great; but as it is, he first forces him to confess the existing scarcity, so that, knowing in what state they were, he might learn more exactly the greatness of the miracle about to take place. And see what he says: “Where are we to get so many loaves, so that these may eat?” So too in the Old Testament he spoke to Moses. For he did not do the sign until he had asked him, “What is that in your hand?” For since strange things happening suddenly are wont to make us forget what went before, he first bound him by the confession of what was present, so that when the astonishment came he might not be able to cast out the memory of what had been confessed, and so might learn from the comparison the greatness of the sign too; which happens here too. And being asked, he answers, saying, “Two hundred denarii worth of bread is not enough for each of them to get a little.” “He said this to test him; for he himself knew what he was going to do.” What does “to test him” mean? Was he ignorant of what Philip would say? One cannot say this. What then is the meaning of the expression? One can learn it from the Old Testament. For there too it says, “And it came to pass after these words that God tested Abraham, and said, ‘Take your beloved son, whom you love, Isaac.’” There too he clearly does not say this as though he expected to see the outcome from the test, whether he would obey or not (for how could he, who knows all things before they come to be?); but both are said in human terms. For as when it says, “He searches the hearts of men,” it does not show a searching of ignorance but of exact knowledge, so when it says “tested,” it means nothing else than that he knew exactly. One can also say something else: that he was making him more approved, as Abraham then, so now leading this man by such a question to an exact knowledge of the sign. That is why the evangelist too, so that you might not remain at the weakness of the expression and suspect something absurd about what was said, added, “For he himself knew what he was going to do.” But one must observe this: how, whenever a suspicion is bad, the evangelist at once corrects it with great zeal. As here, so that the hearers might not suspect anything of the kind, he added the correction, saying, “For he himself knew what he was going to do,” so too there, when he said that the Jews persecuted him “not only because he broke the Sabbath, but also because he called God his own Father, making himself equal to God,” if this had not been Christ's own declaration confirmed by the works, he would have added this same correction there too. For if, in what Christ himself says, the evangelist is on his guard lest someone suspect something, much more would he have been on his guard in what others said about him, if he had not seen the fitting opinion about him prevailing. But he did not do so; for he knew that this was Christ's mind and unshakable verdict. That is why, having said, “making himself equal to God,” he used no such correction; for what was said was not a corrupt suspicion of theirs, but his own declaration ratified by the works. So when Philip had been asked, [Andrew says,] “There is a boy here who has five barley loaves and two fish; but what are these among so many?” Andrew is loftier than Philip, yet he did not reach the whole. I think he did not say this idly, but because he had heard of the miracles of the prophets, and how Elisha did the sign of the loaves. That is why he went up to some height, but was not able to reach the very summit. Let us learn from this, we who give ourselves to luxury, what those wonderful and great men ate, and let us see and imitate the plainness of their table in both the quantity and the quality of what was brought. What follows, at any rate, shows great weakness. For after saying, “He has five barley loaves,” he added, “But what are these among so many?” For he thought that the wonder-worker would make less from less and more from more; which was not so. For it was equally easy for him to make the nature of the loaves well up from more or from fewer. For he did not need underlying matter; but so that creation might not seem foreign to his wisdom—as those who later slandered it, sick with the disease of Marcion, said—he uses creation itself as the basis of the wonders. Since, then, both disciples had despaired, he then works the wonder; for in this way they gained more, having first confessed the difficulty of the thing, so that when it happened they might learn the power of God. For since a sign was going to happen that had also been achieved by prophets, though not in the same way, and he was going to do it after giving thanks first, so that they might not fall into some weak suspicion, see how by the very manner he exalted it throughout and showed the difference. For before the loaves had appeared, he works the wonder, so that you may learn that things that are not exist for him as though they were, as Paul says: “Who calls the things that are not as though they were.” For as though the table were ready and prepared, he ordered them to sit down at once. In this way too he roused the minds of the disciples. And that they gained from the questioning, they obeyed at once and were not troubled, nor said, “What is this? How do you order us to sit down when nothing appears in our midst?” So those who at the beginning disbelieved so much as to say, “Where shall we buy bread?” began to believe even before seeing the sign, so that they eagerly made the crowds sit down. But why, when he was about to raise up the paralytic, did he not pray, nor when raising the dead, nor when bridling the sea, but here, over the loaves, does he do so? Showing that those who begin a meal must give thanks to God. And besides, he does this especially in lesser matters, so that you may learn that he does not do it out of need. For if it were out of need, much more would he have done it in the greater matters. But one who did those by his own authority clearly did these too by condescension.

[3] Besides, there was also a great crowd present, and they needed to be persuaded that he had come according to the will of God. That is why, when he does a sign alone, he shows nothing of this kind; but when he does it before many, so that they may believe that he is not some enemy of God nor opposed to the one who begot him, he removes the suspicion by the thanksgiving. “And he gave to those who were reclining, [as much as they wanted.” Do you see the difference between servant] and master? They worked wonders having grace by measure; but God, acting by unlimited power, did everything with great abundance. “And he said to the disciples, ‘Gather the fragments that are left over.’ So they gathered them, and filled twelve baskets.” This was not a superfluous display, but so that the thing might not be thought an illusion; that is why he creates from underlying matter too. And why did he not give them to the crowds to carry, but to the disciples? Because he wished above all to train these, who were going to be the teachers of the world. For the multitude was not going to reap any great fruit from the wonders for the time being; at any rate they quickly forgot and asked for another wonder; but these were going to gain no ordinary benefit. And what happened was no ordinary condemnation for Judas too, as he carried the basket. And that this was done for the sake of their training is clear from what was said later, which he reminded them of, saying, “Do you not yet understand how many baskets you took up?” And the baskets of fragments being equal in number to the disciples happened for the same reason. Later, when they had been trained, there were no longer so many, but seven hampers. But I marvel not only at the quantity of loaves made, but besides the quantity also at the exactness of the surplus: that he made neither more nor less left over, but as much as he wished, foreseeing how much they would consume; which belonged to an unspeakable power. The fragments, then, confirmed what had happened, showing both that what was done was no illusion, and that they came from those loaves on which the people had fed. And that of the fish was done at that time from underlying matter; but later, after the resurrection, no longer from underlying matter. Why? So that you may learn that now too he used matter not from need nor as requiring a base, but so as to [stop the mouths of the heretics. “So the people, seeing the sign, said,] ‘This is truly the prophet.’” Oh, the excess of gluttony! He had done countless things more wonderful than these, and nowhere did they confess this, but only when they were filled. From this it is clear that they expected some exceptional prophet. For those said, “Are you the prophet?” and these, “This is the prophet.” “So Jesus, knowing that they were [about] to come and seize him to make him king, withdrew to the mountain.” Oh, how great is the tyranny of gluttony! How great the fickleness of their mind! They no longer care about the transgression of the Sabbath; they are no longer zealous for God; but everything was cast aside when their bellies were filled. And he was a prophet among them, and they were going to appoint him king; but Christ flees. Why? Teaching us to despise worldly dignities, and showing that he needs nothing on earth. For he who chose everything cheap—mother, house, city, upbringing, the clothing of his garments—was not going afterwards to be made illustrious by things on earth. The things from heaven were splendid and great—angels, a star, the Father crying out, the Spirit testifying, prophets proclaiming him from afar—but the things on earth were all cheap, so that in this way too his power might appear the greater. He came also to teach us to despise the things here, and never to be dazzled or astonished by the splendid things of life, but to laugh at all these and love the things to come. For one who admires the things here will not admire the things in heaven. That is why he said to Pilate too, “My kingdom is not from here,” so that he might not seem thereafter to have used human fear and power to persuade. How then did the prophet say, “Behold, your king comes to you, meek, and mounted on a beast of burden”? Because he speaks of that kingdom, the one in heaven, and not this one. That is why again he said, “I do not receive glory from man.”

### Scripture references

- John 6:1: quotation, high confidence
- John 6:2: quotation, high confidence
- John 6:3: quotation, high confidence
- John 6:4: quotation, high confidence
- John 4:1: allusion, high confidence
- John 4:3: allusion, high confidence
- 1 Cor 14:22: quotation, high confidence
- Matt 7:28: quotation, high confidence
- Matt 7:29: quotation, high confidence
- John 6:5: quotation, high confidence
- Matt 14:15: allusion, high confidence
- John 14:8: quotation, high confidence
- Exod 4:2: quotation, high confidence
- John 6:7: quotation, high confidence
- John 6:6: quotation, high confidence
- Gen 22:1: quotation, high confidence
- Gen 22:2: quotation, high confidence
- Jer 17:10: allusion, medium confidence
- Ps 7:9 (7:10 LXX): allusion, medium confidence
- John 5:18: quotation, high confidence
- John 6:9: quotation, high confidence
- 2 Kgs 4:42: allusion, high confidence
- Rom 4:17: quotation, high confidence
- John 6:10: allusion, high confidence
- John 6:11: quotation, high confidence
- John 6:12: quotation, high confidence
- John 6:13: quotation, high confidence
- Matt 16:9: quotation, high confidence
- Matt 15:37: allusion, high confidence
- John 21:9: allusion, medium confidence
- John 6:14: quotation, high confidence
- John 1:21: quotation, high confidence
- John 6:15: quotation, high confidence
- John 18:36: quotation, high confidence
- Zech 9:9: quotation, high confidence
- John 5:41: quotation, high confidence

### Translation notes

- Quotations: John 6:1–15; John 4:1, 3; 1 Cor 14:22; Matt 7:28–29; John 14:8; Exod 4:2; Gen 22:1–2; Ps 7:9 and Jer 17:10 (“searches the hearts”); John 5:18; Rom 4:17; Matt 16:9; John 1:21; John 18:36; Zech 9:9; John 5:41; allusions to Matt 14:15; Mark 6:35–36; 2 Kgs 4:42–44; Matt 15:37. Chrysostom mentions Marcion's followers, who slandered creation; translated as written. Several lines lost in the scan are supplied by sense in brackets. The section numeral [3] was lost. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 42.1 (PG 59:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/42-1).

## Homily 42.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/42-1/#p-42-4
- Source: PG 59:252
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Human glory is worthless beside God's; money spent applauding dancers and prostitutes while the poor go hungry ruins both giver and receiver and leaves no defense at the judgment.

### Greek text

Μάθωμεν τοίνυν, ἀγαπητοὶ, τῆς τιμῆς τῆς παρὰ ἀνθρώποις καταφρονεῖν καὶ μὴ ἐφίεσθαι. Τετιμήμεθα γὰρ τιμὴν» μεγίστην, καὶ πρὸς ἣν αὕτη παραθαλλομένη, ὕξρις καὶ γέλως καὶ κωμῳδία ὄντως ἐστίν ὁ ὥσπερ οὖν καὶ ὁ πλοῦτος οὗτος πρὸς ἐκεῖνον πενία, καὶ ἡ ζωὴ αὕτη χωρὶς ἐκείνης νέκρωσις (Ἄξες, φτοὶ, τοὺς γεχροὺς ὁ θάψαι τοὺς ἑαυτῶν προύς)" οὕτω καὶ ἡ δόξα αὔτη πρὸς ἐχείνην αἰσχύνη καὶ γέλως ἐστί. Μὴ τοίνυν αὐτὴν διώχωμεν. Εἰ γὰρ οἱ παρέχοντες αὐτὴν σκιᾶς καὶ ὀνείρων εἰσὶν εὐτελέστεροι, πολλῷ μᾶλλον αὐτὴ ἡ δόξα" Δόξα γὰρ ἀνθρώπου ὡς ἄνθος χόρτου. 1ἰ δὲ ἄνθους χόρτον εὺπελέστερον γένοιτ᾽ ἄν; Εἰ δὲ καὶ μόνιμος ἧν, τί τὴν Ψυχὴν ὠφελῆσαι ἴσχυσεν ἄν; Οὐδέν’ ἀλλὰ καὶ χαταδιάπτει τὰ μέγιστα, δούλους ποιοῦσα, δούλους ἀργυρωνήτων χείρους, δούλους οὐκ ἑνὶ δεσπότῃ μόνον, ἀλλὰ καὶ δυσὶ καὶ τρισὶ καὶ μυρίοις διάφορα ἐπιτάτποτ ὑπακούοντας. Πόσῳ βέλτιον ἐλεύθερον εἶναι, 3. ξυῦλον, ἐλεύθερον μὲν τῆς τῶν ἀνθρώπων δουλείας, Φοῦλον δὲ τῆς τοῦ θεοῦ δεσποτείας; “Ὅλως δὲ εἰ βούἅξι δόξης ἐρᾷν, ἔρα ζόξης, ἀλλὰ τῆς ἀθανάτου. Καὶ τὰρ λαμαρότερον αὐτῆς τὸ θέατρον, καὶ μεῖζον τὸ κέρδος. Οὗτοι μὲν γάρ σε ἴ κελεύουσι δαπανώμενον ἀρέτκειν αὑτοῖς" ὁ δὲ Χριστὸς τοὐναντίον ἅπαν. Καὶ σρ ἐκατονταπλασίονά σοι δίδωσι τῶν διδομένων παρὰ σοῦ, καὶ ζωὴν αἰώνιον τούτοι; προστίθησι. Τί τοίνυν βέλτιον, ἐν τῇ γῇ, ἢ ἐν τοῖς οὐρανοῖς, ὑπὸ ἂνθρώπων, ἣ ὑπὸ Θεοῦ θαυμάξεσθαι; ἐπὶ ζημίχ, ἣ ἐπὶ κέρδει; στεφανοῦσθαι πρὸς μίαν ἡμέραν, ἢ πρὸς ἀπείρους αἰῶνας; Δὸς τῷ δεομένῳ, καὶ μὴ δῷς τῷ ὀρχουμένῳ, ἵνα μὴ μετὰ τῶν σῶν χρημάτων καὶ τὴν ψυχὴν ἀπολέσῃς τὴν ἐχείνου. Σὺ γὰρ αἴτιος εἶ τῇ; ἀπωλείας τῆς ἐχείνου διὰ τῆς ἀκαΐρον φιλοτιμίας. Εἰ γὰρ οἱ ἐπὶ τῆς ὀρχήστρας ἤδεσαν ὅτι τὸ ἐπιτήδευμα αὐτοῖς ἀχερδὲς ἔμελλεν ἔσεσθαι, πάλαι ἂν ἐπαύσαντο ταῦτα. ἐπιτηδεύοντες - ὅταν δέ σε Χροτοῦντα, συντρέχοντα, ἀναλίσχοντα, ἅπαντα τὰ σαυτοῦ δαπανῶντα θεάσωντα!, κἂν μὴ βούλωνται τοῦτο μετκέναι, τῇ τοῦ κέρδους ἐπιθυμίχ χατέχονται. Εἰ δὲ ἔγνωσαν, ὅτι οὐδεὶς ἂν ἐπαινέσειε τὰ ἐχείνων, ταχέως ἂν ἀπέστησαν τῶν πόνων διὰ τὸ ἀχερδές᾽ ὅταν ὃὲ ἴδωσι τὸ πρᾶγμα παρὰ πολλῶν θαυμαζόμενον, γίνεται δέλεαρ αὐτοῖς ὁ τῶν ἄλλων ἔπαινος. ᾿Αποστῶμεν τοίνυν τῆς ἀχερδοῦς δαπάνης" μάθωμεν ἐπὶ τίσιν ἀναλίσκειν καὶ πότε χρή. Μὴ δὴ ἀμφοτέρωθεν παροξύνωμεν τὸν Θεὸν, καὶ συνάγοντες ὅθεν οὐ χρὴ, καὶ σχορπίζοντες εἰς ἅπερ οὐ δεῖ. Πόσης γὰρ οὐκ ὃν ἄξιον εἴη ὀργῆς, ὅταν τῇ πόρνῃ διδῷς, παρατρέχων τὸν πένητα; Εἰ γὰρ καὶ ἐκ δικαίων πόνων παρεῖχες, οὐκὶ ἔγκλημα ἣν τὸ πρᾶγμα, μισθὸν κακίας παρέχειν, καὶ ὑπὲρ ὧν κολάζειν ἐχρῆν, ὑπὲρ τούτων τιμᾷν; Ὅταν δὲ καὶ ὀρφανοὺς ἀποδύων, καὶ χήρας δ ἀδικῶν, τρέφῃς ἀσέλγειαν, ἐννόησον ἡλίκον τοῖς ταῦτα τολμῶσιν ἕτται τὸ πῦρ. ΓΑχουσον τί φησιν ὁ Παὺλος:" Οὐ μόνον αὐτὰ ποιοῦσιν, ἀ.1.ὰ καὶ συγευδοκοῦσι τοῖς πράσσουσι. Τάχα σφοδρῶς ὑμῶν καὶἡψάμεθα, ἀλλὰ κἂν ἡμεῖς μὴ χαθαψώμεθα, αἱ διὰ τῶν πραγμάτων μένουσι τιμωρίαι τοὺς ἀδιόρθωτα ἁμαρτάνοντας. Τί οὖν ὄφελος ἐν τοῖς λόγοις χαρίζεσθαι τοῖς διὰ τῶν ἔργων χολάξζεσθαι μέλλουσι; Συν- Οὐκοῦν ἐκείνου γέγονας χείρων. Τῷ μὲν γὰρ ἡ πενία συγγνώμην δίδωσιν, εἰ καὶ λόγον οὐκ ἔχου σαν" σὺ δὲ καὶ ταύτης ἀπεστέρησαι τῆς ἀπολογίας. Κἀκχεῖνον μὲν ἐὰν ἔρωμα:, τί δήποτε τὰς ἄλλας τέχνας ἀφεὶς, ἐπὶ ταύτην ἦλθες τὴν ἐναγῆ καὶ μιαράν;; ἐρεῖ, ὅτι ἔξεστιν ὀλίγα πονοῦντα, πολλὰ καρποῦσθαι. Σὲ δὲ ἐὰν.» ἔρωμαι, τί δήποτε θαυμάζεις τὸν ἐν ἀσελγείᾳ βιοῦντα καὶ ἐπὶ λύμῃ ζῶντα πολλῶν; οὐκ ἔχεις ἐπὶ τὴν αὐτὴν πρόφασιν καταφεύγειν, ἀλλὰ ἀνάγκη κάτω χύπτειν, καὶ αἰσχύνεσθαι καὶ ἐρυθριᾷν. Εἰ δὲ παρ᾽ ἡμῶν εὐθύνας ἀπαιτούμενος οὐδὲν ἂν σχοίης εἰπεῖν ', ὅταν τὸ φοδερὸν ἐκεῖνο καὶ ἀπαραἰτητον παραγένηται δικαστήριον, ἔνθα τῶν νοημάπων, καὶ πραγμάτων, καὶ πάντων τίνομεν εὐθύνας, πῶς στησόμεθα; ποίοις ὀφθαλμοῖς τὸν χρ'τὴν ὀψόμεθα; τί ἐροῦμεν; τί ἀπολογησόμεθα; ποίαν εὔλογόν, ποίαν ἄλογον προδαλούμεθα πρόφασιν; τὴν τὴς δαπάνης; τὴν τῆς τέρψεως; ἣ τὴν τῆς ἑτέρων ἀπλείας, οὺς διὰ τῆς ἐχείνου τέχνης ἀπόλλυμεν; Οὐκ ἔστιν οὐδὲν εἰπεῖν, ἀλλ᾽ ἀνάγκη κολάζεσθαι κόλασιν τέλος οὐκ ἔχουσαν, πέρας οὐκ ἐπισταμένην. "Ὅπερ ἵνα μὴ γένηται, ἐντεῦθεν ἤδη πάντα φυλαξώμεθα, ἵνα μετὰ χρηστῆς ἐλπίδος ἀπελθόντες, τύχωμεν τῶν αἰωνίων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστυῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

[4] Let us learn, then, beloved, to despise honor from men and not to desire it. For we have been honored with the greatest honor, compared with which this one is truly an insult, a mockery and a farce; just as this wealth compared with that is poverty, and this life without that is deadness (“Let the dead,” it says, “bury their own dead”), so too this glory compared with that is shame and mockery. Let us not, then, pursue it. For if those who give it are cheaper than shadows and dreams, much more is the glory itself; “for the glory of man is like the flower of grass.” And what could be cheaper than the flower of grass? And even if it were lasting, what could it profit the soul? Nothing; rather it ruins the greatest things, making slaves—slaves worse than those bought with silver, slaves obeying not one master only, but two and three and countless, giving different commands. How much better to be free and a slave—free from slavery to men, a slave of God's mastery! In short, if you wish to love glory, love glory, but the immortal kind. For its theater is more splendid and its gain greater. These men order you to please them at your own expense; but Christ entirely the opposite: he gives you a hundredfold of what you give, and adds eternal life to them. Which then is better—to be admired on earth or in heaven, by men or by God, to your loss or to your gain? To be crowned for one day, or for endless ages? Give to the one in need, and do not give to the dancer, so that you may not, along with your money, destroy his soul too. For you are the cause of his destruction through your untimely love of display. For if those on the stage knew that their pursuit would bring them no profit, they would long ago have stopped pursuing it; but when they see you applauding, running together, spending, using up all your substance, even if they do not wish to pursue it, they are held by the desire of gain. And if they knew that no one would praise their performances, they would quickly leave off their labors as unprofitable; but when they see the thing admired by many, the praise of others becomes a bait to them. Let us, then, give up this unprofitable spending; let us learn on what and when we ought to spend. Let us not provoke God on both sides, gathering from where we ought not and scattering on what we should not. For of what wrath would it not be worthy, when you give to the prostitute and pass by the poor man? For even if you gave from just labors, would not the thing be a crime—to give a wage for vice, and to honor what ought to be punished? But when you feed licentiousness by stripping orphans and wronging widows, consider how great a fire will be for those who dare such things. Hear what Paul says: “Not only do they do them, but they also approve of those who practice them.” Perhaps we have touched you severely; but even if we do not, the punishments in deeds await those who sin without amendment. What is the use, then, of gratifying in words those who are going to be punished in deeds? [Do you take pleasure in the dancer, praise and admire him?] Then you have become worse than he. For poverty gives him an excuse, even if it has no reason; but you are deprived even of this defense. If I ask him, “Why did you leave the other crafts and come to this accursed and foul one?” he will say that he can reap much with little labor. But if I ask you, “Why do you admire the one who lives in licentiousness and lives for the ruin of many?” you cannot take refuge in the same excuse, but must bow down and be ashamed and blush. And if, when called to account by us, you would have nothing to say, when that fearful and inexorable court comes, where we pay account for thoughts and deeds and everything, how shall we stand? With what eyes shall we look on the judge? What shall we say? What defense shall we make? What pretext, reasonable or unreasonable, shall we put forward? The expense? The enjoyment? Or the ruin of others, whom we destroy through that man's craft? There is nothing to say; we must be punished with a punishment that has no end, that knows no limit. So that this may not happen, let us from now on guard against everything, so that, departing with good hope, we may obtain the eternal good things; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 8:22: quotation, high confidence
- Isa 40:6: quotation, high confidence
- 1 Pet 1:24: quotation, medium confidence
- Matt 19:29: allusion, high confidence
- Rom 1:32: quotation, high confidence

### Translation notes

- Quotations: Matt 8:22; Isa 40:6 (1 Pet 1:24); Matt 19:29; Rom 1:32. A line lost in the scan after “punished in deeds” is supplied by sense in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 42.4 (PG 59:252; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/42-4).

## Homily 43.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/43-1/#p-43-1
- Source: PG 59:254
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ leaves his disciples to deepen their longing and then shows them alone his power by walking on the sea; the crowds, though hinting at the wonder, ask nothing about it.

### Greek text

Ὥς δὲ ὀψία ἐγένετο, κατέδησαν οἱ μαθηταὶ αὖτοῦ εἰς τὴν θάλασσαν. Καὶ ἀναδάντες εἰς τὸ πιοῖον, ἤρχοντο εἰς τὸ πέραν τῆς θαλάσσης εἰς Καπερναούμ. Καὶ σκοτία ἥδη ἐγένετο, καὶ οὐκ ἐληλύθει πρὸς αὑτοὺς ὁ Ἰησοῦς. Ἥ τε θάλασσα, ἀνέμου μεγάλου πγέοντος, Οὐκὶ παρὼν τοῖς μαθηταῖς ὁ Χριστὸς σωματικῶς μόνον, ἀλλὰ καὶ μακρὰν γενόμενος τὸ συμφέρον 8 οἰκονομεῖ. Καὶ γὰρ εὔπορος ὧν καὶ εὐμήχανος, διὰ τῶν ἐναντίων πραγμάτων ἕν καὶ τὸ αὑτὸ κατασκευάζει. Ὅρα γοῦν καὶ ἐνταῦθα τί ποιεῖ, ᾿Αφίησι τοὺς μαθητὰς, καὶ ἀνέρχεται εἰς τὸ ὄρος. Οἱ δὲ τοῦ εἰς τὴν ϑάλασσαν᾽" καὶ μέχρι μὲν τῆς ἑσπέρας περ!:ἐμενον αὐτὸν, ἥξειν προσδοκῶντες πρὸς αὐτούς. Γενομένης δὲ ἑσπέρας, οὐκ ἔτι ἀνέχονται μὴ ἐπιζήτησιν» αὐτοῦ ἐλθεῖν" τοσοῦτος αὐτοὺς κατεῖχεν ἔρως. Οὐδὲ γὰρ εἶπον. Ἑσπέρα νῦν ἐστι, καὶ νὺξ χατέλαόε, ποῦ νῦν ἀπελευτόμεθα; ἐπικίνδυνος ὁ τόπος, ἐπισφαλὴς ὁ καιρός “ ἀλλ᾽ ὑπὸ τοῦ πόθου πυρούμενοι ς, ἐνέδησαν εἰς τὸ πλοῖον. Οὐ γὰρ ἁπλῶς ὁ εὐαγγελιστὴς καὶ τὸν χχαιρὸν ἐπισημαίνετα', ἀλλ᾽ ὥστε διὰ τούτου τὴν θερμὴν αὐτῶν ἀγάπην ἐμφῆναι. Τίνος οὖν ἕνεκεν ἀφίησιν αὑτοὺς καὶ ἀναχωρεῖ; μᾶλλον δὲ, τίνος ἕνεκεν φαίνετα: πάλιν μόνος ἐπὶ τῆς θαλάσσης βαδίζων; Ἐκείνῳ μὲν διδάσκων αὐτοὺς πόσον ἐστὶν ἡ ἀπόλεινις, καὶ τὸν πόθον ἐργαζόμενος μείζονα" πούτῳ δὲ πάλιν τὴν ἑαυτοῦ δύναμιν ἐνδεικνύμενος. Ὥσπερ γὰρ ἐν τῇ διδασχαλίχ οὐ μετὰ τοῦ ὄχλου πάντα ἤκουον, οὕτω καὶ ἐπὶ τῶν σημείων οὐ μετὰ τοῦ πλήθους πάντα ἑώρων. ᾿Εχρῆν γὰρ αὑτοὺς μέλλοντας ἐγχειρίζεσθαι τῆς οἰκουμένης τὴν προστασίαν, ἔχειν τι τῶν λοιπῶν πλέον. Καὶ ποῖα σημεῖα καθ᾽ ἑαυτοὺς εἶδον; φησί. Τὴν μεταμόρφωσιν τὴν ἐπὶ τοῦ ὄρους, τοῦτο τὸ ἐπὶ τῆς θαλάσσης, τὰ μετὰ τὴ" ἀνάστασιν πολλὰ καὶ μεγάλα ὄντα. Ἐγὼ δὲ καὶ “ἕτερα στοχάζομα. ἀπὸ τούτων. Ἥρχοντο δὲ εἰς Καπερναοὺμ, τὸ μὲν σαφὲς οὐκ εἰδότες, ἐκεῖ δὲ προσδοκῶντες, εὑρήσειν αὐτὸν, ἢ καὶ κατὰ μέσον τὼν πλοῦν. Τοῦτο γοῦν ὁ Ἰωάννης ἡνίξατο εἰπὼν, ὅτι σκοτία ἤδη ἐγεγόνει, καὶ οὐκ ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς, ἣ τε θάλαστα μεγάλου ἀνέμου πνέοντος. διηγείρετο. Τί οὖν ἐκεῖνοι; Ταράσσονται “ πολλὰ δὲ ἣν τὰ τοῦτο ποιεῖν αὐτοὺς ἀναγχάξοντα, καὶ πολλαχόθεν" καὶ γὰρ καὶ ἀπὸ τοῦ χχιροῦ' σκοτία γὰρ ἦν " καὶ ἀπὸ τοῦ χειμῶνος" ἡ γὰρ θάλασσα διηγείρετο " καὶ ἀπὸ τοῦ τόπου οὐ γὰρ ἧσαν ἐγγὺς τῆς γῆς, ἀλλ᾽ ᾿ἘΔ1ηλαχότες ὡς σταδίους εἰκοσιπέντε" καὶ ἀπὸ τοῦ παραδόξου τὸ τελευταῖον " Θεωροῦσι γὰρ αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα" οἷς καὶ ταραχθεῖσι σφόδρα λέγει" Ἐγώ εἰμι, μὴ φοδεῖσθε. Τίνος οὖν ἕνεκεν ἐφάνη; Δεικνὺς ὅτι αὐτός ἐστιν ὁ τὸν χειμῶνα λύσων. Τοῦτο γὰρ ἐνέφηνεν ὁ εὐαγγελιστὴς εἰπὼν ὁ, ὅτι Ἤθε.ϊον λαδεῖν αὑτόν" καὶ εὐθέως τὸ κιιοῖον ἐγγὺς τῆς γῆς ἐγένετο. Οὐ γὰρ μόνον ἀσφαλῇ, ἀλλὰ καὶ ἐξ οὐρίων αὐτοῖς παρέσχε τὸν πλοῦν. Τῷ ὕχλῳ δὲ οὐκ ἐπέδειξεν ἑαυτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα μεῖζον γὰρ ἣ 9 κατὰ τὴν ἐχείνων ἀσθένειαν τὸ σημεῖον ἦν. ᾿Αλλ᾽ οὐδὲ τοῖς μαθηταῖς ὥφθη ἐπὶ πολὺ τοῦτο ποιῶν, ἀλλὰ ἅμα τε ὥφθη, καὶ ἀπἐστη ἀπ᾿ αὐτῶν. Ἐμοὶ { δὲ χαἀὶ τοῦτο δοκεῖ τὸ σημεῖον ἕτερον εἶναι τοῦ παρὰ τῷ Ματθαίῳ κειμένου Καὶ ὅτι ἕτερον, πολλαχόθεν δῆλον. Πολλάχι:ς γὰρ τὰ αὑτὰ ὁ ποιεῖ σημεῖα, ὥστε παρασκευάσαι μὴ μόνον σφόδρα ξενίξεσθαι τοὺς ὁρῶντας, ἀλλὰ καὶ μετὰ πολλῆς αὐτὰ δέχεσθαι πίστεως. Ἐγώ εἰμι. μὴ φοδεῖσθε. Μετὰ τοῦ ῥήματος καὶ τὴν δειλίαν ἐξέβαλεν ἀπὸ τῆς ἐχείνων ψυχῆς. ᾿Αλλαχοῦ δὲ οὐκ οὕτω ποιεῖ, Διὰ τοῦτο γοῦν καὶ ὁ Πέτρος ἔλεγε " Κύριε, εἰ σὺ εἴ, κέλευσόν με πρὸς σὲ ἐϊ θεῖν. Πόθεν οὖν τότε μὲν οὖκ εὐθέως τοῦτο ἐδέξαντο, νῦν δὲ ἐπείσθησαν; Ὅτι τότε μὲν ἔτι ὁ χειμὼν ἐπέμενε σαλεύων τὸ πλοῖον " νῦν ὃὲ μετὰ τῆς φωνῆς ἡ γαλήνη παρεγένετο " ἣ εἰ μὴ τοῦτο, τὸ πρότερον ἐκεῖνό ἐστιν ὅπερ ἔφθην εἰπὼν, ὅτι: πολλάκις τὰ αὐτὰ ποιῶν σημεῖα, εὐὑπαρό.δεκτα τῷ χρόνῳ τὰ δεύτερα ἀπὸ τῶν προτέρων εἶργάζετο. Τίνος δὲ ἕνεκεν οὐκ ἀνέδη εἰς τὸ κλοῖον; Τὸ θαῦμα μεῖζον ἐργάσασθαι βουλόμενος, καὶ ἅμα τὴν θεότητα αὐτοῖς ἐχχαλύψαι τρανότερον Β, καὶ δεῖξαι ὅτι τότε εὐχαριστήσας, οὐκὶ δεόμενος βοηθείας τοῦτο ἐποίησεν, ἀλλ᾽ ἐκείνοις συγχαταδαίνων. Καὶ εἴασε μὲν γενέσθα!: τὸν χειμῶνα, ἵνα ἀεὶ αὐτὸν ἐπιξητῶσιν “ ἔπαυσε δὲ πάλιν εὐθέως ἱ, ἵνα τὴν δύναμιν αὐτοῦ γνωρίσῃ" οὐκ ἐνέδη δὲ εἰς τὸ πλοῖον, ἴνα τὸ θαῦμα μεῖζον ἐργάσηται. Τῇ ἐπαύριον ὁ ὄχιλος ὁ ἑστηκὼς ἰδὼν ὅτι ἄ.1.10 πλοιάριον οὐκ ἦν ἐκεῖ, εἰ μὴ ἕν εἰς ὃ ἀγέδησαν οἱ μαθηταὶ αὐτοῦ, καὶ ὅτι ὁ Ιησοῦς οὗ συγεισῆνϊθεν 1} " ἐνέθη αν καὶ αὐτοὶ εἰς ἕτερα πλοιάρια, ἐλθόντα ἀπὸ Τιδεριάξος. Καὶ τίνος ἕνεκεν ἀχριθδολογεῖται ὁ Ἰωάννης; διατὶ γὰρ οὐκ εἶπεν, ὅτι Ὁ δὲ ὄχλοι τῇ ἑξῆς περάσαντες ἀπῆλθον Κα; “Ετερόν τι ἡμᾶς βούλετα! διδάξαι. Ποῖον τοῦτο; Ὅτι καὶ τοῖς ὄχλοις, εἰ καὶ μὴ οὕτω φανεεὥς, ἔδωκε γοῦν ὅμως λανθανόντως ὑπονοῆσαι τὸ γεγενημένον. Εἶδον γὰρ, φησὶν, ὅτι πιϊοιύριον οὐκ ἦν ἐκεῖ, εἰ μὴ ἕν, καὶ ὅτι Ἰησοῦς οὐ συγεισἤθε, καὶ ἐμβάντες 1 εἰς τὰ ἐκ Τιδεριάδος πλοιάρια, Ἢ 10ον ζητοῦντος τὸν Ἰησοῦν εἰς Καπεργαούμ. Τί γὰρ ἣν ἕτερον ὑποπτεῦσαι, ἀλλ᾽ ἣ ὅτι τὴν θάλασσαν πεζεύων παρεγένετο; Οὐδὲ γὰρ ἕνι εἰπεῖν, ὅτι ἑτέρῳ πλοίῳ διέδη. Ἕν γὰρ ἦν, φησὶν, εἰς ὃ ἐνέθησαν οἱ μαθηταὶ αὐτοῦ. ᾿Αλλ᾽ ὅμως μετὰ θχῦμα τηλικοῦτον ἐλθόντες, οὐκ ἠρώτησαν αὐτὸν πῶς διέότ,, πῶς παρεγένετο, οὐδὲ ἐξήτησαν τὸ τοσοῦτον στ μεῖον μαθεῖν " ἀλλὰ τί φασι; Ῥαδδὶ, πότε ὧδε γέγονας; Πλὴν εἰ μὴ τὸ Πότε τις ἐνταῦθα λέγο: ἀντὶ τοῦ Πῶς εἰρῆσθαι παρ᾽ αὐτῶν.

### English translation (Claude)

“When evening came, his disciples went down to the sea, and getting into the boat they were going across the sea to Capernaum. It was now dark, and Jesus had not come to them. And the sea, as a great wind was blowing, [was rising].” Christ arranges what is profitable for the disciples not only when he is present in the body, but also when he is far away. For being resourceful and inventive, he accomplishes one and the same thing by opposite means. See, at any rate, what he does here too. He leaves the disciples and goes up the mountain. And they [went down, when evening came,] to the sea; until evening they waited for him, expecting him to come to them. But when evening came, they could no longer bear not to go in search of him; so great a love held them. For they did not say, “It is evening now, and night has overtaken us; where shall we go now? The place is dangerous, the time hazardous”; but, set on fire by longing, they got into the boat. For the evangelist does not mark the time idly, but to show by it their warm love. Why then does he leave them and withdraw? Or rather, why does he appear again alone, walking on the sea? By the one teaching them how great a thing it is to be abandoned, and making their longing greater; by the other again showing his own power. For as in the teaching they did not hear everything along with the crowd, so too in the signs they did not see everything along with the multitude. For those who were going to be entrusted with the leadership of the world had to have something more than the rest. “And what signs did they see by themselves?” someone says. The transfiguration on the mountain, this one on the sea, and those after the resurrection, which are many and great. And from these I conjecture others too. They were going to Capernaum, not knowing for certain, but expecting to find him there, or even in the middle of the crossing. John at any rate hinted at this by saying that it was already dark and Jesus had not come to them, and the sea was rising as a great wind blew. What then did they do? They are troubled; and there were many things forcing them to this, and from many sides: from the time, for it was dark; from the storm, for the sea was rising; from the place, for they were not near land but had rowed about twenty-five stadia; and last from the strangeness of it: “for they see him walking on the sea”; and to them, greatly troubled, he says, “It is I; do not be afraid.” Why then did he appear? To show that he is the one who would dissolve the storm. For the evangelist made this clear by saying, “They were willing to take him in; and immediately the boat was at the land.” For he gave them not only a safe crossing but a favorable one too. To the crowd he did not show himself walking on the sea; for the sign was greater than their weakness could bear. And not even to the disciples did he appear doing this for long; he was seen and at once departed from them. To me this sign too seems to be different from the one recorded in Matthew; and that it is different is clear from many things. For he often does the same signs, so as to make those who see them not only greatly astonished but also receive them with great faith. “It is I; do not be afraid.” With the word he also cast fear out of their soul. Elsewhere he does not do so; that is why Peter said, “Lord, if it is you, bid me come to you.” Why then did they not accept it at once then, but are persuaded now? Because then the storm still continued, tossing the boat, but now the calm came with the voice; or, if not this, it is what I said before: that by doing the same signs often, he made the second acceptable through the first. And why did he not get into the boat? Wishing to make the miracle greater, and at the same time to reveal his divinity to them more clearly, and to show that when he gave thanks then, he did it not as needing help but condescending to them. He allowed the storm to arise, so that they might always seek him; but he stopped it again at once, so that he might make his power known; and he did not get into the boat, so that he might make the wonder greater. “On the next day the crowd that was standing there, seeing that there was no other boat there except the one into which his disciples had got, and that Jesus had not gone in with them, [...] they too got into other boats that came from Tiberias.” And why is John so precise? Why did he not say, “The crowds crossed the next day and went away”? He wishes to teach us something else. What is it? That to the crowds too, even if not so plainly, he nevertheless gave secretly a hint of what had happened. For they saw, he says, that there was no boat there but one, and that Jesus had not gone in with them; and getting into the boats from Tiberias, they came to Capernaum seeking Jesus. For what else could they suspect but that he had come walking over the sea? For one cannot say that he crossed in another boat; for there was one, it says, into which his disciples got. Yet having come after so great a wonder, they did not ask him how he crossed, how he came, nor seek to learn so great a sign; but what do they say? “Rabbi, when did you come here?” Unless one says that “when” is used by them here instead of “how.”

### Scripture references

- John 6:16: quotation, high confidence
- John 6:17: quotation, high confidence
- John 6:18: quotation, high confidence
- Matt 17:2: allusion, high confidence
- John 6:19: quotation, high confidence
- John 6:20: quotation, high confidence
- John 6:21: quotation, high confidence
- Matt 14:25: allusion, high confidence
- Matt 14:28: quotation, high confidence
- John 6:11: allusion, medium confidence
- John 6:22: quotation, high confidence
- John 6:23: quotation, high confidence
- John 6:24: quotation, high confidence
- John 6:25: quotation, high confidence

### Translation notes

- Quotations: John 6:16–25; Matt 14:28; allusions to Matt 17:1–8; Matt 14:22–33 (distinguished from this sign). Words lost in the scan are supplied in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 43.1 (PG 59:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/43-1).

## Homily 43.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/43-1/#p-43-2
- Source: PG 59:254
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The crowd seeks Christ only for food, though his walking on the sea surpassed Moses' crossing; we should pray, as the Lord's Prayer teaches, for spiritual rather than earthly goods.

### Greek text

Ἄξιον δὲ καὶ ἐντεῦθεν πι συνιδεῖν τὴν εὔκολον αὖπῶν γνώμην, Οἱ γὰρ λέγοντες, Οὗτες ἐστιν ὁ πρες- ἡτης, οἱ σπουδάζοντες ἁρπάσαι καὶ ποιῆσα: βασιλέα, εὑρόντες αὐτὸν, οὐδὲν τοιοῦτον βουλεόονται, ἀλλὰ τὶ θαῦμα ἐχθαλόντες, ὡς ἔγωγε οἶμαι, οὐκ ἔτι λοιπὸ, ὑπὲρ τῶν προτέρων θαυμάζουσ!. Διὰ τοῦτο ἄπ“: ἐπεζήτουν, βουλόμενοι πάλιν τραπέζης ἀπολαύειν. οἵας καὶ πρότερον. Διέζησαν μὲν οὖν τὴν ἐρυθρὰν θάλασσαν καὶ Ἰουδαῖοι, Μωσέως ἡγουμένου, ἀλλὰ πολὺ τὸ μέτον ἐνταῦθα. “Ὃ μὲν γὰρ εὐχόμενος καὶ ὡς δοῦλος πάντα εἰργάζετο " οὗτος δὲ, μετὰ ἐξουσίας ἁπάσης. Κἀκεῖ μὲν, νότου τότε πνέοντος, εἶξε τὸ ὕδωρ, ὥστε ἐπὶ ξηρᾶς ποιῆσαι παρελθεῖν " ἐνταῦθα δὲ τὸ θαῦμα μεῖζον ἐγίνετο. Μένουσα γὰρ ἐπὶ τῆς οἰκείας φύσεως ἡ θάλασσα, οὕτως ἔφερε τὸν Δεσπόσὴν ἐπὶ τῶν νώτων, μαρτυροῦσα ἐκείνῃ τῇ ῥήσει τῇ λεγούσῃ" Ἣ περιπατῶν ἐπὶ θαλάσσης ὡς ἐπὶ ἐδάφους. Εἰκότως δὲ μέλλων εἰς Καπερναοὺμ ἐμθαλεῖν τὴν σκληρὰν καὶ ἀπειθῇ, τὸ σημεῖον τῶν ἄρτων εἰργάσατο“ οὐ μόνον τοῖς ἐν αὐτῇ γινομένοις, ἀλλὰ καὶ τοῖς ἔξω τῆς πόλεως θαυματουργουμένοις, μαλάξαι βουλόμενος τῶν ἐν αὐτῇ τὴν ἀπείθειαν. Τὸ γὰρ ὄχλους παραγενέσθαι τοσούτους εἰς τὴν πόλιν ἐχείνην, πολλὴν τεθειμένους σπουδὴν, ποῖον οὐκ ἦν ἰκανὸν μαλάξαι λίθον; ᾿Αλλ᾽ οὐκ ἐκεῖνοι τοιοῦτον οὐδὲν ἔπαθον, ἀλλὰ πάλιν τροφῆς ἐπεθύμουν σωμαπικῆς " διὸ καὶ ὀνειδίζονται παρὰ τοῦ Ἰησοῦ, Ταῦτα οὖν εἰδότες, ἀγαπητοὶ, εὐχαριστῶμεν τῷ Θεῷ, καὶ τῶν αἰσθητῶν μὲν ἕνεκεν, πολλῷ δὲ μᾶλλον τῶν πνευματικῶν. Οὕτω γὰρ καὶ αὐτὸς βούλεται, καὶ διὰ ταῦτα καὶ ἐκεῖνα δίδωσι, τοὺς ἀτελεστέρους ἐνάγων «τούτοις καὶ προπαιδεύων, ἐπειδὴ πρὸς τὸν κόσμον ἔτι χεχήνασιν. ᾿Αλλ᾽ ὅταν αὐτὰ λαδόντες, ἐν αὐτοῖς ἐναπομείνωσιν, ἐγχαλοῦνται καὶ ἐπιτιμῶνται. Ἐπεὶ καὶ ἐπὶ ποῦ παραλυτιχοῦ πρῶτον ἐκεῖνο ἐδούλετο δοῦναι, ἀλλ᾽ οὐκ ἠνείχοντο οἱ παρόντες. Εἰπόντος γὰρ, ὅτι ᾿Αφέωγταίσου αἱ ἁμαρτίαι, ἔλεγον " Οὗτος βιλασφημεῖ. Μὴ δὴ, παρακαλῷ, τοιοῦτον πάθωμέν τι ἡμεῖς, ἀλλ᾽ ἐχείνων ἡμῖν πλείων ἑστωλόγος. Διατί; Ὅτι τῶν πνευματικῶν παρόντων, οὐδεμία ἀπὸ τῆς τῶν σαρκικῶν ἀπουσίας γίνεται βλάδη" ἐχείνων δὲ οὐκ ὄντων, τίς ἔσται ἡμῖν λοιπὸν ἐλπίς; τίς δὲ παραμυθία; Διὸ χρὴ περὶ τούτῶν ἀεὶ τὸν θεὸν παρακαλεῖν, καὶ ταῦτα αἰτεῖν. Τοιαῦτα χὰρ καὶ ὀΧριστὸς ἡμᾶς εὔχεσθαι ἐδίδαξεν. Κἂν ἀναπτύξωμεν τὴν εὐχὴν ἐχείνην, οὐδὲν εὑρήσομεν ἐν αὐτῇ σκ»κυκὸν, ἀλλὰ πάντα τινευματιχά. ζαλ αὐτὸ δὲ τὸ μικρὸν, ἔκεῖνο τὸ αἰσθήτον, τῷ τρόπῳ γινόμενον πνευματικόν. Τὸ γὰρ παραινεῖν μηδὲν πλέον ἐπιζητεῖν τοῦ ἄρτου τοῦ ἑπιουσίου, τουτέστι, τοῦ χαθημερινοῦ, πνευματικῆς ἂν εἴη καὶ φιλοσόφου διανοίας. Τὰ δὲ πρὸ τούτου ὅρα" ᾿Αγιασθήτω τὸ ὄγομώ σου" ἐλθέτω ἡ βασιλεία σον" γεγηθήτω τὸ θέϊημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς. Εἶτα εἰπὼν τὸ αἰσθητὸν ἐκεῖνο, ταχέως ἀπηλλάγη αὐτοῦ, καὶ πάλιν ἐπὶ τὴν πνευματικὴν ἦλθε διδασκαλίαν, ἡμῖν τὰ ὀφειλήματα ἡμῶν, λέγων, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Οὐδαμοῦ ἀρχὴν, οὐδαμοῦ πλοῦτον, οὐδαμοῦ δόξαν, οὐδαμοῦ δυναστείαν, ἀλλὰ πάντα εἰς ψυχῆς ὠφέλειαν συντελοῦντα ἐνέθηχε τῇ εὐχῇ " οὐδὲν γήϊνον, ἀλλὰ πάντα Εἰ τοίνυν κελευόμεθα ἀπέχεσθαι τῶν βιωτικῶν καὶ παρόντων, πῶς οὐκ ἂν εἴημεν ἄθλιοι καὶ ταλαίπωροι καῦτα αἰτοῦντες παρὰ Θεοῦ, ἃ ἐκέλευσε καὶ ἔχοντας ἐχδάλλειν, φροντίδος ἀπαλλάττων ἡμᾶς, ὑπὲρ ὧν δὲ ἐπέταξε, μηδεμίαν τίθεσθαι σπουδήν μᾶλλον δὲ μὴτε ἔχειν μὴτε ἐπιθυμεῖν; Τοῦτο γάρ ἔστι τὸ βαττολογεῖν. Διὰ τοῦτο καὶ εὐχόμενοι οὐκ ἀνύομεν. Πῶς οὖν οἱ πονηροὶ, φησὶ, πλουτοῦσι; πῶς οἱ ἄδικος καὶ μιαροὶ, ἁρπάζοντες, πλεονεχτοῦντες; Οὐ τοῦ Θεοῦ παρέχοντες, ἄπαγε. Καὶ πῶς ὁ Θεὸς συγχωρεῖ; Ὅτι καὶ τῷ πλουσίῳ τότε συνεχώρησε, μείζονι τηρῶν αὐτὸν κολάσει. Ἵλχουσον οὖν καὶ τί φησι πρὸς αὑτὸν " Τέχγον, ἀπέλαδες τὰ ἀγαθά σου, καὶ Λάζαρος τὰ κακά" καὶ γῦν οὗτος παρακαλείται, σὺ δὲ ὀδυνᾶσαι. “ἵν᾽ οὖν μὴ καὶ ἡμεῖς ταύτης ἀκούσωμεν τῆς φωνῆς, τρυφῶντες εἰκῇ καὶ μάτην, καὶ πολλὰ συνάγοντες ἑαυτοῖς ἁμαρτήματα, τὸν ἀληθῆ πλοῦτον ἑλώμεθα καὶ τὴν ἀχριδῇ φιλοσοφίαν, ὥστε τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν : ὧν γένοιτο πάνξας ἡμᾶς μετασχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν,

### English translation (Claude)

[2] It is worth seeing from this too the fickleness of their mind. For those who said, “This is the prophet,” who were eager to seize him and make him king, on finding him plan nothing of the kind, but having let their wonder slip, as I think, no longer marvel at the earlier things. That is why they sought him, wishing to enjoy again a table such as before. The Jews too crossed the Red Sea, with Moses leading, but the difference here is great. For he did everything praying and as a servant, but this one with all authority. And there, when the south wind blew, the water gave way so as to let them pass over on dry ground; but here the wonder was greater. For the sea, remaining in its own nature, so carried its Master on its back, bearing witness to that saying, “who walks on the sea as on solid ground.” Reasonably, when he was about to go into Capernaum, hard and disobedient, he worked the sign of the loaves, wishing to soften the disobedience of its people not only by the wonders done in it but also by those done outside the city. For that so many crowds should come into that city with great eagerness—what stone would this not have been enough to soften? But they experienced nothing of the kind, but again desired bodily food; that is why they are reproached by Jesus. Knowing these things, then, beloved, let us give thanks to God for perceptible things, but much more for spiritual ones. For so he himself wishes, and he gives the former for the sake of the latter, leading on the more imperfect by them and training them beforehand, since they still gape after the world. But when, having received them, they rest in them, they are blamed and rebuked. For in the case of the paralytic too he wished to give that spiritual gift first, but those present would not bear it; for when he said, “Your sins are forgiven,” they said, “This man blasphemes.” Let us not, I beg you, suffer anything of the kind; but let us make more account of those spiritual things. Why? Because when spiritual things are present, no harm comes from the absence of fleshly ones; but when those are absent, what hope will we have thereafter? What comfort? That is why we must always beseech God for these and ask for these. For such things Christ too taught us to pray for. And if we unfold that prayer, we shall find nothing fleshly in it, but everything spiritual; and even that small perceptible thing becomes spiritual by the manner. For to urge us to seek nothing more than “daily bread,” that is, bread for each day, would be the mark of a spiritual and philosophical mind. And see what comes before it: “Hallowed be your name; your kingdom come; your will be done, as in heaven, so on earth.” Then, having spoken that perceptible thing, he quickly left it and came again to spiritual teaching, saying, “[Forgive] us our debts, as we also forgive our debtors.” Nowhere did he put rule, nowhere wealth, nowhere glory, nowhere power into the prayer, but everything that contributes to the benefit of the soul; nothing earthly, but everything [heavenly]. If, then, we are commanded to abstain from worldly and present things, how would we not be wretched and miserable, asking God for those things which he commanded us to cast off even when we have them, freeing us from care, while for the things he commanded we make no effort—or rather wish neither to have nor to desire them? For this is babbling. That is why even when we pray we accomplish nothing. “How then,” someone says, “are the wicked rich? How the unjust and defiled, who rob and are greedy?” Not because God provides it—far from it! “And how does God allow it?” Because he allowed it to the rich man then too, keeping him for greater punishment. Hear, then, what he says to him: “Child, you received your good things, and Lazarus his evil things; and now he is comforted, and you are in anguish.” So that we too may not hear this voice, living in luxury idly and in vain and gathering many sins for ourselves, let us choose the true wealth and the exact philosophy, so as to obtain the good things promised; which may we all share, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 6:14: quotation, high confidence
- John 6:15: allusion, high confidence
- Exod 14:21: allusion, high confidence
- Job 9:8: quotation, high confidence
- John 6:26: allusion, medium confidence
- Matt 9:2: quotation, high confidence
- Matt 9:3: quotation, high confidence
- Matt 6:11: quotation, high confidence
- Matt 6:9: quotation, high confidence
- Matt 6:10: quotation, high confidence
- Matt 6:12: quotation, high confidence
- Matt 6:7: allusion, high confidence
- Luke 16:25: quotation, high confidence

### Translation notes

- Quotations and allusions: John 6:14–15; Exod 14:21–22; Job 9:8 (LXX); Matt 9:2–3; Matt 6:9–12; Matt 6:7; Luke 16:25. Words lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 43.2 (PG 59:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/43-2).

## Homily 44.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/43-1/#p-44-1
- Source: PG 59:254
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ rebukes the crowd for seeking him only for bread and bids them labor for the food that endures; this does not forbid work, which should be done in order to give to the needy.

### Greek text

Ἀπεχρίθη αὐτοῖς ὁ ᾿Ιησοῦς. καὶ εἴπεν" « Ἀμὴν, ἀμὴν «Ἰέγω ὑμῖν', ζητεῖτέ με, οὐκ ὅτι εἴδετε σημεῖα, ἀ.1.1' ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορτάσθητε. Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν εἱυ γ, ἀλλὰ τὴν βρῶσιν τὴν μέγουσαν εἰς ζωὴ» αἰώνιον.» Τὸ προσηνὲς καὶ λεῖον οὐ πανταχοῦ χρήσιμον, ᾿ ἀλλ᾽ ἔστιν ὅτε καὶ τοῦ πληχτιχωτέρου δεῖ τῷ διδα-σχάλῳ. Ὅταν γὰρ νωθὴς ἡ ὁ μαθητὴς καὶ παχὺς, κέντρῳ χρῆσθαι πρὸ; αὐτὸν ὁ λοιπὸν χρὴ, ὥστε τῆς πολλῆς καθικέσθαι νωθείας. Τοῦτο καὶ ὁ γιὸς τοῦ Θεοῦ πεποίηκεν, ἀλλαχοῦ τε πολλαχοῦ, καὶ ἐν τῷ παρόντι τόπῳ. Ἐλθόντων γὰρ τῶν ὄχλων καὶ εὑρόντῶν τὸν Ἰησοῦν, καὶ χολαχευόντων αὐτὸν, καὶ λεγόντων: Ῥαδξὶ, πότε ὧδε γέγονας; δεικνὺς ὅτι τῆς παρὰ ἀνθρώπων οὐκ ἐφίεται τιμῆς, ἀλλ᾽ ἕν μόνον ὁρᾷ, τὴν σωτηρίαν αὐτῶν, ἐπιπληκτικῶς αὐτοῖς ἀποχρίγετὰι" οὐ ταύτῃ μόνον διορθῶσαι βουλόμενος, ἀλλὰ καὶ τῷ τὴν διάνοιαν αὐτῶν ἐχχαλύψαι καὶ εἰς μέσον ἀγαγεῖν. Τί γάρ φησιν; Ἀμὴν, ἀμὴν «1έγω ὑμῖν" μετὰ διορισμοῦ καὶ βεθαιώσεως" ζητεῖτέ με, οὐκ ὅτι εἴδετε σημεῖα, ἀ.1.1᾽ ὅτι ἐράγετε ἐκ τῶν ἄρτων, καὶ ἐχορτάσθητε. Πλήττει μὲν τῷ λόγῳ καὶ ἐλέγχει, ἀλλ᾽ οὐκ ἀποτόμως καὶ σφόδρα, ἀλλὰ μετὰ πολλῆς τῆς φειδοῦς τοῦτο ποιῶν. Οὐ γὰρ εἶπεν, Ὦ λαίΐμαργοι καὶ γαστρίδουλο!, τοσαῦτα ἐθαυματούργησα, καὶ οὐδ ἀλλὰ προσηνῶς οὕτω πω; καὶ ἠρέμα, Ζητεῖτέ με, οὐκ ὅτι εἴδετε σημεῖα, ἀ.1.1; ὅτι ἐξ: άγετα ἐκ τῶν ἄρτων, καὶ ἐχορτάσθητε" οὗ περὶ τῶν παρελθόντων μόνον, ἀλλὰ καὶ περὶ τοῦ παρόντος στ,μείου ἐμφαίνων. Μονονουχὶ γὰρ τοῦτο λέγει, δι᾽ ὧν πρὸς αὐτοὺς ἀποτείνεται " Οὐ τὸ θαῦμα ὑμᾶς ἐξέπλυξε " τὸ ἐπὶ τοῖς ἄρτοις, ἀλλὰ τὸ ἐμπλησθῆναι. Καὶ ὅτι οὐ χαταστοχαζόμενος αὐτῶν ἔλεγεν, εὐθέως ἔδειξαν ἐκεῖνοι. Καὶ γὰρ διὰ τοῦτο πάλιν ἦλθον, ὡς μέλλοντες τῶν αὐτῶν ἀπολαύσεσθαι. Διὰ τοῦτο καὶ ἔλεγον" Οἱ πατέρες ἡμῶν ἔφαγον τὸ μάγγα ἐν τῇ ἐρήμῳ" πάλιν ἐπὶ τροφὴν αὐτὸν ἕλκοντες « σαρκικὴν, ὅπερ ἣν ἔγκλημα καὶ κατηγορία μεγίστη. ᾿Αλλ᾽ αὐτὸς οὐκ ἵσταται μέχρι τῶν ἐλέγχων, ἀλλὰ καὶ διδασκαλίαν τούτοις προστίθησι, λέγων. Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀποιλλυμένην, ἀ.λλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώγεον, ἣν ὁ Υἱὸς τοῦ ἀνθρώπου δίδωσιν ὑμῖν. Τοῦτον γὰρ ὁ Πατὴρ ἐσφράγισεν ὁ Θεύς. Ὃ δὲ λέγει, τοιοῦτόν ἔστι Μηδεὶς ὑμῖν ἔστω λόγος ταύτης τῆς τροφῆς, ἀλλ᾽ ἐκείνης τῆς πνευματικῆς. ᾿Αλλ᾽ ἐπειδή τινες τῶν βουλομένων ἀργῶς τρέφεσθαι, ἀποχέχρηνται τούτῳ τῷ λόγῳ, ὡς τὴν ἐργασίαν ἐχχόπτοντος τοῦ Χριστοῦ, εὔκαιρον καὶ πρὸς αὐτοὺς εἰπεῖν. “Ὅλον γὰρ, ὡς εἰ» πεῖν, διαθάλλουσι τὸν Χριστιανισμὸν, καὶ ἐπὶ ἀργίᾳ ἀναγκαῖον τὸ τοῦ Παύλου. Τί δὲ ἐκεῖνό; φησι; Μνημογεύετε τοῦ Κυρίου εἰρηκότος " Μακάριόν ἐστι διδόναι μᾶλλον ἣ αμδάγνειν. Καίτοι πόθεν ἂν γένοιτο διδόναι τῷ οὐκ ἔχοντι; Πῶς οὖν τῇ Νάρθᾳ ὁ Ἰησοῦς εἶπεν " Μεριμν'ᾷς καὶ τυρδάζῃ περὶ ἑνὸς δέ ἐστι χρεία " Μαρία δὲ τὴν ἀγαθὴν μερίδὰ ἐξελέξατο" καὶ πάλιν, Μὴ μεριμνήσητε εἰς τὴν αὔριον. ᾿Αναγκαῖον γὰρ πάντα νῦν ταῦτα ἐπιλῦπαι 5, οὐκ ἵνα μόνον τ: αύσωμεν αὐτοὺς ἀργοῦντας, εἰ βού“ λοιντο, ἀλλ᾽ ἵνα μὴ μάχην εἰσάγειν τινὰ δείξωμεν τὰ λόγια τοῦ θεοῦ. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν ὁ στολος - Παρακαϊοῦμεν δὲ ὑμᾶς περισσδύεψ καὶ φιλοτιμεῖσθαι, ἡσυχάζειν καὶ πράσσειν τὰ ἴδια, ἵνα εὐσχημόνως περιπωτὴῆτε πρὸς τοὺς ἔξω" καὶ πάλιν, Ὁ κλέπτων, μηκέτι χιλεπτέτω " μᾶ.1.1ον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. Ἐνταῦθα γὰρ ὁ Παῦλος οὐδὲ ἁπλῶς ἐργάζεσθαι ἐκέλευσεν, ἀλλ᾽ οὕτω μετὰ πόνου, ὡ; ἔχειν ἐντεῦθεν καὶ ἑτέρῳ μεταδιδόναι, Καὶ ἑτέρωι πάλιν ὁ αὐτὸς λέγει, Ταῖς χρείαις μου καὶ τοῖς οὖσι μετ᾽ ἐμοῦ ὑπηρέτησων αἱ χεῖρες κὖται. Καὶ Κορινθίοις ὃὲ ἐπιστέλλων ἔλεγε" 7,ς οὖν μοί ἐστιν ὁ μισθός; Ἵνα εὐωγγε.ιζόμενος ἀδάπαγῸΥ' θήσω τὸ Εὐαγγέλιον. Καὶ ἐν τῇ πόλει δὲ γενόμενος, Ἔμενε πρὸς ᾿Αχύλων καὶ Πρίσκιλλαν, καὶ εἰργάζετο. Ἦσαν γὰρ σκηνοποιοὶ τὴν τέχνην. ᾿Αλλὰ ταῦτα τὴν μάχην δείκνυσι σφοδροτέραν κατὰ τὸ ῥητόν. Οὐκοῦν ἀνάγκη λοιπὸν τὴν λύτιν ἐπαγαγεῖν. 1ι οὖν ἂν εἴποιμεν πρὸς ταῦτα; Ὅτι τὸ μὴ μεφιμνᾷν οὐ τὸ μὴ ἐργάζεσθα! ἐστιν, ἀλλὰ τὸ μὴ προτηλῶτθα. τοῖς βιωτικοῖς πράγματι" τουτέστι, τὸ μὴ ποιεῖσθαι φροντίδα περὶ τῆς εἰς αὔριον ἀναπαύσεω:, ἀλλὰ πάρεργον αὐτὴν εἶναι νομίζειν. Ἔνεστι γὰρ γαὶ ἐργαζόμενον, μηδὲν εἰς τὴν αὔριον θησαυρίζειν, καὶ ἔνεστιν ἐργαζόμενον, μηδὲν μεριμνᾶν. Οὐ γὰρ ταὐτόν ἐστι μέριμνα καὶ ἐργασία. Οὐδὲ γὰρ ὡς τῷ ἔργῳ θαῤῥῶν ἐργάζεταί τις, ἀλλ᾽ ἵνα μεταδῷ τῷ χρείαν ἔχοντι. Καὶ τὸ πρὸς Μάρθαν δὲ εἰρημένον οὐ περὶ ἔργου καὶ ἐργασίας ἐστὶν, ἀλλὰ περὶ τοῦ δεῖν χαιρὴν εἰδέναι, καὶ μὴ τὸν τῆς ἀκροάσεως χρόνον πιὸ; τὰ σαρχιχώτερα ἀναλίσκειν. Οὐ τοίνυν εἰς ἀργίαν αὑτὴν ἐμδάλλων, ταῦτα ἔλεγεν, ἀλλὰ προσηλῶν τῇ ἀκροάσει. Παρεγενόμην, φησὶν, διδάξων ὑμᾶς τὰ δέοντα " σὺ δὲ περὶ ἄριστον ἐσπούδαχας; Ὑποδέξασθαί με βούλει, καὶ πολυτελῃῇ παρασκευάσαι τράπεζαν; Ἑτέραν παρασχεύασον ἑστίασιν, τὴν μετὰ προθυμίας ἀκρόασίν μοι παρεχομένη, καὶ τὸν τῆς ἀδελφὴς μιμουμένη πόθον. Ὀῦτε οὖν τὴν φιλοξενίαν κωλύων ταῦτα ἔλεγεν " ἄπαγε πῶς γάρ; ἀλλὰ τὸ μὴ δεῖν ἐν ἀκροάσεως καιρῷ περὶ ἕτερα -ἢσχολῇσθαι. Τὸ δὲ λέγειν, Μὴ ἐργάζεσθε τὴν βρῶσιν τὴν ἀποῖ- «ἱυμένην, οὐ τοῦτό ἐστιν αἰνιττομένου, ὥστε δεῖν ἀργεῖν " καὶ γὰρ καὶ τοῦτο μάλιστα ἀπολλυμένη βρῶσίς ἐστι" (Πᾶσαν γὰρ τὴν κακίων ἐδίδαξεν ἡ ἀργία)" ἀλλ᾽ ὥδτε ἐργάζεσθαι καὶ μεταδιδόναι. Τοῦτο γὰρ οὐκ ἀπολλυμένη βρῶσίς ἔστι λοιπόν. Εἰ δέ τις ἀργῶν γαστρίζοιτο καὶ τρυφῆς ἐπιμελοῖτο, οὗτος τὴν βρῶσιν ἐργάζεται τὴν ἀπολλυμένην " ὥσπερ εἴ τις ἐργαζόμενος τὸν Χριστὸν τρέφοι, καὶ ποτίζοι, καὶ ἐνδύοι, οὐδεὶς οὕτως ἀναίσθητος καὶ ἀμαθὴς Ῥᾳ ὡς εἰπεῖν, ἀπολλυμένην βρῶσιν ἐργάζεσθαι τὸν τοιοῦτον, ἣν τῆς βασιλείας ἡ ἐπαγγελία τῆς μελλούσης καὶ τῶν ἀγαθῶν ἐχείνων. Αὕτη γὰρ μένει διηνεκῶς ἡ βρῶσις. "Ἄλλως δὲ, καὶ τότε δὲ ἐπειδὴ τῆς μὲν πίὅτεως οὐδένα λόγον ἐποιοῦντο, οὐδὲ ἐσκόπουν μαθεῖν, τίς ὁ ταῦτα ἐργαζόμενος, καὶ ποίᾳ δυνάμει, ἕν τὴν τοιαύτην τροφὴν εἰκότως βρῶσιν ἀπολλυμέννν καὶ ἐκάλεσεν. ἼἜἜθρεψα ὑμῶν τὰ σώμχτα, φησὶν, ἵνα ἀπὸ τούτου τὴν ἑτέραν ἐπιζητήσητε τροφὴν, τὴν μένουσαν, τὴν τρέφουσαν ὑμῶν τὴν ψυχήν ὑμεῖς δὲ πάλιν ἐπὶ πὴν γηΐνην τρέχετε. Διὰ τοῦτο οὐ δυνίετε ὅτι οὐκ ἐπὶ ταύτην ὑμᾶς ἄγω τὴν ἀτελῇ, ἀλλ᾽ ἐπ᾽ ἐκείνην τὴν οὐ κρόπχαιρον παρέχουσαν ζωὴν, ἀλλ᾽ αἰώνιον, τὴν οὐ σῶμα, ἀλλὰ ψυχὴν τρέφουσαν. Εἶτα ἐπειδὴ οὕτω μέγα περὶ ἑαυτοῦ ἐφθέγξατο, χἀὶ ἔφησεν αὐτὸς δώσειν αὐτὴν, ἵνα μὴ πάλιν ἀὐτοῖς προστῇ τὸ λεγόμενον, ἀξιό--κισζον τὸν λόγον ποιῶν, ἐπὶ τὸν Πατέρα τὴν χορηγίαν αὑτῆς ἀνάγει. Εἰπὼν γὰρ, Ἣν ὁ Υἱὸς τοῦ ἀγθρώπου δώσει ὑμῖν, ἐπήγαγε, Τοῦτον γὰρ ὁ Πατὴρ ἐσφράγισεν ὁ Θεός " τουτέστιν, ἐπὶ τούτῳ ἔπεμψε ταύτην. ὑμῖν χομίζοντα τὴν τροφήν. Δηλοῖ δὲ καὶ ἑτέραν ἐρμηνείαν ἡ λέξις. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν ὁ Χριατός᾿ Ὁ ἀκούων μου τοὺς «λόγους, τοῦτον ἐσφράγισεν ὁ Πατὴρ, ὅτι ὁ Θεὸς ἀληθής ἐστι" τουτέστιν, ἀπέδειξεν ἀναντιῤῥήτως " ὃ δή μοι δοκεῖ καὶ ἐνταῦθα ἡ λέξις αἰνίττεσθαι. Οὐδὲν γάρ ἐστιν ἄλλο τὸ, ᾿Ἐσφράγσεν ὁ Πατὴρ, ἀλλ᾽ ἣ ἀπέδειξεν, ἐξεχάλυψε διὰ τῆς. αὑτοῦ μαρτυρίας. "Ἔδειξε μὲν γὰρ καὶ αὐτὸς ἑαυτόν" ἐπειδὴ δὲ πρὸς Ἰουδαίους διελέγετο, τὴν τοῦ Πατρὸς. μαρτυρίαν εἰς μέδον ἤγαγε.

### English translation (Claude)

“Jesus answered them and said, ‘Truly, truly, I say to you, you seek me not because you saw signs, but because you ate of the loaves and were filled. Labor not for the food that perishes, but for the food that endures to eternal life.’” Gentleness and smoothness are not useful everywhere; sometimes the teacher needs a sharper approach too. For when the disciple is sluggish and dull, one must then use the goad on him, so as to reach through his great sluggishness. This the Son of God too has done, both in many other places and in the present passage. For when the crowds came and found Jesus, and flattered him, saying, “Rabbi, when did you come here?” he, to show that he does not desire honor from men but looks to one thing only, their salvation, answers them rebukingly, wishing to correct them not only in this way but also by uncovering their mind and bringing it into the open. For what does he say? “Truly, truly, I say to you”—with emphasis and confirmation—“you seek me not because you saw signs, but because you ate of the loaves and were filled.” He strikes them with the word and reproves them, yet not harshly or severely, but doing it with great forbearance. For he did not say, “O gluttons and slaves of the belly, I have worked so many wonders, and [you have neither followed me nor marveled],” but gently and quietly, somewhat like this: “You seek me not because you saw signs, but because you ate of the loaves and were filled,” showing this not only about the past signs but also about the present one. For in addressing them he all but says this: It is not the wonder of the loaves that amazed you, but being filled. And that he did not say this by conjecture about them, they at once showed. For that is why they came again, as though they were going to enjoy the same things. That is why they also said, “Our fathers ate the manna in the wilderness,” again drawing him to fleshly food, which was the greatest charge and accusation against them. But he does not stop at reproofs; he adds teaching to them, saying, “Labor not for the food that perishes, but for the food that endures to eternal life, which the Son of Man gives you; for on him God the Father has set his seal.” What he means is this: Let none of you take account of this food, but of that spiritual food. But since some who wish to be fed in idleness have misused this saying, as though Christ were abolishing work, it is timely to speak to them too. For they slander, so to speak, the whole of Christianity [and make it ridiculous] on the score of idleness. [First] it is necessary [to cite] Paul's saying. What does he say? “Remember the Lord, who said, ‘It is more blessed to give than to receive.’” Yet how could one who has nothing give? “How then did Jesus say to Martha, ‘You are anxious and troubled; but one thing is needed; Mary has chosen the good portion’; and again, ‘Do not be anxious about tomorrow’?” For it is necessary now to resolve all these things, not only so that we may stop them from being idle, if they wish to be, but so that we may not show the oracles of God introducing any conflict. For elsewhere too the apostle says, “We urge you to abound more and to aspire to live quietly and to mind your own affairs, so that you may walk properly before outsiders”; and again, “Let the thief no longer steal, but rather let him labor, working with his own hands, so that he may have something to share with the one in need.” Here Paul commanded not simply to work, but to work with such toil as to have from it something to share with another too. And elsewhere again the same man says, “These hands ministered to my needs and to those who were with me.” And writing to the Corinthians he said, “What then is my reward? That in preaching the gospel I may make the gospel free of charge.” And when he was in that city, he stayed with Aquila and Priscilla and worked; for they were tentmakers by trade. But these things show the conflict sharper as far as the letter goes. So it remains to bring in the resolution. What then would we say to these things? That not being anxious is not the same as not working, but means not being nailed to the affairs of life; that is, not making provision for tomorrow's rest a concern, but thinking it a secondary matter. For it is possible while working to store up nothing for tomorrow, and possible while working to be anxious about nothing. For anxiety and work are not the same. Nor does one work trusting in the work, but so as to share with the one in need. And what was said to Martha is not about work and labor, but about the need to know the right time, and not to spend the time of listening on more fleshly things. He did not, then, say this to throw her into idleness, but to fix her on listening. I came, he says, to teach you what you need, and you are busy about dinner? You wish to receive me and to prepare a costly table? Prepare another feast, giving me eager listening and imitating your sister's longing. He did not say this, then, to forbid hospitality—far from it; how could he?—but to show that one must not be busy with other things at the time of listening. And to say, “Labor not for the food that perishes,” is not to hint that one must be idle—for this above all is perishing food (“for idleness has taught every vice”)—but that one should work and share. For this is no longer perishing food. But if someone, idle, gorges himself and attends to luxury, he labors for the food that perishes; just as, if someone by working feeds Christ and gives him drink and clothes him, no one is so senseless and ignorant as to say that such a man labors for perishing food, since the promise of the kingdom to come and of those good things belongs to it. For this food endures for ever. Besides, then too, since they made no account of faith, nor sought to learn who it was that did these things and by what power, but [desired] one thing [only, to be filled without working], he rightly called such nourishment perishing food. I fed your bodies, he says, so that from this you might seek the other food, that which endures, that which nourishes your soul; but you run again to the earthly. That is why you do not understand that I am leading you not to this imperfect food, but to that which provides not temporary life but eternal, which nourishes not the body but the soul. Then, since he had spoken so greatly about himself and said that he himself would give it, so that what was said might not again offend them, making his word credible, he refers the supply of it to the Father. For having said, “which the Son of Man will give you,” he added, “for on him God the Father has set his seal,” that is, he sent him for this purpose, bringing you this food. The expression admits another interpretation too. For elsewhere too Christ says, “Whoever hears my words has set his seal that God is true,” that is, has shown it incontestably; which I think the expression hints at here too. For “the Father set his seal” means nothing else than “he showed, he revealed through his testimony.” He showed himself too; but since he was speaking to Jews, he brought forward the Father's testimony.

### Scripture references

- John 6:26: quotation, high confidence
- John 6:27: quotation, high confidence
- John 6:25: quotation, high confidence
- John 6:31: quotation, high confidence
- Acts 20:35: quotation, high confidence
- Luke 10:41: quotation, high confidence
- Luke 10:42: quotation, high confidence
- Matt 6:34: quotation, high confidence
- 1 Thess 4:10: quotation, high confidence
- 1 Thess 4:11: quotation, high confidence
- 1 Thess 4:12: quotation, high confidence
- Eph 4:28: quotation, high confidence
- Acts 20:34: quotation, high confidence
- 1 Cor 9:18: quotation, high confidence
- Acts 18:3: quotation, high confidence
- Matt 25:35: allusion, high confidence
- John 3:33: quotation, medium confidence

### Extrabiblical texts

- Sir 33:28 (Sirach): quotation, high confidence

### Translation notes

- Quotations: John 6:25–27, 31; Acts 20:35; Luke 10:41–42; Matt 6:34; 1 Thess 4:10–11; Eph 4:28; Acts 20:34; 1 Cor 9:18; Acts 18:3; Sir 33:28 (Vulg. 33:29, “idleness has taught every vice”); John 3:33 (quoted loosely as “Whoever hears my words”). Words lost in the scan are supplied in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 44.1 (PG 59:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/44-1).

## Homily 44.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/43-1/#p-44-4
- Source: PG 59:254
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: We should ask God for spiritual goods, which endure, rather than for the passing goods of this life.

### Greek text

Μάθωμεν τοίνυν, ἀγαπητοὶ, ταῦτα αἰτεῖν τὸν. Θεὸν, ἃ ἄξιόν ἐστι παρ᾽ αὐτοῦ αἰτεῖν. Ἐκεῖνα μὲν γὰρ, ὅπως ἂν τύχῃ, τὰ βιωτιχγὰ λέγω, βλάδην οὐδεμίαν φέρει. Αν τε γὰρ πλουτήσωμεν, ἐνταῦθα μόνον’ ἀπολαυσόμεθὰ τῆς τρυφῇς " ἄν τε εἰς πενίαν κατακέδωμεν, οὐδὲν πεισόμεθα δεινόν. Οὔτε γὰρ τὰ λαμπρὰ" τοῦ παρόντος βίον, οὔτε τὰ λυπηρὰ εἰς ἀθυμίας καὶ ἡδονῆς λόγον ἔχει τὴν ἰσχὺν, ἀλλ᾽ ἑκάτερα εὐχατὰ- Διὸ καὶ ὁδὸς κέκληται εἰκότως ἅτε παροδεύοντα, καὶ ἐπὶ πλεῖστον μένειν οὐ πεφυκότα- τὰ δὲ μέλλοντα ἑκάτερα ἀθάνατα μένει, τά τε κολάσεως, τά τε τῆς βασιλείας. Ὑπὲρ ἐκείνων τοίνυν πολλὴν ποιώμεθα σπουδὴν, ὥστε τὰ μὲν φυγεῖν, τὰ δὲ ἐλέσθαι, Τί γὰρ πῆς ἐνταῦθα τρυφῆς ὄφελος; Σήμερόν ἔστι, καὶ αὖριον οὐκ ἔστι" σήμερον ἄνθος λαμπρὸν, καὶ αὔριον κόνις σχεδαννυμένη " σήμερον πῦρ καιόμενον, καὶ αὔριον τέφρα κατασδεννυμένη. ᾿Αλλ᾽ οὐ τὰ πνευματικὰ τοιαῦτα, ἀλλ᾽ ἀεὶ μένει λάμποντα, καὶ ἀνθοῦντα, καὶ φαιδρότερα γινόμενα καθημέραν. ᾽Ο πλοῦτος ἐκεῖνος οὐδέποτε ἀπόλλυται, οὐδέποτε μεθίσταται, οὐδέποτε λήγει, οὐδέποτε ἐπάγει φροντίδα καὶ φθόνον καὶ χατηγαρίαν, οὐ σῶμα ἐξόλλυσιν, οὐ ψυχὴν διαφθείρει, οὐ φθόνον ἔχει, οὐ βασκανίαν ἐπισωρεύει,. ἅπερ ἅπαντα ταῦτα τῷ πλούτῳ πρόσεστιν. Ἡ δόξα: ἐκείνη οὐκ εἰς ἀπόνοιαν αἴρει, οὐ φλεγμαίνειν παρασκευάζει, οὐδέποτε παύεται, οὐδὲ ἀμαυροτέρα τἰνεται. Ἡ ἄνεσις καὶ ἡ τρυφὴ ἐπὶ τοῖς οὐρανοῖς πάλιν μένει, καὶ αὕτη διηνεκὴς, ἀεὶ ἀκίνητος οὖσα καὶ ἀθάνατος " οὐκ ἔστι γὰρ πέρας αὐτῆς καὶ τέλος εὑρεῖν.. Ταύτην, παρακαλῶ, ποθήσωμεν τὴν ξωήν. “Ἂν γὰρ. ποθήσωμεν αὐτὴν, οὐδένα τῶν παρόντων ποιησόμεθα λόγον, ἀλλὰ χαταφρονήσομεν τούτων ἀπάντων καὶ χαταγελασόμεθα, κἂν εἰς βασιλικὰς αὐλάς τις ἡμᾶς εἰσελθεῖν κελεύῃ, οὐκ αἱρησόμεθα ἐκείνην ἔχοντες τὴν ἐλπίδα - καίτοι τούτου οὐδὲν μακαριώτερον εἶναι δοκεῖ, ἀλλὰ τοῖς χατεχομένοις τῷ τῶν οὐρανῶν ἔρωτι καὶ τοῦτο μικρὸν καὶ εὐτελὲς καὶ οὐδενὸς ἄξιον λόγου. Πᾶν γὰρ ὃ τέλος ἔχει, οὐ σφόδρα περισπούδα.στον" πᾶν ὃ παύεται, καὶ σήμερόν ἐστι, καὶ αὔριον οὐκ ἔστι, κἂν σφόδρα ἢ μέγα, σφόδρα μικρὸν καὶ εὐκαταφρόνητον εἶναι δοκεῖ. Μὴ τοίνυν τῶν φευγόντων ἀντεχώμεθα, μηδὲ τῶν καραῤῥεόντων καὶ ἀπερχομένων, ἀλλὰ τῶν μενόντων καὶ ἀκινήτων, ἵνα καὶ αὐτῶν δυνηθῶμεν ἐπιτυχεῖν, χάριτι καὶ φιλαθῥοτ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ ο τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνα; τῶν αἰώνων. ᾿Αμῆν. 

### English translation (Claude)

[2] Let us learn, then, beloved, to ask God for those things which it is worthy to ask of him. For those other things—the things of this life, I mean—however they turn out, bring no harm. For if we become rich, we shall enjoy the luxury here only; and if we fall into poverty, we shall suffer nothing terrible. For neither the splendid nor the painful things of this life have much force in respect of despondency or pleasure, but both are contemptible [and quickly slip away]. That is why it has rightly been called a road, since these things pass by and are not of a nature to remain long; but the things to come, both of them, remain immortal—those of punishment and those of the kingdom. Let us then take great pains about those, so as to flee the one and choose the other. For what is the use of luxury here? Today it is, and tomorrow it is not; today a bright flower, and tomorrow scattered dust; today a burning fire, and tomorrow quenched ashes. But spiritual things are not such; they always remain shining and blooming and grow brighter every day. That wealth never perishes, never changes hands, never ceases, never brings care and envy and accusation; it does not destroy the body, does not corrupt the soul, has no envy, does not heap up malice—all of which attach to the other wealth. That glory does not lift one up to folly, does not make one swell, never ceases nor grows dimmer. The rest and the delight in heaven again remain, and this unending, always unmoved and immortal; for one cannot find a limit or end to it. Let us long, I urge you, for this life. For if we long for it, we shall make no account of present things, but shall despise and laugh at all of them; even if someone bids us enter royal courts, we shall not choose it while we have that hope—and yet nothing seems more blessed than this; but to those held by the love of heaven even this is small and cheap and worth no account. For nothing that has an end is much to be striven after; everything that ceases, that is today and tomorrow is not, even if it is very great, seems very small and contemptible. Let us not, then, cling to what flees, nor to what flows past and departs, but to what remains and is unmoved, so that we may be able to obtain it, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Translation notes

- Words lost in the scan are supplied in brackets. Leaked Migne Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 44.4 (PG 59:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/44-4).

## Homily 45.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/45-1/#p-45-1
- Source: PG 59:254
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Gluttony blinds the Jews, who demand a sign like the manna; Christ points them from Moses' manna to the Father's true bread from heaven, himself, the bread of life.

### Greek text

Εἶπον οὖν πρὸς αὐτόν" « Τί ποιῶμεν ἴνα ἐργαζώμεθα τὰ ἔργα τοῦ Θεοῦ; » Εἶπεν οὖν αὑτοῖς ὁ Ἰησοῦς" « Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. ν Εἶπον οὖν αὑτῷ « Τί οὖν ποιεῖς σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; Τί ἐργάζῃ; ν Οὐδὲν γαστριμαργίας χεῖρον, οὐδὲν αἱσχρότερον. Τοῦτο παχεῖαν ποιεῖ διάνοιαν, τοῦτο σαρκικὴν ποιεῖ ψυχὴν, τοῦτο πηροῖ, καὶ διαδλέπειν οὐκ ἀφίησιν. Ὅρα γοῦν καὶ ἐπὶ τῶν Ἰουδαίων τοῦτο γινόμενον. Ἐπειδὴ γὰρ πρὸς γαστριμαργίαν χεχήνατσι, καὶ ὅλοι τῶν βιωτικῶν 4 ἦσαν, καὶ οὐδὲν ἐνενόουν πνευματιχὺν, μυρίοις αὑτοὺς λόγοις ἐνάγει ὁ Χριστὸς καὶ κέντρον ἔχουσι καὶ φειδώ καὶ οὐδὲ οὕτως ἀνίστανται, ἀλλ᾽ ἔτι κάτω μένουσι κεέμενοι. Σκόπει γάρ. Εἶπεν αὑτοῖς, Ζητεῖτέ με, οὐκ ὅτι εἴδετε σημεῖα, ἀ.1. ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορτάσθητε. διὰ τοῦ ἐλέγχου" ἔδειξεν ὁποίαν δεῖ ζητεῖν τροφὴἣν, εἰπών - ᾿Εργάζεσθε μὴ τὴν βρῶσιν τὴν ἀποιῖ- «1υμένην᾽" ἔθηκεν αὐτοῖς τὸ ἔπαθλον, εἰπών" τὴν μένουσαν εἰς ζωὴν αἰώνιον" ἔπειτα τὸ προστστάμενον αὐτοῖς " ἐθεράπευσεν, εἰπὼν ἀπὸ τοῦ Πατρὸς ἀπεστάλθαι. Τί οὖν ἐκεῖνο:; Ὥσπερ οὐδὲν ἀκηκοότες, Τί οὖν ποιῶμεν, φασὶν, ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ Θεοῦ; Ταῦτα δὲ ἔλεγον, οὐκ ὥστε μαθεῖν καὶ πρᾶξαι (καὶ δείκνυσι τὰ ἑξῆς), ἀλλὰ πάλιν αὐτὸν ἐπὶ τὴν τῆς τροφῆς χορηγίαν ἄγοντες, καὶ εἰς τὸ χορέσαι αὐτοὺς προχαλέσαι ἐθέλοντες. Τί οὖν ὁ Χριστός; Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἴγα σητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. Οἱ δὲ εἶπον" Τί σημεῖον ποιεῖς. ἵνα ἴδωμεν καὶ πιστεύσωμεν; Οἱ “πατέρες ἡμῶν ἔξαγον τὸ μάννα ἐν τῇ ἐρήμῳ. Οὐδὲν τούτων ἀναισθητότερον, οὐδὲν ἁλογώτερον. Τοῦ σημείου ὄντος ἐν ὀφθαλμοῖ: αὐτῶν ἔτι », ὡς οὐδενὸ: γεγονότο;, οὕτως ἔλεγον, Τί σημεῖον ποιεῖς; καὶ εἰπόντες, οὐδὲ αὐτῆς τῆς αἱρέσεως τοῦ σημείου χύριον ἀφιᾶσιν εἶναι, ἀλλ᾽ εἰς ἀνάγκην αὐτὸν οἴονται μεθιστᾷν τοῦ μηδὲν ἕτερον ποιῆσα!, ἀλλ᾽ ἢ τοιοῦτον, οἷον ἐγένετο ἐπὶ τῶν προγόνων. Διὸ δὴ καὶ λέγουσιν" Οἱ πατέρες ἡμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ" διὰ τούτου νομίζοντες αὐτὸν ἐρεθίζειν, ὥστε τοιοῦτον ποιῆσαι σημεῖον, ὅπερ αὑτοὺς θρέψαι δύναται σαρκικῶς, Διατί γὰρ οὐδενὸς ἑτέρου τῶν προτέρων σημείων ἐμνημόνευσαν, καίτοι γε πολλῶν γενομένων τότε, καὶ κατ' Αἴγυπτον καὶ κατὰ τὴν θάλατταν καὶ ἐν τῇ ἐρήμῳ, ἀλλὰ τοῦ μάννα; ἄρ᾽ οὗ διότι σφόδρα αὐτοῦ ἐπεθύμουν διὰ τὴν τῆς γαστρὸς τυραννίδα; Πῶς δὲ οἱ προφήτην αὐτὸν λέγοντες χαΐ βασιλέα ἐπιχειροῦντες ποιεῖν, ἐπειδὴ τὸ σημεῖον εἴδετε, νῦν ὡς οὐδενὸς γενυμένου ἀχάριστοι καὶ ἀγνώμονες γεγόνατε, γαὶ σημεῖον αἰτεῖτε, παρασίτων καὶ κυνῶν λιμωττόντῶν ῥήματα ἀφιέντες; νῦν τὸ μάννα θαυμαστὸν ὑμῖν, ὅτε ἡ ψυχὴ ὑμῶν κατάξηρος ο; Καὶ ὄρα εἰρωνείαν. Οὐκ εἶπον, ὅτι Μωῦσῆς τόδε ἐποίησε τὸ σημεῖον, σὺ μετὰ πολλῆς διαλέγονται τῆς τιμῆς, προσδοκίᾳ τῆς τροφῆς, Ἄλλως δὲ οὔτε τοῦτο λέγουσιν ἀ, ὅτι ὁ Θεὸς τόδε ἐποίησε " Σὺ τί ποιεῖς; ἵνα μὴ δόξωσιν αὐτὸν ἐξισοῦν τῷ Θεῷ " οὔτε Μωῦσέα παράγουσιν, ἵνα μὴ δόξωτιν αὐτὸν ταπεινοῦν " ἀλλὰ μέσον αὐτὸ τεθείκασι, λέγοντες " Οἱ πατέ, ἐς ἡμῶν ἔφαγον τὸ μάνγα ἐν τῇ ἐρήμῳ. Καὶ ἐνῆν μὲν εἰπεῖν, ὅτι Μωῦσέως μείξονα ἐθαυματούργησα νῦν, οὐ ῥάθδου δεηθεὶς, οὐκ εὐχῆς χρείαν ἐσχηκὼς, ἀλλὰ πάντα ποιήσας ἀπ᾽ ἐμαυτοῦ " εἰ δὲ καὶ τοῦ μάννα μέμνησθε, ἰδοὺ καὶ ἄρτον ὑμῖν παρέσχον. ᾿Λλλ᾽ οὐκ ἣν ὁ καιρὸς τούτων τῶν λόγων νῦν, ἀλλ᾽ ἕν ἣν τὸ σπουδαξόμενον, ἐπὶ τὴν πνευματικὴν αὐτοὺς ἀγαγεῖν τροφήν. Καὶ ὅρα τὴν ἄπειρον σύνεσιν, πῶς ἀποχρίνεται" Οὐ Μωῦσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀ.1.1᾽ ὁ Πατήρ μου δίδωσιν» ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐραξοῦ τὸν ἀληθινόν. Τί δήποτε οὖν οὐκ εἴπεν, Οὐκ ὁ Μωῦσῆς δέδωκεν, ἀλλ᾽ ἐγώ" ἀλλ᾽ ἀντὶ μὲν Μωῦσέως τὸν Θεὸν, ἀντὶ δὲ τοῦ μάννα ἑαυτὸν τέθεικεν; Ὃτι πολλὴ ἣν τῶν ἀκουόντων ἡ ἀσθένεια" καὶ δῆλον ἐκ τῶν ἑξῆς. Καὶ γὰρ καὶ οὕτως εἰρηκὼς, οὐδὲ οὕτως αὐτοὺς κατέσχε, καίτοι γε ἀρχόμενος ἔλεγε, Ζητεῖτέ με, οὐκ ὅτι εἴδετε σημεῖα, ὅτι ἐφάγετε ἐκ τῶν ἄρτων;, καὶ ἐχορτάσθητε. ταῦτα ζητοῦσι, καὶ διὰ τῶν ἑξῆς αὐτοὺς διωρθώσατο, καὶ οὐδὲ οὕτως ἀφίστανται. ᾿Αλλ᾽ οὐκ ὅτε τῇ Σαμαρείτιδι ὑπισχνεῖτο δώσειν τὸ ὕδωρ, ἐμνημόνευσε τοῦ Πατρὸς, ἀλλ᾽ οὕτω πως εἶπεν" Εἰ ἤδεις τίς ἐστιν ὁ “έγων σοι, Δός μοι πιεῖν, σὺ ἂν ἤτησας αὐτὲν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν " καὶ πάλιν, Τὸ ὕδωρ ὃ ἐγὼ δώσω " καὶ οὐ παραπέμπει πρὸς τὸν Πατέρα. Ἐνταῦθα δὲ τόῦ Πατρὸς μέμνηται, ἵνα μάθῃ; πόση μὲν τῆς Σαμαρείτιδος ἡ πίστις, πόση δὲ τῶν Ἰουδαίων ἡ ἀσθένεια. Οὐκ ἄρα ἐκ τοῦ οὐρανοῦ ἦν τὸ μάννα" πῶ; οὖν ἐκ τοῦ οὐρανοῦ λέγεται; Ὥσπερ Πετειγνὰ τοῦ οὐρωγοῦ, φησὶ» ἢ Γραφή καὶ πάλιν, Καὶ ἑδρόντησεν ἐξ οὐραγοῦ ὁ Κύριος. Ἄρτον δὲ ἀληθινὸν καλεῖ ἐκεῖνον, οὐκ ἐπειδὴ ψευδὲς ἦν τὸ θαῦμα τὸ ἐπὶ τοῦ μάννα, ἀλλ᾽ ὅτι τύπος ἦν, οὐκ αὐτοαλήθεια. Μνησθεὶ; δὲ Μωῦσέως, οὐκ ἑαυτὸν ἀντέθηκεν ἐκείνῳ᾽ οὕπω γὰρ αὐτὸν προετίμων Μωῦσέως, ἀλλ᾽ ἔτ: περὶ ἐκείνου μείξονα δόξαν εἶχον. Διὰ τοῦτο εἰπὼν, Οὐ Μωῦσῆς δέδωκεν,, οὐκ ἐπήγαγεν, ὅτι ᾿Εγὼ δίδωμι, ἀλλ᾽ ἀντ᾽ αὐτοῦ τὸν Πατέρα φησὶ διδόναι. Οἱ δὲ ἀκούσαντες, λέγουσι πάλιν, Δὸς ἡμῖν τὸν ἄρτον τοῦτον φαγεῖν. Ἔτι γὰρ αἰσθητόν τι πρᾶγμα ἐνόμιζον εἶναι, ἔτι γαστρὸς ἀπολαύειν προσεδόκων" διὸ γαὶ ταχέως προσέδραμον. Τί οὖν ὁ Χριστός : ᾿Ανάγωνο αὐτοὺς κατὰ μικρὸν, ἐπάγει. Ὁ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταδαίγων ἐκ τοῦ οὐραγοῦ, καὶ ζωὴν διδοὺς τῷ κόσμῳ" οὐκ Ἰουδαίοις μόνον, ἀλλὰ καὶ πάσῃ τῇ οἰκουμένῃ, φησί, Διὸ καὶ οὐκ εἶπεν ἁπλῶς τροφὴν, ἀλλὰ ζωὴν ἑτέραν τινὰ καὶ ἐνηλλαγμένην ἴ, ὥστε δηλῶσαι, ἐπειδὴ ἅπαντες ἔσαν νενεχρωμένοι. Οἱ δὲ ἔτι κάτω νεύουσι καὶ λέγουσι" Δὸς ὑμῖν τὸν ἄρτον τοῦτον. Ἐλέγχων δὲ αὐτοὺς, ὅτι ἕως μὲν αἰσθητὴν ὑπώπτευον εἶναι τὴν τράπεζαν, ἐπέτρεχον᾽" ὅταν δὲ ἔμαθον, ὅτι πνευματικὴ τί; ἐστιν, οὐκ ἔτι, λέγει πάλιν" Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς " ὁ ἐρχόμενος πρός με, οὐ μὴ πεινάσει " καὶ ὁ πιστεύων εἰς ἐμὲ, οὐ μὴ διφήσει πώποτε. ᾿Α.1.1" εἶπον ὑμῖν, ὅτι καὶ ἑωράκατέ με, καὶ οὐ πιστεύετέ μοι.

### English translation (Claude)

“So they said to him, ‘What shall we do, so that we may work the works of God?’ Jesus said to them, ‘This is the work of God, that you believe in him whom he has sent.’ So they said to him, ‘What sign then do you do, so that we may see and believe you? What work do you perform?’” Nothing is worse than gluttony, nothing more shameful. It makes the mind dull, it makes the soul fleshly, it blinds, and does not let one see clearly. See, at any rate, this happening with the Jews too. For since they were gaping after gluttony, and were wholly given to the things of this life, and thought nothing spiritual, Christ leads them on with countless words that have both a goad and forbearance; and not even so do they rise, but they remain lying below. For consider: he said to them, “You seek me not because you saw signs, but because you ate of the loaves and were filled”; [he touched them] by the reproof; he showed them what food they should seek, saying, “Labor not for the food that perishes”; he set the prize before them, saying, “but for the food that endures to eternal life”; then he healed what offended them, saying that he had been sent from the Father. What then do they do? As though they had heard nothing, they say, “What then shall we do, so that we may work the works of God?” And they said this not in order to learn and do it (as what follows shows), but drawing him again to the supply of food, and wishing to provoke him to fill them. What then does Christ say? “This is the work of God, that you believe in him whom he has sent.” But they said, “What sign do you do, so that we may see and believe? Our fathers ate the manna in the wilderness.” Nothing could be more senseless than these men, nothing more irrational. While the sign was still before their eyes, they spoke as though nothing had happened: “What sign do you do?” And having said this, they do not even leave him master of the choice of the sign, but think to force him to do no other than such a one as happened in their forefathers' time. That is why they say, “Our fathers ate the manna in the wilderness,” thinking by this to provoke him to do such a sign as could feed them in the flesh. For why did they mention none of the other earlier signs, though many happened then, in Egypt, at the sea and in the wilderness, but only the manna? Was it not because they greatly desired it, through the tyranny of the belly? How is it that you, who called him a prophet and tried to make him king when you saw the sign, have now become ungrateful and unfeeling as though nothing had happened, and ask for a sign, uttering the words of parasites and hungry dogs? Is the manna now wonderful to you, when your soul is quite dried up? And see their dissembling. They did not say, “Moses did this sign; [what do] you [do?”—thinking that this would provoke him; but for the time being] they speak to him with great respect, in expectation of food. Nor, on the other hand, do they say, “God did this; what do you do?” so as not to seem to make him equal to God; nor do they bring Moses forward, so as not to seem to lower him; but they put it in between, saying, “Our fathers ate the manna in the wilderness.” And he could have said, “I have now worked greater wonders than Moses, needing no rod, having no need of prayer, but doing everything of myself; and if you remember the manna, see, I too have supplied you with bread.” But this was not the time for such words; there was one thing he was eager for: to lead them to the spiritual food. And see his boundless understanding, how he answers: “It was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven.” Why then did he not say, “It was not Moses who gave it, but I,” but put God in place of Moses, and himself in place of the manna? Because the weakness of the hearers was great, as is clear from what follows. For even having spoken so, not even so did he hold them; and yet at the beginning he said, “You seek me not because you saw signs, but because you ate of the loaves and were filled.” [Yet still] they seek these things; and he corrected them by what followed, and not even so do they desist. But when he promised to give the water to the Samaritan woman, he did not mention the Father, but said something like this: “If you knew who it is that says to you, ‘Give me to drink,’ you would have asked him, and he would have given you living water”; and again, “the water that I shall give”; and he does not refer her to the Father. Here, however, he mentions the Father, so that you may learn how great was the faith of the Samaritan woman and how great the weakness of the Jews. Was the manna, then, not from heaven? How then is it said to be from heaven? As Scripture says, “birds of heaven”; and again, “And the Lord thundered from heaven.” And he calls that the true bread not because the wonder of the manna was false, but because it was a type, not the truth itself. And having mentioned Moses, he did not set himself against him; for they did not yet prefer him to Moses, but still had a greater opinion of that man. That is why, having said, “It was not Moses who gave,” he did not add, “I give,” but said that the Father gives in his place. And they, hearing this, say again, “Give us this bread to eat.” For they still thought it was something perceptible, they still expected to gratify the belly; that is why they quickly ran to him. What then does Christ do? Leading them up little by little, he adds, “For the bread of God is he who comes down from heaven and gives life to the world”—not to the Jews only, he says, but to the whole world. That is why he did not say simply “food,” but “life,” another and changed life, to show that all were dead. But they still bend downward and say, “Give us this bread.” Rebuking them because, as long as they suspected the table was perceptible, they ran to him, but when they learned that it was something spiritual, no longer, he says again, “I am the bread of life; whoever comes to me will not hunger, and whoever believes in me will never thirst. But I said to you that you have seen me and yet do not believe me.”

### Scripture references

- John 6:28: quotation, high confidence
- John 6:29: quotation, high confidence
- John 6:30: quotation, high confidence
- John 6:26: quotation, high confidence
- John 6:27: quotation, high confidence
- John 6:31: quotation, high confidence
- John 6:14: allusion, high confidence
- John 6:15: allusion, high confidence
- John 6:32: quotation, high confidence
- John 4:10: quotation, high confidence
- John 4:14: quotation, high confidence
- Ps 8:8 (8:9 LXX): quotation, high confidence
- Ps 18:13 (17:14 LXX): quotation, high confidence
- John 6:34: quotation, high confidence
- John 6:33: quotation, high confidence
- John 6:35: quotation, high confidence
- John 6:36: quotation, high confidence
- Exod 16:4: allusion, high confidence

### Translation notes

- Quotations: John 6:26–36; John 4:10, 14; Ps 8:8 (LXX 8:9); Ps 18:13 (LXX 17:14). Words lost in the scan are supplied in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 45.1 (PG 59:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/45-1).

## Homily 45.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/45-1/#p-45-2
- Source: PG 59:262
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ, the bread of life, first speaks of his divinity; the Jews' offence comes from losing hope of bodily bread; all whom the Father gives will come to him and be raised to life.

### Greek text

Οὕτω καὶ Ἰωάννης φθέγγεται: ἄνωθεν προλαδών " Ὃ οἷδε.1α.1εἴ, καὶ ὃ ἑώρακε μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς “1αμδάνει. Καὶ πάλιν ὁ Χριστής " Ὃ οἴδαμεν «ωλοῦμεν, καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμ. δάών»ετε δ, Τοῦτο δὲ ποιεῖ, προλαμθάνων αὐτοὺς, καὶ δεικνὺς ὅτι οὐ ταράττει “ὃ πρᾶγμα αὐτὸν, οὐδὲ δόξης ἐφίεται, οὐδὲ ἀγνοεῖ τὰ ἀπόῤῥητα τῆς διανοίας αὐτῶν. οὔτε τὰ παρόντα, οὔτε τὰ μέλλοντα. Ἐγώ δἷμε ὁ ἄρτος τῆς ζωῆς. Μᾶλλει λοιπὸν εἰς τὴν τῶν μυστηοίων ἐμθδαλεῖν παράδοσιν. Καὶ πρῶτον περὶ «ἧς θεότητος αὐτοῦ διαλέγεται λέγων. ᾿Εγώ εἰμι ὁ ἄρτος τῆς ζωῆς. Οὐδὲ γὰρ περὶ τοῦ σώματος τοῦτο εἴρηται (περὶ γὰρ ἐχεΐίνου πρὸς τῷ τέλει λέγει " Καὶ ὁ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστίν)" ἀλλὰ τέω; περὶ τῆς θεότητος. Καὶ γὰρ ἐκείνη διὰ τὸν Θεὸν Λόγον ἄρτος ἐστίν" ὥσπερ οὖν καὶ οὗτος ὁ ἄρτος διὰ τὸ ἐπιφοιτῶν αὐτῷ Πνεῦμα ἄρτος οὐράνιος γίνεται. Ἐνταῦθα δὲ οὐ κέχρηται μάρτυσι, καθάπερ ἐπὶ τῆς προτέρας δημηγορίας εἶχε γὰρ αὐτὸ μαρτυργῦν τὸ ἔργον τῶν ἄρτων, καὶ τέως ὑποκρινομένους αὑτῷ πείθεσθαι. Ἐκχεξ δὲ ἀντέλεγον καὶ ἐνεκάλουν" διὰ τοῦτο ἐνταῦθα καὶ ἀποφαίνεται. Οἱ δὲ ἐπειδὴ προσεδόκων ἐστιάσεως ἀπολαύσεσϑαι σαρκικῆς. μένουσι, καὶ οὐ ταράττονται:, ἕω: 8 ὅτε μετὰ ταῦτα ἀπέγνωσαν τῆς ἐλπίδος. Πλὴν οὐδὲ οὕτως ἐσίγησεν ὁ Χριστὸς, ἀλλὰ καὶ πολλὰ ἐντρεπτικὰ λέγει. Οἱ δὲ, ἡνίκα ἤσθιον, προφήτην αὐτὸν λέγοντες, ἐνταῦθα σκανδαλίζονται, καὶ τοῦ τέκτονος καλοῦσι υἱόν “ ἀλλ᾽ οὐκ ὅτε τοὺς ἄρτους ἤσθιον, ἀλλ᾽, Οὗτός ἐστιν ὁ προφήτης, ἔλεγον, καὶ ἤθελον αὐτὸν ποιῆσαι βασιλέα. ᾿Εδόκουν μὲν οὖν ἀγανακτεῖν, ἐπὶ τῷ λέγειν αὐτὸν ἐκ τοῦ οὐρανοῦ χαταθεδηκέναι" τὸ δὲ ἀληθὲς, οὐ τοῦτο ἣν τὸ ποιοῦν τὴν ἀγανάκτησιν, ἀλλὰ πὸ μὴ προσδοκᾷν ἀπολαύσεηθα: τραπέζης σωματικῆς. Ἐπεὶ εἰ ὄντως ἠγανάχτουν, ἐχρῆν ἐρωτᾶν καὶ πυνθάνεσθαι, πῶς ἄρτο: ζωῆς ἔστι, πῶς ἐκ τοῦ οὐρανοῦ χαταθέθηχε" νῦν ὃὲ τοῦτο μὲν οὐ ποιοῦσι, γογγύζουσι δέ. Καὶ ὅτι οὐ τοῦτο αὐτοὺς ἐσχανδάλιζε͵ δῆλον ἐκεῖθεν. Εἰπόντος γὰρ ὅτι Πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον, οὐκ εἶπον, Παρακάλεσον ἵνα δῷ" ἀλλὰ τί; Δὸς ἡμῖν τὸν ἄρτον. Καίτοι οὐκ εἶπεν, ὅτι Ἐγὼ δίδωμι, ἀλλ᾽, ὅτι Ὃ Πατήρ μου δίδωσιν. Οἱ δὲ ἐπιθυμίᾳ τῆς τροφῆς καὶ αὐτὸν ἀξιόπιστον εἶναι ἐνόμισαν πρὸς τὴν χορηγίαν. Οἱ τοίνυν ἀξιόπιστον εἶναι νομίσαντες πρὸς τὸ δοῦναι, πῶς ἔμελλον μετὰ ταῦτα σκανδαλίζεσθαι, καὶ ταῦτα ἀκούσαντες ὅτι ᾽Ο Πατὴρ δίδωσι; Τί οὖν ἐστι τὸ αἴτιον; Ἐπειδὴ ἤκουσαν ὅτι φαγεῖν οὐκ ἕνι, πάλιν ἠπίστησαν, χὰὶ προ- Θάλλοντα: δῆθεν τῆς ἀπιστίας προχάλυμμα τὸ ὑψηλὸν εἶναι τὸν λόγον. Διὰ τοῦτό φησι, Καὶ ἑωράκατέ 4:8, καὶ οὐ πιστεύετε" τούτῳ μὲν τὰ σημεῖα αἰνιττόμενος, τούτῳ δὲ τὴν ἀπὸ τῶν Γραφῶν μαρτυρίαν. ἙἘκεῖνγαι γάρ εἶσι, φησὶν, αἱ μαρτυροῦσαι περὶ ἐμοῦ" καὶ, Ὅτι ἤλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὗ ἰαμθδάνετέ με' καὶ, Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀλλήλων» ἡλαμδάνονγτες; Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει, καὶ. τὸν ἐρχόμενον πρός με, οὐ μὴ ἐκδάλω ἔξω. “Ὅρα πῶς πάντα ποιεῖ διὰ τοὺς σωζομένους. Διὰ δὴ τοῦτο καὶ ἐπήγαγεν, ἵνα μὴ δόξῃ περιεργάζεσθαι, καὶ εἰκῆ ταῦτα λέγειν. Τί δέ ἐστιν ὅ φησι; Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει, καὶ ἀναστήσω αὑτὸν ς τῇ ἐσχάτῃ ἡμέρᾳ. Τίνος δὲ ἔνεχεν καὶ τῆς κοινῆς ἀναστάσεως, ἧς καὶ ἀσεδεῖς μετέχουσιν, ὡς ἐξαιρέτου δώρου μέμνηται τῶν πιστενόντων εἰς αὐτόν; Ὅτι οὐκ ἁπλῶς ἀναστάσεως μέμνητα:, ἀλλὰ τῆς τοιᾶσδε ἀναστάσεω:. Πρότερον γὰρ εἰπὼν, Οὐ μὴ ἐχδάλλω αὐτὸν, καὶ, Οὐ μὴ ἀπολέσω ἐξ αὐτοῦ, τότε εἶπε τὴν δάλλονται, ὡς ἔστι μαθεῖν ἐκ τοῦ, Ἄρατε ἃ αὐτὸν, καὶ ἐχδάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον " οἱ δὲ ἀπόλλυνται, ὡς καὶ αὑτὸ δείκνυται ἐκ τοῦ, Φοδήθητε δὲ μα.1.1ο» τὸν δυνάμενον καὶ ὑυχὴν καὶ σῶμα ἐν γεένγῃ ἀπολέσαι. Ὥστε τὸ, Ζωὴ» αἰώγιοῦ δίδωμι, τοῦτο δηλοῖ. ᾿Εχπορεύσογται γὰρ οἱ μὲν τὰ φαῦ.1α πράξαντες εἰς ἀνάστασιν χρίσεως, οἱ δὲ τὰ ἀγαθὰ, εἰς ἀνάστασιν ζωῆς. Ταύτην τοίνυν τὴν ἀνάστασιν ἐδίλωτεν ἐνταῦθα τὴν ἐπὶ τοῖς ἀγαθοῖς. Τί δὲ βούλεται δεῖξαι διὰ τοῦ. λέγειν, Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὲς ἐμὲ ἥξει; Καθάπτεται «ἧς ἀπιστίας αὐτῶν, καὶ δείκνυσιν ὅτι ὃ μὴ πιατεύων αὐτῷ, τὸ θέλημα παραθαίνει τοῦ Πατρός. Καὶ οὕτω μὲν αὐτὸ γυμνῶς οὐ φησὶν, ὑφειμένως δέ" καὶ πανταχοῦ τοῦτο ποιοῦντα ὄψε: αὐτὸν, θέλοντα πας, αὖὐχ αὐτῷ μόνῳ. Εἰ γὰρ θέλημα αὐτοῦ τοῦτό ἔστι, καὶ διὰ τοῦτο ἦλθεν, ἵνα σώσῃ πάντα τὸν χόὅμον ς, οἱ μὴ πιστεύοντες, τὸ θέλημα αὐτοῦ παραθαίνουσιν. Ὅταν οὖν, φησὶν, ὁ Πατὴρ ἐδηγῇ τινα," αὐδέν ἔστι τὸ κωλύον αὐτὸν ἐλθεῖν πρός με. Τοῦτο καὶ προϊὼν λέγει, Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ξδιλκύσῃ αὐτόν. Ὃ δὲ Παῦλος εἶπεν, ὅτι αὐτὸς παραδίδωσιν αὑτοὺς τῷ Πατρί" Ὅταν γὰρ παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί. "Ὥσπερ οὖν καὶ διδοὺς ὁ Πατὴρ, οὐκ ἀποστερῶν ἑαυτὸν πρότερον τοῦτο ποιεῖ" οὕτω καὶ παραδιδοὺς ὁ Υἱὸς, οὐκ ἐχθάλλων ἑαυτὸν τοῦτο ποιεῖ. Λέγεται δὲ παραδιδόγαι, ὅτι δι᾽ αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν.

### English translation (Claude)

[2] So too John speaks, anticipating from above: “What he knows he speaks, and what he has seen he testifies, and no one receives his testimony.” And again Christ: “We speak what we know, and testify what we have seen, and you do not receive our testimony.” He does this anticipating them and showing that the thing does not trouble him, nor does he desire glory, nor is he ignorant of the secrets of their mind, either present or future. “I am the bread of life.” He is now about to enter on the handing on of the mysteries. And first he speaks about his divinity, saying, “I am the bread of life.” For this is not said about the body (about that he says toward the end, “And the bread that I shall give is my flesh”), but for the time being about the divinity. For that is bread because of God the Word, just as this bread too becomes heavenly bread because of the Spirit who comes upon it. Here he does not use witnesses, as in the earlier address; for he had the work of the loaves itself bearing witness, and they for the time being were pretending to believe him; there they contradicted and accused him. That is why here he simply declares. But they, since they expected to enjoy a fleshly feast, remain and are not troubled, until afterwards they gave up hope. Yet not even so was Christ silent, but he says many things to shame them. And those who, when they were eating, called him a prophet, are here offended and call him the carpenter's son; but not when they were eating the loaves—then they said, “This is the prophet,” and wished to make him king. They seemed, then, to be indignant at his saying that he had come down from heaven; but in truth it was not this that caused the indignation, but their not expecting to enjoy a bodily table. For if they were really indignant, they ought to have asked and inquired how he is the bread of life, how he has come down from heaven; but as it is they do not do this, but grumble. And that it was not this that offended them is clear from the following. When he said, “My Father gives you the bread,” they did not say, “Ask him to give it,” but what? “Give us the bread.” And yet he had not said, “I give,” but “My Father gives.” But out of desire for food they thought him too trustworthy for the supply. How then were those who thought him trustworthy for giving going to be offended afterwards, and that when they heard that the Father gives? What then is the cause? Since they heard that it was not to be eaten, they disbelieved again, putting forward, forsooth, as a cloak for their unbelief that the saying was lofty. That is why he says, “You have seen me and do not believe,” hinting partly at the signs, partly at the testimony from the Scriptures: “For they,” he says, “are what testify about me”; and, “I have come in my Father's name, and you do not receive me”; and, “How can you believe, receiving glory from one another?” “All that the Father gives me will come to me, and whoever comes to me I will not cast out.” See how he does everything for the sake of those being saved. That is why he added this too, so that he might not seem to be meddling and saying these things idly. And what does he say? “All that the Father gives me will come to me, and I will raise it up on the last day.” And why does he mention as a special gift to those who believe in him the common resurrection, in which even the impious share? Because he mentions not simply resurrection, but such a resurrection. For having first said, “I will not cast him out,” and “I will lose nothing of it,” then he spoke of the [resurrection. For at the resurrection some are cast out], as one can learn from “Take him and cast him into the outer darkness”; and others are destroyed, as is shown from “Fear rather him who can destroy both soul and body in Gehenna.” So “I give eternal life” shows this. For “those who have done evil will come out to the resurrection of judgment, and those who have done good to the resurrection of life.” This resurrection, then, the one to good things, he showed here. And what does he wish to show by saying, “All that the Father gives me will come to me”? He touches their unbelief, and shows that one who does not believe him transgresses the will of the Father. And he does not say this nakedly, but in a muted way; and you will see him doing this everywhere, wishing [to show that unbelievers are at variance with the Father,] not with him alone. For if this is his will, and he came for this, to save the whole world, those who do not believe transgress his will. When, then, he says, the Father guides someone, nothing prevents him from coming to me. He says this too as he goes on: “No one can come to me unless the Father draws him.” And Paul said that he himself hands them over to the Father: “When he hands over the kingdom to God the Father.” As, then, the Father in giving does not do it by first depriving himself, so too the Son in handing over does not do it by excluding himself. He is said to hand over because through him we have had access.

### Scripture references

- John 3:32: quotation, high confidence
- John 3:11: quotation, high confidence
- John 6:35: quotation, high confidence
- John 6:51: quotation, high confidence
- John 6:42: allusion, high confidence
- John 6:14: allusion, high confidence
- John 6:32: quotation, high confidence
- John 6:34: quotation, high confidence
- John 6:60: allusion, medium confidence
- John 6:36: quotation, high confidence
- John 5:39: quotation, high confidence
- John 5:43: quotation, high confidence
- John 5:44: quotation, high confidence
- John 6:37: quotation, high confidence
- John 6:39: quotation, high confidence
- John 6:40: allusion, high confidence
- Matt 22:13: quotation, high confidence
- Matt 10:28: quotation, high confidence
- John 10:28: quotation, high confidence
- John 5:29: quotation, high confidence
- John 6:44: quotation, high confidence
- 1 Cor 15:24: quotation, high confidence
- Eph 2:18: allusion, medium confidence

### Translation notes

- Quotations: John 3:32; John 3:11; John 6:35–40, 44, 51; John 6:42 (allusion); John 5:39, 43, 44; Matt 22:13; Matt 10:28; John 10:28; John 5:29; 1 Cor 15:24; allusion to Eph 2:18. Chrysostom says that the eucharistic bread becomes heavenly bread through the Spirit who comes upon it; translated as written. A line lost in the scan (on those cast out at the resurrection) and a phrase on unbelievers are supplied in brackets with the help of the sense. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 45.2 (PG 59:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/45-2).

## Homily 45.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/45-1/#p-45-3
- Source: PG 59:264
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Faith needs both God's drawing and our free choice; the Son's will is one with the Father's; the constant remembrance of the resurrection and judgment restrains sin and refutes belief in fate.

### Greek text

Τὸ δὲ, Δι᾿ οὗ, τοῦτο καὶ ἐπὶ τοῦ Πατρὸς εἴρηται, ὥσπερ ὅταν λέγῃ" Δι’ οὗ ἐχιλήθητε εἰς κοιγωγίαν τοῦ Υἱοῦ αὐτοῦ" τουτέστι, διὰ τοῦ θελήματος τοῦ Πατρός καὶ πάλιν, Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεχάϊζλυψέ σοι. Ὃ ὃὲ α!νίττεται ἐνταῦθα, μονονουχὶ τοῦτό ἐστιν" Οὐ τὸ χὺν πρᾶγμα ἣ πίστις ἡ εἰς ἐμὲ, ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς. Καὶ τοῦτο δι’ ὅλου κατασκευάζει τοῦ λόγον, δεικνὺς ὅτι ψυχῆς γενναίας τινὸς ὄντως καὶ τῆς παρὰ τοῦ θεοῦ ἐφελχομένης ( αὕτη δεῖται ἡ πίστις. ᾿Αλλ᾽ ἴσως ἐρεῖ τίς “ Εἰ πᾶν ὃ δίδωσιν ὁ Πατὴρ, ἔρχεται πρὸς σὲ, καὶ οὖς ἂν ἑλκύσῃ, καὶ οὐδεὶ; δύναται ἐλθεῖν πρὸς σὲ, ἐὰν μὴ ἧ δεδομένον αὐτῷ ἄνωθεν, πάσης αἰτίας εἰσὶν καὶ ἐγκλημάτων ἀπηλλαγμένοι οἷς οὐ δίδωσιν ὁ Πατήρ. Λόγοι ταῦτα ψιλοὶ καὶ πρόφασις" Δεόμεθα γὰρ καὶ τῆς οἴκοθεν προαιρέσεως" τὸ γὰρ διδάσκεσθαι, προαιρέσεώς ἔστι, καὶ τὸ πιστεύειν. Ἐνταῦθα δὲ οὐδὲν ἄλλο ἐμφαίνει διὰ τοῦ, Ὃ δίδωσί μοι ὁ Πατὴρ, ἀλλ᾽ ἣ ὅτ: Οὐ τὸ τυχὸν πρᾶγμά ἔστι τὸ πιστεῦσα!: εἰς ἐμὲ, οὐδὲ λογισμῶν ἀνθρωπίνων, ἀλλὰ καὶ τῆς ἄνωθεν ἀποκαλύψεως δεῖ, καὶ ψυχῆς εὐγνωμόνως δεχομένης τὴν ἀποκάλυψιν. Καὶ τὰ, Ὁ ἐρχόμενος δὲ πρός με, σωθήσεται, τοῦτο δηλοῖ Ἐπιμελείας ἀπολαύσεται πολλῆς. Ὑπὲρ γὰρ «ούτων καὶ παρεγενόμην, φησὶ, καὶ σάρκα ἀνέλαθον, καὶ τὴν τοῦ δούλου μορφὴν ὑπῆλθον. Εἶτα ἐπήγαγε, Κατέδην, οὐκ ἵνα τὸ ἐμὸν θέλημα ποιῶ, τὸ θέλημα τοῦ πέμψαντός με. Τί λέγεις; ἕτερον γὰρ τὸ σὸν δ, καὶ ἕτερον τὸ ἐχείνου; Ἵνα οὖν μὴ τοῦτό τις ὑποπτεύσῃ, τῇ ἐπαγωγῇ θεραπεύει αὐτὸ, λέγων Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν Υἱὸν, καὶ πιστεύων δὶς αὐτὸν, ἔχῃ ζωὴν αἰώνιον. Τοῦτο οὖν οὐκ ἔστι σὸν θέλημα; Καὶ πῶς οὖν ἀλλαχοῦ λέγεις - Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί ἤθειλον, εἰ ἤδη ἀγήθη; Εἰ δὲ καὶ σὺ τοῦτο θέλεις, εὔδηλον ὅτι ἐν θέλημα" καὶ γὰρ καὶ ἀλλαχοῦ φησιν" “Ὥσπερ 8 ὁ τὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὖς θέλει ζωοποιεῖ. Τί οὖν τὸ θέλημα τοῦ Πατρός; ἄρ᾽ οὐκ ἴνα μὴ ἀπόληται ἐξ αὐτῶν μηδὲ εἷς; Τοῦτο δὴ καὶ αὐτὸς θέλεις, Οὐ τοίνυν ἕτερον μὲν ἐκεῖνο, ἕτερον δὲ τοῦτο. Οὕτω καὶ ἀλλαχοῦ φαίνεται τὸ πρὸς τὸν Πατέρα ἴσον ἔτι βεδαιότερον παριστῶν τῷ λέγειν " ᾿Εγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα, καὶ μονὴν παρ᾽ αὑτῷ ποιήσομεν. Ὃ οὖν λέγει, τοῦτό ἐστιν" Οὐκ ἄλλο τι πράξων ἦλθον, ἣ τοῦτο ὅπερ καὶ ὁ Πατὴρ βούλεται" οὐκ ἴδιόν τι ἐμὸν παρὰ τὸ τοῦ Πατρὸς ἔχων θέλημα" πάντα γὰρ τὰ τοῦ Πατρὸς ἐμά ἔστι, καὶ τὰ ἐμὰ ἐχείνου. Εἰ τοίνυν κοινὰ τὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, εἰκότως φησίν" Οὐκ ἵγα τὸ ἐμὸν θέ- «ἴημα ποιῶ. ᾿Αλλ οὕτω μὲν ἐνταῦθα οὐκ εἶπεν, ἀλλὰ πρὸς τῷ τέλει τοῦτο τηρεῖ, Τὰ γὰρ ὑψηλὰ, ὅπερ ἔφην, τέως ἐγχρύπτει, καὶ συσχιάζξει, καὶ βούλεται δεῖξαι ὅτι εἰ εἶπεν, ὅτι ὸ θέλημα τὸ ἐμὸν τοῦτό ἔστι, κατεφρόνησαν ἄν. Λέγει τοίνυν, ὅτι Καὶ ἐγὼ ἐκείνῳ συμπράττω τῷ θελήματι, βουλόμενος αὑτοὺς μᾶλλον πλῆξαι, ὡσανεὶ ἔλεγε" Τί νομίζετε; ὅτι ἐμὲ παροργίζετε ἀπιστοῦντες; Τὸν Πατέρα μὲν οὖν τὸν ἐμὸν παροξύνετε" Τοῦτο γάρ ἐστι τὸ θέλημα τοῦ πέμψαντός με,ῖνα πᾶν ὃ δέδωκέ μοι, μὴ ἀποιϊέσω ἐξ αὐτοῦ. Δείκνυσιν ἐνταῦθα οὐκ αὐτὸν δεόμενον τῆς αὐτῶν θεραπείας, οὐδὲ δι᾽ οἰκείαν χρείαν παραγενόμενον», ἀλλὰ διὰ τὴν ἐχείνων σωτηρίαν, οὐ διὰ τὴν παρ᾽ αὑτῶν τιμήν. "Ὅπερ καὶ ἐν τῇ προτέρᾳ δημηγορίᾳ φησὶν, ὅτι Δόξαν παρὰ ἀνθρώπων οὐ δάνω " καὶ πάλιν" Ταῦτα «1έγω, ἵνα ὑμεῖς σωθῆτς. Ἄνω γὰρ καὶ κάτω τοῦτο σπουδάζει δεῖξαι", ὅτι διὰ τὴν ἐχείνων σωτηρίαν παρεγένετο, Λέγει δὲ καὶ τῷ Πστρὶ δόξαν παρασκευάζειν, ὥστε ἀνύποπτος δόξαι. Καὶ ὅτι διὰ τοῦτο οὕτως εἶπε, διὰ τῶν ἑξῆς τοῦτο σαφέστερον ἀπεκάλυψεν. Ὁ γὰρ ζητῶν, φησὶ, τὸ θέλημα τὸ ἑαυτοῦ, τὴν δόξαν τὴν ἰδίαν ζητεῖ" ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν. ἀηθής ἐστι, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. Τοῦτο δὲ ἐστι τὸ θέλημω τοῦ Πατρὸς, ἵγα πᾶς ὁ θεωρῶν τὸν Υἱὸν, καὶ πιστεύων εἰς αὑτὸν, ἔχῃ ζωὴν αἰώγιον, καὶ ἀναστήσω αὑτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Τί δήποτε συνεχῶς ἄνω καὶ κάτω στρέφει τὴν ἀνάστασιν; Ἵνα μὴ τοῖς παροῦσι πράγμασι κρίνωσι μόνον τὴν “οὔ Θεοῦ πρόνοιαν" ἵνα κἂν ἐνταῦθα μὴ ἀπολαύωσι, μὴ διὰ τοῦτο ὑπτιώτεροι γένωνται, ἀλλὰ τὰ μέλλοντα ἐλπίξωσι, καὶ ἵνα μὴ διὰ τὸ μὴ χκολάζετθαι πρὸς τὸ παρὸν, αὑτοῦ χαταφρονῶσιν, ἀλλ᾽ ἑτέραν προσδοκῶσι ζωήν. δ. ᾿Αλλ᾽ εἰ καὶ ἐκεῖνοι οὐδὲν ἐχέρδαναν, ἡμεῖς χερδᾶνα:. σπουδάσωμεν ἃ ἐκ τοῦ συνεχῶς περὶ ἀναστάσέως διαλέγεσθαι. Κἂν πλεονεχτῇσαι βουληθῶμεν, κἂν ἁρπάσαι, κἂν ἄτοπόν τι πρᾶξαι, εὐθέως τὴν ἡμέραν ἐχείνην εἰς νοῦν λαμδάνωμεν, καὶ τὸ δικαστήριον ὑπογράφωμεν" καὶ παντὸς χαλινοῦ σφοδρότερον καθἐξει τὴν ὁρμὴν τὴν ἄτοπον ὁ λογισμὸς οὗτος. Καὶ λέγωμεν πρὸς ἄλλους 5 τε ἀεὶ καὶ πρὸς ἑαυτούς " ἀνάστασίς ἐστι, καὶ δικαστήριον ἡμᾶς μένει φοδερόν. Κἂν ἴδωμέν τινα γαυρούμενον, καὶ ἐπὶ τοῖς παροῦσιν ἀγαθοῖς φλεγμαίνοντα, τὸ αὐτὸ ἐπιλέγωμεν, ἐμφαίνόντες ὅτι πάντα ἐνταῦθα μένει κἂν ἕτερον ἀλγοῦντα ἴδωμεν καὶ ἀποδυσπετοῦντα, καὶ πρὸ: ἐκεῖνον τὸ αὐτὸ φθεγγώμεθα, δηλοῦντες ὅτι τέλος ἕξει τὰ λυπηρά. Κἂν ῥχθυμοῦντα καὶ διαχεχυμένον, τὸ αὐτὸ πάλιν ἔπάδωμεν, δηλοῦντες ὅτι ἀνάγκη, τῆς ῥᾳθυμίας εὖθύνας διδόναι. ᾿Γκανὸν τοῦτο τὸ ῥῆμα παντὸς φαρμάκου μᾶλλον τὴν ἡμετέραν θεραπεῦσαι ψυχήν. Καὶ γάρ ἔστιν ἀνάστασις, καὶ ἀνάστασις ἐπὶ θύραις, οὐ μακρὰν οὐδὲ πόῤῥω. Ἔτι γὰρ μικρὸν, φησὶ Παῦλος, ὁ ἐρχόμενος! ἥξει, καὶ οὐ χρονιεῖ" καὶ πάλιν, Πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ " τουτέστι, καὶ πονηροὺς καὶ ἀγαθοὺς, ἵνα κἀκεῖνοι ἐπὶ πάντων αἰσχύνωνται, καὶ οὗτοι πάλιν ἐπὶ πάντων λαμπρότεροι γένωνται. Καθάπερ γὰρ οἱ ἐνταῦθα διχάξοντες καὶ πονηροὺς κολάζουσι, καὶ ἀγαθοὺς τιμῶσι δημοσίᾳ" οὕτω δὴ καὶ ἐκεῖ γίνεται " ὥστε τοῖς μὲν τὴν αἰσχύνην μείξω, τοῖς δὲ τὴν λαμπρότητα γενέσθαι περιφανεστέραν. Ταῦτα τοίνυν καθ᾽ ἑκάστην ὑπογράφωμεν ἑαυτοῖς τὴν ἡμέραν. Ταῦτα ἂν ἀεὶ στρέφωμεν, οὐδὲν ἡμᾶς τῶν παρὄντων καὶ ἑπιχέρων κατασχεῖν δυνήσεται 8 πραγμάτων. Τὰ γὰρ βλεπόμενα, πρόσκαιρα" τὰ δὲ μὴ βιεπόμενα, αἰώνια. Συνεχῶς τοίνυν καὶ πρὸς ἑαυτοὺς φθεγγώμεθα, καὶ πρὸς ἀλλήλους" ᾿Ανάστασίς ἐστι, καὶ χρίσις, καὶ εὐθῦναι τῶν πεπραγμένων. Καὶ ὅσοι νομίζουσιν εἱμαρμένην εἶναι, τοῦτο λεγέτωσαν, μᾶτος. Εἰ γὰρ ἀνάστασίς ἔστι καὶ χρίσις, οὐκ ἔστιν εἱμαρμένη, κἂν μυρία φιλονειχῶσι καὶ ἀποπνίγωνσαι. ᾿Αλλὰ γὰρ αἰσχύνομα: Χριστιανοὺς περὶ ἀναστάσεως διδάσκων. Ὃ γὰρ δεόμενος μαθεῖν ὅτι ἔστιν ἀνάπτασις, καὶ μὴ σφόδρα πεπεικὼς ἑαυτὸν, ὅτι οὐκ ἀνάγκῃ, καὶ ἁπλῶς, καὶ ὡς ἔτυχε, τὰ πράγματα φέρεται, οὖκ ἂν εἴη Χριστιανός. Διὰ τοῦτο, παρακαλῶ καὶ δέομαι, πάντων τῶν πονηρῶν ἑαυτοὺς ἐχκαθάρωμᾶν, καὶ πάντα πράξωμεν, ὥστε συγγνώμης τυχεῖν καὶ ἀπολογίας κατὰ τὴν ἡμέραν ἐχείνην. ᾿Αλλ᾽ ἴσως ἐρεῖ τις " Καὶ πότε συντέλεια; πότε δὲ ἀνάστασις ἔσται; ἰδοὺ πόσος γέγονς χρόνος, καὶ οὐδὲν τοιοῦτον συνέθδη; ᾿Αλλ᾽ ἔσται, πιστεύσατε. Καὶ γὰρ οἱ πρὸ τοῦ κατακλυσμοῦ τοιαῦτα ἔλεγον, καὶ χατεγέλιυν τοῦ Νῶε " ἀλλ᾽ ἦλθεν ὁ κατακλυσμὸς, καὶ παρέσυρε τούτοὺς ἰ μὲν ἅπαντας ἀπιστοῦντας, ἐκεῖνον δὲ διέσωας μόνον τὸν πιστεύσαντα. Καὶ οἱ ἐπὶ τοῦ Λὼτ οὐ προσεἐδόχων τὴν θεήλατον πληγὴν ἐχείνην, ξως οἱ πρηστῆρὲς ἐκεῖνοι, καὶ χεραυνοὶ, χατενεχθέντες ἅπαντας ἠφάνισαν. Καὶ οὔτε ἐπὶ τούτων, οὔτε ἐπὶ τῶν κατὰ τὸν Νῶε ἐγένετο προοίμιον τῶν μελλόντων συμνούντων ἀπάντων, οὕτως ἐκεῖνα γέγονε τὰ ἀφόρητα. Οὕτω καὶ ἡ ἀνάστασις ἔσται, οὐ μετὰ πρ᾽οιμίων τινῶν, ἀλλ᾽ ἐν μέσαις ὄντων ἡμῶν εὐημερίαις. Διὰ τοῦτο καὶ ὁ Παῦλός φησιν " “Ὅταν δὲ «λέγωσιν, ᾿εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφἰσταται διεθρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσι. Τοῦτο δὲ οὕτως ᾧκονόμησεν ὁ θεὸς, ἵνα διὰ παντὸς ὦμεν ἐναγώνιοι, καὶ ἐν αὐτῇ τῇ ἀσφαλείᾳ μὴ θαῤῥῶμεν. Τί λέγεις; οὐ προσδοκᾷς τὴν ἀνάστασιν ἔσεσυαι καὶ χρίσιν; δαίμονες ὁμολογοῦσι ταῦτα, καὶ σὺ οὐκ ὁμολογεῖς’; Ἤλθες γὰρ. φησὶν, ὧδε πρὸ καιροῦ βασαγνίσαι ἡμᾶς. Οἱ δὲ. βάσανον ἔσεσθαι λέγοντες, καὶ χρίσιν ἴσασι, καὶ εὐθύνας, καὶ τιμωρίας. Μὴ τοίνυν παροξύνωμεν τὸν Θεὸν πρὸς τὸ φαῦλα τολμᾷν, καὶ ἀπιστοῦντες τῷ τῆς ἀναστάσεως λόγῳ. Ὥσπερ γὰρ ἐν τοῖς ἄλλοι; ἔρξεν ἡμῶν ὁ Χριστὸς, οὕτω καὶ ἐν τούτῳ. Καὶ γὰρ πρωτότοκος διὰ τοῦτο λέγεται ἐκ τῶν νεκρῶν. Εἰ δὲ μἢ ἀνάστασις ἦν, πῶς ἔμελλε πρωτότοκος ἔσεσθαι, μηδενὸς αὐτῷ τῶν 8 νεκρῶν ἑπομένου; Εἰ μὴ ἀνάστασις ἦν, ποῦ τοῦ Θεοῦ τὸ δίκαιον σωθήσεται, τοσούτων μὲν πονηρῶν.εὐημερούντων, τοσούτων δὲ ἀγαθῶν ᾿θλιδομένων, καὶ ἐν τῇ θλίψει τὸν βίον χαταλυόντων.; Ποῦ γὰρ τὰ κατ' ἀξίαν ἕχαστος ἀπολήψεται τούτων, εἴ γε ἀνάστασις μὴ ἔστιν; Οὐδεὶς τῶν ὀρθῶς βεδιωχότων τῇ ἀναστάσει διαπιστεῖ, ἀλλὰ καθ᾽ ἐκάστην εὔχονται τὴν ἡμέραν, τὴν ῥῆσιν ἐχείνην τὴν ἁγίαν λέγοντες " ἘΛλθέτω ἡ βασιλεία σου. Τίνες οὖν εἰσιν οἱ τῇ ἀναστάσει διαπιστοῦντες; Οἱ βεθήλους ἔχοντες τὰς ὁδοὺς -κἀὶ ἀκάθαρτον τὸν βίον, καθάπερ ὁ Προφήτης φησί " Βεδηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ " ἀνταναιρεῖται τὰ κρίματά σου ἀπὸ προσώπου αὑτοῦ. Οὐ γὰρ ἔστιν, οὐκ ἔστιν ἄνθρωπον βίον ἔχειν καθαρὸν, ἀναστάσε: διαπιστοῦντα " ὡς οἵ γε μηδὲν συνειδότες ἑαυτοῖς πονηρὸν, καὶ λέγουσι, καὶ βούλονται, καὶ πιστεύουσιν ὥστε τὴν ἀνταπόδοσιν. λαθεῖν. Μὴ τοίνυν αὐτὸν παροξύνωμεν, ἀλλ᾽ ἀκούωμεν αὐτοῦ λέγοντος, ὅτι Φοδήθητε τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγη ἵνα διὰ τοῦ φόδου γενώμεθα βελτίους, “καὶ τῆς ἀπωλέίας ταύτης ἀπαλλαγέντες, καταξιωθῶμεν τῆς βασιλείας τῶν οὗρανῶν " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχέϊν, χάριτι χἀὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὗ κἀὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ προσχυς νητῷ χὰὶ παναγίῳ καὶ ξωοποιῷ αὑτοῦ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. ᾿Α μήν.

### English translation (Claude)

[3] And “through whom” is said of the Father too, as when it says, “through whom you were called into the fellowship of his Son,” that is, through the will of the Father; and again, “Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed this to you.” What he hints at here is all but this: Faith in me is no ordinary thing, but needs a push from above. And he establishes this through the whole discourse, showing that this faith needs a truly noble soul, one drawn by God. But perhaps someone will say: “If all that the Father gives comes to you, and whomever he draws, and no one can come to you unless it is given him from above, then those to whom the Father does not give are free of all blame and charges.” These are bare words and a pretext. For we also need our own free choice; for to be taught belongs to free choice, and so does believing. Here, by “what the Father gives me,” he shows nothing else than that believing in me is no ordinary thing, nor a matter of human reasonings, but needs revelation from above and a soul that receives the revelation with right-mindedness. And “whoever comes to me will be saved” shows this: he will enjoy great care. For it is for these, he says, that I came, took flesh, and entered into the form of a servant. Then he added, “I have come down not to do my own will, but the will of him who sent me.” What do you say? Is your will one thing and his another? So that no one may suspect this, he heals it by what he adds, saying, “And this is the will of him who sent me, that everyone who sees the Son and believes in him may have eternal life.” Is this, then, not your will? And how then do you say elsewhere, “I came to cast fire on the earth, and what do I wish if it is already kindled?” And if you too wish this, it is clear that the will is one. For elsewhere too he says, “As the Father raises the dead and gives them life, so also the Son gives life to whom he wills.” What then is the will of the Father? Is it not that not even one of them should perish? This you too wish. So the one is not different from the other. So too elsewhere he is seen establishing his equality with the Father still more firmly, by saying, “I and the Father will come and make our dwelling with him.” What he says, then, is this: I came to do nothing other than what the Father too wishes; having no will of my own apart from the Father's; for all that is the Father's is mine, and what is mine is his. If, then, the things of the Father and the Son are common, he rightly says, “not to do my own will.” But he did not say it so here; he keeps this for the end. For the lofty things, as I said, he hides and veils for the time being; and he wishes to show that if he had said, “This is my will,” they would have despised it. He says, then, that I too cooperate with that will, wishing to strike them the more, as if he said: What do you think? That you are provoking me by disbelieving? It is my Father you are provoking. “For this is the will of him who sent me, that of all that he has given me I should lose nothing.” Here he shows that he does not need their service, nor came for any need of his own, but for their salvation, not for honor from them. Which he says in the earlier address too: “I do not receive glory from men”; and again, “I say these things so that you may be saved.” For he is eager to show again and again that he came for their salvation. And he says that he is also preparing glory for the Father, so as to seem free of suspicion. And that he spoke so for this reason he revealed more clearly by what follows: “For one who seeks his own will,” he says, “seeks his own glory; but one who seeks the glory of him who sent him is true, and there is no unrighteousness in him.” “And this is the will of the Father, that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.” Why does he keep turning the resurrection over and over? So that they may not judge God's providence by present affairs alone; so that, even if they do not enjoy anything here, they may not become more careless on that account, but hope for what is to come; and so that they may not despise him because they are not punished for the present, but may expect another life.

[4] But if they gained nothing, let us be eager to gain from the constant discussion of the resurrection. Whether we wish to be greedy, or to rob, or to do something wrong, let us at once take that day into our mind and picture the court; and this reasoning will restrain the wrong impulse more strongly than any bridle. And let us always say both to others and to ourselves: There is a resurrection, and a fearful court awaits us. And if we see someone swaggering and swelling over present goods, let us say the same thing over him, showing that all things remain here; and if we see another grieving and impatient, let us utter the same to him too, showing that painful things will have an end. And if we see someone careless and dissipated, let us again chant the same over him, showing that one must give account for carelessness. This word is able to heal our soul better than any medicine. For there is a resurrection, and a resurrection at the doors, not far nor distant. “For yet a little while,” says Paul, “and the coming one will come and will not delay”; and again, “We must all be made manifest before the judgment seat of Christ”—that is, both the wicked and the good, so that the former may be shamed before all, and the latter again become more illustrious before all. For as those who judge here punish the wicked and honor the good publicly, so it will be there too, so that the shame of the one may be greater and the splendor of the other more conspicuous. Let us then picture these things to ourselves every day. If we always turn these over, none of the present and passing affairs will be able to hold us. “For the things that are seen are temporary, but the things that are not seen are eternal.” Let us continually say, then, both to ourselves and to one another: There is a resurrection, and judgment, and an account of what has been done. And let all who think there is fate say this, [and they will at once be freed from the rot]tenness [of their disease]. For if there is a resurrection and judgment, there is no fate, even if they argue countless times and choke themselves. But I am ashamed to teach Christians about the resurrection. For one who needs to learn that there is a resurrection, and has not fully persuaded himself that affairs are not carried along by necessity, simply and at random, would not be a Christian. That is why I urge and beg you, let us cleanse ourselves of all evils and do everything so as to obtain pardon and a defense on that day. But perhaps someone will say, “And when will the consummation be? When will the resurrection be? See how much time has passed, and nothing of the kind has happened.” But it will happen; believe it. For those before the flood too said such things and laughed at Noah; but the flood came and swept them all away in their unbelief, and saved only him who believed. And those in Lot's time did not expect that blow sent by God, until those fiery whirlwinds and thunderbolts came down and destroyed all. And neither in their case nor in Noah's was there any prelude of what was to come; while all were feasting, those unbearable things happened. So too the resurrection will be, not with any preludes, but while we are in the midst of prosperity. That is why Paul too says, “When they say, ‘Peace and security,’ then sudden destruction comes upon them, as labor pains upon a woman with child, and they will not escape.” God arranged it so, so that we might always be on the alert and not feel secure even in security itself. What do you say? Do you not expect that there will be a resurrection and judgment? The demons confess these things, and you do not confess them? “Have you come here,” they say, “to torment us before the time?” Those who say there will be torment know of judgment too, and of reckoning and punishments. Let us not, then, provoke God, both by daring evil deeds and by disbelieving the word of the resurrection. For as in other things Christ began for us, so in this too. For this is why he is called the firstborn from the dead. But if there were no resurrection, how would he be firstborn, with none of the dead following him? If there were no resurrection, where would God's justice be preserved, when so many wicked people prosper, and so many good people are afflicted and end their life in affliction? Where will each of these receive his deserts, if there is no resurrection? None of those who have lived rightly disbelieves the resurrection, but every day they pray, saying that holy sentence: “Your kingdom come.” Who then are those who disbelieve the resurrection? Those who have profane ways and an unclean life, as the prophet says: “His ways are profaned at all times; your judgments are removed from before his face.” For it is not possible, it is not possible, for a man to have a pure life while disbelieving the resurrection; whereas those who are conscious of no evil in themselves both speak of it, wish for it, and believe it, so as to receive the recompense. Let us not, then, provoke him, but listen to him saying, “Fear him who can destroy both soul and body in Gehenna,” so that through fear we may become better and, freed from this destruction, be counted worthy of the kingdom of heaven; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with his adorable, all-holy and life-giving Spirit, now and always and to the endless ages of ages. Amen.

### Scripture references

- 1 Cor 1:9: quotation, high confidence
- Matt 16:17: quotation, high confidence
- John 6:37: quotation, high confidence
- John 6:44: allusion, high confidence
- Phil 2:7: allusion, high confidence
- John 6:38: quotation, high confidence
- John 6:40: quotation, high confidence
- Luke 12:49: quotation, high confidence
- John 5:21: quotation, high confidence
- John 6:39: quotation, high confidence
- John 14:23: quotation, high confidence
- John 17:10: allusion, high confidence
- John 5:41: quotation, high confidence
- John 5:34: quotation, high confidence
- John 7:18: quotation, high confidence
- Heb 10:37: quotation, high confidence
- 2 Cor 5:10: quotation, high confidence
- 2 Cor 4:18: quotation, high confidence
- Gen 7:21: allusion, high confidence
- Gen 19:24: allusion, high confidence
- 1 Thess 5:3: quotation, high confidence
- Matt 8:29: quotation, high confidence
- Col 1:18: allusion, high confidence
- Matt 6:10: quotation, high confidence
- Ps 10:5 (9:26 LXX): quotation, high confidence
- Matt 10:28: quotation, high confidence

### Translation notes

- Quotations: 1 Cor 1:9; Matt 16:17; John 6:37–40; Luke 12:49; John 5:21; John 6:39; John 14:23; John 5:34, 41; John 7:18; Heb 10:37; 2 Cor 5:10; 2 Cor 4:18; 1 Thess 5:3; Matt 8:29; Col 1:18; Matt 6:10; Ps 10:5 (LXX 9:26); Matt 10:28; allusions to Phil 2:7; Gen 7; Gen 19; Luke 17:26–29. Chrysostom insists against fatalism that believing is a matter of free choice; translated as written. A phrase lost in the scan (on those who believe in fate) is supplied in brackets. The section numerals [3] and [4] were lost or displaced in the scan. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 45.3 (PG 59:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/45-3).

## Homily 46.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/46-1/#p-46-1
- Source: PG 59:264
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Jews grumble at the bread from heaven; the Father's drawing does not remove free will but gives help, and all who are willing are taught by God; Christ is the bread of life in his teaching and his body.

### Greek text

"Εγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὑτοῦ, ὅτι εἶ» πεν, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταδίς" καὶ ἔλεγον" Οὐκ οὗτός ἐστιν ὁ υἱὸς Ἰωσὴφ» οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; Πῶς οὖν λέγει ἐκ τοῦ οὐρανοῦ νκαταδεδηκέγαι; Ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξαὲν τῇ αἰσχύνῃ αὑτῶν, γράφων Φιλιππησίοις ὁ Τιαῦλος περί τινων ἔλεγεν. Ὅτι δὲ καὶ Ἰουδαῖοι τοιοῦτοι, δῆλον Α μὲν καὶ ἀπὸ τῶν ἔμπροσθεν, δῆλον δὲ καὶ ἀφ᾽ ὧν τῷ Χριστῷ προσελθόντες διελέγοντο. Ὅτε μὲν γὰρ ἄρτον ἔδωκεν αὐτοῖς, καὶ τὴν γαστέρα ἐνέπλησε, καὶ προφήτην ἔλεγον εἶναι, καὶ βασιλέα ποιῆσαι ἐζήτουν" ὅτε δὲ αὐτοὺς ἐδίδασκε περὶ τῆς πνευματικῆς τροφῆς, περὶ ζωῆς αἰωνίον, ὅτε ἀπήγαγεν αὑτοὺς τῶν αἰσθητῶν, ὅτε περὶ ἀναστάσεως διελέγετο, καὶ ὑψηλοτέραν ἐποίει τὴν γνώμην" ὅτε μάλιστα ᾿θαυμάζειν αὐτὸν ἐχρῆν, τότε γογγύζουσι καὶ ἀποπηδῶσι. Καὶ μὴν, εἰ οὗτός ἐστιν ὁ προφήτης, καθὼς ἔφθησαν» εἰπόντες " Οὗτός ἐστι περὶ οὗ φησιν ὁ Μωῦσῆς. ὅτι Προφήτην» ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδελ;»ῶν ὑμῶν ὡς ἐμέ" αὐτοῦ ἀκούσεσθε" ἐχρῆν αὐτοὺς τούτου ἀκούειν λέγοντος, ὅτι ᾿Εκ τοῦ οὐρατοῦ καταδέδηκα. ᾿Αλλὰ οὐκ ἤκονον, ἀλλ᾽ ἐγόγγυζον. Ἔτι γὰρ αὐτὸν ἠδοῦντο διὰ τὸ νεαρὸν εἶναι τὸ τῶν ἄρτων σημεῖον. Διὰ τοῦτο φανερῶς μὲν οὐκ ἀντέλεγον, τῷ δὲ γογγύζειν ἐνέφαινον ὡς ἡγανάχτουν, ὅτι μὴ ἔδωκεν αὑτοῖς τράπεζαν ἤνπερ ἐδούλοντο. Καὶ χογγύζοντες ἔλεγον" Οὐκ ἔστιν οὗτος ὁ υἱὸς Ἰωσήρ; Ὅθεν δῆλον, ὅτι οὐδὲ τὴν θαυμαστὴν αὑτοῦ καὶ παράδοξον οὐδέπω ἤδεισαν γέννησιν. Διὰ τοῦτο γοῦν υἱὸν Ἰωσὴφ ἔτι λέγουσιν αὐτόν. Καὶ οὐκ ἐπιτιμᾷ, οὐδὲ λέγει αὐτοῖς - Οὐκ εἰμὶ υἱὸς Ἰωσὴφ᾽ οὐκ ὅτι υἱὸς Ἰωσὴφ ἦν, ἀλλ᾽ ἐπειδὴ οὐδέπω ἠδύναντο τὸν θαυμαστὸν ἐκεῖνον ἀκοῦσαι τόκον. ἘΡ δὲ τὸν κατὰ σάρκα οὐκ ἠδύναντο σαφῶς ἀκοῦσαι, πολλῷ μᾶλλον τὸν ἄῤῥητον τὸν ἄνω. Εἰ τὸ ταπεινὸν οὐκ ἀπεκάλυψε, πολλῷ μᾶλλον ἐκεῖνα οὐκ ἂν ἐνεχείρησε. Καίτοι τοῦτο αὑτοὺς σφόδρα ἐσχανδάλιζε, τὸ ἐξ εὐτελοῦς εἶναι πατρὸς, καὶ τοῦ τυχόντος " ἀλλ᾽ ὅμως οὐκ ἀπεκάλυψεν, ἵνα μὴ, ἕτερον σκάνδαλον ἀναιρῶν, ἕτερον ποιήσῃ. Τί οὖν αὐτὸς, γογγυζόντων αὐτῶν, ἀποχρίνεται: οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν. Τούτῳ ς ἐπιπηδῶσι Μανιχαῖοι λέγοντες, ὅτι οὐδὲν ἐφ᾽ ἡμῖν χεῖται" ὅπερ μάλιστα βεθαιοῖ κυρίους ὄντας τῆς γνώμης. Εἰ γάρ εἰς ἔρχεται πρὸς αὑτὸν, φησὶ, τἱ δεῖ τῆς ἕλξεως; Ὃ καὶ αὐτὸ οὐ τὸ ἐφ᾽ ἡ μῖν ἀναιρεῖ, ἀλλὰ μᾶλλον ἐμφαίνει ἡμᾶς βοηθείας δεομένους, ὅτι "δείκνυσιν ἐνταῦθα, οὗ τὸν τυχόντα ἐρχόμενον, ἀλλὰ τὸν πολλῆς ἀπολαύονκα συμμαχίας. Εἶτα δείκνυσι καὶ τὸν τρόπον καθ᾽ ὃν ἕλκει. Ἵνα γὰρ μὴ πάλιν αἰσθητόν τι περὶ τὸν Θεὸν ὑποπτεύσωσιν, ἐπήγαγεν Οὐκ ὅτι τὸν Θεόν τις ἑώρακεν, εἰ μὴ ὁ ὧν πσρὰ τοῦ Θεοῖ", οὗτος ἑώρακε τὸν Πατέρα. Πῶς οὖν ἕλκει, φησί; Τοῦτο ὁ προφήτης ἄνωθεν ἔδειξε, προαναφωνῶν αὶ λέγων ΓἜσονται πάντες διδακτοὶ Θεοῦ. Εἶδες τῆς πίστεως τὸ ἀξίωμα: Καὶ πῶς οὗ παρὰ ἀνθρώπων οὐδὲ δι᾽ ἀνθρώπου. ἀλλὰ δι᾽ αὑτοῦ τοῦ Θεοῦ προεῖπεν ὅτι μέλλουσι ἃ μανθάνειν; Διὰ δὴ τοῦτο καὶ τὸν λόγον ποιῶν ἀξιόπιστον, ἐπὶ τοὺς προφήτας αὐτοὺς παρ- “ἔπεμψεν. Καὶ ἐἰ εἴρηται, φησὶν, ὅτι “Ἔσονται πάντες διδακτοὶ Θεοῦ, πῶς τίνες οὐ πιστεύουσιν; Ὅτι τὸ εἰρημένον περὶ τῶν πλειόνων εἰρημένον ἐστίν, “Ἄλλως δὲ καὶ χωρὶς τούτου 5, οὐκ ἁπλῶς πάντας τὸ προφὴτυχὸν, ἀλλὰ πάντας δηλοῖ τοὺς βουλομένους. Διδάσκαλος γὰρ προχάθηται πᾶσιν ἕτοιμος ὧν τὰ αὑτοῦ παρασχεῖν, εἰς πάντας ἐκχέων τὴν διδασκαλίαν τὴν ἑαυτοῦ. Καὶ ἐγὼ ἀναστήσω αὑτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Οὐ μικρὸν ἐνταῦθα τοῦ Υἱοῦ τὸ ἀξίωμα, εἴ γε ὁ Πατὴρ προσάγει, καὶ οὗτος ἀνίστησιν " οὐκὶ διαιρούμενος πρὸς τὸν Πατέρα τὰ ἔργα" πῶς γάρ; ἀλλὰ δεικνὺς τὸ ἰσότιμον ἴ τῆς δυνάμεως. Ὥσπερ οὖν ἐκεῖ λέγων, Καὶ ὁ πέμψας μὲ Πατὴρ μαρτυρεῖ περὶ ἐμοῦ" εἶτα ἵνα τινὲς μὴ φωνὴν περιεργάζωνται παρέπεμψεν αὐτοὺς ταῖς Γραφαῖς " οὕτω καὶ ἐνταῦθα, μὴ τὸ αὐτὸ ὑποπτεύσωσι, παραπέμπει αὐτοὺς τοῖς προφήταις, τούτους συνεχῶς ἄνω καὶ κάτω στρέφων. δεικνὺς ἑαυτὸν οὐκ ἐναντίον ὄντα τῷ Πατρί. Τί δὲ οἱ πρὸ τούτου, φησίν; οὐκὶ διδακτοὶ ἧσαν ἄρα Θεοῦ; τί οὖν ἐνταῦθα τὸ ἐξαίρετον; Ὅτι τότε μὲν δι᾽ ἀνθρώπὼν ἐμάνθανον τὰ τοῦ Θεοῦ νῦν δὲ διὰ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, καὶ διὰ τοῦ Πνεύματος τοῦ ἁγίου. Εἶτα ἐπάγει" Οὐκ ὅτι τὸν Πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὧν ἐκ τοῦ Θεοῦ᾽ οὗ κατὰ τὸν τῆς αἰτίας λόγον ἐνταῦθα τοῦτο λέγων, ἀλλὰ κατὰ τὸν τρόπον τῆς οὗδίας. Ἐπεὶ εἰ τοῦτο ἔλεγε, πάντες παρὰ τοῦ Θεοῦ ἐσμέν ποῦ οὖν τὸ ἐξαίρετον τοῦ ΥἹοῦ καὶ κεχωρισμένον; Τίνος δὲ ἕνεκεν τρανότερον αὐτὸ οὗ τέθεικε, φησί; Διὰ τὴν ἐχείνων ἀσθένειαν. Εἰ γὰρ εἰπόντος, Ἐκ τοῦ οὐρανοῦ καταδέθηκα, οὕτως ἐσκανδαλίσθησαν. εἰ οὐκ ἂν ἔπαθον, εἰ καὶ τοῦτο προσέθηκεν; ΚΆρτον δὲ ζωῆς ἑαυτὸν καλεῖ, ὅτι τὴν ζωὴν ἡμῶν συγχροτεῖ καὶ ταύτην καὶ τὴν μέλλουσαν" διὸ καὶ ἐπήγαγεν" Ὅς ἂν φάγῃ ἐκ τοῦ ἄρτου τούτου, ζήσεται εἰς τὸν αἰῶνα. Αρτον δὲ ἤτοι τὰ δόγματα λέγε: ἐνταῦθα τὰ σωτήρια, καὶ τὴν πίστιν τὴν εἰς αὐτὸν, ἢ «ὃ σῶμα τὸ ἑαυτοῦ. ᾿Αμφότερα γὰρ νευροῖ τὴν Ψυχήν. Καίτοι γε ἀλλαχοῦ εἰπόντος- Ἑών τίς μου τὸν.16γὸν ἀκούσῃ, οὐ μὴ γεύσεται θανάτου, καὶ ἐσκανδαλίσθησαν" ἐνταῦθα δὲ οὐδέν τι τοιοῦτον ἔπαθον, τάχα διὰ τὸ ἔτι δυσωπεῖσθαι αὐτὸν ἀπὸ τῶν γεγενη-. μένων ἄρτων. ᾿

### English translation (Claude)

“So the Jews grumbled about him because he said, ‘I am the bread that came down from heaven’; and they said, ‘Is this not the son of Joseph, whose father and mother we know? How then does he say that he has come down from heaven?’” “Whose god is the belly, and whose glory is in their shame”—so Paul said about certain people, writing to the Philippians. And that the Jews too were such is clear from what went before, and clear also from what they said when they came to Christ. For when he gave them bread and filled their bellies, they both called him a prophet and sought to make him king; but when he taught them about spiritual food, about eternal life, when he led them away from perceptible things, when he spoke about the resurrection and made their minds loftier—when they ought above all to have admired him—then they grumble and leap away. And yet, if this was the prophet, as they had said before—“This is the one of whom Moses says, ‘The Lord God will raise up for you a prophet from among your brothers, like me; him you shall hear’”—they ought to have listened to him when he said, “I have come down from heaven.” But they did not listen; they grumbled. For they still respected him because the sign of the loaves was fresh. That is why they did not contradict him openly, but by grumbling showed that they were indignant because he had not given them the table they wished. And grumbling they said, “Is this not the son of Joseph?” From which it is clear that they did not yet know his wonderful and strange birth either. That is why they still call him the son of Joseph. And he does not rebuke them, nor say to them, “I am not the son of Joseph”—not because he was the son of Joseph, but because they could not yet hear of that wonderful birth. And if they could not plainly hear of the birth according to the flesh, much less of the unspeakable one above. If he did not reveal the lowly one, much less would he have attempted those things. And yet this offended them greatly, that he was from a cheap and ordinary father; but nevertheless he did not reveal it, so as not to make another offense while removing one. What then does he answer when they grumble? “No one can come to me unless the Father who sent me draws him.” The Manichaeans leap on this, saying that nothing lies in our power; yet it above all confirms that we are masters of our will. For “if someone comes to him,” he says, “what need is there of drawing?” And this too does not take away what is in our power, but rather shows that we need help; and he shows here that the one who comes is not an ordinary person, but one who enjoys great assistance. Then he shows also the manner in which he draws. For so that they might not again suspect something perceptible about God, he added, “Not that anyone has seen God, except the one who is from God; he has seen the Father.” How then does he draw? someone says. This the prophet showed long before, foretelling it and saying, “And they shall all be taught by God.” Did you see the dignity of faith? And how he foretold that they would learn not from men nor through a man, but through God himself? That is why, making his word credible, he sent them to the prophets. “And if it has been said,” someone says, “‘They shall all be taught by God,’ how is it that some do not believe?” Because what was said was said of the majority. Besides, even apart from this, the prophetic saying does not mean simply all, but all who are willing. For the teacher sits before all, ready to provide his own, pouring out his teaching on all. “And I will raise him up on the last day.” The dignity of the Son here is no small one, if the Father brings and he raises—not dividing the works with the Father (how could he?), but showing the equality of power. As, then, there, having said, “And the Father who sent me testifies about me,” he then sent them to the Scriptures, so that some might not busy themselves about a voice, so here too, so that they might not suspect the same, he sends them to the prophets, turning to them again and again, showing that he is not opposed to the Father. “What then of those before this?” someone says. “Were they not taught by God? What then is special here?” That then they learned the things of God through men, but now through the only-begotten Son of God and through the Holy Spirit. Then he adds, “Not that anyone has seen the Father, except the one who is from God,” saying this here not in the sense of cause, but of the manner of being. For if he were saying it in that sense, we are all from God; where then is the special and distinct character of the Son? “And why did he not put it more clearly?” someone says. Because of their weakness. For if they were so offended when he said, “I have come down from heaven,” what would they not have suffered if he had added this too? He calls himself the bread of life because he holds together our life, both this one and the one to come; that is why he also added, “Whoever eats of this bread will live for ever.” By bread here he means either the saving doctrines and faith in him, or his own body; for both strengthen the soul. And yet elsewhere, when he said, “If anyone hears my word, he will never taste death,” they were offended; but here they suffered nothing of the kind, perhaps because they were still abashed before him because of the loaves that had been made.

### Scripture references

- John 6:41: quotation, high confidence
- John 6:42: quotation, high confidence
- Phil 3:19: quotation, high confidence
- John 6:14: allusion, high confidence
- Deut 18:15: quotation, high confidence
- John 6:44: quotation, high confidence
- John 6:46: quotation, high confidence
- John 6:45: quotation, high confidence
- Isa 54:13: quotation, high confidence
- John 5:37: quotation, high confidence
- John 6:48: allusion, high confidence
- John 6:51: quotation, high confidence
- John 8:51: quotation, high confidence

### Translation notes

- Quotations: John 6:41–51; Phil 3:19; Deut 18:15; John 6:14; Isa 54:13; John 5:37; John 8:51–52. Chrysostom answers the Manichaeans, who used John 6:44 to deny free will; translated as written. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 46.1 (PG 59:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/46-1).

## Homily 46.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/46-1/#p-46-2
- Source: PG 59:264
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The flesh Christ gives surpasses the manna; though the crowds stumble at the “how,” the faithful in the mysteries are blended into his flesh and nourished by his blood, which the old types foreshadowed.

### Greek text

Ὅρα δὲ καὶ πόθεν ποιεῖται τὴν πρὸς τὸ μάννα διαφοράν. ᾿Απὸ τοῦ οἷον τὸ τέλος ἀκοῦσαι ἑκατέρας τῆς τροφῆς. Δεικνὺς γὰρ, ὅτι οὐ ξένην τινὰ ἐκείνη παρεἶχε τὴν χρείαν, ἐπήγαγεν" Οἱ πατέρες ὑμῶν ἔφαγὙῸΥ ἐν τῇ ἐρήμῳ τὸ μάνγα, καὶ ἀπέθανον. Εἶτα κατασκευάζει τὸ μάλιστα πεῖθον αὐτοὺς, ὅτι: πολλῷ τῶν πατέρων αὐτῶν μειζόνων αὐτοὶ ἠξίωνται, τοὺς περὶ Μωῦσέα αἰνιττόμενος θαυμαστοὺς ἄνδρας ἐκείνους. Διὰ τοῦτο ἐπειδὴ εἶπεν, ὅτι ἀπέθανον οἱ τὸ μάννα φαγόντες, ἐπήγαγεν “ Ὁ τρώγων ἐκ τοῦ ἄρτου τούτου, ζήσεται εἰς τὸν αἰῶνα. Καὶ τὸ Ἐν τῇ ἐρήμῳ δὲ οὐκ ἁπλῶς τέθεικεν, ἀλλ᾽ αἰνιττόμενος ὅτι οὐδὲ ἐξετάθη ἐπὶ χρόνον πολὺν, οὐδὲ συνεισῆλθεν εἰς τὴν τῆς ἐπαγγελίας γῆν. Οὗτος δὲ ὁ ἄρτος οὐ τοιοῦτκος.. Καὶ ὁ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Εἰκότως ζητήσειεν ἄν τις ἐνταῦθα διαπορῶν, ποῖος τῶν λόγων τούτων χαιρὰς ἦν, οἰχοδομούντων μὲν οὐὖδὲν 8 οὐδὲ χρησιμευόντων, μᾶλλον δὲ τοῖς οἰχοδομηθεῖσι καὶ λυμαινομένων, Ἐκ τούτου, φησὶ, τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω, γοντες " Σκληρός ἐστιν ὁ «᾿όγος οὗτος, τίς δύνω ται αὐτοῦ ἀκούειν; Ἑνῆν γὰρ ταῦτα μόνοις παραδοθῆναι τοῖς μαθηταῖς, καθάπερ ὁ Ματθαῖος ἔλεγεν, ὅτι Ἰδίᾳ διελέγετο αὑτοῖς. Τί ποτε οὖν πρὸς τοῦτο ἐροῦμεν; Ὅτι καὶ νῦν τῶν τοιούτων ῥημάτων πολὺ καὶ τὸ χρήσιμον καὶ τὸ ἀναγκαῖον. Ἐπειδὴ γὰρ ἐπἐχειντο τροφὴν αἰτοῦντες μὲν, ἀλλὰ τὴν σωματικὴν, καὶ τῆς ἐπὶ τῶν προγόνων παρασχεθείσης σχοντες αὑτὸν τροφῆς, τὸ μάννα μέγα. ἔλεγον, δεικνὺς ὅτι πάντα ἐκεῖνα τύπος ἣν καὶ σκιὰ, ἡ δὲ πραγμάτων ἀλήθεια ἡ παροῦσά ἐστι, μέμνηται τροφῆς πνευματ'χῆς. ᾿Δλλ᾽ ἔδει, φησὶν, εἰπεῖν, ὅτι οὐ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα" ἐγὼ δὲ ἄρτον παρἔσχον ὑμῖν. ᾿Αλλὰ πολὺ τὸ μέσον ἦν. Ἐδόκει γὰρ τοῦτο καὶ ἔλαττον ἐχείνου, τῷ ἐκεῖνο μὲν ἄνωθεν φέρεσθαι, τοῦτο δὲ κάτω γεγενῆσθαι τὸ θαῦμα τῶν ἄρτων. Ἐπεὶ οὖν ἐζήτουν ἐκ τοῦ οὐρανοῦ φερομένην τροφὴν, διὰ τοῦτο συνεχῶς ἔλεγεν, Ἐκ τοῦ οὐρανοῦ χκαταδέδηκα. Εἰ δὲ ἐξετάζοι τις, τί δήποτε καὶ τὸν περὶ μυστηρίων ἐνέδαλε λόγον; ἐκεῖνο ἂν εἴποιμεν πρὸς αὐτὸν, ὅτι καὶ τούτων σφόδρα τῶν λόγων ὁ καιρὸς ἦν. Τὸ γὰρ ἀσαφὲς τῶν εἰρημένων ἀεὶ τὸν ἀκροατὴν διανίστησι καὶ προσεχτιχώτερον ἐργάζεται. Οὐ τοίνυν σκανδαλίζεσθαι ἔδει, ἀλλ᾽ ἐρωτᾷν μᾶλλον καὶ πυνθάνεσθαι. Νῶν δὲ ἀναχωροῦσιν», Εἰ γὰρ προφήτην αὑτὸν εἶναι ἐνόμιζον, ἐχρῆν πιστεῦσαι τοῖς λεγομένοις. “Ὥστε τῆς ἐχείνων ἀνοίας τὸ σκάνδαλον ἦν, οὐ τῆς ἀπορίας τῶν λεγομένων. Σὺ δὲ ὅρα πῶς κατὰ μικρὸν τοὺς μαθητὰς οὐυνέδησεν ἑαυτῷ" οὗτοι γάρ εἶσιν οἱ λέγοντες, 'Ρήεἰατα ζωῆς ἔχεις " ποῦ ἀπειλευσόμεθω; Πλὴν ἕαυτὸν ἐνταῦθα εἰσάγει διδόντα, οὐ τὸν Πατέρα ο, Ὁ ἄρτος, λέγων, ὃν ἐγὼ δώσω, σάρξ μου ἐστίν. ᾿Αλλ)" οὐκ οἱ ὄχλοι οὕτως, ἀλλ᾽ ἀπεναντίας " Σκληρός ἐστιν ὁ «όγος οὗτος. Διὸ καὶ ἀναχωροῦσι. Καίτοι οὐδὲ ξένη τις ἣν ἡ διδασκαλία, καὶ παρηλλαγμένη. Ὁ γὰρ Ἰωάννης ἀ ἄνωθεν τοῦτο ἠνίξατο, ἀμνὸν αὐτὸν προσεἰπών. ᾿Αλλ᾽ οὐδὲ οὕτως ἤδεσαν, φησίν. Οἶδα χἀγώ " ἀλλ᾽ οὐδὲ οἱ μαθηταὶ ἠπίσταντο. Εἰ γὰρ περὶ ἀναστάσεως οὐδέπω τι ἤδεσαν σαφὲς, διὰ τοῦτο δὲ καὶ ἠγνόησαν τί ποτέ ἐστι τὸ, Δύσατε τὸν ναὸν" τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν" πολλῷ μᾶλλον περὶ τῶν εἰρημένων " ταῦτα γὰρ ἐχείνων ἀσαφέστερα ἣν. “Ὅτι μὲν γὰρ πρυφῆται ἀνέστησαν, ἤδεσαν, εἰ καὶ μὴ οὕτω σαφῶς εἰρήκασιν αἱ Γραφαί" ὅτι δὲ σάρκα τις ἔφαγεν, οὐδέποτε οὐδεὶς εἶπεν ἐχείνων. ᾿Αλλ᾽ ὅμως ἐπείθοντο καὶ ἠκολούθουν, καὶ ὡμολόγουν ῥήματα ζωῆς αἰωνίου αὐτὸν ἔχειν. Τοῦτο γὰρ μαθητοῦ, τὸ μὴ περιεργάζεσθαι τὰ τοῦ διδασκάλου., ἀλλ᾽ ἀκούειν καὶ πείθεσθαι, καὶ τὸν. προσήκοντα καιρὸν ἀναμένειν τῆς λύσεως. Τί οὖν,. φησὶν, ὅτι τοὐναντίον συνέδη, καὶ ἀπῆλθον εἰς τὰ ὀπίσω; Τοῦτο παρὰ τὴν ἐχείνων ἄνοιαν. Ὅταν γὰρ ἡ ζήτησις τοῦ πῶς εἰσέλθῃ, συνέρχεται καὶ ἀπιστία.. Οὕτω καὶ Νικόδημος ἐθορυδεῖτο λόγων " Πῶς δύναται ἄγθρωπος εἰσελθεῖν εἷς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ; οὔτω καὶ οὗτοι ταράττονται λέγοντες, Πῶς δύναται δοῦναι ἡμῖν φαγεῖν οὗτος τὴν σάρκα αὐτοῦ; Εἰ γὰρ τὸ πῶς ζητεῖς, διατί τοῦτο ἐπὶ τῶν ἄρτων οὐκ εἶπες, πῶς τοὺς πέντε εἰς τοσούτους ἐξἐτεινεν; Ὅτι τοῦ κορεσθῆναι μόνον ἧσαν τότε, οὐ τοῦ. τὸ θαῦμα ἰδεῖν. ᾿Αλλ᾽ ἡ πεῖρα τότε, φησὶν, ἐπαίδευσεν. Οὐκοῦν ἐξ ἐκείνης ἔδει καὶ ταῦτα γενέσθαι εὖτὸ παράδοξον ἐκεῖνο, ἵνα δ: ἐχείνου διδαχθέντες, μηκέτι διαπιστῶσι τοῖς μετὰ ταῦτα λεγομένοις, νοι μὲν οὖν οὐδὲν ἑχαρπώσαντο τότε ἐκ τῶν εἰρημένων ἡμεῖς δὲ τῆς εὐεργεσίας δι᾽ αὐτῶν τῶν ἔργων ἀπολελαύκαμεν. Διὸ καὶ ἀναγκαῖον μαθεῖν τὸ θαῦμα τῶν μυστηρίων, τί ποτέ ἐστι, καὶ διατί ἐδόθη, καὶ τίς ἡ ὠφέλεια τοῦ πράγματος. Ἕν σῶμα γινόμεθα, καὶ μέλη, φησὶν, ἐκ τῆς σαρκὸς αὑτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ. Θἱ δὲ μεμνημένοι παραχολουθείτωσαν τοῖς λεγομένοις: Υ΄. Ἵν᾽ οὖν. μὴ μόνον κατὰ τὴν ἀγάπην τοῦτο γενώμεθα, ἀλλὰ καὶ κατ᾿ αὐτὸ τὸ πρᾶγμα, εἰς ἐκείνην ἀναχερασθῶμεν τὴν σάρκα. Διὰ τῆς τροφῆς γὰρ τοῦτο γίνεται ἧς ἐχαρίσατο, βουλόμενος ἡμῖν δεῖξαι τὸν πόθον, ὃν. ἔχει περὶ ἡμᾶς. Διὰ τοῦτο ἀνέμιξεν ἐχυτὸν ἡμῖν, καὶ ἀνέφυρε τὸ σῶμα αὐτοῦ εἰς ἡμᾶς, ἵνα ἕν τι ὑπάρξωμεν, καθάπερ σῶμα κεφαλῇ ουνημμένον. Τῶν γὰρ σφόδρα ποθούντων ἐστὶ τοῦτο δεῖγμα. Τοῦτο γοῦν. “΄ καὶ ὁ Ἰὼδ αἰνιττόμενος, ἔλεγε πρὶ τῶν ἑαυτοῦ οἰκετῶν, οἷς ἣν οὕτω μεθ᾽ ὑπερόολῇς ποθεινὸς, ὡς προσφύναι ταῖς σαρξὶν αὐτοῦ ἐπιθυμεῖν. Ἐκεῖνοι γὰρ τὸν πολὺν αὐτῶν ἐνδεικνύμενοι. πόθον ὃν εἶχον, Τίς ἂν δῴη ἡμῖν' τῶν σαρχῶὼν τοῦ, ἔλεγον, ἐμπλησθῆναι; Διὸ δὴ καὶ ὁ Χριστὸς αὐτὸ πεποίηκεν, εἰς φιλίαν ἡμᾶς ἐνάγων μείζονα, καὶ τὸν. αὐτοῦ πόθον ἐπιδεικνὺς 5 τὸν περὶ ἡμᾶς. οὐκ ἰδεῖν αὐτὸν μόνον παρέσχε τοῖς ἐπιθυμοῦσιν" ἀλλὰ καὶ ἄψασθαι, καὶ φαγεῖν, καὶ ἐμπῆξαι τοὺς ὀδόντας τῇ σαρκὶ, καὶ συμπλακῆναι, καὶ τὸν πόθον ἐμπλῆδὰι πάντα. Ὡς λέοντες τοίνυν πὰρ πνέοντες, οὕτω; ἀπὸ τῆς τραπέζης ἀναχωρῶμεν ἐκείνης, φοθεροὶ τῷ διαθόλῳ γινόμενοι, καὶ τὴν κεφαλὴν τὴν ἡμετέραν ἐννοοῦντες, καὶ τὴν ἀγάπην ἦν περὶ ἡμᾶς ἐπεδείξατο. Οἱ μὲν οὖν γεννήσαντες, πολλάκις ἑτέροις τρέφειν διδόασι τὰ τεχθέντα " ἐγὼ δὲ οὐκ οὕτω, φηοἷν, ἀλλὰ ταῖς σαρξὶ τρέφω ταῖς ἐμαῖς, ἐμαυτὸν ὑμῖν παρατίθημι, πάντας ὑμᾶς εὐγενεῖς εἶναι βουλόμένος, καὶ χρηστὰς ὑμῖν περὶ τῶν μελλόντων ὗτο- «εἴνων " ἐλπίδας. Ὃ γὰρ ἐνταῦθα ὑμῖν ἐκδοὺς ἑαυτὸν, πολλῷ μᾶλλον ἐν τῷ μέλλοντι. ᾿Αδελφὸς ἠθέλησα ὑμέτερος γενέσθαι' ἐχοινώνησα σαρκὸς καὶ αἵματος ὑμᾶς, πάλιν αὐτὴν ὑμῖν τὴν σάρκα καὶ τὸ αἷμα, ὧν συγγενὴς ἐγενόμην, ἐχδίδωμι. Τοῦτο τὸ αἷμα τὴν εἰκόνα ἡμῖν ἀνθηρὰν ἐργάζεται ᾿ σὴν βασιλικὴν, τοῦτο κάλλος ἀμήχανον τίκτει, τοῦτο ἀπομαρανθῆναι τῆς ψυχῆς τὴν εὐγένειαν οὐκ ἀφίησιν, ἄρδον αὐτὴν συνεχῶς καὶ τρέφον. Τὸ μὲν γὰρ ἀπὸ τῶν σιτίων ἡμῖν αἷμα γινόμενον, οὐκ εὐθέως τοῦτο γίνεται, ἀλλ᾽ ἕτερόν τι" τοῦτο δὲ οὐκ οὕτως, ἀλλ᾽ εὐθέως τὴν ψυχὴν ἀρδεύει, καὶ μεγάλην τινὰ δύναμιν ἐμποιεῖ, Τοῦτο τὸ αἷμα ἀξίως Ὁ λαμδανόμενὸν ἐλαύνει μὲν δαίμονας καὶ πόῤῥωθεν ἡμῶν ποιεῖ, καλεῖ ὃξ ἀγγέλους πρὸς ἡμᾶς, καὶ τὸν Δεσπότην τῶν ἀγγέλων. “Ὅπου γὰρ ἂν ἴδωσι τὸ αἷμα τὸ Δεσποτικὸν, φεύγουσι μὲν δαίμονες, συντρέχουσι δὲ ἄγγελοι. Τοῦτο τὸ αἶμα ἐκχυθὲν πᾶσαν τὴν οἰκουμένην ἐξέπλυνε ς. Πολλὰ περὶ τοῦ αἵματος τούτου καὶ ὁ μακάριος Παῦλος ἐν τῇ πρὸς 'Ἑδραίους ἐφιλοσόφησε. Τοῦτο τὸ αἷμα τὰ ἄδυτα καὶ τὰ ἅγια τῶν ἁγίων ἐκάθηρεν, Εἰ δὲ ὁ τύπος αὐτοῦ τοταύτην ἔσχεν ἰσχὺν, ἕν τε τῷ ναῷ τῶν Ἑδραίων, ἕν τε Αἰγύπτῳ μέσῃ, «αἷς ἃ φλιαῖς ἐπιχριόμενον" πολλῷ μᾶλλον ἡ ἀλήθεια. Τοῦτο τὸ αἷμα, τὸ χρυδοῦν θυσιαστήριον ἡγία:ε" τούτου χωρὶς οὐκ ἐτόλμα ὁ ἀρχιερεὺς εἰς τὰ ἄδυτα εἰσιέναι" τοῦτο τὸ αἷμα ἱερέας ἐχειροτόνει " τοῦτο ἀπέλουεν ἁμαρτίας ἐν τοῖς τύποις. Εἰ δὲ ἐν τοῖς τύποις τοσαύτην ἔσχεν ἰσχὺν, εἰ τὴν σκιὰν οὔτως ὁ θάνατος ἔφριξε, τὴν ἀλήθειαν αὐτὴν, εἰπέ μοι, πῶς οὐκ ἂν ἐφοδήθη; Τοῦτο ἡ σωτηρία τῶν ἡμετέρων ψυχῶν, τούτῳ λούεται 5 ἡ ψυχὴ, τούτῳ καλλωπίζεται, τούτῳ πυροῦται, τοῦτο πυρὸς λαμπρότερον ἐργάζεται τὸν νοῦν τὸν ἡμέτερον, τοῦτο χρυσίου φαιδροτέραν τὴν ψυχὴν ποιεῖ, τοῦτο ἐξεχύθη τὸ αἷμα, καὶ τὸν οὐρανὸν ἐποίησε βατόν.

### English translation (Claude)

[2] And see from what he makes the difference with the manna: from hearing, as it were, the outcome of each food. For showing that that food provided no unusual benefit, he added, “Your fathers ate the manna in the wilderness, and died.” Then he establishes what would most persuade them: that they themselves have been counted worthy of things much greater than their fathers, hinting at those wonderful men around Moses. That is why, having said that those who ate the manna died, he added, “Whoever eats of this bread will live for ever.” And he did not put “in the wilderness” idly, but hinting that it was neither extended over a long time nor went in with them into the land of promise. But this bread is not such. “And the bread that I shall give is my flesh, which I shall give for the life of the world.” One might reasonably ask here, in perplexity, what timeliness these words had, since they built up nothing and were of no use, but rather harmed even those who had been built up: “From this time,” it says, “many of his disciples went back, saying, ‘This is a hard saying; who can hear it?’” For these things could have been delivered to the disciples alone, as Matthew said that he explained things to them privately. What then shall we say to this? That even now there was great usefulness and necessity in such words. For since they were pressing him, asking for food, but bodily food, and [reminding] him of the food supplied in their ancestors' time, calling the manna great, he, showing that all those things were a type and shadow, and that the truth of the realities is the present one, mentions spiritual food. “But he should have said,” someone says, “‘Your fathers ate the manna in the wilderness, but I have provided you with bread.’” But the difference was great. For this seemed even less than that, because that was brought from above, while this wonder of the loaves happened below. Since, then, they were seeking food brought from heaven, that is why he kept saying, “I have come down from heaven.” And if someone inquires why he also introduced the discourse about the mysteries, we would say to him that this was a very fitting time for these words too. For the obscurity of what is said always rouses the hearer and makes him more attentive. They ought not, then, to have been offended, but rather to have asked and inquired; but as it is they withdraw. For if they thought him a prophet, they ought to have believed what was said. So the offense came from their folly, not from the difficulty of what was said. But see how little by little he bound the disciples to himself; for these are the ones who say, “You have the words of life; where shall we go?” Yet here he introduces himself as the giver, not the Father: “The bread,” he says, “that I shall give is my flesh.” But the crowds were not so, but the opposite: “This is a hard saying.” That is why they withdraw. And yet the teaching was not strange and novel. For John hinted at this long before, calling him a lamb. “But not even so did they know,” someone says. I know that too; but not even the disciples understood. For if they did not yet know anything clear about the resurrection, and for this reason were ignorant of what “Destroy this temple, and in three days I will raise it up” meant, much more about what was said here; for these things were more obscure than those. For that prophets had raised the dead they knew, even if the Scriptures did not say it so clearly; but that someone ate flesh, none of them ever said. But nevertheless they obeyed and followed, and confessed that he had the words of eternal life. For this is the mark of a disciple: not to be curious about the things of the teacher, but to hear and obey, and to wait for the proper time of the solution. “Why then,” someone says, “did the opposite happen, and they went back?” This was due to their folly. For when the question of “how” enters, unbelief comes in with it. So too Nicodemus was troubled, saying, “How can a man enter into his mother's womb?” So too these are troubled, saying, “How can this man give us his flesh to eat?” If you seek the “how,” why did you not say this in the case of the loaves: how did he extend the five to so many? Because then they were intent only on being filled, not on seeing the wonder. “But then,” someone says, “experience taught them.” Then that wonder ought to have made these things too easy to accept; [for this was why he worked] that strange wonder beforehand, so that, taught by it, they might no longer disbelieve what was said afterwards. They, then, reaped nothing from what was said at the time; but we have enjoyed the benefit through the very deeds. That is why it is necessary to learn the wonder of the mysteries: what it is, why it was given, and what the benefit of the thing is. “We become one body,” it says, “and members of his flesh and of his bones.” Let the initiated follow what is said.

[3] So that we may become this not only by love but in very fact, let us be blended into that flesh. For this happens through the food which he has freely given, wishing to show us the longing he has for us. That is why he mixed himself with us and kneaded his body into us, so that we might be one thing, like a body joined to a head. For this is the mark of those who love intensely. Job at any rate hinted at this, speaking of his servants, to whom he was so exceedingly dear that they desired to cling to his flesh. For they, showing the great longing they had, said, “Who would give us to be filled with his flesh?” That is why Christ too has done this, leading us into greater friendship and showing his longing for us: he has granted to those who desire him not only to see him, but also to touch him, to eat him, to fix their teeth in his flesh, to be joined with him, and to satisfy all their longing. Let us, then, depart from that table like lions breathing fire, made fearsome to the devil, thinking of our head and the love he has shown for us. Parents often give their children to others to nurse; but I do not do so, he says; I feed you with my own flesh, I set myself before you, wishing you all to be noble, and holding out to you good hopes of the things to come. For one who gave himself to you here, much more will he do so in the future. I wished to become your brother; for your sake I shared flesh and blood; again I give you the very flesh and blood by which I became your kinsman. This blood makes the image in us flourishing and royal; this produces an unspeakable beauty; this does not let the nobility of the soul wither, watering and nourishing it continually. For the blood that comes to be in us from food does not become this at once, but something else first; but this is not so, but at once waters the soul and implants a great power in it. This blood, worthily received, drives demons away and puts them far from us, and calls angels to us, and the Master of the angels. For wherever they see the Master's blood, demons flee and angels run together. This blood, poured out, washed the whole world clean. Blessed Paul too reasoned much about this blood in the Letter to the Hebrews. This blood cleansed the inner sanctuary and the holy of holies. And if its type had such strength, both in the temple of the Hebrews and in the midst of Egypt, smeared on the doorposts, much more the truth. This blood sanctified the golden altar; without it the high priest did not dare to enter the inner sanctuary; this blood ordained priests; this washed away sins in the types. And if it had such strength in the types, if death so shuddered at the shadow, how, tell me, would it not have feared the truth itself? This is the salvation of our souls; by this the soul is washed, by this it is beautified, by this it is set on fire; this makes our mind brighter than fire, this makes the soul more radiant than gold; this blood was poured out and made heaven accessible.

### Scripture references

- John 6:49: quotation, high confidence
- John 6:50: quotation, high confidence
- John 6:51: quotation, high confidence
- John 6:60: quotation, high confidence
- John 6:66: quotation, high confidence
- Mark 4:34: allusion, high confidence
- John 6:68: quotation, high confidence
- John 1:29: allusion, high confidence
- John 2:19: quotation, high confidence
- John 3:4: quotation, high confidence
- John 6:52: quotation, high confidence
- Eph 5:30: quotation, high confidence
- Job 31:31: quotation, high confidence
- Heb 9:12: allusion, high confidence
- Heb 9:22: allusion, medium confidence
- Exod 12:7: allusion, high confidence
- Exod 29:20: allusion, medium confidence
- Lev 16:14: allusion, medium confidence

### Translation notes

- Quotations: John 6:49–52, 60, 68; Mark 4:34 (Chrysostom says Matthew); John 1:29; John 2:19; John 3:4; Eph 5:30; Job 31:31 (LXX); allusions to Heb 9; Exod 12:7, 22–23; Exod 29:20–21; Lev 16. Chrysostom's realist language about the eucharist (eating Christ's flesh, fixing the teeth in it) is translated exactly as written. The section numeral [3] is placed where the scan has it. Words lost in the scan are supplied in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 46.2 (PG 59:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/46-2).

## Homily 46.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/46-1/#p-46-4
- Source: PG 59:272
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The eucharistic table is an awesome spring of spiritual rivers; Christ's blood bought and adorns the Church, but to receive it unworthily brings judgment.

### Greek text

Φρικτὰ ὄντως τὰ μυστήρια τῆς Ἐκκλησίας, φρικτὸν ὄντως τὸ θυσιαστήριον. ᾿Ανέθδαινεν ἐκ τοῦ παραδείσου πηγὴ, ποταμοὺς αἰσθητοὺς προχέουφα ἴ ἀπὸ τῆς τραπέζης ταύτης ἄνεισι πηγὴ, ποταμοὺς ἀφιεῖσα πνευματικούς. Παρὰ ταύτην τὴν πηγὴν πεφυτευμέναι εἰσὶν, οὐκ ἰτέαι ἄκαρποι, ἀλλὰ δένδρα. πρὸς αὐτὸν φθάνοντα τὸν οὐρανὸν, καρπὸν ἔχοντα ὥριμον ἀεὶ καὶ ἀμάραντον. Εἴ τις χαυσοῦται, παρὰ ταύτην ἡκέτω τὴν πηγὴν, καὶ καταψυχέτω τὸ χαῦσος. Καὶ γὰρ αὐχμοὺς λύει, καὶ τὰ διαχαῆ πάντα παραψύχει, οὐ τὰ ἐξ ἡλίου διαχαιόμενα, ἀλλὰ τὰ δ ἀπὸ τῶν βελῶν τῶν πεπυρωμένων. Καὶ γὰρ τὴν ἀρχὴν ἄνωθεν ἔχει, καὶ τὴν ῥίξαν ἐκεῖθεν, ὅθεν καὶ ἄρδεται. Πολλοὶ ταύτης οἱ ῥύαχες τῆς πηγῆς, οὖς ἀφίησιν ὁ Παράκλητος " καὶ μεσίτης ὁ Υἱὸς γίωτται, οὐ δίχελλαν ἔχων καὶ ὁδοποιῶν, ἀλλὰ τὴν διάθεσιν ἀνοΐγων τὴν παρ᾽ ἡμῖν. Αὕτη ἡ πηγὴ φωτός ἔστι πηγὴ, ἀναδλύξουσα ἀληθείας ἀκτῖνας. Ταύτῃ καὶ αἱ ἄνω παρεστήκασι δυνάμεις, πρὸς τὸ κάλλος τῶν προκειμένων θεωροῦσι τὴν δύναμιν, καὶ τὰς μαρμαρυγὰς τὰς ἀπροσίτους. “Ὥσπερ γὰρ χρυσοῦ τηχομένου, ἄν τε τὴν χεῖρά τις ἐμδάλῃ, εἰ οἷόν τε ἦν, ἄν τε τὴν γλῶτταν, χρυσὴν εὐθέως αὐτὴν ἐποίησεν ἄν" οὕτω δὴ καὶ πολλῷ πλέον ἐνταῦθα τὴν ψυχὴν ἐργάζεται τὰ προκείμενα. ᾿Αναζεῖ μὲν γὰρ πυρὸς σφοδρότερον ὃ ποταμὸς, ἀλλ᾽ οὐ καίει, ἀλλὰ βαπτίζει μόνον ὅπερ ἂν λάδῃ. Τοῦτο τὸ αἷμα ἄνωθεν προετυποῦτο ἀεὶ, ἐν θυσιαστηρίοις, ἐν δικαίω» σφαγαῖς " τοῦτο ἣ τιμὴ τῆς οἰκουμένης, τούτῳ ἡγόρᾶστε τὴν Ἐκκλησίαν ὁ Χριστὸς, τούτῳ χατεχύσμησεν αὐτὴν ἅπασαν. Καθάπερ γὰρ ἄνθρωπος οἰκέτας ὠνούμενος χρυσίον δίδωσι, καὶ χαλλωπίσαι πάλιν αὖ τοὺς βουλόμενος, χρυσῷ τοῦτο ποιεῖ" οὕτω καὶ ὁ Χριστὸς, καὶ ἡγόρασεν ἡμᾶς αἴματι, καὶ ἐκόσμησεν αἴματι. Οἱ τούτου μετέχοντες τοῦ αἵματος, μετὰ ἀγγέλων, καὶ ἀρχαγγέλων, καὶ τῶν ἄνω δυνάμεων ἑστῇ κασιν, αὐτὴν περικείμενοι τοῦ Χριστοῦ τὴν βασιλικὴν στολὴν, τὰ ὅπλα ἔχοντες τὰ πνευματικά. ᾿Αλλ᾽ οὐδὲν εἶπον οὐδέπω μέγα" αὐτὸν γάρ εἰσιν ἐνδεδυ-μένοι τὸν βασιλέα. ᾿Αλλ᾽ ὥσπερ ἐστὶ μέγα καὶ θαυμαστὸν, οὕτως ἂν μὲν μετὰ καθαρότητος προσέλθῃς, εἰς σωτηρίαν προσῆλθες " ἂν δὲ μετὰ πονηροῦ συνειδότος, εἰς κόλασιν καὶ τιμωρίαν. Ὃ γὰρ ἐσθίων, φησὶ, καὶ πίνων ἀναξίως τοῦ Κυρίου. κρῖμα ἑαυτῷ ἐσθίει καὶ πίνει. Εἰ τοίνυν οἱ ῥυποῦντες τὴν πορφύραν τὴν βαφιλικὴν κολάζονται ὁμοίως, ὥσπερ οἱ διαῤῥηγνύντες " τί ἀπεικὸς α καὶ τοὺς ἀκαθάρτῳ διανοίᾳ δεχομένους τὸ σῶμα, τὴν σὐτὴν ὑπομεῖναι τιμωρίαν τοῖς αὐτὸ διαῤῥήξασι διὰ τῶν ἥλων; Ὅρα γοῦν πῶς φοδερὰν ἔδειξεν ὁ Παῦλος τὴν χόλατιν, εἰπών ᾿Αθετήσας τις νόμον Μωυσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἣ τρισὶ μάρτυσιν ἀποθνήσκει" πόσῳ, δοχεῖτα, χείρονος ἀξιωθήσεται τιμωρίας, ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη; Προσέχωμεν τοίνυν ἑαυτοῖς, ἀγαπητοὶ, τοιούτων ἀπολαύοντες ἀγαθῶν καὶ ὅταν βουληθῶμεν αἰσχρόν τι εἰπεῖν, ἣ συναρπαζομένους ἑαυτοὺς ἴδω»μεν ὑπὸ ὀργῆς, ἢ ἑτέρου τινὸς τοιούτου πάϑους, λογισώμεθα τίνων κατηξιώθημεν, ὅσου Πνεύματος ἀττηλαύσαμεν᾽ καὶ ἔσται σωφρονισμὸς ἱ ἡμὲν τῶν ἀλόγῶν παθῶν οὗτος ὁ λογισμός. Μέχρι γὰρ τίνος τοῖς παροῦσι προτηλώμεθα; μέχρι τίνος οὐ διεγειρόμεθα: μέχρι τίνος οὐ φροντίζομεν τῆς ἑαυτῶν σωτηρίας; Ἐννοήσωμεν τίνων ἡμᾶς κατηξίωσεν ὁ Θεὸς, εὐχαριστήτωμεν, δοξάσωμεν, μὴ διὰ πίστεως μόνον, ἀλλὰ καὶ διὰ τῶν ἔργων αὐτῶν" ἵνα καὶ τῶν μελλόντων ἀγαθῶν ἐπιτύχωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἢ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ͵ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. 

### English translation (Claude)

[4] Truly awesome are the mysteries of the Church, truly awesome the altar. A spring went up out of paradise, pouring out perceptible rivers; from this table goes up a spring that sends out spiritual rivers. By this spring are planted not fruitless willows but trees reaching to heaven itself, with fruit always ripe and unfading. If anyone is scorched, let him come to this spring and cool the heat. For it dissolves droughts and refreshes all that is burning—not what is scorched by the sun, but by the fiery darts. For it has its beginning from above and its root there, from where it is also watered. Many are the streams of this spring, which the Paraclete sends forth; and the Son becomes the mediator, not holding a mattock and making a channel, but opening our disposition. This spring is a spring of light, bubbling up rays of truth. By it the powers above have taken their stand, looking at the beauty of its streams, [since they see more clearly] the power of what lies before us and its unapproachable flashes. For as if gold were molten and someone could put his hand into it, or his tongue, it would at once make it golden, so too and much more do the things set before us here make the soul. For the river boils up more vehemently than fire, yet does not burn, but only immerses whatever it takes. This blood was always prefigured of old, on altars, in the slaughterings of the righteous. This is the price of the world; with this Christ bought the Church; with this he adorned her wholly. For as a man buying servants gives gold, and wishing to adorn them again does this with gold, so too Christ both bought us with blood and adorned us with blood. Those who share this blood stand with angels and archangels and the powers above, clothed in Christ's own royal robe, holding the spiritual weapons. But I have not yet said anything great: they have put on the King himself. But as it is great and wonderful, so, if you approach with purity, you have approached for salvation; but if with an evil conscience, for punishment and retribution. “For whoever eats and drinks unworthily of the Lord,” it says, “eats and drinks judgment on himself.” If, then, those who soil the royal purple are punished like those who tear it, what is strange if those who receive the body with an impure mind undergo the same punishment as those who tore it with the nails? See, at any rate, how fearful Paul showed the punishment to be, saying, “Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses; how much worse punishment, do you think, will be deserved by the one who has trampled on the Son of God and counted common the blood of the covenant by which he was sanctified?” Let us take heed to ourselves, then, beloved, enjoying such good things; and when we wish to say something shameful, or see ourselves carried away by anger or some other such passion, let us consider what we have been counted worthy of, what a Spirit we have enjoyed; and this reasoning will be a check on our irrational passions. For how long shall we be nailed to present things? How long shall we not rouse ourselves? How long shall we not care for our own salvation? Let us consider what God has counted us worthy of; let us give thanks, let us glorify him, not by faith only but also by our very works, so that we may obtain the good things to come too, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Gen 2:10: allusion, high confidence
- Ps 137:2 (136:2 LXX): allusion, low confidence
- Eph 6:16: allusion, high confidence
- Acts 20:28: allusion, medium confidence
- Gal 3:27: allusion, medium confidence
- 1 Cor 11:29: quotation, high confidence
- Heb 10:28: quotation, high confidence
- Heb 10:29: quotation, high confidence

### Translation notes

- Quotations: 1 Cor 11:29; Heb 10:28–29; allusions to Gen 2:10; Ps 137:2 (willows); Eph 6:16; Acts 20:28; Eph 5:25–27; Gal 3:27. The eucharistic language is translated exactly as written. A phrase lost in the scan is supplied in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 46.4 (PG 59:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/46-4).

## Homily 47.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/47-1/#p-47-1
- Source: PG 59:275
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ insists that eating his flesh and drinking his blood are necessary for eternal life; those who eat abide in him and will live the glorious life after the resurrection, as the manna could not give.

### Greek text

Εἶπεν οὖν αὑτοῖς ὁ Ἰησοῦς" ε« Ἀμὴν, ἀμὴν ἰέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱιοῦ τοῦ ἀνθρώπου, καὶ πίητε αὑτοὺ τὸ εἷμα, οὐκ ἔχετε ζωὴν αἰώνιον" ἐν ἑαυτοῖς. Ὁ δὲ τρώἡΨ μου τὴν σάρκα, καὶ πίγων μου τὸ αἷμα, ἔχει ζωὴν ἐν ἑαυτῷ. ν Ὅταν περὶ πνουματιχῶν διαλεγώμεθα, μυδὲν ἔστω βιωτικὸν ἐν ταῖς ἡμετέραις ψυχαῖς, μηδὲν γέϊνον " ἀλλὰ πάντα ἀναχωρείτω, πάντα ἐξοριζέσθω τὰ τοιαῦτα, καὶ ὅλοι « γινώμεθα τῆς τῶν θείων λογίων ἀκροάσεως μόνης. Εἰ γὰρ βασιλέως ἐπιδαίνοντος πόλει, ἅπας ἀπελαύνεται θόρυδος " πολλῷ μᾶλλον τοῦ Ἰινεύματος ἡμῖν διαλεγομένου, μετὰ πολλῆς μὲν ἡτυχίας, μετὰ πολλῇς ὃὲ τῆς φρίκης 8 ἀκούειν ἡ ἂς ὃ ἴ, Καὶ γὰρ φρίκης ἄξια τὰ λεγόμενα σήμερον. Καὶ «τὸς, ἄκουε. Ἁμὴν γὰρ, φησὶ, 2έγω ὑμῖν, ἐὰν μή τίς μου φάγῃ τὴν σάρκα, καὶ πίῃ μου τὸ αἷμα, οὖκ ἔχει ζωὴν ἐν ἑαυτῷ ν. Ἐπειδὴ ἔμπροσθεν ἕλεγον, ὅτι ἀδύνατον τοῦτό ἔστι, δείκνυσιν αὐτὸς οὐ μόνὸν οὐκ ἀδύνατον, ἀλλὰ καὶ σφόδρα ἀναγκαῖον. Διὸ καὶ ἐπάγει" Ὁ τρώγων μου τὴν σάρκα, καὶ πίγὼ μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὑτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Ἐπειδὴ γὰρ ἔλεγεν, ὅτι Ὃ τρώγων ἐκ τοῦ ἄρτου τούτου οὐκ ἀποθανεῖται εἷς τὸν αἰῶνα" εἰκὸς δὲ ἦν αὐτοῖς προσστῆναι τοῦτο, καθὼς καὶ πρότερον ἔλεγον, ᾿Αδραὰμ ἀπέθανε, καὶ οἱ προφῆται ἀπέθανον, καὶ πῶς σὺ «έγεις, οὐ μὴ γεύσεται θανάτου; τὴν ἀυάστασιν ἔθηκε, λύων τὸ ζητούμενον, καὶ δηλῶν ὅτι οὐκ ἀπηθανεῖται εἰς τέλος. Συνεχῶς δὲ στρέφει τὸν περὶ τῶν μυστηρίων λόγον, δεικνὺς τοῦ πράγματος πὸ ἀναγκαῖον, καὶ ὅτι αὐτὸ πάντως γενέσθαι δεῖ. γὰρ σάρξ μου ἀ,.ἰηθής "ἐστι βρῶσις, καὶ τὸ αἷμά μον ἀιηθής ἐστι πόσις. Τὶ ἔστιν ὃ λέγει; ἫἪ τοῦτο βούλεται εἰπεῖν, ὅτι ἀληθὴς βρῶσις αὖτ ἐστὶν ἡ ψυχὴν σώζουσα " ἣ πιστώσασθαι αὐτοὺς περὶ τῶν εἰρημένων, ὥστε μὴ νομέξειν αἴνιγμα εἶναι τὸ εἰρημένον καὶ παρχθολὴν, ἀλλ᾽ εἰδέναι ὅτι πάντως δεῖ φαγεῖν τὸ σῶμα. Εἶτά φησιν" Ὁ τρώγων μου τὴν» σάρκα. ἐν ἐμοὶ μένει, Τοῦτο δὲ ἔλεγε δηλῶν, ὅτι ἐν αὐτῷ ἀναχιρνᾶται. Τὸ δὲ ἑξῆς δοκεῖ μὲν ἀγυνάρτητον εἶναί τι, ἂν μὴ τὸν νοῦν ἐξετάσωμεν. Ποία γὰρ, φησὶν, ἀκολουθία, μετὰ τὸ εἰπεῖν, Ὁ τρώγων μου τὴν σάρκα ἐν ἐμοὶ μένει, ἐπαγαγεῖν, Καθὼς ἀπέστειλέ μὲ ὁ ζῶν Πατὴρ, κἀγὼ ζῶ διὰ τὸν Πατέρα; Ἔχει δὲ πολλὴν τὴν ἁρμονίαν τὸ λεγόμῆνον. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἔλεγε ζωὴν αἰώνιον. κατασκευάζων αὐτὸ ἐπήγαγε τὸ, Ἐν ἐμοὶ μένεῖ, Εἰ γὰρ ἐν ἐμοὶ μένει, ζῶ ὃὲ ἐγὼ, δῆλον ὅτι χἀχεῖζυος ζήσεται, Εἶτά φησι - Καθὼς με ὁ ζῶν Πατήρ. Τοῦτο δέ ἔστι συγχριτιχκὸν καὶ ὁμοιωματικόν. Ὃ ὃὲ λέγει, τοιοῦτόν ἔστι" Ζῶ ἐγὼ οὕτως, ὡς ὁ Πατήρ. Καὶ ἵνα μὴ ἀγέννητον νομἰτῃξ, προσέθηκεν εὐθὺς τὸ, Διὰ τὸν Πατέρα, οὐ τοῦτο δεικνὺς, ὅτι ἐνεργεία; τινὸς χρείαν ἔχει πρὸς τὸ ζῇν. ᾿λνωτέρω γὰρ τοῦτο ἀναιρῶν ἔλεγεν - Ὥσπερ γὰρ ὁ Πατὴρ ἔχδι ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ἔχειν ζωὴν ἐν ἑαυτῷ, ἘΠ δὲ δεῖται ἐνεργείας, εὑρεθήσεται ἣ ὁ Πατὴρ μὴ δεδωχὺς οὕτω, καὶ ψευδὴς ὁ λόγος " ἣ εἰ οὕτως ἔδωκεν, οὐδενὸς αὐτὸ: λοιπὸν δενθήσεται ἑτέρου τοῦ συγχροποῦντος. Τί οὖν ἐστι, Διὰ τὸν Πατέρα; Τὴν αἰτίαν ἐνταῦθα αἰνίττετα: μόνον. Ὃ δὲ λέγει, τοιοῦτόν ἐστι" Καθώς ἐστι ζῶν ὁ Πατὴρ, οὕτω χἀγὼ ζῶ. Καὶ ὁ τι ὦγὼν με, κἀκεῖνος ζήσει δι᾽ ἐμέ. Ζωὴν δέ ἐνταῦθα λέγει, οὐ τὴν ἀπλῶς, ἀλλὰ τὴν εὐδόκιμον. Καὶ ὅτι οὐ περὶ τῆς ἀπλῶς ζωῆς εἶπεν, ἀλλὰ περὶ τῆς ἐνδόξου καὶ ἀποῤῥήτου ἐκείνης, δῆλον ἐκεῖθεν. Ἰζαὺ γὰρ πάντες, καὶ οἱ ἄπιστοι ζῶσι καὶ οἱ ἀμύητοι, μὴ φαγόντες ἀπὸ τῆς σαρκὸς ἐκείνης. Ὁρᾷς ὅτι οὐ περὶ ταύτης ὁ λόγος ἐστὶ τῆς ζωῆς, ἀλλὰ περὶ ἐκείνης; Ὃ δὲ λέγει, τοιοῦτόν ἐστιν - Ὁ τρώγων μου τὴν σάρκα, οὐκ ἀπολεῖται τελευτήσας, οὐδὲ κολασθήσεται. ᾿Αλλ᾽ οὐδὲ περὶ τῆς ἀναστάσεοις τῆς κοινῇς φησι " καὶ γὰρ ὁμοίως πάντες ἀνίστανται" ἀλλὰ περὶ τῆς ἐξαιρέτου, τῆς ἐνδόξου, καὶ μισθὸν ἐχούσης., Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐριινοῦ καταθάς " οὐ καθὼς ἔφαγον οἱ πατέρες ὑμῶν τὸ μάννα, καὶ ἀπέθανον. Ὃ τρώγων τοῦτον τὸν ἄρτον, ζήσει εἰς τὸν αἰῶνα. Συνεχῶς τὸ αὐτὸ περιστρέφει, ὥστε αὑτὸ ἐντυπῶσαι τῇ τῶν ἀχονόντων διανοίᾳ (ἐσχάτη γάρ τις ἣν διδασκαλία ἢ περὶ τούτων), καὶ τὸ περὶ ἀναστάσεως δόγμα πιστῶσαι, καὶ τὸ περὶ ζωῆς αἰωνίου. Διὸ καὶ τὴν ἀνάστασιν προστίθησιν, ὁμοῦ μὲν ἐπειδὴ εἶπε, ζωῆς αἰωνίον, ὁμοῦ δὲ δεικνὺς ὅτι οὐ νῦν ἐστὶν αὔττ, ἀλλὰ μετὰ τὴν ἀνάστασιν. Καὶ πόθεν ταῦτα δῆλα, φησίν; ᾿Απὸ τῶν Γραφῶν. Πανταχοῦ γὰρ αὑτοὺς ἐκεῖ παραπέμπει, παρ᾽ αὐτῶν κελεύων ταῦτα μαθεῖν. Εἰπὼν δὲ, Ζωὴν διδοὺς τῷ κόσμω, καὶ εἰς ζῆλον αὑτοὺς ἐνάγει, ὥστε κἂν ἀλγήσαντας ἐπὶ πῷ ἄλλους ἀπολαύειν τῆς δωρεᾶς, μὴ μεῖναι ἔξω. Συνεχῶς δὲ ἀναμιμνήσκει τοῦ μάννα, καὶ τὸ. διάφορον παριστὰς, καὶ αὐτοὺς εἰς πίστιν ἐνάγων. Εἰ γὰρ δυνατὸν ἐγένετο τεσσαράχοντα ἔτεσιν ἀμητοῦ χωρὶς καὶ σίτον καὶ τῆς ἄλλης ἀκολουθίας διαχρατῆσαι τὴν ἐχείνων ζωήν" πολλῷ μᾶλλον νῦν, ἅτε ἐπὶ μείζοσι παραγενόμενος, δυνήσεται τοῦτο. Ἄλλως δὲ, καὶ εἰ ἐκεῖνα τύποι τινὲ; ἧσαν, καὶ χωρὶς ἱδρώτων καὶ πόνων συνέλεγον τὸ φερόμενον. πολλῷ μᾶλλον νῦν ποῦτο ἔσται, ἔνθα πολλὴ ἡ διαφορὰ, καὶ τὸ μηδέποτε τελευτᾷν, καὶ τὸ ζωῆς ἀπολαύειν τῆς ἀληθοῦς. Καλῶς δὲ ζωῆς πολλάκις μέμνηται, ἐπειδὴ τοῦτο ποθεινὸν ἀνθρώποις, καὶ οὐδὲν οὕτως ἡδὺ, ὡς τὸ μὴ ἀποθανεῖν. Ἐπεὶ καὶ ἐν τῇ Παλαιᾷ τοῦτο ἣν ἡ ὑπόσχέσις, μῆκος βίου, καὶ πολλαὶ ἡμέραι" ἀλλὰ νῦν οὐκ ἔστι μῆκος ἀπλῶς, ἀλλὰ ζωὴ τέλος οὐκ ἔχουσα. “Αμα δὲ καὶ δεῖξαι βούλεται, ὅτι τὴν ἐκ τῆς ἁμαρτίας γενομένην κόλασιν ἀνακαλεῖται νῦν, τὴν ψῆφον λύων ἐχείνην τὴν θανατοῦσαν " καὶ ζωὴν οὐκ ἁπλῶς, ἀλλ' αἰώνιον εἰσάγων, ἀπεναντίας τοῖς προτέροις. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καπερναοὺμ, ἔνθα αἱ πλεῖσται γεγένηνται δυνάμεις, ὥστε ἐχρῆν αὐτὸν ἀχοναθῆναι μάλιστα.

### English translation (Claude)

“So Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have eternal life in yourselves. Whoever eats my flesh and drinks my blood has life in himself.’” When we speak about spiritual things, let there be nothing worldly in our souls, nothing earthly; let all such things withdraw, let all be banished, and let us belong wholly to the hearing of the divine oracles alone. For if, when a king enters a city, all commotion is driven away, much more when the Spirit speaks to us must we listen with great quiet and great awe. For what is said today is worthy of awe. And [hear how it is so]: “Truly,” he says, “I say to you, unless someone eats my flesh and drinks my blood, he does not have life in himself.” Since they had said before that this was impossible, he shows that it is not only not impossible but even very necessary. That is why he adds, “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.” For since he had said, “Whoever eats of this bread will not die for ever,” and it was likely that this would offend them—just as earlier they said, “Abraham died, and the prophets died, and how do you say, ‘He will not taste death’?”—he put the resurrection, resolving the question and showing that he will not die in the end. And he constantly turns over the discourse about the mysteries, showing the necessity of the thing, and that it must by all means take place. “For my flesh is true food, and my blood is true drink.” What does he mean? Either he wishes to say that this is the true food, the one that saves the soul; or to assure them about what was said, so that they might not think it a riddle and a parable, but know that one must by all means eat the body. Then he says, “Whoever eats my flesh abides in me,” saying this to show that he is blended with him. What follows seems to be disconnected, unless we examine the sense. For what sequence is there, someone says, in adding, after saying, “Whoever eats my flesh abides in me,” the words, “As the living Father sent me, and I live because of the Father”? But what is said has great harmony. For since he kept speaking of eternal life, establishing it he added, “abides in me.” For if he abides in me, and I live, it is clear that he too will live. Then he says, “As the living Father [sent] me.” This is comparative and expresses likeness. What he says is this: I live just as the Father does. And so that you might not think him unbegotten, he added at once, “because of the Father,” not showing by this that he needs some working in order to live. For above, removing this, he said, “For as the Father has life in himself, so he has given to the Son also to have life in himself.” But if he needs a working, either the Father will be found not to have given so, and the saying false; or, if he gave so, he will need nothing else to sustain him. What then does “because of the Father” mean? He hints here only at the cause. What he says is this: As the Father is living, so I too live. “And whoever eats me, he too will live because of me.” He speaks here of life not simply, but of the life of good repute. And that he spoke not of life simply, but of that glorious and unspeakable life, is clear from this: all, even unbelievers and the uninitiated, live without having eaten of that flesh. Do you see that the discourse is not about this life but about that one? What he says is this: Whoever eats my flesh will not perish when he dies, nor be punished. Nor does he speak about the common resurrection—for all rise alike—but about the special one, the glorious one, the one that has a reward. “This is the bread that came down from heaven; not as your fathers ate the manna and died. Whoever eats this bread will live for ever.” He constantly turns the same thing over, so as to imprint it on the minds of the hearers (for the teaching about these things was the final one), and to confirm the doctrine of the resurrection and of eternal life. That is why he adds the resurrection, both because he spoke of eternal life and to show that it is not now but after the resurrection. “And from where is this clear?” someone says. From the Scriptures. For everywhere he sends them there, bidding them learn these things from them. And by saying, “giving life to the world,” he also leads them to emulation, so that, even from vexation that others enjoy the gift, they might not remain outside. And he constantly reminds them of the manna, both showing the difference and leading them to faith. For if it was possible for forty years to sustain their life without harvest and grain and the rest of the usual course, much more will he be able to do this now, since he has come for greater things. Besides, if those things were types, and they gathered what was brought without sweat and labor, much more will it be so now, where the difference is great: never dying, and enjoying true life. Rightly he often mentions life, since this is desirable to men, and nothing is so sweet as not dying. For in the Old Testament too this was the promise: length of life and many days; but now there is not simply length, but life that has no end. At the same time he wishes to show that he now revokes the punishment that came from sin, undoing that sentence of death, and bringing in life—not simply life, but eternal—the opposite of the former things. “He said these things teaching in a synagogue in Capernaum,” where most of his mighty works had been done, so that he ought to have been heeded there above all.

### Scripture references

- John 6:53: quotation, high confidence
- John 6:54: quotation, high confidence
- John 6:50: quotation, high confidence
- John 8:52: quotation, high confidence
- John 6:55: quotation, high confidence
- John 6:56: quotation, high confidence
- John 6:57: quotation, high confidence
- John 5:26: quotation, high confidence
- John 6:58: quotation, high confidence
- John 6:33: quotation, high confidence
- Deut 5:33: allusion, low confidence
- John 6:59: quotation, high confidence

### Translation notes

- Quotations: John 6:50–59; John 8:52; John 5:26; John 6:33; allusions to Deut 5:33; Gen 2:17; 3:19. The eucharistic language is translated exactly as written. Words lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 47.1 (PG 59:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/47-1).

## Homily 47.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/47-1/#p-47-2
- Source: PG 59:275
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The “hard saying” exceeded the hearers' weakness; Christ points to his ascension and teaches that his words must be heard spiritually, for “the flesh profits nothing” refers to fleshly hearing, not to his flesh.

### Greek text

Τίνος δὲ ἕνεκεν ἐν συναγωγὴ ἐδίδασκε, καὶ ἐν ἱερῷ; Ὁμοῦ μὲν τὸ πλῆθο; αὐτῶν θηρεῦσαι θέλων, τρί. Πο.ϊμοὶ δὲ ἐκ τῶν μαθητῶν ἀκούσωντες δ. Σχιϊηρός ἐστιν ὁ «1όγος οὗτος. Τί ἐστι, Σχιληρός ἐστι; Τραχὺς, ἐπίπονος, μόχθον ἔχων. Καὶ μὴν φὐδὲν τοιοῦτον ἔλεγεν " οὐδὲ γὰρ περὶ πολιτείας διελέγετο, ἀλλὰ πεοὶ δογμάτων, ἄνω καὶ κάτω στρέφων τὴν πίστιν τὴν εἰς ἑαυτόν. Τί οὖν ἐστι, Σκληρός ἐστιν ὁ λόγος; Ὅτι ζωὴν ἐπαγγέλλεται καὶ ἀνάστασιν; ὅτι ἐκ τοῦ οὐρανοῦ ἔφη χκαταδεδηχέναι; ἀλλ᾽ ὅτι σωθῆναι ἀδύνατον τὸν μὴ φαγόντα αὐτοῦ τὴν σάρκα; Ταῦτα οὖν, εἰπέ μοι, σκληρά; Καὶ τίς ἂν ταῦτα εἴποι; Τί τῶν τὴν ἀσθένειαν, πολὺν ἔχων τὸν φόθον. 'Ενόμιζον γὰρ μείζονα τῆς οἰκείας φθέγγεσθαι καὶ ὑπὲρ αὐτόν. Διὸ καὶ ἔλεγον " Τίς δύναται αὐτοῦ ἀκούειν; ὑπὲρ ἑχυτῶν ἀπολογούμενοι τάχα, ἐπειδὴ ἔμελλον ἀποπηδᾷν. Εἰδὼς δὲ ὁ Ἰησοὺς ἐν ἑαυτῷ, ὅτι γογγύζουσιν οἱ μαθηταὶ περὶ τούτου (καὶ γὰρ τοῦτο τῆς αὑτοῦ θεότητος, τὸ τὰ ἀπόῤῥητα φέρειν εἰς μέσον), εἶτα λέγει᾽ Τοῦτο ὑμᾶς σκχαγδωλίζει; Ἂν οὖν ἴδητε τὸν Υἱὸν τοῦ ἀνθρώπου ἀναδαίγοντα, ὅπου ἣν τὸ πρότερον. Τοῦτο καὶ ἐπὶ τοῦ Ναθαναὴλ ἐποίησε, λέγων, Ὅτι εἶπόν σοι ὅτι, Εἶδόν σε ὑποχάτω τῆς συκῆς, πιστεύδις; μείζονα τούτων ὄψει" καὶ ἐπὶ Νικοδήμου, ὅτι Οὐδεὶς ἀναδέδηκχεν εἰς τὸν οὐ» εαγὸν, εἰ μὴ ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. Τί οὖν; ἀπορίας ἀπορίαις συνάπτει; Οὐκί " μὴ γένοιτο" ἀλλὰ τῷ μεγέθει τῶν δογμάτων καὶ τῷ πλήθει αὐτοὺς ἐπαγαγέσθαι βούλετα:. Ὁ μὲν γὰρ εἰπὼν ἁπλῶς, ὅτι '᾽Εκ τοῦ οὐρανοῦ καταζέθηκα, καὶ μηδὲν πλέον προσθεὶς, μᾶλλον ἂν ἐσχανδάλιτεν ὁ ὁὲ᾽ φῦ εἰπὼν, ὅτι Τὸ σῶμά μου ζωὴ τοῦ κόσμου, καὶ ὁ εἶ“ πὼν, ὅτι Καθὼς ἀπέστειλέ μὲ ὁ ζῶν Πατὴρ, κἀγὼ ζῶ διὰ τὸν Πατέρα" καὶ ὁ εἰπὼν, ὅτι Ἔχ τοῦ οὐρινγοῦ καταδέδηχα, τὴν ἀπορίαν λύει. Ὁ μὲν γὰρ ἕν τι μέγα περὶ ἑαυτοῦ φθεγγόμενος, κἂν ὕποπτος γένοιῖο, ὡς πλάττων ὁ δὲ τοσαῦτα συνείρων ἐφεξῆς, πᾶσαν ἀναιρεῖ τὴν ὑποψίαν. Πάντα δὲ ποιεῖ καὶ λέγει, ὥστε αὐτοὺς ἀπαγαγεῖν τοῦ νομίξειν αὐτοῦ πατέρα τὸν Ἰωσήφ. Οὐ τοίνυν τὸ σκάνδαλον ἐπιτεῖναι θέλων, τοῦτο ἔλεγεν, ἀλλὰ λῦσαι μᾶλλον. Ὁ μὲν γὰρ ἀπὸ τοῦ Ἰωσὴφ αὐτὸν εἶναι νομίζων, οὐκ ἂν παρεδέξατο. τἀλεγόμενα" ὁ δὲ πεισθεὶς, ὅτι ἐκ τοῦ οὐρανοῦ χαταδέδηχε, καὶ ἐκεῖ ἀναβήσεται, εὐκολώτερον ἂν προσἔσχε τοῖς λεγομένοις. Μετὰ δὲ τούτων καὶ ἑτέραν λύσιν ἐπάγει, χέγων" Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὡφε.λεῖ οὐδέν. “Ὅ δὲ λέγει, τοιοῦτόν ἐστι" Πνευματικῶς δεῖ τὰ περὶ ἐμοῦ ἀκούειν " ὁ γὰρ σαργιχῶς ἀκούσας, οὐδὲν ἀπώνατο, οὔτε χρηστόν τι ἀπέλαυσε 4, Σαρκικὸν δὲ ἣν τὸ ἀμφισδητεῖν πῶς ἐκ τοῦ οὐρανοῦ χαταδέδηχε, καὶ τὸ νομίζειν, ὅτι υἱός ἐστιν Ἰωσὴφ, καὶ τὸ, Πῶς δύναται ἡμῖν τὴν σάρκα δοῦναι φαγεῖν; Ταῦτα πάντα σαρκικά " ἅπερ ἔδει μυστικῶς νϑεῖν καὶ πνευματικῶς. Καὶ πόθεν, φησὶν, ἠδύναντο νοΐῇσαι τί ποτέ ἐστιν τὸ σάρκα φα» γεῖν ἐκεῖνοι; Οὐκοῦν ἔδει τὸν προσήκοντα ἀναμεῖναι καιρὸν, καὶ πυνθάνεσθαι, καὶ μὴ ἀπαγορεύειν. Τὰ ῥήματα, ἅ ἐγὼ.ελάληκα ὑμῖν, πνεῦμά ἐστι, καὶ ζωή" τουτέστιν, θεῖα καὶ πνευματικά ἐστιν, οὐδὲν ἔχοντα σαρκικὸν, οὐδὲ ἀκολουθίαν φυσικήν" ἃ καὶ ἀπήλλακται Ρ πάσης μὲν τοιαύτης ἀνάγκης, καὶ ὑπέρχειτας καὶ τῶν νόμων τῶν ἐνταῦθα κειμένων" ἕτερον δὲ ἔχει νοῦν ἐξηλλαγμένον. Ὥσπερ οὖν ἐνταῦθα τὸ πνεῦμα εἶπεν ἀντὶ τοῦ πνευματικὰ, οὕτω σάρκα εἰπὼν, οὐ σαρκικὰ εἶπεν, ἀλλὰ τὸ σαρκικῶς ἀκοῦσαι, ἅμα καὶ αὐτοὺς αἰνιττόμενος, ὅτι ἀεὶ σαρκικῶν ἐπε- Δύμουν, δέον πνευματικῶν ἐφίεσθαι. Ἐὰν γὰρ ες αὑτὸ σαρκικῶς τις ἐχλάδοι, οὐδὲν ἀπώνατο. Τί οὖν; οὐκ ἔστι ἡ σὰρξ αὐτοῦ σάρξ : Καὶ σφόδρα μὲν οὖν. Καὶ πῶς εἶπεν, Ἡ σὰρξ οὐκ ὡφελεῖ οὐδέν; Οὐ περὶ «ἧς ἑαντοῦ σαρκὸς λέγων " μὴ γένοιτο " ἀλλὰ περὶ τῶν σαρχικχῶς ἐχλαμθανόντων τὰ λεγόμενα. Τί δέ ἔστι τὸ σαρκικῶς νοῖσαι; Τὸ ἁπλῶς εἰς τὰ προκείμενα ὁρᾷν, καὶ μὴ πλέον τι φαντάζεσθαι. Τοῦτο γάρ ἐστι σαρκικῶς. Χρὴ δὲ μὴ οὕτω κρίνειν τοῖς ὁρωμένοις, ἀλλὰ πάντα τὰ μυστήρια τοῖς ἔνδον ὀφθαλμοῖς χατοπτεύειν. Τοῦτο γάρ ἔστι πνευματικῶς. ἽΔρα ὁ μὴ τρώγων αὖτοῦ τὴν σάρκα, καὶ πίνων αὐτοῦ τὸ αἷμα, οὐκ ἔχει ζωὴν ἐν ἑαυτῷ " πῶς οὖν οὐδὲν ὠφελεῖ ἡ σὰρξ, ἧς ἄνευ ζῇν οὐκ ἕνι; Ὁρᾷς ὅτι τὸ, Ἡ σὰρξ οὐκ ὠφελεῖ οὐδὲν, οὐ περὶ τῆς σαρκὸς αὐτοῦ εἴρηται, ἀλλὰ περὶ τῆς σαρκικῆς ἀκροάσεως; ᾿Α.1.1᾽ εἰσί τιγες ἐξ ὑμῶν, οἵ οὐ πιστεύουσι. Πάλιν κατὰ τὸ σύνηθες αὐτοῦ τοῖς λόγοις ἀξίωμα περιτίθησι, τά τε μέλλοντα προλέγων, καὶ δεικνὺς ὡς οὐ τῆς ἐχείνων δόξης ἐφιέμενος ταῦτα ἔλεγεν, ἀλλ᾽ αὐτῶν κηδόμενος. Εἰπὼν δὲ, Τινἐς, τοὺς μαθητὰς ὑπεξήγαγε. Παρὰ γὰρ τὴν ἀρχὴν ἔλεγε " Καὶ ἑωράκατέ με, καὶ οὐ πιστεύετέ μοι 4" ἐνταῦθα δὲ, Εἰσί τινες ἐξ ὑμῶν, οἵ οὐ πιστεύουσιν. “Πδει γὰρ ἐξ ἀρχῆς, τίνες εἰσὶν οἱ μὴ πιστεύοντες, καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. Καὶ ἔλεγε, Διὰ τοῦτο εἴρηκα, Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ἢ δεδομένον αὑτῷ ἄνωθεν ἐκ τοῦ Πατρός μου. Τὸ ἐκούσιον ἐνταῦθα τῆς οἰκονομίας ὁ εὐαγγελιστὴς ἡμῖν αἰνίττεται, καὶ τὸ ἀνεξίκακον. Καὶ τὸ Ἐξ ἀρχῆς δὲ οὐκ ἁπλῶς ἐνταῦθα χεῖται, ἀλλ᾽ ἵνα μάθῃς αὐτοῦ τὴν ἄνωθεν πρόγνωσιν, καὶ ὅτι πρὸ τῶν ῥημάτων τούτων» καὶ οὗ μετὰ τὸ γογγύσαι, οὐδὲ μετὰ τὸ σκανδαλισθῇ» ναι τὸν προδότην ἥδει, ἀλλὰ καὶ πρὸ τούτου, ὅπερ ἣν θεότητος. Εἶτα καὶ ἐπήγαγεν, Ἐὰν μὴ ἢ δεδομένον αὐτῷ ἄνωθεν ἐκ τοῦ Πατρός μου, πείθων αὑτοὺς, Πατέρα αὑτοῦ νομίζειν τὸν θεὸν, ἀλλὰ μὴ τὸν Ἰωσῇρ,. καὶ δεικνὺς ὅτι οὐκ ἔστε τὸ τυχὸν τὸ πιστεῦσαι εἰς αὐτόν. Μονονουχὶ γὰρ τοῦτό φησιν, Οὐ 05ρυδοῦσιν 5, οὐδὲ ταράττουσιν, οὐδὲ ξενίζουσί με οἱ μὴ πιστεύοντες" οἶδα τοῦτο ἄνωθεν πρὶν ἢ τενέσθαι" οἷδα τίσιν ἔδωκεν ὁ Πατήρ..

### English translation (Claude)

[2] And why did he teach in a synagogue and in the temple? Both wishing to catch the multitude of them, [and wishing to show that he was not opposed to the Father]. “Many of his disciples, hearing it, [said], ‘This is a hard saying.’” What does “hard” mean? Rough, laborious, toilsome. And yet he said nothing of the kind; for he was not speaking about conduct but about doctrines, again and again turning over faith in himself. What then does “this saying is hard” mean? That he promises life and resurrection? That he said he had come down from heaven? Or that it is impossible to be saved for one who has not eaten his flesh? Are these hard, tell me? And who would say so? [What then does “hard” mean? Difficult to accept, beyond] their weakness, carrying great fear. For they thought he was saying things greater than his own station and beyond himself. That is why they also said, “Who can hear it?”—perhaps defending themselves, since they were about to leap away. “But Jesus, knowing in himself that the disciples were grumbling about this” (for this too belongs to his divinity, to bring secrets into the open), then says, “Does this offend you? Then what if you see the Son of Man ascending where he was before?” He did this in the case of Nathanael too, saying, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these”; and in the case of Nicodemus, “No one has ascended into heaven except the Son of Man, who is in heaven.” What then? Does he join perplexities to perplexities? Not at all, far from it! But he wishes to draw them on by the greatness and number of the doctrines. For one who said simply, “I have come down from heaven,” and added nothing more, would have offended them the more; but one who also said, “My body is the life of the world,” and “As the living Father sent me, I too live because of the Father,” as well as “I have come down from heaven,” resolves the perplexity. For one who utters one great thing about himself might be suspected of fabricating; but one who strings together so many things in a row removes all suspicion. And he does and says everything so as to draw them away from thinking Joseph his father. So he said this not wishing to intensify the offense, but rather to resolve it. For one who thought him to be from Joseph would not have accepted what was said; but one persuaded that he had come down from heaven and would go up there would more easily attend to what was said. Along with these things he brings another resolution too, saying, “It is the Spirit that gives life; the flesh profits nothing.” What he means is this: one must hear what concerns me spiritually; for one who heard in a fleshly way gained nothing nor enjoyed any good. And it was fleshly to dispute how he had come down from heaven, to think he was the son of Joseph, and to ask, “How can he give us his flesh to eat?” All these are fleshly, things which one ought to understand mystically and spiritually. “And how,” someone says, “could they understand what eating flesh is?” Then they ought to have waited for the proper time and inquired, and not given up. “The words that I have spoken to you are spirit and life”; that is, they are divine and spiritual, having nothing fleshly, nor any natural sequence; they are free of all such necessity, and above the laws laid down here; they have another, different sense. As, then, here he said “spirit” instead of “spiritual,” so by saying “flesh” he did not mean fleshly things, but hearing in a fleshly way, at the same time hinting at them, that they always desired fleshly things when they ought to aspire to spiritual ones. For if someone takes it in a fleshly way, he has gained nothing. What then? Is his flesh not flesh? Most certainly it is. And how did he say, “The flesh profits nothing”? He was not speaking of his own flesh—far from it!—but of those who take what is said in a fleshly way. And what is understanding in a fleshly way? Looking simply at what lies before one, and imagining nothing more. For this is “in a fleshly way.” But one must not judge so by what is seen, but look into all the mysteries with the inner eyes. For this is “spiritually.” Surely one who does not eat his flesh and drink his blood does not have life in himself; how then does the flesh profit nothing, without which it is not possible to live? Do you see that “the flesh profits nothing” is said not of his flesh but of fleshly hearing? “But there are some of you who do not believe.” Again, as is his custom, he gives his words dignity, foretelling the future and showing that he said these things not desiring their glory but caring for them. And by saying “some,” he excepted the disciples. For at the beginning he said, “You have seen me and do not believe me”; but here, “There are some of you who do not believe.” “For he knew from the beginning who they were who did not believe, and who it was who would betray him. And he said, ‘This is why I told you that no one can come to me unless it is granted him from above by my Father.’” Here the evangelist hints to us at the voluntary character of the dispensation, and its forbearance. And “from the beginning” is not put idly here, but so that you may learn his foreknowledge from above, and that he knew the betrayer not after these words, nor after the grumbling, nor after the offense, but even before this, which belonged to divinity. Then he added, “unless it is granted him from above by my Father,” persuading them to think God his Father and not Joseph, and showing that believing in him is no ordinary thing. For he all but says this: Those who do not believe do not disturb me, do not trouble me, do not surprise me; I knew this from above, before it happened; I know to whom the Father has given.

### Scripture references

- John 6:60: quotation, high confidence
- John 6:61: quotation, high confidence
- John 6:62: quotation, high confidence
- John 1:50: quotation, high confidence
- John 3:13: quotation, high confidence
- John 6:51: quotation, high confidence
- John 6:57: quotation, high confidence
- John 6:38: allusion, high confidence
- John 6:63: quotation, high confidence
- John 6:52: quotation, high confidence
- John 6:53: allusion, high confidence
- John 6:64: quotation, high confidence
- John 6:36: quotation, high confidence
- John 6:65: quotation, high confidence

### Translation notes

- Quotations: John 6:60–65; John 1:50; John 3:13; John 6:51, 57, 52; John 6:36; John 6:53. Chrysostom explains “the flesh profits nothing” as fleshly hearing, not Christ's flesh; translated as written. Words lost in the scan are supplied in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 47.2 (PG 59:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/47-2).

## Homily 47.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/47-1/#p-47-3
- Source: PG 59:279
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Many disciples turn back, but Christ, needing no one's following, asks the twelve whether they too will go; Peter confesses him as the Christ, and Christ marks out Judas.

### Greek text

Ὅταν δὲ ἀκούσῃς, ὅτι Δέδωκε, μὴ ἀποκλῆρωσιν ἁπλῶς νόμιζε, ἀχλ᾽ ἐκεῖνο πίδτευε, ὅτι ὁ παρασχὼν ἑαυτὸν ἄξιον τοῦ λαδεῖν, αὐτὸς ἔλαθεν. Ἔκ τούτου πολλοὶ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω, καὶ οὐκ ἔτι μετ΄ αὐτοῦ περιεπάτουν.. Καλῶς καὶ ὁ εὐαγγελιστὴς οὐκ εἶπεν, ἀνεχώρησαν, ἀλλὰ, θὸν εἰς τὰ ὀπίσω, δη)ῶν ὅτι τῆς κατὰ ἀρετὴν ἐπιδόσεως ὑπετέμοντο, καὶ ὅτι ἣν εἶχον πάλαι πίστιν ἀπώτοῦτο ἔπαθον. Διὸ καί φησι πρὸς αὐτούς " Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; δεικνὺς πάλιν ὅτι οὐ δεῖται, πῆς διακονίας αὐτῶν καὶ τῆς θεραπείας, οὐδὲ διὰ τοῦτο αὐτοὺς περιῆγεν ἐπιδεικνύμενος. Πῶς γὰρ ὁ καὶ τούτοις ταῦτα λέγων; Διατί οὖν αὐτοὺς μὴ ἐπῇνεσε; διατί μὴ ἐθαύμασεν; Ὅμοῦ μὲν τὸ τοῦ διδασκάλου πρέπον ἀξίωμα τηρῶν, ὁμοῦ δὲ δεικνὺς, ὅτι διὰ τούτου μᾶλλον ἐφέλκεσθαι ἔδει τοῦ τρόπου. Εἰ μὲν γὰρ ἐπῇήνεσε, νομίξοντες αὐτῷ χάριν διδόναι, κᾶν ἔπαθόν τι ἀνθρώπινον - τῷ δὲ δεικνύναι μὴ δεόμενον αὐτὸν τῆς ἀχολουθήσεως αὐτῶν, κατεῖχε μᾶλλον. Καὶ. ὅρα πῶς αὐτὸ συνετῶς εἴρηκεν. Θὺ γὰρ εἶπεν, ᾿Απέλθετε᾽ τοῦτο γὰρ ἀπωθουμένου ἦν“ ἀλλ᾽ ἐρωτᾷ λέγων, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; "Ὅπερ πᾶσαν ἦν ἀφαιροῦντος βέαν καὶ ἀνάγκην, καὶ οὐ βουλομένου αἰδοῖ τινι προσηρτῆσθαι, ἀλλὰ μετὰ τοῦ χάριν εἰδέναι. Τῷ δὲ μήτε ἐχείνων κατηγορῆσας φανερῶς, ἀλλ᾽ ἡρέμα καθάψασθαι, ἔδειξεν ὅπως δεῖ φιλοσοφεῖν ἐντοῖς τοιούτοις. Ἡ μεῖς δὲ τἀναντία πάσχομεν “ εἰχόπως, ἐπειδὴ τῇς οἰκείας ἐχόμενοι δόξης, ἅπαντα πράττομεν. Διὸ καὶ ἐλαττοῦσθαι νομίζομεν τὰ ἡμέτερα διὰ τῆς ἀναχωρήσεως τῶν θεραπευόντων. Οὕτως σεν. Οὐκ ἄρα καταφρονοῦντος ἦν, ἀλκὰ μὴ βουλομένον βίᾳ καὶ ἀνάγκῃ κατέχεσθαι. Τὸ γὰρ οὕτω μένειν ἴσον ἐστὶ τοῦ ἀπελθεῖν. Τί οὖν ὁ Πέτρος; Πρὸς τίνα ἀπελευσόμεθα; ἹρΡήματα ζωῆς αἰωνίου ἔχεις. Καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν, ὅτι σὺ εἶ ὅ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. Ὁρᾶς ὅτι οὗ τὰ ῥήματα ἦν τὰ σχανδαλίζοντα, ἀλλ᾽ ἣ ἀπρυσεξία καὶ ἡ ῥᾳθυμία καὶ ἀγνωμοσύνη τῶν ἀχονόντων :- Καὶ γὰρ καὶ εἰ μὴ εἶπεν, ἐσκανδαλίσθησαν ἄν, καὶ οὐκ ἂν ἐπαύσαντο, τροφῇ προσέχοντες ἀεὶ σωματικῇ, καὶ τῇ γῇ προσηλωμένοι, ΓΑλλως δὲ, καὶ οὗτοι μετ᾽ ἐχείνων ἤκουον " ἀλλ᾽ ὅμως τἀναντία ἐχείνων ἀπεφήνᾶντο, λέγοντες - Πρὸς τίνα ἀπελευσόμεθα; Πολλῆς τὸ ῥῆμα φιλοστοργίας ἐμφαντιχόν. Δείκνυσι γὰρ ὅτι παντὸς αὐτοῖς ἐστιν ὁ Διδάσκαλος δ τιμιώτερος, καὶ πατέρων, καὶ μητέρων, καὶ τῶν ὄντων ἁπάντων, καὶ ἀποστάντας αὐτοῦ οὐκ ἕνι λοιπὸν ποῦ καταφυγεῖν. Εἶτα, ἵνα μὴ δοχῇ τὸ, Πρὸς τίνα ἀπελευσόμεθα; διὰ τοῦτο εἰρηκέναι αὐτὸν, ὡς οὐκ ὄντων τῶν ὑποδεξαμένων αὐτοὺς, εὐθέως ἐπήγαγε" ζωῆς αἰωνίου ἔχεις. Οἱ μὲν γὰρ σαρκικῶς καὶ μετὰ λογισμῶν ἀνθρωπίνων ἤκουον, οὗτοι δὲ πνευματικῶς, καὶ τῇ κίστει τὸ πᾶν ἐπιτρέποντες. Διὸ καὶ ὁ Χριστὸς ἔλεγε" Πνεῦμά ἔσει τὰ ῥήματα, ἃ λελάληκα ὑμῖν" τουτέστι, μὴ ὑπολάθῃς τῇ τῶν πραγμάτων ἀκολου» θίᾳ, καὶ τῇ τῶν γινομένων ἀνάγκῃ τῶν ῥημάτων τῶν ἐμῶν τὴν διδασκαλίαν ὑποκεῖσθαι. Οὐ τοιαῦτα τὰ πνευματικά " οὐκ ἀνέχεται δουλεύειν νόμοις τοῖς ἐπὰ γῆς. Τοῦτο καὶ Παῦλος δηλοῖ, λέγων" Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, Τίς ἀγαδήσεται εἰς τὸν οὐρανόν; τουτέστι, Χριστὸν καταγαγεῖν " ἣ τίς καταδήσεται εἰς τὴν ἄδυσσον; τουτέστι, Χριστὸν ἐκ γνεχρῶν ἀναγαγεῖν. ᾿Ρήματα ζωῆς αἰωνίου ἔχεις. Ἥδη τὴν ἀνάστασιν οὗτοι παρεδέξαντο καὶ τὴν ἐκεῖ λῆξιν ἅπασαν. Ὅρα δὲ τὸν φιλάδελφον, τὸν φιλόστοργον, πῶς ὑπὲο παντὸς ἀπολογεῖται τοῦ χορηῦ" οὐ γὰρ εἶπεν Ἔγνωκα, ἀλλ᾽ ᾿Εγγώχαμεν " μᾶλλον δὲ σκόπει πῶς ἐπ᾽ αὐτῶν ἔρχεται τῶν ῥημάτων τοῦ διδασκάλου, οὐ τὰ αὐτὰ τοῖς Ἰουδαίοις φθεγγόμενος. Οἱ μὲν γὰρ ἔλεγον" Οὗτός ἐστιν ὁ υἱὸς Ἰωσήφ" οὗτος δὲ, ὅτι Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος" καὶ, ὅτι 'ΡῬήματα ζωῆς αἰωνέου ἔχεις" τάχα πολλάκις ἀκούσας αὑτοῦ λέγοντος α, ὅτι Ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴ» αἰώνιον. Ἔδειξε γὰρ ὅτι πάντα κατέχει τὰ εἰρημένα, αὐτῶν ἀναμνήσας τῶν ῥημάτων. Τί οὖν ὁ Χριστός; Οὐκ ἐπήνεσε τὸν Πέτρον, οὐδὲ ἐθαύμασε, καίτοι ἀλλαχοῦ τοῦτο ποιήσας" ἀλλὰ τί φησιν; Οὐκὶ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ εἷς ἐξ ὑμῶν διάξοιϊός ἐστιν; Ἐπειδὴ γὰρ εἶπε, Καὶ ἡμεῖς πεπιστεύκαμεν, ἐξαιρεῖ τοῦ χοροῦ τὸν Ἰούδαν. Ἐκεῖ μὲν γὰρ Ὁ οὐδὲν περὶ τῶν μαθητῶν αὐτὸς εἶπε, ἀλλὰ τοῦ Χριστοῦ εἰπόντος" Ὑμεῖς δὲ τίγα με έγετε; φησί" Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. Ἐνταῦθα δὲ ἐπειδὴ εἶπε, Καὶ ἡμεῖς πεπιστεύκαμεν, εἰκότως οὐκ ἀφίησι τὸν Ἰούδαν εἰς τὸν ἐχείγων χορόν. Τοῦτο δὲ ἐποίει, πόῤῥωθεν καὶ ἄνωθεν τοῦ προδότου τὴν κακίαν ἀναχρηυόμενος, εἰδὼς μὲν ὅτι οὐδὲν ὀνήσει, τὸ δὲ ἑαυτοῦ πράττων.

### English translation (Claude)

But when you hear “has given,” do not think of a mere allotment, but believe this: that whoever has made himself worthy to receive is the one who has received. “From this time many of his disciples went back, and no longer walked with him.” Rightly the evangelist did not say “withdrew,” but “went back,” showing that they cut short their progress in virtue and [lost] the faith they had had before. [But the twelve did not] suffer this. That is why he also says to them, “Do you too wish to go away?”, showing again that he does not need their service and attendance, nor was he leading them about for display. For how could he be, when he said this even to these? Why then did he not praise them? Why did he not admire them? Both keeping the dignity proper to a teacher, and showing that they ought rather to be drawn by this manner. For if he had praised them, they might have thought they were doing him a favor and suffered some human weakness; but by showing that he did not need their following, he held them more. And see how shrewdly he said it. For he did not say, “Go away”—that would have been the act of one pushing them off—but he asks, saying, “Do you too wish to go away?”, which was the act of one removing all force and necessity, and not wishing them to be attached to him out of some shame, but with gratitude. And by not accusing those others openly, but touching them gently, he showed how one must be wise in such matters. But we suffer the opposite—reasonably, since we do everything clinging to our own glory. That is why we think our affairs diminished by the withdrawal of those who serve us. [But he neither flattered nor pushed them away, but ask]ed. It was not, then, the act of one who despised them, but of one not wishing them to be held by force and necessity. For to remain so is the same as to go away. What then does Peter say? “To whom shall we go? You have the words of eternal life. And we have believed and have come to know that you are the Christ, the Son of the living God.” Do you see that it was not the words that offended, but the inattention, the carelessness and the unfairness of the hearers? For even if he had not spoken, they would have been offended and not ceased, always attending to bodily food and nailed to the earth. Besides, these too heard along with those; but nevertheless they declared the opposite, saying, “To whom shall we go?” The saying shows great affection. For it shows that the Teacher is more precious to them than all things, than fathers and mothers and all that exists, and that having departed from him they have nowhere else to flee. Then, so that “to whom shall we go?” might not seem to have been said as though there were none who would receive them, he at once added, “You have the words of eternal life.” For those heard in a fleshly way and with human reasonings, but these spiritually, entrusting everything to faith. That is why Christ also said, “The words that I have spoken to you are spirit”; that is, do not suppose that the teaching of my words is subject to the sequence of things and the necessity of what happens. Spiritual things are not such; they do not bear to be slaves to the laws on earth. Paul too shows this, saying, “Do not say in your heart, ‘Who will ascend into heaven?’—that is, to bring Christ down—or ‘Who will descend into the abyss?’—that is, to bring Christ up from the dead.” “You have the words of eternal life.” These already accepted the resurrection and the whole lot there. And see the brother-loving, affectionate man, how he makes the defense for the whole band; for he did not say “I know” but “we know.” Or rather, see how he comes upon the very words of the teacher, not uttering the same things as the Jews. For they said, “This is the son of Joseph”; but he, “You are the Christ, the Son of the living God,” and “You have the words of eternal life,” having perhaps often heard him say, “Whoever believes in me has eternal life.” For he showed that he held fast all that was said, by recalling the very words. What then does Christ do? He did not praise Peter nor admire him, though he did so elsewhere; but what does he say? “Did I not choose you, the twelve, and one of you is a devil?” For since he said, “And we have believed,” he excepts Judas from the band. There, he himself said nothing about the disciples; but when Christ said, “But who do you say that I am?” he says, “You are the Christ, the Son of the living God.” But here, since he said, “And we have believed,” he rightly does not let Judas into their band. He did this checking the traitor's wickedness from far off and long beforehand, knowing that it would do no good, but doing his own part.

### Scripture references

- John 6:65: allusion, high confidence
- John 6:66: quotation, high confidence
- John 6:67: quotation, high confidence
- John 6:68: quotation, high confidence
- John 6:69: quotation, high confidence
- John 6:63: quotation, high confidence
- Rom 10:6: quotation, high confidence
- Rom 10:7: quotation, high confidence
- John 6:42: quotation, high confidence
- John 6:47: quotation, high confidence
- John 6:70: quotation, high confidence
- Matt 16:15: quotation, high confidence
- Matt 16:16: quotation, high confidence
- Matt 16:17: allusion, high confidence

### Translation notes

- Quotations: John 6:66–70; John 6:63; Rom 10:6–7; John 6:42; John 6:47; Matt 16:15–17. Words lost in the scan are supplied in brackets. Chrysostom's statement that whoever makes himself worthy receives what the Father gives is translated as written. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 47.3 (PG 59:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/47-3).

## Homily 47.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/47-1/#p-47-4
- Source: PG 59:280
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ neither exposes nor hides Judas, warning all; his choosing Judas shows that his teaching is free of flattery and that God's call persuades but does not force.

### Greek text

Καὶ θέα τὴν σοφίαν" οὔτε αὐτὸν φανερὸν ἐποίησεν, οὔτελαθεϊν εἴασεν' ἐκεῖνο μὲν, ἵνα μὴ ἀναισχυνθῇ καὶ φιλονειχότερος γένηται " τοῦτο δὲ, ἵνα μὴ νομίζων λανθάνειν, ἀδεῶς ἐργάσηται τὸ τόλμημα. Διὸ καὶ προϊὼν φανερωτέρους ἐπάγει τοὺς ἐλέγχους. [Πρότερον μὲν γὰρ καὶ αὑτὸν μετὰ τῶν ἄλλων ἠρίθμησεν, εἰπὼν, ὅτι Εἰσί τινες ἐξ ὑμῶν, οἵ οὐ πιστεύουσιν (δτι δὲ καὶ τὸν προδότην ἠρίθμησεν, ἐδήλωσεν εἰπὼν ὁ εὐαγγελιστής ς "“Πδει γὰρ ἐξ ἀρχῆς τίγες εἰσὶν οἱ μὴ πιστεύοντες, καὶ τίς ἐστιν ὁ πσραδώσων αὐτόν) ἐπειδὴ δὲ ἐνέμεινε, σφοδρότερον ἐπάγει τὸν ἔλεγχον, Εἷς ἐξ ὑμῶν διάδοιλός ἐστιν, καὶ κοινὸν πᾶσι τὸν φόδον καθίστησιν, ἐκεῖνον συσχιάσαι βουλόμενος. ἼΛξιον δὲ ἐνταῦθα διαπορῆῇσαι, τί δήποτε νῦν μὲν οὐδὲν λέγουσιν οἱ μαθηταὶ, ὕστερον δὲ δεδοίχασι καὶ διαποροῦνται πρὸς ἀλλήλους ὁρῶντες καὶ πυνθανόμενοι, Μή τι ἐγώ εἶμι, Κύριε, Καὶ τῷ Ἰωάννῃ ὁ Πέτρος ἐννεύει μαθεῖν τὸν προδότην, καὶ πυθέσθαι τοῦ Διδασκάλου τίς ἔστιν, Τί ποτε οὖν ἀ ἐστι τὸ αἴτιον; Οὔπω ἦν ὁ Πέτρος ἀκούσας, ὀπίσω μου, σαταγᾶ. Διὰ τοῦτο οὐδέ τι δέος εἶχεν" ἐπειδὴ δὲ ἐπετιμήθη, καὶ ἀπὸ πολλῆς διαθέσεως εἰπὼν, οὐκ εὐδοχέμησεν, ἀλλὰ καὶ σατανᾶς ἤκουσεν» ἀκούων ὅτι Εἷς ἐξ ὑμῶν παραδώσει με, εἰκότως λοιπὸν ἔδεισε. ΓΑλλως δὲ, οὐδὲ νῦν φησιν, Εἷς ἐξ ὑμῶν παραδώσει με, ἀλλ᾽, Εἷς ἐξ ὑμῶν ἐστι. Δ'όπερ οὐδὲ ἤδεσαν τὸ λεγόμενον, ἀλλὰ πονηρίας ῴοντο σχιύπτεσθαι μόνον. Τί δήποτε ὃξ τὸ Οὐκὶ ἐγὼ ὑμᾶς, εἶπεν, τοὺς δώδεκα ἐξεεξάμην, καὶ "εἷς ἐξ ὑμῶν διάδονλός ἐστι; Κολακείας ἀπηλλαγμένην αὐτοῦ τὴν διδασκαλίαν δεικνύς Ἐπειδὴ 5 γὰρ πάντων αὐτὸν ἐγχαταλειψάντων αὐτοὶ παρέμειναν μόνοι, καὶ διὰ τοῦ Πέτρου ὡμολόγουν εἶναι Χριστὸν, ἵνα μὴ νομίσωσιν ὅτι διὰ τοῦτο ἔμελλεν αὐτοὺς κολακεύειν, ἀπάγει ταύτης τῆς ὑποψίας. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν’ Οὐδέν με δυσωπεῖ πρὸς τὸ τοὺς χα-. χοὺς μὴ ἐλέγχειν " μὴ νομίσητε ὅτι ἐπειδὴ ἐπεμείγατε, κολακεῦσαι ὑμᾶς αἱρήσομαι" ἢ ἐπειδὴ ἐχολουθέσατε, οὐκ ἐλέγχω τοὺς πονηρούς. ὍὋ γὰρ πολὺ τούτου μεῖζόν ἐστιν εἰς τὸ δυσωπῆσαι τὸν διδάσκαλον, οὐδὲ τοῦτό με δυσωπεῖ. Ὁ μὲν γὰρ παραμένων, τῇς αὐτοῦ φιλοστοργίας παρέχεται τεχμέριον" ὁ δὲ ἐχλεγεὶῖς παρὰ τοῦ διδασκάλου, περιάπξει δόξαν ἀνοίας, ἐχριπτούμενος παρὰ τοῖς ἀνοήτοις. ᾿Αλλ᾽ ὅμως οὐδὲ ποῦτό με ἀπάγει τῶν ἐλέγχων. Τοῦτο γοῦν καὶ νῦν ἐγκαλοῦσι τῷ Χριστῷ Ἕλληνες ψυχρῶς καὶ ἀνοήτως. Οὐ γὰρ ἀνάγκῃ καὶ βίᾳ ποιεῖν ἀγαθοὺς εἴωθεν ὁ Θεὸς, οὐδὲ ἡ ἐκλογὴ αὐτοῦ καὶ ἡ αἵρεσις βιαστιχὴ τῶν καλουμένων ἐστὶν ἴ, ἀλλὰ προτρεπτική. Καὶ ἵνα μάθης, ὅτι οὐ βιάζεται ἡ κλῆσις, σκόπει πότους τὧν κληθέντων ἀπολέσθαι. Ὅθεν φανερὸν, ὅτι καὶ ἐν τῇ Ὑνώμῃ χεῖται τῇ ἡμετέρζ. τὸ σωθῆναι καὶ ἀπολέσθαι.

### English translation (Claude)

[4] And behold the wisdom: he neither made him manifest nor let him escape notice—the former so that he might not become shameless and more contentious, the latter so that, thinking he was unnoticed, he might not carry out the crime fearlessly. That is why, as he goes on, he brings more open reproofs. For earlier he numbered him with the others, saying, “There are some of you who do not believe” (and that he numbered the betrayer too, the evangelist made clear by saying, “For he knew from the beginning who they were who did not believe, and who it was who would betray him”); but since he persisted, he brings a sharper reproof: “One of you is a devil,” and makes the fear common to all, wishing to keep him concealed. It is worth asking here why the disciples now say nothing, but later are afraid and perplexed, looking at one another and asking, “Is it I, Lord?” And Peter nods to John to find out the betrayer and ask the Teacher who it is. What then is the reason? Peter had not yet heard, “Get behind me, Satan.” That is why he had no fear; but when he had been rebuked, and though speaking out of great affection had won no approval but even heard himself called Satan, then, hearing “One of you will betray me,” he was reasonably afraid at last. Besides, he does not say now, “One of you will betray me,” but “One of you is.” That is why they did not even know what was said, but thought they were being taunted only with wickedness. And why did he say, “Did I not choose you, the twelve, and one of you is a devil?” Showing that his teaching was free of flattery. For since, when all had abandoned him, they alone remained and through Peter confessed that he was the Christ, so that they might not think that for this reason he was going to flatter them, he leads them away from this suspicion. What he says is this: Nothing abashes me so as not to reprove the wicked. Do not think that because you have stayed I will choose to flatter you, or that because you have followed me I do not reprove the wicked. For what is much more able than this to abash a teacher does not abash me either. For one who stays provides proof of his affection; but one chosen by the teacher, when he is cast out, attaches a reputation for folly to the teacher among the foolish. But nevertheless not even this draws me away from reproofs. At any rate the Greeks even now charge Christ with this, coldly and foolishly. For God is not wont to make people good by necessity and force, nor is his choosing and election compulsive of those called, but persuasive. And so that you may learn that the calling does not force, consider how many of those called have perished. Hence it is clear that being saved and perishing lie in our own will.

### Scripture references

- John 6:64: quotation, high confidence
- John 6:70: quotation, high confidence
- Matt 26:22: quotation, high confidence
- John 13:24: allusion, high confidence
- Matt 16:23: quotation, high confidence
- John 13:21: quotation, high confidence
- John 6:69: allusion, high confidence
- Matt 22:14: allusion, medium confidence

### Translation notes

- Quotations: John 6:64, 70; Matt 26:22; John 13:24; Matt 16:23; John 13:21. Chrysostom's statement that salvation and perdition lie in our own will is translated as written. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 47.4 (PG 59:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/47-4).

## Homily 47.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/47-1/#p-47-5
- Source: PG 59:281
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Judas, though an apostle, was ruined by love of money; we betray Christ when we neglect the poor or receive the mysteries unworthily, and should spend on the needy rather than on luxury.

### Greek text

Ταῦτα οὖν ἀκούοντες, παιδευώμεθα νήφειν ἀεὶ καὶ ἐγρηγορέναι. ΕἸ γὰρ ὁ εἰς τὸν ἅγιον ἐκεῖνον χορὸν πελῶν, ὁ τοσαύτης ἀπολελαυχὼς δωρεᾶς, ὁ σημεῖα πεποιηκώς (καὶ γὰρ καὶ αὐτὸς μετὰ τῶν ἄλλων ἦν τῶν πεμιτθέντων νεκροὺς ἐγεῖραι καὶ λεπροὺς καθαρίσαι), ἐπειδὴ ἑάλω νοσήματι δεινῷ τῷ τῆς φιλαργυρίας κακῷ, καὶ τὸν Δεσπότην τὸν ἑαυτοῦ προὔδωχεν, οὐδὲν αὐτὸν ὠφέλησαν, οὔτε αἱ εὐεργεσίαι, οὐκ αἱ δωρεαὶ, οὐ τὸ μετ᾽ αὐτοῦ εἶναι, οὐ θεραπεία, οὐ τὸ ποὺς πόδας νίψαι, οὐ τὸ τῆς τραπέζης χοινωνῇσα', οὗ τὸ γλωσσόκομον κατέχειν, ἀλλὰ καὶ ἐφόδια αὐτῷ ταῦτα κολάσεως γέγονε " φοδηθῶμεν καὶ ἡμεῖς, μή ποτὲ τὸν Ἰούδαν μιμησώμεθα διὰ τῆς φιλαργυρίας. Οὐ πρυδίδως τὸν Χριστόν; ᾿Αλλ' ὅταν περιίδῃς πένητα λιμῷ τηκόμενον, -ἣ ὑπὸ ψύχου; διαφθειρόμενον, τὴν αὑτὴν καὶ αὐτὸς ἐφέλχῃ καταδίκην δ. Καὶ ὅταν ἀναξίως μετέχωλεν τῶν μυστηρίων, ὁμοίως ἀπολλύμεθα τοὺς χαταδεεστέρους, μεγίστην ἐπισπασόμεθα τὴν τιμωρίαν" καὶ μάλα εἱκότως. Μέχρι γὰρ τίνος ὁ ἔρως ἡμᾶς οὕτω κατέχει τῶν παρόντων πραγμάτων τῶν περιττῶν καὶ ἀνονήτων; Ὁ γὰρ πλοῦτος ἐν τοῖς περιττοῖς, ἐν οἷς οὐδὲν ὄφελος γίνεται. Μέχρι τίνος προσηλώμεθα τοῖς ματαίοις; μέχρε τίνος οὐ διαπούλέπομεν ἐν τοῖς οὐρανοῖς, οὐ νήφομεν, οὐ λαμθάνομεν χόρον τῶν γηΐνων τούτων καὶ παραῤῥεόντων; οὐ παιδευόμεθα διὰ τῆς πείρας αὐτῶν τὴν εὐτέλειαν; ἙἘννοήσωμεν τοὺς πρὸ ἡμῶν πλουτήσαντας. Οὐκὶ ὄναρ πάντα ἐκεῖνα; οὐκὶ σκιὰ καὶ ἄνθος, οὐ ἐεῦμα παραῤῥέον; οὐκὶ διήγημα καὶ μῦθος; Ὁ δεῖνα πεπλούτηχε᾽ καὶ ποῦ νῦν ὁ πλοῦτος; ᾿Απιύλετο καὶ διέφθαρται " ἀλλὰ τὰ δι᾽ αὐτὸν ἁμαρτήματα διαμένει, καὶ ἡ διὰ τὰ ἁμαρτήματα κόλασις. Μᾶλλον δὲ, εἰ μ ἢ κόλασις ἦν, μηδὲ βασιλεία προὔκειτο, τὸ ὁμόφυλον καὶ τὸ ὁμογενὰὲς αἱἰδεσθῆναι ἐχρῆν, τὸ ὁμοιοπαδὲ; δυ:ὠπηθῆναι. Νῦν δὲ κύνας μὲν τρέφομεν" πολλοὶ ὃ καὶ ὀνάγρους καὶ ἄρκτους, καὶ διάφορα θηρία " ἄν-θρωπὸν δὲ περιορῶμεν λιμῷ τηκόμενον, καὶ τιμιώτερὸν ἡμῖν τὸ ἀλλότριον τοῦ συγγενοῦς, καὶ ἀτιμότερην ἡμῖν τὸ οἰκεῖον τοῦ μὴ ὄντος οὐδὲ προσέχοντος. ᾿Αλλ᾽ οἰκοδομεῖσθαι λαμπρὰς οἰκίας καὶ πολλοὺς ἔχειν οἷχκέτας, καὶ εἰς χρυσοῦν ὄροφον χαταχειμένους ὁρᾷν καλόν; Περιττὸν μὲν οὖν καὶ ἀνόνητον. Ἔστιν ἄλλα οἰκοδομήματα, λαμπρότερα πολλῷ καὶ σεμνότερα τούτων᾽ ἐπὶ τοῖς τοιούτοις εὐφραΐγειν τοὺς ὀφθαλμοὺς ἀναγκαῖον" ὁ γὰρ κωλύσων οὐδείς, Βούλει κάλλιστον ρισμένον τὸν οὐρανόν. ᾿Αλλ᾽ οὐκ ἔστιν ἔμος ὄροφος, φησί, Καὶ μὴν οὗτος μᾶλλον σὸς, ἣ ἐκεῖνος. Καὶ γὰρ διὰ σὲ γέγονε, καὶ κοινός σοι μετὰ τῶν ἀδελφῶν ἐστιν" οὗτος δὲ οὐ σὸς, ἀλλὰ τῶν μετὰ τὴν τελευτὴν χληρονομ γύντων. Καὶ ὁ μὲν τὰ μέγιστα ὠφελῆσαι δυνήσεται, διὰ τοῦ κάλλους πρὸς τὸν Δημιουργὸν παραπέμπων " οὗτος δὲ τὰ μέγιστά σε χαταὔλάψει, κατήγορός σου μέγιστος ἐν τῇ ἡμέρᾳ τῆς χρίσεως γινόμενος, ὅταν αὐτὸς μὲν χρυτῷ περιθδεδλη μένος ἧ, ὁ δὲ Χριστὸς μηδὲ ἀναγκαῖον ἔχιν ἱμάτιον. Μὴ δὴ τοσαύτην ἄνοιαν ὑπομένωμεν᾽ μηδὲ διώχωμεν τὰ φεύγοντα, καὶ φεύγωμεν τὰ μένοντα " μηδὲ προδῶμεν ἡμῶν τὴν σωτηρίαν, ἀλλ᾽ ἀντεχώμεθα τῆς μελλούσης ἐ) πίδος " οἱ μὲν γεγηραχότες,͵ ἅτε εἰδότες φανερῶς. ὅτι ὀλίγος ἡμῖν ὑπολείπεται τῆς ζωῆς χρόνος " οἱ δὲ νέοι, ἅτε πεπεισμένοι σαφῶς, ὅτι οὐ πολὺ τὸ λειπόμενον. Ὡς γὰρ κλέπτης ἐν νυκεὶ, οὕτως ἡ ἡμέρα ἐκείνη ἔρχεται. Ταῦτ᾽ οὖν εἰδότες, καὶ γυναῖκες ἄνδρας παρακαλῶμεν, καὶ ἄνδρες γυναῖκας νουθετῶμεν, καὶ νεωτέρους καὶ παρθένους διδάσχωμεν, καὶ πάντες ἀλλή λους παιδεύωμεν, τῶν μὲν παρόντων ὑπερορᾷν, τῶν ὃὲ μελλόντων ἐφέεσθαι, ἵνα καὶ τυχεῖν αὑτῶν δυνηθῶμενε, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾿ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

[5] Hearing these things, then, let us be trained always to be sober and watchful. For if the one who belonged to that holy band, who had enjoyed so great a gift, who had done signs (for he too was with the others who were sent to raise the dead and cleanse lepers), when he was seized by that terrible disease, the evil of love of money, and betrayed his own Master, gained nothing—neither from the benefits, nor the gifts, nor being with him, nor the attendance, nor having his feet washed, nor sharing the table, nor holding the money box—but these even became provisions for punishment to him, let us too fear lest we ever imitate Judas through love of money. You do not betray Christ? But when you overlook a poor man wasting with hunger or perishing from cold, you too draw on yourself the same condemnation. And when we partake of the mysteries unworthily, we perish like [those who slew Christ; and when we rob and oppress] those weaker than ourselves, we shall draw on ourselves the greatest punishment—and very reasonably. For how long will love of present things, superfluous and useless, hold us so? For wealth lies in superfluities, from which no benefit comes. How long shall we be nailed to vanities? How long shall we not look up to heaven, not be sober, not grow weary of these earthly and fleeting things? Are we not taught their cheapness by experience of them? Let us consider those who were rich before us. Is not all that a dream? Is it not a shadow and a flower, a passing stream? Is it not a tale and a fable? So-and-so was rich; and where is his wealth now? It has perished and been destroyed; but the sins committed for it remain, and the punishment for the sins. Rather, even if there were no punishment, and no kingdom set before us, we ought to respect our common race and kind, to be abashed before one who suffers as we do. But as it is we feed dogs, and many feed wild asses and bears and various beasts; but a man we overlook wasting with hunger, and what is foreign is more precious to us than our kinsman, and our own kind more dishonored than what is nothing to us and does not even heed us. “But is it a fine thing to build splendid houses, to have many servants, and to see oneself lying under a golden ceiling?” Superfluous rather, and useless. There are other buildings much more splendid and august than these; it is with such that one should delight the eyes, for no one will prevent it. Do you wish [to see] a most beautiful [ceiling? Look at evening at the] heaven [adorned with stars]. “But it is not my ceiling,” someone says. And yet this one is yours more than that one. For it was made for you and is common to you with your brothers; but that one is not yours, but belongs to those who inherit it after your death. And this one will be able to benefit you greatly, sending you on to the Creator through its beauty; but that one will harm you greatly, becoming your greatest accuser on the day of judgment, when it is clothed in gold while Christ does not have even a necessary garment. Let us not, then, endure such folly; let us not pursue what flees and flee what remains; let us not betray our salvation, but hold to the hope to come—the old, as knowing plainly that little time of life is left to us; the young, as clearly persuaded that what remains is not much. For as a thief in the night, so that day comes. Knowing these things, then, let wives exhort husbands and husbands admonish wives, let us teach the young men and the virgins, and let us all train one another to despise present things and to aspire to those to come, so that we may be able to obtain them, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 10:8: allusion, high confidence
- John 13:5: allusion, high confidence
- John 12:6: allusion, high confidence
- Matt 25:43: allusion, medium confidence
- 1 Cor 11:27: allusion, high confidence
- 1 Thess 5:2: quotation, high confidence

### Translation notes

- Allusions: Matt 10:8; John 13:5; John 12:6; 1 Cor 11:27; Matt 25:42–43; 1 Thess 5:2. Words lost in the scan are supplied in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 47.5 (PG 59:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/47-5).

## Homily 48.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/48-1/#p-48-1
- Source: PG 59:285
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ withdraws from Judea as a man and yet appears in the temple as God; the evangelists record even the unbelief of his brothers, who taunt him with cowardice and love of glory.

### Greek text

Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαιλιλαίᾳ- οὐ γὰρ ἤθειεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων, ἡ Σχηνοκηγία. α.᾿ Οὐδὲν φθόνου χεῖρον καὶ βασκανίας" οὕτως ὁ θάνατος εἰς τὸν κόσμον εἰσῆλθεν. Ἐπειδὴ γὰρ εἶδεν ὁδιάὄολος τὸν ἄνθρωπον τιμώμενον, οὐκ ἐνεγκὼν τὴν εὑἡμερίαν, πάντα ἔπραττεν ὥστε αὐτὸν ἀνελεῖν. Καὶ πανταχοῦ τῆς ῥίζης ταύτης τοῦτον ἴδοι τις ἂν τὸν καρπὸν γινόμενον. Οὕτω καὶ Αὔελ ἐσφάγη, οὕτω καὶ ὁ Δαυῖδ ἔμελλεν, οὕτω καὶ ἄλλοι πολλοὶ τῶν δικαίων" ἐντεῦθεν καὶ Ἰουδαῖοι χριστοχτόνοι γεγόνασι. Καὶ τοῦτο δηλῶν ὁ εὐαγγελιστὴς ἔλεγε" Μετὰ ταῦτα περιεπάτει ὁ Ἱησοῦς ἐν τῇ Γωλιλαίᾳ" οὗ γὰρ εἶχεν ἐξουσίαν κα ἐν τῇ ᾿Ιουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὑτὸν οἱ Ιουδαῖοι ἀποκτεῖναι. Τί λέγεις, ὦ μακάρις Ἰωάννη; Οὐκ εἶχεν ἐξουσίαν ὁ δυνηθεὶς πάντα ὅσα ἠθέλησεν; ὁ εἰπὼν, Τίνα ζητεῖτε, καὶ ῥίψας αὐτοὺς εἰς; τὰ ὀπίσω : ὁ παρὼν καὶ μὴ ὁρώμενος. οὗτος οὐκ εἶχεν ἐξουσίαν; Πῶς δὲ καὶ ὕστερον εἰς μέσον αὐτῶν παρελθὼν, ἐν μέσῳ τῷ ἱερῷ, ἐν μέσῃ τῇ ἑορτῇ, συνόδου οὔσης, καὶ τῶν φονώντων παρόντων, διελέγετο ταῦτα, ἃ μᾶλλον αὐτοὺς παρώξυνε; Τοῦτο γοῦν καὶ ἐθαύμαζον λέγοντες, Οὐκ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; Καὶ ἴδε παῤῥησίᾳ «λαλεῖ, καὶ οὐδὲν αὑτῷ “λέγουσι. Τίνα δὴ ἔστι ταῦτα τὰ αἰνίγματα; “Δπαγε" οὐκ ἵνα αἰνίγματα λέγειν νομισθῇ, οὕτως εἶπεν, ἀλλ’ ἵνα δηλώσῃ ὅτι καὶ τὰ Ὁ «ἧς θεότητος ἐπεδείκνυτο, καὶ τὰ τῆς ἀνθρωπότητος. Ὅταν μὲν γὰρ λέγῃ, ὅτι ᾿Εξουσίαν οὐκ εἶχεν, ὡς περὶ ἀνθρώπου διαλέγεται, πολλὰ καὶ ἀνθρωπίνως “ποιοῦντος " ὅταν δὲ λέγῃ, ὅτι ἐν μέσοις αὐτοῖς εἰστῆκει, καὶ οὐ χατεῖχον αὐτὸν, τῆς θεότητος τὴν δύναμιν ἐνδείκνυται δηλονότι. Καὶ γὰρ ἔφευγεν ὡς ἄνθρωπος, καὶ ἐφαίνετο ὡς Θεός " ἀμφότερα ἀληθεύων.Τό τε γὰρ ἐν μέσοις ὄντα τοῖς ἐπιδουλεύουσι μὴ κατέχεσθαι, τὸ ἀκαταγώνιστον αὑτοῦ καὶ ἄμαχον ἐδήλου " τό τε ὑποστέλλεσθαι, τὴν οἰκονομίαν ἐθεύαίου καὶ ἐπιττοῦτο, ἴα μὴτε Παῦλος ὁ Σαμοσατεὺς ἔχῃ τι λέγειν, μῆτε Μαρκίων, καὶ οἱ τὰ ἐχείνων νοσοῦντες. Διὰ τοῦτου τοίνυν πάντων ἐμφράττει ς τὰ στόματα. Μετὰ ταῦτα ἦν» ἡ ἑορτὴ τῶν Ἰουδαίων, ἡ Σκχηνγοπητγία. Τὸ, Μετὰ ταῦτα, οὐδὲν ἄλλο δηλοῖ, ἢ ὅτι πολὺν μεταξὺ χρόνον ἐπιτεμὼν ὑπερεπήδησε. Καὶ τοῦτο δῆλον ἐκεῖθεν᾿ ὅτε γὰρ εἰς τὸ ὄρος ἐκάθητο, φησὶν, ἦν ἡ ἑορτὴ τοῦ Πάσχα " ἐνταῦθα δὲ τῆς Σκηνοπηγίας μέμνηται, καὶ ἐν τοῖς πέντε μησὶν οὐδὲν ἕτερον ἡμῖν διηγήσατο, οὔτε ἐδίδαξεν ἡμᾶς ἄλλο τι, ἢ τὸ κατὰ τοὺς ἄρπους σημεῖον, καὶ τὴν πρὸς τοὺς φαγόντας γενομένην δημηγορίαν " καΐτοι αὐτὸς οὐ διελίμπανε στ μεῖα ποιῶν καὶ διαλεγόμενος, οὐκ ἐν ἡμέρᾳ. οὐκ ἐν ἑσπέρᾳ, πολλάκις δὲ καὶ νυκτός. Τοῖς γοῦν μαθηταῖς οὕτως ἐπέστη, ὡς πάντες φασὶν οἱ εὐαγγελισταί. Τί δήποτε οὖν παρέλιπον ἐκεῖνο; Ὅτιοὐχ ἐνῆν ἅπαντα καταλέγειν."Αλλως δὲ, καὶ ταῦτα λέγειν ἐσπουδάχασιν, ὑπὲρ ὧν ἣ μέμψις ἣ ἀντι» λογία τις παρὰ τῶν Ἰουδαίων ἔμελλε παρακολουθεῖν 9, Ἐκείνοις μὲν γὰρ πολλὰ ὅμοια ἦν. Καὶ γὰρ ὅτι νοσοῦντας ἐθεράπευσε, καὶ νεκροὺς ἤγειρε, καὶ ὅτι ἐθαυμάσθη, πολλάκις ἀνέγραψαν " ἕνθα δὲ ξένον ἔχουσι λέγειν τι, ἢ μέμψιν τινὰ δοκοῦσαν κατ᾽ αὐτοῦ φύεσθαι διηγεῖσθαι, ταῦτα τιθέασιν " οἷον δὴ καὶ τὸ νῦν ἐστιν. ὅτι οἱ ἀδελφοὶ αὐτοῦ ἠπίστουν αὐτῷ “ καὶ γὰρ οὐ τὴν τυχοῦσαν ἔχει διαδολὴν τὸ πρᾶγμα. Καὶ ἄξιον θαυμάσαι τὸ φιλάληθες αὑτῶν ἦθος, πῶς οὐκ αἰσχύνονται λέγοντες ταῦτα, ἃ δοκεῖ τῷ διδασκάλῳ φέρειν αἰσχύνην, ἀλλὰ καὶ ταῦτα μάλιστα τῶν ἄλλων ἑσπουδάχα. σιν ἀπαγγέλλειν. Καὶ νῦν γοῦν πολλὰ παραδραμὼν καὶ σημεῖα καὶ θαύματα καὶ δημηγορίας, ἐπὶ τοῦτο εὐθέως ἐπεπήδησεν. Εἶπον γὰρ, φησὶ, πρὸς αὑτὲν οἱ ἀδελφοὶ αὐτοῦ - Μετάδηθι ἐντεῦθεν εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσωσι τὰ ἔργα ἃ ποιεῖς. Οὐδεὶς γὰρ ἐν κρυπτῷ τι ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι. Φαγνέρωςον τὸν τῷ κέσμῳ. Οὐδὲ γὰρ οἱ ἀδειῖφοὶ αὐτοῦ ἐπίστευον εἷς αὑτόν. Καὶ ποία, φησὶν, ἀπιστία ἐνταῦθα; Παρακαλοῦσι γὰρ αὐτὸν θαυματουργῆσαι. Πολλὴ σφόδρα. ᾿ΑἈπιστίας γὰρ καὶ τὰ Γ ῥήματα καὶ ἡ θρασύτης, καὶ ἡ ἄκαιρος παῤῥησία. “δοντο γὰρ ἀπὸ τῆς συγγενείας ἐξεῖναι αὐτοῖς μετὰ παῤῥησίας διαλέγεσθαι. Καὶ δοκεῖ μὲν ἡ ἀξίωσις δῆθεν φίλων εἶναι " πολλῆς δὲ πικρίας δ ἣν τὰ λεγόμενα " ἐνταῦθα γὰρ αὐτῷ καὶ δειλίαν καὶ φιλοδοξίαν ὀνειδίζουσι. Τὸ μὲν οὖν εἰπεῖν, Οὐδεὶς τι ἐν κρυπτῷ ποιεῖ, δειλίαν ἐγκαλούντων ἐστὶν, ἅμα καὶ ὑποπτενόντων τὰ γινόμενα ὑπ᾽ αὐτοῦ τὸ δὲ ἐπαγαγεῖν, ὅτι Ζητεῖ ἐν παῤῥησίᾳ εἶναι, φιλοδοξίας.

### English translation (Claude)

“After this Jesus went about in Galilee; for he did not wish to go about in Judea, because the Jews were seeking to kill him. Now the feast of the Jews, the Feast of Tabernacles, was near.” Nothing is worse than envy and malice; so death came into the world. For when the devil saw man honored, not bearing his prosperity, he did everything to destroy him. And everywhere one can see this fruit growing from this root. So Abel was slaughtered, so David was going to be, so many others of the righteous; from this source the Jews too became Christ-killers. The evangelist showed this when he said, “After this Jesus went about in Galilee; for he did not have authority to go about in Judea, because the Jews were seeking to kill him.” What do you say, blessed John? Did he not have authority, who was able to do all that he wished? who said, “Whom do you seek?” and threw them backward? who was present and not seen—did he not have authority? And how did he later come into their midst, in the middle of the temple, in the middle of the feast, when there was an assembly and his would-be murderers were present, and say these things which provoked them more? At any rate they marveled at this, saying, “Is this not the one they seek to kill? And see, he speaks openly, and they say nothing to him.” What are these riddles? Away with the thought! He did not speak so in order to be thought to speak riddles, but to show that Christ displayed both the things of the divinity and those of the humanity. For when he says that he did not have authority, he speaks as of a man, who did many things in a human way too; but when he says that he stood in their midst and they did not seize him, he clearly shows the power of the divinity. For he fled as a man and appeared as God, being truly both. For not being seized while in the midst of those plotting against him showed his invincibility and irresistibility; and withdrawing confirmed and attested the dispensation, so that neither Paul of Samosata nor Marcion, nor those sick with their diseases, might have anything to say. By this, then, he stops the mouths of all. “After this the feast of the Jews, the Feast of Tabernacles, was near.” “After this” shows nothing else than that he cut short a long interval and leapt over it. And this is clear from the following: for when he sat on the mountain, it says, the feast of the Passover was near; but here he mentions Tabernacles, and in the five months between he has narrated nothing else for us nor taught us anything but the sign of the loaves and the address to those who ate. And yet he did not stop doing signs and speaking, not by day, not in the evening, and often even by night. At any rate he came upon the disciples in this way, as all the evangelists say. Why then did they leave those things out? Because it was not possible to list everything. Besides, they have been eager to tell those things over which blame or some contradiction from the Jews was going to follow. For many things were like the others: they recorded often that he healed the sick, raised the dead, and was admired; but where they have something strange to tell, or a blame that seems to arise against him, they put these things in; as is the case now: that his brothers did not believe in him. For the thing carries no ordinary slander. And it is worth admiring their truth-loving character, how they are not ashamed to say these things which seem to bring shame on the teacher, but have even been eager to report these above the others. Now, at any rate, passing over many signs and wonders and addresses, he leapt at once to this. “For his brothers said to him,” it says, “‘Leave here and go to Judea, so that your disciples too may see the works that you are doing. For no one does anything in secret if he seeks to be known openly. Show yourself to the world.’ For not even his brothers believed in him.” “And what unbelief is there here?” someone says. “For they urge him to work wonders.” Very great. For both the words and the boldness and the untimely freedom of speech belong to unbelief. For they thought that because of their kinship they could speak to him freely. And the request seems forsooth to be that of friends, but what was said was full of great bitterness; for here they reproach him with both cowardice and love of glory. To say, “No one does anything in secret,” is the language of those charging him with cowardice and at the same time suspecting the things he did; and to add, “He seeks to be known openly,” is a charge of love of glory.

### Scripture references

- John 7:1: quotation, high confidence
- John 7:2: quotation, high confidence
- Gen 4:8: allusion, high confidence
- 1 Sam 19:10: allusion, medium confidence
- John 18:6: allusion, high confidence
- John 18:4: quotation, high confidence
- John 7:25: quotation, high confidence
- John 7:26: quotation, high confidence
- John 6:4: allusion, high confidence
- John 6:19: allusion, medium confidence
- John 7:3: quotation, high confidence
- John 7:4: quotation, high confidence
- John 7:5: quotation, high confidence

### Extrabiblical texts

- Wis 2:24 (Wisdom of Solomon): allusion, medium confidence

### Translation notes

- Quotations: John 7:1–5; John 18:4–6; John 7:25–26; John 6:4; allusions to Wis 2:24; Gen 4:8; 1 Sam 18–19; John 21:4. Chrysostom names Paul of Samosata and Marcion as answered by Christ's double conduct; translated as written. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 48.1 (PG 59:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/48-1).

## Homily 48.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/48-1/#p-48-2
- Source: PG 59:285
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From Christ's unbelieving brothers came James, first bishop of Jerusalem; Christ answers them meekly, and we too must master anger, which is worse than madness.

### Greek text

Σὺ δέ μοι σκόπει τοῦ Χριστοῦ τὴν δύναμιν. ᾿Απὸ γὰρ τούτων τῶν ταῦτα λεγόντων τὰ ῥήματα, ὁ πρῶτὸς τῶν Ἱεροσολύμων ἐπίσκοπος γέγονεν, ὁ μακάριος Ἰάχωδος, περὶ οὗ καὶ Παῦλός φησιν" Ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάπωδον τὸν ἀδελφὸν τοῦ Κυρίου. Λέγεται δὲ καὶ ὁ Ἰούδας θαυμαστός τε Ὑεγονέναι. Καίτοι γε οὗτοι καὶ ἐν Κανᾷ παρῆσαν, τοῦ οἴνου γενομένου " ἀλλ᾽ οὐδὲν ἀπώναντο τέως. Πόθεν οὖν αὐτοῖς ἡ τοσαύτη ἀπιστία; ᾿Απὸ πηνηρᾶς γνώμης 8 καὶ φθόνου " τὸ γὰρ συγγενὲς ὑπερέχον εἴωθέ πως διαφθονεῖσθαι παρὰ τῶν οὐ τοιούτων. Τίνας δὲ ἐνταῦθα λέγουσι τοὺς μαθητάς; Τὸν ὄχλον τὸν παρεπόμενον, οὐ τοὺς δώδεκα. Τί οὖν ὁ Χριστός; Ὅρα πῶς προσηνῶς ἀπεκρίνατο. Οὐ γὰρ εἶπεν - Ὑμεῖς δὲ τίνες ἐστὲ ταῦτα σνυμδουλεύοντες καὶ διδάσκοντες; ἀλλὰ τί; Ὃ καιρὸς ὁ ἐμὸς οὕπω πάρεστιν. Ἐνταῦθά μοι δοκεῖ καὶ ἕτερόν τι αἰνίττεσθαι. Ἴσως γὰρ αὐτὸν καὶ προδοῦναι τοῦτο ἐμφαίνων φησὶν, ᾽Ὃ καιρὸς ὁ ἐμὸς οὔπω πάρεστι" τουτέδτιν, ὁ ἑοῦ σταυροῦ καὶ τοῦ θανάτου. Τί οὖν πρὸ καιροῦ χατεπείγετε ἀνελεῖν; Ὃ δὲ καιρὸς ὁ ὑμέτερος πάντοτε ἕτοιμός ἐστιν. ᾿Ὠσεὶ ἔλεγεν " Ὑμεῖς κἂν ἀεὶ συνῆτε τοῖς Ἰουδαίοις, οὐκ ἀναιρήσγυσιν ὑμᾶς τὰ αὑτὰ ζηλοῦντας αὐτοῖς" ἐμὲ δὲ εὖϑέως βουλήσονται ἀνελεῖν. Ὥστε ὑμῖν μὲν ἀεὶ καὶ καιρὸς συνεῖναι μὴ κινδυνεύουσιν" ἐμοὶ δὲ τότε καιρὸς, ὅταν ὁ τοῦ σταυροῦ χαιρὴς ἐπιστῇ, ὅταν δέῃ ἀκυθανεῖν. Καὶ γὰρ ὅτι τοῦτο λέγει, δῆλον διὰ τῆς ἐπαγωγῆς Ρ Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς. Πὸς γὰρ τοὺς τὰ αὐτὰ βουλομένους, καὶ ὑπὲρ τῶν αὐτῶν τρέχοντας; Ἐμὲ δὲ μισεῖ, ὅτι ἐλέγχω αὖτὸν, ὅτι πονηρά εἰσιν αὐτοῦ τὰ ἔργα, τουκέστιν, ὅτι Καθάπτομαι καὶ ἐλέγχω,, διὰ τοῦτο μιδοῦμαι. Ἀπὸ τούτων παιδευώμεθα κρατεῖν ὀργῆς, καὶ μὴ ἀναξιοπαθεῖν, κἂν εὐτελεῖς ὦσιν οἱ συμόουλεύοντες. Εἰ γὰρ τοὺς οὐ πιστεύοντας ὁ Χριστὸς συμ- (ουλεύοντα; ἤνεγκε πράως,, καὶ συμθονλεύοντας τὰ μὴ δέοντσ, καὶ συμδουλεύοντας τὰ οὐκ ἀπὸ προλιρέσίως ἀγαθῆς, τίνος ἡμεῖς τευξόμεθα συγγνώμης, γῆ καὶ σποδὸς ὄντες, καὶ πρὸς τοὺς σνμθουλεύοντας, δυσχεραίνοντες, κἂν ὀλίγον εὐτελέστεροι οἱ τοῦτο «κοιοῦντες ὥσιν, ἀνάξιον ἐχυτῶν ἡγούμενοι τοῦτο; Σκόπει γοῦν πῶς μετὰ πραότητος πάσης ἀποκρούεται τὴν χατηγορέαν. Εἰπόντων γὰρ ἐχείνων, Φαγέρωσον σεαυτὸν τῷ κόσμῳ,, αὐτός φησιν" Οὐ δύναται ὁ κόσμος ὑμᾶς μισεῖν, ἐμὰ δὲ ὁ κόσμος μισεῖ" ἀναιρῶν αὐτῶν τὴν κατηγορίαν. Τοσοῦτον γὰρ ἀπέχω, φησὶ, ζητεῖν τὴν παρὰ ἀνθρώπων δόξαν, ὅτι οὐ διαλιμπκάνω ἐλέγχων αὐτούς " καὶ ταῦτα εἰδὼς μῖσος ἐκ τούτου τικτόμενον, καὶ θάνατον χατασχεναζόμενον. Καὶ ποῦ ἤλεγξε, φησί; Πότε γὰρ ἐπαύσατο τοῦτο ποιῶν; οὐκὶ ἔλεγε" Μὴ δοκχεῖτα, ὅει ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα" ἔστιν ὁ κατηγορῶν ἡμῶν Μωῦσῆς" καὶ, Ἐγὼ ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάζην» τοῦ Θεοῦ οὐκ ἔχετε" καὶ, Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀνυρώπων καὶ τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Εἶδες πῶς ἔδειξε διὰ πάντων, ὅ:ι τὸ πρὸς αὐτὸν μῖσος ἐποίει ὁ ἔλεγχος ὁ πεπαῤῥησιασμένος, οὐκ ἡ τοῦ σχδδάτου λύπις: Τί δήποτε δὲ αὑτοὺς πέμπει εἰς τὴν ἑορτὴν, λέγων " Ἁγάδητε εἰς τὴν ἑορτὴν, ἐγὼ οὐκ ἀναδαένω ἄρτι; Δεικνὺς ὅτι ταῦτα εἶπεν, οὐκὶ δεόμενος αὐτῶν͵, οὐδὲ χολαχεύεσθαι θέλων, ἀλλὰ -ς συγχωρῶν τὰ Ἰουδαϊκὰ ποιεῖν. Πῶς οὖν, φησὶν, Οὺχ ἀναδαίνω " ἀλλὰ, Νῦν, εἶπεν, τουτέστι, μεθ᾽ ὑμῶν. Ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται. Καὶ μὴν τῷ μέλλοντι Πάσχα σταυροῦσθαι ἔμελλε. Ἰμὸς οὖν οὖκ ἀνέθδη καὶ αὐτός; Εἰ γὰρ ἐπειδὴ ὁ χαιρΡὸς οὕπιο παρῆν, διὰ τοῦτο οὐκ ἀνέδη, ἐχρὴν μηδὲ ὅλως ἀναδῆναι. ᾿Αλλ᾽ οὐ διὰ τοῦτο ἀνέθαινεν, ἵνα πάθῃ, ἀλλ᾽ ἵνα αὐτοὺς παιδεύσῃ. Τίνος δὲ ἕνεκεν λάθρᾳ; Καὶ γὰρ ἐδύνατο φανερῶς ἀνελθὼν ἐν τῷ μέσῳ τε εἶναι, καὶ κατέχειν αὐτῶν τὴν ὁρμὴν τὴν ἄτακτον, ὃ πολλάκις ἐποίησεν. ᾿Αλλ᾽ οὐκ ἐθούλετο συνεχῶς τοῦτο ποιεῖν. Εἰ γὰρ ἀνῆλθε φανερῶς, καὶ πάλιν αὐτοὺς ἐπήρωσε, μειζόνως; ἂν τὴν ἑαυτοῦ θεότητὰ διαλάμπειν ἐποίει, ὃ τέως οὐκ ἔδει, καὶ μᾶλλον αὐτὴν ἐξεχάλυπτεν ἀ, Ἐπειδὴ δὲ ἐνόμιζον ἐκεῖνοι δειλίας εἶναι τὸ μένειν, δείκνυσιν αὐτὸς τοὐναντίον, καὶ θάρσους ὃν καὶ οἰκονομίας " καὶ ὅτι τὸν καιρὸν προειδὼς καθ᾽ ὃν πείσεται, ὅτε λοιπὸν ἐπιστῇ, τότε λιστα 5 βουλήσεται εἰς τὰ "Ιεροσόλυμα ἀναδῖιναι. Ἐμοὶ δὲ δοκεῖ καὶ τῷ μὲν εἰπεῖν, ᾿Αγάθητε ὑμεῖς, τοῦτο λέγειν " μὴ νομίσητε, ὅτι ἀναγκάζω ὑμᾶς σὺν ἐμοὶ μένειν μὴ βουλομένους " τῷ δὲ ἐπαγαγεῖν, Οὕπω πεσιλήρωται ὁ καιρός μου, δῆλον ποιεῖν,, ὅτι ἔδει καὶ σημεῖα γενέσθαι, καὶ δημηγορίας λεχθῆναι, ὥστε καὶ ὄχλονς πιστεῦσαι πλείονας, καὶ τοὺς μαθητὰς στεῤῥοτέρους γενέσθαι, τὴν παῤῥησίαν ὁρῶντας τοῦ διδασκάλου, καὶ ἅπερ ἔπαθε. ὃ Υ. Μάθωμεν τοίνυν αὐτοῦ ἀπὸ τῶν εἰρημένων τὴν ἐπιείκειαν, τὴν πραότητα" Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἶμι καὶ ταπεινὸς τῇ καρδίᾳ" καὶ πᾶσαν πικρίαν ἐκδάλωμεν ἴ, Κἂν ἐπαίρηταί τις καθ' ἡμῶν, ἡμεῖς ταπεινοὶ γινώμεθα " κἂν θρασύνηταί τις, θετοῖς ἀνέλωμεν ἑαυτούς. Καὶ γὰρ θηρίον ἐστὶν ὁ θυ. μὸς,, θηρίον ὀξὺ καὶ θερμόν. Ἑξπάδωμεν τοίνυν ἑαυ: τοῖς τὰς ἀπὸ τῆς θείας Γραφῆς ἐπῳδὰς, καὶ λέγωμεν, ὅτι Γῆ εἴ καὶ σποδός " καὶ, Τί ὑπερηφανεύεται γῆ καὶ σποδός; καὶ, ὅτι Ἢ ῥοπὴ τοῦ θυμοῦ αὑτοῦ, πτῶσις αὐτῷ" καὶ, ὅτι Αγὴρ θυμώδης, οὐκ εὐοὐδὲν δνσειδέστερον. Εἰ δὲ ὄψεως, πολλῷ μᾶλλον ψυχῆς. Καθάπερ γὰρ ἀναχυχιυμένου βορθόρον δ δυο» ωδία εἴωθε γίνεσθαι " οὕτω ψυχῆς ταραττομένης ὑπὸ θυμοῦ, πολλὴ ἔσται ἡ ἀσχημοσύνη καὶ ἀηδία. ᾿Αλλ᾽ οὐ φέρω, φησὶ, τὴν παρὰ τῶν ἐχθρῶν ὕόδριν. Τίνος ἕνεκεν; εἰπέ. "Ἄν μὲν γὰρ ἀληθὴς ἧ, καὶ πρὸ ἐκείνον ὀφείλεις χατανύττεσθαι, καὶ χάριν ἔχειν ἀὐτῷ τῶν ἐλέγχων " ἂν δὲ ψενδὴς, καταφρόνησον. Εἶπε πένηξον ὑπὲρ ἐχείνου λοιπόν. Ὃ γὰρ εἱπὼν τῷ ἀδεῖρῷ αὐτοῦ, Μωρὲ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ «πυρός. Ὅταν οὖν ὑδρίσῃ, ἐννόησον τὴν κόλασιν ἣν κολάζεται, καὶ οὐ μόνον οὐκ ἕξεις ὀργὴν, ἀλλὰ καὶ δάκρυα ἀφήσεις. Οὐδὲ γὰρ πρὸς τὸν πνρέττοντά τις παροξύνεται, οὔτε πρὸς τὸν φλεγμαίνοντα, ἀλλ᾽ ἐλεεῖ πάντας τοὺς τοιούτους καὶ δακρύει. Τοιοῦτον γάρ ἔστι φυχὴ ὀργιζομένη. ᾿Αλλὰ, κἂν ἀμύνασθαι βούλῃ, σίγησον, καὶ καιρίαν ἔδωκας αὐτῷ τὴν πληγήν. “Ἂν δὲ λοιδορίαν λοιδορίᾳ δυνάψῃς, τὸ πῦρ ἀνῆψας. ᾿Αλλ᾽ ἀσθένειαν χαταγινώσχουσιν οἱ παρόντες, φησὶν, ἂν σιγήσωμεν. Οὐκ ἀσθένειαν καταγνώσονται, ἀλλ᾽ ἐπὶ φιλοσοφίᾳ θαυμάσονται. “Ἂν δὲ δηχθῇς, ὑόρισας " δηχθεὶς δὲ, ἀναγκάζεις ἀληθῆ νομίξεσθαι τὰ λεγόμενα. Διατί, εἰπέ μοι, ὁ πλούσιος γελᾷ ἀκούων πένης; ἄρ' οὐκ ὅτι μὴ σύνοιδεν ἑαυτῷ πενίαν; Οὕτω καὶ ὑμεῖς, ἂν μᾶλλον γελάσωμεν ἐπὶ ταῖς Β ὑδρεσι, μεγίστην ἀπόδειξιν παρέξομεν τοῦ μὴ συνειδέναι τοῖς λεγομένοις. ΓΑλλως δὲ, μέχρι πότε τὰς τῶν ἀνθρώπων δεδοίκαμεν εὐθύνας; μέχρι πότε ποῦ κοινοῦ καταφρονοῦμεν Δεσπότου, καὶ τῇ σαρκὶ προσηλώμεθα; Ὅπου γὰρ ἐν ὑμῖν ἔρις καὶ καὶ διχοστασίαι, οὐκὶ σαρκικοί ἐστε; Γενώμεθα τοίνυν πνευματικοὶ, καὶ χαλινώσωμεν τὸ δεινὸν τοῦτο θηρίον. ᾿Οργῆς καὶ μανίας μέσον οὐδέν " ἀλλὰ πρόσκαιρός ἔστι δαίμων, μᾶλλον δὲ καὶ δαιμονῶντος χαλεπώτερον. Ὃ μὲν γὰρ δαιμονῶν, καὶ συγγνώμης ἀπολαύσειεν ἄν " ὁ δὲ ὀργιζόμενος, μυρίων ἔσται: κολάσεων ἄξιος, ἑχὼν ἑαυτὸν ἐπὶ βάραθρα τῆς ἀπωλείας φέρων, καὶ πρὸ τῆς μελλούσης γεέννης ἐντεῦθιν ἤδη τὴν δίκην τιννύων, θόρυδόν τινα ἄπαυστον καὶ ζάλην ἀσίγητον ὁ διὰ πάσης μὲν νυκτὸς, διὰ πάσης δὲ ἡμέρας ἐπεισάγων τοῖς τῆς ψυχῆς λογισμοῖς, ἽΝ᾽ οὖν καὶ τῆς ἐν τῷ παρόντι κολάσεως, καὶ τῆς ἐν τῷ μέλλοντι τιμωρίας ἑαυτοὺς ἀπαλλάξωμεν, λόντες τουτὶ τὸ πάθος, πραότητα πᾶσαν ἐπιδειξώμεθα καὶ ἐπιείκειαν, ἵνα καὶ ἐνταῦθα ἀνάπαυσιν εῦρωμεν τῇ ψυχῇ ἡμῶν, καὶ ἐν τῇ βασιλείᾳ τῶν οὐραγῶν ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾿ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν,

### English translation (Claude)

[2] But consider the power of Christ. For from among these who said these words came the first bishop of Jerusalem, the blessed James, about whom Paul too says, “I saw none of the other apostles except James the brother of the Lord.” And Judas too is said to have become admirable. And yet these were present at Cana too, when the wine was made; but they gained nothing for the time being. From where, then, came such great unbelief in them? From an evil mind and envy; for a kinsman who excels is somehow wont to be envied by those who are not such. And whom do they mean here by disciples? The crowd that followed him, not the twelve. What then does Christ say? See how gently he answered. He did not say, “Who are you to advise and teach these things?” but what? “My time has not yet come.” Here it seems to me he hints at something else too. For perhaps, showing that they were even going to betray him, he says, “My time has not yet come,” that is, the time of the cross and of death. Why then do you press before the time to have me killed? “But your time is always ready.” As if he said: Even if you are always with the Jews, they will not kill you, since you are zealous for the same things as they; but me they will wish to kill at once. So for you it is always time to be with them, since you are in no danger; but for me the time is when the time of the cross comes, when I must die. And that this is what he means is clear from what he adds: “The world cannot hate you.” For how could it hate those who wish the same things and run after the same things? “But it hates me, because I testify about it that its works are evil”—that is, because I touch and reprove it, for this reason I am hated. Let us learn from this to master anger and not to be indignant, even if those who advise us are of low station. For if Christ bore meekly unbelievers advising him, advising what they ought not, and advising not from a good intention, what pardon shall we obtain, who are earth and ashes, if we are vexed with those who advise us, even if those who do so are a little lower in station, thinking it unworthy of ourselves? See, at any rate, with what meekness he repels the accusation. For when they said, “Show yourself to the world,” he says, “The world cannot hate you, but me the world hates,” removing their accusation. For I am so far, he says, from seeking glory from men that I do not cease reproving them, and that knowing that hatred is born from this and death prepared. “And where did he reprove?” someone says. When did he stop doing so? Did he not say, “Do not think that I will accuse you to the Father; there is one who accuses you, Moses”; and, “I know you, that you do not have the love of God”; and, “How can you believe, [receiving] glory from men and not seeking the glory that comes from the only God?” Did you see how he showed in everything that it was his outspoken reproof that caused the hatred toward him, not the breaking of the Sabbath? And why does he send them to the feast, saying, “Go up to the feast; I am not going up yet”? Showing that he said these things not needing them nor wishing to be flattered, but allowing them to do the Jewish things. “How then,” someone says, “did he go up, if he said, ‘I am not going up’?” But he said “now,” that is, with you. “Because my time is not yet fulfilled.” And yet he was going to be crucified at the next Passover. How then did he too not go up? For if he did not go up because his time had not yet come, he ought not to have gone up at all. But he did not go up for this, to suffer, but to teach them. And why secretly? For he could have gone up openly and been in their midst and checked their disorderly impulse, as he often did. But he did not wish to do this continually. For if he had gone up openly and again blinded them, he would have made his divinity shine out more, which was not yet fitting, and would have revealed it more. But since they thought his staying was cowardice, he shows the opposite: that it was a matter of courage and of dispensation, and that, foreknowing the time at which he would suffer, when it at last arrived he would then above all wish to go up to Jerusalem. It seems to me that by saying, “Go up yourselves,” he means this: Do not think that I compel you to stay with me unwillingly; and by adding, “My time is not yet fulfilled,” he makes it clear that signs had to be done and addresses spoken, so that more crowds might believe and the disciples become firmer, seeing the boldness of their teacher and what he suffered.

[3] Let us learn, then, from what has been said, his gentleness and meekness—“Learn from me, for I am meek and lowly in heart”—and let us cast out all bitterness. If someone lifts himself up against us, let us become humble; if someone is insolent, [let us serve him; if anyone bites and devours us with mockery, let us not be overcome, lest in defending] ourselves we destroy ourselves. For anger is a wild beast, a sharp and hot beast. Let us then sing over ourselves the charms from the divine Scripture, and say, “You are earth and ashes,” and, “Why are earth and ashes proud?” and, “The sway of his anger is his downfall,” and, “A wrathful man is not [seemly]” [...]; nothing is uglier [than an angry face]. And if the face is so, much more the soul. For as when mud is stirred up a foul smell is wont to arise, so when the soul is troubled by anger there will be great unseemliness and unpleasantness. “But I cannot bear the insult from my enemies,” someone says. Why? Tell me. If it is true, you ought to have been pricked even before he spoke, and be grateful to him for the reproofs; if it is false, despise it. [He called you poor? Laugh. He called you a fool?] Mourn for him then. For “whoever says to his brother, ‘Fool,’ will be liable to the Gehenna of fire.” When he insults you, then, consider the punishment he incurs, and not only will you have no anger, but you will even shed tears. For no one is provoked at one in a fever or with an inflammation, but pities all such people and weeps. For such is a soul in anger. But if you wish to avenge yourself, be silent, and you have given him a mortal blow. If you join insult to insult, you have kindled the fire. “But those present condemn weakness,” someone says, “if we keep silent.” They will not condemn weakness, but will admire you for wisdom. And if you are stung, you have insulted yourself; and by being stung, you force people to think what was said true. Why, tell me, does the rich man laugh on being called poor? Is it not because he is not conscious of poverty? So too we, if we rather laugh at insults, shall give the greatest proof that we are not conscious of what is said. Besides, how long shall we fear the reckonings of men? How long shall we despise our common Master, and be nailed to the flesh? “For where there is strife and divisions among you, are you not fleshly?” Let us become spiritual, then, and bridle this terrible beast. Between anger and madness there is no difference; it is a temporary demon, or rather worse than being possessed. For the possessed man might enjoy pardon; but the angry man will deserve countless punishments, carrying himself willingly to the pits of destruction, and even before the Gehenna to come already paying the penalty here, bringing an unceasing commotion and a tempest that is never stilled into the thoughts of the soul all night and all day. So that we may free ourselves both from the punishment in the present and from the retribution in the future, let us cast out this passion and show all meekness and gentleness, so that we may find rest for our souls both here and in the kingdom of heaven; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Gal 1:19: quotation, high confidence
- John 2:2: allusion, medium confidence
- John 7:3: allusion, high confidence
- John 7:6: quotation, high confidence
- John 7:7: quotation, high confidence
- John 7:4: quotation, high confidence
- John 5:45: quotation, high confidence
- John 5:42: quotation, high confidence
- John 5:44: quotation, high confidence
- John 7:8: quotation, high confidence
- John 7:10: allusion, high confidence
- Matt 11:29: quotation, high confidence
- Gen 18:27: allusion, medium confidence
- Prov 11:25: quotation, low confidence
- Matt 5:22: quotation, high confidence
- 1 Cor 3:3: quotation, high confidence

### Extrabiblical texts

- Sir 10:9 (Sirach): quotation, high confidence
- Sir 1:22 (Sirach): quotation, high confidence

### Translation notes

- Quotations: Gal 1:19; John 7:6–10; John 5:45, 42, 44; Matt 11:29; Gen 18:27; Sir 10:9; Sir 1:22; Prov 11:25 (LXX, “a wrathful man is not seemly”, uncertain); Matt 5:22; 1 Cor 3:3; allusion to John 2:1–11. Chrysostom calls James, brother of the Lord, the first bishop of Jerusalem; translated as written. Several phrases lost in the scan are supplied in brackets. The section numeral [3] was lost. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 48.2 (PG 59:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/48-2).

## Homily 49.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/49-1/#p-49-1
- Source: PG 59:285
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ goes up to the feast secretly to teach us prudence in danger; the crowds are divided, and he teaches that whoever does God's will will recognize that his teaching is from God.

### Greek text

Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ" ὡς δὲ ἀνέθδησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέθδη εἷς τὴν ἑορτὴν, οὐ φανερῶς, ὡς ἐν κρυπτῷ κ. Τὰ ἀνθρωπίνως ὑπὸ τοῦ Χριστοῦ οἰκονομούμενα, οὗ διὰ τοῦτο μόνον οἰκονομεῖται, ἵνα τὴν σάρκωσιν βεθαιώσηται, ἀλλ᾽ ἵνα καὶ ἡμᾶς παιδεύσῃ πρὸς ἀρετῆν. Εἰ γὰρ πάντα ὡς Θεὸς ἔπραττε, πόθεν ἐδυνάὅεθα ἡμεῖς εἰδέναι, περιπίπτοντες ἀδουλήτοις, τί χρὴ ποιεῖν; οἷόν τι λέγω " ἐν τούτῳ τε αὐτῷ ὧν τῷ χωρίῳ φονώντων τῶν Ἰουδαίων εἰς μέσον εὐθέως παρελθὼν χατέστειλε τὴν ὁρμὴν. ΕἸ τοίνυν τοῦτο ἐποίει διηνεκῶς, ἡμεῖς οὐ δυνάμενοι τοῦτο ποιεῖν, περιπίπτοντες δὲ, πόθεν ἂν ἔγνωμεν πῶς δεῖ τῷ πράσματι χρῆσθαι; καὶ πότερον εὐθέως ἀποθανεῖν, ἢ τι γαὶ οἰκονομῆσαι δέον, ὥστε προχωρῆσαι τὸν λόγον; Ἐπεὶ οὖν οὐκ ἂν ἐμάθομεν ἡμεῖς, οἱ μὴ δυνάμενοι, παρελθόντες εἰς μέσον. τί δεῖ ποιεῖν, διὰ τοῦτο καὶ καῦτα παρ᾽ αὐτοῦ παιδευόμεθα. Ταῦτα γὰρ, φησὶν, εἰπὼν ὁ Ἰησοῦς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Ὡς δὲ ἀνέδησαν οἱ ἀδειϊροὶ αὐτοῦ, τότε ἀνέδη καὶ αὐτὸς, οὐ φανερῶς, ἀ.1.1' ὡς ἐν κρυπτῷ. Τὸ εἰπεῖν, ὅτι ᾿Αγέδησαν οἱ ἀδε.1::οὶ αὐτοῦ, ἐμφαίνοντός ἐστιν, ὅτι οὐκ ἐδούλετο μετ᾽ ἐχείνων ἀνελθεῖν. Διὸ καὶ μένει ἐν ᾧπερ ἦν, οὔτε δῆλον Ῥ κατέστησεν ἑαυτὸν, ἐκείνων πως κατεπειγόντων τοῦτο ποιῆσαι. τὶ δήποτε δὲ ἐν παῤῥησίᾳ διαλεγόμενος ἀεὶ, ὡς ἐν κρυπτῷ νῦν τοῦτο ποιεῖ; Οὐκ εἶπεν, Κρύφα, ἀλλ᾽. Ὡς ἐν κρυπτῷ. Οὕτω γὰρ ἐχρῆν 5, ὅπερ εἴπον, παιδεύων ἡμᾶς τὰ πράγματα οἰκονομεῖν. Καὶ χωρὶς τούτου δὲ οὐκ ἦν ἴσον ζεόντων αὐτῶν καὶ σφαδαζόντων ἐμπεσεῖν, καὶ μετὰ ταῦτα τῆς ἑορτῆς διαλυθείσης. Οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν, καὶ ἔλεγον, Ποῦ ἔστιν ἐκεῖνος; Καλά γε αὐτῶν τὰ ἐν ταῖς ἑορταῖς κατορθώματα " ἐπὶ φόνον ὁρμῶσι, καὶ ἐν τῇ ἑορτῇ βουλεύονται αὐτὸν συλλαδεῖν. Οὕτω ἃ γοῦν καὶ ἀλλαχοῦ λέγουσι" Τί δοκεῖτε ὅτι οὐ μὴ ἔλθῃ ἐν τῇ ἑορτῇ; Καὶ ἐνταῦθα, Ποῦ ἐστιν ἐκεῖνος; Ὑπὸ τοῦ πολλοῦ μίσους καὶ τῆς ἀπεχθείας οὐδὲ ὀνομαστὶ αὐὖπὸν καλεῖν ἐδούλοντο. Πολλὴ ἡ εἰς τὴν ἑορτὴν αἰδὼς, μεγάλη ἡ εὐλάδεια " ἀπ᾽ αὑτῆς τῆς ἑορτῆς αὐτὸν θηπολὺς ἐν τοῖς ὄχλοις. Ἔμοὶ δὲ δοκεῖ Γ καὶ ἀπὸ τοῦ τόπου παροξύνεσθα: αὐτοὺς, ἔνθα τὸ σημεῖον ἐγένετο, καὶ ὁμοῦ ἀγριαίνειν, καὶ δεδοικέναι, οὐκ οὗτῶς ὑπὲρ τοῦ παρελθόντος ὀργιζομένους, ὡς φοθουμένους, μὴ πάλιν ἐργάσηταί τι τοιοῦτον. Ἐξέδαινε δὲ πᾶν τοὐναντίον, καὶ ἄκοντες φανερὸν αὐτὸν ἕποίουν. Καὶ οἱ μὲν ἔλεγον, ὅτε ᾿Αγαθός ἐστιν, οἱ δὲ, Οὔχ, ἀ..λὰ πλανᾷ τὸν ὄχλον. ᾿Ἐχείνην μὲν οὖν οἶμαι τὴν δόξαν τῶν πολλῶν εἶναι" ταύτην δὲ, τῶν ἀρχόντων καὶ τῶν ἱερέων. Τὸ γὰρ διαθδάλλειν τῆ: ἐχείνων βασκανίας καὶ πονηρίας ἐστί, Πιλανᾷ, φησὶ, τὸν ὄχλον. Τί ποιῶν, εἰπέ μοι; ἄρα φαντάζων καὶ οὐκ ἐργαζόμενος; τὰ σημεῖα; Καὶ μὴν τοὐναντίον ἡ πεῖρα μαρτυρεῖ. Οὑδεὶς μέντοι παῤῥησίᾳ περὶ αὐτοῦ διὰ τὸν φόδον τῶν Ἰουδαίων. Ὁρᾷς πανταχοῦ τὸ μὲν ἀρχικὸν διεφθαρμένον, τοὺς δὲ ἀρχομένους ὑγιαίνοντα: μὲν τῇ κρίσει, οὐκ ἔχοντας δὲ ἀνδρείαν" ξ προσήκουσαν, ἧς μάλιστα τῷ πλήθει δεῖ; Ἔδη δὲ τῆς ἑορτῆς μεσούσης, ἀγέδη ὁ Ἰησοῦς, καὶ ἐδίδασκε. 'Γἣ ἀναδολῇ προσεχτιχωτέρους; αὐτοὺς ἐποίησεν. Οἱ γὰρ ταῖς ἡμέραις ζητήσαντες αὐτὸν ταῖς πρώταις καὶ λέγοντες ΒΚ, Ποῦ ἔστιν ἐκεῖνος; ἄφνω παρόντα ἰδόντες, ὅρα πῶς ἐπέστησαν, καὶ ἔμελλον ἐπικεῖσθαι λέγοντι, οἵ τε ἀγαθὸν λέγοντες, οἵ τε μὴ τοιοῦτον " ἀλλ᾽ ἐκεῖνοι μὲν, ὥστε κερδάναι τι καὶ θαυμάσαι" οὗτοι δὲ, ὥστε ἐπιλαδέσθαι, καὶ κατασχεῖν. Τὸ μὲν οὖν, Πιλανᾷ τὸν ὄχον, ἀπὸ τῆς διδασκαλίας τῶν δογμάτων ἔλεγον, οὐ νοοῦντες τὰ λεγόμενα " τὸ δὲ, Αγαθὸς, ἀπὸ τῶν σημείων. Χαλάσας ' τοίνυν αὐτῶν τὸν θυμὸν οὕτως ἐπέστη, ὥστε μετὰ σχολῆς ἀκοῦσαι τῶν λεγομένων, μηκέτι τῆς ὀργῆς ἐμφραττούσης τὰ ὦτα. Τί μὲν οὖν ἐδίδαξεν, οὐκ εἷπεν" ὅτι δὲ θαυμαστῶς, τοῦτο μόνον λέγει. γαὶ ὅτι εἷλεν αὐτοὺς καὶ μετέθαλε " τοσαύτη τῶν λεγομένων ἦν ἡ δύναμις. Οἱ δὲ εἰπόντες, ὅτι Πλανᾷ τὸν ὄχλον, μεταδαλλόμενοι ἐθαύμαζον " διὸ καὶ ἔλεγον" Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς; Ὁρᾷς πῶς δείκνυσι καὶ ἐνταῦθα πονηρίας γέμον τὸ θαῦμα αὐτῶν; Οὐ γὰρ εἶπεν, ὅτι τὴν διδασκα-λίαν ἐθαύμαζον" ἣ ὅτι ἐδέχοντο τὰ λεγόμενα " ἀλλ᾽ ἁπλῶς, ᾿Εθαύμαζον " τουτέστιν, εἰς ἐχπληξίαν ἐνέπιπτον καὶ διηπόρουν λέγοντες, Πόθεν τούτω ταῦτα; δέον ἀπὸ τῆς ἀπορίας ταύτης συνιδεῖν, ὅτι οὐδὲν ἀνθρώπινον ἣν ἐν αὐτῷ. ᾿Αλλ᾽ ἐπειδὴ τοῦτο αὐτοὶ οὐκ ἤθελον ὁμολογῆσαι 1, ἀλλὰ μέχρι τοῦ θαυμάζειν ἴσταντο μόνον, ἄκουσον τί φησιν αὐτός " Ἢ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή. Πάλιν πρὸς τὴν ὑπόνοιαν αὐτῶν ἀποχρίνεται, ἐπὶ τὸν Πατέρα αὐτοὺς ἄγων, κἀκεῖθεν ἐπιστομίσαι βουλόμενος. ᾿᾽Εάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδασκα.λίας, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἣ ἐγὼ ἀπ᾽ ἐμαυτοῦ «λαλῶ. Ὃ δὲ λέγει, τοῦτό ἐστι" τὴν πονηρίαν ἐξ ἑαυτῶν ἐχδάλετε, καὶ τὴν ὀργὴν, καὶ τὸν φθόνον, καὶ τὸ μῖσος τὸ εἰκῆ πρὸς ἐμὲ γεγενημένον, καὶ οὐδὲν τὸ κωλύον ὑμᾶς γνωρίσαι, ὅτι Θεοῦ ὄντως ἐστὶ τὰ ῥήματα τὰ ἐμά. Νῦν μὲν γὰρ ὑμῖν ταῦτα ἐπισκοτεῖ, καὶ τὴν ὀρθὴν διαφθείρει χρίσιν λάμπουσαν " ἂν δὲ ταῦτα ἐξέλητε, οὐκ ἔτι τοῦτο πείσεσθε, ᾿Αλλ᾽ οὕτω μὲν οὐκ εἶπεν " ἔπληξε γὰρ ἂν αὐτοὺς σφοδρῶς " πάντα δὲ ταῦτα ἡνίξατο διὰ τοῦ εἰπεῖν, 0 ποιῶν τὸ θέλημα αὐτοῦ, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἣ ἐγὼ ἀπ' ἐμαυτοῦ «1α.2ῶ " τουτέστιν, Ἢ ἐγὼ ἀλλότριόν τι καὶ ξένον καὶ ἐναντίον φθέγγομαι. Τὸ γὰρ, Ἀπ᾿ ἐμαυτοῦ, ἀεὶ ἐπὶ τοῦτο χεῖται, ὅτι οὐδὲν ἔξω τῶν αὑτῷ δοκούντων λέγω, ἀλλὰ πάντα ἃ ὁ Πατὴρ βούλεται, ταῦτα χἀγώ. Ἐλν τις τὸ θέλημα αὐτοῦ ποιῇ, γνώσεται περὶ τῆς διδαχῆς. Τί ἐστιν, Ἐάν τις τὸ θέλημω αὐτοῦ σοιῇ; Ἐάν τις ἐραστὴς ἧ τοῦ βίου τοῦ κατ᾽ ἀρετὴν, εἴςσεται τῶν λεγομένων τὴν δύναμιν" ἐάν τι; θέλῃ προσέχειν ταῖς προφητείαις, πότερον κατ᾽ αὐτὰς λαλῶ, ἣ οὔ.

### English translation (Claude)

“Having said these things to them, he remained in Galilee. But when his brothers had gone up, then he too went up to the feast, not openly, but as it were in secret.” The things Christ arranged in a human way are arranged not only to confirm the incarnation, but also to train us in virtue. For if he did everything as God, how could we know what we must do when we fall into what we do not wish? For example: in this very place, when the Jews were thirsting for murder, he at once came into their midst and checked their impulse. If, then, he had done this continually, how could we, who cannot do this but fall into such things, have known how to handle the matter—whether to die at once, or whether we ought also to make some arrangement so that the word might advance? Since, then, we who cannot come into the midst would not have learned what we must do, for this reason we are taught these things too by him. “Having said these things,” it says, “Jesus remained in Galilee. But when his brothers had gone up, then he too went up, not openly, but as it were in secret.” To say, “When his brothers had gone up,” is the language of one showing that he did not wish to go up with them. That is why he remains where he was, and did not make himself manifest, though they were in a way pressing him to do so. And why, when he always spoke openly, does he now do it as in secret? He did not say “secretly,” but “as it were in secret.” For so it was necessary, as I said, teaching us to manage our affairs. And apart from this, it was not the same to fall upon them while they were boiling and raging, and afterwards, when the feast was dispersing. “So the Jews were seeking him and saying, ‘Where is that man?’” Fine indeed are their achievements at the feasts! They rush to murder, and at the feast they plot to seize him. So elsewhere too they say, “What do you think? Will he not come to the feast?” And here, “Where is that man?” Out of great hatred and enmity they did not wish even to call him by name. Great is their respect for the feast, great their piety! From the very feast they wish to hunt him. [“And there was] much [grumbling about him] among the crowds.” It seems to me that they were also provoked by the place where the sign had happened, and were at once savage and afraid, not so much angry over the past as fearing that he might do some such thing again. But everything turned out the opposite, and against their will they made him manifest. “Some said, ‘He is good’; others, ‘No, he leads the crowd astray.’” I think the former was the opinion of the many, the latter that of the rulers and the priests. For slandering belongs to their envy and wickedness. “He leads the crowd astray,” they say. Doing what, tell me? Making appearances and not really working the signs? Yet experience bears witness to the contrary. “Yet no one spoke openly about him for fear of the Jews.” Do you see everywhere the ruling class corrupt, while those ruled are sound in judgment but lack the fitting courage, which the multitude needs above all? “When the feast was already half over, Jesus went up and taught.” By the delay he made them more attentive. For those who had sought him in the first days and said, “Where is that man?”, seeing him suddenly present—see how they attended, and were about to press on him as he spoke, both those who called him good and those who did not; the former so as to gain something and marvel, the latter so as to seize and hold him. They said “He leads the crowd astray” from his teaching of doctrines, not understanding what was said; and “good” from the signs. Having let their anger slacken, then, he appeared in such a way that they might hear what was said at leisure, with anger no longer blocking their ears. What he taught, the evangelist did not say; only that he taught wonderfully, and that he won and changed them; so great was the power of what he said. Those who said, “He leads the crowd astray,” changed and marveled; that is why they said, “How does this man know letters, never having studied?” Do you see how he shows here too that their wonder was full of wickedness? For he did not say that they admired the teaching or accepted what was said, but simply that they marveled; that is, they fell into astonishment and were perplexed, saying, “Where did this man get these things?”—when from this very perplexity they ought to have perceived that there was nothing merely human in him. But since they were not willing to confess this, but stopped at marveling only, hear what he says: “My teaching is not mine.” Again he answers according to their supposition, leading them to the Father and wishing to stop their mouths from there. “If anyone wills to do his will, he will know about the teaching, whether it is from God or whether I speak from myself.” What he means is this: Cast out wickedness from yourselves, and anger and envy and the hatred that has arisen against me without cause, and nothing prevents you from knowing that my words are truly God's. For now these things darken you and corrupt the right judgment that shines in you; but if you remove them, you will no longer suffer this. But he did not say it so, for he would have struck them severely; but he hinted at all this by saying, “Whoever does his will will know about the teaching, whether it is from God or whether I speak from myself”—that is, whether I speak something alien, strange and contrary. For “from myself” is always used for this: I say nothing outside what seems good to him; all that the Father wills, I too will. “If anyone does his will, he will know about the teaching.” What does “if anyone does his will” mean? If anyone is a lover of the life of virtue, he will know the force of what is said; if anyone is willing to attend to the prophecies, [he will know] whether I speak according to them or not.

### Scripture references

- John 7:9: quotation, high confidence
- John 7:10: quotation, high confidence
- John 7:11: quotation, high confidence
- John 11:56: quotation, high confidence
- John 7:12: quotation, high confidence
- John 7:13: quotation, high confidence
- John 7:14: quotation, high confidence
- John 7:15: quotation, high confidence
- John 7:16: quotation, high confidence
- John 7:17: quotation, high confidence

### Translation notes

- Quotations: John 7:9–17; John 11:56. Words lost in the scan (the opening of John 7:12) are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 49.1 (PG 59:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/49-1).

## Homily 49.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/49-1/#p-49-2
- Source: PG 59:288
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's teaching is his own yet the Father's, since their teaching is one; he defends his Sabbath healing by the law of circumcision and bids his hearers judge not by appearance but justly.

### Greek text

Πῶς δὲ αὐτοῦ καὶ οὐκ αὐτοῦ; Οὐ γὰρ εἶπεν, ἡ - διδασκαλία αὕτη οὐκ ἔστιν ἐμή ἀλλὰ πρότερον εἰπὼν, ὅτι Ἑμή ἐστι, καὶ οἰχειωσάμενος αὐτὴν, τότε ἐπήγαγεν, Οὐκ ἔστιν ἐμή. Πῶς οὖν τὸ αὐτὸ δύναται εἶναι, καὶ αὐτοῦ, καὶ οὐκ αὐτοῦ; Αὐτοῦ μὲν, ὅτι ὡς μὴ διδασκόμενος ἔλεγεν" οὐκ αὐτοῦ δὲ, ὅτι τοῦ Πα- «ρὸ; ἣν ἡ διδασκαλία. Πῶς οὖν λέγει, Πάντα τὰ τοῦ Πατρὸς ἐμά ἐστι, καὶ τὰ ἐμὰ αὐτοῦ; Εἰ γὰρ ἐπειδὴ τοῦ Πατρός ἐστι, διὰ τοῦτο οὐκ ἔστι σὴ, ψεῦδος ἐκεῖνο διὰ τοῦτο γὰρ ὥφειλεν εἶναι σή. ᾿Αλλὰ τὸ, Οὐκ ἐμὴ, σφόδρα αὑτοῦ καὶ τοῦ Πατρὸς μίαν εἶναι δηλοῖ τὴν διδαχήν “ ὡσανεὶ ἔλεγεν " οὐδὲν ἔχει παρηλλαγμένον, ὡς ἑτέρου οὗτα. Εἰ γὰρ καὶ ἡ ὑπόστασις ἄλλη, ἀλλ᾽ οὕτω καὶ λέγω καὶ πράττω, ὡς μὴ νομἰζξεσθαι ἕτερόν τι παρὰ τὸν Πατέρα, ἀλλὰ τὸ αὑτὸ ὅπερ ὁ Πατὴρ εἶπεν ἣ ἔπραξεν. Εἶτα καὶ ἄλλον ἐπάγει συλλογισμὸν ἀναντίῤῥητον, ἀνθρώπινόν τι παράγων εἰς μέσον, καὶ ἀπὸ τῶν ἐν συνηθείᾳ παιδεύων. Τί δὲ τοῦτό ἐστιν: Ὁ ἀρφ' ἑαυτοῦ τὴν δόξαν τὴν ἰδίαν ζητεῖ. Τουτέστιν, ὁ βουλόμενος ἰδίαν τινὰ στῆσαι διδασκαλίαν, δι᾽ οὐδὲν ἕτερον βούλεται, ἀλλ᾽ ἣ δόξαν ἐκ τούτου καρποῦσθαι 4. Εἰ δὲ ἐγὼ οὐ βούλομαι καρπώσασθαι δόξαν, τίνος ἕνεκεν ἰδίαν τινὰ βούλομαι στῆσαι διδασκαλίαν; Ὃ ἀφ᾽ ἑαυτοῦ «1α-λῶν " τουτέστιν, ὁ ἴδιόν τι καὶ παρηλλαμένον, διὰ τοῦτο λαλεῖ, ἵνα τὴν δόξαν αὐτοῦ στήσῃ. Εἰ δὲ ἐγὼ τὴν δόξαν τοῦ πέμψαντός με ζητῶ, τίνος ἕνεκεν ἂν ἑλοίμην ἕτερα διδάσκειν; Ὁρᾷς ὅτι αἰτία τις ἦν, δι᾽ ἣν καὶ ἐκεῖ ἔλεγε μηδὲν ἀφ᾽ ἑαυτοῦ ποιεῖν; Τίς δὲ αὕτη; Ἵνα πιστεύσωσιν, ὅτι οὐ δόξης ἐρίεται τῆς τῶν πολλῶν. Διὰ τοῦτο ὅταν μὲν ταπεινὰ λέγῃ, Ἐγὼ τὴν δόξαν τοῦ Πατρὸς ζητῶ, φησί" πανταχοῦ πεῖσαι βουλόμενος αὐτοὺς, ὅτι οὐ δόξης ἐρᾷ. Τοῦ μὲν οὖν ταπεινὰ φθέγγεσθαι πολλαί εἰσιν αἰτίαι" οἷον τὸ μὴ ἀγέννητον νομισθῆναι, τὸ μὴ ἀντίθεον, τὸ σάρκα περιδεθλῆσθαι, τὸ ἀσθενὲς τῶν ἀκουόντων, τὸ διδάσκειν τοὺς ἀνθρώπους μετριάζειν, καὶ μηδὲν περὶ ἑαυτῶν λέγειν μέγα. Τοῦ δὲ ὑψηλὰ φθέγγεσθαι μίαν εὗροι τις ἂν αἰτίαν, τῆς φύσεω; τὸ μέγεθος. Εἰ γὰρ, ἐπειδὴ εἶπεν, Πρὸ τοῦ ᾿Αδραὰμ ἐγώ εἰμι, ἐσκανδαλίσθησαν, τί οὐκ ἂν ἔπαθον ἀεὶ ῥημάτων ὑψηλῶν ἀκούοντες; Οὐ Μωῦσῆς δέδωκεν ὑμῖν τὲν γόμον, καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν γόμον; Τί ζητεῖτε ἀποκτεῖγαι; Καὶ ποίαν ἀκολουθίαν ἔχει τοῦτο, φησὶν, ἣ τί κοινὸν πρὸς τὰ πρότερον εἰρημένα; Δύο ἐγκλήματα ἐπήγαγον, ἕν, ὅτι τὸ σάδδατον λύει" ἄλλο, ὅτι Πατέρα ἔλεγε τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Ὅτι γὰρ οὐ τῆς ἐχείνων ὑπονοίας ἧν, ἀλλὰ τῆς αὐτοῦ γνώμης “ καὶ ὅτι οὐκ ὡς οἱ πολλοὶ, ἀλλ᾽ ἐξαιρέτως καὶ ἰδιαζόντως ἔλεγε, δῆλον ἐκεῖθεν, Πολλοὶ πολλάκις πατέρα εἶπον τὸν Θεὸν ἑαυτῶν" οἷον, ὅτι Θεὸς εἷς ἔκτισεν ἡμᾶς, καὶ πατὴρ εἷς πάγτων ἡμῶν " ἀλλ᾽ οὐ παρὰ τοῦτο ἴσος ἦν ὁ λαὸς τῷ Θεῷ" ὅθεν οὐδὲ ἐσχαυδαλίζοντο ἀκούοντες. Ὥσπερ οὖν ὅτε, Οὐκ ἔστι» ἐκ Θεοῦ, ἔλεγον, καὶ ἐθεράπευσεν αὐτοὺς πολλάκις, καὶ ὑπὲρ τῆς τοῦ σαῦθάτον λύσεως ἀπελογήσατο - οὕτω καὶ τοῦτο, εἰ τῆς ἐχείνων ὑποψίας ἦν, καὶ μὴ τῆς αὐτοῦ γνώμης, διώρθωσεν ἄν καὶ εἶπεν" τί με νομίζετε ἴσον τῷ Θεῷ; Οὐκ εἰμὶ ἴσος. ᾽Δλλ᾽ οὐδὲν τοιοῦτον εἶπεν, ἀλλὰ καὶ τοὐναντίον, καὶ ἀπέδειξεν ὅτι ἴσος ἐστὶ διὰ τῶν ἑξῆς. Τὸ γὰρ, Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς γε-κροὺς καὶ ζωοκοιεῖ, οὕτω καὶ ὁ Υίός Ῥ" καὶ, Ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα, καὶ Τὰ ἔργα, ἃ ἂν ἐκεῖνος ποιεῖ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ" ταῦτα πάντα τῆς ἰσήτητός ἐστι φυστατιχά. Καὶ περὶ τοῦ νόμον δὲ λέγει" Μὴ γνομίσητε, ὅτι ἦλθον καταλῦσαι τὸν γόμον, ἣ τοὺς προφήτας. Οὕτως οἷδε καὶ τὰς ἐν διανοίᾳ πονηρὰς. ὑπονοίας ἐξελεῖν, Ἐνταῦθα δὲ τὴν τοῦ ἴσου. ὑπόνοιαν οὐ μόνον οὐκ ἀναιρεῖ, ἀλλὰ καὶ βεθαιοῖ. Διὸ καὶ ἀλλαχοῦ εἰπόντων αὑτῶν, ὅτι Ποιεῖς σεαυτὸν Θεὸν, οὐκ ἀνεΐλς τὴν ὑπόνοιαν, ἀλλὰ καὶ ἐδεθαίωσεν εἰπών " “να δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει. ὁ Υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς σου, καὶ περιπάτει. Ἔκεϊνο μὲν οὖν τὸ πρότερον ἐπέτεινε, τὸ ἴσον ἑαυτὸν ποιεῖν τῷ Θεῷ, δεικνὺς ὅτι οὐκ ἔστιν ἀντίθεος, ἀλλὰ καὶ τὰ αὐτὰ λέγει, καὶ τὰ αὐτὰ ἐκείνῳ διδάσκει" λοιπὸν πρὸς τὴν τοῦ σαδδά-του λύσιν ἴσταται λέγων. Οὐ Μωῦσῆς δέδωκεν. ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἀξ ὑμῶν τηρεῖ τὸν γόμον; Ὥσανεϊ ἔλεγεν" Εἶπεν ὁ νόμος, Οὐ φονεύσεις - ὑμεῖς δὲ φονεύετε, καὶ ἐμοὶ ἐγχαλεῖτε ὡς παραθαίνοντι τὸν νόμον; Διατί δὲ εἶπεν, Οὐδείς; Ὅτι πάντες ἐζήτουν αὐτὸν ἀποκτεῖναι. Ἐγὼ μὲν οὖν εἰ καὶ ἕλυσα τὸν νόμον, φησὶν, ἀλλὰ ἄνθρωπον σώσας " ὑμεῖς δὲ παραθδαίνετε ς ἐπὶ κακῷ. Τὸ ἐμὸν εἰ καὶ παράθδασις ἣν, ἀλλ᾽ ἐπὶ σωτηρίᾳ, καὶ οὐκ ἐχρῆν ὑφ᾽ ἡμῶν τῶν τὰ μεγάλα παραδαινόντων ἐμὲ κρίνεσθαι. Τὸ γὰρ ὑμέτερον, ἀνατροπὴ τοῦ νόμου παντός. Εἶτα καὶ ἐπαγωνίζεται, καΐτοι πολλὰ καὶ πάλαι διαλεχθείς " ἀλλὰ τότε μὲν ὑψηλότερον καὶ κατὰ τὴν ἀξίαν τὴν αὐτοῦ, νῦν δὲ ταπεινότερον. Τί δήποτε; Ὅτι οὐκ ἐδούλετο συνεχῶς παραχνίζειν αὐτούς. Νῦν γὰρ τὰ 4 τῆς ὀργῆς ἐπιτέτατο, καὶ εἰς φόνον προΐεσαν. Διὸ μένει, δύο τούτοις χαταστέλλων αὐτούς" τῷ τε ἐλέγξαι αὐτῶν τὸ τόλμημα καὶ εἰπεῖν, Τί με ζητεῖτε ἀποκτεῖναι; καὶ τῷ μετ᾽ ἐπιεικείας εἰπεῖν, Αγθρωπον, ὃς τὴν ἀλήθειαν.1ε.1ά.1ηκα, καὶ τῷ δεῖξαι ὅτι φονῶντες οὐκ εἰσὶν ἄξιοι κρίνειν ἕτερον. Σὺ δὲ ὅρα καὶ τῆς ἐρωτήσεως τὸ ταπεινὸν τῆς τοῦ Χριστοῦ, καὶ τῆς ἀποκρίσεως ἐχείνων τὸ θρασύ. Δαιμόγιον ἔχεις" τίς σε ζητεῖ ἀποχτεῖγαι; Ὁργῆς τὸ ῥῆήμα,. καὶ θυμοῦ, καὶ ψυχῆς ἀναισχυντούσης ἐπὶ τῷ παραὡς ᾧοντο. Καθάπερ γὰρ λῃσταί τινες ἄδοντες ἐπὶ ταῖς ἐπιδουλαῖς ὁ εἶτα βουλόμενοι ἀφύλακτον ἐργάσασθαι τὸν ἐπιθουλευόμενον, διὰ τῆς σιωπῆς τοῦτο ποιοῦσιν" οὕτω καὶ οὗτοι. Αὐτὸς δὲ ἀφεὶς ἐλέγξαι τοῦτο, ὥστε μὴ ἀναισχυντοτέρους ποιῆσαι, πάλιν τῆς ἀπολογίας ἄπτεται τῆς ὑπὲρ τοῦ σαδθάτου, ἀπὸ τοῦ Υ΄. Καὶ ὅρα πῶς συνετῶς. Οὐδὲν θαυμαστὸν, φησὶν, εἰ ἐμοῦ παραχούετε, ὅπον γε τοῦ νόμον, οὗ δοκεῖτε ἀκούειν, καὶ ὃν νομίζετε παρὰ Μωῦσέως δεδόσθαι, παραχούετε. Οὐδὲν οὖν καινὸν, εἰ τοῖς ἐμοῖς οὐ προσἐχετε λόγοις. Ἐπειδὴ γὰρ ἔλεγον, ὅτι Μωῦσεϊ «ἐηχεν ὁ Θεὸς, τοῦτον δὲ οὐδὲ οἵδαμεν πόθεν ὄστι, δείκνυσιν ὅτι καὶ εἰς ἐκεῖνον ὕδριζον " καὶ γὰρ τὸν νόμον ἐκεῖνος ἔδωκε, καὶ οὐκ ἤκουσαν. Ἕν ἔρ- Ὸν ἐποίησω, καὶ πάντες θαυμάζετε. Σκόπει πῶς ἔνθα ἂν ἀπολογήσασθαι δέτ,,. καὶ ὦ; ἔγκλημὰ δέχεσθαι τὸ γεγονὸς, οὐ μέμνηται τοῦ Πατρὸς ", ἀλλὰ τὸ αὐτοῦ πρόσωπον εἰσάγει. ΕΥ' ἔργον ἐποίησα. Θέλει δεῖξαι, ὅτι τὸ μὴ ποιῆσαι, λῦσαι τὸν νόμον ἣν" καὶ ὅτι ἐστὶ πολλὰ τοῦ νόμου κυριώτερα " καὶ ὅτι ἐντολὴν ἢνέσχετο δέξασθαι Μωῦσῆς κατὰ τοῦ νόμου, καὶ τοῦ νόμου κυριωτέραν. Τοῦ γὰρ σαδθάτου ἡ περιτομὴ κυριωτέρα " καίτοι οὐκ ἔστι τοῦ νόμου, ἀλλὰ τῶν πατέρων. Ἐγὼ δὲ καὶ τῆς περιτομῆς τὸ κυριώτερον ἐποίησα καὶ χρεῖττον. Εἶτα οὐ μέμνηται ἐντολῇς νομικῆς " οἷον, ὅτι οἱ ἱερεῖς τὸ σάδδατον βεαίας. Τὸ δὲ, Θαυμάζετε, τοῦτό ἐστι, θορυδεῖσθε, τεσθε. Εἰ γὰρ ἔδει εἶναι βέθαιον τὸν νόμον, οὐκ ἂν ἡ περιτομὴ αὐτοῦ χυριωτέραΐν. Καὶ οὐκ εἶπεν, ὅτι μεῖζον ἐποίησα τῆς περιτομῆς " ἀλλ᾽ ἐκ περιουσίας ἐλέγχει τῷ εἰπεῖν Ρ» Εἰ περιτομὴν «αμδάνδι Ὁρᾷς ὅτι τότε μάλιστα ἴσταται ὁ νόμος, ὅταν αὐτὸν λύῃ;; ὁρᾷς ὅτι ἡ τοῦ σαθθάτου λύσις τἠρησίς ἐστι τοῦ υόμου; ὡς εἰ μὴ ἐλύθη τὸ σάθδθατον, ἀνάγκη τὸν νόμὸν ἣν λυθῆναι" ὥστε καὶ ἐγὼ ἔστησα αὐτόν. Καὶ οὐκ εἴπεν, Ἐμοὶ χολᾶτε, ὅτι μεῖζον περιτομῆς εἰργασάμην " ἀλλὰ τὸ γεγονὸς μόνον εἰπὼν, αὐτοῖς τὴν «ρίσιν ἐπέτρεψεν, εἰ μὴ περιτομῆς ἀναγκαιότερον ὁλόκληρος ὑγίεια. Ἵνα σημεῖον λάθῃ ὁ ἄνθρωπος οὐδὲν πρὸς ὑγείαν συντελοῦν, λύεται νόμος, φησίν " ἕνα νόσου τοσαύτης ἀπαλλαγῇ, δυσχεραίένετε, καὶ ἀγα"αχτεῖτε; Μὴ κρίνετε κατ᾽ ὄψιν. Τί ἔστι, Κατ᾽ ὄψιν; Μὴ ἐπειδὴ Μωῦτῆς μείζονα παρ᾽ ὑμῖν ἔχεις τὴν δόξαν, ἀπὸ τοῦ τῶν προσώπων ἀξιώματος φέρετε τὴν ψῆφον" ἀλλ᾽ ἀπὸ τῆς τῶν πραγμάτων φύσεως" ποῦτο γάρ ἔστι τὸ δικαίως κρῖναι. Διατί γὰρ οὐδεὶς ξνεχάλεσς Μωῦσεϊ; διατί οὐδεὶς ἢπείθησε κελεύοντι τὸ σάδθατον λύεσθαι ὑπὸ ἐντολῆς ἔξωθεν ἐπεισενεχθείσης τῷ νόμῳ; ᾿Αλλ᾽ ἐκεῖνος μὲν τοῦ οἰκείου νόμου ἀνέχεται ἐντολὴν εἶναι κυριωτέραν, ἐντολὴν, τὴν οὐκ ὑπὸ τοῦ νόμου εἰσενεχθεῖσαν, ἀλλ᾽ ἔξωθεν " ὅπερ ἐστὶ μάλιστα θαυμαστόν ὑμεῖς δὲ οἱ οὐ νομοθέται, πέρα τοῦ μέτρου ἐχδικεῖτε τὸν νόμον, καὶ ἀμύνετε αὐτῷ. ᾿Αλλὰ ἀξιοπιστότερος ὑμῶν ἐστιν ὁ Μωῦσῆς, ὁ κελεύων λύεσθαι τὸν νόμον παρὰ ἐντολῆς οὐ νομίμῆς. Τῷ γοῦν εἰπεῖν, Ὅλον ἄνθρωπον, δεέχνυσι καὶ μερικὴν ὑγείαν οὖσαν τὴν περιτομήν. Καὶ τίς ἡ ὑγεία τῆς περιτομῆς; Ψυχὴ, φησὶ, πᾶσα “, ἥτις ἐὰν μὴ περιτμηθῇ, ἐξολοθρευθήσεται. γὼ δὲ οὐκ ἀπὸ μέρους χεχαχωμένον, ἀλλ᾽ ὅλον διεφθαρμένον ἀνέστησα. Μὴ κρίνετε, τοίνυν κατ᾽ ὄψιν. Τοῦτο πειθώμεθα μὴ τοῖς τότε εἰρῆσθαι μόνον, ἀλλὰ ἀ καὶ ἡμῖν, ὥστε μηδενὶ πράγματι διαφθείρειν τὸ δέχαιον, ἀλλὰ πάντα ὑπὲρ τούτον ποιεῖν " εἴτε πένης, εἴτε πλούσιος ἧ τις, μὴ τοῖς προσώποις προσέχειν, ἀλλὰ τὰ πράγματα ἐξετάζειν. Οὐκ ἐλεήσεις, φησὶ, πέγητα ἐν κρίσει. Τί δὴ ἔστι τὸ λεγόμενον; Μὴ χαταχλασθῇς, μηδὲ ἐπιχαμφθῇς, φησὶν, ἐὰν πένης ὁ ἀδικῶν τύχῃ. Εἰ δὲ πένητι χαρίζεσθαι οὐ χρὴ, πολλῷ μᾶλλον πλουτοῦντι, Ταῦτα δὲ λέγω, οὐ πρὸς τοὺς διχάζοντας μόνον, ἀλλὰ καὶ πρὸς πάντας ἀνθριύπους, ὥστε μηδαμοῦ διαφθείρειν τὸ δίκαιον, ἀλλὰ πανταχοῦ ἀκέραιον φυλάττειν. ᾿Αγαπᾷ, φησὶ, δικαιοσύνην ὁ Κύριος. ὋὉ δὲ ἀγαπῶν τὴν ἀδικίαν, μισεῖ τὴν ἑαυτοῦ ψυχήν. Μὴ δὴ μισήσωμεν τὰς ἑαντῶν ψυχὰς, μηδὲ ἀγαπήσωμεν ἀδικίαν. Πάντως γὰρ αὐτῆς τὸ κέρδος νῦν μικρὸν καὶ οὐδέν " ἀλλ᾽ εἰς τὸ μέλλον μεγάλα ζημιοῖ" μᾶλλον δὲ οὐδὲ 96 ἐνταῦθα αὐτῆς ἀπολαυσόμεθα. Ὅταν γὰρ μετὰ συνειδότο; πονηροῦ τρυφῶμεν, ἄρα οὐκὶ κόλασις καὶ τιμωρία τοῦτ - ᾿Αγαπήσωμεν τοίνυν τὸ δίκαιον, καὶ μηδαμοῦ παραὀλάψωμεν { τοῦτον τὸν νόμον. Τί γὰρ δυνησόμεθα ἐκ τοῦ παρόντος καρπώσασθαι βίου, ἂν μὴ λαθόντες ἀρετὴν ἀπέλθωμεν; Τί δὲ ἐκεῖ ἡμῶν προστήσεται; φιλία καὶ συγγένεια καὶ ἡ τοῦ δεῖνο; χάρις; Καὶ τί λέγω ἡ τοῦ δεῖνος χάρις; Κἂν γὰρ τὸν Νῶε, κᾶν τὸν Ἰὼδ, κἂν τὸν Δανιὴλ ἔχωμεν πατέρᾳ, οὐδὲν ἡμᾶς ὠφελήσει τοῦτο, ὅταν ἀπὸ τῶν οἰκείων ἔργων ὧμεν προδεδομένοι. ᾿Αλλ᾽ ἑνὰς ἡμῖν δεῖ μόνου, ἀρετῆς τῆς κατὰ ψυχήν. Αὕτη ἡμᾷς διασῶσαι δυνῆσεται, καὶ ἀπαλλάξαι τοῦ αἰωνίου πυρός. Αὕτη παραπέμψει 8 εἰς τὴν βασιλείαν τῶν οὐρανῶν " ἧς γένοιτα πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἀγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

And how is it his and not his? For he did not say, “This teaching is not mine,” but having first said “mine” and made it his own, then he added “is not mine.” How then can the same thing be both his and not his? His, because he spoke it as one not taught; not his, because the teaching was the Father's. How then does he say, “All that is the Father's is mine, and mine is his”? For if because it is the Father's it is not yours, that saying is false; for for this very reason it ought to be yours. But “not mine” shows very strongly that his teaching and the Father's are one; as if he said: It has nothing different, as though it belonged to another. For even if the hypostasis is another, yet I both speak and act so that nothing different from the Father may be thought, but the very thing that the Father said or did. Then he adds another incontestable reasoning, bringing forward something human and teaching from what is customary. What is it? “Whoever speaks from himself seeks his own glory.” That is, one who wishes to establish some teaching of his own wishes it for no other reason than to reap glory from it. But if I do not wish to reap glory, why would I wish to establish some teaching of my own? “Whoever speaks from himself”—that is, whoever says something of his own and different—says it in order to establish his own glory. But if I seek the glory of him who sent me, why would I choose to teach other things? Do you see that there was a reason why there too he said he did nothing of himself? What is it? So that they might believe that he did not desire the glory of the many. That is why, when he says humble things, he says, “I seek the glory of the Father,” everywhere wishing to persuade them that he does not love glory. For saying humble things there are many reasons: so as not to be thought unbegotten, not to be thought an enemy of God; his having put on flesh; the weakness of the hearers; teaching men to be modest and to say nothing great about themselves. But for saying lofty things one would find one reason: the greatness of his nature. For if, when he said, “Before Abraham was, I am,” they were offended, what would they not have suffered if they were always hearing lofty words? “Did not Moses give you the law, and none of you keeps the law? Why do you seek to kill me?” “And what sequence does this have,” someone says, “or what connection with what was said before?” They had brought two charges: one, that he broke the Sabbath; the other, that he called God his Father, making himself equal to God. That this was not their suspicion but his own mind, and that he said it not as the many do but in a special and peculiar sense, is clear from this. Many often called God their father, for example: “One God created us, and one Father of us all”; but the people were not equal to God for this reason; hence they were not offended on hearing it. As, then, when they said, “He is not from God,” he often healed them and defended himself about the breaking of the Sabbath, so too this, if it had been their suspicion and not his mind, he would have corrected, and said, “Why do you think me equal to God? I am not equal.” But he said nothing of the kind; on the contrary he proved by what followed that he is equal. For “As the Father raises the dead and gives them life, so also the Son,” and “so that all may honor the Son as they honor the Father,” and “whatever works he does, these the Son also does likewise”—all these establish equality. And about the law he says, “Do not think that I came to abolish the law or the prophets.” So he knows how to remove evil suspicions in the mind. But here he not only does not remove the suspicion of equality, but even confirms it. That is why elsewhere too, when they said, “You make yourself God,” he did not remove the suspicion, but even confirmed it, saying, “But so that you may know that the Son of Man has authority on earth to forgive sins—[he says to the paralytic, ‘Rise, take up] your [bed], and walk.’” The first charge, then, making himself equal to God, he even strengthened, showing that he is not an enemy of God, but both says and teaches the same things as he; next he takes his stand against the charge of breaking the Sabbath, saying, “Did not Moses give you the law, and none of you keeps the law?” As if he said: The law said, “You shall not murder”; but you murder, and do you accuse me as transgressing the law? And why did he say “none”? Because all were seeking to kill him. Even if I broke the law, he says, it was in saving a man; but you transgress for evil. Mine, even if it was a transgression, was for salvation, and I ought not to be judged by you who transgress in the great things. For yours is the overturning of the whole law. Then he presses his case further, though he had spoken much long before; but then more loftily and according to his own dignity, now more humbly. Why? Because he did not wish to exasperate them continually. For now their anger was at its height, and they were rushing on to murder. That is why he stays, checking them by two things: by exposing their daring and saying, “Why do you seek to kill me?”, and by saying with gentleness, “a man who has told you the truth,” and by showing that, being murderers, they are not worthy to judge another. But see the humility of Christ's question and the insolence of their answer: “You have a demon; who seeks to kill you?” The saying is one of anger and rage, and of a soul made shameless by [an unexpected reproof, and exposed before the time], as they thought. For as robbers who sing over their plots, and then, wishing to put their intended victim off his guard, do it by keeping silent, so too do these. But he, refraining from exposing this so as not to make them more shameless, again takes up the defense about the Sabbath, from the law.

[3] And see how shrewdly. It is nothing wonderful, he says, if you disobey me, when you disobey the law, which you think you hear and which you think was given by Moses. So it is nothing new if you do not attend to my words. For since they said, “God has spoken to Moses, but as for this man, we do not know where he is from,” he shows that they insulted that man too; for he gave the law, and they did not heed it. “I did one work, and you all marvel.” See how, where he had to defend himself and accept what had been done as though it were a charge, he does not mention the Father, but brings forward his own person: “I did one work.” He wishes to show that not to have done it would have been to break the law; that there are many things more authoritative than the law; and that Moses consented to receive a commandment against the law and more authoritative than the law. For circumcision is more authoritative than the Sabbath, though it is not of the law but of the fathers. But I did what is more authoritative and better than circumcision. Then he does not mention a commandment of the law, such as that the priests profane the Sabbath [as he had said already, but speaks more broadly]. And “you marvel” means: you are troubled, [you are confounded]. For if the law had to be fixed, circumcision would not be more authoritative than it. And he did not say, “I did something greater than circumcision,” but he refutes them beyond need by saying, “If a man receives circumcision [on the Sabbath, so that the law of Moses may not be broken, are you angry with me because I made a whole man well on the Sabbath?”] Do you see that the law stands most when one breaks it? Do you see that the breaking of the Sabbath is the keeping of the law? So that if the Sabbath had not been broken, the law would necessarily have been broken; so I too have upheld it. And he did not say, “Are you angry with me because I worked something greater than circumcision?” but, stating only what happened, he left the judgment to them, whether complete health is not more necessary than circumcision. So that a man may receive a sign that contributes nothing to health, the law is broken, he says; and so that he may be freed from so great a disease, are you vexed and indignant? “Do not judge by appearance.” What does “by appearance” mean? Do not, since Moses has greater glory among you, give your verdict from the dignity of the persons, but from the nature of the things; for this is to judge justly. For why did no one accuse Moses? Why did no one disobey him when he ordered the Sabbath to be broken by a commandment brought in from outside the law? But he allows a commandment to be more authoritative than his own law—a commandment not brought in by the law but from outside, which is most wonderful; while you, who are not lawgivers, avenge the law beyond measure and defend it. But Moses is more trustworthy than you, who orders the law to be broken by a commandment not of the law. By saying, “a whole man,” he shows that circumcision was a partial health. And what is the health of circumcision? “Every soul,” it says, “that is not circumcised will be destroyed.” But I raised up one not injured in part, but wholly ruined. “Do not judge, then, by appearance.” Let us be persuaded that this was said not only to them but also to us, so that we may corrupt justice for nothing, but do everything for it; whether someone is poor or rich, let us not attend to persons but examine the facts. “You shall not show pity to a poor man in judgment,” it says. What does the saying mean? Do not be broken down or bent, it says, if the wrongdoer happens to be poor. And if one must not favor a poor man, much less a rich one. I say this not only to judges but to all people, so that justice may nowhere be corrupted, but everywhere kept intact. “The Lord loves righteousness,” it says; “but whoever loves wrongdoing hates his own soul.” Let us not, then, hate our own souls, nor love wrongdoing. For its gain now is small and nothing, but in the future it does great harm; or rather we shall not even enjoy it here. For when we live in luxury with an evil conscience, is not this punishment and retribution? Let us then love justice and nowhere harm this law. For what shall we be able to reap from the present life, if we do not depart having gained virtue? And what will stand up for us there? Friendship, kinship, someone's favor? And why do I say someone's favor? Even if we have Noah, or Job, or Daniel as father, this will profit us nothing, when we are betrayed by our own deeds. We need one thing only: virtue of soul. This will be able to save us and free us from the eternal fire. This will send us on to the kingdom of heaven; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 7:16: quotation, high confidence
- John 17:10: quotation, high confidence
- John 7:18: quotation, high confidence
- John 8:58: quotation, high confidence
- John 7:19: quotation, high confidence
- John 5:18: allusion, high confidence
- Mal 2:10: quotation, high confidence
- John 9:16: quotation, high confidence
- John 5:21: quotation, high confidence
- John 5:23: quotation, high confidence
- John 5:19: quotation, high confidence
- Matt 5:17: quotation, high confidence
- John 10:33: quotation, high confidence
- Matt 9:6: quotation, high confidence
- Exod 20:13: quotation, high confidence
- John 8:40: quotation, high confidence
- John 7:20: quotation, high confidence
- John 9:29: quotation, high confidence
- John 7:21: quotation, high confidence
- John 7:22: allusion, high confidence
- Matt 12:5: allusion, high confidence
- John 7:23: quotation, high confidence
- John 7:24: quotation, high confidence
- Gen 17:14: quotation, high confidence
- Exod 23:3: quotation, high confidence
- Ps 11:7 (10:7 LXX): quotation, high confidence
- Ps 11:5 (10:5 LXX): quotation, high confidence
- Ezek 14:14: allusion, high confidence

### Translation notes

- Quotations: John 7:16–24; John 17:10; John 8:58; Mal 2:10; John 9:16; John 5:21, 23, 19; Matt 5:17; John 10:33; Matt 9:6; Exod 20:13; John 8:40; John 9:29; Gen 17:14; Exod 23:3; Ps 11:7 and 11:5 (LXX 10:7, 10:5); allusions to Matt 12:5; Ezek 14:14. Chrysostom states that the Son is another hypostasis yet one in teaching with the Father, and argues that Christ confirmed rather than corrected the charge of making himself equal to God; translated as written. The section numeral [3] is placed where the scan has it. Words lost in the scan are supplied in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 49.2 (PG 59:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/49-2).

## Homily 50.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/50-1/#p-50-1
- Source: PG 59:292
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains how the people of Jerusalem contradict themselves about where Christ comes from, and how Christ can say both that they know him and that they do not.

### Greek text

ΤἜΛλεγον οὖν τινες ἐκ τῶν Ἱεροσοιυριτῶν" « Οὐκ οὗτός ἐστι» ὃν ζητοῦσιν ἀποκτεῖναι; Καὶ ἴδε παῤῥησίᾳ «ἰαΔεῖ, καὶ οὐδὲν αὐτῷ «έγουσι. Μὴ τι ἀληθῶς ἔγνωσαν οἱ ἄρχοντες, ὅτι οὗτός ἐστιν ἀληθῶς ὁ Χριστός; Α.λλὰ τοῦτον οἵδαμὲν πόθεν ἐστίν. » Οὐδὲν ἀπ) ῶς ἐν ταῖς θείαις Γραφαῖς χεῖται’ Πνεύματι γὰρ εἰρημέναι εἰσὶν ἁγίῳ. Διὸ πάντα μετὰ ἀχρι- Οείας ἐξετάζωμεν. Καὶ γὰρ ἀπὸ μιᾶς λέξεως ἔνεστιν ὁλόκληρον εὑρεῖν νοῦν, οἷον δὴ καὶ νῦν ἡμῖν ἐστι προκείμενον. Πο.1.1οἱ γὰρ ἐκ τῶν Ἱἱεροσοιυμιτῶν γον" Οὐκ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; Τί δήποτε πρόσκειται, Τῶν Ἱεροσολυμιτῶν; Δείκνυ- «ιν ὁ εὐαγγελιστὴς, ὅτι οἱ μάλιστα τῶν μεγάων ἀπολελαυχότες ση μείων, οὗτοι πάντων ἦσαν ἐλεεινότεροι, οἱ τῆς θεότητος αὐτοῦ σημεῖον ἑωρακάτες μέγιστον, τὸ πᾶν τῇ χρίσεὶ τῶν ἀρχόντων ἐπἐτρεπον τῶν διεφθαρμένων. Ἢ γὰρ οὐ μέγα σημεῖον, μαινομένους, καὶ φονῶντας, καὶ περιιόντας, καὶ ζντοῦντα; ἀνελεῖν, καὶ κατέχοντας ἐν χερσὶν, ἡσυχά,ζειν ἐξαίφνης; τίς γὰρ ἂν τοῦτο ἐποίησε; τίς ὁλόκληρὸν μανίαν οὕτως ἔσθεσεν; ᾿Αλλ᾽ ὅμως μετὰ τοταῦτα σημεῖα, ὅρα τὴν ἄνοιαν καὶ τὴν μανίαν. Οὐκ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; Ὅρα τοῶς ἑαυτῶν κατηγοροῦσι. Ὃν ζητοῦσι, φησὶν, ἀποχκτεῖγαι, καὶ οὐδὲν αὐτῷ “έγουσει. Καὶ οὐκ ἁπλῶ: οὐδὲν αὑτῷ λέγουσιν, ἀλλλ καὶ παῤῥησιαζομένῳ " ὁ γὰρ παῤῥησίᾳ λαλῶν, καὶ μετ᾽ ἐλευθερίας ἁπάσης, μᾶλλον ἂν αὐτοὺς παρώξυνεν " ἀλλ᾽ οὐδὲν ἐποίουν. Μἡποτὲ ἀληθῶς ἔγνωσαν, ὅτι οὗτός ἐστιν ὁ Χριστός; Ὑμῖν δὲ τί δοκεῖ; ποίαν περὶ αὐτοῦ φέρετε τὴν ψῆφον; Τὴν ἑναντίαν, φησί. Διὰ τοῦτο ἔλεγον" τοῦτον οἵδαμεν πόθεν ἐστίν. ὭὮ τῆς πονηρίας ὁ! ὦ «ἧς ἐναντιολογίας ! οὐδὲ ταῖς τῶν ἀρχόντων ἕπονται ψήφοις, ἀλλ᾽ ἑτέραν ἐχφέρουσι διεφθαρμένην, καὶ τῆς οἰκείας ἀνοίας ἀξίαν. Οἵδωμεν αὐτὸν, φησὶ, πόθεν ᾿ ἐστίν" ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γιγώσκει πόθεν ἐστί. Καὶ μὴν οἱ ἄρχοντες ὑμῶν ἐρωπώμενοι ἔλεγον, ὅτι ἐν Βηθλεὲμ γεννᾶται. Καὶ πάλιν ἄλλοι τινὲς, Ἡμεῖς οἵδαμεν ὅτι Μωυσῇ ὁ Θεός" τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν." Ὅρα μεθυόντων ῥήματα. Καὶ πάλιν" Μὴ ἐκ τῆς Γαΐ,.- «ἰΣαίας ἔρχεται ὁ Χριστός; οὐκ ἀπὸ Βηθλεὲμ τῆς κώμης; Εἶδες μαινομένων ψῆφον; Οἴδαμεν, καὶ οὐκ οἴδαμεν" ἀπὸ Βηθλεὲμ ἔρχεται ὁ Χριστός " Ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γιγώσχϑι πόθεν ἐστί. Τί ταύτης τῆς μάχης σαφέστερον; Πρὸς γὰρ ἕν μόνον ἑώρων, τὸ μὴ πεισθῆναι, Τί οὖν πρὸς ταῦτα ὁ Χριστός; Καὶ ἐμὲ οἵδατε, καὶ οἵδατε " πόθεν εἰμί" καὶ ἀπ᾽ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀ.1. ἔστιν ἀ ἰηθὴς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἵδατε. Καὶ πάλιν" Εἰ ἐμὲ ἤδειτε, καὶ τὸν Πατέρα μου δειτε ἄν. Πῶς οὖν φησιν αὑτοὺς καὶ εἰδέναι αὐτὸν, καὶ πόθεν ἐστί" καὶ πάλιν, μήτε αὐτὸν εἰδέναι αὐτοὺς, μῆτε τὸν Πατέρα; Οὐκ ἐναντιολογῶν " ἄπαγε, ἀλλὰ καὶ σφόδρα ἑαυτῷ ἀκολουθῶν. Ἑ τέραν δὲ λέγει γνῶσιν, ὅταν λέγη. Οὐκ οἴδατε, ὥσπερ ὅταν λέγῃ" Υἱοὶ υἱοὶ «Ἰοιμοὶ, καὶ οὐκ εἰδότες τὸν Κύριον " καὶ πάλιν, ἸΙσραὴ(1 δέ μὲ οὐκ ἔγγω. Ὡς; καὶ Παῦλός φησι, Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀργοῦνται. Ἔστιν ἄρα μὴ εἰδέναι εἰδότα. Τοῦτο οὖν φησιν" Εἰ ἐμὲ οἴδατε, οἴδατε ὅτι τοῦ Θεοῦ Υἱός εἰμι. Τὸ γὰρ, Πόθεν εἰμὶ, οὐ τὸν τόπον ἐνταῦθά φησι" καὶ δῆλον ἐκ τῆς ἐπαγωγῆς " Καὶ ἀπ᾿ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀ.11' ἔστιν ἀληθὴς ὁ πέμψας μδ, ὃν ὑμεῖς οὐκ οἵδατε" ἄγνοιαν ἐνταῦθα λέγων, τὴν διὰ τῶν ἔργων" καθὼς Παῦλός φησι’ Θεὸν ὁμο.ιϊογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνγται. Οὐδὲ γὰρ ἀγνοίας ἣν τὸ ἀμάρτημα, ἀλλὰ κακίας καὶ πονηρᾶς γνώμης. Καὶ τοῦτο εἰδότες, ἀγνοεῖν βούλονται. Πλὴν ποία ἀκολουθία ταῦτα; πῶς γὰρ ἐλέγχων αὐτοὺς, τὰ αὐτῶν φθέγγεται; Εἰπόντων γὰρ ἐχείνων, Τοῦτον δὲ οἴδαμεν πόθεν ἐστὶν, ἐπήγαγε, Καὶ ἐμὲ οἴδατε. Τί γὰρ εἶπον ἐκεῖνοι, ὅτι Οὐκ οἴδαμεν; Καὶ αὐτοὶ μὲν οὖν τοῦτο ἔλεγον, ὅτι Οἴδαμεν. ᾿Αλλ᾽ ἐκεῖνοι μὲν τὸ, Οἵδαμεν πόθεν ἐσεὶ, λέγοντες, οὐδὲν ἄλλο ἐνέφαινον, ἀλλ᾽ ἢ ὅτι ἐκ τῆς γῆς ἐστι, καὶ ὅτι τοῦ τέκτονός ἐστιν υἱός " αὑτὸς δὲ αὐτοὺς ἀνῆγεν εἰς τὸν οὐρανὸν, λέγων " Οἴδατε πόθεν εἰμί " τουτέστιν, οὐκ ἐντεῦθεν ὅθεν ὑποπτεύετε, ἀλλ᾽ ὅθεν ὁ πέμψα; με. Τὸ γὰρ εἰπεῖν, ὅτι ᾿Α π᾿ ἐμαυτοῦ οὐκ ἐλήλυθα, τοῦτο αἰνίτφ«εται, ὅτι ἤδεσαν ὅτι παρὰ τοῦ Πατρὸς ἀπέσταλτο, εἰ καὶ μὴ ἐξεχάλυπτον. Διπλῇ γοῦν αὐτοὺς ἐλέγχει, Καὶ πρῶτον μὲν ἃ κατ᾽ ἰδίαν ἐλάλουν, ταῦτα εἰς μέ- 4δοὸν ἤγαγε χράζων, ὥστε αὐτοὺς ἐντρέψαι “ ἔπειτα καὶ τὰ κατὰ διάνοιαν ἐξεχάλυπτεν ὡσανεὶ ἔλεγεν" Οὐκ εἰμὶ τῶν ἀπεῤῥιμμένων, οὐδὲ τῶν ἁπλῶς ἐλθόνπων, Ἀ.1.1᾽ ἔστιν ἀληθὴς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἵδατε. Τί ἐστιν, Ἀηθὴς ὁ πέμψας με; Εἰ ἀληθής ἔστιν, ἐπ᾿ ἀληθείᾳ ἔπεμψεν " εἰ ἀληθής ἔστι, καὶ τὸν ἀπεσταλμένον εἰκὸς ἀληθῇ εἶναι.

### English translation (Claude)

“So some of the people of Jerusalem said, ‘Is this not the man whom they seek to kill? And look, he speaks openly, and they say nothing to him. Can it be that the rulers really know that this is truly the Christ? But we know where this man comes from.’” Nothing is set down at random in the divine Scriptures, for they were spoken by the Holy Spirit. So let us examine everything with exactness; for from a single expression one can find a whole meaning, as is the case with the passage now before us. For many “of the people of Jerusalem said, ‘Is this not the man whom they seek to kill?’” Why is “of the people of Jerusalem” added? The evangelist shows that those who had enjoyed the greatest signs were the most pitiable of all: they had seen the greatest sign of his Godhead, and yet they left the whole matter to the judgment of their corrupt rulers. For was it not a great sign that men who were raging, thirsting for blood, going about and seeking to kill him, and having him in their hands, suddenly kept still? Who could have done this? Who could so have quenched an entire madness? Yet after such great signs, see their folly and their madness. “Is this not the man whom they seek to kill?” See how they accuse themselves. “Whom they seek to kill,” it says, “and they say nothing to him.” And not merely do they say nothing to him, but nothing to him even when he speaks openly; for one who speaks openly and with complete freedom would have provoked them all the more, and yet they did nothing. “Can it be that they really know that this is the Christ?” And what do you think? What verdict do you give about him? The opposite, he says. That is why they said, “We know where this man comes from.” O wickedness! O self-contradiction! They do not even follow the verdict of their rulers, but bring out another, corrupt one, worthy of their own folly. “We know,” they say, “where he comes from; but when the Christ comes, no one knows where he comes from.” And yet your rulers, when asked, said that he is born in Bethlehem. And again others said, “We know that God spoke to Moses; but as for this man, we do not know where he comes from.” See the words of drunken men. And again, “Does the Christ come from Galilee? Does he not come from Bethlehem, the village?” Do you see the verdict of madmen? “We know,” and “we do not know”; “the Christ comes from Bethlehem,” and “when the Christ comes, no one knows where he comes from.” What could be plainer than this contradiction? For they looked to one thing only: not to be persuaded. What then does Christ say to this? “You both know me and know where I come from; and I have not come of myself, but he who sent me is true, whom you do not know.” And again, “If you knew me, you would know my Father also.” How then does he say both that they know him and where he comes from, and again that they know neither him nor the Father? He does not contradict himself; far from it, he is entirely consistent with himself. He means a different kind of knowledge when he says, “You do not know,” as when it is said, “Sons, pestilent sons, and not knowing the Lord,” and again, “But Israel has not known me.” As Paul too says, “They profess to know God, but deny him by their works.” So it is possible to know and yet not to know. This then is what he says: “If you knew me, you would know that I am the Son of God.” For by “where I come from” he does not mean the place here; and this is clear from what follows: “And I have not come of myself, but he who sent me is true, whom you do not know.” He speaks here of the ignorance shown by works, as Paul says, “They profess to know God, but deny him by their works.” For their sin was not one of ignorance but of wickedness and an evil will; knowing this, they wished to be ignorant of it. But what sort of sequence is this? How is it that in refuting them he says the same things they said? For when they had said, “But we know where this man comes from,” he added, “You both know me.” For what had they said? That “we do not know”? On the contrary, they said, “We know.” But when they said, “We know where he comes from,” they meant nothing other than that he was from the earth and was the carpenter’s son; whereas he led them up to heaven, saying, “You know where I come from,” that is, not from where you suspect, but from where he who sent me is. For by saying, “I have not come of myself,” he hints that they knew he had been sent from the Father, even though they did not disclose it. So he refutes them doubly. First, the things they were saying privately he brought out into the open, crying aloud, so as to put them to shame; then he also disclosed what was in their minds, as if he were saying, “I am not one of the outcasts, nor one of those who have come at random, but he who sent me is true, whom you do not know.” What is “he who sent me is true”? If he is true, he sent me in truth; if he is true, it is natural that the one he sent is also true.

### Scripture references

- John 7:25–28: quotation, high confidence
- John 8:19: quotation, high confidence
- John 7:42: quotation, high confidence
- John 9:29: quotation, high confidence
- John 7:41: quotation, high confidence
- Isa 1:3: quotation, high confidence
- Titus 1:16: quotation, high confidence
- 1 Sam 2:12: quotation, high confidence
- Matt 2:4–6: allusion, high confidence

### Translation notes

- Quotations: John 7:25–28; John 8:19; John 7:42; John 9:29; John 7:41–42; 1 Sam 2:12 (1 Kgdms 2:12 LXX, the sons of Eli); Isa 1:3; Titus 1:16. The opening words “Nothing is set down at random” are partly lost in the scan and are translated by sense. Migne’s Latin column and apparatus that leaked into the Greek after “what verdict do you give” are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 50.1 (PG 59:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/50-1).

## Homily 50.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/50-1/#p-50-2
- Source: PG 59:292
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ shows from the people’s own words that he is the Christ; the rulers send officers to arrest him, and he warns that he will be with them only a little while.

### Greek text

Καὶ ἑτέρως δὲ τοῦτο κατασκευάζει, ἀπὸ τῶν οἱκείων αὑτοὺς χειρούμενος λόγων. Ἐπειδὴ γὰμ ἔλεγον, Ὁ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινγώσχει πόθεν Οἴδαμεν πόθεν ἐστὶ, καὶ οὐκ οἴδαμεν πόύεν ἐστίν. θυ ἐστὶ, δείκνυσι καὶ ἐντεῦθεν ἑαυτὸν εἶναι τὸν Χριστόν. Καὶ γὰρ ἐκεῖνοι τὸ, Οὐδεὶς γιγώσκει, πρὸς ἄντιθεν δείκνυσιν ἑαυτὸν ὄντα τὸν Χριστὸν, ὅτι παρὰ τοῦ Πατρὸς ἦλθε" καὶ πανταχοῦ τὴν γνῶσιν ἑαυτῷ μαρτυρεῖ μόνῳ τοῦ Πατρὸς, λέγων " Οὐκ ὅτι τὸν Πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὧν παρὰ τοῦ Πατρός. Καὶ παρώξυνεν αὐτοὺς τὰ λεγόμενα. Τὸ γὰρ εἰπεῖν «, ὅτι Οὐκ οἴδατε αὑτὸν, καὶ τὸ ἐλέγξαι ὅτι εἰδότες προσποιοῦνται ἀγνοεῖν, ἱκανὸν δαχεῖν καὶ χαθάψα σθαι. ᾿Εζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέθα.λεν ἐπ' αὐτὸν τὴν χεῖρα, ὅτι οὕπω ἡ ὥρα αὑτοῦ. Ὁρᾷς αὐτοὺς ἀοράτως κατεχομένους, καὶ τὸν θυμὸν αὐτῶν χαλινούμενον; Διὰ τί δὲ μὴ εἶπεν, ὅτ' κατεῖχεν αὐτοὺς ἀοράτως, ἀλλ᾽ Ὅτι οὕπω ἐληλύθει ἡ ὥρα αὐτοῦ; ᾿Ανθρωπινώτερον ἠδουλήθη φθέγξατθαι καὶ ταπεινότερον ὁ εὐαγγελιστὴς, ὥστε αὐτὸν καὶ ἄνθριυπον ὑποπτευθῆναι. Ἐπειδὴ γὰρ παν» ταχοῦ ὑψηλὰ λέγει, τούτου ἕνεκεν ταῦτα παραδπείρει. Ὅταν δὲ λέγῃ, ὅτι Παρ αὐτοῦ εἰμι" οὐκ ὡς προφήτης μανθάνων λέγει, ἀλλ᾽ ὡς ὁρῶν αὐτὸν, καὶ μετ᾽ αὐτοῦ ὦν. Οἷδα γὰρ αὐτὸν, φησὶν, ὅτι ἐγὼ παρ᾽ αὐτοῦ εἰμι. Ὁρᾷς πῶς ἄνον καὶ κάτω κατασκευάζει «πὸ, Ἀπ᾿ ἐμαυτοῦ οὐκ ἐήϊυθα, καὶ, Ὃ πέμψας μὲ ἀιἸηθής ἐστι, πρὸς ἐκεῖνο μαχόμενος, τὸ μὴ νομισθῆναι ἀλλότριον τοῦ Θεοῦ; Καὶ σκόπει πόσον τῆς ταπεινότητος τῶν ῥημάτων τὸ κέρδος. Μετὰ γὰρ καῦτα πολλοὶ, φησὶν, ἔλεγον - Ὃ Χριστὸς ὅταν ἔλθῃ, μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησε; Πόσα σημεῖα; Καὶ μὴν τρία ἦν σημεῖα, τὸ τοῦ οἴνου, καὶ τὸ τοῦ παραλυτιχοῦ, καὶ τὸ τοῦ υἱοῦ τοῦ βασιλικοῦ" καὶ οὐδὲν διηγήσατο πλέὸόν ὁ εὐαγγελιστής. “Ὅθεν δῆλον, ὃ πολλάκις εἶπον, ὅτι τὰ πολλὰ παρατρέχουσι, καὶ ὑπὲρ τούτων ἡμῖν διαλέγονται, ὑπὲρ ὧν οἱ ἄρχοντες ἐκοχούργουν. Ἐζήτουν οὖν αὐτὸν πιάσαι καὶ ἀνελεῖν. Τίνες; Οὐ τὸ πλῆθος τὸ τῆς ἀρχῆς οὐκ ἐφιέμενον, οὐδὲ βασκανίᾳ ἁλῶναι δυνάμενον" ἀλλ᾽ οἱ ἱερεῖς. Οἱ γὰρ τοῦ πλήθους ἔλεγον" Ὁ Χριστὸς ὅταν ἔλθῃ, μὴ πιλείονγα σημεῖα ποιήσει; Πλὴν ἀλλ᾽ οὐδὲ αὕτη ἣν ὑγιὴς ἡ πίστις, ἀλλ᾽ ὡς πλήθους χυδαίου. Τὸ γὰρ λέγειν, “Ὅταν ἔλθῃ, οὐ σφόδρα πεπεισμένων ἦν τοῦτον εἶναι τὸν Χριστόν, Ἢ ποῦτο οὖν ἔστιν εἰπεῖν ἀ, ἢ ὅτι κατὰ συνδρομὴν εἴρη- «αι παρὰ τῶν ὄχλων" ὡς γὰρ τῶν ἀρχόντων ἄνω καὶ κάτω σπουδαζόντων δεῖξαι οὐκ ὄντα αὐτὸν τὸν Χριστὸν, θῶμεν μηδὲ εἶναι αὐτὸν τὸν Χριστόν " μὴ τούπου βελτίων ἔσται ἐκεῖνος; Ὅπερ ἀεὶ λέγω, ὅτι οἱ παχύτεροι, οὐκ ἀπὸ διδασκαλίας, οὐδὲ ἀπὸ δημηγος ρίας, ἀλλ᾽ ἀπὸ σημείων ἐνάγονται. ἥκουσα» οἱ Φωὑπηρέτας, ἵνα πιάσωσιν αὐτόν. "Ορᾷς ὅτ: τοῦ ααθθδάτου ἣ λύσις πρόσχημα ἦν; Ὃ δὲ μάλιστα αὖτοὺς ἔδαχνε, τοῦτο ἦν. Ἐνταῦθα γὰρ οὐδὲν ἔχοντες ἐγκαλεῖν, οὔτε τοῖς εἰρημένοις, οὔτε τοῖς πεπραγμένοις, διὰ τὸν ὄχλον ἑδούλοντο πιάσαι αὐτόν. Καὶ αὑτοὶ μὲν οὐκ ἐτόλμων, τὸν κίνδυνον ὑφορώμενοι, τοὺς δὰ διακόνους ἀπέστελλον ἐχδάτους. Ὦ τῆς τυραννίδος καὶ τῆς μανίας 1 μᾶλλον δὲ ὦ τῆς ἀνοίας ! Αὐτοὶ πολλάκις ἐπιχειρήσαντες, καὶ οὐκ ἰσχύσαντες, τοῖς ὑπηρέταις τὸ πρᾶγμα ἐπέτρεψαν, ἁπλῶς τὸν θυμὸν αὐτῶν δι αναπαύοντες" καίτοι πολλὰ διελέχθη καὶ ἐν τῇ χολυ- Θήθρᾳ, καὶ οὐδὲν τοιοῦτον ἐποίησαν, ἀλλ᾽ ἐζήτησαν μὲν, οὐκ ἐπεχείρησαν δέ. Ἐνταῦθα δὲ οὐκ ἔτι φέρύυσι, τοῦ ὄχλου μέλλοντος αὐτῷ προστρέχειν. Τί οὖν ὁ Χριστός; Ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἶμι. Δυνάμενος καὶ ἐπιχάμψα:ι καὶ φοδῆσαι τοὺς ἀκούοντας, ῥήματα φθέγγεται ταπεινοφροσύνης γέμόντα, ὡσανεὶ ἔλεγεν " Τί σπουδάζετέ με ἀνελεῖν καὶ διῶξαι; Μικρὸν ἀναμείνατε χρόνον, καὶ οὐδὲ σπου» δαζόντων με κατέχειν ἀνέξομαι. Εἶτα ἵνα μὴ τις θάνατον κοινὸν νομίσῃ, τὸ ΓΕτι μικρὸν χρόνον μεθ' ὑμῶν εἶμι (καὶ γὰρ τοῦτο ἐνόμισαν) " ἵν᾽ οὖν τοῦτο μή τις νομίσῃ, καὶ ὅτι οὐδὲν ἐνήργει 8 μετὰ τελευτὴν, ἐπἦγαγε" Καὶ ὅπου εἰμὶ ἐγὼ, ὑμεῖς οὐ δύνασθε ἐ θεῖν. Εἰ δὲ ἔμελλεν ἐναπομένειν τῷ θανάτῳ, ἠδύναντο ἀπελθεῖν - ἐκεῖ γὰρ πάντες ἄπιμεν. Τὸ μὲν οὖν ἀφελέστερον πλῆθος, ἐπέχαμπτε τὰ λεγόμενα " τὸ δὲ θραπρὸς τὴν ἀκρόασιν, ὡς ὀλίγου λοιπὸν ὑπολειπομένου «ρόνου, καὶ οὐκ ἐνὸν ἀεὶ ταύτης ἀπολαῦσαι τῆς διδασκαλίας. Καὶ οὐκ εἶπεν ἁπλῶς, Ἐνταῦθά εἶμι, ἀλλὰ, Μεθ ὑμῶν εἰμι" τουτέστι, Κἂν διώχητε, κἂν ἐλαύνητε, μικρὸν χρόνον οὐ παύσομαι τὰ ὑπὲρ ὑμῶν οἰκονομῶν, καὶ τὰ πρὸς σωτηρίαν λέγων καὶ παραιγῶν ὑμῖν. Καὶ ὑπάγω πρὸς τὸν πέμψαντά με. Φοδῆσαι τοῦτο ἱκανὺν ἦν, καὶ εἰς ἀγωνίαν ἐμδαλεῖν, Καὶ γὰρ ὅτι ἐν χρείᾳ αὐτοῦ καταστήπονται δηλοῖ. Ζητήσετε γάο μ8. φησὶν, οὐ μόνον οὐκ ἐπιλήσεσθς, ἀλλὰ καὶ Ζητήσετέ με, καὶ οὐκ εὑρήσετε. Καὶ ποῦ ἐξήτῆσαν αὑτὸν οἱ Ἰουδαῖοι; Λέγει ὁ Λουκᾶς, ὅτι ἐκόπτοντο γυναῖκες ἐπ᾽ αὐτῷ. Εἰκὸς δὲ καὶ ἄλλους πολλεὺς, καὶ εὐθέω;:, καὶ τῆς πόλεως ἀλισχομένης, μεμνῆσηαι τοῦ Χριστοῦ καὶ τῶν θαυμάτων αὐτοῦ, καὶ τὴν παρουσίαν ζητεῖν τὴν αὐτοῦ. Ταῦτα δὴ πάντα ἐπήγαγε, βουλόμενος αὑτοὺς ἐφελχύσασθαι. Καὶ γὰρ πὸ μικρὸν χρόνον εἶναι τὸν λειπόμενον, καὶ τὸ μετὰ τὴν ἀναχώρησιν ποθεινὸν ἔσεσθαι, καὶ τὸ μὴ δύνασθαι λοιπὸν αὐτὸν εὑρεῖν, ἑχανὰ πάντα πεῖσαι προτελθεῖν. Εἰ μὲν γὰρ μὴ ἔμελλε ποθεινὴ εἶναι ἡ παρουσία, οὐδὲν μέγα αὐτοῖς ἐδόκει λέγειν. Πάλιν ὃς, εἰ ἔμελλε ποθεινὴ εἶναι, δυνατὸν δὲ ἦν εὑρεῖν, οὐδ᾽ ἂν οὕτως

### English translation (Claude)

He also establishes this in another way, overcoming them from their own words. Since they said, “When the Christ comes, no one knows where he comes from,” he shows from this too that he himself is the Christ. [“We know where he comes from” and “we do not know where he comes from.”] For they had said, “No one knows,” [with reference to a place;] but from the same words he shows himself to be the Christ because he came from the Father; and everywhere he testifies that the knowledge of the Father belongs to himself alone, saying, “Not that anyone has seen the Father, except him who is from the Father.” And what he said provoked them. For to say, “You do not know him,” and to prove that they knew but pretended not to know, was enough to sting and exasperate them. “So they sought to seize him, and no one laid a hand on him, because his hour had not yet come.” Do you see them invisibly restrained, and their anger bridled? But why did the evangelist not say that he restrained them invisibly, but “because his hour had not yet come”? The evangelist wished to speak in a more human and humbler way, so that he might be thought to be also a man. For since he everywhere says lofty things, for this reason he scatters these among them. And when he says, “I am from him,” he does not speak as a prophet who has learned, but as one who sees him and is with him. “For I know him,” he says, “because I am from him.” Do you see how again and again he establishes the points “I have not come of myself” and “he who sent me is true,” fighting against the notion that he was a stranger to God? And consider how great is the gain from the lowliness of his words. For after this, it says, “many said, ‘When the Christ comes, will he do more signs than this man has done?’” How many signs? Yet there had been three signs: that of the wine, that of the paralytic, and that of the royal official’s son; and the evangelist narrated nothing more. From this it is clear, as I have often said, that they pass over most things and discuss with us those over which the rulers were acting maliciously. “So they sought to seize him” and to kill him. Who? Not the multitude, which did not covet rule and could not be caught by envy, but the priests. For those of the multitude said, “When the Christ comes, will he do more signs?” Yet not even this faith was sound, but like that of a vulgar crowd; for to say “when he comes” did not belong to people fully persuaded that this was the Christ. So one may say this, or else that it was said by the crowds in agreement with one another; as if, since the rulers were striving every way to show that he was not the Christ, they said, “Let us suppose that he is not the Christ; will the Christ be better than this man?” As I always say, the duller sort are led on not by teaching or public discourse, but by signs. “The Pharisees heard [the crowd muttering these things about him, and the chief priests and Pharisees sent] officers to seize him.” Do you see that the breaking of the Sabbath was a pretext? What stung them most was this. For here, having nothing to charge against either his words or his deeds, they wished to seize him because of the crowd. And they themselves did not dare, suspecting the danger, but sent the servants, who were safe from it. O tyranny and madness! Or rather, O folly! They themselves had often attempted it and had not prevailed, and now they entrusted the matter to the officers, merely to give rest to their anger. And yet he had spoken at length at the pool too, and they did nothing of this kind; they sought him, but made no attempt. But here they no longer bear it, since the crowd was about to run to him. What then does Christ do? “I am with you a little while longer.” Though he could have bent and frightened those who heard, he utters words full of humility, as if he were saying, “Why are you eager to kill and persecute me? Wait a little while, and even if you are eager to hold me, I will not consent.” Then, so that no one might think that “I am with you a little while longer” meant a common death (for they did think so), so that no one might think this and that he would effect nothing after his death, he added, “And where I am, you cannot come.” If he had been going to remain in death, they could have gone there; for we all go there. The simpler part of the multitude was bent by what was said, while the bolder part [was frightened, and the more thoughtful were made eager] for listening, since only a little time was left and it would not be possible always to enjoy this teaching. And he did not simply say, “I am here,” but “I am with you,” that is, “Even if you persecute me, even if you drive me away, for a little while I will not cease to manage what is for your good and to speak and exhort you to salvation.” “And I go to him who sent me.” This was enough to frighten them and throw them into anguish, for he shows that they will come to be in need of him. “You will seek me,” he says: not only will you not forget me, but “you will seek me, and you will not find me.” And when did the Jews seek him? Luke says that women were lamenting for him. And it is likely that many others too, both at once and when the city was being captured, remembered Christ and his miracles and sought his presence. He added all this, wishing to draw them to himself. For that the time left was short, that after his departure he would be longed for, and that it would then be impossible to find him, were all enough to persuade them to come to him. For if his presence were not going to be longed for, he would not have seemed to them to be saying anything great. Again, if it were going to be longed for, but it were possible to find him, not even so [would they have been greatly troubled].

### Scripture references

- John 7:27–36: quotation, high confidence
- John 6:46: quotation, high confidence
- John 2:1–11: allusion, high confidence
- John 4:46–54: allusion, high confidence
- John 5:1–9: allusion, high confidence
- Luke 23:27: allusion, high confidence

### Translation notes

- Quotations: John 7:27–36; John 6:46; John 7:29; allusions to John 2:1–11; 4:46–54; 5:1–9 (the three signs); Luke 23:27 (the lamenting women). The section numeral 3 was lost in the scan, so section 3 is inside this ref. Words lost in the scan in the quotation of John 7:32 and near the end are supplied by sense in brackets. A line repeated in the scan (“we know where he comes from, and we do not know”) is shown in brackets. Leaked apparatus after “frightened those who” removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 50.2 (PG 59:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/50-2).

## Homily 50.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/50-1/#p-50-4
- Source: PG 59:292
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ foretells his departure; the Jews wonder whether he will go to the Greeks; Chrysostom warns that sinners will not go where Christ is, and urges almsgiving so that the lamp of the Spirit is not quenched.

### Greek text

Πάλιν, εἰ πολὺν ἔμελλε χρόνον παρεῖναι, καὶ οὔτως ὕπτιοι ἂν ἐγένουτο Νὺν ὃ πάντοθεν αὐτοὺς συνελαύνει καὶ φοβεῖ. Τὸ δὲ, ᾿Υπάγω πρὸς τὸν πέμψαντά με, δεικνύντος ἐστὶν οὐδεμίαν αὐτῷ " γενησομένην βλάδην ἀπὸ τῆς ἐ πιδουλῇς τῆς αὐτῶν, καὶ τὸ πάθος ἑκούσιον. Δύο τοίνυν προεῖπε προῤῥήσεις, ὅτι μετὰ μικρὸν ἀπελεύσεται χρόνον, καὶ ὅτι οὐκ ἕξουσι πρὸς αὐτόν" ὅπερ οὐκ ἣν ἀνθρωπίνης διανοίας, τὴν ἑαυτοῦ τελευτὴν προειπεῖν. Ὅρα γοῦν καὶ τὸν Δαυὶδ λέγοντα - Γνγώρισόν μοι, Κύριε, τὸ πέρας μου, καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου τίς ἐστιν, ἵνα γγῶ τί ὑστερῶ ἐγώ. Καὶ ὅλως οὐδείς ἐστιν ὁ μαθὼν τοῦτο. Ἐκ δὲ τοῦ ἑνὰς καὶ τὸ ἕτερον πιστοῦται, Ἐγὼ δὲ οἶμαι, καὶ πρὸς τοὺς ὑπηρέτας τοῦτο αἰνίττεσθαι », καὶ πρὸς αὐτοὺς τὸν λόγον ἀποτείνειν, ᾧ μάλιστα αὐτοὺ: ἐπεσπάσατο, δείξας ἑαυτὸν εἰδότα τῆς ἀφίξειος τὴν αἰτίαν, ὡσανεὶ ἔλεγε" περιμείνατε μικρὰν, καὶ τούς" Ποῦ οὗτος μέλει πορεύεσθαι; Καὶ μὴν τοὺς ἐπιθυμοῦντας ἀπαλλαγῆναι, τοὺς πάντα πράττοντας ὥστε μὴ βλέπειν αὐτὸν, οὐκ ἐχρῆν τοῦτο ζητεῖν, ἀλλ᾽ εἰπεῖν, ὅτι Καὶ ἀσμενίζομεν, καὶ πότε γὰρ τοῦτο ἔσται; ᾿Αλλ᾽ ἕπαθόν τι πρὸς τὰ λεχθέντα, καὶ ζητοῦσι πρὸς ἑαυτοὺς ἀνοήτως ὑποπτεύοντε:, ποῦ μέλλει πορεύεσθαι. Μὴ εἰς τὴν διασπορὰν τῶν ᾿Ελλήνων; Τί ἔστιν, Εἰς διασπορὰν τῶν γων; Οὕτω τὰ ἔθνη ἐκάλουν οἱ Ἰουδαῖοι, διὰ τὸ πανταχοῦ διεσπάρθαι, καὶ ἀδεῶς ἀλλήλοις Τοῦτο δὲ καὶ αὐτοὶ λοιπὸν τὸ ὄνειδος ὑπέμειναν - διασπορὰ γὰρ ἧσαν καὶ αὐτοί, Τὸ γὰρ παλαιὸν ἅπαν τὸ ἔθνος εἰς ἕν συνείλεχτο, καὶ οὐκ ἣν ἀλλαχοῦ Ἰουδαῖον εὑρεῖν, ἀλλ᾽ ἢ ἐν Παλαιστίνῃ μόνῃ. Πρὸς δὲ τοῦτα διασπορὰν τοὺς Ἕλληνας ἐκάλουν, ὀνειδίζοντες καὶ μεγαλαυχοῦντες ἐφ᾽ ἑαυτοῖς. Τί οὖν ἐστιν, “Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; ὃὲ πάντες ἐπεμίγνυντο τότε, καὶ πανταχοῦ τῆς οἷκουμένης ἦσαν Ἰουδαῖοι. Οὐκ ἂν οὖν, εἰ τοὺς “Ἔλληνας ἐδήλου, εἶπεν, Ὅπου οὐ δύνασθε ἐ.1θεῖν. Εἰπόντες δὲ, Μὴ εἰς τὴν διασπορὰν τῶν ᾿Ελλήνω» μέλιιει πορεύεσθαι; οὐκ εἶπον, Καὶ λυμαίνεσθαι αὐτοὺς, ἀλλὰ. Διδάσκει». Οὕτως ἤδη χαθυφῆχαν τῆς ὀργῆς, καὶ τοῖς λεχθεῖσιν ἐπίστευσαν. Οὐκ ἂν δὲ, εἰ μὴ ἐπίστευσαν, ἐζήτησαν πρὸς ἑαυτοὺς τί: ἐστιν ὁ λόγος. ᾿Αλλὰ ταῦτα μὲν εἴρητο πρὸς ἐκείνους " δέος δὲ, μὴ καὶ πρὸς ἡμᾶς καιρὸν ἔχῃ τὰ λεγόμενα, ὅτι Ὅπου ἐστὶν, οὐ δυνάμεθα ἀπελθεῖν, διὰ τὸν βίον ἡμῶν τὸν ἁμαρτημάτων γέμοντα. Περὶ μὲν γὰρ τῶν μαθητῶν φησι, Θέϊϊω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι ὦσι μετ’ ἐμοῦ " περὶ δὲ ἡ μῶν δέδοικα μὴ τοὐναντίον λεχθῇ, ὅτι που εἰμὶ ἐγὼ, οὐ δύνασθε ἐλθεῖν. Ὅταν γὰρ ἐναντία τῶν προσταγμάτων πράττωμεν, πῶς δυνησόμεθα ἀπελθεῖν ἐκεῖ; Καὶ γὰρ καὶ κατὰ τὸν παρόντα βίον, εἴ τίς τῶν σπυρατευομένων ἀνάξια πράττοι τοῦ βασιλέως, οὐ δυνήσεται τὸν βασιλέα ἰδεῖν, ἀλλὰ, τῆς ἀρχῆς παραλυθείσης, τὴν ἐσχάτὴν ὑποστήσεται κόλασιν. : μεθα, οὐ δυνησόμεθα ἀπελθεῖν ἐκεῖσε, ἀλλὰ καὶ πεισῤμεθα ὃ γέγονε ταὶς παρθένοις. "Ὅπου γὰρ ὧν, οὐκ ἐδυνήθησαν εἰσελθεῖν, ἀλλ᾽ ἀνεχώρησαν, σδεσθεισῶν αὐτῶν τῶν λαμπάδων" τουτέστι, τοῦ χαρίσματος αὖτὰς καταλιπόντος. Τὴν γὰρ φλόγα ἐχείνην ἣν εὐθέως ἐδεξάμεθα τῇ τοῦ Πνεύματος χάριτι, ἂν μὲν βουλώμεθα. σφοδροτέραν ἐργασόμεθα αὑτὴν 4" ἂν δὲ μὴ βουλώμεθα, ταχέως αὐτὴν ἀπολέσομεν. δὲ ἐκείνης, οὐδὲν ἕτερον, ἀλλ᾽ ἣ “κότος ἐν ταῖς ἣμετέραις ἔσται ψυχαῖς. Ὥσπερ γὰρ καιομένης τῆς λαμπάδος πολὺ τὸ φῶς οὕτω διαλυθείτης οὐδὲν ἔτερον, ἀλλ᾽ ἣ γνόφος ἔσται. Διό φησι, Τὸ πνεῦμα μὴ σθέννυτε. Σθέννυται δὲ, ὅταν ἔλαιον μὴ ἔχῃ, ὅταν ἀνέμου σφοδροτέρα τις ἐμθολὴ γένηται, ὅταν συνπῦϑ)" συνέχεται δὲ ὑπὸ φροντίδων βιωτικῶν, καὶ σβέννυται ὑπὸ ἐπιθυμίας πονηρᾶς. Οὐδὲν δὲ αὐτὴν πρὸς τοῖς εἰρημένοις οὕτω σδέννυσιν, ὡς ἀπανθρωπία, καὶ ὠμότης, καὶ ἁρπαγή. “Ὅταν γὰρ τῷ 9“ ἔλαιον μὴ ἔχειν, καὶ ὕδωρ ἐπεμδάλωμεν ψυχρόν" τοῦτο γάρ ἐστιν ἡ πλεονεξία, ἀποψύχουσα διὰ τῆς ἀθυμίας τῶν ἀδικουμένων τὰς ψυχάς" πόθεν δυνήσεται ἀναφθῆναι λοιπόν; ᾿Απελευσόμεθα τοίνυν τέφραν τε καὶ κόνιν φέροντες, καὶ πολὺν ἔχοντες τὸν καπνὸν κατηγοροῦντα ἡμῶν, ὅτι λαμπάδας ἔχοντες ἀπεσθέσαμεν. "Ἔνθα γὰρ ἀνῇ καπνὸς, ἀνάγκη πῦρ εἴγαι τὸ σδεσθέν, ᾿Αλλὰ μὴ γένοιτό τινα ταύτην ἀκοῦσαι τὴν φωνὴν τὴν, Οὐκ οἶδα ὑμᾶς. Πόθεν δὲ ταύτην ἕττιν ἀκοῦσαι τὴν φωνὴν, ἢ ὅταν πένητα, ἰδόντες, ὡς οὐκ ἰδόντες αὐτὸν διαχεώμεθα; "θτᾶν ἡμεῖς ἀγνοῶμεν τὰν πεινῶντα Χριστὸν, ἀγνοήσει ἡμᾶς καὶ αὑτὸς ἐλέου δεομένους " καὶ δικαίω;, Ὃ γὰρ περιιδὼν τὸν θλιδόμενον, καὶ μὴ δοὺς ἐκ τῶν αὐτοῦ, πῶς. ζητήσει λαθεῖν ἐκ τῶν οὐκ αὐτοῦ; Διὸ, παρακαλῷ, πάντα ποιῶμεν, καὶ πραγματευώμεθα, ὥστε μὴ ἐκλιπεῖν ἡμᾶς τὸ ἔλαιον, ἀλλὰ κοσμῆσαι τὰς λαμπάδας, καὶ συνεισελθεῖν τῷ νυμφίῳ εἰς τὸν νυμφῶνα" οὗ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανα θρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, ᾿ νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμέν. 

### English translation (Claude)

Again, if he were going to be present for a long time, even so they would have been careless. But as it is, he hems them in and frightens them on every side. And “I go to him who sent me” belongs to one who shows that no harm will come to him from their plot, and that his suffering is voluntary. So he foretold two things: that after a little while he would depart, and that they would not be able to come to him; and to foretell one’s own death was not within the reach of a human mind. See, for instance, David saying, “Make known to me, O Lord, my end, and the number of my days, what it is, that I may know what I lack.” And no one at all has learned this. And from the one prediction the other is also confirmed. I think too that he is hinting at this to the officers and directing his words to them, by which he especially drew them to himself, showing that he knew the reason for their coming, as if he were saying, “Wait a little, and [I will go to him who sent me].” [Then the Jews said among themselves], “Where is this man about to go?” Yet people who longed to be rid of him, who did everything so as not to see him, ought not to have asked this, but to have said, “We are glad of it; when will this happen?” But they were affected by what was said, and they ask among themselves, foolishly suspecting, where he was about to go: “Will he go to the Dispersion among the Greeks?” What is “the Dispersion of the Greeks”? So the Jews called the Gentiles, because they were scattered everywhere and mingled freely with one another. But later they themselves underwent this reproach, for they too became a dispersion. For in ancient times the whole nation had been gathered together in one place, and one could not find a Jew anywhere except in Palestine alone. And so they called the Greeks a dispersion, reproaching them and boasting of themselves. What then is “Where I go, you cannot come”? [Not the Greeks;] for all were then mixed together, and there were Jews everywhere in the world. So if he had meant the Greeks, he would not have said, “Where you cannot come.” And when they said, “Will he go to the Dispersion among the Greeks?” they did not say, “and harm them,” but “and teach them.” So already they had relaxed their anger and believed what was said; for if they had not believed, they would not have asked among themselves what the saying was. But these words were spoken to them; and I fear lest they should be timely for us too: “Where he is, we cannot go,” because of our life full of sins. For of the disciples he says, “I desire that where I am, they also may be with me”; but about us I fear lest the opposite be said: “Where I am, you cannot come.” For when we do things contrary to his commands, how shall we be able to go there? For in this present life too, if any soldier does things unworthy of the king, he will not be able to see the king, but will be stripped of his rank and undergo the extreme punishment. [So we too, if we …], not only shall we be unable to go there, but we shall also suffer what happened to the virgins. For they could not enter where he was, but went away, because their lamps had gone out, that is, because the gift had left them. For the flame that we received at once by the grace of the Spirit we shall make stronger, if we wish; but if we do not wish, we shall quickly lose it. [And when it is quenched,] there will be nothing else in our souls but darkness. For as there is much light while the lamp burns, so when it is put out there will be nothing but gloom. That is why he says, “Do not quench the Spirit.” It is quenched when it has no oil, when some stronger blast of wind falls on it, when it is cramped; and it is cramped by the cares of this life and quenched by evil desire. But besides what has been said, nothing quenches it so much as inhumanity, cruelty, and robbery. For when, [besides] having no oil, we also pour cold water on it (for this is what greed is, which chills the souls of the wronged through their despondency), how can it be kindled again afterward? We shall depart, then, carrying ash and dust, with much smoke that accuses us of having had lamps and put them out. For where there is smoke, there must have been a fire that was put out. But may no one hear this voice: “I do not know you.” And how may one come to hear this voice, except when, seeing a poor man, we pass him by as though we had not seen him? When we do not acknowledge Christ hungry, he too will not acknowledge us when we need mercy; and justly. For one who has overlooked the afflicted and has given nothing of his own, how will he seek to receive what is not his own? So, I beg you, let us do and trade everything so that our oil may not fail, but that we may trim our lamps and enter the bridal chamber with the bridegroom. May we all attain this, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 7:33–36: quotation, high confidence
- Ps 39:4 (38:5 LXX): quotation, high confidence
- John 17:24: quotation, high confidence
- 1 Thess 5:19: quotation, high confidence
- Matt 25:1–13: allusion, high confidence
- Matt 25:12: quotation, high confidence
- Matt 25:35–45: allusion, medium confidence

### Translation notes

- Quotations: John 7:33–36; Ps 39:4 (LXX 38:5); John 17:24; 1 Thess 5:19; allusion to Matt 25:1–13 (the virgins) and Matt 25:35–45 (Christ hungry); Matt 25:12. Several words and a line are lost in the scan (after “Wait a little”, before “not only shall we be unable”, and before “there will be nothing else”); they are supplied by sense in brackets. Migne’s apparatus and Latin column after the doxology are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 50.4 (PG 59:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/50-4).

## Homily 51.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/51-1/#p-51-1
- Source: PG 59:292
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains Christ’s invitation to the thirsty on the last day of the feast, why it was given then, and how “as the Scripture has said” is to be punctuated.

### Greek text

Ἐν δὲ τῇ εἰστήκει ὁ ᾿Ιησοῦς, καὶ ἔκραζε τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ σειστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ. ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος..Τοὺς προσιόντας τῷ θείῳ κηρύγματι, καὶ τῇ πίστει προσέχοντας, τὸν τῶν διψώντων ἔρωτα ἐπιδείκνυσθαι χρὴ, καὶ τοσαύτην ἀνάπτειν ἐπιθυμίαν ἐν ἑαυτοῖς. Οὕτω γὰρ δυνήσονται καὶ τὰ λεγόμενα μετὰ πολλῇς κατασχεῖν τῆς φυλακῆς. Καὶ γὰρ οἱ διψῶντες, ἐπειδὰν κύλικα λάδωσι, μετὰ πολλῆς αὐτὴν ἕλκουσι τῆς προθυμίας, καὶ τότε διαναπαύονται. Οὕτω τοίνυν καὶ οἱ τῶν θείων ἀκούοντες λογίων, εἰ διψῶντες προσ- Ὑὰρ ἀεὶ χρὴ διψᾷν καὶ πεινῆν Μακάριοι, φησὶν, οἱ πϑιγῶντες καὶ διψῶντες τὴν δικαιοσύνην. Καὶ ἐνταῦθά φησιν ὁ Χριστός" ΕΥ̓͂ τις διψᾷ, ἐρχέσθω πρός με, καὶ πιγέτω. Ὃ δὲ λέγει τοιοῦτόν ἐστιν" Οὐδένα ἀνάγκῃ καὶ βέᾳ ἐφέλχομαι " ἀλλ᾽ εἴ τις ἔχει προθυμίαν πολλὴν, εἴ τις ἐκκαίεται τῷ πόθῳ, τοῦτον ἐγὼ καλῶ. Τίνος δὲ ἕνεκεν ἐπεση μήνατο ὁ εὐαγγελιστὴς, ὅτι Ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ; Καὶ γὰρ ἡ πρώτη καὶ ἡ τελευταία μεγάλη ἣν " τὰς γὰρ μεταξὺ μᾶλλον εἰς τρυφὴν ἀνήλισχον. Τίνος οὖν ἕνεκεν Ἔν τῇ ἐσχάτῃ λέγει; Ὅτι ἐν αὐτῇ πάντες ἦσαν συγχεχροτημένοι. Τῇ μὲν γὰρ πρώτῃ οὐ παρ: «γένετο, καὶ τὴν αἰτίαν εἶπε πρὸς τοὺς ἀδελφούς. ᾿Αλλ᾽ οὐδὲ ἐν τῇ δευτέρᾳ καὶ τρίτῃ τι τοιοῦτον λέγει, ὥστε μὴ ἐχλυθῆναι τὰ λεγόμενα, μελλόντων αὐτῶν εἰς τρυφὴν ἱέναι. Τῇ δὲ ἐσχάτῃ, ὅτε ἀνεχώρουν οἵκαδε, ἐφόδια αὐτοῖς δίδωσι πρὸς σωτηρίαν, καὶ κράτοῦτο μὲν, τὴν παῤῥησίαν αὐτοῦ ἐμφαίνων" τοῦτο δὲ, διὰ τὸν πολὺν ὄχλον, καὶ δηλῶν ὅτι περὶ τοῦ νοητοῦ διελέγετο πόματος, ἐπάγει“ Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν» ὕδατος ζῶντος. Κοιλίαν ἐνταῦθα τὴν καρδίαν φησὶ, καθάπερ καὶ ἀλλαχοῦ φησι" Καὶ τὸν γόμον σου ἐν μέσῳ τῆς κοιλίας μου α, Καὶ ποῦ εἶπεν ἡ Γραφὴ, ὅτι Ποταμοὶ ἐκ τῆς κοιλίας αὑτοῦ ῥεύσουσιν ὕδατος ζῶντος; Οὐδαμοῦ. Τί οὖν ἔστιν, Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφή; Ἐνταῦθα ὑποστίξαι δεῖ, ἵνα ἢ τὸ Ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι, τῆς αὐὖτοῦ ἀποφάσεως. Ἐπειδὴ γὰρ ἔλεγον πολλοὶ, Οὗτός ἐστιν ὁ Χριστός" καὶ, Ὃ Χριστὸς ὅταν ἔλθῃ, μὴ πλείονα σημεῖα ποιήσει; δείκνυσιν, ὅτι διωρθωμένὴν δεῖ τὴν γνῶσιν ἔχειν, καὶ οὐκ ἀπὸ τῶν σημείων οὕτως, ὡς ἀπὸ τῶν Γραφῶν πιστεύεσθαι. Πολλοὶ γοῦν αὐτὸν καὶ θαυματουργοῦντα ἰδόντες, οὐκ ὡς Χριστὸν ἐδέχοντο" ἔμελλον δὲ λέγειν, ὅτι Οὐκὶ αἱ Γραφαὶ λέγουσιν, ὅτι ὁ Χριστὸς ἀπὸ τοῦ σπέρματος ποῦ Δανῖδ ἔρχεται; Καὶ ταῦτα ἄνω καὶ κάτω ἔστρεφε, δεῖξαι βουλόμενος Ρ, ὅτι οὐ φεύγει τὴν διὰ τούτων ἀπόδειξιν, πάλιν αὐτοὺς εἰς τὰς Γραφὰς παραπέμπει. Καὶ γὰρ ἄνω ἔλεγεν, ᾿Ερευνᾶτε τὰς Γραφάς" καὶ πάλιν, Ἔστι γεγραμμένον ἐν τοῖς προφήταις, Καὶ ἔσονται πάγτες διδαχτοὶ Θεοῦ καὶ, Μωῦσῆς ὑμῶν κατηγορεῖ" καὶ ἐνταῦθα, Καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι, πὸ δαψιλὲς καὶ ἄφθονον τῆς χάριτος αἰνιττόμενος. Ὅπερ ἀλλαχοῦ φησι" Πηγὴ ὕδατος ἀλλομέγου εἰς ζωὴν αἰώνιον" τουτέστι, πολλὴν ἔξει χάριν. ᾿Αλλαχοῦ μὲν οὖν, Ζωὴν αἰώγιον, λέγει" ἐνταῦθα δὲ,

### English translation (Claude)

“On the last day, the great day [of the feast], Jesus stood and cried out, [saying, ‘If] anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, rivers of living water will flow from his belly.’” Those who come to the divine preaching and give heed to the faith must show the eagerness of thirsty people and kindle in themselves a desire as great as theirs; for so they will be able to hold fast what is said with great care. For thirsty people, when they take a cup, drain it with great eagerness, and only then are refreshed. So too those who hear the divine oracles, if they come to them thirsting, [will drink them in. For] we must always thirst and hunger: “Blessed,” he says, “are those who hunger and thirst for righteousness.” And here Christ says, “If anyone thirsts, let him come to me and drink.” What he means is this: “I draw no one by necessity and force; but if anyone has great eagerness, if anyone burns with longing, him I call.” And why did the evangelist note that it was “on the last day, the great day”? For both the first and the last days were great; the days between they spent rather in feasting. Why then does he say “on the last”? Because on it they were all gathered together. On the first day he did not come, and he told his brothers the reason. Nor on the second and third days does he say anything of this kind, so that what he said might not be dissipated, since they were about to turn to feasting. But on the last, when they were going home, he gives them provisions for the journey toward salvation, and he cries out, partly showing his boldness, partly because of the great crowd; and showing that he was speaking of a spiritual drink, he adds, “Whoever believes in me, as the Scripture has said, rivers of living water will flow from his belly.” By “belly” he here means the heart, as elsewhere it says, “And your law in the midst of my belly.” And where has the Scripture said, “Rivers of living water will flow from his belly”? Nowhere. What then is “Whoever believes in me, as the Scripture has said”? Here one must put a stop, so that “rivers will flow from his belly” belongs to his own declaration. For since many said, “This is the Christ,” and, “When the Christ comes, will he do more signs?” he shows that they must have correct knowledge, and that he is to be believed not so much from signs as from the Scriptures. Many, at least, who saw him even working wonders did not receive him as the Christ; and they were going to say, “Does not the Scripture say that the Christ comes from the seed of David?” And he turned this over again and again, wishing to show that he does not shun the proof from the Scriptures, and again he refers them to the Scriptures. For earlier he said, “Search the Scriptures,” and again, “It is written in the prophets, ‘And they shall all be taught by God,’” and, “Moses accuses you”; and here, “As the Scripture has said, rivers will flow from his belly,” hinting at the abundance and plenty of grace. As he says elsewhere, “A spring of water welling up to eternal life,” that is, he will have much grace. Elsewhere, then, he says “eternal life,” but here [“rivers of living water”].

### Scripture references

- John 7:37–38: quotation, high confidence
- Matt 5:6: quotation, high confidence
- Ps 40:8 (39:9 LXX): quotation, high confidence
- John 7:41–42: allusion, high confidence
- John 7:31: quotation, high confidence
- John 5:39: quotation, high confidence
- John 6:45: quotation, high confidence
- Isa 54:13: quotation, high confidence
- John 5:45: quotation, high confidence
- John 4:14: quotation, high confidence
- John 7:2–10: allusion, high confidence

### Translation notes

- Quotations: John 7:37–38; Matt 5:6; Ps 40:8 (LXX 39:9, “in the midst of my belly”); John 7:41–42; John 7:31; John 5:39; John 6:45 (Isa 54:13); John 5:45; John 4:14; allusion to John 7:2–10 (his brothers). Chrysostom’s punctuation: “Whoever believes in me, as the Scripture has said,” with what follows as Christ’s own words. Words lost in the scan at the opening and after “if they come to them thirsting” are supplied by sense in brackets; the section ends mid-sentence and continues in 51.4.

### Citation (SBL)

Chrysostom, Hom. Jo. 51.1 (PG 59:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/51-1).

## Homily 51.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/51-1/#p-51-4
- Source: PG 59:292
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The “living water” is the Spirit, given after Christ’s glorification on the cross; Chrysostom explains why Christ did not answer the confused crowd and warns against revenge, urging Christians to leave vengeance to God.

### Greek text

"ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς ΄ Ὕδωρ ζῶν. Ζῶν δὲ λέγει τὸ ἐνεργοῦν ἀεί. Ἢ γὰρ τοῦ ἹΙνεύματος χάρις, ἐπειδὰν εἰς διάνοιαν εἰσέλθῃ καὶ ἱδρυνθῇ «, πάσης πηγῆς μᾶλλον ἀναδλύζει, καὶ οὗ διαλιμπάνει, οὐδὲ κενοῦται, οὐδ᾽ ἴστατα:. Ὁμοῦ ᾿ τοίνυν καὶ τὸ ἀνελλιπὲς τῆς χορηγίας δηλῶν, καὶ τὸ ἄφατον τῆς ἐνεργείας, πηγὴν καὶ ποταμοὺς ἐκάλεσεν, οὐκ ἕνα ποταμὸν, ἀλλὰ ἀφάτους " καὶ ἐκεῖ δὲ, τὴν πλημμύραν διὰ τοῦ ἄλλεσθαι παρέστησε. Καὶ ἴδοι τις ἂν τὸ λεγόμενον σαφῶς, εἰ τὴν σοφίαν τοῦ Στεφάνου, εἰ τὴν Πέτρου γλῶτταν, καὶ τὴν Παύλου ῥύμὴν ἑννοήσειε, πῶς οὐδὲν αὐτοὺς ἔφερεν, οὐδὲν ὑφἰστατη᾽ οὐ δήμων θυμὴς, οὐ τυράννων ἐπαναστάσεις, οὗ δαιμόνων ἐπιθουλαὶ, οὐ θάνατοι καθημερινοί " ἀλλ᾽ ὥσπερ ποταμοὶ πολλῷ τῷ ῥοίξῳ φερόμενοι, οὕτω πάντα παρασύροντες ἀπῇεσαν. Ταῦξα δὲ ἔλεγε περὶ τοῦ Πνεύματος, φησὶν, οὗ ἔμε.11λον' ᾿αμδάνειν οἱ πιστεύοντες. Οὔπω γὰρ ἦν Πνεῦμα ἅγιον. Πῶς οὖν οἱ προφῆται προεφήτευσαν, καὶ τὰ μυρία εἰργάσαντο θαύματα; Οἱ ἀπόστολοι μὲν γὰρ οὐ Πνεύματι ἐξέδαλον, ἀλλὰ τῇ παρ᾽ αὐτοῦ ἐξουσίᾳ, ὡς αὐτός φῇσιν. Εἰ ἐγὼ ἐν Βεελζεδοὺ. ἐχδάλλω τὰ δαιμόγια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐχδάλλουσι; Τοῦτο δὲ ἔλεγε, δηλῶν ὅτι οὐ πάντες Πνεύματι ἐξέδαλον πρὸ τοῦ σταυροῦ, ἀλλὰ τῇ παρ᾽ αὐτοῦ ἐξουσίᾳ. Ὅτε γοῦν αὐτοὺς ἔμελλε πέμπειν, τότε ἔλεγε, Λάδετε Πνεῦμα ἅγιον" καὶ πάλιν, Ἤ.1θεν ἐπ' αὐτοὺς Πνεῦμα ἅγιον, καὶ τότε τὰ σημεῖα ἐποίουν. Ὅτε δε ἔπεμπεν αὐτοὺς, οὐκ εἶπεν, ἜἜδωχεν αὐποῖς Πνεῦμα ἅγιον" ἀλλ᾽ "Ἔδωκεν αὐτοῖς ἑξουσίων, λέγων: Λεπροὺς καθαρίζετε, δαιμόνια ἐχδάλλετε, Ἐπὶ δὲ τῶν προφητῶν παρὰ πάντων ὡμολόγηται, ὅτι Πνεύματος ἁγίου δόσις ἦν, ἀλλ᾽ ἣν αὕτη ἡ χάρις συσταλεῖσα καὶ ἀποστᾶσα, καὶ ἀπὸ τῆς γῆς ἀπολιποῦσα ἀπὸ τῆς ἡμέρας ἐκείνης, ἀφ᾽ ἧς ἐῤῥήθη, Ἀρίεται ὁ οἶκος ὑμῶν ἔρημος. Καὶ πρὸ ἐκείνης δὲ ἀρχὴν ἐλάμδανεν αὕτη ἡ σπάνις. Οὐκ ἔτι γὰρ πρὸφήτης παρ᾽ αὐτοῖς ἦν, οὐδὲ ἐπώπτευεν αὐτῶν τὰ ἅγια ἡ χάρις ἃ, Ἐπεὶ οὖν ἀνέσταλτο μὲν τὸ Πνεῦμα πὸ ἅγιον, ἔμελλε δὲ λοιπὸν ἐκκεῖσθαι δαψιλῶς ταύτῆς δὲ τῆς διανομῆς ἀρχὴ μετὰ τὸν σταυρὸν ἐγίνετο, οὐ μόνον δαψιλείας, ἀλλὰ καὶ μειζόνων χαρισμάτων (καὶ γὰρ θαυμαστοτέρα ἦν ἡ δωρεὰ, ὡς ὅταν λέγῃ" Οὐκ οἵδατε ποίου πνεύματός ἐστ" καὶ πάὅετε πγεῦμα υἱοθεσίας, Καὶ γὰρ οἱ παλαιοὶ καὶ αὐτοὶ μὲν πνεῦμα εἴχον, ἄλλοις δὲ οὐ παρεῖχον" οἱ δὲ ἀπόστολοι μυριάδας ἐνέπλησαν)" ἐπειδὴ οὖν ταύτὴν ἔμελλον λαμδάνειν τὴν χάριν, οὕπω δὲ ἦν δοθεῖσα, διὰ τοῦτό φησιν: Οὔπω γὰρ ἦν Πγεῦμα ἅγιον. " Ἐπεὶ οὖν περὶ ταύτης λέγων τῆς χάριτος ὁ εὐαγγελιστὴς ἔλεγεν ᾿ Οὔπω γὰρ ἦν Πγεῦμα ἅγιον, τουτέστι, δοθὲν, ἐπεὶ Ἰησοῦς οὐδέπω ἐδοξάσθη, δόξαν χαλῶν τὸν σταυρόν. Ἐπειδὴ γὰρ ἐχθροὶ ἣμεν καὶ ἡμαρτηκότες καὶ ὑστερούμενοι τῆς δωρεᾶς τοῦ Θεοῦ, καὶ θεοστυγεῖς " ἡ δὲ χάρις καταλλαγῆς ἦν ἀπόδειξις " δῶρον δὲ οὐ τοῖς ἐχθροῖς, οὐδὲ τοῖς μισουμένοις, ἀλλὰ τοῖς φίλοις δίδοται, καὶ τοῖς εὐηρεστηχόσιν" ἔδει πρότερον προσενεχθῆναι τὴν ὑπὲρ ἡμῶν θυσίαν, καὶ τὴν ἔχθραν ἐν τῇ σαρκὶ καταλυθῆναι, καὶ γενέσθαι τοῦ Θεοῦ φίλους, καὶ τότε λαδεῖν τὴν δωρεάν. Ἐὶ γὰρ ἐπὶ τῆς ἐπαγγελίας τοῦτο γέγονε τῆς πρὸς ᾽᾿Δλόραὰμ, πολλῷ μᾶλλον ἐπὶ τῆς αὐτῶν τὰ θεῖα ἡ χάρις. χιριτο;. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν" Εἰ γὰρ φόμος ἀργὴν κατεργάζεται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν’ Ἐπηγγείλατο ὁ Θεὸς τῷ ᾿Αὐραὰμ. καὶ τῷ σπέρματι αὐτοῦ δώσειν τὴν γῆν" ἀλλ᾽ ἀνάξιοι ταν τῆς ἐπαγγελίας οἱ ἔκγονοι, καὶ ἐξ οἰκείων οὐκ ἠδύναντο εὐαρεστῆσαι πόνων. Διὰ τοῦτο εἰσῖλλθεν ἡ πίστις, πρᾶγμα εὔκολον, ἵνα τὴν χάριν ἐπισπάσηται, καὶ μὴ διαπέσωσιν αἱ ἐπαγγελίαι. Καὶ λέγει" Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεθαίαν τὴν ἐπαγγελίαν. Διὰ τοῦτο Κατὰ χάριν, ἐπειδὴ ἐξ ἱδρώτὼν οὐκ ἴσχυταν. Τίνος δὲ ἕνεκεν εἰπὼν, κατὰ τὰς Γραφὰς, οὐκ ἐπάγει καὶ τὴν μαρτυρίαν; Ὅτι διεφθαρμένη αὑτῶν ἡ γνώμη ἦν. Οἱ μὲν γὰρ ἔλεγον" Οὗτός ἐστιν ὁ προξήτης" ἄλλ.ιοι δὲ ἔλεγον", ὅτι Πιανᾷ τὸν ὄχιῖον" ἅ.1.1οιἱ δὲ ἔλεγον, Οὐκ ἐκ τῆς Γαλιλαίας ἔρχεται ὁ Χριστὸς, ἀλλὰ ἀπὸ Βηῦ- “εὲμ τῆς χὠώμης " ἄλλοι δὲ ἔλεγον, Ὁ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστί" καὶ διάφορος ἣν ἡ γνώμη, ἅτε ἐν πλήθει τεταραγμένῳ 5. Οὐδὲ γὰρ ἀχριθῶς προσεῖχον τοῖς λεγομένοις, οὐδὲ χοῦ μαθεῖν ἕνεκεν. Διὰ δὴ τοῦτο τούτοις μὲν οὐδὲν ἀποχρίνεται, καίτοι λέγουσι " Δ1ὴ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται; τὸν δὲ Ναθαναὴλ σφοδρότερον ἐἰπόντα καὶ πληκτικώτερον, Ἐκ Ναζμρὲς δύναταί τι ἀγαθὸν εἶναι; ἔπήνεσεν ὡς ἀληθῶς Ἰσραηλίτην. Οὗτοι μὲν γὰρ καὶ οἱ πρὸς τὸν Νικόδημον εἰπόντες, ᾿Ερεύνησον καὶ ἴδε, ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγήγερται, οὐ μαθεῖν ζητοῦντες ἔλεγον, ἀλλ᾽ ἁπλῶς ἀνατρέψαι τὴν περὶ τοῦ Χριστοῦ δόξαν. Ἐκεῖνος δὲ ἀληθείας ὧν ἐραστὴς, καὶ τὰ παλαιὰ ἀκριδῶς πάντα ἐπιστάμενος, τοῦτο ἔλεγεν " αὐτοὶ δὲ πρὸς ἕν μόνον ἑώρων, τὸ ἀνατρέψαι ὅτι ὁ Χριστός ἐστι. Διόπερ αὐτοῖς οὐδὲν ἀπεκάλυπτεν. Οἱ γὰρ καὶ ἐχυτοῖς ἐναντία λέγοντες, καὶ ποτὲ μὲν, Οὐδεὶς ἡιγώσκει πόθεν ἔρχεται, ποτὲ δὲ, Ἀπὸ Βηθιδὲμ, εὔδηλον ὅτι καὶ μαθόντες ἠναντιώθησαν », Ἔστω γὰρ, «τὸν τόπον ἢγνόουν, ὅτι ἀπὸ Βηθλεὲμ, διὰ τὴν ἀναστροφὴν τὴν ἐν Ναζαρὲτ (καίΐτο: οὐδὲ τοῦτο συγγνώμὴν εἶχεν" οὐ γὰρ ἐκεῖ ἐτέχθη)" ἄρα καὶ τὸ γένος ἡγνίουν, ὅτι ἐξ οἴχου καὶ πατριᾶς Δαυΐδ; Πῶς οὖν ἔλεγον, Οὐκ ἀπὸ τοῦ σπέρματος Δαυϊδ ἔρχαται ὁ Χριστός; ᾿Αλλὰ κκαὶ τοῦτο ἐχΞείνῳ συσχιάσαι ἐδούλοντο, κακούργως ἄπαντα φθεγγόμενο:. Τίνος δὲ ἕνεκεν οὐκὶ προσελθόντες εἶπον: Ἐπειδὴ τὰ μὲν ἄλλα πάντα θαυμάζομεν, κελεύεις δέ σοι πείθεσθα! κατὰ τὰς Γραφὰς, εἰπὲ, πῶς αἱ μὲν Γραφαὶ λέγουσιν, ὅτι ἀπὸ Βηθλεὲμ δεἴ τὸν Χριστὸν ἐλθεῖν, σὺ δὲ ἀπὸ τῆς 1᾿αλιλαίας ἀφῖξαι; ᾿Αλλ᾽ οὐδὲν τούτον εἶπον, ἀλλὰ πάντα πονηρῶς φθέγγονται. "Ὅτ: γὰρ οὐ ζητοῦντες, οὐδὲ μαθεῖν βουλόμενοι, εὐθέως ἐπήγαγεν ὁ εὐαγγελιστὴς, ὅτι Τιγὲς ἤθελον πιάσαι αὐτὸν, καὶ οὐδεὶς ἐπέδωλεν ἐπ᾿ αὐτὸν τὴν χεῖρα αὑτοῦ εἰ γὰρ καὶ μηδὲν ἕτερον, τοῦτο γοῦν ἱκανὸν ἦν εἰς χατάνυξιν αὐτοὺς ἀγαγεῖν ἀλλ' οὐ κατενύγησαν, καθώς φησιν ὁ προφήτης Διεσχίσθησαν, καὶ οὗ χατεγύγησαν. Τοιοῦτον γὰρ ἣ πονηρία " οὐδενὶ βούλεται εἴκειν, πρὸς ἕν βλέπει μόνον, ὥστε τὸν ἐπιδουλευόμενον ἀνελεῖν. ᾿Αλλὰ τί φησιν ἡ Γραφή; Ὃ ὀρύσσων βόὑρον τῷ πλησίον, εἰς αὐτὸν ἐμπεσεῖται" ὅπερ καὶ τότε γέγονεν. Αὐτοὶ μὲν γὰρ ἐθδούλοντο αὑτὸν ἀνελεῖν, ὡς δὴ σθδεννύντες τὸ κήρυγμα " γέγονε δὲ ποὐναντίον. Τὸ μὲν γὰρ κήρυγμα ἀνθεῖ τῇ τοῦ Χριστοῦ χάριτι - τὰ δὲ ἐχείνων πάντα ἐσδέσθη καὶ ἀπὅλωλς, καὶ πατρίδος καὶ ἐλευθερίας, καὶ ἀδείας, καὶ λατρείας ἐξέπεσον, καὶ πάσης ἀπεστερήθησαν ρίας, καὶ γεγόνασι δοῦλοι καὶ αἰχμάλωτοι. Ταῦτ᾽ οὖν εἰδότες; μηδέποτε ἐπιδουλεύωμεν ἑτέροις, μαθόντες ὅτι καθ᾽ ἑαυτῶν ἀχονῶμεν τὸ ξίφος, καὶ βαθυτέραν ἑαυτοῖς διδόαμεν τὴν πληγήν. ᾿Αλλ᾽ ἑλύπὴσέ τις, καὶ βούλει αὐτὸν ἀμύνασθα:; Μὴ ἀμύνῃ" οὕτω γὰρ ἀαύνασθαι δυνήσῃ. Ἐὰν δὲ ἀμύνῃ, οὐκ ἡμύνω. Καὶ μὴ νομίσῃς αἴνιγμα εἶναι τὸ εἰρημένον, ἀλλ᾽ ἀληθῆ λόγον. Πῶς καὶ τίνι τρόπῳ; Ὅτι σὺ μὴ ἀμυνόμενὸς, τὸν Θεὸν αὐτῷ καθιστᾷς ἐχθρόν" ἀμυνόμενος δὲ, οὐκέτι. Ἑμοὶ γὰρ ἐκδίκησις, ἐγὼ ἀνταποδώσω, «Ἰέγει Κύριος. Ἐὶ γὰρ οἰκέτας ἔχομεν, κἂν πρὸ: ἀλλήλους διενεχθέντες ς, μὴ τῆς δίκης καὶ τῆς κολάσεως ἡμῖν παραχωρήσωσιν, ἀλλ᾽ ἑαυτοῖς ἐπιτρέψωσι, κἄν μυριάκις προσέλθωσιν, οὐ μόνον οὐκ ἀμυνόμεθα, ἀλλὰ γία ἀ, τὸ πᾶν ἡμῖν ἐπιτρέψαι ἐχρῆν ἐπειδὴ δὲ σαυτῷ λον ὁ Θεὸς, ὁ καραγγείλας αὐτῷ πάραχωρεῖν ἁπάνξων, τοῦτο ἐρεῖ. Πῶς γὰρ οὐκ ἄτοπον, ὅταν παρὰ βὲ" παίδων τῶν ἡμετέρων τοσαύτην ἀπαιτῶμεν φιλοσοφίαν καὶ ὑπακοὴν " τῷ δὲ Δεσπότῃ μὴ παραχωρῶμεν ὧν βουλόμεθα τοὺς οἰκέτας ἡμῖν παραχωρεῖν; Ταῦτα δὲ λέγω, διὰ τὸ πρόθυμον ὑμῶν περὶ τὴν ἀλλήλων κόλασιν" ἐπεὶ τόν γε ἀληθῶς φιλυσοφοῦντα οὐδὲ τοῦτο χρὴ ποιεῖν, ἀλλὰ συγγινώσκειν καὶ ἀφιέναι τὰ ἁμαρ- “ἤματα, εἰ καὶ μὴ ἐκεῖνο ἣν τὸ μέγα ἔπαθλον, τὸ ἅφε: σιν ἀντὶ τούτων λαμθάνειν. Εἰ γὰρ, εἰπέ μοι, χαταγινώσχεις τοῦ ἡμαρτηκότος, τίνος ἕνεκεν καὶ αὐτὸς ἁμαρτάνεις, καὶ τοῖς αὐτοῖς περιπίπτεις; ἀντιπλήξῃς " ἐπεὶ τὸ διάφορον οὐδαμοῦ. Ἐλύπησε; Μὴ ἀντιλυπήσῃς ᾿ ἐπεὶ τὸ κέρδος οὐδὲν, ἀλλὰ γέγονας ἐχείνων 5 πάλιν ἴσος. Οὕτως αὐτὺν ἐντρέψαι δυ-: νήσῃ, ἂν μετὰ πραότητος ἐνέγχῃς ἐπιεικῶς “ οὕτως αὐτὸν καταιδέσαι, οὕτως αὐτὸν ἐγχόψαι τῆς ὀργῆς: Οὐδεὶς κακῷ κακὸν ἰᾶται, ἀλλ᾽ ἀγαθῷ τὸ κακόν. τοίνυν, εἰ παρ᾽ “Ἕλλησι τοῖς ἀνοήτοις τοσαύτης οὔσης τῆς φιλοσοφίας, ἡμεῖς ἐλάττους φαινοίμεθα. Πολλοὶ σαν. Δέος δὲ οὐ μικρὸν. μὴ μείζους ἡμῶν τινες παρ᾽ αὑτοῖς κατὰ τὸν βίον εὑρεθῶσι, καὶ σφοδροτέραν ἡμῖν τὴν κόλασιν ἐργάσωνται. “Ὅταν γὰρ οἱ Πνεύματος μετεσχηκότες, οἱ βασιλείαν προσδοκῶντες, οἱ ὑπὲρ τῶν οὐρανῶν φιλοσοφοῦντες, οἱ μὴ δεδοικότες [ γέεννᾶν, οἱ κελευόμενοι ἄγγελοι γίνεσθαι, οἱ μυστηρίων ἀπολαύοντες, μηδὲ εἰς τὴν αὐτὴν ἐκείνοις φθάσωμεν ἀρετὴν, ποίαν ἕξομεν συγγνώμην 5; Εἰ γὰρ Ιουδαίους ὑπερθαίνειν χρὴ ( Εὰν γὰρ μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη, φησὶ, πιλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιζείαν τῶν οὐρανῶν δ, πολλῷ μᾶλλον Ἕλληνας " εἰ Φαρισαίους, πολλῷ μᾶλλον τοὺς ἀπίστους, Εἰ γὰρ μὴ ὑπερδάντων ἡμῶν τὴν ἐχείνων πολιτείαν, ἀποκέκλεισται τὰ τῆς βασιλείας" ὅταν καὶ Ἑλλήνων φαινώμεθα χείρους, πῶς ἕξομεν ταύτης ἐπιτυχεῖν; Πᾶσαν τοίνυν πικρίαν, καὶ ὀργὴν, καὶ θυμὸν ἐχθάλωμεν. Τὰ αὐτὰ «έγεινς ἐμοὶ μὲν οὐκ ὀχγηρὸν, ὑμῖν δὲ ἀσραμλές. Καὶ γὰρ καὶ ἰατροὶ τῷ αὐτῷ πολλάκις χρῶνται φαρμάκῳ. Καὶ ἡμεῖς οὐ παυσόμεθα τὰ αὐτὰ ἐνηχοῦντες, σχοντες, διδάσκοντες, παρακαλοῦντες. Καὶ γὰρ πολὺς ὁ τῶν βιωτικῶν πραγμάτων ὁ ὄχλος, καὶ λήθην ἡμῖν ἐμποιῶν, γαὶ διδασκαλίας δεῖ ἡμῖν συνεχοῦς. “Ἱν᾽ οὖν εὴ μάτην μηδὲ εἰκῇ ἐνταῦθα συλλεγώμεθα, τὴν διὰ τῶν ξργων ἐπίδειξιν παρασχώμεθα, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάρ!τι καὶ ςιλανῆρωπ τοῦ Κυρίου ἡμῶν Ἰητοῦ Χριστοῦ, δι᾿ οὗ χἀὶ μεθ᾽ οὗ πῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεὐματὶ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

### English translation (Claude)

[… “On the] last day, the great day of the feast” … “living water.” By “living” he means that which is always active. For the grace of the Spirit, when it enters the mind and is settled there, gushes up more than any spring, and does not fail, is not emptied, and does not stand still. So, to show at once both the unfailing supply and the inexpressible working, he called it a spring and rivers, not one river but countless ones; and there he represented its overflowing by its “welling up.” One can see clearly what is meant if one considers the wisdom of Stephen, the tongue of Peter, and the force of Paul: how nothing carried them away, nothing withstood them, not the anger of mobs, not the uprisings of tyrants, not the plots of demons, not daily deaths, but like rivers rushing with a great torrent they went on, sweeping everything along. “Now this he said about the Spirit,” it says, “whom those who believed were to receive; for the Holy Spirit was not yet.” How then did the prophets prophesy and work countless miracles? The apostles, for their part, did not cast out demons by the Spirit, but by the authority given by him, as he himself says: “If I cast out demons by Beelzebul, by whom do your sons cast them out?” He said this to show that before the cross not all cast out demons by the Spirit, but by the authority from him. At any rate, when he was about to send them out, then he said, “Receive the Holy Spirit”; and again, “The Holy Spirit came upon them,” and then they did signs. But when he sent them out [earlier], it does not say, “He gave them the Holy Spirit,” but “He gave them authority,” saying, “Cleanse lepers, cast out demons.” As for the prophets, all agree that it was a gift of the Holy Spirit; but this grace had been drawn in and had withdrawn and left the earth from the day when it was said, “Your house is left to you desolate.” And even before that day this scarcity had begun; for there was no longer a prophet among them, nor did the grace watch over their holy things. Since, then, the Holy Spirit had been withdrawn, but was afterward to be poured out abundantly, and the beginning of this distribution came after the cross, not only of abundance but also of greater gifts (for the gift was more wonderful, as when he says, “You do not know of what spirit you are,” and, “You received a spirit of adoption”; for the people of old had the Spirit themselves but did not impart it to others, whereas the apostles filled tens of thousands); since, then, they were to receive this grace, but it had not yet been given, for this reason it says, “For the Holy Spirit was not yet.” So, speaking of this grace, the evangelist said, “For the Holy Spirit was not yet,” that is, not yet given, “because Jesus was not yet glorified,” calling the cross “glory.” For since we were enemies and sinners, falling short of the gift of God and hateful to God, and grace was the proof of reconciliation, and a gift is given not to enemies or to the hated but to friends and to those who have pleased, it was necessary first that the sacrifice for us be offered, that the enmity be abolished in the flesh, and that we become friends of God, and then receive the gift. For if this happened in the case of the promise to Abraham, much more in the case of grace. And Paul, making this clear, said, “For if those of the law are heirs, faith is made void … for the law brings wrath.” What he means is this: God promised Abraham and his seed to give them the land; but his descendants were unworthy of the promise and could not please him by their own labors. For this reason faith came in, an easy thing, to draw grace to them, so that the promises should not fail. And he says, “That is why it depends on faith, so that it may be by grace, in order that the promise may be guaranteed.” That is why “by grace”: because they could not attain it by their own toil. And why, after saying “as the Scripture has said,” does he not add the testimony? Because their mind was corrupt. For some said, “This is the Prophet”; others said, “He leads the crowd astray”; others said, “The Christ does not come from Galilee, but from Bethlehem, the village”; others said, “When the Christ comes, no one knows where he comes from.” Opinion was divided, as in a confused crowd; for they did not attend closely to what was said, nor did they listen in order to learn. For this reason he gives them no answer, although they said, “Does the Christ come from Galilee?” whereas Nathanael, who spoke more sharply and more cuttingly, “Can anything good come out of Nazareth?”, he praised as truly an Israelite. For these men, and those who said to Nicodemus, “Search and see that no prophet arises from Galilee,” said it not seeking to learn but simply to overthrow the opinion about Christ; but Nathanael said it as a lover of truth who knew all the ancient writings exactly, while they looked to one thing only, to overthrow the belief that he is the Christ. That is why he revealed nothing to them. For people who contradict themselves, saying at one time, “No one knows where he comes from,” and at another, “From Bethlehem,” would clearly have opposed him even if they had learned. Suppose they were ignorant of the place, that he was from Bethlehem, because of his living in Nazareth (though even this had no excuse, for he was not born there); were they ignorant of his descent too, that he was of the house and family of David? How then did they say, “Does not the Christ come from the seed of David?” But they wished to obscure this too by that, saying everything maliciously. Why did they not come and say, “We admire everything else, but you bid us believe you according to the Scriptures: tell us, how is it that the Scriptures say the Christ must come from Bethlehem, while you have come from Galilee?” But they said nothing of the kind; they say everything with malice. That they asked not seeking or wishing to learn, the evangelist showed at once by adding, “Some of them wanted to seize him, but no one laid his hand on him.” If nothing else, this at least was enough to bring them to compunction; but they were not pricked to the heart, as the prophet says: “They were torn apart, and were not pricked to the heart.” For such is wickedness: it will yield to nothing; it looks to one thing only, to destroy the one it plots against. But what does the Scripture say? “He who digs a pit for his neighbor will fall into it himself,” which happened then too. For they wished to kill him, as if to quench the preaching; but the opposite happened. For the preaching flourishes by the grace of Christ, while everything of theirs has been quenched and has perished: they have lost country and freedom and security and worship, have been deprived of all [glory], and have become slaves and captives. Knowing this, then, let us never plot against others, having learned that we are sharpening the sword against ourselves and dealing ourselves the deeper wound. But someone has hurt you, and you wish to take revenge on him? Do not take revenge; for in this way you will be able to be avenged. But if you take revenge, you have not been avenged. And do not think what I say is a riddle; it is a true saying. How, and in what way? Because if you do not take revenge, you make God his enemy; but if you do, no longer. “Vengeance is mine; I will repay, says the Lord.” For if we have servants, and when they quarrel with one another they do not leave the trial and punishment to us but take it on themselves, then even if they come to us ten thousand times, not only do we not avenge them, [but we are angry, saying that] they ought to have left everything to us; [so too,] since you [have taken the matter on] yourself, God, who commanded you to leave everything to him, will say this. For how is it not absurd that we demand such self-command and obedience from our servants, but do not yield to the Master what we wish our servants to yield to us? I say this because of your eagerness to punish one another; for the one who truly lives the life of wisdom ought not to do even this, but to forgive and remit sins, even if there were not that great prize of receiving forgiveness in return. For tell me, if you condemn the one who has sinned, why do you sin yourself and fall into the same faults? [He struck you? Do not] strike back, since then there is no difference at all. He grieved you? Do not grieve him in return, since there is no gain; you have become equal to him again. In this way you will be able to put him to shame, if you bear it with meekness and gentleness; in this way to make him ashamed, in this way to check his anger. No one heals evil with evil, but evil with good. [It would be shameful,] then, if among the foolish Greeks there is such great self-command, while we appear inferior. Many [of them have borne wrongs patiently]. And there is no small fear that some among them may be found greater than we in their way of life, and make our punishment heavier. For when we who have shared in the Spirit, who await a kingdom, who practise wisdom for the sake of heaven, who [should] not fear hell, who are commanded to become angels, who enjoy the mysteries, do not reach even the same virtue as they, what excuse shall we have? For if we must surpass the Jews (“For unless your righteousness exceeds that of the scribes and Pharisees,” he says, “you will never enter the kingdom of heaven”), much more the Greeks; if the Pharisees, much more the unbelievers. For if the kingdom is shut against us unless we surpass their way of life, when we appear even worse than the Greeks, how shall we be able to attain it? Let us then put away all bitterness and anger and wrath. “To say the same things is not tiresome to me, and for you it is safe.” For physicians too often use the same remedy. And we shall not cease sounding the same things in your ears, teaching and exhorting. For great is the press of the affairs of this life, which makes us forget, and we need continual teaching. So, that we may not gather here in vain and to no purpose, let us give the proof of it through our works, so that we may also attain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 7:37–39: quotation, high confidence
- Matt 12:27: quotation, high confidence
- John 20:22: quotation, high confidence
- Acts 19:6: allusion, low confidence
- Matt 10:1: allusion, high confidence
- Matt 10:8: quotation, high confidence
- Matt 23:38: quotation, high confidence
- Luke 9:55: quotation, high confidence
- Rom 8:15: quotation, high confidence
- Eph 2:15–16: allusion, medium confidence
- Rom 4:14–16: quotation, high confidence
- John 7:40–44: quotation, high confidence
- John 7:12: quotation, high confidence
- John 7:27: quotation, high confidence
- John 1:46–47: allusion, high confidence
- John 7:52: quotation, high confidence
- Ps 35:15 (34:15 LXX): quotation, high confidence
- Prov 26:27: quotation, high confidence
- Rom 12:19: quotation, high confidence
- Rom 12:21: allusion, medium confidence
- Matt 5:20: quotation, high confidence
- Eph 4:31: allusion, high confidence
- Phil 3:1: quotation, high confidence

### Translation notes

- Quotations: John 7:37–39; Matt 12:27; John 20:22; Acts 19:6 (or 2:4, uncertain); Matt 10:1, 8; Matt 23:38; Luke 9:55; Rom 8:15; Eph 2:15–16 (allusion); Rom 4:14–16; John 7:40–44; John 7:12; John 7:27; John 1:46–47; John 7:52; Ps 35:15 (LXX 34:15); Prov 26:27 (or Eccl 10:8); Rom 12:19; Rom 12:21 (allusion); Matt 5:20; Eph 4:31; Phil 3:1. The section numerals 2 and 3 were lost in the scan, so sections 2–3 are inside 51.1 and this ref. Several lines are lost or out of order in the scan: at the opening (a fragment repeating the quotation), in the passage on the promise to Abraham, in the illustration of the servants, and around “the foolish Greeks”; gaps are supplied by sense in brackets. A garbled phrase in the quotation of Rom 4:14–15 is translated from the words that can be read. Leaked apparatus at the opening and Migne’s Latin column before the closing exhortation are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 51.4 (PG 59:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/51-4).

## Homily 52.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/52-1/#p-52-1
- Source: PG 59:302
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The officers sent to arrest Christ return won over by his words; the Pharisees rebuke them, and Nicodemus appeals to the law against condemning a man unheard.

### Greek text

Τμιῖδον οὖν οἱ ὑτ αι πρὸς τοὺς ἀρχιερεῖς καὶ Φαιρισαΐους, καὶ εἶπον αὑτοῖς ἐκεῖνοι" ε Διατί οὐκ ἡγάγετε αὑτόν; ν Ἄδερ τῆσον, οὖν οἱ ὑπηρέται" « Οὐδέποτε οὕτως ἐ άλησεν»" ὡς οὗτος ἄνγθρωδος. ν Οὐδὲν τῆς ἀληθείας σλφρέστερον, οὐδὲν ἁπλούστερον, ἐὰν μὴ χαχουργῶμεν ἡμεῖς" ὥσπερ οὖν κακ- Φαριταῖοι καὶ οἱ γραμματεῖς, οἱ δῆθεν δοκοῦντες εἶναι σοφώτεροι, συνόντες ἀεὶ τῷ Χριστῷ, ἐπιθουλῇς ἕνεκεν, καὶ θαύματα ὀρῶντες, καὶ Γραφὰς ἀναγινώσκόντες, οὐδὲν ἀπώναντο, ἀλλὰ καὶ ἐδλάθησαν'" οἱ ὃὲ ὑπιρέται, οὐδὲν τούτων ἔχοντες εἰπεῖν, ἀπὸ μιᾶς μόνης δημηγορίας ἐχειρώθησαν, καὶ ἀπελθόντες ὥστε 4 αὐτὸν δῆται, ἐπανῆλθον δεθέντες τῷ θαύματι. Οὐ τὴν σύνετιν δὲ αὑτῶν θαυμάσα: μόνον ἔστιν, δτι σημείων οὐκ ἐδεήθησαν, ἀλλ᾽ ἀπὸ τῆ; διδασκαλίας μόνης ἐάλωσαν (οὐ γὰρ εἶπον, ὅτι Οὐδέποτε ἐθαυματούργησεν ἄνθρωπος οὕτως " ἀλλὰ τί; Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος) οὐ τοίνυν τὴν σύνεσιν αὐτῶν μόνον ἔστι θα μάτι, ἀλλὰ καὶ τὴν παῤῥησίαν, ὅτι πρὸς τοὺς ἀποστείλαυτας ταῦτα ἔλεγον, πρὸς τοὺς Φαρισαίους, πρὸς τοὺς πολεμοῦντα:, καὶ πάντα ὑπὲρ τούτου πράττοντας. αὑτοῖς οἱ Φαρισαῖοι" Δίατί οὐκ ἠγάγετε αὐτὸν; Τὸ δὲ ἐλθεῖν, πολλῷ μεῖζον ἣν τοῦ μεῖναι. Τότε μὲν γὰρ ἀπηλλάγησαν ἂν τῆ; τούτων ἐπαχθείας νυνὶ δὲ χῇρφυχες γίνονται τῇ; τοῦ Χριστοῦ σοφίας, καὶ μειζόνως ἐνδείκνυνται τὴν παῤῥν,σίαν " καὶ οὐ λέγουσιν, Οὐκ ἠδυνήθημεν διὰ τὸν ὄχλον, ὅτ' ὡς προφήτῃ προσεΐχον᾽ ἀλλὰ τί; Οὐδέποτε ἐ.ἰάλησεν οὕτως ἄνθρωπος. Κα!τοι γε ἠδύναντο ἐχείνην εἰ πεῖν τὴν ἀπολογίαν" ἀλλ᾽ ἐμφαίνουσιν ἐλυτῶν τὴν ὀρθὴν γνώμην. Τοῦτο γὰρ οὖὗχὶ θαυμναξόντων ἐκεῖνον μόνον ἦν, ἀλλὰ καὶ ποῦπὼν κατηγορούντων, ὅτι ἔπεμψαν δήσοντας αὐτὸν αὐτοὺς, οὗ ἀκούειν ἐχρῆν. Καΐτοι γε οὐδὲ μακρᾶς ἔχουῖα, δη ληγορίας, ἀλλὰ βραχείας. Ὅταν γὰρ ἡ διάναλ ἀδέκαστος ἣν, οὐὃξ μακρῶν λόγων δεῖ. Τοιυῦτον γὰρ ἢ ἀλέθεια, Τί οὖν οἱ Φαρισαῖοι; Δέον χαταννγῆνῶι, τὸ ἐναντίον ποιοῦσιν, ἀντεγχαλϑῦσιν αὑτοῖ;, Μὴ καὶλ ὑμεῖς πεπλάνησθε; λέγοντες. "Ἔτι αὑτοὺς γῳ, δεδυιχότες μὴ τέλεον ἀποσχισθῶσιν " ἀλ᾽ ἃ τὸν θυμὸν ἐμφαίνουσι, καὶ μετὰ φειδοῦς φθέγγουται. Δέον γὰρ ἐρωτῆσα:, τί ἐλάλησε, καὶ θαυμάσαι τὰ γεγθέντα, τοῦτο μὲν οὐ ποιοῦσιν" ἔδεισαν γὰρ ὅτι ἁλῶναι εἶχον" ἀπὸ δὲ τεχμηρίου σφόδρα ἀνού, του αὑτοὺς συλλογίζονται. Διατέ γὰρ οὐδεὶς, φησὶ, τῶν ἀρχόντων ἐπίστευσεν εἰς αὑτόν; Τοῦτο οὖν τῷ Χριττῷ ἐγκαλεῖς, εἰπέ μο:, καὶ οὐκὶ τος ἀπιπτήσασιν; Δ.1.1 ὁ ὄχιῖος, φησὶν, ὁ μὴ τὰρ ὑμῶν ἡ μείζων κατηγορία, ὅτι ὁ μὲν ὄχλος ἐπίστεῦσεν, ὑμεῖς δὲ ἡπισ:τατε, Καὶ μὴν τὰ τῶν γινωσιόντων τὸν νόϊιον ἐποίουν ἐκεῖνοι “ πῶς οὖν ἐπάρα- «οί εἰσιν; Ὑμεῖς γὰρ ἐπάρατοι͵ οἱ μὴ τηροῦντες τὸν νόμον" οὐκ ἐκεῖνοι, οἱ τῷ νόμῳ πειθόμενοι. Ἐχρῆν δὲ οὐκ ἀπὸ τῶν ἀπιστούντων διαδάλλειν τὸν ἀπιστούμύνον. Οὐ γὰρ ὀρθὸς τρόπος οὗτος. Ἐπεὶ καὶ ὑμεῖς ἣ,πιντίσατε τῷ Θεῷ, χαθὼ; Παῦλός φησι" Τὶ γὰρ, εἰ ἠπίστησών τινες; Μὴ ἡ ἀπιστία αὑτῶν τὴν πίστω" τοῦ Θεοῦ καταργήσει; Μὴ γένοιτο. Καὶ γὰρ οἱ προφῆται αὐτοῖς ἀεὶ ἐνεκάλουν λέγοντες " Ἀκούσατε, ἄρχοντες Σοδόμων " καὶ, Οἱ ἄρχοντές σου ἀπειθοῦσι" καὶ πάλιν, Οὐκ ὑμῶν ἐστι γγῶναι τὸ κιἕμα; Καὶ πανταχοῦ σφοδρότερον ἐπιτίθενται αὑτοῖς. Τί οὖν; Καὶ τῷ Θεῷ τίς ἐγκαλέσει διὰ τοῦτο; ΓΑπαγε. Ἐχείνων γὰρ τοῦτο τὸ ἔγκλημα. Ποῖον δ᾽ ἂν ἄλλο τις ποιήσειε σημεῖον τοῦ μὴ γινώσκειν ὑμᾶς τὸν νόμον, ἣ τὸ μὴ πείθεσθαι : Ἐπειδὴ δὲ εἶπον, ὅτι Μὴ τῶν ἀρχόντων τις ἐπίστευσεν εἰς αὐτόν; καὶ ὅτι Οἱ μὴ γινώσκοντες τὸν νόμον, ἀχολούθωις ἀὐτῶν καθἁπτεται ὁ Νιχόδτμος, οὕτως λέγων - Μὴ ὁ νόμος ἡμῶν " χρίγει τὸν ἄγθρωπον, ἐὰν μὴ ἀκούσῃ σααρ᾿ αὐτοῦ πρότερον; Δείκνυσι γὰρ αὐτοὺς μῆτε γινώσκοντας τὸν νόμον, μῆτε ποιοῦντας τὸν νόμον. Εἰ γὰρ ἐκεῖνος μὲν οὐδένα κελεύει ἀποχτιννύναι ἄνθρωπον μὴ πρότερον ἀκούσαντας, οὗτοι δὲ πρὶν ἀκοῦσαι ἐπὶ τοῦτο ὥρμησαν, παραθάτα: εἰσὶ τοῦ νόμον. Καὶ ἐπειδὴ εἶπον, Καὶ οὐδεὶς τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, διὰ τοῦτο ἐπίση μαίνεται ὁ εὐαγγελιστὴς αὶ ὅτι εἷς ἦν ἐξ αὐτῶν, δεικνὺς ὅτι καὶ ἄρχοντες ἐπίδστενσαν εἰς αὐτόν. Παῤῥησίαν μὲν γὰρ οὐδέπω τὴν προὸσἤκουσαν ἐπεδείχννντο᾽ πλὴν ᾧχειοῦντο τῷ Χριστῷ: Ὅρα δὲ πῶς καὶ μετὰ φειδοῦ: τὸν ἔλεγχον ἐπάγει. Οὐ γὰρ εἶπεν, Ὑμεῖς δὲ βούλεσθε αὑτὸν ἀποκτεῖναι, κκαὶ ἁπλῶς χαταδιχάζετε τὺν ἄνθροιπο) ὡς πλάνον, Ἂλλ᾽ οὐκ οὕτως εἶπεν, ἀλλὰ προσηνέστερον Ρ, τὴν ἄψατον αὐτῶν ὁρμὴν ἐγκόπτων, καὶ τὸ ἄσχεπτον καὶ φονιχόν. Διὰ τοῦτο ἐπὶ τὸν νόμον τρέπει τὸν λόγον, λέγων Ἐὰν μὴ ἀκούσῃ ἀκριθδῶς, καὶ γνῷ τί ποιεῖ. Ὥστε οὐδὲ ἀκροάσεως δεῖ ψιλῆς, ἀλλὰ καὶ ἀχριδοῦς. Τοῦτο γάρ ἐστιν Καὶ γγῷ τί ποιεῖ, τί βούλεται, καὶ διατί, καὶ ἐπὶ τίνι, πότερδν ἐπ᾽ ἀνατροπῇ τῆς πολιτείας καὶ ὡς ἐχθρός. ᾿Απορηθέντες τοίνυν ἐπειδὴ εἶπον, Οὐδεὶς τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, οὔτε σφοδρῶ;, οὔτε μετὰ φειδοῦς αὐτῷ προτηνέχθησαν».

### English translation (Claude)

“Then the officers came to the chief priests and Pharisees, and they said to them, ‘Why did you not bring him?’ The officers answered, ‘No man ever spoke like this man.’” Nothing is clearer than the truth, nothing simpler, unless we ourselves act with malice. [Just as, if we act with malice, nothing is harder.] So the Pharisees and the scribes, who supposedly were wiser, being always with Christ for the sake of plotting, and seeing miracles and reading the Scriptures, gained nothing, but were even harmed; while the officers, who could say none of these things, were overcome by a single discourse, and having gone to bind him, came back bound by wonder. And one may admire not only their understanding, in that they needed no signs but were captured by the teaching alone (for they did not say, “No man ever worked wonders like this,” but what? “No man ever spoke like this”); one may admire not only their understanding but also their boldness, in that they said this to those who had sent them, to the Pharisees, to those who were at war with him and doing everything to that end. [“Then] the Pharisees [said] to them, ‘Why did you not bring him?’” To come back was much greater than to stay away; for then they would have been rid of the annoyance of these men, but now they become heralds of Christ’s wisdom and show their boldness the more. And they do not say, “We could not, because of the crowd, since they gave heed to him as a prophet,” but what? “No man ever spoke like this.” Yet they could have made that excuse; but they show their own right judgment. For this was the word not only of people who admired him, but also of people who accused these men, because they had sent them to bind one to whom they ought to have listened. And yet they had heard no long discourse, but a short one; for when the mind is unbiased, there is no need of long speeches. Such is the truth. What then do the Pharisees do? When they ought to have been pricked to the heart, they do the opposite and accuse them in turn, saying, “Have you also been deceived?” They still [speak gently to them], fearing that they might break away altogether; but they show their anger, and yet speak with restraint. For when they ought to have asked what he had said and to have admired what was spoken, they do not do this, for they feared that they might be won over; but they reason with them from a very foolish argument: “Why,” it says, “has none of the rulers believed in him?” Tell me, do you charge this against Christ, and not against those who disbelieved? “But this crowd,” it says, “[which does not know the law, is accursed].” [Yet] this is the greater charge against you, that the crowd believed and you disbelieved. And indeed they were doing what those who know the law do; how then are they accursed? You are accursed, you who do not keep the law, not they who obey the law. And you ought not to discredit the one who is disbelieved on the strength of those who disbelieve; this is not a right method. For you too disbelieved God, as Paul says: “What if some disbelieved? Will their unbelief nullify the faithfulness of God? By no means.” For the prophets too always accused them, saying, “Hear, you rulers of Sodom,” and, “Your rulers are disobedient,” and again, “Is it not for you to know judgment?” And everywhere they attack them more sharply. What then? Will anyone accuse God on this account? Far from it; this charge belongs to them. And what other sign could one give of your not knowing the law than your not obeying it? Since they had said, “Has any of the rulers believed in him?” and, “who do not know the law,” Nicodemus fittingly takes hold of them, saying, “Does our law judge a man without first hearing from him?” For he shows that they neither know the law nor keep it. For if the law commands that no one be put to death without first being heard, and these men rushed to this before hearing him, they are transgressors of the law. And since they had said, “And none of the rulers has believed in him,” for this reason the evangelist notes that he was “one of them,” showing that rulers too believed in him. For they did not yet show the boldness that was fitting, but they were attached to Christ. And see how gently he brings his rebuke. For he did not say, “You wish to kill him, and you condemn the man out of hand as a deceiver”; he did not speak so, but more mildly, checking their reckless impulse, their thoughtlessness and murderousness. That is why he turns his discourse to the law, saying, “unless it first hears him exactly and knows what he does.” So there is need not of a bare hearing but of an exact one; for this is the meaning of “and knows what he does”: what he intends, and why, and to what end, whether for the overthrow of the commonwealth and as an enemy. Being at a loss, then, since they had said, “None of the rulers has believed in him,” they addressed him neither harshly nor with restraint.

### Scripture references

- John 7:45–51: quotation, high confidence
- Rom 3:3–4: quotation, high confidence
- Isa 1:10: quotation, high confidence
- Isa 1:23: quotation, high confidence
- Mic 3:1: quotation, high confidence
- Deut 1:16–17: allusion, low confidence

### Translation notes

- Quotations: John 7:45–51; Rom 3:3–4; Isa 1:10; Isa 1:23 (LXX “your rulers are disobedient”); Mic 3:1; allusion to Deut 1:16–17; 17:4 (no condemnation without hearing). Words lost in the scan are supplied by sense in brackets (e.g. the quotation of John 7:49 and the clause about the Pharisees speaking gently to the officers).

### Citation (SBL)

Chrysostom, Hom. Jo. 52.1 (PG 59:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/52-1).

## Homily 52.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/52-1/#p-52-2
- Source: PG 59:302
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Pharisees answer Nicodemus with insults; Christ calls himself the light of the world and defends his testimony about himself as true because of who he is.

### Greek text

Ποίαν γὰρ ἀκολουθίαν ἔχει “, εἰπὲ μοι, εἰπόντος ἐχείνου, ὅτι Ὃ νόμος ἡμῶν οὐ κρίνει οὐδένα, εἰπεῖν, Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; Δέον γὰρ δεῖξαι, ὅτ: οὐκ ἀκρίτως ἔπεμψαν αὐτὸν χαλέτοντες, ἣ ὅτι οὐ χρὴ μεταδοῦναι λόγου, ἀγροικότερον καὶ θυμιχώτερον κέχρηνται τῇ ἀντιῤῥῆσε: " Ἐρώτησον καὶ ἴδε, ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγήγερται. Τί γὰρ εἶπεν ὁ ἄνθρωπος; ὅτι προφήτης ἐστίν; Εἶπεν ὅτι ἄκριτον ἀναιρεθῆναι οὐ δεῖ. Οἱ δὲ ὑδριστιχῶς, ὡς οὐκ. εἰδότι περὶ τῶν Γραφῶν οὐδὲν, ταῦτα ἐπήγαγον" ὡσανεὶ εἴποι τις Ὕπαγε. μάθε" τοῦτο γάρ ἔστιν, Ἐρώτησον καὶ ἴδε. Τί οὖν ὁ Χριστός; Ἔπε:δὴ ἄνω καὶ κάτω τὴν Γαλιλαίαν ἔστρετον καὶ τὸν προφήτην, ἀπαλλάττων πάντας ταύτη: τῆ: ἀλλοτρίας ὑποψίας, καὶ δεικνὺς, ὅτι οὐκ εἷς τῶν προφητῶν ἐστιν, ἀλλὰ ποῦ κόσμου Δεσπότης, φησίν" Ἐγὼ μῶς εἶμι τοῦ κόσμου. Οὐ Τ᾿αλιλαίας, οὐ Παλαισιίνης, οὐδὲ τῆς Ἰουδαίας. Τί οὖν οἱ Ἰουδαῖοι; Σὺ χερὶ σεαυτοῦ μαρτυρεῖς, ἡ μαρτυρία σου οὖκ ἔσέξι»" ἀληθής. Ὦ «τῆς ἀνοίας ἴ ταῖς Γραφαῖς παρέπεμψεν ἄνω καὶ κάτω, καὶ λέγουσιν, ὅτι Σὺ ἃ περὶ ἑαυτοῦ μαρτιυρεῖς. Τί δὲ ἐμαρτύρνη σεν; Ἐγώ εἶμι τὸ ςῷὥὥῷς τοῦ κόσμου. Μέγα τὸ λεχθὲν, καὶ ὄντως μέγα " ἀλλ᾽ οὐ σφόδρα αὐτοὺς ἔπληξεν, ἐπειδὴ οὔτε ἐξισοῖ νῦν ἑαυτὸν τῷ Πατρὶ, οὔτε Υἱὸς ἐχείνου εἶπεν εἶναι, οὔτε Θεὸς, ἀλλὰ φῶς τέως. Ἐδούλοντο ὁ μὲν οὖν ἀνατρέψαι καὶ τοῦτο" καΐτοι πολὺ τοῦτο μεῖζον τοῦ εἰπεῖν, Ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσει ἐν τῇ σκοτίᾳ, φῶς καὶ σχητίαν νοητῶς λέγων" τουτέστιν, οὐ μένει ἐν τῇ πλάνῃ. Ἐνταῦθα καὶ τὸν Νιχόδημον ἐφέλκεται καὶ τὰς ἐπαινεῖ τοῦτο πεποιηκότας, Τὸ γὰρ κράξαι, τοῦτό ἐστι βουλομένου κατασκευάσαι, ὥστε κἀκείνους ἀκοῦσαι" ἅμα δὲ καὶ αὐτοὺς αἰνίττεται κρυφῇ τοὺς δόλους πλέχουτας, καὶ ἐν τῷ σκότῳ καὶ τῇ πλάνῃ " ἀλλὰ τοῦ φωτὸς οὐ περιέσονται. Καὶ τὸν Νικόδημον σχει τῶν ῥημάτων ἐχείνων, ἅπερ ἔλεγε πρώην " Πᾶς ὁ φαῦλα πράσσων, μισεῖ τὸ ρῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ φανερωθῇ αὐτοῦ τὰ ἔργα. Ἐπειδὴ γὰρ ἔλεγον, ὅτι οὐδεὶς τῶν ἀρχόντων ἐπίστευσεν εἰς αὑτὸν, διὰ τοῦτό φησιν, Ὁ τὰ φαῦλα πράσσων, οὐκ ἔρχεται πρὸς τὸ φῶς, δεικνὺς ὅτι οὐ τῆς τοῦ φωτὸς ἀσθενείας τὸ μὴ ἐλθεῖν, ἀλλὰ τῆς ἐχείνων διεστραμμένης γνώμης. Ἀπεχρίθησαν καὶ εἶπον αὑτῷ" Σὺ περὶ σεαυτοῦ μαρτυρεῖς; Τί οὖν αὐτός; Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστιν" ὅτι οἷδα πόθεν ἔρχομαι, καὶ ποῦ ὑπάγω" ὑμεῖς δὲ οὖκ οἵδατε πόθεν ἔρχομαι. Ὅπεῤ φθάσας εἶπε Ρ, τοῦτο οὗτοι προδάλλονται ὡς προηγουμένως λεχθέν. Τί οὖν ὁ Χριστός; ᾿Ανατρέπων αὐτὸ καὶ δεικνὺς, ὅτι ἐκεῖνα ὡς πρὸς αὐτοὺς καὶ τὴν ὑπόνοιᾶν αὐτῶν διελέγετο, ἄνθρωπον αὐτὸν ὑποπτευόντων Ψιλὸν. φησί Καὶ ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀιληθής ἐστιν» ναρτυρία μου, ὅτι οἶδα πόθεν ἔρχομαι. Τί ἔστι τοῦτο; Ἔχ τοῦ Θεοῦ εἰμι, καὶ Θεὸς, καὶ γιὸς Θεοῦ. Ὁ δὲ Θεὸς αὐτὸς ἑαυτῷ ἀξιόπιστος μάρπυς: Ὑμεῖς δὲ οὐκ οἴδατε. Ἐθελοχαχεῖτε, φησὶ, καὶ εἰδότε; προσποιεῖσθε μὴ εἰδέναι" ἀλλ᾽ ἀπὸ ἀνθρωπίνης διανοίας ἅπαντα φθέγγεσθε, οὐδὲν πλέον θου)όμενο: τοῦ φαινομένου νοεῖν. Ὑμεῖς κατὰ τὴν σάρκα κρίνετε. “Ὥσπερ τὸ κατὰ σάρκα ζῇν, τουτἐστι, τὸ φαύλως ζῇν" οὕτω τὸ κατὰ σάρκα κρίνειν, ιἀδίχως κρίνειν ἐστίν. Ἐγὼ οὐ χρίγω οὐδένα καὶ ἐὰν κρίνω, ἡ ἐμὴ χρίσις δικαία ἐστίν. Ὃ ἕὲ λέγει, τοιοῦτόν ἐστιν " ᾿Αδίκως κρίνετε. Καὶ εἰ ἀδίκως κρίνομεν, φησὶ, διατί μὴ ἐγκαλεῖς; διατί μὴ χολάζεις; διατί μὴ καταχρίνεις; Ὅτι οὐκ ἐπὶ τοῦτο ἦλθον, φησί, Τοῦτο γάρ ἐστι τὸ, Ἐγὼ οὐ κρίνω οὐδένα " καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ κρίσις μου ἀ1ηθής ἐστι. Ἐπεὶ εἰ ἐδουγήθην κρῖναι, ὑμεῖς ἂν τῶν χαταδεδιχασμένων ἧτε. Καὶ ταῦτα οὐκὶ κρίνων λέγω, φησίν. Οὐ διὰ τοῦτο δὲ εἶπον, Οὐκὶ κρίνων λέγω, ὡς οὐ θαῤῥῶν, ὅτι εἰ ἔκρινον, εἷλον ἂν ὑμᾶ: (καὶ γὰρ εἰ ἔκρινον, δικαίως ἂν ὑμᾶς χατεδίχασα) " ἀλλὰ νῦν καιρὸς χρίσεως οὐκ ἔστι. Καὶ περὶ τῆς μελλούσης μὲν χρίσεως ἠνίξατο εἰπὼν, Ὅτε μόνος οὐκ εἰμὲ, ἀ.λ.:: ἐγὼ καὶ ὁ πέμψας μὲ Πατήρ. Ἐνταῦθα δὲ ἡνίξατο, ὅτι οὐκ αὐτὸς μόνο; αὑτοὺς καταδικάζει, ἀλλὰ καὶ ὁ Πατήρ. Εἶτα αὐτὸ συνεσχίασεν, εἰς τὴν ἀμομάυπι τρίυγ : ᾿Εὐούλοντο μὲν οὖν ἀνατρέψαι καὶ τοῦτο. Καὶ γὰρ πολὺ τοῦτο μεῖζον τοὺ εἰπεῖν, ὅτι Ἔν ἐμοί ἐστι τὸ φῶς τοῦ κόσμον. Εἰπὼν δὲ, Ὃ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσει ἐν τῷ αχοτίᾳ, φῶς καὶ σκοτίαν νοητῶς λέγει " τουτέστιν, Οὐ μένει ἐν τῇ πλάνῃ. ᾿Ενταῦύα καὶ τὸν Νιχόδηον ἐφέλκεται καὶ ἐνάγει ὡς σφόδρα ποῤῥησιάσασϑαι: καὶ τοὺς ὑπηρέτας ἐπαινεῖ τοῦτο πεποιηκότας ἅμα δὲ καὶ αὐτοὺς αἰνίττεται τοὺς Φαρισαίους κρυφῇ τοὺς δόλους πλέχοντας, καὶ ἐν τῷ σκότῳ καὶ τῇ πλάνη ὄντας, ἀλλὰ τοῦ φωι.ὃς οὐ πε- αὐτοῦ μαρτυρίαν ἐνάγων ᾿ Καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται, ὅει δύο ἀνθρώπων ἡ μαρευνρία ἀληθής ἐστι.

### English translation (Claude)

For tell me, what consistency is there, when he said, “Our law judges no one,” in saying, “Are you also from Galilee?” When they ought to have shown that they had not sent to summon him without a trial, or that he ought not to be given a hearing, they make their reply more boorishly and angrily: “Search and see that no prophet arises from Galilee.” For what had the man said? That he is a prophet? He said that one must not be killed without trial. But they insultingly, as to one who knew nothing about the Scriptures, added this, as if someone were to say, “Go and learn”; for that is the meaning of “Search and see.” What then does Christ do? Since they kept turning over Galilee and the prophet, to free them all from this strange suspicion, and to show that he is not one of the prophets but the Master of the world, he says, “I am the light of the world”: not of Galilee, not of Palestine, nor of Judea. What then do the Jews say? “You testify about yourself; your testimony is not true.” What folly! He had referred them to the Scriptures again and again, and they say, “You testify about yourself.” And what had he testified? “I am the light of the world.” A great saying, and truly great; but it did not strike them very much, since he does not now make himself equal to the Father, nor did he say that he was his Son or God, but for the present only “light.” They wished, then, to overturn this too; and yet this is much greater than to say, “Whoever follows me will not walk in darkness,” where he speaks of light and darkness spiritually, that is, “he does not remain in error.” Here he draws Nicodemus too, and praises those who had done this. For to cry out belongs to one who wishes to make his point so that they too may hear; and at the same time he hints at the men themselves, who were secretly weaving plots and were in darkness and error, but would not prevail over the light. And he [reminds] Nicodemus of those words which he had said earlier: “Everyone who does evil hates the light and does not come to the light, lest his works be exposed.” For since they said that none of the rulers had believed in him, he therefore says, “Whoever does evil does not come to the light,” showing that their not coming was due not to any weakness of the light but to their own perverted will. “They answered and said to him, ‘You testify about yourself?’” What then does he say? “Even if I testify about myself, my testimony is true, for I know where I came from and where I am going; but you do not know where I come from.” What he had said before by way of anticipation, these men put forward as though it had been said as his main point. What then does Christ do? Overturning it, and showing that he had said those things with reference to them and to their supposition, since they suspected him to be a mere man, he says, “Even if I testify about myself, my testimony is true, for I know where I came from.” What is this? “I am from God, and am God, and the Son of God; and God is himself a trustworthy witness to himself. But you do not know. You are wilfully wicked,” he says, “and though you know, you pretend not to know; you speak everything from a human mind, wishing to understand nothing beyond what appears.” “You judge according to the flesh.” As to live according to the flesh is to live wickedly, so to judge according to the flesh is to judge unjustly. “I judge no one; and even if I judge, my judgment is just.” What he means is this: “You judge unjustly.” “And if we judge unjustly,” they might say, “why do you not accuse us? Why not punish us? Why not condemn us?” “Because I did not come for this,” he says. For this is the meaning of “I judge no one; and even if I do judge, my judgment is true.” “For if I had wished to judge, you would be among the condemned. And I say this not as judging you,” he says. He did not say, “I say this not as judging,” as though he lacked confidence that if he judged he would convict them (for if he judged, he would justly condemn them), but because now is not the time of judgment. He hinted at the judgment to come too, saying, “For I am not alone, but I and the Father who sent me.” Here he hinted that not he alone condemns them, but the Father also. Then he veiled this, [turning it] to the testimony. [A passage of the scan repeats, in fuller form, what was said above: they wished to overturn this too, though it is much greater to say, “In me is the light of the world”; and in saying, “Whoever follows me will not walk in darkness,” he speaks of light and darkness spiritually, that is, “he does not remain in error.” Here he draws Nicodemus and leads him to speak with great boldness, and praises the officers for having done so; and at the same time he hints at the Pharisees themselves, who were secretly weaving plots and were in darkness and error, but would not prevail over the light.] … bringing in his testimony: “In your law too it is written that the testimony of two men is true.”

### Scripture references

- John 7:51–52: quotation, high confidence
- John 8:12–17: quotation, high confidence
- John 3:20: quotation, high confidence

### Translation notes

- Quotations: John 7:51–52; John 8:12–17; John 3:20. The section numeral 3 of Migne is not the boundary here: the scan’s order is disturbed. A passage about Christ as the light, Nicodemus and the officers appears twice, first in a damaged form and then in a fuller one (shown in brackets as a repetition); a line is lost before the quotation of John 8:17. A few illegible words (“he reminds Nicodemus”, “turning it to the testimony”) are translated by sense. A leaked column number and Migne’s Latin and apparatus inside the Greek are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 52.2 (PG 59:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/52-2).

## Homily 52.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/52-1/#p-52-3
- Source: PG 59:302
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s appeal to the law of two witnesses shows not merely that there are two but that he and the Father are of one essence; no one can know the Father without the Son.

### Greek text

Τί οὖν ἂν εἴποιεν “ ἐνταῦθα οἱ αἱρετικοί; Τί πλέον ἔχε τῶν ἀνθρώπων, εἰ ἁπλῶς οὕτως ἐχλάδοιμεν τὸ λεχθέν; Ἐπὶ μὲν γὰρ τῶν ἀνθρώπων διὰ τοῦτο ὥρισται τοῦτο, ἐπειδὴ καθ᾽ ἑαυτὸν οὐκ ἔστιν ἀξιόπιστός τις ἐπὶ δὲ Θεοῦ, πῶς ἂν ἔχοι τοῦτο λόγον - Πῶς οὖν εἴρηται τὸ Δύο; ἄρα ἐπειδὴ δύο, ἣ ἐπειδὴ ἄνθρωποι διὰ τοῦτο δύο; Εἰ γὰρ ἐπειδὴ δύο εἰσὶ, τίνος ἕνεκεν οὐ κατέφυγεν ἐπὶ τὸν Ἰωάννην, οὐδὲ εἶπεν, Μαρτυρῶ ἐγὼ περὶ ἐμαυτοῦ, καὶ μαρτυρεξ περὶ ἐμοῦ ὁ Ἰωάννης; τίνος ἕνεκεν ἐπὶ τὸν ἄγγελον: «ἰνος ἕνεκεν ἐπὶ τοὺς προφῆτας; καὶ γὰρ μυρίας ἂν εὗρεν ἄλλας μαρτυρίας. ᾿Αλλ᾽ οὐ τοῦτο βούλεται ξαι μόνον, ὅτι δύο, ἀλλ᾽ ὅτι καὶ τῇς αὐτῦὶς οὐσίας. Λέγουσιν αὐτῷ Τίς ἐστιν ὁ Πατήρ σου; Εἶτά φησιν- Οὔτα ἐμέοΐδατε, οὔτε τὸν Πατέρα μου. Ἐπειδὴ γὰρ εἰδότες ὡς οὐκ εἰδότες ἔλεγον καὶ ὡς πειράζοντες αὐτὸν, οὐδὲ ἀποκρίσεως αὐτοὺς ἀξιοῖ. Διὰ τοῦτο λέγει λοιπὸν τρανότερον ἅπαντα καὶ μετὰ πλείονο; παῤῥησία:, ἀπὸ τε τῶν σημείων καὶ τῆς διδασκαλίας τῶν ἀκολουθούντων τὴν μαρτυρίαν λαθὼν, τῷ ἐγγὺς εἶνα: τὸν ταυρόν. Οδα γὰρ, φησὶ, πόθεν ἔρχομαι. Τοῦτο οὗ σφόδρα ἂν αὐτῶν χαθήψατο" τὸ δὲ ἐπαγαγεῖν, Καὶ ὅπου ἐγὼ ὑπάγω, μᾶλλον αὑτοὺς ἐφόδγσεν ἂν, ὡς οὗ "μέλλοντος αὐτοῦ μένειν ἐν τῷ θανάτῳ. Διατί δὲ οὐκ εἶπεν, ὅτι Οἷδα ἀ, ὅτι Θεός εἶμι, ἀλλ᾽ ὅτι Οἷδα πόθεν ἔρχομαι; 'Αεὶ τὰ ταπεινὰ ἀναμίγνυσι τοῖς ὑψηλοῖς. καὶ αὐτὰ δὲ ταῦτα περιστέλλει. Εἰπὼν γὰρ, ὅτι Ἐγὼ μορτυρῶ περὶ ἐμαυτοῦ, καὶ τοῦτο δείξας, ἦλθεν ἐπὶ τὸ ταπεινότερον, ὡσανεὶ ἔλεγεν" Οἶδα παρὰ τίνος ἀπέσταλμαι, καὶ πρὸς τίνα ἀπέρχομαι. Οὕτω γὰρ οὐδὲν ἂν ἔσχον ἀντειπεῖν, ἀκούσαντες ὅτι παα᾿ ἐχείνου ἀπέσταλται, καὶ πρὸς ἐκεῖνον ἄπεισιν. Οὐ γὰρ ἄν εἶπον 6, φησὶ, τὶ ψεῦδος, ἐκεῖθέν τε ἤχων, καὶ ἔχεῖ ἀπιὼν, πρὸς τὸν ἀληθῆ Θεόν. Ὑμεῖς δὲ οὐκ ἔστε τὸν ΘΞόν᾽ διὰ τοῦτο κατὰ τὴν σάρκα κρίνετε. Οὲ γὰρ τοσούτων ἀκούσαντες τεκμηρίων τε καὶ ἐλέγχων, ἔτι λέγετε, Οὐκ ἔστιν ἀιἰηθής " καὶ Μωῦσέα ἀξιόπιστον ἡγεῖσθε, καὶ ὑπὲρ ὧν περὶ ἄλλων, καὶ ὑπὲρ ὧν περὶ ἑαυτοῦ λέγει " τὸν δὲ Χριστὸν οὐκέτι. Τοῦτο κατὰ σάρκα κρίνειν ἐστίν. Ἐγὼ δὲ οὐ κρένω οὐδένα. Καὶ μὴν φησιν, ὅτι Ὁ Πατὴρ οὐ κρένει οὐδένα. Πῶς οὖν ἐνταῦθά φησι, Καὶ ἐὰν κρίνω δὰ, ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐκ εἰμὶ μέγος; Πάλιν πρὸς τὴν ὑπόληψιν τὴν ἐχείνων φθέγγεται " τουτέστιν, Ἡ χρίσις ἡ ἐμὴ τοῦ Πατρός ἔστιν" οὐκ ἂν ἄλλως ἔκρινεν ὁ Πατὴρ κρίνων, εἰ μὴ ὡς ἐγώ κκαὶ οὐκ ἂν ἄλλως ἐγὼ, εἰ μὴ ὡς ὁ Πατέρ. Τίνος δὲ ἕνεκεν καὶ τοῦ Πατρὸς ἐμνημόνευσεν; Οὐ γὰρ ἐνόμεξον ἀξιόπιστον εἶναι τὸν Υἱὸν, εἰ μὴ τοῦ Πατρὸς τὴν μαρτυρίαν προσέλαθεν" ἄλλως δὲ, οὐδὲ ἔστηκε τὸ λεχθέν. Ἐπὶ μὲν γὰρ τῶν ἀνθρώπων, ὅταν δύο ἀλλοτρίῳ πράγματι μαρτυρῶσι, τότε ἡ μαρτυρία ἐστὶν ἀληθής τοῦτο γάρ ἔστι δύο μαρτυρεῖν " εἰ δὲ μέλλοι τις ἑαυτῷ μαρτυρεῖν, οὐκ ἔτι δύο εἰσίν. Ὁρᾷς ὅτι οὐδὲν ἕτερον τοῦτο εἴρηκεν, ἣ ἵνα δείξη ὁμοούσεον ἑαντὸν, καὶ δι᾽ ἑαυτοῦ πάλιν δείξῃ οὐ δεόμενον αὑτὸν ἄλλης μαρτυρίας " καὶ δείξῃ οὐδὲν ἔλαττον ἔχοντα τοῦ Πατρός; Ὅρχ γοῦν τὴν αὐθεντίαν. ᾿Εγώ εἶμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὃ πέμψας μὲ Πατήρ. Οὐκ ἂν δὲ εἰ ἐλάττονος οὐσέαἦν, τοῦτο ἂν ἔθηκεν. Νυνὶ δὲ, ἵνα μὴ νομίσῃς ὅτι ἀριθμοῦ ἕνεκεν παρείληπται, θέα τὴν ἐξουσίαν οὔξεν ἂν ἔχουσαν παρηλλαγμένον. Μαρτυρεῖ ἄνθρωπος, ὅταν ἀφ᾽ ἑαυτοῦ ἀξιόπιστος ἧ, οὐκ ὅταν μαρτυρίας δέηται, καὶ τοῦτο ἐν ἀλλοτρίῳ πράγματι" ἐν δὲ ἰδέῳ ὅταν μαρτυρίας δέηται τῆς παρ᾽ ἑτέρου, οὐκ ἔτι ἐστὶν ἀξιόπιστος. Ἐνταῦθα δὲ πᾶν τοὐναντίον. Καὶ γὰρ ἐν ἰδίῳ πράγματι μαρτυρῶν, καὶ παρ᾽ ἑτέρου λέγων μαρτυρεξαθαι, ἀξιόπιστον ἑαυτὸν εἶναί φησι, πανταχόθεν δεικνὺς ἑαυτοῦ τὴν αὐθεντίαν. Διατί γὰρ εἰπὼν, Οὐκ εἰμὶ μόνος, ἀ.1. ἐγὼ καὶ ὁ πέμψας μὲ Πατὴρ, καὶ τὸ, Δύο ἀνθρώπων ἡ μαρτυρία ἐστὶ» ἀληθὴς, οὐ» ἀπεσιώπησεν, ἀλλ᾽ ἐπήγαγεν, ᾿Εγώ εἶμι ὁ μαρ- ͵, τυρῶν περὶ ἐμαυτοῦ; Δῆλον ὅτι τὴν αὐθεντίαν δηλῶν. Καὶ πρῶτον μὲν ἑαυτὸν τέθεικεν " ᾿Εγώ εἰμι ὁ μαρτιρῶν περὶ ἐμαυτοῦ. Δείκνυσιν ἐνταῦθα τό τι ὁμότιμον, καὶ ὅτι οὐδὲν ὠφελοῦνται, τὸν Θεὸν λέγονπες εἰδέναι Πατέρα, αὐτὸν οὐκ εἰδότες. Καὶ τοῦτο αἴτιον εἶναί φησι, τὸ αὐτὸν μὴ θέλειν εἰδέναι. Λέγει αὖν, ὅτι οὐ δυνατὸν εἰδέναι τὸν Πατέρα αὑτοῦ χωρὶς, εἶνα κἂν οὕτως αὐτοὺς ἐπισπάσηται εἰς τὴν αὐτοῦ γνῶσιν. Ἐπειδὴ γὰρ ἀφιέντες αὐτὸν, ἀεὶ τὸν Πατέρα ἐζήτουν μαθεῖν, λέγει" Οὐ δύνασθε εἰδέναι τὸν Πατέρα χωρὶς ἐμοῦ. “Ὥστε οἱ τὸν Υἱὸν βλααφημοῦντες, οὐκ αὐτὸν βλσσφημοῦστι μόνον, ἀλλὰ καὶ τὸν γεγεννηκότα.

### English translation (Claude)

What then would the heretics say here? “What advantage has he over men, if we take the saying simply as it stands?” For among men this was laid down because a person is not trustworthy by himself; but in the case of God, how could this make sense? How then is “two” said? Is it because they are two, or because they are men that there are two? For if it is because they are two, why did he not take refuge in John and say, “I testify about myself, and John testifies about me”? Why not in the angel? Why not in the prophets? For he could have found countless other testimonies. But he wishes to show not only that they are two, but that they are of the same essence. “They said to him, ‘Who is your Father?’” Then he says, “You know neither me nor my Father.” For since they spoke as though they did not know, though they knew, and in order to test him, he does not even deem them worthy of an answer. That is why from now on he says everything more plainly and with greater boldness, having received the testimony from the signs and from the teaching of those who followed him, and because the cross was near. “For I know,” he says, “where I come from.” This would not have touched them much; but the addition, “and where I am going,” would have frightened them more, since he was not going to remain in death. And why did he not say, “I know that I am God,” but “I know where I come from”? He always mixes the lowly with the lofty, and veils even these. For having said, “I testify about myself,” and having shown this, he came to the humbler expression, as if he were saying, “I know by whom I have been sent and to whom I am going.” For in this way they would have had nothing to say against him, on hearing that he had been sent by him and was going to him. “For I would not say anything false,” he says, “having come from there and going there, to the true God. But you do not know God; that is why you judge according to the flesh.” For after hearing so many proofs and refutations, you still say, “He is not true”; and you consider Moses trustworthy both in what he says about others and in what he says about himself, but Christ no longer. This is to judge according to the flesh. “But I judge no one.” And yet he says, “The Father judges no one.” How then does he say here, “And even if I judge, my judgment is just, for I am not alone”? Again he speaks with reference to their supposition; that is, “My judgment is the Father’s; the Father would not judge otherwise than as I do, nor I otherwise than as the Father.” And why did he mention the Father too? Because they did not think the Son trustworthy unless he added the Father’s testimony; and otherwise the saying does not even stand. For among men, when two testify about someone else’s matter, then the testimony is true; for that is two testifying. But if someone is to testify about himself, there are no longer two. Do you see that he said this for no other reason than to show that he is of the same essence, and again to show by himself that he needs no other testimony, and to show that he has nothing less than the Father? See, at any rate, his authority: “I am the one who testifies about myself, and the Father who sent me testifies about me.” He would not have put it so if he were of a lesser essence. But as it is, so that you may not think he is taken along merely to make up the number, see that his authority [has] nothing different. A man testifies when he is trustworthy by himself, not when he needs testimony, and that in someone else’s matter; but in his own matter, when he needs testimony from another, he is no longer trustworthy. But here it is entirely the opposite. For though he testifies in his own matter and says he is testified to by another, he says he is trustworthy, showing his authority on every side. For why, having said, “I am not alone, but I and the Father who sent me,” and, “The testimony of two men is true,” did he not stop there, but added, “I am the one who testifies about myself”? Clearly to show his authority. And first he put himself: “I am the one who testifies about myself.” He shows here an equality of honor, and that they gain nothing by saying they know God as Father while not knowing him. And he says the cause is their not wishing to know him. So he says that it is not possible to know his Father without him, so that even in this way he may draw them to the knowledge of himself. For since, leaving him aside, they were always seeking to learn about the Father, he says, “You cannot know the Father without me.” So those who blaspheme the Son blaspheme not him alone, but also the one who begot him.

### Scripture references

- John 8:14–19: quotation, high confidence
- John 5:22: quotation, high confidence

### Translation notes

- Quotations: John 8:17–19; John 8:14–16; John 5:22; John 8:18. Chrysostom answers the “heretics” (the Anomoeans) by arguing from the passage that the Son is of the same essence as the Father (ὁμοούσιος); translated as written. Migne’s Latin column and apparatus inside the Greek are removed by a logged correction; the words around the gap (“his authority [has] nothing different”) are translated by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 52.3 (PG 59:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/52-3).

## Homily 52.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/52-1/#p-52-4
- Source: PG 59:302
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers to glorify the Son by their works as well as by right faith, to be light, salt, and leaven to others, and to see sin’s foulness and flee greed.

### Greek text

Ταῦτα φύγωμεν ἡμεῖς, καὶ δοξάσωμεν τὸν Υἱόν. Καίτοι εἰ μὴ φύσεως ἣν τῆς αὐτῆς, οὐκ ἂν οὕτως εἶπεν. Εἰ γὰρ ἐδίδασκε μόνον, ἑτεροηύσιος δὲ ἦν, ἑνῆν καὶ αὐτὸν ἀγνοοῦντα εἰδέναι τὸν Πατέρα ᾿ καὶ πάλιν οὐκ ἦν αὑτὸν εἰδότα πάντως, εἰδέναι τὰν Πατέρα. Οὐδὲ γὰρ ὁ ἄνθρωπον εἰδὼς, οἶδεν ἄγγελον. Ναὶ, φησί " καὶ γὰρ ὁ τὴν κτίσιν εἰδὼς, οἷδε τὸν Θεόν. Οὐδαμῶς. Πολλοὶ γάρ εἰσιν οἱ τὴν κτίσιν εἰδότες " μᾶλλον δὲ πάντες ἄνθρωποι (ὁρῶσι γὰρ αὐτὴν), καὶ τὸν Θεὸν οὐκ ἴσατι. Δοξάζωμεν τοίνυν τὸν Υἱὸν τοῦ Θεοῦ, μὴ τῇ δόξῃ ταύτῃ μόνον, ἀλλὰ καὶ τῇ διὰ τῶν ἔργων. Αὕτη γὰρ ἐκείνης ἐκτὸς οὐδέν ἐστιν. Ἴδε σὺ, φησὶν, Ἰουδαῖος ἐπονομάζῃ, καὶ ἑπαγαπαύσῃ τῷ γόμῳ, καὶ καυχᾶσαι ἐν Θεῷ. Ὁ οὖν διδάσκων τὸν ἕτερον, σεαυτὸν οὐ διδάσκεις 4; ὁ ἐν γόμῳ καυ- Ὁ χώμενος, διὰ τῆς παραδάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; “θρα μὴ ποτε καὶ ἡμεῖς ἐπὶ τῇ ὀρθότητ: τῆς πίστεως καυχώμενοι͵ διὰ τοῦ μὴ συμθαίνοντα τῇ πίστει τὸν βίον ἐπιδείκνυσθαι, τὸν Θεὸν ἀτιμάζωμεν, ποιοῦντες αὐτὸν βλασφημεῖσθαι. Καὶ γὰρ διδάσκαλον τῆς οἰκουμένης, καὶ ζύμην, καὶ φῶς, καὶ ὅλας εἶναι βούλεται τὸν Χριστιανόν. Τί δέ ἐστι τὸ φῶς; βίος λάμπων, μηδὲν ἔχων ἑσχοτισμένον. Τὸ φῶς οὐκ ἑαυτῷ χρήσιμον, οὐδὲ τὸ ἅλας, οὐδὲ ἡ ζύμη, ἀλλ᾽ εἰς ἑτέρους. ἐπιδείκνυται τὴν ὠφέλειαν. Οὕτως οὐ. τὴν ἑαυτῶν ὠφέλειαν ἀπαιτούμεθα μόνον, ἀλλὰ καὶ τὴν ἑτέρων. Τὸ γὰρ ἅλας ἐὰν μὴ ἁλίξῃ, οὐκ ἔστιν ἅλας, Καὶ ἕτερον δέ τι ἐνδείχνυταν, ὅτι ἐὰν αὐτοὶ χατορθώαωμεν, ἔσονται πάντως καὶ ἕτεροι "ξως δ᾽ ἂν αὐτοὶ μὴ κατορθώσωμεν, οὐδὲ ἑτέρους ὀνῆσαι δυνησόμεθα. Μηδὲν μωρὸν, μηδὲν χαῦνον παρ᾽ ἡμῖν. Τοιαῦτα γὰρ τὰ. κοσμεχὰ πράγματα᾽ τοιαῦται αξ βιωτικαὶ φροντίδες. Διὰ τοῦτο αἱ παρθένοι μωραὶ ἐκλήθησαν, ὅτι περὶ τὰ μωρὰ, τὰ χασμιχὰ πράγματα, ἡἠσχόληντο" ἐνταῦθα μὲν συνάγουσαι, ἕνθα δὲ ἐχρῆν μὴ ἀποτιθέμεναι. Δέος οὖν μὴ καὶ ἡμεῖς τὸ αὐτὸ πάθωμεν’ δέος μὴ καὶ ἡμεῖς ῥυπορὶ ἀπέλθωμεν ἐνδεδυμένοι ἱμάτια, ἔνθα πάντες ἔχουσι λαμπρὰ καὶ περιφανῆ. Οὐδὲν Διὸ τὴν φύσιν αὐτῆς ὁ Προφήτης ἑρμηνεύων ἐδόα᾽ Προσώζεσαν καὶ ἐσάπησαν οἱ μώὠλωπές μου. Καὶ εἰ βούλει μαθεῖν τῆς ἁμαρτίας τὸ δυσῶδες, ἐννόησον αὐτὴν μετὰ τὸ γενέσθαι, ὅταν τῆς ἐπιθυμίας ἀπαλλα.γῆς, ὅταν μὴ ἔτι ἐνοχλῇ τὸ πῦρ, καὶ τότε ὄψει τίς ἐστιν ἡ ἁμαρτία, Ἐννόησον τὸν θυμὸν, ὅταν ἐν γαλήνῃ ἧς ἐννόησον τὴν πλεονεξίαν, ὅταν ἔξω γένῃ τοῦ πάθους. Οὐδὲν αἰσχρότερον, οὐδὲν μιαρώτερον ἁρπαγῆς καὶ πλεονεξίας. Ταῦτα συνεχῶς λέγομεν, οὐκ ἐνἡχλεῖν ὑμῖν βουλόμενοι, ἀλλὰ κερδᾶναί τι μέγα καὶ θαυμαστόν. Ὃ γὰρ ἐκ τοῦ ἅπαξ μὴ κατορθώσας, ἴσως ἐκ τοῦ δεύτερον ἀκοῦσαι ποιήσει τοῦτο " καὶ ὁ δεύτερὴν παραδραμὼν, ἐκ τοῦ τρίτου διορθώσεται. Γένοιτο δὲ πάντας ἡμᾶς πάντων ἀπαλλαγέντας τῶν πονηρῶν, τὴν εὐωδίαν τοῦ Χριστοῦ ἔχειν, ὅτι αὑτῷ ἣ δόξα, σὺν τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Let us flee these things, and glorify the Son. And indeed, if he were not of the same nature, he would not have spoken thus. For if he only taught but were of a different essence, it would be possible to know the Father while not knowing him; and again, it would not follow that one who knew him would certainly know the Father. For one who knows a man does not know an angel. “Yes,” someone says, “for one who knows the creation knows God.” By no means. For there are many who know the creation, or rather all men (for they see it), and yet do not know God. Let us glorify the Son of God, then, not only with this glory, but also with that which comes through works; for the one without the other is nothing. “Look,” he says, “you call yourself a Jew and rely on the law and boast in God. You then who teach another, do you not teach yourself? You who boast in the law, do you dishonor God by breaking the law?” Let us take care that we too, while boasting in the correctness of our faith, do not dishonor God by showing a life that does not agree with our faith, and cause him to be blasphemed. For he wishes the Christian to be the teacher of the world, and leaven, and light, and salt. And what is the light? A shining life that has nothing darkened in it. Light is not useful to itself, nor salt, nor leaven, but shows its benefit to others. So we are required to seek not only our own benefit but also that of others. For if salt does not salt, it is not salt. And he shows something else too: that if we ourselves do right, others certainly will too; but as long as we ourselves do not do right, we shall not be able to help others either. Let there be nothing foolish, nothing empty among us. For such are worldly affairs, such are the cares of this life. That is why the virgins were called foolish, because they were busy about foolish things, worldly affairs, gathering here, and not laying up there, where they should have. There is fear, then, that we too may suffer the same; fear that we too may depart clothed in filthy garments, where all have bright and splendid ones. Nothing [is more filthy, nothing more foul-smelling than sin]. That is why the prophet, describing its nature, cried out, “My wounds have grown foul and festered.” And if you wish to learn the foul smell of sin, consider it after it has been done, when you are freed from the desire, when the fire no longer troubles you, and then you will see what sin is. Consider anger when you are calm; consider greed when you are outside the passion. Nothing is more shameful, nothing more defiled than robbery and greed. We say these things continually, not wishing to annoy you, but to gain something great and wonderful. For one who has not done right after hearing once will perhaps do it after hearing a second time; and one who has passed it by a second time will set himself right after the third. May we all, freed from all evils, have the sweet fragrance of Christ, for to him be glory with the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Rom 2:17: quotation, high confidence
- Rom 2:21: quotation, high confidence
- Rom 2:23: quotation, high confidence
- Rom 2:24: allusion, medium confidence
- Matt 5:13–14: allusion, high confidence
- Matt 13:33: allusion, low confidence
- Matt 25:1–13: allusion, high confidence
- Matt 22:11–13: allusion, low confidence
- Ps 38:5 (37:6 LXX): quotation, high confidence
- 2 Cor 2:15: allusion, medium confidence

### Translation notes

- Quotations: Rom 2:17, 21, 23; Rom 2:24 (allusion); Matt 5:13–14; Matt 13:33 (leaven, allusion); Matt 25:1–13 (the foolish virgins); Matt 22:11–13 (allusion, the garment); Ps 38:5 (LXX 37:6); 2 Cor 2:15 (allusion). A line is lost in the scan after “Nothing” and is supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 52.4 (PG 59:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/52-4).

## Homily 53.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/53-1/#p-53-1
- Source: PG 59:309
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: No one could seize Christ because his hour had not come; he warns that unbelievers will die in their sins and points to his being lifted up on the cross as the moment they will know who he is.

### Greek text

Ταῦτα τὰ ῥήματω ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γαζοξυμλωκίῳ, διδάσκων ἐν τῷ ἱερῷ" καὶ οὐδεὶς ἐπίασεν αὐτόν " οὕπω γὰρ ἐληλύθει ἡ ὥρα αὐτοῦ. Ὃ τῆς ἀνοίας τῆς Ἰουδαϊκῆς Πρὰ τοῦ Πάσχα ζητοῦντες αὐτὸν, εἶτα ἐν μέσῳ λαδόντες, καὶ πολλάκις ἐπιχειρήσαντε; κατασχεῖν, καὶ δι᾽ ἑαυτῶν, καὶ δι᾽ ἑτέρων, καὶ οὐ δυνηθέντες, οὔτε οὕτως αὐτοῦ τὴν δύναμιν ἐξεπλάγησαν, ἀλλ᾽ ἐπετίθεντο τῇ κακίᾳ, κκαὶ οὐκ ἀτίτταντο. Ὅτι γὰο ἐπεχείρουν ἀεὶ, φησί - Ταῦτα ἐλάλησεν ἐν τῷ γαζοφυκακχίῳ, διδάσκων ἐν τῷ ἱερῷ, καὶ οὐδεὶς ἐπίασεν αὑτόν. Ἐν τῷ ἱερῷ ἐλάλει, καὶ ἐν τάξει διδασκάλου, ὃ μᾶλλον ἱκανὸν ἦν αὖτοὺς διεγεῖραι " καὶ ταῦτα ἐλάλει, ἐφ᾽ οἷς ἐδάχνυντο καὶ ἐνεκάλουν, ὅτι ἴσον ἑαυτὸν ποιεῖ τῷ Πατρί. Καὶ γὰρ τὸ Δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστι, τοῦτο ἐμφαίνει, ᾿Αλλ᾽ ὅμως, Ταῦτα, φησὶν, ἐ1άλει ἐν τῷ ἱερῷ, καὶ ἐν τάξει διδασκάλου, καὶ οὐδεὶς αὐτὸν ἐπίασεν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ" τουτἐστιν, ὅτι οὐδέπω καιρὸς ἦν ἐπιτήδειος καθ᾽ ὃν ἠθέλησε σταυρωθῆναι. "Ὥστε καὶ τότε οὐ τῆς ἐχείνων δυνάμεως γέγονεν ἔργον, ἀλλὰ τῆς οἰκονομίας τῆς αὐτοῦ. Δὑτοὶ γὰρ καὶ πάλαι ἐθούλοντο, οὐκ ἴσχυον δέ" οὗ τοίνυν οὐδὲ τότε ἴσχυσαν ἄν, εἰ μὴ αὐτὸς συνἐχώρησεν. Εἶπεν οὖν αὑτοῖς πάλιν ὁ Ἰησοῦς " Ἐγὼ ὑπάγω, καὶ ζητήσετέ μ6. Τί δήποτε λέγει τοῦτο συνεχῶς; Κατασείων αὐτῶν τὰς ψυχὰς καὶ φοβῶν. Ὅρα γὰρ ὅσον τοῦτο ἐνεποίει 4 τὸν φόδον. Καὶ γὰρ ἀνελεῖν αὑτὸν βουλόμενοι ἵνα ἀπαλλαγῶσι, ζητοῦσιν ὅπου ὑπάγει" οὕτω μεγάλα ἀπὸ τοῦ πράγματος; ἐφαυπάξοντο. Καὶ ἕτερον δὲ διδάξαι αὐτοὺς ἐδούλετο, οὐ τῆς ἐχείνων βία; τὸ πρᾶγμά ἔστιν, ἀλλὰ ἄνωθεν αὐτὸ προδιετύπωσε, καὶ τὴν ἀνάστασιν ἤδη διὰ τούτῶν προέγραψε τῶν λόγων.. Ἕλεγον οὖν" Μήτι ἀποκτεγεῖ ἑαυτόν; Τί οὖν ὁ Χριατός; ᾿Αναιρῶν αὐτῶν τὴν ὑποψίαν, καὶ δεικνὺς ὅτι τὸ πρᾶγμα ἁμάρτημά ἐστι, φησί: 'γμεῖς ἐκ τῶν κάτω ἑστέ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν " Οὐδὲν θαυμαστὸν ὑμᾶς τοιαῦτα ἐννοεῖν, ἀνθρώπους σαρκικοὺς, καὶ οὐδὲν λογιζομένους πνευματικόν" ἀλλ᾽ οὐκ ἐγὼ πράξω τι τοιοῦτον. θεν» γάρ εἰμι" ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστέ. Καὶ πάλιν ἐνταῦθα τὰς κοσμικὰς ἐννοίας καὶ σαρκικάς φησιν" ὅθεν δῆλον, ὅτι καὶ τὸ, ᾿Εγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου, οὐ τὸ σάρκα μὴ ἀνειληφέναι ἐστὶν, ἀλλὰ τὸ πόῤῥω εἶναι τῆς ἐχείνων πονηρίας. Καὶ γὰρ τοὺς μαθητάς φησι μὰ εἶναι ἐκ τοῦ κόσμου" ἀλλ᾽ θὺχκ ἐστὲ ἐκ σαρκὶ, αὐχὶ ἀσωμάτους αὐτοὺς εἶναί φησιν" οὕτῳ λέγων τοὺς μαθηνὰ; οὐκ εἶναι ἐκ τοῦ πκόσιδυ οὐδὲν ἕτερον, ἣ φιλοταφίαν, αὐτοῖς μαρτυρεῖ. Εἴποχ οὖν ὑμῖχ, ὅτε ἐὰν" μὴ πιστεύσηεε ὅτι ἐγώ Εἰ γὰρ διὰ τοῦτο ἦλθεν, ἵνα ἄρῃ τὴν ἁμαρτίαν τοῦ κόσμον, καὶ ἑτέρως αὐτὴν ἀποδύσασθαι οὐκ ἔνε, εἰ μὴ διὰ λουτοοῦ, ἀνάγκη τὸν μὴ πιστεύοντα ἔχειν τὸν παλαιὸν ἄνθρωπον ἃ. Ὁ γὰρ μὴ βουλόμενος αὐτὸν » θανατῶσαι διὰ τῆς πίστεως καὶ θάψαι, ἐναποθανεῖται. αὐτῷ, καὶ ἀπελεύσεται ἐκεῖ δώσων εὐθύνας τῶν πρόπερὴν ἡμαρτημένων. Διὰ τοῦτο ἔλεγεν. Ὁ δὲ μὴ πισεεύων ἤδη κόχριται" οἁ τῷ μὴ πιστεύειν μόνον, ἀλλ᾽ ὅτι καὶ τὰ πρότερα ἁμαρτήματα ἔχων ἀπέρχεται. "Ἕλδγον οὖν" Σὺ τίς εξ; Ἢ τῆς ἀνοίας | μετὰ χρόνον «οποῦτον, καὶ σημεῖα, καὶ διδααχαλίαν, ἐρωτῶσι, Σὺ τίς εἴ; Τί οὖν ὁ Χριατός : Τὴν" ἀρχὴν» ὅ τι καὶ ὄμτρι Ὃ δὲ λξγει, τοιοῦτόν ἐστι" Τοῦ ὅλως ἀκούειν τῶν λάγων τῶν παρ' ἐμοῦ ἀνάξιοί ἐστ:, μήτι γ καὶ μαθεῖν, ὅστις ἐγώ εἰμι. Ὑμεῖς γὰρ πάντα πειράζονπἂς φθέγγεσθε, καὶ οὐδενὶ τῶν καρ᾽ ἐμοῦ προσέχονπος. Καὶ ταῦτα πάντα ἠδυνάνλην ἐλέγξαι νῦν τοῦτο ἐλέγβαι δὲ μόνον, ἀλλὰ καὶ χολάταν" ἀλλ᾽ ὁ πέμψας με, τουτέσειν, ὁ Πατὴρ, οὐ βούλεται τυῦτα. Οὐ γὰρ ἤλθον κρίναι τὸν κόσμον, ἀ.1.λὰ σῶσαι σὸν κόσμον. Οὺὑ γὰρ ἀπέστειλεν ὁ Θεὺς τὸν Υἱὸκ αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, φησὶν, ἀ,1.8 ἔνα σώσῃ τὸν. κόμον, Εὶ τοίνων δὲς τοῦτό με ἀπέστειλεν, ἀληθὴς δέ ἔστιν, οἰχάτως οὐδένα ἐγὼ κρίνω νῦν. ᾿Αλλὰ ταῦτα λαλῶ νὰ πρὰς σωτηρίαν, οὐ τὰ πρὸς ἔλεγχον. Λέγει δὲ ταῦνα, ἵνα μὴ νομέσωσιν ὅτι τοσαῦτα ἀκούων, παρὰ ἀσθένειαν οὖκ ἐπεξέρχεται, ἣ ὅτι οὐκ οἶδεν αὐτῶν τὰς διανοίας καὶ τὰς χλευατίας. Οὐκ ἔγγωσεν δὲ ὅτι τὸν Πατέρω οὐτοῖς.16έγει. Ὥ τῆς ἀνοίας 1 οὗ διέλιπεν αὐτοῖς περὶ αὐτοῦ διαλεγόμενφ:, καὶ οὐκ ἐγίνωσκον. Ἑππα ἐπειδὴ πολλὰ σημεῖα ποιήσας καὶ διδάξας, οὐκ ἐπεσπάσανο, περὶ τοῦ σταυροῦ λοιπὸν διαλέγεται, λέγων" Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτε ἐγώ εἶμι, καὶ ἀπ' ἐμαυτοῦ οὗ “λαλῶ, καὶ ὅτι μετ᾽ ἐμοῦ ἐστιν ὁ πέμψας με, καὶ οὐκ ἀ;ῆκὲ με μόνον ὁ Πατήρ. Δείκνυσιν ὅτι δικαίως ἔλεγε, Τὴν ἀρχὴν ὃ τι καὶ λαλῶ ὑμῖν.

### English translation (Claude)

“These words he spoke in the treasury, as he taught in the temple; and no one seized him, because his hour had not yet come.” O the folly of the Jews! They had sought him before the Passover; then, having him in their midst, and having often tried to lay hold of him, both by themselves and through others, and having been unable, not even so were they struck with amazement at his power, but they persisted in their wickedness and did not desist. That they were always making attempts, it says: “These things he spoke in the treasury, as he taught in the temple, and no one seized him.” He was speaking in the temple, and in the role of a teacher, which was more apt to rouse them; and he was saying the things at which they were stung and for which they accused him, that he makes himself equal to the Father. For “the testimony of two men is true” shows this. But nevertheless, it says, he spoke these things in the temple and in the role of a teacher, “and no one seized him, because his hour had not yet come”: that is, the fitting time when he wished to be crucified had not yet come. So even then it was not the work of their power, but of his own dispensation. For they had long wished to, but could not; nor then would they have been able, unless he himself had permitted it. “So Jesus said to them again, ‘I am going away, and you will seek me.’” Why does he keep saying this? To shake their souls and frighten them. For see how much fear this produced in them. Though they wished to kill him in order to be rid of him, they ask where he is going: so greatly did they imagine about the matter. And he wished to teach them something else too: that the thing was not of their violence, but he had foreshown it from above, and was already sketching the resurrection beforehand through these words. “So they said, ‘Will he kill himself?’” What then does Christ do? Removing their suspicion, and showing that such an act is a sin, he says, “You are from below.” What he means is this: “It is no wonder that you think such things, being carnal men who reason nothing spiritual; but I will do no such thing. For I am from above; you are of this world.” And here again he means worldly and carnal thoughts. From this it is clear that “I am not of this world” also does not mean that he had not taken flesh, but that he was far from their wickedness. For he says of the disciples too that they are not of the world [, and yet they had flesh. As Paul, in saying,] “You are not in the flesh,” does not say that they are bodiless, so in saying that the disciples are not of the world he testifies to nothing other than their life of wisdom. “So I told you that [you will die in your sins]; for unless you believe that I am [he, you will die in your sins].” For if he came for this, to take away the sin of the world, and it is not possible to put it off in any other way than through the washing, then one who does not believe must keep the old man. For one who does not wish to put him to death and bury him through faith will die in him, and will depart there to give account for the sins committed before. That is why he said, “But whoever does not believe is condemned already”: not only by not believing, but because he departs still having his former sins. “So they said to him, ‘Who are you?’” O folly! After so long a time, and signs, and teaching, they ask, “Who are you?” What then does Christ say? “[Even] what I have told you from the beginning.” What he means is this: “You are unworthy even to hear my words at all, much less to learn who I am. For you speak everything to test me, and pay heed to nothing I say. And I could convict you of all this now.” [For this is the meaning of “I have much to say about you and to judge”: “I could] not only convict you, but also punish you. But he who sent me, that is, the Father, does not wish this. For I did not come to judge the world but to save the world.” “For God did not send his Son to judge the world,” it says, “but that he might save the world.” “If then he sent me for this, and he is true, it is fitting that I judge no one now; but I speak the things that make for salvation, not those that make for conviction.” He says this so that they may not think that, though he heard so much, he does not proceed against them from weakness, or because he does not know their thoughts and their mockery. “They did not understand that he was speaking to them of the Father.” O folly! He did not cease speaking to them about him, and they did not understand. Then, since after working many signs and teaching he had not drawn them, he now speaks about the cross, saying, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing of myself, [but speak as the Father taught me]; and he who sent me is with me; the Father has not left me alone.” He shows that he said rightly, “[Even] what I have told you from the beginning.”

### Scripture references

- John 8:20–29: quotation, high confidence
- John 8:17: quotation, high confidence
- John 17:16: allusion, medium confidence
- John 1:29: allusion, high confidence
- John 3:18: quotation, high confidence
- John 12:47: quotation, high confidence
- John 3:17: quotation, high confidence
- Rom 6:4–6: allusion, low confidence
- Rom 8:9: quotation, high confidence
- John 15:19: allusion, medium confidence

### Translation notes

- Quotations: John 8:20–29; John 8:17; John 17:16 (allusion); John 1:29 (allusion); John 3:18; John 12:47; John 3:17; John 15:19; Rom 8:9. The phrase τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν (John 8:25) is rendered “even what I have told you from the beginning”; Chrysostom takes it to mean that they are unworthy to hear him at all. Words lost in the scan in the quotation of John 8:24 and 8:28 and in the sentence about the disciples are supplied by sense in brackets. The text speaks of putting off the old man “through the washing” (baptism).

### Citation (SBL)

Chrysostom, Hom. Jo. 53.1 (PG 59:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/53-1).

## Homily 53.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/53-1/#p-53-2
- Source: PG 59:309
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ says that when he is lifted up they will know who he is, through his resurrection and the city’s capture; he speaks humbly so that the Jews might believe, and many believe, though imperfectly.

### Greek text

Οὕτως οὐ προσεῖχον τοῖς λεγομένοις. Ὅταν ὑγώσητε τὸν Υἱὸν τοῦ ἀνθρώπου. Οὐκ ἁμεῖς τότε μάλιστα προσδοκᾶτε ἀπαλλαγήσεσθαί μου καὶ ἀνα:ρήσειν; Ἐγὼ δὲ λέγω, ὅτι Τότε μάλιστα εἴσεσθε ὅτι ἐγὼ εἶμι, τῶν τς σημείων ἕνεκεν, καὶ τῆς ἀναστάσεως καὶ τῆς ἀλώσεως. Πάντα γὰρ ταῦτα ἱκανὰ ἦν ἐμφῆναι αὐτοῦ τὴν ἰσχύν. Καὶ οὐκ εἶπε, Τότε γνώσεσὸς τί; εἶμι ς, Ὅταν γὰρ ἴδητε, φησὶν, ὅτι οὐδὲν ἀπὸ τοῦ θανάτου πείσομαι, 7τὸ γνώσεσθε ὅτι ἐγώ δἰμι" τουτέστιν, ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, καὶ ὁ πάντα φέρων καὶ ἄγων, καὶ οὐκ ἐναντίος ἐκείνῳ. Διὶ τοῦτο γοῦν ἐπήγαγε, Καὶ ἀπ' ἐμαυτοῦ οὐ «αἰῶ οὐδέν. ᾿Ἀμφότερα γὰρ εἴσεσθε, καὶ τὴν ἰσχὺν τὴν ἐμὴν, καὶ τὴν ὁμόνοιαν τὴν πρὸς; τὸν Πατέρα. Τὸ γὰρ, ᾿Α πὶ ἐμαυτοῦ οὐ.Ἰα.1ῶ οὐδὲν, τὸ ἀπαράλλακτον “ἧς οὐσίας δηλοῖ, καὶ τὸ οὐδὲν ἃ ἐκτὸς τῶν πατρικῶν τῆς: λατρείας, ὅταν μὴ συγχωρηθῇ ὑμῖν μηδὲ αὐτὸν θερατιεύειν, ὡς πρὸ τούτον, τότε εἴσεσθε ὅτι ἀμύνων ἐμοὶ ταῦτα ποιεῖ, καὶ παροξυνόμενος ὁπὲρ τῶν μὴ ἀκουσάντων μου" ὡσανεὶ ἔλεγεν " Οὐκ ἂν «ἢ γε ἀντίθεός τις ἤμην καὶ ἀλλότριος, τοσαύτην ἂν ἀργὴν καθ᾽ ὑμῶν ἐχίνησε. Τοῦτο καὶ Ἡααΐας φησὶ" δώσει τοὺς πονηροὺς ἀντὶ τῆς ταφῆς ωὐτοῦ " καὶ ὁ Δαυῖδ, αὐτὸς, ᾿Ιδοὺ ἀφίεται ὁ οἶκος ὑμῶν» ἔρημος. Καὶ αἱ πιαραθολαὶ τὸ αὐτὰ δηλοῦσιν, ὅταν λέγῃ Τί ποιήσδε τοῖς γεωργοῖς ὀκδίγοις 5 ὁ κϑριος τοῦ ἀμπειϊῶνος ὀκχείγου; Κακοὺς κακῶς ἁποιέσει αὐτούς. Ὁρᾷς ἄτι πανταχοῦ διὰ τὸ μηδέπω πιστούεσθαι οὕτω φθέγγεται; Ἐπεὶ εἰ αὐτοὺς ἀπολεῖ, ὥτπερ οὖν καὶ ἀπολεῖ (Φέρετε γὰρ, φησὶν, αὐτοὺς ὧδε τοὺς νὴ θέλοντάς μὲ βασιλεῦσαι, καὶ κατασςώξατε)»" τίνος ἕνεκεν αὖκ αὐτοῦ φηαῖιν ἔργον, ἀλλὰ τοῦ Πατρὸ; τὸ γινόμενυ; Πρὸς τὴν ἐχείνων ἀσθένειαν διαλεγόμενος " ὁμοῦ δὲ καὶ τιμῶν τὸν γεγεννηκότα. Διὰ τοῦτο οὐκ εἶπεν, ᾿Αφίω { τὸν οἶκον ὑμῶν ἔρημον, ἀλλ᾽ Ἀφέεται" τοῦτο μὲν γὰρ ἀπροσώπως τέθεικε. Διὰ δὲ τοῦ εἰπεῖν, Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέχνα ὑμῶν, καὶ οὐκ ἠθειχήσατε; εἶτα ἐπαγαγεῖν, ὅτι ᾿Αφίεται, δείκνυσιν ὅτε αὐτὸς τὴν ἐρήμωσιν εἰργάζετο. Ἐπειδὴ γὰρ, φησὶν, εὐεργετούμενοι καὶ θεραπευάμενοι οὐκ ἠθελήσατε γνῶναι, κολαζόμενοι εἴσεσθε ὅστις ἐγώ. Καὶ μετ᾽ ἐμοῦ ἐστιν ὁ Ηατήρ. Ἵνα γὰρ μὰ νομίσωσ: τὸ, Ὃ πέμψας με, ἐλαττώσεω; εἶναι, λέγε:, δτ᾽ ἐμοῦ ἐστι. Τὸ μὲν γὰρ, τῆς οἰκονομίας" τὸ δὲ, τῆς θεότητος. Καὶ οὐκ ἀ:ρῆκέ μὲ μόνον, ὅτε ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. Πάλιν ἐπὶ τὸ τα πεινότερον τὸν λόγον κατήγαγε, πρὸς ἐκεῖνο συνεχῶς στάμενας ἅπερ ἔλεγον, ὅτι αὐκ ἔστιν ἐξ αὐτοῦ, καὶ ὅτι τὸ σάθδατον οὐ τηρεῖ, πρὸς τοῦτό φησι" Τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε" δεικνὺς, ὅτι καὶ τὸ λύεσθαι τὸ αἀδδατον, ἀρεστὸν αὐτῷ. Οὕτω γοῦν καὶ ἐπὶ τοῦ σαι τὸν Πατέρα μου; Καίτοι γς εἰπὼν μόνον " Τίνα ζητεῖτε; ἔῤῥιψεν ὑπτίους. Τί οὖν οὐ λέγει. Δοκεῖτε ὅτι οὗ δύναμαι ε ὑμᾶ; ἀπολέσαι, ἔργῳ τοῦτο μενος; Πρὸς τὴν ἀσθένειαν αὐτῶν χαταδαίνει. Πολλὴν γὰρ ἐποιεῖτο σπουδὴν, ὥστε δεῖξαι ὅτι οὐδὲν ἐναντίον ποιεῖ τῷ Πατρί. Οὕτω δὴ καὶ ἐνταῦθα ἀνθρωπινώτερον φθέγγεται. Ὥσπερ δὲ τὸ Β, Οὐκ 46 μόνον, εἴρηται " οὕτω καὶ τὰ, ὅτι ᾿Εγὼ τὰ ἀρεστὰ αὑτῷ ποιῶ πάντοτε. Ταῦτα αὑτοῦ λαλήσαντος, ποιλλοὶ ἐπίστευσαν εἰς αὐτόν. Ὅτε εἰς τὸ ταπεινὴν τὸν λόγον χατήγαγε, τότε πολλοὶ ἐπίστευσαν. Ἔτι οὖν ἐρωτᾷς, τίνος ἕνεκεν ταπεινῶς φθέγγεται; Καίτοι γε σαφῶς ὁ εὐαγγελιστὴς ἡνίξατο τοῦτο, εἰπὼν, ὅτι Ταῦτα αὐτοῦ «λαλήσαγτος, ποι.λοὶ ἐπίστευσαν εἰς αὐτόν." μονονουχὶ βοῶν διὰ τούτων τῶν πραγμάτων" Μὴ θορυδοῦ, ὦ ἀχροατὰ, ἐάν τι ταπεινὰν ἀκούσῃς. Θἱ γὰρ μετὰ τοσαύτην διδασκαλίαν μηδέπω πεπειαμένο: ὅτι παρὰ τοῦ Πατρός ἐστιν, εἰκότος ταπεινότερα ἤκουον ἵνα πεισθῶσι. Καὶ τοῦτο οὖν ἀπολογία ἐστὶν ὑπὲρ τῶν μελλόντων ταπεινῶς εἰρήσεσθαι. Ἐπίστευσαν μὲν οὖν, οὐκ ὡς ἐχρῆν δὲ, ἀλλ' ἁπλῶς καὶ ὡς ἔτυχεν, ἡσθέντες καὶ ἀναπαυσάμενοι ἐπὶ τῇ τῶν λόγων ταπεινότητι. Ὅτι γὰρ οὐ τλείαν πίστιν εἶχον, δεέκνυαιν ὁ εὐαγγελιστὴς ἐκ τῶν μετὰ ταῦτα λόγων, ἐν οἷς αὐτὰν πάλιν ὑδρίζουσι. Καὶ ὅτι οὗτοι αὐτοί εἰσιν ἐκεῖνοι, ἐδήλωσεν εἰπών" γεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπισεευχότας αὐτῷ Ιουδαίους" Ἐὰν ὑμεῖς μείνητε ἐν τῷ «ἰόγῳ τῷ ἐμῷ - δεικνὺς ὅτι οὐδέπω παρεδέξαντο τὴν διδασχκαλίαν, ἀλλὰ μόνον προσεῖχον τοῖς λεγομένοις. Διὸ καὶ πληχτιχώτερο» εἶπεν. Ἐκεῖ μὲν γὰρ ἀπλῶς εἶπεν, Ζητήσετέ με' νὸν δὲ μεῖζον α προσέθτηχεν, ὅτι Ἔν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Καὶ τὸ πὼς δείκνυσιν, ὅτι οὐ δύνασθς ἐλθόντες ἐκεῖ, παρακαλέσαι με λοιπόν. Ταῦτα ἃ «αἰῶ εἰς τὺν κόσμον. Διὰ τοὺτων ἐδήλωσε λοιπὸν ἐξερχόμενον αὐτὸν εἰς τὰ ἔθνη. Ἐπειδὴ δὲ οὐκ ἔγνωσαν λοιπὸν ὅτι τὸν Πατέρα αὑτοῖς λέγει ἔμπροσθεν, πάλιν φθέγγεται περὶ αὐτοῦ " καὶ τὴν αἰτίαν τῆ; ταπεινότητος τῶν ῥημάτων τέθεικεν ὁ

### English translation (Claude)

So little did they attend to what was said. “When you have lifted up the Son of Man.” “Do you not expect that then above all you will be rid of me and kill me? But I say that then above all you will know that I am he, because of the signs, and the resurrection, and the capture [of the city].” For all these things were enough to show his power. And he did not say, “Then you will know who I am.” “For when you see,” he says, “that I shall suffer nothing from death, then you will know that I am he,” that is, the Christ, the Son of God, who bears and leads all things, and not opposed to him. That is why he added, “And I speak nothing of myself.” “For you will know both: my power and my oneness of mind with the Father.” For “I speak nothing of myself” shows the unvarying likeness of essence, and that he utters nothing apart from what is the Father’s. [“For when you are cast out] from your worship, when you are not allowed even to serve him as before, then you will know that it is in avenging me that he does these things, and because he is provoked on behalf of those who did not listen to me”; as if he were saying, “If I were an enemy of God and a stranger to him, he would not have stirred up such great anger against you.” Isaiah too says this: “He will give the wicked in return for his burial”; and David [too], and he himself: “Behold, your house is left to you desolate.” And the parables show the same, when he says, “What will the lord of the vineyard do to those tenants? He will miserably destroy those wretches.” Do you see that everywhere he speaks so because they did not yet believe? For if he will destroy them, as indeed he will (“Bring here,” he says, “those who did not wish me to reign over them, and slay them”), why does he not say that what happens is his own work, but the Father’s? Because he speaks to their weakness, and at the same time honors the one who begot him. That is why he did not say, “I leave your house desolate,” but “It is left,” for this he put impersonally. But by saying, “How often I wished to gather your children, and you would not,” and then adding, “It is left,” he shows that he himself was working the desolation. “For since,” he says, “when you were benefited and healed, you would not know me, when you are punished you will know who I am.” “And the Father is with me.” So that they might not think that “he who sent me” implied inferiority, he says, “He is with me”; the one belongs to the dispensation, the other to the Godhead. “And he has not left me alone, for I always do the things that please him.” Again he brought the discourse down to the humbler level, constantly standing against what they were saying, that he is not from God and that he does not keep the Sabbath; against this he says, “I always do the things that please him,” showing that even the breaking of the Sabbath is pleasing to him. So too [at the time of his arrest he said, “Do you think that I cannot ask] my Father?” And yet by saying only, “Whom do you seek?” he threw them on their backs. Why then does he not say, “Do you think that I cannot destroy you?”, showing this by deed? He comes down to their weakness. For he took great pains to show that he does nothing contrary to the Father. So here too he speaks in a more human way. And as “He has not left me alone” was said, so too was “I always do the things that please him.” “As he spoke these things, many believed in him.” When he brought his discourse down to a humble level, then many believed. Do you still ask why he speaks humbly? And indeed the evangelist hinted at this clearly when he said, “As he spoke these things, many believed in him,” all but crying out by these words, “Do not be troubled, hearer, if you hear something humble. For those who after so much teaching were not yet persuaded that he is from the Father naturally heard humbler things, so that they might be persuaded.” And this is a defense for the humble things that were going to be said. They believed, then, but not as they ought; only simply and casually, pleased and soothed by the humbleness of the words. For that they did not have perfect faith the evangelist shows from the words that follow, in which they insult him again. And that these are the same men he made clear by saying, “So Jesus said to the Jews who had believed in him, ‘If you abide in my word,’” showing that they had not yet received the teaching, but only paid attention to what was said. That is why [he spoke to them] more cuttingly. For earlier he had simply said, “You will seek me”; but now he added something greater: “You will die in your sins.” And he shows how: that when you come there you can no longer entreat me. “I speak these things to the world.” By these words he indicated that from now on he would go out to the Gentiles. And since they did not understand that he had earlier been speaking to them of the Father, he speaks of him again; and the evangelist has set down the reason for the humbleness of the words [… ]

### Scripture references

- John 8:28–31: quotation, high confidence
- John 8:21: quotation, high confidence
- John 8:24: quotation, high confidence
- John 8:26–27: quotation, high confidence
- Isa 53:9: quotation, high confidence
- Matt 23:38: quotation, high confidence
- Matt 21:40–41: quotation, high confidence
- Luke 19:27: quotation, high confidence
- Matt 23:37: quotation, high confidence
- Matt 26:53: allusion, medium confidence
- John 18:4–6: allusion, high confidence

### Translation notes

- Quotations: John 8:28–31; John 8:21, 24, 26; Isa 53:9 (LXX); Matt 23:38; Matt 21:40–41; Luke 19:27; Matt 23:37; Matt 26:53; John 18:4–6. The scan’s order is disturbed: the comment on John 8:21–27 (“more cuttingly”) stands after the comment on 8:31; it is translated where it stands. A line is lost before “my Father” (the reference to Matt 26:53 is supplied by sense in brackets), and the section breaks off mid-sentence. Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections. “He will give the wicked in return for his burial” follows the Septuagint of Isa 53:9.

### Citation (SBL)

Chrysostom, Hom. Jo. 53.2 (PG 59:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/53-2).

## Homily 53.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/53-1/#p-53-3
- Source: PG 59:309
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers to read the Scriptures, above all the Gospels, with care and reverence, since even hearing without doing begins to bear fruit, and the story of Christ’s birth teaches contempt for wealth.

### Greek text

"Ἂν οὕτω τοίνυν θέλωμεν τὰς Γραφὰς ἐρευνᾷν μετὰ ἀχριδείας καὶ μὴ ἀπλῶς, δυνησόμεθα τἧς σωτηρίας τῆς ἡμετέρας ἐπιτυχεῖν " ἂν διὰ παντὸς αὑταῖς ἐνδιατρίθωμεν, καὶ δογμάτων ὀρθότητα, καὶ βίον εἰσόμεθα ἠχριδωμένον. Κἂν σφόδρα σκληρός τις εἴη, καὶ ἀπηνὴς, καὶ χαῦνος, κἂν μηδὲν κερδαίνῃ ἐν τοῖς ἄλλοις χρόνοις, τὸν χρόνον γοῦν χαρπώσεται τοῦτον, καὶ λήψεταί τινα ὠφέλειαν, εἰ καὶ μὴ τοσαύτην, ὡς αἴαθησιν ἔχειν, ἀλλ᾽ ὅμως λήψεται. Εἰ γὰρ μυρεψεῖόν τις παριὼν καὶ προσχαθήμενος ἐργαστηρίοις τοιούτοις, καὶ ἄκων ἀναχρώννυται ἐκ τῆς εὐωδίας " πολλῷ μᾶλλον εἰς ἐκκλησίαν ἀπιών. “Ὥτπερ γὰρ ἐξ ἀργίας ἀργία τίκτεται " οὕτω καὶ ἐκ τῆς ἐνεργείας προθυμία γεννᾶται. Κἂν μυρίων ἧς γέμων κακῶν, κἂν ἀχάθαρπος, μὴ φύγης τὴν ἐνταῦθα διατριδήν, Τί οὖν, φησὶν, ὅτι ἀκούων οὐ ποιῶ; Οὐ μικρὸν τὸ κέρδος ταλανίξειν ἑαυτόν " οὐκ ἄχρηστος οὗτος ὁ φόδος " οὐκ ἄκαιρον τοῦτο τὸ δέος, Ἐὰν στενάξῃς μόνον, ὅτι ἀκούων οὗ ποιῶ, πάντως καὶ ἐπὶ τὸ ποιεῖν ἥξεις ποτέ. Οὐ γὰρ ἕνεστι τῷ Θεῷ διαλεγόμενον, καὶ ἀκούοντα Θεοῦ διαλεγομένου, μὴ κερδαίνειν. Εὐθέω; γοῦν συστελλόμεθα, καὶ τὰς χεῖρας νιπτόμεθα, ἄναν βιθλίον μεθα λαδεῖν. Ὅρᾷ; καὶ πρὸ τῇς ἀναγνώσεως πόση εὐλάδεια; "Ἂν δὴ καὶ μετὰ ἀχριδείας πολλὴν καρπωσόμεθα τὴν ὠφέλειαν, Οὐ γὰρ ἂν, εἰ μὴ ἐν εὐλαδείᾳ καθίστη τὴν ψυχὴν, τὰ; χεῖρας ἂν ἀπενιται εὐθέως τὸ φάρος, τῆς ἔνδοθεν εὐλαδείας τὸ δεῖγμα ἐνδεικνυμένη" καὶ ἀνὴρ, ἐὰν χαταχεχαλυμμένος ἧ, γυμνοῦ τὴν κεφαλήν. Ὁρᾷς πῶς κήρυξ γίνεται τῆς ἔνδον εὐλαδείας τὸ ἔξωθεν αχῆμα; Εἶτα καὶ εἰς ἀκρόασιν καθίσας ν, ἐστέναξε πολλάχι; καὶ κατέγνω ὁ καθίσας. τοῦ βίου τοῦ παρόντος. Προσέχωμεν τοΐνυν ταῖς Γραφαῖ;, ἀγαπητοί" καὶ εἰ μηδὲν ἕτερον, τὰ γοῦν εὐαγγέλια περισπούδαστα ἡμῖν γινέσθω, καὶ ταῦτα μεταχειριξζώμεθα. Εὐθέως γὰρ, ἀναπτύξας “« τὸ βιθλίον, τοῦ Χριστοῦ τὸ ὄνομα ὄψει ἐγκείμενον, καὶ ἀκυύτῃ εὐθέω; λέγοντος “ Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις ἣν οὕτω. Μνηστευθείσιης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ ᾿Ιωσὴ», εὑρέθη ὃν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου. Ὃ δὲ ταῦτα ἀκούων, ἐπιθυμήσει παρθενίας εὐθέως, θαυμάξεται τὸν τόκον, ἀπαλλαγήσεται τῆς γῆς. Οὐ μικρὰ καὶ ταῦτα, ὅταν ἴδης καὶ Πνεύματος χαταξιουμένην τὴν παρθένον, καὶ ἄγγελον αὑτῇ διαλεγόμενον. Καὶ ταῦτα μὲν ἐξ ἐπιπολῆς " εἰ δὲ ἐπιμείνῃ: μέχρι τέλους ἐπιὼν, πάντα εὐθέως διχπτύσεις τὰ βιωτικὰ, πάντων χαταγελάτῃ τῶν ἐνταῦθλ᾽ κἂν πλούτιος ἧς, οὐδὲν ἡγήσῃ τὸν πλοῦπον, ἀκούσας ὅτι τέκτονος οὗστα ἐκείνη καὶ ταπεινῆς οἰκία, μήτηρ τοῦ Δεσπότου σου γέγονς" κἂν πένης ἧς, οὐκ ἐπαισχυνθήσῃ τὴν πενίαν, μαθὼν ὅτι τὴν εὐτελευτάτην οἰκίαν οὐκ ἐπῃσχύνθη ὁ τοῦ κόσμοι Δημιουργός. Ταῦτα ἐννοῶν, οὐκ ἀρπάπεις, οὗ πλεονεχτήσεις, οὐ λήψῃ τὰ τῶν ἑτέρων σύ " ἀλλ᾽ ἐραττὴς ἔσῃ μᾶλιον πενίας, καὶ ὑπερόψει τὸν πλοῦτον. Ἂν δὰ ποῦτο γένηται, πάντα ἐξοριεῖς τὰ κακά. Πάλιν ὅταν ἴδῃ; αὐτὸν ἐπὶ φάτνης κείμενον, οὐ σπουδάτεις τῷ παιδίῳ σοῦ περιθεῖνα: κόσμον χρυσοῦν, οὐδὲ τῇ γυσπουδάξων ἃ, οὐδὲ τὰς ἐκ τούτων ἐργάσῃ πλεονεξίας καὶ ἀρπαγάς. Πολλὰ καὶ ἕτερα ἔστι κερδᾶναι, οὐκ ἔνεστι νῦν κατὰ μέρος λέγειν " εἴσονται δὲ «ἢ πεῖραν εἰληφότες. Διὸ παρακαλῶ καὶ κτᾶσθαι βιδλία, καὶ μετὰ τῶν βιδλίων τὰ νοήματα κατέχειν, καὶ ταῖς διανοίαις ἐγγνάφειν. Οἱ μὲν γὰρ Ἰονδαῖοι, ἐπειδὴ οὰ προσεῖχον, τῶν χειρῶν ἐχελεύοντο τὰ βιδλία ἡμεῖς δὲ οὔτε ἐν χερσὶν, ἀλλ᾽ ἐν οἰχίχ τίθεμεν, δέον ἐντυποῦν τῇ χαρδίχ. Οὕτω γὰρ τὸν παρόντα ἐχχαθαίρόντε: βίον, τευξόμεθα τῶν μελλόντων ἀγαθῶν" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίχ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ" οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀξὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

If, then, we are willing to search the Scriptures in this way, with exactness and not carelessly, we shall be able to attain our salvation; if we continually spend our time in them, we shall come to know both correctness of doctrine and an exact way of life. Even if someone is very hard and harsh and slack, even if he gains nothing at other times, he will at least reap the fruit of this time and receive some benefit, if not so much as to feel it, yet he will receive it. For if someone passing a perfumer’s shop, or sitting by such workshops, is tinged with the fragrance even against his will, much more one who goes to church. For as idleness is born of idleness, so eagerness is begotten of activity. Even if you are full of countless evils, even if you are unclean, do not flee from spending time here. “What then,” someone says, “if I hear and do not do?” It is no small gain to call yourself wretched; this fear is not useless, this dread is not untimely. If you only groan, “I hear and do not do,” you will surely come at some time to doing too. For it is not possible for one who converses with God and hears God conversing not to gain something. At any rate we at once compose ourselves and wash our hands [when we are about] to take up the book. Do you see how much reverence there is even before the reading? If then [we read] with exactness, we shall reap much benefit. For [the soul,] unless it had put itself into reverence, would not have washed the hands. [And a woman, if she is unveiled, at once puts on] her veil, showing the sign of the reverence within; and a man, if he is covered, bares his head. Do you see how the outward bearing becomes a herald of the reverence within? Then too, sitting down to listen, he has often groaned, and the one who sat has condemned his present life. Let us then attend to the Scriptures, beloved; and if nothing else, let the Gospels at least be eagerly studied by us, and let us have them in our hands. For as soon as you open the book you will see the name of Christ set there, and you will at once hear him saying, “Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, she was found to be with child from the Holy Spirit.” One who hears this will at once desire virginity, will marvel at the birth, will be set free from the earth. These things too are not small, when you see the virgin deemed worthy of the Spirit and an angel conversing with her. And this on the surface; but if you persevere, going on to the end, you will at once spit upon all the things of this life and laugh at everything here. Even if you are rich, you will count wealth as nothing, on hearing that she, the wife of a carpenter and of a lowly household, became the mother of your Master; and even if you are poor, you will not be ashamed of your poverty, on learning that the Creator of the world was not ashamed of the meanest house. Thinking of these things, you will not rob, you will not be greedy, you will not take what belongs to others, but you will rather be a lover of poverty and look down on wealth. And if this happens, you will banish all evils. Again, when you see him lying in a manger, you will not be eager to put golden ornaments on your child, nor [to adorn your wife’s couch with silver; and not] being eager for these things, you will not commit the greed and robbery that come from them. There are many other things to be gained, which it is not possible to tell now one by one; but those who have made trial will know. So I urge you to acquire books, and with the books to hold fast their thoughts and write them on your minds. For the Jews, since they did not pay attention, were commanded to have the books [fastened] to their hands; but we do not even put them in our hands, but in the house, when we ought to imprint them on the heart. For in this way, cleansing the present life, we shall attain the good things to come; may we all attain them, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- Matt 1:18: quotation, high confidence
- Luke 1:26–38: allusion, medium confidence
- Luke 2:7: allusion, high confidence
- Matt 13:55: allusion, medium confidence
- Deut 6:8: allusion, medium confidence
- John 5:39: allusion, low confidence

### Translation notes

- Quotations: Matt 1:18; allusions to Luke 1:26–38 (the angel), Luke 2:7 (the manger), Matt 13:55 (the carpenter), Deut 6:8 (the commandments bound on the hand). The opening of this section belongs to a passage partly lost at the end of 53.2. A few words lost in the scan (about handwashing, a woman’s veil, and the wife’s ornaments) are supplied by sense in brackets. Leaked apparatus after the doxology is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 53.3 (PG 59:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/53-3).

## Homily 54.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/54-1/#p-54-1
- Source: PG 59:309
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ urges the Jews who believed to abide in his word, promising freedom from sin; they boast of being Abraham’s free descendants, and he shows that the true slavery is slavery to sin.

### Greek text

ἝἜ.1εγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ ᾿Ιουδαίους " « Ἐὰν ὑμεῖς μείγητε ἐν τῷ Ἰόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γγώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀιϊήθεια Πολλῆς ὑπομονῆς δεῖται τὰ ἡμέτερα, ἀγαπητοί. Ἢ δὲ ὑπομονὴ γίνεται, ὅταν κατὰ βάθους ἐῤῥιζωμίνα τὰ δόγματα ἧ. Καθάπερ γὰρ τὴν δρῦν τὴν εἰς τοὺ; κάτω κόλπους ἀφιεῖσαν τὰς ῥίζας καὶ περισφιγγομένην μετὰ ἀχριδείας, οὐδεὶς ἄνεμος προσπεσὼν ἀνασπάσαι δυνήσεται" οὕτω δὴ καὶ τὴν Ψυχὴν τὴν χαθηλωμένην τῷ τοῦ Θεοῦ φόδῳ, οὐδεὶς περιτρέψαι δυνήσεται" τοῦ γὰρ ἐῤῥιξῶσθαι, τὸ καθηλῶσθαι πλέον ἐστί, Τοῦτο γοῦν ὁ Προφήτης εὔχεται, λέγων Καθή- “ἴωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου. Οὕτω καὶ σὺ καθήλωτον καὶ σύναψον, ὡσανεὶ ἥλῳ προσπεπερονημένῳ. “Ὥσπερ γὰρ οὗτο: δυσάλωτοι, οὕτως οἱ ἐναντίοι εὐάλωτοι γίνοντα: καὶ χαταῤῥιπτοῦνται ῥᾳδίω; - ὅπερ α καὶ τότε ἔπασχον οἱ Ἰουδαῖοι. ᾿Αχούὅαντες γὰρ καὶ πιστεύσαντες, πάλιν ἐξετράπη σαν. Βυυλόμενος οὖν ἐμθαθῦναι τὴν πίστιν αὐτῶν ὁ Χρι:-» στὰ;, ὧττε μὴ ἐπιπολαίαν εἶναι, διασχάπτει τὴν ψυχὴν πληχτιχωτέροις λόγοις. Τῶν γὰρ πιστευόντων ἦν καὶ ἐλέγχων ἀνέχεσθαι" οἱ δὲ εὐθέως ἢγρίαινον. Πῶς ὃὲ τοῦτο ποιεῖ; Πρῶτον παραγγέλλει" Ἐὰν ὑμεῖς μείνητε ἐν τῷ «όγῳ τῷ ἐμῷ, ὄγτως μαθηταί μού ἐστε, καὶ ἡ ἀ.1ήθειω ἐευθερώσει ὑμᾶς " μονονουχὶ λέγω», Μέλλω βαθεῖαν διδόναι τολὴν, ἀλλὰ μὴ σαλτ:ύεσθε. Μᾶλλον ὃξ καὶ διὰ τούτων αὐτῶν τὸν τύφον αὑτῶν τῆς διανοίας χατέστειλε, Τίνος ἐλευθερώσε:, εἰπξ μοι; ᾿Αμαρτημάτων. Τί οὖν οἱ ἀλαξόνες ἐκεῖνοι; Σπέρμα 'λδραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε. Κατέπετεν εὐθέως αὐτῶν ἡ διάνοια" τοῦτο δὲ γέγονεν, ἀπὸ τοῦ πρὸς τὰ κοσμικὰ ἑπτοῆσθαι. Ἐὰν μείνητε ἐν τῷ «όγῳ τῷ ἐμῷ, δηλοῦντος ἣν τὰ ἐν τῇ καρδίᾳ αὐτῶν, καὶ εἰδότος ὅτι ἐπίστευσαν μὲν, οὐκ ἔμειναν δέ. Καὶ μέγα ἐπαγγέλλεται, τὸ μαθητὰς αὐτοῦ ἐκείνους γενέσθαι. Ἐπειδὴ γάρ τινες ἀνεχύρῆσαν πρώην, αἰνιττόμενος αὐτούς φησιν, Ἑὰν μείνητε" ἐπεὶ κἀκεῖνοι ἤκουσαν καὶ ἐπίστευσαν, καὶ ἀνεχιυρητᾶν, ἐπϑιδὴ οὐκ ἔμειναν, Ποιῖ οὶ γὰρ τῶν. 4“αϑητῶν αὐτοῦ ἀπὴ,1θον εἰς τὰ ὀπίσω, καὶ οὐκ ἔτι “τ᾿ αὐτοῦ παῤῥησίᾳ 86 περιεπάτουν. Γγώσεσθε τὴν ἀλήθειαν" τουτέστιν, Ἐμέ᾽ ᾿Εγὼ γάρ εἶμι ἡ ἀλήθεια. Τὰ μὲν Ἰουδαϊκὰ πάντα τύπος ἣν - τὴν δὲ ἀλήθειαν παρ᾽ ἐμοῦ εἴσεσθε, καὶ ἐλευθερώσει ὑμᾶ; τῶν ἁμαρτημάτων. Ὥσπερ γὰρ ἐκ:ΐνοις ἔλεγεν. Ἐν ταῖς ἁμαρείαις ὑμῶν ἀποθανεῖσθε" οὕτω χχὶ τούτοῖς ἔλεγεν, ᾿Ε.ευθερώσει ὑμᾶς. Καὶ οὐκ εἶπεν, ᾿Απαλλάξω ὑμᾶς δουλείας " ἀλλὰ ποῦτο αὐτοῖς εἴασΞ συνιδεῖν. Τί οὖν ἐκεῖνοι; Σπέρμα Ἀδραάμ ἐσμεν, καὶ οὐδενὶ δεδου.Ἰεύκαμεν πώποτε. Καίτοι εἰ ἐχρῖιν ἀγανακτῆσαι, ἐπὶ τῷ προθείαν, καὶ εἰπεῖν" Τί οὖν; νῦν τὴν ἀλήθειαν οὐκ ἴσμεν; ὁ νόμος οὖν ψεῦδος; καὶ ἡ γνῶσις ἡ ἡμετέρα; ᾿Αλλ᾽ οὐδενὸς τούτων αὐτοῖς ἔμελεν, ἀλλ᾽ ἐπὶ χοῖτ:κοῖς πράγμασιν ν ἀλγοῦσι, καὶ ταῦτα δουλείαν ὑποπτεύσαντες. Εἰσὶ γὰρ, εἰσὶ καὶ νῦν πολλοὶ οἵ ἐπὶ μὲν τοῖς ἀδιαφόροις αἰσχύνονται, καὶ ἐπὶ τῇ δουλείχ ταύτῃ ἐπὶ δὲ τῆς δουλείας τῆς ἁμαρτίας οὐκέτι, καὶ ἕλοιντο ἄν μυριάκις ἐχείνην κληθῆναι δοῦλοι τὴν δουλείαν, ἣ ταύτην ἅπαξ, Τοιοῦτοί τινες ἦσαν κὰκεῖνοι, καὶ οὐδὲ ἔδεσαν ἄλλην δουλείαν, καί φασι" Δούλους ἐκάλεσα; τοὺς ἀπὸ τοῦ γένους τοῦ ᾿Αδραχμ, ποὺς εὐγενεῖς; οὺς οὐκ ἐχρῆν διὰ τοῦτο καλέσαι δούλους. Οὐδέποτε γὰρ, φησὶν, ἐδουλεύσαμεν. Τοιαῦτα γὰρ τῶν Ἰουδαίων τὰ αὐχήματα" Σπέρμα Αδρωάμ ἐσμεν, Ἰσραη,ϊταί ἐσμεν. Οὐδαμοῦ τῶν οἰκείων κατορθωμάτων μέμνηνται. Διὰ τοῦτο πρὸς αὐτοὺς ἀνέχραγεν Ἰωάννης, λέγων" Μὴ δόξητε «1έγειν, ὅτι πατέρα ἔχομεν τὸν 'Αθραάμ. Διχτί δὲ μὴ ἤλεγξεν αὐτηὺ; ὁ Χριστός; καὶ γὰρ πολλάκις ἐδούλευσαν, καὶ Αἰγυπτίοις, καὶ Βαδυλωνίοις, καὶ ἑτέροις πολλοῖς. Ὅτι οὐ πρὸς φιλοτιμίαν αὐτῷ τὰ λεγόμενα ἦν, ἀλλὰ πρὺς σωτηρίαν, καὶ πρὸς εὐεργεσίαν, καὶ πρὸ; τοῦτο ἠπείγετο. Ἐπεὶ εἶπεν ἂν τὰ τετρακόσια ἔτη" εἶπεν ἂν τὰ ἑδδομήχοντα " εἶπεν ἂν τὰ ἐπὶ τῶν κριτῶν, τὰ ποτὲ μὲν εἴκοσι, ποτὲ δὲ δύο, ποτὲ ὃξ ἑπτά" εἶπεν ἃ", πόϊς οὐδέποτε διέλιπον δουλεύοντες. ᾿Αλλ᾽ οὐ τοῦτο ἐσπούδαζε δεῖξαι, δούλου: ἀνθρώπων γενομένους, ἀλλὰ τῆς ἁμαρτίας, ἧπερ ἐστὶ καὶ χαλεπωτάτη δουλεία, ἧς Θεὸς μόνος ἀπαλλάξαι δύναται. Τὸ γὰρ ἀφεῖναι ἁμαρτίας, οὐδενὸ; ἑτέργυ ἐστί καὶ τοῦτο καὶ αὐτοὶ ὡμολόγουν. Ἕπεὶ οὖν τοῦτο ὡμολόγουν Θεοῦ ἔργον εἶνα’, εἰς τοῦτο αὐτοὺς ἐνάγει, καί φησι" Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦ.1ός ἐστι τῆς ἁμαρτίας, δεικνὺς ὅτι περὶ ταύτης λέγει τῆς ἐλευθερίας, τῆς ἀπὸ ταύτης τῆς δουλείας. Ὃ δὲ δοῦ,ἴος οὐ μένει ἐν τῇ οἰκίᾳ" ὁ δὲ υἱὸς μέγει εἰς τὺν αἰῶνα. ρέμα καὶ ἐ)τεῦθεν τὰ τοῦ νόμον χαταθδάλλει ς, αἰνιττόμενο; τοὺ; προτέρους χρόνους. Ἵνα γὰρ μὴ ἀνατρέχωσι δ χὰ λέγωσι Θυσίας ἔχομεν ἃς ἐπέταξε Μωῦσῇ [ἐκεῖναι ἡμᾶς ἀπαλλάξαι δύνανται" διὰ τοῦτο ταῦτα ἐπήγαγεν. Ἐπεὶ ποίαν ἀκολουθίαν εἶχε τὰ εἰρημένα; Πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὑτοῦ χάριτι ἃ, καὶ οἱ ἱερεῖς αὐτοί. Διὰ τοῦτο καὶ Παῦλός φησι περὶ ποὺ ἱξρέω; ὅτι Ὀφεί!ει, φησὶ, προσφέρειν ὑπὲρ ἑαυτοῦ, καθὼς ὑπὲρ τοῦ «Ἰαοῦ, ἐπεὶ καὶ αὑτὸς περίκειται ἀσθέγειαν. Καὶ τοῦτο δηλοῦται διὰ τοῦ εἰπεῖν, Ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ. Ἐνταῦθα δὲ καὶ τὸ ὁμότιμον αὐτοῦ δείκνυσι τὸ πρὸς τὲν Πατέρα, καὶ τὸ διάφορον δούλου καὶ ἐλευθέρου - ἡ γὰρ παραθολὴ τοῦτο βούλεται, τουτέστιν, οὐκ ἔχει ἔξουαἰαν ὁ δοῦλος" τοῦτα γάρ ἐστι τὸ, Οὐ μένει. :

### English translation (Claude)

“So Jesus said to the Jews who had believed in him, ‘If you abide in my word, you are truly my disciples, and you will know the truth, and the truth [will set you free].’” Our affairs need much endurance, beloved; and endurance comes when doctrines are rooted deep. For as no wind that falls on an oak which sends its roots down into the depths below and is gripped tight can tear it up, so no one will be able to overturn the soul that is nailed fast by the fear of God. For to be nailed is more than to be rooted. This at any rate is what the prophet prays for, saying, “Nail my flesh with the fear of you.” So you too, nail yourself and fasten yourself, as though fixed through with a nail. For as these are hard to capture, so their opposites are easily captured and are thrown down easily; which is what happened to the Jews then. For having heard and believed, they turned aside again. So Christ, wishing to deepen their faith so that it might not be superficial, digs into the soul with sharper words. For it belonged to those who believed to bear even rebukes; but they at once grew savage. And how does he do this? First he charges them: “If you abide in my word, you are truly my disciples, and the truth will set you free,” all but saying, “I am about to make a deep cut, but do not be shaken.” Or rather, by these very words he also checked the pride of their minds. Set free from what, tell me? From sins. What then do those boasters say? “We are the seed of Abraham, and have never been enslaved to anyone.” At once their mind fell; and this happened because they were excited about worldly things. “If you abide in my word” belonged to one who was showing what was in their hearts, and who knew that they had believed but had not abided. And he promises something great: that they would become his disciples. For since some had gone away earlier, he hints at them when he says, “If you abide”; for they too had heard and believed and gone away, because they did not abide. “For many of his disciples went back and no longer walked with him.” “You will know the truth,” that is, me; for I am the truth. Everything Jewish was a type; but you will know the truth from me, and it will set you free from your sins. For as he said to those others, “You will die in your sins,” so he said to these, “It will set you free.” And he did not say, “I will free you from slavery,” but left them to perceive this. What then do they say? “We are the seed of Abraham, and have never been enslaved to anyone.” And yet, if they had to be indignant, it should have been at the former words, saying, “What then? Do we not know the truth now? Is the law then a lie? And our knowledge too?” But they cared about none of these things; they are pained about worldly affairs, and that because they suspected that slavery was meant. For there are, there are even now, many who are ashamed of indifferent things and of this slavery, but no longer of the slavery of sin; and they would choose to be called slaves ten thousand times with the slavery of sin rather than once with the other. Such were these men too, and they knew no other slavery; and they say, “Have you called slaves those of the race of Abraham, the well-born, who for this reason ought not to be called slaves? For we have never been enslaved,” they say. For such are the boasts of the Jews: “We are the seed of Abraham, we are Israelites”; nowhere do they mention their own good deeds. That is why John cried out to them, saying, “Do not presume to say, ‘We have Abraham as our father.’” And why did Christ not refute them? For they had often been enslaved, to the Egyptians and the Babylonians and many others. Because his words were not for display, but for salvation and benefit, and he was pressing toward this. Otherwise he could have spoken of the four hundred years; he could have spoken of the seventy; he could have spoken of the times under the judges, at one time twenty years, at another two, at another seven; he could have said that they never ceased being enslaved. But he was not eager to show this, that they had become slaves of men, but of sin, which is the harshest slavery, from which God alone can set free. For to forgive sins belongs to no one else; and this they themselves admitted. Since, then, they admitted that this was the work of God, he leads them to it and says, “Everyone who commits sin is a slave of sin,” showing that he speaks of this freedom, freedom from this slavery. “The slave does not remain in the house forever; the son remains forever.” Gently here too he casts down the things of the law, hinting at the former times. For so that they might not run back and say, “We have sacrifices which Moses commanded; they can set us free,” for this reason he added these words. Otherwise, what consistency would the saying have had? “For all have sinned and fall short of the glory of God, being justified freely by his grace”; and the priests themselves too. That is why Paul too says of the priest that “he must offer for himself as well as for the people, since he too is beset with weakness.” And this is shown by saying, “The slave does not remain in the house.” Here he also shows his equality of honor with the Father, and the difference between slave and free; for the parable means this: that is, the slave has no authority; for this is the meaning of “does not remain.”

### Scripture references

- John 8:31–35: quotation, high confidence
- Ps 119:120 (118:120 LXX): quotation, high confidence
- John 6:66: quotation, high confidence
- John 14:6: allusion, medium confidence
- John 8:21: quotation, high confidence
- Matt 3:9: quotation, high confidence
- Rom 3:23–24: quotation, high confidence
- Heb 5:2–3: quotation, high confidence
- Gen 15:13: allusion, medium confidence
- Jer 25:11: allusion, medium confidence
- Judg 4:3: allusion, low confidence
- Judg 6:1: allusion, low confidence
- Mark 2:7: allusion, medium confidence

### Translation notes

- Quotations: John 8:31–35; Ps 119:120 (LXX 118:120, “nail my flesh with the fear of you”); John 6:66; John 14:6 (allusion); John 8:21; Matt 3:9; Rom 3:23–24; Heb 5:3 (with 5:2); allusions to Gen 15:13 (four hundred years), Jer 25:11 (seventy years), Judg 3:14; 4:3; 6:1 (servitude under the judges; Chrysostom’s figures are approximate), Mark 2:7 (only God forgives sins). Words lost at the end of the opening quotation are supplied in brackets. A passage of leaked apparatus near the end is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 54.1 (PG 59:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/54-1).

## Homily 54.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/54-1/#p-54-2
- Source: PG 59:310
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ shows that only the Son can give true freedom, and that the Jews who seek to kill him are children not of Abraham or God but of the devil; Chrysostom urges his hearers to seize the kingdom of heaven by casting off wealth.

### Greek text

Διατί δὲ περὶ ἁμαρτημάτων διαλεγόμενος, οἰκίας ἐμνημόνευσε; Δεικνὺς ὅτε ὥσπερ ἐπὶ οἰκία; ὁ δεσπό. τῆς, οὕτω πάντων αὐτὸς ἐξουσιάξει. Τὸ δὲ, οὐ μένει, τοῦτό ἐστιν" Οὐκ ἔχει ἐξουσίαν χαρίζεσθαι, ἅτε μὴ ὧν οἰκοδεσπότης" ὁ δὲ υἱὸς οἰκοδεσπότης ἐστί, Τοῦτο γάρ ἔστι, Μένει εἰς τὸν αἰῶνα, ἀπὸ μεταφορᾶς τῶν ἀνθρωπίνων, ἵνα μὴ λέγωσι, Σὺ τίς εἴ; Ἐμά ἔστι πάντα" Υἱὸς γάρ εἰμι, καὶ ἐν τῇ οἰκίᾳ μένω τοῦ Πατρό: " οἰκίαν τὴν ἐξουσίαν καλῶν. Καὶ γὰρ καὶ ἀλλαχοῦ οἰκίαν καλεῖ τοῦ Πατρὸς τὴν ἀρχήν. Ἔν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ πολλαί εἰσιν. Ἐπειδὴ γὰρ περὶ ἐλευθερίας καὶ δαυλείας ὁ λόγος, εἰκότως ταύτῃ κέχρηται τῇ μεταφορᾷ, λέγων ὅτι οὐκ εἶχον ἐξουσίαν ἐκεῖνοι ἀφιέναι. Ἐὰν οὖν ὁ Υὲς ὑμᾶς ἐ ἰευθερώσῃ. Εἶδες τὸ ὁμοούσιον τὸ πρὸς τὸν Πατέρα, καὶ πῶς δείκνυσι τὴν αὐτὴν ἔχοντα αὐτὸν ἐξουσίαν ἐκείνῳ; Ἐὰν ἁ Υἱὸς ὑμᾶς ἐλευθερώσῃ, οὐδεὶς ἀν τιλέγε: λοιπὸν, ἀλλὰ βεδαίαν ἔχετε τὴν ἐλευθερίαν. Θεὸς γὰρ ὁ διχαιῶγ" εἰς ὁ κατακρίνων; Ἔνταῦθα δείκνυσι καὶ ἁμαρτίας ἑαυτὸν καθαρὸν, καὶ τὴν μέχρ'! προσηγορίας ἐλευθερίαν αἰνέττεται" ταύτην γὰρ καὶ ἄνθρωποι διδόχαιν, ἐχΞίνην δὲ μόνος ὁ Θεός. Καὶ διὰ τούτου πείθει αὐτοὺς μὴ αἰσχύνεσθαι ἐπὶ τῇ δουλείᾳ ταύτῃ, ἀλλ᾽ ἐπὶ τῇ τῆς ἁμαρτίας. Καὶ βουλόμενας δεῖξαι, ὅτε εἰ καὶ δοῦλοι οὐκ ἧσαν, διὰ τοῦ ἐχείνην ἀποχρούσασθλι 6 μᾶλλον γεγόνασι δοῦλοι, ἐπήγαγεν εὐθέω;, “Ὄντως ἐλεύθεροι ἔσεσδε. Διὰ δὲ «ἧς ἐπαγωγῆς καὶ ἐμφαίνει, ὅτι αὕτη ἢ ἐλευθερία οὐκ ἀληθής. Εἶτα ἵνα μὴ λέγωσιν, ὅτι ἁμαρτίαν οὐκ ἔχομεν (εἰκὸς γὰρ τοῦτο ἣν εἰπεῖν), ὅρα πῶς αὐτοὺς εἰς τὴν κατηγορίαν ἐνέδαλε ταύτην. ᾿Αφεὶς γὰρ πάντα αὐτῶν ἐλέγξαι τὸν βίον, τοῦτο τὸ μετὰ χεῖρας, ὃ ἔτι πράττειν ἐδούλοντο, ἄγει εἰς μέσον, καί φησιν" Οἷδα ὅτι σπέρμα ᾿Αδραάμ ἐστε" ἀλιὰ ζητεῖτέ μα ἀποκτεῖναι. ρέμα καὶ κατὰ μικρὸν ἐχδάλλει τῆς συγγενείας αὐτοὺς ἐκείνης, παιδεύων μὴ μέγα φρογεῖν ἐπὶ τούτῳ. "Ὥσπερ γὰρ ἐλευθερία καὶ δουλεία ἀπὸ τῶν ἔργων, οὕτω καὶ συγγένεια. Καὶ οὐκ εἶπεν εὐθέως, Οὐκ ἐστὲ τοῦ ᾿Αὔραὰμ, οἱ ἀνδροφόνοι τοῦ δικαίου " ἀλλὰ καὶ συντρέχει τέως, καί φησιν" Οἷδα ὅτι σπέρμα ᾿Αδραάμ ἐστε" ἀλλὰ οὐ τοῦτό 1 ἐστι τὸ ζητούμενον, καὶ λοιπὸν χαταφοριχωτέρᾳ τῇ δημηγορίᾳ ταύτῃ. Καὶ γὰρ ἔστιν ὡς τὰ πολλὴ παρατηρῆσαι, ὅτι μέλλων μέγα ἐργάζεαθαί τι, μετὰ τὸ ἐργάσασθαι, πλείονι κέχρηται τῇ παῤῥησίᾳ, ὡς πἧς μαρτυρίας τῆς ἀπὸ τῶν ἔργων ἐπιστομιξζούσης αὐτούς..11ὰ ζητεῖτέ με ἀποκτεῖναι. Τί οὖν, εἰ δικαίως, φησίν; ᾿Αλλ᾽ οὐδὲ τοῦτο" διὸ καὶ τὴν αἰτίαν, πίθησιν, ὅτι Ὃ «16γος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. Πῶς οὖν φησιν, ὅτι ἐπίστευον εἰς αὐτόν; ᾿Αλλ᾽ ὅπερ, ἔφην, μετετίθεντο πάλιν. Διὸ καὶ σφόδρα αὐτῶν͵ χαθήψατο. Εἰ γὰρ τὴν συγγένειαν αὐχεῖτε ἐχείνου,᾽ καὶ τὸν βίον ἐπιδείξασθαι χρή. Καὶ οὐκ εἶπεν, Οὺ χωρεῖτε τὸν λόγον, ἀλλ', Οὐ χωρεῖ ὁ ἐμὸς «1όγος ἐν ὑμῖν, τὸ ὑψηλὸν αὐτοῦ τῶν δογμάτων ἐπιδειχνόμενος. Καίτοι οὐδὲ ὑπὲρ τούτου ἀναιρεῖν ἐχρῆν, ἀλλὰ μᾶλλον τιμᾷν καὶ θεραπεύειν, ὥστε μαθεῖν. Τί οὖν, φησὶν, ἂν ἀπὸ σαυτοῦ ταῦτα λαλῇς; Διὰ τοῦτο ἐπ- ἠγαγέεν" Ἃ ἐγὼ δόρακα παρὰ τῷ Πατρί μου, ταῦτα «1α1ῶ" καὶ ὑμεῖς ἃ ἠκούσατε παρὰ τοῦ πατρὸς ὑμῶν, ποιεῖτε. Ὥσπερ, φισὶν, ἐγὼ καὶ ἀπὸ τῶν ῥημάτων, καὶ ἀπὸ τῆς ἀληθείας ἐμφαίνω τὸν Πατέρα, οὕτω καὶ ὑμεῖς ἀπὸ τῶν πραγμάτων. Οὐ γὰρ τὴν αὺὑτὴν οὐσίαν μόνον, ἀλλὰ καὶ τὴν αὐτὴν ἀλήθειαν ἔχω τῷ Πατρί. Αέγουσιν αὐτῷ" Ἡμεῖς πατέρα ἔχομεν τὸ» Ἁδραήμ. Λέει αὐτοῖς ὁ Ἰησοῦς" Εἰ πατέρα ἔχετε τὸν» ᾿Αδραὰμ, τὰ ἔργα αὐτοῦ ἐποιεῖτεα, Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι. Συνεχῶς ἐνταῦθα τὴν φονιχὴν αὐτῶν στρέφει προαίρεσιν, καὶ τοῦ 'Δόραὰμ μέμνηται. Ποιεῖ δὲ τοῦτο, καὶ ταύτης αὐτοὺς ἀπαγαγεῖν βουλόμενος τῆς συγγενείας, καὶ τὴ περιττὴν καύχημα ἐξελεῖν, καὶ πεῖσαι μηκέτ: ἐν ἐκείνῳ τὰς ἐλπίδας τῆς σωτηρίας ἔχειν, μηδὲ ἐν τῇ κατὰ φύσιν συγγενείᾳ, ἀλλ᾽ ἐν τῇ κατὰ προαίρεσιν Τοῦτο γὰρ ἣν τὸ κωλύον αὐτοὺς προσελθεῖν τῷ Χριστῷ, τὸ ν»μέξειν ἀρκεῖν αὐτοῖς τὴν συγγένειαν ἐχξένην εἰς σωτηρίαν. Ποίαν δὲ ἀλήθειαν λέγει; Ὅτι ἴσος ἐστὶ τῷ Πατρί. Διὰ γὰρ τοῦτο ἐξήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποχτεῖνα:, καί φησι" Ζητεῖτέ μὲ ἀποκτεῖναι, ὅτι τὴν ἀλήθειαν ὑμῖν Δελάληχα, ἣν ἤκουσα παρὰ τοῦ Πατρός μου. Δεικνὺς, ὅτι οὐκ ἐναντία τῷ Πατρὶ ταῦτά ἔστι, πάλιν ἐπ᾽ αὐτὸν καταφεύγει. Λέγουσιν αὐτῷ" 'Πμεῖς ἐκ πορνδίας οὐ γεγεργήμεθα " ἔνα Πατέρα ἔχομεν, τὸν Θεόν. Τί λέγεις; ὑμεῖ; Πατέρα τὸν Θεὸν ἔχετε, καὶ τῷ Χριστῷ ἐγχαλεῖτε τοῦτο λέγοντι; Ὁρᾷς ὅτι ἐξαιρέτως ἔλεγεν αὐτοῦ Πατέρα εἶναι τὸν Θεόν: Υ΄. Ἐπειδὴ τοίνυν τῆς συγγενείας αὐτοὺς ἐξέβαλε τοῦ ᾿Αδραὰμ, οὐδὲν ἔχοντες εἰπεῖν, τερόν τι μεῖζον τολμῶσιν εἰς τὸν Θεὸν ἀνατρέχουτες. ᾿Δλλλὰ καὶ ταύτῆς αὐτοὺς ἐχθάλλει τῆς τιμῆς, λέγων" Εἰ ὁ Θεὺς πατὴρ ὑμῶν ἦν, ἠγωτᾶτε ἂν' ἐμὲ, ὅτι ἐγὼ ἐκ τοῦ Θεοῦ ἐξῆλθον καὶ ἥκω" καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλήἴυθα, ἀ.1. ἐκεῖνός με ἀπέστει.16. Διατί οὐκ οἴδατε τὴν ᾿αλιὰν τὴν ἐμήν; Ὅτι οὐ δύνασθε ἀκούει» τὸν" «1όγον τὸν ἐμόν, “Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαδόιου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ᾿Εκεῖνος ἀνθρωποχτόγος ἣν ἀπ᾽ ἀρχῆς. καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν. “ταν “ωϊῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λωλεῖ. αὐτοὺς τῆς συγγενείας τοῦ ᾿Αδραάμ " καὶ ἐπειδὴ μείζονα " ἐτόλμησαν, τότε λοιπὸν ἐπάγει τὴν πληγὴν, λέγων, ὅτι οὐ μόνον τοῦ ᾿λθραὰμ οὐκ εἰσὶν, ἀλλ᾽ ὅτι καὶ τοῦ ξιχθόλου εἰσὶν, ἀντίῤῥοπον τῆς ἀνχιτχυντίας διδοὺς τὴν τομήν " καὶ οὐδὲ ἀμάρτυρον αὐτὴν ἀφίησιν, ἀλλ᾽ ἐλέγχοις αὐτὴν χατασχευάξει. Τὸ γὰρ φογεύειν ς, φησὶ, τῆς ἐχείνου κακίας ἐστί, Καὶ οὐκ εἷπεν ἁπλῶς, τὰ ἔργα, ἀλλὰ, Τὰς ἐπιθυμίας αὐτοῦ ποιεῖτε, δεικνὺς ὅτι σφοδρῶς κἀκεῖνος καὶ οὗτοι φόνων ἔχονται ἃ, καὶ ὅτ φθόνος ἣν ἡ αἰτία. Οὐδὲ γὰρ ἔχων τι τῷ ᾿Αδὰμ ἐγκαλεῖν, ἀλλ᾽ ἢ βασκαίνων μόνον, ἀνεΐςς, Τοῦτο οὖν καὶ ἐνταῦθα αἰνίττεται. Καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκε" τουτέστιν, ἐν τῷ ὀρθῷ βίῳ. Ἐπειδὴ γὰρ συνεχῶς αὐτοῦ κατηγόρουν, ὅτι ἐκ ποῦ Θεοῦ οὐκ ἔστι, λέγε: ὅτι καὶ τοῦτο ἐκεῖθέν ἐστιν. Ἐκεῖνος γὰρ ἔτεκε τὸ ψεῦδος πρῶτος, λέγων " Ἧ ἂν ἡμέρᾳ φάγητε, διανοιχθήσονται ὑμῶν οἱ ὁςθαιϊμοί. Καὶ αὐτὸς αὐτῷ πρῶτο; ἐχρήσατο. “Ανθρωποι μὲν γὰρ οὐκ ὡς ἰδίῳ αὐτῷ χρῶνται, ἀλλ᾽ ὡς ἀλλοτρίῳ οὗτος; δὲ ὡς ἰδίῳ. Ἐγὼ δὲ ὅτι έγω, οὐ πιστεύετέ μοι. Ποία αὕτη ἀχηλουθία: Οὐδὲν ἐγκαλοῦντες, ἀνελεῖν με θέλετε. Ἐπειδὴ γὰρ ἐχθροί ἐστε τῆς ἀληθείας, δικ τοῦτό με διώκετε, Ἐπεὶ εἰ μὴ διὰ τοῦτ᾽, εἴπατε τὸ ξγχλημα, Διὰ γὰρ τοῦτο ἐπήγαγε - Τίς ἐξ ὑμῶν ἐλέγξει με περὶ ἁμερε τίας; Εἶτα ἐκεῖνοι- “μεῖς ἐκ πορνείας οὐ γεγενγήμεθα. Καὶ μὴν ἐκ πορνείας ἐγεννήθησαν πολλοί " καὶ γὰρ οὐ προτηχούσας ἐπιμιξία: ἐποιοῦντο - ἀὐλ' οὐδὲ τοῦτο ἐλέγχει, ἀλλὰ πρὸς ἐκεῖνο ἴσταται. ᾿ππειδὴ γὰρ ἔδειξεν οὐκ ὄντας ἐκ τοῦ Θεοῦ, ἀλλ᾽ ἐκ τοῦ διαθδόλοηυ, ἐκ τούτων ἁπάντων (καὶ γὰρ τὸ φονεύειν διχδολιχδυ, καὶ τὸ ψεύδεσθαι διαβολικόν' ἂπε ρἀμφότερα ὑμεῖς ποῖεἴτε) δείκνυσιν ὅτι τὸ ἀγαπᾷν, τοῦτο σημεῖον τὸ ἐκ τοῦ Θεοῦ εἶναι. Διατί οὐκ οἵδατε τὴν «Ἰαιιὼν τὴν» ἐμ; Ἐπειδὴ γὰρ ἀεὶ ἠπέρουν λέγοντες" Τί ἐστιν ὅτι “Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐ.1θεἴν'; διὰ τοῦτό φησιν" Οὐκ οἵδατε τὴν ἐμὴν «ἱα.τὰν", ἔτι τὸν" εἸόγον" τοῦ Θεοῦ οὐκ ἔχετε. Τοῦτο δὲ ὑμῖν γίνεται: διὰ τὸ χαμαίξηλον τῆς διανοίας, καὶ διὰ τὸ πολὺ μείζονα εἶναι τὰ ἐμά, Τί οὖν, εἰ μὴ δύναιντο συνιδεῖν : Ἐνταῦθα τὸ μὴ δύνασθαι, τὸ μὴ θούλεσθαί ἐστιν, ὅτε ταπεινοὺς ἑαυτοὺς εἴνα! ἐπαιδεύσατε, ὅτι οὐδὲν μέγα φαντάξεσθε, Ἐπειδὴ γὰρ ἔλεγον διώκειν αὐτὸν ὡς ὑπὲρ τοῦ Θεοῦ ζηλοῦντες, διὰ τοῦτο πανταχοῦ πειρᾶται δεῖξαι, ὅτι τὸ διώκειν αὐτὸν, τοῦτ᾽ μ᾽ ϑούντων ἐστὶ τὸν Θεόν - τοὐναντίον δὲ τὸ ἀγαπᾷν εἰδότων τὸν Θεὸν, φησίν, Ἔγα Πατέρα ἔχομεν, τὸν Θεόν". ᾿Ατιὸ τούτων σεμνύνονται, ἀπὸ τιμῆς, οὐκ ἀπὸ μάτων. Οὐκ ἄρα τοῦ ἀλλότριόν με εἶναι, τὸ μὴ π::στεύειν ὑμᾶς τεκμήριον " ἀλλὰ τοῦ ὑμᾶς μὴ εἰδέναι τὴν Θεὸν. ἡ ἀπιστία σημεῖον. Τὸ δὲ αἴτιον, ἐκ τοῦ θέλειν ψεύδεσθαι καὶ τὰ τοῦ διχθόλου ποιεῖν. Τοῦτο δὲ ποιεῖ ψυχῆς εὐτέλεια, καθάπερ ὁ ᾿Απόστολός φῆσιν" Ὅπου γὰρ ἐν ὑμῖν" ἔρις καὶ ζῆμος, οὐκὶ σαρκικοί ἐστε; Διατί δὲ οὐ δύναπθε; “Ὅτι τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θένετε ποιεῖν, σπουξά- Ὁρᾷς ὅτι τὴ, Οὐ δύνασθε, τὸ μὴ θέλειν λέγει; Ὅτι Ἀδραὰμ τοῖτο οὐκ ἐποίησεν. ᾿Αλλὰ τίνα ἐστὶν αὑτοῦ τὰ ἔργα; Τὸ ἥμερον, τὸ ἐπιειχὸς, τὸ πειθήνιον. Ὑμεῖς δὲ ἐξ ἐναντίας ἵπτασθε, ἀπηνεῖς ὄντες καὶ ὧμοί. Πόθεν δὲ αὐτοῖς ἐπῆλθεν ἐπὶ τὸν Θεὸν καταφυγεῖν; ᾿Αναξίους αὐτοὺς ἔδειξε τοῦ Αδραάμ. Βουλόμενοι οὖν τοῦτο διαφυγεῖν, ἐπὶ τὸ μεῖξον ἀνέθησαν. Ἐπειδὴ γὰρ ὠνείδισε φόνον, ὥτπερ ἀπολογίαν τινὰ ποιούμενοι ὅτι τὸν Θεὸν ἐκδιχοῦσι, τοῦτο λέγουσι. Δείκνυσιν οὖν ὅτι τοῦτο αὐτὸ ἐναντιουμένων ἐστὶ τῷ Θεῷ. Τὸ δὲ, ᾿Εξη.1θον, δείκνυσιν αὐτὸν ἐκεῖθεν ὄντα. Ἑξηίῖθον δὲ λέγει, τὴν πρὸς ἡμᾶς ἄφιξιν αἰνιττόμενος. ᾿Ἐπειδὴ ὃξ εἰκὸς ἣν αὐτοὺς εἰπεῖν, ὅτι Ξένα τινὰ λέγεις καὶ καινὰ 6, παρὰ τοῦ Θεοῦ φησιν ἤκειν, Εἰκότως οὖν οὐκ ἀκούετε αὐτῶν, φγσὶν, ἐκ τοῦ δόλου ὄντες. Τίνος γὰρ νεχεν ἀναιρεῖτε : τί ἔχηντες ἐγκαλέσαι; Εἰ μὴ τοῦτό ἐστι, διατί οὐ πιστεύετέ μοι; Οὕτως οὖν αὐτοὺς ὄντα: ἐκ τοῦ διαθόλου ἀπὸὺ τοῦ ψεύδους καὶ τοῦ φόνου δείξας, ἔδειξε καὶ ἀλλοτρίους ὄντας τοῦ ᾿Αδραὰμ καὶ τοῦ Θεοῦ, ἀπό τε τοῦ μισεῖν τὸν οὐδὲν ἡ διχηκότα, ἀπό τε τοῦ μὴ ἀκούειν τὸν λόγον αὑτοῦ. Καὶ δείκνυσιν ἄνω καὶ κάτω, ὅτι οὔτε ἀντίθεος ἦν, οὔτε διὰ τοῦτο οὐκ ἐπίστευον, ἀλλ᾽ ὅτι ἀλλότριοι ἦσαν τοῦ Θεοῦ. Ὁ γὰρ ἀμαρτίαν μὴ πεποιγχὼς. ὁ ἐγὼν ἑαυτὸν ἤκειν ἀπὸ τοῦ Θεοῦ, καὶ ἐκεῖθεν ἀπ:. εστάλθαι, ὁ τὴν ἀλήθειαν λαλῶν, καὶ οὕτω τὴν ἀλήθειαν λαλῶν, ὡς πάντας πρὸς ἔλεγχον προσχαλεῖσθαι, εἶτα μὴ πιστευόμενος, εὔδηλον ὅτι διὰ τὸ σαρκικοὺς ἐκείνους εἶναι οὐ πιστεύεται. Οἷὸς γὰρ, οἷδε ταπεινὴν ψυχὴν ποιεῖν ἁμαρτήματα, Διὰ τοῦτό φῆσιν, Ἐπεὶ γωθροὶ γεγόνατε ταῖς ἀκοαῖς ὑμῶν, Ὅταν γὰρ τῶν ἐν τῇ γῇ καταφρονεῖν μὴ δύνηταί τις, πῶς ὑπὲρ τῶν ἐν οὐρανοῖς φιλοσοφῆσει ποτέ; Διὰ τοῦτο, παρακαλῶ, πάντα πρέττωμεν, ὥστε τὸν βίον ἡμῶν κατορθωθῆναι, ὥστε καθαρθῆναι τὴν ξιάνοιαν, ὥστε μηδὲν ἡμῖν ῥυπαρὸν γενέσθαι κώλυμα. Φωτίσατε γὰρ ἑαυτοῖς φῶς γνώσεως, καὶ μὴ σπείρητε ἐπ᾽ ἀκάνθαις. Ὁ γὰρ μὴ εἰδὼς ὅτι τὸ πλεονεκτεῖν κακὸν, πότε εἴσεται τὸ μεῖζον; ὁ μὴ ἀπεχόμενος τούτων, πότε ἐχείνων ἀνθέξεται; Καλὸν τὸ ἁρπάζειν, ἀλλ᾽ οὐκὶ τὰ ἀπολλύμενα, ἀλλὰ τὴν βασιλείαν τῶν οὐρανῶν. Βιασταὶ γὰρ, φησὶν, ἁρπάζουσιν αὐτήν. Οὐκ ἄρα μετὰ ῥᾳθυμίας ἔστιν ἐπιτυχεῖν αὐτῆς, ἀλλὰ μετὰ σπουδῆς. Τί δέ ἐστι, Βιασταί; Βίας χρεία πολλῆς (στενὴ γὰρ ἡ ὁδὸς), καὶ νεανικῆς δεῖ ψυχῆς καὶ γενναίας. Οἱ ἁρπάζοντες πάντας βούλονται προλαδεῖν - πρὸς οὐδὲν ὁρῶσιν, οὐ πρὸς κατά- Ὑνωσιν, οὐ πρὸς κατηγορίαν, οὐ πρὸς τιμωρίαν " ἀλλ᾽ ἑνὸς γίνονται μόνου, τοῦ λαθεῖν ἅπερ βούλονται ἁρπάσαι, καὶ πάντας τοὺς ἔμπροσθεν παρατρέχουσιν. ᾿Αρπάϑωμεν τοίνυν τὴν βασιλείαν τῶν οὐρανῶν. Οὐ γὰρ ἔστιν ἐνταῦθα ἔγκλημα τὸ ἁρπάσαι, ἀλλ᾽ ἔπαινος “ ἔγκλημα δὲ, τὸ μὴ ἁρπάσαι. ᾿Ενταῦθα οὐ τῆς ἑτέρου ζημίας ὁ ἡμέτερος γίνεται πλοῦτος. Σπουδάσωμεν οὖν αὐτὴν ἁρπάσαι " κἂν ἐνοχλῇ θυμὸς, κἂν ἐνοχλῇ ἐπιθυμία, βιασώμεθα τὴν φύσιν " ἡμερώτεροι γενώμεθα ᾿ χάμωμεν ὀλίγον, ἵνα ἀναπαυσώμεθα διηνεκῶς. Μὴ ἁρπάσῃς χρυσὸν, ἀλλὰ ἅρπασον πλοῦτον, τὸν βόρδορον δεικνύντα τὸν χρυσόν. Εἰπξ γάρ μοι" εἰ πρηύχειτο μόλνδδος καὶ χρυσὸς, τί ἂν ἥρπασας : οὐκ εὔδηλον ὅτι τὸν χρυσόν; Εἶτα ἔνθα μὲν ὁ ἁρπάζων κολάζεται, τὸ μεῖξον τιμᾷς " ἔνθα δὲ ὁ ἁρπάζων πιμᾶται, προδίδως τὸ μεῖζον; Εἰ γὰρ ἀμφοτέρωθεν κόλασις ἦν, οὐκ ἂν ἐπὶ τοῦτο μᾶλλον ἦλθες; Ἐνταῦθα δὲ οὐδὲν τοιοῦτόν ἔστιν, ἀλλὰ καὶ Καὶ πῶς ἔστιν ἁρπάσαι, φησὶ; Ῥίψον τὰ ὄντα ἐν χεραίν. Ἕως γὰρ ἂν αὐτὰ κατέχῃς 5, ἐκεῖνα ἁρπάσαι οὐ δυνήσῃ. Ἐννόησον γάρ μοι ἄνδρα ἀργυρίου τὰς χεῖρας πεπληρωμένας ἔχοντα " μὴ δυνήδετα:, ἕως ἂν κατέχῃ τοῦτο, ἁρπάσαι χρυσίον, ἐὰν μὴ ῥίψῃ αὐτὸ καὶ εὔλυτος γένηται; Τὸν γὰρ ἁρπάζοντα εὔζωνον εἶναι δεῖ, ὥστε μὴ κατασχεθῆναι. Καὶ γὰρ καὶ νὴν εἰσιν ἐναντίαι δυνάμεις χατατρέχουσαι ἡμῶν, ἵνα ἀφέλωνται. ᾿Αλλὰ φεύγωμεν αὐτὰς, φεύγωμεν, μησχοινία, γυμνοὶ γενώμεθα τῶν βιωτικῶν. Τίς χρεία τῶν σηριχῶν ἱματίων; μέχρι πότε τὸν γέλωτα τοῦτὸν ἀνελίττομεν; μέχρι πότε τὸ χρυσίον χατορύττομεν; Ἑδουλόμην παύσασθαι ταῦτα λέγων ἀεί " ἀλλ᾽ ὑμεῖς οὐκ ἐᾶτε, ἀεί μοι παρέχοντες ἀφορμὰς καὶ ὑποθέσεις. ᾿Αλλὰ νῦν γοῦν ἀποστῶμεν, ἵνα καὶ ἑτέρους διὰ τοῦ βίον παιδεύσαντες, τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Why, while speaking of sins, did he mention a house? To show that, as a master has authority over a house, so he himself has authority over all things. And “does not remain” means this: he has no authority to grant favors, since he is not master of the house; but the son is master of the house. For this is the meaning of “remains forever,” a metaphor taken from human affairs, so that they might not say, “Who are you?” “All things are mine; for I am the Son, and I remain in the house of the Father,” calling his authority a house. For elsewhere too he calls the Father’s rule a house: “In my Father’s house are many rooms.” For since the discourse was about freedom and slavery, he naturally uses this metaphor, saying that those others did not have authority to forgive. “So if the Son sets you free.” Do you see his oneness of essence with the Father, and how he shows that he has the same authority as he? “If the Son sets you free, no one will gainsay it any longer, but you have a secure freedom. For it is God who justifies; who is to condemn?” Here he shows that he himself is clean of sin, and he hints at the freedom that is freedom in name only; for this even men give, but that other God alone. And by this he persuades them not to be ashamed of this slavery, but of the slavery of sin. And wishing to show that, even if they were not slaves, by rejecting that freedom they had become slaves all the more, he added at once, “You will be free indeed.” And by the addition he also indicates that this other freedom is not true. Then, so that they might not say, “We have no sin” (for it was likely that they would say this), see how he brought this charge against them. Passing over the rest of their life without refuting it, he brings into the open the thing in hand, which they still wished to do, and says, “I know that you are the seed of Abraham; but you seek to kill me.” Gently and little by little he casts them out of that kinship, teaching them not to be proud of it. For as freedom and slavery come from works, so does kinship. And he did not say at once, “You are not Abraham’s, you murderers of the righteous one,” but for the present he goes along with them and says, “I know that you are the seed of Abraham; but this is not the question”; and then [he goes on] with this more vehement discourse. For one may observe for the most part that when he is about to do something great, after doing it he uses more boldness, since the testimony of his works stops their mouths. “But you seek to kill me.” “What then, if justly?” someone says. But not even that; and so he gives the reason: “Because my word finds no place in you.” How then does it say that they believed in him? But, as I said, they changed again. That is why he took hold of them sharply. “For if you boast of kinship with him, you must also show his way of life.” And he did not say, “You do not make room for my word,” but “My word finds no place in you,” showing the loftiness of his doctrines. Yet not even for this ought they to have killed him, but rather to have honored and attended to him, so as to learn. “What then,” someone says, “if you speak these things of yourself?” For this reason he added, “I speak what I have seen with my Father; and you do what you have heard from your father.” “As I,” he says, “show forth the Father both by my words and by the truth, so you too show yours by your deeds. For I have not only the same essence but also the same truth as the Father.” “They said to him, ‘We have Abraham as our father.’ Jesus said to them, ‘If you had Abraham as your father, you would do his works. But now you seek to kill me.’” Here he keeps turning to their murderous purpose, and mentions Abraham. He does this wishing to lead them away from that kinship, to take away their excessive boasting, and to persuade them no longer to rest their hopes of salvation on him, nor on kinship by nature, but on kinship by choice. For this was what kept them from coming to Christ: thinking that that kinship was enough for their salvation. And what truth does he mean? That he is equal to the Father. For this is why the Jews sought to kill him; and he says, “You seek to kill me, because I have told you the truth, which I heard from my Father.” To show that these things are not contrary to the Father, he again takes refuge in him. “They said to him, ‘We were not born of sexual immorality; we have one Father, God.’” What do you say? You have God as Father, and you accuse Christ for saying this? Do you see that he said in a special sense that God was his Father? Since, then, he had cast them out of kinship with Abraham, having nothing to say, they dare something greater, running up to God. But he casts them out of this honor too, saying, “If God were your Father, you would love me, for I came forth from God and am here; I have not come of myself, but he sent me. Why do you not understand my speech? Because you cannot hear my word. You are of your father the devil, and you wish to do your father’s desires. He was a murderer from the beginning, and has not stood in the truth. When he speaks a lie, he speaks from his own.” [Since he had cast] them out of kinship with Abraham, and since they dared greater things, he then delivers the blow, saying that not only are they not Abraham’s, but they are even the devil’s, giving a cut to match their shamelessness; and he does not leave it without proof, but establishes it by refutations. “For to murder,” he says, “belongs to his wickedness.” And he did not simply say “the works,” but “You do his desires,” showing that both he and they are vehemently bent on murder, and that envy was the cause. For having nothing to charge against Adam, but only envying him, he destroyed him. This, then, he hints at here too. “And he has not stood in the truth,” that is, in the right life. For since they kept accusing him of not being from God, he says that this too comes from there; for the devil first gave birth to the lie, saying, “On the day you eat, your eyes will be opened”; and he was the first to use it. Men use it not as their own but as something foreign; but he uses it as his own. “But because I speak the truth, you do not believe me.” What sort of connection is this? “Though you have nothing to charge me with, you wish to kill me. For since you are enemies of the truth, for this reason you persecute me. Otherwise, if not for this, state the charge.” For this is why he added, “Which of you convicts me of sin?” Then they say, “We were not born of sexual immorality.” And yet many of them were born of sexual immorality, for they made unfitting unions; but he does not refute even this, but stands against that other point. For since he had shown from all these things that they were not from God but from the devil (for to murder is devilish, and to lie is devilish, and you do both), he shows that to love is the sign of being from God. “Why do you not understand my speech?” For since they were always at a loss, saying, “What is this, ‘Where I am going, you cannot come’?”, for this reason he says, “You do not understand my speech, because you do not have the word of God. And this happens to you because of the lowliness of your mind, and because my things are far greater.” “What then, if they could not perceive it?” Here “cannot” means “will not”: “because you have trained yourselves to be lowly, because you imagine nothing great.” For since they said that they persecuted him out of zeal for God, he therefore tries everywhere to show that to persecute him belongs to those who [hate] God, and on the contrary to love him belongs to those who know God. “We have one Father, God,” they say. They pride themselves on this, on honor, not on [righteous deeds]. “So your not believing is not proof that I am a stranger [to God]; but your unbelief is a sign that you do not know God. And the cause is that you wish to lie and to do the devil’s works.” And this is caused by meanness of soul, as the apostle says: “For where there is strife and jealousy among you, are you not carnal?” And why can you not? “Because you wish to do your father’s desires,” you are eager [to do them]. Do you see that by “you cannot” he means “you will not”? Because Abraham did not do this. But what are his works? Gentleness, forbearance, obedience. But you are set in the opposite direction, being harsh and cruel. And how did it occur to them to take refuge in God? He had shown them unworthy of Abraham; so, wishing to escape this, they went up to the greater claim. For since he had reproached them with murder, they say this as though making a kind of defense, that they were avenging God. So he shows that this very thing belongs to those who oppose God. And “I came forth” shows that he is from there; he says “I came forth” hinting at his coming to us. And since they were likely to say, “You say strange and novel things,” he says that he has come from God. “So naturally you do not listen to them,” he says, “being of the deceiver. For why do you kill me? What have you to charge me with? If it is not this, why do you not believe me?” So, having shown from their lying and murder that they are of the devil, he showed also that they are strangers to Abraham and to God, both from their hating one who had done no wrong and from their not hearing his word. And he shows again and again that he was not opposed to God, and that it was not for this that they did not believe, but because they were strangers to God. For one who had committed no sin, who said that he had come from God and been sent from there, who spoke the truth, and spoke it in such a way as to invite all to refute him, and then was not believed, was clearly not believed because they were carnal. For sins know how to make the soul lowly. That is why he says, “Since you have become dull of hearing.” For when one cannot despise the things on earth, how will he ever practise wisdom about the things in heaven? So, I beg you, let us do everything so that our life may be set right, so that our mind may be cleansed, so that nothing filthy may become a hindrance to us. “Light for yourselves the light of knowledge, and do not sow on thorns.” For one who does not know that greed is evil, when will he know the greater things? One who does not abstain from these things, when will he lay hold of those? It is good to seize, but not perishable things: the kingdom of heaven. “For the violent,” it says, “seize it.” So it is not possible to attain it with slackness, but with earnestness. What is “the violent”? There is need of much force (for the way is narrow), and of a youthful and noble soul. Those who seize wish to get ahead of everyone; they look to nothing, not to condemnation, not to accusation, not to punishment, but they are intent on one thing only, to take what they wish to seize, and they outrun all who are ahead of them. Let us then seize the kingdom of heaven. For here seizing is not blamed but praised; what is blamed is not seizing. Here our wealth does not come from another’s loss. Let us then be eager to seize it; even if anger troubles us, even if desire troubles us, let us do violence to nature; let us become gentler; let us toil a little, so that we may rest forever. Do not seize gold, but seize the wealth that shows gold to be mud. For tell me, if lead and gold lay before you, which would you seize? Is it not clear that it would be the gold? Then where the one who seizes is punished, you prize the greater; but where the one who seizes is honored, do you give up the greater? For if there were punishment on both sides, would you not rather have gone for this? But here there is nothing of the kind; on the contrary, [there is even a reward]. “And how can one seize it?” someone says. Throw away what you have in your hands; for as long as you hold onto them, you will not be able to seize those. For consider a man who has his hands full of silver: will he be able, as long as he holds it, to seize gold, unless he throws it away and becomes unencumbered? For one who seizes must be lightly girded, so as not to be held back. And indeed even now there are hostile powers running at us to take things from us. But let us flee them, let us flee; let us cut the ropes, let us strip ourselves of worldly things. What need is there of silken garments? How long shall we keep unrolling this farce? How long shall we bury gold? I wished to stop always saying these things; but you do not let me, always giving me occasions and subjects. But now at least let us leave off, so that, having taught others too through our life, we may attain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.

### Scripture references

- John 8:35–47: quotation, high confidence
- John 14:2: quotation, high confidence
- Rom 8:33–34: quotation, high confidence
- Gen 3:5: quotation, high confidence
- John 8:21–22: allusion, high confidence
- 1 Cor 3:3: quotation, high confidence
- Heb 5:11: quotation, high confidence
- Hos 10:12: quotation, high confidence
- Jer 4:3: quotation, high confidence
- Matt 11:12: quotation, high confidence
- Matt 7:14: allusion, high confidence

### Translation notes

- Quotations: John 8:35–47; John 14:2; Rom 8:33–34; allusion to the devil’s envy of Adam (cf. Wis 2:24) and quotation of Gen 3:5; John 8:21–22; 1 Cor 3:3; Heb 5:11; Hos 10:12 (LXX); Jer 4:3; Matt 11:12; Matt 7:14. The scan’s order is disturbed in places: a sentence about casting them out of Abraham’s kinship stands after the quotation of John 8:47, and a line is lost near the end (“there is even a reward”, supplied by sense). Leaked apparatus and Migne’s Latin column are removed by logged corrections. “Sexual immorality” renders πορνεία (John 8:41).

### Citation (SBL)

Chrysostom, Hom. Jo. 54.2 (PG 59:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/54-2).

## Homily 55.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/55-1/#p-55-1
- Source: PG 59:319
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Insulted as a Samaritan and possessed, Christ answers meekly, promises that whoever keeps his word will never see death, and shows himself greater than Abraham.

### Greek text

᾿Απεχρίθησαν᾽ οὖν οἱ ᾿Ιουδαῖοι καὶ εἶπον αὐτῷ " « Οὐ καιϊῶς «έγομὲν ἡμεῖς, ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις; ν᾿Απεκρίθη ὁ Ἰησοῦς" « Ἐγὼ δωμόγιον οὐκ ἔχω, ἀ.1.1ὰ τιμὼ τὸν Πατέρα. ν ᾿Αναίσχυντον ἡ κακία καὶ ἱταμὸν, καὶ ὅταν χακαδύεσθαι δέῃ, τότε μᾶλλον ἀγριοῦται " ὅπερ καὶ ἐπὶ τῶν Ἰουδαίων γέγονε. Δέον γὰρ ἐπὶ τοῖς ῥηθεῖσι χαπανυγῆναι, θαυμάσαντας τὴν παῤῥησίαν καὶ τὴν τῶν εἰρημένων ἀκολουθίαν᾽ οἱ δὲ καὶ ὑδρίξουσι, Σαμαρείτὴν καλοῦντες καὶ δαιμονῶντα λέγοντες, καί φασιν" Οὐκὶ καιῶς ἐ.ιέγομεν, ὅτι Σαμαρείτης εἰ σὺ, καὶ δαιμόνιον ἔχεις; Ὅταν γὰρ ὑψηλόν τι εἴπῃ, μανία τοῦτο δοκεῖ παρὰ τοῖς λίαν ἀναισθήτοις εἶναι. Καίτοι γὲ οὐδαμοῦ ὁ εὐαγγελιστὴς εἶπεν ἔμπροσθεν, ὅτι Σαμαρείτην ἐκάλεσαν " ἀλλ' εἰκὸς ἐκ τῆς ῥήσεως ταύτης πολλάκις παρ᾽ αὐτῶν εἰρῆσθαι τοῦτο. Δαιμόνιον ἔχεις, φησί. Καίτοι τίς ὁ δαιμόνιον ἔχων; ὁ τιμῶν τὸν Θεὸν, ἣ ὁ τὸν τιμῶντα ὑδρίξων; Τί οὖν ὁ Χριστὸς, ἡ πραότης, ἡ ἐπιείκεια; ᾿Εγὼ δαιμόγιον οὐκ ἔχω, ἀλ1ὰ τιμῶ τὸν Πατέρα τὸν πέμψαντά με. Ἔνθα μὲν διδάξαι αὐτοὺς ἐχρὴν καὶ τὸν πολὺν αὐτῶν χκατασπάσαι τύφον, καὶ παιδεῦσαι μὴ μέγα φρονεῖν ἐπὶ τῷ '᾿Αδραὰμ., σφοδρὸς; ἣν ἔνθα δὲ ὑδριξόμενον αὐτὸν ἔδει ἐνεγκεῖν, πολλῇ πραότητι κέχρηται. Ὅτε μὲν γὰρ ἔλεγον, ὅτε Πατέρα τὸν Θεὸν ἔχομεν καὶ τὸν ᾿Αὐραὰμ, σφόδρα αὐτῶν χαθήψατο" ὅτε δὲ αὐτὸν δαιμονῶντα ἐκάλουν, ὑφειμένως τῷ λόγῳ κέχρῆται, παιδεύων ἡμᾶς, τὰ μὲν εἰς τὸν Θεὸν ἐκδικεῖν, τὰ δὲ εἰς ἡμᾶς παρορᾷν. ᾿Εγὼ οὐ ζητῶ τὴν δόξαν τὴν ἐμήν. Ταῦτα εἶπον, φησὶ, δεικνὺς ὅτι οὐ προσῆκεν ὑμῖν τὸν Θεὸν καλεῖν πατέρα, ἀνδροφόνοις οὖσιν. “Ὥστε τῇ τιμῇ τῇ πρὸς ἐκεῖνον ταῦτα ἐφθεγξάμην, καὶ δι᾽ ἐκεῖνον ταῦτα ἀκούω, καὶ δι᾽ αὐτὸν ἀτιμάζετέ με, ᾿Αλλ᾽ οὐδέν μοι μέλει «Ὦς ὕδρεως ταύτης δ’ ἐκείνῳ γὰρ εὐθύνας ὀρείλετε τῶν λεχθέντων, δι᾽ ὃν ταῦτα ἀκούω νῦν. Ἐγὼ οὗ ζητῶ τὴν δόξαν τὴν ἐμήν. Διὰ τοῦτο ἀφεὶ; τὸ κολάζειν ὑμᾶς, ἐπὶ παραίνεσιν τρέπομαι, καὶ συμδουλεύω ταῦτα ποιεῖν, ἐξ ὧν οὐ μόνον τὴν κόλασιν διαφεύξεσθε, ἀλλὰ καὶ τῆς αἰωνίου ζωῆς ἐπιτεύξεσθε. ᾿Αμὴν, ἀμὴν «1έγω ὑμῖν, ἐάν τὶς μὸυ τὸν.16γο» τηρήσῃ, οὐ μὴ θεωρήσει θάνατον εἰς τὸν αἰῶνα. Ἔνταῦθα οὐ τὴν πίστιν μόνον φησὶν, ἀλλὰ καὶ τὸν βίον τὸν καθαρόν. Καὶ ἄνω μὲν ἔλεγε, Ζωὴ» αἰώνιον ξξει" ἐνταῦθα δὲ, φησὶ, Θάνατον οὐ μὴ θεωρήσει" ἅμα δὲ καὶ αἰνίττεται, ὅτι οὐδὲν δύνανται αὑτῷ ποιῆσαι. Εἰ γὰρ ὁ τὸν λόγον αὐτοῦ τηρῶν οὐκ ἀποθανεῖται, πολλῷ μᾶλλον αὑτός. Τοῦτο γοῦν συνειδότες καὶ αὐτοὶ, λέγουσι " Νὺν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ᾿Αδραὰμ ἀπέθανε, καὶ οἱ προφῆται ἀπέθανον" τουτέστιν, οἱ τὸν λόγον ἀκούπαν- “πες τοῦ Θεοῦ ἀπέθανον" καὶ οἱ τὸν σὸν ἀκούσαντες οὐκ ἀποθανοῦνται; Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἁδραάμ; Ὥ τῆς κενοδοξίας! πάλιν ἐπὶ τὴν συγγένειαν αὐτοῦ καταφεύγουσι. Καίτοι ἀκόλουθον ἣν εἰπεῖν" Μὴ σὺ μείζων εἶ τοῦ Θεοῦ; ἣ οἱ ἀκούσαντὲς σου, τοῦ ᾿Αὐραάμ; ᾿Αλλ᾽ οὐ λέγουσι τοῦτο, ἐπειδὴ καὶ τοῦ ᾿Αδραὰμ ἐλάττονα αὐτὸν εἶναι ἐνόμιζον. Τὸ μὲν οὖν πρῶτον ἔδειξεν ἀνδροφόνους, καὶ ταύτῃ αὑτοὺς ἀπήγαγε τῆς συγγενείας ὡς δὲ ἐνέμειναν, ἑτέγως αὑτὸ μεθοδεύει πάλιν, δεικνὺς ὅτι ἀνόνητα πονοῦσι, καὶ περὶ μὲν τοῦ θανάτου οὐδὲν αὑτοῖς διεχέχθη, οὐδὲ ἀπεκάλυψεν, οὐδὲ εἶπε, ποῖον λέγει θάνα» τὸν" πέως δὲ πείθει, ὅτι τοῦ ᾿Αδραὰμ χρείΐίττων ἐστὶν, ἵνα καὶ τούτῳ δυσωπήσῃ. Μάλιστα μὲν γὰρ εἰ καὶ ὁ τυχὼν, φησὶν, ἤμην, οὐκ ἔδει ἀποθανεῖν οὐδὲν ἀδικήσαντα - ὅταν δὲ καὶ τὴν ἀλήθειαν λέγω, καὶ μηδ: μίαν ἁμαρτίαν ἔχω, καὶ παρὰ τοῦ Θεοῦ ἀπεσταλμένος ὦ, καὶ ᾿Αδραὰμ ὦ κρείττων, πῶς οὐ καὶ ἀνόνητα πονεῖτε, ἐπιχειροῦντες ἀνελεῖν; Τί οὖν ἐκεῖνοι; Νῦν ἐγγώχαμεν ὅτι δαιμόνιον ἔχεις. ᾿Δλλ᾽ οὐκ ἡ Σαμαρεῖτις οὕτως " οὐ γὰρ εἶπεν αὐτῷ" Δαιμόνιον ἔχεις " ἀλλὰ τοσοῦτον μόνον, Μὴ σὺ μείζων εἷ τοῦ κατρὸς ἡμῶν Ἰακώδ; Οὗτοι μὲν γὰρ Διὸ καὶ ἠπόρησε Δ, καὶ μετὰ τῆς προσηκούσης συμμετρίας ἀπεκρίνατο, καὶ Κύριον αὐτὸν καλεῖ. Τὸν Ὑὰρ πολλῷ μείζονα ἐπαγγελλάμενον, καὶ ἀξιόπιστον ὄντα, οὐκ ὑδρίξεσθαι ἔδει, ἀλλὰ καὶ θαυμάξεσθαι" Οὗτο: δὲ δαιμονῶντα αὐτὸν λέγουσιν. ᾿᾿Ἐκεῖνα μὲν γὰρ τὰ τῆς Σαμαρείτιδος ἀπορούσης ἦν ταῦτα δὲ, ἀπιστούντων καὶ διεσεραμμένων. Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ᾿Αἀρωάμ; Ὥστε τοῦτο μείζονα εἶναι ποιεῖ τοῦ ᾿Αδραάμ, Ὅταν οὖν ὑψωθέντα ἢ ἴδητε, ὁμολογήσεσε ὅτι μείζω» ἐστί. Διὰ τοῦτο ἕλεγεν, Ὅταν ὑψώσητέ με, τότε γγώσϑσθε ὅτι ἐγώ «ἰμι. Καὶ θέα σύνεσιν. Πρῶτον αὐτοὺς ἀποαχίσας τῆς συγγενείας, δείκνυσιν ἑαυτὸν ἐκείνου μεέζονα ὄντα, ἴνα ἐκ πολλῇς τῆς ὑπεροχῇς μείζων θεωρηθῇ καὶ τῶν προφητῶν. Ἐπειδὴ γὰρ ἀεὶ προφήτην ἔλϑεγον αὐτὸν, διὰ ταῦτα ἔλεγεν Ὁ «6γος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. Ἐκεῖ μὲν οὖν ἔλεγεν, ὅτι ἐγείρει τοὺς νεχρούζ" ἐνταῦθα δὲ, Οὐ μὴ θεωρήσει θάνατον ὁ πιστϑύων" ἃ πολλῷ μεῖζον ἦν τοῦ μὴ συγχωρῆσαι κρατηθῆναι θανάτῳ διὸ μᾶλλον ἢγριαίνοντο. Τί οὖν ἐκεῖνοι; Τίνα σεαυτὸν ποιεῖς; Καὶ τοῦτο ὑδριστιχῶς" Σὺ, φησὶ, χαρίζῃ σαυτῷ. Πρὸς τοῦτο οὖν ὁ Χριστός " ᾽Εὰν ἐγὼ δοξάζω ἐμαυτὸν, φησὶν, ἡ δόξα μου οὐδέν ἐστι.

### English translation (Claude)

“The Jews answered and said to him, ‘Are we not right in saying that you are a Samaritan and have a demon?’ Jesus answered, ‘I do not have a demon, but I honor the Father.’” Wickedness is shameless and reckless, and when it ought to be hidden, then it grows more savage; which is what happened with the Jews. For when they ought to have been pricked to the heart by what was said, admiring his boldness and the consistency of his words, they even insult him, calling him a Samaritan and saying he is possessed, and they say, “Are we not right in saying that you are a Samaritan and have a demon?” For whenever he says something lofty, it seems madness to those who are utterly without perception. And yet the evangelist nowhere said earlier that they called him a Samaritan; but from this saying it is likely that this had often been said by them. “You have a demon,” they say. And yet who is the one who has a demon: the one who honors God, or the one who insults him who honors God? What then does Christ say, he who is meekness and gentleness itself? “I do not have a demon, but I honor the Father who sent me.” Where he had to teach them and pull down their great pride, and train them not to think highly of themselves because of Abraham, he was severe; but where he had to bear being insulted, he uses great meekness. For when they said, “We have God as Father, and Abraham,” he took hold of them sharply; but when they called him possessed, he uses mild language, teaching us to avenge what is done against God, but to overlook what is done against ourselves. “I do not seek my own glory.” “I said these things,” he says, “to show that it was not fitting for you to call God Father, being murderers. So I spoke these words out of honor for him, and for his sake I hear these things, and for his sake you dishonor me. But I care nothing for this insult; for you owe him an account of what has been said, since it is for his sake that I now hear these things. ‘I do not seek my own glory.’ For this reason I have left off punishing you and turn to exhortation, and I counsel you to do the things by which you will not only escape punishment but also attain eternal life.” “Truly, truly, I say to you, if anyone keeps my word, he will never see death.” Here he speaks not only of faith but also of a pure life. And above he said, “He will have eternal life,” but here he says, “He will never see death.” And at the same time he hints that they can do nothing to him; for if one who keeps his word will not die, much more he himself. They too understood this, at any rate, and they say, “Now we know that you have a demon. Abraham died, and the prophets died”; that is, those who heard the word of God died, and will those who hear yours not die? “Are you greater than our father Abraham?” O vainglory! Again they take refuge in kinship with him. And yet it would have been consistent to say, “Are you greater than God? Or are those who hear you greater than Abraham?” But they do not say this, because they thought him even less than Abraham. First, then, he showed them to be murderers, and in this way led them away from the kinship; but when they persisted, he deals with it again in another way, showing that they labor in vain. About death he did not discuss anything with them, nor did he reveal or say what kind of death he means; but for the present he persuades them that he is greater than Abraham, so as to shame them by this too. “Especially if I were any ordinary man,” he says, “it would not be right for me to die when I had done no wrong; but when I speak the truth, and have no sin at all, and have been sent from God, and am greater than Abraham, how are you not laboring in vain in trying to kill me?” What then do they say? “Now we know that you have a demon.” But the Samaritan woman did not speak so; she did not say to him, “You have a demon,” but only this: “Are you greater than our father Jacob?” For these men [were insulting him, but she wished to learn]; that is why she was at a loss, and answered with fitting moderation, and calls him “Sir.” For one who promised much greater things and was worthy of belief ought not to be insulted, but even admired; but these men say he is possessed. For her words were those of a woman at a loss, but these are the words of unbelieving and perverted men. “Are you greater than our father Abraham?” So this makes him greater than Abraham. “When, then, you see him lifted up, you will confess that he is greater.” That is why he said, “When you have lifted me up, then you will know that I am he.” And observe the wisdom. Having first cut them off from the kinship, he shows himself greater than Abraham, so that by his great superiority he may be seen to be greater than the prophets too. For since they always called him a prophet, for this reason he said, “My word finds no place in you.” There, then, he said that he raises the dead; but here, “Whoever believes will never see death,” which was much greater than not allowing one to be held fast by death; and so they grew more savage. What then do they say? “Who do you make yourself out to be?” And this insultingly: “You,” they say, “are flattering yourself.” To this, then, Christ says, “If I glorify myself, my glory is nothing.”

### Scripture references

- John 8:48–54: quotation, high confidence
- John 3:15: allusion, medium confidence
- John 4:11–12: quotation, high confidence
- John 8:28: quotation, high confidence
- John 8:37: quotation, high confidence
- John 5:21: allusion, medium confidence

### Translation notes

- Quotations: John 8:48–54; John 3:15–16; John 4:12, 11 (the Samaritan woman); John 8:28; John 8:37; John 5:21, 25 (allusion). Migne’s Latin column and apparatus, which broke into the quotation of John 4:12, are removed by a logged correction; a word lost there (“insulted him”) is supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 55.1 (PG 59:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/55-1).

## Homily 55.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/55-1/#p-55-2
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ says that the Father glorifies him and that Abraham rejoiced to see his day, and declares, “Before Abraham was, I am,” signifying eternal being; the hardened Jews take up stones.

### Greek text

Τί λέγουσιν ἐνταῦθα οἱ αἱρετικοῖ; “ἤκουσε,, Μὴ σὺ μείζων εἶ τοῦ χατρὲὸς ἡμῶν Ἀδραάμ; καὶ τὐκ ἐθάῤῥησεν εἰπεῖν αὐτοῖς, ὅτι ναὶ, ἀλλὰ συνεσκιασμένως αὐτὸ ποιεῖ, Τί οὖν; οὐδὲν ἔστιν ἡ δόξα αὖποῦ; Πρὸς ἐκείνους οὐδέν ἐστιν. Ὥσπερ γὰρ λέγει, Ἃ μαρτυρία μου οὐκ ὄστιν ἀιϊηθὴς, πρὸς τὴν ἐκείνων ὑπόνοιαν" οὗτιο καὶ ἐνταῦθά φησιν" Ἔστιν ὁ δοξάζων με. αὶ διατί μὴ εἴπεν, Ὁ Πατὴρ ὁ πέμ- Ψψας με; ὡς ἄνω ἔλεγεν, ἀ᾽λ᾽ 5 Ὃν ὑμεῖς «έγεεα ὅτι Θεὸς ὑμῶν ἐστι, καὶ οὐκ οἵδατε αὐτόν, Ἐβούλετο γὰρ δεῖξαι, ὅτι οὐ μόνον Πατέρα αὐτὸν οὐκ ἴσασιν, ἀλλ᾽ οὐδὲ Θεόν. ᾿Εγὼ δὲ οἶδα αὐτόν. “Ὥστε οὐ τὸ λέγειν, ᾿Εγὼ οἷδα αὐτὸν, κόμπος ἐστίν" ἀλλὰ τὸ εἰπεῖν μὴ εἰδέναι, ψεῦδος “ ὑμεῖς δὲ λέγοντες εἰδέναι αὐτὸν, φεύδεσθς. "Ὥσπερ οὖν ὑμεῖς εἰδέναι λέγοντες ψεύδεσθε" οὕτως ἐγὼ, ἐὰν εἴτ μὴ εἰδέναι, Ἐὰν ἐγὼ δοξάζω ἐμαυτόν. Ἐπειδὴ ἔλεγον, Τίνα σεαυτὸν ποιεῖς; φησίν' ᾿Εὰν ἐγὼ ποιῶ, ἡ δόξα μου οὐδέν ἐστιν. "Ὥσπερ οὖν ἐγὼ αὐτὸν οἶδα ἀχριδῶς, οὕτως αὐτὸν ἀγνοεῖτε ὑμεῖς. Καθάπερ οὖν ἐπὶ τοῦ Αδραὰμ οὐ τὸ πᾶν ἀνεῖλεν, ἀλλά φησιν, Οἶδα ὅτι σπέρμα ᾿Αδραάμ ἔστε, ὥστε μείζονα ποιῆσαι τὴν κατηγορίαν" οὕτως ἐνταῦθα οὐ τὸ πᾶν ἀνεζλεν, ἀλλὰ τίς Ὃν» ὑμεῖς Δἀέγεεε. Δοὺς τὴν διὰ τῶν ῥημάτων καύχησιν, μεῖζον ἐποίησε τὸ ἔγκλημα, Πῶς δὲ οὐκ οἴδατε αὑτόν; Ὅτι τὸν ἀάντα ὑπὲρ αὐτοῦ καὶ )ξγοντά καὶ ποιοῦντα, ὥστε αὐτὸν δοξασθῆναι, ὑδρίζετε, καίτοι παρ᾽ ἐχείνου ἀποσταλέντα. ᾿Αλλὰ τοῦτο ἀμάρτυρον" ἀλλὰ τὴ ἑξῆς κατασκευαστικόν. Καὶ τὸν Λόγον αἰτοῦ τηρῶ. Ἑνταῦθα δὲ εἴ γέ τὶ εἶχον, ἠδύναντο ἐλέγξαι" μεγίστη γὰρ ἣν ἀπόδειξις τὸ παρ᾽ ἐχείνου ἀπεστάλθαι. Ἀδραὰμ ὁ Χατὴρ ὑμῶν ἡἠγολλιάσατο, ἵνα ἴδῃ τὴν» ἡμέραν τὴν ἐμὴν, καὶ εἶδε, καὶ ἐχάρη. Ἡάχιν δείκνυσιν αὑτοὺ: ὄντας ἀλλοτρίους ἐκείνου, εἴ γε ἐφ᾽ οἷς ἐκεῖνος ἔχαιρεν, οὗτοι ἀλγοῦσι, Τὴν δὲ ἡμέραν ἐνταῦθά μοι δοκεῖ λέγειν τὴν τοῦ σταυροῦ, ἣν ἐν τῇ τοῦ κριοῦ προσφορᾷ καὶ τῇ τοῦ ᾿Ισαὰκ προδιετύπωσε. ΤΊ οὖν ἐκεῖνοι; Τεσσαράκοντα 9 ἕτη οὕπω ἔχεις καὶ 'αδραὰμ ἑώρωκας; Ὥς ἐγγὺς τῶν τεσσαράχοντα ἑτῶν χοιπὸν εἶνα: τὸν Χριστόν. Λέγει αὐτοῖς - Πρὶν ᾿κἀραὰμ γενέσθαι, ἐγώ εἰμι. Καὶ ξλαδον «ἀίθους, ἵνα βάλωσιν ἐπ' αὐτόν, Ὁρᾷς πῶς τὸ μείζονα εἶναι τοῦ ᾿Αδραὰμ κατεσκεύασεν; Ὃ γὰρ χαρεὶς, ἵνα ἔδῃ τὴν ἡμέραν, καὶ περισπούδαστον αὐτὸ θέμενος, εὔδηχον ὅτι τὴν ἐπὶ εὐεργεσίᾳ γενομένην, καὶ ὡς μείζονος. Ἐπειδὴ γὰρ ἔλεγον. Ὁ τοῦ τέκτονος υἱὸς, καὶ οὐδὲν πλέον ἐφαντάζοντο, κατὰ μικρὸν αὐτοὺς ἐνάγες πρὸς ὑψηλὴν διάνοιαν. Ὅτε μὲν οὖν ἤκουσαν, ὅτι Οὐκ οἴδατε τὸν Θεὸν, οὐκ ἔλγησαν" ὅτε δὲ ἥκουσαν, Πρὶν' ᾿Αδραὰμ γενέσθαι, ἐγώ εἶμι, ὡς τῆς εὐγενείας αὐτῶν ταπειτὴν ἐμὴν, καὶ ἐχάρη. Δείκνυσιν ὅτι οὐκ ἄκων ἐπὶ τὸ πάθος ἔρχεται, εἴ ζε ἐπαινεῖ τὸν θέντα ἐπὶ τῷ τταυρῷ. Τοῦτο γὰρ σωτηρία τῆς οἰκουμένης ἦν. Οἱ δὲ λίθους ἔδαλλον᾽ οὕτω πρὸς φόνους ἕτοιμοι ἦσαν, καὶ δι᾽ ἑαυτῶν ταῦτα ἔπραττον, μηδὲν ἐξετάζοντες. Διατί δὲ μὴ εἶπε, Πρὸ τοῦ ᾿Αδραὰμ γενέσθαι, ἐγὼ ἤμην" ἀλλ᾽ Ἐγὼ εἶμι; Ὥσπερ ὁ Πατὴρ αὐτοῦ ταύτῃ κέχρηται τῇ λέξεν τῇ, Εἰμί" οὕτω καὶ αὐτός. Τοῦ διηνεκῶς Ὑὰρ εἶναι σημαντικὴ αὕτη, παντὸς ἀπηλλαγμένη χρὄνου" διὰ τοῦτο καὶ βλάσφημον αὐτοῖς εἶναι δοκεῖ τὸ ῥῆμα, Εἰ δὲ τὴν πρὸς ᾿Αδραὰμ σύγκριδὶν οὐκ ἤνεγκαν, καίτοι Υς μικρὰν οὗπταν" εἰ συνεχῶς ξαυτὸν ἐξίσου τῷ Πατρὶ, ἄρα ἂν διέλιπον αὑτὸν βάλλοντες; Ἐ͵τὰ φεύγει πάλιν ἀνθρωπίνως καὶ κρύπτεται, ἰκανὴν διδασκαλίαν αὐτοῖς παραθέμενος καὶ τὰ αὐτοῦ πληρώσας, ἐξῆλθεν ἐκ τοῦ ἱεροῦ, καὶ ἀνεχώρησεν ἐπὶ τὴν ἴασιν τοῦ τυφχοῦ, διὰ τῶν ἔργων πιστούμενος, ὅτι πρὸ τοῦ ᾿Αδραὰμ ἔδειν. ᾿Αλλ ἴσως ἐρεῖ τις Τίνος ἕνεκεν οὖκ ἐξέλυσεν αὐτῶν τὴν δύναμιν; οὕζω γὰρ ἂν ἐπίστευσαν. Παραλελυμένον ἐθεράπευσε, καὶ οὐκ ἐπίδτευσαν " ἄλλα μυρία εἰργά-. δατο, καὶ ἐν αὐτῷ δὲ κάθει ἔῤῥιψὲν αὐτοὺς ὑπτίους, καὶ ἐσχόξωσεν αὐτῶν τὰς ὄψεις, καὶ οὐκ ἐπίστευσαν" καὶ πῶς ἂν ἐπίστευσαν, εἰ τὴν δύναμιν αὐτῶν ἐξἔλυσε; Ψυχῆς γὰρ ἴ ἀπεγνωχνῖας χεῖρον οὐδέν" κἂν δημεῖα ἴδῃ, κἂν τέρατα, μένει τὴν αὐτὴν ἀναισχυνκίαν ἔχουσα. Καὶ γὰρ ὃ Φαραὼ μυρίας δεχόμενος πληγὰς, ὅτε ἐλολάζετο μόνον, ἐσωφρονίξετο, καὶ μέχρι τῆς ἐσχάτης ἡἥρέρας τοιοῦτος ἔμεινε, διώκων οὖς ἀπέλυσε. Διὰ τοῦτο ἄνω καὶ κάτω ὁ Παῦλός φησι" Μὴ ὀχληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας. Καθάπερ γὰρ οἱ στῦλο: τοῦ σώματος ὃ νεχροῦνται λοιπὸν, καὶ οὐδεμίαν αἴσθησιν ἔχοναιν " οὕτω καὶ ψυχὴ, ὅτὰν πολλοῖς κατασχεθῇ πάθεσι, νεχροῦται πρὸς τὴν πκοάγματος αἴσθησιν" ἀλλὰ κἂν κόλασιν, κἂν ὁτιοῦν ι..

### English translation (Claude)

What do the heretics say here? He heard, “Are you greater than our father Abraham?” and did not dare to say to them, “Yes,” but does it in a veiled way. What then? Is his glory nothing? In relation to them it is nothing. For just as he says, “My testimony is not true,” with reference to their supposition, so here too he says, “It is the Father who glorifies me.” And why did he not say, “The Father who sent me,” as he said above, but “of whom you say that he is your God, and you do not know him”? Because he wished to show that they know him not only not as Father, but not even as God. “But I know him.” So to say “I know him” is not boasting, but to say that I do not know him would be a lie. “But you, when you say that you know him, lie. So as you lie when you say that you know him, so would I if I said that I do not know him.” “If I glorify myself.” Since they said, “Who do you make yourself out to be?” he says, “If I do so, my glory is nothing. As, then, I know him exactly, so you are ignorant of him.” And just as with Abraham he did not take away everything, but says, “I know that you are the seed of Abraham,” so as to make the accusation greater, so here he did not take away everything, but said, “of whom you say.” Granting them their boast in words, he made the charge greater. And how do you not know him? Because you insult the one who says and does everything for his sake, so that he may be glorified, and that though he was sent by him. “But this is without proof”; but what follows establishes it: “And I keep his word.” Here, if they had anything, they could have refuted him; for his having been sent by him was the greatest proof. “Your father Abraham rejoiced that he would see my day; and he saw it and was glad.” Again he shows them to be strangers to him, since they are pained at the very things at which he rejoiced. By “the day” here he seems to me to mean the day of the cross, which he foreshadowed in the offering of the ram and of Isaac. What then do they say? “You are not yet forty years old, and have you seen Abraham?” As though Christ were already near forty years. He says to them, “Before Abraham was, I am.” “And they took up stones to throw at him.” Do you see how he established that he was greater than Abraham? For one who rejoiced that he would see the day, and made it an object of eager longing, clearly regarded it as a day brought about for his benefit, and as the day of one greater. For since they said, “The carpenter’s son,” and imagined nothing more, he leads them little by little to a lofty conception. When, then, they heard, “You do not know God,” they were not pained; but when they heard, “Before Abraham was, I am,” [they cast stones,] as though their noble descent were being humbled. [“He rejoiced that he would see] my day, and he was glad.” He shows that he does not come to the passion unwillingly, since he praises the one who rejoiced at the cross; for this was the salvation of the world. But they threw stones; so ready were they for murder, and they did these things by themselves, inquiring into nothing. And why did he not say, “Before Abraham was, I was,” but “I am”? As his Father uses this expression “I am,” so does he too. For it signifies perpetual being, free from all time; that is why the saying seems to them blasphemous. And if they could not bear the comparison with Abraham, though it was a small one, if he had constantly made himself equal to the Father, would they ever have stopped stoning him? Then he flees again in a human way and hides himself, having set before them sufficient teaching and fulfilled his part; he went out of the temple and withdrew to the healing of the blind man, confirming by his works that he was before Abraham. But perhaps someone will say, “Why did he not paralyze their strength? For so they would have believed.” He healed a paralytic, and they did not believe; he worked countless other things, and in the very passion he threw them on their backs and darkened their eyes, and they did not believe; and how would they have believed if he had paralyzed their strength? For nothing is worse than a soul that has despaired; even if it sees signs, even if wonders, it remains with the same shamelessness. For Pharaoh too, receiving countless blows, came to his senses only while he was being punished, and remained such until the last day, pursuing those whom he had released. That is why Paul says again and again, “That none of you may be hardened by the deceitfulness of sin.” For as the calluses of the body become dead and have no feeling, so too the soul, when it is held fast by many passions, becomes dead to the perception of the matter; but even if punishment, even if anything whatever [comes upon it, it does not feel it].

### Scripture references

- John 8:54–59: quotation, high confidence
- John 5:31: quotation, high confidence
- John 8:37: quotation, high confidence
- John 6:42: allusion, medium confidence
- Exod 3:14: allusion, medium confidence
- Gen 22:1–14: allusion, high confidence
- John 9:1: allusion, high confidence
- John 5:1–9: allusion, medium confidence
- John 18:6: allusion, high confidence
- Exod 14:5–9: allusion, medium confidence
- Heb 3:13: quotation, high confidence

### Translation notes

- Quotations: John 8:54–59; John 5:31; John 8:37; John 6:42 and Matt 13:55 (allusion, “the carpenter’s son”); Exod 3:14 (allusion, “I am”); John 9:1 (allusion); John 5:1–9; John 18:6 (allusion); Exod 14 (Pharaoh); Heb 3:13. Chrysostom takes “my day” to be the day of the cross, foreshadowed in the offering of Isaac and the ram (Gen 22). The scan’s text is disturbed after “Before Abraham was, I am”: a line is lost and a fragment of the quotation of John 8:56 recurs; words are supplied by sense in brackets. The section breaks off mid-sentence. Leaked apparatus inside the quotation of John 8:56 is removed by a logged correction. “The heretics” are the Anomoeans.

### Citation (SBL)

Chrysostom, Hom. Jo. 55.2 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/55-2).

## Homily 55.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/55-1/#p-55-3
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom warns against the callousness of the soul and above all against envy, which destroys the envious and is the mother of all evils.

### Greek text

Διὸ δὴ δέομαι, ἕως ἐλπίδας ἔχομεν σωτηρίας, ἕως δυνάμεθα ἐπιτρέψαι, πάντα ποιεῖν..Οἱ γὰρ ἀπηλγηκότες, καθάπερ τῶν χυδερνητῶν οἱ ἀπο- «νόντες τῇ πνεούσῃ τὸ σκάφος παραδιδόντες, οὐδὲν παρ᾽ ἑαυτῶν εἰσφάρουσιν " οὕτω καὶ οὗτοι πειρῶνται λοιπόν. Ὃ τε γὰρ βάσκανος εἰς ἕν ὁρᾷ μόνον, τὴν ἐπιθυμίαν πληρῶσαι τὴν ἑαυτοῦ" κἂν κολάζεσθαι μέλλῃ, κἂν ἀναιρεῖσθαι, τοῦ" πάθους γίνεται μόνου" καὶ ὁ ἀκόλαστος καὶ ὁ φιλοχρήματος. Εἰ δὲ τῶν παὑῶν τοσαύτη ἡ τυραννὶς, πολλῷ μᾶλλον τῆς. ἀρετῆς. Εἰ δι᾽ ἐκεῖνα θανάτου καταφρονοῦμεν, πολλῷ. μᾶλλον διὰ ταύτην. Εἰ ἐκεῖνοι τῆς ψυχῆς καταφρονοῦσι τῆς νξαυτῶν, πολλῷ μᾶλλον ὑπὲρ τῆς σωτηρίας τῆς ἡμεπέρας τοῦτο ποιεῖν χρή. Τίς γὰρ ἡμῖν ἔσται λόγος, ὅταν τῶν ἀπολλυμένων οὕτω σπουδαζόντων ὑπὲρ τῆς ἑχυτῶν ἀπωλείας, ἡμεῖς ὑπὲρ τῆς ἑαυτῶν σωτηρίας μηδὲ τοταύτην ἐπιδειξώμεθα σπουδὴν, ἀλλ᾽ ἀεὶ φθόνῳ τηκόμενοι διαμένωμεν; Οὐδὲν γὰρ βασκανίας χεῖρον" ἴνα ἕτερον ἀπολέσῃ, καὶ ἑαυτὸν προσαπολλύει. Βαἡνεχεῖ, πάντας ἐχθροὺς ἡγεῖται, τοὺς οὐδὲν ἐδικηχότας. ᾿Αλγεῖ ὅτι ὁ Θεὸς τιμᾶται, καίρει ἐφ᾽ οἷς ὁ διάθολος καίρει. Ὁ δεῖνα τετίμηται παρὰ «ἀνθρώποις; Ἀλλ᾽ οὐκ ἔστιν αὕτη τιμὴ, μὴ βασχάνῃς. ᾿Αλλὰ παρὰ Θεῷ τετίμηται; Ζήλωσον καὶ γένου ὅμοϊος. ᾿Αλλ᾽ οὐ βούλει; Τί τοίνυν καὶ σαυτὸν προσαπολλύεις; εἰ καὶ ὃ ἔχεις, ῥίπτεις; Οὐ δύνάσχι γενέσθαι ἴσος ἐκείνῳ, οὐδὲ λαθεῖν τι χαλόν: τί καὶ κακὸν προσλαμθάνεις; δέόν συνήδεσθαι, ἵνα κἂν κοινωνῖ,σαι τῶν πόνων μὴ δυνηθῇς, ἐκ τοῦ συνήδεσθαι χρδάνῃς 5. ᾿'Λρκεῖ γὰρ πολλαχοῦ καὶ προαίρεσις μέγα ποιῆσαι ἀγαθόν, Ὁ ᾿ γοῦν Ἰεζεχιήλ φησι διὰ τοῦτο τοὺς Μωαθίτας κολάζεσθαι, διὰ τὸ ἐπικαίρειν τοῖς Ἰσραηλίταις" καὶ δλλους τινὰς σώζεσθαι, ὅτε ἔστενον ἐπὶ τοῖς ἑτέρων κακοῖς. Εἰ δὲ τοῖς στενάζουσιν ἐπὶ τοῖς ἑτέρων κακοῖς ἐστί τις παραμυθία, πολλῷ μᾶλλον τοῖς ἡδομένοις ἐπὶ ταῖς ἑτέρων τιμαῖς, Ἑνεκάλει τοῖς Μωαθίταις, ὅτι ἐπέχαιρον τοῖς Ἱσραηλίταις" καίτοι γε ὁ Θεὸς ἐκόλαζεν" ἀλλ᾽ οὐδὲ ὅταν αὐτὸς » χολάξῃ, ἡμᾶς βούλεται τοῖς κολαζομένοις᾽ οὐδὲ γὰρ αὑτὸς βούλεται αὑτοὺς κολάσαι. Εἰ δὲ συναλγεῖν χρὴ κολαζομένοις, πολλῷ μᾶλλον τιμωμένοις μὴ φθονεῖν. θῦτω γοῦν οἱ περὶ Κορὲ καὶ Δαθὰν ἀπώλοντο, τοὺς μὲν φθονουμένους λαμπροτέρους ποιήσαντες, ἑαυτοὺς δὲ κολάσει παραδόντες. Θηρίον γάρ ἐστιν ἰὁδόλον ὁ φθόνος, θηρίον ἀκάθαρτον, καὶ κακία προαιρέσεως, συγγνώμην οὐκ ἔχουσα, πονηρία ἀπολογία: ἀπεστερημένη, πάντων αἰτία καὶ μήτηρ τῶν κακῶν. Διὸ πρόρῥιζον αὐτὴν ἀνέλωμεν, ἵνα καὶ τῶν παρόντων κακὴν ἀπαλλαγῶμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἶησοῦ Χριστοῦ, δι’ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα. ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας αὐτοῖς.

### English translation (Claude)

So I beg you, while we have hopes of salvation, while we are able to turn back, to do everything. For those who have become callous, like helmsmen who have grown weary and hand the vessel over to the wind and contribute nothing of their own, so these too are [disabled] from then on. For the envious man looks to one thing only, to fulfil his own desire; even if he is going to be punished, even if he is going to be killed, he belongs to his passion alone; and so do the licentious and the lover of money. And if the tyranny of the passions is so great, much more that of virtue. If for the sake of those things we despise death, much more for the sake of this. If those men despise their own lives, much more should we do this for our salvation. For what defense shall we have, when those who are perishing are so eager for their own destruction, and we do not show even so much eagerness for our own salvation, but always remain wasting away with envy? For nothing is worse than envy. To destroy another, the envious man destroys himself too. [He lives a] continual [death]; he counts as enemies all who have done him no wrong. He is pained that God is honored; he rejoices at the things in which the devil rejoices. Is so-and-so honored among men? But this is no honor; do not envy. But is he honored by God? Emulate him and become like him. But you will not? Why then do you destroy yourself as well, and throw away even what you have? You cannot become equal to him nor gain anything good; why do you take on evil as well? You ought to rejoice with him, so that, even if you cannot share in his labors, you may gain from rejoicing with him. For in many cases even the will is enough to do great good. Ezekiel, at any rate, says that the Moabites were punished for this, for rejoicing over the Israelites; and that certain others were saved because they groaned over the evils of others. And if there is some comfort for those who groan at the evils of others, much more for those who are glad at the honors of others. He accused the Moabites because they rejoiced over the Israelites; and yet it was God who was punishing them. But even when he himself punishes, he does not wish us [to exult over] those who are punished; for he does not even wish to punish them himself. And if we ought to grieve with those who are punished, much more ought we not to envy those who are honored. So, at any rate, the followers of Korah and Dathan perished, making those whom they envied more illustrious, and handing themselves over to punishment. For envy is a venomous beast, an unclean beast, a vice of the will that admits no excuse, a wickedness deprived of any defense, the cause and mother of all evils. So let us tear it out by the roots, so that we may be freed from present evils and attain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages.

### Scripture references

- Ezek 25:8–11: allusion, high confidence
- Ezek 9:4: allusion, high confidence
- Num 16:1–35: allusion, high confidence

### Translation notes

- Allusions: Ezek 25:8–11 (Moab punished for rejoicing over Israel); Ezek 9:4 (those who groan are spared); Num 16 (Korah and Dathan). The text’s closing formula ends with αὐτοῖς (apparently for “Amen”), translated by sense. A few words lost in the scan are supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 55.3 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/55-3).

## Homily 56.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/56-1/#p-56-1
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ heals a man born blind; Chrysostom explains that neither the man nor his parents caused the blindness, that “so that” marks consequence, and that by making eyes from clay Christ shows himself the Creator.

### Greek text

Καὶ παράγων ὁ Ἰησοῦς εἶδεν ἄνθρωπον τυρὸν ἐκ γεγετῆς. Καὶ ἠρώτησαν αὑτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες" « ῬῬαΘδδὶ, τίς ἥμαρτεν, οὗτος, ἣ οἱ γογεῖς αὐτοῦ, ἵνα τυξιλὸς γεννηθῇ; ν Καὶ παράγων ὁ ᾿Ιησοῦς εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. Σφόδρα φιλάνθρωπος ὧν, καὶ τῆς ἡμετέρας σωτηρίας κηδόμενος, καὶ τῶν ἀγνωμάνων τὰ στόματα ἐμφράξαι θέλων, οὐδὲν τῶν εἰς αὑτὸν ἡκόντῶν παραλιμπάνει, κἂν μηδεὶς ὁ προσέχων ἧ. Τοῦτο γοῦν καὶ ὁ Προφήτης εἰδὼς ἔλεγεν Ὅπως ἂν δικαιωὑἧς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίγεσύαί σε. Διὰ δὴ τοῦτο καὶ ἐνταῦθα, ἐπειδὴ τὸ τῶν λόγων ὑψηλὸν οὐκ ἐδέξαντο, ἀλλὰ καὶ δαιμονῶντα ἐκάλεσαν, καὶ ἀνελεῖν ὀπεχείρουν, ἐξελθὼν ἐκ τοῦ ἱεροῦ, θεραπέύει τυφλὸν, τῇ τε ἀπουσία τὸν θυμὸν παραμυθούμενος, καὶ διὰ τῆς ἐργασίας τοῦ σημείου τὸ σκληρὸν αὐτῶν καὶ ἀπηνὲς καταμαλάσσων, καὶ τὰ εἰρημένα πιστούμενος " καὶ ποιεῖ σημεῖον, οὗ τὸ πυχὸν, ἀλλὰ τότε πρῶτον συμθάν. ᾿λπὸ γὰρ τοῦ αἰῶνος, φησὶν, οὐκ ἠκούσθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυροῦ γεγεγγημέγνου. Τυφλοῦ μὲν γὰρ ἴσως ἤνοιξέ τις γεγεννημένου δὲ, οὐκ ἔτι. Καὶ ὅτι ἐξελθὼν ἐκ τοῦ ἱεροῦ, ἐπὶ τὸ ἔργον ἦλθεν ἐπίτηδες, δῆλον ἐκεῖθεν " αὐτὸς γὰρ εἶδε τὸν τυφλὸν, οὐκ ὁ τυφλὸς αὐτῷ προσῆλθε" καὶ οὕτω σπουδαίως ὡς καὶ τοῖς μαθηταῖς αἴσθησιν παρασχεῖν. ᾿Απὸ τούπου γοῦν καὶ ἐπὶ τὴν ἐρώτησιν ἦλθον. Ὁρῶντες γὰρ αὐτὸν σπουδαίως προσέχοντα, ἐπυνθάνοντο λέγοντες " Τίς ἥμαρτεν, οὗτος, ἣ οἱ γονεῖς αὑτοῦ; Ἐσφαλμένη ἡ ἐρώτησις. Πῶς γὰρ ἂν ἥμαρτε, πρὶν ἣ γεννηθῆνα'; πῶς δὲ, τῶν γονέων ἁμαρτόντων, αὐτὸς ἂν ἔκολάσθη; Πόθεν οὖν ἦλθον ἐπὶ τὴν ἐρώτησιν ταύτην : Πρὸ πούτου τὸν παραλελυμένον θεραπεύων, ἔλεγεν " Ἰδοὺ ὑγιὴς γέγογας " μηκέτι ἁμάρτανε. Οὗτο! τοίνυν ἐνγοήσαντες, ὅτι ἐκεῖνος δι᾽ ἁμαρτίας παρελύϑη, λέτουτθ" Ἔστω, ἐκεῖνος δ᾽ ἁμαρτήματα παρελύθη " περὶ τούτου δὲ τί α ἂν εἴποις; οὗτο; ἥμαρτεν; ᾿Αλλ᾽ οὐκ ἔστιν εἰπεῖν “ ἐκ γενετῆς γάρ ἔστι -τυφλός͵ ᾿Δλλ᾽ οἱ γονεῖς αὐτοῦ; ᾿Αλλ᾽ οὐδὲ ςοὔτο. Παῖς γὰρ ὑπὲρ πατρὸς οὐ δίδωσι δίκην. Ὥσπερ οὖν παιδίον κακούμενον ὁρῶντες λέγομεν " Τί ἄν τις εἴποι περὶ πούτου; τί ἐποίησε τὸ παιδίον; οὐκ ἐρωτῶντες, ἀλλὰ διαποροῦντες - οὕτω δὴ καὶ οἱ μαθηταὶ οὐ τοσοῦτον ἐρωτῶντες τοῦτο ἔλεγον, ἀλλ᾽ ἀποροῦντες. Τί οὖν ὁ 'Χριστός; Οὔτε οὗτος ἥμαρτεν», οὔτε οἱ γονεῖς αὖτοῦ. Τοῦτο δὲ οὐκ ἁμαρτημάτων ἀπαλλάττων αὐτούς φησιν (οὐ γὰρ ἁπλῶς εἶπεν, Οὔτε οὗτος ἥμαρτεν, οὔτε οἱ γονεῖς αὐτοῦ" ἀλλ' ἐπήγαγεν " Ἵνα τυ; ἱὸς Ἥμαρτε μὲν γὰρ καὶ οὗτος, καὶ οἱ γονεῖς αὑτοῦ " ἀλλ᾽ οὐκ ἐντεῦθεν, φησὶν, ἡ πήρωσις. Ταῦτα δὲ ἔλεγεν, οὐ τοῦτο ἐμφαίνων, ὅτι «τος μὲν οὐκ οὕτως, ἄλλοι δέ τινες ἐκ τούτων ἐτυφλώθησαν τῶν αἰτιῶν, διὰ τὰς τῶν γονέων ἁμαρτίας. Οὐδὲ γὰρ ἕνι, ἀμαρτάνοντος ἑτέρου, κολάζεσθαι ἕτερον. Ἐπεὶ εἰ τοῦτο δώσομεν, κἀκεῖνο δώσομεν, ὅτι πρὸ γενξσεως ἥμαρτεν. Ὥσπερ οὖν εἰπὼν, ὅτι Οὔτε οὗτος ἥμαρτεν, οὐ κοῦτο λέγει, ὅτι ἕν: ἐκ γενετῆς ἁμαρτεῖν καὶ κολασθῆναι " οὕτως εἰπὼν, Οὔτε οἱ γονεῖς αὐτοῦ, οὐ τοῦτο εἶπεν, ὅτι ἕνι διὰ γονέας πολασθῆναι. Καὶ γὰρ διὰ τοῦ Ἱεζεχιὴλ ταύττ»ν ἀναιρεῖ αἣν ὑπόνοιαν " Ζῶ ἐγὼ,.1έγει Κύριος, εἰ ἔσται ἡ παραθο.ὴ αὕτη ἡ.εγομένη Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τέχγων' Καὶ ὁ Μωῦσῆς δέ φησιν Οὐκ ἀποθανεῖται πατὴρ ὑπὲρ τέκνου. Καὶ περί τινος βασιλέως φησὶν, ὅτι διὰ τοῦτο τοῦτο οὐκ ἐποίησε, φυλάττων τὸν νόμον. Εἰ δὲ λέγει τις, Πῶς οὖν εἴρηται, Ὃ ἀποδιδοὺς ἁμαρτίας τονγέων ἐπὶ τέχνα ἐπὶ τρίτην καὶ τετάρτην γενδάν; ἐκεῖνο ἂν εἴποιμεν, ὅτι οὐκ ἔστι καθολικὴ ἡ ἀπόφασις, ἀλλ᾽ ἐπί τινων εἴρηται τῶν ἐξ Αἰγύπτου ἐξελθόντων. Ὃ δὲ λέγει, τοιοῦτόν ἔστιν" Ἐπειδὴ οἱ ἐξ Αἰγύπτου ἐξελθόντες, μετὰ τὰ στμεῖχ καὶ τὰ θαύματα τῶν προγόνων, γεγόνασι τῶν οὐδὲν τούτων θεασαμένων, τὰ αὐτὰ πείσονται, φησὶν, ἅπερ ἔπαθον ἐκεῖνοι, ἐπειδὴ τὰ αὐτὰ τετολμέχασι. Καὶ ὅτι περὶ ἐχείνων εἴρηται, «τῷ τόπῳ τις ἐπιστήσας ἀκριδέστερον εἴσετα:. Τίνος οὖν ἕνεκεν ἰτυφλὸς ἐγεννήθη; Ἵνα φανερωθῇ ἡ δόξα τοῦ Θεοῦ, φησίν. Ἰδοὺ πάλιν ἄπορον ἄλλο, εἰ χωρὶς τῆς τούτομ χολάσεω: οὐκ ἐνῆν φανῆναι τοῦ Θεοῦ τὴν δόξαν. Μάλιστα μὲν οὐ τοῦτο εἴρηται, ὅτι οὐκ ἑνῆν "ἐνῆν γάρ ᾿ ἀλλὰ καὶ ἐν τούτῳ ἵνα φανερωθῇ. Τί οὖν, φησίν; ἐδιχήθη διὰ τὴν τοῦ Θεοῦ δόξαν; Ποίαν ἀδικίαν; εἰπέ μο:" εἰ γὰρ μηδὲ ὅλως παραγαγεῖν αὐτὸν ἐδούλετο. Ἐγὼ δὲ καὶ εὐηργετῆτθαι αὖτόν φημι ἀπὸ τῆς πηρώσεως. Τοὺς γὰρ ἕνζον ψεν ὀφθαλμούς 4. Τί γὰρ ὄφελός ἔστι τοῖς ᾿Ιουδαίοις τῶν ὀμμάτων; Μείζονα γὰρ κόλασιν ἔσχον, πηρὼων θέντες ἐν τῷ βλέπειν. Τί δὲ τούτῳ βλάβος ἀπὸ τῆς πηρώπεως; Διὰ γὰρ ταύτης ἀνέδλεψεν. Ὥσπερ οὖν τὰ κακὰ οὐκ ἔστι κακὰ τὰ κατὰ τὸν παρόντα βίον" οὔ» τως οὐδὲ τὰ ἀγαθὰ ἀγαθά ἀλλ᾽ ἁμαρτία μόνη χακχὸν, πήρωσις δὲ οὐ κακόν. Ὁ δὲ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶνλι παραγαγὼν, ἐξουσίαν εἶχε καὶ οὕτως αὐτὸν, ἀφεῖναι. Φασὶ δέ τινες, ὅτι τοῦτο οὐδὲ αἰτιολογιχόν ἐστι τὸ ἐπίῤῥημα, ἀλλὰ τῆς ἐχθάσεως “ οἷον ὡς ὅταν λέγῃ, Εἰς κρίμα ἐγὼ ἠ.1θον εἰς τὸν κόσμον τοῦτον, ἵνα οἱ μὴ βιέποντες βιέψωσι, καὶ. οἱ βλέποντες τυξιλοὶ γένωνται. Καὶ μὴν οὐ διὰ τοῦτο ἦλθεν, ἵνα οἱ βλέποντες τυφλοὶ γένωνται. Καὶ πάλιν ὁ Παῦλος" Τὸ γὰρ γνωστὸν τοῦ Θεοῦ φανερόν ἐστι ἐξ αὖτοῖς εἰς τὸ εἶναι αὐτοὺς ἀναποιϊογήτους. Καίτοι. οὐ διὰ τοῦτο αὐτοῖς ἔδειξεν, ἵνα ἀποστερηθῶσιν ἀπο-. λογίας, ἀλλ᾽ ἵνα τύχωσιν ἀπολογίας. Καὶ πάλιν ἀλλαε. παράξτωμῳᾳ. Καιτοι οὐ διὰ τοῦτο παρεισῆλθεν, ἀλλ᾽ ἵνὰ χωλυθῇ ἡ ἁμαρτία. β. Ὁρᾷς πανταχοῦ τὸ ἐπίῤῥημα τῆς ἐχδάσεως. ὄν; Καθάπερ γάρ τις οἰκοδόμος ἄριστος, τῆς οἰκίας τὸ μὲν εἰργάσατο,. τὸ δὲ ἀφῆκεν ἀτέλεστον, ὥστε τοῖς ἀπιστυῦσι διὰ ταῦ λειψάνου καὶ περὶ τοῦ παντὸ; ἀπολογήσασθαι " οὕτω καὶ ὁ Θεὸς, καθάπερ οἰκίαν τινὰ σιταθδρωμένην, τὰ σῶμα͵ τὸ ἡμέτερον συγχολλᾷ καὶ ἀντπληροῖ, τὴν τε χεῖρα τὴν ξηρὰν θεραπεύων, τὰ μᾶνο;, τοὺς λεπροὺς καθαίρων, τοὺς νοσοῦντας ἐγείρων, τοὺς τὰ σκέλη πεπηρωμένους ἀρτίους ποιῶν, τοὺς νεκροὺς ἀπὸ θανάτου χαλῶν, μεμυκότας μοὺς διανοίγων, οὐκ ὄντας ἐπιτιθείς " ἅπερ ἅπαντα τῆς κατὰ φύσιν ἀσθενεία; ὄντα πηρώματα, εἶτα διορθούμενο;, ἐδείκνυ αὐτοῦ τὴν δύναμιν. Εἰπὼν δὲ, Ἵνα ραγερωθῇ ἡ δόξα τοῦ Θεοῦ, περὶ ἑαυτοῦ φησιν, οὐ περὶ τοῦ Πατρός. Ἐχείνου γὰρ ἡ δότα ἦν φανερά. Ἐκιιδὴ γὰρ ἤγχουον, ὅτι τὸν ἄνθριυπον ὁ θεὸ; ἐποίησε λχδὼν χοῦν ἀπὸ τῇς γῆς, διὰ τοῦτο οὕτω καὶ αὐτὸς ἔτλασε. Τὸ μὲν γὰρ εἰπεῖν, ὅτι Ἐγώ εἶμι ὁ λαδὼν χ ὃν ἀπὸ τῆς γῆς, καὶ πλάσας τὸν ἄνθρωπον, πρόσατες ἐδόκει εἶναι τοῖς ἀκούουσι" διὰ δὲ τοῦ ἔργου τοῦτο δεικνύμενον, οὐκ ἔτι λοιπὸν προπσίστατο. Διὸ δὴ χὰ αὐτὸ; χοῦν λαθὼν, καὶ φύρων τῷ πτύαματι, οὕτω τὴν χεχρυμμῆνην αὐτοῦ δόξαν. ἐφανέρωσεν. ὑὺ μικρὰ γὰρ δίξα, τὺ δημιουργὸν αὑτὸν νομισθῆναι εἰς κτίσεως. ᾿Απὸ γὰρ τούτου καὶ τὰ ἄλλα συνεισἔρχετο, ἀπὸ τοῦ μέρους καὶ τὸ ὅλον ἐπιστοῦτο. Ἡ γὰρ περὶ τοῦ μείζονο; πίστι; καὶ τὸ ἔλαττον ἐδε- Ὀχύγυ. Τῆς χτίτεως γὰρ ἁπάσης τιμιώτερον ἄνθρωπὸ], καὶ τῶν ἐν ἡμῖν μελῶν τιμιώτερος ὀφθαλμός. Διὰ τοῦτο οὐκ ἀπλῶς, ἀλλ᾽ ἐκείνῳ τῷ τρόπῳ τὰ ὕμματα ἐδημιούργησεν. Εἰ γὰρ καὶ μικρὸν τῷ μεγέθει τὸ μέλος, ἀλλ᾽ ὅλου τοῦ σώματάς ἔστιν ἀναγκαιότερον. Καὶ τοῦτο Παῦλος δηλῶν ἔλεγεν Ἐὰν δἴπῃ ἡ ' ἀκοὴ, ὅτι Οὐκ εἰμὶ ὀφθαλμὸς, οὐκ εἰμὶ ἐκ τοῦ σώματος; οὐ διὰ τοῦτο Ῥ οὐκ ἔστιν ἐκ. τοῦ, σώματος; Πάντα μὲν γὰρ τὰ ἐν ἡμῖν τῆς τοῦ Θεοῦ σοφίας ἐστὶν ἀπόδειξις " πολλῷ δὲ μᾶλλον ὀφθαλμός. Τοῦτο γοῦν τὸ πᾶν διαχυθερνᾷ σῶμα, τοῦτο τῷ παντὶ σώματι τὸ κάλλος ἐργάζεται, τοῦτο κοσμεῖ τὴν ἅψιν, τοῦτο λύχνος ἐστὶν ἁπάντων τῶν μελῶν. “Ὅπερ γὰρ ἥλιος κατὰ τὴν οἰκουμένην, τοῦτο ὀφθαλμὸς ἐν τῷ σώματι. "Ἂν σθέσῃς τὸν ἥλιον, πάντα μοὺς, καὶ πόδες ἄχρηστοι, καὶ χεῖρες καὶ ψυχῇ. Οἴχεται γὰρ ἣ γνῶσις, πηρωθέντων τούτων διὰ γὰρ τούτων τὸν Θεὰν ἐγνώκαμεν. Τὰ γὰρ ἀόρατα αὑτοῦ, ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασι γοού-: μενα καθορᾶται. Οὐκ ἄρα τῷ σώματι λύχνος ὁ ὀφθαὰμὸ; μόνον, ἀλλὰ καὶ πρὸ τοῦ σώματος τῇ ψυχῇ. Διἁπερ ὥαπερ ἔν τινι βασιλικῷ χωρίῳ ἵδρυται, τὴν ἄνω λῆξιν 5 λαχὼν, καὶ τῶν ἄλλων. αἰσθήσεων προκαθήμενος. Τοῦτον οὖν διαπλάττει. Εἶτα, ἵνα μὴ νομίσῃς ὅτι ὕλη; δεῖται ὅταν ποιῇ, καὶ ἵνα μάθῃςς ὅτι οὐδὲ παρὰ τὴν ἀρχὴν πηλοῦ χρείαν εἶχεν (ὁ γὰρ οὖκ οὔσας οὐσίας τὰς μείζου; παραγαγὼν, πολλῷ μᾶλλον ταύτην χωρὶ; ὕλης ἐπαίησεν) ἵνα οὖν μάθῃς ὅτι οὐ χρείας ἕνεκεν τοῦτο ποιεῖ, ἀλλὰ διδάσκων ἑαυτὸν εἶναι δημιουργὸν τὸν ἐν ἀρχῇ. χρίσας τὸν πηλόν φησιν" “Ἀπεῖθε, γίψωι" ἵνα εἰξῇς ὅτι οὐ πηλοῦ δέομαι πρὸς; τὸ ποιῆσαι ὀφθαλμοὺς, ἀλλ᾽ ἵνα φανερωθῇ ἐν αὐτῷ ἡ δόξα ἡ ἐμή. Ὅτι γὰρ περὶ ἑαυτοῦ φησιν, εἰπὼν, “Ἵνα φαγερωθῆ ἡ δόξα τοῦ Θεοῦ, ἐπήγαγεν " Ἐμὲ δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με᾿ τουτἐστιν, Ἐμὲ δεῖ φανερῶσαι ἐμαυτὸν, καὶ ποιῆσαι τὰ δηνάμενά με δεῖξαι τὰ αὐτὰ τῷ ΠῈατρὶ ποιοῦντα, οὐ ποιαῦτα, ἀλλὰ τὰ αὐτὰ, ὃ μείζονό; ἐστιν ἀπαραλλαξία:, καὶ ὅπερ ἐπὶ τῶν οὐδὲ κατὰ μικρὸν διεστηκότων γεται, Τίς οὖν. ἀντιδλέψει λοιπὸν, ὁρῶν αὐτὸν τὰ αὑτὰ δυνάμενον τῷ Πατρί; Οὐ γὰρ ἔπλασε μόνον ὀφθαλμοὺς, οὐδὲ ἀνέῳξεν, ἀλλὰ καὶ τὸ ἀρᾷν ἐχαρίσατο" ὅπερ τεχμέριόν ἐστι τοῦ καὶ ψυχὴν ἐμφυσῇσαι. Ἐκείνῆς γὰρ μὴ ἐνεργούσης, ὀφθαλμὸς κἂν ἀπηρτισμένος ἣ, οὐκ ἂν ἴδοι ποτὲ οὐδέν. Ὥστε καὶ τὴν ἀπὸ τῇς Ψυχῆς ἐνέργειαν 4 ἐχαρίσατο, καὶ τὸ μέλος ἔδωχς πάντα ἔχον, καὶ ἀρτηρίας, καὶ νεῦρα, καὶ φλέδας, καὶ αἷμα. καὶ τὰ ἄλλα πάντα, ἐξ ὧν αὐγχειται ἡμῖν τὸ σῶμα. Ἐμὲ δεῖ ἐργάζεσθαι ἕως ἡμέρα ἐστί. Τί καῦτα βούλεται τὰ ῥήματα; ποίαν δὲ ἀκολουθίἀν ἔχει; Πολλήν. Ὃ γὰρ λέγει, τοιοῦτόν ἐστιν“ Ἕως ἡμέρα ἐστὶν, ἕως ἕξεστ: τοῖς ἀνθρώποις πιστεύειν εἰς ἐμὲ, ἕως ὁ βίος οὗτος ἐνέστηκε, δεῖ με ἐργάζεσθαι. Ἔρχεται γὺξ, τουτέστιν, ὃ μέλλων καιρός " ὅτε οὐδεὶς δύναται ἐργάζεσθαι. Οὐκ εἶπεν, ὅτε ἐγὼ οὐ δύναμα: ἐργάξεσθαι - ἀλλ᾽ “Ὅτε οὐδεὶς δύναται ἐργάζεσθαι, πουτέστιν, ὅτε οὐκ ἔτι πίστις ἐστὶν, οὔτε πόνοι, οὔτε μετάνοια. Ὅτι γὰρ ἔργον τὴν πίστιν λέγει, λέγουσιν αὐτῷ " Τί ποιήσομεν, ἵνα ἐργασώμεθα τὰ ἔργα τοῦ Θεοῦ; Λέγει" Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ. ἵγα πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. Πῶς οὖν τοῖτο τὸ ἔργον οὐδεὶς δύναται ἐργάζεσθαι τότε; Ὃτι οὔτε πίστις ἐστὶν, ἀλλὰ καὶ ἐχόντες καὶ ἄκοντες ὑπαχούτονται. Ἵνα γὰρ μὴ τις εἴπῃ, ὅτι φιλοτιμούμενος ποῦτο ποιεῖ, δείκνυσιν ὅτι φειδόμενος αὐτῶν πάντα ἐργάζεται, ἐνταῦθα μόνον ἐξουσίαν ἐχόντων πιστεύειν, καὶ μηκέτι δυναμένων ἐκεῖ χκαρποῦσθαί «ι. Διὰ τοῦτο ουδὲ προτελθόντος τοῦ τυφλοῦ ἐποίησεν ὅπερ ἐποίησεν. “Ὅτι μὲν γὰρ ἄξιος ἣν θεραπευθῆναι, καὶ εἰ ξόλεπεν, ἐπίστευσεν. ἄν͵ καὶ προσῆλθεν, καὶ εἰ παρά τινος ἤκουσε παρόντα, οὐδ᾽ ἂν οὕτως ἐμέλησεν, ἐκ τῶν ἑξῆς δῆλον, ἐκ τῆς ἀνδρξίας 5, ἐκ τῆς πίστεως αὐτῆς. Καὶ γὰρ ἣν εἰχὰς αὐτὸν͵ ἐννοῆσαι καὶ εἰπεῖν Τί ποτε τοῦτό ὄστι; πηλὰν ἐποίησε, καὶ ἐπέχρισέ μου τοὺς ὀφθαλμοὺς καὶ εἶπέ μοι, Ὕπαγε, γίψαι. Οὐκ ἐδύνατο θεραπεῦσαι, καὶ τότε πέμψαι εἰς τὸ Σιλωάμ; Πολλάκις ἕνιψάμην ἐκεῖ μετὰ ἑτέρων πολλῶν, καὶ οὐδενὸς ἀπήλαυσα χρησταῦ. Εἴ τινα δύναμιν εἶχε, παρὼν ἂν ἐθεράπευσεν" ὅπερ καὶ ὁ Νεεμὰν πρὸς τὸν ᾿Ελισσαΐων ἔλεγε. Καὶ γὰρ ἐκεῖνος κελευσθεὶς ἀπελθεῖν λούσασθαι εἰς τὸν Ἰορδάνην, ἠπίστει, καὶ ταῦτα φήμης τοραύτης οὔσης. περὶ τοῦ ἹἙλισσαίου. ᾿Αλλ᾽ οὐκ ὁ τυφλὸς ἢπίστησεν, οὐδὲ ἀντεῖπεν, οὐδὲ ἐλογίσατο πρὸς ἑαυτὸν, Τί ποτε τοῦτό ἐστι; πηλὸν ἐχρῆν ἐπιθεῖναι; τοῦτο πηρῶσαι μᾶλλόν ἔστι- τίς οὕτως ἀνέδλεψέ ποτε; ᾿Αλλ᾽ οὐδὲν τούτῳν ἐλογίσατο. Εἶδες πίστιν στεῤῥὰν καὶ προθυμίαν; Ἔρχεται τὐξ. Δείκνυσιν ἐκ τούτον, τι καὶ μετὰ τὸν σταυρὸν μέλλει προνοεῖν τῶν ἀσ:ἐῶν, καὶ ἐπάγεσθαι πολλούς. Ἔτι γὰρ ἡμέρα ἐστί. ΣΙΞτὰ δὲ τοῦτο τέλεον αὐτοὺς ἀποσχίζει. Καὶ τοῦτο ἃηλῶν ἔλεγεν" Ὅταν ὦ ἐν τῷ κόσμῳ, φῶς εἶμι τοῦ κόσμου " ὃ καὶ ἑτέραις ἔλεγε " Πιστεύετε, ξως τὸ «ὥς μεθ' ὑμῶν ἐστι.

### English translation (Claude)

“As he passed by, Jesus saw a man blind from birth. And his disciples asked him, saying, ‘Rabbi, who sinned, this man or his parents, that he should be born blind?’” “As he passed by, Jesus saw a man blind from birth.” Being exceedingly loving toward humankind, caring for our salvation, and wishing to stop the mouths of the ungrateful, he omits nothing of what is his to do, even if there is no one who pays attention. The prophet too, knowing this, said, “That you may be justified in your words, and prevail when you are judged.” For this reason here too, since they had not received the loftiness of his words, but had even called him possessed and tried to kill him, he went out of the temple and healed a blind man, both soothing their anger by his absence and softening their hardness and harshness by working the sign, and confirming what he had said. And he works a sign that was not ordinary, but then happened for the first time. “Since the world began,” it says, “it has not been heard that anyone opened the eyes of a man born blind.” Someone perhaps had opened the eyes of a blind man, but not of one born blind. And that on going out of the temple he came to the work on purpose is clear from this: he himself saw the blind man; the blind man did not come to him; and he looked so earnestly that even the disciples noticed. From this, at any rate, they came to their question. For seeing him attending earnestly, they asked, saying, “Who sinned, this man or his parents?” The question is mistaken. For how could he have sinned before he was born? And how, if his parents sinned, would he have been punished? From where, then, did they come to this question? Before this, when he healed the paralytic, he said, “See, you have become well; sin no more.” So they, understanding that that man had been paralyzed because of sin, say: “Granted, that man was paralyzed because of sins; but what would you say about this one? Did he sin? But one cannot say that of him, for he is blind from birth. Then his parents? But not this either; for a child does not pay the penalty for his father.” So, as when we see a child suffering we say, “What could one say about this? What has the child done?”, not asking but expressing perplexity, so too the disciples said this not so much asking as being at a loss. What then does Christ say? “Neither this man sinned, nor his parents.” He says this not to free them from sins (for he did not simply say, “Neither this man sinned, nor his parents,” but added, “that he should be born blind”); for this man too sinned, and his parents; but the blindness, he says, is not from that. He said this not to indicate that, though this man was not blinded in this way, others were blinded from these causes, because of their parents’ sins. For it is not possible for one person to be punished when another sins. For if we grant this, we shall grant that other point too, that he sinned before birth. So as in saying, “Neither this man sinned,” he does not mean that it is possible to sin from birth and be punished, so in saying, “nor his parents,” he did not mean that it is possible to be punished because of one’s parents. For through Ezekiel too he removes this supposition: “As I live, says the Lord, this proverb shall no longer be used: ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’” And Moses too says, “A father shall not be put to death for a child.” And of a certain king it says that for this reason he did not do this, keeping the law. And if anyone says, “How then is it said, ‘visiting the sins of the fathers on the children to the third and fourth generation’?”, we would say this: that the statement is not universal, but is said of some of those who came out of Egypt. What it means is this: “Since those who came out of Egypt, after the signs and the wonders, became worse than their forefathers, who had seen none of these things, they will suffer,” he says, “the same things that those suffered, since they dared the same things.” And that this was said of them anyone will know who attends more carefully to the passage. Why then was he born blind? “That the glory of God might be made manifest,” he says. Here again is another difficulty, if it was not possible for the glory of God to appear without this man’s punishment. In the first place, it is not said that it was not possible (for it was possible), but that it might be made manifest in this man too. “What then,” someone says, “was he wronged for the sake of God’s glory?” What wrong, tell me? For what if he had not wished to bring him into being at all? But I say that he was even benefited by his blindness; for [he recovered his sight in the eyes within]. For what profit had the Jews from their eyes? They had a greater punishment, being blinded while they saw. And what harm had this man from his blindness? For through it he received his sight. As, then, the evils of the present life are not evils, so neither are its goods good; but sin alone is evil, and blindness is not an evil. And he who brought him from non-being into being had authority to leave him as he was. Some say that this conjunction is not one of cause but of consequence, as when he says, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Yet he did not come for this, that those who see might become blind. And again Paul: “For what can be known about God is plain [to them …] so that they are without excuse.” Yet he did not show it to them so that they might be deprived of excuse, but so that they might have an excuse. And again, “[The law came in, so that] the trespass [might increase].” Yet it did not come in for this, but so that sin might be checked. Do you see that everywhere the conjunction is one of consequence? For just as an excellent builder completes part of a house and leaves part unfinished, so that by what is left he may give proof to those who disbelieve about the whole, so God too, as with a house that has become decayed, fastens our body together and fills up what is lacking: healing the withered hand, [restoring] the maimed, cleansing the lepers, raising up the sick, making whole those maimed in their legs, calling the dead back from death, opening eyes that were closed, putting in eyes that did not exist; by correcting all these defects that come from the weakness of nature, he showed his power. And in saying, “That the glory of God might be made manifest,” he speaks of himself, not of the Father; for the Father’s glory was manifest. For since they had heard that God made man by taking dust from the earth, for this reason he too fashioned in the same way. For to say, “I am the one who took dust from the earth and fashioned man,” seemed a hard saying to those who heard; but when this was shown by the deed, they no longer resisted. So he himself took dust and mixed it with spittle, and thus made manifest his hidden glory. For it was no small glory to be thought the Creator of the creation. For from this the other things followed too; from the part the whole also was confirmed. For faith in the greater received the lesser too. For man is more precious than all creation, and among our members the eye is more precious. That is why he made the eyes not simply, but in that manner. For though the member is small in size, it is more necessary than the whole body. And Paul, making this plain, said, “If the ear should say, ‘Because I am not an eye, I am not part of the body,’ that would not make it any less a part of the body.” For everything in us is a proof of the wisdom of God, but much more the eye. This, at any rate, steers the whole body; this produces beauty for the whole body; this adorns the face; this is the lamp of all the members. For what the sun is in the world, the eye is in the body. If you put out the sun, [you destroy and confound] everything; [so too if you put out the eyes, the mind is useless], and feet and hands and soul. For knowledge is gone when these are maimed; for through them we have come to know God. “For his invisible attributes, since the creation of the world, are clearly seen, being understood through the things that are made.” So the eye is a lamp not only to the body, but, before the body, to the soul. That is why it is set as in a royal place, having received the upper station and presiding over the other senses. This, then, he fashions. Then, so that you may not think that he needs material when he makes, and so that you may learn that he had no need of clay even at the beginning (for he who brought into being the greater substances that did not exist would much more have made this without material), so that you may learn, then, that he does this not from need, but teaching that he is the Creator who was in the beginning, he anoints the clay and says, “Go, wash,” “so that you may know that I do not need clay to make eyes, but that my glory may be made manifest in him.” For that he was speaking of himself when he said, “That the glory of God might be made manifest,” he added: “I must work the works of him who sent me,” that is, “I must make myself manifest and do the things that can show that I do the same things as the Father”: not similar things, but the same, which is a greater sign of exact likeness, and is said of those who differ not even a little. Who then will look askance any longer, seeing that he can do the same things as the Father? For he not only fashioned eyes, nor only opened them, but also gave the power of sight; which is a proof that he also breathed in the soul. For if it is not active, the eye, even if it is perfectly formed, would never see anything. So he gave the activity that comes from the soul too, and gave the member complete with everything: arteries, nerves, veins, blood, and all the other things of which our body is composed. “I must work while it is day.” What do these words mean? What connection do they have? Much. What he means is this: “While it is day, while it is possible for people to believe in me, while this life lasts, I must work.” “Night is coming,” that is, the time to come, “when no one can work.” He did not say, “when I cannot work,” but “when no one can work,” that is, when there is no longer faith, nor labors, nor repentance. For that he calls faith a work, [it is clear from this]: they say to him, “What shall we do, that we may work the works of God?” He says, “This is the work of God, that you believe in him whom he has sent.” How then can no one work this work then? Because there is no faith then, but willing and unwilling they will obey. For so that no one may say that he does this out of ambition, he shows that he does everything sparing them, since only here do they have the power to believe, and can no longer reap any fruit there. That is why he did what he did even though the blind man had not come to him. For that he was worthy to be healed, and that if he had seen he would have believed and come, and that if he had heard from someone that he was present, he would not have neglected it even so, is clear from what follows, from his courage, from his very faith. For it was natural for him to reflect and say, “What can this be? He made clay, and smeared my eyes, and said to me, ‘Go, wash.’ Could he not have healed me, and then sent me to Siloam? I have often washed there with many others, and received no benefit. If he had any power, he would have healed me while present.” This is what Naaman said to Elisha. For he too, when told to go and bathe in the Jordan, disbelieved, and that though there was such great fame about Elisha. But the blind man did not disbelieve, nor contradict, nor reason with himself, “What can this be? Should clay be put on? This is rather to blind. Who ever received sight in this way?” But he reasoned none of these things. Do you see a firm faith and eagerness? “Night is coming.” He shows by this that even after the cross he will provide for the ungodly and draw many to himself. For it is still day; but after this he cuts them off completely. And to show this he said, “As long as I am in the world, I am the light of the world,” which he also said to others: “Believe while the light is with you.”

### Scripture references

- John 9:1–5: quotation, high confidence
- Ps 51:4 (50:6 LXX): quotation, high confidence
- John 9:32: quotation, high confidence
- John 5:14: quotation, high confidence
- Ezek 18:2–3: quotation, high confidence
- Deut 24:16: quotation, high confidence
- 2 Kgs 14:6: allusion, high confidence
- Exod 20:5: quotation, high confidence
- Gen 2:7: allusion, high confidence
- John 9:39: quotation, high confidence
- Rom 1:19–20: quotation, high confidence
- Rom 5:20: quotation, medium confidence
- 1 Cor 12:16: quotation, high confidence
- Matt 6:22: allusion, medium confidence
- John 6:28–29: quotation, high confidence
- 2 Kgs 5:10–12: allusion, high confidence
- John 12:35–36: quotation, high confidence
- Deut 5:9: quotation, medium confidence

### Translation notes

- Quotations: John 9:1–5; Ps 51:4 (LXX 50:6); John 9:32; John 5:14; Ezek 18:3, 2; Deut 24:16; 2 Kgs 14:6 (Amaziah); Exod 20:5 or Deut 5:9; Gen 2:7 (allusion); John 9:39; Rom 1:19–20; Rom 5:20; 1 Cor 12:16; Matt 6:22 (allusion); John 6:28–29; 2 Kgs 5:10–12 (Naaman); John 12:35–36. Chrysostom argues that ἵνα (“that”) in John 9:3 marks the result, not the purpose; translated as written. Lines are lost in the scan in the quotations of Rom 1:19–20 and Rom 5:20 and around the comparison of the eye with the sun; they are supplied by sense in brackets. Three passages of leaked apparatus and Migne’s Latin column are removed by logged corrections. The section numeral 2 was lost in the scan, so section 2 is inside this ref.

### Citation (SBL)

Chrysostom, Hom. Jo. 56.1 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/56-1).

## Homily 56.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/56-1/#p-56-3
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom reconciles Paul’s and Christ’s uses of “night” and urges his hearers to build houses in heaven by giving to the poor rather than spending on splendid houses on earth.

### Greek text

Τί δήποτε ὁ Παῦλος νύκτα μὲν τὸν παρόντα βίον, ἐκάλεσεν, ἐκεῖνον δὲ ἡμέραν; Οὐκ ἐναντιούμενο; τῷ Χριστῷ, ἀλλὰ τὰ αὐτὰ λέγων, εἰ καὶ μὴ τοῖς ῥήμασιν, ἀλλὰ ταῖς ἐννοίαις. Καὶ γὰρ, φησὶν, Ἢ γὺξ Ψεν, ἡ δὲ ἡμέρα ἤγγικε. Νύκτα γὰρ τὸν παρόντα τ καιρὸν, διὰ τοὺς ἐν σκότῳ καθημένους, ἣ διὰ τὸ παραλαθεῖν αὑτὴν τῇ ἡμέρᾳ ἐκείνῃ " ὁ δὲ Χριστὸς νύκτα τὸ μέλλον καλεῖ, διὰ τὸ τῶν ἁμαρτημάτων ἀνενέργητον. Ὃ δὲ Παῦλος νύκτα τὸν παρόντα βίον ναλεῖ, διὰ τὸ ἐν σκότῳ εἶναι τοὺς ἐν κακίᾳ διατρίδοντας καὶ ἀπιστίᾳ. Πιστοῖ; τοίνυν διαλεγόμενος ἔλεγεν" Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν, ὡς μελλόντων ἀπολαύτεσθαι τοῦ φωτὸς ἐχείνου " καὶ νύκτα τὸν παλαιὸν βίον καλεῖ. Ἁποθώμεθα γὰρ, φησὶ, τὰ ἔργα τοῦ σκότους. Ὁρᾷς ὅτι ἐκείνοις εἶναι νύκτα φησί; Διὸ λέγει" Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, ἵνᾳ τοῦ φωτὸς ἀπολαύρωμεν ἐχείνου. Εἰ γὰρ τοῦτο οὕτω καλὴν τὸ φῶς, ἐννόησον ἡλίκον ἔσται ἐκεῖνο. Ὅσον γὰρ τοῦ λυχυ!αίου φῳτὸς τὸ ἡλιακὸν χρεῖττον, τοσοῦτον, καὶ πολλῷ πλέον. ἐκεῖνο βέλτιον τούτου. Καὶ τοῦτο δηλῶν ἔλεγεν, ὅτι Ὁ ἥλιος σκοτισθήσεται, τουτέστι, διὰ τὴν περιουσίαν ἐκείνης τῆς μαρμαρυγῖ,ς, οὔτε οὗτος φανεῖται, Εἰ δὲ νῦν ὑπὲρ τοῦ φωτεινὰς ἔχειν οἰκίας, καὶ εὐαεοεῖς, μυρία δαἐγνόησον πῶς χρὴ καὶ τὰ σώματα αὐτὰ δαπανᾷν, ὑπὲρ τοῦ λαμπρὰς ἡμῖν οἰκίας ἐν οὐρανοῖς οἰκοδομηθῆναι, ἔνθα τὸ φῶς ἐκεῖνο τὸ ἀπόῤῥητον. ᾿Ενταῦθα μὲν γὰρ καὶ μάχαι καὶ φιλονεικίαι περὶ ὄρων καὶ τοίχων" ἐκεῖ δὲ οὐδὲν τοιοῦτόν ἔστιν " οὐ φθόνος, οὐ Μαὶ ταύτην μὲν ἀπολιπεῖν ἀνάγκη πάντως, ἐκείνη δὲ ΄ συμπαραμένει διηνεκῶς " καὶ ταύτην. μὲν ἀνάγκη σαθροῦσθαι τῷ χρόνῳ, καὶ μυρίαις ὑπρχεῖσθαι ἐχείνην δὲ μένειν ἀγήρω διηνεκῶς “ καὶ ταύτην μὲν ὁ πένης οὐ δύναται οἰκοδομεῖν, ἐχείνην δὲ ἔστι καὶ διὰ δύο ὀδολῶν οἰκοδομῆσαι, καθάπερ ἣ χῆρα. Διὰ ταῦτα ἀποπνίγομας, ὅτι, τοσούτων ἡμῖν προκειμένων ἀγαθῶν, ῥφθυμοῦμεν, ὀλιγωροῦμεν, καὶ ὅπως μὲν ἐνταῦθα λαμπρὰς σχοίημεν. οἰκίας, ἅπαντα πράττομεν" ὅπως δὲ ἐν τοῖς οὐρανοῖς κἂν μικρὸν κτησώμεθα χαταγώγον, οὐ μεριμνῶμεν, οὗ φροντίζομεν, Εἰπὲ γάρ μοι" ποῦ ἐόρύλου οἰκίαν ἔχειν ἐνταῦθα; ἄρα ἣ ἐν ἐρημίᾳ, ἢ ἐν μιᾷ τῶν πόλεων τῶν. μικρῶν; Οὐκ ἔγωγε οἶμαι" ἀλλ᾽ ἐν ταῖς βασιλικωτάταις καὶ μεγάλαις, ἔνθα πλείαν ἡ ἐμπορία, ἔνθα μείζων ἡ περιφάνεια. Ἐγὼ δέ σε εἰς πόλιν ἄγω τοιαύτην, ἧς τεχνίτης καὶ δημιουργὸς ὁθεός. Ἐκεῖ παρακαλῶ κτίζειν τε καὶ οἰχοδομεῦν, δι' ἐλαττόνων χρημάτων, δι᾽ ἐλάττονος πόνου Ρ. Ἐχείνην τὴν οἰκίαν τῶν πενήτων οἰκοδομοῦσιν αἱ χεῖρες, καὶ παῦτο μάλιστά ἐστιν οἰκοδομή " ὡς τά γενὺν γινόμενα, ἐσχάτης ἀνοίας. Καὶ γὰρ εἴ τις σε εἰς Περσιχὴν Ἦγαγε γῆν, ὀψόμενον τὰ ἐκεῖ, καὶ ἐπανῆξοντα " εἶτα ἐχέλευσεν αἰκίας δείμασθακ" ἄρα οὐκ ἂν αὑτοῦ χατέγνως ἄνοιαν τὴν. ἐσχάτην, ὡς ἀκαίρως δαπανᾷν. κελεύοντος Πῶς οὖν ἐπὶ τῆς γῆς τὸ αὐτὸ τοῦτο ποιεῖς, ἣν μικρὸν ὕστερον. ἀπολείψῃ; ᾿Αλλὰ τοῖς παιδίοις χαταλείζω, φησίν. ᾿Αλλὰ καὶ ἐκεῖνοι μικρὸν ὕσεερον ψουσι μετὰ σέ πολλάκις δὲ καὶ πρὸ σοῦ " καὶ οὗ μετ᾽ ἐκείνους πάλιν, Καὶ γίνετα! σοι καὶ ἐνταῦθα τὸ πρᾶγμα ἀθυμία; ὑπόθεσις, ὅταν. τοὺς κληρονόμους κατέχοντας μὴ ἴδῃς. Ἐκεῖ δὲ οὐδὲν τοιοῦτόν ἔστιν ὑποπτεῦσαι " ἀλλ᾽ ἀκίνητος ἧ κτῆσις μένει, καὶ σοὶ, καὶ τοῖς τκαιδίοις καὺ τοῖς ἐγγόνοις, ἂν τὴν αὐτὴν δρετὴν σωντας. ᾿Ἐκείνης τῆς οἰκοδομῆς ὁ Χριστὴς ἐφάπτεται" ἐκείνην οἰκοδομοῦντα, οὐκ ἀνάγκη ἐπιμελητὰς οὐδὲ φροντίζειν ", οὐδὲ μεριμνᾷν. Ὅταν γὰρ ὁ Θεὸς τὸ ἔργον ἀναδέξηται, τίς χρεία φροντίδος; Ἐκεῖνο; πάντα συγάγει, καὶ ἀνέστησι τὴν οἰκίαν. Καὶ αὐ τοῦτο μόνον ἐστὶ τὸ θαυμαατὸν, ἀλλ᾽ ὅτι οὕτως αὐτὴν αἶχοδομεῖ, ὥς αοἱ ἀρεστόν ἐστιν μᾶλλον δὲ καὶ ὑπὲρ τὸ ἀρεστὸν, καὶ ὑπὲρ ὃ βούλει. Τεχνίτης γάρ ἔστιν ἄριστος, καὶ σφόδρα σου κήδεται τῶν συμφερόντων. Κἂν πένης ἧς, καὶ βουληθῇς οἰκοδομῆσαι τὴν οἰκίαν ταύτὴν, οὐ φέρει σοι φθόνον, οὐδὲ τέχτει σοι βασκανίαν. Οὐδεὶς γὰρ αὐτὴν ὁρᾷ « τῶν ἐπισταμένων φθονεῖν, ἀλλ᾽ οἱ ἐπιστάμενοι καίρειν ἄγγελοι τοῖς ἀγαθοῖς τοῖς σοῖς " οὐδεὶς αὐτὴν παρορίσαι δυνήσεται " οὐδεὶς γὰρ αὐτὴν παροικεῖ τῶν τὰ τοιαῦτα νοσούντων. Γείτονας ἔχεις ἐκεῖ, τοὺς ἀγίους, τοὺ; περὶ Παῦλον καὶ Πέπρον, τοὺς πρυφήτας ἅπαντας, τοὺς μάρτυρας, τὸν δήμον τῶν ἀγγέλων, τῶν ἀρχαγγέλων. Διὰ δὴ ταῦτα πάντα, τὰ ὄντα εἰς τοὺς πένητας χενώσωμεν, ἐχείνων ἐπιτύχωμεν τῶν σκηνῶν ἃ " ὧν γένοιτο πά"τας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῷν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δύξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνα; των αἰώνων. ᾿Αμῆν. 

### English translation (Claude)

Why then did Paul call the present life night, and that life day? Not contradicting Christ, but saying the same things, if not in words, then in meaning. For he says, “The night is far gone, the day is at hand.” [He calls] the present time night because of those who sit in darkness, or because it is compared with that day; but Christ calls the future night because there is no working off of sins then. Paul calls the present life night because those who spend their time in wickedness and unbelief are in darkness. So, speaking to believers, he said, “The night is far gone, the day is at hand,” since they were about to enjoy that light; and he calls the old life night. “Let us cast off,” he says, “the works of darkness.” Do you see that he says it is night for those others? That is why he says, “Let us walk decently as in the day,” so that we may enjoy that light. For if this light is so beautiful, consider how great that will be. For as much as the light of the sun surpasses that of a lamp, so much, and far more, is that better than this. And to show this he said, “The sun will be darkened,” that is, because of the abundance of that radiance, not even this will appear. And if now, to have bright and airy houses, [we spend] countless sums, consider how we ought to spend even our bodies themselves, so that bright houses may be built for us in heaven, where that unspeakable light is. For here there are fights and quarrels about boundaries and walls; but there is nothing of the kind there: no envy, no [malice, no one goes to law about boundaries]. And this house you must certainly leave, but that one remains with you forever; and this one must decay with time and be subject to countless [accidents], but that one remains ageless forever; and this one the poor man cannot build, but that one can be built even with two obols, as the widow did. That is why I am choked with grief, that when such great goods lie before us, we are slack and negligent, and do everything to have splendid houses here, but take no thought, no care, to acquire in heaven even a small lodging. For tell me, where would you wish to have a house here? In a desert, or in one of the small towns? I do not think so; but in the most royal and great cities, where there is more trade, where there is greater splendor. But I lead you to a city of which God is the architect and builder. There I urge you to found and build, with less money and less toil. That house is built by the hands of the poor; and this above all is building, whereas what is done now belongs to the utmost folly. For if someone led you to the land of Persia to see the things there and return, and then bade you build houses, would you not condemn him of the utmost folly, for bidding you spend to no purpose? How then do you do this very thing on earth, which you will shortly leave? “But I leave it to my children,” someone says. But they too will shortly [depart] after you, and often even before you; and those after them again. And here too the matter becomes an occasion of despondency for you, when you do not see your heirs holding it. But there nothing of this kind is to be suspected; the possession remains unmoved, for you and your children and your descendants, if they show the same virtue. Christ takes hold of that building; for one who builds that house there is no need of overseers, nor of taking thought or being anxious. For when God undertakes the work, what need is there of care? He gathers everything together and raises the house. And not only is this wonderful, but that he builds it as is pleasing to you, or rather beyond what pleases you and beyond what you wish. For he is the best of craftsmen, and cares greatly for your interests. Even if you are poor and wish to build this house, it brings you no envy, nor does it breed malice against you. For none of those who know how to envy sees it, but angels, who know how to rejoice at your good things; no one will be able to encroach on its boundaries, for none of those sick with such things lives beside it. You have as neighbors there the saints: Paul and Peter and their company, all the prophets, the martyrs, the people of the angels and archangels. For all these reasons, then, let us empty what we have on the poor, so that we may attain those dwellings; may we all attain them, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Rom 13:12–13: quotation, high confidence
- Matt 24:29: quotation, high confidence
- Mark 12:42: allusion, high confidence
- Heb 11:10: quotation, high confidence
- Luke 16:9: allusion, medium confidence

### Translation notes

- Quotations: Rom 13:12–13; Matt 24:29 (or Joel 2:10; Isa 13:10); Mark 12:42 (the widow’s two coins); Heb 11:10; Luke 16:9 (allusion, “eternal dwellings”). A line is lost after “no envy” and is supplied by sense in brackets. Leaked apparatus and Migne’s Latin column after the doxology are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 56.3 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/56-3).

## Homily 57.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/57-1/#p-57-1
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ heals the blind man with clay and sends him to Siloam, so that his faith may be shown and many may witness the healing; the man boldly confesses that he is the one healed.

### Greek text

Ταῦτα εἰπὼν ὁ Ἰησοῦς, ἔπτυσε χαμεὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσμωτος, καὶ ἐπέχρισε τὸν πη- «Σὸν ἐπὶ τοὺς ὀφῳθαϊμοὺς τοῦ τυς»λοῦ, καὶ εἷ- Σιλωάμ. Τοὺς μέλλοντάς τι παρὰ τῶν ἀναγινωσκομένων καρποῦσθαι, οὐδὲ τὸ μικρὸν τῶν λεγομένῳων παρατρέχειν δεῖ. Διὰ γὰρ τοῦτο ἐρευνᾷν τὰς ᾿᾿ρχφὰς σθημεν, ἐπειδὴ δοκεῖ τὰ πολλὰ, καΐτοι γε αὐτόθεν ὄντα εὔκολα, πολλὴν ἐν τῷ βάθει διάνοιαν, ἔχειν ἀποκεκρυμμένην. Ὅρα γὰρ οἷόν ἐστι καὶ τὸ παρόν, Ταῦτα, γὰρ εἰπὼν, φηαὶν, ἔπτυσε χαμαί. Ποῖα ταῦτα; Ἵνα. φανερωθῇ ἡ δόξα τοῦ θεοῦ, καὶ ὅτι Δεῖ με ἐργάξζϑσθαι τὰ ἔργα τοῦ πέμψαντός με. Οὐ γὰρ ἁπλῶς ἀνἐμνησεν ἡμᾶς τῶν εἰρημένων ὁ εὐαγγελιστὴς, καὶ ἐπήγαγεν, ὅτι Ἔπτυσς» " ἀλλὰ δηλῶν ὅτι τὸν λόγον διὰ τῶν ἔργων ἐπιστώσατο. Καὶ. διατί μὴ ὕδατι χέχεηται, ἀλλὰ πτύσματι εἰς τὸν πηλόν; Ἔμελλεν αὖτὸν πέμπειν εἰς τὸν Σιλωάμ. Ἵν᾽ οὖν μηδὲν ἐπιγραφῇ τῇ πηγῇ, ἀλλὰ μάθῃς ὅτι ἡ ἐκ τοῦ στόματος ἐξελθοῦσα δύναμις αὐτὴ καὶ διέπλασε καὶ ἀνέῳξε τοὺς ὀφθαλμοὺς, ἔπτυσε χαμαί. Τοῦτο. γοῦν καὶ ὁ εὐαγγελιστὴς ἐπισημηνάμενος ἔλεγε, Καὶ ἐποίησε ἀπὸ τοῦ πτύσματος. Εἶτα, ἵνα μὴ δόξῃ τῆς γῆς εἶναι τὸ κατόρθωμα, ἐκέλευσε νίψασθαι. Τίνας οὖν ἕνεκεν οὖκ εὐθέως τοῦτο ἐποίησεν, ἀλλ᾽ ἐπὶ τὴν Σιλωὰμ ἔπεμψεν; Ἵνα μάθης τοῦ τυφλοῦ τὴν πίστιν “ καὶ ἕνα ἔπιστομισθῇ τῶν Ἰουδαίων ἡ ἀγνωμοσύνη. Εἰκὸς γὰρ ἣν ἄπαυτας ἀρᾷν αὐτὸν ἀπιόντα, τὸν πηλὸν ἔχοντα ἐπὶ ποὺς ὀρθαλμοὺς κεχρισμένον. Τῷ γὰρ παραδόξῳ πάνκας ἂν ἐπέστρεψε πρὸς ἑαυτὸν, τούς τε εἰδότας αὐτὸν, πούς τε ἀγνοοῦντα;, καὶ μετὰ ἀχριδείας ἂν αὑτῷ προσέσχον. Ἐπειδὴ γὰρ οὐκ εὔκολον τυφλὸν ἀναδλέᾧαντα γνωρίσαι, πολλοὺς πο'τί γενέσθαι πρότερον μάρτυρας διὰ μακρᾶς τῆς ὁδοῦ, καὶ ἀκριδεῖς θεατὰς 4 τῷ παραδόξῳ τῆς θέας, ἵνα προσεχτιχώτεροι γενόμένοι μηκέτι δύνωνται λέγειν, Οὗτός ἔστιν, οὐκ ἔστιν οὗτος. Πρὸς δὲ τούτοις κἀκεῖνο βούλεται χατασχευάκ ζειὰ, ὅτι οὐκ ἀλλότριός ἐστι τοῦ νόμον καὶ τῆς Παλαιᾶς, πέμπων εἰς τὸν Σιλωάμ. Οὐδὲ γὰρ ἐκεῖνο λοιπὸν" ὑποπτεῦφαι ἦν, μὴ ὁ Σιλωὰμ λάθῃ τὴν δόξαν, Καὶ γὰρ πολλοὶ πολλάκις ἐκεῖ τοὺς ὀφθαλμοὺς ἀπονιψάμεναι, οὐδενὸς ἀπήλαυσαν τοιούτου. Κἀκεῖ γὰρ ἡ δύναμις ἣν τοῦ Χριστοῦ, ἡ πάντα ἐργαζομένη. Διὰ ποὔτο καὶ τὴν ἑρμηνείαν ἡμῖν προστίθησιν ὁ εὐαγγελιστής. Εἰπὼν γὰρ, Εἰς τὸν Σιλωὰμ, προσέθηκεν, Ὅ ἐστιν, ἀπεσταλμένος " ἵνα μάθῃς ὅτι κἀκεῖ ὁ Χριστὸς αὑτὸν ἐθεράπευσε, καθάπερ ὁ Παῦλός φησιν " Ἔπινον γὰρ ἐκ πνευματικῆς ἀκοιλουθούσης πέτρας" ἡ δὲ πέτρα ἦν ὁ Χριστός. "Ὥσπερ αὖν πέτρα ἦν ἁ Χριστὸς πνευματικὴ;, οὕτω καὶ Σιλωὰμ ἦν πνευματικός. Ἐμοὶ δὲ δοκεῖ καὶ τὸ ἀθρόον τῆς τοῦ ὕδατος παρουσίας αἰνίττεσθαι μυστήριον ἡμῖν ἀπόῤῥητον. Ποῖον δὴ τοῦτο; Τὸ ἀπροσδόκητον τῆς ἐπιφανείας καὶ παρ᾽ ἐλπίδα πᾶσαν. ᾿Αλλ᾽ ὅρα τοῦ τυφλοῦ τὴν γνώμην πρὸς πάντα ὑπακχούουσαν. Οὐδὲ γὰρ εἶπιν, Εἰ ὅλως ὁ πηλός ἐστιν, ἣ τὸ πτύσμα τὸ παρέχον ποὺς ὀφθαλμοὺς, τί μοι χρεία τοῦ Σιλωάμ; εἰ δὲ χρεία τοῦ Σιἰωὰμ, τίς χρεία τοῦ πηλοῦ; τίνος ἕνεκεν ἔχρισεν; εἶγος ἕνεκεν νίψασθαι ἐχέλευσεν; ᾿Αλλ᾽ οὐδὲν τούτων ἐλογίσατο" ἀλλὰ πρὸς ἐν παρεσχεύαστο μάνον, ἅπαντα πείθεσθαι τῷ κελεύοντι, καὶ οὐδὲν αὐτὸν τῶν γινομένων ἐσχανδάλιζεν. Εἰ ὃξ λέγουν τις " Πῶς οὖν ἀνέδλεψεν ἀποθέμενος; τὸν πτλόν; οὐδὲν ἄλλο ἀχούπεται παρ᾽ ἡμῶν ἣ ὅτι τὸν τρόπον οὐκ ἴσμεν, Καὶ τί θαυμαστὸν, εἰ ἡμεῖς οὐκ ἴσμεν; Οὐδὲ γὰρ ὁ εὐαγγελιστὴς ἐπίστατο, οὐδὲ αὐτὸς ὁ τεθεραπευμένος - ἀλλὰ τὸ μὲν γεγεντμένον οἶδε. τὸν δὲ τρόπον χαταλαθεῖν οὐ δύναται. Τοῦτο δὲ καὶ ἐρωτώμενος ἔλεγεν, ὅτι Πηιλὸν ἐπέθηκεν ἐπὶ τοὺς ὀσθωλμούς μου, καὶ ἐγηράμην, καὶ βλέπω. Πῶς δὲ τοῦτο γέγονεν, οὐκ ἔχει λέγειν, κἂν μυριάκις ἐρωτήσωσιν, Οἱ εὖ» γείτονες, φησὶ, καὶ οἱ θεωροῦντες αὐτὸν ὅτι προσαϊτῆς ἦν, ἔλεγην" Οὐκ οὗτός ἔστι" ὁ καθήμενος καὶ προσαιτῶν; Ἅ.λ:λοι ἔλεγον" Οὗτός ἐστι. Τὸ γὰρ παράδοξον τοῦ γεγενημένου, καὶ εἰς ἀπιστίαν αὐτοὺς ἦγε " καίτοι γε τοσούτων οἰκονομηθέντων ὥστε μὴ ἀπιστῆσαι. Οἱ δὲ ἔλεγον" Οὐκ οὗτός ἐστιν ὁ Βαύδαὶ τῆς τοῦ Θεοῦ φιλανθρωπίας ! ποῦ χατέδαινε, τοὺς προσαιτοῦντας μετὰ πολλῆς τῆς εὐνοίας θεραπεύων, κἀντεῦθεν τοὺς Ἰουδαίους ἐπιστομίζων ! Ὅτι οὐ τοὺς λαμπροὺς, οὐδὲ τοὺς περιφανεῖς, οὐδὲ τοὺς ἄρχοντας, ἀλλὰ καὶ τοὺς ἀσήμους τῆς αὐτῆς ἠξίου προνοίας. Καὶ γὰρ ἐπὶ σωτηρίᾳ πάντων ἀφῖχτο. Ὃ δὲ ἐπὶ τοῦ παραλυτιχοῦ γέγονε, τοῦτο καὶ ἐπὶ τούτου γίνεται. Οὔτε γὰρ ἐκεῖνος ἤδει τίς ἐστιν ὁ θεραπεύσας αὐτὸν. οὔτ: οὗτος. Ἐγίνετο δὲ τοῦτο διὰ τὴν ἀναχώρη σιν τοῦ Χριστοῦ. ᾿Ανεχώφει δὲ ἀεὶ θεραπεύων ὁ Ἰησοῦς, ὥστε πᾶσαν ὑποψίαν περιαιρεθῇῆναι τῶν στμείνουν. Οἱ γὰρ μὴ εἰδότες αὐτὸν ὅστις ἐστὶ, πῶς ἂν ἐχαρίσαντο αὐτῷ καὶ συγχατεσχεύασαν τὰ γεγενημένα; Οὐδὲ γὰρ τῶν περιιόντων ἦν οὗτος, ἀλλὰ τῶν καθημένων παρὰ τὰς θύρας τοῦ ἱεροῦ. ᾿Αμφισδητούντῶν δὲ πάντων περὶ αὐτοῦ, τί φησιν ἐκεῖνος; Ἐγώ εἶμι. Οὐκ ἡσχύνθη τὴν προτέραν πήρωτιν, οὐδὲ ἔδεισς τοῦ δήμου τὸν θυμὸν, οὐδὲ παρττήσατο δεῖξαι ἑαυτὸν, ἵνα κηρύξῃ τὸν εὐεργέτην. Λέγουσιν αὐτῷ" Πῶς ἀνεῴφχθησάν σου οἱ ὀφθαιϊμοί; Λέγει αὐτοῖς θρωπος “εγύόμεγος Ἰησοῦς. Τί λέγεις; τοιαῦτα ἐργάζεται; ᾿Αλλ᾽ οὐδὲν μέγα τέως ἔδε: περὶ

### English translation (Claude)

“Having said these things, Jesus spat on the ground and made clay from the spittle, and anointed the eyes of the blind man with the clay, and said [to him, ‘Go, wash in the pool of] Siloam.’” Those who intend to reap some fruit from what is read must not pass over even a small part of what is said. For this is why we have been commanded to search the Scriptures: because many things, though easy on the surface, seem to have much meaning hidden in their depth. For see what the present passage is like. “Having said these things,” it says, “he spat on the ground.” What things? “That the glory of God might be made manifest,” and, “I must work the works of him who sent me.” For the evangelist did not remind us of what had been said, and add, “he spat,” without purpose, but to show that he confirmed his word by his works. And why does he not use water but spittle for the clay? He was going to send him to Siloam. So that nothing might be ascribed to the spring, but that you might learn that it was the power that came from his mouth that both formed and opened the eyes, he spat on the ground. The evangelist, at any rate, noting this, said, “And he made clay from the spittle.” Then, so that the achievement might not seem to belong to the earth, he commanded him to wash. Why then did he not do this at once, but sent him to Siloam? So that you might learn the blind man’s faith, and so that the ingratitude of the Jews might be silenced. For it was likely that all would see him going off with the clay smeared on his eyes. By the strangeness of it he would have turned everyone toward him, both those who knew him and those who did not, and they would have paid close attention to him. For since it is not easy to recognize a blind man who has received his sight, he makes many become witnesses first, through the long way, and close observers through the strangeness of the sight, so that, having become more attentive, they could no longer say, “This is he; this is not he.” Besides this, he wishes to establish this too: that he is no stranger to the law and the Old Testament, by sending him to Siloam. Nor could one suspect any longer that Siloam might take the glory; for many had often washed their eyes there and received no such benefit. For there too it was the power of Christ that did everything. That is why the evangelist adds the interpretation for us. For having said, “to Siloam,” he added, “which means Sent,” so that you may learn that there too it was Christ who healed him; as Paul says, “For they drank from the spiritual rock that followed them, and the rock was Christ.” As, then, Christ was the spiritual rock, so too Siloam was spiritual. And to me the sudden coming of the water seems also to hint at an ineffable mystery for us. What is this? The unexpectedness of his appearing, beyond all hope. But see the blind man’s mind, obedient in everything. For he did not say, “If it is the clay or the spittle that gives eyes, what need have I of Siloam? And if there is need of Siloam, what need of the clay? Why did he anoint me? Why did he command me to wash?” He reasoned none of these things, but was ready for one thing only, to obey the one who commanded in everything, and nothing that was done offended him. And if someone says, “How then did he receive sight when he removed the clay?”, he will hear nothing else from us than that we do not know the manner. And what wonder if we do not know? For neither did the evangelist know, nor the man healed himself; he knows what happened, but cannot grasp the manner. And this is what he said when questioned: “He put clay on my eyes, and I washed, and I see.” But how this happened he cannot say, even if they ask ten thousand times. “The neighbors,” it says, “and those who had seen him before as a beggar, said, ‘Is not this the man who used to sit and beg?’ Others said, ‘It is he.’” For the strangeness of what had happened led them even to unbelief, though so much had been arranged so that they should not disbelieve. And they said, “Is not this the man who used to sit and beg?” [Wonderful is] God’s love for humankind! How far he came down, healing beggars with great kindness, and by this stopping the mouths of the Jews, because he deemed worthy of the same providence not the brilliant, nor the distinguished, nor the rulers only, but also the obscure. For he had come for the salvation of all. And what happened with the paralytic happens with this man too. For neither did that man know who it was who had healed him, nor this one. This happened because of Christ’s withdrawal. For Jesus always withdrew after healing, so that all suspicion might be removed from the signs. For how could those who did not know who he was have done him a favor and helped to stage what was done? For this man was not one of those who went about, but one of those who sat by the doors of the temple. While all were disputing about him, what does he say? “I am he.” He was not ashamed of his former blindness, nor did he fear the anger of the people, nor did he decline to show himself, in order to proclaim his benefactor. “They said to him, ‘How were your eyes opened?’ He said to them, ‘[A] man called Jesus.’” What do you say? Does he do such things? But as yet he knew nothing great about [him].

### Scripture references

- John 9:6–11: quotation, high confidence
- John 9:3–4: quotation, high confidence
- John 5:39: allusion, medium confidence
- 1 Cor 10:4: quotation, high confidence
- John 5:13: allusion, high confidence

### Translation notes

- Quotations: John 9:6–11; John 9:3–4; John 5:39 (allusion, “search the Scriptures”); 1 Cor 10:4; allusion to John 5:13 (the paralytic did not know who healed him). Words lost in the scan in the opening quotation and at the end are supplied by sense in brackets. A leaked column number is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 57.1 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/57-1).

## Homily 57.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/57-1/#p-57-2
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The healed man answers the Pharisees truthfully; the division among them leads Chrysostom to teach that there is good discord and bad concord, and to urge separation from wicked company and care not to give offense.

### Greek text

Ὅρα πῶς ἀληθής ἐστιν. Οὐκ εἶπεν, πόθεν ἐ ποίη σε" ὃ γὰρ οὐκ οἶδεν, οὐ λέγει. Οὐδὲ γὰρ εἶδεν ὅτι χαμαὶ ἔπτυσεν ᾿ ὅτι δὲ ἐπέχρισς, διὰ τῆς αἰσθήσεως ἐμάνθᾳνέ καὶ τῆς ἁφῆς. Καὶ εἶπέ μοι, Ὕπαγε, νίψαι εἰς τὴν κο:λυμδήθρων τοῦ Σιλωάμι.. Καὶ τοῦτο ἡ ἀκοὴ ἐμαρτύρησε. Καὶ πόθεν ἐπεγίνωσχεν αὐτοῦ τὴν φωνήν; Ἀπὸ τῆς διαλέξεως τῆς πρὸς τοὺς μαθητάς. Καὶ ταῦτα λέγων ἅπαντα, καὶ τὴν διὰ τῶν ἔργων μαρτυρίαν λαδὼν, τὸν τρόπον εἰπεῖν οὐ δύναται. Εἰ δὰ ἐπὶ τῶν αἰσθητῶν καὶ ψηλαφωμένων πίστεως δεῖ, πολλῷ μᾶλλον ἐπὶ τῶν ἀοράτων. Λέγουσιν αὑτῷ" Ποῦ ἔστιν ἐκεῖνος; Λέγει" Οὐκ οἶδα. “Ἔλεγον δὲ τοῦτο, τὸ ὁ, Ποῦ ἔστιν ἐκεῖγος; φονῶντες ἤδη κατ᾽ αὑτοῦ Θέα δὲ τοῦ Χριστοῦ τὸ ἀκόμπαστον, πῶς οὐ παρῆν τοῖς θεραπευομένο'ς. Οὐ γὰρ δόξαν καρπώαθαι. Ὅρα πῶς ἅπαντα φιλαλήθως ἀποχρίνεται ὁ τυφλός. Ἐδούλοντο μὲν οὖν τὸν Χριστὸν εὑρεῖν, ὥστε αὑτὸν ἀγαγεῖν πρὸς τοὺς ἱερεῖς " ἐπειδὴ δὲ οὐκ ἐπἐτυχον, ἄγουσι τὸν τυφλὸν πρὸς τοὺς Φαρι σαίους, ὡς σφοδρότερον ἐρωτήσοντας. Διὰ γὰρ τοῦτο καὶ ὁ εὐαγγελιστὴς ἐπισημαίνετα: ὅτι σἀδύατον ἦν, ἵνα τὴν πονηρὰν αὐτῶν γνώμην ἐνδείξηται, καὶ τὴν αἰτίαν, δι᾽ ἣν ἐζήτουν, ὡς λαθὴν δῆθεν εὑρίσκοντες, καὶ δυνάμενοι τὸ θαῦμα διαδαλεῖν, διὰ τῆς δοκούσης εἶναι τοῦ νόμου παραθάσεως. Καὶ τοῦτο δῆλον ἐκ τοῦ εὐηέως ἰδόντας αὐτὸν. μηδὲν ἄλλα εἰπεῖν, ἀλλ᾽ ἣ, Πῶς ἀνέῳξέ σου τοὺς ὀφθαλμούς; Καὶ ὅρα πῶς λέγουσιν. Οὐ γὰρ εἶπον, Πῶς ἀνέδλεψας; ἀλλὰ, Πῶς ἂναἰν τοῦ διλθαλεῖν αὑτὸν ἐπ᾽ ἐργασί. Ὁ, δὲ ὡς πρὺς ἀχηκοότας συντομώτερον. φθέγγεται. Οὔτε γὰρ τὸ ὄνομα εἰπὼν, οὔτε, ὅτι Εἶπέ μοι, Ὕπαγε, νίψαι, εὑθέως φησί: Πη.ἰὸν ἐπέθηκεν" ἐπὶ τοὺς ὀξθαιϊμούς μου, καὶ ἐειψάμηγ, καὶ βιἱέπω. Ὥς πολλῆς: ἤδη γεγενημένης διαβολῆς, κἀκείνων εἰρηκότων, δε ὁ Ἰησοῦς οἵα ἐργάζεται ἐν σαθδάτῳ, πηλὸν χρίει. Σὺ ἂέ μοι σχόπε:, πῶς οὐ ταράττεται ὁ τυφλός. Ὅτε μὲν γὰρ ἐπ᾽ ἐκείνων ἔλεγεν ἀκινδύνως ἐρωτώμενος, οὐκ οὕτω μέγα ἦν τὸ τὴν ἀλήθειαν εἰπεῖν " τὸ δὲ θχυμαστόν ἐστι νῦν, ὅτι καὶ ἐν πλείονι φόθῳ καταστὰς, αὖτε ἀρνεῖται, οὔτε ἐναντία λέγει τοῖς προτέροις. Τί οὖν οἱ Φαρισαῖοι; μᾶλλον δὲ καὶ οἱ ἄλλοι; μὲν αὐτὸν ὦ; ἀρνησόμενον - τοὐναντίον ὃὲ ἔπαθον ὅπερ οὐκ ἑἐθούλοντο, καὶ ἀκριθέστερον ἔμαθον. Καὶ τοῦτο πανταχηῦ τῶν σημείων ὑπομένουσι" μᾶλλον δὲ ἐν τοῖς ἑξῆς τοῦτο σαφέστερον ἀποδεΐξομεν. Τί οὖν οἱ ΄" μώτεροι᾽ Οὗτος ὁ ἄνθρωπος οὐκ ἔστιν ἀπὸ τοῦ Θεοῦ, ὅτι τὸ σάθδατον" οὐ τηρεῖ᾽ Πῶς δύναται ἄγθρωπος ἁμαρτωλὸς τοιαῦτα σὴ» μεῖα ποιεῖν; δρᾷς ὅτι ἀπὸ τῶν σημείων ἀνήγοντο; Οἱ γὰρ πρὸ τούτου πέμψαντες, ὥστε ἀγαγεῖν αὐτὸν, ἄκουσον τί λέγουσι νῦν, εἰ καὶ μὴ πάντες. Καὶ γὰρ ἄρχοντες ὄντες ὑπὸ τῆς φιλοδοξίας εἰς ἀπιστίαν ἔπιπτον. Ὅμως ὃὲ καὶ τῶν ἀρχόντων οἱ πολλοὶ ἐπίστευ.σἂν εἰς αὐτόν" οὐκ ὡμολόγουν δέ. Ὃ μὲν οὖν πολὺς λχὸς εὐχχταφρόνητος ἦν, ἅτε μηδὲ μέγα συντελῶν εἰς τὴν͵ συναγωγὴν αὐτῶν " οἱ δὲ ἄρχοντες μᾶλλον Τοὺς μὲν γὰρ ςιλαρχία κατεῖχε, τοὺς δὲ δειλία καὶ ὁ παρὰ τῶν πολλῶν φόδο;. Διὸ καὶ ἔλεγε " Πῶς δύγωσθε πιστεύειν, δόξαν παρὰ ἀνθρώπων αμδάνοντες; Καὶ αὐτοὶ μὲν φονεύςιν ζητοῦντες ἀδίκως, τοῦ Θεοῦ βλεγον εἶναι" τὸν δὲ τυρ»λοὺ; θερχπεύοντα οὐ δύνασθαι εἶνα! ἐκ τοῦ Θεοῦ, διὰ τὸ σάθόατον μὴ τηρεῖν. Πρὸς ταῦτα ἀντέθτχαν οὗτοι, ὅτι ἁμαρτωλὸς τοιαῦτα σημεῖα οὐ δύναται ποιεῖν. ᾿ἔκεῖνοι μὲν οὖν κακούργως τὸ γεγονὸς σιγῶντες, τὴν δοκοῦσαν εἶναι παράδχσι» εἰς μέσον ἔφερον. Οὐ γὰρ ἔλεγον, ὅτι ἐν τῷ σαδδάτῳ θεραπεύει, ἀλλ᾽ ὅτι Τὸ σάδδατον οὐ τη- {εἴ" οὗτοι δὲ πάλιν ἀσθενῶς. Δέον γὰρ ἐπιδεῖξα! πῶς τὸ σάδδατον οὐ λύεται, ἀπὸ τῶν σημείων ἐσχυρίξονται μόνον᾽ καὶ εἰκότως. "Ἔτι γὰρ ἄνθρωπον αὐτὸν ἐνόμιζον εἶναι. Ἐπεὶ εἰ μὴ τοῦτο ἦν, καὶ ἑτέρως εἷχον ἀπολογήσασθαι, ὅτι τοῦ σαθθάτου κύριος ἦν, καὶ αὐτὸς αὐτὸ πεποίηκεν" ἀλλ᾽ οὐδέπω καύτην εἷχον τὴν γνώμην», Οὐδεὶς μέντοι αὐτῶν ἐτόλμα ἅπερ ἐή ὕλετο φανερῶς εἰπεῖν, οὐδ ἐν ἀποφάσει, ἀλλ᾽ ἐν ἀμφισθητήσει, οἱ μὲν διὰ τὸ ἀπαῤῥησίαστον, οἱ δὲ διὰ φιλαρχίαν. Σχίσμα οὖν. ἦν ἐν αὐτοῖς. Τοῦτο τὸ σχίσμα πρῶτον ἤρξατο ἐν τῷ λαῷ “ εἶτα ὕστερον καὶ ἐν τοῖς ἄρχουσι. Καὶ οἱ μὲν ἔλεγον, ὅτι ᾿Αγαθύς ἐστιν, ἄλλοι δὲ, Οὐκὶ, ἀ.11᾽ ἀπατᾷ τὸν ὄχιῖον. Ὃρᾷ; πῶς ἀσυνετώτεροι τῶν πολλῶν οἱ ἄρχοντες σχισθέντες ὕστερον; ᾿Αλλὰ μετὰ τὸ σχισθῆνα: πάλιν, δ““ οὐδὲν ἐπεδείξαντο γενναῖον, ὁρῶντες τοὺς Φαρισαίους ἐπιχειμέ οὡς, Ὡς εἴ γε τέλεον ἀπεσχίσθγσαν, ταχέως ἂν τὴν ἀλήθειαν ἐπέγνωσαν. Ἔστι γὰρ σχισθῆναι καλῶς. Διὸ καὶ αὐτὸς ἔλεγεν Οὐκ ἦ 100» βα.1εῖν εἰρήνη» ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν. Ἔστι γὰρ »αὶ κακὴ ὁμόνοια, ἔστι. καὶ καλὴ διαφωνία. Καὶ γὰρ οἱ τὸν πύργον οἰκοδομοῦντες, ὡμονόησαν ἐπὶ κακῷ τῷ ἑαυτῶν " καὶ οἱ αὐτοὶ οὗτο: πάλιν, ἄκοντες μὲν, ἐπὶ συμφέροντι δὲ ὅμως ἐσχίσθησαν. Καὶ οἱ περὶ Κορὲ δὲ κακῶς ὡμονόησαν, διὰ τοῦτο καλῶς ἐσχίσθησαν καὶ Ἰούδα; ὡμονόησε μετὰ τῶν Ἰουδαίων κακῶς. Ἔστιν οὖν. σχισθῆναι καλῶς, καὶ ἔστιν ὁμονοῆσαι κακῶς, Διὰ τοῦτό φησιν" ᾽Εὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκκοψον αὑτόν " ἐὰν ὁ ποῦς σου, ἔκτεμε αὐτόν. Ἐῤ δὲ ἀπὸ μέλους ἀποσχίξεσθαι χρὴ χαχῶὼς συνημμένου, οὐ πολλῷ μᾶλλον ἀπὸ φίλων κακῶς ἡἠνωμένων ἡμῖν; Ὥστε οὐ πανταχοῦ ὁμόνοια καλὸν, ὥσπερ οὖν οὐδὲ πανταχοῦ ἡ διάστασις κακόν. γ᾽ Ταῦτα λέγω, ἵνα φεύγωμεν πονηροὺς, καὶ διώχωμὲν ἀγαθούς. Ε γὰρ ἐν τοῖς μέλεσι τὸ σεστ τεὸς καὶ ἀνιάτως ἔχον ἐχχόπτομεν, φοδούμενο: μὴ καὶ τὸ λοιπὸν τὴν αὐτὴν λύμην ὑποδέξηται σῶμα " καὶ ποιοῦμεν τοῦτο, οὐκ ἐχείνου. καταφρονοῦντες, ἀλλὰ τὸ λοιπὸν διαφυλάξαι βουλόμενοι " πόσῳ μᾶλλον ἐπὶ τῶν συνόντῶν ἡμῖν» ἐπὶ χαχίχ τοῦτο πράττειν ἀναγκαῖον; Εἰ μὲν γὰρ δυνάμεθα κχἀχείνους διορθῶσαι, καὶ αὐτο: μὴ παραθλαθῆνα:, πάντα ποιεῖν χρὴ " εἰ δὲ κἀκεῖνοι πτεῖν αὐτοὺς καὶ ῥίπτειν ἀναγκαῖον. Πολλάκις οὕτω χερδανοῦσι ο μᾶλλον. Διὸ καὶ Παῦλος οὕτω παςἦνει λέγων" Καὶ ἐξαρεῖτε τὸν πονηρὸν ἐξ ὑμᾶν αὐτῶν" καὶ, Ἴνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔρ- Ὸν τοῦτο ποιήσας. Δεινὸν γὰρ, δεινὸν. συνουσία πονηρῶν. Οὐκ οὕτω ταχέως λοιμὺς ἄπτετα:, καὶ ψώρα διαφθείρει τοὺς ἀναχρωννυμένους. τοὺς- τῷ νοσήματι χατεχομένονς, ὡς; ἡ τῶν πονηρῶν. κακία ἀνδρῶν, Φθείρουσε γὰρ ἤθη χρηστὰ ἁμιιζίαι κακαί. Καὶ ὁ προφήτης πάλιν, Ἐξέίιθετε ἐκ μέσου αὐτῶν, καὶ ἀξορίσθητε. Μηδεὶς τοίνυν φαῦλον ἐχέτω φίλον. Εἰ γὰρ υἱοὺς φαύλους ἔχοντες ἐχχηρύττομεν, καὶ οὐκ αἰδούμεθα τὴν φύσιν, οὐδὲ τοὺς ταύτης νόμους, οὐξὲ τὴν ἐξ αὐτῆς ἀνάγκην " πολλῷ μᾶλλον τοὺς συνήθεις καὶ γνωρίμους φεύγειν δεῖ, πονηροὺς ὄντα:. Κἂν γὰρ μηδεμίαν παρ' αὐτῶν δεξώμεθα βλάδην, τὴν γοῦν πονηρὰν δόξαν διαφυγεῖν οὐκ ἰσχύσομεν. Οἱ γὰρ ἔξω»θεν οὐ τὸν βίον ἐρευνῶσιν, ἀλλ᾽ ἀπὸ τῶν συνόντων ἡμᾶς κρίνουσι. Ταῦτα καὶ γυνα!ξὶ καὶ παρθένοις παρεγγυῶ. Προνοούμενοι γὰρ, φησὶ, καιϊὰ, οὗ μιόνον' ἐνώπιον Κυρίου, ἀλ.1ὰ καὶ ἐνώπιον: ἀνθρώ. πων. Πάντα τοίνυν πράττομεν, ὥστε μὴ σκανδαλισθῆναι τὸν πλησίον. Πίος γὰρ κἂν σφόδρα ὀρθὸς ἧ, σκάνδαλον ἑτέροις παρέχων, τὸ πᾶν ἀπώλεσε. Καὶ πῶς: ἕνι τὸν ὀρθὸν βίον σκανδαλίσαι; Ὅταν ἡ συνουοἷα τῶν οὖν ὀρθῶν πονηρὰν αὐτῷ περ:θῇ δόξαν. Ἐπειδὰν γὰρ θαῤῥοῦντες ἑαυτοῖς συνῶμεν τοῖς ποσαμεν. Ταῦτα καὶ ἀνδράτι καὶ γυναιξὶ λέγω καὶ παρ-! θένοι;, καταλιμπάνων αὐτῶν τῷ συνειδότι μετὰ ἀχρι-᾿ θείας εἰδέναι πόσα ἐντεῦθεν τίκτεται κακά. Ἐγὼ μὲν γὰρ οὐδὲν ὑποπτεύω πονηρὸν, οὐδὲ ἄλλος τις ἴσως τῶν τελειοτέρων " ὁ δὲ ἀφελέστερος ἀδελφὺ; ἐπὶ τῇ σῇ παραδλάπτεται τελειότητι. Δεῖ δὲ καὶ τῆς ἀσθενείας τῆς ἐχείνου προνοεῖν. Κἂν οὗτος μὴ ϑλαδῇ, ἀλλ᾽ ὁ Ἕλλην παραδλάπτεται. Ὁ δὲ Παῦλος ἐχέλευσεν ἀπ)». σχόπους εἶναι, καὶ Ἰουδαΐοις καὶ “Ἕλλησι, καὶ τῇ Ἐς κλησίᾳ τοῦ Θεοῦ. Ἐγὼ πονηρὸὴν οὐδὲν ὑποπτεύω περὶ τῆς παρθένου (ἀγαπῶ γὰρ τὴν παρθενίαν" Ἡ δὲ ἀγάτη οὐ 1ογίζεται τὸ κακόν)" ἐγὼ σφόδρα ἐραστῆς εἰμι τῆς πολιτείας ταύτης, καὶ οὐδὲ λογίσασθαί τοὶ δύναμαι ἄτοπον. Πῶς τοὺς ἔξω πείσομεν; δεῖ γὰρ κἀκείνων ποιεῖσθαι πρόνοιαν. Οὕτω τοίνυν τὰ καθ᾽ ἑαυτοὺς οἰχονομῶμεν, ἵνα μηδὲ τῶν ἀπίστων τις ἔχῃ καθ' ἡμῶν δικαίαν εὑρεῖν λαδήν. Ὥσπερ γὸὺρ οἱ βίον ὀρθὸν ἐπιδειχνύμενο: δοξάζουσι τὸν Θτὺν οὕτως οἱ μὴ γένοιτό τινας τοιούτους εἶναι παρ᾽ ἡμῖν", ἀλλ᾽ οὕτω λάμψαι τὰ ἔργα ἡμῶν, ὥττε δοξασθῆναι τὸν Πατέρα ἡ μῶν τὸν ἐν τοῖς οὐρανοῖς, καὶ τῆς παρ' αὖτοῦ δόξης ἡμᾶς ἀπολαῦσα:" ἧς γένοιτο πάντας ἡμᾶ; ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα,' ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων." ᾿Αμῆν. 

### English translation (Claude)

See how truthful he is. He did not say from what he made [the clay]; for what he does not know he does not say. For he did not see that he spat on the ground; but that he anointed him, he learned by sensation and touch. “And he said to me, ‘Go, wash in the pool of Siloam.’” And to this his hearing testified. And how did he recognize his voice? From his conversation with the disciples. And saying all this, and having received the testimony of the deeds, he cannot tell the manner. And if faith is needed in things perceptible and tangible, much more in things invisible. “They said to him, ‘Where is he?’ He said, ‘I do not know.’” They said this, “Where is he?”, already thirsting for his blood. But see Christ’s freedom from boasting, how he was not present with those he healed; for he did not wish to reap glory. See how the blind man answers everything truthfully. They wished, then, to find Christ so as to bring him to the priests; but since they did not find him, they bring the blind man to the Pharisees, as to people who would question him more severely. That is why the evangelist notes that it was the Sabbath, to show their wicked mind and the reason for which they sought him, as though they had found an opening and were able to discredit the miracle through what seemed a transgression of the law. And this is clear from the fact that, as soon as they saw him, they said nothing else but, “How did he open your eyes?” And see how they speak. They did not say, “How did you receive your sight?” but “How did he open [your eyes]?”, [seeking an occasion] to slander him for his work. But he speaks more briefly, as to people who had heard. For without giving the name, or “He said to me, ‘Go, wash,’” he says at once, “He put clay on my eyes, and I washed, and I see.” For much slander had already arisen, and they had said, “See what Jesus does on the Sabbath: he anoints with clay.” But consider how the blind man is not disturbed. For when he spoke before those others, being questioned without danger, it was not so great a thing to tell the truth; but what is wonderful now is that, being in greater fear, he neither denies nor says anything contrary to what he said before. What then do the Pharisees say, or rather the others too? [They brought him] expecting that he would deny; but they suffered the opposite of what they wished, and learned more exactly. And this they undergo in the case of all the signs; but we shall show this more clearly in what follows. What then do [some of them, the more reckless,] say? “This man is not from God, for he does not keep the Sabbath.” [Others said,] “How can a man who is a sinner do such signs?” Do you see that they were led upward by the signs? For hear what those who had earlier sent to bring him say now, though not all of them. For being rulers, they fell into unbelief through love of glory. “Nevertheless many even of the rulers believed in him, but did not confess him.” The great mass of the people was easily despised, since it contributed nothing great to their synagogue; but the rulers [were more conspicuous, and found it harder to speak boldly]. Some were held fast by love of rule, others by cowardice and fear of the many. That is why he said, “How can you believe, when you receive glory from men?” And they themselves, though seeking to murder him unjustly, said they were of God, but that the one who healed the blind could not be from God, because he did not keep the Sabbath. To this these others answered that a sinner cannot do such signs. Those men, then, maliciously keeping silent about what had happened, brought into the open what seemed a transgression; for they did not say, “He heals on the Sabbath,” but, “He does not keep the Sabbath.” These others again answered weakly; for when they ought to have shown how the Sabbath was not broken, they rely only on the signs; and naturally, for they still thought him a man. For otherwise they could have defended him in another way too, that he was Lord of the Sabbath and had himself made it; but they did not yet have this understanding. None of them, however, dared to say openly what he wished, not as a declaration but as a question, some through lack of boldness, others through love of rule. “So there was a division among them.” This division began first among the people, then later among the rulers too. Some said, “He is a good man”; others, “No, but he leads the crowd astray.” Do you see how the rulers, divided later, were more foolish than the many? But even after being divided again, they showed nothing noble, seeing the Pharisees pressing on them. For if they had separated completely, they would quickly have recognized the truth. For it is possible to be divided well. That is why he himself said, “I have not come to bring peace on the earth, but a sword.” For there is a bad concord, and there is a good discord. For those who built the tower agreed together for their own harm, and these same men again were divided, unwillingly, but for their good. And Korah’s company agreed badly, and therefore were divided well; and Judas agreed with the Jews badly. So it is possible to be divided well, and it is possible to agree badly. That is why he says, “If your eye causes you to stumble, tear it out; if your foot, cut it off.” And if we must be cut off from a member badly joined to us, must we not much more be cut off from friends badly united with us? So concord is not good in every case, just as division is not evil in every case. I say this so that we may flee the wicked and pursue the good. For if among our members we cut off what is rotten and incurable, fearing that the rest of the body may receive the same corruption, and we do this not out of contempt for that member but wishing to preserve the rest, how much more must we do this with those who associate with us in wickedness? If we can set them right without being harmed ourselves, we must do everything; but if they [remain incorrigible and harm us, we must cut] them off and cast them away. Often in this way they will gain the more. That is why Paul too exhorted so, saying, “Drive out the wicked person from among you,” and, “So that the one who did this deed may be removed from among you.” For terrible, terrible is the company of the wicked. Plague does not seize so quickly, nor the itch so destroy those who touch those held by the disease, as the wickedness of wicked men. “For bad company corrupts good morals.” And the prophet again: “Go out from their midst, and be separate.” Let no one, then, have a bad friend. For if, when we have bad sons, we publicly disown them, and do not respect nature, nor its laws, nor the necessity that comes from it, much more ought we to flee our associates and acquaintances when they are wicked. For even if we receive no harm from them, we shall at least not be able to escape an evil reputation. For outsiders do not examine our life, but judge us by our company. I give this charge to women and virgins too. “Taking thought,” it says, “for what is good, not only before the Lord but also before men.” Let us do everything, then, so that our neighbor may not be caused to stumble. For a life, however upright, that gives offense to others has lost everything. And how can an upright life give offense? When association with those who are not upright surrounds it with an evil reputation. For when, confident in ourselves, we associate with [the wicked, even if we are not harmed, we offend others]. I say this to men and women and virgins, leaving it to their conscience to know exactly how many evils come from this. I indeed suspect nothing evil, nor perhaps does any other of the more perfect; but the simpler brother is harmed through your perfection. And one must take thought for his weakness too. And even if he is not harmed, the Greek is harmed. And Paul commanded us to give no offense, to Jews or to Greeks or to the church of God. I suspect nothing evil about the virgin (for I love virginity, and “love thinks no evil”); I am a passionate lover of this way of life, and cannot even think of anything improper. [But] how shall we persuade those outside? For we must take thought for them too. So let us order our affairs in such a way that not even any unbeliever can find a just handle against us. For as those who show an upright life glorify God, so [those who live otherwise cause him to be blasphemed]. May there be none such among us, but may our works so shine that our Father who is in heaven may be glorified, and that we may enjoy the glory that comes from him; may we all attain it, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- John 9:11–16: quotation, high confidence
- John 12:42: quotation, high confidence
- John 5:44: quotation, high confidence
- John 7:12: quotation, high confidence
- Matt 10:34: quotation, high confidence
- Gen 11:1–9: allusion, high confidence
- Num 16:1–35: allusion, high confidence
- Matt 18:8–9: quotation, medium confidence
- 1 Cor 5:13: quotation, high confidence
- 1 Cor 5:2: quotation, high confidence
- 1 Cor 15:33: quotation, high confidence
- Isa 52:11: quotation, high confidence
- 2 Cor 6:17: quotation, medium confidence
- 2 Cor 8:21: quotation, high confidence
- 1 Cor 10:32: quotation, high confidence
- 1 Cor 13:5: quotation, high confidence
- Matt 5:16: allusion, high confidence
- Matt 12:8: allusion, medium confidence
- Rom 12:17: quotation, medium confidence

### Translation notes

- Quotations: John 9:11–16; John 12:42; John 5:44; John 7:12; Matt 10:34; Gen 11:1–9 (the tower); Num 16 (Korah); Matt 18:8–9 (or Matt 5:29–30); 1 Cor 5:13; 1 Cor 5:2; 1 Cor 15:33; Isa 52:11 (with 2 Cor 6:17); 2 Cor 8:21 or Rom 12:17 (Prov 3:4 LXX); 1 Cor 10:32; 1 Cor 13:5; Matt 5:16; allusion to Matt 12:8 (Lord of the Sabbath). The section numeral 3 is in the scan’s text (γ) but not marked as a section; sections 2 and 3 are both inside this ref. Several lines are lost in the scan and are supplied by sense in brackets (e.g. about cutting off the incorrigible and about associating with the wicked). The passage on virgins concerns the practice of men and consecrated virgins living together, which Chrysostom elsewhere opposes. Leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 57.2 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/57-2).

## Homily 58.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/58-1/#p-58-1
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Pharisees question the healed man, who calls Christ a prophet, and then question his parents, trying in every way to discredit the miracle; Chrysostom shows how falsehood only makes the truth shine brighter.

### Greek text

Λέγουσι τῷ τυρῷ πάλιν" Σὺ τί 1έγεις περὶ αὖτοῦ, ὅτι ἤνοιξέ σου τοὺς ἀφρθα.ϊμούς; Ὁ δὲ εἶπεν, Ὅτι προρήτης ἐστίν. Οὐκ ἐπίστευσαν οὖν οἱ Ἰουδαῖοι. Τὰς Γραφὰς οὐκ ἁπλῶς οὐδὲ παρέργως ἐπιέναι χρὴ, ἀλλὰ μετὰ ἀχριδείας ἀπάσης, ὥστε μὴ συμποδίξεσθαι. Καὶ γὰρ καὶ νῦν εἰκότως ἄν τις ἐνταῦθα διαπορήδειε, πῶς εἰπόντες, Οὗτος οὐκ ἔστιν ἐκ τοῦ Θευῦ, ὅτι τὸ σάδδατον οὐ τηρεῖ, λέγουσιν αὐτῷ" Σὺ τί λέγεις περὶ αὐτοῦ, ὅτι ἤνοιξέ σου τοὺς ἐφθαιϊμούς; Καὶ οὐκ εἶπον, Σὺ τί λέγεις περὶ αὐτοῦ, ὅτι παρέλυσε τὸ σάδῥατον;; ἀλλὰ τὸ τῆς ἀπολογίας νὖν ἀντὶ τῆς κατηγορίας τιθέασι. Τί οὖν ἔστιν εἰπεῖν: Οὐκ εἰσὶν αὐτοὶ οἱ λέγοντες, Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ" ἀλλ᾽ οἱ σχισθέντες ἀπ᾽ αὐτῶν " οἵ καὶ εἶπον 4, “Αγθρωλος ἁμαρτω.Ἰὸς οὐ δύναται τοιαῦτα σημεῖα ποιεῖν. Βουλόμενοι γὰρ αὐτοὺς ἐπιστομίσαι πλέον, ἵνα μὴ δόξωσιν αὐτοὶ σννηγορεῖν τῷ Χριστῷ, τὸν λαθόντα τῆς δυνάμεως αὐτοῦ πεῖραν εἰς μέσον ἄγουτι καὶ ἐρωτῶσιν. Ὅρα τοίνυν τοῦ πένητος τὴν σοφίαν. ᾿Απάντων γὰρ τούτων συνετωτέρως γεται. Καὶ πρῶτον μέν φησιν, ὅτ: Προφήτης ἐστὶ, καὶ οὐ χατέπτηξεν αὐτῶν τῶν διεστράμμένων ϑαίων τὴν χρίσιν, τῶν ἀντιλεγόντων Ρ, καὶ λεγόντων" Πῶς δύναται οὗτος εἶναι παρὰ τοῦ Θεοῦ, τὸ σάδ- Ὅατον οὗ τηρῶν; ἀλλ᾽ ἔλεγεν, ὅτι Προρήτης ἐστί. γεν, ἕως οὗ ἐξώνησαν τοὺς γονεῖς αὐτοῦ. Καὶ σκόπει πόσοις τρόποις ἐπιχειροῦσι τὸ θαῦμα συσχιάσαι καὶ ἀνελεῖν. ᾿Αλλ᾽ αὐτὴ τῆς ἀληθείας ἡ φύσ᾽ς, δι᾿ ὧν δοκεῖ παρὰ τῶν ἀνθρώτων ἐπιδουλεύεσθαι, διὰ ὑτων ἰσχυροτέρα γίνεται" διὰ τούτων λάμπει, δι᾽ ὧν συσχιάζεται, Εἰ γὰρ μὴ ταῦτα ἐγένετο, κἂν ὑπὠπτεύθη παρὰ τοῖς πολλοῖς τὸ θαῦμα νυνὶ ὃὲ ὡς σπουδάζοντες γυμνῶσα: τὴν ἀλήθειαν, οὕτω: ἅπαντα πράττουσι, καὶ οὐκ ἂν ἑτέρω: ἐποίησαν, εἴ γε ὑπὲρ τοῦ Χριστοῦ πάντα ἐποίουν. Καὶ γὰρ ἐπεχείρησαν διὰ τούτου τοῦ τρόπου χαταδαλεῖν αὐτὸν, λέγοντες, Πῶς ἀνέφξέ σου τοὺς ὀρθαλμούς; τουτέστι, μὴ γοητείᾳ τινξ; Καὶ γὰρ ἀλλαχοῦ μηδὲν ἔχοντες ἐπισχῆψαι, τῷ τρόπῳ τῆς θεραπεία; ἐπηρεάζειν ἐπιχειροῦσι λέγονπες" Οὐκ ἐκδά.1,ει τὰ δαιμόνια, εἰ μὴ ἐν Βεειῖζεδούς, Καὶ ἐνταῦθα πάλιν, οὐδὲν ἔχοντες εἰπεῖν, ἐπὶ τὸν καιρὸν καταφεύγουσι λέγοντες, ὅτε Αύει τὸ σάδδατον" καὶ πάλιν, ὅτι Ἁμαρτωκῖός ἐστι. Καὶ μὴν φθονοῦντας ἃ ὑμᾶς καὶ ἑτοίμους ὄντας ἐπιλαδέσθαι τῶν αὐτῷ πεπραγμένων, μετὰ πάτης ᾿ρώτησεν ἀχρι- (κίας, λέγων, Τίς ἐξ ὑμῶν ἐλέγχει μὲ περὶ ἁμαρείας; Καὶ οὐδεὶ; ἐφθέγξατο, οὐδὲ εἶπεν, ὅτ: Βλασφημεῖς, ἀναμάρτητον λέγων σεαυτόν. Καίτοι γε εἰ εἶχον εἰπεῖν, οὐκ ἂν ἐσίγησαν. Οἱ γὰρ διὰ τὸ ἀκοῦσαι, ὅτι πρὸ τοῦ 'λδραάμ ἐστι, λιθάσαντες αὐτὸν καὶ εἰφόντες ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, καὶ ἑαυτοὺς μὲν ἐκ τοῦ Θεοῦ αὐχοῦντες εἶναι, ἀνδροφόνους ὄντας, τὸν δὲ ποιαῦτα τημεῖα πράττοντα, ἐπειδὴ ἐθεράπευσεν, οὐκ εἶναι ἐκ τοῦ Θεοῦ διὰ τὸ μὴ τηρεῖν τὸ σάδδατον λέγόντες" εἰ σχιὰνῖ γοῦν εἶχον ἐγκλήματος, οὐκ ἂν παρέδραμον. Εἰ δὲ διὰ τοῦτο ἁμαρτωλὸν καλοῦσι, διότι τὸ σάδξατον ἐδόκει λύειν, καὶ τοῦτο ἕωλον ἐφάνη τὸ ἔγκλημα, τῶν μετ᾽ αὐτῶν τεταγμένων, ψυχρότητα πολλὴν γνν συμποδισθέντες, ἐφ᾽ ἕτερον ἔρχονται λοιπὸν ἀνα!:σχυντότερον καὶ ἱταμώτερον. Ποῖον δὴ τοῦτο; Οὐκ ἐπίστευσαν, φησὶν, ὅτι ἦν τυφλὸς καὶ ἀνέδιϊεψε. Πῶς οὖν ἐνεκάλεσαν ὅτι τὸ σάδθατον οὐ τηρεῖ, ἢ δηλονότι ὡς πιστεύσαντες; πῶς δὲ οὐ προσ:ίχετε τῷ πολλῷ λαῷ; τοῖς γείτοσι τοῖς εἰδόσιν αὐτόν; ᾿Αλλ᾽ ὅπερ ἔφην, πανταχοῦ τὸ ψεῦξος ἑαυτῷ μὲν περιπίπτει, δι᾽ ὧν ἐπηρεάξειν τῇ ἀληθείᾳ δοκεῖ, τὴν δὲ ἀλήθειαν λαμπροτέραν ἐμφαίνει Β, ὃ δὴ καὶ νῦν γέγεγεν. ἵνα γὰρ μὴ τις λέγοι, ὅτι οὐδὲν ἀχριδὲς εἶπον οἱ γείτονες καὶ οἱ θεωροῦντες αὐτὸν, ἀλλὰ παρωὡμοίαζον, ἄγουσιν εἰς μέσον τοὺς γονεῖς, δι᾽ ὧν ἐποίουν ἄκοντες τὸ γεγενημένον ἀληθὲς δεικνύντες. Καὶ γὰρ οὗτοι μάλιστα πάντων τὸ τέκνον ἠπίσταντο τὸ ἑαυτῶν. Ἐπειδὴ γὰρ αὑτὸν χαταπλήξασθαι οὐκ ἴσχυσαν, ἀλλ᾽ ἑώρων μετὰ πάτης παῤῥησίας τὸν εὐεργέτην κηρύττοντα, ἀπὸ τῶν γονέων προσεδόκων τιτρώσκειν τὸ θαῦμα. Καὶ ὅρα τῖ;ς ἐρωτήσεως τὴν κακίαν. Τί γάρ φησιν; Στήσαντες αὑτοὺς εἰς τὸ μέσον, ὥστε εἰς ἀγωνίαν ἐμβαλεῖν, μετὰ πολλῆς τῆς σφοδρότητος καὶ τοῦ θυμοῦ προσάγουσι τὴν πεῦσιν " Οὗτός ἐστιν ὁ υἱὸς ὑμῶν; Καὶ οὐκ εἶπαν, Ὁ ποτὲ τυφλός " ἀλλὰ πῶς; Ὃν ὑμεῖς «1έγετε ὅτι τυ;»λὸς ἐγεννήθη, ὡσανεὶ χαχουργούντων αὐτῶν, καὶ τὰ τοῦ Χριστοῦ 1 ἂν ἕλοιτο πατὴρ τοιαῦτα χαταφψεύσασθαι καιδός; Μονονουχὶ γὰρ λέγουσιν, Ὃν ὑμεῖς ἐποιήσατε τυφλόν" οὐ μόνον δὲ, ἀλλὰ καὶ δι:δώχατε πανταχοῦ τὸν λόγον. Πῶς οὖν β.1έπει νῦν; Ὦ τῆς ἀνοίας Ὑμῶν, φητὶν, ἐστὶ τὸ σχευώρημα Κα καὶ ἡ κατασκευή. Δύο γὰρ τούτοῖς αὐτοὺς εἰς ἄρνησιν ἄγειν ἐπιχειροῦσι, τῷ τε εἰπεῖν, Ὃν ὑμεῖς «έγετε, καὶ τῷ εἰπεῖν, Πῶς οὖν βλέπει ἄρτι;

### English translation (Claude)

“So they said to the blind man again, ‘What do you say about him, since he opened your eyes?’ He said, ‘He is a prophet.’ The Jews did not believe [that he had been blind and had received his sight].” We must go through the Scriptures not carelessly or in passing, but with all exactness, so as not to be tripped up. For here too one might reasonably be at a loss how, after saying, “This man is not from God, for he does not keep the Sabbath,” they say to him, “What do you say about him, since he opened your eyes?” They did not say, “What do you say about him, since he broke the Sabbath?”, but now they put forward the defense instead of the accusation. What then may one say? It is not those who said, “This man is not from God,” who speak here, but those who had been divided from them, who also said, “A sinner cannot do such signs.” For wishing to silence them further, so that they themselves might not seem to be pleading for Christ, they bring into the open the one who had experienced his power, and question him. See, then, the wisdom of the poor man; for he speaks more sensibly than all of them. And first he says, “He is a prophet”; and he did not cower before the judgment of the perverse among the Jews, who contradicted and said, “How can this man be from God, when he does not keep the Sabbath?”, but he said, “He is a prophet.” [“The Jews did not believe that he had been blind and had received his sight] until they called his parents.” And consider in how many ways they try to obscure the miracle and do away with it. But such is the very nature of truth: through the things by which it seems to be plotted against by men, through these it becomes stronger; it shines through the very things by which it is obscured. For if these things had not happened, the miracle might have been suspected by the many; but as it is, they do everything as though eager to lay the truth bare, and they would not have done otherwise if they had been doing everything for Christ’s sake. For they tried to cast him down by this method, saying, “How did he open your eyes?”, that is, “Was it not by some sorcery?” For elsewhere too, having nothing to allege, they try to slander the manner of his healing, saying, “He does not cast out demons except by Beelzebul.” And here again, having nothing to say, they take refuge in the time, saying that he breaks the Sabbath, and again, that he is a sinner. And yet, though you envied him and were ready to fasten on what he had done, he asked you with all exactness, saying, “Which of you convicts me of sin?” And no one uttered a word, nor said, “You blaspheme, calling yourself sinless.” And yet if they had had something to say, they would not have kept silent. For those who stoned him for hearing that he was before Abraham, and who said that he was not from God, and boasted that they themselves were from God though they were murderers, and said that one who did such signs was not from God because, in healing, he did not keep the Sabbath: if they had had even a shadow of a charge, they would not have passed it over. And if they call him a sinner for this reason, because he seemed to break the Sabbath, and this charge too appeared stale, since those ranked with them [condemned] its great feebleness, then, tripped up on every side, they turn from then on to another, more shameless and more reckless. What is this? “They did not believe,” it says, “that he had been blind and had received his sight.” How then did they accuse him of not keeping the Sabbath, unless clearly as believing it? And how did you not heed the great crowd, the neighbors who knew him? But, as I said, falsehood everywhere falls over itself, through the very means by which it seems to attack the truth, and shows the truth more brilliant; which is what happened now too. For so that no one might say that the neighbors and those who had seen him said nothing exact, but were going by a resemblance, they bring the parents into the open, through whom they unwillingly showed what had happened to be true. For these knew their own child best of all. For since they could not cow him, but saw him proclaiming his benefactor with all boldness, they expected to wound the miracle through the parents. And see the malice of the question. What do they say? Setting them in the midst, so as to throw them into anguish, they put the question with great vehemence and anger: “Is this your son?” And they did not say, “the one who was once blind,” but how? “whom you say was born blind,” as though they were acting with malice and [contriving] Christ’s [work for him. O wretched men! What] father would choose to tell such lies about his child? For they all but say, “whom you made blind; and not only that, but you have spread the story everywhere. How then does he now see?” O folly! “Yours,” they say, “is the fraud and the contrivance.” For by two things they try to lead them to deny: by saying, “whom you say,” and by saying, “How then does he now see?”

### Scripture references

- John 9:16–19: quotation, high confidence
- Matt 12:24: quotation, high confidence
- John 8:46: quotation, high confidence
- John 8:58–59: allusion, high confidence

### Translation notes

- Quotations: John 9:17–19; John 9:16; Matt 12:24 (or Luke 11:15); John 8:46; John 8:58–59. A line is lost in the scan after “He is a prophet” (the quotation of John 9:18, supplied in brackets). Leaked apparatus and Migne’s Latin column, which broke into the word “You blaspheme”, are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 58.1 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/58-1).

## Homily 58.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/58-1/#p-58-2
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The parents, fearing expulsion, refer the Pharisees to their son; he refuses to deny the healing, testifies from the fact itself, and boldly asks whether they too wish to become Christ’s disciples.

### Greek text

Τριῶν τοΐνυν ἐρωτήσεων γενομένων, εἰ υἱδ; αὐτῶν ἣν, εἰ τυφλὸς ἣν, καὶ πῶς ἀνέδλεψε, τὰς δύο μόνας; ὁμολογοῦσι, τὴν δὲ τρίτην οὐ προστιθέασι. Καὶ τοῦτο δὲ ὑπὲρ τῆς ἀληθείας γέγονεν, ὥστε μηδένα ἄλλον, ἀλλὰ τὸν τεθεραπευμένον, τὸν καὶ ἀξιόπιστον ὄντα δ, ταῦτα ὁμολογεῖν. Πῶ; γὰρ ἂν ἐχαρίσαντο οἱ γονεῖς, Ὶ οἱ καὶ ὧν ἤδεσάν τινα σιγήσαντες διὰ τὸν φόδον τῶν Ἰουδαίων; Τί γάρ φασιν; Ὅτι οὗτός ἐστιν ὁ υἱὸς πῶς δὲ νῦν βλέπει, ἣ τίς ἀγέῳξεν αὑτοῦ τοὺς ἐτοιλμοὺς, ἡμεῖς οὐκ οἵδαμεν" αὑτὸς ἡλικίαν ἔχει, αὑτὸς περὶ ἑαυτοῦ 1όγον ἰαλήσει. ᾿Αξιόπιστον αὐτὸν ποιήσαντες, οὕτω παρῃτήσαντο" Οὐκ ἔστ: παιδίον, φησὶν, οὐδὲ ἀτελὴς, ἀλλ᾽ ἑκανὸν " ἑαυτῷ μαρτυρῆσαι. Ταῦτα δὲ εἶπον διὰ τὸν φόδον τῶν Ἰουδαίων. Ὅρα πῶς πάλιν τὴν δόξαν αὐτῶν ὁ εὐαγγελιστὴς καὶ τὴν γνώμην εἰ: μέσον ἄγει. Ταῦτα λέγω, διὰ τὸ ῥῆμα ἐκεῖνο, ὃ ἔμπροσθεν ἔλεγον, εἱπότες, ὅτι Ἴσον ἔαυτὸν ποιεῖ τῷ Θεῷ " ὅτι εἰ καὶ ἐκεῖνο τῆς γνώμης ἣν τῶν "Ιουδαίων, ἀλλὰ μὴ τῆς χρίσεως τοῦ Χριστοῦ, προσεθηκεν ἂν καὶ εἶπεν, ὅτι γνώμη ἦν Ἰουδαϊκή. Ἐπεὶ οὖν παρέπεμψαν αὐτοὺς πρὸς 5 τὸν τεθεραπευμένον, πάλιν ἐφώνησαν ἐκ δευτέρου. Καὶ φανερῶς μὲν καὶ ἀναισχύντως οὐ λέγουσιν " ἔλρνησαι ὅτι ὁ Χριστὸς ἐθεράπευσε " προσχήματι δὲ εὐλαδείας τοῦτο χατατχευάται βούλοντα!. Δὸς γὰρ, φησὶ, δόξαν τῷ Θεῷ. Τοῖς μὲν γὰρ γονεῦσιν εἰπεῖν, ᾿Αρνήσασθε ὅτι υἱὸς ὑμῶν ἐστι, καὶ ὅτι τυφλὸν ἐγεννήσατε, σφόδρα ἐδόκει καταγέλαστον εἶναι “ αὐτῷ δὲ πάλιν εἰπεῖν τοῦτο, φανερὰ ἣν ἀναισχυντία. Διὰ τοῦτο μὲν οὐ λέγουσιν, ἑτέρως δὲ αὐτὸ μεθοδεύουσι, Δὸς ἃ δόξαν τῷ Θεῷ, λέγοντες " τουτέατιν, Ὁμολόγησον ὅτι οὗτος οὐδὲν εἰργάσατο. Ἡμεῖς οἴδαμεν ὅτι οὗτος ἄγθρωπος ἁμαρτω.ῖϊός ἐστι. Πῶς οὖν αὑτὸν οὐκ ἡλέγξατε λέγοντα " Τίς ἐξ ὑμῶν ἐλέγχει μὲ περὶ ἁμαρτίας; πόθεν δὲ ἴστε ὅτι ἁμαρτωλός ἐστι; Εἰπόντων δὲ αὖτῶν, Δὸς δόξαν τῷ Θεῷ, καὶ τούτου μηδὲν εἰπόντος, ἀπαντήσας ὁ Χριστὸς, ἐπήνεσε καὶ οὐκ ἐνεκάλεσεν, οὐδὲ εἶπε, Διατί οὐκ ἔδωκας δόξαν τῷ Θεῷ; ἀλλὰ τί; “Πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ «; ἵνα μάθῃς, ὅτι ποῦτό ἔστι δοῦναι δόξαν τῷ θεῷ. Εἰ δὲ οὐκ ἣν ἰΞότιμος τῷ Πατρὶ, αὕτη δέξα οὐκ ἃ. ἣν. ᾿Αλλ᾿ ἐπειδὴ ὁ τιμῶν τὸν Υἱὸν αὐτός ἐστιν ὁ τιμῶν τὺν Πατέρα, εἰκότως οὐκ ἐπιτιμᾶται ὁ τυφλός. Ὅτε μὲν οὖν προσεδόκων τοὺς γονεῖς ἀνανεύειν καὶ ἀρνεῖσθαι, οὐδὲν αὐτῷ ἔλεγον " ἐπειδὴ δὲ εἶδον οὐδὲν πλέον αὐτοῖς γεγενημένον ἐκ τούτου, ἐπὶ τοῦτον ἔρχονται πάλιν, λέγοντες, ὅτι ᾿Αμαρτωμός ἐστιν οὗτος. Ἀπεκρίθη ἐκεῖγος καὶ εἶπεν" Εἰ ἁμαρτω.ἱ ἷς ἐστιν, οὐκ οἷδα" ὃν οἷδα, ὅτε τυ;» ἰὸς ὧν, ἄρτι βλέπω. Ἶλρα μὴ ἐφοδήθη ὁ τυφλός; Μὴ γένοιτο. Καὶ πῶς ὁ εἰπὼν, ὅτι Προφήτης ἐστὶ, λέγει, Εἰ ἁμαρτωϊός ἐστιν, οὖκ οἷδα; Οὐκ οὕτως ἔχων, οὐδὲ τοῦτο πεπειχὼ; ἑαυτὸν, ἀλλὰ βουλόμενος ἀπὸ τῆς τοῦ πράγματος μαρτυρίας, ἀλλ᾽ οὐκ ἀπὸ ἴ τῆς αὐτοῦ φωνῇς ἀπαλλάξαι τῶν ἐγκλημάτων αὐτὸν, καὶ ἀξιόπιστὸν ποιῆσαι τὴν ἀπολογίαν, τῆς ἀπὸ τῆς εὐερμετὰ πλείονας λόγους εἰπόντος αὑτοῦ. ὅτι Εἰ μὴ οὖτος ἦν θεοσεδὴς, οὐκ ἡδύγατο τοιαῦτα σημεῖα ποιεῖγ, οὕτως ἰ,γανάχτουν ὡς εἰπεῖν, Ἐν ἁμαρτίαις σὺ ἐγεννήθης ὄὅιῖος, καὶ σὺ διδάσκεις ἡμᾶς; εἰ ἐξ ἀρχῆς τοῦτο εἶπεν, τί οὐκ ἂν ἔπραξαν; τί δὲ οὐκ εἶπαν δ; Εἰ ἁμαρτω.ϊός ἐστιν», οὐκ οἷδα; ὡσανεὶ ἔλεγεν" Οὐδὲν ὑπὲρ τούτον λέγω νῦν, οὐδὲ ἀποφαίνομαι τέως " ἐκεῖνο μέντοι οἶδα σαφῶς καὶ διισχυρισαίμὴν ἂν, ὅτι ἁμαρτωλὸς ὧν, οὐκ ἂν τοιαῦτα ἐποίησε. Διὰ τοῦτο καὶ ἀνύποπτον ἐποίησεν ἑαυτὸν, καὶ τὴν μαρτυρίαν ὀδέχαστον, ὡς οὐκ ἔτι χαριζόμενος Ν, ἀλλ᾽ ἀπὸ τοῦ πράγματος μαρτυρῶν. Ἐπεὶ οὖν οὐκ ἴσχυσαν ἀνατρέψαι οὐδὲ ἀνελεῖν τὸ γεγονὸς, πάλιν ἐπὶ τὸ πρότερον ἔρχονται, τὸν τρόπον τῆς θεραπείας περιεργαζόμενοι, καθάπερ τινὲς θήραν ἀσφαλῶς προκειμένην ἱ πάντοθεν διερευνώμενοι, καὶ νῦν μὲν ὧδε, νῦν δὲ ἐκεῖ περιτρέχοντες. Καὶ ἐπὶ τοὺς προτέρους ἔρχονται λόγους, ἵνα πάλιν σαθροὺς αὐτοὺς ποιήσωσι τῷ συνεχῶς ἐρωτᾷν, καὶ λέγουσι " Τὶ ἐποίησέ σοι; πῶς ἀγέῳφξέ σου τοὺς ὀφθαιϊμοὺς; Τί οὖν ἐκεῖνος; Νικήσας αὐτοὺς καὶ χαταθαλὼν, οὐκ ἕτι λοιπὸν ὑφειμένως διαλέγεται. ἝἝω; μὲν γὰρ τὸ πρᾶγμα ἐξετάσεως ἐδεῖτο καὶ ἐλέγχων, παρείχετο τὴν ἀπόδειξιν ὑπεσταλμένως φθεγγόμενος" ἐπειδῷ δὲ εἷλε καὶ ἑνέχησε νίκην λαμπρὰν, θαῤῥῶν ἐπεμόαίΐνει αὑτοῖς λοιπόν. Καὶ τί φησιν, Εἶπον ὑμῖν ἅπαξ, καὶ οὐκ ἠκούσατε: τί πάλιν θέλετε ἀκούειν; Εἶδες παῤῥησίαν ἐπαίτου πρὸς ἄνδρας γραμματεῖς καὶ Φαρισχίους Οὕτως ἰσχυρὸν ἡ ἀλήθεια, οὕτως ἀσθενὲς τὸ ψεῦδος. Ἐκείνη μὲν γὰρ, κἂν τῶν τυχόντων ἐπιλάδηται, λαμπροὺς αὑτοὺς ἀποφαίνει" τοῦτο δὲ, κἂν μετὰ τῶν ἰσχυρῶν ἧ, ἀσθενεῖ; ἐ αὐτοὺς δείκνυσιν. Ὃ δὲ λέγει, τοιοῦτόν ἐστ᾽ Οὐ προσέχετε τοῖς λεγομένοις " διὰ τοῦτο οὐκ ἔτι ἐρῶ, οὐδὲ ἀποκρινοῦμαι συνεχῶς ὑμῖν, ἐρωτῶσιν εἰκῇ, καὶ οὐκ ὑπὲρ τοῦ μαθεῖν βουλομένγις ἀκοῦσαι, ἀλλ᾽ ὑπὲρ τοῦ τοῖς λεγομένοις ἕπτ ρεάσαι, Μὴ καὶ ὑμεῖς θέλετε μαθηταὶ αὐτοῦ γεγέσθαι; Τέως ἑαυτὸν εἰς τὸν τῶν μαθητῶν ἐγχατέταξε Κ χορόν. Τὸ γὰρ. Μὴ καὶ ὑμεῖς, δεικνῦντος ἑαυτόν ἐστι μαθητὴν ὄντα. Εἴτα αὑτοὺς ἐχωμῴδησε καὶ διέπλτξεν ἱκανῶς.

### English translation (Claude)

So of the three questions asked, whether he was their son, whether he had been blind, and how he received his sight, they acknowledge only two and do not add the third. And this too happened for the sake of the truth, so that no one else but the man who was healed, being trustworthy, should acknowledge these things. For how would the parents have done anyone a favor, they who even kept silent about some of the things they knew, through fear of the Jews? What do they say? “We know that this is our son, and that he was born blind; but how he now sees, or who opened his eyes, we do not know. He is of age; he will speak for himself.” Having made him trustworthy, they thus excused themselves: “He is not a child,” they say, “nor immature, but able to testify for himself.” “His parents said this because they feared the Jews.” See how the evangelist again brings their opinion and judgment into the open. I say this because of that statement which they made earlier, saying that he makes himself equal to God: that if that too had been the opinion of the Jews and not the judgment of Christ, he would have added and said that it was the Jewish opinion. Since, then, they had referred them to the man who was healed, they called him a second time. And they do not say openly and shamelessly, “Deny that Christ healed you,” but they wish to bring this about under a pretext of piety: “Give glory to God,” they say. For to say to the parents, “Deny that he is your son and that you bore him blind,” seemed quite ridiculous; and to say this again to him was plain shamelessness. That is why they do not say it, but they go about it another way, saying, “Give glory to God,” that is, “Confess that this man did nothing.” “We know that this man is a sinner.” Why then did you not convict him when he said, “Which of you convicts me of sin?” And how do you know that he is a sinner? And when they said, “Give glory to God,” and this man said nothing [in reply], Christ, meeting him, praised him and did not blame him, nor did he say, “Why did you not give glory to God?”, but what? “Do you believe in the Son of God?”, so that you may learn that this is to give glory to God. If he were not equal in honor with the Father, this would not be glory. But since one who honors the Son is the one who honors the Father, naturally the blind man is not rebuked. So while they expected the parents to back away and deny, they said nothing to him; but when they saw that they had gained nothing more from this, they come back to him, saying, “This man is a sinner.” “He answered and said, ‘Whether he is a sinner I do not know; one thing I know, that though I was blind, now I see.’” Was the blind man afraid, then? Far from it. And how is it that he who said, “He is a prophet,” says, “Whether he is a sinner I do not know”? Not because he thought so or had persuaded himself of this, but wishing to free him from the charges by the testimony of the fact, not by his own voice, and to make the defense trustworthy, [the testimony from the benefit] being [beyond suspicion]. For when, after he had spoken at greater length, saying, “If this man were not from God, he could do nothing,” they were so indignant as to say, “You were born wholly in sins, and do you teach us?”, if he had said this from the beginning, what would they not have done, what would they not have said? “Whether he is a sinner I do not know,” as if he were saying, “I say nothing about this now, nor do I pronounce for the present; but this I know clearly and would firmly maintain, that if he were a sinner he would not have done such things.” In this way he made himself free of suspicion and his testimony impartial, as no longer doing a favor, but testifying from the fact. Since, then, they could not overturn or do away with what had happened, they come back again to the former point, busying themselves about the manner of the healing, like men searching on every side for prey securely laid up, running now here, now there. And they come back to the former words, so as to make them unsound by constant questioning, and they say, “What did he do to you? How did he open your eyes?” What then does he say? Having conquered and thrown them, he no longer speaks submissively. For as long as the matter needed examination and proofs, he offered the demonstration speaking with restraint; but when he had prevailed and won a brilliant victory, he then confidently trampled on them. And what does he say? “I told you once, and you did not listen; why do you want to hear it again?” Do you see the boldness of a beggar toward scribes and Pharisees? So strong is the truth, so weak is falsehood. For the one, even if it lays hold of ordinary men, makes them brilliant; the other, even if it is with the strong, shows them weak. What he means is this: “You do not attend to what is said; so I will speak no more, nor keep answering you, who ask to no purpose and wish to hear not in order to learn but in order to mock what is said.” “Do you too want to become his disciples?” For the present he ranked himself in the company of the disciples; for “Do you too?” belongs to one who shows himself to be a disciple. Then he ridiculed them and struck them sufficiently.

### Scripture references

- John 9:20–27: quotation, high confidence
- John 5:18: allusion, high confidence
- John 8:46: quotation, high confidence
- John 9:35: quotation, high confidence
- John 9:33–34: quotation, high confidence

### Translation notes

- Quotations: John 9:20–27; John 5:18 (allusion, “equal to God”); John 8:46; John 9:35; John 9:33–34; John 9:22 (the parents’ fear). Several lines in this section are displaced or lost in the scan; the order of the printed text is kept, and gaps are supplied by sense in brackets. Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 58.2 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/58-2).

## Homily 58.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/58-1/#p-58-3
- Source: PG 59:333
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The healed man argues that God does not listen to sinners, and is cast out; Chrysostom urges boldness for Christ and rebukes his hearers for flocking to shows and races while neglecting the Scriptures.

### Greek text

Ἐπειδὴ γὰρ ἔδει, ὅτι σφόδρα αὐτοὺς τοὐτοξπληττε, καθάψασθαι μεθ᾽ ὑπερδολῃς αὐτῶν βουλόμενος, τοῦτϑ εἴρηκεν᾽ ὅπερ ἣν ψυχῆς πεπαῤῥησιασμέντς καὶ ἂνἐπτερωμένη: καὶ ὑπερορώσης αὐτῶν τῆς μανίας, καὶ δεικνυούσης αὑτοῦ μέγα τὸ ἀξίωμα, ἔφ᾽ ᾧ σφόδρα ἐθάῥει, καὶ δηλούσης ὦ; ἐκεῖνοι θαυμαστὸν ὄντα αὑτὸν ὕδριζον, αὐτὸς δὲ οὐκ ὑδρίζετο, ἀλλ᾽ ὅπερ ὡς ὕδριν προσέφερον, τοῦτο ὡς τιμὴν ἥρπασε. Σὺ εἶ μαθητὴς ἐκείνου, φησίν" ἡμεῖς δὲ τοῦ Μωσέως ἐσμὲν μαθηταί. ᾿᾽Αλλ᾽ οὐκ ἂν ἔχοι λόγον τοῦτο. Ὑμεῖς γὰρ οὔτε Μωῦσέως, οὔτε τούτου. ΕἘ γὰρ ἧτε Μωΐῦσέως, καὶ τούτου ἂν ἐγένεσθε. Διὰ τοῦτο ἄνωθεν ἔλεγεν αὐτοῖς ὁ Χριστός" Εἰ ἐπιστεύετε Μωυσῇ. ἐπιστεύετε ἂν ἐμοί" περὶ γὰρ ἐμοῦ ἐκεῖγος ψδν. ἐπειδὴ εἰς τούτους ἀεὶ τοὺς λόγους χατέφευγου. Ἡμεῖς οἵδαμεν, ὅτι Μωϊδσεῖ «ε:λάϊηχεν ὁ Θεός. Τίνος εἰπόντος; τίνος ἀπαγγείλαντος; Τῶν προγόνων, φησὶ, τῶν ἡμετέριον. Εἶτα, τῶν προγόνων, φησὶ, τῶν ὑμετέρων οὐκ ἔστιν ἀξιοπιστότερος ὁ διὰ τῶν σημείων τοῦτο διαδεθαιούμενος, ὅτι τε ἀπὸ Θεοῦ ἤχει, καὶ ὅτι τὰ ἄνωθεν φθέγγεται; Καὶ οὐκ εἶπαν - Ἡμεῖς ἠκούσαμεν, ὅτι Μωῦσεῖ λελάληκεν ὁ Θεὸς, ἀλλ᾽ ὅτι Οἵδαμεν. Τὰ ἐξ ἀκοῆς ὑμεῖς, ὦ Ἰουδαῖοι, ὡς εἰδότες διἰσχυρίξεσθε " τὰ δὲ ἀπὸ τῆς ὄψεως, ἀκοῆς ἐλάττονα εἶναι νομίζετε; Καὶ μὴν ἐκεῖνα μὲν οὐκ εἴδετε !, ἀλλ᾽ ἐχούσατε" ταῦτα δὲ οὐκ ἠκούσατε, ἀλλ᾽ εἴδετε. Τὶ οὖν ὁ τυφλός; ᾽ΕΥ τούτῳ γάρ ἐστι τὸ θαυμαστὸν. ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστὶ, καὶ τοιαῦτα σημεῖα ποιεῖ" ὅτι ἄνθρωπος οὐ τῶν ἐπιστήμων παρ᾽ ὑμῖν ὧν, οὐδὲ τῶν περιφανῶν, οὐδὲ τῶν δεδοξασμέ- νων, τοιαῦτα δύναται" ὡς εἶναι πάντοθεν δῆλον, ὅτι Θεός ἐστιν, οὐδεμιᾶς ἀνθρωπίνης δεόμενος 4 βογθείας, Οἴδαμεν δὲ ὅτι Θεὸς ἁμαρτω.Ἰῶν: οὐκ ἀκούει. Ἐπειδὴ γὰρ προλαθόντες εἶπον, Πῶς δύναται ἄνϑρωπος ἁμαρτωμὸς τοιαῦτα σημεῖα ποιεῖν; λοιπὸν καὶ τὴν ἐχείνων παραλαμθάνει χρίσιν, τῶν οἰκείων αὐτοὺς ὑπομιμνήσκων ῥημάτων. Ἡ δόξα, φησὶν, αὕτη καὶ ἐμοῦ καὶ ὑμῶν κοινή΄ ταύτῃ τοίνυν ἐμμείγατε. Καὶ θέα μοι τὴν σύνεσιν’ Πανταχοῦ τὸ σημεῖον περιστρέφει, ἐπειδὴ τοῦτο ἑλεῖν " οὐκ εἶχον, καὶ ἀπ᾿ αὐτοῦ συλλογίξεται. Ὁρᾷς ὅτι καὶ ὃ ἐξ ἀρχῆς ἔλεγεν, ὅτι Εἰ ἁμαρτωλός ἐστιν, οὐκ οἶδα, οὐχι ἀμφιδάλλων" μὴ γένοιτο" ἀλλ᾽ εἰδὼς ὅτι οὐκ ἁμαρτωλός ἐστιν; Νῦν γοῦν ὅτε καιρὸν ἔσχεν, ὅρα πῶς ἀπελογήσατο. Οἴδαμεν δὲ ὅτι ἁμαρτωλῶν ὁ Θεὸς οὐκ ἀκούει, ἀ.1.1᾽ ἐάν τις θεοσεδὴς ἧἥ. καὶ τὸ θέλημα αὑτοῦ ποιῇ. Ἐνταῦθα γὰρ οὐκὶ μόνον ἁμαρτημάτων αὐτὸν ἀπήλλαξεν, ἀλλὰ καὶ σφόδρα ἀρέσκοντα τῷ Θεῷ δείκνυσι, καὶ τὰ ἐχείνου πάντα πράττοντα. ᾿ἘἘπειδὴ γὰρ ἐκεῖνοι θεοσεδεῖς ἔλεγον « ἑαυτοὺς, προσέθηκε, Καὶ τὸ θέλημα αὐτοῦ ποιῇ. Οὐκ ἀρκεῖ γὰρ ποῦτο, φησὶν, τὸ ἐπιγινώσκειν τὸν Θεὸν, ἀλλὰ καὶ τὸ θέλημα αὐτοῦ ποιεῖν. Εἶτα ἑπαίρει τὸ γεγονὸς, λέγων, ᾿Απὸ τοῦ αἰῶνος οὐκ ἠκούσθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυροῦ γεγεγνημένου. ἘΠ τοῖνυν ὁμολογεῖτε, ὅτι ἁμαρτωλῶν ἃ οὐκ ἀχγύει, οὗτος δὲ θαῦμα ἐποίησε, καὶ θαῦμα τοιοῦτον, οἷον οὐδεὶς ἄνθρωπος ἐποίησεν, εὔδηλον ὅτι πάντα ἐνίκησεν ἀρετῇ, καὶ μείξων αὑτοῦ ἐστιν ἣ κατὰ ἄνθρωπον ἡ δύναμις. Τί οὖν ἐκεῖνοι; Εν ἁμαρτίαις σὺ ἐγενγήθης δος, καὶ σὺ διδάσκεις ἡμᾶς; Ἕως μὲν γὰρ αὑτὸν προσἐδόκων ἀρνεῖσθαι, καὶ ἀξιόπιστον εἶναι ἐνόμιζον, καὶ ἅπαξ καὶ δεύτερον καλοῦντες αὐτόν. Εἰ δὲ μὴ ἐνοκμίζετε ἀξιόπιστον, εἴποιμ᾽ ἂν πρὸς αὐτοὺς, Τίνος ἕνεκεν ἐχαλεῖτε καὶ δεύτερον ἠρωτᾶτε ὁ: Ἐπειδὴ δὲ τὴν ἀλήθειαν ἐφθέγξατο, οὐδὲν αἰδεσθεὶς, ὅτε μάλιστα αὐτὸν θαυμάσαι ἐχρῆν, τότε αὑτὸν χαταδιχάξουσι. Τί δὲ ἐστιν, Εν ἁμαρτίαις ἐγεγγήθης δῖος; Ἐνταῦθα αὑτοῦ ( καὶ τὴν τύφλωσιν ὀνειδίζουσιν ἀφειδῶς" ὡσανεὶ ἔλεγον, Ἔχ πρώτης ἡλικία; ἐν ἁμαρτίαις εἶ σὺ, παραδηλοῦντες ὅτι διὰ τοῦτο γέγονε τυφλὸς, ὅπερ λόγον οὐκ εἶχεν. Ἐν τούτῳ γοῦν αὐτὸν παραμυθούμενος ὁ Χριστὸς ἔλεγεν' Εἰς κρῖμα ἐγὼ ἦλθον εἰς τὸν κόσμον, ἵνα οἱ μὴ βλέποντες βλέψωσι, καὶ οἱ βλέποντες τυφ.ἰοὶ γένωνται. Ἔν ἁμαρτίαις σὺ ἐγεγγήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; Τί γὰρ εἶπεν ὁ ἄνθρωπος; μὴ γὰρ οἰκείαν γνώμην ἐξ. ἐθετο; οὐκὶ κοινὴν χρίσιν ἐξήτασε, λέγων" Οἴδαμεν ὅτι ἁμαρτωλῶν ὁ Θεὸς οὐκ ἀκούει; οὐκὶ τὰ παρ᾽ ὑμῶν λεχθέντα εἰς μέσον ἤγαγε; Καὶ ἐξέδα.ῖον αὐτὸν ἔξω. Εἶδες τὸν κήρυκα τῆς ἀληθείας, πῶς ἡ πενία τῆς φιλοσοφίας οὐκ ἐγένετο κώλυμα; Ὁρᾷς ὅσα ἤκουσεν ἐκ προοιμίων, καὶ ὅσα ἔπαθεν; καὶ διὰ λόγων καὶ διὰ ἔργων πῶς ἐμαρτύρησε; δ᾽. Ταῦτα δὲ ἀναγέγραπται, ἵνα καὶ ἡμεῖς μιμώμεθα. Εἰ γὰρ ὁ ἐπαίτης, ὁ τυφλὸς, ὁ μηδὲ ἑωρακὼς αὑτὸν, ποσαύτην εὐθέως παῤῥησίαν ἐπεδείξατα πρὸ τῆς τοῦ Χριστοῦ 8 παραχλήσεω:, πρὸς ὁλόκληρον δῆμον στὰς, φονῶντα καὶ δαιμονῶντα καὶ μαινόμενον, καὶ ἀπὸ τῆς ἐχείνου φωνῆς βουλόμενον χαταδιχάσαι τὸν Χριστὸν, καὶ οὐκ εἶξεν, οὐδὲ ὑπεχώρησεν, ἀλλὰ μετὰ παῤῥησία; ἁπάσης αὐτοὺς ἐπεστόμισεν, καὶ εἵλετο βληθῆναι ἔξω μᾶλλον, ἢ προδοῦναι τὴν ἀλήθειαν" πόσῳ μᾶλλον ἡμᾶς τοὺς ἐπὶ τοσοῦτον χρόνον ἐν πίστει ζήσαντα:, ποὺς μυρία θαύματα διὰ τῆς πίστεως ἑωρακότας, τοὺς μείζονα εὐεργετηθέντας ἐκείνου, καὶ τοὺς ἔνδοθεν ὀφθαλμοὺς ἀναδλέψαντας, καὶ τὰ ἀπόῤῥητα θεασαμένους μυστέρια, καὶ εἰς τοσαύτην κληθέντας τιμὴν, ἅπασαν παῤῥησίαν ὑπὲρ αὐτοῦ ἐπιδείκνυσθαι χρὴ πρὸς τοὺς ἐγκαλεῖν ἐπιχειροῦντας καὶ λέγοντάς τι κατὰ Χριστιανῶν καὶ ἐπιστομίζειν, ἀλλὰ μὴ συγγινώσκειν ἁπλῶς ! Δυνησόμεθα δὲ τοῦτο ποιεῖν, ἐὰν καὶ παῤῥησίαν ἔχωμεν, καὶ ταῖς Γραφαῖς προσέχωμεν, καὶ μὴ παρἐργως αὑτὰς ἀκούωμεν. Εἰ γάρ τις ἀκριδῶς ἐνταῦθα εἰσέρχοιτο, κἂν οἴκοι μὴ ἀναγινώσχῃ, προσέχῃ δὲ τοῖς ἐνταῦθα λεγομένοις, ἀρκεῖ καὶ ἐνιαυτὸς εἷς εἰς ἐμπειρίαν αὑτὸν καταστῆσαι πολλήν. Οὐ γὰρ νῦν μὲν ταύτας, αὔριον δὲ ἑτέρας ἀναγινώσχομεν Γραφάς" ἀλλ᾽ ἀεὶ τὰς αὐτὰς καὶ διαπαντός. ᾿Αλλ᾽ ὅμως οὕτως ἀθλίως οἱ πολλοὶ διάκεινται, ὡς μετὰ τοσαύτην ἀνάγνωσιν μηδὲ τὰ ὀνόματα εἰδέναι τῶν βιθλίων' καὶ οὐκ αἰσχύνονται, οὐδὲ φρίττουσιν, οὕτω παρέργως εἰς ἀκροατήριον θεῖον εἰσερχόμενοι. ᾿Αλλ᾽ ἂν μὲν χιθαρῳδὸς, ἣ ὁρχηστὴς, ἢ ἄλλος τῶν ἐπὶ τῆς σκηνῆς καλέσῃ τὴν πόλιν, μετὰ σπουδῆς ἅπαντες τρέχουσι, καὶ χάριν αὑτῷ τῆ; κλήσεως ἴσασι, καὶ ἡμέρας ὁλοκλήρου τὸ ἥμισυ μέρος ἀναλίσχουσιν, ἐκείνῳ μόνῳ προσέχοντες" τοῦ δὲ Θεοῦ διὰ προφητῶν καὶ ἀποστόλων ἡμῖν διαλεγομένου, θέρει Β πολὺς ὁ αὐχμὸς εἶναι δοκεῖ, καὶ τὴν ἀγορὰν καταλαμβάνομεν" καὶ ἐν χειμῶνι πάλιν, ὁ ὑετὸς κώλυμα καὶ ὁ πηλὸς καὶ οἴκοι χαθήμεθα. Καὶ ἐν μὲν ταῖς ἱπποδρομίαις, οὐκ ὁρόφου ἐπικειμένου τοῦ τὸν ὑετὸν στέγοντος, οἱ πλείους πολλῶν ὅμδρων ἱ χαταφερομένων, καὶ ἀνέμου τὸ ὕδωρ εἰς τὰς ὄψεις ῥιπίζοντος, ἑστήκασ: μαινόμενοι, καὶ ψύχους, καὶ δετοῦ, καὶ πηλοῦ, καὶ μήκους ὁδοῦ καταφρονοῦντες, καὶ οὐδὲν αὑτοὺς οὔτε οἴκοι χατέχε!,, οὔτε ἐκεῖ κωλύει διαθῆναι ' - ἐνταῦθα δὲ καὶ ὀρόφων ἐπικειμένων, καὶ θέρμης οὔσης θαυμαστῆς, ἀναδύουται καὶ οὐ συντρέχουσε" καὶ ταῦτα ἐπὶ κέρδει τῆς οἰκείας ψυχῇς. Ποῦ ταῦτα ἀνεκτὰ, εἰπέ μοι; Διὰ τοῦτο ἐν ἐκείνοις πάντῶν ὄντες ἐμπειρότεροι, ἐν τοῖς ἀναγκαίοις παίδων ἐσμὲν ἀμαθέστεροι. Κἂν μέν τίς [σε] ἡνίοχον καὶ ὁρχηστὴν καλέσῃ, ὑδρίσθαι φὴς, καὶ πάντα ποιεῖς, ὥστε σὲ Κα τὸ ὄνειδος ἀποτρίψασθαι - ἂν δὲ ἐπὶ τὴν θεωρίαν σε ἑλκύσῃ τοῦ πράγματος, οὐκ ἀποπηδᾷς" καὶ ἧς τὸ ὄνομα φεύγεις τέχνης, ταύτην μεταδιώχεις σχεδὸν ἅπασαν. "ἔνθα δὲ καὶ τὸ πρᾶγμα καὶ τὸ ὄνομα ἔχειν ὀφείλεις Ἰ, καὶ εἶνα! καὶ χαλεῖσθα: Χριστιανὸς, οὐδὲ τί ποτέ ἐστι τὸ πρᾶγμα οἶδα:. Τὶ ταύτης τῆς ἀνοίας τ γένοιτ᾽ ἂν χεῖρον; Ταῦτα ἐθουλόμην συνεχῶς λέγειν πρὸς ὑμᾶς" δέδοικα δὲ, μὴ μάτην ἀπεχθάνωμαι καὶ κέρδους χωρίς. Ὁρῶ γὰρ μεμηνότας οὐ νέους μόνον, ἀλλὰ καὶ γέροντας " ἐφ᾽ ὧν μάλιστα αἰσχύνομαι, ὅταν ἴδω ἄνδρα ἀπὸ τῆς πολιᾶς αἰδέσιμον, χαταισχύνοντα τὴν πολιὰν, καὶ παιδίον ἐπισυρόμενον. Τί γὰρ τοῦ γέλωτος τούτου χεῖρον; τί τοῦ ἔργου τούτου " αἰσχρότερον; ὁ καὶς παρὰ τοῦ πατρὸς διδάσκεται ἀσχημονεῖν.

### English translation (Claude)

For since he knew that he was striking them hard, wishing to take hold of them excessively, he said this; which belonged to a soul that spoke freely, that had taken wing and looked down on their madness, that showed how great was the dignity of which he was so confident, and that made it plain that they were insulting one who was admirable, while he himself was not insulted, but seized as an honor what they offered as an insult. “You are his disciple,” they say, “but we are disciples of Moses.” But this would make no sense. For you are disciples neither of Moses nor of him. For if you were Moses’, you would have become his too. That is why Christ said to them earlier, “If you believed Moses, you would believe me; for he wrote about me,” since they were always taking refuge in these words. “We know that God has spoken to Moses.” Who said so? Who reported it? “Our forefathers,” they say. Then is not the one who confirms by signs that he has come from God and speaks the things from above more trustworthy than your forefathers? And they did not say, “We have heard that God spoke to Moses,” but “We know.” You maintain, O Jews, as known what you have from hearsay; and do you think what comes from sight less than hearsay? And yet those things you did not see but heard, while these you did not hear but saw. What then does the blind man say? “Why, this is the marvel, that you do not know where he comes from, and yet he does such signs”: that a man who is not one of the learned among you, nor of the distinguished, nor of the renowned, can do such things; so that it is clear on every side that he is God, needing no human help. “We know that God does not listen to sinners.” For since they had said earlier, “How can a man who is a sinner do such signs?”, he now takes up their judgment too, reminding them of their own words. “This opinion,” he says, “is common to me and to you; abide by it, then.” And observe the wisdom. He keeps turning the sign around, since they could not take this away, and argues from it. Do you see that what he said at the beginning, “Whether he is a sinner I do not know,” he said not doubting (far from it), but knowing that he is not a sinner? Now, at any rate, when he had the opportunity, see how he defended him. “We know that God does not listen to sinners, but if anyone is God-fearing and does his will, him he hears.” Here he not only freed him from sins, but also shows him as greatly pleasing to God and doing all that is his. For since they called themselves God-fearing, he added, “and does his will.” “For it is not enough,” he says, “to know God; one must also do his will.” Then he exalts what had happened, saying, “Since the world began it has not been heard that anyone opened the eyes of a man born blind.” “If, then, you acknowledge that he does not listen to sinners, and this man worked a miracle, and such a miracle as no man ever worked, it is clear that he has surpassed all in virtue, and that his power is greater than a man’s.” What then do they say? “You were born wholly in sins, and do you teach us?” As long as they expected him to deny, they even thought him trustworthy, calling him once and a second time. But if you did not think him trustworthy, I would say to them, why did you call him and question him a second time? But since he spoke the truth, out of no respect for persons, when they ought most to have admired him, then they condemn him. What is “You were born wholly in sins”? Here they unsparingly reproach him even with his blindness, as if they were saying, “From your earliest age you have been in sins,” hinting that he had become blind for this reason, which made no sense. For this, at any rate, Christ consoled him, saying, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” “You were born wholly in sins, and do you teach us?” For what had the man said? Did he put forward his own opinion? Did he not examine a common judgment, saying, “We know that God does not listen to sinners”? Did he not bring into the open what you had said? “And they cast him out.” Do you see the herald of truth, how poverty was no hindrance to his wisdom? Do you see how much he heard from the very start, and how much he suffered, and how he bore witness by word and by deed? These things have been written so that we too may imitate them. For if the beggar, the blind man, who had not even seen him, showed such boldness at once, before Christ’s encouragement, standing up against an entire people that was thirsting for blood, possessed and raging, and wishing to condemn Christ by his voice, and did not yield nor give way, but with all boldness silenced them, and chose to be cast out rather than to betray the truth: how much more ought we, who have lived so long in the faith, who have seen countless wonders through faith, who have received greater benefits than he, who have recovered the sight of the eyes within and beheld the ineffable mysteries, and have been called to such honor, show all boldness on his behalf toward those who try to accuse and say anything against Christians, and silence them, and not simply let them off! And we shall be able to do this if we have boldness, and attend to the Scriptures, and do not hear them carelessly. For if anyone came in here attentively, even if he did not read at home, but attended to what is said here, even one year would be enough to give him great experience. For we do not read these Scriptures now and others tomorrow, but always the same, and continually. Yet nevertheless most are in such a wretched state that, after so much reading, they do not even know the names of the books; and they are not ashamed, nor do they shudder, at coming so carelessly into the divine auditorium. But if a lyre-player, or a dancer, or another of those from the stage summons the city, all run with eagerness, and are grateful to him for the summons, and spend the half of a whole day attending to him alone; but when God speaks to us through prophets and apostles, in summer the drought seems great, and we go to the marketplace; and in winter again, the rain is a hindrance and the mud, and we sit at home. And at the horse races, though there is no roof overhead to keep off the rain, most of them, while heavy showers pour down and the wind blows the water into their faces, stand there like madmen, despising cold and rain and mud and the length of the way, and nothing either keeps them at home or prevents them from going there; but here, though there is a roof overhead and wonderful warmth, they hang back and do not gather, and that for the gain of their own souls. How is this tolerable, tell me? That is why, being more experienced than anyone in those things, we are more ignorant than children in what is necessary. And if someone calls you a charioteer or a dancer, you say you have been insulted, and you do everything to wipe off the reproach; but if he draws you to watch the thing, you do not leap away; and the art whose name you flee, you pursue almost entirely. But where you ought to have both the thing and the name, to be and to be called a Christian, you do not even know what the thing is. What could be worse than this folly? I would like to say these things to you constantly, but I fear I may make myself hateful in vain and without gain. For I see people mad, not only the young but also the old; over whom I am most ashamed, when I see a man venerable for his gray hair putting his gray hair to shame and dragging a child along with him. For what is worse than this laughingstock? What more shameful than this deed? The child is taught by his father to behave disgracefully.

### Scripture references

- John 9:28–34: quotation, high confidence
- John 5:46: quotation, high confidence
- John 9:16: quotation, high confidence
- John 9:39: quotation, high confidence

### Translation notes

- Quotations: John 9:28–34; John 5:46; John 9:16; John 9:39. The section numeral 4 (δ) appears in the scan’s text but was not used as a division, so section 4 is inside this ref. Leaked apparatus and Migne’s Latin column are removed by two logged corrections; one of them broke into the word “boldness”.

### Citation (SBL)

Chrysostom, Hom. Jo. 58.3 (PG 59:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/58-3).

## Homily 58.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/58-1/#p-58-5
- Source: PG 59:343
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom answers those who ask what harm there is in the shows: time given by God for learning piety is being wasted, and he urges his hearers to turn from the theater to the Scriptures.

### Greek text

Δάκνει τὰ ῥήματα; Τοῦτο χἀγὼ βούλομαι, ἀνασχέσθαι ο ὑμᾶς τῆς διὰ τῶν ῥημάτων ἀλγηδόνος, ἵνα τῆς διὰ τῶν πραγμάτων ἀσχημοσύνης ἀπαλλαγῆτε. Καὶ γὰρ εἰσί τινες, ὉΣ πολλῷ ψυχρότεροι τούτων ὄντες, οἵ οὐδὲ αἰσχύνονται ἐπὶ τοῖς λεγομένοις, ἀλλὰ καὶ μακρὸν εἴρουσιν ὃ ὑπὲρ τοῦ πράγματος λόγον. Κἂν μὲν ἐρωτήσῃς, τίς ἐστιν ὁ ᾿Αμὼς, ἣ ὁ ᾿Αὐδιοῦ, ὃ ποῖος τῶν προφητῶν ὁ ἀριθμὸς, ἣ τῶν ἀποστόλων, οὐδὲ χάναι δύνανται. Ὑπὲρ δὲ ἵππων καὶ ἡνιόχων, σοφιστῶν καὶ ῥητόρων δεινότερον ἀπολογίαν Ἀ συντιθέασι" καὶ μετὰ ταῦτα ἅπαντα λέγουσι, Καὶ τί τὸ βλάδος; καὶ τίς ἡ ζημία; Διὰ γὰρ τοῦτο στένω, ὅτι οὐδὲ ζημίαν ἴστε τὸ πρᾶγμα, οὐδὲ αἴσθησιν λαμόδάνετε τῶν κακῶν. “Ἔδωκέ σοι βίου προθεσμίαν ὁ Θεὸς «εἰς τὸ θεραπεύειν αὐτόν σὺ δὲ μάτην ἀναλίσχων αὖτὸν καὶ εἰκῇ καὶ ἐν οὐδενὶ ἐ χρησίμῳ, ἐξετάζεις ἕτι, τίς ἡ ζημία; Κἂν μὲν ἀργύριον ὀλίγον δαπανήσῃς ἁπλῶς, ζημίαν τὸ πρᾶγμα καλεῖς" τὰς δὲ ἡμέρας σου δαπανῶν ὀλοκλήρους εἰς σατανιχὰς πομπὰς, οὐὖδὲν ἡγῇ ποιεῖν ἄτοπον; Δέον εἰς λιτὰς ἃ καὶ εὐχὰς δαπανᾷν σου τὴν ζωὴν ἅπασαν, σὺ δὲ εἰς κραυγὰς καὶ θορύδους καὶ αἰσχρὰ δήματα, καὶ μάχην καὶ τέρψιν ἄκχαιρον, καὶ ἔργα ἀπὸ μαγγανείας γινόμενα τὸν βίον σον χαταναλίσχεις εἰκῆ καὶ ἐπὶ κακῷ τῷ σῷ καὶ μετὰ ταῦτα πάντα ἐρωτᾷς, τίς ἡ ζημία; οὐκ εἰδὼς ὅτι παντὸς μᾶλλον ἀφειδεῖν χρὴ, ἣ χρόνου ες, Χρυσίον ἂν ἀναλώσῃς, δυνήσῃ πάλιν ἀνακτήσασθαι" χρόνον δὲ ἂν ἀπολέσῃς, δυσκόλως αὑτὸν ἀναλέψῃ. Ὀλίγος γὰρ ἡμῖν τεταμίευται κατὰ τὸν παρόντα βίον. "Ἂν οὖν εἰς δέον αὐτῷ μὴ χρησώμεθα, τί ἐροῦμεν ἀπελθόντες ἐκεῖ; Εἰπὲ γάρ μοι΄ εἴ τινά σου τῶν υἱῶν ἐχέλευσας τέχνην μαθεῖν, εἶτα ἐκεῖνος οἴκοι διὰ παντὸς ἔμενεν, ἣ καὶ ἀλλαχοῦ που διέτριδεν, οὐκ ἂν αὐτὸν παρῃτήσατο ὁ διδάσκαλος; οὐκ ἂν εἶπε πρὲς σέ" Συγγραφὴν πρός με πεποίηκας, καὶ χρόνον ὥρισας. Εἰ μὴ μὲλλει τοίνυν τὸν χρόνον τοῦτον παρ᾽ ἡμῖν, ἀλλ᾽ ἑτέρωθι ἀναλίσκειν ὁ παῖς, πῶς σοι παραστησόμεθα μαθητὴν ἴ; Ταῦτα καὶ ἡμᾶς εἰπεῖν ἀνάγκη. Ἐρεΐ δὲ καὶ ὁ Θεὸς ἡμῖν’ Χρόνον ὑμῖν δέδωκα, φησὶ, πρὸς τὸ μαθεῖν τὴν τέχνην ταύτην τὴν τῆς εὐλαδείας " τίνος ἕνεκεν εἰκῇ καὶ μάτην τὸν χρόνον ἀνηλώσατε τοῦτον; τί δὲ πρὸς τὸν διδάσκαλον συνεχῶς οὐκ ἐδαδίζετε, οὐδὲ προσείχετε τοῖς λεγομένοις; Ὅτι γὰρ τέχνη ἐστὶν ἢ εὐλάδεια, ἄκουσον τί φησιν ὁ προφήτης " Δεῦεε, τέχνα, ἀκούσατέ μου, φόθδον Κυρίου διδάξω ὑμᾶς" καὶ πάλιν" Μακάριος ἄνθρωπος, ὃν ἂν παιδεύσῃς, Κύριε, καὶ ἐκ τοῦ γόμου σον διδάξῃς αὐτόν. Ὅταν οὖν τοῦτον ἀναλώσῃς εἰκῇ, ποίαν ἕξεις ἀπολογίαν; Καὶ τίνος ἕνεκεν, φησὶν, ὀλίγον ἡμῖν ἐταμιεύσατο χρόνον; Ὦ τῆς ἀναισθησίας καὶ τῆς ἀγνωμοσύνης ὑπὲρ οὗ μάλιστα εὐχαριστεῖν ἔδει, ὅτι σοι ποὺς πόνους ἑπέτεμε, καὶ τοὺς ἱδρῶτας ἐνέχοψε, καὶ τὴν ἀνάπαυσιν μακρὰν ἐποίησε καὶ ἀϑάνατον, ὑπὲρ πούτων ἐγκαλεῖς καὶ δυσχεραίνεις; ᾿Αλλὰ γὰρ οὐκ οἶδα πῶς ἐνταῦθα τὸν λόγον ἐξηγάγομεν καὶ μακρὸν εἰργασάμεθα. Διόπερ ἀναγκαῖον αὐτὸν συστεῖλαι πάλιν. Καὶ γὰρ καὶ τοῦτο τῆς ἡμετέρας ταλαιπωρίας, ὅτι ἐνταῦθα μὲν, ἂν μακρὸς γένηται ὁ λόγος, “πάντες ἀχηδιῶμεν᾽ ἐκεῖ δὲ ἐκ μέσης ἡμέρας ἀρχόμενοι, ὑπὸ λαμπάσι καὶ λύχνοις ἀναχωροῦσιν. ᾿Αλλ᾽ ἵνα μὴ ἀεὶ ἐγχαλῶμεν, παρακαλοῦμεν ὑμᾶς λοιπὸν καὶ δεόμεθα“ δότε ταύτην τὴν χάριν καὶ ἡμῖν καὶ ξαυτοῖς δ, καὶ πάντων ἀπαλλαγέντες τῶν ἄλλων, τούτοῖς ἑαυτοὺς προσηλώσωμεν. ἹΚερδανοῦμεν γὰῤ καὶ ἡμεῖς ἐξ ὑμῶν τὴν χαρὰν καὶ τὴν εὐφροσύνην, καὶ “ὃ σεμνύνεσθαι ἐφ᾽ ὑμῖν, καὶ τὴν ἐπὶ τούτοις λαδεῖν ἀμοιδὴν " τὸν δὲ μισθὸν ἅπαντα ὑμεῖς χαρπώσεσθε, ὅτι μανιχῶς οὕτω προσηλωμένοι τῇ ὀρχήστρᾳ πρὸ τούτου, διὰ τὸν τοῦ Θεοῦ φόδον καὶ τὴν ἡμετέραν παράκλησιν, ᾿ἀπεῤῥήξατε τοῦ νοσήματος ἑαυτοὺς ἐκείνον, καὶ τὰ δεσμὰ διελύσατε, καὶ πρὸς τὸν Θεὸν ἐδράμετε. Οὐκ ἐκεῖ δὲ μόνον λήψεσθε τὸν μισθὸν, ἀλλὰ καὶ ἐνταῦθα εἰλικρινῆ χαρπώσεσθε τὴν ἡδονήν. Τοιοῦτον γὰρ ἧ ἀρετῇ" μετὰ τῶν ἐκεῖ στεφάνων καὶ ἐνταῦθα ἡδὺν καθίστησιν ἡμῖν τὸν βίον. Πειθώμεθα τοίνυν τοῖς εἰρημένοις, ἵνα καὶ τῶν ἐνταῦθα καὶ τῶν ἐκεῖσε ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήν.

### English translation (Claude)

Do the words sting? This is just what I want: that you bear the pain that comes through words, so that you may be freed from the disgrace that comes through deeds. For there are some who are much colder than these, who are not even ashamed at what is said, but even spin out a long speech in defense of the practice. And if you ask who Amos is, or Obadiah, or what is the number of the prophets or of the apostles, they cannot even open their mouths; but about horses and charioteers they compose a defense more cleverly than sophists and orators. And after all this they say, “And what is the harm? What is the loss?” This is just why I groan, that you do not even know the thing to be a loss, nor have any perception of the evils. God has given you a fixed term of life to serve him; and you, spending it vainly and to no purpose and on nothing useful, still ask, what is the loss? If you spend a little money to no purpose, you call it a loss; but spending whole days on the pomps of Satan, do you think you do nothing wrong? When you ought to spend your whole life in litanies and prayers, you spend your life in shouting and uproar and shameful words, and fighting, and untimely pleasure, and works done by trickery, vainly and to your own harm; and after all this you ask, what is the loss? Not knowing that one must be more sparing of time than of anything else. If you spend gold, you can acquire it again; but if you lose time, you will hardly regain it. For little has been allotted to us in the present life. If, then, we do not use it as we ought, what shall we say when we depart there? For tell me, if you had ordered one of your sons to learn a trade, and then he stayed at home all the time, or spent his time somewhere else, would not the teacher have dismissed him? Would he not have said to you, “You made a contract with me and fixed a time. If, then, the boy is going to spend this time not with us but elsewhere, how shall we present him to you as a pupil?” These things we too must say. And God too will say to us, “I gave you time to learn this art, the art of piety; why did you spend this time vainly and to no purpose? Why did you not go to the teacher continually, nor attend to what was said?” For that piety is an art, hear what the prophet says: “Come, children, listen to me; I will teach you the fear of the Lord.” And again, “Blessed is the man whom you discipline, O Lord, and teach out of your law.” When, then, you spend this time vainly, what defense will you have? “And why,” someone says, “did he allot us little time?” O insensibility and ingratitude! For what you ought most to give thanks for, that he cut short your labors, curtailed your sweat, and made your rest long and immortal, for this you accuse him and complain? But I do not know how we have drawn out the discourse here and made it long. So it must be shortened again. For this too belongs to our misery: here, if the discourse is long, we all grow weary; but there, beginning at midday, they go home by torches and lamps. But so that we may not always accuse, we now urge and beg you: grant this favor both to us and to yourselves, and, freed from all other things, let us fasten ourselves to these. For we too shall gain from you joy and gladness, and pride in you, and the reward for these things; but you will reap the whole wage, because, though you were before this so madly fastened to the dancing floor, through the fear of God and our exhortation you tore yourselves away from that disease, loosed its bonds, and ran to God. And you will receive the reward not only there, but here too you will reap a pure pleasure. For such is virtue: together with the crowns there, it makes our life sweet here too. Let us, then, obey what has been said, so that we may attain the good things both here and there, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Ps 34:11 (33:12 LXX): quotation, high confidence
- Ps 94:12: quotation, high confidence

### Translation notes

- Quotations: Ps 34:11 (LXX 33:12); Ps 94:12 (LXX 93:12). “The pomps of Satan” recalls the baptismal renunciation. Two passages of leaked apparatus and Migne’s Latin column, and a variant note after the doxology, are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 58.5 (PG 59:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/58-5).

## Homily 59.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/59-1/#p-59-1
- Source: PG 59:343
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ seeks out the man cast out of the synagogue, reveals himself as the Son of God, and receives his worship; he warns the Pharisees that their claim to see makes their sin remain.

### Greek text

Καὶ ἐξέδαλον αὑτὸν ἔξω" καὶ ἤκουσεν ὁ Ἰησοῦς, ὅει ἐξέδαλον αὐτὸν ἔξω" καὶ εὑρὼν αὑτὸν, εἷπὸν αὐτῷ᾽ « Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ;ν Απεχρίθη ἐκεῖνος καὶ εἶπε « Καὶ τίς ἔστι, Κύριε, ἵνα πιστεύσω εἷς αὐτόν; ν καὶ τὰ λοιπά. Οἱ διὰ τὴν ἀλήθειαν καὶ τὴν εἰς Χριστὸν ὁμολοτίαν πάσχοντές τι δεινὸν καὶ ὑδριζόμενοι, οὗτοι μάλιστά εἰσιν οἱ τιμώμενοι. Ὥσπερ γὰρ ὁ χρήματα ἀπολλὺς δι᾽ αὐτὸν, οὗτος μάλιστά ἐστιν ὁ εὑρίσκων " καὶ ὁ τὴν ψυχὴν αὑτοῦ μισῶν, αὐτὸς μάλιστά ἐστιν ὁ φιλῶν" οὕτω καὶ ὁ ὑδριζόμενος, οὗτος μάλιστά ἔστιν ὁ τιμώμενος " ὅπερ καὶ ἐπὶ τοῦ τυφλοῦ γεγένηται. Ἐξέδαλον οὖν αὐτὸν ἐκ τοῦ ἱεροῦ οἱ Ἰουδαῖοι, καὶ εὗρεν αὐτὸν ὁ Δεσπότης τοῦ ἱεροῦ. ᾿Απηλλάγη τοῦ συνεδρίου τοῦ λοιμιχοῦ, καὶ περιέτυχε τῇ σωτηρίῳ πηγῇ ᾿ ἡτιμάτθη παρὰ τῶν τὸν Χριστὸν ἀτιμασάντων, καὶ ἐτιμήθη παρὰ τοῦ τῶν ἀγγέλων Δεσπότου. Τοιαῦτα τὰ τῆς ἀληθείας ἔπαθλα. Οὕτω καὶ ἡμεῖς, ἂν ἐνταῦθα ἀφῶμεν τὰ χρήματα, εὑρίσκομεν ἐκχεξ παῤῥησίαν " ἂν ἐνταῦθα δῶμεν τοῖς θλεδομένοις, ἀναπαυσόμεθα ἐν τοῖς οὐρανοῖ; ἂν ὑδρισθῶμεν διὰ τὸν Θεὸν, τιμώμεθα καὶ ἐνταῦθα, καὶ ἐχεξ. Ὡς δὲ ἐξέδαλον αὐτὸν ἐκ τοῦ ἱεροῦ, εὗρεν αὑτὸν ὁ Ἰησοῦς. Δείκνυσιν ὁ εὐαγγελιστὴς ὅτι ἐπὶ τούτῳ ἦλθεν, ὥστε σὐτῷ συντυχεῖν. Καὶ ὄρα τίσιν αὐτὸν ἀμείδεται" τῷ κεφαλαίῳ τῶν ἀγαθῶν. Καὶ Ὑὰρ ἑαυτὸν αὐτῷ πρότερον ἀγνοοῦντι, καὶ εἰς τὸν τῶν οἰκείων μαθητῶν ἐγχατέλεξε χορόν. Σὺ δὲ σκόπει, πῶς τὴν ἀχρίδειαν ὁ εὐαγγελιστῆς ἐξηγεῖται, Εἰπόντος γὰρ αὐτοῦ, Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ; λέγει’ Κύριδ, καὶ τίς ἐστι»; Οὐδέπω γὰρ αὐτὸν ἥδει, καίτοι τεθεραπευμένος. Τυφλὸς γὰρ ἦν, πρὶν ἣ πρὸς τὸν εὐεργέτην ἐλθεῖν, καὶ μετὰ τὴν ἴασιν ὑπὸ τῶν κυνῶν ἐχείνων περιείλχετο, Καθάπερ οὖν τις ἀγωνοθέτης, ἀθλητὴν πολλὰ χαμόυτα καὶ στεφανωθέντα δέχεται. Καὶ τί φησιν, Πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ; Τί τοῦτο; Μετὰ τοσαύτην. ἀντίῤῥησιν τὴν πρὸς τοὺς Ἰουδαίους, μετὰ τοσαῦτα ῥήματα, ἐρωτᾷ, Εἰ πιστεύεις; οὐκ ἀγνοῶν, ἀλλὰ βουλόμενος ἑαυτὸν γνωρίσαι, καὶ δεικνὺς, ὅτι πολλοῦ τιμᾶται τὴν αὖτοῦ πίστιν. "Ὑδρισέ με δῆμος τοσοῦτος, φῃσὶν, ἀλλ᾽ οὐδεὶς ἐμοὶ λόγος ἐχείνων᾽ ἑνός μοι μέλει, τοῦ σὲ πιστεῦσαι. Κρεῖττον γὰρ εἷς ποιῶν τὸ θέλημα τοῦ Κυρίου. ἢ μυρίοι παράνομοι. Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ; Ὥς καὶ παρὼν, καὶ ἀποδεχόμενος τὰ εἰρημένα, οὕτως αὐτὸν ἐρωτᾷ᾽ καὶ πρότερον αὐτὸν εἰς πόθον ἑαυτοῦ κατέστησεν. Οὐ γὰρ εἶπεν, Εὺθέως πίστευσον, ἀλλὰ κατ᾽ ἐρώτησιν. Τί οὖν ἐκεῖνος; Καὶ τίς ἔστι, Κύριε, ἵνα πιστεύσω εἰς αὑτόν; Ποθούσης καὶ σφόδρα ἐπιξζητούσης ψυχῆς τὸ ῥήμα. Ὑπὲρ οὗ τοταῦτα διελέχθη, τοῦτον ἀγνοεῖ, ἵνα μάθῃ; αὐτοῦ τὸ φιλάληθες. Οὔπω γὰρ ἦν αὐτὸν ἐωρακώς. Λέγει αὑτῷ Καὶ ἑώρακας αὑτὸν, καὶ ὁ λαλῶν μετὰ σοῦ, ἐκεῖνός ἐστιν». Οὐκ εἶπεν, Ἐγώ εἰμι" ἀλλὰ μέσος ἕτι καὶ ὑπεσταλμένος κ" Καὶ ἐώραχκας αὐτόν. Τοῦτο ἔτι ἄδηλον ἦν διὸ τὸ σαφέστερον ἐπἦγαγεν" Ὁ “1αλῶν μετὰ σοῦ, ἐκεῖνός ἐστι. Λέγει" Πιστεύίω, Κύριε" καὶ προσεκύνησεν αὐτῷ εὐθέως. Καὶ οὐκ εἶπεν, Ἐγώ εἶμι ὁ τεθεραπευχώς σε, ὁ εἰπών σοι, Ὕπαγε, νίψαι εἰς τὸν Σιλωάμ" ἀλλὰ πάντα ἐκεῖνα σιγήσας, φησί Πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ; Εἶτα τὴν πολλὴν διάθεσιν ἐμφαῖνων προσεκύνησεν εὐθέως " ὅπερ ὀλίγοι τῶν τεθερα: πευμένων ἐποίησαν, οἷον οἱ λεπροὶ, καὶ εἴ τις ἄλλος " διὰ τούτου ἐμφαίνων αὐτοῦ τὴν θείαν δύναμιν. Ἵνα γὰρ μὴ τις νομίσῃ ῥήμα μόνον εἶναι τὸ λεχθὲν, καὶ τὸ ἔργον προσέθηκε. Προσχυνήσαντος δὲ αὐτοῦ, φησὶν ὁ Χριστός " Εἰς κρῖμα ἐγὼ ἦλθον εἰς τὸν κόσμον, ἵνα οἱ μὴ βλέποντες βιέπωσι, καὶ οἱ βλέποντες τυφ.1οὶ γένωνται. Τοῦτο καὶ Παῦλός φησι" Τί οὖν ἐροῦμεν; Ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην, κατέλαδε δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως Ἰησοῦ ν" Ἰσραὴ.1 δὲ διώκων νόμον δικαιοσύνης, εἰς νόμον δικαιοσύνης οὐκ ἔφθασεν. Εἰπὼν δὲ, Εὶς κρῖμα ἐγὼ ἦλθον εἰς τὸν κόσμον τοῖτον, κἀκεῖνον σφοδρότερον περὶ τὴν πίστιν εἰργάσαϊο, καὶ διανέστησε τοὺς ἀκολουθοῦντας αὐτῷ " καὶ γὰρ ἠκολούθουν αὐτῷ Φαρισαῖοι. Τὸ δὲ, Εἰς κρῖμα, εἰς μείζονα κόλασιν ἔλεγε " δεικνὺς ὅτι οἱ χαταδιχάσαντες αὐτὸν, αὐτοί εἰσιν οἱ χαταδεδιχασμένοι " οἱ καὶ ὡς ἁμαρτωλὸν κατακρίναντες, αὐτοί εἶσιν οἱ καταχεχριμένοι. Ἐνταῦθα δὲ δύο λέγει ἀναδλέψεις καὶ δύο τυφλότητας, τήν τε αἰσθητὴν, τήν τε νοητὴν. Λέγουσιν αὐτῷ ἐκ τῶν ἀκολουθούντων αὐτῷ" Μὴ καὶ ἡμεῖς τυφιῖοί ἐσμεν; “Ὥσπερ ἀλλαχοῦ ἕλεγον" Οὐδενὶ δεδου.λεύχαμεν πώποτε" Ἐκ ποργείας οὐ γεγεγγήμεθα" οὕτω καὶ νῦν πρὸς τὰ αἱσθητὰ χεχήνασι μόνον, καὶ ταύτην ἐπαισχύνονται τὴν πήρωσιν. Εἶτα δεικνὺς ὅτι βέλτιον τυφλοὺς αὐ- «τοὺς εἶναι ἣ βλέποντας, φησίν Εἰ τυςρ.1οἱ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν. Ἐπειδὴ αἰσχύνης τὸ πρᾶγμα ἐνόμιζον εἶναι, τὴν συμφοράν“, περιέτρεψεν αὐτὸ εἰς τὴν αὐτῶν κεφαλὴν, εἰπὼν, ὅτι Τοῦτο ἀνεχτοτέραν ὑμῖν ἔφερε τὴν κόλασιν, πανταχοῦ περικόπτων τὰ ἀνθρώπινα φρονήματα, καὶ εἰς ἔννοιαν ἄγων μεγάλην καὶ θαυμαστήν. Νῦν δὲ καὶ λέγετε, ὅτι Βλέπομεν. “Ὥσπερ ἔχεῖ φησιν, Ὅν ὑμεῖς ἐλέγετε, ὅτι Θεὸς ὑμῶν ἦν, οὕτω δὴ καὶ ἐνταῦθα " Νῦν δὲ «“έγετε ἔτι βλέπετε" οὐ γὰρ βλέπετε. Ἐνταῦθα ὅπερ ἐνόμιζον ἐγκώμιον εἶναι μέγα, τοῦτο δείκνυσιν αὐτοῖς κόλασιν φέρον. Καὶ ὑπὲρ τῆς προτέρας δὲ πηρώσεως παρἐμνθήσατο τὸν ἐκ γενετῆς τυφλόν᾽ εἶτα περὶ τῆς τυφλότητος αὐτῶν διαλέγεται. Ἵνα γὰρ μὴ λέγωσιν, Οὐ παρὰ τὴν ἡμετέραν πήρωσιν οὐ προσερχόμεθα, ἀλλ᾽ ὡς πλάνον φεύγοντες ἀποστρεφόμεθα, ὑπὲρ τούτου πάντα ποιεῖται τὸν λόγον.

### English translation (Claude)

“And they cast him out. Jesus heard that they had cast him out, and having found him, he said to him, ‘Do you believe in the Son of God?’ He answered and said, ‘And who is he, Lord, that I may believe in him?’” and so on. Those who suffer something terrible and are insulted for the truth and for confessing Christ are the ones most honored. For as the one who loses money for his sake is the one who most finds it, and the one who hates his life is the one who most loves it, so too the one who is insulted is the one most honored; which happened in the case of the blind man. The Jews cast him out of the temple, and the Master of the temple found him. He was rid of the pestilent council, and came upon the spring of salvation; he was dishonored by those who dishonored Christ, and honored by the Master of the angels. Such are the prizes of truth. So we too, if we give up money here, find boldness there; if here we give to the afflicted, we shall rest in heaven; if we are insulted for God’s sake, we are honored both here and there. “When they had cast him out of the temple, Jesus found him.” The evangelist shows that he came for this purpose, to meet him. And see with what he repays him: with the chief of good things. For he made himself known to him, who did not know him before, and enrolled him in the company of his own disciples. And consider how exactly the evangelist relates it. For when he said, “Do you believe in the Son of God?”, he says, “Lord, and who is he?” For he did not yet know him, though he had been healed. For he was blind before he came to his benefactor, and after the healing he was dragged about by those dogs. So, like the president of the games, he receives the athlete who has toiled much and been crowned. And what does he say? “Do you believe in the Son of God?” What is this? After so much disputing with the Jews, after so many words, he asks, “Do you believe?”, not because he did not know, but wishing to make himself known, and showing that he valued his faith highly. “So great a people insulted me,” he says, “but I take no account of them; I care for one thing, that you believe.” For one who does the will of the Lord is better than ten thousand lawless men. “Do you believe in the Son of God?” He questions him as one who was present and approved what had been said; and he first set him longing for himself. For he did not say, “Believe at once,” but put it as a question. What then does the man say? “And who is he, Lord, that I may believe in him?” The words of a soul longing and eagerly seeking. He does not know the one for whom he had said so much, so that you may learn his love of truth; for he had not yet seen him. “He said to him, ‘You have seen him, and it is he who is speaking with you.’” He did not say, “I am he [who healed you]”, but still in a middle way and with reserve: “You have seen him.” This was still unclear; so he added the plainer words, “It is he who is speaking with you.” “He said, ‘Lord, I believe,’ and he worshiped him” at once. And he did not say, “I am the one who healed you, who said to you, ‘Go, wash in Siloam,’” but, passing over all that in silence, he says, “Do you believe in the Son of God?” Then the man, showing his great affection, worshiped him at once, which few of those who were healed did, such as the lepers and perhaps one other; by this he showed his divine power. For so that no one might think that what was said was merely a word, he added the deed too. When he had worshiped him, Christ says, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Paul too says this: “What then shall we say? That Gentiles who did not pursue righteousness have attained righteousness, the righteousness that is by faith in Jesus; but Israel, pursuing a law of righteousness, did not attain to the law of righteousness.” And by saying, “For judgment I came into this world,” he made the man more firm in his faith, and roused those who were following him; for Pharisees were following him. By “for judgment” he meant “for greater punishment,” showing that those who had condemned him are the ones condemned, and that those who judged him a sinner are the ones judged. Here he speaks of two kinds of sight and two kinds of blindness, the bodily and the spiritual. “Some of those who were following him said to him, ‘Are we also blind?’” As elsewhere they said, “We have never been enslaved to anyone,” and, “We were not born of sexual immorality,” so now too they gape only at things of sense, and are ashamed of this blindness. Then, showing that it would be better for them to be blind than to see, he says, “If you were blind, you would have no sin.” Since they thought the misfortune a matter of shame, he turned it back on their own heads, saying, “This would have brought you a more tolerable punishment,” everywhere cutting down human thoughts and leading them to a great and wonderful understanding. “But now you say, ‘We see.’” As there he says, “of whom you say that he is your God,” so here too: “But now you say that you see; for you do not see.” Here he shows that what they thought a great praise brings them punishment. And he consoled the man blind from birth for his former blindness; then he speaks of their blindness. For so that they might not say, “It is not because of our blindness that we do not come to you, but we turn away from you, fleeing you as a deceiver,” he makes all his discourse on this point.

### Scripture references

- John 9:34–41: quotation, high confidence
- Matt 16:25: allusion, medium confidence
- John 12:25: allusion, medium confidence
- Rom 9:30–31: quotation, high confidence
- John 8:33: quotation, high confidence
- John 8:41: quotation, high confidence
- John 8:54: quotation, high confidence
- Luke 17:15–16: allusion, medium confidence

### Extrabiblical texts

- Sir 16:3 (Sirach): allusion, medium confidence

### Translation notes

- Quotations: John 9:34–41; Matt 16:25 and John 12:25 (allusions); Sir 16:3 (“one who does the will of the Lord is better than ten thousand lawless men,” loosely); Rom 9:30–31; John 8:33, 41; John 8:54; allusion to Luke 17:15–16 (the leper who returned). Words lost in the scan in Christ’s reply (“I am he who healed you”) are supplied in brackets. Migne’s Latin column and apparatus that broke into this reply are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 59.1 (PG 59:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/59-1).

## Homily 59.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/59-1/#p-59-2
- Source: PG 59:343
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ contrasts the shepherd, who enters by the door of the Scriptures and lays down his life for the sheep, with thieves, robbers, and hirelings, such as the rebels Theudas and Judas.

### Greek text

Οὐκ ἀπλῶς δὲ ὁ εὐαγγελιστὴς ἐμνημόνευσεν, ὅτι ἔχουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ μετ᾽ αὐτοῦ ὄντες͵ καὶ εἶπαν " Μὴ καὶ ἡμεῖς τυφιλοί ἐσμεν; ἀλλ᾽ ἵνα σε ἀναμνήσῃ, ὅτι οὗτοι ἐκεῖνοι ἦσαν οἱ πρότερον ἀποστάντες, εἶτα λιθάσαντες. Ἦσαν γάρ τινες ἐπιπο- )αίως ἀκολουθοῦντες, καὶ ῥᾳδίως εἰς τοὐναντίον μεταθδαλλόμενοι. Πόθεν οὖν κατασκευάζει, ὅτι οὐκ ἔατι πλάνος, ἀλλὰ ποιμήν; Θεὶς τὰ γνωρίσματα ἑκατέρου, καὶ τοῦ ποιμένος, καὶ τοῦ πλάνου καὶ λυμεῶνος, καὶ ἀπ᾽ αὐτῶν παρέχων αὐτοῖς ἐξετάζειν τὴν τῶν πρα- Ὑμάτων ἀλήθειαν. Καὶ πρότερον τίς ὁ πλάνος καὶ ὁ κλέπτης δείκνυσιν, ἀπὸ Γραφῶν αὐτὸν οὕτω κακῶν καὶ λέγων " Ἀμὴν, ἀμὴν «έγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προθδάτων, καὶ λῃστής. Ὅρα τὰ δείγματα τοῦ λῃστοῦ “ πρῶτον, ὅτι οὗ παῤῥησίᾳ εἰσέρχεται " δεύτερον, ὅτι οὐ κατὰ τὰς Γραφάς " τοῦτο γάρ ἔστι τὸ, Μὴ διὰ τῆς θύρας. Ἐνταῦθα δὲ καὶ τοὺς πρὸ αὐτοῦ αἰνίττεται, καὶ τοὺς μετ᾽ αὐτὸν ἐσομένους " τόν τε ᾿Αντίχριστον καὶ τοὺς ψευδοχρίστους" τὸν τε Ἰούδαν καὶ Θευδᾶν, καὶ εἴ τινες ἕτεροι τοιοῦτοι γεγόνασιν. Εἰκότως δὲ θύραν τὰς Γραφὰς ἐκάλεσεν. Αὗται γὰρ ἡμᾶς προσάγουσι τῷ Θεῷ, καὶ τὴν θέογνωσίαν ἀνοίγουσιν " αὗται πρόδατα ποιοῦσιν, αὗται φυλάττουσι, καὶ τοὺς λύκους οὐκ ἀφιᾶσιν ἐπεισελθεῖν. Καθάπερ γάρ τις θύρα ἀσφαλὴς, οὕτως ἀποκλείει τοῖς αἱρετικοῖς τὴν εἴσοδον, ἐν ἀσφα: λείᾳ χαθιστῶσα ἡμᾶς περὶ ὧν ἂν βουλώμεθα πάντων, καὶ οὐκ ἐῶσα πλανᾶσθαι. Κἂν μὴ παραλύσωμεν αὖτὴν, οὐκ ἐσόμεθα εὐχείρωτοι τοῖς ἐχθροῖς. Διὰ ταύτης καὶ τοὺς ποιμένας καὶ τοὺς οὐ ποιμένας εἰσόμεθα ἅπαντας: Τί δέ ἐστιν, Εἷς τὴ» αὐλήν; Πρὸς τὰ πρόδατα καὶ τὴν ἐχείνων πρόνοιαν: Ὁ γὰρ μὴ ταῖς Γραφαῖς χρώμενος, ἀλλὰ ἀναδαίνων ἀλλαχόθεν " τουτε ἐστιν, ἑτέραν ἑαυτῷ καὶ μὴ νενομισμένην τέμνων ὁδόν " οὗτος κλέπτης ἐστίν. Ὁρᾷς κἀντεῦθεν τῷ Πα- «ρὶ συμφωνοῦντα, τῷ τὰς Γραφὰς εἰς μέσον προφέρειν; Διὰ τοῦτο καὶ τοῖς Ἰουδαίοις ἔλεγεν, Ἐρευνᾶτε τὰς Γραφάς" καὶ Μωῦσέα παρήγαγεν εἰς μέσον, καὶ μάρτυρα αὐτὸν ἐκάλει, καὶ τοὺς προφήτας πάντας. Πάντες γὰρ, φησὶν, οἱ ἀκούσαγτερ τῶν προφητῶν, ἥξουσι πρός με. καὶ, Εἰ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί. Ἐνταῦθα δὲ τὸ αὐτὸ μεταφορικῶς ἔθηκεν. Εἰπὼν δὲ, ᾿Αγαδωΐνων ἐντάλματα; διδασκαλίας ἀνθριυπων, καὶ τὸν νόμον παρέθδαινον͵ ὅπερ οὖν καὶ αὑτὸς ὀνειδίζων ἔλεγεν" Οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν γόμον. Καὶ καλῶς εἶπεν, ᾿Αγαδαίγων, οὐκ, Εἰσιὼν, ὅπερ ἐστὶ κλέπτου θριγχὸν ὑπερπτηδῖσαι βουλομένου. καὶ ἐπικινδύνως πάντα πράττοντος. Εἶδες πῶς ὑπέγραψε τὸν λῃστήν; Σκόπει καὶ τοῦ ποιμένος τὸ γνώρισμα. Τί οὖν τοῦτό ἐστιν; Ὃ εἰσερχόμενος διὰ τῆς θύρας, οὗτός ἐστιν ὅ ποιμὴν τῶν προξάτων. Τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὴν φωγὴν» αὐτοῦ ἀκούει τὰ πρόδατα, καὶ τὰ ἴδια κα.λεῖ κατ᾽ ὄνομα, καὶ ὅταν ἐξαγάγῃ αὐτὰ, πορεύεται ἔμπροσθεν αὑτῶν. "Ἔθηκε καὶ τοῦ ποιμένος καὶ τοῦ λυμεῶνος τὰ δείγματα. Ἴδωμεν πάλιν πῶς αὑτοῖς ἐφήρμοσε τὰ ἑξῆς" Τούτῳ, φησὶν, ὁ θυῥωρὸς ἀνοίγει. Ἑ πέμεινε τῇ μεταφορᾷ, ὥστε ἐμφαντικώτερον ποιῆσαι τὸν λόγον. Εἰ δὲ καὶ κατὰ λέξιν ἐθέλοις τὴν παραθολὴν ἐξετάζειν, οὐδὲν κωλύει θυρωρὸν ἐνταῦθα νοεῖν τὸν Μωῦσέα. Ἐκεῖνος γὰρ ὃ τὰ λόγια τοῦ Θεοῦ ἐμπιστευθείς " οὗ Καὶ τὴν φωνὴ» αὐτοῦ ἀκούει τὰ πρόδατα, καὶ τὰ ἴδια καιλεῖ κατ' ὄνομα. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἔλεγον αὐτὸν ἀπατεῶνα εἶναι, καὶ τοῦτο ἐκ τῆς ἀπιστίας τῆς ἑαυτῶν ἐδεθαίουν λέγοντες " Τίς τῶν ἀρχόντων ἐπίστευσεν εἷς αὐτόν; δείκνυσιν, ὅτι οὐκ αὐτὸν ἐκ τῆς ἐχείνων ἀπιστίας λυμεῶνα καὶ πλάνον δεῖ καλεῖν " ἀλλ᾽ αὑτοὺς ἐκ τοῦ μὴ προσέχειν αὐτῷ, καὶ τῆς τῶν προδάτων ἀκολούθως ἐχθληθῆναι τάξεως. Εἰ γὰρ ποιμένος ἐστὶ τὸ διὰ τῆς νενομισμένης εἰδιέναιθύρας, αὐτὸς δὲ εἰσἦλθε διὰ ταύτης οἱ μὲν ἀκολουθήσαντες ἅπαντες δύναιντ᾽ ἂν εἶναι πρόδατα-" οἱ δὲ ἀποῤῥαγέντες οὐ τὸν ποιμένα διέδαλον, ἀλλὰ τῆς τῶν προδάτων συγγενείας ἐξέβαλον ἑαυτούς. Εἰ δὲ λέγει προϊὼν τὴν θύραν ἑαν-τὸν εἶναι, πάλιν οὐ χρὴ θορυθεῖσθαι. Καὶ γὰρ καὶ ποιμένα ἑαυτὸν λέγει, καὶ πρόδατον, καὶ διαφόρως τὰς οἰκονομίας κηρύττει τὰς ἑαυτοῦ. Ὅταν γὰρ προαἀγῃ ἡμᾶς τῷ Πατρὶ, θύραν ἑαυτὸν χαλεξ' ὅταν δὲ ἐπιμεχῆται, ποιμένα. Ἵνα γὰρ μὴ τοῦτο ἔργον εἶναι νομίσῃς αὐτοῦ μόνον τὸ προσαγαγεῖν, λέγει καὶ ποιμένα ἑαυτόν. Καὶ τὰ πρόδατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ καλεῖ τὰ ἴδια πρόδατα, καὶ ἐξάγει αὑτὰ, καὶ αὐτὸς ἔμπροσθεν αὐτῶν πορεύεται. Ἰζ αὶ μὴν τοὐναντίον οἱ" ποιμένες ποιοῦσιν, δπισθεν αὐτῶν ἀκολουθοῦντες. ᾿Αλλ᾽ αὐτὸς, δεικνὺς ὅτι ἄπαντας ὁδηγήσει πρὸς τὴν ἀλήθειαν, ἀπεναντίας ἐκείνοις ποιεῖ" ὥσπερ οὖν καὶ ὅτε τὰ πρόθατα ἕπεμπε, [οὐκ ἕξω, φῶν λύκων, ἀλλ᾽ ἐν μέσῳ τῶν λύκων ἔπεμπε.) Πολὺ γὰρ παραδοξοτέρα αὕτη ἡ ποιμαντιχὴ τῆς παρ᾽ ἡμῖν. τς γῇ Δοκεΐ δέ μοι καὶ περὶ τοῦ τυφλοῦ αἰνίττεσθαι. Καὶ γὰρ ἐκεῖνον ἐξήγαγε καλέσας ἐκ μέσου τῶν Ἰουδαίων, καὶ ἦκουσε αὐτοῦ τῆς φωνῆς, καὶ ἐπέγνω. ᾿Α.λιλοτρίῳ δὲ οὐ μὴ ἀκοιουθήσουσιν, ὅτι οὐκ οἵδασι τῶν ἀ.1.1οτρίων τὴν φωνήν. Ἥτοι τοὺς περὶ Θευδᾶν λέγει ἐνταῦθα καὶ Ἰούδαν (καὶ γὰρ Ἅπαντες, ὅσοι ἐπίστευσαν αὐτοῖς, διεσκορπίσθησαν, φησίν) - ἣ τοὺς μετὰ ταῦτα μέλλοντας ἀπατᾷν ψευδοχρίστους. “ἵνα γὰρ μὴ λέγωσιν ἕνα ἐχείνων τοῦτον εἶναι, διὰ πολλῶν ἑαυτὸν ἀπ᾽ ὀχείνων διαιρεῖ. Καὶ πρῶτον μὲν τίθησι διαφορὰν, τὴν ἀπὸ τῶν Γραφῶν διδασκαλίαν " αὑτὸς μὲν γὰρ διὰ τούτων αὐτοὺς προσἤγετο, ἐκεῖνοι ὃξ οὐκ ἐντεῦθεν αὐτοὺς ἐφείλχοντο, Δευτέραν τὴν τῶν προδάτων ὑπακοήν " αὑτῷ μὲν γὰρ οὐ ζῶντι μόνον, ἀλλὰ καὶ τελευτήσαντι πάντες ἐπίστευσαν" ἐκείνους δὲ εὐθέως εἴασαν. Καὶ τρίτην δὲ μετὰ τούτων ἔστιν εἰπεῖν οὐ μικράν. Ἐκεῖνοι μὲν Ὑτὰρ ὡς τύραννοι, καὶ ἐπὶ ἀποστασίᾳ πάντα ἃ ἐποίουν" αὐτὸς δὲ οὕτω πόῤῥω ἑαυτὸν τοιαύτης κατέστησεν ὑποψίας, ὡς καὶ θελόντων αὐτὸν ποιῆσαι βασιλέα φὺυγεῖν, καὶ ἑπερωτώντων, εἰ ἔξεστι δοῦναι κῆνσον Καίσαρι, κελεῦσαι χαταθεῖναι, καὶ αὐτὸν ἐπιδοῦναι τὸ δίδραχμα. Πρὸς τούτοις αὐτὸς μὲν ὑπὲρ τῆς σωτηρίας τῶν προδάτων ἦλθεν, ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι, φησίν" ἐκεῖνοι δὲ καὶ τῆς παρούσης αὐτοὺς ζωῆς ἀπεστέρησαν. Καὶ οἱ μὲν προὔδωχαν τοὺς ἐμ- “«ιστευθέντας, καὶ ἔφυγον " αὐτὸ; δὲ οὕτως ἔστη γενναίως, ὡς καὶ τὴν ψυχὴν ἐπιδοῦναι. Καὶ οἱ μὲν ἄχονας καὶ ἀναγκαζόμενοι καὶ φεύγοντες ἔπαθον ἃ ἔπαθον Ρ" οὗτο; δὲ ἑκὼν καὶ προαιρούμενος ὑπέμεινεν ἅπαντα. Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς" ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐά- «1ει αὑτοῖς. Καὶ τίνης ἕνεκεν ἀταφῶς εἶπεν αὐτοῖς «; ροσεχτιχωτέρους αὑτοὺς ποιῆσαι βουλόμενος. Ἐπεὶ οὖν τοῦτο χαιεσχεύλσε, λύει λοιπὸν τὴν ἀσάφειαν, οὕτω λέγων ᾿Εγώ εἰμι ἡ θύρα δι ἐμοῦ ἐάν τις εἰσέιθῃ, εἰσελεύσεται, καὶ ἐξεεύσεται, καὶ γομὴ» εὑρήσει" οἷον, ἐν ἀσφαλείᾳ ἔσται καὶ ἀδείᾳ (νομὴν δὲ τὴν τροφὴν ἐνταῦθα λέγει καὶ βοσχὴν τῶν προθάτων, καὶ ἐξουσίαν καὶ κυριότητα), τουτέστιν, ΓἜνδον μενεῖ, καὶ οὐδεὶς αὑτὸν ἐξωθήσεται " ὅπερ οὖν ἐπὶ τῶν ἀποστόλων γέγονεν, οἵ μετὰ ἀδείας εἰσήεσαν καὶ ἐξήεσαν, ὡς πάσης χύριοε γεγενημένοι τῆς οἰκουμένης, καὶ οὐδεὶς αὑτοὺς ἐχθαλεῖν ἴσχυσε. Πάντες ὅσοι ἦλθον, κλέπται εἰσὶ καὶ λῃσταί" ἀλλ. οὐκ ἥκουσαν αὐτῶν τὰ πρόδατα. Οὐ περὶ τῶν προφηπὧν φησιν ἐνταῦθα, καθὼς οἱ αἱρετικοί φασιν (ἐχείνων γὸρ ἤκουσαν, καὶ δι᾽ ἐχείνων ἐπίστευσαν, ὅτοι καὶ ἐπίστευσαν τῷ Χριστῷ), ἀλλὰ περὶ Θευδᾶ καὶ Ἰούδα λέγει, καὶ τῶν ἄλλων στασιαστῶν. λλλως δὲ καὶ τὸ, Οὐκ ἤκουσαν τὰ πρόδατα, ἐπαινῶν εἶπεν" οὐδαμοῦ δὲ φαίνεται ἐπχινῶν τοὺς παρακούσαντας τῶν προφητῶν, ἀλλὰ τοὐναντίον κακίζων καὶ διαδάλλων σφοδρῶς. Ὅθεν δῆλον, ὅτι τὸ, Οὐκ ἤκουσαν, νῦν περὶ τῶν στασιαστῶν ἐχείνων εἴρηται. Ὁ κχιλέπτῆς οὐ μὴ ἔρχεται, εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀποιλέσῃ᾽ ὅπερ τότε γέγονε, πάντων σφαγέντων καὶ ἀπολομένων. ᾿Εγὼ δὲ ἥλθον, ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι. Καὶ τί ζωῆς περισσότερον, εἰπὲ μοι; Βασιλεία οὐρανῶν. ᾿Δλλ᾽ οὔπω λέγει τοῦτο, ἀλλὰ πὸ τῆς ζωῆς ὄνομα περιστρέφει, ὅπερ ἦν αὐτοῖς γνώριμον. Ἐγώ εἶμι ὁ ποιμὴν ὁ καλός. Ἔνταῦθα λοιπὸν περὶ τοῦ πάθους διαλέγεται, δεικνὺς ὅτι ὑπὲρ τἧς τοῦ κόσμου σωτηρίας τοῦτο γίνεται, καὶ οὐκ ἄκων ἐπὶ τοῦτο ἔρχεται. Εἶτα λέγει τὸ δεῖγμα τοῦ ποιμένος. πάλιν καὶ τοῦ μισθωτοῦ. Ὁ μὲν γὰρ ποιμὴν τὴν ψυχὴν ἑαυτοῦ τίθησιν" ὁ μισθωτὸς δὲ καὶ οὐκ ὧν ποιμὴν, οὗ οὐκ εἰσὶ τὰ πρόθατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον, καὶ ἀξίησι τὰ πρόδατα, καὶ φεύγει, καὶ ἔρχεται ὁ ἰύκος, καὶ ἁρπάζει αὐτά. Ἐνταῦθα δείκνυσιν ἑαυτὸν οὕτω κρατοῦντα ὡς τὸν Πατέρα, εἴ γε ποιμὴν αὐτός ἐστι, καὶ ἴδια αὑτοῦ ἔστι τὰ πρόδατα. Ὁρᾷς πῶς ἐν ταῖς παραδολαῖς ὑψηλότερον φθέγγεται, ἔνθα συνεσχίασται ὁ λόγος, καὶ οὐ δίδωσι λαδὴν φανερὰν τοῖς ἀκροωμένοις; Τί οὖν ὁ μισθωτὸς οὗτος ποιεῖ; Θεωρεῖ τὸν 1ζύκον ἐρχόμενοῦ, καὶ ἀφίησι τὰ πρόθατα, καὶ ἔρχεται ὁ κος, καὶ ἁρπάζει αὑτά. Τοῦτο ἐκεῖνοι πεποιήκασιν" αὐτὸς δὲ τοὐναντίον. Καὶ γὰρ, ἡνίχα συνελήφθη, φη“ οἷν ἴΑφετε τούτους ὑπάγειν, ἵνα πληρωθῇ ὁλόγος, ὅτι οὐδεὶς ἐξ αὐτῶν ἀπώλετο. "Ἔστι δὲ ἐνταῦθα χαΐ νοητὸν ὑποπτεῦσαι λύκον. Καὶ γὰρ οὐδὲ ἐκεῖνον εἴασεν ἀπελθόντα ἁρπάται τὰ πρόδατα, Οὐ λύκος δέ ἐστιν οὗτος μόνον, ἀλλὰ καὶ λέων, Ὁ γὰρ ἐχθρὸς ἡμῶν διάδοιλος, φησὶν, ὡς λέων περιέρχεται ὡρυόμεγνος. Οὗτος καὶ ὄφις καὶ δράκων ἐστί" Πατεῖτε γὰρ ἐπάνω ὄφεων καὶ σκορπίων.

### English translation (Claude)

The evangelist did not mention without purpose that “some of the Pharisees who were with him heard these things and said, ‘Are we also blind?’”, but to remind you that these were the men who had earlier drawn away and then stoned him. For there were some who followed superficially and were easily changed to the opposite. How then does he establish that he is not a deceiver but a shepherd? By setting down the marks of each, of the shepherd and of the deceiver and destroyer, and by these giving them the means to examine the truth of the matter. And first he shows who the deceiver and the thief is, calling him so from the Scriptures and saying, “Truly, truly, I say to you, whoever does not enter the sheepfold by the door [but climbs in another way, that man is a thief] and a robber.” See the marks of the robber: first, that he does not enter openly; second, that he does not enter according to the Scriptures; for this is the meaning of “not by the door.” Here he hints at those before him and those who would come after him: the Antichrist and the false christs, Judas and Theudas, and any others of that kind. And he rightly called the Scriptures a door. For they bring us to God and open the knowledge of God; they make sheep; they guard them and do not let the wolves come in. For like a secure door, they shut out the heretics, setting us in safety about all things we wish, and not letting us go astray. And if we do not undo it, we shall not be easily overcome by our enemies. Through it we shall know all, both the shepherds and those who are not shepherds. What is “into the fold”? To the sheep and to their care. For one who does not use the Scriptures, but “climbs in by another way,” that is, cutting for himself another way and not the established one, “he is a thief.” Do you see here too that he agrees with the Father, by bringing forward the Scriptures? That is why he said to the Jews, “Search the Scriptures,” and brought Moses forward and called him as a witness, and all the prophets. “For all,” he says, “who have heard the prophets will come to me”; and, “If you believed Moses, you would believe me.” Here he put the same thing in a metaphor. And by saying, “climbs in by another way,” [he hints at the scribes, for they taught] “as doctrines the commandments of men” and transgressed the law; which he himself reproached them with, saying, “None of you keeps the law.” And he said well, “climbs in,” not “enters,” which is the act of a thief wishing to leap over the wall and doing everything at risk. Do you see how he sketched the robber? Consider also the mark of the shepherd. What is it? “He who enters by the door is the shepherd of the sheep. To him the gatekeeper opens, and the sheep hear his voice, and he calls his own by name, and when he brings them out, he goes before them.” He has set down the marks of the shepherd and of the destroyer. Let us see again how he applied what follows to them. “To him,” he says, “the gatekeeper opens.” He kept to the metaphor, so as to make the discourse more vivid. But if you wish to examine the parable word by word, nothing prevents us from understanding the gatekeeper here as Moses; for he was the one entrusted with the oracles of God. “And the sheep hear his voice, and he calls his own by name.” For since they kept saying that he was a deceiver, and confirmed this from their own unbelief, saying, “Has any of the rulers believed in him?”, he shows that he ought not to be called a destroyer and deceiver because of their unbelief, but that they, because they did not attend to him, were rightly cast out of the rank of the sheep. For if it belongs to a shepherd to enter by the established door, and he entered by it, all who followed him might be sheep; but those who broke away did not discredit the shepherd, but cast themselves out of the kinship of the sheep. And if, going on, he says that he himself is the door, again we must not be disturbed. For he calls himself both shepherd and sheep, and proclaims his dispensations in different ways. When he brings us to the Father, he calls himself the door; when he cares for us, the shepherd. For so that you may not think that bringing us is his only work, he calls himself the shepherd too. “And the sheep hear his voice, and he calls his own sheep, and leads them out, and he himself goes before them.” Yet shepherds do the opposite, following behind them. But he, showing that he will lead all to the truth, does the opposite of them; as also when he sent out the sheep, he sent them not out of the way of the wolves, but into the midst of wolves. For this shepherding is much more wonderful than ours. He seems to me to be hinting at the blind man too. For he called him and led him out from the midst of the Jews, and the man heard his voice and recognized it. “But a stranger they will not follow, for they do not know the voice of strangers.” Here he speaks either of Theudas and Judas and their followers (for “all who believed them were scattered,” it says), or of the false christs who would deceive afterwards. For so that they might not say that he was one of those, he separates himself from them in many ways. First he sets down as a difference the teaching from the Scriptures; for he brought them to himself through these, whereas those men did not draw them from this source. Second, the obedience of the sheep; for in him all believed, not only while he lived, but even after he died, whereas they abandoned those men at once. And one may add a third difference, not a small one: those men did everything like tyrants and for revolt, whereas he put himself so far from such a suspicion that he fled when they wished to make him king, and when they asked whether it was lawful to pay the census to Caesar, he bade them pay it, and himself paid the double drachma. Besides this, he came for the salvation of the sheep, “that they may have life, and have it abundantly,” he says; but those men deprived them even of the present life. And they betrayed those entrusted to them and fled; but he stood so nobly as to give up even his life. And they suffered what they suffered unwillingly, under compulsion, and while fleeing; but he endured everything willingly and by choice. “This figure Jesus spoke to them, but they did not understand what he was saying to them.” And why did he speak to them obscurely? Wishing to make them more attentive. Having achieved this, he then resolves the obscurity, saying, “I am the door; if anyone enters by me, he will go in and out and find pasture”; that is, he will be in safety and security (by “pasture” he here means the food and grazing of the sheep, and authority and lordship), that is, “He will remain inside, and no one will thrust him out”; which happened with the apostles, who went in and out freely, as having become lords of the whole world, and no one could cast them out. “All who came are thieves and robbers, but the sheep did not hear them.” He does not speak here of the prophets, as the heretics say (for the sheep heard them, and through them believed, those who believed in Christ), but of Theudas and Judas and the other rebels. And besides, he said, “The sheep did not hear,” by way of praise; but nowhere does he appear to praise those who disobeyed the prophets, but on the contrary to blame and condemn them severely. So it is clear that “they did not hear” is said here of those rebels. “The thief comes only to steal and kill and destroy”; which happened then, when all were slaughtered and perished. “I came that they may have life, and have it abundantly.” And what is more abundant than life, tell me? The kingdom of heaven. But he does not yet say this, but keeps to the word “life,” which was familiar to them. “I am the good shepherd.” Here he now speaks of the passion, showing that it happens for the salvation of the world, and that he does not come to it unwillingly. Then he gives the mark of the shepherd, and again of the hireling. “The good shepherd lays down his life [for the sheep]; but the hireling, who is not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees, and the wolf comes and snatches them.” Here he shows that he has authority as the Father has, since he himself is the shepherd and the sheep are his own. Do you see how in the parables he speaks more loftily, where the discourse is veiled and gives no open handle to the hearers? What then does this hireling do? “He sees the wolf coming and leaves the sheep, and the wolf comes and snatches them.” This is what those men did; but he did the opposite. For when he was arrested, he said, “Let these men go,” so that the word might be fulfilled, that “none of them was lost.” One may also understand a spiritual wolf here. For he did not let him either go off and snatch the sheep. And he is not only a wolf, but a lion too; for “our enemy the devil,” it says, “prowls around like a roaring lion.” He is a serpent too, and a dragon: “Tread upon serpents and scorpions.”

### Scripture references

- John 9:40–10:12: quotation, high confidence
- John 5:39: quotation, high confidence
- John 6:45: quotation, medium confidence
- John 5:46: quotation, high confidence
- Matt 15:9: quotation, high confidence
- John 7:19: quotation, high confidence
- John 7:48: quotation, high confidence
- Matt 10:16: allusion, high confidence
- Acts 5:36–37: quotation, high confidence
- John 6:15: allusion, high confidence
- Matt 22:17–21: allusion, high confidence
- Matt 17:24–27: allusion, high confidence
- John 18:8–9: quotation, high confidence
- 1 Pet 5:8: quotation, high confidence
- Luke 10:19: quotation, high confidence

### Translation notes

- Quotations: John 9:40–10:12; John 5:39; John 6:45 (“all who have heard”); John 5:46; Matt 15:9 (Isa 29:13); John 7:19; John 7:48; Matt 10:16 (allusion); Acts 5:36–37 (Theudas and Judas); John 6:15; Matt 22:17–21; Matt 17:24–27; John 18:8–9; 1 Pet 5:8; Luke 10:19. The scan’s section numerals 3 and 4 were lost, so sections 2–3 are in this ref. Chrysostom denies that John 10:8 refers to the prophets “as the heretics say” (the Manichaeans and Marcionites); translated as written. Lines are lost in the quotation of John 10:1 and before the quotation of Matt 15:9; it is supplied by sense in brackets. Leaked apparatus is removed by a logged correction. Chrysostom identifies the gatekeeper as Moses.

### Citation (SBL)

Chrysostom, Hom. Jo. 59.2 (PG 59:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/59-2).

## Homily 59.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/59-1/#p-59-4
- Source: PG 59:348
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers to stay under the good shepherd by obeying his voice, warning that love of money is the worst slavery, and urging rich and poor alike to give to Christ in the poor.

### Greek text

Διὸ, παρακαλῶ, μένωμεν ὑπὸ τῷ ποιμένι νεμόμενοι" μενοῦμεν δὲ, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούωμεν, ἐὰν αὐτῷ πειθώμεθα, ἐὰν μὴ ἀλλοτρίῳ ἑπώμεθα. Καὶ ποία αὐτοῦ ἐστιν ἡ φωνή; Μακάριοι οἱ πεωχοὶ τῷ πνεύματι " μακάριοι οἱ καθαροὶ τῇ καρδίᾳ" μακάριοι οἱ ἐλεήμονες. ᾽ν ταῦτα πράττωμεν, ὑπὸ τῷ ποιμένι μενοῦμεν, καὶ ὁ λύκος ἔνδον γενέσθαι οὐ δυνήσεται - ἀλλὰ κἂν ἐπέλθῃ, ἐπὶ κακῷ τῷ ἑαυτοῦ τοῦτο ἐργάσεται. Ποιμένα γὰρ ἔχομεν οὕτω φιλοῦντα ἡμᾶ:, ὡς καὶ τὴν ψυχὴν ὑπὲρ ἡμῶν ἐπιδοῦναι. Ὅταν οὖν καὶ δυνατὸς ἡ καὶ φιλῇ, τί τὸ κωλύον ἡμᾶς σωθῆναι; Οὐδὲν, εἰ μὴ ἡμεῖς αὐτοὶ ἀποσταίημεν. Πῶς δὲ ἀποστησόμεθα; ἼἌχουσον αὐτοῦ λέγοντος " Οὐ δύγασθε δυσὶ κυρίοις δουλεύειν, Θεῷ καὶ μαμωνᾷ. Ἂν τοίνυν τούτῳ δουλεύωμεν, οὐκ ὑποστησόμεθα τὴν ἐχείνου τυραννίδα. Καὶ γὰρ τυραννίδος ἁπάσης πικρότερον ἣ τῶν χρημάτων ἐπιθυμία. Ἡδονὴν μὲν γὰρ οὐδεμίαν ἔχει " φροντίδας δὲ καὶ φθόνους, καὶ ἐπιδουλὰς, καὶ μῖσος, καὶ συκοφαντίας, καὶ ἀρετῆς μυρία κωλύματα, ῥᾳθυμίαν, ἀσέλγειαν, πλεονεξίαν, μέθην “ ἃ καὶ τοὺς ἐλευθέρους δούλους ποιεῖ καὶ ἀργυρωνήτῶν χείρους, καὶ δούλους, οὐκ ἀνθρώπων, ἀλλὰ καὶ τοῦ χαλεπωτέρου τῶν παθῶν καὶ τῶν νοσημάτων τῆς ψυχῆς. Ὃ τοιοῦτος πολλὰ τῶν καὶ Θεῷ καὶ ἀνθρώποις μὴ ἀρεσκόντων τολμᾷ, δεδοικὼς μὴ τις αὐτοῦ τὴν δεσποτείαν ἀφέληται ταύτην. Ὦ πικρᾶς δουλείας καὶ διαθολιχῆς δυναστείας ! τοῦτο γὰρ μάλιστα πάντων ἐστὶ τὸ χαλεπώτατον ἀ, ὅτι ἐν τοσούτοις κατεχόμενοι κακοῖς ἡδόμεθα, καὶ τὴν ἅλυσιν ἀσπαζόμεθα, καὶ δεσμωτήριον οἰκοῦντες σκότους πεπληρωμένον εἰς φῶς ἐξελθεῖν οὐ βουλόμεθα, ἀλλ᾽ ἐπισφίγγομεν ἕαυτοῖς τὰ κακὰ, καὶ ἑνηδόμεθα τῷ νοσήματι. Ὅθεν οὐδὲ ἀπαλλαγῆναι δυνάμεθα,, ἀλλὰ τῶν τὰ μέπαλλα ἐργαζομένων χαλεπώτερον διακείμεθα, τοὺς μὲν πόνους καὶ τὴν ταλαιπωρίαν ὑπομένοντες, τῶν δὲ καρπῶν οὐκ ἀπολαύοντες. Καὶ τὸ δὴ χεῖρον πάντων, ὅτι κἂν ἀπαλλάξαι βουληθῇ τις τῆς πικρᾶ; ταύτης αἰχμαλωσίας ἡμᾶς, οὐκ ἀνεχόμεθα, ἀλλὰ καὶ δυσχερα!νων διακείμενοι ταύτῃ, ἀλλὰ καὶ πολλῷ πάντων ἔχεινων ἀθλιώτερον, καὶ τοσοῦτον, ὅσον οὐδὲ ἀπαλλαγῆναι τῆς μανίας ἐθέλομέν. Μὴ γὰῤ διὰ τοῦτο παρήχθης εἰς τὸν κόσμον, ὦ ἄνθρωπε, τοῦτον; μὴ γὰρ διὰ ποῦτο γέγονας ἄνθρωπος, ἵνα τὰ μέταλλα ταῦτα ἐργάζῃ, καὶ συλλέγῃς χρυσίον; Οὐ διὰ ταῦτα ἔπλασέ σε κατ᾽ εἰκόνα " ἀλλ᾽ ἵνα αὐτῷ ἀρέσῃς, ἵνα τῶν μελτοίνυν ἐχθάλλεις σεαυτὸν τῆς τοιαύτης συγγενείας, κκαὶ πρὸς τὴν ἐσχάτην ἀτιμίαν καὶ δυσγένειαν ἐξωθεῖς; ὋὉ τὰς αὐτὰς σοὶ λύσας ὠδῖνας, ὠδῖνας δὲ λέγτὰς πνευματικὰς, λιμῷ διαφθείρεται" σὺ δὲ ὑπὸ πλησμονῆς διαῤῥήγνυσαι. Ὁ ἀδελφὸς γυμνὸς τὸ σῶμα περιάγει, σὺ δὲ καὶ τοῖς ἱματίοις ἱμάτια χατασχευάζεις, ἐπιτειχίξων τοῖς σκώληξι τὴν τοιαύτην περιδολήν. Καὶ πόσῳ βέλτιον ἣν τὰ σώματα περιδάλλειν πὰ τῶν πενήτων! Οὕτω γὰρ καὶ ἀνάλωτα ἔμενε Ῥ, καὶ φροντίδος ἀπάσης ἀπήλλαττε, καὶ τὴν μέλλουσάν σοι ζωὴν ἐχόμιζεν. Εἰ γὰρ μὴ βούλει ταῦτα Ὑξνέσθαι σητόδρωτα, δὸς τοῖς πτωχοῖς " ἐκεῖνοι γάρ εἰσιν οἱ τὰ ἱμάτια ταῦτα εἰδότες τινάσσειν καλῶς. Καὶ γὰρτοῦ χιδωτίου τὸ σῶμα τοῦ Χριστοῦ τιμιώτεβόν τε καὶ ἀσφαλέστερον. Οὐδὲ γὰρ μόνον φυλάσσει τὰ ἱμάτια, οὐδὲ ἀνάλωτα διατηρεῖ μόνον, ἀλλὰ. καὶ λαμπρότερα ἐργάζεται. Τὸ χιδώτιον πολλάκις μετὰ «τῶν ἱματίων ληφθὲν ἐσχάτῃ σε περιέθαλε ζημίᾳ᾽ ταύτην δὲ οὐδὲ θάνατος λυμήνασθαι δύναται τὴν φυλακήν. Οὐδὲ γὰρ θυρῶν ἐνταῦθα ἡμῖν δεῖ καὶ μοχλῶν " οὐκ οἰκετῶν ἀγρυπνούντων, οὐκ ἄλλης τινὸς τοιαύτης ἀσφαλείας. Καὶ γὰρ πάσης ἐπιδουλῆς λακται, καὶ ἀπόκειται φυλαττόμενα " ὥσπερ εἰκὸς, τὰ ἂν τοῖς οὐρανοῖς κείμενα. Πάσῃ γὰρ κακίᾳ ἐκεῖνος ὁ πόπος ὅδατος. Ταῦτα οὔτε ἡμεῖς ἀεὶ λέγοντες διαλιμ.- “πάνομεν, οὔτε ὑμεῖς ἀκούοντες πείθεσθε. Τὸ δὲ αἴτιον, Ψυχῆς ἐσμεν εὐτελοῦς, καὶ πρὸς τὴν γῆν χεχηνυίας, καὶ χαμαὶ συρομένης. Μᾶλλον δὲ μὴ γένοιτο πάντων ὑμῶν καταγνῶναι κακίαν, ὡς πάντας ἀνίατα νοσεῖν. Εἰ γὰρ καὶ οἱ τῷ πλούτῳ μεθύοντες, ἐμφράττουσι «ἣν ἀκοὴν πρὸς τὰ λεγόμενα, ἀλλ᾽ οἱ πενίᾳ συζῶντες δυνήσονται διαδλέψαι πρὸς τὰ λεγόμενα. Καὶ «ἰ ταῦτα πρὸς τοὺς πένητας, φησίν; οὐ γὰρ χρυσὸς αὑτοῖς ἐστιν, οὐδὲ ἐμάτια τοσαῦτα, φησίν. ᾿Αλλὰ ἄρτος ἐστὶν αὐτοῖς καὶ ὕδωρ ψυχρόν " ἀλλ᾽ ὁδολοὶ δ», καὶ πόδις, ὥστε ἐπισκέψασθαι τοὺς ἀῤῥωστοῦντας " ἀλλὰ γλῶσσα καὶ λόγος, ὥστε παρακαλέσαι τὸν βεποιῆσαι τὸν ξένον. Οὐ γὰρ δὴ τάλαντα χρυσοῦ τόσα καὶ τόσα ἀπαιτοῦμεν παρὰ τῶν πενήτων " ἀλλὰ ταῦτα μὲν παρὰ τῶν πλουτούντων. Εἰ δέ τις πένης εἴη, καὶ ἐπὶ τὰς τῶν ἄλλων ἔρχεται θύρας, οὐδὲ ὁδολὸν λαθεῖν ὁ Δεσπότης ἡμῶν ἐπαισχύνεται " ἀλλὰ καὶ μείζονα ἐρεξ τῶν πολλὰ βεθληχότων εἰληφέ αι παρ᾽ αὑτοῦ. Πόσοι τῶν νῦν ἑστηκότων ηὔξαντο κατ᾽ ἐκεῖνον γενέσθαι τὸν καιρὸν, καθ᾽ ὃν μετὰ σαρκὸς ὁ Χριστὸς περιεπόλει τὴν γῆν, ὥστε καὶ ὁμοδίαιτοι αὐτῷ γενέσθαι, καὶ σύσσιτοι; Ἰδοὺ νῦν ἔξεστι τοῦτο γενέσθα:ι, καὶ καλεῖν αὐτὸν μᾶλλον ἐπὶ ἄριστον καὶ ἐστιαθῆναι μετ᾽ αὐτοῦ, καὶ ἐπὶ μείξονι κέρδει. Τῶν μὲν γὰρ τότε αὐτῷ συνεστιαθέντων πολλοὶ καὶ ἀπὦλοντο, οἷος καὶ ὁ Ἰούδας ἦν, καὶ ἕτεροι δὲ τοιοῦτοι " τῶν δὲ καλούντων αὐτὸν ἕχαστος νῦν εἰς τὴν οἰκίαν τὴν ἑαυτοῦ, καὶ μεταδιδόντων αὐτῷ τραπέζης καὶ στέγης, εὐλογίας ἀπολαύσεται μεγάλης. Δεῦτε γὰρ, μήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ χκαταδοζῆς κόσμου. ᾿Ἐπείνασα γὰρ ", καὶ ἐδώκατέ μοι φαγεῖν" ἐδίψησα, καὶ ἐποτίσατέ μᾶξένος ἤμην, καὶ συνηγάγετέ με ἡἠσθένησα, καὶ ἐπεσκέψασθέ με’ ἐν φυιαχῇ ἥμην, καὶ ἤλθετε πρός μδ. Ἵν' οὖν τούτων ἀκούσωμεν τῶν ῥημάτων, Ψψωμεν τὸν πεινῶντα, ποτίσωμεν τὸν διψῶντα, ἐπισκεψώμεθα τὸν ἀῤῥωστοῦντα, ἴδωμεν τὸν ἐν φυλαχῇ, ἵνα παῤῥησίας ἀπολαύσωμεν, καὶ ἁμαρτημάτων συγχώρησιν λάδωμεν, καὶ τῶν ἀγαθῶν μετάσχωμεν ἐχείνων, τῶν καὶ λόγον ὑπερδαινόντων καὶ νοῦν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

So, I beg you, let us remain feeding under the shepherd; and we shall remain if we hear his voice, if we obey him, if we do not follow a stranger. And what is his voice? “Blessed are the poor in spirit; blessed are the pure in heart; blessed are the merciful.” If we do these things, we shall remain under the shepherd, and the wolf will not be able to get in; or even if he attacks, he will do it to his own harm. For we have a shepherd who loves us so much that he gave up his life for us. When, then, he is both powerful and loving, what is there to prevent us from being saved? Nothing, unless we ourselves fall away. And how shall we fall away? Hear him saying, “You cannot serve two masters, God and mammon.” If, then, we serve the former, we shall not submit to the latter’s tyranny. For the desire of money is more bitter than any tyranny. For it has no pleasure, but cares and envies and plots and hatred and false accusations, and countless hindrances to virtue: slackness, licentiousness, greed, drunkenness; which make even the free slaves, and worse than slaves bought with money, and slaves not of men but of the harshest of the passions and diseases of the soul. Such a man dares many things that please neither God nor men, fearing lest someone take this lordship from him. O bitter slavery and devilish domination! For this is the hardest thing of all, that while held fast in such evils we take pleasure in them, and embrace the chain, and, living in a prison full of darkness, do not wish to come out into the light, but tighten the evils on ourselves and delight in the disease. So we cannot even be freed, but are in a worse state than those who work in the mines, enduring the toil and the misery but not enjoying the fruits. And worst of all, even if someone wishes to free us from this bitter captivity, we do not bear it, but are vexed, [being no better than madmen, or rather] far more wretched than all those, inasmuch as we do not even wish to be freed from the madness. Were you brought into this world, O man, for this? Were you made a man for this, to work these mines and gather gold? Not for this did he fashion you in his image, but that you might please him, that you might attain the good things to come, [that you might share the company of the angels. Why] then do you cast yourself out of such kinship and thrust yourself into the utmost dishonor and ignobility? The one who was born of the same birth-pangs as you (I mean the spiritual birth-pangs) is wasting away with hunger, while you burst with surfeit. Your brother goes about with his body naked, while you provide garments for your garments, building a fortress of such clothing for the moths. And how much better it would be to clothe the bodies of the poor! For so they would remain safe from destruction, and would free you from all care, and would bring you the life to come. For if you do not wish them to become moth-eaten, give them to the poor; for they are the ones who know how to shake out these garments well. For the body of Christ is more precious and safer than a chest. For it not only keeps the garments, nor only preserves them from destruction, but also makes them more splendid. The chest has often been taken with the garments and involved you in the utmost loss; but not even death can harm this safekeeping. For here we need no doors and bars, no wakeful servants, no other security of that kind. For they are beyond all plotting and are laid up in safekeeping, as is natural for things laid up in heaven. For that place is inaccessible to all wickedness. We do not cease always saying these things, nor do you, hearing them, obey. And the cause is that we are of a mean soul, gaping toward the earth and dragging along the ground. Or rather, may it not be that I condemn all of you of wickedness, as though all were incurably sick. For even if those drunk with wealth block their hearing against what is said, those who live with poverty will be able to look toward what is said. “And what has this to do with the poor?” someone says. “For they have no gold, nor so many garments.” But they have bread and cold water; but they have two obols, and feet to visit the sick; but a tongue and speech to comfort the [bedridden; but a house and roof to take in] the stranger. For we do not demand so many talents of gold from the poor, but these things from the rich. And if anyone is poor and goes to the doors of others, our Master is not ashamed to receive even an obol; but he will even say that he has received more from him than from those who threw in much. How many of those standing here prayed to have lived at that time when Christ went about the earth in the flesh, so as to live with him and eat with him? See, now it is possible to do this, and to invite him to dinner and be feasted with him, and with greater gain. For of those who dined with him then, many perished, such as Judas and others of the same kind; but each of those who now invite him into his own house and share with him their table and roof will enjoy a great blessing. “For come, [you who are blessed of my Father,] inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food; I was thirsty, and you gave me drink; I was a stranger, and you welcomed me; I was sick, and you visited me; I was in prison, and you came to me.” So that we may hear these words, then, let us feed the hungry, give drink to the thirsty, visit the sick, see the one in prison, so that we may enjoy boldness, receive forgiveness of sins, and share in those good things that surpass both word and mind; may we all attain them, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.

### Scripture references

- Matt 5:3: quotation, high confidence
- Matt 5:7–8: quotation, high confidence
- John 10:11: allusion, high confidence
- Matt 6:24: quotation, high confidence
- Gen 1:26–27: allusion, medium confidence
- Matt 6:19–20: allusion, medium confidence
- Mark 12:41–44: allusion, medium confidence
- Matt 25:34–36: quotation, high confidence

### Translation notes

- Quotations: Matt 5:3, 8, 7; John 10:11 (allusion); Matt 6:24; Gen 1:26–27 (allusion, “in his image”); Matt 6:19–20 (allusion, moths); Mark 12:41–44 (the widow’s offering, allusion); Matt 25:34–36. Lines are lost in the scan after “the good things to come” and in the list of what the poor can give; they are supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 59.4 (PG 59:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/59-4).

## Homily 60.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/59-1/#p-60-1
- Source: PG 59:348
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ, the good shepherd, lays down his life for the sheep, unlike the destroyers and the negligent teachers; his knowledge of the Father is equal to the Father’s knowledge of him.

### Greek text

Ἐγώ εἶμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γιγώσκομαι ὑπὸ τῶν ἐμῶν. Καθὼς γιγώσχει μὲ ὁ Πατὴρ, κἀγὼ γιγώσκχω τὸν Πατέρα, καὶ ἐξ τῷ ψυχὴν μου τίθημι ὑπὲρ τῶν προδάτω». Μέγα, ἀγαπητοὶ 4, μέγα Ἐκκλησίας προστασία, καὶ πολλῆς δεόμενον φιλοσοφίας, καὶ ἀνδρείας τοσαύτῆς. ὅσης ὁ Χριστὸς εἶπεν, ὥστε τὴν ψυχὴν ὑπὲρ τῶν προδάτων θεῖναι, ὥστε μηδέποτε ἐγκαταλιπεῖν αὐτὰ ἔρημα καὶ γυμνὰ, ὥστε πρὸς τὸν λύκον ἴστασθαι γενναίως. Τούτῳ γὰρ ὁ ποιμὴν τοῦ μισθωτοῦ διέστηκεν. Ὁ μὲν γὰρ τὴν ἰδίαν σωτηρίαν πανταχοῦ τὴν τῶν προδάτων ἐπιζητεῖ, τὴν ἑαυτοῦ παρατρέχων. Εἰπὼν τοίνυν τοῦ ποιμένος τὰ δείγματα, δύο τίθησι τοὺς λυμεῶνας " ἕνα τὸν κλέπτην τὸν θύοντα καὶ ἁρπάζοντα" ἕτερον δὲ τὸν τούτων μὲν οὐδὲν ποιοῦντα, γινομένων δὲ τούτων οὐκ ἐπιστρέφόμενον, οὐδὲ κωλύοντα δι᾽ ἐχείνων μὲν τοὺς περὶ Θευδᾶν αἷνιττόμενος, διὰ τούτων δὲ τοὺς Ἰουδαΐυν διδασκά- “:ὥν ἐμπεπιστευμένων αὐτοῖς προδάτων. “Ὅπερ οὖν “«αἱ ὃ Ἰεζεχιὴλ ἄνωθεν ἐγκαλῶν αὐτοῖς ἔλεγεν " Ὦ οἱ ποιμένες ἡ Ἰσραή." μή βόσκουσιν ἑαυτοὺς οἱ ποιμένες; οὐκὶ τὰ πρόδατα βόσκχουσιν οἱ ποιμένες; ᾿Αλλ᾽ ἐκεῖνοι τοὐναντίον ἐποίουν, ὅπερ μέγιστόν ἐστιν εἶδος κακίας, καὶ τῶν ἄλλων αἴτιον πάντων. Διὰ τοῦτο γάρ φησιν" οὔτε τὸ πεπλανημέγον ἐπέστρεφον, οὐδὲ τὸ ἀπολωλὸς ἐζήτουν, οὐδὲ τὸ συντετριμμένον ἐδέσμουν, οὐδὲ τὸ ἀῤῥωστοῦν ἐθεράπευον, ἐπειδὴ ἑαυτοὺς, καὶ οὐ τὰ πρόδατα, Ὅπερ καὶ ὁ Παῦλος ἑτέρῳ ῥήματι πάλιν ἐδήλου λέγων Οἱ γὰρ πάντες τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ" καὶ πάλιν, Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλ.ὰ τὸ τοῦ πιησίον ἕκαστος. ᾿Αλλ᾽ ἀμφοτέρων ἑαυτὸν διίστησιν ὁ Χριστός " ἐχείνων μὲν τῶν ἐπὶ λύμῃ παραγενομένων, τῷ εἰπεῖν, Διὰ τοῦτο ἥλθον, ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι" τούτων δὲ τῶν περιορώντων ὑπὸ τῶν λύκων ἁρπαζόμενα τὰ πρόδατα, τῷ μὴ καταλιπεῖν, ἀλλὰ καὶ τὴν ψυχὴν αὐτοῦ θεῖναι ὑπὲρ αὐτῶν, ὥστε μὴ τὰ πρόὄατα ἀποθανεῖν. Ἑπειδὴ γὰρ αὐτὸν ἐδουλεύοντο ἀνελεῖν, οὔτε τῆς διδασκαλίας μετέθετο, οὔτε τοὺς πιστεύοντας προΐδωχεν, ἀλλ᾽ ἔστη, καὺ εἴλετο ἀποθανεῖν. Διὰ τοῦτο ἄνω καὶ κάτω ἔλεγεν: ᾿Εγώ εἰμε ὁ ποιμὴν ὁ καλός. Εἶτα ἐπειδὴ ἀμάρτυρα ἐδόχε: τὰ λεγόμενα εἶναι (τὸ μὲν γὰρ, Τὴν ψυχήν μου τίθημι, οὗ μετὰ πολὺ τὴν ἀπόδειξιν ἔλαθε " τὸ δὲ, Ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι, μετὰ τὴν ἐντεῦθεν ἔμελλεν ἀποδημίαν συμδήσεσθαι,. κατὰ τὸν αἰῶνα τὸν μέλλοντα), τί ποιεῖ, Θάτερον ἀπὸ θατέρου πιστοῦται, ἀπὸ τοῦ δοῦναι τὴν ψυχὴν, ὅτι χαι τὴν ζωὴν δίδωτιν. Ὅπερ καὶ ὁ Παῦλος ἔλεγεν, ὅτι Εἰ ἐχθροὶ ὄντες κατη.1.1άγημεν τῷ Θεῷ διὰ τοῦ θαγάτες σωθησόμεθα. Καὶ πάλιν ἀλλαχοῦ" Ὃς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀ.1.1") ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν 84, πῶς οὐκὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαριεῖται; ᾿Αλλὰ τίνος ἕνεκεν οὐκ ἐγκαλοῦσιν αὐτῷ νῦν, ἃ καὶ πρότερον, λέγοντες" Σὺ «ερὶ σεαυτοῦ μαρτυρεῖς, ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής; Ὅτι πολλάκις ἑπεστόμισεν αὐτοὺς, καὶ πλείων ἡ παῤῥησία πρὸς αὐτοὺς ἀπὸ τῶν σημείων ἐγένετο. Εἴτα, ἐπειδὴ; εἶπεν ἀνωτέρω, Καὶ τὰ πρόαὐτῷ, ἵνα μὴ τις Ξἴπῃ Τί οὖν πρὸς τοὺς μὴ πιστεύσαντας; ἄκουσον τί ἐπήγαγε" Καὶ γιγώσκω τὰ ἐμὰ, καὶ γινώσκχομαι ὑπὸ τῶν ἐμῶν, Ὅπερ καὶ ὁ Παῦλος δηλῶν, ἔλεγεν ' Οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὑτοῦ ὃν προέγγω " καὶ ὁ Μωῦσῆς, Ἔγνω Κύριος τοὺς ὄντας αὑτοῦ" ἐκείνους λέγω, φησὶν, οὖ; προέγνων. Εἶτα, ἵνα μὴ τῆς γνώσεως ἴσον τὸ μέτρον νομίσῃ:, ἄκουσον πῶς διορθοῦται αὐτὸ τῇ ἐπαγωγῇ" Γι ώσκω τὰ ἐμὰ, φησὶ, καὶ γιγώσκομαι ὑπὸ τῶν ἐμῶν. "Αλλ᾽ οὐκ ἴση ἡ γνῶσις " ἀλλὰ ποῦ ἴση; Ἐπὶ τοῦ Πατρὸς καὶ ἐμοῦ. Ἐκεῖ γὰρ, Καθὼς γιγώσκδι με ὁ Πατὴρ, κἀγὼ γιγώσχω τὸν Πατέρα. Ἐπεὶ εἰ μὴ τοῦτο ἐδούλετο κατασκευάσαι, τίνος ἕνεκεν αὐτὸ ἐπήγαγεν; Ἐπειδὴ γὰρ πολλαχοῦ ἑαυπὸν τίθησιν ἐν τάξει τῶν πολλῶν, ἵνα μή τις νομίσῃ ὅτι ὡς; ἄνθρωπος οὕτως ἐγίνωσκεν, ἐπήγαγε " Καθὼς γιγνώσκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα. Οὕτως ἀχριθῶς αὐτὸν ἐπίσταμαι, ὡς αὐτὸς ἐμέ. ΔιΙΧ τοῦτο καὶ ἔλεγεν: Οὐδεὶς γινώσκει τὸν Υἱὸν, εἰ μὴ ὁ Πατὴρ, καὶ τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, χεχωρισμένην τινὰ γνῶσιν λέγων, καὶ τοιαύτὴν, οἵαν οὐδεὶς ἕτερος δύναται σχεῖν, Ἐγὼ τίθημι τὴν ψυχήν μου. Συνεχῶς τοῦτο λέγει, δηλῶν ὅτι οὐκ ἔστι πλάνος. Ἐπεὶ καὶ ὁ ᾿Απόστολος, ὅτε αὐτὸν " ἐδούλετο δεῖξαι γνήσιον ὄντα διδάσκαλον, καὶ πρὸς τοὺς Ψψευδαποστόλους ἀντιπαρεξήγαγε τὸν λόγον, ἀπὸ τῶν κινδύνων καὶ τῶν θανάτων ἑαυτὸν συνίστησι λέγων " Ἐν πληγαῖς ὑπερδαλλόντως, ἐν θανάτοις σπο.λλάκις. Τὸ μὲν γὰρ λέγειν, ὅτι Φῶς εἰμι, καὶ, Ζωή εἰμι, ἐδόκει εἶναι τύφου παρὰ τοῖς ἀνοήτοις - τὸ δὲ λέγεῖν, ᾿Αποθανεῖν βούλομαι, οὐδεμίαν βασχαᾳνίαν εἶχεν, οὐδὲ φθόνον. Διὰ τοῦτο οὐδὲ λέγουσιν αὐτῷ " Σὺ μαρτυρεῖς περὶ σεαυτοῦ " ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. Πολλὴν γὰρ ἐδείκνυ τὸ ῥῆμα κηδεμονίαν, εἴ γε ὑπὲρ τῶν λιθαζόντων ἐδούλετο ἑαυτὸν ἐχδοῦνκι.

### English translation (Claude)

“I am the good shepherd; I know my own, and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep.” A great thing, beloved, a great thing is the leadership of the church, requiring much wisdom and as much courage as Christ spoke of: to lay down one’s life for the sheep, never to leave them deserted and stripped, to stand nobly against the wolf. For in this the shepherd differs from the hireling. The one [always looks to his own safety, and cares nothing for the sheep; the other] everywhere seeks the safety of the sheep, passing over his own. So, having stated the marks of the shepherd, he sets down two kinds of destroyers: one, the thief who kills and snatches; the other, one who does none of these things, but when they happen does not take notice or prevent them; by the former hinting at Theudas and his followers, and by the latter at the teachers of the Jews, [who took no thought for] the sheep entrusted to them. Which Ezekiel too long ago said, accusing them: “O shepherds of Israel, do shepherds feed themselves? Do not the shepherds feed the sheep?” But they did the opposite, which is the greatest form of wickedness and the cause of all the others. For this reason, it says, “they did not bring back the strayed, nor seek the lost, nor bind up the broken, nor heal the sick,” since they fed themselves and not the sheep. Paul too showed this again in other words, saying, “For they all seek their own interests, not those of Christ Jesus,” and again, “Let no one seek his own good, but each that of his neighbor.” But Christ separates himself from both: from those who came to destroy, by saying, “I came that they may have life, and have it abundantly”; and from those who look on while the sheep are snatched by the wolves, by not abandoning them, but even laying down his life for them, so that the sheep might not die. For when they wished to kill him, he neither changed his teaching nor betrayed those who believed, but stood firm and chose to die. That is why he kept saying, “I am the good shepherd.” Then, since what he said seemed to be without proof (for “I lay down my life” received its demonstration not long after, while “that they may have life, and have it abundantly” was to come about after his departure from here, in the age to come), what does he do? He confirms the one from the other: from his giving his life, that he also gives life. As Paul too said, “For if while we were enemies we were reconciled to God by the death [of his Son, much more, being reconciled,] shall we be saved.” And again elsewhere: “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” But why do they not now charge him as before, saying, “You testify about yourself; your testimony is not true”? Because he had often silenced them, and his boldness toward them had grown from the signs. Then, since he had said above, “And the sheep [hear his voice and follow] him,” so that no one might say, “What then of those who did not believe?”, hear what he added: “And I know my own, and my own know me.” Which Paul too showed, saying, “God has not rejected his people, whom he foreknew”; and Moses: “The Lord knew those who are his.” “I mean those,” he says, “whom I foreknew.” Then, so that you may not think the measure of the knowledge is equal, hear how he corrects this by what he adds: “I know my own,” he says, “and my own know me. But the knowledge is not equal. Where then is it equal? In the case of the Father and myself.” For there it is, “just as the Father knows me and I know the Father.” For if he did not wish to establish this, why did he add it? For since he often places himself in the rank of the many, so that no one might think that he knew as a man knows, he added, “just as the Father knows me and I know the Father”: “I know him as exactly as he knows me.” That is why he also said, “No one knows the Son except the Father, and no one knows the Father except the Son,” speaking of a knowledge set apart, such as no one else can have. “I lay down my life.” He says this continually, showing that he is not a deceiver. For the apostle too, when he wished to show that he was a genuine teacher, and set his account against the false apostles, commends himself by his dangers and deaths, saying, “with countless beatings, often near death.” For to say, “I am the light,” and, “I am the life,” seemed to the foolish to be pride; but to say, “I wish to die,” had nothing invidious or envious in it. That is why they do not say to him, “You testify about yourself; your testimony is not true.” For the saying showed great care for them, if indeed he wished to give himself up for those who were stoning him.

### Scripture references

- John 10:14–15: quotation, high confidence
- Ezek 34:2: quotation, high confidence
- Ezek 34:4: quotation, high confidence
- Phil 2:21: quotation, high confidence
- 1 Cor 10:24: quotation, high confidence
- John 10:10: quotation, high confidence
- Rom 5:10: quotation, high confidence
- Rom 8:32: quotation, high confidence
- John 8:13: quotation, high confidence
- John 10:4: allusion, medium confidence
- Rom 11:2: quotation, high confidence
- 2 Tim 2:19: quotation, high confidence
- Num 16:5: quotation, medium confidence
- Matt 11:27: quotation, high confidence
- 2 Cor 11:23: quotation, high confidence
- John 8:12: allusion, medium confidence
- John 14:6: allusion, medium confidence

### Translation notes

- Quotations: John 10:14–15; Ezek 34:2, 4; Phil 2:21; 1 Cor 10:24; John 10:10; Rom 5:10; Rom 8:32; John 8:13; John 10:4 (allusion); Rom 11:2; 2 Tim 2:19 (Num 16:5, which Chrysostom ascribes to Moses); Matt 11:27; 2 Cor 11:23; John 8:12; John 14:6. Lines lost in the scan (the contrast of shepherd and hireling, the teachers’ neglect, the end of Rom 5:10, the quotation of John 10:4) are supplied by sense in brackets. Leaked apparatus inside the quotation of Ezek 34:2 is removed by a logged correction. Chrysostom applies the passage to the leadership of the church.

### Citation (SBL)

Chrysostom, Hom. Jo. 60.1 (PG 59:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/60-1).

## Homily 60.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/60-2/#p-60-2
- Source: PG 59:348
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ speaks of his other sheep, the Gentiles, who will become one flock with the Jews, and of his authority to lay down his life and take it up again, as something pleasing to the Father.

### Greek text

Διὰ τοῦτο καὶ εὐκαίρως τὸν περὶ τῶν ἐθνῶν εἰσἀγει λόγον. Καὶ γὰρ καὶ ἄ1λ.α πρόδατα ἔχω, φησὶν, ἁ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης " κἀκεῖγά μὲ δεῖ ἀγαγεῖν. Ἰδοὺ πάλιν τὸ, Δεῖ, ῥῆμα κείμενον, οὐκ ἀνάγκης ἐστὶν, ἀλλὰ τοῦ πάντως ἐσομένου δηλωτικόν " ὡσανεὶ ἔλεγε " Τί θαυμάζετε, εἰ οὗτοί μοι μέλλουσιν ἕπεσθαι, καὶ τὰ πρόδατα τῆς φωνῇς μου ἀκούειν; Ὅταν γὰρ καὶ ἄλλα ἴδητέ μοι ἀκολουθοῦνκα, καὶ τῆς φωνῆς μου ἀκούοντα, τότε ἐχπλαγήσεσθε δβειζόνως. Εἰ δὲ λέγει, ἽΑ οὐκ ἔστιν ἐκ τῆς ταύτης, μὴ θορυδηθῇς. Ἡ γὰρ διαφορὰ περὶ τὸν νόμον μόνον, καθάπερ καὶ ὁ Παῦλός φησιν" Οὔτε περιτομή τι ἰσχύει, οὔτε ἀχροδυστία. με δεῖ ἀγαγεῖν. Δείκνυσιν ἀμφοτέρους ἐσχορπισμάγνοὺς καὶ μεμιγμένους καὶ ποιμένας οὐκ ἔχοντας, κἀκείνους καὶ τούτους, οὕπω τοῦ καλοῦ παραγενομένου ποιμένος. Εἶτα καὶ τὴν μέλλουσαν αὐτῶν προαναφωνεῖ συνάφειαν, ὅτι Ἔσονται μία ποίμνη. Ὅπε ρ καὶ αὐτὸ πάλιν 5 ὁ Παῦλος ἐδήλωσεν εἰπών Ἴνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἔνα καινὸν “ἄγθρωποῦ. Διὰ τοῦτό μὲ ἀγαπᾷ ὁ Πατὴρ, ὅτι ἐγὼ τὴν ψυχήν μου τίθημι, ἵνα πάλιν λάδω αὐτήν. Καὶ τί τοῦ ῥήματος τούτου ταπεινότερον γένοιτ᾽ ἂν, εἴ γε δ ἡμᾶς ὁ Δεσπότης ἀγαπᾶσθαι μέλλει ὁ ἡμέτερος͵ ἐπειδὴ ὑπὲρ ἡμῶν ἀποθνήσκει; Τί οὖν, εἰπέ μοι; τὸν ἔμπροσθεν χρόνον οὐκ ἠγαπᾶτο, ἀλλὰ νῦν «ἧς ἀγάπης ἧρξατο ὁ Πατὴρ, καὶ ἡμεῖς γεγόναμεν τῆς ἀγάπης αὑτῷ αἴτιοι; ᾽Ορᾷς πῶς κέχρηται τῇ συγκαταδάσει; Τί οὖν ἐνταῦθα κατασκευάσαι βούλεται -. Ἐπειδὴ ἀλλότριον αὐτὸν ἔλεγον τοῦ Πατρὸς καὶ πλάνον, καὶ ἐπὶ λύμῃ ἥκειν αὐτὸν καὶ ἀπωλείᾳ, λέγει " Καὶ εἰ μηδὲν ἄλλο, τοῦτο γοῦν με ἔπειθεν ἀγαπᾷν“ ὑμᾶς, τὸ οὕτω ὑμᾶς ἀγαπᾶσθαι παρὰ τοῦ Πατρὸς ὡς. ἐμέ’ καὶ διὰ τοῦτο ἀγαπᾶσθαι παρ᾽ αὐτοῦ, ἐπειδὴ ὑπὲρ ὑμῶν ἀποθνήσκω. Καὶ μετὰ τούτον δὲ καὶ. ἐκεῖνο κατασκευάσαι βούλεται, ὅτι τε οὐκ ἄκων ἐπὶ τὸ πρᾶγμα ἔρχεται (εἰ γὰρ ἄκων, πῶς ἀγάπης ἦν. ποιητικὸν τὸ γινόμενον :), καὶ ὅτι καὶ τῷ Πατρὶ μεθ᾽ ὑπερθολῆῇς τοῦτο δοκεῖ. Εἰ δὲ ὡς ἄνθρωπος τοῦτο διαλέγεται ἃ, μὴ θαυμάτῃς πολλάκις γὰρ τὴν ὑπὲρ. τούτων εἰρήκαμεν αἰτίαν, καὶ πάλιν τὰ αὐτὰ λέγειν περιττὸν καὶ ἐπαχθές. ᾿Εγὼ τίθημι τὴν ψυχὴν μου, ἵνα πάλιν ἰάδω αὐτήν" καὶ οὐδεὶς αἴρει αὐτὴν ἀπ᾿ ἐμοῦ. ᾿Εγὼ τίθημι αὐτὴν ἀπ᾿ ἐμαυτοῦ. Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω «ἰαδεῖν αὐτήν. Ἔν πειδὴ γὰρ πολλάκις ἐδουλεύοντο αὖτὸν ἀνελεῖν, λέγει, ὅτι Μὴ βουλομένου ἐμοῦ, ἀνόνητος ὑμῖν ἔστιν ὁ πόνος " καὶ ἐκ τοῦ προτέρου τὸ δεύτερον χατασχενάζει, ἀπὸ τοῦ θανάτου τὴν ἀνάστασιν. Τοῦτο. γάρ ἔστι τὸ θαυμαστὸν καὶ παράδοξον. Καὶ γὰρ ἀμφότερα καινῶς γέγονς, καὶ ὑπερ τὴν κοινὴν συνήθειαν. Προσέχωμεν δὲ μετὰ ἀχριδείας τῷ λεγομένῳ " ᾿Εξουσίαν ἔχω θεῖναι, φησὶ, τὴν ψυχήν μου. Καὶ τίς οὐκ ἔχει ἐξουσίαν θεῖναι τὴν ψυχὴν τὴν ἑαυτοῦ; Ἑκάστῳ γὰχρ βουλομένῳ δυνατὸν ἑαυτὸν ἀνελεῖν. ἾΑλλ᾽ οὐκ οὕτω φησίν" ἀλλὰ πῶς; Οὕτως ἐξουσίαν ἔχω θεῖναι, ὡς μηδένα δυνηθῆναι ἄκοντος ἐμοῦ τοῦτο ποιῆσαι" ὅπερ ἐπὶ ἀνθρώπων οὐκ ἕνι. Ἡμεῖς γὰρ οὖκ ἔχομεν ἐξουσίαν ἄλλως θεῖναι, ἀλλ᾽ ἀναιροῦντες ἑαυτούς. Εἰ δὲ ἐμπίπτοιμεν εἰς ἐπιδουλεύοντάς τινας καὶ κυρίους ἀνελεῖν, οὐκ ἔτι ἔχομεν ἐξουσίαν τοῦ θεῖναι καὶ μὴ, ἀλλὰ καὶ ἀκόντων ἡμῶν ἐκεῖνοι αὐτὴν ἀναιροῦσιν. Ἐπ' αὑτοῦ δὲ οὐκ οὕτως, ἀλλὰ καὶ ἑτέρων ἐπιδουλευόντων κύριος ἣν αὐτὸς μὴ θεῖναι αὐτήν. Εἰπὼν οὖν, ὅτι Οὐδεὶς αὐτὴν αἴρει ἀπ᾽ ἐμοῦ, τότε ἐπήγαγεν ᾿Εξουσίαν ἔχω θεῖναι τὴν ψυχήν μου" τουτέστιν, Ἐγὼ μόνος εἰμὶ κύριος τοῦ θεῖναι αὐτὴν " ὅπερ ἐφ᾽ ὑμῶν οὐκ ἔστι. Καὶ γὰρ καὶ ἄλλοι πολλοὶ κύριοί εἰσι τοῦ λαδεῖν αὐτὴν ἀφ᾽ ἡμῶν. ᾿Αλλὰ ποῦτο παρὰ τὴν ἀρχὴν οὐκ εἶπεν " οὐδὲ γὰρ ἔμελλεν ὁ λόγος ἀξιόπιστος εἶναι" ἀλλ᾽ ὅτε τὴν ἀπὸ τῶν πρασαντες οὐκ ἴσχυσαν αὐτὸν κατασχεῖν ( καὶ γὰρ ἐξῆλθεν ἐκ τῶν χειρῶν αὑτῶν μυριάκις) " τότε λοιπόν φησιν, Οὐδεὶς αὐτὴ» αἴρει ἀπ' ἐμοῦ. Εἰ δὲ τοῦτο ἀληθὲς, κἀκεῖνο ἕπεται, τὸ ἐχόντα ἐπὶ τοῦτο ἔργεσθαι. Τούτου δὲ ὄντος ἀληθοῦς, κἀκεῖνο συγνέστηχε, τὸ ἡνίχα ἂν βουληθῇ λαδεῖν αὐτὴν, δυνηθῆναι πάλιν. Εἰ γὰρ τὸ ἀποθανεῖν μεῖζον ἢ κατὰ ἄνθρωπον ἦν, μηδὲ περὶ ἐχξίνου λοιπὴν ἀμφίδαλλε. Τὸ γὰρ αὐτὸν μόνον εἶναι χύριον τοῦ τὴν Ψυχὴν ἀφεῖναι, δείκνυσι καὶ τοῦ λαθεῖν αὐτὴν κύριον ὄντα ἀπὸ τῆς αὐτῆς ξξουσίας. Ὁρᾷς πῶς ἀπὸ τοῦ προτέρου τὸ δεύτερον »ατεσχεύασε 8, καὶ ἀπὸ τοῦ θανάτου καὶ τὴν ἀνάστασιν ἔδειξεν ἀναμφισδήτητον; Ταύτην τὴν ἐντολὴν δλαδον παρὰ τοῦ Πατρός. Ποίαν δὴ ταύτην; Τὸ ἀποθανεῖν ὑπὲρ τοῦ κόσμου. Δρ᾽ οὖν ἀνέμεινεν ἀκοῦσαι πρότερον, καὶ τότε εἵλετο, καὶ ἐδέησεν αὐτὸ μαθεῖν; Καὶ τίς ἂν τοῦτο νοῦν ἔχων εἴποι; ᾿Αλλ᾽ ὥσπερ ἀνωτέρω εἰπὼν, Διὰ τοῦτό μ6 ὁ Πατὴρ ἀγαπᾷ, τὴν ἑκούσιον ἐδήλωσεν ὁρμὴν, καὶ τὴν τῆς ἐναντιότητο; ἀνεῖλεν ὑπόνοιαν " οὕτω καὶ ἐνταῦθα ἐντολὴν εἰληφέναι παρὰ τοῦ Πατρὸς εἰπὼν, οὐδὲν ἄλλο ἐμφαίνει, ἢ ὅτι Ἐκείνῳ δοκεῖ τοῦτο, ὅ ἐγὼ ποιῶ " ἵν᾽ ὅταν αὐτὸν ἀνέλωσι, μὴ νομίσωσιν ὡς ἐγχαταλελειμμένον καὶ προδιδόμενον ὑπὸ τοῦ Πατρὸς ἀνῃρηκέναι, μηδὲ ἀνειδίσωσιν ἅπερ ὠνείδισαν " "Λ.1λλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι" καὶ, Εἰ Υἱὸς εἶ τοῦ Θεοῦ, «ατάθηθι ἀπὸ τοῦ σταυροῦ. Καὶ μὴν διὰ τοῦτο οὐ καταβαίνει, ἐπειδὴ Υἱός ἔστι τοῦ Θεοῦ.

### English translation (Claude)

That is why he also opportunely introduces the discourse about the Gentiles. “For I have other sheep,” he says, “that are not of this fold; I must bring them also.” See again the word “must”: it does not indicate necessity, but what will certainly come to be; as if he were saying, “Why do you marvel if these are going to follow me and the sheep hear my voice? When you see others too following me and hearing my voice, then you will be amazed the more.” And if he says, “which are not of this [fold],” do not be disturbed. For the difference lies only in the law, as Paul too says, “For neither circumcision counts for anything, nor uncircumcision.” [“I] must bring [them also].” He shows that both were scattered and mixed and without shepherds, both the one and the other, the good shepherd not yet having come. Then he also foretells their future union: “They will become one flock.” Which Paul again showed, saying, “that he might create in himself one new man in place of the two.” “For this reason the Father loves me, because I lay down my life that I may take it up again.” And what could be humbler than this saying, if our Master is to be loved because of us, since he dies for us? What then, tell me? Was he not loved before? Did the Father begin to love only now, and have we become the cause of his love? Do you see how he uses condescension? What then does he wish to establish here? Since they said he was a stranger to the Father and a deceiver, and had come for ruin and destruction, he says, “If nothing else, this at least persuaded me to love you: that you are so loved by the Father, as I am; and that I am loved by him for this reason, because I die for you.” And besides this he also wishes to establish that he comes to the thing not unwillingly (for if unwillingly, how could what happened produce love?), and that it is exceedingly pleasing to the Father. And if he speaks this as a man, do not marvel; for we have often stated the reason for this, and to say the same things again is superfluous and tiresome. “I lay down my life that I may take it up again. No one takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it up again.” For since they had often wished to kill him, he says, “Unless I am willing, your toil is in vain”; and from the first he establishes the second, the resurrection from the death. For this is the wonderful and strange thing; for both happened in a new way, beyond common custom. Let us attend closely to what is said. “I have authority,” he says, “to lay down my life.” And who does not have authority to lay down his own life? For anyone who wishes can kill himself. But he does not mean it so; but how? “I have authority to lay it down in such a way that no one can do this against my will,” which is not possible among men. For we have no authority to lay it down otherwise than by killing ourselves; and if we fall among people who plot against us and have power to kill, we no longer have authority to lay it down or not, but they take it even against our will. But with him it was not so; even when others plotted against him, he was master of not laying it down. So, having said, “No one takes it from me,” he then added, “I have authority to lay down my life,” that is, “I alone am master of laying it down,” which is not so with you; for many others too are masters of taking it from us. But he did not say this at the beginning, for the saying would not have been credible; but when, after attempting [many times], they could not lay hold of him (for he escaped from their hands countless times), then at last he says, “No one takes it from me.” And if this is true, that other follows too: that he comes to it willingly. And if this is true, that too is established, that whenever he wishes he can take it up again. For if dying was more than human, do not doubt about that either. For his being the only master of giving up his life shows that he is master also of taking it up by the same authority. Do you see how from the first he established the second, and from the death showed the resurrection too to be beyond dispute? “This command I received from my Father.” What command is this? To die for the world. Did he then wait first to hear it, and then choose, and need to learn it? And who in his senses would say this? But as above, by saying, “For this reason the Father loves me,” he showed his voluntary impulse and removed the suspicion of opposition, so here too, by saying that he had received a command from the Father, he indicates nothing other than “What I do is pleasing to him,” so that when they killed him, they might not think that they had killed him as one abandoned and betrayed by the Father, nor reproach him as they did reproach him: “He saved others; himself he cannot save,” and, “If you are the Son of God, come down from the cross.” And indeed it was for this reason that he does not come down, because he is the Son of God.

### Scripture references

- John 10:16–18: quotation, high confidence
- Gal 5:6: quotation, high confidence
- Eph 2:15: quotation, high confidence
- Matt 27:40: quotation, high confidence
- Matt 27:42: quotation, high confidence

### Translation notes

- Quotations: John 10:16–18; Gal 5:6 (or 1 Cor 7:19; 6:15); Eph 2:15; Matt 27:42, 40. The section numerals were partly lost in the scan. Lines are lost in the comment on “not of this fold”; words are supplied by sense in brackets. Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections. “Condescension” renders συγκατάβασις.

### Citation (SBL)

Chrysostom, Hom. Jo. 60.2 (PG 59:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/60-2).

## Homily 60.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/60-2/#p-60-3
- Source: PG 59:348
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s “command” from the Father shows their oneness of mind; he bears silently being called possessed, teaching meekness; Chrysostom urges mourning for sin and mercy, especially visiting prisoners.

### Greek text

Εἴτα ἵνα μὴ ἀκούων, ὅτι ᾿Εντοιὴν σεαρὰ τοῦ Πατρὸς, ἀλλότριον αὐτοῦ τὸ κατόρθωμα εἵναι νομίσῃς, προλαδὼν ἔλεγεν - ὋΟ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προδάτων " δικ τούτων δεικνὺς αὐτοῦ ὄντα τὰ πρόδατα,, καὶ ὅτι αὐτοῦ τὸ κατόρθωμα ἦν πᾶν τὸ γεγενημένον, καὶ οὐ δεόμενον αὐτὸν ἐντολῆς. Εἰ γὰρ ἐντολῆς ἐδεῖτο, πῶς ἔλεγεν" Ἀπ’ ἐμαυτοῦ τίθημι; Ὁ γὰρ ἀφ᾽ ἑαυτοῦ «ιθεὶς οὐ δέεται ἐντολῇς. Καὶ τὴν αἰτίαν δὲ τίθησι, ἣν τοῦτο ποιεῖ. Ποία δὲ αὕτη ἐστί; Τὸ ποιμένα αὐτὸν εἶναι, καὶ καλὸν ποιμένα. Ὁ δὲ καλὸς ποιμὴν οὗ δεῖται ἑτέρου τοῦ πρὸς τοῦτο αὐτὸν διαναστήσοντος. Εἰ δὲ ἐπ᾽ ἀνθρώπων τοῦτο, πολλῷ μᾶλλον ἐπὶ Θεοῦ. Διὰ τοῦτο καὶ ὁ Παῦλος ἔλεγεν, ὅτι Ἑαυτὸν ἐκένωσεν. Οὐδὲν οὖν ἄλλο ἡ ἐντολὴ ἐνταῦθα βούλεται κειμένη, ἀλλ᾽ ἢ τὴν πρὸς τὸν Πατέρα ὁμόνοιαν δεῖξαι. Εἰ δὲ οὔτω ταπεινῶς εἴρηται καὶ ἀνθρωπίνως, τῆς τῶν ἀκουόντων ἐστὶν ἀσθενείας ἡ αἰτία. Σχίσμα οὖν ἐγένετο ἐν τοῖς Ἰουδαίοις. Καὶ οἱ μὲν ἔλεγον, ὅτι δαιμόνιον ἔχει καὶ μαίγεται. Τί αὐτοῦ ἀκούετε; Οἱ δὲ, ὅτι Τὰ ῥήματα ταῦτα οὐκ ἔστι δαιμονιζομένου. Μὴ δαιμόνιον δύναται ὀφθαλμοὺς τυφλῶν ἀνοῖξαι; Ἐπειδὴ γὰρ μείζονα ἣ κατὰ ἄνθρωπον τὰ λεγόμενα, καὶ οὐ τῆς χοινῆῇς συνηθείας, δαιμονῶντα αὐτὸν ἔλεγον, τέταρτον Ῥ ἤδη τούτῳ αὖτὸν προσειπόντες (καὶ γὰρ ἔμπροσθεν ἔλεγον " Δαιμόνιον ἔχεις, τίς σὲ ζητεῖ ἀποκτεῖναι; καὶ πάλιν" Οὐ καλῶς ἐλέγομεν. ὅτε Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις; καὶ ἐνταῦθα " Δαιμόνιον ἔχει καὶ μαίνεται" τί αὐτοῦ ἀκούετε :)" μᾶλλον δὲ οὐ τέταρπον, ἀλλὰ καὶ πολλάκις αὐτὸν ἀκηκοέναι, Τὸ γὰρ λέγεῖιν, Οὐ καλῶς ἐλέγομεν ὅτι δαιμόνιον ἔχεις; οὐ τοῦ δεύτερον καὶ τρίτον, ἀλλὰ τοῦ πολλάκις εἰρηκέναι τοῦτο, σημεῖόν ἐστι. Οἱ δὲ ἔλεγον 5, φησίν" Ταῦτα τὰ ῥήματα οὐκ ἔστι δαιμονιζομένου. Μὴ δαιμόγῈΟΥ δύναται ὀφθαλμοὺς τυφλῶν ἀγοῖξαι; Ἐπειδὴ γὰρ ἀπὸ ῥημάτων οὐκ ἠδύναντο ἐπιστομίζειν, τὴν ἀπόδειξιν λοιπὸν ἀπὸ τῶν ἔργων ἐποιοῦντο. Μάλιστα μὲν γὰρ οὐδὲ τὰ ῥήματα δαιμονῶντός ἐστιν" εἰ δὲ οὐ πείθεσθε ἀπὸ τῶν ῥημάτων, ἀπὸ τῶν ἔργων δυσωπήθητε. Εἰ δὲ μὴ δαιμονῶντός ἐστι, μείζονα δὲ ἣ κατὰ ἄνθρωπον, εὔδηλον ὅτι θείας τινὸς ταῦτά ἐστι δυνάμεως. Εἶδες συλλογισμόν; Ὅτι γὰρ μείζονα ἣ κατὰ ἄνθρωπον ἦν, δῆλον ἐκ τοῦ λέγειν, ὅτι Διιμόνιον ἔχει" ὅτι δὲ δαιμόνιον οὐκ εἶχεν, ἐδήλωσεν ἀφ᾽ ὧν ἐποίησε. Τί οὖν ὁ Χριστός; Οὐδὲν πρὸς ταῦτα ἀποχρίνεται. Πρότερον μὲν γὰρ ἀπεχρίνατο, Ἐγὼ δαιμόνιον οὐκ ἔχω " νυνὶ δὲ οὐ τοῦτο. Ἐπειδὴ γὰρ τὴν διὰ τῶν πραγμάτων παρέσχεν ἀπόδειξιν, ἐσίγα λοιπόν. Οὐδὲ γὰρ ἀποκρίσεως ἦσαν ἄξιοι οἱ δαιμονῶντα αὐτὸν καλοῦντες ὑπὲρ τούτων, ὑπὲρ ὧν θαυμάζειν, καὶ Θεὸν ἡγεῖσθαι αὐτὸν ἐχρῆν. Τί δὲ καὶ ἔδει τῶν παρ᾽ αὐτοῦ λοιπὸν ἐλέγχων, αὐτῶν κατ᾽ ἀλλήλων ἱσταμένων καὶ διελεγχόντων ἀλλήλους; Διὰ τοῦτο ἐσίγα καὶ πράως πάντα ἔφερεν. Οὐ διὰ τοῦτο δὲ μόνον, ἀλλὰ καὶ ἡμᾶς παιδεύων ἐπιείκειαν καὶ μακροθυμίαν πᾶσαν. δ᾽. Τοῦτον τοίνυν ξζηλώσωμεν. Οὐδὲ γὰρ ἐσίγησε μόνον, ἀλλὰ καὶ πάλιν ἐπέστη, καὶ ἐρωτηθεὶς ἀποχρίνεκαι, καὶ τὰ τῆς προνοίας αὐτοῦ ἐπιδείκνυται" καὶ δαιμονῶν κληθεὶς καὶ μαινόμενος, παρὰ ἀνθρώπων μυρία εὐηργετημένων, καὶ οὐκ ἅπαξ οὐδὲ δὶς, ἀλλὰ καὶ πολλάκις, οὐ μόνον οὐκ ἠμύνατο, ἀλλὰ καὶ εὐερ- Ὑετῶν αὐτοὺς οὐ διέλιπε. Καὶ τί λέγω εὐεργετῶν; Ὑπὲρ αὐτῶν καὶ τὴν ψυχὴν αὐτοῦ ἔθηκε, καὶ σταυρούμενος ὑπὲρ αὐτῶν τῷ Πατρὶ διαλέγεται. Ταῦτ᾽ οὖν καὶ ἡμεῖς μιμησώμεθα. Τοῦτο γάρ ἐστι Χριστοῦ εἶναι μαθητὴν, τὸ πρᾶον εἶναι καὶ ἐπιεικῆ. Πόθεν δὲ γένοιτ᾽ ἂν ἡμῖν αὕτη ἡ πραότης; Ἂν τὰς ἁμαριίας ἡμῶν λογιζώμεθα συνεχῶς, ἂν πενθῶμεν, ἂν δαχρύωμεν. Οὐδὲ γὰρ ἀνέχεται ψυχὴ τοσαύτῃ συνοικοῦσα ὀδύνῃ παροξύνεσθαι καὶ ὀργίζεσθαι. "Ἔνθα γὰρ ἂν ἧ πένθος, ὀργὴν εἶναι ἀμήχανον " ἔνθα λύπη, πᾶσα ἐκποδὼν ὀργή ᾿ ἔνθα συντριδὴ διανοίας, οὐδεὶς παροξυσμός. Ὑπὸ γὰρ πένθους μαστιζομένη ἡ διάνοια οὐδὲ σχολὴν ἔχει διεγερθῆναι " ἀλλὰ στενάζει ἃ πικρὸν, χοὶ κλαύσεται πικρότερον. Καὶ οἷδα μὲν,, ὅτι πολλοὶ γελῶσι ταῦτα ἀκούοντες ᾿ ἀλλ᾽ ἐγὼ τοὺς γελῶντας θρηνῶν οὐ παύσομαι. Πένθους γὰρ ὁ παρὼν καιρὸς καὶ θρήνων καὶ ὀδυρμῶν. Πολλὰ γὰρ καὶ ἐν ῥήμασι καὶ ἐν πράγμασιν ἁμαρτάνομεν. Τοὺς δὲ τοιαῦτα πλημμελοῦντας γέεννα ἐκδέχεται, καὶ ποταμὸς ζέων τῷ ῥοθίῳ τοῦ πυρὸς, καὶ βασιλείας ἔχπτωσις, τὸ πάντων χαλεπώτατον. Τούτων οὖν ἡἠπειλημένων, εἰπέ μοι, γελᾷς σὺ καὶ τρυφᾷς; καὶ τοῦ Δεσπότου σου παροξυγομένου καὶ ἀπειλοῦντος, ἔστηκας ἀναπεπτωχώς; καὶ οὐ δέδοικας μὴ τούτῳ σαυτῷ λαμπρὰν ἀνάψῃς τὴν κάμινον; Οὐκ ἀκούεις τί καθ᾽ ἐκάστην ἡμέραν βοᾷ; Πεινγῶντά με εἴδετε, καὶ οὐκ ἐθρέψατε" διψῶντα, καὶ οὐκ ἐποτίσατε. Πορεύεσθε εἰς τὸ πῦρ τὸ ἡτοιμασμένον τῷ διαδόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ " καὶ ταῦτα ἀπειλεῖ καθ' ἑκάστην ἡμέραν. ᾿Αλλ᾽ ἔθρεψα, φησὶν, αὐτόν. Πότε καὶ πόσας ἡμέρας; δέκα καὶ εἴκοσι; ᾿Αλλ᾽ οὐ τοσοῦτον βούλεται γρόνον μόνον, ἀλλ᾽ ὅσον ἐπὶ τῆς γῆς διατρίδεις. Ἐπεὶ καὶ αἱ παρθένοι εἶχον ἔλαιον, ἀλλ᾽ οὐκ ἀρκοῦν πρὸς σωτηρίαν αὑταῖς. Καὶ γὰρ κκαὶ αὗται ἀνῆψαν τὰς λαμπάδας, ἀλλ᾽ ἀπεκλείσθησαν τοῦ νυμφῶνος " καὶ μάλα εἰκότως. ἔφθησαν γὰρ σδεσθεῖσαι πρὸ τῆς τοῦ νυμφίου παρουσίας. Διὰ τοῦτο πολλοῦ ἡμῖν δεῖ τοῦ ἐλαίου, καὶ δαψιλοῦς τῆς φιλανθρωπίας. ΓΑχουσον γοῦν τί φησιν ὁ προφήτης ᾿ ᾿Ελέησόν με, ὁ Θεὸς, κατὰ τὸ μέγε ἔλεός σου. Οὐκοῦν καὶ ἡμᾶς τοὺς πλησίον οὕτως ἐλεεῖν δεῖ, κατὰ τὸ μέγα ἔλεος τὸ παρ᾽ ἡμῖν. Οἷοι γὰρ ἂν γενώμεθα περὶ τοὺς ὁμοδούλους, τοιούτου τευξόμεθα τοῦ Δεσπότου. Ποῖον δὲ ἔλεος μέγα; Ὅταν μὴ ἐκ τοῦ περισσεύματος δῶμεν, ἀλλ᾽ ἐκ τοῦ ὑστερήματος. Εἰ δὲ μηδὲ ἐκ τοῦ περισσεύματος, τίς ἡμῖν ἔσται ἐλπίς; πόθεν τῶν κακῶν ἐχείνων ἀπαλλαγή; ποῦ δυνησόμεθα φυγεῖν καὶ σωτηρίαν εὑρεῖν; Εἰ γὰρ αἱ παρθένοι μετὰ τοσούτους καὶ τηλικούτους ἱδρῶτας οὐδεμίαν οὐδαμόθεν ἔσχον παραμυθίαν" τίς ἡμῶν προστήσεται, ὅταν ἀκούσωμεν ἐκεῖνα τὰ φοδερὰ ῥήματα αὐτοῦ τοῦ διχάζοντος, λέγοντος καὶ ὀνξ:δίζοντος ἡμᾶς, ὅτι Πεινῶντά με οὐκ ἐθρέψατε; ᾽Εφ' ὅσον γὰρ οὐκ ἐποιήσατε ἑνὶ, φητὶ, τῶν ἐἰαχίστων τούτων, οὐδὲ ἐμοὶ ἐποιήσατε" οὐ περὶ τῶν μαῦητῶν λέγων ταῦτα μόνον, οὐδὲ περὶ τῶν ἀνηρημένων τὸν τῶν μοναχῶν βίον, ἀλλὰ περὶ παντὸς ἀνθρώπου πιστοῦ. Ὁ γὰρ τοιοῦτος, κἂν δοῦλος ἧ, κἂν τῶν ἐν ἀγορᾷ προσαιτούντων, πιστεύῃ δὲ εἰς τὸν Θεὸν, δίκαιον πάσης αὐτὸν ἀπολαύειν εὐνοίας. Κἂν περιίδωμεν τὸν τοιοῦτον γυμνὸν ἢ πεινῶντα, ταῦτα ἀκουσόμεθα τὰ ῥήματα - καὶ μάλα εἰκότως. Τί γὰρ βαρὺ, ἣ τί ἐπαχθὲς ἤτησε παρ᾽ ἡμῶν; τί δὲ οὐ τῶν σφόδρα εὐχολιυτάτων καὶ ῥᾷστων; Οὐδὲ γὰρ εἶπεν" ᾿Ασθενῶν ἤμην, καὶ οὐκ ἀνεστήσατέ με" ἀλλ᾽, Οὐκ ἐπεσκέψασθέ με. Οὐκ εἶπεν" Ἐν φυλαχῇ ἤμην, καὶ οὐκ ἐξεδάλετέ με" ἀλλ᾽, Οὐκ ἤλθετε πρός μὲ. "Ὅσῳ τοίνυν κοῦφα τὰ ἐπιτάγματα, τοσούτῳ μείζων ἡ κόλασις τοῖς παραχούουσι. Τί γὰρ κουφότερον, εἰπὲ μοι, τοῦ βαδίσαι καὶ εἰς δεσμωτήριον εἰσελθεῖν; τί ὃὲ ἥδιον; Ὅταν γὰρ ἴδῃς τοὺς μὲν δεδεμένους, τοὺς δὲ αὐχμῶντας, τοὺς δὲ χομῶντας, καὶ ῥάχια περικειμένους, τοὺς δὲ ὑπὸ λιμοῦ φθειρομένους, καὶ ὡς κύνας τοῖς ποσὶ προττρέχοντας' ἑτέρους τὰς πλευρὰς διωρυγμένους, ἄλλους ἐκ τῆς ἀγορᾶς νῦν ἐπανιόντας δεδεμένγυς, καὶ μεθ᾽ ἡμέραν μὲν ἐπαιτοῦντας, καὶ οὐδὲ τὴν ἀναγκαίαν συλλέγοντας τροφὴν, ἐν ἑσπέρᾳ δὲ παρὰ τῶν ἐφεστώτων τὴν πονηρὰν ἐχείνην καὶ ὠμὴν ἀπαιτουμένους λειτουργίαν" κἂν λίθος τις ἧ:, πάντως ἔσῃ φιλανθρωπότερος " κἂν τὸν ὑγρὸν καὶ διαλελυμένον ζῶν βίον. πάντως ἔσῃ φιλοτο: πρὶ τὰ ἀνθρώπινα πράγματα ἐπὶ ταῖς ἀλλο- «ρίαις ἐπισκοπῶν συμφοραῖς. Καὶ γὰρ τῆς φοδερᾶς ἐκείνης ἡμέρας ἔννοιαν λήψῃ πάντως, καὶ τῶν ποικίλων χηλάσεων. Ταῦτα δὲ στρέφων καὶ λογιζόμενος, καὶ θυμὸν, καὶ ἡδονὴν, καὶ τὸν τῶν βιωτικῶν πραγμάτων ἔρωτα ἐκθαλεῖς πάντως, καὶ παντὸς λιμένος γαληνοτάτου γαληνοτέραν ἐργάσῃ τὴν Ψυχὴν " καὶ περὶ τοῦ δικαστηρίου φιλοσοφήσεις ἐχείνου, ἐννοῶν ὅτι εἰ παρὰ ἀνθρώποις τοσαύτη πρόνοια, καὶ τάξις, καὶ φόθος, καὶ ἀπειλαὶ, πολλῷ μᾶλλον παρὰ θεῷ. Οὐ γὰρ ἔστιν ἐξουσία, εἰ μὴ παρὰ Θεοῦ. Ὁ τοίνυν τοῖς ἄρχουσι ταῦτα δοὺς διατάσσειν, πολλῷ μᾶλλον αὑτὸς αὐτὰ ἐργάσεται.

### English translation (Claude)

Then, so that on hearing “I received a command from the Father” you might not think the achievement was foreign to him, he said beforehand, “The good shepherd lays down his life for the sheep,” showing by this that the sheep are his, and that everything that was done was his own achievement, and that he did not need a command. For if he needed a command, how did he say, “I lay it down of myself”? For one who lays it down of himself does not need a command. And he states the reason why he does this. What is it? That he is a shepherd, and a good shepherd. And a good shepherd does not need another to rouse him to this. And if this is so among men, much more with God. That is why Paul too said, “He emptied himself.” So the command placed here means nothing else than to show his oneness of mind with the Father. And if it is spoken so humbly and in a human way, the cause is the weakness of the hearers. “There was again a division among the Jews. Some said, ‘He has a demon and is mad; why do you listen to him?’ Others said, ‘These are not the words of one who is demon-possessed. Can a demon open the eyes of the blind?’” For since what he said was more than human and not of common custom, they said he was possessed, now calling him this for the fourth time (for earlier they said, “You have a demon; who is seeking to kill you?”, and again, “Are we not right in saying that you are a Samaritan and have a demon?”, and here, “He has a demon and is mad; why do you listen to him?”); or rather not the fourth time, but he must have heard it many times. For to say, “Are we not right in saying that you have a demon?” is a sign of having said it not twice or three times, but often. “But others said,” it says, “‘These are not the words of one who is demon-possessed. Can a demon open the eyes of the blind?’” For since they could not silence them by words, they then made their proof from the works. “In the first place, the words are not those of one possessed; but if you are not persuaded by the words, be shamed by the works. And if they are not those of one possessed, but more than human, it is clear that they belong to some divine power.” Do you see the reasoning? That they were more than human is clear from their saying, “He has a demon”; that he did not have a demon they showed from what he did. What then does Christ do? He makes no answer to these things. Earlier he answered, “I do not have a demon,” but now not so. For since he had given the proof by deeds, he was silent thereafter. For those who called him possessed for the very things for which they ought to have admired him and held him to be God did not even deserve an answer. And what need was there any longer of refutations from him, when they themselves stood against one another and refuted one another? That is why he was silent and bore everything meekly. And not for this reason only, but also to teach us all gentleness and long-suffering. Let us, then, emulate him. For he not only kept silent, but also came again, and when questioned he answers, and shows the works of his providence; and, called possessed and mad by men who had received countless benefits from him, and that not once or twice but many times, he not only did not take revenge, but did not cease to benefit them. And why do I say benefit? He even laid down his life for them, and while being crucified he speaks to the Father on their behalf. Let us, then, imitate this. For this is to be a disciple of Christ: to be meek and gentle. And how may this meekness come to us? If we constantly reckon up our sins, if we mourn, if we weep. For a soul that lives with such grief does not allow itself to be provoked and angered. For where there is mourning, anger cannot be; where there is grief, all anger is gone; where there is contrition of mind, there is no exasperation. For the mind lashed by mourning has no leisure even to be roused; it groans bitterly and will weep more bitterly. And I know that many laugh when they hear this; but I will not cease mourning for those who laugh. For the present time is one of mourning and lamentation and wailing. For we sin much both in words and in deeds. And those who offend in this way are awaited by hell and a river seething with a torrent of fire, and loss of the kingdom, the hardest thing of all. When these things are threatened, tell me, do you laugh and live in luxury? And when your Master is provoked and threatens, do you stand there at ease? And do you not fear that by this you are kindling the furnace brightly for yourself? Do you not hear what he cries every day? “You saw me hungry, and did not feed me; thirsty, and did not give me drink. Depart into the fire prepared for the devil and his angels.” And he threatens this every day. “But I fed him,” someone says. When, and for how many days? Ten or twenty? But he wishes not only for so much time, but for as long as you live on earth. For the virgins too had oil, but not enough for their salvation. For they too lit their lamps, but they were shut out of the bridal chamber, and quite rightly; for their lamps had gone out before the bridegroom came. That is why we need much oil and abundant love for humankind. Hear, at any rate, what the prophet says: “Have mercy on me, O God, according to your great mercy.” So we too must have mercy on our neighbors in this way, according to the great mercy in us. For as we are toward our fellow servants, such shall we find our Master. And what is great mercy? When we give not from our abundance but from our want. And if we do not give even from our abundance, what hope shall we have? From where will come deliverance from those evils? Where shall we be able to flee and find salvation? For if the virgins, after so many and such great labors, had no consolation from any quarter, who will stand up for us when we hear those terrible words of the Judge himself, saying and reproaching us, “I was hungry, and you did not feed me”? “For as you did not do it to one of the least of these,” he says, “you did not do it to me”: saying this not only about the disciples, nor about those who have embraced the life of monks, but about every believing man. For such a man, even if he is a slave, even if he is one of those who beg in the marketplace, but believes in God, deserves to enjoy every kindness. And if we overlook such a one naked or hungry, we shall hear these words, and quite rightly. For what heavy or burdensome thing did he ask of us? What did he ask that is not among the very easiest and lightest? For he did not say, “I was sick, and you did not raise me up,” but “you did not visit me”; he did not say, “I was in prison, and you did not release me,” but “you did not come to me.” So the lighter the commands, the greater the punishment for those who disobey. For what is lighter, tell me, than to walk and go into a prison? And what is sweeter? For when you see some bound, some filthy, some with hair grown long and clothed in rags, some wasting away with hunger and running at your feet like dogs; others with their sides torn open; others just returning in chains from the marketplace, who by day beg and do not gather even their necessary food, and in the evening have that wicked and cruel service exacted from them by their keepers: even if you are a stone, you will surely become more humane; even if you live a soft and dissolute life, you will surely become wiser about human affairs, looking on the misfortunes of others. For you will surely take thought of that fearful day and of the various punishments. And turning these things over and reasoning on them, you will surely cast out anger and pleasure and the love of worldly affairs, and will make your soul calmer than any calm harbor; and you will practise wisdom about that judgment seat, considering that if there is so much forethought and order and fear and threatening among men, much more with God. “For there is no authority except from God.” So he who has given rulers these things to arrange will much more do them himself.

### Scripture references

- John 10:18–21: quotation, high confidence
- John 10:11: quotation, high confidence
- Phil 2:7: quotation, high confidence
- John 7:20: quotation, high confidence
- John 8:48: quotation, high confidence
- Luke 23:34: allusion, high confidence
- Dan 7:10: allusion, low confidence
- Matt 25:41–45: quotation, high confidence
- Matt 25:1–13: allusion, high confidence
- Ps 51:1 (50:3 LXX): quotation, high confidence
- Rom 13:1: quotation, high confidence

### Translation notes

- Quotations: John 10:18–21; John 10:11; Phil 2:7; John 7:20; John 8:48; Matt 25:42, 41, 45; Ps 51:1 (LXX 50:3); Matt 25:1–13 (the virgins); Rom 13:1; allusions to Luke 23:34 (prayer from the cross) and Dan 7:10 (the river of fire). The section numeral 4 (δ) appears in the scan’s text but was not used as a division, so section 4 is inside this ref. Leaked apparatus, Migne’s Latin column, and a leaked column number are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 60.3 (PG 59:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/60-3).

## Homily 60.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/60-2/#p-60-5
- Source: PG 59:348
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers to visit prisoners instead of going to the theater, to show mercy to the wicked as God does, and to remember their own sins, including injustice in buying and selling.

### Greek text

Καὶ γὰρ εἰ μὴ οὗτος ἣν ὁ φόδος, πάντα ἂν ἀπολώλει ὅπου γε τοσούτων κολάσεων ἐπικειμένων, πολλοὶ οἱ πρὸς τὴν κακίαν αὐτομολοῦντές εἰσι. Ταῦτα [καὶ] φιλοσοφῶν, καὶ πρὸς τὴν ἐλεημοσύνην ἔσῃ προθυμότερος, καὶ πολλὴν χαρπώσῃ τὴν ἡδονὴν, καὶ πολλῷ μείζονα τῶν ἀπὸ θεάτρου καταδαινόντων. Οἱ μὲν γὰρ ἐκεῖθεν ἀναστάντες, φλέγονται ὑπὸ τῆς ἐπιθυμίας καιόμενοι. Ὅταν γὰρ ἴδωσι τὰς ἀνεπτερωμένας ἐκείνας ἐπὶ τῆς σκηνῆς γυναῖκας, καὶ μυρία λάδωσιν ἐκεῖθεν τραύματα, θαλάσσης χυμαινούσης οὐδὲν ἄμεινον διαχείσονται, τοῦ τύπου τῶν ὄψεων, τῶν σχημάτων, τῶν ῥημάτων, τῆς βαδίσεως, τῶν ἄλλων πάντων πρὸ τῶν ὀφθαλμῶν ἱσταμένων, καὶ τὴν ψυχὴν αὐτοῖς πολιορχούντων. Οἱ δὲ ἐντεῦθεν ἐξελθόντες, οὐδὲν ὑποστήσονται τοιοῦτον, ἀλλὰ πολλὴν χαρπώσονται τὴν γαλήνην καὶ τὴν ἀταραξίαν. Ἢ γὰρ χατάννξις ἡ ἐκ τῆς ὄψεως τῶν δεδεμένων ἐγγενομένη, ἅπαν ἐκεῖνο σδέννυσι τὸ πῦρ. Κἂν ἀπαντήσῃ γυνὴ πορνευομένη καὶ ἀκόλαστος ἐξελθόντι τῶν δεσμωτῶν, οὐδὲν αὑτὸν ἐργάσετα!: χαλε: πόν. Ὡς γὰρ ἄπλαστος λοιπὸν γενόμενος, οὕτως οὐκ ἁλώσεται τοῖς δικτύοις τῆς ὄψεως ἐκείνης. ἀντὶ τῆς ὄψεως τῆς ἀκολάστου, τοῦ φόδου τῆς χρίσεως πρὸ ὀφθαλι μῶν αὐτῷ τότε κειμένου. Διὰ τοῦτο καὶ ὁ πᾶν εἶδος τρυφῆς ἐπελθὼν ἔλεγεν" Ἁγαθὸν πορευθῆξαι εἰς οἶκον πέγθους, ἣ πορευθῆναι δὶς οἷχον" γέλωτος. Καὶ ἐνταῦθα μὲν τοσαύτην ἐπιδείξει τὴν φιλοσοφίαν, ἐκεῖ ὃὲ ἀκούσῃ τὰ μυρίων μακαρισμῶν ἄξια ῥήματα. Μὴ τοίνυν ἀμελῶμεν τῆς τοιαύτης Κἂν γὰρ μὴ ἀργύριον βοηςθῆσαι δόντες, ἀλλὰ παρακαλέσαι λόγῳ, καὶ τὴν κειμένην ἀναστῆσαι ψυχὴν δυνησόμεθα, καὶ ἕτερα ἔπιχουρῆσαι πὸ ολλὰ, καὶ τοῖς ἐμθαλοῦσι διαλεγόμενοι, καὶ τοὺς ἐφεστῶτας ἡμερωτέρους ποιοῦντες, καὶ ἣ μικρὸν ἣ μέγα πάντως ἐργασόμεθα κέρδος. Εἰ δὲ λέὲ » ἀλλ᾽ ἀνδροφόνοι καὶ τυμθωρύ- Ἀΐ μϑτς καὶ μοιχοὶ, καὶ ἀκόλαστοι, καὶ ὧν γέμοντες κακῶν, πάλιν ἀναγκαίαν μος καὶ θεν δεικνύεις τῆς ἐκεῖ διατριθῆς τὴν πρόφασιν. Οὐ γὰρ δὴ τοὺς μὲν ἀγαθοὺς ἐλεεῖν, τοὺς δὲ πονηροὺς κολάζειν ἐκελεύσθημεν " ἀλλὰ περὶ πάντας ἐνδείκνυσθαι τὴν φιλανθρωπίαν ταύτην. Γίνεσθε γὰρ, φησὶν, ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὅτε ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Μὴ τοίνυν κατηγόρει τῶν ἀλλοτρίων πικρῶς, μηδὲ ἔσο σφοδρὸς δικαστὴς, ἀλλ᾽ ἥμερος καὶ φι ἐλάνθρωπος: Καὶ γὰρ καὶ ἡμεῖς, εἰ καὶ μὴ μοιχοὶ, μηδὲ τυμδωρύχοι, μηδὲ βαλαντιοτόμοι γεγόναμεν, ἀλλ᾽ ἔχομεν ἕτερα πλημμελήματα μυρίας ἄξια κολάσεως. Καὶ γὰρ καὶ τὸν ἡγε ἀδοιφὸν μωρὸν ἐχαλέσαμεν πολλάκις, ὅπερ τὴν ενναν ἡμῖν προξενεῖ " καὶ γυναζχας ἀκολάστοις εἴ- ΤΕ ν ὀφθαλ μοῖς, ὅπερ μοιχείαν ἀτ πηρτισμένην συνἰστησι - καὶ τὸ πάντων χαλεπώτερον, τῶν οὐ μετέχομεν ν ἀξίω ως, ὅπερ ἐνόχους ἡμᾶς ποιεῖ τοῦ σώματος καὶ τοῦ αἵματος τοῦ Χριστοῦ. Μὴ τοίνυν πικροὶ γενώμεθα τῶν ἄλλων ἐξετασταὶ, ἀλλὰ τὰ ἡμῶν αὐτῶν ἐννοῶμεν, καὶ οὕτω παυσόμεθα τῆς ἀπανθρωπίας ταύτης καὶ τῆς ὠμότητος. Χωρὶς δὲ τούτων κἀκεῖνο ἔστιν εἰπεῖν, ὅτι καὶ ἐπιεικεῖς ἄνδρας πολλοὺς εὑρήσομεν αὐτόθι, καὶ τῆς πόλεως πολλάκις ἀνταξίους πάσης. Ἐπεὶ καὶ τὸ ὃε σμωτήριον ἐκεῖνο, ἔνθα ὁ Ἴωσὴφ ἦν, πολλοὺς εἶχε πονηρούς " ἀλλ᾽ ὅμως πάντων ςμελεῖτο ὁ δίκαιος ἐκεῖνος, καὶ ἣν καὶ αὐτὸς μετὰ τῶν ἄλλων, κρυπτόμενος ὅστις ἦν. Καὶ γὰρ τῆς Αἰγύπτου πάσης ἀντάξιος ἦν, καὶ Ξὸ δεσμωτήριον ὅμως ᾧκει, καὶ οὐδεὶς ἤδει τῶν ἔνδον ὄντων. Καὶ νῦν τοίνυν πολλοὺς εἶναι εἰκὸς χρηστοὺς καὶ ἐπιεικεῖς, εἰ καὶ μὴ πᾶσιν εἶεν κατάδηλοι " καὶ ἡ περὶ τοὺς τοιούτους ἐπιμέλεια, τῆς περὶ πάντας σπουδῆς ὃ δίδωσί σοι τὴν ἁμοιδήν. "ἂν δὲ καὶ μηδεὶς ἧ τοιοῦτος, καὶ ἐνταῦθα πολλὴ ἡ ἀντίδοσις. Ἐπεὶ καὶ ὁ Δεσπότης ὁ σὸς οχλᾷς δζαίοις ἡ διελέγετο μόνον, τοὺς δὲ ἀκαθάρτους καὶ τὴν Χαναναίαν μετὰ πολλῆς ἐδέξατο ἐλ εὐνοίας, πὶ τὴν Σαμαρεῖτιν τὴν ἐναγῆ καὶ ἀκάθαρτον, καὶ ἑτέραν δὲ πόρνην πάλιν, ὑπὲρ ἧς καὶ ὠνείδιζον οἱ Ἰουδαῖοι, καὶ ἐδέξατο καὶ ἐθεράπευσε, καὶ τοὺς πόδας βρεχομένους ὑπὸ τῶν δακρύων τῆς ἐναγοῦς ἠνείχετο, παιδεύων ἡμᾶς συγχατιέναι τοῖς ἐν ἁμαρτίαις οὖσι. Τοῦτο γὰρ μάλιστα φιλανθρωπία, Τί φῇς; λῃσταὶ καὶ τυμδωρύχοι τὸ δεσμωτήριον οἰκοῦσι; Τὴν δὲ πόλιν, εἰπέ μοι, δίκαιοι τ ἐρ ἐς, ες εἰσὶν οἱ κατοικοῦντες; ἀλλ᾽ οὐκὶ πολλοὶ καὶ τούτων χείρους μετὰ πλείονος λῃστεύοντες κά ννόας " Οἱ μὲν γὰρ εἰ καὶ μηδὲν ἕτερον, τὴν γοῦν ἐρημίαν καὶ τὸ σκότος προθάλλονται, καὶ τὸ λανθάνοντες ταῦτα ποιεῖν " οἱ δὲ τὸ προσωπεῖον ῥίψαντες, γυμνῇ τῇ κεφαλῇ τὰ κακὰ μετέρχονται, βίαιοι καϊὶ ἅρπαγες ὄντες καὶ πλεονέκται. Καὶ γὰρ δύσκολον εὑρεῖν ἄνθρωπον ἀδικίας καθαρόν. τόσα καὶ τόσα᾽ ἀλλ' ὅμως ἀπάτῃ, τινὶ καὶ κλοπῇ τὸ αὑτὸ ἐπ᾽ ἐλάττοσι, καὶ οἷς δυνάμεθα χατεργαζόμεθα. Ὅταν γὰρ ἐν τοῖς συμβολαίοις, καὶ ἡνίκα δ᾽ ἂν ἀγοράσαι δέῃ τι ἣ καὶ ἀποδόσθαι, φιλονειχῶμεν καὶ βιαξώμεθα ἔλαττον πἧς ἀξίας χαταθαλεῖν, καὶ πάντα ὑπὲρ τούτον ποιῶμεν, οὐ λῃστεία τὸ πρᾶγμά ἐστιν; οὐ κλοπὴ καὶ πλεονεξία; Μὴ γάρ μοι εἴπῃς, ὅτι οὐκ οἱκέαν. οὐκ ἀνδράποδα παρεσπάσω. Ἢ γὰρ ἀδικία οὐ τῷ μέτρῳ τῶν ἀφαιρουμένων, ἀλλὰ τῇ προαιρέσει τῶν χλεπτόντων κρίνεται. Τὸ γὰρ ἄδικον κσὶ τὸ δί» καιον ἐν μεγάλοις καὶ ἐν μικροῖς τὴν αὐτὴν ἔχει δύβαλάντιον τις διατεμὼν χρυσίον λάδῃ. κἂν ὠνούμενος παρά τινος τῶν ἀγοραίων τῆς ἀξίας παρασπάσῃ τι τιμῇ ς᾽ καὶ τοιχωρύχος δὲ οὐκ ὁ τοῖχον διελὼν μόνον καὶ ὑφελόμενός τι τῶν ἔνδον, ἀλλὰ καὶ ὁ δίκην διαφθεέρας καὶ ἀφελόμενός τι τοῦ πλησίον. Μὴ τοίνυν τὰ ἡμέτερα παρατρέχοντες, τῶν ἀλλοτρίων γενώμεθα δικασταί" μηδὲ ὅπου φιλανθρωπίας καιρὸς, ἐξετάξωμεν πονηρίαν " ἀλλ' ἐννοήσαντες πῶς καὶ ἡμεῖς δι- “κεΐμεθα πάλαι, γενώμεθά ποτε ἥμεροι καὶ φιλάνγοόντος, μεν γάρ ποτε καὶ ἡμεῖς ἀπειθεῖς, ἀνόηκαὶ πάλιν, μεν γὰρ ρύσει τέχγα ὀργῆς. ᾿Αλλ' ὁ Θεὸς ὥσπερ ἐν δεσμωτηρίῳ κατεχομένους ἰδὼν, καὶ ἁλύσεσι χαλεπαῖς δεδεμένους, πολὺ τῶν ἀπὸ σιδήρου Χχαλεπωτέραις, οὐκ ἐπῃσχύνθη, ἀλλ᾽ ἦλθε καὶ ἐπέστη τῷ δεσμωτηρίῳ, καὶ τοὺς μυρίων ἀξίους κολάσεων ξξήγαγέ τε ἐκεῖθεν, καὶ εἰς βασιλείαν ἤγαγε, καὶ τοῦ οὐρανοῦ λαμπροτέρους ἐποίησεν, ἵνα καὶ ἡμεῖς τὰ αὐτὰ ποιῶμεν κατὰ δύνομιν τῆν ἡμετέραν. Καὶ γὰρ ὅταν λέγῃ 5 τοῖς μαθηταῖ; " Εἰ δῦ» ἐγὼ ἔνιψα Σοὺς πόδας ὁ Κύρως καὶ ὁ Διδάσκαϊλος, καὶ ὑμεῖς ὀρείλοεε ἀ1λι1ήιων νίπτειν τοὺς πόδας" ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα, καὶ ὑμεῖς ξοιῆτε " οὐκ ἐπὶ τῷ νίπτειν τοὺς πόδας τοῦτον γράφει τὸν νόμον μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ἅπασιν, οἷς περὶ ἡμᾶς ἐπεδείξατο, ᾿Ανδροφόνος ἐστὶν ὁ τὸ δεσμωτήριον οἰκῶν; ᾿λλλ᾽ ἡμεῖς τὸ χαλὸν ποιοῦγτες μὴ ἐκκακῶμεν, Τυμδωρύχος ἐστὶ καὶ μοιχός; ᾿Αλλὰ μὴ τὴν κακίαν, ἀλλὰ τὴν συμφορὰν ἐλεῶμεν. Πολλάκις δὲ, ὅπερ ἔφην, εὑρεθήσεται ἐχεξ καὶ εἷς μυρίων ἀντάξιος ἀνδρῶν. Κἂν συνεχῶς ἀπίῃς πρὸ; τοὺς δεδεμένους, οὐκ ἀποτεύξῃ τῆς τοιαύτης θήρας. Ὥσπερ γὰρ ὁ ᾿Αδραὰμ. καὶ τοὺς τυχόντας ξενοδοχῶν, ἐπέτυχέ ποτε καὶ ἀγγέλων " οὕτω καὶ ἡμεῖς ἔπιτενξόμεθα καὶ μεγάλων ἀνδρῶν, ἂν ἔργον, τὸ πρᾶγμα ποιησώμεθα, Εἰ δὲ χρὴ καὶ θαυμαστόν τὶ εἰπεῖν, οὐκ οὕτως ἐπαίνων ἄξιος ὁ μέγαν ὑποδεχόμενος, ὡς ὁ τὸν οἰχτρὸν καὶ ταλαίπωρον. ᾿Ἐκεῖνος μὲν γὰρ οὐ μικρὰν ἀφορμὴν ἔχει τὸν ξαυτοῦ βίον πρὸς τὸ παϑεῖν εὖ " ὁ ὃὲ ἀπεῤῥιμμένος καὶ ὑπὸ πάντων προδεδομένος, ἕνα λιμένα μύνον ἔχει, τὸν ἔλεον τοῦ ποιοῦντος αὐτὸν εὖ" ὥστε φιλανθρωπία καθαρὰ τοῦτο μάλιστά ἔσει. Καὶ ὁ μὲν τὸν θαυμαστὸν καὶ περιφανῆ θεραπεύων, πολλάκις καὶ πρὸς ἀνθρώπων ἐπίδειξιν τοῦτο ἐποίησεν» ὁ δὲ τὸν ἀπεῤῥιμμένον καὶ ἀπεγνωσμένον, διὰ μόνην τὴν ἐντολὴν τοῦ Θεοῦ τοῦτο ἐργάζεται. Διὸ κἂν δοχὴν ποιῶμεν, χωλοὺς καὶ ἀναπήρους ὑποδέχεσθαι χελενόμεθα" κἂν ἐλεημοσύνην ἐργαζώμεθα, ἐλαχίστους καὶ εὐτελεῖς ἐλεεῖν. ἐπετάγημεν. ᾿Ε:» ὅσον γὰρ ἐποιήσατα, φησὶν, ἐνὶ τοὐϊων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατεε. Εἰδότες τοίνυν τὸν ἐκεῖ κείμενον θησαυρὸν, εἰσίωμξν συνεχῶς καὶ πραγματευώμεθα, καὶ τὰς περὶ τὰ θέατρα σπουδὰς ἔχεῖ τρέψωμεν Ρν, Κἂν μηδὲν ἔχῃς εἰσενεγκεῖν, εἰσάγαγε τὴν ἀπὸ τῶν λόγων παράκλησιν. Οὐ γὰρ δὴ μόνον τὸν τρέφοντα, ἀλλὰ καὶ τὸν εἰσμόντα ὁ Θεὸς ἀμείδεται, Ὅταν γὰρ εἰσελσῃς, παρακαλῶν, βοηθῶν, ὑπισχνούμενος ἀμύνειν, φιλοσοφεῖν παρασκευάζων, οὐ μικρὸν καὶ ἐντεῦθεν λήψῃ τὸν μισθόν. Ἔξω μὲν γὰρ σοῦ τοιαῦτα διαλεγομένον, πολλοὶ καὶ γελάσογται ὑπὸ τῆς πολλῆς τρυφῆς διαχεχυμένοι " οἱ δὲ ἐν συμφοραῖς ὄντες, κατ’ ἐσταλμένης αὐτοῖς “ τῆς διανοίας, μετὰ πολλῆς τῆς ἐπιεικείας καὶ προσέξουσι τοῖς λεγομένοις, καὶ ἐπαινέσονται, χἀὶ ἔσονται βελτίους, Ἐπεὶ καὶ Παύλον δημηγοροῦντος, Ἰουδαῖοι μὲν πολλάκις κατεγέλων " οἱ δὲ δεσμῶται μετὰ πολλῆς ἐπηχροῶντο τῆς ἡσυχίας. Οὐδὲν γὰρ οὕτως εἰς φιλοσοφίαν ἐπιτηδείαν κατα-σκευάζει τὴν ψυχὴν ὡς συμφορὰ, καὶ πειρασμὸς, καὶ θλίψις ἐπειχειμένη. Ταῦτ᾽ οὖν ἐννοήσαντες. ἅπαντα, ὅσα μὲν τοὺς ἔνδον ἀγαθὰ, ὅσᾳ δὲ ἡμᾶς αὐτοὺς ἐρἐν ἀγορᾷ διατριθδὰς, καὶ τὰς ἀκαίρους ἀσχολίας ἐχεΐ χαταναλώσωμεν, ἵνα κἀκείνους χερδάνωμεν, καὶ ἡμᾷς αὐτοὺς εὐφράνωμεν, καὶ τὸν Θεὸν δοξασθῆναι χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

For if this fear did not exist, everything would have perished; since even with so many punishments laid up, many are those who desert to wickedness. Practising this wisdom, you will be more eager for almsgiving too, and will reap much pleasure, much greater than those who come down from the theater. For they, rising from there, are on fire, burning with desire. For when they see those women fluttering on the stage, and receive countless wounds from there, they will be in no better state than a stormy sea, the image of the faces, the postures, the words, the gait, and all the rest standing before their eyes and besieging their souls. But those who go out from here will suffer nothing of the kind, but will reap much calm and freedom from disturbance. For the compunction that comes from the sight of those in chains quenches all that fire. And even if a prostitute and licentious woman meets one who has come out from the prisoners, she will do him no harm. For having become, as it were, impervious from then on, he will not be caught in the nets of that sight, since the fear of the judgment then lies before his eyes instead of the licentious sight. That is why one who had gone through every form of luxury said, “It is better to go to the house of mourning than to go to the house of laughter.” And here you will show such great wisdom, and there you will hear words worthy of countless blessings. Let us, then, not neglect such [a practice and trade]. For even if we cannot help by giving money, we shall be able to encourage by a word and raise up the soul that lies prostrate, and to help in many other ways, both by speaking with those who cast them in and by making the keepers gentler; and we shall surely make some gain, small or great. But if you say, “They are murderers and grave-robbers and adulterers and licentious, and full of countless evils,” you again show from this a necessary reason for spending time there. For we were not commanded to have mercy on the good and punish the wicked, but to show this love for humankind toward all. “For be like your Father who is in heaven,” it says, “for he makes his sun rise on the evil and the good, and sends rain on the just and the unjust.” So do not accuse others bitterly, nor be a harsh judge, but gentle and humane. For we too, even if we have not become adulterers or grave-robbers or cutpurses, still have other offenses deserving countless punishments. For we have often called a brother a fool, which earns us hell; and we have looked at women with licentious eyes, which constitutes complete adultery; and, the gravest of all, we partake of the mysteries unworthily, which makes us guilty of the body and blood of Christ. So let us not become bitter examiners of others, but let us consider our own affairs, and so we shall cease from this inhumanity and cruelty. And besides this, one may also say that we shall find many good men there too, often worth the whole city. For the prison where Joseph was held had many wicked men too; yet that righteous man shared in everything and was with the others, hiding who he was. For he was worth all Egypt, and yet he lived in the prison, and none of those inside knew him. So it is likely that now too there are many good and upright men, even if they are not evident to all; and your care for such men repays you for your zeal toward all. And even if there is no such man, here too the recompense is great. For your Master did not converse only with the pure Jews, but received the unclean and the Canaanite woman with much kindness, and the defiled and unclean Samaritan woman, and again another woman, a prostitute, for whom the Jews reproached him; he both received her and healed her, and bore his feet being wet by the tears of the defiled woman, teaching us to come down to those who are in sins. For this above all is love for humankind. What do you say? Robbers and grave-robbers live in the prison? And tell me, are those who live in the city [all] righteous? Are not many of them worse than these, robbing with greater [shamelessness]? For the former, if nothing else, at least shelter behind solitude and darkness, and do these things in secret; but the latter, throwing off the mask, pursue their evils bareheaded, being violent and grasping and greedy. For it is hard to find a man pure of injustice. For even if [we do not rob] so much and so much, yet by some fraud and theft we do the same thing in smaller matters, and as far as we can. For when in contracts, and whenever we have to buy or sell something, we wrangle and force a price below the value, and do everything for this, is the thing not robbery? Is it not theft and greed? For do not tell me that you have not carried off a house or slaves. For injustice is judged not by the measure of what is taken, but by the will of those who steal. For the unjust and the just have the same force in great things and in small; [and I call a man a cutpurse equally whether he] cuts a purse and takes gold, or, when buying from some marketman, filches something from the value of the price. And a housebreaker is not only one who breaks through a wall and takes something from inside, but also one who perverts justice and takes something from his neighbor. So let us not pass over our own affairs and become judges of others’, nor seek out wickedness where there is an occasion for love of humankind; but considering how we too were once disposed, let us at last become gentle and humane. “For we too were once disobedient, foolish,” and again, “We were by nature children of wrath.” But God, seeing us held as in a prison, and bound with heavy chains, much heavier than those of iron, was not ashamed, but came and stood in the prison, and led out from there those who deserved countless punishments, and brought them into the kingdom, and made them brighter than heaven, so that we too might do the same according to our power. For when he says to the disciples, “If I, the Lord and Teacher, have washed your feet, you also ought to wash one another’s feet; for I have given you an example, that as I have done, you also should do,” he writes this law not only about washing feet, but also about all the other things he showed toward us. Is the one living in the prison a murderer? But let us not grow weary in doing good. Is he a grave-robber and adulterer? Let us pity not the wickedness but the misfortune. And often, as I said, one man will be found there worth ten thousand men. If you go to the prisoners continually, you will not miss such a catch. For as Abraham, entertaining ordinary people, once came upon angels too, so we too shall come upon great men, if we make it our work. And if one must say something wonderful, the one who receives a great man is not so worthy of praise as the one who receives the pitiable and wretched. For the former has in his own life no small claim to be treated well; but the one who is cast off and betrayed by all has one harbor only, the mercy of the one who does him good; so this above all is pure love for humankind. And the one who serves the admirable and distinguished has often done it for display before men; but the one who serves the cast off and despaired of does it only for God’s command. That is why, if we give a feast, we are commanded to receive the lame and maimed; and if we do almsgiving, we have been ordered to have mercy on the least and lowly. “For as you did it,” he says, “to one of the least of these, you did it to me.” Knowing, then, the treasure laid up there, let us go in continually and do business, and turn our eagerness for the theaters there. Even if you have nothing to bring in, bring in the encouragement that comes from words. For God rewards not only the one who feeds, but also the one who goes in. For when you go in, encouraging, helping, promising to defend, preparing them to live wisely, you will receive no small reward from this too. For outside, when you speak of such things, many will even laugh, dissipated by much luxury; but those in misfortunes, their mind being subdued, will attend to what is said with great gentleness, and will praise it, and will become better. For when Paul preached, the Jews often mocked; but the prisoners listened in great quiet. For nothing so prepares the soul to be apt for wisdom as misfortune and temptation and pressing affliction. Considering, then, all these things, how much good [we do] to those inside, how much [we gain] ourselves, let us spend there our time in the marketplace and our untimely occupations, so that we may gain them, and gladden ourselves, and [cause] God to be glorified, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Eccl 7:2: quotation, high confidence
- Matt 5:45: quotation, high confidence
- Matt 5:22: allusion, high confidence
- Matt 5:28: allusion, high confidence
- 1 Cor 11:27: allusion, high confidence
- Gen 39:20–23: allusion, high confidence
- Matt 15:21–28: allusion, high confidence
- John 4:7–26: allusion, medium confidence
- Luke 7:36–50: allusion, high confidence
- Titus 3:3: quotation, high confidence
- Eph 2:3: quotation, high confidence
- John 13:14–15: quotation, high confidence
- Gal 6:9: quotation, medium confidence
- Gen 18:1–8: allusion, high confidence
- Heb 13:2: allusion, medium confidence
- Luke 14:13: allusion, high confidence
- Matt 25:40: quotation, high confidence
- Acts 16:25: allusion, medium confidence

### Translation notes

- Quotations: Eccl 7:2; Matt 5:45; Matt 5:22, 28 (allusions, calling a brother a fool; looking with lust); 1 Cor 11:27; Gen 39:20–23 (Joseph in prison); Matt 15:21–28 (the Canaanite woman); John 4 (the Samaritan woman); Luke 7:36–50 (the sinful woman); Titus 3:3; Eph 2:3; John 13:14–15; Gal 6:9 (or 2 Thess 3:13); Gen 18:1–8 (Abraham, with Heb 13:2); Luke 14:13; Matt 25:40; allusion to Acts 16:25 (the prisoners listening to Paul). The section numeral 4 was lost in the scan, so this ref is Migne’s section 5. Lines are lost in places (e.g. after “Let us not neglect such”, and in the passage on cutpurses); words are supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction. “Almsgiving” renders ἐλεημοσύνη.

### Citation (SBL)

Chrysostom, Hom. Jo. 60.5 (PG 59:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/60-5).

## Homily 61.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/61-1/#p-61-1
- Source: PG 59:361
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: At the feast of the Dedication the Jews surround Christ, demanding that he say plainly whether he is the Christ; he answers gently that his works bear witness about him.

### Greek text

᾿Εγένετο δὲ τὰ ἐγκαίνια ἐν Ἱεροσολύμοις, κει χειμὼν ἦν. Καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ἐν τῇ στοᾷ Σοιλομῶντος. Ἐκύκλωσαν οὖν αὖτὸν οἱ Ἰουδαῖοι, καὶ ἔλεγον αὑτῷ "ε Ἕως πότε τὴν ψυχὴν ἡμῶν αἵρεις; » Πᾶσα μὲν ἀρετὴ χαλὸν, μάλιστα δὲ ἐπιείκεια καὶ πραότης. Τοῦτο ἀνθρώπους δείκνυσιν ἡμᾶς, τοῦτο τῶν θηρίων διίστησι, τοῦτο τοῖς ἀγγέλοις ἁμιλλᾶσθαι παρασκευάζει, Διὰ τοῦτο καὶ ὁ Χριστὸς συνεχῶς περὶ ταύτης πολλοὺς λόγους ἀναλίσκει τῆς ἀρετῇς, πράους εἶναι καὶ ἐπιεικεῖς κελεύων, Οὐ λόγους δὲ ἀναλίσκει μόγον, ἀλλὰ καὶ διὰ πραγμάτων τοῦτο παιδεύει" νῦν μὲν ῥαπιζόμενος καὶ φέρων, νῦν δὲ λοιδορούμενος καὶ ἐπιδουλευόμενος, καὶ πάλιν ἐπὶ τοῖς ἐπιδουλεύουσι Ἐφιστάμενος. Οἱ γὰρ καὶ δαιμονῶντα καλέσαντες, καὶ Σαμαρείτην, καὶ πολλάκις θελήσαντες ἀνελεῖν, καὶ λιθάσαντες, οὗτοι χυχλώσαντες αὐτὸν ἠρώτων, Εἰ σὺ εἴ ὁ Χριστός; Καὶ οὐδὲ οὕτως αὐτοὺς διἐκρούετο μετὰ τοσαύτας καὶ τοιαύτας ἐπιβουλὰς, ἀλλὰ μετὰ πολλῆς ἀπεχρίνατο τῆς ἐπιεικείας " μᾶλλον δὲ ἄνωθεν ἀναγκαῖον ἐξετάσαι τὸν λόγον ἅπαντα. ᾿Εγένετο γὰρ, φησὶ, τὰ ἐγκαίνια ἐν ᾿ϊβροσολύμοις, καὶ χειμὼν ἦν, Μεγάλη τις ἣν αὕτη ἡ ἑορτὴ καὶ δημοτελής. Τὴν γὰρ ἡμέραν καθ᾽ ἣν ὁ ναὸς ᾧκοδομήθη, ἐπανελθόντων αὐτῶν ἀπὸ τῆς μακρᾶς αἰχμαλωσίας, «ἧς ἐν τῇ Περτίδι, ταύτην ἦγον μετὰ πολλῆς τῆς σπουδῆς. Ἐν ταύτῃ παρῆν καὶ ὁ Χριστὸς τῇ ἑορτῇ. Λοιπὸν γὰρ τῇ Ἰουδαίχ συνεχῶς ἐπεχωρίαζεν, ἐπειδὴ τὸ πάθος ἣν ἐπὶ θύραις. ᾿Εκύκλωσαν οὖν αὐτὸν εἰ ᾿Ιουδαῖοι καὶ ἔλεγον" Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις, Εἰ σὺ εἶ ὁ Χριστὸς, εἰπὲ ἡμῖν παῤῥησίᾳ. Καὶ οὐκ εἶπε, Τί ζητεῖτε πρός με; δαιμονῶντα ἑκα. λέσατε πολλάκις καὶ μαινόμενον, καὶ Σαμαρείτην, καὶ ἀντίθεον εἶναι ἐνομίσατε καὶ πλάνον " καὶ πσώην ἐλέγετε, Σὺ μαρτυρεῖς περὶ σεαυτοῦ " ἡ μαρτυρία σου οὖκ ἔστι» ἀϊηθής" πῶς οὖν ἐξετάζετε καὶ παρ᾽ ἐμοῦ βούλεσθς μαθεῖν, οὗ τὴν μαρτυρίαν ἐχθάλλετε; Ἄλλ᾽ οὐδὲν τούτων εἶπε, καίτοι γε εἰδὼς τὴν γνώμην υεθ᾽ ὃς ἐξήταζον πονηρὰν οὖσαν. Τὸ μὲν γὰρ χυχλῶδαι αὐτὸν καὶ εἰπεῖν, Ἕως πότε τὴν ψυχὴν ἡμῶν αἵρεις; ἐδόκει πόθου τινὸς εἶναι καὶ φιλομαθείας " ἡ δὲ διάνοια, μεθ᾽ ἧς ἐρώτων, διεφϑαρμένη τις ἣν καὶ ὕπουλος, Ἐπεὶ 4 γὰρ τὰ μὲν ἔργα οὐκ ἀνεδέξαντο συκοφαντίαν τε καὶ ἐπήρειαν, τοῖς δὲ λόγοις ἐπισκήπτειν εἶχον, ἐσέρως ἐξετάζοντες ἣ ὡς εἴρηται, ἀεὶ πεύσεις προσῆγον, ἐπιστομίζειν αὐτὸν ἀπὸ τῶν λόγων βουλάμενοι, καὶ τοῖς ἔργοις οὐδὲν ἐγκαλεῖν δυνάμενοι, λαδὴν τινὰ ἀπὸ τῶν ῥημάτων ἐπεθύμουν εὑρεῖν. Διὰ τοῦτο ἔλεγον, Εἰπὲ ἡμῖν" καίτοι πολλάκις εἶπε. Καὶ γὰρ τῇ Σαμαρείτιδι ἔλε- ᾿Εγὼ εἰμι ὁ «αιλῶν σοι" καὶ τῷ τυφλῷ, Καὶ ἑώρακας αὑτὸν, καὶ ὁ λαῶν μετὰ σοῦ, ἐκδῖγνός ἐστι». Κἀκείνοις δὲ εἴπεν, εἰ καὶ μὴ οὕτως, ἀλλὰ δι ἑτέρων ῥημάτων. Καίτοι γε εἰ νοῦν εἶχον, καὶ ἐρθῶς ἐξετάζειν ἢδούλοντο, διὰ λόγων αὐτὸν ὁμολοτῆσαι λοιπὸν ἐχείνων ἦν " διὰ γὰρ τῶν ἔργων αὐτὸς ἐπεδείξατο τοῦτο πολλάκις. Νυνὶ δὲ σκόπει τὸ διεἐστραμμένον αὐτῶν καὶ φιλόνεικον. Ὅταν μὲν γὰρ δημηγορῇ καὶ διὰ λόγων παιδεύῃ,, λέγουσι " Τί σημεῖον δεικγύεις; Ὅταν δὲ διὰ τῶν ἔργων παρέχηται τὰς ἀποδείξεις, λέγουσιν αὐτῷ, Εἰ σὺ εἶ ὁ Χριστὸς, εἰπὲ ἡμῖν παῤῥησίᾳ, τῶν ἔργων ϑοώντων, ῥήματα ζητοῦντες " καὶ τῶν ῥημάτων διδασκόντων, ἐπὶ τὰ ἔργα καταφεύγουσι, πρὸς τὸ ἐναντίον ἀεὶ Ῥ ἱστάμενοι. Ὅτι γὰρ οὐ τοῦ μαθεῖν ἕνεκεν ἑξήτουν, τὸ τέλος ἔδειξεν. Ὃν γὰρ οὕτως ἀξιόπιστον εἶναι ἐνόμιζον, ὡς παὶ περὶ ἑαυτοῦ μαρτυροῦντα δέξασθαι, μικρά τίνα φθεγξάμενον, εὐθέως ἐλίθασαν, ὥστε καὶ τὸ χυχλῶσαι καὶ τὸ ἐπικεῖσθαι μετὰ πονηρίχς ἐγίνετο. Καὶ ὁ τρόπος δὲ τῆς ἐρωτήσεως πολλῆς ἔγεμεν ἀπεχθείας. Εἰπὲ γὰρ ἡμῖν 5 παῤῥησίᾳ, εἰ σὺ εἶ ὁ Χριστός. καίτοι γε μετὰ παῤῥησίας ἅπαντα ἔλεγεν ἐν «αἷς ἑορταῖς ἐπιχωριάζων ἀεὶ, καὶ οὐδὲν κρύφα ἐλάτν ἀλλὰ διὰ τοῦτο κολακείας προθάλλανται ῥήματα, λέγοντες, ως πότε τὴν ψυχὴν ἡμῶν αἴρεις; ἵνα αὐτὸν ἐχχαλεσάμενοι, πάλιν τινὰ λαθὴν εὕρωσιν. “Ὅτι γὰρ πανταχοῦ διὰ, τοῦτο ἡρώτων, οὐκ ἵνα μάθωσιν, ἀλλ᾽ ἵνα τοῖς λεγομένοις ἐπισχήψωσιν, οὐκ ἐντεῦθεν μόνον, ἀλλὰ καὶ ἀλλαχόθεν πολλαχόθεν ἐστ'. Καὶ γὰρ ὅτε προσῆλθον ἐρωτῶντες, εἰ "“Ἕξεστι δοῦναι κῆγσον Καίσαρι, ἣ οὔ " καὶ ὅτε περὶ ἀ:ἐπεως γυναικὸς διελέγοντο " καὶ ὅτε περὶ ἐκείνης ἐπυνθάνοντο, ἣν ἔφασαν ἑπτὰ ἄνδρας ἐσχηκέναι, ἑάλωσαν, οὐκ ἀπὸ φιλομαθείας, ἀλλ᾽ ἀπὸ γνώμης ακα!ᾶς πεύσεις αὐτῷ προσάγοντες. ᾿Αλλ᾽ ἐκεῖ μὲν αὐτοὺς ἐλέγχει λέγων" Τί μὲ πειράζετε, ὑποκριταί; δεικνὺς ὅτι οἶδεν αὐτῶν τὰ ἀπόῤῥητα " ἐνταῦθα δὲ οὐδὲν τοιοῦτον φθέγγεται, παιδεύων ἡμᾶς μὴ πάντοτε ἐλέγχειν τοὺς ἐπιθουλεύοντας, ἀλλ᾽ ἐπιεικείᾳ καὶ πραότητι πολλὰ φέρειν. Ἐπεὶ οὖν ἀνοίας ἦν, τῶν ἔργων αὐτὸν ἀναχηρυττόντων, τὴν ἀπὸ τῶν λόγων ζητεῖν μαρτυρίαν, ἄκουσον πῶς αὐτοῖς ἀποχρίνεται" ὁμοῦ μὲν αὐτοὺς αἰνιττόμενος ὅτι περισσῶς ταῦτα ἐζήτουν, καὶ οὐκ ὑπὲρ τοῦ μαθεῖν " ὁμοῦ ὃξ δηλῶν, τι καὶ τῆς διὰ τῶν ῥημάτων σαφεστέραν ἀφῆκε φωνὴν, “τὴν διὰ τῶν ἔργων, Πολλάκις γὰρ, φησὶν, εἷπον ὑμῖγ, καὶ οὐ πιστεύετέ μοι" τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ Πατρύς μου, ἐχεῖγά ἐστι τὰ μαρτυροῦντα περὶ ἐμοῦ. “Ὅπερ καὶ οἱ ἀνεχτότερὸι αὐτῶν συνεχῶς πρὸς ἀλλήλους ἔλεγον" Οὐ γὰρ δύναται ἄνθρωπος ἁμαρτωϊὸς τοιαῦτα σημεῖα ποιεῖν" " καὶ πάλιν, Οὐ δύναται δαιμόνιον ὀσθα.. μοὺς τυφρἐὧν ἀνοίγειν» καὶ, Οὐδεὶς δύταται σημεῖα τοιαῦτα ποιεῖν', ἐὰν μὴ ἦ μετ᾽ αὑτοῦ ὁ Θεός. Καὶ θεωροῦντες τὰ σημεῖα ἃ ἐποίεε, ἔλεγον " Μή τι οὗτός ἐστιν ὁ Χριστός; “Αλλοι: ὃὲ ἔλεγον, Ὅταν ξιλθῃ ὁ Χριστὸς, μὴ πιλείον'α σημεῖα ποιήσει ὧν ἐποίησεν οὗτος; Καὶ αὐτοὶ δὲ οὗτοι ἐντεῦθεν ἐδούλοντο πιστεῦσαι αὐτῷ λέγοντες" Τί σημεῖον δεικνύεις ἡμῖν, ἵνα ἴδωμεν καὶ πιστεύσωμιεν σοι;

### English translation (Claude)

“It was the feast of the Dedication in Jerusalem; it was winter, and Jesus was walking in the temple, in the portico of Solomon. So the Jews gathered around him and said to him, ‘How long will you keep our souls in suspense?’” Every virtue is a good thing, but above all gentleness and meekness. This shows us to be men; this sets us apart from wild beasts; this prepares us to rival the angels. That is why Christ too continually spends many words on this virtue, commanding us to be meek and gentle. And he not only spends words, but teaches this by deeds too: now struck and bearing it, now reviled and plotted against, and again coming back to those who plot against him. For those who had called him possessed and a Samaritan, and had often wished to kill him, and had stoned him, these surrounded him and asked, “Are you the Christ?” And not even so did he repel them after so many and such great plots, but answered with great gentleness. But we must examine the whole passage from the beginning. “It was the feast of the Dedication in Jerusalem,” it says, “and it was winter.” This was a great and public feast. For they kept with great eagerness the day on which the temple was built, after they had returned from the long captivity in Persia. Christ too was present at this feast. For from now on he stayed continually in Judea, since the passion was at the doors. “So the Jews gathered around him and said, ‘How long will you keep our souls in suspense? If you are the Christ, tell us plainly.’” And he did not say, “Why do you ask me? You have often called me possessed and mad and a Samaritan, and thought me an enemy of God and a deceiver; and just now you said, ‘You testify about yourself; your testimony is not true.’ How then do you inquire and wish to learn from me, whose testimony you reject?” He said none of these things, though he knew the wicked mind with which they were asking. For to surround him and say, “How long will you keep our souls in suspense?” seemed to belong to a certain longing and love of learning; but the mind with which they asked was corrupt and treacherous. For since his works admitted no slander or abuse, but they could find fault with his words, examining them otherwise than as they were spoken, they kept bringing questions, wishing to silence him by his words; and being unable to charge anything against his works, they longed to find some handle from his sayings. That is why they said, “Tell us,” though he had told them often. For he said to the Samaritan woman, “I who speak to you am he,” and to the blind man, “You have seen him, and it is he who is speaking with you.” And to them too he had said it, if not in this way, then in other words. And yet if they had had sense and wished to inquire rightly, it was now for them to confess him in words; for he himself had shown it by works many times. But as it is, consider their perversity and contentiousness. When he preaches and teaches by words, they say, “What sign do you show?” But when he offers the proofs by works, they say to him, “If you are the Christ, tell us plainly”: while the works cry out, they seek words; and when the words teach, they take refuge in the works, always standing on the opposite side. That they did not ask in order to learn, the end showed. For the one whom they thought so trustworthy as to accept him even when he testified about himself, they stoned at once when he had spoken a few words; so that their surrounding him and pressing him was done with wickedness. And the manner of the question was full of hostility. “Tell us plainly whether you are the Christ.” Yet he said everything plainly, always staying in the city at the feasts, and he said nothing in secret. But for this reason they put forward words of flattery, saying, “How long will you keep our souls in suspense?”, so that, having drawn him out, they might again find some handle. That everywhere they asked for this purpose, not to learn but to find fault with what was said, is clear not only from this but from many other places too. For when they came asking whether it is lawful to pay the census to Caesar or not, and when they discussed [divorcing] a wife, and when they inquired about the woman who they said had had seven husbands, they were caught bringing him questions not out of love of learning but out of a wicked mind. But there he refutes them, saying, “Why do you test me, hypocrites?”, showing that he knew their secrets; but here he says nothing of the kind, teaching us not always to refute those who plot against us, but to bear much with gentleness and meekness. Since, then, it was folly to seek the testimony of words when the works were proclaiming him, hear how he answers them, at once hinting that they were seeking these things superfluously and not in order to learn, and at once showing that he had given forth a voice clearer than that of words, the voice of the works. “I told you often,” he says, “and you do not believe me. The works that I do in my Father’s name, these bear witness about me.” Which the more reasonable among them too kept saying to one another: “For a man who is a sinner cannot do such signs”; and again, “A demon cannot open the eyes of the blind”; and, “No one can do such signs unless God is with him.” And seeing the signs that he did, they said, “Can this be the Christ?” And others said, “When the Christ comes, will he do more signs than this man has done?” And these very men wished to believe him on this basis, saying, “What sign do you show us, that we may see and believe you?”

### Scripture references

- John 10:22–25: quotation, high confidence
- John 8:48: allusion, high confidence
- John 8:13: quotation, high confidence
- John 4:26: quotation, high confidence
- John 9:37: quotation, high confidence
- John 2:18: quotation, medium confidence
- Matt 22:17–18: quotation, high confidence
- Matt 19:3: allusion, high confidence
- Matt 22:24–28: allusion, high confidence
- John 9:16: quotation, high confidence
- John 10:21: quotation, high confidence
- John 3:2: quotation, high confidence
- John 4:29: quotation, medium confidence
- John 7:31: quotation, high confidence
- John 6:30: quotation, high confidence

### Translation notes

- Quotations: John 10:22–25; John 8:48, 52; John 8:13; John 4:26; John 9:37; John 2:18 (or 6:30); Matt 22:17–18; Matt 19:3 (allusion); Matt 22:24–28; John 9:16; John 10:21; John 3:2; John 4:29 and 7:26 (allusion, “Can this be the Christ?”); John 7:31; John 6:30. Chrysostom dates the feast of Dedication to the rebuilding of the temple after the return from the captivity in Persia; translated as written (the feast in fact commemorated the rededication under Judas Maccabaeus, 1 Macc 4:52–59). The word for “divorcing” in the reference to Matt 19:3 is damaged in the scan and translated by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 61.1 (PG 59:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/61-1).

## Homily 61.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/61-1/#p-61-2
- Source: PG 59:361
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ declares that no one can snatch his sheep from his or the Father’s hand and that he and the Father are one; Chrysostom then urges wives to shape their husbands by a quiet, modest life, adorning the soul rather than the body.

### Greek text

Ἐπεὶ οὖν προσεποιοῦντο τότε ἀπὸ Ψιλοῦ πείῤεσθαι ῥήματος, οἱ τοσούτοις μὴ πεισθέντες ἔργοις, ἐλέγ χει τὴν πονηρίαν αὐτῶν λέγων, ὅτι Εἰ τοῖς ἔργοις οὗ πιστεύετε, πῶς τοῖς ῥήμασι πιστεύσετε; "Ὥστε περιττὴ ἡ ἐρώτησις, ᾿Α.1.1" εἶπον ὑμῖν, φησὶ, καὶ οὗ πιστεύετέ μοι, ὅτι οὐκ ἐστὲ ἐκ τῶν προδάτων τῶν ἐμῶν», Ἐγὼ μὲν γὰρ τὰ παρ᾽ ἐμαυτοῦ πάντα ἐπλήρωσα, ἃ τὸν ποιμένα ποιῆσαι ἐχρῆν" εἰ δὲ μὴ ἀκολουθεῖτέ μοι, οὐκ ἐπειδὴ οὐκ εἰμὶ ποι μὴν, ἀλλ᾽ ἐπειδὴ ὑμεῖς οὐκ ἐστὲ πρόδατα τὰ ἐμά. Τὰ γὰρ πρέξατα τὰ ἐμὰ, φησὶ, τῆς φωνῆς μου ἀκούει, καὶ ἀκχοιἰουθεῖ μοι" καὶ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ οὗ μὴ ἀπόιϊλωνται εἰς τὸν αἰῶνα" καὶ οὐδεὶς δύναται ταῦτα ἁρπάσαι ἐκ τῆς χειρός μου. ὕθτι ὁ Πατὴρ, ὃς ἔδωκέ μοι, μείζων πάντων ἐστί " καὶ οὐδεὶς δύναται ἁρπάζειν αὑτὰ ἐκ τῆς χειρὲς τοῦ Πατρός μου. ᾿Εγὼ καὶ ὁ Πατὴρ ἔν ἐσμεν. Σκόπει πῶς ἐν τῷ ἀπαγορεύειν προτρέπει εἰς τὴν ἀχολούθτ,σιν αὑτούς. Ὑμεῖς οὐκ ἀκούετέ μου, φη, τίν " οὐδὲ γάρ ἐστε πρόδατα" οἱ δὲ ἀκολουθοῦντες, οὗτοι τῆς; ποίμνης εἰσί, Ταῦτα δὲ ἔλεγεν, ἵνα φιλονειχήσωσι γενέσθαι πρόδατα. Εἶτα εἰπὼν ὧν τεύβονται, πο’ ραχνίζξει τούτους, ὥστξ αὐτοὺς διεγεῖραι καὶ εἰς ἐπιθυμίαν ἐμδαλεῖν. Τί οὖν; εἰ ἀ διὰ τὴν δύναμιν τοῦ Πατρὸς οὐδεὶς ἁρπάζει, σὺ δὲ οὐκ ἰσχύεις. ἀλλ᾽ ἀσθενὴς εἶ πρὸς τὴν φυλακήν; Οὐδαμῶς. Καὶ ἵνα μάθης ὅτι τὸ, Ὁ Πατὴρ, ὃς ἔδωκέ μοι, δι᾿ ἐκείνους εἴρηται, ἵνα μὴ πάλιν αὐτὸν ἀντίθεον εἴπωσιν" εἰπὼν, ὅτ: Οὐδεὶς ἁρπάξει αὐτὰ ἐκ τῆς χειρός μου, προϊὼν ἔδειξε τὴν αὐτοῦ χεῖρα καὶ τοῦ Πατρὸς μίαν οὖσαν. γὰρ μὴ τοῦτο, ἀκόλουθον ἦν εἰπεῖν, ὅτι 0 Πατὶρ, ὃς ἔδωκέ μοι, μείζων πάντων ἐστὶ, καὶ οὐδεὶς δ᾽ναται ὁρπάζειν αὐτὰ ἐκ τῆς χειρός μον. ᾿Α}λ' οὐκ εἶπεν οὕτως, ἀλλ᾽ ᾿Εχ τῆς χειρὸς τοῦ Πατρός μον. τα, ἵνα μὴ νομίσῃς, ὅτι αὐτὸς μέν ἔστιν ἀσθενῖς, διὰ δὲ τὴν τοῦ Πατρὸς δύναμιν ἐν ἀσφαλείᾳ τὰ πρόθατά ἐστιν, ἐπήγαγεν " ᾿Εγὼ καὶ ὁ Πατὴρ ἔν ἐσμεν" ὡσανεὶ ἔλεγεν, Οὐ διὰ τοῦτο εἶπον, ὅτι διὰ τὸν [[1τέρα οὐδεὶς αὐτὰ ἁρπάζει, ὡς αὐτὸς ἀσθενῶν τηρᾷσα: τὰ πρόδατα. Ἐγὼ γὰρ καὶ ὁ Πατὴρ ἕν ἐσμεν" κατὶ τὴν δύναμιν ἐνταῦθα λέγων" καὶ γὰρ περὶ ταύτης ἣν ιὁ λόγο; ἅπας αὐτῷ, Εἰ δὲ ἡ δύναμις ἡ αὐτὴ, εὔδηλον ὅτι καὶ ἡ οὐσία. Ἐπειδὴ γὰρ μυρία ἑποίηυν οἱ λέγει, ὅτι πάντα αὐτοῖς εἰκῇ καὶ μάτην μεμηχάνηται, Ἐν γὰρ τῇ χειρὶ τοῦ Πατρός μού ἔστι τὰ πρόβατα, ὥσπερ ὁ προφήτης λέγει" Ἔν τῇ χειρί μου ἐζωγράξησά συν τὰ τείχη. Εἶτα δεικνὺς μιαν οὖσαν τὴν χεῖρα, ποτὲ μὲν αὑτοῦ, ποτὲ δὲ τοῦ Πατρὸς εἷναί φησιν αὐτήν. Χεῖρα δὲ ὅταν ἀκούσῃς, μηδὲν αἱσθητὸν νομίσῃς, ἀλλὰ τὴν δύναμιν, τὴν ἐξουσίαν. Εἰ ὃὲ διὰ τοῦτο οὐδεὶς Ἄρπαζεν, ὅτι αὐτὸν ἐνεδυνάμου, περιττὸν ἣν τὸ ἑξῆς εἰπεῖν, Ἐγὼ καὶ ὁ Πατὴρ ἐν ἐσμεν, Ἐΐ γὰρ ἐλάττων ἧν. πολλῆς τοῦτο τόλμης τὸ ὁῖνμα. Οὐδὲν γὰρ ἕτερον ἣ τὸ τῇς δυνάμεως ἰδοστάσιον δείκνυσιν᾽ ὅπερ οὖν καὶ Ἰουδαῖοι συνειδάτες, αὐτὸν ἔδαλίλἼον. ᾿Αλλ' οὐδὲ οὕτω καθεῖλε τὴν δόξαν ταύτὴν καὶ τὴν ὑπόνοιαν. Καὶ μὴν εἰ κακῶς ὑπώπτευσαν ἐκεῖνοι, ἔδει διορθῶσαι καὶ εἰπεῖν" Τίνος ἕνεκεν ταῦτα ποιεῖτε: οὐκ ἴσην μαρτυρῶν ἐμοὶ καὶ τῷ Πατρὶ δύναμιν ταῦτα εἶπον ἐγώ. Νῦν δὲ πᾶν τοὐναντίον ποιεῖ, : καὶ ἴστησι τὴν ὑπόνοιαν, καὶ συγχροτεῖ " καὶ ταῦτα. ἀγριουμένων ἐκείνων. Οὐ γὰρ ἀπολογεῖται ὑπὲρ τῶν εἰρημένων ὡς κακῶς λεχθέντων, ἀλλὰ καὶ ἐκείνοις ἐπιτιμᾷ, ὡς μὴ τὴν προσήκουσαν ἃ δόξαν ἔχουσι περὶ μὐτοῦ. Ἐπειδὴ γὰρ ἔλεγον, ὅτι Περὶ καλοῦ ἔργου οὐ «λιθάζομέν σε, ἀ.λ1:λὰ περὶ βλασφημίας, καὶ ὅτι ἄνὅρωκος ὧν ποιεῖς σεαυτὸν Θεὸν, ἄκουσον τί φησιν" οὶ ἐκείνους εἴπεν' ἡ Γραφὴ θεοὺς, πρὸς οὗς ὁ. τοὺ Θεοῦ ἐγένετο, πῶς ὑμεῖς 1έγετε ὅτι βλασφη- “ἰῶ, ὅτι εἶπον, Υἱὸς Θεοῦ εἰμι; Ὃ δὲ λέγει, τοιοῦτόν ἐστιν Εἰ οἱ χάριτι τοῦτο λαδόντες, οὐκ ἐγχαλοῦνται θεοὺς ἑαυτοὺς καλοῦντες " ὁ τῇ φύσει τοῦτο ἔχων, πῶς ἂν εἴη δίκαιος ἐπιτιμᾶσθαι; ᾽Αλλ᾽ οὕτω μὲν οὐκ εἶπεν, ὕστερον δὲ αὐτὸ κατεσκεύασε, πρότερον χαλάσας καὶ.«αθυφεὶς τῷ λόγῳ, καὶ εἰπών - Ὃν ὁ Πατὴρ ἡγίασε καὶ ἀπέστει.δδ " καὶ παραμυθησάμενος αὐτῶν τὸν θυμὸν, τότε ἐπάγει σαφῆ τὴν ἀπόφασιν. Τέως μὲν γὰρῶστε «δεχθήναι τὸν λόγον, ταπεινότερον διελέχθη" ὕστερον δὲ ἐπὶ τὸ μεῖζον αὐτὸν ἀνήγαγεν, οὕτω; εἰπών" Εἰ μὴ «ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι’ εἰ δὲ ποιῶ, κἂν ἐμοὶ οὐ πιστεύητε, τοῖς ἔργοις μου πιστεύσατε. Ὁρᾷς πῶς τοῦτο ὅπερ εἶπον κατασχευά.ζει, ὅτι εἰς οὖδέν ἐστιν ἐλάττων αὐτοῦ, ἀλλὰ πανταχοῦ ἴσος; Ἐπειδὴ γὰρ τὴν οὐσίαν αὐτοῦ ἰδεῖν ἀμήχανον ἦν, ἀπὸ τῆς τῶν ἔργων ἰσότητός τε καὶ ταυτότητος τὴν ἀπόδειξιν τῆς κατὰ τὴν δύναμιν ἀπαραλλαξίας παρέχεται. Υ΄. Καὶ τί πιστεύσομεν, εἰπέ ᾿ “Ὅτι ἐγὼ ἐν τῷ Πατρὶ, «καὶ ὁ Πατὴρ ἐν ἐμοί. Οὐδὲν γὰρ ἄλλο ἐγὼ, ἣ ὅπερ ὁ «Πατὴρ, μένων Υἱός " οὐδὲν ἄλλο ἐκεῖνος, ἢ ὅπερ ἐγὼ, μένων Πατήρ. Κἂν ἐμὲ γνῷ τις, τὸν Πατέρα ἔγνω, καὶ τὸν Υἱὸν ἔμαθεν. Εἰ δὲ ἐλάττονα ἣν τὰ τῆς δυνάμέως, καὶ τὰ τῆς γνώσεως διέψευστο, Οὐδὲ γὰρ ἔστιν ἄλλην δι ἅψλης οὔτε οὐτίαν οὔτε δύναμιν μαθεῖν. ᾿Ηθέλησαν οὖν αὐτὸν πιώσαι, καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν, καὶ ἀπῆνλθεν πέραν τοῦ Ἰορδάνου, : ὅπου ἦν Ἰωάγγνης βακείζων τὸ πρότερον, καὶ εἱοὶ ἦνθον πρὸς αὑτὸν, καὶ ἔλεγον" ὅτε Ἰωάννης ἐποίησε σημεῖον οὐδέν" πάντα δὲ ὅσω εἶπεν Ἰωάνγης περὶ αὐτοῦ, ἐστὶν ἀιηθῆ. Ὅταν γάρ τι μέγα καὶ ὑψηλὸν φθέγξηται, ἀναχωρεῖ ταχέως, ἐνδιδοὺς αὐτῶν τῷ θυμῷ ὥστε λωφῆσαι καὶ λῆξαι "τὸ πάθος διὰ τῆς ἀποναίας αὐτοῦ " ὃ δὴ καὶ τότε ἐποίησε. Τίνος δὲ ἕνεκεν τὸν τόπον ὁ εὐχγγελιστὴς λέγει; Ἵνα μάθῃς ὅτι διὰ τοῦτο ἀπῆλθεν ἐκεῖ, ᾿ἀναμιμνήσκων αὐτοὺς τῶν ἐκεῖ γενομένων τε ᾿ καὶ λεχθέντων παρὰ Ἰωάννου, καὶ τῆς μαρτυρίας τῆς ἐκείνου. Ἑλθόντες γοῦν ἐκεῖ, εὐθέως ἀνεμνήσθησαν τοῦ Ἰωάννου " διὰ τοῦτο καὶ λέγουσιν, ὅτι ᾿Ιωάγγης ἡμὲν οὐδὲν σημεῖον ἐποίησεν " ἐπεὶ ποία ἀκολουθία τοῦτο ἣν προσθεῖναι; ἀλλ᾽ ἐπειδὴ ὁ τόπος αὐτοὺς εἰς μνήμην ἤγαγε τοῦ Βαπτιστοῦ, καὶ εἰς τὴν τῆς μαρτυρίας αὐτοῦ μνήμην ἦλθον. “Ὅρα δὲ πῶς συλλοσημεῖον οὐδὲν ἐποίησεν οὗτος δὲ ποιεῖ, φησίν, Οὐκοῦν κἀντεῦθεν ἡ ὑπεροχὴ δείκνυται. Εἰ τοίνυν, ἐχείνου σημεῖον οὐδὲν ποιήσαντος, ἐπιστεύσαμεν Ρ, πολλῷ μᾶλλον τούτῳ. Εἶτα, ἐπειδὴ αὐτὸς ἣν ὁ μαρτυρήσας, ἵνα μὴ τὸ σημεῖον αὐτὸν μὴ πεποιηκέναι δόξῃ κὴν μαρτυρίαν, ἀνάξιον τῆς μαρτυρίας ἀποφαίνειν, ἐπήγαγον" Εἰ καὶ σημεῖον οὐδὲν ἐποίησεν, ἀλλ᾽ ὅμως πάντα ἡλήθευσε τὰ περὶ αὐτοῦ, οὐκ ἔτι τοῦτον ἐξ ἐχείνου, ἀλλ᾽ ἐκεῖνον ἀφ᾽ ὧν οὗτος ἐποίησεν ἀξιόπιστον ἀποφαίνοντες. Ποιῖ- "1οὶ τοίνυν ἐπίστευσαν εἰς αὑτόν. Πολλὰ γὰρ ἦν αὖτοὺς τὰ ἐφελχόμενα. Καὶ γὰρ ἐμέμνηντο τῶν ῥημάτων ὧν ἔλεγεν, ἰσχυρότερον ἑαυτοῦ χαλῶν αὐτὸν, καὶ φῶς, καὶ ζωὴν, καὶ ἀλήθειαν, καὶ τὰ λοιπὰ ἅπαντα, καὶ τῆς φωνῆς τῆς ἄνωθεν ἐνεχθείσης, καὶ τοῦ Πνεύματος τοῦ ἐν περιστερᾶς εἴδει φανέντος τότε καὶ δείξαντος αὐτὸν ἅπασι: καὶ μετὰ τούτων, τὴν ἀπὸ τῶν θαυμάτων ἀπόδειξιν-, εἰς ἣν ὁρῶντες ἐδεθαιοῦντολοιπόν."ϊ γὰρ Ἰωάννῃ, φησὶ, πιστεύειν ἐχρῆν, πολλῷ μᾶλλον τούτῳ. Εἰ χωρὶς σημείων ἐκείνῳ, πολλῷ μᾶλλον τούτῳ, μετὰ τῆς ἐχείνου μαρτυρίας καὶ τὴν ἀπὸ τῶν σημείων ἀπόδειξιν ἔχοντι. Ὁρᾷς ὅσον αὐτοὺς ὥνησεν ἡ περὶ τὸν τόπον διατριδὴ, καὶ ἡ τῶν πονηρῶν ἀνθρώπων ἀπαλλαγῇ; Διὰ τοῦτο αὐτοὺς συνεχῶς ἐξάγει καὶ ἀπάγει τῆς ἐχείνων συνουσίας " ὅπερ οὖν καὶ ἐπὶ τῆς Παλαιᾶς ποιήσας φαίνεται, πόῤῥω τῶν Αἰγυπτίων ἐπὶ τῇς ἐρήμου τοὺς Ἰουδαίους δια πλάττων καὶ ῥυθμίζων ἐν ἅπασιν. Ὃ καὶ ἡμῖν παραινεῖ ποιεῖν, ἀγορὰς μὲν φεύγειν κελεύων καὶ θορύδους καὶ ταραχὰς, ἐν δὲ πῷ ταμιείῳ προσεύχεσθαι μετὰ τῆς ἡσυχίας. Καὶ γὰρ πλοῖον ταραχῆς ἀπηλλαγμένον, ἐξ οὐρίας πλεῖ" καὶ ψυχὴ πραγμάτων οὖσα ἐκτὸς, ἐν λιμένι κάθηται. Διὸ καὶ τὰς γυναῖκας φιλοσοφωτέρας τῶν ἀνδρῶν ἐχρῆν εἶναι, οἰχουρίᾳ προστλωμένας τὰ πλείονα. Οὕτω γοῦν καὶ ὁ Ἰαχὼδ ἄπλαστος ἐγένετο, ἐπειδὴ οἰκίαν ᾧκει, καὶ τῶν ἐν μέσῳ θορύδων ἐλεύθερος ἦν. Οὐδὲ γὰρ ἁπλῶς αὐτὸ τέθεικεν ἡ Γραφὴ εἰποῦσα, Οἰκῶν οἰκίαν. ᾿Αλλὰ καὶ ἐν οἰκίᾳ πολὺς, φησὶν, ὁ θόρυδος. Ἑπειδὴ σὺ βούλει, καὶ περιιστᾷς σαυτῇ φροντίδων ὄχλον. Ὃ μὲν γὰρ ἀνὴρ ἐν μέσαις στρεφόμενος ταῖς ἀγοραῖς καὶ δικαστηρίοις, ὥσπερ ὑπό τινων κυμάτων τῶν ἔξωθεν περιαντλεῖται θομύθων - ἡ δὲ γυνὴ καθάπερ ἕν τινι διδασχαλείῳ φιλοσοφίας τῇ οἰκίᾳ καθημένη, καὶ τὸν νοῦν συνάγουσα εἰς ἑαυτὴν, καὶ εὐχαῖς προσέχειν καὶ ἀναγνώσεσι καὶ τῇ ἄλλῃ δυνήσεται φιλοσοφίᾳ. Καὶ καθάπερ οἱ τὰς ἐρήμους οἰκοῦντες, οὐδένα ἔχουσι τὸν ἐνοχλοῦντα " οὕτω καὶ αὕτη διαπαντὸς ἔνδον οὖσα, διηνεκῶς δύναται ἀπολαύειν γαλήνης. Εἰ δέ ποτε καὶ ἐξελθεῖν ἀνάγκη γένοιτ᾽ ἂν, οὐδὲ τότε ἐκεῖ θορύδων Ἢ γὰρ μέχρι τῆς ἐνταῦθα παρουσίας, ἣ ἡνίχα ἂν τὸ σῶμα λουτρῷ θεραπευθῆναι δέῃ, ἐναγχαῖα! ταῖς γυναιξὶν αἱ ἔξοδοι " τὸν δὲ πλείονα χρόνον ἔνδον χάθτ͵ται, καὶ δυνατὸν αὐτήν τε φιλοσοφεῖν, καὶ τὸν ἄνδρα περιχόπτειν αὑτοῦ τὰ περιττὰ καὶ ἄγρια τῶν λογισμῶν, καὶ οὕτω πάλιν ἐκπέμπειν, ἔσα μὲν ἀπὸ τς ἀγορᾶς ἐφελκχύσατο κακὰ, ἀποθέμενον, ὅσα δὲ ἀπὸ τῆς οἰκίας ἔμαθε χαλὰ μεθ᾽ ἑαυτοῦ φέροντα. Οὐδὲν γὰρ, οὐδὲν ἰσχυρότερον γυναικὸς Ξὐλαθοῦς καὶ συνετῆς, πρὸς τὸ ῥυθμίζειν ἄνδρα, καὶ δια πλάττειν αὐτοῦ τὴν ψυχὴν ἐν οἷς ἂν θέλῃ. Οὔτε γὰρ φίλων, οὔτε διδασκάλων, οὔτε ἀρχόντων οὕτως ἀνέξεται, ὧς τῆς συνοίχου σὴς, καὶ συμθουλευούσης. "Ἔχει γάρ τινα καὶ ἡδο νὴν ἡ παραίνεσις, διὰ τὸ σφόδρα φιλεῖσθαι τὴν συμ. δουλεύουσαν. Καὶ πολλοὺς ἂν ἔχοιμι λέγειν ἄνδρας σχληροὺς καὶ ἀπειθεῖς χαταμαλαγέντας οὕτως. Αὕτη γὰρ καὶ τραπέζης αὐτῷ καὶ εὐνῆς, καὶ παιδοποιίας͵ καὶ ῥητῶν καὶ ἀποῤῥήτων, καὶ εἰσόδων καὶ ἐξήδων, καὶ πολλῷ πλειόνων κοινωνοῦσα ἑτέρων, καὶ ἐν ἅπασιν αὐτῷ δεδεμένη ἅ, καὶ οὕτως αὐτῷ συνημ-, ῥένη; ὡς εἰκὸς σῶμα κεφαλῇ συνῆφθαι, ἂν τύχη καὶ νικήσει εἰς τὴν τοῦ συνοικόῦντὸς ἐπιμέλειαν. « Διὰ τοῦτο παραινῶ, ἔργον τοῦτο τίθεσθαι, καὶ τὰ δέοντα συμθουλεύειν. Ὥσπερ γὰρ πρὸς ἀρετῆν, οὕτω καὶ πρὸς κακίαν πολλὴν ἔχει ξὴν ἰόχύν. Αὕτη τὸν ᾿λδεσσαλὼμ ἀπώλεσεν, αὕτη τὸν ᾿λμνὼν, αὕτη τόν γῆς, αὐτὴ ὀλόκληρον ἔθνος διέσωσε. Καὶ γὰρ Δεδδώρα κἀὶ Ἰουδὶθ ἀνδρῶν στρατηγῶν κατορθώματα ἐπεδείξαντο" καὶ ἄλλαι δὲ μυρίαι γυνάϊκες. Διὰ τοῦτο καὶ Παῦλός φησι- Τί γὰρ οἷδας, γύναωϊ, εἰ τὸν ἄνδρα σώσεις; Καὶ ἐπὶ τῶν χρόνων δὲ ἐχείνων τὴν Περαἰδα καὶ τὴν Μάριὰμ. καὶ τὴν Πρίσκιλλαν ἀποστολίκαὶ ὑμᾶς ζηλοῦν, καὶ μὴ ῥήμασι μόνον, ἀλλὰ καὶ πράγμασι ῥυθμίζειν τὸν συνοϊχοῦντά. Πῶς δὲ αὐτὸν παιδεύσομεν διὰ τῶν πραγμάτων; “Οξαν δὲ μὴ ἴονηρὰν οὖσαν ἴδῃ, μηδὲ πολυτελῆ καὶ φιλόχόσμον, μηδὲ προσόδους χρημἄτων ἀπαιτοῦσαν περιττὰς, ἀλλ᾽ ἀρχουμένην τοῖς οὖσι" τότε γὰρ, τότε καὶ συμδουλενούδης ἀνέξεται, Ἐλν δὲ φιλοσοφῇς μὲν τοῖς ῥήμαδϊν, ἐν δὲ τοὺς πῤάγμαδι τἀναντία ποιῇς, χαταγνώφεϊαί δου φλναρίαν πολλήν. “Ὅταν δὲ μετὰ τῶν ῥημάτων ψαὶ τὴν ἀπὸ τῶν ἔργων παρέχῃς αὐτῷ διδασκαλίάν, τόϊς καὶ ἀποδέξέταί δε χάὶ πεισθήσεται μᾶλλον " οἷόν ὅταν χῥυσίον μὴ ζητῇς, μηδὲ μαργαρί- “ας, μηδὲ ἱματισμῶν πολυτέλειαν " ἀλλ᾽ ἀντὶ τούτὠν κοσμιότητα; σωφροσύνην, εὔνοιαν, καὶ παρὰ σαυτῆς «αὗτα εἰσαγάγῃς, καὶ παρ᾽ ἐχείνου ταῦτα ἀπαιτῇς. Εἰ γὰρ χρὴ τι εἰς ἀρέσκειαν ποιεῖν ἀνδρὸς, ψυχὴν δεῖ, οὐ δῶμα χδυμεῖν καὶ διαφθείρειν. Οὐδὲ γὰρ ὀὕτω χρυσίον περικείμενον ποὶή σεὶ ἐπέραστον καὶ ποθεινὴν ἐκείνῳ, ὡς σωφροσύνη καὶ εὔνοια περὶ αὐτὸν, καὶ τὸ ὑπεραποθανεῖν τοῦ συνοιχοῦντο:, Ταῦτα μᾶλλον χειροῦται τοὺς ἄνδρας. Ἐκεῖνος μὲν γὰρ ὁ κόσμος καὶ «ροσίσταται αὐτῷ, εἰς στενὸν τὰ χρήματα αὑτῷ χαθἐπστὰς, καὶ δαπάνην καὶ φροντίδα πολλὴν παρέχων 5" αὰ δὲ εἰρημένα προσηλώσει τῇ γυναικὶ τὸν ἄνδρα. Ἑὔνοιᾶ γὰρ Καὶ φίλίὰ καὶ πόθος οὔτε φροντίδας παρἐχει, οὔτε δαπάγην ἐργάξεϊται, ἀλλὰ τοὐναντίον ἅπαν. Κἀκεῖνος μὴν ὁ κόσμος ὑπὸ τῆς συνηθείας προσχοεὴς γίνεται" ὁ δὲ τῆς ψυχῆς καθ᾽ ἑκάστην ἀνθεῖ τὴν ἡμέραν, καὶ μείξονα ἀνάπτει τὴν φλόγα. “δτε εἰ βούλει ἀνδρὶ ἀρέσκειν, κόσμει τὴν ψυχὴν σωφροδύνῃ, εὐλαδείᾳ, προστασίᾳ οἰκίας. Ταῦτα καὶ μᾶλλον χέιροῦται, καὶ οὐδέποτε παϑεταὶ. "ὑ γῆρας καταλύει τὸν κόσμον τοῦτον, δὺ νόσος ἀπόλλυσι. Τὸν μὲν γὰρ τοῦ σώματο; κόσμον χρόνος πολὺς ἐξέλυδε, καὶ νόδος ἀνάλωσε, καὶ ἕτερα πλείονα " τὰ δὲ τῆς ψυχῆς πάντων ἐστὶν ἀνώτερα τούτων. Κἀκεῖνος μὲν ὁ χόστμος καὶ φθόνον ἔχει καὶ ζηλοτυπίαν ἄνάτετει - οὗτος δὲ καθαρὸς ἔστι νόσήμᾶτος, καὶ πάσης ἀφτέλλάχται ξίας. Οὐτὼ καὶ τὰ χάτὰ τὴν οἰκίαν εὐχολώτερα ἕσταί, καὶ ἡ πρόσοδος μετ᾽ εὑμαρείας, ὅταν τὸ χρυσίον μὴ τῷ σώματι τῷ σῷ περικείμενον ἧ, μηδὲ τὰς χεῖρας δεσμοῦν, ἀλλ᾽ ἐἰς ἀναγκαίας παραχωρῇ " χρείᾶς " δον, εἰς διὰτροφὴν οἰκετῶν, καὶ παίδων ἐπὲμέλείαν ἀνᾶγχκαίαν, καὶ ἑτέρὰς χρειώδεις προφάσεις. "Ἂν δὲ μὴ, ξαῦτα ἧ, πεῤβικέηξαι δὲ αὐτὰ τῇ ὄψει ", καὶ ἡ χα ῤδία ρἧτὰαι, τί τὸ κέρδος; ποῖον τὸ ὄφελος; Οὐκ ἀφίησι τὸ ταύτης θαῦμα ὀφθῆναι ἐκείνη λυπουμένη. Ἴστε γὰρ, ἴστε δϊτὶ, κἂν αὐτὴν πασῶν εὐπρεπεστάτην ἴδῃ τις γυναῖκα, οὐ δύναται τέρπεσθαι ἐν ὀδυνωμέντ τῇ ψυχῇ᾽ τὸν γὰρ μέλλοντα τέρπεσθαι, καίρειν δεῖ πρότερον καὶ ἀγάλλεσθαι. Τοῦ χρυσίου δὲ παντὸς σεδωρευ μένου εἰς ἀτὸν κόσμον τοῦ δώματος τοῦ γυναικείου, καὶ στενοχωῥίας οὔσης κατὰ τὴν οἰκίαν, οὐδεμία τέρψις ἐστὶ τῷ συνοιχοῦνξι. Ὥστε εἰ βδυλόμεθα ἀρέσκειν τοῖς ἀνδράσιν, ἐν ἡδονῇ αὐτοὺς λαταστήσομεν' ἕν ἡδονῇ δὲ χαταστήσ:μεν, ἂν περιέλωμεν τὸν Κόσμον καὶ τοὺφχαλλωπισμούς: Ταῦτα γὰρ ἅπαντα παρ' αὐτὸν τῆς νυμφαγωγέας τὸν καιρὸν ἔχειν τινὰ τέρψιν δοκεῖ" ὕστερον δὲ τῷ χρόνῳ μαραίνεται. Εἰ γὰρ τὸν οὐρανὸν οὕτω καλὸν δύτα, καὶ τὸν ἥλιον οὕτω λαμπρὸν, οὗ σῶμα οὐδὲν ἂν ἔχοις ἴσον εἰπεῖν, οὐκ ὁμοίως θαυμάζομεν διὰ τὴν συνήθειαν᾽ πῶς σῶμα χεχαλλωπισμένον θαυμάτομεν; Ταῦτα λέγῶν, βουλόμενος μᾶς κοσμεῖσθαι τὸν κόσμον τὸν ὑγιῆ, ὃν ὁ Παῦλος ἐπέταξε" Μὴ χρυσῷ ἣ μαργαρίτεις, ἣ ἱματισμῷ ποιιυτελεῖ, ἀ.1.1 ὃ πρέπει γυναιξὶν ἐπαγγε.λλομέγαάις θεοσέδειαν δι' ἔργων ἀγαθῶν. ᾿Αλλὰ τοῖς ἔξω ἀρέσκειν βούλει, καὶ ἐπαινεῖσθαι παρ᾽ αὖ: τῶν; Μάλιστα μὲν οὖν οὐ σώφρονος γυναικὸς ὁ πόθος οὗτος. Πλὴν εἰ βούλει, καὶ ἐούτους οὕτως ἐραστὰς ἕξεις σφοδροὺς καὶ τῆς σωφροσύνης ἐπαινέτας. Ἐχείνὴν μὲν γὰρ οὐδεὶς ἐπαινέσεται ἐπιειζὴς καὶ μέτῥίος, ἀλλὰ ἀκόλαστοι καὶ λάγνοι " μᾶλλον ἕξ, δὺδὲ οὗτο: ἐπαινέσονται, ἀλλὰ καὶ κακὼς ἐροῦσιν, ἀναπήερδύμενοι τὰς ὄψεις ὑπὸ τῆς περὶ τὴν γυναῖκα ἀσωτίας ξαύτην δὲ κἀκεῖνοι καὶ οὗτοι, καὶ πάντες ἀπονοντὲς, ἀλλὰ Καὶ διδαδχαλίαν φιλοσοφίας " καὶ πολὺς μὲν ἔσται παρὰ ἀνθρώπων ὁ ξπαινδὲ, πολὺς δὲ παρὰ τῷ Θεῷ ὁ μισθός. Τοῦτον τοίνυν ζηλώδϑωμεν τὸν κόσμον, ἵνα καὶ ἐνταῦθα μετὰ ἀδείας ζήσωμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν' ὧν γένοιτο πάντας ἡμᾶς χεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡ μῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν:

### English translation (Claude)

Since, then, those who had not been persuaded by so many works pretended at that time to be persuaded by a bare word, he exposes their wickedness, saying, “If you do not believe the works, how will you believe the words?” So the question is superfluous. “But I told you,” he says, “and you do not believe me, because you are not of my sheep. For I have fulfilled on my part everything that a shepherd ought to do; and if you do not follow me, it is not because I am not a shepherd, but because you are not my sheep. ‘For my sheep,’” he says, “‘hear my voice and follow me; and I give them eternal life, and they will never perish, and no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one can snatch them out of my Father’s hand. I and the Father are one.’” See how in forbidding he urges them to follow him. “You do not hear me,” he says, “for you are not sheep; but those who follow are of the flock.” He said this so that they might strive to become sheep. Then, by saying what they will gain, he stirs them up, so as to rouse them and throw them into desire. What then? Does no one snatch them because of the Father’s power, while you are not strong, but too weak to guard them? By no means. And so that you may learn that “the Father, who has given them to me,” was said because of them, so that they might not again call him an enemy of God: having said, “No one shall snatch them out of my hand,” he went on to show that his own hand and the Father’s are one. For if it were not so, it would have been consistent to say, “The Father, who has given them to me, is greater than all, and no one can snatch them out of my hand.” But he did not say so, but “out of my Father’s hand.” Then, so that you might not think that he himself is weak and that the sheep are safe because of the Father’s power, he added, “I and the Father are one,” as if he were saying, “I did not say that because of the Father no one snatches them, as though I were too weak to keep the sheep. For I and the Father are one,” speaking here of power; for his whole discourse was about this. And if the power is the same, it is clear that the essence is too. For since they did countless things, [plotting, casting him out of the synagogues, he] says that all their schemes are vain and to no purpose. “For the sheep are in my Father’s hand,” as the prophet says, “I have painted your walls on my hands.” Then, showing that the hand is one, he says it is sometimes his, sometimes the Father’s. And when you hear “hand,” do not think of anything bodily, but of power, of authority. And if no one snatched them because the Father strengthened him, it would have been superfluous to say next, “I and the Father are one.” For if he were less, this saying would be of great daring. For it shows nothing other than equality of power; which the Jews too understood, and [took up stones and] threw them at him. But not even so did he remove this opinion and suspicion. And yet if they had suspected wrongly, he ought to have corrected them and said, “Why do you do this? I did not say this testifying to an equal power for myself and the Father.” But as it is, he does entirely the opposite: he confirms the suspicion and strengthens it, and that while they were raging. For he does not defend his words as wrongly spoken, but even rebukes them for not having the opinion about him that was fitting. For since they said, “It is not for a good work that we stone you, but for blasphemy, because you, being a man, make yourself God,” hear what he says: “If he called them gods to whom the word of God came, how do you say that I blaspheme because I said, ‘I am the Son of God’?” What he means is this: “If those who received this by grace are not blamed for calling themselves gods, how could he who has it by nature justly be rebuked?” But he did not say it so; he established it later, having first relaxed and lowered his discourse, and said, “whom the Father consecrated and sent into the world”; and having soothed their anger, he then adds a clear declaration. For at first, so that the word might be received, he spoke more humbly; but later he led it up to the greater, saying, “If I am not doing the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works.” Do you see how he establishes what I said, that he is in nothing less than he, but equal in every way? For since it was impossible to see his essence, he offers from the equality and sameness of the works the proof of exact likeness in power. And what are we to believe, tell me? “That I am in the Father and the Father in me.” “For I am nothing other than what the Father is, remaining Son; he is nothing other than what I am, remaining Father. And whoever knows me has known the Father, and has learned the Son.” But if the power were less, the knowledge too would be false. For it is not possible to learn one essence or one power through another. “They sought again to seize him, but he escaped from their hand. He went away again across the Jordan, to the place where John had been baptizing at first; and many came to him, and they said, ‘John did no sign, but everything that John said about this man was true.’” For whenever he says something great and lofty, he withdraws quickly, giving way to their anger, so that the passion might abate and cease through his absence; which he did then too. And why does the evangelist mention the place? So that you might learn that he went there for this reason, to remind them of what had happened there and been said by John, and of his testimony. Coming there, at any rate, they at once remembered John; that is why they say, “John did no sign”; otherwise what connection would there have been in adding this? But since the place brought the Baptist to their memory, they came also to the memory of his testimony. And see how they reason. “John,” they say, “did no sign, but this man does.” So from this too his superiority is shown. “If, then, we believed John when he did no sign, much more this man.” Then, since John was the one who testified, so that his not having done a sign might not seem to make his testimony unworthy, they added, “Even if he did no sign, yet everything he said about this man was true,” no longer showing this man trustworthy from John, but John trustworthy from what this man did. “And many believed in him there.” For many things drew them: they remembered the words John had spoken, calling him mightier than himself, and light, and life, and truth, and all the rest; and the voice that came from above, and the Spirit that appeared then in the form of a dove and pointed him out to all; and besides these, the proof from the miracles, looking to which they were now confirmed. “For if we had to believe John,” they say, “much more this man; if him without signs, much more this man, who has along with John’s testimony the proof from the signs.” Do you see how much the stay in that place and release from wicked men profited them? That is why he continually leads them out and away from their company; which he is seen to have done in the Old Testament too, forming and shaping the Jews in everything in the wilderness, far from the Egyptians. And he urges us to do this too, bidding us flee marketplaces and noise and tumult, and pray in the inner room in quiet. For a ship freed from turmoil sails with a fair wind, and a soul that is outside affairs sits in harbor. That is why women ought to be wiser than men, being mostly fastened to keeping the house. In this way, at any rate, Jacob became guileless, because he dwelt in a house and was free from the tumults of public life. For Scripture did not set this down without purpose when it said, “dwelling in a house.” “But there is much tumult in the house too,” someone says. Because you wish it, and surround yourself with a crowd of cares. For the husband, turning about in the midst of marketplaces and law courts, is swamped as by waves by the tumults outside; but the wife, sitting in the house as in a school of wisdom and gathering her mind into herself, will be able to attend to prayers and readings and the rest of the life of wisdom. And as those who live in the deserts have no one to trouble them, so she, being always inside, can continually enjoy calm. And if she must sometimes go out, not even then [is there need of] tumults. For women’s going out is necessary either for coming here or when the body must be cared for at the bath; but for most of the time she sits inside, and she can both practise wisdom herself and cut away the excesses and savage thoughts of her husband, and so send him out again, having laid aside the evils he drew from the marketplace and carrying with him the good things he learned at home. For nothing, nothing is more powerful than a pious and sensible wife for shaping a husband and molding his soul as she wishes. For he will bear neither friends, nor teachers, nor rulers so much as his wife when she admonishes and counsels him. For the admonition has a certain pleasure, because she who counsels is greatly loved. And I could name many hard and disobedient men who were softened in this way. For she shares with him table and bed and the begetting of children, and words spoken and unspoken, and goings in and out, and many other things, and is bound to him in everything, and so joined to him as a body is naturally joined to the head; if she happens to be wise and attentive, she will surpass all in caring for her husband. That is why I urge you to make this your work and to counsel what is right. For as she has great power for virtue, so also for wickedness. A woman destroyed Absalom, a woman destroyed Amnon, a woman [was about to destroy] Job, a woman [rescued Nabal from] the [slaughter]; a woman saved a whole nation. For Deborah and Judith showed achievements of men who are generals, and countless other women. That is why Paul too says, “For how do you know, wife, whether you will save your husband?” And in those times we see Persis and Mary and Priscilla undertaking apostolic labors. [These, then,] you too should emulate, and shape your husband not only by words but by deeds too. And how shall we teach him by deeds? When he sees that you are not wicked, nor extravagant and fond of ornament, nor demanding superfluous supplies of money, but content with what you have. Then, then he will bear your counsel too. But if you practise wisdom in words but do the opposite in deeds, he will condemn you of much idle talk. But when along with words you also give him the teaching that comes from deeds, then he will both accept you and be the more persuaded: for instance, when you do not seek gold, nor pearls, nor costly garments, but instead of these, decorum, self-control, goodwill; and when you bring these things from yourself and demand them from him. For if one must do anything to please a husband, one must adorn the soul, not destroy the house. For gold hung about you will not make you so lovely and desirable to him as self-control and goodwill toward him and readiness to die for your husband. These things rather win husbands over. For that ornament even offends him, straitening his finances and giving him much expense and care; but the things mentioned will fasten the husband to the wife. For goodwill and friendship and longing give no cares and cause no expense, but entirely the opposite. And that ornament becomes stale through familiarity, but the ornament of the soul blooms every day and kindles a greater flame. So if you wish to please your husband, adorn your soul with self-control, piety, management of the house. These things win him over more, and never cease. Old age does not destroy this ornament; disease does not ruin it. For the ornament of the body is undone by long time and consumed by disease and many other things; but the things of the soul are above all these. And that ornament both has envy and kindles jealousy; but this is clean of disease and free of all vainglory. So too affairs in the house will be easier and income come with ease, when the gold is not hung about your body nor binding your hands, but is given up to necessary uses: for instance, the feeding of servants, the necessary care of children, and other useful purposes. But if this is not so, and it is hung about your face while his heart is wasting away, what is the gain? What the profit? His grief does not let him see her as wonderful. For you know, you know, that even if one sees the most beautiful of all women, he cannot take pleasure in her while his soul is in pain; for one who is to take pleasure must first rejoice and be glad. And when all the gold is heaped up for the adornment of the wife’s body, and there is straitness in the house, there is no pleasure for the husband. So if we wish to please our husbands, we shall put them in pleasure; and we shall put them in pleasure if we take away ornament and finery. For all these things seem to have some charm at the very time of the wedding procession, but later they wither with time. For if we do not admire as much, through familiarity, the heaven that is so beautiful and the sun so bright, to which you could name no body equal, how shall we admire a body decked out? I say these things wishing you to be adorned with the sound adornment which Paul commanded: “Not with gold or pearls or costly attire, but with what is proper for women who profess godliness, with good works.” But do you wish to please those outside, and to be praised by them? In the first place, this longing does not belong to a self-controlled woman. But if you wish, you will have them too as ardent admirers and praisers of your self-control. For no one decent and moderate will praise that other woman, but only the licentious and lustful; or rather, not even these will praise her, but will even speak ill of her, having their eyes wounded by the woman’s extravagance; but this one both they and these, and all, [will praise,] receiving no harm, but even a lesson in wisdom; and great will be the praise from men, and great the reward with God. Let us, then, emulate this adornment, so that we may live here in security and attain the good things to come; may we all attain them, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory to the ages of ages. Amen.

### Scripture references

- John 10:25–42: quotation, high confidence
- Isa 49:16: quotation, high confidence
- Ps 82:6 (81:6 LXX): quotation, high confidence
- John 1:15: allusion, medium confidence
- Matt 3:16–17: allusion, high confidence
- Matt 6:6: allusion, high confidence
- Gen 25:27: quotation, high confidence
- 2 Sam 13:1–29: allusion, medium confidence
- Job 2:9: allusion, medium confidence
- Judg 4:4–9: allusion, high confidence
- 1 Cor 7:16: quotation, high confidence
- Rom 16:3: allusion, high confidence
- Rom 16:6: allusion, high confidence
- Rom 16:12: allusion, high confidence
- 1 Tim 2:9–10: quotation, high confidence
- 1 Sam 25:18–35: allusion, medium confidence

### Extrabiblical texts

- Jdt (Judith): allusion, high confidence

### Translation notes

- Quotations: John 10:25–42; Isa 49:16 (LXX); John 10:33; Ps 82:6 (LXX 81:6); John 1:15, 27, 30 (allusion, “mightier”); Matt 3:16–17 (allusion); Matt 6:6; Gen 25:27 (LXX, Jacob “dwelling in a house”); 2 Sam 13 (Absalom and Amnon); Job 2:9 (allusion); 1 Sam 25 (Abigail and Nabal); Judg 4–5 (Deborah); 1 Cor 7:16; Rom 16:12, 6, 3 (Persis, Mary, Priscilla); 1 Tim 2:9–10. Chrysostom argues from “I and the Father are one” that the Son has the same power and essence as the Father; translated as written. “Judith” refers to the book of Judith; tagged as extrabiblical. The section numeral 3 (γ) appears in the scan’s text but was not used as a division. Lines are lost in the scan in several places (e.g. “plotting, casting him out of the synagogues”, “a woman was about to destroy Job”, “rescued Nabal”, “these you too should emulate”); words are supplied by sense in brackets. Leaked apparatus, Migne’s Latin column, and two leaked column numbers are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 61.2 (PG 59:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/61-2).

## Homily 62.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/62-1/#p-62-1
- Source: PG 59:361
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Lazarus, the friend of Christ, falls ill; Christ waits two days so that Lazarus may truly die, then goes to Judea, encouraging his fearful disciples.

### Greek text

Ὧν δέτις ἀσθενῶν Λάζαρος ἀπὸ Βηθανέας, ἐκ τῆς κώμης Μαρίας καὶ Μ τῆς ἀδειϊρῆς αὐτῆς. Ἣν δὲ Μαρίά ἡ ἀλείψασὰ τὸν Κύριον μύρῳ. αἰ. Πολλοὶ ξῶν ἀνθρώπων ὄὅξαν ἴδωσέ τινας τῶν ἀρεἀκόντων Θεῷ πάσχοντάς τι δέινον, οἷον ἣ ἀῤῥωστίᾳ περιπετόντας, ἢ πενίᾳ, ἢ ἄλλῳ τινὶ τοιούτῳ, σχανδααίξονται" οὐκ ἐϊδότὲς, ὅτι τῶν μάλιστα τῷ Θεῷ φίλων τὸ ταῦτα πάσχεϊν ἐστίν" ἐπεὶ χἀὶ ὁ Λάζαρος τῶν φίλων ἦν τοῦ Χριστοῦ, καὶ ἡδθένει. Τοῦτο γοῦν καὶ οἱ πέμψαντες ἔλεγον “1δὲ ὃν «ιλεῖς ἀσθενεῖ. ᾿Αλλ᾽ ἤξωμεν ἄνωθεν τὴν περικοπήν. Ἦν τις", φησὶν, ἁσϑενῶν Λάζηρος ἀπὸ Βηθανίας. Οὐκ ἁπλῶς οὐδὲ ὡς ἔτυχεν εἶπε πόθεν ἣν ὁ Λάξαρος, ἀλλὰ διά τινα α τίαν ἣν μετὰ ταῦτα ἐρεῖ, Τέως δὲ τοῦ προκειμένου ὁ δίυγο, ἤν γσρ τὰς, ΒΆΝ οἴ ΠΠ ἣν τὸς ΄ ἐχώμεθα, Καὶ τὰς ἀδελφᾶς δὲ ἀὐτοῦ ἡμᾶς διδάσκχ:: χρησίμως " καὶ ἔτι ὃ πλέον εἶχε Μαρία, ἐπάγων καὶ λέγων ΠΡ δὲ Μαρίαν ἡ ἀλείψασα τὸν Κύριον μύρῳ. Ἐνταῦθά τινες διαποροῦντες, Πῶς, φησὶν, ἣνἐσχετὸ ὁ Χριστὸς γυναικὸς τοιαῦτα ποιούσης; Πρῶτὸν μὲν οὖν ἐκεῖνο ἀναγκαῖον μαθεῖν, ὅτι οὐκ αὐτὴ ἐστὶν ἡ πόρνη ἡ ἐν τῷ Ματθαίῳ, οὐδὲ ἡ ἐν τῷ Λουκᾷ" ἄλλη γὰρ αὕτη. ᾿Ἐκεῖναις. μὲν γὰρ πόρνα: δή τινες ἦσαν καὶ πολλῶν γέμδυσαι κακῶν " αὕτη δὲ καὶ σεμνὴ καὶ σπουδαία. Καὶ γὰρ περὶ τὴν ὑποδοχὴν ἐσπούδαξ: ποῦ Χριστοῦ. Δείκνυσι δὲ ὁ εὐαγγελιστὴς, ὅτι καὶ αἱ ἀδελφαὶ ἐφίλουν αὐτὸν, καὶ ὅμως συνεχώρτ,5Ξ τὸν Λάζαρον ἀποθανεῖν. Τίνος δὲ ἕνεκεν οὐκ ἑάτασαι τὸν ἀδελφὸν κάμνοντα, ὅπερ ἐποίησεν ὁ ἐκατόνταρχος καὶ ὁ ἄρχων ὁ βασιλικὸς, ἀπῆλθον πρὸς αὐτὸν, ἀλλὰ πέμκουσι; Σφόδρα ἐθάῤῥουν τῷ Χριστῷ, καὶ πολλὴν πρὸς αὐτὸν εἶχον οἰχείωτιν."Αλλως δὲ, καὶ γυναῖκες ἧσαν ἀσθενεῖς, καὶ τῷ κένθει κατείχοντο " ἐπεὶ ὅτι οὐ χαταφρονοῦσαι τοῦτο ἑποίονν, ὕστερον ἐδήλωσαν. Ὅτι μὲν οὖν οὐκ ἦν αὕτη ἐκείνη, δῆλον. ᾿Αλλὰ καὶ ἐκείνην τίνὸς ἕνεκεν ἐδέξατο ὁ Χριστὸς, φησίν; Ἴνα λύσῃ τὴν “κακίαν - ἵνα δείξῃ τὴν φιλανθρωπίαν " ἵνα μάθῃς, ὅτι «οὐκ ἔστι νόσημα νικῶν αὐτοῦ τὴν ἀγαθότητα. Μὴ “φποῖίνυν τοῦτο μόνον ἴδης, ὅτι ἐδέξατο, ἀλλὰ κἀκεῖνο σκόπει, πῶς μετέδαλε. Καὶ τίνος ἕνεκεν ἀναμιμνήσκει6 τῆς ἱστορίας ταύτης ἡμᾶς ὁ εὐαγγελιστής; μᾶλλον δὲ τί διδάξαι βαύλεται τῷ λέγειν, Ἡγάπα δὰ ὁ Ἰησοῦς τὴν Μάρθαν, καὶ τὴν ἀδειρὴν αὑτῆς, καὶ τὸν Λάζαρον; Μηδέποτα ἀγανακτεῖν μηδὲ δυσχεραίνειν, εἴ τις ἀσθένεια γένοιτο περὶ τοὺς σποῦ-,δαίους ἄνδρας καὶ τῷ Θεῷ φέλους."]δὲ ὃν φιλεῖς, ἀσθενεῖ. Εἰς οἶκτον ἐπισπάσασθαι ἐδούλοντο τὸν Χριστόν. "Ἔτι γὰρ ὡς ἀνθρώπῳ προσεῖχον " καὶ δῆλον ἐξ ὧν λέγουσιν" Εἰ ἧς ὧδε, οὐκ ἂν ἀπέθανε" καὶ ἔκ τοῦ μὴ εἰπεῖν͵ Ἴδε » Λάζαρος ἀσθενεῖ, ἀλλ᾽, Ἴδε ὃν φελεῖς, ἀσθενεῖ. Τί οὖν ὁ Χριστός; Αὕτη ἡ ἀσθέγεῖπ οὐκ ἔστι πρὸς θάνατον, ἀ.1.1 ὑπὲρ τῆς δόξης “κοῦ θεοῦ, ἵνα δοξασθῇ δι' αὐτῆς ὁ Υἱὸς τοῦ Θεοῦ. Ὅρα πῶ; πάλιν μίαν τὴν δόξαν φησὶν αὐτοῦ καὶ τοῦ Πατρός. Εἰπὼν γὰρ, Θεοῦ, ἐπήγαγεν, Ἵνα δοξασθῇ.ὅ Υἱὸς τοῦ Θεοῦ. Αὕτη ἡ ἀσθένεια οὐκ ἔστι πρὸς θάνατον. Ἐπειδὴ γὰρ“ ἔμελλεν ἐκεῖ ἡμέρας δύα μένειν, τέως αὐτοὺς ἀποπέμπεται τοῦτο ἀπαγγέλλοντας, Ἐφ᾽ ᾧ καὶ θαυμάσαι ἔστι τὰς ἀδελφὰς αὐτοῦ, πῶς -ἄἀχούσασαι, ὅτι Οὐκ ἔστι χρὸς θάνατον, καὶ ἰδοῦσαι «οὗ πράγματος γενομένου " ἀλλὰ προσῆλθον καὶ οὕτω, “καὶ οὐκ ἐνόμισαν αὐτὸν διαψεύσασθαι. Τὸ δὲ, Ἵνα, μὲν γὰρ ἑτέρωθεν ἣ ἀῤῥωστία " ἐχρήσατο δὲ αὐτῇ εἰς δόξαν. Θεοῦ. Καὶ ταῦτα εἰπὼν, ἔμεινεν ἡμέρας δύο. Τίνος ἕνεκεν ἔμεινεν; Ἵνα͵ ἀποπνεύσῃ, καὶ ταφῇ, ἵνα -μηδεὶς ἔχῃ λέγειν, ὅτι οὔπω τελευτήσαντα αὐτὸν ἀνἐστησεν ὅτι χάρος ἦν, ὅτι ἔκλυσις ἦν, ὅτι καταγωγὴ «ἦν, καὶ οὐ θάνατος. Διὰ τοῦτο καὶ χρόνον τοσοῦτον μένει ὁ, ὡς καὶ φθορὰν γενέσθαι, καὶ εἰπεῖν, "ἤδη ὅζει. Εἴτα.16γει τοῖς μαθηταῖς " Ἄγωμεν εἰς τὴν Ἰουδαίων. ΤΙ δήποτε οὐδαμοῦ προειπὼν ἀλλαχοῦ, ἐνταῦθα προλέγει; Ἐδεδοέχεισαν σφόδρα" καὶ ἐπεὶ ταύτῃ διέχειντο, προλέγει 9, ἵνα μὴ τὸ ἀθρόον ταράξῃ «αὐνούς. Τί δὲ οἱ μαθηταί; Νῦν ἐζήτουν σε Ἰου-.ϑᾶν μὲν οὖν καὶ ὑπὲρ αὐτοῦ " τὸ δὲ πλέον, μᾶλλον ὑπὲρ δαυτῶν " οὕπω γὰρ ἦσαν ἀπηρτισμένοι. Διὰ καὶ φῷ δέει νατασειόμενος λέγει Θωμᾶς " ᾿Αγωριῶν, ἵνα καὶ ἡμεῖς ἀποθάνωμεν. ᾿Ασθενέστερος γὰρ τῶν ἄλλων ἦν καὶ ἀπιστότερος [. ᾿Αλλ᾽ ὅρα πῶς αὐτοὺς δι᾿ ὧν φησι παραθαῤῥύνε: ὁ Ἰησοῦς. Οὐκὶ δώδεκα ὥραί οἷσι τῆς ἡμέρας; Ἢ τοῦτο τοίνυν φησὶν, ὅτι ὁ μηδὲν ἑαυτῷ συνειδὼς ποντ ρὸν, οὐδὲν πείσεται δεινόν " ὁ δὲ «ἃ φαῦλα πράσσων πείσεται (ὥστε ἡμᾶς οὐ χρὴ δεδοιπέναι " οὐδὲν γὰρ ἄξιον θανάτου ἐπράξαμεν) " ἣ ὅτι ὁ τὸ φῶς τοῦ κόσμου τούτου βλέπων, ἐν ἀσφαλείᾳ ἐστίν δ. Κὶ δὲ ὁ τὸ φῶς τοῦ κόσμου -τούτου. βλέπων, πολλῷ μᾶλλον ὁ μετ᾽ ἐμοῦ, ἐὰν μὴ ἀποστήσῃ ἑαυτὸν ἐμοῦ, Τούτοις παρχθαῤῥύνας, ἐπάγει καὶ τὴν αἰτίαν ἀναγκαίαν τῆς ἀφίξεως τῆς ἐκεῖσε" καὶ δεικνὺς, ὅτι οὐκ εἰς τὰ Ἱεροσόλυμα μέλλουσιν ἀπιέναι, ἀλλ᾽ εἰς Βηθανίαν, Λάζερος ὁ φί(ος, φησὶ, κεκοίμηται, καὶ πορεύομαι ἵνα ἐξυπγίσω αὐτόν" τουτέστιν, Οὐκ ἐπὶ τοῖς αὐτοῖς ἄπειμι πάλιν διαλεξόμενος καὶ ὁμόαε χωρήσων τοῖς Ἰουδαίοις, ἀλλὰ τὸν φίλον ἐξνπνίσων τὸν ἡμέτερον. Λέγουσιν' οἱ μαθηταί" ριδ, εἰ κεκοίμηται, σωθήσεται. Τοῦτο δὲ οὐκ ἁπλῶς “εἶπον, ἀλλ᾽ ἐγχόψαι βουλόμενοι τὴν ἐκεῖ παρουσίαν. Λέγεις, φησὶν, ὅτι καθεύδει; οὐκοῦν οὐ χατεπείγει τὸ ἀπελθεῖν. Καίτοι αὐτὸς διὰ τοῦτο εἶπεν, ὅτι Ὃ ἡμῶν, ἵνα δείξῃ ἀναγκαίαν τὴν παρουσίαν.

### English translation (Claude)

“Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment.” Many people, when they see some of those who please God suffering something terrible, such as falling into sickness or poverty or some other such thing, are scandalized, not knowing that to suffer these things belongs above all to those who are God’s friends. For Lazarus too was one of Christ’s friends, and he was ill. This, at any rate, is what those who were sent said: “See, he whom you love is ill.” But let us take the passage from the beginning. “A certain man,” it says, “was ill, Lazarus of Bethany.” Not simply or at random did he say where Lazarus was from, but for a reason which he will tell later. Meanwhile let us keep to the matter before us. And he usefully informs us about his sisters too, and what Mary had more, adding and saying, “It was Mary who anointed the Lord with ointment.” Here some are perplexed and say, “How did Christ allow a woman to do such things?” First, then, we must learn that this is not the prostitute in Matthew, nor the one in Luke; this is another. For they were prostitutes and full of many evils; but this woman was dignified and earnest, for she was eager in her care for receiving Christ. And the evangelist shows that the sisters too loved him, and yet he allowed Lazarus to die. And why did they not leave their sick brother and go to him, as the centurion and the royal official did, but send? They had great confidence in Christ and great intimacy with him. Besides, they were women, and weak, and held fast by grief; for that they did not do this out of contempt they showed later. That this woman, then, was not that one, is clear. “But why did Christ receive that other woman?” someone says. To do away with her wickedness, to show his love for humankind, so that you might learn that there is no disease that conquers his goodness. So do not look only at this, that he received her, but consider also how he changed her. And why does the evangelist remind us of this story? Or rather, what does he wish to teach by saying, “Jesus loved Martha and her sister and Lazarus”? Never to be indignant or vexed if some illness comes upon earnest men who are friends of God. “See, he whom you love is ill.” They wished to draw Christ to pity; for they still regarded him as a man. And this is clear from what they say, “If you had been here, he would not have died,” and from their not saying, “See, Lazarus is ill,” but, “See, he whom you love is ill.” What then does Christ say? “This illness is not unto death, but for the glory of God, so that the Son of God may be glorified through it.” See how again he says that his glory and the Father’s are one. For having said “of God,” he added, “so that the Son of God may be glorified.” “This illness is not unto death.” For since he was going to remain there two days, for the present he sends them away to announce this. And here one may admire his sisters, how, having heard, “It is not unto death,” and having seen the opposite happen, they nevertheless came to him even so, and did not think that he had spoken falsely. “That” here [does not indicate the cause, but the outcome]; for the sickness came from elsewhere, but he used it for the glory of God. “And having said this, he remained two days.” Why did he remain? So that Lazarus might breathe his last and be buried, so that no one might be able to say that he raised him before he had died, that it was a coma, a fainting, a seizure, and not death. That is why he remains so long, so that corruption too might set in and it might be said, “He already stinks.” “Then he says to the disciples, ‘Let us go into Judea.’” Why does he foretell it here, when he had nowhere foretold it elsewhere? They were very much afraid; and since they were in this state, he tells them beforehand, so that the suddenness might not trouble them. What then do the disciples say? “The Jews were just now seeking [to stone] you.” They feared for him, but still more for themselves; for they were not yet perfected. That is why Thomas, shaken by fear, says, “Let us go, that we may die with him.” For he was weaker and more unbelieving than the others. But see how Jesus encourages them by what he says. “Are there not twelve hours in the day?” He means either that one who is conscious of nothing evil in himself will suffer nothing terrible, while one who does evil will suffer (so that we need not fear, for we have done nothing worthy of death); or that one who sees the light of this world is in safety. And if one who sees the light of this world [is safe], much more one who is with me, if he does not separate himself from me. Having encouraged them with these words, he adds the necessary reason for his going there, and shows that they are not going to Jerusalem, but to Bethany: “Our friend Lazarus has fallen asleep, and I go to wake him”; that is, “I am not going on the same errand as before, to dispute and come to grips with the Jews, but to wake our friend.” “The disciples said, ‘[Lord,] if he has fallen asleep, he will recover.’” They did not say this simply, but wishing to prevent his going there. “You say,” they mean, “that he is sleeping? Then there is no urgency to go.” And yet he said “our [friend]” for this reason, to show that his coming was necessary.

### Scripture references

- John 11:1–16: quotation, high confidence
- John 11:21: quotation, high confidence
- John 11:39: quotation, high confidence
- Matt 26:6–13: allusion, high confidence
- Luke 7:36–50: allusion, high confidence
- Matt 8:5–13: allusion, high confidence
- John 4:46–53: allusion, high confidence

### Translation notes

- Quotations: John 11:1–16; John 11:21; John 11:39; John 10:31 (allusion). Chrysostom distinguishes Mary of Bethany from the sinful women who anointed Christ in Matthew and Luke (Matt 26:6–13; Luke 7:36–50); translated as written. Allusions: Matt 8:5–13 (the centurion); John 4:46–53 (the royal official). Lines lost in the scan are supplied by sense in brackets; a garbled clause after “for a reason which he will tell later” is translated by sense (“let us keep to the matter before us”). Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 62.1 (PG 59:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/62-1).

## Homily 62.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/62-1/#p-62-2
- Source: PG 59:361
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ tells the disciples plainly that Lazarus has died; Thomas, at first fearful, later becomes the boldest of all; Martha and Mary come to meet Christ, Mary showing the greater faith.

### Greek text

Ἐπεὶ οὖν ὀχνηρότερον διέχειντο. τότε λέγει, Ἀπἔθανε. Τὸ μὲν οὖν πρότερον, τὸ ἀκόμπαστον παραστῆσαι βουλόμενος, ἔλεγεν " ἐπειδὴ δὲ οὐ συνῆκαν, ἐπάγει" Ἀπέθανε, καὶ καίρω δι' ὑμᾶς. Τί δήποτε, ὑμᾶς; Ὅτι προεῖπον οὐκ ὧν ἐκεῖ, καὶ ὅτι ἕπειδὰν" ἀναστήσω, οὐδεμία ἔσται ὑποψία. Ὁρᾷς πῶς ἕτι ἀτελέστερον διέχειντο οἱ μαθηταὶ, καὶ οὐκ ἤἥδεσαν αὐτοῦ τὴν δύναμιν ὡς ἐχρῆν; Ῥοῦτο δὲ ἐποίουν οἱ θορυδοῦντες. Καὶ ὅτε μὲν ἔλεγε, Κεχοίμηταιε, λέγει" Πορεύομαι ἵνα ἐξυλνίσω αὐτόν" ὅτε δὲ εἶπεν, Ἀπἔθανεν. οὐκέτι προσέθηκε, Πορεύομαι ἵνα ἀγαστήσω αὑτόν. Οὐ γὰρ ἢθούλετο τοῖς ῥήμασι προλέγειν, ἃ διὰ τῶν ἔργων ἔμελλε βεδαιοῦφθαι, τὸ ἀκενόδοξον πανταχοῦ διδάτχιυν ἡμᾶς, γαὶ τὸ μὴ δεῖν ἁπλῶς ὑπ-ισχνεῖσθαι. Εἰ δὲ ἐπὶ τοῦ ἑκατοντάρχου τοῦτο ἐποίησε παρακληθεὶς (εἶπε γὰρ, Ἐγὼ ἐλθὼν θεραπεύσω εὐὑτόνλ, ἵνα δείξῃ τὴν ἐχείνου πίστιν, τοῦτο εἶπεν. Εἰ δὲ λέγοι τις, Πόθεν ὕπνον ὑπέλαδον οἱ μαθηταὶ, καὶ οὐδὲ ἀπὸ τούτου συνέγνωσαν θάνατον εἶναι, λέγω δὲ τοῦ εἰπεῖν, Πορεύομαι ἵνα ἐξυπνίσω αὐτόν; (καὶ γὰρ ἀνοίας Ἦν εἴγε προσεδόκων στάδια πέντε καὶ δέκα αὖτὸν πορεύεσθαι, ὥστε ἐξυπνίσαι") ἐκεῖνο ἂν εἴποεμεν, ὅτι ἐνόμιζον τοῦτο αἴνιγμα εἶναι, οἷα πολλὰ διελέγετο. Πάντες μὲν οὖν ἐδεδοίχεισαν τὴν τῶν Ἰουδαίων ἔφοον, ὑπὲρ δὲ τοὺς ἄλλους ὁ Θωμᾶς" διὸ καὶ ἔλεγεν“ Αγωμεν, ἵνα καὶ ἡμεῖς ἀποθάνωμεν μϑτ' αὐτοῦ, Καί τινες μέν φασιν, ὅτι ἐπεθύμει καὶ αὐτὸς ἀποθανεῖν " οὐκ ξάτε δέ" δειλίας γὰρ μᾶλλον τὸ ῥῆμα. ᾿Αλλ᾽ οὐκ ἐπετιμήθη, Διεδάσταζε γὰρ αὐτοῦ τὴν ἀσθένειαν ἔτι “ὕστερον μόντοι πάντων ἰσχυρότερος γέγονε καὶ ἄληπτος.-Τὸ γοῦν θαυμαστὸν ᾿ τοῦτό ἐστιν, ὅτι τὸν οὐτως ἀσθενῆ πρὸ τοῦ σταυροῦ μετὰ τὸν σταυρὸν καὶ τὸ πιστεῦσαν τῇ ἀναστάσει θερμότερον πάντων αὐτὸν ὁρῶμεν " τοσαύτη ἡ τοῦ Χριστοῦ δύναμις. Ὁ γὰρ μετὰ τοῦ" Χριστοῦ εἰς Βηθανίαν μὴ τολμῶν ἀπελθεῖν, οὗτος τὸν Χριστὸν οὐκ ὁρῶν, σχεδὸν τὴν οἰκουμένην Καὶ διέδραμε, καὶ ἐν μέσοις δήμοις ἐστρέφετο φονῶσι καὶ βουλομένοις αὐτὸν ἀνελεῖν. Εἰ δὲ ἀπὸ δεκαπέντε σναδίων ἦν ἡ Βηθανία, ὅπερ ἐστὶ μίλια δύσ, πῶς τεταρταῖος ὁ Λάζαρος; Ἔμεινε δύο, καὶ πρὸ τῶν δύο ἦλθέ τις ἀπαγνέλλων καθ' ἣν κκαὶ ἐτελεύτησεν" εἶτα κατ᾽ αὐτὴν τὴν τετάρτὴν ἡμέραν παρεγένετο. Διὰ τοῦτο καὶ κλτθῆναι ᾿ἀνέμεινε, καὶ οὐκὶ αὐτεπάγγεχτο; ἦλθεν, ἵνα μὴ τις ὑποπτεύσῃ τὸ γεγονός. Καὶ οὐδὲ αὐταὶ παρεγένοντο αἱ φιλούμεναι, ἀλλὰ ἄλλοι πέμπονται. Ἧν δὲ ἡ Βηθανία ὡς ἀπὸ σταδίων δεκαπέντε. Ἕντεῦθεν δηλοῦται ὅτι πολλοὺς ἀπὸ ᾿ἹἹεροσολύμων εἰκὸς παρεἴναι. Εὐθέως γοῦν ἐπήγαγεν, ὅτι Ἰονδαίων ἦσαν πολλοὶ παραμυθούμενοι. Πόθεν παρεμυθοῦντο δεκαπέντε. Οὐκ ἁπλῶς τοῦτο ἐπισημαίνεται" ἀλλὰ βούλεται διδάξαι ὅτι ἐγγὺς ἦν, καὶ εἰκὸς ἀπὸ τούτον παἵναι πολλούς. Διὸ καὶ τοῦτο δηλῶν ἐπάγει λέγων κ τῶν Ἰουδαίων ἦλθον ἵνα παραμνθήσωνται αὐτάς. Καὶ “τος οι τὰς φιλουμιῖνας ὑπὸ τοῦ Χριστοῦ; καίτοι συνέθεντο, ἐᾶν τὶς ὁμολογήσῃ Χριστὸν, ἵνα ἀποσυνάγωγος γένῆται; Ἢ διὰ τὴν ἀνάγκην τῆς συμφορᾶς, ἢ ὡς εὐγενεστέρας αἰδούμενοι, ἣ οἱ μὴ πονηροὶ, οὗτοι πᾶρταν" πολλοὶ γοῦν καὶ ἐξ αὐτῶν ἐπίσξευσάν. Ταῦτα δὲ λέγει ὁ εὐαγγέλιστὴς, πιστούμενος ὅτι τέθνηκε Λᾶξαρος. Τί δήποτε δὲ οὐ παραλαμδάνει τὴν ἀδελφὴν εἰς ἀπάντησιν ἐρχομένη τοῦ Χριστοῦ; Βούλεται κάτ ἰδίαν αὐτῷ συντυχεῖν, καὶ τὸ γεγονὸς ἀπαγγεῖλαι. Ἐπειδὴ δὲ αὐτὴν εἰς ἐλπίδας χρηστὰς ἤγαγε, τότε ἄπεισι καὶ καλεῖ τὴν Μαρίαν, καὶ ἀπήντησεν αὐτῷ, τοῦ πένθους ἀχμάζξοντος ἕξι. Ὁρᾷς πῶς ζέον τὸ φίλτρον ἣν; Αὕτη ἐστὶ περὶ ἧς ἔλεγε" Μαρίά δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο. ὡς οὖν « αὕτη θερμοτέρα ἐφαίνετο, φησίν; Οὐ θερμοτέρα αὕτη " οὐ γὰρ ἤκουσεν ἐκείνη" ἐπεὶ αὕτη ἀσθενεστέρα ἦν. Ἢ γὰρ ἀκούσασα τοσαῦτα, αὕτη φησὶ πάλιν, Ἤδη ὄζει" τεταρταῖος γάρ ἐστιν. Ἐκείνη δὲ, καίτοι μηδὲν ἀκούσασα, τοιοῦτον οὐδὲν ἐφθέγξατο, ἀλλ᾽ εὐθὺς π’:στεύσασα λέγει" Κύριε, εἰ ἧς ὧδε, ὁ ἀδειῖφρός μου οὐκ ἂν ἀπέθανεν.

### English translation (Claude)

Since, then, they were rather reluctant, he then says, “He has died.” The first time he spoke as he did wishing to show his freedom from boasting; but since they did not understand, he adds, “He has died, and I am glad for your sake.” Why “for your sake”? “Because I foretold it when I was not there, and because when I raise him there will be no suspicion.” Do you see how imperfectly disposed the disciples still were, and did not know his power as they should? And this was the work of the [fears] that troubled them. And when he said, “He has fallen asleep,” he says, “I go to wake him”; but when he said, “He has died,” he no longer added, “I go to raise him.” For he did not wish to foretell in words what he was going to confirm by deeds, everywhere teaching us to be free of vainglory and that we must not make promises lightly. And if in the case of the centurion he did this when he was entreated (for he said, “I will come and heal him”), he said this to show the man’s faith. And if anyone says, “How did the disciples understand sleep, and not even from this perceive that it was death, I mean from his saying, ‘I go to wake him’? (For it would have been folly if they expected him to travel fifteen stades in order to wake him.)”, we would say this: that they thought it was a riddle, such as he often spoke. All, then, feared the attack of the Jews, but Thomas more than the others; that is why he said, “Let us go, that we too may die with him.” And some say that he too desired to die; but it is not so, for the saying belongs rather to cowardice. But he was not rebuked; for Christ still bore with his weakness. Later, however, he became stronger than all and invincible. This, at any rate, is the wonderful thing: that the man who was so weak before the cross, after the cross and after believing in the resurrection, we see more fervent than all; so great is the power of Christ. For the man who did not dare to go to Bethany with Christ, this man, not seeing Christ, ran through almost the whole world, and went about in the midst of peoples thirsting for blood and wishing to kill him. And if Bethany was fifteen stades away, which is two miles, how was Lazarus four days dead? He remained two days, and before those two days someone came with the news, on the very day on which he died; then he arrived on the fourth day itself. For this reason he waited to be called and did not come of his own accord, so that no one might suspect what happened. And not even the sisters whom he loved came, but others are sent. “Now Bethany was about fifteen stades off.” From this it is shown that many were likely to be present from Jerusalem. At any rate he added at once that many of the Jews were consoling them. [How did they console them?] “About fifteen stades.” He does not note this without purpose, but wishes to teach that it was near, and that many were likely to be present from there. So, showing this, he adds, saying, “Many of the Jews had come to console them.” And how did they console those whom Christ loved, when they had agreed that if anyone confessed Christ he should be put out of the synagogue? Either because of the necessity of the calamity, or respecting them as women of higher rank, or these were men who were not wicked; many of them, at any rate, believed. The evangelist says these things confirming that Lazarus had died. And why does she not take her sister with her when she comes to meet Christ? She wishes to meet him privately and tell him what had happened. And when he had led her to good hopes, then she goes off and calls Mary, and she met him while her grief was still at its height. Do you see how fervent her affection was? This is the woman of whom he said, “Mary has chosen the good portion.” “How then does this one [Martha] appear more fervent?” someone says. She is not more fervent; for the other had not heard; since this one was in fact weaker. For after hearing so much, she says again, “He already stinks, for he has been dead four days.” But the other, though she had heard nothing, said nothing of the kind, but believing at once, says, “Lord, if you had been here, my brother would not have died.”

### Scripture references

- John 11:14–32: quotation, high confidence
- Matt 8:7: quotation, high confidence
- Luke 10:42: quotation, high confidence
- John 11:39: quotation, high confidence
- John 9:22: allusion, high confidence

### Translation notes

- Quotations: John 11:14–32; Matt 8:7; Luke 10:42; John 11:39; John 9:22 (allusion, put out of the synagogue). Chrysostom reckons fifteen stades as two miles. The scan repeats the note on the fifteen stades; a question is lost before the repetition and is supplied by sense in brackets. Leaked apparatus is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 62.2 (PG 59:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/62-2).

## Homily 62.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/62-1/#p-62-3
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Martha and Mary believe in Christ but not yet as God; Christ answers Martha, “I am the resurrection and the life,” lifting her mind from the request for prayer to faith in him as the giver of life.

### Greek text

Ὁρᾶτε ὅση φιλοσοφία γυναικῶν, εἰ καὶ ἀσθενὴς αὐτῶν ἡ γνώμη; Ἰδοῦσαι γὰρ τὸν Χριστὸν, οὐκ εὐ- (ἕως εἰς θρήνους, οὐδὲ εἰς χωχυτοὺς., οὐδὲ ὁλολυ- Ὑμοὺς ἐκπίπτουσιν "ὅπερ πάσχομεν ἡμεῖς, ἐπειδάν τινας γνωρίμους ἐπεισιόντας ἴδωμεν τῷ πένθει ᾿ ἀλλ᾽ εὐθέως τὸν διδάσκαλον θαυμάζουσιν. Ἐππίστευον μὲν οὖν καὶ ἀμφότεραι εἰς τὸν Χριστὸν, ἀλλ᾽ οὐκ ὡς πρϑσἧχεν. Οὔπω γὰρ ἀχριδῶς ἡ πΐσταντο «, οὔτε ὅτι Θεὸς ἦν, οὔτε ὅτι οἰκείᾳ δυνάμει καὶ αὐθεντίᾳ ταῦτα ποιεῖ" ἅπερ ἀμφότερα αὑτὰς ἐδίδαξεν. Ὅτι δὲ οὐκ ἔδεσαν, δῆλον καὶ ἐκ τοῦ εἰπεῖν, Εἰ ἧς ὧδε, οὐκ ἂν ἀπέθεν γεν ὁ ἀδειϊρὸς ἡμῶν" καὶ ἐκ τοῦ ἐπαγαγεῖν, Ὅσα ἂν αἰτήσῃ 4 τὸν Θεὸν, δώσει σοι, ὦ; περὶ ἐναρέτου «ινὸς καὶ εὐδοχίμου διαλεγόμεναι. Ὅρα δὲ καὶ τί Ἐκεῖνο τέως ἀνατρέπειτὸ, Ὅσα ἂν αἰτήσῃ. Οὐ γὰρ εἶπεν, Αἰτῶ " ἀλλὰ τί; ᾿Αγαστήσεται ὁ σου. Τὸ μὲν οὖν εἰπεῖν, Ὧ γύνα!γ ἔτι κάτω βλέπει:; οὗ δίομαι βοηθείας ἑτέρα:, ἀπ᾽ ἐμαυτοῦ πάντα πυιιῶ, σφόδρα ἣν φορτικὰ, καὶ προσέστη ἂν τῇ γυναικί νῦν δὲ εἰπὼν, ᾿Αγτιστήσεται, μέσον ἐποίησεν ἀναγκαίω; τὸν λόγον, καὶ διὰ τῶν ἑξὴς δὲ ταῦτα ἅπερ εἴπον ἡνίξατο. Εἰπούσης γὰρ, Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἐσχάτῃ ἡμέρᾳ, σαφέστερον δεικνὺς αὐτοῦ τὴν αὐθεντίαν, λέγει, ᾿Εγώ εἶμι ἡ ἀνάστασις καὶ ἡ ζωή δηλῶν, ὅτι οὐ δεῖται ἑτέρον βοηθοῦντο;, εἴ γε αὐτός ἐστιν ἡ ζωή. Εἰ δὲ δεῖται ἑτέρου, πῶς « ἂν εἴη αὑτὸς ἡ ἀνάστασις καὶ ἡ ζωή; ᾿Αλλ᾽ οὕτω φανερῶς οὖκ εἶπεν, ἡνίξατο δὲ αὐτό. Πάλιν δὲ ἐκείνης εἰπούσης, Ὅσα ἂν αἰτήσῃ, αὑτὸς πάλιν λέγει " Ὁ πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζήσεται" δεικνὸ;, ὅτι αὐτός ἐστιν ὁ χορηγὺς τῶν ἀγαθῶν, καὶ παρ᾽ αὐτοῦ δεῖ αἰτεῖν. Καὶ πὰς ὁ ζῶν» καὶ πιστεύων εἰς ἐμὲ, οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. Ὅρα πῶς αὐτῆς ἀνάγει τὸν νοῦν. Οὐ γὰρ τοῦτο ἣν τὸ ζητούμενον μόνον, τὸ Λάζαρον ἀναστῆσαι, ἀλλ᾽ ἔδει καὶ ταύτην καὶ τοὺς παρόντας μετ᾽ αὑτῆς τὴν ἀνάττοσιν μαθεῖν. Διὰ τοῦτο πρὸ τῆς ἀναστάσεως φιλοσοτεῖ διὰ τῶν ῥημάτων. Εἰ δὲ ἡ ἀνάστασις αὐτός ἔστι, καὶ ἡ ζωὴ, οὐ τόπῳ περιχλείεται, ἀλλὰ πανταχοῦ παρὼν οἶδεν ἰᾶσθαι. Εἰ μὲν οὖν εἶπαν ὡς ὁ ἑκατοντάρχης, Εἰπὲ “᾿όγῳ, καὶ ἰαθήσεται ὁ παῖς μου, τοῦτο ἂν ἐποίησεν" ἐπειδὴ δὲ ἐκάλεσαν αὐτὸν ἡφὸς καὶ παραγενέσθαι ἠξίωσαν, τούτου ἕνεκεν συγχάτεισιν, ὥττε αὐτὰς ἀναστῆσαι ἀπὸ τῆς τῆς κερὶ αὐτὸν, καὶ παραγίνεται κατὰ τὸν τόπον. Ὅμως σαὶ συγχατιὼν { δείκνυσι καὶ οὕτως, ὅτι καὶ ἀπὼν δύναται θεραπεύειν " διὰ τοῦτο δὴ καὶ βραδύνει. Οὐ γὰρ ἂν ἐφάνη ἡ χάρις εὐθέως δοθεῖσα, εἰ μὴ καὶ ἡ δυσωδία προεχώρησε. Καὶ πόθεν ἤδει ἡ γυνὴ τὴν μέλλουσαν ἀνάστασιν; "Ἤκουσε πολλὰ τοῦ Χριστοῦ περὶ ἀναστάσεως λέγοντος, ἀλλ᾽ ὅμως; ἐκείνη ἄρτι ἐπεθύμει ἰδεῖν" καὶ ὅρα. πῶς κάτω στρέφεται ἕτι δ. ᾿Ακούσασα γὰρ, ὅτι Ἐγώ εἰμε ἡ ἀγάστασις καὶ ἡ ζωὴ, οὐδὲ οὕτως εἶπεν, ᾿Ανάστησον αὑτόν" ἀλλὰ τί; Πισεεύω ὅτι σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ. Τί οὗνό Χριστὸς πρὸς αὑτὴν; Πᾶς ὁ πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζήσεται ( τοῦτον τὸν θάνατον λέγων)" καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ, οὗ μὴ ἀποθάνῃ " τὸν θάνατον ἐκεῖνον δηλῶν. Ἐπεὶ οὖν ἐγώ εἶμι ἡ ἀνάστασι;, μὴ θορυδηθῇς εἰ καὶ τέθνηκεν ἤδη, ἀλλὰ πίστευε. Οὐ γάρ ἐστι τοῦτο θάνατος. Τέως αὐτὴν ἐπὶ τῷ συμύεδτκότι παρεμυθήσατο, καὶ ἐλπέδὰς ὑπέφηνε, καὶ τῷ εἰπεῖν, ὅτι Αναστήσεται, καὶ τῷ εἰπεῖν, ᾿Εγώ εἶμι ἡ ἐγάστασις " καὶ ὅτι ἀναστὰς, κἂν πάλιν ἀποθάνῃ, οὐδὲν πείσεται. Ὥστε οὐ χρὴ φρίττειν τοῦτον τὸν θάνατον. Ὃ δὲ λέγει, τοιοῦτόν ἔστιν, ὅτι Οὔτε οὗτος τέθνηκεν, οὔτε ὑμεῖς τεθνήξεσθΞς. Πιστεύεις τοῦτο; Λέγει ἐκείνη " Πιστεύω ὅτι σὺ εἶ ὁ Χριστὸς ὁ ΥἹὸς τοῦ Θεοῦ, ὁ εἰς εὸφ’ κόσμον ἐρχόμενος. Δοκεῖ μοι μὴ συνιέναι τὸ γύναιον τὸ λεχθέν. ᾿Αλλ᾽ ὅτι " μὲν μέγα τι ἦν, συνεῖδεν " οὐ μὴν κατενόησε τὸ πᾶν. Διὰ τοῦτο ἕτερον ἔρῳτηὑεἶσα, ἕτερον ἀποχρίνεται. Τέως μέντοι ἐκεῖνο ἐκέρδανε, τὸ καταλῦσαι τὸ πένθος. Τοιαύτη γὰρ τῶν τοῦ Χριστοῦ λόγων ἡ δύναμις. Διὰ τοῦτο καὶ ἐχϑίνη προέφθασε, καὶ αὕτη ἠκολούθησεν. Ἵ γὰρ εἰς τὸν διδάσχλλον εὔνοια τοῦ παρόντος οὗ σφόδρα αἰσθάνεσθαι συνεχώρει. Ὥστε μετὰ τῇς χάριτος, καὶ ἡ γνώμη τῶν γυναικῶν φιλότοφος ἦν. -

### English translation (Claude)

Do you see how great is the wisdom of the women, even though their understanding is weak? For on seeing Christ they do not at once break into laments and wailing and howling, as we do when we see some acquaintances coming in upon our mourning; but they at once admire the teacher. Both believed in Christ, then, but not as they should. For they did not yet know exactly either that he was God, or that he does these things by his own power and authority; both of which he taught them. That they did not know is clear both from their saying, “If you had been here, our brother would not have died,” and from adding, “Whatever you ask of God, he will give you,” as though speaking of some virtuous and esteemed man. And see what he says. For the present he overturns that saying, “Whatever you ask.” For he did not say, “I ask,” but what? “Your brother will rise again.” To have said, “Woman, are you still looking downward? I need no other help; I do everything of myself,” would have been very burdensome and would have offended the woman; but as it is, by saying, “He will rise again,” he made his word a necessary middle course; and by what follows he hinted at what I said. For when she said, “I know that he will rise again on the last day,” he, showing his authority more clearly, says, “I am the resurrection and the life,” showing that he needs no other to help him, if indeed he himself is the life. For if he needs another, how could he himself be the resurrection and the life? But he did not say this so openly; he hinted at it. And again, when she said, “Whatever you ask,” he in turn says, “Whoever believes in me, even if he dies, will live,” showing that he himself is the giver of good things, and that one must ask of him. “And everyone who lives and believes in me shall never die.” See how he lifts her mind. For the thing sought was not only to raise Lazarus, but she and those present with her also had to learn about the resurrection. That is why before the resurrection he teaches wisdom through words. And if he himself is the resurrection and the life, he is not confined by place, but being present everywhere he knows how to heal. If, then, they had said, like the centurion, “Only say the word, and my servant will be healed,” he would have done this; but since they called him to them and asked him to come, for this reason he comes down to them, so as to raise them from [their low opinion] of him, and comes to the place. Yet even while coming down, he shows that even absent he can heal; that is why he delays. For the grace would not have been evident if given at once, unless the stench too had set in. And how did the woman know of the future resurrection? She had heard Christ speaking much about resurrection; but nevertheless she wished to see it now. And see how she still turns downward. For on hearing, “I am the resurrection and the life,” not even so did she say, “Raise him,” but what? “I believe that you are the Christ, the Son of God.” What then does Christ say to her? “Whoever believes in me, even if he dies, will live” (speaking of this death); “and everyone who lives and believes in me shall never die,” meaning that other death. “Since, then, I am the resurrection, do not be troubled even if he has already died, but believe. For this is not death.” For the present he comforted her about what had happened and held out hopes, both by saying, “He will rise again,” and by saying, “I am the resurrection,” and that once risen, even if he dies again, he will suffer nothing. So one need not shudder at this death. What he means is this: “Neither has this man died, nor will you die.” “Do you believe this?” She says, “I believe that you are the Christ, the Son of God, who is coming into the world.” The woman seems to me not to have understood what was said. She perceived that it was something great, but did not comprehend the whole. That is why, being asked one thing, she answers another. For the present, however, she gained this: her grief was ended. Such is the power of Christ’s words. That is why the one went ahead and the other followed. For her goodwill toward the teacher did not let her feel the present much. So, together with grace, the women’s mind too was wise.

### Scripture references

- John 11:21–27: quotation, high confidence
- Matt 8:8: quotation, high confidence

### Translation notes

- Quotations: John 11:21–27; Matt 8:8. Chrysostom says the sisters did not yet know that Christ was God acting by his own authority; translated as written. A passage of Migne’s Latin column and apparatus (with a variant of the remark on Martha) is removed by a logged correction. A word lost in the scan (“their low opinion”) is supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 62.3 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/62-3).

## Homily 62.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/62-1/#p-62-4
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom rebukes the excessive and theatrical mourning of Christian women as a denial of the resurrection, permitting quiet tears but urging mourning for sins and help for the dead through almsgiving and offerings.

### Greek text

᾿Αλλὰ νῦν μετὰ τῶν ἄλλων κακῶν καὶ τοῦτο τῶν γυναικῶν τὸ νύσημα νρατεῖ. Ἐπίδειξιν γὰρ ἐν τοῖς θρήνοις ποιοῦνται καὶ τοῖς χωχυτοῖς, γυμνοῦσαι ἱ κατὰ τῶν παρειῶν. Καὶ τοῦτο κοιοῦσιν, αἱ μὲν ὑπὸ πένθους, αἱ δὲ ὑπὸ ἐπιδείξεως καὶ φιλοτιμίας, αἱ δὲ ὑπὸ ἀσωτίας " καὶ τοὺς βραχίονας γυμνοῦσιν, ἐν ὕγεσι καὶ ταῦτα ἀνδρῶν. Τί ποιεῖς, ὦ γύνα:; γυμνοῖς σεαυτὴν ἀσχημόνως, εἰπέ μοι, ἐπὶ μέσης τῆ; ἀγορᾶς. τοῦ Χριστοῦ μέλος οὖσα, ἀνδρῶν παρόντων κατὰ τὴν ἀγοράν; καὶ τρίχας τῶλεις, καὶ διασχίζεις ἐσθῆτα, γαὶ μέγα χωχύεις, καὶ χορὸν) περιιστᾶς, καὶ μαινάδὼν γυναικῶν εἰκόνα διασώζει, καὶ οὐκ ἡγῇ τῷ Θεῷ προσκρούειν; Πόσης ταῦτα μανίας; ἄρ' οὐ γελάσηνται Ἕλληνες; ἄρ᾽ οὐ μύθους τὰ ἡμέτερα εἶναι νομ’σουσιν; Ἐξροῦσι γάρ" Οὐκ ἔστιν ἀνάστασις, ἀλλὶ χλεύη τὰ τῶν Χριστιανῶν, ἀπάτη καὶ συσχενή. Κι αθά- περ γὰρ οὐδενὸς ὄντος μετὰ ταῦτα, οὕτω χωχύουσιν αἱ παρ᾽ αὐτοῖς γυναῖκες ᾿ οὐ προσέχουσι τοῖς ῥήμασι τοῖς ἐν τοῖς βιδλίοις αὐτῶν χεχαραγμένοις. Πλά. σματα ἐκεῖνα πάντα, καὶ δηλοῦσιν αὐταί. Εἰ γὰρ ἐπέστενον, ὅτι ὁ τετελευτηχὼς οὐ τετελεύτηκεν, ἀλλ᾽ ἐπὶ βελτίονα ζωὴν μετέστη, οὐκ ἂν αὐτὸν ὡς οὐκ ἔτι ὄντα ἐθρήνησαν, οὐκ ἂν οὕτω χατεχόπτοντο δ, οὐκ ἂν τοιαύτας ἀφῆκαν φωνὰς ἀπιστίας γεμούσας " Οὐκ ἕτι σε ὄψομαι, οὐκ ἕτι σε ἀπολήψομαι. Μῦθος ἅπαντα τὰ παρ᾽ αὑτοῖς. Εἰ δὲ τὸ κεφάλαιον τῶν ἀγαθῶν οὕτω διαπιστεῖται, πολλῷ μᾶχλον καὶ τὰ ἄλλα τὰ παρ᾽ αὐτοῖς σεμνά. Οὐκ οὕτως “ἕλληνες γυγαικίζονται " πολλοὶ παρ᾽ αὐτοῖς ἐφιλοσόφησαν. Καὶ ἀκούσασα “Ἕλλην γυνὴ περὶ παιδὰς ἐν πολέμῳ πεσόντος, εὐθέως Ὦρετο᾽ Τὰ δὲ τῆς πόλεως πῶς διάκειται πράγματα; αὶ ἄλλος φιλόσοφος ἔδτεφανωμένος, ἐπειδὴ ἤκουσεν ὅτι ὑπὲρ τῆς πατρίδος ὁ παῖς ἔπεσεν, ἀφελόμενος τὸν στέφανον, καὶ ἐρόμενα; ὁπότερος τοῖν δυοῖν, ἐπειδὴ ἔμαθε τὸν πεσόντα, τὸν στέφανον εὐθὺς πάλιν ἐπἔθηκε. Πολλοὶ δὲ καὶ υἱεῖς καὶ θυγατέρας ἐπέδωκαν εἰς ᾿φφαγὴν, δαίμονας τιμῶντες. Αἱ δὲ Λαχωνικαὶ γυναΐῖχες καὶ παραινοῦσι τοῖς παισὶν, ἢ τὴν ἀσπίδα διασῶσαι ἐκ τοῦ πολέμον, ἢ ἐπ’ αὐτῆς ἐνεχθῆναι νεκρόν. Διὰ ταῦτα αἰσχύνομαι ὅτι "Ἕλληνες τοιαῦτα φιλοσοφοῦσιν, ἡμεῖς δὲ ἀσχημονοῦμεν. Οἱ περὶ ἀναστάσεως οὐδὲν εἰδότες, τὰ τῶν εἰδότων πράττουσιν " οἱ δὲ εἰδότες, τὰ τῶν ἀγνοούντων. Πολλοὶ καὶ ὃ διὰ Θεὸν οὗ ποιοῦσι, τοῦτο δι᾽ ἀνθρώπων αἰδῷ πράττουσι πολλάκις. Αἱ γὰρ εὐπορώτεραι τῶν γυναικῶν τρίχας οὐ τῇλλουσιν 5", οὐ βραχίονας γυμνοῦσιν " ὃ καὶ αὐτὸ κατηγορίας ἐσχάτης, οὐκ ἐπειδὴ οὐ γυμνοῦσιν, ἀλλ᾽ ἐπειδὴ οὐ δι᾽ εὐλάδειαν αὐτὸ πράττουσιν, ἀλλὰ διὰ τὸ μὴ δόξαι καταισχύνειν ἑαυτάς. Εἶτα αἰδὼς μὲν πένθους κρατεῖ, ὁ δὲ τοῦ Θεοῦ φόθος οὐ κρατεῖ; καὶ πῶς οὐκ ἐσχάτης ταῦτα κατηγορίας ἄξια; Ἐχρῆν οὖν ὃ ποιοῦσιν αἱ πλουτοῦσαι διὰ τὸν πλοῦτον, τὰς πενομένας διὰ τὸν τοῦ Θεοῦ φόδον ποιεῖν. Νῦν δὲ πάντα ἀπεναντίας, κἀκεῖναι διὰ κενοδοξίαν φιλοσοφοῦσι, καὶ αὗται διὰ μικροψυχίαν ἀσχημονοῦσι. Τί ταύτης τῆς ἀνωμαλίας χεῖρον; Πάντα δι᾽ ἀνθρώπους, πάντα διὰ τὰ ἐνταῦθα πράττομεν. Καὶ ῥήματα παραφροτύνη: γέμοντα φθέγγονται καὶ πολλοῦ γέλωτος. Καὶ ὁ μὲν Κύριός φησι" Μακάριοι οἱ πενθοῦντες, τοὺς τὰ ἁμαρτήματα “πενθοῦντας “ λέγων " καὶ οὐδεὶς ἐκεῖνο πευθεῖ τὸ πένθο;, οὐδὲ φροντίζει τῆς ψυχῆς ἀπολωλυίας " τοῦτο δὲ οὐκ ἐκελεύσθημεν πράττειν, καὶ πράττομεν. Τί οὖν; φησί" καὶ ἄνθρωπον ὄντα ἕνι μὴ δακρύειν; Οὐδὲ ἐγὼ τοῦτο κωλύω, ἀλλὰ κωλύω τὸ κόπτεσθαι, τὸ ἀμέτρως τοῦτο ποιεῖν. Οὐκ εἰμὶ ἃ θηριώξης, οὐδὲ ἀπηνής ᾿ οἷδα ὅτι ἡ φύσις ἐλέγχεται, καὶ. ἐπιζητεῖ τὴν συνήθειαν καὶ τὴν ὁμιλίαν τὴν καθημερινήν. Οὐκ ἕνεστι μὴ λυπεῖσθαι. Τοῦτο καὶ ὁ Χριστὸς ἔδειξεν ἐδάκρυσε γὰρ ἐπὶ τοῦ Λαζάρου. Τοῦτο καὶ σὺ ποίησον - δάχρυσον, ἀλλ᾽ ἠρέμα, ἀλλὰ μετὰ εὐσχημοσύνης, ἀλλὰ μετὰ τοῦ φόδον τοῦ Θεοῦ, “Αν δακρύσῃς οὕτως, οὐκ ὡς τῇ ἀναστάσει διαπιστῶν τοῦτο ποιεῖς, ἀλλ᾽ ὡς οὐ φέρων τὸν χωρισμόν. - ε΄. Ἐπεὶ καὶ τοὺς ἀποδημοῦντας καὶ ἀναχωροῦντας δαχρύομϑν᾽ ἀλλ᾽ οὐ ποιοῦμεν τοῦτο ὡς ἀπογινῴσχον. τες. Οὕτω καὶ σὺ δάχρυδον, ὡς ἀποδημοῦντα προπέμπων. Ταῦτα οὐ νομοθετῶν λέγω, ἀλλὰ συγχατιών. Εἰ μὲν γὰρ ἁμαρτωλὸς δ᾽ τεθνηκῶς, καὶ πολλὰ τῷ Θεῷ προσχεχρουχὼς, δεῖ δακρύειν: μᾶλλον δὲ οὐδὲ δακρύειν μόνον (τοῦτο γὰρ οὐδὲν ὄφελος ἐκείνῳ), ἀλλὰ ποιεῖν τὰ δυνάμενα τινὰ παραμυθίαν αὑτῷ περιποιῆσαι, ἐλεημοσύνας καὶ προσφοράς 9, Δεῖ δὲ καὺ ἐπὶ τούτῳ καίρειν, ὅτι ἐνεχόπη τὰ τῆς ναχίας αὐτῷ. ΕἸ δὲ δίκαιος, ἀγάλλεσθαι πλέον ὅτι ἐν ἀσφαλείᾳ τὰ ἐχείνου χεῖται, καὶ ἀπήλλακται τῆς τοῦ μέλλοντος ἀδηλίας " ἂν μὲν νέος, ὅτι ταχέως ἀπτλάγη τῶν ἐν τῷ μέσῳ κακῶν᾽ ἂν δὲ πρεσδύτης, ὅτι ἃ δοκεῖ ποθεινὸν εἶναι, τοῦτο μετὰ χόρου λαδὼν ἀπῆλθε. Σὺ δὲ ταῦτα ἀφεὶς λογίζεσθαι, τᾶς θεραπαινίδας χαταπόπτεσθαι παρορμᾷς, ὡς δῆθεν τιμῶσα τὸν ἀπελθόντα, ὅπερ ἐσχάτης ἐστὶν ἀτιμίας {. Ἢ γὰρ τιμὴ τῷ τετελευτηκότι, οὐ θρῆνοι καὶ οἰμωγαὶ, ἀλλ᾽ ὕμνοι καὶ ψαλμῳδίαι, καὶ βίος ἄριστος, Ἐκεῖνος μὲν γὰρ ἀπελθὼν, μετ᾽ ἀγγέλων ἀπελεύσεται, κἂν μηδεὶς παρατύχῃ τῷ λειψάνῳ " ὁ δὲ διεφθαρμένος, κἂν τὴν Βούλει τιμῆσαι τὸν ἀπελθόντα - Ἑτέρως τίμησον, ἐλεημοσύνας ποιῶν, εὐεργεσίας, λειτουργίας. ΤΙ τὸ ὄφελος ἀπὸ τῶν πολλῶν ὀδυρμῶν; Ἐγὼ δὲ καὶ ἕτερον ἤκουσα χαλεπόν ὅτι δὴ πολλαὶ καὶ ἐραστὰς ἐπισπῶνται διὰ τῶν θρήνων, τῇ θερμότητι τῶν χομέχρι πότε γῆ καὶ σποδὸς ἡμεῖς, μέχρι πότε αἷμα καὶ σάρκες; ᾿Αναδλέψωμεν εἰς τοὺς οὐρανοὺς, λάδωμὲν ἔννοιαν τῶν πνευματικῶν Β, Πῶς Ἕλλησιν ἐπ:τιμῆσαι δυνησόμεθα; πῶς παραμυθήσασθαι τοιαῦτα ποιοῦντες; πῶς αὐτοῖς περὶ ἀναστάσεως διαλεξόμεθα; πῶς περὶ τῆς ἄλλης φιλοσοφίας; πῶς αὐτοὶ βιωσόμεθα μετ᾽ ἀδείας; οὐκ οἷδας, ὅτι ἀπὸ λύπης ἐχθδαίνει θάνατος; Σχοτίζουσα γὰρ τὸ διορατικὸν ἱ τῆς ψυχῆς, οὐ μόνον οὐδὲν ἀφίησιν ἰδεῖν τῶν δεόντων, ἀλλὰ καὶ πολὺ τὸ βλάδος ἐργάξεται. Ἐκείνως μὲν οὖν καὶ τῷ Θεῷ προσχρούομεν, καὶ οὔτε ἑαυτοὺς, οὔτε τὸν ἀπελθόντα ὠφελοῦμεν " οὕτω δὲ καὶ τῷ Θεῷ εὐαρεαστοῦμεν, καὶ παρὰ ἀνθρώποις εὐδοχιμοῦμεν. Ἐὰν γὰρ μὴ καταπέσωμεν καὶ αὐτοὶ, ταχέως ἀναιρεῖ τὸ λείψανον τῆς ἀθυμίας" ἐὰν δὲ ἀγανακτῶμεν, ἀφίησιν ἡμᾶς ἔκδότους τῇ λύπῃ γενέσθαι. ᾿Βὰν εὐχαριστῶμεν, οὐκ ἀθυμήσομεν. Καὶ πῶς δύναται, φησὶ, μὴ λυπεῖσθαι ὁ υἱὸν ἢ θυγατέρα ἣ γυναῖκα ἀποδαλών; Οὐ λέγω, μὴ λυπεῖσθαι, ἀλλὰ μὴ ἀμέτρως τοῦτο ποιεῖν. Ἐὰν γὰρ ἐννοήσωμεν ὅτι ὁ Θεὸς ἀφείλετο, ὅτι θνητὸν ἔσχομεν ἄνδρα καὶ υἱὸν, ταχέως ληψόμεθα παραμυθίαν. Τὸ γὰρ ἀγανακτεῖν, μεῖζόν τι τῆς φύσεως ἐπιζητούντων ἐστίν. Λνθρωπος ἐγεννήθης, καὶ θνητός " τί οὖν ἀλγεῖς, ὅτι τὸ κατὰ φύσιν ἐγένετο; Μὴ ἀλγεῖς ὅτι ἐσθίων τρέφῃ; μὴ ζητεῖς χωρὶς τούτου ζῇν ἢ; Οὕτω ποίει καὶ ἐπὶ τοῦ θανάτου, καὶ μὴ ζήτει τέως ἀθανασίαν θνητὸς γενόμενος. “Ἀπαξ τοῦτο ὡρίσθη. Μὴ τοίνυν ἄλγει, μηδὲ χατακόπτου, ἀλλὰ στέργε τὰ κοινῇ πᾶσι νομοθετηθέντα " ἄλγει δὲ ὑπὲρ τῶν ἀμαρτημάτων. Τοῦτο γὰρ πένθος καλὸν, τοῦτο φιλοσοφία μεγίστη Κ, Οὐκοῦν τοῦτο πενθῶμεν διηνεκῶς, ἵνα τῆς ἐκεῖ χαρᾶς ἐπιτύχωμεν, χάριτι καὶ φιλανθριυπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

But now, together with the other evils, this disease of the women also prevails. For they make a display in their laments and wailing, baring [their arms], tearing at their cheeks. And they do this, some from grief, some from display and ambition, some from wantonness; and they bare their arms, and that in the sight of men. What are you doing, woman? Tell me, do you strip yourself shamefully in the middle of the marketplace, you who are a member of Christ, while men are present in the marketplace? And do you tear your hair and rend your garment and wail loudly and set a chorus around you and keep up the image of maenad women, and do you not think you offend God? What madness is this? Will not the Greeks laugh? Will they not think our teachings fables? For they will say, “There is no resurrection; the things of the Christians are a mockery, a deceit, and a contrivance. For as if there were nothing after this, so their women wail; they do not heed the words engraved in their books. All those are fictions, and the women themselves show it. For if they believed that the one who died has not died, but has passed to a better life, they would not have lamented him as no longer existing, they would not have beaten themselves so, they would not have uttered such cries full of unbelief: ‘I shall see you no more, I shall have you back no more.’ All their teachings are a fable. And if the chief of their good things is so disbelieved, much more the other things among them that are held in reverence.” The Greeks are not so effeminate; many among them have practised wisdom. A Greek woman, hearing that her son had fallen in war, at once asked, “And how are the affairs of the city?” And another philosopher, wearing a crown, when he heard that his son had fallen for his country, took off the crown and asked which of the two it was; when he learned which had fallen, he at once put the crown on again. And many gave up both sons and daughters to slaughter, honoring demons. And the Laconian women exhort their sons either to bring their shield safe from the war or to be carried home dead upon it. That is why I am ashamed that Greeks practise such wisdom while we behave disgracefully. Those who know nothing of resurrection act like those who know, and those who know act like those who are ignorant. And many often do out of respect for men what they do not do for God. For the wealthier women do not tear their hair or bare their arms; which is itself worthy of the utmost blame, not because they do not bare them, but because they do this not out of piety but so as not to seem to disgrace themselves. Then does respect for men prevail over grief, while the fear of God does not prevail? And how is this not worthy of the utmost blame? What the rich women do because of their wealth, the poor ought to do for the fear of God. But as it is, everything is the opposite: those women practise wisdom from vainglory, and these behave disgracefully from smallness of soul. What is worse than this inconsistency? We do everything for men, everything for the things here. And they utter words full of folly and much laughter. And the Lord says, “Blessed are those who mourn,” meaning those who mourn their sins; and no one mourns that mourning, nor cares for a soul that is lost; but this other mourning we were not commanded to do, and we do it. “What then?” someone says. “Is it possible for one who is a man not to weep?” Neither do I forbid this; but I forbid beating oneself, doing this immoderately. I am not savage nor harsh; I know that nature is tested and seeks familiar company and daily intercourse. It is not possible not to grieve. Christ too showed this, for he wept over Lazarus. Do this too: weep, but quietly, with decorum, with the fear of God. If you weep in this way, you do it not as one who disbelieves in the resurrection, but as one who cannot bear the separation. For we weep for those who go abroad and depart too, but we do not do it as despairing. So you too weep, as though seeing off one who is going abroad. I say these things not laying down the law, but coming down to you. If the one who died was a sinner and had greatly offended God, one must weep; or rather, not only weep (for this is of no profit to him), but do the things that can procure some consolation for him: almsgiving and offerings. One must also rejoice at this, that his course of wickedness was cut short. But if he was righteous, one must exult the more, that his affairs are laid up in safety and he is freed from the uncertainty of the future; if he is young, that he was quickly freed from the evils of this life; if old, that he departed having had his fill of what seems desirable. But you, leaving off reckoning these things, urge your maidservants to beat themselves, as if honoring the departed, which is the utmost dishonor. For the honor to the dead is not laments and wailings, but hymns and psalmody and an excellent life. For he, departing, will go away with angels, even if no one attends his remains; but the corrupt man, even if he has [the whole city following his bier, gains nothing]. Do you wish to honor the departed? Honor him in another way, by doing almsgiving, good works, services. What is the use of many lamentations? I have heard of another grievous thing too: that many women even attract lovers through their laments, by the fervor of their [wailing]. How long shall we be earth and ashes? How long blood and flesh? Let us look up to heaven; let us take thought of spiritual things. How shall we be able to rebuke the Greeks? How console them, when we do such things? How shall we discourse to them about resurrection? How about the rest of the life of wisdom? How shall we ourselves live in security? Do you not know that from grief comes death? For by darkening the soul’s power of sight, it not only lets us see nothing of what we ought, but also does much harm. In that way, then, we both offend God and benefit neither ourselves nor the departed; but in this way we both please God and are well thought of among men. For if we ourselves do not collapse, he quickly takes away what remains of the despondency; but if we are indignant, he leaves us to be given over to grief. If we give thanks, we shall not be despondent. “And how,” someone says, “can one who has lost a son or a daughter or a wife not grieve?” I do not say not to grieve, but not to do it immoderately. For if we consider that God took them away, that we had a mortal husband and son, we shall quickly receive consolation. For to be indignant belongs to those who seek something greater than nature. You were born a man, and mortal; why then do you grieve that what is according to nature has happened? Do you grieve that you are nourished by eating? Do you seek to live without this? Do so in the case of death too, and do not seek immortality for the present when you are mortal. This has been fixed once for all. So do not grieve nor beat yourself, but accept what has been laid down for all in common; but grieve for sins. For this is good mourning; this is the greatest wisdom. Let us, then, mourn this continually, so that we may attain the joy there, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory to the ages of ages. Amen.

### Scripture references

- Matt 5:4: quotation, high confidence
- John 11:35: allusion, high confidence
- 1 Thess 4:13: allusion, medium confidence
- Gen 18:27: allusion, low confidence

### Translation notes

- Quotations: Matt 5:4; John 11:35 (allusion); 1 Thess 4:13 (allusion); Gen 18:27 (allusion, “earth and ashes”). The examples from the Greeks are traditional; the philosopher who put his crown back on is probably Xenophon (cf. Diogenes Laertius 2.54), and the Spartan mothers are known from Plutarch’s Sayings of Spartan Women; Chrysostom names no one. Chrysostom recommends “almsgiving and offerings” for a sinner who has died; translated as written. The section numeral 5 (ε) appears in the scan’s text but was not used as a division, so section 5 is inside this ref. Lines are lost in the scan (about the bier of the corrupt man and the women’s wailing); words are supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 62.4 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/62-4).

## Homily 63.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/63-1/#p-63-1
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Mary hurries to meet Christ and falls at his feet; Christ, showing his human nature, weeps and asks where Lazarus is laid, while some of the Jews slander him even in their grief.

### Greek text

Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἷς τὴν κώμην", ἣν ἐγ τῷ τόπῳ, ὅπου ἀπήντησεν αὐτῷ ἡ Μάρθα. : δὲ Ιουδαῖοι οἱ ὄντες μετ᾽ αὐτῆς. καὶ τὰ ἑξῆς. Μέγα ἀγαθὸν φιλοσοφία" φιλοσηφίαν δὲ λέγω τὴν παρ᾽ ἡμῖν. Τὰ γὰρ τῶν ἔξωθεν, ῥήματα καὶ μῦθοι μόνον εἰσί" καὶ οὐδὲ αὐτοὶ οἱ μῦθοι φιλόσοφόν τι ἔχοντες 5. Δόξης γὰρ ἕνεκεν ἅπαντα γίνονται τὰ «αρ᾽ ἐκείνοις. Μέγα τοίνυν ἀγαθὸν ἡ φιλοσοφία, καὶ τὰς ἀμοιδὰς ἐντεῦθεν ἡμῖν ἀποδίξωσιγ, Ὃ τε γὰρ χρημάτων καταφρονῶν, ἐντεῦθεν ἤδη καρποῦται τὸ ὄφελος. φροντίδων ν ἀπαλλᾳττόμεγος περιττῶν καὶ ἀνονήτων᾽ ὃ τε δόξαν καταπατῶν, ἐντεῦθεν ἤδη λαμβάνει τὸν μισθὸν, οὐδενὸς δοῦλος ὧγ, ἀλλὰ τὴν ὄντως ἐλευθερίαν ἐλεύθερος. Ὁ τῶν οὐρανίων ἐπ’παρόντα εἶναι νομίζων πράγματᾳ, καὶ λύπης ἀπάστς κρατῶν ῥᾳδίως. Ἰδοὺ γοῦν καὶ ἡ γυνὴ αὕτη φιλοτοφοῦσα τὸν μισθὸν ἐγτεῦθεν ἀπέλαδε. Καὶ γὰρ πάντων ἔμενεν ἐλθεῖν πρὸς αὐτὴν τὸν διδάσκαλον, οὔτε τὴν ἀξίαν ἐτήρησεν, οὔτε ὑπὸ τοῦ πένθους χατεσχέθη. Καὶ γὰρ μετὰ τῆς ἄλλης ταλαιπωρίας αἱ πενθοῦσαι καὶ τοῦτο τὸ νόσημα ἔχουσι, φιλοτιμεῖσθαι ἐπὶ τῶν παρόντων βουλόμεναι. ᾿Αλλ᾽ οὐδὲν τούτων αὕτη ἔπαθεν, ἀλλ' ἅμα ἤκουσε, καὶ ἔρχεται ταχὺ πρὸς αὐτόν. δὲ Ἰησοῦς οὕπω ἐληύθει εἰς τὴν κώμην 8. Σκο- Ῥαυτὸν τῷ σημείῳ, ἀλλὰ ἀξιούμενος παρ᾽ ἐχείνων. Ἢ τοῦτο γοῦν βουλόμενος αἰνίξασθαι ὁ εὐαγγελιστὴς τὸ, Ἐγείρεται ταχὺ, εἶπεν" ἣ δείκνυσιν ὅτι οὕτως ἔδραμιν, ὡς προφθάσαι αὐτὸν ἐρχόμενον. Ἔρχεται δὲ οὐ μόνη, ἀλλὰ καὶ τοὺς ἐν τῇ οἰκίᾳ ἐπιφυρομένη Ἰουδαίους. Σφάδρα συνετῶς διὰ τοῦτο καὶ λάθρα ἐφώνησεν αὐτὴν ἡ ἀδελφὴ, ὥστε μὴ διαταράξαι τοὺς συνελθόντας" καὶ οὐδὲ τὴν αἰτίαν εἶπεν" ἣ γὰρ ἂν πολλοὶ καὶ ἀνεχώρησαν. Νῦν δὲ ὡς κλαῦσαι ἀπερχομέγῃ πάντες ἡκολουθουν᾽ τάχα δὲ καὶ διὰ τούτῶν πάλιν, ὅτι τέθνηκε Λάξαρος πιστοῦται. Καὶ ἔπεσεν ἐπὶ τοὺς πόδας αὐτοῦ. Θερμοτέρα αὕτη τῆς ἀδελφῆς. Οὐ τὸν ὄχλον ἡδέσθη, οὐ τὴν ὑποψίαν ἣν εἶχογ περὶ αὐτοῦ" (ἦσαν γὰρ πολλοὶ καὶ τῶν ἐχθρῶν, οἵ γε καὶ ἔλεγογ" Οὐκ ἠδύνατο οὗτος, ὁ ἀνοίξας... τοὺς ὀξθαλμοὺς τοῦ τυροῦ, ποιῆσαι ἵνα καὶ. οὗτος μὴ ἀποθάνῃ;) ἀλλὰ πάντα ἐξέθαλε τὰ ἀνθρώπινα, παρόντος τρῦ Διδασκάλον, καὶ ἑνὸς ἐγένετο μόνου, τῆς εἰς τὸν Διδάσχαλογ τιμῆς, Καὶ τί φησι; Κύριε, εἰ ἧς ὧδε, οὐκ ἂν ἀπέθανεν ὁ ἀδε.ϊός μου. Τί δὲ ὁ Χριστός; Οὐδὲν ὁ αὐτῇ διαλέγεται. τέως, οὐδὲ λέγει ταῦτα, ἃ καὶ πρὸς τὴν ἀδελφὴν αὑτῆς (ὄχλος γὰρ παρὴν πολὺς, καὶ οὐκ ἣν τῶν ῥημάτων καιρὸς ἐχείνων) " ἀλλὰ μόνον μετριάζει τε καὶ συγχαταδαίνεῖ, καὶ τὴν ἀνθρωπίνην φύσιν πιστούμενος δακρύει ἐρέμλ, καὶ τὸ σημεῖον πρὸς τὸ παρὸν ἀναθάλλεται. Ἐπειδὴ γὰρ τὸ θαῦμα μέγα ἦν, καὶ τοσοῦτον οἷον ὀλιγάκις ἐποίτας, καὶ ἔμελλην πολλοὶ πιστεύειν δι᾽ αὑτοῦ (, ἵνα μὴ τὸ ἄνευ αὐτῶν ποιῆσαι προστῇ τοῖς ὄχλοις, καὶ μηδὲν κερδάνωτιν ὑπὸ τοῦ μεγέθους, πολλοὺ; ἐπισπᾶται μάρτυρας τῇ συγχαταθάσει, ἵνα δ μὴ τὴν θῆραν ἀπολέσῃ, καὶ δείκνυσιν ὅπερ ἣν ἀγγὰρ πάθης ἀναῤῥιπίξειν πένθος. Εἶτα ἐπιτιμήσας τῷ πάθει (τὸ γὰρ, ᾿Εγεδριμήσατο τῷ πνεύματι, τοῦτό ἐστιν) ἐπέσχε τὴν σύγχυσιν, καὶ οὕτως ἐρωτᾷ, Ποῦ τεθείκατε αὐτόν; ὥστε μὴ μετὰ ὁλοφυρμοῦ γενέσθαι τὴν ἐρώτησιν. Τί δήποτε δὲ ἐρωτᾷ; Οὐ βουτ μανθάνειν καὶ παρακαλούμενος ποιεῖν, ὥστε πάσης ὑποψίας ἀπαλλάξαι τὸ σημεῖον, Λέγουσιν αὐτῷ" Ἕρχου καὶ ἴδε. ᾿ΕἘδάχρυσεν ὁ Ἰῃσοῦς. Θρᾷς ὅτι οὐδὲν οὕπω ἀναστάσεως σημεῖον ἐπεδέδείχτο, οὐδὲ οὕτως ἄπεισιν ὡς ἀναφτήσων, ἀλλ᾽ ὡς δαχρύσων; Ὅτι γὰρ οὕτως ἀπιέναι ἐδόκει, ὡς θρηνήσων, ἀλλ᾽ οὐκ ὡς ἀναστήσων, δηλοῦσιν Ἰουϑαῖοι, οἱ δὴ καὶ ἔλεγον" "1δὲ πῶς ἐξ ίει αὑτόν. Τινὲς δὲ ἐξ αὐτῶν εἶπον" Οὐκ ἠδύνατο " οὗτος ὁ ποιήσας ἀγοιγῆναι τοὺς ὀφθαλμοὺς τοῦ τυριἰοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ; Οὐδὲ ἐν ταῖς συμφοραῖς τῆς πονηρίας χαθυφίεσαγ. Καΐτοι ᾧ μέλλει ποιεῖν, πολὺ θαυμαστότερον. Τοῦ γὰρ στῆσαι τὸν θάνατον ἐπιόντα, παραγενόμενον καὶ κρατήσαντα ἀπελάσαι, πολλῷ δύναμιν, ἐς τούτων αὐτὸν διαδάλλουσι. Τέως ὁμολογοῦσιν ὅτε ἀνέῳξε τοῦ τυφλοῦ τοὺς ὀφθαλμούς " καὶ δέον ὑπὲρ ἐκείνου θαυμάζειν, ἀπὸ τούτον καὶ ἐκεῖνο ἐγδιαδάλλουσιν ὡς οὐδὲ γεγονός. Οὐκ ἐντεῦθεν ἐξ μόνον δείχγυνται πάντες διεφθαρμένοι " ἀλλὰ καὶ ἐκ τοῦ μήπω ἐλθόντος, μηδὲ ἐπιδειξαμένου, προλαμθάντ"ν αὑτοὺς ταῖς κατηγορίαις, οὐκ ἀναμείναντας ποῦ πράγματος τὸ τέλος. Εἰδες πῶς διεφθαρμένη αὐτῶν ἡ χρίσις ἣν; ᾿

### English translation (Claude)

“Now Jesus had not yet come into the village, but was in the place where Martha had met him. [When] the Jews who were with her [saw Mary rise quickly and go out, they followed her],” and so on. A great good is the life of wisdom; I mean ours. For the things of those outside are only words and fables, and not even the fables have anything of wisdom; for everything among them is done for the sake of glory. A great good, then, is the life of wisdom, and it pays us its rewards even here. For one who despises money reaps the benefit already here, being freed from superfluous and useless cares; and one who tramples on glory already receives his wage here, being no one’s slave, but free with true freedom. One who [desires] heavenly things [thinks] present affairs [to be nothing], and easily masters all grief. See, at any rate, how this woman too, living wisely, received her reward here. For [while all were sitting around her grieving, she did not] wait for the teacher to come to her, nor did she stand on her dignity, nor was she held fast by her grief. For among their other miseries, women in mourning have this disease too, wishing to make a display before those present. But she suffered none of these things; as soon as she heard, she comes quickly to him. “Jesus had not yet come into the village.” [He walked slowly, so as not to seem to rush] to the sign, but to do it on being asked by them. Either, then, the evangelist wished to hint at this by saying, “She rose quickly,” or he shows that she ran so as to get ahead of him as he came. And she comes not alone, but drawing along with her the Jews who were in the house. Very wisely, then, did her sister call her secretly, so as not to disturb those who had gathered; and she did not tell the reason; for otherwise many would have gone away. But as it was, all followed her, thinking she was going to weep; and perhaps by this too it is confirmed again that Lazarus had died. “And she fell at his feet.” She was more fervent than her sister. She did not respect the crowd, nor the suspicion they had about him (for many of his enemies were there too, who even said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?”), but she cast out everything human, now that the teacher was present, and was intent on one thing only, honoring the teacher. And what does she say? “Lord, if you had been here, my brother would not have died.” What then does Christ do? For the present he says nothing to her, nor does he say the things he said to her sister (for a great crowd was present, and it was not the time for those words); he only shows moderation and comes down to her level, and, confirming his human nature, weeps quietly, and puts off the sign for the present. For since the miracle was great, such as he seldom did, and many were going to believe through it, so that doing it without them might not offend the crowds and they might gain nothing from its greatness, he draws many witnesses by his condescension, so that he might not lose the catch; and shows proof of [his human nature: he weeps and is troubled]; for [grief] is wont to stir up mourning. Then, rebuking the emotion (for that is the meaning of “he was deeply moved in spirit”), he checked his agitation, and so asks, “Where have you laid him?”, so that the question might not be asked with lamentation. And why does he ask? He does not wish [to seem to do it of himself], but to learn and to act on being entreated, so as to free the sign from all suspicion. “They said to him, ‘Come and see.’ Jesus wept.” Do you see that as yet he had shown no sign of resurrection, nor does he go as one who will raise him, but as one who will weep? That he seemed to be going to mourn, not to raise, the Jews show, who said, “See how he loved him!” And some of them said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?” Not even in calamities did they relax their wickedness. And yet what he is about to do is much more wonderful. For to drive away death after it has come and prevailed is much [greater] than to stop it as it approaches. [But] they slander him [from the very things that showed] his power. For the present they acknowledge that he opened the eyes of the blind man; and when they ought to have admired him for that, from this they slander that too, as though it had not happened. Not from this only are they all shown to be corrupt, but also from the fact that, before he had come or shown anything, they anticipated with their accusations, not waiting for the outcome of the matter. Do you see how corrupt their judgment was?

### Scripture references

- John 11:29–37: quotation, high confidence

### Translation notes

- Quotations: John 11:30–37; John 11:29 (“she rose quickly”). Chrysostom takes “he was deeply moved in spirit” (ἐνεβριμήσατο τῷ πνεύματι) to mean that he rebuked his own emotion. Lines are lost in the scan in several places (the end of the opening quotation; the comparison of the wise man; Christ’s slow approach; the reason for his question; the contrast of preventing death and undoing it); words are supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 63.1 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/63-1).

## Homily 63.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/63-1/#p-63-2
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: At the tomb Christ weeps and is deeply moved, showing his true human nature; he has the stone removed so that the people themselves may witness every detail of Lazarus’s raising.

### Greek text

Ἔρχεται τοίνυν εἰς τὸ μνῆμα, καὶ πάλιν ἐπιτιμᾷ τῷ πάθει. Τί δήποτε δὲ περισπουδάστως ὁ εὔαγγελι: στὴς ἄνω καὶ κάτω φησὶγ, ὅτι ἐδάχρυσε, καὶ ὅτ: ἐγεθρίμηφεν ἱ; Ἵνα μάθῃ: ὅτι ἀληθῶς τὴν φύσιν τὴν ἡμετέραν περιεδάλετο. Ἐπειδὴ γὰρ μεγάλα περὶ αὑτοῦ δῆλός ἔστι λέγων τῶγ ἄλλων μᾶλλον οὗτος, καὶ ἐν τοῖς σωματικοῖς πολὺ ταπεινότερον ἐνταῦθα φθέγεταιὶ. Οὐδὲν γοῦν περὶ τοῦ θανάτου τοιοῦτὸν εἶπεν, οἷον οἱ λοιποὶ, ὅτι περίλυπος γέγονεν, ὅτι ἐναγώνιος" ἀλλὰ" πᾶν, τοὐναντίογ, ὅτ: καὶ ὑπτίους ἔῤῥιψε. Τὸ γοῦν ἐλλειφθὲγ ἐκεῖ ἀνεπλήρωσεν ἐνταῦθα διὰ τοῦ πένθους. Περὶ γὰρ τοῦ θανάτου διαλεγόμενος, λέγει" Ἑξρυσίαν ἔχω θεῖναι τὴν ψυχήν μευ" καὶ οὐδὶν ταπεινὸν ἐκεῖ φθέγγεταικ, Διὰ τοῦτο δὲ καὶ ἐν τῷ πάθει πολὺ τὸ ἀνθρώπινον αὐτῷ προσάπτουςτιν, ἀπὸ τούτου δηλοῦντες ἔτι ἀλήθεια τὰ τῆς οἰχογομίας. Καὶ ὁ μὲν Ματθαῖος ἀπὸ τῆς ἀγωνίας καὶ τοῦ καὶ ἀπὸ τοῦ ἱδρῶτος 1" οὗτης δὲ ἀπὸ τοῦ πένθους πιστοῦται. Οὐκ ἂν δὲ, εἰ μὴ τῆς φύσεως ἣν τῆς ἠμετέρας, ὁπὸ τοῦ πένθους ἐχρατήθη καὶ ἅπαξ καὶ δεύτερον. Τί δὲ ὁ Ἰησοῦς; Τῶν μὲν ἐγκλημάτων ἕνεκεν οὐδὲν αὑτοῖς ἀπολογεῖται " τί γὰρ ἔδει διὰ ῥημάτων ἐπιστομίξειν μέλλοντας αὑτίκα διὰ τῶν ἔργων τοῦτο πάσχειν, ὅπερ ἀνεπαχθέστερον ἦν, καὶ μᾶλλον χαταἰσχῦναι αὐτοὺς ἱκανόν " Φηρὶ δὲ, Ἄρατε τὸν «}ἰθον». Τί δήποτε δὲ οὐκὶ ἀπὼν ἐκάλεσε καὶ παρέστης σεν αὐτόν: μᾶλλον δὲ διατί οὐκὶ τοῦ λίθον ἐπικειμένου ἐποίησεν ἀναστῆναι:; Καὶ γὰρ ὁ δυνάμενος σῶμα κινῆσαι νεκρὸν τῇ φωνῇ, καὶ ἐψυχωμένον πάλιν δεῖξαι, πολλῷ μᾶλλον λίθον κινῆσαι ἴσχυσεν ἂν τῇ αὐτῇ φωνῇ " ὁ τὸν δεδεμένον κειρίαις καὶ ταύταις σας, πολλῷ μᾶλλον λέθον ἐκίνησεν ἄν. Τί λέγω; Καὶ ἀπὼν τοῦτο ἔπραξεν ἄν. Γί δήποτε οὖν οὐκ ἐποίησεν; Ἵν αὐτοὺς μάρτυρας ποιήσῃ τοῦ θαύματος" ἵνα μὴ τοῦτο λέγωσιν, ὃ καὶ ἐπὶ τοῦ τυφλοῦ, ὅτι Οὗτός ἐστιν, οὐκ ἔστιν οὗτος. Αἱ γὰρ χεῖρες, καὶ τὸ παραγενέσθαι εἰς τὸ μνημεῖον, ἐμαρτύρουν ὅτι αὐτός ἐστιν. Ὥστε εἰ μὴ παρεγένοντο, καὶ φάντασμα ἂν ἐνόμεσαν, ἣ ἕτερον ἀνθ᾽ ἑτέρου ὁρᾷν. Νῦν δὲ τὸ παραγενέσθαι εἰς τὸν τόπον, καὶ τὸν λίθον ἄραι, καὶ τὸ ἐσπαργανωμένον τὸν τεθνηκότα ἐπιτραπῆναι λῦσαι τῶν δεσμῶν, καὶ τὸ τοὺς φίλους τοὺς ἐξενεγχόντας τοῦ τάφου, ὡς αὐτός ἐστιν. ἀπὸ τῶν σπαργάνων ἐπιγινώσκειν Ρ, καὶ τὸ τὰς ἀδελφὰς μὴ ἀπολειφθῆναι, καὶ τὸ ταύτην εἰπεῖν: Ἤδη ὄζει" τεταρταῖος γάρ ἐστι" πάντα ἤδη ταῦτα ἱκανὰ ἐπιστομίσαι νοῦντας μάρτυρας γενομένους τοῦ σημείου. Διὰ τοῦτο αὑτοὺς κελεύει τὸν λίθον ἄραι : πὸ τοῦ τάφον, δεικνὺς ὅτι αὐτὸν ἐγεέρει" διὰ τοῦτο καὶ ἐρωτᾷ Ποῦ τεθείκατε αὑτόν; ἵνα οἱ εἰπόντες, “Ἔρχου καὶ ἴδε, καὶ ἀγαγόντες αὐτὸν, μὴ ἔχωσι λέγειν ὅτι ἕτερον ἥγειρεν" ἵνα καὶ ἣ φωνὴ, καὶ αἱ χεῖρες μαρτυρῶσιν (ἡ μὲν φωνὴ, λέγουσα, Ἔρχου καὶ ἴδε" αἱ δὲ χεῖρες, τὸν λέθον ἄραται, τὰ σπάργανα λύσασαι) " καὶ ἡ ὄψις καὶ ἣ ἀκοή (ἐκείνη, τῆς φωνῆς ἀκούσασα" αὕτη, ἰδοῦσα ἐξελθόντα) " καὶ ἡ ὄσφρησις δὲ, τῆς δυσωδίας ἀντιλα μθανομένη " φησὶ γάρ Ἤδη ὄζει" τεταρταῖος γάρ ἔστιν. Εἰκότως ἄρα ἔλεγον, ὅτι οὐδὲν οὐ συνίει τὸ γύναιον ε ὧν εἶπεν ὁ Χριστὸς, ὅτι Κἂν ἀποθάνῃ, ζήσεται. Ὅρα γοῦν ἐνταῦθα τί φησιν, ὡς ἀδυνάτου τοῦ πράγματος ὄντος λοιπὸν διὰ χρόνον. Καὶ γὰρ ἦν ξένον, τὸ τεταρταῖον καὶ διεφθορότα ἀναστῆσαι νεκρόν. Καὶ τοῖς μὲν μαθηταῖς εἶπεν" Ἵνα δοξασθῇ ὁ Υἱὸς τοῦ Θεοῦ, περὶ ἑαυτοῦ δηλῶν τῇ γυναικὶ δὲ, ὍὌψει τὴν δόξαν τοῦ Θεοῦ, περὶ τοῦ Πατρὸς λέγων. Ὁρᾷς; ὅτι ἡ ἀσθένεια τῶν ἀχονόντων, τῆς διαφορᾶς τῶν λεγομένων αἰτία ἐστίν; ᾿Αναμιμνήσκει δὲ ὧν διελέχθη πρὸς αὐτὴν, σχεδὸν ἐπιτιμῶν ὡς ἂν ἀμνημονούσῃ. Ἢ καὶ ἐπεὶ οὐκ ἡδούλετο τέως ἐκπλῆξαι ποὺς παρόντας, ἠρέμα φησίνά - Οὐκ εἶπόν σοι, ὅτι ἐὰν αεστεύσῃς, ὄψει τὴν δόξαν τοῦ Θεοῦ;

### English translation (Claude)

So he comes to the tomb, and again rebukes the emotion. Why does the evangelist so carefully say again and again that he wept and that he was deeply moved? So that you may learn that he truly put on our nature. For since this evangelist is evidently saying great things about him more than the others, in bodily matters too he here speaks much more humbly. At any rate, about his death he said nothing of the kind that the others did, that he became very sorrowful, that he was in agony; but entirely the opposite, that he even threw them on their backs. So what was left out there he filled in here through the grief. For speaking about his death, he says, “I have authority to lay down my life,” and there he says nothing humble. For this reason the others attach much that is human to him in the passion, showing by this that the dispensation was real. And Matthew confirms it from the agony and the [trembling] and the sweat; but John from the grief. For if he had not been of our nature, he would not have been overcome by grief once and a second time. What then does Jesus do? He makes no defense to them about the charges; for why should he silence them with words when they were about to suffer this at once through deeds, which was less burdensome and more able to put them to shame? But he says, “Take away the stone.” And why did he not call him and make him stand before him while absent? Or rather, why did he not make him rise while the stone still lay on him? For one who was able to move a dead body by his voice and show it alive again could much more have moved a stone by the same voice; one who [made] the man bound with grave-bands [walk] could much more have moved a stone. Why do I say this? Even while absent he would have done it. Why then did he not do so? To make them witnesses of the miracle, so that they might not say what they said in the case of the blind man, “This is he; this is not he.” For their hands and their coming to the tomb testified that it was he. So if they had not come, they would even have thought it an apparition, or that they saw one man in place of another. But as it is, coming to the place, and taking away the stone, and being commanded to loose the dead man, swathed as he was, from his bonds, and his friends who had carried him out of the tomb recognizing from the grave-cloths that it was he, and the sisters not being left behind, and this woman saying, “He already stinks, for he has been dead four days”: all these things were already enough to silence [those who were unbelieving], since they had become witnesses of the sign. That is why he bids them take away the stone from the tomb, showing that he is raising him; that is why he asks, “Where have you laid him?”, so that those who said, “Come and see,” and led him, might not be able to say that he raised someone else; so that both their voice and their hands might testify (the voice saying, “Come and see,” the hands taking away the stone and loosing the grave-cloths), and sight and hearing (the one hearing the voice, the other seeing him come out), and smell too, perceiving the stench; for she says, “He already stinks, for he has been dead four days.” With reason, then, I said that the woman understood nothing of what Christ said, “Even if he dies, he will live.” See, at any rate, what she says here, as though the thing were now impossible because of the time. For it was a strange thing to raise a dead man four days dead and already decayed. And to the disciples he said, “that the Son of God may be glorified,” speaking of himself; but to the woman, “You will see the glory of God,” speaking of the Father. Do you see that the weakness of the hearers is the cause of the difference in what is said? And he reminds her of what he had said to her, almost rebuking her as forgetful. Or, since he did not yet wish to astonish those present, he says gently, “Did I not tell you that if you believed you would see the glory of God?”

### Scripture references

- John 11:38–40: quotation, high confidence
- John 10:18: quotation, high confidence
- John 9:9: quotation, high confidence
- John 11:4: quotation, high confidence
- John 11:44: allusion, high confidence
- Matt 26:37–38: allusion, high confidence
- Luke 22:44: allusion, high confidence
- John 18:6: allusion, high confidence

### Translation notes

- Quotations: John 11:38–40; John 10:18; John 9:9; John 11:4; John 11:44 (allusion); allusions to Matt 26:37–38 and Luke 22:44 (the agony and sweat) and John 18:6. Words lost in the scan (“trembling”, “made walk”, “those who were unbelieving”) are supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 63.2 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/63-2).

## Homily 63.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/63-1/#p-63-3
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Faith is a great good, enabling the apostles to do greater works than Christ in his name; Chrysostom contrasts the fishermen’s faith with the reasonings of Greek philosophers and of heretics.

### Greek text

Μέγα ἄρα πίστις ἀγαθὸν. μέγα, καὶ πολλῶν ἀγαθῶν αἵτιον᾽ ὥστε τὰ τοῦ Θεοῦ δύνασθαι τοὺς ἀνθρώποὺς ποιεῖν ἐν τῷ ὀνόματι τῷ ἐχείνου. Ἐὰν γὰρ πιστεύσητε, φησὶν, ἐρδῖτε τῷ ὄρει τοῦτῳ, Μετάδηϑι, καὶ [εταδήσεται " καὶ πάλιν, πιστεύων εἰς ἐμὰ. τὰ ἔργα, ἃ ἐγὼ ποιῶ, ποιήσει, καὶ μείζονα εούτων ποιήσει. Ποῖα, φησὶ, μείζονα; “Ὁ οἱ μαθη- «αὶ φαίνονται μετὰ ταῦτα ποιοῦντες. Καὶ γὰρ ἡ σκιὰ Πέτρου νεχοὺν ἤγειρεν. Οὕτως ἐκηρύττετο καὶ ἡ τοῦ Χριστοῦ μᾶλλον δύναμις. "αὶ γὰρ οὐκ οὕτω θαυμαστὸν ζῶντα αὐτὸν θαυλατηυργεῖ), ὡς θανόντο; 5 αὑτοῦ ἑτέρους ἐν τῷ ὀνόματι ἐχείυγου μείζονα αὐτοῦ δυνηθῆναι. ᾿Αναμφισδήτητος γὰρ ἦν τοῦτο τῇς ἀνασ“τάπεως ἀπόδειξις" οὐκ ἂν, οὐδὲ εἰ πᾶσιν ὥφθη, οὔ- τὼς ἐπιστεύθη. Ἐκεῖνοι μὲν γὰρ εἶχον ἂν καὶ εἰπεῖν, ὅτι φάντασμα ἦν ὁ δὲ ὁρῶν ἀπὸ τοῦ ὀνόματος αὐτοῦ μόνου πολλῷ μείζονα γινόμενα σημεῖα, ἣ ὅτε αὐτὸς, συνανεστρέφετο μετὰ ἀνθρώπων, οὐκ ἂν ἠπίστησεν. εἰ μὴ ὁφόδρα ἀναίσθητος ἦν. Μέγα τοίνυν ἀγαθὸν πίστις, ὅταν ἀπὸ θερμῆς γίνηται διανοίας, ἀπὸ φίλ» τρου πολλοῦ καὶ ζεούσης ψυχῆς. Αὕτη φιλοσόφους ἡμᾶς δείκνυσιν, αὕτη τὴν εὐτέλειαν τὴν ἀνθρωπίνην ἀποχρύπτει, καὶ τοὺς λογισμοὺς ἀφεῖσα κάτω, περὶ τῶν ἐν οὐρανοῖς φιλοσοφεῖ πραγμάτων μᾶλλον δὲ, ὅπερ ἡ τῶν ἀνθρώπων σοφία εὑρεῖν οὐ δύναται, ἐκ περιουσίας ἴ τοῦτο αὕτη χαταλαμδάνει καὶ κατορθοῖ. Ἐχώμεθα τοίνυν ταύτης, καὶ μὴ λογισμοῖς τὰ καθ᾽ ἑαυτοὺς ἐπιτρέπωμεν. Διατί γὰρ Ἕλληνες, εἰπέ μοι, οὐδὲν εὑρεῖν ἐδυνήθησαν; οὐκὶ σοφίαν πᾶσαν τὴν ἔξωθεν ἔγνωσαν; πόθεν οὖν ἁλιέων καὶ σκηνοποιῶν καὶ τῶν ἀσυνέτων περιγενέσθαι οὐκ ἴσχυσαν; ἄρ᾽ οὐκ ὅτι ἐκεῖνοι μὲν λογισμοῖς, οὗτοι δὲ πίστει τὸ πᾶν ἐπέτρεψαν; Διὰ τοῦτο Πλάτωνος καὶ Πυθαγόρου. καὶ πάντων ἁπλῶς τῶν πλανηθέντων οὗτοι καὶ γεωμετρίᾳ, καὶ ἀριθμητιχῇ χατατριθέντας, καὶ πᾶσαν παίδευσιν ἐχμαθόντας ὑπερέδησαν, καὶ τοσοὔτον ἐγένοντο βελτίους, ὅσον οἱ ἀληθῶς φιλόσοφοι καὶ ὄντως; τῶν φύσει μωρῶν καὶ παραπαιόντων. Ὅρα γάρ' ᾿Αθάνατον εἶπον τὴν ψυχὴν οὗτοι" μᾶλλον δὲ οὐκ εἶπαν μόνον, ἀλλὰ καὶ ἔπεισαν. Ἑκεῖνοι δὲ πρότερον μὲν οὐδὲ ἤδεσαν ὅ τί ποτέ ἐστι ψυχή" ἐπειδὴ δὲ εὗρον, καὶ διέστησαν ἀπὸ τοῦ σώματος αὐτὴν, πάλιν τὸ αὐτὸ ἔπαθον, οἱ μὲν ἀσώματον εἰπόντες εἶνσι αὐτὴν, οἱ δὲ σῶμα, καὶ αὐτῷ τῷ σώματι συνδιαλύεσθαι. Περὶ οὐρανοῦ πάλιν οἱ μὲν εἶπον, ὅτι ἔμψυχος καὶ θεός " οἱ δὲ ἁλιεῖς, ὅτι ἔργον Θεοῦ καὶ τέχνημα ἱ, καὶ ἐδίδαξαν καὶ ἔπεισαν. ᾿Αλλὰ τὸ μὲν "Ἕλληνας λογισμοῖς κεχρῆσθαι θαυμαστὸν οὐδέν" τὸ δὲ τοὺς,δοκοῦντας εἶναι πιστοὺς, τούτους εὑρίσκεσθαι ψυχικοὺς, τοῦτό ἐστι τὸ θρήνων ἄξιον]. Διὰ τοῦτο καὶ οὗτοι ἐπλανέθησαν, ὅτι οἱ μὲν οὕτως ἔλεγον εἰδέναι Θεὸν ὡς αὐτὸς ἑαυτὸν οἶδεν, ὅπερ οὐδεὶς οὐδὲ ἐχείνων ἐτόλμησεν εἰπεῖν οἱ δὲ ἔλεγον μὴ δύνασθαι τὸν Θεὸν ἀπαθῶς γεννᾷν, μηδὲ συγχωροῦντες αὐτῷ πλέον τι τῶν ἀνθρώπων ἔχειν " οἱ δὲ λέγοντες ὅτι οὔτε δὴ βίος ὀρθὸς οὐδὲν ὠφελεῖ, οὔτε πολιτεία ἀχριδής ᾿. ᾿Αλλ᾽ οὗ καιρὸς ταῦτα ἐλέγχειν νῦν.

### English translation (Claude)

A great good, then, is faith, great and the cause of many good things, so that men are able to do the things of God in his name. “For if you believe,” he says, “you will say to this mountain, ‘Move,’ and it will move”; and again, “Whoever believes in me will do the works that I do, and will do greater works than these.” “What greater works?” someone says. Those which the disciples are seen doing afterwards. For even the shadow of Peter raised a dead man. In this way the power of Christ too was proclaimed the more. For it was not so wonderful that he should work wonders while alive, as that after his death others should be able in his name to do greater things than he. For this was an indisputable proof of the resurrection; not even if he had appeared to all would it have been so believed. For they could have said that it was an apparition; but one who sees greater signs done by his name alone than when he himself lived among men would not disbelieve, unless he were utterly without perception. A great good, then, is faith, when it comes from a fervent mind, from much affection and a seething soul. It shows us to be wise; it hides human meanness; and, leaving reasonings below, it practises wisdom about the things in heaven; or rather, what human wisdom cannot find, this it grasps and achieves abundantly. Let us, then, hold fast to it, and not entrust our affairs to reasonings. For why, tell me, were the Greeks able to find nothing? Did they not know all the outside wisdom? How then could they not prevail over fishermen and tentmakers and unlearned men? Was it not because they entrusted everything to reasonings, and these to faith? That is why these men surpassed Plato and Pythagoras and, in short, all who went astray, men worn out with geometry and arithmetic and who had learned every branch of education, and became as much better as true philosophers are better than those who are fools by nature and deranged. For see: these men said that the soul is immortal; or rather they not only said it but also persuaded others. But those men at first did not even know what the soul is; and when they found it and distinguished it from the body, they suffered the same again, some saying that it is bodiless, others that it is a body and is dissolved together with the body. About heaven, again, some said that it is animate and a god; but the fishermen said that it is the work and handiwork of God, and taught and persuaded others. But that Greeks used reasonings is no wonder; what deserves lamentation is that those who seem to be believers are found to be unspiritual. That is why these too went astray: some said they knew God as he knows himself, which none even of those [pagans] dared to say; others said that God cannot beget without passion, not even granting him anything more than men; others say that neither does a right life profit anything, nor an exact way of living. But now is not the time to refute these things.

### Scripture references

- Matt 17:20: quotation, high confidence
- John 14:12: quotation, high confidence
- Acts 5:15: allusion, high confidence

### Translation notes

- Quotations: Matt 17:20; John 14:12; Acts 5:15 (Peter’s shadow; Chrysostom speaks of it raising a dead man). The heretics in view are probably the Anomoeans (who claimed to know God as he knows himself) and others; Chrysostom names none of them. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 63.3 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/63-3).

## Homily 63.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/63-1/#p-63-4
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Right faith profits nothing without a pure life; Chrysostom condemns adultery by married men, arguing that a wife may separate from an unfaithful husband though not from an unbelieving one, and bars the unrepentant adulterer from the church.

### Greek text

Ὅτι μὲν γὰρ οὐδὲν ὠφελεῖ πίστις ὀρθὴ, βίου ὄντος διεφθαρμένου, καὶ ὁ Χριστὸς καὶ ὁ Παῦλος δηλοῦτι, τὸ πλεῖον τούτου τοῦ μέρους φροντίσαντες " ὁ μὲν Χριστὸς, ὅταν διδάσνῃ " Οὐ πᾶς ἱ ὁ Δέγων μοι, Κύριε, Κύριε. εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν " καὶ πάλιν, Ποι1.1οἱ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσυμεν; Καὶ τότε ὁμοιογήσω αὐτοῖς, ὅτε Οὐδέποτε ἔγνων ὑμᾶς - ἀποχωρεῖτε ἀπ᾽ ἐμοῦ, οὲ ἐργαζόμενοι τὴν ἀνομίαν. Οἱ γὰρ μὴ προσέχοντες ἑαυτοῖς, εὐκόλως εἰς πονηρίαν ἐξολισθαίνουσι. κἂν π᾿ πίστιν ἔχωσιν ὀρθὴν. Ὃ δὲ Παῦλος, ὅταν ᾿Ἑδραίοις ἐπιστέλλων οὕτω λέγῃ καὶ παραινῇ" Εἰρήνην μετὰ πάντων διώκετε, καὶ τὸν ἁγιασμὸν», οὗ χωρὶς οὐδεὶς ὄψεται τὴν Κύριον" ἀγιασμὸν χαλῶν τὴν σω- φρησύνην, ὥστε ἕκαστον ἀρκεῖσθαι τῇ ἰδίᾳ γυναικὶ χρὴ, καὶ μὴ περιπίπτειν ἑτέρᾳ, Τὸν γὰρ μὴ ἀρκούμενον, ἀμήχανον σωθῆναι " ἀλλ᾽ ἀνάγκη πάντως ὁπολέσθαι, κἂν μυρία ἔχῃ κατορθώματα. Μετὰ γὰρ πορνείας ἀδύνατον εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐὖρανῶν" μᾶλλον δὲ οὐ πορνεία τοῦτο λοιπὸν, ἀλλὰ μοιχεία. Ὥσπερ γὰρ ἡ δεδεμένη ἀνδρὶ, ἂν ἑτέοῳ συνέλθῃ, λοιπὸν μεμοίχευται " οὕτως ὁ δεδεμένος γυναικὶ. ἂν ἑτέραν ἔχῃ. ἐμοίχευσεν. Ὁ δὲ τοιοὔτος οὐ χληρονομήσε: βασιλείαν, ἀλλ᾽ εἰς γέενναν ἐμπετεῖται. Ἄκουσον ἃ περὶ τούτων φησὶν ὁ Χριστός" Ο σκὠ,ληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σδεσθήσεται. Οὐδεμίαν γὰρ ἔχει συγγνώμην ὁ μετὰ γυναῖκα καὶ παραμυθίαν τοσαύτην ἐξυδρίζων εἰς ἑτέραν τοῦτο γὰρ ἀκρασία» λοιπόν. Εἰ δὲ καὶ αὐτῆς ἀπέχονται ο[ πολλοὶ, ὅταν νηστείας καιρὸς ἧ, ὅταν προσευχῆς " ὁ μηδὲ ταύτῃ ἀρκούμενος, ἀλλὰ καὶ ἑτέρᾳ μιγνύμενος, πόσον οὗτος σωρεύει πῦρ ἑαυτῷ; Εἰ τὸν σθαι οὐκ ἕνι" μοιχεία γὰρ τοῦτό ἐστιν" ὁ ἔνδον αὐπῆς ἑτέραν ἐπεισάγων, πόσον ἐργάζεται κακόν; Μηδεὶς τοίνυν τοῦτο τὸ νότημα συγχωρείτω μένειν ἐν τῇ ψυχῇ, ἀλλὰ πρόῤῥιζον ἀνασπάτω, Οὐκ οὕτως ἀδικεῖ τὴν γυναῖχχ, ὡς ἑαυτόν. Οὕτω γὰρ τὸ ἀμάρτημα τοῦτο χαλεπὸν καὶ ἀσύγγνώστον, ὅτι, ἂν μὲν εἰδωλολάτρου χουρισθῇ, μὴ βουλομένου ἐκείνον, κολάζει τὴν γυναῖκα ὁ Θεός " πόρνον δὲ ἐὰν χωρισθῇ, οἰχέτι. Ὁρᾷς ὅτον ἐστὶ τοῦτο κακόν; Ἐὰν» γάρ τις, φησὶ, πιστὴ ἄνδρα ἔχῃ ἄπιστον, καὶ αὑτὸς εὐδοχῇ “ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀριέτω αὐτόν. Περὶ δὲ πόρνης οὐκ οὕτως " ἀλλὰ τί; 'Εάν τις ἀποἀύσῃ τὴν γυναῖκα αὑτοῦ παρεκτὸς λόγου ποργείας, ποιεῖ αὐτὴν μοιχευθῆναι. ἘΠ γὰρ ἡ συνουσία σῶμα ἕν ποιεῖ, τὸν συγγινόμενον πόρνῃ ἀνάγκη ἕν σῶμα γίνεσθαι. Πῶς οὖν δέξεται ἡ κοσμία τοῦτον, Χριστοῦ μέλος οὖσα; ἣ πῶς ἑαυτῇ συνάψει τὸ μέλος τῆς πόρνης; Καὶ ὄρα τὴν ὑπερδολήν: Ἡ μὲν τῷ ἀπίστῳ συνοικοῦσα, οὐκ ἔστιν ἀκάθαρτος (Πγίασται γὰρ, φησὶν. ὁ ἀγὴρ ὁ ἄπιστος ἐν τῇ γυναικί }" ἐπὶ δὲ τῆς πόρνης οὐκ οὕτως " ἀλλὰ τί; “ρας οὖν τὰ μέλη τοῦ Χριστοῦ, ποιήσω μέλη πόρνης; Ἔχεϊ μὲν γὰρ ὁ ἁγιασυὸ; μένει χκἀχείνου συνοικοῦντος, καὶ οὐκ ἐξίσταται " ἐνταῦθα δὲ ἀναχωρεῖ. Δεινὲν γὰρ ἡ πορνεία, δεινὸν, καὶ ἀθάνατον προξενοῦσα ἁ κόλασιν. Καὶ ἐνταῦθα δὲ μυρία ἐπισπᾶται κακά. Βίον γὰρ ταλαίπωρον καὶ μοχθηρὸν ἀναγκάζεται ζῇν ὁ τοιοῦτος, καὶ τῶν κολαζομένων οὐδὲν ἄμεινον διάκειται, εἰς τὴν ἀλλοτρίαν οἰκίαν ὑπεισιὼν μετὰ ε δέους καὶ τρόμου πολλοῦ, καὶ πάντας { ὁμοῦ ὑποπτεύων, καὶ οἰκέτας, καὶ ἐλευθέρους. Διὸ, παρακαλῶ, σπουδάσατε ἀπηλλάχθαι τοῦ νοσήματος τούτου. Εἰ δὲ μὴ πείθεσθε, τῶν προθύρων μὴ δ ἐπιδαίνετε τῶν καὶ νόσου γέμουτα, οὐ δεῖ μετὰ τῶν ὑγιαινόντων ἀγελάζεσθαι, ἀλλ᾽ ἀπελαύνειν τῆς ποίμνης, ἕως ἂν τὴν νόσον ἀποθῶνται. Μέλη γὰρ Χριστοῦ γεγόναμεν" μὴ δὴ μέλη πόρνης γενώμεθα. Οὐκ ἔστι τὰ ἐνταῦθα πορνεῖον, ἀλλ᾽ ἐκκλησία, Τὰ δὲ μέλη τῆς πόρνης ἂν ἔχῃς, μὴ στῇς ἐν ἐκκλησίᾳ, ἵνα μὴ ἐξυόρίσῃς τὸν τόπον. Εἰ γὰρ μὴ γέεννα ἦν, εἰ γὰρ μὴ κόλασις ἦν, μετὰ τὰς συνθήκας ἐκείνας καὶ τὰς γαμηλίους λαμπάδας, μετὰ τὴν εὐνὴν τὴν δικαίαν, μετὰ τὴν παιδοποιίαν, μετὰ τὴν κοινωνίαν, πῶς ἀνέξῃ σθαι ἢ ἑτέρᾳ; πῶς οὐκ αἰσχύνῃ οὐδὲ ἐρυθριᾷς : Οὐκ οἶδας ὅτι οἱ μετὰ τὴν τελευτὴν τῆς ἑαυτῶν ἑτέραν ἐπεισαγόμενοι, παρὰ πολλῶν καταγινώσκονται, καίτοι οὐ κόλασιν ἔχει τὸ πρᾶγμα; Σὺ δὲ καὶ ζώσης ἑτέραν ἐπεισάγεις. Καὶ πόσης οὐκὶ ταῦτα λαγνείας, Μάθε τί περὶ τῶν τοιούτων εἴρηται - Ὁ σκώληξ, φησὶν, αὐτῶ» οὐ τελευτήσει, καὶ τὸ πῦρ οὗ σέε- Οὐκ ἔστιν ἐνταῦθα τοσαύτη ἡ ἡδονὴ, ὅση ἐκεῖ τιμωρία. ᾿Αλλὰ μὴ γένοιτό τινα ὑπεύθυνον γενέσθαι τῆς κολάσεως ἐκείνης " ἀλλὰ τὴν ἁγιωσύνην ἀσκοῦντας ἰδεῖν τὸν Χριστὸν, καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν - ὧν γένοιτο πάντας ἡμᾶς ἀπολαῦσαι, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

For that right faith profits nothing when the life is corrupt, both Christ and Paul show, taking more care for this part: Christ, when he teaches, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven,” and again, “Many will say to me on that day, ‘Lord, did we not prophesy in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” For those who do not take heed to themselves easily slip into wickedness, even if they have right faith. And Paul, when writing to the Hebrews he speaks and exhorts thus: “Pursue peace with all, and the holiness without which no one will see the Lord”; calling holiness chastity, so that each man must be content with his own wife and not fall upon another. For one who is not content cannot be saved, but must certainly perish, even if he has countless good deeds. For with sexual immorality it is impossible to enter the kingdom of heaven; or rather, this is no longer sexual immorality but adultery. For as a woman bound to a husband, if she goes with another, has then committed adultery, so a man bound to a wife, if he has another, has committed adultery. And such a man will not inherit the kingdom, but will fall into hell. Hear what Christ says about these: “Their worm will not die, and the fire will not be quenched.” For one who, after having a wife and such great consolation, outrages her by going to another has no excuse; for this is then incontinence. And if many abstain even from their own wife when it is a time of fasting or of prayer, the one who is not content even with her but has intercourse with another, how much fire does he heap up for himself? If [one who has put away his wife may not marry another], for this is adultery, the one who brings another into the house while she is still in it, how much evil does he do? Let no one, then, allow this disease to remain in his soul, but let him tear it up by the roots. He does not wrong his wife so much as himself. For this sin is so grievous and unpardonable that if a wife separates from an idolater against his will, God punishes the wife; but if she separates from a fornicator, no longer. Do you see how great this evil is? “For if any believing woman,” it says, “has an unbelieving husband, and he consents to live with her, let her not leave him.” But about a fornicator it is not so; but what? “Whoever puts away his wife, except on the ground of sexual immorality, makes her commit adultery.” For if intercourse makes one body, the man who has intercourse with a prostitute must become one body with her. How then will the chaste wife, being a member of Christ, receive him? Or how will she join to herself the member of a prostitute? And see the excess. The woman who lives with an unbeliever is not unclean (“For the unbelieving husband,” it says, “is made holy in the wife”); but in the case of the prostitute it is not so; but what? “Shall I then take the members of Christ and make them members of a prostitute?” For there the holiness remains even while he lives with her, and does not depart; but here it withdraws. For terrible is sexual immorality, terrible, and procuring an undying punishment. And here too it draws on countless evils. For such a man is forced to live a miserable and wretched life, and is in no better state than those being punished, slipping into another’s house with much fear and trembling, suspecting everyone at once, both servants and free. So, I beg you, be eager to be rid of this disease. But if you will not be persuaded, do not set foot on the threshold [of the church]. For [sheep] that are full of disease ought not to herd with the healthy, but should be driven from the flock until they have put away the disease. For we have become members of Christ; let us not become members of a prostitute. What is here is not a brothel, but a church. If you have the members of a prostitute, do not stand in church, lest you outrage the place. For even if there were no hell, even if there were no punishment, after those contracts and the wedding torches, after the lawful bed, after the begetting of children, after the partnership, how will you bear [to look at another woman], or [unite yourself] with another? How are you not ashamed, nor do you blush? Do you not know that those who after the death of their own wife bring in another are condemned by many, although the thing carries no punishment? But you bring in another while she is still alive. And of how great lust is this! Learn what is said about such men: “Their worm,” it says, “will not die, and the fire will not be quenched.” The pleasure here is not as great as the punishment there. But may no one become liable to that punishment; but may we practise holiness and see Christ, and attain the promised good things; may we all enjoy them, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Matt 7:21–23: quotation, high confidence
- Heb 12:14: quotation, high confidence
- Mark 9:48: quotation, high confidence
- Isa 66:24: quotation, medium confidence
- 1 Cor 7:5: allusion, medium confidence
- 1 Cor 7:12–14: quotation, high confidence
- Matt 5:32: quotation, high confidence
- 1 Cor 6:15–16: quotation, high confidence
- 1 Cor 6:9–10: allusion, medium confidence

### Translation notes

- Quotations: Matt 7:21–23; Heb 12:14; Mark 9:48 (Isa 66:24); 1 Cor 7:5 (allusion, abstaining for prayer); 1 Cor 7:12–13; Matt 5:32; 1 Cor 6:16, 15; 1 Cor 7:14; allusion to 1 Cor 6:9–10. Chrysostom says that a married man who has intercourse with another woman commits adultery, not only fornication; that a wife who leaves an idolater against his will is punished by God, but not one who leaves a fornicator; and that one who after his wife’s death marries another is “condemned by many, although the thing carries no punishment.” All translated as written. A line is lost before “for this is adultery” and is supplied by sense in brackets (“one who has put away his wife may not marry another”); other lost words (“of the church”, “sheep”, “to look at another woman”) are supplied likewise. Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections. “Sexual immorality” renders πορνεία, “adultery” μοιχεία.

### Citation (SBL)

Chrysostom, Hom. Jo. 63.4 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/63-4).

## Homily 64.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/64-1/#p-64-1
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ prays aloud at Lazarus’s tomb for the sake of the crowd; Chrysostom argues that his humble sayings are condescension to his hearers’ weakness, while his lofty sayings show his equality with the Father.

### Greek text

Ὁ δὲ ᾿Ιησοῖς ἦρε τοὺς ὀρθαλμοὺς ἄνω, καὶ εἶπε' Πάτερ. εὐχωριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ἤδειν ὅτι πάντοτέ μου ἀκούεις" ἀλ.1ὰ διὰ τὸν ὄχον τὸν περιεστῶτα εἶπον, καὶ τὰ ἑξῆς. Ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν ἐρῶ, ὅτ' ὁ Χριστὸς οὐκ οὕτω πρὸς τὴν ἀξίαν ὁρᾷ τὴν ἑαυτοῦ, ὡς πρὸς τὴν σωτηρίαν τὴν ἡμετέραν " οὐδ᾽ ὅπως τι μέγα φθέγξηται, ἀλλ᾽ ὅπως δυνάμενον ἡμᾶς ἐπισπάτασθαι. Διὰ τοῦτο τὰ μὲν ὑψηλὰ καὶ μεγάλα, ὀλίγα, καὶ αὐτὰ δ κεκρυμμένα "" τὰ δὲ ταπεινὰ καὶ εὐτελῆ, πολλὰ περιῤῥεῖ τοῖς αὐτοῦ λόγοις. Ἐπειδὴ γὰρ τούτοις ἐνήγοντο μᾶλλον, τούτοις καὶ ἐνδιατρίδει, καὶ οὔτε αὐτὰ διόλου φθέγγεται, ὥστε μὴ τοὺς μετὰ ταῦτα ἔλαθῆναι, οὔτε αὐτὰ ἀποσιωπᾷ, ὥστε μὴ τοὺς τότε σχανδαλισθῆνα!. Οἱ μὲν γὰρ τῆς ταπεινότητος ἐξελθόντες Ῥ, καὶ ἐξ ἑνὸς ὑψηλοῦ δόγματος τὸ πᾶν δυνήσονται κατιδεῖν " οἱ δὲ ἀεὶ ταπεινοὶ ὄντες, εἰ μὴ πολλάκις ταῦτα ἤκουον οὐδ᾽ ἂν ὅλως προσῆλθον ὁ. ᾿Αμέλει γοῦν οὐδὲ μετὰ τοσαῦτα μένουσιν, ἀλλὰ καὶ λιθάζουσι καὶ διώκουσι, καὶ ἀναιρεῖν ἐπιχειροῦσι, καὶ βλάσφημον ἀποκαλοῦσι " καὶ ὅταν μὲν ἴσον ἑαυ τὸν ποιῇ τῷ Θεῷ, οὕτω λέγουσιν Οὗτος μεῖ" ὅταν δὲ εἴπη, ᾿Αφέωνταί σου αἱ ἁμαρτίαι, ἔτι καὶ δαιμονῶντα καλοῦσιν “ ὥσπερ καὶ ὅταν θανάτου κρείττονα εἶναι τὸν ἀκούοντα αὑτοῦ τῶν ῥημάτων, ἣ καὶ ὅταν λέγῃ, ᾿Εγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ἐγκαταλιμπάνουσιν αὐτόν - καὶ σκανδαλίζονται πάλιν, ὅταν λέγῃ ἐκ τοῦ οὐρανοῦ χαταθεδηχέναι. Εἰ γοῦν ταῦτα οὐκ ἔφερον σπανιάχις λεγόμενα, σχολῇ γ᾽ ἂν, εἰ διὰ πάντων ὑψηλὸς ἣν ὁ λόγος καὶ οὕτως ὑφαίγετο, προσέσχον ἂν αὐτῷ. “Ὅταν γοῦν λέγῃ. Καθὼς ἐνετείλατό μοι ὁ Πατὴρ, οὕτω.1α.1ῶ" καὶ, ὅτι Ἀπ᾿ ἐμαυτοῦ οὐκ ἐλήλυθα ἀ, πότε πιστεύουσι. Καὶ ὅτι πότε, δῆλον ἀπὸ τοῦ τὸν εὐαγγελιστὴν τοῦτο ἐπισημἧνασθαι καὶ εἰπεῖν, ὅτι Ταῦτα αὑτοῦ πολλοὶ ἐπίστευσαν εἰς αὐτόν. Ἐ τοίνον τὸ μὲν ταπεινὰ φθέγγεσθαι πρὸς πίστιν ἐφεῖλχε, τὸ δὲ « ὑψηλὰ, ἀπεσόδει, πῶς οὐκ ἐσχάτης ἀνοίας μὴ λογίζεσθαι τῶν ταπεινῶν τὴν αἰτίαν πᾶσαν ὅτι διὰ τοὺς ἀκροατὰς εἴρηται; Ἐπεὶ καὶ ἀλλαχοῦ μέγα τι εἰπεῖν βουληθεὶς, ἐσίγησε, τὴν αἰτίαν ταύτην προθεὶς καὶ εἰπών" Ἵνα δὲ μὴ σκαν»δαμίσωμεν αὑτοὺς, βάλε ἄγκιστρον εἷς τὴν» θάλασσαν" ὃ δὴ ποιεῖ καὶ ἐνταῦθα. Μετὰ γὰρ τὸ εἰπεῖν “ ᾿Εγὼ ἤδειν ὅτι πάντοτέ μου ἀκούεις, ἐπήγαγεν " Ἁ.1.1ὰ διὰ τὸν ὄχιῖον [τὸν] περιεστῶτα εἶπον, ἵνα πιστεύσωσι. Μὴ ἡμέτερα τὰ ῥήματα; μὴ στοχασμὸς ἀνθρώπινος; “Ὅταν οὖν τις ἀπὸ τῶν γεγραμμένων μὴ ἀνέχηται πείθεσθαι, ὅτι ἐσχανδαλίζοντο ἐπὶ τοῖς ὑψηλοῖς, ἀκούων τοῦ Χριστοῦ λέγοντος διὰ τοῦτο ταπεινὰ φθέγγεσθαι, ἵνα μὴ σχανδαλισθῶσι, πῶς λοιπὸν τῆς φύσεως εἶναι τὰ εὖὐ- Οὕτω καὶ ἀλλαχοῦ, φωνῆς ἐνεχθείσης ἄνωθεν, ἔλε- Οὐ δι’ ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀλλὰ δι᾽ ὑμᾶς. Καίτοι τῷ μὲν ὑψηλῷ ἔξεστι πολλὰ περὶ ἑαυτοῦ λέγειν ταπεινά" τῷ δὲ ταπεινῷ οὐ θέμις περὶ ἑαυτοῦ μέγα τι καὶ ὑψηλὸν φθέγξασθαι. Ἐκεῖνο μὲν γὰρ ἀπὸ συγχαταθάσεως γίνεται, καὶ τὴν τῶν διδασκομένων ἀσθένειαν αἰτίαν ἔχει - μᾶλλον δὲ τὸ ἐνάγειν εἰς ταπεινοφροσύνην ὁρᾷν ν, καὶ τὸ σάρκα περικεῖσθαι, καὶ τὸ παιδεύειν τοὺς ἀκούοντας μηδὲν περὶ ἑαυτῶν μέγα λαλεῖν, καὶ τὸ νομίζεσθαι ς ἀντίθεον, καὶ τὸ ἀπιστεῖσθαι ἤκειν παρὰ τοῦ Θεοῦ, καὶ τὸ ὑποπτεύεσθαι λύειν τὸν νόμον, καὶ τὸ βασκαίνειν τοὺς ἀκούοντας, καὶ πρὸς αὐτὸν ἀπεχθῶς διακεῖσθαι " διότι ἔλεγεν ἑαυτὸν ἴσον τῷ Θεῷ τὸ δὲ ταπεινὸν ὄντα τινὰ, ὑψηλόν τι περὶ ἑαυτοῦ λέγειν, οὐδεμίαν ἔχει αἰτίαν οὔτε εὔλογον οὔτε ἄλογον ἀ" ἀλλ᾽ ἢ ἀπόνοια ἂν εἴη μόνον καὶ ἀναίδεια, καὶ τόλμα ἀσύγγνωστος. Τίνος οὖν ἕνεκεν ταπεινὰ φθέγγεται, τῆς ἀποῤῥήτου καὶ μεγάλης οὐσίας ἐκείνης ὧν; Τῶν τε εἰρημένων ἕνεκεν, καὶ ὥστε μὴ νομισθῆναι ἀγέννητος. Καὶ γὰρ Παῦλος τοιοῦτόν τι φαίνεται φοθδηθείς. Διὸ καὶ ἔλεγε" Χωρὶς τοῦ ὑποτάξαγτος αὑτῷ τὰ πάντα. ᾿Ασεδὲς γὰρ τοῦτο καὶ λογίσασθαι. Εἴ γε ἐλάττων τοῦ γεγεννηκότος ὧν καὶ ἑτέρας οὐσίας, ἴσος ἐνομίζετο, οὐκ ἂν οὖν πάντα ἐποίησεν, ὥστε μὴ νομισθῆναι τοῦτο; Νῦν δὲ αὐτὸς τοὐναντίον ποιεῖ, λέγων Εἰ μὴ ποιῶ τὰ ἔργα τοῦ πέμψαντός μ|18, μὴ πιστεύετέ μοι. Καὶ τὸ λέγειν δὲ, ὅτι Ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοὶ, τὴν ἰσότητα ἡμῖν αἰνίττεται. Ἐχρῆν δὲ μετὰ πολλῆς αὐτὸ σφοδρότητος καθελεῖν, εἴ γε καταδεέστερος ἦν, καὶ μηδαμοῦ ὅλως εἰπεῖν, ὅτι Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ἣ, ὅτι Ἵν ἐσμεν, ἣ, ὅτι “Ὃ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Καὶ γὰρ περὶ δυνάμεως ὅτε λόγος ἣν αὐτῷ, ἔλεγεν - ᾿Εγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, Καὶ περὶ ἐξουσίας ὅτε λόγος ἦν, πάλιν ἔλε- Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιδξῖ, οὕτω καὶ ὁ Υίὸς οὖς θέλει ξωοποιεῖ" ὅπερ οὐ δυνατὸν ἦν ἑτέρας ὄντα οὐσίας ποιεῖν. Εἰ δὲ καὶ δυνατὸν ἦν, οὐκ ἐχρῆν τοῦτο εἰπεῖν, ἵνα μὴ ὑποπτεύσωσι μίαν καὶ τὴν αὑτὴν οὐσίαν εἶναι. Εἰ γὰρ ἵνα μὴ ὑποπτεύσωσι ὅτι ἀντίθεός ἐστι, καὶ τὰ μὴ προσήκοντα αὐτῷ φθέγγεται πολλάκις, πολλῷ μᾶλλον ἔδει τότε. Νῦν δὲ τὸ λέγειν, Ἴνα τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα " καὶ τὸ λέγειν, Τὰ ἔργα ἃ ἐκεῖνος ἐργάζεται. κἀγὼ ὁμοίως ποιῶ" καὶ τὸ λέγειν ἑαυτὸν ἀνάστασιν εἶναι καὶ ζωὴν, καὶ φῶς τοῦ κόσμον, ἐξισοῦντός ἔστι τῷ γεγεννηκότι ἑαυτὸν, καὶ τὴν ὑποψίαν ἱστῶντος, ἣν εἶχον ἐκεῖνοι. Εἶδες πῶς ὅτι μὲν ὁ τὸν νόμον οὐ λύει, τοσαῦτα λέγει καὶ ἀπολογεῖται" τὴν δὲ δόξαν τῇς ἰσότητος τῆς πρὸς τὸν Πατέρα οὐ μόνον.ὑ καθαιρεῖ, ἀλλὰ καὶ ἴστησιν; Οὕτω καὶ εἰπόντων, ὅτε Βιασφρημεῖς, ὅτι ποιεῖς σεαυτὸν Θεὸν, ἀπὸ τῆς τῶν ἔργων ἰσότητος αὐτὰ ἔστησε.

### English translation (Claude)

“And Jesus lifted up his eyes and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the crowd standing around,’” and so on. What I have often said I will say now too: Christ does not look so much to his own dignity as to our salvation; nor to how he may say something great, but to what can draw us. That is why the lofty and great things are few, and these hidden, while the humble and lowly things abound in his words. For since they were led on more by these, he dwells on these; and he neither speaks the former throughout, so that those afterwards might not be harmed, nor keeps silent about them, so that those of that time might not be offended. For those who have come out of lowliness will be able to see the whole even from one lofty doctrine; but those who are always lowly, if they had not heard these things often, would not have come to him at all. Indeed, not even after so many words do they stay; they stone him and persecute him and try to kill him and call him a blasphemer. And when he makes himself equal to God, they say, “This man blasphemes”; and when he says, “Your sins are forgiven,” they even call him possessed; as also when [he says] that whoever hears his words is stronger than death, or when he says, “I am in the Father, and the Father in me,” they abandon him; and again they are offended when he says that he has come down from heaven. If, then, they could not bear these things, said rarely, how much less, if his discourse had been lofty throughout and woven in that way, would they have paid attention to him? When, at any rate, he says, “As the Father commanded me, so I speak,” and, “I have not come of myself,” then they believe. And that they believe then is clear from the evangelist’s noting this and saying, “As he spoke these things, many believed in him.” If, then, speaking humbly drew them to faith, while speaking loftily drove them away, how is it not the utmost folly not to reckon that the whole reason for the humble sayings is that they were spoken because of the hearers? For elsewhere too, wishing to say something great, he kept silent, setting forth this reason and saying, “But so that we may not offend them, cast a hook into the sea”; which he does here too. For after saying, “I knew that you always hear me,” he added, “But I said this on account of the crowd standing around, that they may believe.” Are the words ours? Are they human conjecture? When, then, someone will not be persuaded from what is written that they were offended at the lofty things, though he hears Christ saying that he speaks humbly for this reason, so that they may not be offended, how [can he still think] that the lowly things belong to his nature? So too elsewhere, when a voice came from above, he said, “This voice has come not for my sake, but for yours.” And indeed one who is lofty may say many humble things about himself; but one who is humble may not say anything great and lofty about himself. For the former comes from condescension, and has as its reason the weakness of those being taught; or rather, looking to lead them to humility, and his being clothed in flesh, and teaching his hearers to say nothing great about themselves, and his being thought an enemy of God, and being disbelieved to have come from God, and being suspected of breaking the law, and the envy of the hearers and their hostility toward him because he called himself equal to God. But for one who is humble to say something lofty about himself has no reason, neither reasonable nor unreasonable; it would only be madness and shamelessness and unpardonable daring. Why then does he speak humbly, being of that ineffable and great essence? For the reasons stated, and so that he might not be thought unbegotten. For Paul too is seen to have feared something of the kind. That is why he said, “except him who put all things in subjection to him.” For it is impious even to think this. For if, being less than the one who begot him and of another essence, he was thought equal, would he not have done everything so that this might not be thought? But as it is, he does the opposite, saying, “If I am not doing the works of him who sent me, do not believe me.” And by saying, “I am in the Father, and the Father in me,” he hints to us at the equality. But he ought to have overthrown this with great vehemence, if indeed he was inferior, and never to have said at all, “I am in the Father, and the Father in me,” or, “We are one,” or, “Whoever has seen me has seen the Father.” For when he was speaking of power he said, “I and the Father are one.” And when he was speaking of authority, again he said, “For as the Father raises the dead and gives them life, so also the Son gives life to whom he will”; which it was not possible for one of another essence to do. And even if it were possible, he ought not to have said it, so that they might not suspect that the essence was one and the same. For if, so that they might not suspect that he was an enemy of God, he often says even things that do not befit him, much more ought he to have done so then. But as it is, to say, “that they may honor the Son as they honor the Father,” and to say, “The works that he does, I also do likewise,” and to call himself the resurrection and the life and the light of the world, belongs to one who makes himself equal to the one who begot him, and confirms the suspicion they had. Do you see how, to show that he does not break the law, he says so much and makes a defense; but the opinion of his equality with the Father he not only does not overthrow, but even confirms? So too, when they said, “You blaspheme, because you make yourself God,” he confirmed it from the equality of the works.

### Scripture references

- John 11:41–42: quotation, high confidence
- John 10:33: quotation, medium confidence
- Matt 9:2–3: quotation, high confidence
- John 8:51–52: allusion, medium confidence
- John 14:10: quotation, high confidence
- John 6:41–42: allusion, medium confidence
- John 12:49–50: quotation, high confidence
- John 8:42: quotation, high confidence
- John 8:30: quotation, high confidence
- Matt 17:27: quotation, high confidence
- John 12:30: quotation, high confidence
- 1 Cor 15:27: quotation, high confidence
- John 10:37: quotation, high confidence
- John 10:30: quotation, high confidence
- John 14:9: quotation, high confidence
- John 5:21: quotation, high confidence
- John 5:23: quotation, high confidence
- John 5:19: quotation, high confidence
- John 11:25: allusion, high confidence
- John 8:12: allusion, high confidence

### Translation notes

- Quotations: John 11:41–42; John 10:33 (or Matt 9:3); Matt 9:2; John 8:51–52 (allusion); John 14:10; John 6:41–42 (allusion); John 12:49–50; John 8:42; John 8:30; Matt 17:27; John 12:30; 1 Cor 15:27; John 10:37; John 10:30; John 14:9; John 5:21; John 5:23; John 5:19; John 11:25; John 8:12. Chrysostom says Christ speaks humbly partly so that he might not be thought “unbegotten” (that is, the Father); the argument is directed against the Anomoeans and translated as written. A line is lost in the scan before “that the lowly things belong to his nature”; words are supplied by sense in brackets. Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 64.1 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/64-1).

## Homily 64.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/64-1/#p-64-2
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s prayer at the tomb is a condescension for the crowd, not a sign of weakness, and his command “Lazarus, come out” shows his authority; the Pharisees, moved by envy, plot to kill him, and Chrysostom laments the envy and greed of his own day.

### Greek text

Καὶ τί λέγω ὅτι ὁ Υἱὸς τοῦτο ἐποίησεν, ὅπου γε καὶ ὁ Πατὴρ ὁ μὴ σάοχα λαδὼν τὸ αὐτὸ τοῦτο ποιεῖ. Καὶ γὰρ ΐ καὶ αὐτὸς ἠνέσχετο πολλὰ περὶ αὐτοῦ ταπεινὰ λεχθῆναε διὰ τὴν σωτηρίαν τῶν ἀκουόντων. Τὸ γὰρ, ᾿Αδὰμ, ποῦ εἴ; καὶ τὰ, Ἵνα γνῶ, εἰ ἄρα κατὰ τὴν κραυγὴν αὐτῶν συντελοῦνται" καὶ τὸ, Νῦν ἔγνων ὅτι φοδῇ τὸν Θεὸν σύ καὶ τὸ, ᾿'Εὰν ἄρα ἀκούσωσι" καὶ τὸ, 'Εὰν ἄρα συγῶσι" καὶ, Τίς δώσει τὴν καρδίαν τοῦ «ἰαοῦ τούτου οὔτως εἶναι; καὶ τὸ λέγεσθαι, Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε" καὶ πολλὰ ἕτερα τοιαῦτα ἐν τῇ Παλαιᾷ εἴ τις ἐχλέγοι, ἀνάξια τῆς τοῦ Θεοῦ ἀξίας ὄντα εὑρήσει. Καὶ ἐπὶ τοῦ ᾿Αχαὰδ δὲ εἴρηται" Τίς ἀπατήσει μοι τὸν ᾿Αχαάδ; Καὶ τὺ ἀεὶ τῶν 'Ἑλληνικῶν θεῶν κατὰ σύγκρισιν ἑαυτὸν προτιθέναι, πάντα ἀνάξια τοῦ Θεοῦ" ἀλλ᾽ ἑτέρως ἄξια γίνεται. Καὶ γὰρ οὕτω δ φιλάνθρωπός ἔστιν, ὡς διὰ τὴν ἡμετέρᾶν σωτηρίαν καὶ τῶν τῇ ἀξίᾳ αὐτοῦ πρεπόντων ῥημάτων ὑπεριδεῖν. Καὶ γὰρ καὶ αὐτὸ τὸ ἄνθρωπον γενέσθαι,͵ ἀνάξιον, καὶ τὸ δούλου μορφὴν λαθεῖν, καὶ ταπεινὰ φθέγγεσθαι: ῥήματα, καὶ ταπεινὰ περιθε-. θλῆσθαι, ἀνάξιον μὲν, εἴ τις πρὸς τὴν ἀξίαν ἐχείνην. ἴδοι" ἄξιον δὲ, εἴ τις τὸν ἄφατον τῆς αὐτοῦ φιλανθρωπίας πλοῦτον ἃ λογίσαιτο. Ἔστι δὲ καὶ ἑτέρα τῆς ταπεινότητος τῶν ῥημάτων αἰτία, Ποία αὕτη; Ὅτι τὸν μὲν Πατέρα καὶ ἤδεσαν καὶ ὡμολόγουν ἱ, αὐτὸν δὲ οὐκ ἤδεσαν. Διὰ τοῦτο συνεχῶς ἐπ' αὐτὸν χαξαφεύγει ὡς ὡμολογημένον, ἅτε αὐτὸς οὐκ ὧν. οὐδέπω ἀξιόπιστος. Οὐ παρὰ τὴν οἰκείαν εὐτέλειαν, ἀλλὰ παρὰ τὴν ἄνοιαν τῶν ἀκουόντων καὶ τὴν ἀσθένειαν. Διὰ τοῦτο καὶ εὖὔχεται καὶ λέγει" Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. ἙἘὶ γὰρ οὗς θέλει ζωοποιεῖ, καὶ καθὼς ὁ Πατὴρ, οὕτω ζωοποιεῖ, τίνος ἕνεκεν παρακαλεῖ; ᾿Αλλ᾽ ὥρα λοιπὸν εἰς αὐτὸ ἐμδῆναι τὸ χωρίον’. Ἧραν οὖν τὸν λίθον, οὗ ἣν ὁ τεθνηκὼς κείμενος. Ὁ δὲ Ἰησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε" Πάτερ, εὐχαριστῶ σοι, ὅτι ἤἧκουσάς μου. ᾿Εγὼ δὲ ἤδειν ὅτι πάγτοτέ μου ἀκούεις " ἀ.1λὰ διὰ τὸν ὄχιϊιον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. Ἐρωτήσωμεν οὖν τὸν μὲν αἱρετικόν" ᾿Απὸ τῆς εὐχῆς ῥοπὴν ἔλαθε, καὶ τὸν νεκρὸν ἀνέστησε; πῶς οὖν τὰ ἄλλα χωρὶς εὐχῆς ἐποίει λέγων’ Σοὶ.1έγω, τὸ δαιμόνιον, ἔξε.1:θε ἀπ᾽ αὑτοῦ; καὶ, Θέλω, καθαρίσθητι; καὶ, Αρον τὸν κράδθατόν σου; καὶ, ᾿Αφέωνταί σοι αἱ ἁμαρτίαι σου; καὶ τῇ θαλάσσῃ, Σιώπα, πεφρίμωσο; τί δὲ ὅλως ἔχει τῶν ἀποστόλων πλέον, εἴ γε καὶ αὐτὸς ἐπὶ εὐχῆς Κ ποιεῖ; Μᾶλλον δὲ οὔτε ἐκεῖνοι μετὰ εὐχῆς πάντα ἐποίουν, ἀλλὰ καὶ χωρὶς εὐχῆς πολλάκις τὸ ὄνομα τοῦ Ἰησοῦ καλοῦντες. Εἰ δὲ τὸ ὄνομα αὐτοῦ τοσαύ τὴν εἶχεν ἰσχὺν, πῶς ἂν αὐτὸς εὐχῆς ἐδεήθη; Εὶ δὲ εὐχῆς ἐδεῖτο, οὐκ ἂν τὸ ὄνομα αὐτοῦ ἴσχυσεν. Ὅτε δὲ ὅλως ἐποίει τὸν ἄνθρωπον, ποίας εὐχῆς ἐδεήθη; οὐκὶ ὁμοτιμία ἐκεῖ πολλή; Ποιήσωμεν γὰρ, φησῖν, ἄνθρωπον. Τί δὲ ἀσθενέστερον, εἰ εὐχῆς ἐδεῖτο; Ἴδυνμεν δὲ καὶ τίς ἡ εὐχή. Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Τίς τοίνυν οὕτως ηὔξατό ποτε; Πρὶν ἣ γάρ τι εἰπεῖν, Εὐχαριστῶ σοι, λέγει, δεικνὺς ὅτι οὐ δεῖται εὐχῆς: ᾿Εγὼ δὲ ἤδειν ὅτι πάντοτέ μου ἀκούεις α. Τοῦτο εἶπεν, οὐκ ὡς αὐτοῦ ἀδυνατοῦντος, ἀλλ᾽ ὡς μιᾶς γνώμης οὔσης. Τίνος δὲ ἕνεκεν καὶ εὐχῆς σχῆμα ἀνέλαδε; Μὴ ἐμοῦ, ἀλλ᾽ αὐτοῦ ἄκουσον λέγοντος" Διὰ τὸν περιεστῶτα ὄχιϊιον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. Οὐκ εἶπεν, Ἵνα πιστεύσωσιν ὅτι ἐλάττων εἰμί" ὅτι χρείαν ἔχω ῥοπῆς τῆς ἄνωθεν" ὅτι χωρὶς εὐχῆς οὐ δύναμαι ποιῆσαι" ἀλλ᾽, Ὅτι σύ με ἀπέστειλας. Ταῦτα γὰρ πάντα εὐχὴ δηλοῖ, ἂν ἁπλῶς αὐτὴν ἐχλάδωμεν. Οὐκ εἶπεν, ᾿Απέστειλά; με τὸν ἀσθενοῦντα, τὸν τὴν δουλείαν ἐπεγνωκότα, τὸν ἀφ᾽ ἑαυτοῦ οὐδὲν ποιοῦντα " ἀλλὰ ταῦτα πάντα ἀφεὶς, ἵνα μηδὲν τούτων ὑποπτεύσῃς, τίθησι τὴν ἀλτθῇ τῆς εὐχῆς αἰτίαν, ἵνα μὴ ἀντίθεόν με νομίσωσιν " ἵνα μὴ λέγωσιν, Οὐκ ἔστιν ἐκ τοῦ Θεοῦ - ἵνα δείξω κατὰ γνώμην σὴν τὸ ἔργον γινόμενον μονονουχὶ λέγων, ὅτι ΕἸ! ἤμην ἀντίθεο;, οὐκ ἂν προεχώρησε τὸ γινόμενον. Τὸ δὲ, πκουσάς μου, καὶ ἐπὶ φίλων λέγεται, καὶ ἐπὶ ὁμοτέμων. Ἐγὼ δὲ δειν ὅτι πάντοτέ μου ἀκούεις " τουτέστι, Πρὸς τὸ γενέσθαι μου τὸ θέλημα οὗ δέομαι εὐχῆς, ἀλλ’ ὥστε πεῖσαι ὅτι σοὶ καὶ ἐμοὶ μία βούλησις. Τί οὖν εὔχῃ; Διὰ τοὺς ἀσθενεῖ: καὶ παχυτέρους», Καὶ ταῦτα εἰπὼν, ἔχραξε φωνῇ μεγάλῃ. Διατί γὰρ οὖκ εἶπεν, Ἐν τῷ ὀνόματι τοῦ Πατρός μου δεῦρο ἕξω; διατί μὴ εἶπεν, ᾿Ανάσττσον αὐτὸν, Πάτερ; ἀλλὰ ταῦτα πάντα ἀφεὶς καὶ εὐχομένου σχῆμα ἀναλαδὼν, διὰ τῶν πραγμάτων τὴν αὐθεντίαν ἐνδείκνυται; Ὅτι καὶ τοῦτο τῆς αὐτοῦ σοφίας, διὰ μὲν ῥημάτων συγχατάδασιν, διὰ δὲ τῶν ἔργων ἐξουσίαν ἐπιδείκνυσθαι. Ἐπειδὴ γὰρ οὐδὲν ἄλλο εἶχον ἐγκαλεῖν αὐτῷ, ἀλλ᾽ ἣ ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, καὶ οὕτω ποὺς πολλοὺς ἥπάτων᾽ τούτου ἕνεκεν μεθ᾽ ὑπερδολῇς δείκνυσι τοῦτό τε αὐτὸ δι' ὧν φησι, καὶ καθ᾽ ὃν τρό- “τὸν ἡ ἀσθένεια ἐχείνων ἀπήτει. Ἐνῆν μὲν γὰρ καὶ ἄλλως δεῖξαι τὴν συμφωνίαν μετὰ τῆς οἰκείας ἀξίας " ἀλλ᾽ οὐκ ἐδύνατο ἀναθῆναι τοσοῦτον ὁ ὄχλο;. Καὶ φησι" Λάζαρε, δεῦρο ἔξω. Τοῦτό ἐστιν ὃ ἔλεγεν" Ἔρχεται ὥρα ὅτε οἱ νεκροὶ ἀχούσουσι τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. Ἵνα γὰρ μὴ νομίσῃς, ὅτι παρ᾽ ἑτέρου ἔλαδε τὴν ἐνέργειαν, ἄνωθέν σε τοῦτο ἐδίδαξε, καὶ διὰ τῶν ἔργων ἐπέδειξε. Καὶ οὐκ εἴπεν, ᾿Ανάστηθι- ἀλλὰ, Δεῦρο ἔξω, ὡς ζῶντι διαλεγόμενος τῷ τετελευτηκότι. Υ΄. Τί ταύτης τῆς ἐξουσίας γένοιτ᾽ ἂν ἴσον; Ἐὶ δὲ μὴ ἰδίᾳ δυνάμει τοῦτο ποιεῖ, τί πλέον ἕξει τῶν ἀποστόλων τῶν λεγόντων ᾿ Τί ἡμῖν προσέχετε, ὡς ἰδίᾳ δυγάμδι ἣ εὐσεδείᾳ πεποιηκόσι τοῦ περιπατεῖν αὖτόν; Ἐὶϊ γὰρ οὐ ποιῶν ἰδίᾳ δυνάμει, οὐ προσετίθει τοῦτο, ὅπερ οἱ ἀπόστολοι περὶ ἑαυτῶν ἔλεγον, ἔσονταί πως ἐκεῖνοι μᾶλλον φιλοσοφοῦντες, τῷ διαχρούεσθαι τὴν δόξαν. Καὶ ἀλλαχοῦ " Ἄνδρες, τί ταῦτα ποιεῖτε; Καὶ ἡμεῖς ὁμοιοπαθεῖς ς ἐσμεν ὑμῖν ἄνθρωποι. Εἶτα οἱ μὲν ἀπόστολοι, ἐπειδὴ οὐδὲν οἴκοθεν ἔπραττον, ταῦτα ἔλεγον ὥστε πεῖσαι τοῦτο ᾿ αὐτὸς δὲ τοιαύτην περὶ ἑαυτοῦ δόξαν ἔχων, οὐκ ἂν τὴν ὑπόνοιαν ἀνεῖλεν, εἴ γε μὴ οἰκείᾳ αὐθεντείᾳ ἐποίει; καὶ «ἰς ἂν τοῦτο εἴπαι; Καὶ μὴν τὸ ἐναντίον ποιεῖ ὁ Χριστὸς, λέγων " Διὰ τὸν περιεστῶτα ὄχιλον εἵπον, ἵνα πιστεύσωσιν. "Ὥστε εἰ ἐπίστευον ἀ,͵ οὐκ ἣν χρεία εὐχῆς. Εἰ δὲ μὴ ἣν ἀνάξιον αὐτοῦ τὸ εὔχεσθαι, διατί ἐκείνοις τὴν αἰτίαν λογίζεται; διατί δὲ μὴ εἶπεν, ὅτι Ἵνα πιστεύσωσιν ὅτι οὐκ εἰμί σου ἴσος; ἐχρῆν γὰρ διὰ τὴν ὑπόνοιαν πρὸς τοῦτο ἐλθεῖν. ᾿Αλλ᾽ ὅτε μὲν ὑπωπτεύετο λύειν τὸν νόμον, τὴν λέξιν αὐτὴν τέθεικε, μηδὲ εἰρηκότων τι ἐχείνων " Μὴ νομίσητε ὅτι ἦλθον λῦσαι τὸν νόμον " ἐνταῦθα δὲ ἴστησι τὴν ὑπόνοιαν. Ὅλως δὲ, τί ἔδει περιόδου τοσαύτης καὶ αἰνιγμάτων; Ἤρκει γὰρ εἰπεῖν, Οὐκ εἰμὶ ἴσος, καὶ ἀπαλλαγῆναι, Τί οὖν; Οὐκ εἶπεν, φησὶν, ὅτι Οὐ ποιῶ τὸ θέλημα τὸ ἐμόν; ᾿Αλλὰ καὶ τοῦτο συνεἐσχιασμένως καὶ πρὸς τὴν ἐχείνων ἀσθένειαν, καὶ ἀπὸ τῆς αὐτῆς αἰτίας, ἀφ᾽ ἧς καὶ ἡ εὐχὴ γέγονεν. Τί δέ ἔστιν, ὅτι Ἤκουσάς μου; Τουτέστιν, ὅτι Οὐδὲν ἐναντίον ἐμοῦ πρὸς σέ 4, Ὥσπερ οὖν τὸ, ὅτι “κουσάς μου, οὐ τοῦτό ἔστι δηλοῦντος, ὅτι αὐτὸς οὐκ ἴσχυσεν" (εἰ γὰρ τοῦτο ἦν, οὐκ ἀδυναμία μόνον ἔστα:, ἀλλὰ καὶ ἄγνοια, εἴ γε πρὸ τοῦ εὔξασθαι οὐκ ἔδει, τι μέλλει ἐπινεύειν ὁ Θεός" εἰ δὲ οὐκ ἥδει, πῶς ἔλεγεν, ὅτι Πορεύομαι ἵνα ἐξυπνίσω αὑτόν" καὶ οὐκ εἶπεν, Πορεύομαι ἵνα εὔξωμαι τῷ Πατρὶ, ἵνα ἐξυπνίσῃ αὐὑτόν;) ὥσπερ οὖν τοῦτο οὐκ ἀσθενεία-, ἀλλ᾽ ὁμογνωμοσύνης οὕτω καὶ τὸς Πάντοτέ μου ἀκούεις. Ἢ τοῦτο οὖν ἔστιν εἰπεῖν, ἣ ὅτι πρὸς τὴν ὑπόνοιαν τὴν ἐκείνων εἴρηται. Εἰ δὲ οὔτε ἡγνόει, οὖτε ἠσθένει, εὔδηλον ὅτι διὰ τοῦτο τὰ ταπεινὰ φθέγγεται ῥήματα, ἵνα κἂν' ἐκ τῆς ὑπερδιλῆς πεισθῇς καὶ ἀναγχασθῇς ὁμολογῆσαι, ὅτι οὐ τῆς ἀξίας αὐτοῦ ἐστιν, ἀλλὰ τῆς συγχαταδάσεως. Τί οὖν οἱ τῆς ἀληθείας ἐχθροί; Οὐ πρὸς τὴν ἀσθένειαν τῶν ἀκουόντων εἴρηκε, φησὶ, τὸ Ἥκχουσάς μου, ἀλλ᾽ ἵνα δείξῃ τὴν ὑπεροχήν. Καὶ μὴν τοῦτο οὐκ ἦν δεῖξαι τὴν ὑπεροχὴν, ἀλλὰ σφόδρα ταπεινῶσαι ἑαυτὸν, καὶ ἀποφῆναι οὐδὲν ἀνθρώπου πλέον ἔχοντα. Τὸ γὰρ εὔχεσθαι, οὐ κατὰ Θεὸν, οὐδὲ κατὰ σύνθρονον. Ὁρᾷς ὅτι οὐδαμόθεν ἑτέρωθεν ἐπὶ τοῦτο ἦλθεν, ἀλλὰ διὰ τὴν ἀπιστίαν ἐχείνων; Ὅρα γοῦν καὶ τὸ ἔργον μαρτυροῦν αὑτῷ τὶν αὐθεντίαν. Ἐκάλεσε, καὶ ἐξῆλθεν ὁ τεθνηκὼς συνειλημμένος. Εἶτα ἵνα μὴ δόξῃ φαντασία εἶναι τὸ πρᾶγὙμα (τοῦ γὰρ ἀναστῆναι τὸ ἐξελθεῖν δεδεμένον οὐκ ἔλαττον ἐδόκει εἶναι παράδοξον), Ἐχέιευσεν αὐτὶ» αὖσαι, ἵνα καὶ ἁψάμενοι, καὶ πλησίον γενόμενοι, ἴδωσιν ὅτι ὄντως ἐκεῖνό; ἐστι. Καί φησιν “ “Ἄφετε αὑτὰν ὑπάγειν. Εἶδες τὸ ἀκόμπαστον; Οὐκ ἐπάγεται αὐτὸν, οὐδὲ κελεύει μετ᾽ αὐτοῦ περιιέναι δ, ὥστε μὴ δόξαι τισὶν ἐπιδείκνυσθαι" οὕτως ἤδει μετριάζειν. Γενομένου δὲ τοῦ σημείου, οἱ μὲν ἐθαύμαζον οἱ δ προσελθόντες ἀπήγγελλον τοῖς Φαρισαίοις. ΤΊ οὗν ἐκεῖνοι; Δέον ἐκπλήττεσθαι καὶ θαυμάζειν, βουλεύονται αὐτὸν ἀνελεῖν, τὸν ἀναστήσαντα νεκρόν. Ὦ τῆς ἀνοίας 1 τὸν ἐν τοῖς ἄλλων σώμασι θανάτου περιγενόμένον, θανάτῳ παραδώσειν ἐνόμιζον. Καὶ λέγυυσι" Τί ποιοῦμεν, ὅτι ὁ ἄνθρωπος οὗτος πολλὰ σημεῖα ποιεῖ; “Ανθρωπον αὐτὸν ἔτι καλοῦσιν, οἱ τοσαύτην λαθόντες ἀπόδειξιν τῆς αὐτοῦ θεότητος. Τί ποιοῦμεν; Πιστεῦσαι ἔδει καὶ θεραπεῦσαι, καὶ προσκυνῆσαι, καὶ μηκέτι νομίζειν ἄνθρωπον. ᾽Εὰν ἀ-ρῶμεν' αὐτὸν οὕτως, ἔρχονται" οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν καὶ τὸ ἔθνος καὶ τὴν πόλιν. Τί ἐστιν ὃ βουλεύονται ποιεῖν; Τὸν λαὸν ἐπισεῖσαι βούλονται λοιπὸν, ὡς μέλλοντες κινδυνεύειν ἐπὶ ὑποψίᾳ τυραννίδος. Ἐὰν γὰρ ὀχλαγωγοῦντα, φησὶ, μάθωσιν ἐ αὐτὸν οἱ Ῥωμαῖοι, ὑποπτεύσουσιν ἡμᾶς, καὶ ἐλεύσονται, καὶ χαθελοῦσιν ἡμῶν τὴν πόλιν. Τίνος ἕνεκεν; εἰπέ μοι» μὴ γὰρ ἀποστασίαν ἐδίδατχεν; οὐκ ἐπέτρεψε φόρον δηῦναι Καΐσαρι; οὐκὶ βασιλέα αὐτὸν ποιῆσαι ἦθελήσατε, καὶ ἔφυγεν; οὐκὶ τὸν εὐτελῇ καὶ ἀπέριττον ἐπεδείκνυτο βίον α, μήτε οἰκίαν ἔχων, μήτε ἄλλο τῶν τοιούτων οὐδέν; Ταῦτα μὲν οὖν ἔλεγον, οὐ προσδηκῶντες, ἀλλὰ βασκαίνοντες. Ἐξέδη δὲ καὶ μὴ προσδοκώντων αὐτῶν, καὶ τὸ ἔθνος καὶ τὴν πόλιν ἔλαθον, ἐπειδὴ ἀνεῖλον αὐτόν. Καὶ γὰρ πόῤῥω πάσης ὑποψίας ἣν τὰ γινόμενα, Ὁ γὰρ ἰώμενος νοσοῦντας, καὶ ἄριστον διδάσκων βίον, καὶ ἄρχουσι πείθεσθαι ἐπιτάττων, οὐκὶ τυραννίδα συνίστη, ἀλλὰ χατέλυεν. ᾿Αλλ᾽ ἀπὸ τῶν προτέρων στοχαζόμεθα, φησίν. ᾿Αλλ᾽ ἐκεῖνοι ἀποστασίαν ἐδίδασκον " οὗτος δὲ τοὐναντίον. Ὁρᾷς ὅτι ὑπόκρισις ἦν τὰ λεγόμενα; Τί γὰρ ἐπὀχήματα ἐπεσύρετο; οὐκὶ τὰς ἐρημίας ἐδίωκεν; ᾿Αλλ᾽ ἵνα μὴ δόξωτιν ἀπὸ πάθηου; τοῦ ἑαυτῶ, λέγειν», τὴν πόλιν φασὶ κινδυνεύειν πᾶσαν, καὶ τὸ κοινὸν ἐπιδουλεύεσθαι, καὶ περὶ τῶν ἐτχάτων αὐτοῖς εἶναι τὸν φόθον. Οὐ ταῦτα τῆς αἰχμαλωσίας ὑμῖν αἴτια γέγονεν, ἀλλὰ τὰ ἐναντία, καὶ ταύτης καὶ τῆς εἰς Βαθδυλῶνα, καὶ τῆ: ἐπὶ ᾿Αντιόχου τῆς μετὰ ταῦτα" οὐ τὸ εἶναι παρ᾽ ὑμῖν θεραπεύοντας, ἀλλὰ τὺ εἶναι ἐν ὑμῖν ἀδικοῦντας, καὶ τὸν Θεὸν παροργίξοντας, τοῦτο ὑμᾶς ἐκδότους ἐποίησεν. ᾿Αλλὰ τοιοῦτον ὁ φθόνος οὐδὲν τῶν δεόντων ὁρᾷν ἀφιεὶς, ἅπαξ πηρώσας τὴν ψυχήν. Οὐκὶ πράους ἐδίδασκεν εἶναι; οὐκὶ ῥαπιζομένους τὴν δεξιὰν, στρέφειν καὶ τὴν ἑτέραν; οὐ φέρειν ἀδικουμένους; οὐ μείζονα ἐπιδείκνυσθαι προθυμίαν πρὸς τὸ κακῶς παθεῖν, ἣ ἕτεροι ἔχουσι πρὸς τὸ κακῶς ποιῆσαι; Ταῦτ᾽ οὖν, εἰπέ μοι, τυραννίδα φυνιστῶντος, ἀλλ᾽ οὐ τυραννίδα καθαιροῦντος; δ᾽, ᾿Αλλ᾽ ὅπερ ἔφην, δεινὸν ἡ βασκανία καὶ ὑποκρίσεως γέμον. Τοῦτο τὴν οἰκουμένην μυρίων ἐνέπλησε κακῶν" ἀπὸ τοῦ νοσήματος τούτου τὰ δικαστήρια κρινομένων πεπλήρωται" ἀπὸ τούτου δόξης καὶ χρημάτων ἔρως ᾿ ἀπὸ τούτου φιλαρχία καὶ ὑπεροψία « ' ἐντεῦθεν ὁδοὶ λῃστὰς μιαροὺς, καὶ θάλαττα πειρατὰς ἔχει " ἐντεῦθεν οἱ κατὰ τὴν οἰκουμένην φόνοι, ἐντεῦθεν τὸ γένος ἡμῶν διέσπασται. Ὅπερ ἂν ἴδῃς κακὸν, ἀπὸ ταύτης ὃν ὄψει " τοῦτο καὶ εἰς τὰς Ἐκκλησίας εἰσεχιὺμασε" τοῦτο ἄνωθεν τὰ μυρία εἰργάσατο δεινά" τοῦτο τὴν φιλαργυρίαν ἔτεκεν " αὕτη ἡ νόσος τὰ ἄνω κάτω ἐποίησε, καὶ τὸ δίκαιον διέφθειρε (Δῶρα ἃ γὰρ, φηστόματι, ἀποστρέφει ἐλέγχους) - τοῦτο δούλους ἀντ᾽ ἐλευθέρων ποιεῖ" περὶ τούτου καθ᾽ ἑκάστην διαλεγόμεθα τὴν ἡμέραν, καὶ πλέον οὐδὲν γίνεται. Θηρίων γινόμεθα χείρους, ὀρφανοὺς ἁρπάζομεν, χήρας γυμνοῦμεν, πένητας ἀδικοῦμεν, οὐαὶ ἐπὶ οὐαὶ συνἄπτομεν. Οἴμοι ! ὅτε ἀπόλωλε εὐαδὴς ἀπὸ τῆς γῆς. Καὶ ἡμῶν ἐστι τὸ θρηνεῖν λοιπόν - μᾶλλον δὲ τοῦτο δεῖ καθ᾽ ἑκάστην λέγειν τὴν ἡμέραν. Οὐδὲν ἐν εὐχαῖς ἀνύομεν, οὐδὲν ἐν συμδουλαῖς καὶ παραᾶι- νέτεσι" λείπετα! ἄρα τὸ δακρύειν. Τοῦτο καὶ ὁ Χρωστὸς ἐποίησε - πολλὰ τοῖς ἐν Ἱεροσολύμοις παραινέσας, ὡς οὐδὲν ἐχέρδανον ἐκεῖνοι, ἐδάκρυσεν αὐτῶν τὴν πώρωσιν 6. Τοῦτο καὶ οἱ προφῆται ποιοῦσι" τοῦτο καὶ ἡμεῖς; πράττιυμεν νῦν. θρήνου λοιπὸν ὁ καιρὸς, καὶ δακρύων, καὶ οἰμωγῆς. Εὔκαιρον εἰπεῖν καὶ ἡμᾶς νῦν, Καλέσατε τὰς θρηνούσας, καὶ πρὸς τὰς σοφὰς ἀποστείλατε, καὶ ςθεγξάσθωσαν. Τάχα οὕτω δυνησόμεθα ἐχδαλεῖν τὸ νόσημα τῶν τὰς οἰκίας οἷχοδομούντων τὰς λαμπρὰς, τῶν ἀγροὺς περιδαλλομένων ἐς ἁρπαγῆς. θρηνεῖν εὔκαιρον " ἀλλὰ συλλάδεσθέ μοι καὶ ὑμεῖς τῶν θρήνων, οἱ γεγυμνωμένο! τε καὶ ἠδικημένοι " τοῖς ὑμῶν θρήνοις καταγάγετέ μου τὰ δάκρυα. ᾿Αλλὰ θρηνοῦντες, μὴ ἑαυτοὺς, ἀλλ᾽ ἐκείνους θρηνήσωμεν" οὐκ ὑμᾶς ἠδίκησαν, ἀλλ᾽ ἑαυτοὺς ἀπώλεσαν. Ὑμεῖς μὲν γὰρ ἔχετε τὴν βασιλείαν τῶν οὐρανῶν ἀντὶ τῆς ἀδικίας " ἐκεῖνοι δὲ, τὴν γέενναν ἀντὶ κέρδους. Διὰ τοῦτο βέλτιον ἀδικεῖσθαι καὶ μὴ ἀδικεῖν. Θρηνήσωμεν αὑτοὺς θρῆνον, μὴ τὸν ἀνθρώπινον ἴ, ἀλλὰ τὸν ἀπὸ τῶν θείων Γραφῶν, ὃν καὶ οἱ προφῆται ἐθρήνησαν. Θρηνήσωμεν μετὰ Ἡσαΐου πικρὸν, καὶ εἴπωμεν " Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι" μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Οἰκίαι μεγάλαι καὶ καιλαὶ, καὶ οὐκ ἔσονται οἱ ἐνοικοῦντες ἐν αὐταῖς. Θρηνήσωμεν μετὰ τοῦ Ναοὺμ, καὶ εἴπωμεν μετ᾽ ἐχείνου: Οὐαὶ ὁ οἰκοδομῶν εἰς ὕψος τὴ» οἱκίων' αὐτοῦ! μᾶλλον δὲ θρηνήσωμεν αὐτοὺς, καθάπερ καὶ ὁ Χριστὸς τοὺ; τότε, λέγων " Οὐαὶ ὑμῖν' τοῖς πλουσίοις! ὅτι ἀπέχετε τὸν μισθὲν ὑμῶν, καὶ τὴν παράκἬλησιν ὑμῶν. Οὕτω, παρακαλῶ, θρηνοῦντες καὶ ἡμεῖς μὴ παυσώμεθα. εἰ δὲ μὴ ἄσχημον, καὶ χοψώμεθα ὑπὲρ τῆς τῶν ἀδελφῶν ῥᾳθυμίας. Μὴ χλαίωμεν τὸν ἤδη τεθνηκότα, ἀλλὰ χλαίωμεν τὸν ἅρπαγα, τὸν πλεονέκτην, τὸν φιλάργυρον, τὸν ἄπληστον. Διατί νεκροὺς θρηνοῦμεν, ἐφ’ ὧν οὐδὲν ἔστιν ἁνύσαι λοιπόν; Θρηνήσωμεν τούτους, ἐφ᾽ ὧν ἐστι καὶ μεταδολή, ᾿Αλλ᾽ ἡμῶν θρηνούντων, τάχα αὐτοὶ γελῶσιν. ᾿Αλλὰ καὶ τοῦτο θρήνων ἄξιον, ὅτε γελῶσιν, ἐφ᾽ οἷς ἔδει πενθεῖν. Εἰ μὲν γὰρ ἔπασχόν τι ἀπὸ τῶν ὀδυρμῶν τῶν ἡμετέρων, ἐχρῆν παύσασθαι ὀδυρομένους ὡς μέλλοντας διορθοῦσθαι ἐπειδὴ δὲ ἀναισθήτως διάκεινται, μένωμεν ἡμεῖς κλαίοντες, μὴ τοὺς πλουτοῦντας ἀπλῶς, ἀλλὰ τοὺς φιλαργύρους, τοὺς πλεονἐχτας, τοὺς ἄρπαγας. Οὐ κακὸν ὁ πλοῦτος (ἔστι γὰρ αὐτῷ καὶ εἰς δέον χρήσασθαι, ὅταν εἰς τοὺς δεομένους ἀναλίσχωμεν)" ἀλλὰ κακὸν ἡ πλεονεξία, τὰς ἀθανάτους προξενοῦσα κολάσεις. Θρηνήσωμεν τοίνυν. Ἴσως γάρ τις ἔσται διόρθωσις ' ἣ κἂν οἱ ἐμπεσόντες μὴ ἀπαλλαγῶσιν, ἕτεροι γοῦν οὐ περ:πεσοῦνται δ τῷ δεινῷ, ἀλλὰ φυλάξονται. Γένοιτο δὲ κἀκείνους ἐλευθερωθῆναι τοῦ νοσήματος, καὶ ἡμῶν μηδένα περι- ᾿ πεσεῖν ποτε, ἵνα κοινῇ πάντες τῶν ἐπηγγελμένων τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.; 

### English translation (Claude)

And why do I say that the Son did this, when even the Father, who did not take flesh, does this very thing? For he too has allowed many humble things to be said about him for the salvation of the hearers. For “Adam, where are you?”, and “that I may know whether they have done according to their cry,” and “Now I know that you fear God,” and “If perhaps they will hear,” and “If perhaps they will understand,” and “Who will give that the heart of this people be so?”, and the saying “There is none like you among the gods, O Lord,” and many other such things in the Old Testament, if anyone gathers them, he will find unworthy of God’s dignity. And of Ahab it is said, “Who will deceive Ahab for me?” And his always setting himself in comparison with the gods of the Greeks is all unworthy of God; but it becomes worthy in another way. For he is so loving toward humankind that for our salvation he overlooked even words befitting his dignity. For indeed his very becoming man is unworthy, and taking the form of a slave, and speaking humble words, and being clothed in humble things, unworthy if one looks to that dignity; but worthy if one reckons the unspeakable wealth of his love for humankind. And there is another reason for the humbleness of the words. What is it? That they both knew and acknowledged the Father, but did not know him. That is why he continually takes refuge in him as acknowledged, since he himself was not yet trusted; not because of his own lowliness, but because of the folly and weakness of the hearers. That is why he prays and says, “Father, I thank you that you have heard me.” For if he gives life to whom he will, and gives life as the Father does, why does he entreat? But now it is time to come to the passage itself. “So they took away the stone from where the dead man was lying. And Jesus lifted up his eyes and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the crowd standing around, that they may believe that you sent me.’” Let us ask the heretic, then: Did he receive strength from the prayer and raise the dead man? How then did he do the other things without prayer, saying, “I say to you, demon, come out of him,” and, “I will; be clean,” and, “Take up your bed,” and, “Your sins are forgiven,” and to the sea, “Be silent, be still”? And what more has he at all than the apostles, if he too acts by prayer? Or rather, not even they did everything with prayer, but often without prayer, calling on the name of Jesus. And if his name had such power, how would he himself have needed prayer? And if he needed prayer, his name would not have had power. And when he made man in the first place, what prayer did he need? Is there not great equality of honor there? “Let us make man,” he says. And what is weaker than one who needs prayer? But let us see what the prayer is: “Father, I thank you that you have heard me.” Who ever prayed in this way? For before saying anything, he says, “I thank you,” showing that he does not need prayer. “I knew that you always hear me.” He said this not as being himself unable, but as their will being one. Why then did he take the form of prayer? Hear not me, but him, saying, “on account of the crowd standing around, that they may believe that you sent me.” He did not say, “that they may believe that I am less, that I need strength from above, that I cannot act without prayer,” but “that you sent me.” For prayer shows all these things, if we take it simply. He did not say, “You sent me, the weak one, the one who knows slavery, the one who does nothing of himself”; but, leaving all these aside so that you may suspect none of them, he states the true reason for the prayer: “so that they may not think me an enemy of God, so that they may not say, ‘He is not from God,’ so that I may show that the work is done according to your will”; all but saying, “If I were an enemy of God, what is done would not have succeeded.” And “you have heard me” is said of friends and of equals. “I knew that you always hear me”: that is, “I do not need prayer for my will to be done, but to persuade them that you and I have one will.” Why then do you pray? For the sake of the weak and duller. “And having said this, he cried out with a loud voice.” Why did he not say, “In the name of my Father, come out”? Why did he not say, “Raise him, Father”? But leaving all these aside and taking the form of one who prays, he shows his authority by deeds. Because this too belongs to his wisdom: to show condescension by words and authority by works. For since they had nothing else to charge against him but that he was not from God, and so deceived the many, for this reason he shows this very thing exceedingly, both by what he says and in the manner their weakness demanded. For it was possible to show their agreement in another way too, consistent with his own dignity; but the crowd could not rise so high. And he says, “Lazarus, come out.” This is what he said: “The hour is coming when the dead will hear the voice of the Son of God, and those who hear will live.” For so that you might not think that he received the power from another, he taught you this beforehand and showed it by works. And he did not say, “Arise,” but “Come out,” speaking to the dead man as to one living. What could equal this authority? And if he does not do this by his own power, what more will he have than the apostles, who say, “Why do you look at us, as though by our own power or piety we had made him walk?” For if he, not acting by his own power, did not add what the apostles said about themselves, those men will somehow be wiser, in repelling the glory. And elsewhere: “Men, why are you doing these things? We too are men of like nature with you.” Then the apostles, since they did nothing of themselves, said these things to convince people of this; but he, having such an opinion about himself, would not have removed the suspicion if he did not act by his own authority? And who would say this? And yet Christ does the opposite, saying, “I said this on account of the crowd standing around, that they may believe.” So if they had believed, there would have been no need of prayer. But if praying was not unworthy of him, why does he ascribe the reason to them? And why did he not say, “that they may believe that I am not equal to you”? For he ought to have come to this because of their suspicion. But when he was suspected of breaking the law, he put the very words, though they had said nothing: “Do not think that I have come to abolish the law”; but here he confirms the suspicion. And in general, what need was there of so much circling and of riddles? It would have been enough to say, “I am not equal,” and be done. “What then?” someone says. “Did he not say, ‘I do not do my own will’?” But this too was veiled and for their weakness, and from the same cause as the prayer. And what is “you have heard me”? That is, “There is nothing contrary between me and you.” As, then, “you have heard me” does not show that he himself was unable (for if it did, it would be not only weakness but also ignorance, if before praying he did not know what God was going to grant; and if he did not know, how did he say, “I go to wake him”, and not say, “I go to pray to the Father to wake him”?), as, then, this is not of weakness but of oneness of mind, so too is “You always hear me.” One may say either this, or that it was said with reference to their suspicion. And if he was neither ignorant nor weak, it is clear that he speaks the humble words for this reason, so that even from the excess you may be persuaded and compelled to confess that it belongs not to his dignity, but to his condescension. What then do the enemies of the truth say? “He said ‘You have heard me,’” they say, “not with reference to the weakness of the hearers, but to show his superiority.” And yet this was not to show superiority, but to humble himself greatly and to show that he had nothing more than a man. For praying is not befitting God, nor one who shares the throne. Do you see that he came to this from no other cause than their unbelief? See, at any rate, the deed too bearing witness to his authority. He called, and the dead man came out bound. Then, so that the thing might not seem to be an illusion (for coming out bound seemed no less strange than rising), he commanded them to loose him, so that, touching him and coming near, they might see that it was truly he. And he says, “Let him go.” Do you see his freedom from boasting? He does not take him along with him, nor bid him go about with him, so that he might not seem to some to be making a display; so well did he know how to be moderate. When the sign had taken place, some admired him, but others went and reported to the Pharisees. What then did they do? When they ought to have been astonished and to have admired him, they take counsel to kill the one who had raised a dead man. O folly! They thought they would hand over to death the one who had overcome death in the bodies of others. And they say, “What are we doing? For this man performs many signs.” They still call him a man, after receiving such a proof of his Godhead. “What are we doing?” They ought to have believed and served and worshiped, and no longer thought him a man. “If we let him go on like this, the Romans will come and take away both our nation and our city.” What is it they are planning to do? They wish now to stir up the people, as though they were going to be in danger on a suspicion of tyranny. “For if the Romans learn that he is gathering crowds,” they say, “they will suspect us, and will come and destroy our city.” Why, tell me? Did he teach revolt? Did he not allow tribute to be paid to Caesar? Did you not wish to make him king, and he fled? Did he not show a lowly and unpretentious life, having neither house nor anything else of the kind? They said this, then, not expecting it, but out of envy. And it came about, though they did not expect it, and the Romans took both the nation and the city, because they killed him. For the things that happened were far from all suspicion. For one who heals the sick and teaches the best life and commands obedience to rulers was not establishing tyranny but destroying it. “But we conjecture from earlier cases,” they say. But those men taught revolt; this man the opposite. Do you see that what was said was hypocrisy? For what chariots did he drag about with him? Did he not seek the deserts? But so that they might not seem to speak from their own passion, they say that the whole city is in danger, that the commonwealth is being plotted against, and that their fear is about the gravest matters. It was not these things that caused your captivity, but the opposite, both this one and the one in Babylon and the one under Antiochus afterwards. It was not having among you those who heal, but having among you those who do wrong and provoke God, that handed you over. But such is envy: it lets one see nothing of what is needed, once it has blinded the soul. Did he not teach men to be meek? When struck on the right cheek, to turn the other also? To bear being wronged? To show greater eagerness for suffering wrong than others have for doing wrong? Tell me, are these the marks of one establishing tyranny, and not of one destroying tyranny? But, as I said, envy is a terrible thing and full of hypocrisy. This has filled the world with countless evils; from this disease the law courts are filled with litigants; from this comes the love of glory and money; from this, love of rule and arrogance; from this the roads have foul robbers and the sea pirates; from this come the murders throughout the world; from this our race has been torn apart. Whatever evil you see, you will see that it comes from this. This has flooded even into the churches; this from of old has worked countless terrible things; this has given birth to the love of money; this disease has turned things upside down and corrupted justice (“For gifts,” it says, “blind the eyes of the wise, and as a bit in the mouth turn away reproofs”); this makes slaves instead of free men. About this we speak every day, and nothing more comes of it. We become worse than wild beasts: we plunder orphans, strip widows, wrong the poor, add woe upon woe. Alas! “The godly man has perished from the earth.” And it remains for us to lament; or rather, we must say this every day. We accomplish nothing by prayers, nothing by counsels and exhortations; it remains, then, to weep. Christ too did this: having exhorted those in Jerusalem much, when they gained nothing, he wept over their hardness. The prophets too do this; this we too do now. It is now the time of lamentation and tears and wailing. It is fitting for us too to say now, “Call the mourning women, and send to the wise women, and let them utter their voice.” Perhaps in this way we shall be able to cast out the disease of those who build splendid houses, of those who encompass fields by robbery. It is a fitting time to lament; but join with me in the laments, you who have been stripped and wronged; with your laments draw down my tears. But lamenting, let us lament not ourselves but them; they did not wrong you, but destroyed themselves. For you have the kingdom of heaven in return for the wrong; they, hell in return for their gain. That is why it is better to be wronged than to do wrong. Let us lament them with a lament not human, but from the divine Scriptures, such as the prophets lamented. Let us lament bitterly with Isaiah, and say, “Woe to those who join house to house and add field to field, so as to take something from their neighbor! Will you dwell alone on the earth? Great and fine houses, and there will be no one dwelling in them.” Let us lament with Nahum, and say with him, “Woe to him who builds his house on high!” Or rather, let us lament them as Christ lamented those of his time, saying, “Woe to you who are rich, for you have received your reward and your consolation.” So, I beg you, let us not cease lamenting, and, if it is not unseemly, beating our breasts for the slackness of our brothers. Let us not weep for one already dead, but weep for the robber, the greedy, the lover of money, the insatiable. Why do we lament the dead, about whom nothing more can be accomplished? Let us lament these, in whom there is still a change. But while we lament, perhaps they laugh. But this too is worthy of lament, that they laugh at what they ought to mourn. For if they were moved by our laments, we ought to stop lamenting, since they were going to be corrected; but since they are insensible, let us remain weeping, not for the rich simply, but for the lovers of money, the greedy, the robbers. Wealth is not an evil (for one may use it as one should, when we spend it on those in need), but greed is an evil, procuring undying punishments. Let us lament, then. For perhaps there will be some correction; or even if those who have fallen in are not freed, at least others will not fall into the terrible thing, but will guard themselves. May those too be freed from the disease, and may none of us ever fall into it, so that we may all together attain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory to the ages of ages. Amen.

### Scripture references

- Gen 3:9: quotation, high confidence
- Gen 18:21: quotation, high confidence
- Gen 22:12: quotation, high confidence
- Ezek 2:5: quotation, medium confidence
- Deut 5:29: quotation, high confidence
- Exod 15:11: quotation, medium confidence
- 1 Kgs 22:20: quotation, high confidence
- Phil 2:7: allusion, high confidence
- John 5:21: quotation, high confidence
- John 11:41–48: quotation, high confidence
- Mark 9:25: quotation, medium confidence
- Matt 8:3: quotation, high confidence
- Mark 2:11: quotation, high confidence
- Matt 9:2: quotation, high confidence
- Mark 4:39: quotation, high confidence
- Gen 1:26: quotation, high confidence
- John 5:25: quotation, high confidence
- Acts 3:12: quotation, high confidence
- Acts 14:15: quotation, high confidence
- Matt 5:17: quotation, high confidence
- John 6:38: quotation, medium confidence
- John 11:11: quotation, high confidence
- Matt 22:21: allusion, high confidence
- John 6:15: allusion, high confidence
- Matt 5:39: allusion, high confidence
- Exod 23:8: quotation, medium confidence
- Mic 7:2: quotation, high confidence
- Luke 19:41: allusion, high confidence
- Jer 9:17: quotation, high confidence
- Isa 5:8–9: quotation, high confidence
- Hab 2:9: quotation, medium confidence
- Luke 6:24: quotation, high confidence

### Extrabiblical texts

- Sir 20:29 (Sirach): allusion, low confidence
- 1 Macc 1 (1 Maccabees): allusion, low confidence

### Translation notes

- Quotations: Gen 3:9; Gen 18:21; Gen 22:12; Ezek 2:5 (or 3:11); Jer 26:3 (LXX 33:3, uncertain); Deut 5:29; Exod 15:11 (or Ps 86:8); 1 Kgs 22:20; Phil 2:7; John 5:21; John 11:41–48; Mark 9:25 (or Luke 4:35); Matt 8:3; Mark 2:11; Matt 9:2; Mark 4:39; Gen 1:26; John 5:25; Acts 3:12; Acts 14:15; Matt 5:17; John 6:38; John 11:11; Matt 22:21; John 6:15; Matt 8:20 (allusion); Matt 5:39; Exod 23:8 (with Sir 20:29, “as a bit in the mouth”); Mic 7:2 (or Ps 12:1); Luke 19:41; Jer 9:17; Isa 5:8–9; Hab 2:9 or Jer 22:13 (Chrysostom ascribes it to Nahum); Luke 6:24. Allusions to the Babylonian captivity and Antiochus Epiphanes (1 Macc 1). Chrysostom argues against the Anomoeans that Christ’s prayer does not show inferiority; translated as written. The section numerals 3 and 4 (γ, δ) appear in the scan’s text but were not used as divisions, so sections 3–4 are inside this ref. Several passages of leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 64.2 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/64-2).

## Homily 65.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/65-1/#p-65-1
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Caiaphas, though unworthy, prophesies that one man should die for the nation; Chrysostom explains how grace used his mouth only, and how Christ’s death gathered Jews and Gentiles into one body.

### Greek text

Εἷς δέ τις ἐξ αὑτῶν Καϊάφας, ἀρχιερεὺς ὧν τοῦ ἐνιαυτοῦ ἑχείγου, εἶπεν αὐτοῖς" "Ὑμεῖς οὐκ οἵδατε οὐδὲν, οὐδὲ διαλογίζεσθε ὅτι συμφέρει ὑμῖν, ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ “αοῦ, καὶ τὰ ἑξῆς. ῳ΄ Ἐγεπάγησαν ἔθνη ἐν διωρθορᾷ ἢ ἐποίησαν" ἂν παγίδι ταύτῃ ἧ ἔκρυψαν, συνελήφθη ὁ ποῦς αὑτῶν. Τοῦτο ἐπὶ Ἰουδαίων γέγονεν. Αὐτοὶ μὲν γὰρ ἔλεγον ἀνελεῖν τὸν Ἰησοῦν, ἵνα μὴ ἔλθωσιν οἱ Ῥωμαῖοι, καὶ ἄρωσιν αὐτῶν καὶ τὸ ἔθνος καὶ τὴν πόλιν. Ἐπειδὴ δὲ ἀνεῖλον, ταῦτα ἔπαθον" καὶ ἅπερ ὡς διαφευξόμενοι ἔπραξαν, ταῦτα ἐπειδὴ ἔπραξαν, οὐ διἐφυγον. ᾿Αλλ' ὁ μὲν ἀναιρεθεὶς, ἔστιν ἐν οὐρανοῖς " οἱ δὲ ἀνελόντες, τὴν γέενναν κληρονομοῦσι᾽" καίτοι οὐ ταῦτα ἐσχέψαντο" ἀλλὰ τί; Ἐδούλοντο, φησὶν, ἀνελεῖν αὐτὸν ἀπὸ τῆς ἡμέρας ἐκείνης. Εἶπον γὰρ, ὅτι Ἐμιεύσονται οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν τὸ ἔθνος. Εἷς δέ τις ἐξ αὐτῶν Καϊά,;ας, ἀρχιερεὺς ὧν τοῦ ἐνιαυτοῦ ἐχδίγου, εἶπεν, ἀναισχυντότερος ὧν τῶν λοιπῶν Ὑμεῖς οὐκ οἵδατε οὐδέν. ἽΛπερ ἐκεῖνοι ἀμφέδαλλον, καὶ ἐν τάξει βουλῆς προετίθεσαν, (ἔλεγὸν γάρ" Τί ποιοῦμεν;) τοῦτο οὗτος ἀναισχύντως καὶ γυμνῇ τῇ κεφαλῇ, καὶ μετὰ ἱταμότητος Τί γάρ φησιν; Ὑμεῖς οὐκ οἵδατε οὐδὲν, οὐδὲ δια- «Ἰογίζεσθε ὅτι συμφέρει, ἵνα εἷς ἄνθρωπος ἀποθάνῃ, καὶ μὴ δῖον τὸ ἔθνος ἀπόληται. Τοῦτο δὲ οὗκ εἶπεν ἀ;᾽ ἑαυτοῦ, ἀλλὰ προεςήτευσεν ἀρχ- Ὁρᾷς πόση τῆς ἀρχιερατιχῆς ἐξουσίας ἡ δύναμις; Ἐπειδὴ γὰρ ὅλως ἠξίωτο τῆς ἀρχιερωσύνης, χαΐίτοι ἀνάξιο; ὧν τοῦ πράγματος, προεφήτευσεν, οὐκ εἰδὼς ἅπερ ἔλεγε" καὶ τῷ στόματι μόνον ἐκέχρητο ἡ χάρις, τῆς δὲ μιαρᾶς καρδίας οὐκ ἥψατο. Πολλοὶ γοῦν καὶ ἄλλοι τὰ μέλλοντα εἶπον, ἀνάξιοι ὄντες, ὁ Ναδουχοδονόσορ, ὁ Φαραὼ, ὁ Βαλαάμ" καὶ πάντων ἡ αἰτία δήλη. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Ὑμεῖς κάθησθε, ἔτι ὀχνηρότερον τῷ πράγματι προσέχετε, καὶ οὐκ ἴστε ἑνὸς ἀνδρὸς σωτηρίας ὑπὲρ τοῦ κοινοῦ καταφρονῆσαι. Ὅρα πόση τοῦ Πνεύματος ἡ δύναμις ᾿ ἀπὸ διανοία:; πονηρᾶς ἴσχυσε ῥήματα προενεγχεῖν προφητείας γέμοντα θαυμαστῆς. Τέχνα δὲ Θεοῦ τὰ ἔθνη καλεῖ ὁ εὐαγγελιστὴς, ἀπὸ τοῦ μέλλοντος ἔσεσθαι" ὥσπερ οὖν καὶ αὑτό; φησι" Καὶ ἄἅ..1λα πρόδατα ἔχω, καὶ αὑτὸς ἀπὸ τοῦ μέλλοντος αὐτὰ καλῶν. Τί δέ ἐστιν, Ἁρχιερεὺς ὧν τοῦ ἐνιαυτοῦ ἐχείγου; Μετὰ τῶν ἄλλων καὶ τοῦτο διέφθαρτο. Οὐκέτι γὰρ τὸν χρόνον ἅπαντα τῆς ζωῆ; ἱεράτευον, ἀλλ᾽ ἐνιαυτὸν, ἐξ οὗ γεγόνασιν ὠνηταὶ αἱ ἀρκαί. Πλὴν ἀλλὰ καὶ οὕτω παρῆν ἔτι τὸ Πνεῦμα. Ἐπειδὴ δὲ τὰς χεῖρα; ἦραν κατὰ τοῦ Χριστοῦ, τὸ τηνικαῦτα αὐτοὺς ἐγκατἐλιπε, καὶ μετῆλθεν ἐπὶ τοὺς ἀποστόλου :. Καὶ τοῦτο τὸ καταπέτασμα ἐδήλου σχιζόμενον, καὶ ἡ τοῦ Χριστοῦ φωνὴ ἡ λέγουσα - Ἰδοὺ ἀφίεται ὁ οἷκος ὑμῶν ἔρημος. Καὶ Ἰώσηπος δὲ μετὰ βραχὺν γενόμενος χρόνον, ἔφη τινὰς ἀγγέλους τοὺς ἔτι παραμένοντας, εἰ μὴ βουληθεῖεν ἐκεῖνοι μεταστῆναι, καταλιπεῖν αὐτούς. Ἕως μὲν γὰρ ὁ ἀμπελὼν εἰστήκει, πάντα ἐγίνετο’ ἐπειδὴ δὲ τὸν κληρονόμον ἀπέκτειναν, οὐκ ἔτι, ἀλλ᾽ ἀπώλοντο" καὶ καθάπερ ἱμάτιον λαμπρὸν ἀπὸ παιδὸς ἀχρήστου, τῶν Ἰουδαίων, λαδὼν ὁ Θεὸς, τοῖς εὐγνώμοσι δούλοις ἔδωκε τοῖς ἐξ ἐθνῶν, ἐκείνους ἐρήμους ἀφεὶς καὶ γυμνούς. Οὐ μικρὸν δὲ τοῦτο ἦν, τὸ καὶ τὸν ἐχθρὸν προφητεῦσαι ταῦτα. Τοῦτο καὶ τοὺς ἄλλους ἐπισπάσασθαι ἠδύνατο. Κατὰ μὲν γὰρ τὴν αὐτοῦ προαίρεσιν, ἐναντίως ἐξέδη. Ἐπειδὴ γὰρ ἀπέθανε, διὰ τοῦτο τῆς μελλούσης κολάσεως ἀπηλλάγησαν οἱ πιστοί, Τί ἐστιν, Ἵνα συναγάγῃ τοὺς ἐγγὺς, καὶ τοὺς μακράν; Ἕν σῶμα ἐποίησεν. Ὁ ἐν Ῥώμῃ" καθήμενος τοὺς Ἰνδοὺς μέλος εἶναι νομίζει ἑαυτοῦ. Τί ταύτης τῆς τυναγωγῖς ἴσον; Καὶ πάντων κεφαλὴ ὁ Χριστός " ᾿Απ᾿ ἐκείνης τῆς ἡμέρας ἐδου.εύσαντο οἱ Ἰουδαῖοι, ἵνα ἀποχτείγωσιν αὖτόν. Καὶ μὴν πρότερον ἐζήτουν. Λέγει γάρ’ Διὰ τοῦτο ἐζήτουν οἱ Ἰουδαῖοι αὐτὸν ἀποκτεῖναι" καὶ, Τί με ζητεῖτε ἀποκτεῖναι; ᾿Αλλὰ τότε μὲν ἐζήτουν, νῦν δὲ καὶ ἐχύρωσαν τὴν γνώμην, καὶ ὡς ἔργῳ τῷ πράγματι κέχρηνται. Ἰησοῦς δὲ οὐκ ἔτι παῤῥησίᾳ περιεπάτει ἐν τῇ Ἰουδαίᾳ. Πάλιν ἀνθρωπίνως ἕαυτὸν σώζει, καὶ συνεχῶς τοῦτο «5 ποιεῖ,

### English translation (Claude)

“But one of them, Caiaphas, who was high priest that year, said to them, ‘You know nothing at all, nor do you consider that it is better for you that one man should die for the people,’” and so on. “The nations are caught in the pit they made; in the snare they hid their own foot was caught.” This happened to the Jews. For they said they should kill Jesus so that the Romans might not come and take away both their nation and their city. But when they had killed him, they suffered these things; and what they did as though to escape it, after they did it they did not escape. But the one who was killed is in heaven, while those who killed him inherit hell. Yet this is not what they considered; but what? “From that day,” it says, “they wished to kill him.” For they said, “The Romans will come and take away our nation.” “But one of them, Caiaphas, who was high priest that year, said,” being more shameless than the rest, “You know nothing at all.” What they were doubtful about and put forward as a matter for counsel (for they said, “What are we doing?”), this man [declared] shamelessly, bareheaded, and with recklessness. For what does he say? “You know nothing at all, nor do you consider that it is better that one man should die and the whole nation not perish.” “He did not say this of himself, but being high priest he prophesied.” Do you see how great is the power of the high-priestly authority? For since he had been deemed worthy of the high priesthood at all, though unworthy of the office, he prophesied, not knowing what he said; and grace used his mouth only, and did not touch his defiled heart. Many others too foretold the future though unworthy: Nebuchadnezzar, Pharaoh, Balaam; and the reason in all is clear. What he means is this: “You sit here, you attend to the matter too sluggishly, and do not know how to disregard the safety of one man for the sake of the common good.” See how great is the power of the Spirit: from a wicked mind it was able to bring forth words full of wonderful prophecy. And the evangelist calls the Gentiles “children of God” from what they were going to be; as he himself says, “And I have other sheep,” calling them so from what was to come. And what is “being high priest that year”? Along with the other things, this too had been corrupted. For they no longer held the priesthood for the whole of life, but for a year, since the offices became purchasable. Yet even so the Spirit was still present. But when they lifted their hands against Christ, then it abandoned them and passed over to the apostles. And this the veil showed by being torn, and the voice of Christ saying, “Behold, your house is left to you desolate.” And Josephus too, who lived a short time after, said that certain angels, who still remained in case they might be willing to change, left them. For as long as the vineyard stood, everything was done; but when they killed the heir, no longer, but they perished. And as one takes a splendid garment from a useless son, so God took it from the Jews and gave it to the grateful servants from the Gentiles, leaving those deserted and naked. And it was no small thing that even the enemy prophesied these things. This too could draw the others. For as far as his intention went, the outcome was the opposite. For because he died, the believers were freed from the punishment to come. What is “to gather into one those near and those far off”? He made them one body. One who sits in Rome thinks the Indians a member of himself. What can equal this gathering? And Christ is the head of all. “From that day the Jews took counsel to kill him.” And yet they sought this before. For it says, “For this reason the Jews sought to kill him,” and, “Why do you seek to kill me?” But then they sought it; now they ratified their resolve and set about the thing as a deed. “So Jesus no longer walked openly in Judea.” Again he saves himself in a human way, and he does this continually.

### Scripture references

- John 11:47–54: quotation, high confidence
- Ps 9:15 (9:16 LXX): quotation, high confidence
- John 10:16: quotation, high confidence
- Matt 27:51: allusion, high confidence
- Matt 23:38: quotation, high confidence
- Matt 21:38–39: allusion, medium confidence
- Eph 2:14–17: allusion, medium confidence
- John 5:18: quotation, high confidence
- John 7:19: quotation, high confidence
- Dan 2:28–45: allusion, low confidence
- Gen 41:1–32: allusion, low confidence
- Num 24:17: allusion, low confidence

### Extrabiblical texts

- Josephus, Jewish War 6.299–300 (Josephus (works)): allusion, medium confidence

### Translation notes

- Quotations: John 11:49–54; Ps 9:15 (LXX 9:16); John 11:47–48; John 10:16; Matt 27:51 (the veil); Matt 23:38; Matt 21:38–39 (allusion, the heir); Eph 2:17 and 2:14–16 (allusions, near and far, one body); John 5:18; John 7:19. Allusions to Dan 2 (Nebuchadnezzar), Gen 41 (Pharaoh), Num 22–24 (Balaam). The reference to Josephus is to the voices heard in the temple before its fall (Jewish War 6.299–300), as Chrysostom understood it. A word is lost after “this man” and is supplied by sense in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 65.1 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/65-1).

## Homily 65.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/65-1/#p-65-2
- Source: PG 59:371
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ withdraws to Ephraim with his faithful disciples while the priests plot his arrest at Passover; at Bethany Mary anoints him, and Christ bears patiently with Judas, who objects under a pretext of piety.

### Greek text

Τὴν δὲ αἰτίαν εἶπον, δι᾿ ἦν πολλάκις ἀπῆλθε καὶ ἀνεχώρησε. Καὶ νῦν ἐγγὺς τῆς ἐρήμον διατρίδει ἐν Ἑφρατὰ, καὶ ἐκεῖ ἔμενε μετὰ τῶν μαθητῶν αὐτοῦ. Πῶς οἴει θορυδεῖσθχι τοὺς μαθητὰς, ὁρῶντας αὐτὸν ἀνθρωπίνως σωζόμενον; Οὐδεὶς λοιπὸν ἐ χολούθησε. Τῆς γὰρ ἑορτῆς οὔσης ἐγγὺς, πάντες ἐπὶ τὰ Ἵεροσόλυμα ἔτρεχον" αὑτοὶ δὲ, ὅτε πάντες ἔχαιρον καὶ ἐπανηγύριζον, τότε κρύπτονται, τότε ἐν κινδύνοις εἰσίν ἀλλ᾽ ὅμως παρέμενον. Καὶ γὰρ ἐν τῇ Γαλιλαίᾳ, τοῦ Πάσχα ὄντος καὶ τῆς Σκηνοπηγίας, ἐκρύπτοντο᾽ καὶ πάλιν μετὰ ταῦτα, τῆς ἑορτῆς οὔσης, τῷ φεύγειν καὶ τῷ κρύπτεσθαι μόνοι τῶν ἄλλων μετὰ τοῦ Διδασκάλον, τὴν εὔνοιαν ἐπιδεικνύμενοι ἀ, Ἐντεῦθέν φησιν ὁ Λουκᾶς αὐτὸν εἰρηκέναι, Ἐγὼ πηρἔμεινα ὑμῖν ἐν τοῖς πειρασμοῖς. Ταῦτα᾽ δὲ ἔλεγε, δεικνὺς ὅτι παρὰ τῆς αὐτοῦ ῥοπῆς ἐνδυναμοῦνται. Πο.1..οὶ δὲ ἐκ τῆς χώρας ἀγέδησαν ἁγνίσαι ἑαυτούς. Καὶ ἔδωκαν παραγγε.λίας οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι, ἵνα πιάσωσιν αὐτόν. Θαυμαστὸς ἀγνισμὸς, μετὰ μιαιφόνου προαιρέσεως, μετὰ ἀνδροφόνου διανοίας, μετὰ ἡμαγμένων χειρῶν. Καὶ γον" Δοκεῖτε ὅτι οὗ μὴ ἔλθῃ ἐν τῇ ἑορτῇ; Διὰ τοῦ Πάσχα ἐπεδούλενον, καὶ τὸν καιρὸν τῆς ἑορτῆς ἐποιοῦντο καιρὸν σφαγῆς ᾿ τουτέστιν, Ἐνταῦθα αὖτὸν ἐμπεσεῖν δεῖ, τοῦ καιροῦ καλοῦντος αὑτόν. Ὦ τῆς ἀσεθείας! ὅτε πλείονος ἔδει τῆς εὐλαδείας, καὶ τοὺς ἐπὶ τοῖς ἐσχάτοις εἰλημμένους ἀφιέναι, τότε τὸν οὐδὲν ἠδικηκότα θηρεῦσαι ἐπιχειροῦσι, Καίτοι καὶ ἤδη τοῦτο ποιήσαντες, οὐ μόνον οὐδὲν ὥνησαν, ἀλλὰ καὶ καταγέλαστοι γεγόνασι. Διὰ τοῦτο συνεχῶς ἐμπίπτων διαφεύγει, καὶ βουλευομένους ε αὐτὸν ἀνελεῖν κατέχει καὶ ἀπορεῖν ποιεῖ, τῇ τῆς δυνάμεως ἀποδείξει χατανγύξαι βουλόμενος " καὶ ἵνα ὅταν λάθωσιν αὐτὸν, μάθωσιν ὅτι οὗ τῆς οἰκείας ἰσχύος ἣν, ἀλλὰ τῆς ἐκείνο»"» συγχωρήσεως τὸ γινόμενον. Οὐδὲ γὰρ τότε ἴσχυσαν αὐτὸν συλλαδεῖν, καὶ ταῦτα πλησίον οὔσης τῇς Βηθνίας " καὶ ὅτε δὲ συνέλαδον, ἔῤῥιψεν αὐτοὺς ὑπτίους. Πρὸ ἕξ δὲ ἡμερῶν τοῦ Πάσχα ἦ.ῖθεν εἰς Βηθανίαν, ὅπου ἦν Λάζαρος " καὶ εἱστιᾶτο παρ᾽ αὐτοῖς, καὶ Μάρθα διακονεῖ, καὶ Λάζαρος ἐσθίει. Ὑοῦτο δὲ τῇ: εἰλικρινοῦς ἀναστάπεως σημεῖον ἦν, τὸ μετὰ ἡμέρας πολλὰς καὶ ζῇν καὶ ἐσθίειν. Γ “Ὅθεν δῆλον, ὅτι ἐν τῇ οἰκίᾳ αὐτῆς τὸ ἄριστον ἣν - ἅτε γὰρ φίλοι καὶ φιλούτ, δέχονται τὸν Ἱησοῦν. Τινὲς δέ φασιν ὅτι ἐν ἀλλοτρίᾳ οἰκίᾳ τοῦτο ἐγένετο. Ἡ δὲ Μαρία οὐ διηκόνει " μαθήτρια γὰρ ἦν. Πάλιν ἐνταῦθα αὕτη πνευματικώτερον. Οὐ διηκόνει γὰρ ὡς κεκλημένη, οὐδὲ κοινὴν ποιεῖται τὴν ὑπηρεσίαν " ἀλλ᾽ εἰς αὐτὸν μόνον περιίστησι τὴν τιμὴν " καὶ οὐκ ὡς ἀνθρώπῳ πρόσεισιν, ἀλλ᾽ ὡς θεῷ. Τὸ γὰρ μύρον διὰ τοῦτο ἐξέχεε, καὶ ταῖς θριξὶ τῆς κεφαλῆς ἀπέμαξεν, ἅτινα οὐκ ἦν ὑπόληψιν ἐχούσης περὶ αὐτοῦ τοιαύτην, οἵαν οἱ πολλοί. ᾿Αλλ᾽ ἐπετίμησεν ὁ Ἰούδας, προσχήματι δῆθεν εὐλαδείας. Τί οὖν ὁ Χριστός; “Ἔργον καλὸν ἐποίησεν εἰς τὸν ἐνταριασμόν μου. ὙὉ: δήποτε δὲ οὐκ ἤλεγξε τὸν μαθητὴν ἐπὶ τῆς γυναικὸς, οὐδὲ εἶπε τοῦτο ὅπερ ὁ εὐαγγελιστὴς εἶπεν, ὅτι διὰ τὴν οἰκείαν κλοπὴν ἐπἐτίμα τῇ γυναικί; Τῇ πολλῇ μακροθυμίᾳ ἐντρέψαι αὐτὸν ἐδούλετο. “Ὅτι γὰρ ἔδει ὅτι προδότης ἦν, ἄνωθεν αὐτὸν ἤλεγξε πολλάκις, εἰπών" Οὐ πάντες πιστεύουτι" καὶ, Εἷς ἐξ ὑμῶν διάδοζλός ἔστιν. Ἐδήλωσε μὲν οὖν, ὅτι οἶδεν αὐτὸν προδότην, οὐκ ἤλεγξε δὲ φανερῶς, ἀλλὰ συνεχώρησεν, ἀνακαλέσασθαι αὐτὸν θέλων. Πῶς οὖν ἄλλος φησὶν, ὅτι πάντες οἱ μαθηταὶ τοῦτο ἐφθέγξαντο; Καὶ πάντες, κἀκεῖνος “ ἀλλ᾽ οἱ λοιποὶ οὐ τῇ αὐτῇ προαιρέσει. Εἰ δέ τις ἐξετάζοι, τί δήποτε κλέπτῃ ὄντι τὸ γλωσσόκομον ἐνεχείρισε τῶν πτωχῶν, καὶ οἰκονομεῖν ἐποίησε φιλάργυρον ὄντα; ἐκεῖνο ἂν εἴποιμεν, ὅτι τὸν μὲν ἀπόῤῥητον λόγον ὁ Θεὸς οἶδεν " εἰ δέ τι χρὴ ἡμᾶς στοχαζομένους εἰπεῖν͵ ἵνα πᾶσαν ἐκκόψῃ πρόφασιν. Οὐ γὰρ εἶχεν εἰπεῖν, ὅτι διὰ χρημάτων ἔρωτα τοῦτο ἐποίησς (καὶ γὰρ ἱκανὴν εἶχεν ἐκ τοῦ γλωσσοχόμου τῆς ἐπιθυμίας τὴν παραμυθίαν) - ἀλλὰ διὰ πονηρίαν πολλὴν, ἣν ἐδούλετο κατέχειν ὁ Χριστὸς, πολλῇ συγχαταθάσει πρὸς αὑτὸν κεχρημένος. Διὸ οὐδὲ ἐνεκάλει " αὐτῷ χλέπτοντι, καίτοι γε εἰδὼς, ἐμφράττων τὴν πονηρὰν ἐπιθυμίαν, καὶ. πᾶσαν ἐξαίρων ἀπολογίαν. Ἄφετε αὐτὴν, φηοῖν " εἰς γὰρ τὴν ἡμέραν τοῦ ἐνταριασμοῦ μου τοῦτο ἐποίησε. Πάλιν τὸν προδότην ἀνέμνησεν, ἐνταφιασμὸν εἰπών. ᾿Αλλ’ οὐ καθικνεῖται αὐτοῦ ὁ ἔλεγχος, οὐδὲ μαλάσσει ὃ τὸ ῥῆμα, καίτοι ἑχκανὸν αὐτὸν εἰς οἶκτον ἐμδαλεῖν - ὧσανεἰ ἔλεγεν: Ἐπαχθής εἰμι καὶ φορτικός - ἀλλὰ ἀνάμεῖνον μιχρὺν, καὶ ἀπελεύσομαι. Καὶ γὰρ τοῦτο κατεσκεύαζεν ἐν τῷ λέγειν" Ἐμὲ δὲ οὐ πάντοτε ἔχετε. Ἀλλ᾽ οὐδὲν τούτων τὸν θηριώδη καὶ μαινόμενον ἐπέχαμψε, καίτοι γε καὶ τούτων πολλῷ πλείονα καὶ εἶπε καὶ ἐποίησε, καὶ τοὺς πόδας αὐτοῦ ἕνιψε κατ᾽ αὐτὴν τὴν νύκτα, καὶ τραπέζης αὐτῷ μετέδωκε καὶ ἁλῶν" ὃ καὶ τὰς λῃστριχὰς οἷδε κατέχειν ψυχὰς (καὶ ῥήματα ἕτερα ἐφθέγξατο, ἑκανὰ καὶ λίθον μαλάξαι)" καὶ ταῦτα οὐ πρὸ πολλοῦ τοῦ χρόνου, ἀλλ᾽ ἐν αὐτῇ τῇ ἡμέρᾳ, ἵνα μηδὲ ὁ χρόνος εἰς λήθην ἐμδάλῃ. ᾿Αλλὰ πρὸς ἅπαντα ἕστη.

### English translation (Claude)

I have stated the reason why he often went away and withdrew. And now he stays near the wilderness, in Ephraim, “and remained there with his disciples.” How troubled do you think the disciples were, seeing him save himself in a human way? No one followed him any longer. For since the feast was near, all were running to Jerusalem; but they, when all were rejoicing and keeping festival, then hide, then are in dangers; yet they stayed with him. For in Galilee too, at the Passover and the feast of Tabernacles, they hid; and again after this, while the feast was on, they alone of all fled and hid with the teacher, showing their goodwill. From this, Luke says, he said, “You are those who have continued with me in my trials.” He said this to show that they were strengthened by his aid. “Now many went up from the country to purify themselves. And the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might seize him.” A wonderful purification, with a bloodthirsty purpose, with a murderous mind, with bloodied hands! “And they said, ‘What do you think? Will he not come to the feast?’” At the Passover they plotted, and made the time of the feast a time of slaughter; that is, “He must fall into our hands here, since the time calls him.” O impiety! When there was need of more reverence, and of releasing even those held for the gravest crimes, then they try to hunt down one who had done no wrong. And yet having already done this before, they not only gained nothing, but became ridiculous. That is why, continually falling into their hands, he escapes, and restrains those who take counsel to kill him and leaves them at a loss, wishing by the proof of his power to prick their consciences, and so that when they took him, they might learn that what happened was not of their own strength but of his permission. For not even then could they seize him, though Bethany was near; and when they did seize him, he threw them on their backs. “Six days before the Passover he came to Bethany, where Lazarus was; and they gave a supper for him there, and Martha served, and Lazarus was eating.” This was a sign of a genuine resurrection: that after many days he both lived and ate. From this it is clear that the dinner was in her house; for as friends and lovers they receive Jesus. But some say that this took place in another’s house. And Mary did not serve, for she was a disciple. Here again she acts more spiritually. For she did not serve as one invited, nor make her service common; but she directs the honor to him alone, and approaches him not as a man but as God. For this is why she poured out the ointment and wiped his feet with the hair of her head: things which belonged to one who did not have such an opinion of him as the many had. But Judas rebuked her, under a pretext of piety, of course. What then does Christ say? “She has done a good work for my burial.” And why did he not rebuke the disciple about the woman, nor say what the evangelist said, that he rebuked the woman because of his own thieving? He wished to shame him by his great long-suffering. For that he knew he was a traitor, he had often reproved him earlier, saying, “Not all believe,” and, “One of you is a devil.” He showed, then, that he knew him to be a traitor; but he did not reprove him openly, but bore with him, wishing to call him back. How then does another evangelist say that all the disciples said this? All did, and he too; but the rest not with the same intention. And if anyone asks why he entrusted the money box of the poor to a thief, and made one who loved money a steward, we would say that God knows the secret reason; but if we must say something by conjecture, it was to cut off every pretext. For he could not say that he did this from love of money (for he had in the money box enough to satisfy his desire), but from great wickedness, which Christ wished to restrain, using great condescension toward him. That is why he did not even reproach him when he stole, though he knew, stopping up his wicked desire and taking away every excuse. “Let her alone,” he says, “for she has kept this for the day of my burial.” Again he reminded the traitor by saying “burial.” But the reproof does not touch him, nor does the saying soften him, though it was enough to move him to pity, as if he were saying, “I am burdensome and troublesome; but wait a little, and I shall go away.” For he was establishing this too in saying, “But you do not always have me.” But none of these things bent the savage and raging man, though Christ said and did much more than this: he washed his feet on that very night, and shared table and salt with him, which knows how to restrain even the souls of robbers (and he spoke other words, enough to soften even a stone); and this not long before, but on that very day, so that not even time might bring forgetfulness. But against everything he stood firm.

### Scripture references

- John 11:54–57: quotation, high confidence
- John 12:1–8: quotation, high confidence
- Luke 22:28: quotation, high confidence
- John 6:64: quotation, high confidence
- John 6:70: quotation, high confidence
- Matt 26:8–10: allusion, high confidence
- Matt 26:6: allusion, medium confidence
- John 13:5: allusion, high confidence

### Translation notes

- Quotations: John 11:54–57; John 12:1–8; Luke 22:28; John 6:64, 70; Matt 26:8–10 (all the disciples objected); John 13:5 (allusion, the washing of feet). Chrysostom holds that the supper was probably at Martha’s house, while noting that “some say” it was in another’s house (cf. Matt 26:6). A passage of Migne’s Latin column and apparatus is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 65.2 (PG 59:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/65-2).

## Homily 65.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/65-1/#p-65-3
- Source: PG 59:391
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom denounces the love of money as a slavery and a form of idolatry, the source of Judas’s betrayal and countless evils, and urges his hearers to build their houses in heaven.

### Greek text

Δεινὸν γὰρ ἡ φιλαργυρία, δεινόν - καὶ ὀφθαλμοὺς καὶ ὦτα πηροῖ, καὶ θηρίου χαλεπωτέρους ποιεῖ, οὐ συνειδὸς, οὐ φιλίαν, οὐ κοινωνίαν, οὐ τὴν τῆς οἰκείας ψυχῆς σωτηρίαν ἐννοῆσαι συγχωροῦσα, ἀλλὰ καθάπαξ πάντων ἀποστήσασα, δούλους αὐτῆς ποιεῖ τοὺς ἁλόντας, καθάπερ τις τυραννὶς χαλεπή. Καὶ τὸ δεινὸν τῆς οὕτω πικρᾶς δουλείας, ὅτι καὶ χάριν αὐτοῖς « ἔχειν ἀναπείθει " καὶ ὅσῳπερ ἂν αὐτῇ μᾶλλον δουλεύσωσι, τοσούτῳ τὰ τῆς ἡδονῆς αὔξεται. Καὶ ταύτῃ μάλιστα ἀνίατον τὸ νόσημα γίνεται, ταύτῃ δυσάλωτον τὸ θηρίον. Τοῦτο τὸν Γιεζὴ λεπρὸν ἀντὶ μαθητοῦ καὶ προφήτου πεποίηκε τοῦτο τοὺς περὶ ᾿Ανανίαν ἀπώλεσε" τοῦτο τὸν Ἰούδαν προδότην εἰργάσατο " τοῦτο τοὺς ᾿Ιουδαίων ἄρχοντας διέφθειρε, λαμδάνοντας δῶρα καὶ κοινωνοὺς κλεπτῶν γενομένους, Τοῦτο μυρίους πολέμους εἰσήγαγεν " αἱμάτων μὲν τὰς ὁδοὺς, θρήνων δὰ καὶ οἰμωγῶν τὰς πόλεις πληρῶσαν. Τοῦτο καὶ δεῖπνα ἐποίησε γενέσθαι ἀκάθαρτα καὶ τραπέζας ἑ αγεῖς, καὶ ἐδέσματα παρανομίας ἐνέπλησε. Διὰ τοῦτο αὐτὸ εἰδωλολατρείαν ἐκάλεσεν ὁ Παῦλος. ᾿Αλλ᾽ οὐδὲ οὕτως ἐφόδησε. Διατί δὲ εἰδωλολατρείαν φησίν; "Ἔχουσι πολλοὶ χρήματα, καὶ χρήσασθαι αὐτοῖς οὐ τολμῶσιν, ἀλλὰ ἀφιεροῦσιν, εἰς ἐγγόνους καὶ ἐξ ἐγγόνων παραπέμποντες ἀνέπαφα, καθάπερ τινῶν ἀναθημάτων οὐ τολμῶντες ἅψασθαι. Ἐὰν δέ ποτε καὶ ἀναγχκασθῶσιν, ὥσπερ ἀθέμιτόν τι πράξαντες, οὕτω διάκεινται. Καὶ ἄλλως δὲ, ὥσπερ τὸ ξόανον περιέπει ὁ Ἕλλην" οὕτω σὺ τὸ χρυσίον ἃ θύραις πιστεύεις καὶ μοχλοῖς, ἀντὶ ναοῦ τὸ χιδώτιον κατασκευάζων καὶ ἐναποτιθέμενος σκεύεσιν ἀργυροῖς. ᾿Αλλ᾽ οὐ προσκυνεῖς, καθάπερ ἐκεῖνος τὸ ξόανον; ᾿Αλλὰ πᾶσαν ἐπιδείχνυσαι περὶ αὐτὸ θεραπείαν. Πάλιν ἐκεῖνος ἡδέως ἂν τοὺς ὀφθαλμοὺς καὶ τὴν ψυχὴν πρόοιτο, ἣ τὸ ξόανον. Τοῦτο καὶ οὗ τὸ χρυσίον φιλοῦντες. ᾿Αλλ᾽ οὐ προσκυνῶ τὸ χρυσίον, φησίν. Οὐδὲ ἐκεῖνος τὸ εἴδωλον, φησὶ, προσκυνεῖ, ἀλλὰ τὸν ἐνειχοῦντα δαίμονα. Οὕτω καὶ σὺ, κἂν μὴ τὸ χρυσίον προσχυνῇς, ἀλλὰ τὸν ἀπὸ τῆς ὄψεως τοῦ χρυσίου καὶ τῆς ἐπιθυμίας ἐπιπηδῶντά σου τῇ ψυχῇ δαίμονα. Δαίμονος γὰρ χαλεπώτερον τῆς φιλαργυρίας ἡ ἐπιθυμία, καὶ ταύτῃ πολλοὶ μᾶλλον πείθονται, ἣ ἕτεροι τοῖς εἰδώλοις. Ἑκεῖνοι μὲν γὰρ πολλὰ παραχούουσιν, ἐνταῦθα δὲ πάντα εἴχουσι. καὶ ὅπερ ἂν εἴπῃ ποιῆσαι, πείθονται. Τί λέγει; Πολέμιος ἔσο, φησὶν, ἐχθρὸς ἀπάντων ᾿ ἀγνόει τὴν φύτιν, χαπαφρόνει Θεοῦ, χατάθυσόν μοι σαυτόν " καὶ πάντα πείθονται. Καὶ τοῖς μὲν ξοάνοις βοῦς καὶ πρόδατα θύουσιν " ἡ δὲ φιλαργυρία λέγει" Θῦσόν μοι τὴν σαυτοῦ ψυχὴν, καὶ πείθει. Ὁρᾷς οἵους ἔχει βωμούς; οἷα δέχεται θύματα; Βασιλείαν Θεοῦ οὐ κληρονομήσουσιν οἱ πλεονέκται " καὶ οὐδὲ οὕτω δεδοίχασι. Καίτοι γε πάντων ἡ ἐπιθυμία αὔτη ἀσθενεστέρα. Οὐ γὰρ ἔμφυτος, οὐδὲ φυσική " ἧ γὰρ ἂν παρὰ τὴν ἀρχὴν ἐνετέθη" νῦν δὲ χρυσίον οὐκ ἦν ἄνωθεν, οὐδὲ ἤρα τις χρυσίου. ᾿Αλλ᾽ εἰ βούλεσθε, λέγω πόθεν εἰσῆλθε τὸ κακόν. Ἔχαστὸς τὸν πρὸ αὐτοῦ ζηλοῦντες ἑπέτεινον τὸ νόσημα, καὶ τὸν οὐ βουλόμενον ὁ προλαξζὼν ἐρεθίζει. “Ὅταν γὰρ ἴδωσιν οἰκίας λαμπρὰς, καὶ πλῆθος ἀγρῶν, καὶ ἀνδραπόδων ἀγέλας, καὶ ἀργυρᾶ σχεύη, καὶ πολὺν ἱματίων φορυτὸν, πάντα πράττουσιν, ὥστε ὑπερθαλέσθαι - ὥστε οἱ πρῶτοι τῶν δευτέρων αἴτιοι γίνονται, κἀκεῖνοι τῶν μετ᾽ αὐτούς. Εἰ δὲ ἐδούλοντο σωφρονεῖν, οὐκ ἂν τοῖς ἄλλοις ἐγίνοντο δ'δάσκαλοι, μᾶλλον δὲ οὐδὲ τούτοις ἔστιν ἀπολογία. Εἰσὶ γὰρ καὶ ἕτεροι χρημάτῶν καταφρονοῦντες. Καὶ τίς, φησὶ, καταφρονεῖ; Τὸ γὰρ δεινὸν, ὅτι ὑπὸ πολλῆς κακίας εἰς ἀδύνατον δοκεῖ περιεστάναι, καὶ οὐδὲ πιστεύεταί τις κατορθῶν. Εἴπω τοίνυν πολλοὺς τοὺς ἐν ταῖς πόλεσι, καὶ τοὺς ἐν τοῖς ὄρεσι. Καὶ τί τὸ κέρδος; οὐδὲ γὰρ ἀπὸ τούτων ἔσεσθε βελτίους. ΓΑλλως δὲ, οὐ περὶ τούτων ἡμῖν ὁ λόγος νῦν, ὥστε κενῶσαι τὰ ὄντα " ἐδουλόμην δέ " πλὴν ἀλλ᾽ ἐπειδὴ μεῖζον ὑμῶν τὸ φορτίον, οὐκ ἀναγχάζω 5" ἀλλ᾽ ὥστε μὴ τῶν ἀλλοτρίων ἐφίεσθαι παραινῶ, ὥστε ἐκ τῶν ὄντων μεταδιδόναι. Πολλοὺς δὲ τοιούτους εὑρήσομεν τοῖς οἰκείοις ἀρκουμένους, τῶν ἑαυτῶν ἐπιμελουμένους, καὶ ἀπὸ δικαίων ζῶντας πόνων. Διατί μὴ τούτους ζηλοῦμεν καὶ μιμούμεθα; Ἐννοήσωμεν τοὺς πρὸ ἡμῶν οὐκὶ τὰ κτήματα αὐτῶν ἔστηκε, μόνον τὰ ὀνόματα αὐτῶν διασώζοντα ἴ; τοῦ δεῖνος τὸ βαλανεῖον, καὶ τοῦ δεῖνος τὸ προάστειον, καὶ τὸ χατάλυμα; οὐκὶ εὐθέως θεασάμενοι στένομεν, ἐννοοῦντες πόσον πόνον ὑπέμεινε, πόσας ἀρπ' ταγὰς ἥρπασε, καὶ οὐδαμοῦ φαίνεται, ἀλλ᾽ ἐντρυφῶσιν ἕτεροι τοῖς ἐκείνον, οὖς οὐδὲ προσεδόκησε, τάχα δὲ καὶ ἐχθροὶ, ἐχείνου τὴν ἐσχάτην διδόντος δίκην. Ταῦτα καὶ ἡμᾶς μένει. Πάνπως γὰρ ἀποθανούμεθα, πάντως τὸ αὐτὸ τέλος ὑποστησόμεθα. Πόσην ὀργὴν, εἰπέ μοι, πόσην δαπάνην, πόσας ἀπεχθείας Α ὑπέστησαν! Καὶ τί τὸ κέρδος; Κόλασις ἀθάνατος, καὶ τὸ μηδεμιᾶς τυχεῖν παραμυθίας - καὶ τὸ μὴ ζῶντας μόνον, ἀλλὰ καὶ ἀπελθόντας κατηγορεῖσθαι: παρὰ πάντων. Τί δέ; τῶν πολλῶν τὰς εἰκόνας ὅταν ἴδωμεν ἀνακειμένας ἐν ταὶς οἰκίαις, οὐκὶ μᾶλλον θρηνοῦμεν; ᾿Αληθῶς καλῶς εἶπεν ὁ Προφήτης" Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν. Ταραχὴ γὰρ ὄντως ἡ περὶ τὰ τοιαῦτα σπουδή ᾿ ταραχὴ καὶ θόρυδος περιττός. ᾿Α)λ᾽ οὐκ ἐν ταῖς μοναῖς ταῖς αἰωνίοις τοῦτό ἐστιν, οὐδὲ ἐν ταῖς σκηναῖς ἐκείναις. Ἐνταῦθα μὲν γὰρ ἕτερος ἐμόχθησε, καὶ ἕτερος ἀπολαύει" ἐκεῖ δὲ τῶν ἑαυτοῦ μόχθων ἕχαστος ἔσται κύριος, καὶ πολυπλασίονα λήψεται τὴν σιν" ἐκεῖ χατασκευάζωμεν ἑαυτοῖς οἰκίας, ἵνα ἀναπαυσώμεθα ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. ᾿Αμήν.

### English translation (Claude)

For love of money is a terrible thing, terrible: it blinds eyes and ears, and makes men worse than a wild beast, not letting them think of conscience, of friendship, of fellowship, of the salvation of their own soul, but, having once withdrawn them from all things, it makes those it captures its slaves, like a harsh tyranny. And the terrible thing about this so bitter slavery is that it persuades them even to be grateful to it; and the more they serve it, the more their pleasure increases. And in this way above all the disease becomes incurable; in this way the beast is hard to catch. This made Gehazi a leper instead of a disciple and prophet; this destroyed Ananias and his wife; this made Judas a traitor; this corrupted the rulers of the Jews, who took bribes and became partners of thieves. This brought in countless wars, filling the roads with blood and the cities with laments and wailings. This made banquets unclean and tables defiled, and filled foods with lawlessness. That is why Paul called it idolatry. But not even so did he frighten them. And why does he call it idolatry? Many have money and do not dare to use it, but consecrate it, handing it on untouched to children and grandchildren, not daring to touch it, as if it were some votive offerings. And if they are ever forced to, they feel as though they had done something unlawful. And besides, as the Greek tends his idol, so you entrust your gold to doors and bars, making a chest instead of a temple and laying it up in silver vessels. “But I do not worship it, as he does the idol.” But you show it every kind of service. Again, he would gladly give up his eyes and his life rather than the idol; so too do those who love gold. “But I do not worship gold,” someone says. Neither does he worship the idol, he says, but the demon dwelling in it. So you too, even if you do not worship the gold, worship the demon who leaps upon your soul from the sight of the gold and from desire. For the desire of avarice is harsher than a demon, and many obey it more than others obey idols. For they disobey those in many things, but here they yield everything, and obey whatever it bids them do. What does it say? “Be at war,” it says, “an enemy of all; ignore nature; despise God; sacrifice yourself to me”; and they obey in everything. And to idols they sacrifice oxen and sheep; but avarice says, “Sacrifice your own soul to me,” and it persuades. Do you see what altars it has? What sacrifices it receives? “The greedy will not inherit the kingdom of God”; and not even so are they afraid. And yet this desire is the weakest of all. For it is not innate, nor natural; otherwise it would have been put in at the beginning. But in the beginning there was no gold, nor did anyone love gold. But if you wish, I will tell you from where the evil came in. Each, emulating the one before him, intensified the disease, and the one who came first provokes the one who does not wish it. For when they see splendid houses and a multitude of fields and herds of slaves and silver vessels and a great heap of garments, they do everything to surpass them; so that the first become the cause of the second, and these of those after them. But if they wished to live temperately, they would not become teachers to the others; or rather, not even these have a defense. For there are others too who despise money. “And who,” someone says, “despises it?” For this is the terrible thing: through much wickedness it seems to have become an impossibility, and no one is even believed to achieve it. Shall I name, then, many in the cities and many in the mountains? And what is the gain? For you will not become better because of them. And besides, our discourse is not now about this, that you should empty out what you have; I would wish it, but since the burden is too great for you, I do not compel you; but I exhort you not to covet what belongs to others, and to share from what you have. And we shall find many such, content with their own, caring for their own affairs, and living from just labors. Why do we not emulate and imitate these? Let us consider those before us. Do not their possessions stand, preserving only their names: so-and-so’s bath, and so-and-so’s country house and lodging? Do we not groan at once when we see them, considering how much toil he endured, how much robbery he committed, and he appears nowhere, while others revel in his goods, people he never expected, perhaps even enemies, while he pays the utmost penalty? These things await us too. For we shall certainly die; we shall certainly undergo the same end. How much anger, tell me, how much expense, how many enmities they endured! And what is the gain? Undying punishment, and finding no consolation, and being accused by all not only while living but even after departing. And what? When we see the portraits of many set up in their houses, do we not weep the more? Truly the prophet spoke well: “Surely every living man is troubled in vain.” For eagerness about such things is truly trouble, trouble and superfluous tumult. But it is not so in the eternal dwellings, nor in those tabernacles. For here one has toiled and another enjoys; but there each will be master of his own toils, and will receive the [reward] many times over. Let us be eager, then, for that possession; there let us build ourselves houses, so that we may rest in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, to the ages. Amen.

### Scripture references

- 2 Kgs 5:20–27: allusion, high confidence
- Acts 5:1–11: allusion, high confidence
- Isa 1:23: allusion, low confidence
- Col 3:5: allusion, high confidence
- Eph 5:5: allusion, medium confidence
- 1 Cor 6:10: quotation, high confidence
- Ps 39:6 (38:7 LXX): quotation, high confidence
- John 14:2: allusion, medium confidence
- Luke 16:9: allusion, medium confidence

### Translation notes

- Quotations and allusions: 2 Kgs 5:20–27 (Gehazi); Acts 5:1–11 (Ananias and Sapphira); Isa 1:23 (rulers who take bribes, allusion); Col 3:5 and Eph 5:5 (greed as idolatry); 1 Cor 6:10; Ps 39:6 (LXX 38:7); John 14:2 and Luke 16:9 (allusions, eternal dwellings). Two passages of leaked apparatus and Migne’s Latin column are removed by logged corrections; a word lost near the end (“reward”) is supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 65.3 (PG 59:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/65-3).

## Homily 66.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/66-1/#p-66-1
- Source: PG 59:391
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The rulers plot to kill Lazarus because his raising drew crowds to Christ; Christ enters Jerusalem on an ass, fulfilling and foreshadowing prophecy, though the disciples understood it only later.

### Greek text

Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ιουδαίων ὅτι ἐκεὶ ἐστι" καὶ ἦλθον, οὐ διὰ τὸν ᾿Ιησοῦν μόγον, ἀ.1.1 ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγει- "Ὥσπερ ὁ πλοῦτος τοὺς οὐ προσέχοντας ἐχτραχηλίζειν εἴωθεν, οὕτω καὶ ἡ ἀρχή. Ἐκεῖνος μὲν γὰρ εἰς πλεονεξίαν, αὕτη δὲ εἰς ἀπόνοιαν ἄγει. Ὅρα γοῦν τὸ ἀρχόμενον πλῆθος τῶν Ἰουδαίων ὑγιαῖνον, τοὺς δὲ ἄρχοντας διεφθαρμένους. Ὅτι γὰρ οὗτοι αὐτῷ ἐπίστευον, λέγουσι μὲν συνεχῶς οἱ εὐαγγελισταὶ, ὅτι Πο.11ο͵ ἐκ τοῦ ὄχιϊιου ἐπίστευσαν αὐτῷ. Ἔχ δὲ τῶν ἀρχόντων ἠπίστουν. Καὶ αὐτοὶ λέγουσιν, οὐκὶ ὁ ὄχλος, Μή τις τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν; τες τὸν Θεὸν, ἐπικατάρατοί εἰσι. Τοὺς πιστεύοντας ἐπιχαταράτους ἔλεγον, ἑαυτοὺς δὲ ἀναιροῦνπας, συνετούς. Καὶ ἐνταῦθα δὲ τὸ θαῦμα θεασάμενοι, ἐπίστευον οἱ πολλοί" οἱ δὲ ἄρχοντες οὐκ ἠρχοῦντο μόνον τοῖς οἰκείοις κακοῖς, ἀλλὰ καὶ τὸν Λάζαρον ἀνελεῖν ἐπεχείρουν. "Ἔστω 5, τὸν Χρι- “τὸν, ὅτι τὸ σάδόδατον ἔλυεν, ὅτι ἴσον ἑαυτὸν ἐποίει τῷ Πατρὶ, καὶ διὰ τοὺς Ῥωμαίους οὖς φατε" τῷ Λαξάρῳ τί ἔχοντες ἐγκαλεῖν, ἐπεχείρουν αὐτὸν ἀναιρεῖν; Μὴ ἄρα τὸ καλῶς παθεῖν, ἔγκλημα; Ὁρᾷς πῶς αὐτῶν φονιχὴ ἡ προαίρεσις; Καΐτοι πολλὰ σημεῖα εἰργάσατο" ἀλλ᾽ οὐδὲν αὐτοὺς οὕτω ἐξεθηρίωσεν, οὐκ ὁ παραλελυμένος, οὐκ ὁτυφλός. Τοῦτο γὰρ καὶ τῇ φύσει θαυμαστότερον ἧν, καὶ μετὰ πολλὰ ἐγεγόνει, καὶ ἣν παράδοξον νεκρὸν τετραήμερον ἰδεῖν περιπατοῦντα καὶ φθεγγόμενον. Καλά γε (οὐ γάρ;) τῆς ἑορτῆς ν τὰ κατορθώματα, φόνοις ἀναμιγνύναι τὴν πανήγυριν. Ἄλλλως δὲ, ἐκεῖ μὲν ἐδόκουν ἐγκαλεῖν τὸ σάδδατον, καὶ ταύτῃ ἀπάγειν τοὺς ὄχλους " ἐνταῦθα δὲ, ἐπειδὴ μηδὲν εἴχον μέμψασθαι, κατὰ τοῦ θεραπευομένου ποιοῦνται τὴν ἐπιχείρησιν. Ἐνταῦθα γὰρ οὐδ᾽ ὅτι ἐναντιοῦται τῷ Πατρὶ εἶχον εἰπεῖν. Ἢ γὰρ εὐχὴ αὖ- «οὺς ἐπεστόμιζεν. Ἐπεὶ οὖν καὶ ὃ ἀεὶ ἐνεκάλουν ἀνἦρητο, καὶ τὸ σημεῖον λαμπρὸν ἦν, ἐπὶ τὸν φόνον ὁρμῶσιν. Ὥστε καὶ ἐπὶ τοῦ τυφλοῦ τοῦτο ἂν ἐποίησαν, εἰ μὴ εἶχον ἐγκαλεῖν τὸ σάδδατον, Αλλως δὲ, ἐκεῖνος ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον αὐ εείνώσιν; ὅτι πολλοὶ δι᾿ αὐτὸν ὑπῆγον τῶν Ἰονδαίων, καὶ ἐπίστενον εἰς τὸν Ἰησοῦν. “᾿Αλλὰ τί φησι; Τὸ πιϊιῆθος, οἱ μὴ εἰδό- μὲν ἄσημος ἦν, καὶ ἐξέβαλον αὐτὸν ἐκ τοῦ ἱεροῦ " οὗτος δὲ ἐπίσημος " καὶ δῆλον ἐκ τοῦ πολλοὺς ἐλθεῖν εἰς παραμυθίαν τῶν ἀδελφῶν " καὶ πάντων ὁρώντων τὸ θαῦμα ἐγένετο, καὶ μετὰ πολλῆς τῆς παραδοξοποιίας. Διὰ τοῦτο, πάντες ἔτρεχον ὀψόμενοι. Τοῦτο οὖν αὖτοὺς ἔδαχνε, τὸ τῆς ἑορτῆς ἑστώσης πάντας ἀφέντας ἐπὶ τὴν Βηθανίαν ἔρχεσθαι. Ἐπεχείρησαν οὖν αὑτὸν ἀνελεῖν, καὶ οὐδὲ ἐδόκουν τολμᾷν" οὕτως ἧσαν φονικχοί, Καὶ διὰ τοῦτο ἀρχόμενος ὁ νόμος, ἀπὸ τούτου ἄρχεται" Οὐ φονεύσεις " καὶ ὁ προφήτης τοῦτο ἐγκαλεῖ" Αἱ χεῖρες αὐτῶν αἵματος πλήρεις. Πῶς οὖν παῤῥησίᾳ μὴ περιπατῶν ἐν τῇ Ἰουδαίᾳ, καὶ εἰς τὴν ἔρτιμον ἀναχωρῶν, πάλιν εἰσέρχεται μετὰ παῤῥησίας; Σδέσας τὸν θυμὸν τῇ ἀναχωρήσει, πεπαυμένοις αὐτοῖς ἐφίσταται. ΓΑλλως δὲ, τὸ πλῆθος τὸ προάγον καὶ τὸ ἑπόμενον ἱκανὸν ἣν εἰς ἀγωνίαν αὑτοὺς ἐμδαλεῖν. Οὐδὲν γὰρ οὕτως ἐπεσπάσατο αὐτοὺς σημεῖον, ὡς τὸ τοῦ Λαζάρου. Καὶ ἄλλος δὲ εὐαγγελιστής φησιν, ὅτι “Υπέστρωσαν τοῖς ποσὶν αὐτοῦ τὰ ἱμάτια" καὶ, ὅτι Πᾶσα ἡ πόμνιις ἐσείσθη" μετὰ τοσαύτης εἰσῇει τιμῆς. Ἐποίει δὲ τοῦτο, προφητείαν τὴν μὲν τυπῶν, τὴν δὲ πληρῶν" καὶ τὸ αὐτὸ τῆς μὲν ἐγένετο ἀρχὴ, τῆς δὲ τέλο;. Τὸ μὲν γὰρ, Χαῖρε ὅτι ὁ βασιλεύς σου ἔρχεταί σοι πρᾶος, προφητείαν πληροῦντος ἦν" τὸ δὲ [ἐπὶ] ὄνον καθίσαι, μέλλον πρᾶγμα προδιατυποῦντος “, ὅτι τὸ ἀκάθαρτον τῶν ἐθνῶν γένος ἔμελλεν ὑποχεέριον ἔχειν. Πῶς δὲ οἱ ἄλλοι φασὶν, ὅτι μαθητὰς ἔπεμψε καὶ εἷπεν" Λύσατε τὴν ὄνον καὶ τὸν πῶ,1ον" οὗτος δὲ οὐδὲν τοιοῦτόν φησιν, ἀλλ᾽ ὅτι ὀνάριον εὑρὼν ἐπεκάθισεν; Ὅτι ἀμφότερα γενέτθαι εἰκὸς ἦν, καὶ μετὰ τὸ λυθῆναι τὴν ὄνον ἀγόντων τῶν μαθητῶν, εὑρόντα αὑτὸν ἐπικαθίσαι. Τὰ δὲ βαῖα τῶν φοινίκων καὶ τῶν ἐλαιῶν ἔλαδον, καὶ τὰ ἱμάτια ὑπεστόρεσαν, δεικνύντες ὅτι λοιπὸν μείζονα ἣ περὶ προφήτου δόξαν εἶχον περὶ αὖἐν ὀγόματι Κυρίου. 'Ῥρᾷς ὅτι τοῦτο μάλιστα αὑτοὺς ἀπέπνιγε, τὸ πεισθῆναι πάντας ὅτι οὐκ ἔστιν ἀντίθεος; Καὶ τοῦτο μάλιστα διήρει τὸν δῆμον, τὸ λέγειν αὑτὸν παρὰ τοῦ Πατρὸς ἥκειν; Τί δέ ἐστι, Χαῖρε σφόδρα. θύγατερ Σιών; Ἐπειδὴ πάντες αὑτῶν οἱ βασιλεῖς ὡς ἐπὶ τὸ πολὺ ἄδικοί τινες ἧσαν καὶ πλεονἐκται, καὶ παρέδωκαν αὐτοὺς τοῖς ἐχθροῖς, καὶ τὸ πλῆθος διέστρεφον, καὶ ὑπευθύνους ἐ ποίουν τοῖς πολεμίοις" Θάῤῥει, φησίν" οὗτος οὐ τοιοῦτος, ἀλλὰ πρᾶος καὶ ἐπιεικής καὶ δείκνυται ἀπὸ τῆς ὄνου. Οὐ γὰρ στρατόπεδον ἐπισυρόμενος εἰσῆλθεν, ἀλλ᾽ ὄνον ἔχων μόνον. Τοῦτο δὲ οὐκ ἤδεσαν͵ φησὶν, οἱ μαθηταὶ αὑτοῦ, ὅτι ἦν ἐπ᾿ αὐτῷ γεγραμμένον. Ὁρᾷς ὅτι τὰ πλείονα ᾿ἢγνόουν, ἐπειδὴ αὐτὸς οὐκ ἀπεκάλυπτεν αὐτοῖς; Καὶ γὰρ δτ: εἶπεν Αὐσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτὸν, οὐδὲ τότε ἔδεσαν ὁ οἱ μαθηταί. Καὶ ἄλλος δὲ εὐαγγελιστὴς λέγει, ὅτι ἣν κεκρυμμένος ὁ λόγος ἀπ᾽ αὐτῶν, καὶ οὖκ ἔδεσαν ὅτι δεῖ αὑτὸν ἀναστῆναι ἐκ τῶν νεκρῶν, ᾿Αλλὰ τοῦτο μὲν εἰκότως ἐκρύπτετο. Διὸ καὶ ἄλλος λέγει εὐαγγελιστῆς, ὅτι καθ᾽ ἕχαστον ἀκούοντες ἢ)γοῦν, καὶ ἦσαν ἐν κατηφείᾳ " τοῦτο δὲ, ἐκ τοῦ μὴ εἰδέναι τὸν περὶ τῆς ἀναστάσεως: λόγον. ᾿Αλλὰ τοῦτο δὲν εἰκότως ἐκρύπτετο, ἅτε μεῖζον ἣ κατ᾽ αὐτούς" πὸ μέντοι τῆς ὄνου διατέ αὑτοῖς οὐκ ἀπεκαλύφθη; Ὅτι καὶ τοῦτο μέγα ἦν.

### English translation (Claude)

“So a great crowd of the Jews learned that he was there, and they came, not only because of Jesus, but also to see Lazarus, whom he had raised [from the dead].” As wealth tends to throw headlong those who do not take heed, so does rule. For the one leads to greed, the other to arrogance. See, at any rate, the multitude of the Jews who were ruled sound, and the rulers corrupt. For that these believed in him, the evangelists say continually: “Many of the crowd believed in him”; but of the rulers they disbelieved. And they themselves say, not the crowd, “Has any of the rulers believed in him?” [“But this crowd, which does not know the law, is accursed.” Those who knew God they called accursed], those who believed; and themselves, who were killing him, they called wise. And here too, on seeing the miracle, the many believed; but the rulers were not content with their own evils, but also tried to kill Lazarus. Granted that you tried to kill Christ because he broke the Sabbath, because he made himself equal to the Father, and because of the Romans, as you say: what did you have to charge against Lazarus, that you tried to kill him? Is having been done good a crime? Do you see how murderous their purpose was? And yet he had worked many signs, but none so made them savage, not the paralytic, not the blind man. For this was more wonderful by its nature, and had happened after many others, and it was a strange thing to see a man four days dead walking and speaking. Fine achievements of the feast, indeed (are they not?), to mingle the festival with murders! Besides, there they seemed to charge the Sabbath, and in this way to lead the crowds away; but here, since they had nothing to blame, they make their attempt against the man who was healed. For here they could not even say that he opposed the Father; for the prayer had stopped their mouths. Since, then, what they always charged had been removed and the sign was brilliant, they rush to murder. So they would have done this in the case of the blind man too, if they had not been able to charge the Sabbath. Besides, he was obscure, and they cast him out of the temple; but this man was distinguished, as is clear from the many who came to console his sisters; and the miracle happened while all were watching, and with great wonder. For this reason all ran to see. This, then, stung them: that while the feast was on, all left it and went to Bethany. So they tried to kill him, and did not even think they were daring anything; so murderous were they. And for this reason the law, at its beginning, begins from this: “You shall not murder”; and the prophet charges them with this: “Their hands are full of blood.” How then, after not walking openly in Judea and withdrawing to the wilderness, does he enter again with boldness? Having quenched their anger by his withdrawal, he comes upon them when they had calmed down. Besides, the crowd going before and following was enough to throw them into anguish. For no sign drew them so much as that of Lazarus. And another evangelist says that “they spread their garments under his feet,” and that “the whole city was shaken”; with such honor did he enter. And he did this partly foreshadowing a prophecy, partly fulfilling one; and the same act was the beginning of the one and the end of the other. For “Rejoice, for your king is coming to you, meek,” belonged to one fulfilling a prophecy; but sitting on an ass belonged to one foreshadowing a future thing, that he was going to have the unclean race of the Gentiles in subjection. And how do the others say that he sent disciples and said, “Untie the ass and the colt,” while this evangelist says nothing of the kind, but that he found a young ass and sat on it? Because both are likely to have happened: after the ass was untied and the disciples were bringing it, he found it and sat on it. And they took the branches of the palms and the olives, and spread their garments, showing that they now had a greater opinion of him than that of a prophet: [“Hosanna! Blessed is he who comes] in the name of the Lord.” Do you see that this especially choked them: that all were persuaded that he was not an enemy of God? And this especially divided the people: his saying that he had come from the Father. And what is “Rejoice greatly, daughter of Zion”? Since all their kings for the most part were unjust and greedy, and handed them over to their enemies, and perverted the multitude, and made them subject to their foes, “Take courage,” he says; “this one is not such, but meek and gentle”; and this is shown by the ass. For he did not enter dragging an army with him, but having only an ass. “His disciples did not understand this,” it says, “[at first; but when Jesus was glorified, then they remembered] that this had been written about him.” Do you see that they were ignorant of most things, since he did not reveal them to them? For when he said, “Destroy this temple, and in three days I will raise it up,” not even then did the disciples know. And another evangelist says that the saying was hidden from them, and they did not know that he must rise from the dead. But this was naturally hidden. That is why another evangelist says that each time they heard it they grieved and were downcast; and this was from not knowing the word about the resurrection. But this was naturally hidden, since it was too great for them; but why was the matter of the ass not revealed to them? Because this too was great.

### Scripture references

- John 12:9–16: quotation, high confidence
- John 7:31: quotation, medium confidence
- John 7:48–49: quotation, high confidence
- Exod 20:13: quotation, high confidence
- Isa 1:15: quotation, high confidence
- Matt 21:8: quotation, high confidence
- Matt 21:10: quotation, high confidence
- Zech 9:9: quotation, high confidence
- Matt 21:2: quotation, high confidence
- John 2:19: quotation, high confidence
- John 2:22: allusion, high confidence
- Luke 18:34: allusion, high confidence
- Matt 17:23: allusion, high confidence

### Translation notes

- Quotations: John 12:9–16; John 7:31 (or 8:30); John 7:48–49; Exod 20:13; Isa 1:15; Matt 21:8, 10; Zech 9:9; Matt 21:2; John 2:19, 22; Luke 18:34; Matt 17:23 (“they were greatly distressed”). Chrysostom says the ass foreshadowed the Gentiles, an “unclean” race, coming into subjection to Christ; translated as written. Lines lost in the scan (the quotation of John 7:49, the cry of Hosanna, and part of John 12:16) are supplied in brackets. Leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 66.1 (PG 59:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/66-1).

## Homily 66.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/66-1/#p-66-2
- Source: PG 59:396
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Greeks come seeking Jesus, and he declares that the hour of his glorification on the cross has come, like a grain of wheat that dies; Chrysostom defends the bodily resurrection against heretics and pagan philosophers.

### Greek text

Ὅρα δὲ φιλοσοφίαν εὐαγγελιστοῦ, πῶς οὐκ ἔπαισχύνεται τὴν προτέραν αὐτῶν ἄγνοιαν ἔχπομπεύειν Ῥ, “Ὅτ: μὲν οὖν γέγραπται, ἤδεσαν " ὅτι δὲ ἐπ᾽ αὐτῷ γέ- Ὑρᾶπται, οὐκ ἤδεσαν. Καὶ γὰρ ἂν ἐσχανδάλισεν αὖ- «οὺς, εἴ γε βασιλεὺς ὧν τοιαῦτα μέλλοι πάσχειν, καὶ οὕτως ἐχδίδουσθαι. Καὶ ἄλλως ὃξ, οὐκ ἂν εὐθέως ἐχώησαν τὴν γνῶσιν τῆς βασιλείας, ἣν ἔλεγε. Καὶ γὰο ὅλλος εὐχγγελιστῆς φησιν, ὅτι περὶ βασιλείας ἐδόκουν ταύτης λέγεσθαι. ᾿Ἐμωρτύρει δὲ ὁ ὄχιλος, ὅτι ἀνἔστησε τὸ» Λάζαρον. Οὐ γὰρ ἂν τοσοῦτοι μετέθεντο ἐξαίφνης, φησὶν, εἰ μὴ ἐπίστευσαν τῷ σημείῳ. Οἱ δὲ «ῥδαρισαῖοι εἶπον πρὸς αὐτούς Θεωρεῖτε, ὅτι οὐκ ἐχκρειλεῖτε οὐδέν; 1δ8 ὁ κόσμος ὀπίσω αὐτοῦ ὑπἀγει. Δοκεῖ δέ μοι τοῦτο εἶνα! τῶν ὑγιαινόντων μὲν, οὗ τολμώντων δὲ παῤῥησιάσασθαι, εἶτα ἀπὸ τῆς ἐχδάσεως κατεχόντων αὐτοὺς ὡς ἀνήνντα ἐπιχειροῦντας. Κόσμον δὲ ἐνταῦθα πάλιν τὸν ὅλον φασίν, Οἷδε γὰρ ἡ Γραφὴ κόσμον καὶ τὴν κτίσιν λέγειν, καὶ τοὺς ἐν πονηρίᾳ ζῶντας. Καὶ τὸ μέν φησιν, ὅταν λέγῃ, Ὁ ἐχφῳέρων κατὰ ἀριθμὸν τὸν κόσμον αὑτοῦ" τὸ δὲ, ἔταν λέγῃ, Ὃ κόσμος ὑμᾶς οὗ μισεῖ, ἐμὲ δὲ μισεῖ, Ἑαὶ γρὴ ταῦτα ἀχριδῶς εἰδέναι, ἵνα μὴ παρὰ τὴν σημασίαν τῶν ὀνομάτων λαθὴν παρέχωμεν τοῖς αἱτες προσκυνῆσαι εὶς τὴν ἑορτήν. Ἐγγὺς ὄντες λοιπὸν τοῦ προσήλυτοι γίνεσθαι, ἧσαν “ εἰς τὴν ἕορτῆν. Τῆς φήμης οὖν διαδοθείσης, λέγουσι " Θέλομεν τὸν Ἰησοῦν ἰδεῖν. Ὃ δὲ Φίλιππος παραχωρεῖ τῷ ᾿Ανδρέχ, ἅτε πρὸ αὑτοῦ ὄντι, καὶ τὸ πρᾶγμα αὑτῷ κοινοῦται. ᾿Αλλ᾽ οὐδξ οὗτος ἁπλῶς αὐθεντεῖ" γὰρ, ὅτι Εἰς ὁδὸν ἐθγῶν μὴ ἀπέλθητε. Διὰ ποῦτο μετὰ τοῦ μαθητοῦ χοινωσάμενος, τῷ διδασκάλῳ ἀναφέρει" ἀμφότεροι γὰρ εἶπον αὐτῷ. Ὁ δὲ τί φησιν; τ.1θεν ἡ ὥρα, ἵνα δοξασϑῇ ὁ Υἱὸς τοῦ ἀνθρώπου". Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γὴν ἃ ποθάνῃ, αὐτὸς μόνος μένει. Τί ἐστιν, Ἤ.1θεν᾽ ἡ ὥρα; Ἔλεγεν, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέιλιθητε, Ἑγκόπτων ἀγνωμοσύνης πρόφασιν ἀπὸ Ἰουδαίων, καὶ κατεῖχεν αὐτούς. Ἐπεὶ οὖν ἐπέμενον οὗτοι: ἀπει- Θοῦντες, ἐκεῖνοι δὲ ἐδούλοντο προφελθεῖν, Κα: ρὸς λοιπριν, φησὶν, ἐπὶ τὸ πάθος ἐλθεῖν, πάντων πεπληρωμένῶν. Εἰ γὰρ μέλλοιμεν τούτοις μὲν καὶ ἀπειθοῦσι ππροσεδρεύειν, ἐκείνους δὲ καὶ βουλομένου; μὴ προσἔἕεσθα:, ἀνάξια τῆς ἡμετέρας ἔσται ταῦτα κηδεμονίας. Ἐπ: οὖν ἔμελλεν ἀφήσειν τοὺς μαθητὰς ἐπὶ τὰ ἔθνη, λοιπὸν ἱέναι μετὰ τὸν σταυρὸν, ὁρᾷ ὄὃὲ αὐτοὺς «ροπηδῶντας, φησί" Καιρὸς ἐπὶ τὸν σταυρὸν ἐλθεῖν. Οὐ πρότερον γὰρ αὐτοὺς εἴασεν, ἵνα ἢ εἰς μαρτύριον αὐτοῖς. Ἕως γὰρ διὰ τῶν ἔργων αὑτὸν διεχρούσαντο, ἕως αὐτὸν ἐσταύρωσαν, οὐκ εἶπε, Πορευθέντες μειθητεύσατε πάντα τὰ ἔθνη, ἀλλ᾽, Εἰς ἐδὸν ἐθνῶν μὴ ἀπέλθητε" καὶ, Οὐκ ἀπεστάλην, εἰ μὴ δὶς τὰ ἔστι χαιλὸν «αδεῖν τὸν ἄρτον τῶν τέκνων, καὶ δοῦναι τοῖς κυναρίοις. Ἐπειδὴ δὲ ἐμίσησαν αὐτὸν, καὶ οὕτως ἐμίσησαν ὡς ἀνελεῖν, περιττὸν ἣν προσσαντο αὑτὸν λέγοντες" Οὐκ ἔχομεν βασιμέα, εἰ “ὴ Καίσαρα. Τότε δὴ λο:πὸν αὐτοὺς ἀφῆκεν, ἐπειδὴ αὐτοὶ ἁφῆκαν. Διὰ τοῦτο λέγει" Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέχγα ὑμῶν, καὶ οὐκ ἠθελήσατε! Τί ἐστιν: Ὃ κόκκος τοῦ σίτου, ἐὰν μὴ πεσὼν ἀποθάνῃ; Περὶ τοῦ σταυροῦ λέγει, Ἵνα γὰρ μὴ θορυδῶνται ἐννοοῦντες ὅτι, ὅτε καὶ “ἄλληνες προτῆλθον, τότε ἀνῃρέθη, λέγει" Αὐτὸ μὲν οὖν τοῦτο μάλιστα αὐτοὺς ποιεῖ προσελθεῖν, καὶ αὐξήσει τὸ κήρυγμα τὸ ἐμόν. Εἶτα, ἐπειδὴ ἀπὸ λόγων οὐκ οὕτως ἔπειθεν, ἀπὸ τῆς τῶν πραγμάτων πείρας αὐτὸ μεθ- Ξύει λέγων’ Ἐπεὶ καὶ ἐν τῷ σίτῳ τοῦτο γένεται " μᾶλλον φέρει καρπὸν, ὅταν ἀποθάνῃ. ΕἸ δὲ ἐν τοῖς σπέρμασι τοῦτο, πολλῷ μᾶλλον ἐν ἐμοί. ᾿Αλλ᾽ οὐκ ἤδεσαν οἱ μαθηταὶ τὰ λεγόμενα. Διὸ συνεχῶς αὐτὸ τίθησιν ὁ εὐαγγελιστὴς, ἀπολογούμενος; ὑπὲρ τῆς μετὰ ταῦτα φυγῆς. Τοῦτον καὶ περὶ τῆς ἀναστάσεως διαλεγόμενος ὁ Παῦλος τὸν λόγον ἐχίνησε. Υ΄. Ποίαν οὖν ἕξουσιν ἀπολογίαν οἱ τῇ ἀναστάσε: διαπιστοῦντες, ἐν τοῖς σπέρμασι τοῦ πράγματος καθ᾽ ἑκάστην μελετωμένου τὴν ἡμέραν, καὶ ἐν φυτοῖς, καὶ ἐπὶ τῆς γενέσεως τῆς ἡμετέρας; Πρότερον γὰρ δεῖ φθαρῆναι τὸ σπέρμα, καὶ τότε γενέσθα: γένεσιν. Ὅλως δὲ ὅταν ὁ Θεός τι ποιῇ, λογισμῶν οὐκ ἔστι χρεία. Πῶς γὰρ ἐξ οὐκ ὄντων ἡμᾶς ἐποίησε; Ταῦτα πρὸς Χριστιανοὺς λέγω, τοὺς λέγοντας πείθεσθαι [Γραφαῖς. Ἐγὼ δὲ καὶ ἕτερον ἐρῶ ἀπὸ λογισμῶν ἀνθρωπίνων. Τῶν ἀνθρώπων οἱ μὲν ἐν κακίᾳ διάγουσιν, οἱ δὲ ἐν ἀρετῇ. ᾿Αλλὰ τῶν ἐν κακίᾳ διατριθόντων πολλοὶ εἰς ἔσχατον γῆρας ἦλθον εὐπαθοῦντες" τῶν δὲ ἐν ἀρετῇ, τὰ ἐναντία ὑπομείναντες. Πότε οὖν τὰ κατ᾽ ἀξίαν ἀπολήψεται ἕχαστος; ἐν ποίῳ χαιρῷ; Ναὶ, φησίν: ἀλλὰ σωμάτων οὐκ ἔστιν ἀνάστασις. Οὐκ ἀκούουσι τοῦ Π{πύλου λέγοντος " Δεῖ τὸ “θαρτὸν τοῦτο ἐνδύσασθαι ἀρθαρσίαν; Οὐ περὶ ψυχῆς (οὐδὲ γὰρ φθείρεται ἡ ψυχὴ) καὶ ἀνάστασις δὲ τοῦ πεπτωκότος λέγεται " ἔπεσε δὲ τὸ δῶμα. Διατί δὲ οὐ βούλει ἀ:ἀστασιν εἶναι σώματος; Πότερον οὐ δυνατὸν τῷ Θεῷ; ᾿Αλλὰ τοῦτο μὲν ἐσχάτης ἀνοίας λέγειν. ᾿Αλλ᾽ οὐ πρέπει; Διατί οὐ πρέπει τὸ «θαρτὸν καὶ πόνου καὶ θανάτου χοινωνῆσαν, κοινωνῆσαι καὶ τῶν στεςάνων; Εἰ γὰρ μὴ ἔπρεπεν, οὐδ᾽ ἂν παρὰ τὴν ἀρ; ἣ» ἐγένετο, οὐκ ἂν σάρκα αὑτὸς ἀνέλαδεν. “Ὅτι δὲ καὶ ἀνέλαθε, καὶ αὑτὴν ἀνέστησιν, ἄκουσον τί φησι" Πάλε τοὺς δακεύιους, καὶ ἴδε, ὅτι πνεῦμα ὀστὰ καὶ νεῦρα οὐκ ἔχει. Διατί δὲ τὸν Λάξαρον ἀνέστησεν, εἰ βέλτιον ἣν χωρὶς σώματος ἀναστῆναι; τί ἐν τάξει σημείου καὶ εὐεργεσίας αὐτὸ ποιεῖ; τί δὲ ὅλως ξδωχς, τροφάς; Μὴ τοίνυν ἁπατᾶ:θε παρὰ τῶν αἰἱρετιχῶν, ἀγαπητοί, Καὶ γὰρ ἀνάστασίς ἔστι, καὶ χρίσις ἐστί. Ταῦτα ὃὲ ἀναιροῦσιν, ὅσοι μὴ βούλονται δοῦναι λόγον τῶν πεπραγμένων. Καὶ γὰρ δεῖ τὴν ἀνάστασιν τοιαὐτὴν εἶναι, οἵα γέγονεν ἡ τοῦ Χριστοῦ. ᾿Απαρχὴ γὰρ ἐκεῖνος, καὶ πρωτότοχο: ἀπὸ τῶν νεκρῶν. Εὶ δὲ ἀνάστασις τοῦτό ἐστι, ψυχῆς καθαρμὸς, καὶ ἁμαρτιῶν ἀπαλλαγὴ, ὁ δὲ Χριστὸς οὐκ ἥμαρτε, πῶς ἀνέστη; πῶς ἡμεῖ; τῆς κατάρας ἀπτλλάγγμεν, εἴ γε καὶ αὐτὸς ἥμαρτε; πῶς δὃὲ λέγει" “ἔρχεται ὁ ἄρχων τοῦ κό- « σμου τούτου. καὶ ἐν ἐμοὶ οὐκ ἔχει͵, οὐδέν; Ταῦτα Ὑὰρ τὸ ἀναμάρτητον δηλοῦντός ἐστιν. Οὐκοῦν κατ᾽ αὐτοὺς ἣ οὐκ ἀνέστη, ἣ ἵνα ἀναστῇ 5, ἥμαρτε πρὸ τῆς ἀναστάσεω;. ᾿Αλλὰ καὶ ἀνέστη, καὶ ἁμαρτίαν οὐκ ἐποίησεν. Οὐκοῦν ἀνέστη σώματι" καὶ τὰ δόγματα ταῦτα τὰ πονηρὰ οὐδὲν ἕτερόν ἐστιν, ἀλλ᾽ ἣ κενοδοξίας ἔκγονα. Φεύγωμεν τοένυν τοῦτο τὸ νόσημα. φθείρουσι γὰρ, φησὶν, ἤθη χρηστὰ ὁμιλίαι κακαί. Οὐκ ἔστι ταῦτα ἀποστόλων διδάγματα " Μαρκίων ἐστὶ καὶ Οὐαλεντῖνος ὁ ταῦτα χαινοτομήσας. Φεύγωμεν ποίνυν, ἀγαπητοί. Οὐδὲν γὰρ ὄφελος βίου καθαροῦ, δογμάτων διεφθαρμένων ὥσπερ οὖν οὐδὲ τοὐναντίον, δογμάτων ὑγιῶν, ἐὰν βίος ἧ διεφθαρμένος. Ταῦτα Ἕλληνες ἕτεχον, ταῦτα ἐκεῖνοι ηὔξησαν, ἀπὸ τῶν ἔξωθεν φιλοσόφων λαθόντες, καὶ τὴν ὕλην ἀγέννητον ἢ λέγοντες, καὶ πολλὰ τοιαῦτα, Ὥσπερ οὖν εἶπαν, ὅτι οὖκ ἂν εἴη δημιουργὸς, μὴ ὑποκειμένης ὕλης ἀγεννήτου " οὕτω καὶ τὴν ἀνάστασιν ἠθέτησαν. ᾿Αλλὰ μὴ προσέχωμεν, εἰδότες Θεοῦ δύναμιν παναρχῇ “ " μὴ προσέχωμεν. Ὑμῖν λέγω ταῦτα. Ἡμεῖς γὰρ τὴν πρὸς αὐτοὺς οὐ παραιτησόμεθα μάχην. ᾿Αλλ᾽ ὁ ἄοτος καὶ γυμνὸς, κἂν εἰς ἀσθενεῖς ἐμπέσῃ, κᾶν ἰσχυρότερος ἧ, ῥᾳδίως ἁλώσεται. Εἰ μὲν γὰρ Γραφαῖς προσείχετε. καὶ καθ᾽ ἑκάστην ὁ ἑαυτοὺς ἠχονᾶτε τὴν ἡμέραν, οὐκ ἂν παρήνεσα τὴν πρὸς ἐκείνους φεύγειν μάχην, ἀλλὰ καὶ συμπλέκεσθαι συνεδούλευσα ἄν. Καὶ γὰρ ἰσχυρὰ ἡ ἀλήθεια. Ἐπειδὴ δὲ χρῆσθαι αὐταὶ; οὐκ ἴστε, δέδοικα τὴν συμπλοκὴν, γὰρ, οὐδὲν ἀσθενέστερον ἐχείνων τῶν τῆς τοῦ Ἠνεύματος βοηθείας ἡρημωμένων. Εἰ δὲ τῇ ἔξωθεν κέχρηνται σοφίᾳ, θαυμάζειν οὐ χρὴ. ἀλλὰ καταγελᾷν, ὅτι τοῖς μωροῖς κέχρηνται διδασκάλοις. Οὔτε γὰρ περὶ Θεοῦ, οὔτε περὶ κτίσεώς τι ὑγιὲς εὑρεῖν ἠδυνήθησαν ἐκεῖνοι" ἀλλ᾽ ἅπερ ἡ παρ’ ἡμῖν χήρα ἐπίταται, ταῦτα Πυθαγόρας οὐδέπω ἔδει: - ἀλλ᾽ ἔλεγον ὅτι θάμνος ἐστὶ καὶ «ς ἰχθὺς, καὶ κύων γίνεται ἡ ψυχῆ. Τούτοις οὖν, εἰπέ μοι, προσέχειν δεῖ; καὶ πῶς ἂν ἔχοι λόγον; Μεγάλοι εἰσὶν ἐν τῇ κώμῃ ἐκεῖνοι, καλοὺς βοχρι τούτων αὐτοῖς ἢ φιλοσοφία. ᾽Αν δὲ τὰ ἔνδοθεν ἴδῃς, τέφρα καὶ κόνις, καὶ ὑγιὲς οὐδὲν, ἀλλὰ Τάξος ἀνεῳγμένος ὁ λάρυγξ αὑτῶν, πάντα ἀχαθαρπίας. ἔχων γέμοντα καὶ ἰχῶρος, καὶ τὰ δόγματα πάντα σκωλήκων. Ὁ γοῦν πρῶτος αὐτῶν τὸ ὕδωρ ἔφησεν εἶναι θεὸν, καὶ ὁ μετ᾽ ἐκεῖνον τὸ πῦρ, ἄλλος τὸν ἀέρα, καὶ πάντες εἰς τὰ σώματα χατηνέχθησαν. Τούτους οὖν, εἰπέ μοι, θαυμάζειν χρὴ. τοὺς οὐδὲ ἔννοιαν ἀσωμάτου λαδόντας Θεοῦ, εἰ δήποτε καὶ ὕστερον ἔλαδον, μετὰ τὸ συγγενέσθαι ἐν Αἰγύπτῳ τοῖς ἡμετέροις; Ἀλλ᾽ ἵνα μὴ πολὺν ὑμῖν ἐπάγωμεν θόρυδον, ἐνταῦθα τὸν λόγον καταλύσωμεν. Ἂν γὰρ ἀρξώμεθα τὰ. ἐχείνων προτιθέναι δόγματα, καὶ τί μὲν περὶ Θεοῦ, τί δὲ περὶ ὕλης, τί δὲ περὶ ψυχῆς, τί δὲ περὶ σωμάτῶν εἶπον, πολὺς ἕψεται γέλως. Καὶ οὐδὲ τῆς παρ᾽ ἡμῶν κατηγορίας δεήσονται " αὐτοὶ γὰρ ἀλλήλους ἔδαλον. Ὁ γοῦν καθ' ἡμῶν γράψας τὸν περὶ τῆς ὕλης λόγον, ἑαυτὸν ἀνεῖλε. Διόπερ ἕνα μὴ ματαίως σωμεν, ταῦτα ἀφέντες, ἐκεῖνο ἐροῦμεν, τῆς ἀκροάσεως τῶν θείων ἔχεσθαι Γραφῶν, καὶ μὴ λογομαχεῖν εἰς οὐδὲν δέον " ὃ καὶ Παῦλος παραινεῖ Τιμοθέῳ, καίτοι γε πολλῆς σοφίας ἐμπεπλησμένῳ, καὶ τὴν ἀπὸ τῶν σημείων ἔχοντι δύναμιν. Πειθώμεθα τοίνυν ἐκείνῳ, καὶ τὰς φλυαρίας ἀφέντες. τῶν ἔργων ἐχώμεθα, φιλαδελφίας λέγω καὶ φιλοξενίας - καὶ πολὺν ποιητώμεθα τῆς ἐλεημοσύνης λόγον, ἵνα τῶν ἐπηγγελμένων τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπέχ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

See the wisdom of the evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew; but that it was written about him they did not know. For it would have offended them if, being a king, he was going to suffer such things and be so betrayed. And besides, they would not at once have grasped the knowledge of the kingdom of which he spoke; for another evangelist says that they thought it was said about this kingdom. “The crowd testified that he had raised Lazarus.” For so many would not have changed suddenly, he says, unless they had believed the sign. “The Pharisees then said to one another, ‘You see that you are gaining nothing; look, the world has gone after him.’” This seems to me to belong to those who were sound but did not dare to speak openly; then from the outcome they restrain the others as attempting something useless. And here again they call the whole people “the world.” For Scripture is accustomed to call both the creation and those who live in wickedness “the world.” The one it says when it says, “He who brings out his world by number”; the other when it says, “The world cannot hate you, but it hates me.” And we must know these things exactly, so that we may not give a handle to the heretics through the meaning of the words. [“Now among those who went up] to worship at the feast [were some Greeks].” Being near to becoming proselytes now, they were [present] at the feast. When, then, the report had spread, they say, “We wish to see Jesus.” And Philip yields to Andrew, as being before him, and shares the matter with him. But not even he acts on his own authority; for [he had heard] that “Do not go on the road of the Gentiles.” That is why, having consulted with the disciple, he refers it to the teacher; for both told him. And what does he say? “The hour has come for the Son of Man to be glorified. Unless a grain of wheat falls into the earth and dies, it remains alone.” What is “The hour has come”? He had said, “Do not go on the road of the Gentiles,” cutting off a pretext for ingratitude from the Jews, and he held the disciples back. Since, then, these persisted in disobeying, and those wished to come, “It is time now,” he says, “to come to the passion, everything having been fulfilled. For if we were to keep waiting on these, who disobey, and not receive those, who wish to come, this would be unworthy of our care.” Since, then, he was going to send the disciples to the Gentiles, to go there after the cross, and he sees them hastening to come, he says, “It is time to come to the cross.” For he did not let them go before, so that it might be a testimony against the Jews. For until they had rejected him by their deeds, until they had crucified him, he did not say, “Go and make disciples of all nations,” but “Do not go on the road of the Gentiles,” and, “I was sent only to [the lost sheep of the house of Israel],” and, “It is not right to take the children’s bread and give it to the dogs.” But when they hated him, and hated him so as to kill him, it was superfluous [to keep waiting on those who had] renounced him, saying, “We have no king but Caesar.” Then at last he left them, since they had left him. That is why he says, “How often I wished to gather your children, and you would not!” What is “Unless a grain of wheat falls and dies”? He speaks of the cross. For so that they might not be troubled, considering that he was killed when the Greeks too had come to him, he says, “This very thing above all makes them come, and will increase my preaching.” Then, since he did not so persuade them by words, he works it out from the experience of things, saying, “For this happens with wheat too: it bears more fruit when it dies. And if this is so with seeds, much more with me.” But the disciples did not understand what was said. That is why the evangelist sets it down continually, making a defense for their later flight. Paul too, speaking of the resurrection, set this argument in motion. What defense, then, will those have who disbelieve in the resurrection, when the thing is practised every day in seeds and in plants and in our own birth? For first the seed must perish, and then birth takes place. And in general, when God does something, there is no need of reasonings. For how did he make us from nothing? I say these things to Christians, who say they believe the Scriptures. But I will say something else too, from human reasonings. Of men, some live in wickedness, others in virtue. But of those who spend their time in wickedness, many have come to extreme old age in prosperity; and of those in virtue, many have endured the opposite. When then will each receive what he deserves? At what time? “Yes,” someone says, “but there is no resurrection of bodies.” Do they not hear Paul saying, “This perishable must put on imperishability”? He does not speak of the soul (for the soul does not perish); and resurrection is said of what has fallen; and it is the body that fell. And why do you not wish there to be a resurrection of the body? Is it not possible for God? But to say this is the utmost folly. But is it not fitting? Why is it not fitting that the perishable, which shared in toil and death, should share in the crowns too? For if it were not fitting, it would not have come into being at the beginning, nor would he himself have taken flesh. And that he took it, and raised it, hear what he says: “Put your fingers here, and see that a spirit does not have bones and sinews.” And why did he raise Lazarus, if it was better to rise without a body? Why does he do it as a sign and a benefit? And why did he give him food at all? So do not be deceived by the heretics, beloved. For there is a resurrection, and there is a judgment. And those who do away with these are those who do not wish to give an account of what they have done. For the resurrection must be such as Christ’s was. For he is the first fruits, and the firstborn from the dead. But if resurrection is this, a cleansing of the soul and a release from sins, and Christ did not sin, how did he rise? How were we freed from the curse, if he too sinned? And how does he say, “The ruler of this world is coming, and he has nothing in me”? For these words show his sinlessness. So according to them, either he did not rise, or, in order to rise, he sinned before the resurrection. But he both rose and did no sin. Therefore he rose in the body; and these wicked doctrines are nothing but the offspring of vainglory. Let us flee this disease, then. “For bad company,” it says, “corrupts good morals.” These are not the teachings of the apostles; it is Marcion and Valentinus who innovated these things. Let us flee, then, beloved. For there is no profit in a pure life when doctrines are corrupt; as neither, on the other hand, in sound doctrines if the life is corrupt. The Greeks gave birth to these things; those men increased them, taking them from the outside philosophers, saying that matter is unbegotten, and many such things. As they said that there could not be a Creator unless unbegotten matter lay ready, so they set aside the resurrection too. But let us not heed them, knowing the all-sovereign power of God; let us not heed them. I say these things to you. For we will not decline the battle against them. But one who is unarmed and naked, even if he falls among the weak, even if he is stronger, will easily be taken. For if you attended to the Scriptures and sharpened yourselves every day, I would not have advised you to avoid the battle with them, but would even have counselled you to engage. For the truth is strong. But since you do not know how to use them, I fear the engagement, [lest you be found unarmed; for] nothing is weaker than those deprived of the help of the Spirit. And if they use the outside wisdom, one should not admire them but laugh at them, because they use foolish teachers. For those men could find nothing sound either about God or about creation; but what the widow among us knows, this Pythagoras did not yet know; but they said that the soul becomes a bush and a fish and a dog. Should we heed these men, tell me? And how would it make sense? They are great in the village, those men, [growing] fine [curls and wrapped in cloaks]; this is the extent of their philosophy. But if you see what is inside, it is ash and dust, and nothing sound, but “their throat is an open grave,” full of all uncleanness and filth, and all their doctrines are full of worms. The first of them, at any rate, said that water is god, the one after him fire, another air, and all were brought down to bodies. Should we admire these men, tell me, who did not even form a conception of a bodiless God, if indeed they formed one later, after associating with our people in Egypt? But so as not to bring much tumult on you, let us end the discourse here. For if we begin to set out their doctrines, what they said about God, about matter, about the soul, about bodies, much laughter will follow. And they will not even need our accusation; for they cast down one another. The one, at any rate, who wrote against us the treatise on matter destroyed himself. So, so that we may not [delay you] in vain, leaving these things aside, we will say this: hold fast to the hearing of the divine Scriptures, and do not dispute about words to no purpose; which Paul too urges on Timothy, though he was filled with much wisdom and had the power of signs. Let us obey him, then, and, leaving aside idle talk, hold fast to works, I mean brotherly love and hospitality; and let us make much account of almsgiving, so that we may attain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory to the ages of ages. Amen.

### Scripture references

- John 12:16–24: quotation, high confidence
- Isa 40:26: quotation, high confidence
- John 7:7: quotation, high confidence
- Matt 10:5: quotation, high confidence
- Matt 28:19: quotation, high confidence
- Matt 15:24: quotation, high confidence
- Matt 15:26: quotation, high confidence
- John 19:15: quotation, high confidence
- Matt 23:37: quotation, high confidence
- 1 Cor 15:36–37: allusion, high confidence
- 1 Cor 15:53: quotation, high confidence
- Luke 24:39: quotation, high confidence
- Col 1:18: allusion, high confidence
- 1 Cor 15:20: allusion, high confidence
- John 14:30: quotation, high confidence
- 1 Cor 15:33: quotation, high confidence
- Ps 5:9 (5:10 LXX): quotation, high confidence
- 2 Tim 2:14: allusion, high confidence
- Matt 20:21: allusion, medium confidence

### Translation notes

- Quotations: John 12:16–24; Matt 20:21 (allusion, the kingdom); Isa 40:26 (LXX “who brings out his world by number”); John 7:7; Matt 10:5; Matt 28:19; Matt 15:24, 26; John 19:15; Matt 23:37; 1 Cor 15:36–37 (allusion); 1 Cor 15:53; Luke 24:39 (Chrysostom’s wording, “bones and sinews”); Col 1:18 and 1 Cor 15:20; John 14:30; 1 Cor 15:33; Ps 5:9 (LXX 5:10, with Rom 3:13); 2 Tim 2:14. Chrysostom names Marcion and Valentinus as teachers who denied the bodily resurrection, and alludes to philosophers (Thales: water; Heraclitus: fire; Anaximenes: air; Pythagoras: transmigration of souls), and to a work “on matter” (unidentified; perhaps Hermogenes); none is tagged. Lines lost in the scan (the quotation of John 12:20, the end of Matt 15:24, and words in the passage on the battle with heretics) are supplied in brackets. Leaked apparatus is removed by logged corrections. The section numeral 3 (γ) appears in the scan’s text but was not used as a division.

### Citation (SBL)

Chrysostom, Hom. Jo. 66.2 (PG 59:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/66-2).

## Homily 67.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/67-1/#p-67-1
- Source: PG 59:396
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ teaches that whoever hates his life in this world will keep it, calls his servants to follow him even to death, and shows his true humanity by being troubled at the approach of his passion.

### Greek text

Ὃ φιλῶν τὴν Ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν" καὶ ὁ μισῶν τὴν ψυχὴν αὑτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζυὴν αἰώνιον φυάιίξει αὐτὴν. Ἐὰν ἐμοί τις διακογῇ, ἐμοὶ ἀκολουθείτω. Γλυκὺς ὁ παρὼν βίος, καὶ πολλῆς γέμων ἡδονῆς" ἀλλ᾽ οὐκ ἅπασιν, ἀλλὰ τοῖς προσηλιυμένοις αὐτῷ. Εἰ δέ τις εἰς τὸν οὐρανὸν διαδλέψειε, καὶ τὰ ἐκεῖ ἴδοι χαλὰ 8, ταχέως αὐτοῦ καταφρονήσει, καὶ οὐδένα ποιῆσεται λόγον. Ἐπεὶ καὶ κάλλος σωμάτων, ἕως ἂν ἕτερον μὴ φαίνηται λαμπρότερον, θαυμάζεται " ἐπειδὰν δὲ φανῇ τὸ χρεῖττον, καταφρονεῖται τὸ πρότερον. “Ἂν τοίνυν θελήσωμεν καὶ ἡ μεῖς εἰς ἐκεῖνο τὸ κάλλος ἰδεῖν, καὶ τὴν εὐπρέπειαν τῆς ἐκεῖ βασιλείας κατοπτεῦσαι, των. Δεσμὸς γάρ τί: ἐστιν ἡ πρὸς τὰ παρόντα συμπάθεια. Καὶ εἰς τοῦτο ἡμᾶς ἐνάγων ὁ Χριστὸς, ἄκουσον τί φησιν" Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀποέσει αὐτήν" καὶ ὁ μισῶν τὴν ψυχὴν» αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὑτήν. Ὃ ἐμοὶ διαχογῶν, ἐμοὶ ἀκολουθείτω" καὶ ὅπου εἰὰ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός. Αἰνίγματι ἐοικέναι δοκεῖ τὰ λεγόμενα. ᾿Αλλ᾽ οὐκ ἔστιν, ἀλλὰ πολλῆς ἐμπέπλησται σοφίας. Καὶ πῶς Ὃ φιλῶν τὴν ψυχὴν» αὑτοῦ, ἀπολέσει αὐτήν; Ὁ τὰς ἐπιθυμίας αὑτῆς ποιῶν τὰς ἀτόπους" ὁ χαριζόμενος αὑτῇ παρὰ πὸ δέον. Διὰ τοῦτο παραινεῖ τις λέγων“ Μὴ πορεύου “ ἐν ταῖς ἐπιθυμίαις τῆς Ψυχῆς σον. Οὕτω γὰρ αὐτὴν ἀπολεῖς (τῆς γὰρ ὁδοῦ τῆς ἐπὶ τὴν ἀρετὴν ἀγούσης ἀπάγε!)" ὥσπερ οὖν τὸ ἐναντίον, Ὁ μισῶν αὑτὴν ἐν τῷ κόσμῳ τούτῳ, σώσει αὑτήν. Τί δέ ἔστιν, Ὁ μισῶν αὑτήν; Ὁ μὴ εἴκων αὐτῇ, τὰ βλάπτοντα χελευούσῃ. Καὶ οὐκ εἶπεν, Ὁ μὴ εἴκων αὖπῇ, ἀλλ᾽, Ὁ μισῶν αὑτήν. Καθάπερ γὰρ τῶν μισουμένων οὐδὲ φωνὴν ἀκοῦσαι ἀνεχόμεθα, οὐδὲ ὄψιν ἰδεῖν ἡδέως “ οὕτω καὶ τὴν ψυχὴν, ὅταν ἐναντία ἐπιπάττῃ τῶν τῷ Θεῷ δοκούντων, μετὰ σφοδρότητος ἀποστρέφεσθαι χρή. Ἐπειδὴ γὰρ περὶ θανάτου μέλλει λοιπὸν αὐτοῖς διαλέγεσθαι, θανάτου τοῦ ἑαυτοῦ, καὶ προεῖδε χατηφοῦντας " καὶ καταπίπτοντας, ὑπερθολὴν ἐποιήσατο λέγων Τί λέγω, ἐὰν μὴ τὸν ἐμὸν θάνατον γενναίως ἐνέγχητε; Ἂν γὰρ ὑμεῖς αὑτοὶ μὴ ἀποθάνητε, ὑμῖν ἔσται κέρδος οὐδέν. Καὶ ὅρα πῶς παραμυθεῖται τὸν λόγον. Σφόδρα ἦν φορτικὸν καὶ ἐπαχθὲς τὸ ἀκοῦσαι ὅτι δεῖ ἀποθανεῖν φιλοψυχοῦντα τὸν ἄνθρωπον “. Καὶ τί λέγω τὸ παλαιόν; ὅπου γε καὶ νῦν πολλοὺς εὑρήσομεν ἡδέως πάντα μαθεῖν ὑπομέ νοντας, ὑπὲρ τοῦ τὸν παρόντα καρπώσασθαι βέον, καὶ ταῦτα περὶ τῶν μελλόντων πεπιστευμένους " οἵ ἐπειδὰν ἴδωτιν οἰκοδομήματα, καὶ τεχνήματα, καὶ μηχανήματα, δαχρύουσιν ἐπιλέγοντες" Πόσα ἄνθρωπὸς μηχανᾶται, καὶ γίνεται κόνις 1 ὑὕτω πολλὴ τῆς παρούσης ζωῆς ἡ ἐπιθυμία. Ταῦτα τοίνυν διαλύων ὁ Χριστὸς τὰ δεσμὰ, φησίν" Ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώἐ νιον φυλώξει αὑτήν. “Ὅτι γὰρ ἐκείνοις παραινῶν ἔλεγε, καὶ τὸν φόδον αὐτῶν ὑπεχλύων, ἄκουσον τῶν ἑξῆς - Ὁ ἐμοὶ διαχογῶν, ἐμοὶ ἀχοιϊουθείτω " περὶ τοῦ θανάτου λέγων, καὶ τὴν διὰ τῶν ἔργων ἀκολούθησιν ἀπα!τῶν. Δεῖ γὰρ πάντως τὸν διαχονοῦντα τῷ διαχηνουμένῳ ἕπεσθαι. Καὶ σκόπει πότε αὐτοῖς ταῦτα διαλέγεται" οὐκ ὅτε ἐδιώχοντο, ἀλλ᾽ ὅτε ἐθάῤῥησαν, ὅτε ἐνόμισαν ἐν ἀσφαλείᾳ εἶναι, διὰ τὴν τῶν πολλῶν τιμὴν καὶ θεραπείαν " ὅτε καὶ διαναστῆναι ἐδύναντο καὶ ἀκοῦσαι" Καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀχοιλουθείτω μοι" τουτέστιν, ᾿Αεὶ παρατεταγμένος ἔσο, φησὶν, πρὸς κινδύνους, πρὸς θάνατον, πρὸς ἀποδημίαν τὴν ἐντεῦθεν. Εἶτα ἐπειδὴ τὰ φορτικὰ εἶπε, καὶ τὸ ἔπαθλον τίθησι. Ποῖον δὲ. τοῦτο ἦν; Τὸ αὐτῷ ἀκολουθεῖν, καὶ εἶναι ἔνθα ἐστί" δεικνὺς ὅτι ἀνάστασις τὸν θάνατον διαδέξεται. Ὅπου γάρ εἰμι. φησὶν, ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός. Ποῦ δὲ ὁ Χριστός; Ἐν οὐρανοῖς. Καὶ πρὸ τῆἧς ἀναστάσεως τοίνυν ἐκεῖ μεταστῶμεν τῇ ψυχῇ καὶ τῷ νῷ. Ἐάν εἰς ἐμοὶ διακονῇ, ἀγαπήσει αὑτὸν ὁ Πατήρ. Διατί οὐκ εἶπεν, Ἐγώ; Ἐπειδὴ οὐδέπω τὴν. προσήκουσαν περὶ αὐτοῦ. δόξαν εἶχον, ἀλλὰ μείζονα περὶ τοῦ Πατρός. Οἱ. γὰρ μηδὲ ὅτι ἀναστῆναι αὐτὸν ἐχρῆν εἰδότες, πῶς μεγάλα: “περὶ αὑτοῦ ἐφαντάσθησαν [ἄν]; Διὸ καὶ τοῖς υἱοῖς Ζεθδεδαίου φησίν" Οὐκ ἔστιν ἐμὸν δοῦναι, ἀ.1." οἷς ἡτοίμασται παρὰ τοῦ Πατρός μου᾽ καίτοι γε αὐτός ἐστιν ὁ κρίνων. Ἐνταῦθα δὲ καὶ τὸ γνήσιον παρίστησιν. Ὡς γὰρ γνησίου παιδὸς διακόνους, οὕτως ὁ Πατὴρ ἀποδέξετα:. Νῦν ἡ ψυχή μου τετάρακται. Καὶ εί εἵπω; Πάτερ. σῶσόν μὲ ἐκ τῆς ὥρας ταύτης. Καὶ μὴν τοῦτο οὐκ ἔτι Ρ προτρεπομένου ἐπὶ τὸν θάνατον ἐλθεῖν. Μάλιστα μὲν οὖν προτρεπομένου. Ἵνα γὰρ μὴ λέγωσιν, ὅτ: Αὐτὸς ἔξω τῶν ὠδίνων ὧν τῶν ἀνθρωπίνων, εὐκόλως περὶ θανάτον φιλοσοφεῖ, καὶ ἡμῖν ἐξ ἀκινδύνου παραινεῖ, δείκνυσιν ὅτι καίτοι ἀγω- «τῶν αὐτὸν ὅμως διὰ τὸ χρήσιμον οὐ παραιτεῖται. Ταῦτα δὲ τῆς οἰκονομίας ἐστὶν, οὐ τῆς θεότητος. Διὰ " ποὔτό φησι" Νῦν ἡ ψυχή μου τετάρακται" (ἐπεὶ εἰ μὴ τοῦτό ἐστι, ποίαν ἀκολουθίαν ἔχει τὸ λεχθὲν, καὶ τὸ εἰπεῖν" Πάτερ, σῶσόν μὲ ἐκ τῆς ὥρας ταύτης ἢ) καὶ οὕτω τετάρακται, ὡς καὶ ἀπαλλαγὴν ζητεῖν, εἴ χε ἐνῆν διαφυγεῖν.

### English translation (Claude)

“Whoever loves his life will lose it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, let him follow me.” The present life is sweet and full of much pleasure, but not for all, only for those who are nailed to it. But if anyone looks up to heaven and sees the good things there, he will quickly despise it and make no account of it. For the beauty of bodies too is admired as long as no other more brilliant appears; but when the better appears, the former is despised. If, then, we too are willing to look at that beauty and gaze on the comeliness of the kingdom there, [we shall quickly be freed from the chains of the present things]. For attachment to present things is a kind of chain. And leading us to this, hear what Christ says: “Whoever loves his life will lose it, and whoever hates his life in this world will keep it for eternal life. Whoever serves me, let him follow me; and where I am, there will my servant be also.” What is said seems like a riddle. But it is not; it is full of much wisdom. And how will “whoever loves his life lose it”? He who does its improper desires, who indulges it beyond what is right. That is why someone exhorts, saying, “Do not go after the desires of your soul.” For so you will lose it (for it leads you away from the road that leads to virtue); as, on the contrary, “whoever hates it in this world will save it.” And what is “whoever hates it”? He who does not yield to it when it commands harmful things. And he did not say, “whoever does not yield to it,” but “whoever hates it.” For as we cannot bear even to hear the voice of those we hate, nor gladly look on their face, so we must turn away with vehemence from the soul when it commands things contrary to what pleases God. For since he was about to speak to them of death, of his own death, and foresaw them downcast and sinking, he used an excess, saying, “What do I say? If you do not bear my death nobly? For unless you yourselves die, there will be no gain for you.” And see how he softens the saying. It was very burdensome and heavy for a man who loved his life to hear that he must die. And why do I speak of the old times? When even now we shall find many who gladly endure to learn everything in order to enjoy the present life, and that though they believe about the things to come; who, when they see buildings and works of art and machines, weep, saying, “How much man contrives, and becomes dust!” So great is the desire for the present life. Loosing these chains, then, Christ says, “Whoever hates his life in this world will keep it for eternal life.” For that he said this exhorting them and loosening their fear, hear what follows: “Whoever serves me, let him follow me,” speaking of death, and demanding the following that is shown by deeds. For the servant must certainly follow the one he serves. And consider when he speaks to them of this: not when they were persecuted, but when they were confident, when they thought themselves in safety because of the honor and attention of the many; when they could both be roused and hear, “And let him take up his cross and follow me”; that is, “Always be in battle array,” he says, “for dangers, for death, for departure from here.” Then, having said the burdensome things, he sets out the prize too. And what was this? To follow him, and to be where he is; showing that resurrection will succeed death. “For where I am,” he says, “there will my servant be also.” And where is Christ? In heaven. Even before the resurrection, then, let us move there in soul and mind. “If anyone serves me, the Father will love him.” Why did he not say, “I”? Because they did not yet have the fitting opinion about him, but a greater one about the Father. For how would those who did not even know that he must rise have imagined great things about him? That is why he also says to the sons of Zebedee, “It is not mine to give, but it is for those for whom it has been prepared by my Father”; and yet he himself is the judge. Here he also presents his genuineness. For the Father will receive them as servants of a genuine son. “Now my soul is troubled. And what shall I say? ‘Father, save me from this hour’?” And yet this is no longer the saying of one urging them to come to death. On the contrary, it is very much so. For so that they might not say, “He, being outside human pains, easily philosophizes about death and exhorts us from a position free of danger,” he shows that, though he is in agony, he nevertheless does not decline it, because of its usefulness. These things belong to the dispensation, not to the Godhead. That is why he says, “Now my soul is troubled” (for if it were not so, what consistency would the saying have, and the words, “Father, save me from this hour”?); and he is so troubled as even to seek release, if it were possible to escape.

### Scripture references

- John 12:25–27: quotation, high confidence
- Matt 16:24: quotation, high confidence
- Matt 20:23: quotation, high confidence

### Extrabiblical texts

- Sir 18:30 (Sirach): quotation, medium confidence

### Translation notes

- Quotations: John 12:25–27; Sir 18:30 (“Do not go after your desires,” loosely); Matt 16:24; Matt 20:23. Chrysostom attributes Christ’s troubled soul to “the dispensation, not the Godhead”; translated as written. A line is lost in the scan after “gaze on the comeliness of the kingdom there” and is supplied by sense in brackets. Migne’s Latin column and apparatus inside the quotation of John 12:25 are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 67.1 (PG 59:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/67-1).

## Homily 67.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/67-1/#p-67-2
- Source: PG 59:401
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Father’s voice answers Christ’s prayer “Glorify your name,” for the people’s sake; Christ’s unjust death is the judgment of the world and the casting out of the devil, and by it he draws all people to himself.

### Greek text

Ταῦτα τῆς ἀνθρωπίνης φύσεως τὰ ἀσθενήματα. Ἄλλ᾽ οὐκ ἔχω τί εἴπω, φησὶν, ἀπαλλαγὴν αἰτούμενο;:-. Διὰ γὰρ τοῦτο ἥιθον εἰς τὴν ὥραν ταύτην" μὴ φεύγωμεν θάνατον " ἐπεὶ χἀγὼ νῦν ταραττόμενος, οὐ λέγω ὥστε φυγεῖν" δεῖ γὰρ φέρειν τὸ ἑπιόν. Οὐ λέγω», ᾿Απάλλαξόν με ἐκ τῆς ὥρας ταύτης" ἀλλὰ τί; “2]άτερ, δόξασύν σου τὸ ὄνομα. Καίτοι τῆς ταραχτς “οὗτο ἀναγχαζούσης λέγειν, τὸ ἐναντίον λέγω, Δόξασόν σου τὸ ὄνομα" τουτέστιν, ΓΑγαγε λοιπὸν ἐπὶ τὸν σταυρόν᾽ ἃ πολὺ τὰ ἀνθρώπινον ἐπιδείκνυται, καὶ τὴν φύσιν μὴ βουλομένην ἀποθανεῖν, ἀλλὰ “ἴῃς περούσης ἀντεχομένην ζωῆς " δεικνὺς, ὅτι οὐκ ἕξω τῶν ἀνθρωπίνων παθῶν ἦν. Ὥσπερ γὰρ τὸ πεινῆν οὐκ ἔγκλημα, οὐδὲ τὸ καθεύδειν" οὕτως οὐδὲ τὸ τῆς παρούσης ζωῆς ἐφίεσθαι. Ὁ δὲ Χριστὸς σῶμα καθαρὸν ἁμαρτημάτων εἶχεν, οὐκὶ φυσικῶν ἀναγ-κῶν ἀπηλλαγμένον" ἐπεὶ οὐδ᾽ ἂν σῶμα ἦν. Διὰ δὴ πούτων καὶ ἕτερόν τι ἐπαίδευσε. Ποῖον δὴ τοῦτο: τινα, εἴ π᾽τε ἐν ἀγῶνι χατασταίημεν καὶ δειλίᾳ, Πάτερ, δόξασόν σου τὸ ὅὄγομα. Δείκνυσιν, ὅτι ὑπὲρ. ἀληθείας ἀποθνήσκει, δόξαν εἰς τὸν Θεὸν τὸ πρᾶγμα χαλῶν. Καὶ τοῦτο συνέδαινε μετὰ τὸν σταυρόν. ἔμελλεν ἐπιστρέφειν ἡ οἰκουμένη, ᾿ καὶ γνωρίζειν τὸ ὄνομα τοῦ Θεοῦ καὶ θεραπεύειν αὖτόν" καΐτοι οὐ τὸ τοῦ Πατρὸς μόνον, ἀλλὰ καὶ τὸ τοῦ Υἱοῦ " ἀλλ᾽ ὅμως τοῦτο σιγᾷ. Ἦ.1θεν οὖν φωνὴ ἐκ τῶν οὐρανῶν " Καὶ ἐδόξασα, καὶ πάλιν δοξάσω. Ποῦ ἐδόξασεν; Ἐν τοῖς πρὸ τούτων γενομένοις. Καὶ πάλιν δοξάσω μετὰ τὸν σταυρόν. Τί οὖν ὁ Χριστός; Οὐ δι᾽ ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀ.1.1ὰ δι᾽ ὑμᾶς. Ἐκεῖνοι δὲ βροντὴν ἐνόμισαν εἶναι, ἣ ἄγγελον αὐτῷ λελαληκέναι. Καὶ πόθεν τοῦτο ἐνόμισαν; μὴ γὰρ οὐκὶ τρανὴ καὶ εὔσημος ἣν ἡ φωνή; ᾿Αλλὰ ταχέως αὑτῶν ἀπέπτη, ἅτε παχυτέρων ὄντων καὶ σαρκικῶν καὶ ῥᾳθύμων. Καὶ οἱ μὲν τὸν ἦχον κατεῖχον" οἱ δὲ, ὅτι μὲν ἔναρθρος ἦν ἡ φωνὴ, ἤδεσαν" τί δὲ ἐσήμαινεν, οὐκ ἔτι. Τί οὖν ὁ Χριστός; Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγογεν, ἀλλὰ δι᾽ ὑμᾶς. Διὰ τί τοῦτο εἶπεν; Πρὸς ἐκεῖνο ἐνιστάμενος ς ὅ ἔλεγον ἀεὶ, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ. Ὁ γὰρ ὑπὸ τοῦ Θεοῦ δοξαζόμενος, πῶς οὐκ ἔστιν ἐκ τοῦ Θεοῦ, οὗ τὸ ὄνομα δ'ι" αὐτὸν δοξάζεται; Διὰ γὰρ τοῦτο καὶ ἣ φωνὴ ἠνέχθη. Διὸ καὶ αὑτός φησιν, Οὐ δι’ ἐμὲ ἡ φωνὴ αὕτη ἀλλὰ δι ὑμᾶς " οὐκ ἵνα ἐγὼ μάθω τι ἀγνοῶν παρὴ αὐτῆς (πάντα γὰρ᾽ οἶδα τὰ τοῦ Πατρὸς ), ἀλλὰ δι᾽ ὑμᾶς. Ἐπειδὴ γὰρ ἔλεγον, ὅτι ἄγγελος ἐλάλησεν αὐτῷ, ἣ βροντὴ γέγονε, καὶ οὐ προσεῖχον, φησὶν, τι Δι᾿ ὑμᾶς ἐγένετο, ἵνα κἂν οὕτως ἐνάγησθε πρὸς τὸ ἐρωτῆσαι τί τὸ λεχθέν. Οἱ δὲ ἐπτοημένοι, οὐδὲ οὕτως ἐπύθοντο, ἀκούσαντες ὅτι αὐτοῖς ἀνήχει τὸ πρᾶγμα. Τῷ γὰρ οὐκ εἰδότι πρὸς ὃ ἐλέγετο, εἰκότως οὐκ ἐδόκει εὔσημος εἶναι ἡ φωνή. Δι’ ὑμᾶς ἡ φωνὴ γέγονεν. Ὃρᾷς ὅτι τὰ ταπεινὰ δι᾽ αὐτοὺς γίνεται, οὐκ ὡς τοῦ Υἱοῦ δεομένου βοηθείας; Νὺν χρίσις ἐστὶ τοῦ κόσμου τούτου. Νῦν δὲ ὁ ἄρχων τοῦ κόσμον τούτου κάτω βιηθήσεται. Τοῦτο ποίαν ἀκολουθίαν ἕχει πρὸς τὸ, Ἑδόξασα, καὶ δοξάσω; Πολλὴν καὶ σφόδρα συνάδουσαν. ᾿Ἐπειδὴ γὰρ εἶπε, Δοξάσω, δείκνυσι καὶ τὸν τρόπον τῆς δόξης. Τίς δὲ ὁ τρόπος ἐστίν; Ἐκεῖνος Βιἰηθήσεται κάτω, φησί. Τί δέ ἔστι, Κρίσις ἐστὶ τοῦ κόσμου τούτου; Ὡσανεὶ ἔλεγε, Δικαστήριον ἔσται καὶ ἐκδίκησις. Πῶς καὶ τίνι τρόπῳ; ᾿Ανεῖλε τὸν πρῶτον ἄνθρωπον, ὑπεύθυνον λαδὼν τῇ ἁμαρτίᾳ (Διὰ γὰρ τῆς ἁμαρτίας εἰσ ἤλθεν ὁ θάνατος)" ἐν ἐμοὶ τοῦτο οὐκ εὗρε. Τίνος οὖν ἕνεκεν ἐνεπήδησε, καὶ θανάτῳ παρέδωκε; τίνος ἕνεκεν εἰς τὴν Ἰούδα ψυχὴν ἐνέδαλεν ὥστε με ἀνελεῖν; Μὴ γάρ μοι εἴπῃς νῦν, ὅτι ὁ Θεὸς ᾧκονόμησε " τοῦτα γὰρ οὗ τοῦ διαδόλον, ἀλλὰ τῆς αὐτοῦ σοφίας " τέως ἐχείνου ἡ γνώμη ἐξεταζέσθω τοῦ Πονηροῦ. Πῶς οὖν κρίνεται ὁ κόσμος ἐν ἐμοί; Ὡσανεὶ δικαστηρίου καθεζομένου, λεχθήσεται πρὸς αὐτὸν, Ἔστω, πάντας ἀνεῖλες, διὰ τὸ ἁμαρτίας ἃ ὑπευθύνους εὑρεῖν" τὸν Χριστὸν διατί ἀνεῖλες; οὐκ εὔδηλον ὅτι ἀδίκως; Οὐχοὖν δι᾽ αὐτοῦ ἐχδικηθήσεται ὁ κόσμος ἅπας. Ἵνα δὲ καὶ σαφέστερον ἧ, καὶ ἐπὶ παραδείγματος αὐτὸ ποιήσω φανερόν" Ἔστω τις βίαιος τύραννος, πάντας τοὺς ἐμπίπτοντας μυρίοις περιδάλλων χκαχοῖς. Οὗτος ἐὰν συμθαλὼν βασιλεῖ, ἣ υἱῷ βασιλέως, ἀνέλῃ αὐτὸν ἀδίκως, ὁ ἐχείνου θάνατος καὶ τοὺς ἄλλους ἐκδικῆσαι δυνήσεται. “Ἔστω τις ὀφειλέτας ἀπαιτῶν, καὶ τυπτέτω, καὶ εἰς δεσμωτήριον ἐμδαλλέτω᾽ εἶτα ἐκ τῆς αὐτῆς ἀπονοίας καὶ τὸν οὐδὲν ὀφείλοντα ὑπὸ τὴν αὐὖτὴν εἰρκτὴν ἀγέτω. Οὗτος καὶ ὧν εἰς τοὺς ἄγλου; ἐποίησε, δώσε: δίκην " ἀναιρέσει γὰρ αὐτὸν ἐχεῖνὺς ἃ. Υ΄. Οὕτω καὶ ἐπὶ Υἱοῦ γέγονεν. Ὧν γὰρ εἰς ὑμᾶς ἐποίησεν ὁ διάδολος, δι᾽ ὧν εἰς τὸν Χριστὸν ἐτόλμη- ᾿ σεν, ἀπαιτηθήσεται δίχτν. Καὶ ὅτι τοῦτο αἰνίττεται, ἄκουσον τί φησι Νῦν" ὁ ἄρχων τοῦ κόσμου τούτου βιληθήσεται κάτω, διὰ τοῦ θανάτου τοῦ ἐμοῦ. Καὶ ἐγὼ δὲ ἐὰν ὑψωθῶ, πάντας ἐϊϊχύσω πρὸς ἐμαυ. τόν" τουτέστι, καὶ τοὺς ἐξ ἐθνῶν. Καὶ ἵνα μὴ τις εἴπῃ, Πῶς βληθήσεται κάτω, εἰ καὶ σοῦ περιγίνεται λέγει, Οὐ περιγίνεται " πῶς γὰρ τοῦ καὶ τοὺς ἄλλους ἕλκοντος; Καὶ οὐ λέγει τὴν ἀνάστασιν, ἀλλ᾽ ὃ τῆς ἀναστάσεως πλέον ἐστὶ, Πάντας ἑἸκύσω πρὸς ἐμαὐτόν. Εἰ μὲν γὰρ εἶπεν, ὅτι ᾿Αναστήσομαι, οὕπω δῆλον ὅτι καὶ πιστεύσουσι " τῷ δὲ εἰπεῖν, ὅτι Πιστεύσουσιν, ἀμφότερα συναποδέδειχται, ὅτι καὶ ἀναστήσεται. Εἰ γὰρ νεκρὸς ἔμεινε, καὶ Ψιλὸς ἄνθρωπος ἦν, οὐδεὶς ἂν ἐπίστευσε. Πάντας ἑϊλκύσω πρὸς ἐμαυτόν. Πῶς οὖν φησιν, ὅτι ὁ Πατὴρ ἕλκει; ὅτι ἕλκοντος, Πατὴρ ἔλκει. Ἑλκύσω δὲ, φησὶν, ἅτε ὑπὸ τυράννου κατεχομένους, καὶ ἀφ' ἑαυτῶν μόνον οὐ δυναμένους προσελθεῖν, καὶ τὰς ἐχείνου χεῖρας οὐ διαφυγεῖν, ἅτε ἀντεχομένου. ᾿Αλλαχοῦ δὲ τοῦτο ἀρπαγὴν καλεῖ. Οὐδεὶς δύναται τὰ σκεύη τοῦ ἰσχυροῦ διαρπάσωι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὰ σχεύη αὑτοῦ διαρπάσῃ. Ταῦτα δὲ τὸ βίαιον αὐτοῦ παριστῶν ἔλεγεν. “Ὅπερ οὖν ἐκεῖ ἁρπαγὴν, ἐνταῦθα ἔλξιν ἐκάλεσε. Ταῦτ᾽ οὖν εἰδότες, διαναστῶμεν, δοξάσωμεν τὸν Θεὸν, μὴ διὰ πίστεως μόνον, ἀλλὰ καὶ διὰ βίου " ἐπεὶ οὐκ ἂν εξη δόξα, ἀλλὰ βλασφημία. Οὐ γὰρ οὕτω βλασφημεῖται Θεὸς, "Ἔλληνος ὄντος μιαροῦ, ὡς Χριστιανοῦ διεφθαρμένου. Διὸ δὴ δέομαι πάντα ποιεῖν, ὥστε δοξάζεσθα: τὸν Θεόν. Οὐαὶ γὰρ, φησὶ, τῷ δούλῳ ἐκείνῳ, δι᾽ οὗ τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖται (ὅταν δὲ Οὐαὶ ἧ, πᾶσα εὐθέως κόλασις καὶ τιμωρία ἕπεται)" μακάριος δὲ, δι᾽ οὗ τὸ ὄνομα δοξάζεται. Μὴ τοΐνυν ὡς ἐν τῷ σκότει ὦμεν ἀλλὰ πάντα φεύγωμεν τὰ ἁμαρτήματα, μάλιστα δὲ τὰ εἰς κοινὴν διαδαίνοντα βλάδην, ἐπειδὴ μάλιστα ἐν τούτοις ὁ Θεὸς βλασφημεῖται. Τίνα γὰρ ἕξομεν συγγνώμην, ὅταν ἑτέροις δοῦναι προσταττόμενοι, τὰ ἑτέρων ἁρπάξωμεν; τίς ἡμῖν ἔσται ἐλπὶς σωτηρίας; Εἰ μὴ πεινῶντα ἔθρεψας, χολάζῃ εἰ δὲ καὶ ἀπέδυσας ἐνδεδυμένον, ποίας τεύξῃ συγγνώμης; Ταῦτα συνεχῶς λέγοντες οὐ παυσόμεθα. Ἴσως γὰρ οἱ τήμερον μὴ ἀκούσαντες, αὔριον ἀκούσονται" οἱ δὲ τὴν αὔριον μὴ προσέχοντες, τὴν μετ᾽ ἐχείνην πεισθῇσονται. Εἰ δέ τινες καὶ ἀπειθῶς εἶεν διαχείμενοε, ἀλλ᾽ ἡμῖν ἀνεύθυνον ἔσται τὸ δικαστήριον. Τὸ γὰρ ἡμῶν ἐπληρώσαμεν. Γένοιτο δὲ μήτε ἡμᾶς αἰσχυνθῆναι ἐπὶ τοῖς λεγομένοις, μέτε ὑμᾶς ἐγχαλύψασθαι, ἀλλὰ πάντας δυνηθῆναι μετὰ παῤῥησίας στῆναι ἐπὶ τοῦ βήματος τοῦ Χριστοῦ, ἵνα καὶ αὐτοὶ δυνηθῶμεν καυχήσασθαι ἐφ᾽ ἡμῖν, καὶ τῶν ἡμετέρων κακῶν παραμνθίαν τινὰ λαδεῖν, τὴν ὑμετέραν εὐδοκίμησιν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοῦς αἰῶνας. ᾿Αμήν.

### English translation (Claude)

These are the infirmities of human nature. “But I do not have anything to say,” he says, “asking for release. ‘For this purpose I have come to this hour.’ Let us not flee death; for I too, though now troubled, do not speak so as to flee; for one must bear what comes. I do not say, ‘Deliver me from this hour,’ but what? ‘Father, glorify your name.’ Though my trouble compels me to say this, I say the opposite: ‘Glorify your name’; that is, lead me now to the cross.” This shows his humanity greatly, and a nature not wishing to die, but clinging to the present life; showing that he was not outside human passions. For as to hunger is not blameworthy, nor to sleep, so neither is it to desire the present life. And Christ had a body pure of sins, but not freed from natural necessities; otherwise it would not have been a body. And by these things he also taught something else. What is this? [That,] if ever we are in a struggle and fear, [we should not shrink from what lies before us]. And by “Father, glorify your name” he shows that he dies for the truth, calling the thing glory to God. And this came about after the cross: the world was going to turn and know the name of God and serve him; and not only the Father’s name, but also the Son’s; but nevertheless he is silent about this. “Then a voice came from heaven: ‘I have glorified it, and I will glorify it again.’” Where did he glorify it? In what had happened before this. “And I will glorify it again,” after the cross. What then does Christ say? “This voice has come not for my sake, but for yours.” But they thought it was thunder, or that an angel had spoken to him. And how did they think this? Was the voice not clear and distinct? But it quickly flew away from them, since they were duller and carnal and slack. And some caught the sound; others knew that it was an articulate voice, but not what it meant. What then does Christ say? “This voice has come not for my sake, but for yours.” Why did he say this? Opposing what they always said, that he was not from God. For how is one who is glorified by God not from God, when God’s name is glorified through him? For this is why the voice came. That is why he himself says, “This voice has come not for my sake, but for yours”: “not so that I might learn from it something I did not know (for I know all the things of the Father), but for your sake.” For since they said that an angel had spoken to him, or that it had thundered, and did not attend, he says that it came for their sake, so that even in this way they might be led to ask what had been said. But they, being dazed, did not ask even so, though they heard that the matter concerned them. For to one who did not know to what it referred, the voice naturally did not seem distinct. “This voice has come for your sake.” Do you see that the humble things are done for their sake, not as though the Son needed help? “Now is the judgment of this world; now the ruler of this world will be cast down.” What connection has this with “I have glorified it, and I will glorify it”? Much, and very harmonious. For since he said, “I will glorify,” he shows also the manner of the glory. And what is the manner? “He will be cast down,” he says. And what is “the judgment of this world”? As if he were saying, “There will be a trial and a vindication.” How, and in what way? “He killed the first man, finding him liable through sin (‘for through sin death entered’); in me he did not find this. Why then did he spring upon me and hand me over to death? Why did he put it into the soul of Judas to kill me? For do not tell me now that God arranged it; for this belongs not to the devil but to God’s wisdom; for the present let the intention of the evil one be examined.” How then is the world judged in me? As if a court were sitting, it will be said to him, “Granted, you killed all, because you found them liable for sin; why did you kill Christ? Is it not clear that it was unjustly?” So through him the whole world will be vindicated. And so that it may be clearer, let me make it plain by an example. Suppose there is a violent tyrant, involving all who fall into his hands in countless evils. If he engages a king, or the son of a king, and kills him unjustly, his death will be able to avenge the others too. Suppose someone exacting payment from debtors beats them and throws them into prison; then, from the same madness, he leads also one who owes nothing into the same prison. He will pay the penalty also for what he did to the others; for that one will destroy him. So it happened with the Son too. For what the devil did to you he will be required to pay for, because of what he dared against Christ. And that he hints at this, hear what he says: “Now the ruler of this world will be cast down,” through my death. “And I, when I am lifted up, will draw all people to myself,” that is, the Gentiles too. And so that no one might say, “How will he be cast down, if he prevails even over you?”, he says, “He does not prevail. For how could he prevail over one who draws the others too?” And he does not speak of the resurrection, but of something more than the resurrection: “I will draw all to myself.” For if he had said, “I will rise,” it would not yet have been clear that they would also believe; but by saying that they will believe, both are shown at once, that he will also rise. For if he had remained dead and been a mere man, no one would have believed. “I will draw all to myself.” How then does he say that the Father draws? Because when he draws, the Father draws. And he says, “I will draw,” as of people held by a tyrant and unable of themselves to come, nor to escape his hands, since he holds them fast. Elsewhere he calls this plundering: “No one can plunder the goods of the strong man unless he first binds the strong man, and then he will plunder his goods.” He said this to show his forcefulness. What there he called plundering, here he called drawing. Knowing these things, then, let us rouse ourselves; let us glorify God, not by faith only, but also by life; otherwise it would be not glory but blasphemy. For God is not so blasphemed when a Greek is defiled, as when a Christian is corrupt. So I beg you to do everything so that God may be glorified. “For woe,” it says, “to that servant through whom the name of God is blasphemed” (and when there is a “woe,” every punishment and penalty follows at once); but blessed is he through whom the name is glorified. So let us not be as in darkness, but let us flee all sins, especially those that pass over into common harm, since it is especially by these that God is blasphemed. For what pardon shall we have when, commanded to give to others, we plunder what belongs to others? What hope of salvation shall we have? If you did not feed the hungry, you are punished; but if you even stripped one who was clothed, what pardon will you find? We shall not cease saying these things continually. For perhaps those who did not hear today will hear tomorrow, and those who do not attend tomorrow will be persuaded the day after. And if some remain disobedient, at least the judgment will hold us free of blame; for we have fulfilled our part. May it be that neither we are put to shame at what is said, nor you hide your faces, but that all may be able to stand with boldness before the judgment seat of Christ, so that we too may be able to boast of you and receive some consolation for our evils in your good repute, in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, to the ages. Amen.

### Scripture references

- John 12:27–32: quotation, high confidence
- Rom 5:12: quotation, high confidence
- John 6:44: allusion, high confidence
- Matt 12:29: quotation, high confidence
- Rom 2:24: allusion, medium confidence
- 2 Cor 5:10: allusion, medium confidence

### Translation notes

- Quotations: John 12:27–32; Rom 5:12; John 6:44; Matt 12:29; Rom 2:24 (with Isa 52:5; the “woe” is perhaps an unidentified saying); 2 Cor 5:10. Chrysostom’s illustration of the tyrant and the debtor explains how the devil’s unjust killing of the sinless Christ frees those he held; translated as written. The section numeral 3 (γ) appears in the scan’s text but was not used as a division. A line is lost before “if ever we are in a struggle”; words are supplied by sense in brackets. Leaked apparatus and a leaked column number are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 67.2 (PG 59:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/67-2).

## Homily 68.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/67-1/#p-68-1
- Source: PG 59:405
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The crowd objects that the Christ remains forever; Christ answers that the light is with them only a little longer, urges them to walk in it, and withdraws, alternating lofty and humble words to suit his hearers.

### Greek text

Ἀπεχρίθη αὑτῷ ὁ ὄχλος " Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου. ὅτι ὁ Χριστὸς μένει εἰς τὲν αἰῶνα" καὶ πὼς «Ἰέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀγθρώπου; Τίς ἐστιν ὁ Υἱὸς τοῦ ἀνθρώπου; Εὐφώρατον ἡ πλάνη καὶ ἀσθενὲς, κἂν μυρίοις ἔξωθεν ἀλείφηται χρώματι. Καὶ καθάπερ οἱ τὰ σαθρὰ διορθοῦν οὕτω καὶ οἱ ψευδόμενοι ῥᾳδίως ἐλέγχονται" ὃ δὴ καὶ ἐνταῦθα ὁ πεπόνθασιν οἱ Ἰουδαῖο:. Τοῦ γὰρ Χριστοῦ πρὸς αὐτοὺς εἰπόντος " Ὅταν ὑψωθῶ ἀπὸ τῆς γῆς, πάντας ἐῥλχύσω πρὸς ἐμαυτόν. Ἡμεῖς ἠκούσαμεν, φησὶν, ἀπὸ τοῦ νόμου, ὅτι ὁ Χριστὸς μόνει εὶς τὸν αἰῶνα᾽ καὶ πῶς σὺ «λέγεις, ὅτι ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου; Τίς ἐστιν οὗτος ὁ Υἱὸς τοῦ ἀνθρώπου; “Ἄρα ἤδεσαν ὅτι ὁ Χριστὸς ἀθάνατός τί; ἐστι, καὶ ζωὴν ἔχει πέρας οὐκ ἔχουσαν.Οὐκοῦν κἀκεῖνοι ἥδεσαν ὅπερ ἕλεγς. Καὶ γὰρ πολλαχοῦ τῶν ᾿ραφῶν ὁμοῦ καὶ τὸ πάθος; καὶ ἡ ἀνάτασις χεῖται. Καὶ γὰρ Ἡσαῖας ἅμα ταῦτα τίθησιν, Ὡς πρόδατον ἐπὶ σφαγὴν ἤχθη, λέγων, καὶ τὰ ἑξῆς ἅπαντα. Καὶ ὁ Δαυῖϊδ ἐν τῷ δευτέρῳ ψαλμῷ, καὶ ἀλλαχοῦ πολλαχοῦ συνάπτει ταῦτα ἀμφότερα. Καὶ ὁ πατριάρχης δὲ εἰπὼν, ᾿Α᾽απεσὼν ἐκοιμήθη ὡς «Ἰέων, ἐπήγαγε " Καὶ ὡς σκύμνος λέοντος, τίς ἐγα- »εῖ αὑτόν; "᾽Ομοῦ καὶ τὸ πάθος καὶ τὴν ἀνάστασιν ἐνδείκνυται. ᾿Αλλ᾽ οὗτοι νομίξοντες ἐπιστομίζειν αὐτὸν καὶ δεικνύνα: οὐκ ὄντα Χριστὸν ἐκ τούτου, ὁμολογοῦσιν ὅτι ὁ Χριστὸς εἰς τὸν αἰῶνα μένε:. Καὶ ὅρα πῶς κακούργως. Οὐ γὰρ εἴπον, ὅτι Ἡμεῖς ἢκούσαμεν ὅτι ὁ Χριστὸς οὐδὲν πάσχει, οὐδὲ σταυροῦται, ἀλλ᾽, Ὅτι μένει εἰς τὰν αἰῶγα " καῖτοι οὐδὲ τοῦτο τὸ εἰρημένον ἐναντίον ἦν. Τῇ γὰρ ἀθανασίᾳ τὸ πάθας οὐκ ἐγένετο κώλυμα. Ἐντεῦθεν ἔστιν ὅτι πολλὰ τῶν ἀμφιβόλων συνίεσαν, καὶ ἐχόντες ἐχαχούργουν. Ἕπειδῃ γὰρ ἔφθη περὶ θανάτου διαλεχϑεὶς ἀνωτέρω, ἀκούσαντες τὸ ὑψωθῆναι ἐνταῦθα, τοῦτο ὑπώπτευσαν. Εἶτα λέγουσι" Τίς ἐστιν οὗτος ὁ Υἱὸς τοῦ ἀνθρώπου; Καὶ τοῦτο κακούργως. Μὴ γὰρ δὴ νομίσῃς, φησὶν, ὅτι περὶ σοῦ τοῦτο λέγομεν, καὶ εἴπῃς ὅτι δι᾽ ἀπέχθειαν ἐναντιούμεθα. Ἰδοὺ γὰρ οὐκ οἴδαμεν περὶ τίνος λέγεις, καὶ ὅμως ἀποφαινόμεθα. Τί οὖν ὁ Χριστός; Ἐπιστομίζων αὐτοὺς, καὶ δεικνὺς, ὅτι τὸ πάθος οὐδὲν κώλυμα πρὸς τὸ μένειν αὑτὸν εἰς τὸν αἰῶνα, “Ἔτι, φησὶ, μικρὸν χρόνον τὸ φῶς μεθ' ὑμῶν ἐστι" δηλῶν, ὅτι ὁ θάνατος αὑτοῦ μετάστασίς ἐστι. Καὶ γὰρ τὸ φῶς τὸ ἡλιακὸν οὐκ ἀναιρεῖται, ἀλλὰ μικρὸν ὑποχωρῆσαν πάλιν φαίνεκαι. Περιπατεῖτε, ἕως τὸ φῶς ἔχετε. Ποῖον ἐνταῦθα λέγει καιρόν; ἄρα τὴν παροῦσαν ζωὴν ἅπασαν, ἣ τὸν πρὸ τοῦ σταυροῦ χρόνον; Ἔγωγε οἶμαι ἀμφοτέρους. Διὰ γὰρ τὴν ἄφατον αὐτοῦ φιλανθρωπίαν πολλοὶ καὶ μετὰ τὸν σταυρὸν ἐπέστευσαν. Λέγει δὲ ταῦτα χατεπείγων αὐτοὺς εἰς τὴν πίστιν, ὅπερ καὶ ἀνωτέρω πεποίτιχεν, οὕτω λέγων, Ἔτι μικρὸν χρύνον μεθ᾽ ὑμῶν εἶμι. Ὁ περιπατῶν ἐν τῇ σκοτίᾳ, οὖκ οἷδα ποῦ ὑπάγει. Πόσα γοῦν οἱ Ἰουδαῖοι νῦν πράττουσιν, καὶ οὐκ ἴσασι τί πράττουσιν! ἀλλ᾽ ὡς ἐν σκότῳ, οὕτω βαδίζοντες, δοκοῦσι μὲν τὴν ὀρθὴν ὁδεύειν ὀδὼν, πὴν δὲ ἐναντίαν βαδίζουσι, σάδδατα τηροῦντες, καὶ νόμον φυλάττοντες, καὶ βρωμάτων παρατηρήσεις " καὶ - οὐκ ἴσασι ποῦ περιπατοῦσ!. Διὰ τοῦτο ἔλεγε" Περιπατεῖτε εἰς τὸ φῶς. ἵνα υἱοὶ φωτὸς γέγησθε᾽ τουτέστιν, ἐμοὶ υἱοί. Καίτοι ἐν προοιμίοις φησὶν ὁ εὐαγγελιστὴς, ὅτι Οὐκ ἐξ αἱμάτων, ᾿ οὐδὲ ἐκ θελήματος σαρκὸς, ἀ... ἐκ Θεοῦ ἐγενγήθησαν,, τουτέστι, τοῦ Πατρός" ἐνταῦθα δὲ αὖπὸς λέγεται τούτους γεννᾷν, ἵνα μάθῃς. ὅτι μία ἐνέργεια Πατρὸς καὶ Υἱοῦ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, καὶ ἀπελθὼν ἀπ' αὐτῶν, ἐχρύδη. Νῦν τί κρύπτεται; Οὐδὲ γὰρ λίθους ἦραν κατ᾽ αὐτοῦ, οὐδὲ ἐδλασφήμησάν τι τοιοῦτον οἷον ἔμπροσθεν. Τίνος οὖν ἕνεκεν ἐχρύθδη; Τὰς καρδίας ἐμδατεύων ἔδεε τὸν θυμὸν αὐτοῖς ἀγριαίνοντα, εἰ καὶ μηδὲν ἐφθέγγοντο" ᾷδει ζέοντα καὶ φονῶντα, καὶ οὐ περιέμενεν ὥστε εἰς ἔργον ἐξελθεῖν, ἀλλὰ κρύπτεται, παραμυθούμενος αὐτῶν τὸν φθόνον. "Ὅρα γοῦν πῶς αὐτὸν ἡνίξατο ὃ εὐαγγελιατής. Εὐθέως γοῦν ἐπήγαγε" Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος, οὐκ ἐπίστευον εἰς αὐτόν. Ποῖα τοταῦτα; Ὅτα παρέλιπεν ὁ εὐαγγελιστῆς. Καὶ ἐκ τῶν μετὰ ταῦτα δὲ τοῦτο δῆλον. Καὶ γὰρ ὑποχωρήσας καὶ ἐνδοὺς, καὶ ἐπανελθὼν πάλιν ὑφειμένως αὐτοῖς διαλέγεται, οὕτω λέγων ὋὉ πιστεύων εἰς ἐμὲ, οὐ πιστεύει εἷς ἐμὲ, ἀ.1. εἰς τὸν πέμψαντά με. Ὅρα γὰρ τί ποιεῖ’ "Ἄρχεται ἀπὸ ταπεινῶν καὶ συνεσταλμένων, καὶ καταφεύγει εἰς τὸν Πατέρα" εἶτα πάλιν ἀνάγει τὸν λόγον. Καὶ ὅταν ἴδῃ ἐχθηριουμένους, ὑποχωρεῖ, καὶ πάλιν ἐφ-" ἔσταται, καὶ ἀπὸ ταπεινῶν προοιμιάζεται πάλιν. Καὶ ποῦ τοῦτο ἐποίησε; Ποῦ γὰρ οὖκ ἐποίησεν; Ὅρα γοῦν ἐν ἀρχῇ τί φησι" Καθὼς ἀκούω, χρίγω" εἶτα ὑψηλότερον, Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὗς ζωοποιεῖ" πάλιν, Ἐγὼ οὐ κρίγω ὑμᾶς, ἐστὶν ὁ κρίνων. Εἶτα ἀναχωρεῖ πάλιν" εἴτα ἐπιστὰς τῇ Γαλιλαίᾳ, Ἐργάζεσθε, φησὶ, μὴ τὴν βρῶσιν τὴν ἀποιλλυμένγην. Καὶ εἰπὼν περὶ αὐτοῦ μεγάλα, ὅτι ἐκ τοῦ οὐρανοῦ χαταδέθτχεν, ὅτι ζωὴν αἰώνιον δίδωσι, πάλιν ἀναχωρεῖ. Καὶ τῇ Σκηνοπηγίᾳ πάλιν ἐπιστὰς, τὸ αὐτὸ τοῦτο ποιεῖ.

### English translation (Claude)

“The crowd answered him, ‘We have heard from the law that the Christ remains forever; how can you say that the Son of Man must be lifted up? Who is this Son of Man?’” Error is easily detected and weak, even if it is daubed outside with countless colors. And as those who [try by plastering to] repair what is rotten [cannot make it sound], so too liars are easily refuted; which is what the Jews suffered here too. For when Christ had said to them, “When I am lifted up from the earth, I will draw all to myself,” they say, “We have heard from the law that the Christ remains forever; and how do you say that the Son of Man must be lifted up? Who is this Son of Man?” So they knew that the Christ is immortal and has a life without end. So they too knew what he was saying. For in many places in the Scriptures the passion and the resurrection are set together. Isaiah, for one, sets them together, saying, “He was led like a sheep to the slaughter,” and all the rest. And David, in the second psalm and in many other places, joins both together. And the patriarch, having said, “He lay down and slept like a lion,” added, “and like a lion’s whelp; who will rouse him?”, showing at once both the passion and the resurrection. But these men, thinking to silence him and to show from this that he was not the Christ, confess that the Christ remains forever. And see how maliciously. For they did not say, “We have heard that the Christ suffers nothing and is not crucified,” but “that he remains forever”; and yet not even what was said was contrary. For the passion was no hindrance to the immortality. From this it is clear that they understood many of the ambiguous things, and acted maliciously on purpose. For since he had earlier spoken of death, hearing “lifted up” here, they suspected this. Then they say, “Who is this Son of Man?” And this too maliciously: “Do not think,” they say, “that we say this about you, and say that we oppose you from hatred. See, we do not know of whom you speak, and yet we give our opinion.” What then does Christ do? Silencing them, and showing that the passion is no hindrance to his remaining forever, he says, “The light is with you for a little while longer,” showing that his death is a departure. For the light of the sun too is not destroyed, but, having withdrawn a little, appears again. “Walk while you have the light.” What time does he mean here? The whole present life, or the time before the cross? I think both. For because of his ineffable love for humankind many believed even after the cross. And he says this urging them to faith, as he had done earlier too, saying, “I am with you a little while longer.” “The one who walks in darkness does not know where he is going.” How much, at any rate, the Jews do now, and do not know what they do! But walking as in darkness, they think they are going on the right road, but they walk the opposite way, keeping Sabbaths, observing the law, and food regulations; and they do not know where they are walking. That is why he said, “Walk in the light, that you may become sons of light,” that is, my sons. And yet in the prologue the evangelist says, “who were born not of blood, nor of the will of the flesh, but of God,” that is, of the Father; but here he himself is said to beget them, so that you may learn that the working of the Father and of the Son is one. “When Jesus had said this, he departed and hid himself from them.” Why does he hide now? For they did not take up stones against him, nor blaspheme anything like before. Why then did he hide? Entering into their hearts, he saw their anger growing savage, even if they said nothing; he knew it was seething and murderous, and did not wait for it to come to action, but hides himself, soothing their envy. See, at any rate, how the evangelist hinted at it. For at once he added, “Though he had done so many signs before them, they did not believe in him.” What so many? Those which the evangelist passed over. And this is clear from what follows too. For having withdrawn and given way, and come back again, he speaks to them mildly, saying, “Whoever believes in me, believes not in me but in him who sent me.” For see what he does. He begins from humble and restrained things, and takes refuge in the Father; then he leads the discourse up again. And when he sees them growing savage, he withdraws, and again comes back, and again begins from humble things. And where did he do this? Where did he not? See, at any rate, what he says at the beginning: “As I hear, I judge”; then more loftily, “For as the Father raises the dead and gives them life, so also the Son gives life to whom he will”; again, “I do not judge you; [there is one who] judges.” Then he withdraws again; then, coming to Galilee, he says, “Do not labor for the food that perishes.” And having said great things about himself, that he has come down from heaven, that he gives eternal life, he withdraws again. And coming again at the feast of Tabernacles, he does this same thing.

### Scripture references

- John 12:32–44: quotation, high confidence
- Isa 53:7: quotation, high confidence
- Ps 2:1–9: allusion, medium confidence
- Gen 49:9: quotation, high confidence
- John 7:33: quotation, high confidence
- John 1:13: quotation, high confidence
- John 5:30: quotation, high confidence
- John 5:21: quotation, high confidence
- John 8:15: quotation, medium confidence
- John 8:50: quotation, medium confidence
- John 6:27: quotation, high confidence
- John 6:33: allusion, medium confidence

### Translation notes

- Quotations: John 12:32–44; Isa 53:7; Ps 2 (allusion); Gen 49:9; John 7:33; John 1:13; John 5:30; John 5:21; John 8:15, 50; John 6:27; John 6:33, 51 (allusions). Chrysostom’s comment that the Jews of his own day “walk in darkness,” keeping Sabbaths and food laws, is translated as written. The scan omits words in the opening comparison and in the quotation of John 8:50; these are supplied by sense in brackets. Migne’s Latin column and apparatus inside the reference to John’s prologue are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 68.1 (PG 59:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/68-1).

## Homily 68.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/67-1/#p-68-2
- Source: PG 59:405
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Jews’ unbelief fulfills Isaiah’s prophecy, which foretold it because they would not believe, not causing it; “they could not” means “they would not,” and God hardens only by permitting those who first turn away from him.

### Greek text

Καὶ διηνεκῶς ἴδοι τις ἂν οὕτω ποιχίλλοντα τὴν διδασκαλίαν, παρουσίᾳ, ἀπουσίᾳ, ταπεινοῖς, ὑψη) οἷς λόγοις. Ὃ καὶ ἐνταῦθα πεποίηκε. Τοσαῦτα δὲ αὖτοῦ σημεῖα πεποιηκότος, οὐκ ἐπίστευον εἰς αὖτὸν, φησὶν, ἴγα πληρωθῇ ὁ «16γος Ἠσαΐου ὃν εἶπε - Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ ραχίων Κυρίου τίνι ἀπεκαλύφθη; Καὶ πάλιν, Οὐκὴδύναντο, φησὶ, πιστεύειν, ὅτι εἶπεν ᾿Ησαΐας " Ἁκοῃ ἀκούσετε, καὶ οὐ μὴ συνῆτε. Ταῦτα δὲ εἷπεν, ὅτε εἶδε τὴν δόξαν αὐτοῦ καὶ ἐλάλησε περὶ αὑτοῦ. Ἰδοὺ πάλιν τὸ, Ὅτι, καὶ Εἶπεν, οὐκὶ αἱτιολογίας, ἀλλ᾽ ἐχδάσεως. Οὐδὲ γὰρ ἐπειδὴ εἶπεν Ἡταῖας, οὐκ ἐπίστευον " ἀλλ᾽ ἐπειδὴ οὐκ ἔμελλον πιστεύειν, διὰ τοῦτο εἶπεν Ἡσαΐας. Τί οὖν οὐκ οὔ πως ὁ εὐαγγελιστὴς λέγει, ἀλλὰ τὴν ἀπιστίαν ἀπὸ «ἧς προφητείας, οὐ τὴν προφητείαν ἀπὸ τῆς ἀπιστίας εἶναί φησι- καὶ προϊὼν, σφοδρότερον τοῦτο αὐτὸ τίθησιν, οὕτω λέγων Διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι εἶπεν Ἡσαΐας; Ἐντεῦθεν παραστῆσαι διὰ πολλῶν βούλεται τὸ τῆς Γραφῇς ἀψευδές " καὶ ὅτι ἅπερ προεφήτευσεν, οὐκ ἑτέρως ἐξέθδη, ἀλλ᾽ ὡς εἶπεν. Ἵνα γὰρ μὴ τις λέγῃ. Καὶ τίνος ἕνεκεν ἦλθεν ὁ Χριστός; οὐκ ἤδει ὅτι οὐκ ἔμελλον αὐτῷ πιροσέχειν; καὶ τοὺς προφήτας εἰσάγειτοῦτο εἰδότας. Ἦλθε δὲ, ἵνα πρόφασιν μὴ ἔχωσι περὶ τῆς ἁμαρτίας αὑτῶν. “Ἃ γὰρ προεῖπεν ὁ προφήτης, ὡς πάντως ἐτόμενα προεῖπεν. Εἰ γὰρ μὴ πάντως ἔμελλεν ἔσεσθαι, οὐκ ἂν προεῖπε" πάντως δὲ ἔμελλεν ἔσεςθα;, ἐπειδὴ ἀνιάτως εἶχον ἐκεῖνοι. Εἰ δὲ χεῖται τὸ, Οὐκ ἠδύναντο, ἀντὶ τοῦ, Οὐκ ἢθ:λον, χεῖται. Καὶ μὴ θαυμάσῃς. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν. Ὁ δυνάμενος χωρεῖν, χωρϑείτω. Οὕτως οἷδε πολλαχοῦ δύναμιν τὴν προαίρεσιν λέγειν. Καὶ πάλιν" οὗ δύναται ὁ κόσμος μισεῖν ὑμᾶς " ἐμὲ δὲ μισεῖ. Τοῦτο δὲ καὶ ἐν τῇ κοινῇ συνηθείᾳ φυλαττόμενον ἴδοι τις ἄν " ὡς ὅταν λέγῃ τις " Οὐ δύναμαι ἀγαπῆσαι τὸν δεῖνα" τὸ σψοδρὸν τῆς βουλήσεως, δύναμιν λέγων. Καὶ πάλιν" Οὐ δύναται ὁ δεῖνα γενέσθαι χρηστός. Καὶ ὁ προφήτης δὲ τί φησιν; τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς, καὶ ὁ λαὸς οὗτος δυνήσεται εὖ ποιῆσαι μεμαθηκὼς κακά. Οὐ τοῦτό φησιν, ὅτ! ἀδύνατος αὐτοῖς ἡ τῆς ἀρετῆς ἐργασία " ἀλλ᾽ ὅτι οὐ βούλονται, διὰ ποῦτο οὐ δύνανται. Καὶ ὃ λέγει ὁ εὐαγγελιστὴς, τοῦτό φησιν, ὅτι ἀδύνατον ἣν ψεύσασθαι τὸν προφήτην. Οὐ μὴν διὰ τοῦτο ἀδύνατον ἦν αὐτοὺς πιστεῦσαι. Ἑνὴῆν γὰρ, καὶ πιστευσάντων αὐτῶν, ἀψευδῆ μένειν. Οὐ γὰρ ἂν ταῦτα προεῖπεν, εἰ πιστεύειν ἔμελλον, Τί οὖν, φησὶν, οὐκ οὕτως εἶπεν, Ὅτι ἰδιώματά τινα ἡ Γραφὴ τοιαῦτα ἔχει, καὶ δεῖ τοῖς νόμοις αὐτῆς παραχωρεῖν. Ταῦτα δὲ εἶπεν, ὅτα εἶδε τὴν δόξαν αὐτοῦ. Τίνος; Τοῦ Πατρός. Πῶς οὖν ὁ Ἰωάννης περὶ τοῦ Υἱοῦ λέγει, ὁ δὲ Παῦλος περὶ τοῦ Πνεύματος; Οὐκ ὡς συναλείφοντες τὰς ὑποστάσεῖς, ἀλλὰ μίαν ἀξίαν δηλοῦντες εἶναι, φησί. Καὶ γὰρ τὰ τοῦ Πατρὸς τοῦ Υἱοῦ, καὶ τὰ τοῦ Υἱοῦ τοῦ Πατρός ἔστι 4, Καίτοι πολλὰ δι᾽ ἀγγέλων εἶπε, καὶ οὐδεὶς λέγει. καθὼς εἶπεν ὁ ἄγγελος " ἀλλὰ τί; Ὃ Θεὸς εἶπεν. Τὰ μὲν γὰρ ὑπὸ τοῦ Θεοῦ δι᾽ ἀγγέλων εἰρημένα, τοῦ Θεοῦ ἂν εἴη" οὐκ ἔτι δὲ καὶ τὰ τοῦ Θεοῦ, τῶν ἀγγέλων. Ἐνταῦθα δὲ τοῦ Πνεύματός φησιν εἶναι τὰ ῥήματα. Καὶ ἐλάλησε περὶ αὑτοῦ. Τί ἐλάλησεν; Εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψη.ἰοῦ, καὶ τὰ ἑξῆς. Δόξαν οὖν ἐνταῦθά φησι, τὴν ὄψιν ἐχείνην, τὸν καπνὸν, τὸ ἀκοῦσαι μυστηρίων ἀποῤῥήτων, τὸ ἰδεῖν τὰ Σεραφὶμ, τὴν ἀστραπὴν τὴν ἀπὸ τοῦ θρόνου πηδῶσαν, ἧ ἀντιδλέ- Ψψαι αἱ δυνάμεις οὐκ εἶχον ἐκεῖναι. Καὶ ἐλάλησε περὶ αὐτοῦ. Τί ἐλάλησεν; Ὅτι ἤκουσε φωνὴν λέγουσαν" Τίγα ἀποστείλω, καὶ τίς πορεύσεται; Καὶ εἶπον" Ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν μὲ. Καὶ εἶπεν" ᾿Ακοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βιλέγψετα, καὶ οὗ μὴ ἴδητε. ᾿Ετύφῆωσε γὰρ αὑτῶν τοὺς ὀφθα.] μοὺς, καὶ πεπώρωκεν αὑτῶν τὴν καρδίαν, μὴ ποτε ἴδωσι τοῖς ἐφρθαλμοῖς, καὶ τῇ καρδίᾳ συνῶσιν. Ἰδοὺ πάλιν ἕτερον ζήτημα" ἀλλ᾽ οὐκ ἔστιν, ἐὰν ὀρθῶς προσἐχωμεν. Ὥσπερ γὰρ ὁ ἥλιος τῶν ἀσθενῶν πλήττει πὰς ὄψεις οὐ παρὰ τὴν οἰκείαν φύσιν, οὕτω καὶ ἐπὶ τῶν μὴ προσεχόντων τοῖς τοῦ Θεοῦ λόγοις γίνεται. Οὕτω καὶ ἐπὶ τοῦ Φαραὼ τὴν καρδίαν σχληρῦναι λέγεται, οὕτω καὶ ἐπὶ τῶν φιλονειχούντων τι τοῖς τοῦ Θεοῦ λόγοις γίνεται. Ἰδίωμα δὲ καὶ τοῦτο τῆς Γραφῇς. ὡς Ν καὶ τὸ, Παρέδωκεν εἰς ἀδόκιμον »οῦν, καὶ τὸ, ἀπένειμε τοῖς ἔθνεσι, τουτέστι, Συνεχώρη“ σεν, ἀφῆκεν. Οὐκὶ γὰρ ἐνεργοῦντα αὐτὸν ἐνταῦθα εἰσάγει, ἀλλ᾽ ἐκ τῆς ἑτέρων πονηρίας ταῦτα γινόμενα δείκνυσιν. Ὅταν γὰρ ἐγχαταλειφθῶμεν ὑπὸ τοῦ Θεοῦ, θέντες, μυρία πάσχομεν δεινά. Φοδῶν τοίνυν τὸν Ὅτι γὰρ αὐτὸς οὐ μόνον οὗ παραδίδωσιν, ἀλλ᾽ οὐδὲ ἐγκαταλιμπάνει, ἐὰν μὴ βουληθῶμεν, ἄκουσον τί φησιν" Οὐχὲ αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀναμέσον ἐμοῦ καὶ ὑμῶν; καὶ πάλιν" Οἱ μαχρύγοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. Ὁ δὲ ὭὩσηέ φησιν" ᾿Επελάθου γόμου Θεοῦ σου. ἐπιωμήσομαί σου κἀγώ" καὶ αὐτὸς δὲ ἐν τοῖς Εὐαγγελίοις " Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέχνα ὑμῶν, καὶ οὐκ ἠθελήσατε! καὶ ὁ ᾿Ησαῖας δῇ πάλιν" Ἦ1θον, καὶ οὐκ ἦν ἄνθρωπος" ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπαχουσόμενος. Ταῦτα δὲ λέγει, δεικνὺς ἡμᾶς ἀρχομένους τῆς ἐγχαταλείψεως, καὶ αἰτίους γινομένους τῆς ἀπωλείας. Ὁ γὰρ θεὸς οὐ μόνον οὐ καταλιπεῖν οὐδὲ κολάσαι βούλεται, ἀλλὰ καὶ ὅτε κολάζει, μὴ θέλων αὐτὸ ποιεῖ. Οὐ Βούλομαι γὰρ. φησὶ, τὸν θάγατον τοῦ ἁμαρτω.1οῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν. Ὃ δὲ Χριστὸς γκαὶ ἐπὶ τῇ καταστροφῇ Ἵερουσαλὴμ δακρύει" ὃ καὶ α ἡμεῖς ἐπὶ φίλων ποιοῦμεν.

### English translation (Claude)

And one might see him continually varying his teaching in this way, by presence and absence, by humble and lofty words; which he did here too. “Though he had done so many signs before them,” it says, “they did not believe in him, so that the word spoken by Isaiah the prophet might be fulfilled: ‘Lord, who has believed our report, and to whom has the arm of the Lord been revealed?’” And again, “They could not believe,” it says, “because Isaiah said, ‘You will hear with your ears and not understand.’ Isaiah said these things when he saw his glory and spoke of him.” See again “that” and “said” indicating not cause but consequence. For it was not because Isaiah said it that they did not believe; but because they were not going to believe, therefore Isaiah said it. Why then does the evangelist not put it so, but says that the unbelief comes from the prophecy, not the prophecy from the unbelief; and going on, puts this very thing more strongly, saying, “For this reason they could not believe, because Isaiah said”? From this he wishes to establish by many proofs the truthfulness of Scripture, and that what it prophesied turned out not otherwise but as it said. For so that no one might say, “And why did Christ come? Did he not know that they were not going to heed him?”, he brings in the prophets, who knew this. But he came so that they might have no excuse for their sin. For what the prophet foretold he foretold as certainly going to happen. For if it were not certainly going to happen, he would not have foretold it; and it was certainly going to happen, because they were incurable. And if “they could not” is put, it is put for “they would not.” And do not marvel. For elsewhere too he says, “Let him who is able to receive it, receive it.” So Scripture often calls the will “power.” And again, “The world cannot hate you, but it hates me.” And one may see this kept in common usage too, as when someone says, “I cannot love so-and-so,” calling the vehemence of the will “power”; and again, “So-and-so cannot become good.” And what does the prophet say? “[If the Ethiopian can change] his skin, and the leopard its spots, then this people too will be able to do good, having learned evil.” He does not say that the practice of virtue is impossible for them, but that because they do not wish it, therefore they cannot. And what the evangelist says is this: that it was impossible for the prophet to lie. Yet it was not for this reason impossible for them to believe. For even if they had believed, he could have remained truthful; for he would not have foretold these things if they were going to believe. “Why then,” someone says, “did he not say so?” Because Scripture has certain idioms of this kind, and one must give way to its laws. “Isaiah said these things when he saw his glory.” Whose? The Father’s. How then does John say it of the Son, and Paul of the Spirit? Not confounding the hypostases, but showing that the dignity is one. For the things of the Father are the Son’s, and the things of the Son are the Father’s. And yet God spoke many things through angels, and no one says, “as the angel said,” but what? “God said.” For the things spoken by God through angels would be God’s; but the things of God are no longer the angels’. But here he says the words are the Spirit’s. “And he spoke of him.” What did he speak? “I saw the Lord sitting on a throne, high and lifted up,” and the rest. By “glory,” then, he means here that vision: the smoke, the hearing of ineffable mysteries, the sight of the seraphim, the lightning leaping from the throne, on which those powers could not look. “And he spoke of him.” What did he speak? That he heard a voice saying, “Whom shall I send, and who will go?” And I said, “Here I am; send me.” And he said, “You will hear with your ears and not understand, and seeing you will see and not perceive. For he has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart.” See again another question; but it is none if we attend rightly. For as the sun strikes the eyes of the weak, not by its own nature, so it happens with those who do not attend to the words of God. So too in the case of Pharaoh he is said to have hardened his heart; so it happens with those who contend against the words of God. And this too is an idiom of Scripture, like “He gave them up to a debased mind,” and “He assigned them to the nations,” that is, he permitted, he let them be. For it does not here bring him in as acting, but shows these things happening from the wickedness of others. For when we are abandoned by God, [and given up,] we suffer countless terrible things. […] the hearer. […] For that he not only does not hand us over, but does not even abandon us unless we wish it, hear what he says: “Do not your sins stand between me and you?” And again, “Those who remove themselves far from you will perish.” And Hosea says, “You have forgotten the law of your God; I too will forget you.” And he himself in the Gospels: “How often I wished to gather your children, and you would not!” And Isaiah again: “I came, and there was no man; I called, and there was none to answer.” He says these things to show that we begin the abandonment and become the causes of our destruction. For God not only does not wish to abandon or punish, but even when he punishes, he does it unwillingly. “For I do not desire the death of the sinner,” he says, “so much as that he should turn and live.” And Christ weeps even over the overthrow of Jerusalem, as we too do over friends.

### Scripture references

- John 12:37–41: quotation, high confidence
- Isa 53:1: quotation, high confidence
- Isa 6:9–10: quotation, high confidence
- Matt 19:12: quotation, high confidence
- John 7:7: quotation, high confidence
- Jer 13:23: quotation, high confidence
- Acts 28:25: allusion, high confidence
- Isa 6:1–8: quotation, high confidence
- Exod 7:3: allusion, high confidence
- Rom 1:28: quotation, high confidence
- Deut 4:19: quotation, medium confidence
- Isa 59:2: quotation, high confidence
- Ps 73:27 (72:27 LXX): quotation, high confidence
- Hos 4:6: quotation, high confidence
- Matt 23:37: quotation, high confidence
- Isa 50:2: quotation, high confidence
- Ezek 18:23: quotation, high confidence
- Luke 19:41: allusion, high confidence

### Translation notes

- Quotations: John 12:37–41; Isa 53:1; Isa 6:9–10; Matt 19:12; John 7:7; Jer 13:23; Acts 28:25 (Paul ascribes Isa 6 to the Spirit); Isa 6:1–8; Exod 7:3 (allusion, Pharaoh); Rom 1:28; Deut 4:19 (LXX, “assigned them to the nations”); Isa 59:2; Ps 73:27 (LXX 72:27); Hos 4:6; Matt 23:37; Isa 50:2; Ezek 18:23 (or 33:11); Luke 19:41. Chrysostom says that Isaiah saw the glory of the Father, while John refers it to the Son and Paul to the Spirit, “not confounding the hypostases, but showing that the dignity is one”; translated as written. Lines are lost in the scan after “abandoned by God”; the gap is marked … . Leaked apparatus is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 68.2 (PG 59:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/68-2).

## Homily 68.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/67-1/#p-68-3
- Source: PG 59:408
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom urges his hearers not to cut off members of the church who are spiritually sick, but to keep caring for them and bear one another’s burdens.

### Greek text

Ταῦτ᾽ οὖν εἰδότες, πάντα πράττωμεν ὥστε μὴ ἀφίστασθαι τοῦ Θεοῦ, ἀλλ᾽ ἐχώμεθα τῆς κατὰ ψυχὴν ἐπιμελείας καὶ τῆς πρὸς ἀλλήλους ἀγάπης, καὶ μὴ - σπαράττωμεν ἡ μῶν τὰ μέλῃ (τοῦτο γὰρ μαινομένων καὶ ἐξεστηχότων ἐστίν) " ἀλλ᾽ ὅσῳ ἂν κακῶς διακειμένους ἴδωμεν, θεραπεύσωμεν μᾶλλον. Καὶ γὰρ καὶ ἐν τοῖς σώμασι πολλοὺς πολλάκις 5 ὁρῶμεν δυστράπελα ἔχοντας καὶ ἀνίατα νοσήματα, καὶ οὐ παυόμεθα ἐπιτιθέντες φάρμακα. Τί γὰρ ποδαλγίας χεῖρον : τὲ δὲ χειράγρας; ἄρ' οὖν περιχόπτωμεν τὰ χῶλα; Οὐδαμῶς " ἀλλὰ πάντα ποιοῦμεν ὥστε παραμυθίας τινὸς ἀπολαῦσαι, ἐπειδὴ λῦσαι τὸ κακὸν οὐ δυνάμεθα. Τοῦτο καὶ ἐπὶ τῶν ἀδελφῶν ποιῶμεν " καὶ, ἂν ἀνίατα νοσῶσι, μένωμεν θεραπεύοντες, καὶ βαστάζωμεν ἀλλήλων τὰ βάρη. Οὕτω γὰρ πληρώσομεν καὶ τὸν νόμὸν τοῦ Χριστοῦ, καὶ τευξόμεθα τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡ κῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ νεύματι, εἰς τοὺ; αἰῶνας τῶν αἰώνων. ᾿Δμήν. 

### English translation (Claude)

Knowing these things, then, let us do everything so as not to fall away from God, but let us hold fast to care for the soul and to love for one another, and let us not tear our members apart (for this belongs to madmen and those out of their minds); but the worse the state in which we see them, the more let us care for them. For in bodies too we often see many who have obstinate and incurable diseases, and we do not cease applying remedies. For what is worse than gout? What than gout of the hands? Do we then cut off the limbs? By no means; but we do everything to enjoy some relief, since we cannot do away with the evil. Let us do this with our brothers too; and even if they are incurably sick, let us persist in caring for them, and bear one another’s burdens. For so we shall fulfill the law of Christ, and attain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, to the ages of ages. Amen.

### Scripture references

- Gal 6:2: quotation, high confidence

### Translation notes

- Quotation: Gal 6:2. Leaked apparatus is removed by two logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 68.3 (PG 59:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/68-3).

## Homily 69.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/69-1/#p-69-1
- Source: PG 59:408
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Many rulers believe secretly but love human glory; Christ declares that whoever believes in him believes in the Father who sent him, and that he came as light to save the world, not to judge it.

### Greek text

Ὅμως μέττοι καὶ ἐκ τῶν ἀρχόντων πο.1.1οἱ ἐπί-. στευσαν εἰς αὑτόν" ἀλ.1λὰ διὰ τοὺς Φαρισαίους οὐκ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωτγοι γένωνται. ᾿Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων «ἴον ἧπερ τὴν δόξαν τοῦ Θεοῦ «. Πάντα μὲν φεύγειν ὁμοίως ἡμῖν ἀναγκαῖον τὰ τὴν ψυχὴν διαφθείροντα πάθη πολλῷ δὲ πλέον ἐκεῖνα τὰ πολλὰ καὶ ἐξ ἑαυτῶν τίχτοντα ἁμαρτήματα" οἷόν τι λέγω, ἡ φιλαργυρία. Ἕστι μὲν οὖν καθ᾽ ἑαυτὸ δεινὸν τὸ νόσημα " πολλῷ δὲ γένεται χαλεπώτερον, ὅτι ῥίζα καὶ μήτηρ ἐστὶ πάντων τῶν κακῶν. Τοιοῦτον καὶ ἡ κενοδοξία. Ἰδοὺ γοῦν καὶ οὗτοι «ἧς πίστεως διὰ τὸν τῆς δόξης ἀπεῤῥάγησαν ἔρωτα. Πο.1.1οἱ γὰρ, φησὶν, καὶ ἐκ τῶν ὀρχόντων ταν εἰς αὑτόν" διὰ δὰ τοὺς Ἰουδαίους οὺχ ὧμο- «λόγουν, ἵνα μὴ ἀποσυγάγωγοι γένωνται. Ὅπερ οὖν καὶ αὑτοῖς " ἄνωθεν ἔλεγε' Πῶς δύνασθε πιστεύειν, δόξαν παρ' ἀ.1.1ήἡ λων αμδάγοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Οὐκ ἄρα ἄρχοντες ἦσαν, ἀλλὰ δοῦλοι δουλείαν τὴν ἐσχάτην. Πλὴν ἀλλὰ καὶ οὗτος ὕστερον ἐλύθη ὁ φόδος. Οὑδαμοῦ γὰρ ἐπὶ τῶν ἀποστόλων ὁρῶμεν τούτῳ κατεχομένους τῷ πάθει. Καὶ γὰρ ἄρχοντες ἐπ᾽ ἐχείνων ἐπίστευσαν καὶ ἱερεῖς. Ἡ γὰρ τοῦ Πνεύματος χάρις ἐλθοῦσα, πάντας αὑτοὺς ἀδάμαντος ἐποίησε στεῤῥοτέρους. Ἐπεὶ οὖν τοῦτο ἦν τὸ κωλύον αὑτοὺς πιστεῦσαι τότε, ἄχουτον τί φησιν’ Ὁ πιστεύων εἰς ἐμὲ, οὔ πιστεύει εἰς ἐμὲ, ἀ.1.1 εἰς τὸν πέμψαντά με' ὡσανεὶ ἔλεγε" Τί δεδοίχατε σαι εἰς ἐμέ; εἰς τὸν Θεὸν ἡ πίστις διαδαίνει δὲ ἐμοῦ, ὥσπερ οὖν καὶ ἡ ἀπιστία. “ρα πῶς διὰ πάντων τὸ ἀπαράλλακτον δείκνυσι τῆς οὐσίας. Καὶ οὐκ εἶπεν, Ὁ πιστεύων ἐμοὶ, ἵνα μὴ τις εἴπῃ, ὅτι τῶν ῥημάτων ἕνεκεν ἔλεγεν, ὃ καὶ ἐπ᾿ ἀνθρώπων δυνατὸν ἦν εἰπεῖν. Ὁ γὰρ τοῖς ἀποστόλοις πιστεύων, οὐκ αὐτοῖς πιστεύει, ἀλλὰ τῷ Θεῷ. ᾿Αλλ᾽ ἵνα μάθῃς, ὅτι περὶ τῆς εἰς τὴν οὐσίαν πίστεως αὖτοῦ φησιν, οὐκ εἶπεν, Ὃ πιστεύων μου τοῖς ῥήμασιν, ἀλλ᾽, Ὁ πιστεύων εἰς ἐμέ. Καὶ διατί μηδαμοῦ, φησὶν, εἶπεν ἀντιστρόφως " Ὁ πιστεύων εἰς τὸν Πατέρα, οὐκ εἰ; τὸν Πατέρα πιστεύει, ἀλλ᾽ εἰς ἐμέ; Ὅτι εἶπον ἂν,, Ἰδοὺ ἡμεῖς πιστεύομεν εἰς τὸν Πατέρα, καὶ εἰς σξ οὗ πιστεύομεν. Καὶ γὰρ ἀσθενέστερον ἔτι διέχειντο. Τοῖς γοῦν μαθηταῖς διαλεγόμενος οὕτως εἶπεν " Πιστεύετε εἰς τὸν Θεὸν, καὶ εἰς ἐμὲ πιστεύετε. Τούπους δὲ ἀσθενεστέρους ὁρῶν τοῦ τοιαῦτα ἀκοῦσαι ῥήματα, ἄλλως ἐνάγει. Δείκνυσιν οὖν ὅτι « οὐκ ἔστι πιστεῦσαι τῷ Πατρὶ, μὴ πιστεύσαντας εἰς αὑτόν. Καὶ ἵνα μὴ νομίσῃς, ὅτι ὡς ἐπ᾽ ἀνθρώπου εἴρηται, ἐπάγει" Ὁ θεωρῶν ἐμὲ, θεωρεῖ τὸν πέμψαντά με. “ΤΙ οὖν; σῶμά ἐστιν ὁ Θεός; Οὐδαμῶς. θεωρίαν γὰρ τὴν τοῦ νοῦ φησιν ἐνταῦθα, καὶ ἐντεῦθεν τὸ ὁμοού σιον δηλῶν. Καὶ τί ἐστιν, Ὁ πιστεύων εἰς ἐμέ; Ὡς ἂν εἴποι τις “ Ὁ τὸ τοῦ ποταμοῦ ἀναιρούμενος ὕδωρ, οὐ τὸ τοῦ ποταμοῦ, ἀλλὰ τὸ τῆς πηγῆς λαμθάνει. Μᾶλλον δὲ καὶ αὕτη ἕτι ἀσθενεστέρα ἡ εἰκὼν πρὸς τὸ προκείμενον. Ἐγὼ φῶς εἰς τὸν κόσμον ἐλή- «ἰυθα. Ἐπειδὴ γὰρ ὁ Πατὴρ τούτῳ καλεῖται πανταχοῦ ἐν τῇ Παλαιᾷ καὶ ἐν τῇ Καινῇ, καὶ αὐτῷ χέχρηκαι τῷ ὀνόματι. Διὰ τοῦτο καὶ Παῦλος ἀπαύγασμα αὑτὸν καλεῖ, ἐντεῦθεν μαθών. Καὶ πολλὴν δείκνυσιν ἐνταῦθα τὴν πρὸ; τὸν Πατέρα συγγένειαν, καὶ οὐδὲν τὸ μέσον, εἴ γε τὴν εἰς αὐτὸν πίστιν μὴ εἰς αὐτὸν, ἀλλ᾽ εἰς ἐκεῖνον διαδαίνειν φησίν. Φῶς δὲ ἑαυτὸν ἐκάλεσε, διὰ τὸ τῆς πλάνης ἀπαλλάττειν, καὶ τὸ νοττὸν λύειν σκότος. Ἑάν τίς μου μὴ ἀκούσῃ, ἐγὼ οὐ κρίνω αὐτόν. Οὗ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀ.1.1: ἵνα σώσω τὸν κόσμον. Ἵνα γὰρ μὴ νομίσωσιν ὅτι δι᾽ ἀτθένειαν τοὺς καταφρονοῦντας παρέδραμε, διὰ τοῦτο εἶπε τὸ, Οὐκ ἥ1θον ἵνα κρίνω τὸν κόσμον".

### English translation (Claude)

“Nevertheless many even of the rulers believed in him, but because of the Pharisees they did not confess it, so that they might not be put out of the synagogue; for they loved the glory that comes from men more than the glory that comes from God.” We must flee all passions that corrupt the soul alike, but much more those that give birth from themselves to many sins: I mean, for example, love of money. This disease is terrible in itself, but it becomes much harsher because it is the root and mother of all evils. Such too is vainglory. See, at any rate, how these men too were torn away from the faith by the love of glory. “For many even of the rulers,” it says, “believed in him; but because of the Jews they did not confess it, so that they might not be put out of the synagogue.” Which he had said to them earlier too: “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” So they were not rulers, but slaves, in the utmost slavery. Yet this fear too was later dissolved. For nowhere in the time of the apostles do we see them held by this passion; for rulers and priests believed in their time. For the grace of the Spirit, when it came, made them all firmer than adamant. Since, then, this was what hindered them from believing then, hear what he says: “Whoever believes in me, believes not in me but in him who sent me”; as if he were saying, “Why are you afraid [to believe] in me? Faith passes through me to God, as does unbelief too.” See how through everything he shows the exact likeness of the essence. And he did not say, “Whoever believes me,” so that no one might say that he spoke of his words, which could be said of men too. For one who believes the apostles does not believe them, but God. But so that you might learn that he speaks of faith in his essence, he did not say, “Whoever believes my words,” but “Whoever believes in me.” “And why,” someone says, “did he nowhere say conversely, ‘Whoever believes in the Father believes not in the Father but in me’?” Because they would have said, “See, we believe in the Father, and we do not believe in you.” For they were still disposed rather weakly. To the disciples, at any rate, he spoke thus: “Believe in God, believe also in me.” But seeing these men too weak to hear such words, he leads them on another way. He shows, then, that it is not possible to believe the Father without believing in him. And so that you might not think that it is said as of a man, he adds, “Whoever sees me sees him who sent me.” What then? Is God a body? By no means. For here he speaks of the vision of the mind, showing by this too his being of one essence. And what is “Whoever believes in me”? As if one were to say, “Whoever takes up the water of the river takes up not the river’s but the spring’s.” Or rather, even this image is too weak for what is before us. “I have come into the world as light.” For since the Father is called this everywhere in the Old and the New, he too uses the name. That is why Paul too calls him “radiance,” having learned it from here. And he shows here his great kinship with the Father, with nothing between, if indeed he says that faith in him passes not to him but to that one. And he called himself light because he frees from error and dissolves the spiritual darkness. “If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.” For so that they might not think that he passed over those who despised him from weakness, he said, “I did not come to judge the world.”

### Scripture references

- John 12:42–47: quotation, high confidence
- 1 Tim 6:10: allusion, high confidence
- John 5:44: quotation, high confidence
- Acts 6:7: allusion, medium confidence
- John 14:1: quotation, high confidence
- Heb 1:3: allusion, high confidence

### Translation notes

- Quotations: John 12:42–47; 1 Tim 6:10 (allusion, root of all evils); John 5:44; Acts 6:7 (allusion, priests believing); John 14:1; Heb 1:3 (“radiance”). Chrysostom argues from “believes not in me but in him who sent me” for the Son’s exact likeness in essence to the Father; translated as written. A word lost in the scan (“to believe”) is supplied in brackets. Leaked apparatus and Migne’s Latin column are removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 69.1 (PG 59:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/69-1).

## Homily 69.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/69-1/#p-69-2
- Source: PG 59:409
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ’s word will judge those who reject him; his humble language about receiving a command expresses his oneness of will with the Father; Chrysostom urges women to give up costly ornament for almsgiving and so win their husbands.

### Greek text

Εἶτα, ἵνα μὴ ῥᾳθυμότεροι ταύτῃ γένωνται, μαθόντες ὅτι ὁ πιστεύων σώζεται, ὁ δὲ ἀπιστῶν χολάξεται ἃ ὅρα πῶς αὑτοῖς καὶ φούερὸν ἐπέστησε δικαστήριον, ἐπάγων καὶ λέγων" Ὁ ἐμὲ ἀθετῶν, καὶ μὴ «ἰαμδάνων τὰ ῥήματά μου, ἔχει τὸν χρίγοντα αὐτόν. Ἐὶ ὁ Πατὴρ οὐδένα κρίνει, καὶ σὺ οὐκ ἦλθες ἵνα κρίνῃς τὸν κόσμον, τίς αὐτὸν κρίνει; Ὁ ὃν ἐλάλησα. ἐκεῖνος χριγεῖ αὐτόν. Ἐπειδὴ γὰρ ἔλεγον, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, οὕτως εἶπε " χνὺς, ὅτι οὐ τότε δυνήσονται ταῦτα λέγειν, ἀλλὰ, Τὰ ῥήματα, ἃ ἐλάλησα νῦν, ἐν τάξει στήσεται κατηγόρου, ἐλέγχοντα αὐτοὺς καὶ πᾶσαν διαχόπτοντα ἀπολογίαν. Καὶ ὁ.16γὸς ὃν ἐμάϊζησα. Ποῖος λό- 1ος; Ὅτι ἀπ᾿ ἐμαυτοῦ οὐκ ἐλήλυθα, ὅτι ὁ πέμψας με Πατὴρ, ἐκεῖνός μοι ἔδωκεν ἐντοιὴν, εἰ εἴπω καὶ εἰ ἰαλήσω" καὶ ὅσα τοιαῦτα ἕτερα 5. ἤλρα ταῦτα δι᾽ αὐτοὺς οὕτως ἐλέγετο, ἵνα μηδεμίαν ἔχωσιν ἀπολογίας πρόφασιν. Ἐπεὶ εἰ μὴ τοῦτο ἦν, τι Ἡσαΐου πλέον ἕξει; Καὶ γὰρ ἐκεῖνος τὸ αὐτὸ τοῦτό φησι Κύριος δίδωσί μοι γλῶσσαν παιδείας, τοῦ γγῶγναι ἡνίκα δεῖ εἰπεῖν λόγον. Τί δὲ ᾿Ἱερεμίου; καὶ γὰρ ἐκεῖνος ὅτε ἐπέμπετο ἐνεπνεῖτο, Τί δὲ ᾿Ιεζεχιήλ; καὶ γὰρ καὶ οὗτος τὴν κεφαλίδα καταφαγὼν, οὕτως ἐφθέγγετο. ΓΑλλως δὲ, εὑρεθήσονται οἱ μέλλοντες ἀκούειν ὄπερ ἔλεγεν, αἴτιοι τῆς γνώσεως ὄντες αὐτῷ. Εἰ γὰρ ὅτε ἐπέμπετο, ἐντολὴν τότε ἔλαδε, τί εἴπῃ λοιπὸν ἐρεῖς, ὅτι καὶ πρὶν ἣ πεμφθῆναι οὐκ ἔδει. Καὶ τί τούτων ἀσεθέστερον τῶν ῥημάτων, εἰ οὕτως αὐτά τι: δέχοιτο, καὶ μὴ καταμανθάνοι τῆς ταπεινότητος αὐτῶν τὴν αἰτίαν Ὁ; ᾿Αλλ᾽ ὁ μὲν Παῦλός φησι καὶ αὐτὸς εἰδέναι καὶ τοὺς μαθητενομένους, Τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον" ὁ δὲ Υἱὸς οὐκ ἡπίστατο ἕως ἐντολὴν Ἑλαδε; καὶ πῶς ἂν ἔχοι λόγον τοῦτο; Ὅρᾷς ὅτι διὰ τοῦτο εἰς ὑπερδολὴν ταπεινότητος τὰ λεγόμενα ἄγει, ἵνα κἀκείνου; ἐπισπάσηται, καὶ τοὺς μετὰ ταῦτα ἐπιστομίσῃ; Διὰ γοῦν τοῦτο ἀνθρώπινα φθέγγεται ῥήματα, ἵνα κἂν οὕτως ἀναγχάσῃ φυγεῖν τὸ εὐτελὲς “ὧν λεχθέντων, συνειδότας ὅτι οὐ τῆς φύσεως ἐστι τὰ λεγόμενα, ἀλλὰ τῆς τῶν ἀκουόντων ἀσθενείας. Καὶ οἷδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. Ἃ οὖν "ἰωλῶ, καθὼς ἐνετείλατό μοι ὁ Πατήρ μου, οὕτω Δαιῶ. Ὁρᾷς τὸ ταπεινὸν τῶν εἰρημένων; Ὁ γὰρ ἐντολὴν λαόὼν, οὐκ ἔστιν ἑαυτοῦ κύριος. Καίτοι γε αὐτός φησιν" Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς γεχροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱ]ἱὸς οὖς θέλει ζωοποιεῖ. Εἶτα ἐγεῖραι μὲν οὺς θέλει ἐξουσίαν ἔχει, εἰπεῖν δὲ ὃ βούλεται οὐκ ἔχει; Ὃ οὖν θέλει εἰπεῖν διὰ τοῦ εἰρημένου, τοῦτό ἐστιν" ὅτι οὐκ ἔχει “ φύσιν τὸ πρᾶγμα ἕτερα μὲν ἐκεῖνον λέγειν, ἕτερα δὲ ἐμξ γεσθαι. Καὶ οἷδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἔστι. Πρὸς ἐκείνους τοὺς πλάνον αὐτὸν λέγοντας, καὶ ἐπὶ λύμῃ παραγεγονέναι, τοῦτο εἶπεν. Ὅταν δὲ λέγῃ, Ἐγὼ οὐ κρίνω, μὴ εἶναι τῆς ἀπωλεΐας τῶν τοιούτων ξαυτὸν δείκνυσιν αἴτιον 4. Διὰ γὰρ τούτων μονονουχὶ διαμαρτύρεται, μέλλων ἀφίστασθαι αὑτῶν καὶ μηκέτι συγγίνεσθαι, ὅτε Οὐδὲν ἐγὼ ὡς ἴδιον φθεγγόμενος διελέχθην ὑμῖν, ἀλλὰ πάντα ὡς παρὰ τοῦ Πατρός. Καὶ διὰ τοῦτο εἰς τὰ ταπεινὰ τὸν λόγον πρὸς αὐτοὺς κατέχλεισεν, ἵνα εἴπῃ, ὅτι ως τέλους ταύτην πρὸς αὑτοὺς ὑστέραν ἁφῆκα φωνήν. Ποίαν δὴ ταύτην; Καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω.1α.1ῶ. Εἰ δὲ ἀντίθεος ἤμην, τοὐναντίον ἂν εἶπον " ὅτι οὐδὲν τῶν τῷ Θεῷ δοκούντων λέγω, ὥστε εἰς ἐμαυτὸν περιστῆσαι τὴν δόξαν. Νυνὶ δὲ τοσοῦτον εἰς αὐτὸν πάντα ἀνἤγαγον, ὡς μηδὲν ἐμὸν φῆσαι 6. Τίνος οὖν ἕνεκεν οὐ πιστεύετέ μοι λέγοντι, ὅτι ἐντολὴν ἔλαθον, καὶ οὕτω σφοδοῶς ἀναιροῦντι τὴν πονηρὰν ὑμῶν ὑπόνοιαν τὴν τῆς ἀντιστάσεως; “Ὥσπερ γὰρ τοὺς ἐντολὴν δεχομένους ἀδύνατον ἄλλο τι ποιεῖν ἣ λέγειν, ἣ ὅσα οἱ πέμψαντες βούλονται, ἕως ἂν ἐντολὴν πληρῶσι καὶ μὴ παραχαράττωσιν " οὕτως οὐδὲ ἐμὲ ἄλλο τι πρᾶξαι ἣ εἰπεῖν δυνατὸν, ἀλλ᾽ ἣ ἅπερ ὁ [Ιατὴρ βούλεται. Ἃ γὰρ ἐγὼ ποιῶ, ἐχεῖγος ποιεῖ, ὅτι μετ᾽ ἐμοῦ ἐστι, καὶ οὐκ ἀφῆκέ με μόνον ὁ Πατήρ. Ὁρᾷς πῶς πανταχοῦ δείκνυσι συνημμένον τῷ γεγεννηκότι, καὶ οὐδὲν μέσον ὄν; Καὶ γὰρ ὅταν λέγῃ, ᾿Απ' ἐμαυτοῦ οὐκ ἐλήλυθα, οὐ τὴν ἐξουσίαν ἀφαιρούμενος λέγει, ἀλλὰ τὸ ἀλλότριον καὶ ἐναντίον ἀναιρῶν. Εἰ γὰρ ἄνθρωπο: κύριοι ἑαυτῶν, πολλῷ μᾶλλον" ὁ μονογενὴς Υἱός. Καὶ ὅτι τοῦτό ἐστιν ἀληθὲς, ἄκουσον τί φησιν ὁ Παῦλος {’ Ἑκένωσεν ἑαυτὸν, καὶ παρέδωκεν ὑπὲρ ἡμῶν. ᾿Αλλ᾽ ὅπερ ἔφην, δεινὸν ἡ κενοδοξία, δεινόν, Αὕτη γὰρ καὶ ἐκείνους μὴ πιστεύειν, καὶ ἑτέρους κακῶς πιστεύειν παρεσκεύασε, καὶ ἃ δι᾽ ἐκείνους ἐλέγετο φιλανθρωπίας ἕνεκεν, ταῦτα εἰς ἀσέδειαν ἐχλαδεῖν δ. Υ΄. Φύγωμεν τοίνυν τὸ θηρίον τοῦτο διὰ πάντων. Ποικίλον γάρ ἔστι καὶ παντοδαπὸν, καὶ πανταχοῦ διασπείρει τὸν οἰκεῖον ἰὸν, καὶ ἐν χρήμασι, καὶ ἐν τρυφῇ, καὶ ἐν κάλλει σωμάτων. Διὰ τοῦτο πανταχοῦ τὴν χρείαν ὑπερθαίνομεν" διὰ τοῦτο ἡ περὶ τὰ ἱμάτια πλεονεξία, ὁ πολὺς τῶν οἰκετῶν ἐσμός" διὰ τοῦτο πανταχοῦ μὲν ἣ χρεία χαταπεφρόνηται, καὶ ἐν οἰκίαις, καὶ ἐν ἑματίοις, καὶ ἐν τραπέξῃ - ἡ δὲ πλεονεξία κρατεῖ. Βούλει δόξης ἀπολαύειν; Ἕργασαι ἐλεημοσύνην" τότε σε ἑπαινέσονται οἱ ἄγγελοι τότ: σε ὁ Θεὸς ἀποδέξεται. Νῦν μὲν γὰρ τὸ θαῦμα μέχρι τῶν χρυσοχόων ἕστηκε καὶ τῶν ὑφαντῶν “ σὺ δὲ ἀστεφάπολλάχις. "Ἂν δὲ ταῦτα μὴ τῷ σώματι πεφιθῇς, ἀλλ᾽ εἰς τὰς γαστέρας τῶν πενομένων χενώσῃς, πολὺς ὁ κρότος πανταχόθεν ἕσται, πολὺς ὁ ἔπαινος. Τότε αὐτὰ. ἕξεις, ὅταν ἑτέροις δῷς" ἕως δ᾽ ἂν μόνη χατέχῃς, οὐκ ἔχεις. Θησαυρὺς γὰρ ἄπιστος ἡ οἰκία " θησαυρὸς δὲ βέθαιος αἱ τῶν πενήτων χεῖρες. Τί τὸ σῶμα χομένης; τί μὴ τοσαύτην ἀπονέμεις τῇ ψυχῇ πρόνοιαν, ὅσην τῷ σώματι : Καίτοι γε πλείονα ἔδες " ἀλλ᾽ ὅμως, ἀγαπητοὶ, κἂν τὴν ἴσην αὐτῇ παρέχειν ἔδει πρόνοιαν. Εὲπὲ γάρ μοι" εἴ τίς σε ἤρετο, τί βούλει, τὸ σῶμά σου εἶναι λαμπρὸν καὶ εὐεκτοῦν, καὶ ὥρᾳ νικᾷν, καὶ ἱμάτια φορεῖν εὐτελῆ ἢ τοῦτο μὲν ἀνάπηρον ἔχειν καὶ νόσων ἐμπεπληφμένον, καὶ χρυσοφορεῖν καὶ καλλωπίζεσθαι; οὐ πολλῷ μᾶλλον εἴλου ἐν τῇ φύσει τοῦ σώματος ἔχειν τὴν εὐμορφίαν, ἣ τῇ περιθολῇ τῶν ἱματίων; εἶτα ἐπὶ μὲν τοῦ σώματος τοῦτο αἱρήσῃ, ἐπὶ δὲ τῆ; ψυχῆς τοὐναντίον, καὶ αἰσχρὰν αὐτὴν ἔχουσα καὶ δυσειδῇ καὶ μέλαιναν " οἴει τι καρποῦσθαι ἀπὸ τῶν χρυσίων; Καὶ πόσης ταῦτα ἀνοίας; Στρέψον τὸν κόσμον τοῦτον ἔνδον, καὶ τὰ περιδέραια ταῦτα τῇ ψυχῇ περίθες. Τὰ μὲν γὰρ σώματι περικείμενα οὔτε εἰς ὑγίειαν, οὔτε εἰς εὐμορφίαν αὑτοῦ τοῦτο ὀνίνησιν " οὔτε γὰρ τὸ μέλαν λευκὸν ἐργάσεται, οὔτε τὸ αἰσχρὸν καλὸν ἣ εὐειδές " τῇ δὲ ψυχῇ ἂν περιθῇς, ταχέως αὐτὴν ἀντὶ μελαίνης λευκὴν ἐργάτῃ, ἀντὶ αἰσχρᾶς καὶ δυσειδοῦ; καλὴν καὶ εὐειδῖ,. Καὶ οὐκ ἐμὸς; ὁ λόγος, ἀλλ᾽ αὑτοῦ τοῦ Κυρίου οὕτω λέγοντος - Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινῖκοῦν, ὡς χιόνα «1ευκαγῶ᾽ καὶ, Δότε ἐλεημοσύνην, καὶ πάντα ὑμῖν ἔσται καθαρά. Οὐ σαυτὴν δὲ μόνην, ἀλλὰ καὶ τὸν ἄνδρα οὕτω διαχειμένη χαλὸν ποιήσεις. Ἂν γὰρ ἴδωσι τὸν χότμον τοῦτον ἀποθεμένας, οὐ πολλὴν ἕξουσι δαπάνης ἀνάγκην " οὐκ ἔχοντες δὲ, πλεονεξίας ἀποστήσονται πάσης, καὶ εἰς ἐλεημοσύνην ἔσονται εὐχολώτεροι, καὶ ὑμέϊς δὲ αὐτοῖς δυνήσεσθε μετὰ παῤῥησίας συμβουλεύειν τὰ δέοντα. Νὺν μὲν γὰρ πᾶταν παρήρησθε τὴν τοιαύτην ἐξουσίαν. Ποίῳ γὰρ στόματι ταῦτα διαλέξεσθε; ποίοις δὲ ὀφθαλμοῖς ἀντιδλέψετε ἐλεημοσύνην ἀπαιτοῦσα: τοὺς ἄνδρας, ὅταν τὰ πλείονα εἰς τὴν τοῦ σώματος περιδολὴν ἀναλίσκητε; Τότε δυνήσῃ μετὰ παῤῥησίας διαλέγεσθαι τῷ ἀνδρὶ περὶ ἐλεημοσύνης, ὅταν τὸν κόσμον τῶν βωσας ἅπαν" μᾶλλον δὲ ἀμήχανον μὴ καὶ ἐκεῖνον κερδᾶναι, διὰ τῶν πραγμάτων αὐτῶν « διαλεγομένη. Τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; Ὥσπερ οὖν νῦν καὶ ὑπὲρ ἑαυτῆς καὶ ὑπὲρ ἐχείνου δώσεις τὸν λόγον, οὕτως. ἐὰν τὴν φανταπίαν ταύτην ἀποδύσῃ πᾶσαν, διπλοῦν τὸν στέφανον ἕξεις, μετὰ τοῦ ἀνδρὸς τους αἰῶνας ἐκείνους, καὶ τῶν αἰωνίων ἀπολαύουσα ἀγαθῶν" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτε καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Then, so that they might not become slacker on this account, learning that whoever believes is saved but whoever disbelieves will be punished, see how he set a fearful judgment seat over them too, adding and saying, “Whoever rejects me and does not receive my words has a judge.” If the Father judges no one, and you did not come to judge the world, who judges him? “The word that I have spoken will judge him.” For since they said that he was not from God, he spoke thus, showing that then they will not be able to say this, but “the words that I have spoken now will stand in the place of an accuser, refuting them and cutting off every defense.” “And the word that I have spoken.” What word? “That I have not come of myself; that the Father who sent me has himself given me a commandment, what to say and what to speak”; and all other such things. So these things were said thus because of them, so that they might have no pretext for a defense. For if it were not so, what more will he have than Isaiah? For he too says the same thing: “The Lord gives me a tongue of instruction, to know when I must speak a word.” And what more than Jeremiah? For he too was inspired when he was sent. And what more than Ezekiel? For he too spoke after eating the scroll. And besides, those who were going to hear what he said will be found to be the causes of his knowledge. For if he received a command when he was sent, about what he should say, you will then say that before he was sent he did not know. And what could be more impious than these words, if one were to take them so and not understand the reason for their humbleness? But Paul says that both he and those who are taught by him know “what is the will of God, the good and acceptable and perfect”; and did the Son not know until he received a commandment? And how would this make sense? Do you see that he brings what is said to an excess of humbleness for this reason, so as both to draw those men and to silence those who came after? For this reason, at any rate, he speaks human words, so that even in this way he may compel them to avoid the lowliness of what was said, knowing that what is said belongs not to his nature but to the weakness of the hearers. “And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” Do you see the humbleness of what is said? For one who receives a commandment is not his own master. And yet he himself says, “For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.” Then does he have authority to raise whom he will, but not to say what he wishes? What he wishes to say by these words is this: that it is not in the nature of the thing that the Father should say one thing and I another. “And I know that his commandment is eternal life.” He said this to those who called him a deceiver and said he had come for ruin. And when he says, “I do not judge,” he shows that he is not the cause of the destruction of such men. For by these words he all but solemnly testifies, as he is about to depart from them and be with them no longer: “I have spoken nothing to you as my own, but everything as from the Father.” And that is why he closed his discourse to them on humble things, so as to say, “I have left this as my last word to you at the end. What is it? ‘As the Father has told me, so I speak.’ If I were an enemy of God, I would have said the opposite: that I say none of the things that please God, so as to bring the glory round to myself. But as it is, I have referred everything to him so far as to call nothing my own. Why then do you not believe me when I say that I received a commandment, and so vehemently remove your wicked suspicion of opposition? For as it is impossible for those who receive a commandment to do or say anything other than what those who sent them wish, as long as they fulfill the commandment and do not falsify it, so neither is it possible for me to do or say anything but what the Father wishes. For what I do, he does, because he is with me, and the Father has not left me alone.” Do you see how everywhere he shows himself joined to the one who begot him, with nothing between? For when he says, “I have not come of myself,” he does not say it as taking away his authority, but as removing strangeness and opposition. For if men are their own masters, much more the only-begotten Son. And that this is true, hear what Paul says: “He emptied himself, and gave himself up for us.” But, as I said, vainglory is a terrible thing, terrible. For it made those men not believe, and others believe wrongly, and take as impiety the things said for their sake out of love for humankind. Let us flee this beast, then, in every way. For it is many-colored and of every kind, and scatters its venom everywhere, in money, in luxury, in bodily beauty. Because of it we go beyond need everywhere; because of it come greed about clothes and the great swarm of servants; because of it need is everywhere despised, in houses, in clothes, at table, and greed prevails. Do you wish to enjoy glory? Do almsgiving; then the angels will praise you; then God will receive you. For now the admiration stops at the goldsmiths and weavers, and you [go] uncrowned [and often reproached]. But if you do not hang these things on your body, but empty them into the bellies of the poor, great will be the applause on every side, great the praise. Then you will have them, when you give them to others; but as long as you hold them alone, you do not have them. For the house is an untrustworthy treasury, but the hands of the poor a secure treasury. Why do you adorn the body? Why do you not give the soul as much care as the body? And yet you ought to give it more; but nevertheless, beloved, you ought at least to give it equal care. For tell me, if someone asked you which you would prefer, to have your body bright and healthy and surpassing in bloom, and wear plain clothes, or to have it maimed and full of diseases, and wear gold and be decked out, would you not much rather choose to have comeliness in the nature of the body than in the clothing of garments? Then in the case of the body you will choose this, but in the case of the soul the opposite; and having it ugly and misshapen and black, do you think you gain anything from the gold? What folly is this! Turn this ornament inward, and put these necklaces on the soul. For those placed on the body benefit it neither for health nor for comeliness; they will neither make the black white, nor the ugly beautiful and comely. But if you put them on the soul, you will quickly make it white instead of black, beautiful and comely instead of ugly and misshapen. And the word is not mine, but the Lord’s himself, who says, “If your sins are like scarlet, I will make them white as snow,” and, “Give alms, and everything will be clean for you.” And not yourself only, but your husband too you will make good, if you are so disposed. For if they see you women putting off this ornament, they will not have great need of expense; and not having it, they will stand away from all greed and be readier for almsgiving; and you will be able to counsel them with boldness about what is right. For now you have deprived yourselves of all such authority. For with what mouth will you speak of these things? With what eyes will you look at your husbands when you ask for almsgiving, while you spend most on the adornment of the body? Then you will be able to speak with boldness to your husband about almsgiving, when you have [put off] the ornament of [your body. Even if you accomplish nothing, you have fulfilled] all [your part]; or rather, it is impossible not to win him too, speaking through the very deeds. “For how do you know, wife, whether you will save your husband?” As, then, now you will give account both for yourself and for him, so, if you put off all this display, you will have a double crown, [living] with your husband through those ages and enjoying the eternal good things; may we all attain them, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory to the ages of ages. Amen.

### Scripture references

- John 12:48–50: quotation, high confidence
- John 5:22: allusion, high confidence
- John 3:17: allusion, medium confidence
- Isa 50:4: quotation, high confidence
- Jer 1:9: allusion, medium confidence
- Ezek 3:1–3: allusion, high confidence
- Rom 12:2: quotation, high confidence
- John 5:21: quotation, high confidence
- John 8:29: quotation, high confidence
- Phil 2:7: quotation, high confidence
- Gal 2:20: allusion, medium confidence
- Isa 1:18: quotation, high confidence
- Luke 11:41: quotation, high confidence
- 1 Cor 7:16: quotation, high confidence

### Translation notes

- Quotations: John 12:48–50; John 5:22; John 3:17; John 8:28, 42 (allusions); Isa 50:4; Jer 1:9 (allusion); Ezek 3:1–3 (allusion); Rom 12:2; John 5:21; John 8:29; Phil 2:7; Gal 2:20 (or Eph 5:2, “gave himself up for us”); Matt 6:19–20 (allusion); Isa 1:18; Luke 11:41; 1 Cor 7:16. Chrysostom explains the “commandment” as condescension to the hearers, not a sign of the Son’s ignorance or inferiority; translated as written. The section numeral 3 (γ) appears in the scan’s text but was not used as a division. Lines lost in the scan are supplied by sense in brackets. Several passages of leaked apparatus and Migne’s Latin column are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 69.2 (PG 59:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/69-2).

## Homily 70.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/69-1/#p-70-1
- Source: PG 59:412
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ teaches humility by deeds, washing even the traitor's feet to draw him back by persuasion, and showing his love for his own to the end.

### Greek text

Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα; εἰδὼς ὁ "Ιησοῦς ὅτι ἦλθεν αὑτοῦ ἡ ὥρα, ἵνα μεταδῇ ἐκ τοῦ κόσμοῦυ τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν εῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς. Μιμηταί μου γίνεσθε, φησὶν ὁ Παῦλος, καϑὼς κἀγὼ Χριστοῦ. Διὰ γὰρ τοῦτο καὶ σάρκα ἐκ τοῦ φυράματος ἕλαδε τοῦ ἡμετέρου, ἵνα δι' αὐτῆς ἡμᾶς παιδεύσῃ τὴν ἀρετήν. Εν γὰρ ὁμουιώματι σαρκὲς, φησὶν, ἁμαρτίας, καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί " καὶ αὐτὸς ὁ Χριστὸς, Μάθετε ἀπ᾽ ἐμοῦ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Καὶ ταῦτα οὐ διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ τῶν πραγμάτων ἐδίδασκε. Καὶ γὰρ καὶ Σαμαρείτην καὶ δαιμονῶντα αὐτὸν ἐκάλουν, καὶ πλάνον, καὶ λίθους ἠφίεσαν κατ᾽ αὐτοῦ " καὶ νῦν μὲν ὑπηρέτας ἀπέστελλον οἱ Φαρισαῖοι ὥστε αὐτὸν συλλαθεῖν «, νῦν δὲ ἄλλους χαθίεσαν ἐπιδουλεύοντας " καὶ αὐτοὶ δὲ πολλάκις ἐγκαλεῖν, ἀλλὰ καὶ εὐεργετούμενοι διηνεκῶς “ καὶ ὅμως » μετὰ τοσαῦτα οὐκ ἀφίσταται αὐτοὺς εὖ ποιῶν καὶ διὰ ῥημάτων καὶ διὰ πραγμάτων. Καὶ οἰκέτου δέ τινὸς ῥαπίσαντος αὐτὸν, φησίν. Εἰ μὲν κακῶς ἐλά- «“ἴησα, μαρεύρησον περὶ τοῦ κακοῦ " εἰ δὲ καλῶς, τί μὲ δέρεις; ᾿Αλλ ἐκεῖνα μὲν πρὸς τοὺς ἐχθροὺς καὶ τοὺς ἐπιδουλεύοντας " ἴδωμεν δὲ καὶ πρὸς τοὺς μαθητὰς τί ποιεῖ νῦν" μᾶλλον δὲ καὶ ἃ νῦν ἐπιδείκνυται πρὸς τὸν ς ἐπίδουλον. Ὃν γὰρ μάλιστα πάντων ἐχρῆν μισεῖν, ὅτι μαθητὴς ὧν, καὶ τραπεζῶν καὶ ἁλῶν κοινωνήσας, καὶ θαύματα ἰδὼν, καὶ τοσούτων ἀξιωθεὶς, πάντων ἐποίησε χαλεπώτερα, λίθοις μὲν οὐ βάλλων οὐδὲ ὑδρίσας, ἀλλὰ προδοὺς αὑτὸν καὶ παραδοὺς, τοῦτον ὅρα πῶς φιλοφρόνως δέχεται, νίπτων αὐτοῦ ποὺς πόδας. Καὶ γὰρ ταύτῃ αὐτὸν κατασχεῖν ἐδούλετο «ἧς πονηρίας ἐκείνης. Καίτοι γε ἐνῆν, εἴπερ ἤθελε, καὶ ξηρᾶναι αὐτὸν ὡς τὴν συκῆν, καὶ διατεμεῖν ὥσπερ τὰς πέτρας ἔῤῥηξε, καὶ διασχίσαι ὥσπερ τὸ καταπέτασμα ἀλλ᾽ οὐκ ἐθούλετο ἀνάγκῃ, ἀλλὰ προαιρέσει τῆς ἐπιδουλῆς αὐτὸν ἀπαγαγεῖν. Διὰ τοῦτο καὶ νίπτει τοὺς πόδας. Καὶ οὐδὲ τοῦτο ἡδέσθη ὁ ταλαίπωρος ἐκεῖνος καὶ ἄθλιος. Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, φησὶν, εἰδὼς ὁ Ἰησοῦς ὅτι ἡ.1θεν αὑτοῦ ἡ ὥρα. Οὐ τότε εἰδώς " ἀλλ᾽ ὅτι ἐποίησεν ὅπερ ἐποίησεν, πάλαι εἰδὼς 4, φησίν. “γα μεταδῇ. Μεγαλοφρόνως «. ὁ εὐαγγελιστὴς μετάδασιν αὑτοῦ τὸν θάνατον καλεῖ Ἁγαπήσας τοὺς ἰδίους. εὶς τέλος ἠγάπησεν αὖτούς. Εἶδες πῶς μέλλων ἐγκαταλιμπάνειν αὐτοὺς, σφοδροτέραν τὴν ἀγάπην ἐπιδείκνυται; Τὸ γὰρ, Αγαπήσας, εἰς τέλος ἠγάπησεν αὑτοὺς, τοῦτο δηλοῖ" Οὐδὲν ἐνέλιπεν ὧν τὸν σφόδρα ἀγαπῶντα εἰκὸς ἧν ποιῆσαι. Τί δήποτε δὲ οὐκ ἐξ ἀρχῆς τοῦτο ἐποίησε; Τὰ μείζονα ὕστερον ἐργάζεται, ὥστε ( αὐτῶν ἐπιτεῖναι τὴν οἰκείωσιν, καὶ πολλὴν αὐτοῖς προαποθέαθαι παράκλησιν πρὸς τὰ μέλλοντα ἐπιέναι δεινά. ' Ἰδίους δὲ αὐτοὺς λέγει κατὰ τὸν τῆς οἰκειώσεως λόγον" ἐπεὶ καὶ ἄλλους ἰδίους λέγει, κατὰ τὸν τῆς δημιουργίας, ὡς ὅταν λέγῃ " Οἱ ἴδιοι αὐτὸν οὐ παρέμαθδον. Τί δέ ἐστι, Τοὺς ἐν τῷ κύσμῳ; Ἐπειδὴ ἦσαν αὐτοῦ ἴδιοι καὶ οἱ τετελευτηκότες, οἱ περὶ τὸν ᾿Αδραὰμ, καὶ Ἴσαλχ, καὶ Ἰακὼῦ, καὶ οἱ κατ᾽ ἐκείνους “ ἀλλ᾽ οὐκ ἐν τῷ κόσμῳ ἧσαν ἐκεῖνοι. Ὁρᾷς ὅτι Παλαιᾶς καὶ Καινῆς αὐτός ἐστιν ὁ Θεός; Τί δέ ἐστιν, Εἰς τέλος ἠγάπησεν αὐτούς; "᾿Αντὶ τοῦ, ἔμενεν ἀγαπῶν διηνεκῶς, καὶ τεκμήριον τῆς πολλῆς ἀγάπης τοῦτο λέγει" καίτοι γε ἀλλαχοῦ ἕτερον εἶπε, τὸ, τὴν ψυχὴν θεῖνας: ὑπὲρ τῶν “λων αὐτοῦ. ᾿Αλλ᾽ οὔπω ἐκεῖνο ἐγεγόνει, Τίνος δὲ ἕνεκεν τοῦτο νῦν ἐποίησεν; Ὅτι πολλῷ θαυμαστότερον ἧν, ὅτε λαμπρότερος παρὰ πᾶσιν ἐφάνη" καὶ παραμυθίαν δὲ οὐ μικρὰν κατέλιπε μέλλων ἀναχωρεῖν. Ἐπειδὴ γὰρ ἔμελλον ὀδυνᾶσθαι σφοδρῶς. ἀντίῤῥοπον αὐτοῖς διὰ τούτων παράκλησιν ἐπεισάγει. Καὶ δείπνου γενομένου, τοῦ διαδόλου εἰς τὴν καρδίαν Ἰούδα, ἵνα παραδῷ αὐτόν. Τοῦτο ἐχπληττόμενως εἶπεν ὁ εὐαγγελιστὴς δ, δηλῶν, ὅτι τοῦτον τὸν ἤδη προδοῦναι ἑλόμενον αὑτὸν ἕνιεψε. [4] 4] Δείκνυσι δὲ αὐτοῦ πολλὴν τὴν πονηρίαν, ὅτι οὐδὲ τῶν ἁλῶν αὐτὸν ἡ κοινωνία κατέσχεν, ὃ μάλιττα οἶδεν ἐπέχειν πονηρίαν, οὐ τὸ μέχρι τῆς ἐσχάτης ἡμέρας παραμεῖναι τὸν διδάσκαλον αὐτοῦ διαδαστάζοντα. Εἰδὼς δὲ ὁ ᾿Ιησοῦς, ὅτι πάντα αὐτῷ εἰς χεῖρα δέδωκεν}" ὁ Πατὴρ, καὶ ὅτι ἀπὸ Θεοῦ ἐξὴη.1θε, καὶ πρὸς τὸν Θεὸν ὑπάγει. ᾿'Ενταῦθα καὶ θαυμάξων λέγεῖς ὅτι Ὁ τοσοῦτος, καὶ τηλικοῦτος, ὁ παρὰ Θεοῦ ἐλθὼν, καὶ πρὸς αὐτὸν ἀπιὼν, ὁ πάντων κρατῶν, τοῦτο εἰργάσατο, καὶ οὐδὲ οὕτω; ἀπηξίωσε ξασθαι πρᾶγμα τοσοῦτον. Παράξοσιν ὃξ, ὡς ἐμοὶ δοχεξ, τὴν τῶν πιστῶν σωτηρίαν ἐνταῦθα καλεῖ. Καὶ γὰρ ὅταν λέγῃ, Πάντα μοι παρεδόθη παρὰ τοῦ Πατρός μου, ταύτην λέγει τὴν παράδοσιν " ὡς καὶ ἀλλαχοῦ φησιν, Σοὶ ἰ ἦσαν, καὶ ἐμοὶ αὑτοὺς δέδωκας " καὶ πάλιν͵ Οὐδεὶς δύναται ἐι θεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ἑλκύσῃ αὑτόν" καὶ ὅτι, ᾿Εὸν μὴ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. Ἢ τοῦτο οὖν φησιν, ἣ ὅτι οὐδὲν ἐλαττοῦσθαι ἔμελλεν ἀπὸ τούτου, ἀπὸ Θεοῦ ἐξελθὼν, καὶ πρὸς τὸν Θεὸν ὑπάγων, καὶ πάντα ἔχων. Ὅταν δὲ ἀκούσῃς παράδοσιν, μηδὲν ἀνθρώπινον ὑπολάδῃς " τὴν γὰρ εἰς τὸν Πατέρα ἐνδείκνυται τιμὴν καὶ ὁμόνοιαν. Ὥσπερ γὰρ ὁ Πατὴρ αὐτῷ παραδίδωσιν, οὕτω καὶ αὐτὸς τῷ Πατρί. Καὶ δηλοῖ Παῦλος λέγων" Ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί. ᾿Ανθρωπινώτερον δὲ αὐτὸ ἐνταῦθα εἶπε, τὴν πολλὴν περὶ αὐτοὺς ἐπιμέλειαν δεικνύμενος ἱ, καὶ τὴν ἄφατον περὶ αὐτοὺς ἐμφαίνων ἀγάπην, ὅτι ὡς οἰκείων ἐπεμελεῖτο λοιπὸν, διδάσκων αὐτοὺς τὴν μητέρα τῶν ἀγαθῶν τὴν ταπεινοφροσύνην, ἣν καὶ ἀρχὴν καὶ τέλος ἔφησεν εἶναι τῆς ἀρετῆς. Οὐκ ἁπλῶς δὲ πρόσκειται κα τὸ, ἀπὸ Θεοῦ ἐξῆ.1θε καὶ πρὸς τὸν Θεὸν ὑπάγει" ἀλλ᾽ ἵνα μάθωμεν ὅτι ἄξια ἐποίει τοῦ τῶν τῦφον. Καὶ ἀναστὰς ἀπὸ τοῦ δείπνου, καὶ θεὶς τὰ ἱμάτια.

### English translation (Claude)

“Now before the feast of the Passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end.” “Be imitators of me,” says Paul, “as I also am of Christ.” For this reason he even took flesh from our lump, that through it he might teach us virtue. “For in the likeness of sinful flesh,” it says, “and for sin, he condemned sin in the flesh.” And Christ himself says, “Learn from me, for I am gentle and lowly in heart.” And he taught these things not by words only but also by deeds. For they called him a Samaritan and one possessed by a demon and a deceiver, and they threw stones at him; at one time the Pharisees sent officers to arrest him, at another they sent in others to lay snares for him; and they themselves often [went on] accusing him, although they were continually receiving benefits from him; and yet after so much he does not cease doing them good both by words and by deeds. And when a servant struck him, he says, “If I have spoken wrongly, bear witness about the wrong; but if rightly, why do you strike me?” But those things were toward his enemies and those who plotted against him; let us see what he does now toward his disciples, or rather what he now shows toward the traitor. For the one whom he had most reason of all to hate, because, being a disciple, having shared his table and his salt, having seen miracles and been counted worthy of so much, he did worse than all, not throwing stones or insulting him, but betraying him and handing him over, see how kindly he receives him, washing his feet. For by this he wished to hold him back from that wickedness. And yet it was possible, had he wished, to wither him like the fig tree, to cut him in two as he split the rocks, and to rend him as he rent the veil; but he did not wish to draw him away from the plot by compulsion, but by his own choice. This is why he even washes his feet. And not even at this was that wretched and miserable man ashamed.

“Now before the feast of the Passover,” it says, “Jesus, knowing that his hour had come.” Not knowing it only then; but it means that he did what he did having known it long before. “That he should depart.” Loftily the evangelist calls his death a departure. “Having loved his own, he loved them to the end.” Do you see how, being about to leave them, he shows a more intense love? For “having loved, he loved them to the end” shows this: he left out nothing of what one who loves greatly would be expected to do. Why then did he not do this from the beginning? He does the greater things last, so as to heighten their attachment and to lay up for them beforehand much comfort against the terrible things that were about to come upon them. And he calls them “his own” by reason of their close relationship; since he calls others too “his own” by reason of creation, as when it says, “His own did not receive him.” And what is the meaning of “who were in the world”? Since the departed too were his own, Abraham, Isaac, and Jacob, and those like them; but they were not in the world. Do you see that he himself is the God of the Old and of the New? And what is the meaning of “he loved them to the end”? It stands for “he continued loving them always”; and the evangelist says this as a proof of great love, although elsewhere he named another proof, laying down one's life for one's friends. But that had not yet happened. Why then did he do this now? Because it was far more wonderful at a time when he had appeared more glorious to all; and, being about to depart, he left them no small comfort. For since they were going to grieve bitterly, he brings in by these things a comfort to balance it.

“And during supper, the devil having [already] put it into the heart of Judas to betray him.” The evangelist said this in amazement, showing that he washed the feet of one who had already chosen to betray him. He also shows his great wickedness: that not even the sharing of salt held him back, which most of all is wont to check wickedness, nor the fact that his Teacher bore with him up to the last day.

“Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God.” Here he says in wonder that one so great and of such stature, who came from God and was going to him, who rules over all, did this, and did not even so disdain to do so lowly a thing. By “giving over,” as it seems to me, he here means the salvation of the believers. For when he says, “All things have been given over to me by my Father,” he means this giving over; as he says elsewhere, “They were yours, and you have given them to me”; and again, “No one can come to me unless the Father draws him”; and, “unless it has been given him from heaven.” He means either this, or that he was going to be in no way diminished by this, having come from God and going to God and possessing all things. But when you hear of “giving over,” do not suppose anything human; for it shows his honor toward the Father and their oneness of mind. For as the Father gives over to him, so he too to the Father. And Paul shows this, saying, “When he gives over the kingdom to God and the Father.” Here he said it in a more human manner, showing his great care for them and displaying his inexpressible love for them, that he now cared for them as his own, teaching them humility, the mother of good things, which he also said is the beginning and end of virtue. And “he had come from God and was going to God” is not added without purpose, but that we may learn that he did things worthy of [one who came from there and was going there, trampling down all] pride. “He rose from supper and laid aside his garments.”

### Scripture references

- John 13:1: quotation, high confidence
- 1 Cor 11:1: quotation, high confidence
- Rom 8:3: quotation, high confidence
- Matt 11:29: quotation, high confidence
- John 18:23: quotation, high confidence
- Matt 21:19: allusion, medium confidence
- Matt 27:51: allusion, medium confidence
- John 1:11: quotation, high confidence
- John 15:13: allusion, medium confidence
- John 13:2: quotation, high confidence
- John 13:3: quotation, high confidence
- Matt 11:27: quotation, high confidence
- John 17:6: quotation, high confidence
- John 6:44: quotation, high confidence
- John 3:27: quotation, high confidence
- 1 Cor 15:24: quotation, high confidence
- John 13:4: quotation, high confidence

### Translation notes

- Quotations: John 13:1–4; 1 Cor 11:1; Rom 8:3; Matt 11:29; John 18:23; John 1:11; Matt 11:27; John 17:6; John 6:44; John 3:27; 1 Cor 15:24. Allusions: the withered fig tree (Matt 21:19), the split rocks and the torn veil (Matt 27:51), John 15:13. Chrysostom reads John 13:3 as “gave over” (παραδίδωμι) and comments on the word.
- Leaked apparatus and Migne's Latin column removed by logged corrections. Near the end words are lost in the scan after “worthy of”; supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 70.1 (PG 59:412; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/70-1).

## Homily 70.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/69-1/#p-70-2
- Source: PG 59:415
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's washing of the disciples' feet, Peter's refusal and yielding, and the meaning of “clean” lead to an exhortation to protect widows and orphans.

### Greek text

Ὅρα πῶς οὐ τῷ νίψαι μόνον, ἀλλὰ καὶ ἑτέρως ᾿ τὸ ταπεινὸν ἐνδείκνυται. Οὐ γὰρ πρὶν ἣ κατακλιθῆναι, ἀλλὰ μετὰ τὸ ἀναπεσεῖν πάντας, τότε ἀνέστη. “Ἕκειτα οὐδὲ ἀπλῶς νίπτει, ἀλλὰ τὰ ἱμάτια ἀποτιθέμένας. Καὶ οὐδὲ μέχρι τούτων ἔστη, ἀλλὰ καὶ λέντιον διεζώσατο. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλὰ καὶ αὐτὸς ἐγέμισε, καὶ οὐκ ἑτέρῳ πληρῶσαι » ἐχέλευσεν, ἀλλὰ πάντα αὐτὸς ἐργάζεται ταῦτα, διὰ πάντων δεικνὺς ὅτι οὐκ ἀφοσιουμένους δεῖ ποιεῖν τὰ τῳαῦτα, ὅταν εὖ ποιῶμεν, ἀλλὰ μετὰ πάσης προθυμίας. Ἐμοὶ δὲ δοκεῖ τοῦ προδότου πρώτου νίψαι τοὺς πόδας, ἐκ τοῦ εἰπεῖν, “ρξαεο νίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐπαγαγεῖν, “Ἔρχεται χρὸς Σίμωνα Πέτρον, καὶ «1έγει αὐτῷ ἐκεῖνος" Σύ μου γνίπτεις τοὺς πόδας; Ταῖς χερσοὶ ταύταις, φησὶν, αἷς ὀφθαλμοὺς ἀνέῳξας, καὶ λεπροὺς ἐχάθηρας, καὶ νεκροὺς ἀνέστησας; Πολλὴν γὰρ ἔμφασιν καὶ τοῦτο ἔχει " διόπερ οὐδὲ ἐδέησεν αὐτῷ τι πλέον εἰπεῖν, ἣ τὸ Σύ. Καὶ γὰρ καθ᾽ ἑαντὸ ἱκανὸν ἦν τὸ πᾶν ἐνδείξασθαι. Ζητήσειε δ' ἄν τις εἰκότως, πῶς οὐδεὶς αὐτὸν τῶν ἄλλων ἐκώλυσεν, ἀλλὰ Πέτρος μόνος, ὅπερ οὐ μικροῦ φίλτρου καὶ αἱδοῦς ἦν. Τίς οὖν ἐστιν ἡ αἰτία; Ἐμοὶ δοκεῖ πρότερὸν τὸν προδότην νίψαι, εἶτα πρὸς τὸν Πέτρον ἐλθεῖν, καὶ τοὺς ἄλλους ἀπ᾽ ἐχείνου « πα'δευθῆναι λοιπόν. Ὅτι μὲν οὖν ἄλλον τινὰ πρὸ αὐτοῦ ἔνιψε, δῆλον ἐκ τοῦ εἰπεῖν, “Ὅτε δὲ ἦλθε πρὸς Πέτρον. ᾿Αλλ᾽ οὐκ ἔστι σφοδρὸς κατήγορος ὁ εὐαγγελιστὴς" τὸ γὰρ, “ρξατο, τοῦτό ἐστιν αἰνιττομένου. Εἰ δὲ καὶ ὁ Πέτρος πρῶτος ἦν, ἀλλ᾽ εἰκὸς τὸν προδότην ἰταμὸν ὄντα, καὶ πρὸ τοῦ κορυφαίου κατακλιθῆναι. Καὶ γὰρ καὶ ἑτέρωθεν τὸ ἰταμὸν αὐτοῦ δείκνυται, ὅταν βάπτῃ μετὰ τοῦ Διδασκάλου, καὶ ὅταν ἐλεγχόμενος μὴ κχατανύσσηται. ᾿Αλλ᾽ ὁ μὲν Πέτρος ἅπαξ ἐπιτιμηθεὶς ἐν τοῖς ἔμπροσθεν, καὶ ταῦτα ἀπὸ φιλοστοργίας τὰ ῥήματα εἰπὼν, οὕτω συνεστάλη, ὡς καὶ ἀγωνιῶν καὶ τρέμων ἑτέρου δεηθῆναι πρὸς τὴν ἐρώτησιν " οὗτος δὲ συνεχῶς ἐλεγχόμενος οὐκ ἠσθάνετο. Ὅτε γοῦν ἦλθε πρὸς τὸν Πέρὸν, Λέγει αὐτῷ ἐκεῖνος" Κύριε, σύ μου νίπτεις τοὺς πόδας; Λέγει αὐτῷ " Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα" τουτέστι, τὸ κέρδος ὅσον τὸ ἐκ τούτου, τὴν ὠφέλειαν τῆς διδασκαλίας, καὶ “πῶς ἱκανὸν εἰς πᾶσαν ἀγαγεῖν ταπεινοφροσύνην ἡμᾶς. Τί οὖν ὁ Πέτρος; Ἔτι κωλύει, καὶ λέγει" Οὐ μὴ γίψΨῃς τοὺς πόδας μου εἰς τὸν αἰῶνα. Τί ποιεῖς, ὦ Πέτρε; οὐ μέμνησαι τῶν προτέρων ῥημάτων; οὐκ εἴκας, "]λεὼς σοι, καὶ ἤκουσας, ὝΖαγε ὀπίσω μου, σατανᾶ" καὶ οὐδὲ οὕτω σωφρονίζῃ, ἀλλ᾽ ἔτι σφοδρὸς εἴ; Ναὶ, φησί" πολὺ γὰρ τὸ γινόμενον καὶ ἐκπλήξεως γέμον. Ἐπεὶ οὖν ἀπὸ πολλῆς ἀγάπης τοῦτο ἔπραττὲν ἐκεῖνος, ἀπὸ τῆς αὐτῆς αὐτὸν χειροῦται πάλιν καὶ ὁ Χριστὸς, ὥσπερ οὖν καὶ ἐκεῖ σφοδρῶς ἐπιτιμήσας καὶ εἰπὼν, Σχάνδακλόν μοι εἶ" οὕτω καὶ ἐνταῦθα λέγων, Ἐὰν μὴ γίψω σε, οὐκ ἔχεις μάρος μετ᾽ ἐμοῦ. Τί οὖν ὁ θερμὸς καὶ διακαής; Κύριε, μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν. Καὶ ἐν τῇ παραιτήσει σφοδρὸς, καὶ ἐν τῇ συγχωρήσει σφοδρότερος γίνεται" ἑκάτερα δὲ ἐξ ἀγάπης. Διατί γὰρ οὐκ εἶπε, τίνος ἕνεκεν ἐποίει τοῦτο" ἀλλ᾽ ἀπειλὴν ἐνέθειχεν; Ὅτι ἐκεῖνος μὲν οὐκ ἂν ἐπείσθη. Εἰ γὰρ εἶπεν, Ἕασον, διὰ γὰρ τούτου πείθω ὑμᾶς ταπεινοφρονεῖν, ὑπέσχετο ἂν μυριάκις τοῦτο, ὑπὲρ τοῦ μὴ τὸν Δεσπότην τοῦτο ποιῆσαι. Νῦν δὲ τί φησιν; Ὃ μάλιστα ἐδεδοίκει καὶ ἔτρεμε, τὸ διασχι» σθῆναι αὐτοῦ. Αὐτὸς γάρ ἐστιν ὁ συνεχῶς ἐρωτῶν, Ποῦ ὑπάγεις; Διόπερ καὶ ἔλεγεν, ὅτι Καὶ τὴν ψυχὴν, φησὶ, δώσω ἃ ὑπὲρ σοῦ. Εἰ γὰρ ἀκούσας, ὅτι Οὐκ οἷδας ὃ ποιῶ ἐγὼ, γνώσῃ δὲ μετὰ ταῦτα, οὐδὲ οὕτως ἀπέστη, πολλῷ μᾶλλον, εἰ ἔμαθε. Διὰ γὰρ τοῦτο εἶπε, Γγώσῃ δὲ μετὰ ταῦτα,, εἰδὼς, ὅτι ἐὰν νῦν μάθῃ, ἀντιχείσεται ἕτι. Καὶ οὐκ εἶπε, Δίδαξον οὖν με, ἵνα ἀφῶ" ἀλλ᾽ ὃ πολλῷ σφοδρότερον ἣν, οὐδὲ μαθεῖν ἢνέσχετο, ἀλλ᾽ ἐνίσταται πάλιν, λέγων " Οὐ μὴ νίψῃς μου τοὺς πόδας. Ἐπειδὴ δὲ ἠπείλησεν, εὐθέως ἐχάλασε τὸν τόνον. Τί δέ στι, Γγώσῃ μετὰ ταῦτα; Μετὰ ταῦτα, πότε; Ὅταν τῷ ἐμῷ ὀνόματι δαιμόνια ἐχθάλῃς, φησίν" ὅταν ἴδῃς εἰς τοὺς οὐρανοὺς ἀναλαμθανόμενον" ὅταν παρὰ τοῦ Πνεύματος μάθῃς, ὅτι ἐκ δεξιῶν κάθημαι 9, τότε εἴσῃ τὸ νῦν γινόμενον. Τί οὖν ὁ Χριστός; Ἐπειδὴ εἶπεν ὁ Πέτρος, Μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφα.λὴν, Ὁ μένος, φησὶν, οὐ χρείαν ἔχει εἰ μὴ τοὺς πόδας ὑμεῖς καθαροί ἐστε, ἀ.1.1' οὐκὶ πάντες. “ἤδει γὰρ τὸν παραδιδόντα αὐτόν. Καὶ εἰ καθαροί εἰσι, τίνος ἕνεκεν νίπτεις τοὺς πόδας; Ὥστε ἡμᾶς ἴ μετριάζειν μαθεῖν. Διὰ τοῦτο οὐκ ἐφ᾽ ἕτερον μέρος ἦλθεν, ἀλλ᾽ ὃ τῶν ἄλλων ἀτιμότερον εἶναι δοκεῖ. Τί δὲ ἔστιν, Ὁ “ελουμένος; ᾿Αντὶ τοῦ, Ὃ γαθαρός. ᾿Αρ᾽ οὖν αὐτοὶ καθαροὶ ἧσαν; οἴγε οὐδέπω δ τῶν ἀμαρτημάτων ἧσαν ἀπηλλαγμένοι, οὐδὲ Πνεύματος ἠξιωμένοι, ἅτε τῆς ἁμαρτίας ἔτι κρατούσης, τῆς κατάρας τοῦ χειρογράφου μένοντος, τοῦ ἱερείου οὐδέπω προσενεχθέντος; πῶς οὖν αὐτοὺς καθαροὺς εἶναι λέγει; ᾿Αλλ᾽ ἵνα μὴ διὰ ταῦτα νομίσῃς αὐτοὺς καθαροὺς ὡς ἀμαρτημάτων ἀπηλλαγμένους, ἐπήγαγεν Ἥδη ὑμεῖς καθαροί ἐστε διὰ τὸν.1ό6γον ὃν ἐάλησα ὑμῖν" τουτέστι, Ταύτῃ τέως ἐστὲ καθαροί. "Ἤδη τὸ φῶς ἐδέξασθε, ἤδη τῆς πλάνης ἀπηλλάγητε τῆς Ἰουδαϊκῆς. Καὶ γὰρ ὁ προφήτης φησί Λούσασθε, καθαροὶ γίνεσθε, ἂἀφἐλετε τὰς πονηρίας ἀπὸ τῶν γυχῶν ὑμῶν. Ὥστε ὁ τοιοῦτος λέλουται καὶ καθαρός ἐστι. Ἐπεὶ οὖν πᾶσαν πονηρίαν ἔῤῥιψαν ἀπὸ τῆς ψυχῇς ἐκεῖνοι, καὶ μετὰ εἰλικρινοῦς διανοίας συνῆσαν αὐτῷ, διὰ τοῦτό φησι κατὰ τὸν προφητικὸν λόγον, Ὁ λελουμένος ἤδη καθαρός ἐστι. Καὶ γὰρ ἐκεῖ λουτρὸν οὐ τὸ δι᾽ ὕδατος λέγει τὸ Ἰουδαϊκὸν, ἀλλὰ τὸν τῆς συνειδήσεως ἢ καθ- Υ'΄. Γενώμεθα τοίνυν καὶ ἡμεῖς καθαροί " μάθωμεν καλὸν ποιεῖν. Τί δέ ἐστι τὸ καλόν; Κρίνετε ὀρφανῷ, καὶ δικαιώσατε χήραν καὶ δεῦτε, καὶ μεν, λέγει Κύριος. Πολὺς οὗτος ὁ λόγος ἐν ταῖς Γραφαῖς τῶν χηρῶν καὶ τῶν ὀρφανῶν " ἀλλ᾽ ἡμῖν οὐδεὶς τούτου λόγος. Καίτοι γε ἐννόησον ἡλίκον τὸ ἔπαθλον. Ἐὰν ὧσι, φησὶν, αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανγῶ" ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον «λευκαγῶ. Καὶ γὰρ ἀπροστάτευτὸν ἡ χήρα" διὰ τοῦτο πολλὴν ὑπὲρ αὐτῆς ποιεῖται σπουδήν, Καὶ γὰρ παρὸν δευτέροις ὁμιλῆσαι γάμοις, διὰ τὸν τοῦ Θεοῦ φόθον τὰ ἀπὸ τῆς χηρείας ὑπομένουσι δεινά. Ὁρέγωμεν τοίνυν αὐταῖς χεῖρα ἅπαντες καὶ ἄνδρες καὶ γυναῖκες, ἵνα μὴ ποτε ὑποστῶμεν τὰ τῆς χηρείας δεινά. Κἂν ὑποστῶμεν, πολ- ἡ λὴν ἀποθώμεθα φιλανθρωπίας ἡμῖν ἀφορμὴν 5. Οὐ ψμιχρὰ δύναμις τῶν δακρύων τῆς χήρας ἐστὶν, ἀλλὰ καὶ αὐτὸν τὸν οὐρανὸν διανοῖξαι δύναται. Μὴ τοίνυν αὐταῖς ἐπεμθδαίνωμεν, μηδὲ χείρονα ποιῶμεν τὴν συμφορὰν, ἀλλὰ παντὶ τρόπῳ βονθῶμεν. ᾽ν οὕτω ποιῶμεν, πολλὴν ἑαυτοῖς περιθαλοῦμεν ἀσφάλειαν, καὶ κατὰ τὸν παρόντα καὶ κατὰ τὸν μέλλοντα αἰῶνα. Οὐ γὰρ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐκεῖ ἡμῶν προστήσονται, τὰ πλείονα τῶν ἁμαρτημάτων ἡμῶν διὰ τῆς εἰς αὐτὰς εὐεργεσίας ὁποτεμνόμεναι., καὶ μετὰ παῤῥησίας ποιοῦσαι παραστῆναι τῷ βήματι τοῦ Χριστοῦ οὗ γένοιτο » πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου μῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

See how he shows his humility not by the washing only, but in another way too. For he rose not before reclining, but after they had all lain down. Then he does not simply wash, but does so laying aside his garments. And he did not stop at this, but also girded himself with a towel. Nor was he content with this, but he himself filled [the basin], and did not bid another fill it; he does all these things himself, showing by all of them that we must not do such things perfunctorily when we do good, but with all eagerness. And it seems to me that he washed the traitor's feet first, from its saying, “He began to wash the disciples' feet,” and adding, “He comes to Simon Peter, and he says to him, ‘Lord, do you wash my feet?’” “With these hands,” he says, “with which you opened eyes, and cleansed lepers, and raised the dead?” For the “you” itself carries much emphasis; therefore he did not need to say anything more than “you.” For by itself it was enough to show everything. One might reasonably ask how none of the others prevented him, but only Peter, which was a mark of no small affection and reverence. What then is the reason? It seems to me that he washed the traitor first and then came to Peter, and that the others were then instructed from him. That he washed someone else before him is clear from its saying, “When he came to Peter.” But the evangelist is not a vehement accuser; for “he began” is the word of one hinting. And even if Peter was first, it is likely that the traitor, being impudent, had reclined even before the chief. For his impudence is shown from another quarter too, when he dips with the Teacher, and when, being reproved, he is not pierced to the heart. But Peter, rebuked once before, and that for words spoken from affection, was so humbled that in anguish and trembling he asked another to put the question; but this man, though continually reproved, did not perceive it. So when he came to Peter, “He says to him, ‘Lord, do you wash my feet?’ He says to him, ‘What I am doing you do not know now, but you will know afterward’”; that is, how great is the gain from this, the benefit of the teaching, and how able it is to lead us into all humility. What then does Peter do? He still forbids him and says, “You shall never wash my feet.” What are you doing, Peter? Do you not remember the former words? Did you not say, “Far be it from you,” and hear, “Get behind me, Satan”? And are you not brought to your senses even so, but are still vehement? Yes, he says; for what is happening is great and full of amazement. Since then he did this out of great love, Christ again overcomes him by the same; just as there he rebuked him sharply and said, “You are a stumbling block to me,” so here too he says, “If I do not wash you, you have no part with me.” What then does the fervent, burning one say? “Lord, not my feet only, but also my hands and my head.” Vehement in refusing, he becomes more vehement in yielding; and both from love. Why did he not say for what reason he was doing this, but added a threat? Because Peter would not have been persuaded. For if he had said, “Let me, for by this I am persuading you to be humble,” Peter would have promised it ten thousand times over, so that the Master might not do this. But now what does he say? What Peter most feared and trembled at: being cut off from him. For he it is who keeps asking, “Where are you going?” This is why he also said, “I will lay down my life for you.” For if after hearing, “What I am doing you do not know, but you will know afterward,” he did not desist even so, much less would he have done so if he had learned. This is why he said, “But you will know afterward,” knowing that if he learned now he would still resist. And Peter did not say, “Teach me, then, so that I may let you”; but, what was much more vehement, he would not even endure to learn, but resists again, saying, “You shall never wash my feet.” But when he threatened, at once he relaxed his intensity. And what does “you will know afterward” mean? Afterward: when? “When you cast out demons in my name,” he says, “when you see me taken up into heaven, when you learn from the Spirit that I sit at the right hand, then you will know what is being done now.” What then does Christ say? Since Peter said, “Not my feet only, but also my hands and my head,” he says, “He who has bathed has no need except to wash his feet; and you are clean, but not all.” “For he knew who was betraying him.” And if they are clean, why do you wash their feet? That we may learn to be modest. For this reason he did not come to another part, but to the one that seems less honorable than the rest. And what is “he who has bathed”? It stands for “he who is clean.” Were they then clean, who had not yet been freed from their sins nor counted worthy of the Spirit, since sin still prevailed, the curse of the handwriting remained, and the sacrifice had not yet been offered? How then does he call them clean? So that you may not on this account think them clean as freed from sins, he added, “You are already clean because of the word that I have spoken to you”; that is, in this respect you are clean for now. You have already received the light, you have already been freed from the Jewish error. For the prophet too says, “Wash yourselves, become clean, put away the wickedness from your souls.” So such a one has bathed and is clean. Since then they had cast all wickedness out of their soul and were with him with a sincere mind, therefore he says, following the prophet's word, “He who has bathed is already clean.” For there too he means by bathing not the Jewish washing with water, but the cleansing of the conscience.

Let us then become clean too; let us learn to do good. And what is the good? “Judge for the orphan, and plead for the widow; and come, and let us reason together, says the Lord.” This word about widows and orphans is frequent in the Scriptures; but we take no account of it. And yet consider how great the reward is. “Though your sins are like purple,” it says, “I will make them white as snow; and though they are like scarlet, I will make them white as wool.” For the widow is without a protector; therefore he takes great care for her. For though they could enter into a second marriage, they endure the hardships of widowhood for the fear of God. Let us all, then, men and women, stretch out a hand to them, that we may never suffer the hardships of widowhood; and if we do suffer them, that we may have laid up for ourselves a great store of kindness. Not small is the power of the widow's tears; they can open heaven itself. Let us not, then, trample on them, nor make their misfortune worse, but help them in every way. If we do so, we shall put about ourselves great safety both in the present age and in the age to come. For not here only but there too they will stand up for us, cutting away the greater part of our sins through the kindness done to them, and making us stand with boldness before the judgment seat of Christ; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- John 13:5: quotation, high confidence
- John 13:6: quotation, high confidence
- John 13:26: allusion, medium confidence
- John 13:24: allusion, medium confidence
- John 13:7: quotation, high confidence
- John 13:8: quotation, high confidence
- Matt 16:22: quotation, high confidence
- Matt 16:23: quotation, high confidence
- John 13:9: quotation, high confidence
- John 13:36: quotation, high confidence
- John 13:37: quotation, high confidence
- John 13:10: quotation, high confidence
- John 13:11: quotation, high confidence
- Col 2:14: allusion, medium confidence
- John 15:3: quotation, high confidence
- Isa 1:16: quotation, high confidence
- Isa 1:17: quotation, high confidence
- Isa 1:18: quotation, high confidence

### Translation notes

- Quotations: John 13:5–11; Matt 16:22–23; John 13:36–37; John 15:3; Isa 1:16–18 (Chrysostom's text of 1:16 reads “from your souls”). Allusions: John 13:24, 26; Col 2:14 (the handwriting).
- Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 70.2 (PG 59:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/70-2).

## Homily 71.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/71-1/#p-71-1
- Source: PG 59:416
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ bids the disciples wash one another's feet after his example, and Chrysostom rebukes those who despise their fellow servants and demand honors.

### Greek text

διαὶ ξιιαξε τὰ ἱμάτια αὐτοῦ, καὶ ἀναπεσὼν πάλιν, εἶπεν αὐτοῖς " Γινώσκετε τί πεποίηκα ὑμῖν; καὶ τὰ ἑξῆς. : Χαλεπὸν, ἀγαπητοὶ, χαλεπὸν εἰς βάθο; κακῶν Ἐλθεῖν. Λοιπὸν γὰρ δυσδιόρθωτος ἣ Ψυχὴ γίνεται. Διὰ τοῦτο χρὴ πάντα πράττειν, ὥστε μὴ ἀλῶναι τὴν ἀρχήν. Εὐκολώτερον γὰρ μὴ ἐμπεσεῖν 6, ἣ ἐμπεσόντα ἑχυτὸν ὁ Ἰούδας, πόσης ἀπολαύει βοηθείας, καὶ οὐδὲ οὕτω διανίσταται. Εἶπε πρὸς αὐτὸν, ὅτι Εἷς ἐξ ὑμῶν διάδοιϊός ἐστιν" εἶπεν, ὅτι Οὐ πάντες πιστεύουσιν" εἶπεν, ὅτι Οὐ περὶ πάντων λέγω" καὶ, ὅτι Οἷδα ἐγὼ οὖς ἐξειϊεξάμην, καὶ οὐδενὸς τούτων αἱσθάνετα!. Ὡς δὲ ἔνιψε τοὺς πόδας, καὶ ἀγνέλαδε τὰ ἱμάτια αὐτοῦ, καὶ κατεχλίθη, φησί" Γιγώσχετε εἰ πεποίηκα ὑμῖν; Οὐκέτι πρὸς Πέτρον μόνον, ἀλλὰ καὶ πρὸς ἅπαντας διαλέγεται. 'Υμεῖς φωγνεῖτέ με, Ὁ Κύριος καὶ ὁ διδάσκαιϊος " καὶ καλῶς γετδ᾽ εἰμὶ γάρ. “Ὑμεῖς φωνεῖτέ με. Τὴν χρίσιν αὖτῶν προσλαμθάνει. Εἶτα ἵνα μὴ τῆς ἐχείνων χάριτος εἶναι δύξῃ τὰ ῥήματα, ἐπάγει" Εἰμὶ γάρ. Τῷ μὲν οὖν παρ᾽ αὐτῶν « τὸν λόγον εἰσαγαγεῖν, εὐθέως ἀνἐπαχθῇ ποιεῖ τῷ δὲ παρ᾽ ἐχείνων εἰσαχθέντα βεθαιῶσαι παρ᾽ ἑαυτοῦ, ἀνύποπτον. Εἰμὶ γὰρ, φησίν. Ὁρᾷς ὅταν πρὸς τοὺς μαθητὰς διαλέγηται, πῶς ἐκκαλύπτων τὰ καθ᾽ ἑαυτὸν φθέγγεται μᾶλλον; Ὥσπερ οὖν λέγει, Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς" εἷς γὰρ ὑμῶν ἐστιν ὁ καθηγητής " οὕτω λέγει, Καὶ μὴ καλέσητε πατέρα ἐπὶ τῆς γῆς. Τὸ δὲ, Εἰς καὶ Εἷς, οὐ περὶ τοῦ Πατρὸς εἴρηται μόνον, ἀλλὰ καὶ περὶ αὐτοῦ. Εἰ γὰρ ἑαυτὸν ἐχθάλλων ἔλεγε, πῶς φησιν, Ἵνα υἱοὶ φωτὸς γέγησθε; Καὶ πάλιν, εἰ διδάσκαλὸν μόνον ἔλεγε τὸν Πατέρα, πῶς λέγει, Εἰμὶ γάρ; καὶ πάλιν, Εἷς ἐστιν ὑμῶν ὁ καθηγητὴς, ὁ Χριστός; Εἰ οὖν ἐγὼ, φησὶν, ὁ Κύριος ἃ καὶ ὁ Διδάσκαζος, ἔνιψα ὑμῶν τοὺς πόδας, καὶ ὑμεῖς ἀ.λ:λ:λήλους ὀφεί- “ετε γίπεειν. Τοῦτο γὰρ ὑπόδειγμα ἔδωχω ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, οὕτω καὶ ὑμεῖς ποιῆτε. Καὶ μὴν οὐκ ἔστι τὸ αὐτό. Αὐτὸς μὲν γὰρ διδάσκαλος « καὶ Κύριος, ὑμεῖς δὲ ἀλλήλων ὁμόδουλοι. Τί οὖν ἐστι τὺ, Οὕτω; Μετὰ τῆς αὑτῆς σπουδῆς. Διὰ γὰρ τοῦτο ἀπὸ ὁ τῶν μειζόνων πραγμάτων λαμθάνει τὰ παραδείγματα, ἵνα κἂν τὸ ἔλαττον ἐργασώμεθα. Καὶ γὰρ οἱ διδάσκαλοι τοῖς παισὶ τὰ γράμματα μετὰ πολλοῦ τοῦ κάλλους γράφουσιν, ἵνα κἂν πρὸς τὸ καταδεέστερον ἔλθωσι τῆς μιμήσεως. Ποῦ νῦν οἱ δια- ᾿ πτύοντες τοὺς ὁμοδούλους; ποῦ νῦν οἱ τὰς τιμὰς ἀπαιτοῦντες; Τοῦ προδότου τοὺς πόδας ὁ Χριστὸς ἔνιψε, τοῦ ἱεροσύλου καὶ κλέπτου, καὶ παρὰ τὸν καἱρὸν τῆς προδοσίας, καὶ ἀνιάτως ἔχοντα τραπέζτ,ς κοινωνὸν ἐποίησς " καὶ σὺ μέγα φρονεῖς καὶ τὰς ὀφρὺς ἀνασπᾷς; Τοὺς πόδας οὖν ἀλλήλων νίπτωμεν, φησίν“ οὐκοῦν καὶ τῶν οἰκετῶν. Καὶ τί μέγα, εἰ καὶ τῶν οἰκετῶν; Ἐνταῦθα μὲν γὰρ ὁ δοῦλος καὶ ὁ ἐλεύθερος, ὀνομάτων ἐστὶ διαφορά" ἐκεῖ δὲ, πραγμάτων ἀλήθεια. Φύσει γὰρ αὐτὸς Κύριος ἦν, καὶ ἡμεῖς δοῦλοι, καὶ οὐδὲ τοῦτο παρῃτήσατο νῦν ποιεῖν. Νυνὶ δὲ ἀγαπητὸν, εἰ μὴ τοῖς ἐλευθέροις ὡς δούλοις ἡμεῖς χρησαίμεθα, ὡς ἀνδραπόδοις ἀργυρωνήτοις. Καὶ τί ἐροῦμεν τότε, τοσαύτης μὲν ἀνεξικακίας ὑποδείγματα λαθόντες, αὐτοὶ δὲ οὐδὲ μικρὸν μιμούμενοι, ἀλλ᾽ ἐξ ἐναντίας ἑστῶτες, καὶ πρὸς διάμετρον. ἐπαιρόμενοι, καὶ τὴν ὀφειλὴν οὐκ ἀποδιδόντες; Ὀφειλέτας γὰρ ἡμᾶς ἀλλήλων κατέστησεν ὁ Θεὸς, αὐτὸς χατάρξας τούτου, καὶ ὀφειλέτας ἴ ἐλάττονος μοέρας. Αὐτὸς μὲν γὰρ Κύριος ἣν" ἡμεῖς δὲ πρὸς τοὺς συνδούλους τοῦτο ποιοῦμεν, ἐὰν ποιήσωμεν. Ὃ δὴ καὶ αὑτὸ ἡἠνίξατο διὰ τοῦ εἰπεῖν " Εἰ οὖν ἐγὼ, ὁ Κύριος καὶ ὁ Διδάσκαοῖος " καὶ πάλιν, Οὕτω καὶ ὑμεῖς. Τὸ μὲν γὰρ ἀκόλουθον ἦν εἰπεῖν, Πόσῳ μᾶλλον ἡμεῖς οἱ δοῦλοι" ἀλλ᾽ ἀφῆκεν αὑτὸ τῷ συνειδότι τῶν ἀκροωμένων. Τί δήποτε δὲ αὐτὸ νῦν πεποίηκεν; "Ἔμελλον λοιπὸν τιμῆς ἀπολαύσεσθαι, οἱ μὲν πλείονος, οἱ δὲ ἐλάττονος.

### English translation (Claude)

“So when he had washed their feet, and taken his garments, and reclined again, he said to them, ‘Do you know what I have done to you?’” and what follows. It is a hard thing, beloved, a hard thing to come into a depth of evils. For then the soul becomes hard to correct. For this reason we must do everything so as not to be caught in the first place. For it is easier not to fall in than, having fallen, to [recover] oneself. [See how much help] Judas [enjoys], and even so he does not rouse himself. He said of him, “One of you is a devil”; he said, “Not all believe”; he said, “I am not speaking of all of you”; and, “I know whom I have chosen”; and he perceives none of these. But when he had washed their feet and taken his garments and reclined, he says, “Do you know what I have done to you?” He no longer speaks to Peter alone, but to them all. “You call me the Teacher and the Lord, and you say well, for so I am.” “You call me”: he takes up their own judgment. Then, so that the words may not seem to be a courtesy on their part, he adds, “For so I am.” By introducing the statement from them, he makes it inoffensive at once; by confirming from himself what was introduced from them, he makes it free from suspicion. “For so I am,” he says. Do you see how, when he speaks to the disciples, he speaks more by way of uncovering what concerns himself? As he says, “Call no one teacher on earth, for one is your leader,” so he says, “And call no one father on earth.” But “one” and “one” is said not of the Father only, but also of himself. For if he said it excluding himself, how does he say, “that you may become sons of light”? And again, if he called the Father alone teacher, how does he say, “For so I am,” and again, “One is your leader, the Christ”? “If I then,” he says, “the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you also should do.” And yet it is not the same. For he is Teacher and Lord, but you are fellow servants of one another. What then does “so” mean? With the same zeal. For this reason he takes his examples from the greater things, so that we may do at least the lesser. For teachers too write the letters for children with great beauty, so that they may come at least to a lower degree of imitation. Where now are those who spit upon their fellow servants? Where now are those who demand honors? Christ washed the feet of the traitor, the sacrilegious man and thief, and that at the very time of the betrayal, and him incurably disposed [he] made a sharer of his table; and are you proud, and do you raise your eyebrows? “Let us then wash one another's feet,” he says; then also those of our household servants. And what great thing is it, if those of our household servants too? For here “slave” and “free” is a difference of names; but there it was the reality of things. For by nature he was Lord and we were servants, and yet he did not decline to do even this now. But now we may be content if we do not treat free people as slaves, as chattels bought with money. And what shall we say then, having received examples of such forbearance, and not imitating them even a little, but standing on the opposite side and exalting ourselves to the opposite extreme, and not paying our debt? For God has made us debtors to one another, having himself begun it, and debtors for a smaller share. For he was Lord, but we do this, if we do it, to our fellow servants. And this is what he himself hinted at by saying, “If I then, the Lord and the Teacher,” and again, “so you also.” For the natural thing would have been to say, “How much more we the servants”; but he left this to the conscience of the hearers. Why then did he do it now? They were henceforth about to enjoy honor, some more, some less.

### Scripture references

- John 13:12: quotation, high confidence
- John 6:70: quotation, high confidence
- John 6:64: quotation, high confidence
- John 13:18: quotation, high confidence
- John 13:13: quotation, high confidence
- Matt 23:8: quotation, high confidence
- Matt 23:9: quotation, high confidence
- Matt 23:10: quotation, high confidence
- John 12:36: quotation, high confidence
- John 13:14: quotation, high confidence
- John 13:15: quotation, high confidence

### Translation notes

- Quotations: John 13:12–15; John 6:70; John 6:64; John 13:18; Matt 23:8–10; John 12:36.
- Words are lost in the scan after “having fallen, to”; supplied by sense in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 71.1 (PG 59:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/71-1).

## Homily 71.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/71-1/#p-71-2
- Source: PG 59:418
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's foot-washing pulls down pride; his forbearance toward Judas, and Joseph's toward his brothers, teach us to forgive and to pray for those who wrong us.

### Greek text

Ἵν᾽ οὖν μὴ κατ᾽ ἀλλήλων ἐπαίρωνται, καὶ ταῦτα λέγωσιν ἃ καὶ πρὸ τούτον, Τίς ἐστι μείζων; μηδὲ ἀγαναχτῶσι πρὸς ἀλλήλους, πάντων αὐτῶν καθαιρεῖ δ τὰ φρονήματα, λέγων, ὅτι Κἂν σφόδρα ἧς μέγας, ὀφείλεις ἐπὶ τοῦ ἀδελφοῦ μηδὲν μέγα φρονεῖν. Καὶ οὐκ εἶπε τὸ μεῖζον, ὅτι Εἰ ἐγὼ τοῦ προδότου τοὺς πόδας ἕνιψα, τί μέγα, ἂν ὑμεῖς τοὺς ἀλλήλων; ἀλλὰ διὰ πῶν ἔργων αὐτὸ δηλώσας, εἴασεν ἐν τῇ χρίσει τῶν θεωμένων λοιπόν. Διὰ τοῦτο ἔλεγεν, Ὃς ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κιληθήσεται. Τοῦτο γάρ ἔστι τὸ διδάξαι, τὸ διὰ τῶν ἔργων αὐτὸ π’:εἴν. Τίνα γὰρ οὐκ ἂν τοῦτο τῦφον καθέλοι; ποίαν οὐκ ἄν χενώσειεν ἀπόνοιαν καὶ ἀλαζονείαν; Ὃ καθήμενος ἐπὶ τῶν Χερουδὶμ, τοὺς πόδας ἕνιψε τοῦ προδότου " σὺ δὲ, ἄνθρωπε, γῇ καὶ σποδὸς ὧν, καὶ τέφρα, καὶ κόνις, ἐπαίρεις σεαυτὸν καὶ μέγα φρονεῖς; καὶ πόδης οὖκ ἂν εἴης ἄξιος γεέννης; Εἰ οὖν ὄντως ἐπιθυμεῖς μεγάλου φρονήματος, δεῦρο, ἐγώ σοι δείξω ὁδόν " οὐδὲ γὰρ οἷδας τί ποτέ ἐστι, Ὁ τοίνυν τοῖς παροῦσιν ὡς μεγάλοις προσέχων, οὗτος ψυχῆς ἐστιν εὐτελοῦς. “Ὥστε οὐδὲ ταπεινοφρησύνη γένοιτ᾽ ἂν, εἰ μὴ μετὰ μεγαλοψυχίας" οὐδὲ φύσημα, εἰ μὴ ἀπὸ μικροψυχίας. Καθάπερ γὰρ οἱ παῖδες οἱ μικροὶ πρὸς τὰ εὐτελῆ, τῶν πραγμάτων ἑπτόηνται, πρὸς σφαίρας καὶ τροχοὺς καὶ ἀστραγάλους κεχηνότες, τῶν δὲ μεγάλων οὐδὲ ἔννοιαν λαδεῖν δύνανται" οὕτω δὴ καὶ ἐνταῦθα ὁ μὲν φιλοσοφῶν οὐδὲν ἡγήσεται τὰ παρόντα (οὐκοῦν οὐδὲ αὐτὸς αἱρήσεται κατασχεῖν, οὐδὲ παρ᾽ ἑτέρου αὐτὰ λαδεῖν) " ὁ δὲ μὴ τοιοῦτος ἐναντία πείσεΐαι, πρὸς ἀράχνας, καὶ σκιὰς, καὶ ὀνείρατα, καὶ τὰ τούτων ἀδρανέστερα πράγματα ἐπτοημένος. Ἀμὴν, ἀμὴν.έγω ὑμῖν, οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὑτοῦ, οὐδὲ ἀπόστοιος μείζων τοῦ πέμγαντος αὑτόν. Εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. Οὐ περὶ πάντων ὑμῶν «λέγω, ἀλλ. ἵνα ἡ Γραφὴ πληρωθῇ, ὅτι Ὁ τρώγων μετ᾽ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ᾽ ἐμὲ τὴν πεέρναν αὖτοῦ. Ὃ ἀνωτέρω εἶπε, τοῦτο καὶ ἐνταῦθα λέγει ἐντρέπων. Εἰ γὰρ οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτὸν, παρ' ἐμοῦ δὲ ταῦτα γέγονε, πολλῷ μᾶλλον χρὴ ταῦτα παρ᾽ ὑμῶν γενέσθαι. Εἶτα ἵνα μὴ τις εἴπῃ, Τί δήποτε ταῦτα λέγεις; νῦν γὰρ οὐκ οἴδαμεν" προσέθηκε τοῦτο αὐτό" Οὐκ ὡς ἀγνοοῦσι ταῦτα λέγω, ἀλλ᾽ ἵνα διὰ τῶν ἔργων ἐπιδείξητε τὰ λεγόμενα. Τὸ μὲν γὰρ εἰδέναι, πάντων " τὸ δὲ ποιεῖν, οὐ πάντων. Διὰ γὰρ τοῦτο εἶπε, Μακάριοί ἐστε ἐὰν ποιῆτα αὐτά. Διὰ δὴ τοῦτο αὐτὸ συνεχῶς καὶ ἐγὼ ἀεὶ λέγω, καΐτοι γε εἰδότων ὑμῶν, ἵνα εἰς τὸ ἔργον ὑμᾶς ἐμδιδάσω. Ἐπεὶ καὶ Ἰουδαῖοι οἴδασιν, ἀλλ᾽ οὐκ εἰσὶ μακάριοι" οὐ γὰρ ποιοῦσιν αὐτά. Οὐ περὶ πάντων, φησὶν, ὑμῶν Βαθαὶ τῆς ἀνεξικακίας ' οὐδέπω τὸν προδότην ἐλέγχει, ἀλλὰ συσχιάζει τὸ πρᾶγμα, ἐντεῦθεν διδοὺς αὑτῷ μετανοίας χώραν. Καὶ ἐλέγχει, καὶ οὐκ ἐλέγχει, οὕτω λέγων Ὁ τρώγων μετ᾽ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ πτέρναν. Δοκεῖ δέ μοι καὶ τὸ, Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, καὶ πρὸς τοῦτο εἰρῆσθαι, ἵνα εἴ ποτε παρὰ οἰκετῶν, ἣ παρά τινων εὐτελεστέρων πάθοιέν τινες κακὸν, μὴ σχανδαλίζωνται, εἰς τὸ κατὰ τὸν Ἰούδαν ἀφορῶντες παράδειγμα, ὃς μυρίων ἀπολαύσας ἀγαθῶν, τοῖς ἕναντίοις ἢμείδετο τὸν εὐεργέτην. Διὸ καὶ ἐπήγαγεν" Ὃ τρώγων μετ' ἐμοῦ ἄρτον." καὶ πάντα τὰ ἄλλα παρεὶς, τοῦτο, ὃ μάλιστα ἱκανὸν ἣν αὐτὸν κατασχεῖν καὶ ἐντρέψαι, τέθεικεν. Ὁ παρ᾽ ἐμοῦ τρεφόμενος, ὁ παρ᾽ ἐμοῦ τραπέζης κοινωνῶν, φησί, Ταῦτα δὲ ἔλεγε, παιδεύων αὐτοὺς τοὺς κακῶς ποιοῦντας εὐεργετεῖν, κἂν μένωσιν ἀνιάτως ἔχοντες. Εἰπὼν δὲ, Οὐ περὶ πάντων ὑμῶν «Ἰέγῳ, ἵνα μὴ εἰς πολλοὺς περιστήσῃ τὸ δέος, ἀποσχίζει λοιπὸν αὐτὸν, οὕτω λέγων" Ὁ τρώγῶν μετ᾽ ἐμοῦ τὸν ἄρτον. Τὸ γὰρ, Οὐ περὶ πάντων, οὐ πάντως εἰς ἕνα περιίστη τὸν λόγον" διὸ ἐπήγαγεν’ Ὁ τρώγων μετ᾽ ἐμοῦ τὸν ἄρτον, δει- ᾿χνὺς ἐκείνῳ τῷ ταλαιπώρῳ, ὅτι οὐκ ἀγνοῶν συλλαμθάνεται, ἀλλὰ καὶ σφόδρα εἰδώς " ὃ καὶ αὐτὸ μάλιστα πάντων ἱκανὸν ἦν αὐτὸν κατασχεῖν, Καὶ οὐκ εἶπε, Παραδίδωσιν ἐμὲ, ἀλλ᾽, Ἦρεν ἐπ᾽ ἐμὲ πτερνισμόν" τὸ δολερὸν ὁ καὶ ὕπουλον καὶ λαθραῖον τῆς ἐπιδουλῇς παραστῆσαι βουλόμενος. Υ΄. Ταῦτα δὲ γέγραπται, ἵνα μὴ μνησικαχῶμεν τοῖς ἀδικοῦσιν, ἀλλ᾽ ἐλέγχωμεν αὐτοὺς καὶ θρηνῶμεν. Θρήνων γὰρ ἄξιοι, οὐκ οἱ πάσχοντες, ἀλλ᾽ οἱ ποιοῦντες κακῶς. Ἑαυτοὺς μὲν γὰρ μέγιστα ἀδικοῦσιν ὅ τε πλεονέκτης, ὅ τε συκοφάντης, ὅ τε ἕτερόν τι κακὸν ἐργαζόμενος" ἡμᾶς δὲ ὠφελοῦσι τὰ μέγιστα ἐὰν μὴ ἑαυτοὺς ἐχδικῶμεν. Οἷόν τι λέγω " Ἥρπασεν ὁ δεῖνα; ηὐχαρίστησας ὑπὲρ τῆς ἀδικίας σὺ, καὶ ἐδόξασας τὸν Θεόν; Μυρίους διὰ τῆς εὐχαριστίας τον ἑαυτῷ συνήγαγε πῦρ. Εἰ δὲ λέγοι τις" Τί γὰρ, εἰ μὴ ἠδυνάμην ἀμύνασθαι τὸν ἀδικήσαντα, ἀσθενέστερος ὧν; ἐκεῖνο ἂν εἴποιμι, ὅτι Ἠδύνασο πρᾶξαι τὸ δυσχερᾶναι, τὸ ἀποδυσπετῆσαι - ταῦτα γὰρ ἐν ἐξουσίᾳ ἡ μῶν, τὸ κατεύξασθαι τοῦ λελυπηχότος, τὸ καταράσασθαι αὑτῷ μυρία, τὸ πρὸς πάντας διαόαλεῖν. Ὁ τοίνυν ταῦτα μὴ ποιήσας, καὶ τοῦ μὴ ἀμύνασθαι μισθὸν λήψεται. Δῆλον γὰρ ὅτι καὶ ἐχείνου κύριος ὧν, οὐκ ἂν ἐποίησεν. Ὁ γὰρ ἠδικημένος, τῷ κατάραις, λοιδορίαις, ἐπιδουλαῖς ἀμύνηται τὸν’ ἢδικηκότα. Ταῦτα τοίνυν καὶ σὺ μὴ ποιήσῃς μόνον, ἀλλὰ καὶ εὖξαι περὶ αὐτοῦ καὶ γὰρ ἂν ταῦτα μὴ “ ποιήσῃς. μόνον, ἀλλὰ καὶ εὔξῃ ὑπὲρ αὐτοῦ, τῷ Θεῷ γέγονας ὅμοιος. Εὔχεσθε γὰρ, φησὶν, ὑπὲρ νοῶν ἐπηρει των ὑμᾶς, ὅπως γένησθε ὅμοιοι τῷ Πατρὶ ὑμῶν; τῷ ἐν τοῖς οὐρανοῖς. Ὁρᾷς πῶς μέγιστα χερδαί-νομεν ἀπὸ τῆς τῶν ἑτέρων ἐπηρείας; Οὐδὲν οὕτω, τὸν Θεὸν εὐφραίνει, ὡς τὸ μὴ ἀποδιδόναι κακὸν ἀντὶ κακοῦ. Καὶ τί λέγω, μὰ ἀποδιδόναι κακὸν ἀντὶ χκαχοῦ; Τἀναντία μὲν οὖν ἀποδιδόναι ἐπετάγημεν, εὐεργεσίας εὐχάς, Διὰ τοῦτο καὶ ὁ Χριστὸς τὸν μέλλοντα αὐτὸν προδιδόναι τοῖς ἐναντίοις πᾶσιν ἠμείψατο" οἷον, τοὺς πόδας ἔνιπτεν, ἤλεγχε λάθρα, φειδομένως ἔπληττεν, ἐθεράπευσε, τραπέζης καὶ φιλήματος μετεδίδου" καὶ οὐδὲ τούτοις ἃ ἐγένετο βελτίων, καὶ ὄὅμιυς παρέμενεν αὐτὸς τὰ ἑαυτοῦ ποιῶν. ᾿Αλλὰ φέρε καὶ ἀπὸ τῶν δούλων σε παιδεύσωμεν, καὶ ἐκ περιουσίας «ὧν ἐν τῇ Παλαιᾷ, ἵνα εἰδῇς οὐδεμίαν ἔχοντας ἡμᾶς ἀπολογίας ἀφορμὴν, ὅταν μνησικαχῶμεν. Βούλεσθε οὖν εἴπω Μωῦσέα, ἣ ἔτι τὸν λόγον ἀνωτέρω ἀγάγωμεν; Ὅσῳ γὰρ ἂν ἀρχαιότερα δειχθῇ τὰ παραδείγματα, τοσούτῳ μᾶλλον ἡμεῖς νιχώμεθα. Τί δήποτε δέ; Ὅτι τότε δυσχολωτέρα ἦν ἡ ἀρετή. Οὐδὲ γὰρ ὑποθήκας ἐγγράφους εἶχον ἐκεῖνοι τότε, οὐ βίων παραδείγματα" ἀλλὰ γθμνὴ καθ᾽ ἑαυτὴν ἡ φύσις ἡγωνίζετο. Διὰ τοῦτο καὶ τὸν Νῶς ἐπαινῶν, οὐκ ἁπλῶςτέλειον ἐκάλεσεν, ἀλλὰ προσέθηκεν, ἘΡ τῇ γεγεῷ αὐτοῦ, δηλῶν, ὅτι ἐν ἐκείνῳ τῷ χρόνῳ, ὅτε πολλὰ τὰχωλύματα ἦν " ἐπεὶ μετ᾽ αὐτὸν ἔλαμψαν ἕτεροι, καὶ. ὅμως οὐδὲν ἔλαττον αὐτῶν ἕξει. Ἐν γὰρ τοῖς χρό. νοις αὐτοῦ τέλειος ἦν. Τίς οὖν πρὸ Μωδσέως μακρόθυμος; Ὃ μακάριος καὶ γενναῖος Ἰωσὴφ, ὃς τῇ σωφροσύνῃ λάμψας, οὐκ ἔλαττον ἔλαμψε τῇ μακροθυμίᾳ. Ἐπράθη γὰρ οὐδὲν. ἠδικηκὼς, ἀλλὰ θεραπεύων, δουλεύων, τὰ οἰκετῶν πάντα ἐπιδεικνύμενος. Κατήνεγχαν γοῦν αὐτῷ ψόγον πονηρὸν, καὶ οὐκ ἡμύνατο, καίτοι τὸν πατέρα ἔχων μεθ᾽ ἑαυτοῦ " ἀλλὰ καὶ ἀπῆλθε κομίζων αὐτοῖς. εἰς τὴν ἔρημον τροφήν" καὶ οὐκ εὑρὼν αὐτοὺς, οὐ περιεχάχησεν, οὐδὲ ὑπέστρεψε (καίτοι γε εἶχε πρόφασιν, εἴ γε ἐδούλετο), ἀλλὰ πρὸς τὰ θηρία καὶ. «οὺς ὠμοὺς ἐκείνους ἔμενεν ἀδελφοῦ γνησίου φυλάττῶν προαίρεσιν. Πάλιν τὸ δεσμωτήριον οἰκήσας, καὶ τὴν αἰτίαν ἐρωτηθεὶς, οὐδὲν εἶπε περὶ αὐτῶν πονηρὸν, ἀλλ᾽ ὅτι Οὐδὲν ἐποίησα, καὶ, Κλοπῇ ἐκλάπὴν ἐκ γῆς Ἑδραίων. Καὶ μετὰ ταῦτα πάλιν γεγόμενος κύριος, καὶ ἔθρεψε, καὶ ἀπήλλαξε μυρίων δεινῶν. ἂν γὰρ νήφωμεν, οὐκ ἰσχύει τοῦ πλησίον ἡ κακία τῆς ἀρετῆς ἡμᾶς ἐχόαλεῖν τῆς ἑαυτῶν. ἮἯλλ'᾽ οὐκ ἐκεῖνοι τοιοῦτοι " ἀλλὰ καὶ ἀπέδυσαν, καὶ ἀνελεῖν ἐπεχείρησαν καὶ ὀνειδίζουσι τὸ ἐνύπνιον, καίτοι καὶ τροφὴν παρ᾽ αὐτοῦ χομισάμενοι “, καὶ ζωῆς καὶ ἐλευθερίας αὐτὸν ἐχδαλεῖν ἐπεχείρουν. Καὶ οἱ μὲν ἤσθιον, τὸν δὲ ἀδελφὸν περιεώρων ἐν. λάκκῳ γυμνὸν ἐῤῥιμμένον. Τί ταύτης τῆς θηριωδίας γένοιτ᾽ ἂν χεῖρον; πόσων ἀνδροφόνων οὐκ ἦσαν χείρους Καὶ μετὰ ταῦτα δὲ αὐτὸν ἀνελκύσαντες 8, μυρίοις ϑανάτοις παρέδωκαν, ἀνθρώποις βαρδάρουις καὶ ἀγρίοις αὐτὸν ἀποδόμενοι πρὸς βαρδάρους μέλλουσιν ἀπιέναι. ᾿Αλλ᾽ αὐτὸς γενόμενος βασιλεὺς, οὐ μόνον τὴν τιμωρίαν αὐτοῖς ἀφῆκεν, ἀλλὰ καὶ τῆς ἁμαρτίας αὐτοὺς, τό γε εἰς αὐτὸν ἦχον, ἀπήλλαξεν, οἰκονομίαν «Θεοῦ τὰ γεγενημένα καλῶν, οὐ πονηρίαν ἐχείνων. Καὶ ἅπερ δὲ ἐποίησεν εἰς αὑτοὺς, οὐ μνησιχαχῶν, ἀλλ᾽ ὑπὲρ τοῦ ἀδελφοῦ ταῦτα πάντα ὑπεχρίνατο. Μετὰ γοῦν ταῦτα ἐπειδὴ εἶδεν ἀντεχομένους αὐτοῦ Ρ, ἔῤῥιψε τὸ προσωπεῖον εὐθέως καὶ ὠλόλυξε καὶ περιεπτύξατο ὡς τὰ μέγιστα εὐηργετημένος, ὁ πάλαι παρ᾽ αὑτῶν ἀνῃρημένος " καὶ πάντας αὐτοὺς εἰς Αἴγυπτον χατἤγαγε, καὶ μυρίαις εὐεργεσίαις ἡμείψατο. Τίνα οὖν ἕξομεν ἀπολογίαν μετὰ νόμον καὶ χάριν καὶ τοσαύτης φιλοσοφίας ἐπίδοσιν, μηδὲ τὸν πρὸ τῆς χάριτος καὶ τοῦ νόμου ζηλώσαντες; τίς ἡμᾶς ἐξαιρήσετα: τῆς κολάσεως; Οὐ γὰρ ἔστι, οὐκ ἔστι τι μνησικακίας χαλεπώτερον. Καὶ τοῦτο ἐδήλωσεν ὁ τὰ μυρία τάλαντα ὀφείλων " εἶτα οὐκ ἀπαιτηθεὶς καὶ πάλιν ἀπαιτηθείς" οὐκ ἀπαιτηθεὶς μὲν, διὰ τὴν τοῦ Θεοῦ φιλανθρωπίαν" ἀπαιτηθεὶς δὲ διὰ τὴν οἰκείαν πονηρίαν, καὶ τὸ μνησιχακχῖισαι τῷ συ δούλῳ. Ἄπερ πάντα μαθόντες, ἀφὥμεν τοῖς πλησίον τὰ ἁμαρτήματα, καὶ τοῖς ἐναντίοις αὐτοὺς ἀμειδώμεθα, ἵνα καὶ τῆς παρὰ τοῦ Θεοῦ τύχωμεν φιλανθρωπίας, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ χρά- «ος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.. τ 

### English translation (Claude)

So that they might not exalt themselves over one another and say what they had said before this, “Who is greater?” nor be indignant with one another, he pulls down the pride of them all, saying, “Even if you are very great, you ought to think nothing great of yourself over your brother.” And he did not say the greater thing, “If I washed the feet of the traitor, what great thing is it if you wash one another's?” but, having shown it by deeds, he then left it to the judgment of the onlookers. This is why he said, “Whoever does and teaches, he shall be called great.” For this is what it is to teach: to do the thing by deeds. For what pride would this not pull down? What madness and arrogance would it not empty out? He who sits upon the cherubim washed the feet of the traitor; and you, man, being earth and ashes, cinders and dust, exalt yourself and think great things of yourself? Of what hell would you not be worthy? If then you truly desire greatness of mind, come, I will show you the way; for you do not even know what it is. The one who attends to present things as great is of a mean soul. So there can be no humility except with greatness of soul, nor conceit except from smallness of soul. For as little children are excited by trifling things, gaping at balls and hoops and knucklebones, and cannot even form a notion of great things, so here too the one who lives wisely will count present things as nothing (so he will choose neither to keep them himself nor to take them from another); but the one who is not such will feel the opposite, excited over spiders' webs and shadows and dreams and things more feeble than these.

“Truly, truly, I say to you, a servant is not greater than his master, nor is an apostle greater than the one who sent him. If you know these things, blessed are you if you do them. I am not speaking of all of you; but that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’” What he said above he says here too, to shame them. For if a servant is not greater than his master nor an apostle greater than the one who sent him, and these things have been done by me, much more ought they to be done by you. Then, so that no one might say, “Why do you say these things? For do we not know them now?” he added this very thing: I do not say these things as to people who do not know them, but that you may show by your deeds what is said. For to know belongs to all, but to do does not belong to all. This is why he said, “Blessed are you if you do them.” For this very reason I too say it continually, although you know it, that I may lead you into the deed. For the Jews too know, but they are not blessed, for they do not do them. “I am not speaking of all of you,” he says. Oh, the forbearance! He does not yet expose the traitor, but veils the matter, giving him from this room for repentance. He both exposes and does not expose, saying, “He who eats bread with me has lifted up his heel against me.” And it seems to me that “A servant is not greater than his master” was said with this in view too: that if ever some should suffer wrong from household servants or from some humbler persons, they might not be scandalized, looking to the example of Judas, who, having enjoyed countless good things, repaid his benefactor with the opposite. Therefore he also added, “He who eats bread with me”; and passing over everything else he set down this, which was most able to restrain and shame him: he who is fed by me, he says, who shares my table. And he said these things teaching them to do good to those who do evil, even if they remain incurable. Having said, “I am not speaking of all of you,” so that he might not spread the fear over many, he then separates him off, saying, “He who eats bread with me.” For “not of all” did not altogether narrow the saying to one; therefore he added, “He who eats bread with me,” showing that wretched man that he is not being caught unawares, but with full knowledge; and this very thing was the most able of all to restrain him. And he did not say, “He betrays me,” but “He has lifted up his heel against me,” wishing to set forth the craftiness, the hidden malice, and the secrecy of the plot.

These things are written that we may not bear grudges against those who wrong us, but reprove them and weep over them. For it is not those who suffer evil who are worthy of lamentation, but those who do it. For the covetous man, the slanderer, and the one who does any other evil wrong themselves most of all; but they benefit us most of all, if we do not avenge ourselves. I mean something like this: so-and-so has robbed you? Have you given thanks for the wrong and glorified God? Through your thanksgiving you have gathered countless [rewards for yourself, and he] fire for himself. And if someone should say, “What then, if I could not defend myself against the wrongdoer, being weaker?” I would say this: you could have done this: been vexed, been indignant (for these things are in our power), prayed against the one who grieved you, cursed him countless times, slandered him to everyone. The one then who has not done these things will receive a reward also for not avenging himself. For it is clear that, even if he had had power for that too, he would not have done it. For the wronged man avenges himself on the wrongdoer by curses, insults, and plots. You, then, not only do not do these things, but also pray for him; for if you not only do not do them but also pray for him, you have become like God. For “pray,” it says, “for those who abuse you, that you may become like your Father who is in heaven.” Do you see how we gain most of all from the abuse of others? Nothing so gladdens God as not returning evil for evil. And why do I say, not returning evil for evil? We have been commanded to return the opposite: kindnesses, prayers. This is why Christ too repaid the one who was about to betray him with everything opposite: he washed his feet, reproved him in secret, struck him sparingly, tended him, gave him a share of his table and his kiss; and by these he did not become better, and yet he himself continued doing what was his own. But come, let us instruct you also from the example of servants, and abundantly, from those in the Old [Testament], that you may know that we have no ground for excuse when we bear grudges. Would you have me speak of Moses, or shall we take the account still higher? For the more ancient the examples shown, the more are we defeated. Why so? Because then virtue was more difficult. For they had no written precepts then, no examples of lives, but nature contended naked and by itself. This is why, praising Noah, it did not simply call him perfect, but added, “in his generation,” showing that he was so in that time, when the hindrances were many; since after him others shone, and yet he will have nothing less than they. For in his times he was perfect. Who, then, before Moses was long-suffering? The blessed and noble Joseph, who, having shone in chastity, shone no less in long-suffering. For he was sold having done no wrong, but serving, ministering, showing every service of household servants. They brought an evil report about him, and he did not avenge himself, though he had his father with him; but he even went off bringing them food in the desert; and not finding them, he did not lose heart nor turn back (though he had a pretext, had he wished), but remained among the wild beasts and those cruel men, keeping the disposition of a true brother. Again, when he dwelt in the prison and was asked the cause, he said nothing evil of them, but only, “I have done nothing,” and, “I was indeed stolen out of the land of the Hebrews.” And after this, having again become master, he both fed them and delivered them from countless evils. For if we are sober, the wickedness of our neighbor has no power to cast us out of our own virtue. But they were not such: they stripped him and tried to kill him, and taunted him with his dream, although they had received food from him, and they tried to cast him out of life and freedom. And they ate, while they disregarded their brother thrown naked into a pit. What could be worse than this savagery? Than how many murderers were they not worse? And after this, having drawn him up, they handed him over to countless deaths, selling him to barbarous and savage men who were going off to barbarians. But he, having become king, not only remitted their punishment, but also freed them from the sin, as far as concerned himself, calling what had happened a dispensation of God, not their wickedness. And what he did to them he did not from a grudge, but he played all these parts for his brother's sake. At any rate, afterward, when he saw them holding fast to him, at once he threw off the mask and wailed aloud and embraced them, as one who had received the greatest benefits, he who had long ago been made away with by them; and he brought them all down to Egypt and repaid them with countless kindnesses. What defense, then, shall we have, after the law and grace and such an increase of wisdom, if we do not even emulate the one who lived before grace and the law? Who will deliver us from punishment? For there is nothing, there is nothing worse than bearing grudges. And this the one who owed ten thousand talents showed: first not required to pay, and then required again; not required because of God's love for humankind, required because of his own wickedness and his grudge against his fellow servant. Having learned all this, let us forgive our neighbors their sins and repay them with the opposite, that we too may obtain God's love for humankind, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

### Scripture references

- Matt 18:1: allusion, medium confidence
- Matt 5:19: quotation, high confidence
- Gen 18:27: allusion, medium confidence
- John 13:16: quotation, high confidence
- John 13:17: quotation, high confidence
- John 13:18: quotation, high confidence
- Ps 41:9 (40:10 LXX): quotation, high confidence
- Matt 5:44: quotation, high confidence
- Matt 5:45: quotation, high confidence
- Rom 12:17: allusion, medium confidence
- Gen 6:9: quotation, high confidence
- Gen 37:2: allusion, medium confidence
- Gen 37:24: allusion, medium confidence
- Gen 40:15: quotation, high confidence
- Gen 45:2: allusion, medium confidence
- Gen 50:20: allusion, medium confidence
- Matt 18:24: allusion, high confidence

### Translation notes

- Quotations: Matt 5:19; John 13:16–18; Ps 41:9 (LXX 40:10); Matt 5:44–45; Gen 6:9; Gen 40:15. Allusions: Matt 18:1 (“who is greater”); Gen 18:27 (earth and ashes); Rom 12:17; Gen 37; 42–45; 50:20; Matt 18:23–35.
- The sentence on thanksgiving (“gathered countless … fire for himself”) is damaged in the scan and is translated by sense with words supplied in brackets; a few words also seem lost in the sentence “For the wronged man avenges himself …”. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 71.2 (PG 59:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/71-2).

## Homily 72.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/72-1/#p-72-1
- Source: PG 59:420
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Receiving Christ's messengers is receiving Christ; Christ, troubled at Judas, points him out to John, the disciple whom he loved, and Satan enters the traitor.

### Greek text

ν, ἀμὴν 2έγω ὑμῖν, ὁ ᾿αμδάνων ἐάν τιγα οὐρα μὲ αμδάνει, καὶ Η ἐμὲ λαμδάνων, Ἰαμδάνει τὸν πέμψαντά με. Μεγάλη τῆς περὶ τοὺς δούλους τοῦ θεοῦ θεραπείας ἡ ἀνταπόδοσις 5, καὶ τοὺς καρποὺς ἐντεῦθεν ἡμῖν ἀποδίδωσιν. Ὁ δεχόμεγος γὰρ, φησὶν, ὑμᾶς, ἐμὲ δέχετωι" ὁ δὲ λαμδάνων ἐμὲ, Ἰαμδάνει τὸν πέμ- Ψψαντά με. Τοῦ δὲ τὸν Χριττὸν δέξασθαι, καὶ τὸν τούτου Πατέρα, τί γένοιτ᾽ ἂν ἴσον; Καὶ ποία αὕτη ἀκολουθία πρὸς τὰ ἔμπροσθεν εἰρημένα; τί δὲ κοινὸν ἔχει πρὸς ὃ εἶπεν, ᾿Εὰν ποιῆτε ταῦτα, μακάριοί ἔστε, τὸ ἐπαγαγεῖν, ᾽Ο δεχόμενος ὑμᾶς; Μεγάλη καὶ σφόδρα συνάδουσα " καὶ σκόπει πῶς. ᾿Ἐπειδὴν γὰρ ἔμελλον ἐξιέναι, καὶ πολλὰ πάσχειν δεινὰ, δύο τρόποις αὐτοὺς παραμυθεῖτα: " ἑνὶ μὲν, τῷ παρ’ ἑαυτοῦ "ἑτέρῳ δὲ, τῷ παρ' ἑτέρων. ᾿ξὰν γὰρ φιλοσοφῆτε, φησὶν, ἐμὲ διὰ παντὸς ἔχοντες ἐν μνήμῃ, καὶ ἅπερ ἔπαθον, καὶ ἅπερ ἐποίησα περιφέροντες ἅπαντα, ῥᾳδίως οἴσετε τὰ δεινά. Οὐ τούτῳ δὲ μόνῳ τῷ τρόπῳ, ἀλλὰ καὶ τῷ παρὰ πάντων πολλῆς ἀπολαύειν θεραπείας. Καὶ τὸ μὲν πρότερον ἐδήλωσεν, εἰπών " ᾽Εὰν ποιῆτε ταῦτα, μακάριοί ἐστε " τὸ δὲ ἕτερον, Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται, λέγων. Τὰς γὰρ πάντων ἀνέῳξεν αὐτοῖς οἰκίας, ὥστε καὶ ἐκ τῆς τῶν τρόπων φιλοσοφίας, καὶ ἐκ τῆς τῶν θεραπευόντων προθυμίας διπλῆν ἔχειν παράκλησιν. Εἶτα, ἐπειδὴ ταῦτα αὐτοῖς διετάξατο ὡς μέλλουσι τὴν οἰκουμένην διατρέχειν ἅπασαν, ἐννοῶν ὅτι ἑκατέρων τούτων ὁ προδότης ἀπεστέρηται, καὶ οὐδενὸς αὐτῶν ἀπολαύσεται, οὔτε τῆς ἐν τοῖς πόνοις ὑπομονῇ, οὔτε τῆς πὧν ὑποδεχομένων θεραπείας ς, ἐταράχθη πάλιν. “Ὅπερ καὶ ὁ εὐαγγελιστὴς ἐπισημαινόμενος, καὶ δηλῶν ὅτι δι' ἐκεῖνον ταράσσεται, ἐπάγει" Ταῦτα εἰπὼν ὁ ᾿Ιησοῦς, ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησε, καὶ εἴπεν" Εἷς ἐξ ὑμῶν παραδώσει με. Πάλιν εἰς πάντας περιἰστησι τὸν φόδον τῷ μὴ ὀνομαστὶ εἰπεῖν " οἱ δὲ ἀποροῦνται, καίτοι ἑαυτοῖς μηδὲν συνειδότες πονηρόν " τῶν οἰκείων γὰρλογισμῶν τὴν ἀπόφασιν τοῦ Χριστοῦ πιστοτέραν ἡγοῦντο. Διὸ καὶ ἔόλεπον εἰς ἀλλήλους, Τῷ μὰν οὖν ὁ εἰς ἕνα περιστῆσαι τὸ πᾶν, ὑπετέμνετο τὸν φόδον " τῷ δὲ προσθεῖναι, Εἷς ἐξ ὑμῶν, συνετάρασσεν ἅπαντας. Τί οὖν; Οἱ μὲν ἄλλοι βλέπουσιν εἰς ἀλλήλους " ὁ δὲ πανταχοῦ θερμὸς Πέτρος τῷ Ἰωάννῃ νεύει. Ἐπειδὴ γὰρ καὶ πρότερον ἐπετιμήθη, καὶ βουλομένου νίψαι ἐκώλυσε, καὶ πανταχοῦ εὑρίσκεται ἀπὸ πόθου μὲν ὁρμῶν, ἐγκαλούμενος δὲ, τούτου χάριν δεδοικὼς, οὔτε ἡσύχασεν, οὔτε ἐφθέγξατο, ἀλλὰ διὰ μέσου τοῦ Ἰωάννου βούλεται μαθεῖν. Ἐκεῖνο δὲ ἄξιον διαπορῇσαι, τί δήποτε πάντων ἀγω- Ἰωάννης ὥσπερ ἐντρυφῶν ἀνάχειται εἰς τὸν κόλπον τοῦ Ἰησοῦ᾽ καὶ οὐκ ἀνάχειται μόνον, ἀλλὰ καὶ τῷ στήθει καὶ οὐ τοῦτο μόνον ἄξιον ζητήσεως, ἀλλὰ κἀὶ τὸ ἑξῆς. Τί δὲ τοῦτό ἐστιν; Ὃ περὶ ἑαυτοῦ λέγει, Ὃν ἠγάπα ὁ Ἰησοῦς. Διατί γὰρ μηδεὶς; ἕτερος τοῦτο εἶπε περὶ αὐτοῦ, καίτοι καὶ οἱ ἄλλοι ἢγαπῶντο; ᾿Αλλ᾽ οὗτος πλέον τῶν ἄλλων. Εἰ δὲ μηδεὶς ἄλλος τοῦτο περὶ αὑτοῦ εἶπεν, ἀλλ᾽ αὐτὸς περὶ ἑαυτοῦ, θαυμαστὸν ουδέν. Ποιεῖ δὲ αὐτὸ καὶ Παῦλος, καιροῦ καλοῦντος, οὕτω λέγων Οἷδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων" καΐτοὶ γε οὗ μικρὰ αὐτοῦ διῆλθεν ἐγκώμια ἕτερα “. Ἢ μικρὸν εἶναί σοι δοκεῖ τὸ ἀκούσαντα, ᾿Ακο.λούθει μοι, εὑθέως ἀφέντα τὰ δίκτυα καὶ τὸν καὶ τὸ μετὰ Πέτρου μόνον αὐτὸν λαθεῖν εἰς τὸ ὄρος, καὶ ἀλλαχοῦ πάλιν εἰς οἰκίαν εἰσελθόντα; Αὐτὸς δὲ ἡλίκον ἐγκώμιον τοῦ Πέτρου διῆλθε, καὶ οὐκ ἀπεχρύψατο, εἰρηκέναι τὸν Χριστὸν λέγων" Πέτρε, φιιἱεῖς μὲ πιλέον τούτων; Καὶ πανταχοῦ δὲ δείκνυσιν αὐτὸν θερμὸν καὶ γνησίως ἔχοντα πρὸς αὐτόν. “Ὅτε γοῦν ἔλεγεν, Οὗτες δὲ τί; ἐκ πολλοῦ πόθου τοῦτο ἔλεγε. Διὰ τοῦτο οὖν ἄλλος οὐδεὶς εἶπε περὶ αὐτοῦ " ἀλλ᾽ οὐδὲ { αὐτὸς εἶπεν ἂν, εἰ μὴ εἰς τοῦτο ἐνέπεσε “ὃ χωρίον. Εἰ γὰρ εἰπὼν, ὅτι Πέτρος ἔνευσεν Ἰωάννῃ ἐρωτῆσαι, καὶ μηδὲν ἄλλο προσέθηκε, πολλὴν ἐποίει τὴν ἀπορίαν, καὶ ζητεῖν ἠνάγχαζεν ἡμᾶς τὴν αἰτίαν" διὰ τοῦτο λύων αὐτὸς ταύτην, Ἀγέχειτο, φησὶ, εἰς τὸν. χόϊλπον τοῦ Ἰησοῦ. Ἢ μικρὸν οἴει μεμαθηκέναι, ἀκούσας δτι ἀνέκειτο, καὶ τοσαύτης αὐτοῖς δ ὁδιδάσχαλος δου παῤῥησίας; Εἰ καὶ τούτου τὴν αἰτίαν ζητεῖς μαθεῖν, ἀγάπης τὸ πρᾶγμα ἣν διὰ τοῦτό φησιν, Ὃν ἐφίλει ὁ Ἰησοῦς. Ἐγὼ δὲ αὑτὸν καὶ δι᾽ ἄλλο οἶμαι τοῦτο ποιεῖν, βουλόμενον δεῖξαι ἀλλότριον ἑαυτὸν τοῦ ἐγκλήματος. Διὰ τοῦτο παῤῥησιάζεται καὶ θαῤῥεῖ. Ἐπεὶ διὰ τί μὴ ἐν ἄλλῳ χωρίῳ τοῦτο εἶπεν, ἀλλ᾽ ὅτε ὁ κορυφαῖος ἕνευσεν; Ἵνα γὰρ μὴ νομίσῃς, ὅτι ὡς μείζονι ὄντι ἔνευσεν, λέγει, ὅτι διὰ τὴν πολλὴν ἀγάπην τοῦτο ἐγίνετο. Τί δὲ καὶ ἐπιπίπτει τῷ στήθει; Οὐδὲν οὐδέπω περὶ αὐτοῦ μέγα ὑπώπτευον " ἄλλως δὲ, καὶ τὴν ἀθυμίαν χατεπράῦνεν. Εἰκὸς γὰρ καὶ τὴν ὄψιν αὐτῶν εἶναι κατηφῇ τότε. Εἰ γὰρ ταῖς ψυχαῖς αὑτῶν ἐταράχθησαν, πολλῷ μᾶλλον ταῖς ὄψεσι. Μειλισσόμενος τοίνυν αὐτοὺς καὶ τῷ λόγῳ καὶ τῇ τὸ στῆθος. Σκόπει δὲ αὐτοῦ καὶ τὸ ἀκόμπαστον. Οὐ γὰρ εἶπε τὸ ὄνομα, ἀλλ᾽ ὅτι Ὃν ἠγάπα" καθάπερ καὶ Παῦλος. ὅτε ἔλεγεν" Οἷδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων. Τότε δὴ πρῶτον αὐτὸν ἐλέγχει ὁ Ἰησοῦς, καὶ οὐδὲ τότε ὀνομαστί" ἀλλὰ πῶς; Ὧ ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω. Καὶ ὁ τρόπος ἔντρεπτιχός " οὐδὲ γὰρ τὴν τράπεζαν ἡδέσθη, τοῦ αὐτοῦ ἄρτου κοινωνήσας. Ἔστω, ἡ κοινωνία τῶν ἁλῶν οὖκ ἐνἐτρεψε᾽ τὸ καὶ παρ᾽ αὐτοῦ δέξασθαι τὸ ψωμίον, τίνα οὐκ ἂν ἐπεσπάσατο: ᾿Αλλ᾽ οὐκ ἐκεῖνον. Διὸ καὶ Ὁ σατανᾶς τότε εἰσῆ.1θεν εἰς αὐτὸν, γελάτας αὐτὸν «ἧς ἀναισχυντίας. Ἕως γὰρ ἦν τοῦ χοροῦ, οὐκ ἐτόλμα δὲ δῆλον αὐτὸν ἐποίησε καὶ ἀφώρισεν, ἐπεπήδησε λοιπὸν μετὰ ἀδείας " οὐδὲ γὰρ ἔδει τοιοῦτον ὄντα καὶ ἀδιόρθωτον ἐπὶ πολὺ μένοντα κατέχειν ἔνδον. Διὰ τοῦτο καὶ ἐξέθαλεν αὐτὸν λοιπὸν, καὶ ἀποτμηθέντα λαμθάνει τότε ἐκεῖνος, καὶ καταλιπὼν αὐτοὺς ἐξῆλθε νυκτός Ρ. Λέγει αὐτῷ ὁ ᾿Ιησοῦς " Ἑταῖρε, ὃ ποιεῖς, ποίησον τάχιον. Καὶ οὐδεὶς ἔγνω τῶν ἀγαχειμέγων.

### English translation (Claude)

“Truly, truly, I say to you, whoever receives anyone I send receives me; and whoever receives me receives the one who sent me.” Great is the recompense for serving the servants of God, and it yields us its fruits from this. “For whoever receives you,” he says, “receives me; and whoever receives me receives the one who sent me.” What could equal receiving Christ and his Father? And what connection does this have with what was said before? What does adding “Whoever receives you” have in common with what he said, “If you do these things, blessed are you”? A great one, and very much in harmony; consider how. Since they were about to go out and suffer many terrible things, he comforts them in two ways: one from himself, the other from others. If you live wisely, he says, always keeping me in memory and carrying about everything I suffered and everything I did, you will easily bear the terrible things. And not in this way only, but also by enjoying much service from all. He showed the first by saying, “If you do these things, blessed are you,” and the second by saying, “Whoever receives you receives me.” For he opened everyone's houses to them, so that they might have a double comfort, from the wisdom of their own way of life and from the eagerness of those who served them. Then, since he had given them these instructions as men about to traverse the whole world, reflecting that the traitor had been deprived of both these things and would enjoy neither of them, neither endurance in labors nor the service of those who would receive them, he was troubled again. And the evangelist, marking this and showing that he was troubled on his account, adds: “Having said these things, Jesus was troubled in spirit, and testified, and said, ‘One of you will betray me.’” Again he spreads the fear over all by not naming him; and they are at a loss, although conscious of no evil in themselves; for they held Christ's declaration more trustworthy than their own thoughts. Therefore they also looked at one another. By narrowing the whole thing to one, he cut short their fear; but by adding “one of you,” he troubled them all. What then? The others look at one another, but Peter, fervent everywhere, beckons to John. For since he had been rebuked before, and had prevented him when he wished to wash him, and is found everywhere moved by love yet reproved, he was afraid on that account, and neither kept silent nor spoke out, but wishes to learn through John. But this is worth asking: why, when all were in anguish, John reclines as if at his ease on the bosom of Jesus; and not only reclines, but also [leans] on his breast. And not only is this worth inquiry, but also what follows. And what is this? What he says about himself: “whom Jesus loved.” Why did no one else say this of him, although the others too were loved? But this one was loved more than the others. And if no one else said this about him, but he said it about himself, there is nothing surprising. Paul too does it, when the occasion calls for it, saying, “I know a man fourteen years ago”; and yet he has recounted no small other praises of himself. Or does it seem small to you that on hearing “Follow me” he at once left his nets and his [father], and that he alone with Peter was taken up the mountain, and again elsewhere went into the house? And how great a praise of Peter he himself recounted without concealment, saying that Christ had said, “Peter, do you love me more than these?” And everywhere he shows him fervent and genuinely disposed toward himself. At any rate, when Peter said, “But what of this man?” he said it from great love. This, then, is why no one else spoke of him; but he himself would not have spoken either, had he not come upon this place. For if, having said that Peter beckoned to John to ask, he had added nothing else, he would have caused great perplexity and compelled us to seek the reason; therefore, resolving it himself, he says, “He was reclining on the bosom of Jesus.” Or do you think it a small thing you have learned, hearing that he was reclining, and that the Teacher gave them such freedom? And if you wish to learn the cause of this too, the thing was of love; therefore he says, “whom Jesus loved.” But I think he does this for another reason too, wishing to show himself a stranger to the charge. That is why he speaks freely and is confident. Otherwise, why did he not say this in another place, but when the chief beckoned? So that you may not think that Peter beckoned to him as to a greater, he says that this happened because of the great love. And why does he even fall on his breast? They did not yet suspect anything great about him; and besides, he soothed their dejection too. For it is likely that their faces too were downcast then. For if they were troubled in their souls, much more in their faces. Soothing them, then, by word and [by letting him lean on] his breast. And consider also his freedom from boasting. For he did not give his name, but “whom he loved”; just as Paul too, when he said, “I know a man fourteen years ago.” Then for the first time Jesus exposes him, and not even then by name; but how? “He to whom I shall give the morsel when I have dipped it.” And the manner was meant to shame him; for he did not even respect the table, though he had shared the same bread. Granted that the sharing of salt did not shame him; but receiving the morsel from his very hand, whom would it not have won over? But not him. Therefore “Satan then entered into him,” laughing at his shamelessness. For as long as he was of the company, he did not dare; [but when Christ] made him known and separated him, he leapt on him thereafter without fear; for it was not right to keep inside for long one who was such and remained incorrigible. This is why he even cast him out thereafter, and that other one takes him, now cut off; and leaving them he went out by night. “Jesus says to him, ‘Friend, what you are doing, do more quickly.’ And no one of those reclining knew.”

### Scripture references

- John 13:20: quotation, high confidence
- Matt 10:40: quotation, high confidence
- John 13:21: quotation, high confidence
- John 13:22: quotation, high confidence
- John 13:24: quotation, high confidence
- John 13:23: quotation, high confidence
- 2 Cor 12:2: quotation, high confidence
- Matt 4:20: allusion, high confidence
- Matt 4:22: allusion, high confidence
- Matt 17:1: allusion, medium confidence
- Luke 8:51: allusion, medium confidence
- John 21:15: quotation, high confidence
- John 21:21: quotation, high confidence
- John 13:25: allusion, high confidence
- John 13:26: quotation, high confidence
- John 13:27: quotation, high confidence
- John 13:30: allusion, high confidence
- John 13:28: quotation, high confidence

### Translation notes

- Quotations: John 13:20–28 (Chrysostom's text of 13:27 has “Friend”); Matt 10:40; 2 Cor 12:2; Matt 4:20–22; John 21:15, 21. Allusions: Matt 17:1; Luke 8:51.
- Several lines are lost in the scan (after “when all were in anguish”, after “by word and”, after “he did not dare”); supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 72.1 (PG 59:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/72-1).

## Homily 72.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/72-1/#p-72-2
- Source: PG 59:420
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ lets Judas go and calls his coming death glory; foretelling his departure, he gives the disciples the new commandment of love as their mark.

### Greek text

Βαδαὶ, πόση ἡ ἀναισθησία ! πῶς οὐκ ἐμαλάχθη, οὐδὲ ἠἡσχύνθη, ἀλλὰ ἀναισχυντότερος γενόμενος ἐξήει Τὸ δὲ, Ποίησον τάχιον, οὗ προστάττοντός ἐπτιν, οὐδὲ συμθουλεύοντος, ἀλλ᾽ ὀνειδίζοντος καὶ δεικνύντος, ὅτι αὐτὸς μὲν ἐδούλετο διορθώσασθαι " ἐπειδὴ δὲ ἀδιορθώτως εἶχεν, ἀφίησιν αὐτόν, Καὶ τοῦτο οὐδεὶς, φησὶν, ἔγνω τῶν ἀναχειμέγων. Πολλὴν ἄν τις ἐνταῦθα ἀπορίαν εὕροι, εἴ γε. ἐρωτησάντων τῶν μαθητῶν, τίς ἐστι, λέγει" Ὧ βάψας τὸ ψωμίον ἐπιδώσω, καὶ οὐδὲ οὕτω συνῆκαν" πλὴν εἰ μὴ λάθρα εἴρηκεν, ὥστε μηδένα ἀκοῦσαι. Καὶ γὰρ ὁ Ἰωάννης διὰ τοῦτο παρὰ τὸ στῇθος ἀναπεσὼν, ἐρωτᾷ μονονουχὶ πρὸς τὸ οὗς, ὥστε μὴ γενέσθαι φανερὸν τὸν προδότην καὶ ὁ Χριστὸς οὕτως ἀπεχρίνατο, καὶ οὐδὲ τότε αὐτὸν ἐποίησε φανερόν᾽ καὶ ὁ μὲν καίπερ ἐμφαντικῶς εἰπὼν, 'Εταῖρε, ὃ ποιεῖς, ποίησον τάχιον" οἱ δὲ οὐδὲ οὕτω τυνίεσαν “. Τοῦτο δὲ ἔλεγε, δεικνὺς ὅτι ἀληθῇ τὰ πρὸς τοὺς Ἴουδαίους εἰρημένα ἣν αὐτῷ περὶ τοῦ θανάτου. Καὶ γὰρ πρὸς ἐκείνους εἴρηκε τὸ, ᾿Εξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν" καὶ, Οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ. Ἕως γοῦν κατεἴχεν, οὐδεὶς ἴσχυσεν " ἐπειδὴ δὲ ἀφῆκε λοιπὸν, εὔκολον τότε τὸ πρᾶγμα γίνεται. Ταῦτ᾽ οὖν ἅπαντα αἰνιττόμενος εἶπεν, Ὃ ποιεῖς, ποίησον τάχιον " καὶ οὐδὲ τότε αὐτὸν δῆλον ἐποίησε ἃ, Τάχα γὰρ ἂν αὐτὸν καὶ διέσπασαν, τάχα ἂν ὁ Πέτρος καὶ ἀνεῖλεν αὐτόν. Διὰ Ἰωάννης; Οὐδὲ οὗτος" οὐ γὰρ ἂν προσεδόκησεν, ὅτι μαθητὴς ἐπὶ τοσοῦτον χωρήσει ὁ παρανομίας. Ἐπειδὴ γὰρ πόῤῥω τῆς τοιαύτης πονηρίας ἧσαν, οὐδὲ περὶ ἑτέρων τοιαῦτα ὑποπτεύειν εἶχον. Ὥσπερ οὖν ἔμπροσθεν αὐτοῖς εἶπεν, ὅτε Οὐ περὶ πάντων «1έγω, καὶ οὐδαμοῦ ἐξεχάλυψεν " οὕτω καὶ ἐνταῦθα ἐνόμισαν περὶ ἑτέρου λέγεσθαι. Ἦν δὲ νὺξ ὅτε ἐξῆλθε, φησί. Διατί μοι τὸν καιρὸν λέγεις; ἵνα μάθῃς τὴν ἱταμότητα, ὅτι οὐδὲ ὁ καιρὸς αὐτὸν ἐπέσχε τῆς ὁρμῆς. ᾿Αλλ᾽ οὐδὲ τοῦτο αὐτὸν κατάδηλον ἐποίησε. Ἐκεῖνοι γοῦν χανεχόμενοι ' καὶ ἀγωνίᾳ πολλῇ τότε τεθορύδηντο, καὶ τὴν μὲν ἀληθῇ τῶν εἰρημένων αἰτίαν οὐκ ἔδεσαν" ὑπώπτευον δὲ, ὅτι δ Τοῖς πένησιν ἵνα τι δῷ, ταῦτα ἔλεγε. Πολλὴν γὰρ ἐποιεῖτο τῶν πτωχῶν τὴν ἐπιμέλειᾶν, διδάσκων καὶ ἡμᾶς πολλὴν ὑπὲρ τούτου ποιεῖσθαι σπουδήν. Ἐδόκουν δὲ οὐκ ἁπλῶς, ἀλλ᾽ ἐπειδὴ τὸ γλωσσόκομον εἶχε " καίτοι γε " οὐδεὶς φαίνεται προσἐνεγκὼν αὐτῷ χρήματα" ἀλλ' ὅτι μὲν ἔτρεφον αὐτὸν ἐκ τῶν ὑπαρχόντων αἱ μαθήτριαι, εἶπε" τοῦτο δὲ Πῶς δὲ, μὴ πήραν, μὴ χαλκὸν, μὴ ῥάδδον κελεύων ἐπιφέρεσθαι, γλωσσόκομον ἐπεφέρετο πρὸς τὴν τῶν πενήτων διακονίαν; Ἵνα μάθῃς, ὅτι καὶ τὸν σφόδρα ἀκτήμονα καὶ ἐσταυρωμένον τούτου δεῖ τοῦ μέρους πολλὴν ποιεῖσθαι τὴν πρόνοιαν. Πολλὰ γὰρ πρὸς τὴν ἡμετέραν οἰκονομῶν διδασκαλίαν ἔπραττε. Τοῦτο οὖν καὶ λέγειν ἐνόμισαν οἱ μαθηταὶ, ἵνα τοῖς πένησί τι δῷ. Καὶ οὐδὲ τοῦτο ἐνέτρεψε, τὸ μέχρις ἐσχάτης ἡμέρᾶς μὴ θελῆσαι αὐτὸν παραδειγματίσαι. Τοῦτο καὶ ἡμᾶς δεῖ ποιεῖν, καὶ μὴ ἐχπομπεύειν τὰ τῶν συνόντων ἁμαρτήματα, κἂν ἀνιάτως ἔχωσι. Καὶ γὰρ καὶ μετὰ ταῦτα ἐλθόντι προδοῦναι φίλημα ἔδωκε. καὶ κατεδέξατο πρᾶγμα τοσοῦτον, καὶ ἐπὶ τὸ πολλῷ τολμηρότερὸν προΐει, τὸν σταυρὸν αὐτὸν ἱ, τὸν θάνατον τὸν ἐπονείδιστον " καὶ πάλιν ἐκεῖ τὴν αὐτοῦ φιλανθρωπίαν ἐπεξείχνυτο. Καὶ δόξαν ἐνταῦθα τὸ πρᾶγμα καλεῖ, διδάσκων ἡμᾶς ὅτι οὐδὲν οὕτως αἰσχρὸν καὶ ἐπονείδιστον, ὃ μὴ λαμπρότερον ποιεῖ τὸν μετιόντα. ὅταν κατὰ Θεὸν γίνηται. Μετὰ γοῦν τὸ ἐξελθεῖν τὸν ᾿Ιούδαν ἐπὶ τὸ 1 παραδοῦναι, λέγει" Νῦν ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου " ταύτῃ πεπτωκότας τοὺς λογισμοὺς τῶν μαθητῶν ἀνιστῶν, καὶ πείθων μὴ μόνον μὴ χατηφεῖν, ἀλλὰ καὶ καίρειν. Διὰ τοῦτο καὶ Πέτρῳ ἃ ἐξ ἀρχῆς ἐπετίμησε. Τὸ γὰρ ἐν θανάτῳ γενόμενον περιγενέσθαι θανάτου, δόξα μεγάλη. Καὶ τοῦτό ἐστιν ὃ περὶ ἑαυτοῦ ἔλεγεν Ὅταν ὑψωθῶ, τότε γγώσεσθε ὅτι ἐγώ εἶμι" καὶ πάλιν, Λύσατε τὸν γαὸν τοῦτον" καὶ πάλιν, Σημεῖον οὐ δοθήσεται ὑμῖν, εἰ μὴ τὸ σημεῖον Ἰωνᾶ. Πῶς γὰρ οὐ δόξα μεγάλη, τὸ καὶ μετὰ θάνατον ἰσχῦσαι τῶν πρὸ τοῦ θανάτου μείξονα. “ἵνα γὰρ πιστευθῇ ἡ ἀνάστασις, μείζονα εἰργάσαντο οἱ μαθηταί. Εἰ δὲ μὴ ἔζη, καὶ Θεὸς ἣν, πῶς ἐν ὀνόματι αὐτοῦ τοσαῦτα εἰργάσαντο οὗτοι; Καὶ ὁ Θεὸς δοξάσει αὐτόν. Τί ἐστι, Καὶ ὁ Θεὸς δοξάσει αὑτὸν ἐν ἑαυτῷ; Τουτέστι, δι᾽ ἑαυτοῦ, οὐ δι᾽ ἑτέρου. Καὶ εὐθέως δοξάσει αὐτόν" τουτέστιν, ἅμα τῷ σταυρῷ. Οὐδὲ γὰρ διὰ χρόνου πολλοῦ, φησὶν, οὐδὲ τὸν μαχρὺν τῇ; ἀναστάσεως ἀναμενεῖ καιρὸν, οὐδὲ τότε δείξει λαμπρὸν, ἀλλ᾽ εὐθέως ἐν αὐτῷ τῷ σταυρῷ τὰ λαμπρὰ φανεῖται. Ὁ γοῦν ἥλιος ἐσκοτίσθη ᾿,, αἱ πέτραι ἐῤῥάγησαν, τὸ καταπέτασμα ἐσχίσθη, πολλὰ σώματα τῶν κεκοιμημένων ἀγίων ἠγέρθη, ὁ τάφος σήμαντρα εἶχε, καὶ φύλακες παρεχαθέζοντο᾽ καὶ ἐπικειμένου τῷ σώματι τοῦ λίθου, ἀνέστη τὸ σῶμα ᾿ τεσσαράχοντα ἡμέραι παρῆλθον, καὶ ἡ τοῦ Πνεύματος ἦλθε χορηγία, καὶ πάντες αὐτὸν εὐθέως ἀνεχήρυττον. Τοὐτόἑστι, Δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθέως δοξάσει αὑτόν" οὐ δι᾽ ἀγγέλων καὶ ἀρχαγγέλων, οὐδὲ δι᾽ ἄλλης τινὸς δυνάμεως, ἀλλὰ δι᾽ ἑαντοῦ. Υ΄. Πῶς δὲ καὶ ἐδόξατε δι᾽ αὐτοῦ; Πάντα πράξας τὰ πρὸς δόξαν τοῦ Υἱοῦ " καίτοι πάντα ὁ Υἱὸφ ἐποίησεν. Ὁρᾷς δτι τὰ ὑπ᾽ αὐτοῦ γινόμενα τῷ Πατρὶ ἀνατίθησι; καὶ καθὼς εἶπον τοῖς ᾿Ιουδαίοις, ὅτι “Ὅπου ὑπάγω ἐγὼ, ὑμεῖς οὐ δύνασθε ἐλθεῖν " καὶ ὑμῖν «Ἰέγω ἄρτι. Ἄρχεται λοιπὸν τῶν λυπηρῶν μετὰ τὸ δεῖπνον. Ὅτε γὰρ ᾿ἸΙούδας ἐξῆλθεν, οὐκ ἔτι ἑσπέρα ἦν, ἀλλὰ νύξ. Ἐπειδὴ γὰρ ἔμελλον μικρὸν ὕστερον ὥστε ἔχειν ἐν μνήμῃ μᾶλλον δὲ τὸ Πνεῦμα πάντα αὐτοὺς ἀνέμνησε «. Πολλὰ γὰρ εἰκὸς, ἅτε πρῶτον πότε ἀκούοντας, καὶ τοιούτους μέλλοντας πειρασμοὺς ὑπομένειν, ἀποδάλλειν αὐτούς. Οἱ γὰρ πρὸς ὕπνον χαπαφερόμενοι, καθὼς καὶ ἕτερός φησιν εὐαγγελιστὴς, καὶ ἀθυμίᾳ συνεχόμενοι, καθὼς καὶ αὐτὸς ὁ Χριστὸς λέγει" ᾿Α.1.}} ὅτι ταῦτα.1ε.141ηκα ὑμῖν, ἡ “ἰὐύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν" πῶς ἂν ταῦτα πάντα χχτέσχον ἀχριδῶς; Τί δήποτε οὖν ἐλέγετο; Οὐ μικρὸν αὐτοῖς ἐγίνετο κέρδος εἰς τὴν Χριστοῦ δόξαν, τὸ σαφῶς εἰδέναι μετὰ ταῦτα ὑπομιμνησχομένους, ὅτι ταῦτα πάλαι ἀκηκοότες ἧσαν παρὰ τοῦ Χριστοῦ. Τίνος δὲ ἕνεκεν προχαταθάλλει αὐτῶν τὴν ψυχὴν, λέγων, Ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἶμι; Τοῖς μὲν γὰρ ἸΙουδαίοις εἰκότως ἐλέγετο " ἡμᾶς δὲ τίνος ἕνεκεν ἐπίσης εἰς τὴν αὐτὴν τάξιν ἄγεις ἐκείνοις τοῖς ἀγνώμοσιν; Οὐδαμῶς. Καὶ τίνος ἕνεκεν εἶπε, Καθὼς εἶπον τοῖς ᾿Ιουδαίοις; ᾿Ανέμνησεν ὅτι οὐκὶ νῦν ἀπὸ τῆς τῶν δεινῶν παρουτίας ταῦτα προλέγει; ἀλλ᾽ ἄνωθεν αὑτὰ προΐδει, καὶ μάρτυρες αὐτοὶ οἱ ἀκούσαντες, ὅτι καὶ πρὸς Ἰουδαίους ταῦτα ἔλεγε. Διὸ καὶ προσέθηκε τὸ, Τεκνία "ἵνα ἀκούσαντες, Καθὼς εἶπον τοῖς ᾿Ιουδαίοις, μὴ καὶ πρὸς αὑτοὺς ὁμοίως εἰρῆσθαι τὸ εἰρημένον νομίσωσιν. Οὐ χκαταθάλλων τοίνυν αὐτοὺς, ἀλλὰ παραμυθούμενος ταῦτά φῆσιν, ἵνα μὴ ἀπροσδόχητα ἐπιστάντα αὐτοῖς τὰ δεινὰ ἐχταράξῃ, Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. Δείκνυσιν, ὅτι ὁ θάνατος αὑτοῦ μετάστασίς ἔστι καὶ μετάθεσις ἀμείνων, εἰς τόπον σώματα οὐ δεχόμενον φθαρτά. Ταῦτα δὲ λέγει, καὶ τὸν εἰς αὐτὸν διεγείρὼν πόθον καὶ θερμότερον ποιῶν. Ἵστε γὰρδτι ἐπειδὰν ἴδωμεν τῶν φιλτάτων τινὰς ἀναχωροῦντας, μάλιστα διαθερμαινόμεθα, καὶ μᾶλλον Ρ ὅταν ἴδωμεν εἰς τόπον ἀπιόντα, εἰς ὃν οὐδὲ δυνατὸν ἡ μῖν ἀπελθεῖν. Ἐκείνους μὲν οὖν φοδῶν, ταῦτα ἔλεγε, τούτοις δὲ τὸν πόθον ἑξάπτων. Τοιοῦτός ἐστιν ὁ τόπος, ὥστε μὴ μόνον ἐκείνους, ἀλλὰ μηδὲ ὑμᾶς τοὺς φιλτάτους δύνασθαι παραγενέσθαι ἐκεῖ. Ἐνταῦθα καὶ τὸ ἀξίωμα τὸ ἑαυποῦ δείκνυσι. Καὶ ὑμῖν «2έγω ἄρτι. Διὰ τί, Αρτι; Ἑτέρως ἐκείνοις. καὶ ἑτέρως ὑμῖν" τουτέστιν, οὐ μετ᾽ ἐχείνων. Ποῦ δὲ αὐτὸν ἐζήτησαν οἱ Ἰουδαῖοι : ποῦ δὲ οἱ μαθηταί; Οἱ μαθηταὶ μὲν, ὅτε ἔφυγον" οἱ Ἰουδαῖοι δὲ, ὅτε τὰ ἀνήκεστα ἔπασχον δεινὰ καὶ πάντα ὑπερδαίνοντα λόγον, τῆς πόλεως αὐτῆς ἁλούσης, καὶ τῆς θεηλάτου πάντοθεν κατ᾽ αὐτῶν φερομένης ὀργῆς. Ἐκείνοις μὲν οὖν τότε ἔλεγε “ διὰ τὴν ἀπιστίαν, ὑμῖν δὲ νῦν, διὰ τὸ μὴ ἀπροσδόχητα θεῖν τὰ δεινά. ᾿Εντολὴν καινὴν δίδωμι ὑμῖν. Ἐπειδὴ γὰρ εἰς θόρυδον αὐτοὺς ἐμπεσεῖν εἰκὸς ἣν ταῦτα ἀκούοντας, ὡς ἐρήμους μέλλοντας ἔσεσθαι, παραμυθεῖται αὑτοὺς, τὴν πάντων τῶν ἀγαθῶν ῥίζαν καὶ ἀσφάλειαν περιδάλλων αὐτοῖς, τὴν ἀγάπην’ ὧσανεὶ ἔλεγεν’ ᾿Αλγεῖτε ἀπιόντος ἐμοῦ; ἀλλ᾽ ἐὰν ἀγαπᾶτε ἀλλήλους, ἔσεσθε ἰσχυρότεροι. Πῶς οὖν οὐ τοῦτο εἶπεν; Ὅτι ὃ τούτου μᾶλλον ὥνησεν αὐτοὺς εἶπεν " Ἔν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε. Διὰ γὰρ τούτου ἁ ἅμα ἐδήλωσεν, ὅτι οὐ σθεσθέσετα: ὁ χορὸς, ὁπότε καὶ γνώρισμα αὐτοῖς ἔδωκε. Τοῦτο δὲ εἶπεν, ὅτε ὁ προδότης αὐτῶν ἀπεσχίσθη. Πῶς δὲ αὑτὴν ἐντολὴν λέγει καινὴν καὶ ἐν τῇ Παλαιᾷ κειμένην: Αὐτὸς αὐτὴν ἐποίησε καινὴν τῷ τρόπῳ’ ἐπἦγαγε γοῦν " Καθὼς ἠγάπησα ὑμᾶς. Οὐ γὰρ προὑπηργμένων ὑμῖν κατορθωμάτων ὄφλημα ὑμῖν ἀπἐδωχα, ἀλλ᾽ αὐτὸς χατῆρξα, φησίν. Οὕτω καὶ ὑμᾶς εὐεργετεῖν τοὺς φιλτάτους χρὴ, καὶ μὴ ὀφείλοντας αὐτοῖς. Καὶ ἀφεὶς εἰπεῖν τὰ θαύματα, ἃ ἔμελλον ποιεῖν, ἀπὸ τῆς ἀγάπης αὐτοὺς χαρακτηρίζει. Τί δήποτε; Ὅτι τοῦτο μάλιστά ἔστι τὸ δεικνύον ἀνθρώποὺς ἁγίους. Πάτης γάρ ἐστιν ἀρετῆς ὑπόθεσις. Διὰ τούτου μάλιστα καὶ σωζόμεθα πάντες. Τοῦτο γάρ ἔστιν εἶναι, φησὶ, μαθητήν. Οὕτως ὑμᾶς ἅπαντες 5 ἐπαινέσονται, ὅταν ἴδωσιν ὑμᾶς μιμουμένους τὴν ἐμὴν ἀγάπην.

### English translation (Claude)

Oh, how great his insensibility! How was he not softened, not ashamed, but went out having become more shameless? And “Do more quickly” is not the word of one commanding or advising, but of one reproaching and showing that he himself had wished to correct him, but since he was incorrigible, he lets him go. “And no one of those reclining,” it says, “knew this.” One might find much perplexity here, if, when the disciples asked who it was, he says, “He to whom I shall give the morsel when I have dipped it,” and even so they did not understand; unless he said it privately, so that no one heard. For John too, having leaned back on his breast for this reason, asks almost into his ear, so that the traitor might not be made manifest; and Christ answered in this way, and not even then made him manifest. And though he spoke pointedly, “Friend, what you are doing, do more quickly,” even so they did not understand. And he said this showing that what he had said to the Jews about his death was true. For he had said to them, “I have authority to lay down my life, and I have authority to take it again,” and, “No one takes it from me.” As long, then, as he held [him] back, no one was able; but once he let him go, the thing then becomes easy. Hinting at all this he said, “What you are doing, do more quickly”; and not even then did he make him known. For perhaps they would even have torn him apart; perhaps Peter would even have killed him. [Therefore no one knew. Not even] John? Not even he; for he would not have expected that a disciple would go so far in lawlessness. For since they were far from such wickedness, they could not suspect such things of others either. As then before, when he said to them, “I am not speaking of all,” he nowhere revealed him, so here too they thought it was said about something else. “And it was night,” it says, “when he went out.” Why do you tell me the time? So that you may learn his recklessness: not even the time held him back from his impulse. But not even this made him clear. They, at any rate, were gripped and thrown into turmoil then by great anguish, and did not know the true cause of what was said; but they supposed that he was saying this “that he should give something to the poor.” For he took great care for the poor, teaching us too to show great zeal for this. And they did not suppose this without reason, but because he had the money box; and yet no one appears to have brought him money; that the women disciples supported him from their possessions, it said, but this [it nowhere says]. And how did he, who commanded them to carry no bag, no copper, no staff, carry a money box for the service of the poor? That you may learn that even one who is entirely without possessions and crucified must take great forethought for this part. For he did many things arranging them for our instruction. This, then, the disciples thought he was saying: that he should give something to the poor. And not even this shamed him, that up to the last day he was unwilling to make a public example of him. We too must do this, and not parade the sins of those we live with, even if they are incurable. For even afterward, when he came to betray him, he gave him a kiss and accepted so great a thing, and went on to what was much more daring, the cross itself, the shameful death; and there again he showed his love for humankind. And here he calls the thing glory, teaching us that nothing is so shameful and disgraceful that it does not make the one who undergoes it more glorious, when it is done according to God. At any rate, after Judas went out to betray him, he says, “Now the Son of Man has been glorified”; by this raising up the fallen thoughts of the disciples, and persuading them not only not to be downcast but even to rejoice. This is why he rebuked Peter at the beginning too. For to overcome death when in death is great glory. And this is what he said about himself: “When I am lifted up, then you will know that I am he”; and again, “Destroy this temple”; and again, “No sign will be given you except the sign of Jonah.” For how is it not great glory to have power even after death for things greater than before death? For that the resurrection might be believed, the disciples did greater things. If he were not living and were not God, how did they do such great things in his name? “And God will glorify him.” What is “And God will glorify him in himself”? That is, through himself, not through another. “And he will glorify him at once”; that is, together with the cross. For not after a long time, he says, nor will he wait for the long interval of the resurrection, nor then show him glorious; but at once, on the cross itself, the glorious things will appear. At any rate, the sun was darkened, the rocks split, the veil was rent, many bodies of the saints who had fallen asleep were raised, the tomb had seals, and guards sat by; and while the stone lay on the body, the body rose; forty days passed, and the supply of the Spirit came, and all at once proclaimed him. This is “He will glorify him in himself, and will glorify him at once”: not through angels and archangels, nor through any other power, but through himself. And how did he glorify him through himself? By doing everything for the glory of the Son; and yet the Son did everything. Do you see that he ascribes to the Father what is done by himself?

“[Little children, yet a little while I am with you. You will seek me;] and as I said to the Jews, ‘Where I am going you cannot come,’ so I say to you now.” He now begins the sad things, after the supper. For when Judas went out it was no longer evening but night. For since they were about to [be parted] a little later, [he tells them these things,] so that they might keep them in memory; or rather, the Spirit reminded them of all things. For it is likely that, hearing them then for the first time and being about to endure such trials, they let many slip. For people sinking into sleep, as another evangelist says, and held fast by dejection, as Christ himself says, “But because I have said these things to you, sorrow has filled your heart,” how could they have retained all these things exactly? Why then were they said? It was no small gain to them for the glory of Christ to know clearly, when they were reminded afterward, that they had heard these things long before from Christ. But why does he cast down their souls beforehand, saying, “Yet a little while I am with you”? To the Jews it was said fittingly; but why do you put us in the same rank as those ungrateful men? Not at all. And why did he say, “As I said to the Jews”? He reminded them that he does not foretell these things now, from the arrival of the terrible things, but foresaw them long before; and the very men who heard are witnesses that he said these things to the Jews too. Therefore he also added “Little children,” so that on hearing “As I said to the Jews,” they might not think that what was said was said to them in the same way. Not to cast them down, then, but to comfort them, he says these things, so that the terrible things might not throw them into confusion by coming upon them unexpectedly. “Where I am going you cannot come.” He shows that his death is a removal and a change for the better, to a place that does not receive corruptible bodies. And he says these things also rousing their longing for him and making it warmer. For you know that when we see any of our dearest departing, we are warmed most of all, and more so when we see one going to a place where we cannot even go. To those, then, he said these things to frighten them, but to these to kindle their longing: such is the place that not only they, but not even you, my dearest, can come there. Here he also shows his own dignity. “And I say to you now.” Why “now”? In one way to them and in another to you; that is, not along with them. And where did the Jews seek him, and where the disciples? The disciples, when they fled; the Jews, when they suffered incurable evils surpassing all description, when their city itself was taken and the wrath sent by God was borne against them from every side. To them, then, he said it then on account of their unbelief, but to you now, so that the terrible things may not come upon you unexpectedly. “A new commandment I give to you.” For since it was likely that on hearing these things they would fall into turmoil, as men about to be left alone, he comforts them, putting around them love, the root and safety of all good things; as if he were saying, Are you grieved because I am going away? But if you love one another, you will be stronger. Why then did he not say this? Because he said what profited them more than this: “By this all will know that you are my disciples.” For by this he showed at the same time that the company would not be extinguished, since he gave them also a distinguishing mark. And he said this when the traitor had been cut off from them. And how does he call it a new commandment, when it is also found in the Old? He himself made it new by the manner; at any rate he added, “As I have loved you.” For I did not pay you a debt for good deeds you had done before, he says, but I myself began. So you too must do good to your dearest, even when you do not owe it to them. And passing over the miracles they were going to perform, he marks them out by love. Why so? Because this above all is what shows people to be holy. For it is the foundation of all virtue. Through this above all we are all saved. For this, he says, is to be a disciple. So all will praise you, when they see you imitating my love.

### Scripture references

- John 13:27: quotation, high confidence
- John 13:28: quotation, high confidence
- John 13:26: quotation, high confidence
- John 10:18: quotation, high confidence
- John 13:18: quotation, high confidence
- John 13:30: quotation, high confidence
- John 13:29: quotation, high confidence
- Luke 8:3: allusion, high confidence
- Matt 10:9: allusion, medium confidence
- Matt 10:10: allusion, medium confidence
- Matt 26:49: allusion, high confidence
- John 13:31: quotation, high confidence
- Matt 16:23: allusion, medium confidence
- John 8:28: quotation, high confidence
- John 2:19: quotation, high confidence
- Matt 12:39: quotation, high confidence
- John 13:32: quotation, high confidence
- Matt 27:45: allusion, high confidence
- Matt 27:51: allusion, high confidence
- Matt 27:52: allusion, high confidence
- Matt 27:66: allusion, high confidence
- Acts 1:3: allusion, medium confidence
- John 13:33: quotation, high confidence
- John 14:26: allusion, medium confidence
- Luke 22:45: allusion, high confidence
- John 16:6: quotation, high confidence
- John 7:34: allusion, medium confidence
- John 13:34: quotation, high confidence
- John 13:35: quotation, high confidence
- Lev 19:18: allusion, medium confidence

### Translation notes

- Quotations: John 13:27–35; John 10:18; John 8:28; John 2:19; Matt 12:39; John 16:6; John 7:34. Allusions: Luke 8:3; Matt 10:9–10; Matt 26:49; Matt 16:23; Matt 27:45, 51–52, 66; Acts 1:3; Luke 22:45; Lev 19:18 (the commandment “in the Old”).
- Lines are lost in the scan at several points (the opening of the quotation of John 13:33 and the sentence after “about to … a little later”); supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 72.2 (PG 59:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/72-2).

## Homily 72.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/72-1/#p-72-4
- Source: PG 59:420
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Love, not miracles, marks Christ's disciples and wins unbelievers; the vices of Christians keep the Greeks in their error and cause God's name to be blasphemed.

### Greek text

Τί οὖν; οὐ πολλῷ μᾶλλον τὰ θαύματα δείκνυσ! τοῦτο; Οὐδαμῶς. Πο.1.1οἱ γὰρ ἐροῦσι" Κύριδ, οὐκ ἐν τῷ ὀνόματί σου δαιμόνια ἐξεδάλομεν; καὶ πάλιν χαιρόντων αὐτῶν ὅτι τὰ δαιμόνια αὐτοῖς ὑπακούει, φησί: Μὴ καίρετε ὅτι τὰ δαιμόνια ὑμῖν ὑπακούει, ἀλλ. ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐραγοῖς. Καὶ μὴν τοῦτο τὴν οἰκουμένην ἐπηγάγετο, ἐπειδὴ ἐκεῖνο προῇν" εἰ δὲ μὴ ἦν ἐκεῖνο, οὔτε τοῦτο παρέμενεν. Τοῦτο γοῦν εὐθέως αὐτοὺς ἐποίησε καλοὺς καὶ ἀγαθοὺς, καὶ τὸ τὴν καρδίαν πάντων καὶ τὴν ψυχὴν εἶναι μίαν. Εἰ δὲ διέστησαν ἀπ᾽ ἀλλήλων, ἅπαντα ἂν» ἀπολώλει. Οὐκ ἐκείνοις δὲ ταῦτα διελέγετο μόνοις ἵ, ἀλλὰ καὶ πᾶσι τοῖς μέλλουσι πιστεύειν εἰς αὐτόν᾽ ἐπεὶ καὶ νῦν οὐδὲν ἄλλο ἐστὶν τὸ σχανδαλίζον νας, ἣ τὸ μὴ ἀγάπην εἶναι, ᾿Αλλὰ καὶ τὸ στμεῖα μὴ γίνεσθαι ἐγκαλοῦσι, φγτσίν, ᾿Αλλ’ οὐκ οὕτως. Ποῦ δὲ τὴν ἀγάπην ἐπεδείξαντο οἱ ἀπόστολοι; Ὁρᾷς Πέτρον καὶ Ἰωάννην ἀδιασπάστως ἔχοντας ἀλλήλων, καὶ ἐπὶ τὸ ἱερὸν ἀναδαίνοντας; ὁρᾷς Παῦλον οὕτω πρὸς αὐὖτοὺς διακείμενον - καὶ ἀπορεῖς; Εἰ γὰρ τὰ ἄλλα ἐχέ χτηντο, πολλῷ μᾶλλον εἶχον τὴν μητέρα τῶν ἀγαθῶν. ᾿Απὸ γὰρ ψυχῇς ἐναρέτου τοῦτο τὸ πρᾶγμα βλαστάνει" ἔνθα δὲ πονηρία, τοῦτο ξηραίνεται τὸ φυτόν. Ὅταν γὰρ, φησὶ, πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. Καὶ “Ἕλληνας δὲ οὐκ οὕτως ἐπάγεται σημεῖα, ὡς βίος" βίον δὲ οὐδὲν οὕτως εἶναι ποιεῖ, ὦ; ἀγάπη. Ἐκεῖνα μὲν γὰρ τοὺς ποιοῦντας πολλάκις καὶ πλάνους ἐκάλεσαν' βίου δὲ ἐπιλαδέσθαι οὐκ ἂν ἔχοιεν καθαροῦ. τε μὲν οὖν οὕπω τὸ χήρυζετο’ νῦν δὲ ἀπὸ βίου χρὴ θαυμάξεσθαι. Οὐδὲν γὰρ οὕτως ἐντρέπει Ἕλληνας, ὡς ἀρετή" οὐδὲν σχανδαλίξει, ὡς κακία" καὶ εἰκότως. “Ὅταν γὰρ ἴδῃ πλεονεἐχτοῦντα, ἁρπάζοντα, τὰ ἐναντία κελεύοντα, καὶ τοῖς ὁμοφύλοις ὡς θηρίοις κεχρημένον τὸν χελευσθέντα καὶ ἐχθροὺς ἀγαπᾷν, λῆρον ἐρεῖ τὰ εἰρημένα. Ὅταν ἴδῃ τρέμοντα θάνατον, πῶς δέξεται τοὺς περὶ ἀθανασίας λόγους; “Ὅταν ἴδῃ φιλαρχοῦντας καὶ τοῖς ἄλλοις δουλεύοντας πάθεσιν, ἀχριδέστερον ἐν τοῖς ἑαυτοῦ μενεῖ δόγμασιν, οὐδὲν μέγα περὶ ἡμῶν φανταζόμενος. Ἡμεῖς γάρ ἔσμεν αἴτιοι, ἡμεῖς, τοῦ μένειν αὐτοὺς ἐπὶ τῆς πλάνης. Τῶν μὲν γὰρ δογμάτων τῶν παρ᾽ ἑαυτοῖς πάλαι: κατέγνωσαν, καὶ τὰ ἡμέτερα δὲ ὁμοίως θαυμάζουσιν" ἐκ τοῦ βίου δὲ ἡμῶν κωλύονται. Τὸ μὲν γὰρ διὰ λόγων φιλοσοφῆσαι, εὔκολον ( πολλοὶ γὰρ καὶ παρ᾽ αὐτῶν τοῦτο ἐποίησαν)" ἐπιζητοῦσι δὲ τὴν διὰ τῶν ἔργων ἐπίδειξιν. ᾿Αλλὰ τοὺς παλαιοὺς παρ᾽ ἡμῖν ἐννοείτωσαν. ᾿Αλλ᾽ οὐδαμῶς πιστεύουσιν, ἀλλὰ τοὺς νῦν ζῶντας ἐπιζητοῦσιν. Δεῖξον γάρ μοι, φησὶ, τὴν πέστιν διὰ τῶν ἔργων σου. ᾿Αλλ᾽ οὐκ ἔστιν" ἀλλὰ μᾶλλον ὁρῶντες καὶ θηρίου σπαράττοντας ἡμᾶς τοὺς πλησίον, λύμην ἡμᾶς καλοῦσι τῆς οἰκουμένης. Ταῦτα Ἕλληνας κατέχει, καὶ οὐκ ἀφίησι πρὸς ἡμᾶς μεταστῆναι. Ὥστε ἡμεῖς καὶ τούτων δίκην δώσομεν, οὐκ ὑπὲρ ὧν κακῶς πράττομεν μόνον, ἀλλὰ καὶ ὑπὲρ ὧν βλασφημεῖται τὸ ὄνομα τοῦ Θεοῦ. Μέχρι τίνος χρήμασι, καὶ τρυφῇ, καὶ τοῖς ἄλλοις ἐσμὲν προδεδομένοι « πάθεσιν; ᾿Αποστῶμεν οὖν λοιπόν. “Ακουσον «αἰ φησιν ὁ προφήτης περί τινων ἀνοήτων " Φάγωμεν καὶ πίωμεν " αὔριον γὰρ ἀποθνήσκομεν. Ἐπὶ δὲ τῶν παρόντων οὐδὲ τοῦτο ἔστιν εἰπεῖν᾽ οὕτω πολλοὶ τὰ τῶν ἁπάντων περιδάλλονται. Οὕτω καὶ αὐτοῖς ὄνειδίζων ἔλεγεν ὁ προφήτης Μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Διὸ καὶ δέδοικα μή τι γένηται χαλεπὸν, "καὶ πολλὴν ἐπισπασώμεθα τὴν παρὰ τοῦ Θεοῦ τιμωρίαν. Ὅπερ ἵνα μὴ γένηται, τῆς ἀρετῆς ἐπιμελώμεθα Ρ πάσης, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἀγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

What then? Do not the miracles show this much more? Not at all. For “many will say, ‘Lord, did we not cast out demons in your name?’” And again, when they rejoiced that the demons obeyed them, he says, “Do not rejoice that the demons obey you, but that your names are written in heaven.” And indeed this won over the world, because that came first; if that had not been, neither would this have lasted. At any rate, it was this that at once made them noble and good, and made the heart and the soul of all one. If they had stood apart from one another, everything would have perished. And he did not say these things to them alone, but also to all who would believe in him; since even now nothing else scandalizes the unbelievers so much as that there is no love. “But they also complain that signs do not happen,” someone says. But not in the same way. And where did the apostles display their love? Do you see Peter and John inseparable from one another, and going up to the temple? Do you see Paul so disposed toward them, and are you at a loss? For if they had acquired the other things, much more did they have the mother of good things. For this thing springs from a virtuous soul; but where wickedness is, this plant withers. “For when lawlessness is multiplied,” he says, “the love of many will grow cold.” And signs do not win over the Greeks so much as a way of life does; and nothing makes a way of life so much as love does. For those who performed the former they often even called deceivers; but they could not lay hold on a pure life. Then, [when] the preaching was not yet [spread abroad, the signs were marveled at]; but now we must be admired for our life. For nothing so puts the Greeks to shame as virtue; nothing scandalizes them so much as vice; and reasonably. For when one of them sees the man who was commanded to love even his enemies being grasping, robbing, bidding others do the opposite, and treating his own kin like wild beasts, he will say that what was said is nonsense. When he sees one trembling at death, how will he accept the words about immortality? When he sees people loving power and enslaved to the other passions, he will remain the more firmly in his own doctrines, imagining nothing great about us. For we are the cause, we, of their remaining in error. Their own doctrines they condemned long ago, and ours they likewise admire; but they are hindered by our life. For to live wisely in words is easy (for many of them have done this too); but they look for the demonstration through deeds. “But let them consider the ancient ones among us.” But they do not believe it at all; they seek those living now. “For show me,” it says, “your faith by your works.” But there is none [to show]; but rather, seeing us tear our neighbors more than a wild beast does, they call us the bane of the world. These things hold the Greeks back and do not let them come over to us. So we shall pay the penalty for these too, not only for what we ourselves do wrongly, but also because the name of God is blasphemed. How long shall we be given over to money and luxury and the other passions? Let us now at last stand off from them. Hear what the prophet says about certain senseless people: “Let us eat and drink, for tomorrow we die.” But of those now one cannot even say this; so many gather round themselves what belongs to everyone. Therefore the prophet too, reproaching them, said, “Will you dwell alone upon the earth?” Therefore I fear that something grievous may happen, and that we may draw on ourselves heavy punishment from God. That this may not happen, let us take care of all virtue, that we may also obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.

### Scripture references

- Matt 7:22: quotation, high confidence
- Luke 10:20: quotation, high confidence
- Acts 4:32: allusion, high confidence
- Acts 3:1: allusion, high confidence
- Matt 24:12: quotation, high confidence
- Jas 2:18: quotation, high confidence
- Rom 2:24: allusion, medium confidence
- Isa 22:13: quotation, high confidence
- Isa 5:8: quotation, high confidence

### Translation notes

- Quotations: Matt 7:22; Luke 10:20; Matt 24:12; Jas 2:18; Isa 22:13; Isa 5:8. Allusions: Acts 4:32; Acts 3:1; Rom 2:24.
- A line is lost in the scan after “Then, … the preaching was not yet”, and words after “But there is none”; supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 72.4 (PG 59:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/72-4).

## Homily 73.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/73-1/#p-73-1
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Peter's love makes him contradict Christ, who foretells his denial and allows the fall to teach him humility, while comforting all the disciples with the many dwelling places.

### Greek text

Λέγει Σίμων Πέτρος " Κύριε, ποῦ ὑπάγεις; κρίθη αὐτῷ ὁ ᾿Ιησοῦς - "Ὅπου ὑπάγω ἐγὼ, οὐ δύνασαί μοι γῦν ἀκολουθῆσαι " ὕστερον δὲ Μέγα ἀγάπη καλόν" πυρός ἐστι σφοδρότερον, καὶ πρὸς αὐτὸν ἄνεισι τὸν οὐρανόν" καὶ οὐδέν ἐστι κώλυμα α, ὅπερ αὐτῆς τὴν ῥαγδαῖον ὁρμὴν ἐπισχεῖν δυνήσεται. Ὁ γοῦν θερμότατος Πέτρος, ἀκούσας, ὅτι “Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὗ δύνασθε ἐ θεῖν, τί λέγει; Κύριε, ποῦ ὑπάγεις; Τοῦτο δὲ εἴπεν, οὐκ οὕτω μαθεῖν βουλόμενος, ὡς ἀκολουθῆσαι ἐπιθυμῶν. Φανερῶς μὲν οὖν εἰπεῖν, ὅτι Ἔρχομαι, οὐκ ἐτόλμησε τέως " φησὶ δὲ, Ποῦ ὑπάγεις; Ὁ Χριστὸς δὲ οὐ πρὸς τὰ ῥήματα, ἀλλὰ πρὸς τὴν διάνοιαν ἀπεχρίνατο. Ὅτι γὰρ τοῦτο ἤθελε, δι᾽ ὧν ὁ Χριστὸς εἶπε δῆλον. Τί γάρ φησιν; Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι. Ὁρᾷς ὅτι τὸ ἀκολουθῆσαι ἐπεπόθει, καὶ διὰ τοῦτο ἐρωτᾷ; ᾿Ακούσας δὲ, ὅτι σεις ὕστερον, οὐδὲ οὕτω τὸν πόθον κατεῖχε " καίτοι χρηστὰς ἐλπίδας λαδὼν,, ἀλλ᾽ οὕτως ἐπείγεται ὡς εἰπεῖν, Διατί οὐ δύναμαί σοι νῦν ἀκοιουθῆσαι; Τὴν γυχήν μου ὑπὲρ σοῦ θήσω. Ἐπειδὴ γὰρ ἀπεσείσατο τὸν φόδον τῆς προδοσίας, καὶ τῶν γνησίων ἐφάνη καὶ αὐτὸς ὧν, μετὰ παῤῥησίας δι᾽ ἑαυτοῦ λοιπὸν ἐρωτᾷ τῶν ἄλλων σιγώντων. Τί λέγεις, Πέτρε; εἶπεν, ὅτι Οὐ δύνασαι" καὶ σὺ λέγεις, ὅτι Δύναμαι; Οὐκοῦν εἴσῃ διὰ τῆς πείρας αὐτῆς, ὅτι οὐδέν σού ἔστιν ἡ ἀγάπη, μὴ τῆς ἄνωθεν παρούσης ῥοπῆς. Ὅθεν δῆλον, ὅτι καὶ τὸ πτῶμα ἐκεῖνο, αὐτοῦ κηδόμενος συνεχώρησεν. ἘΘούλετο μὲν γὰρ καὶ διὰ τῶν πρώτων παιδεῦσαι " ἐπειδὴ δὲ ἐπέμενε τῇ σφοδρότητι, αὐτὸς μὲν οὐκ ἐνέδαλεν αὐτὸν, οὔτε ὦσεν ἐπὶ τὴν ἄρνησιν, εἴασε δὲ ἔρημον, ὥστε μαθεῖν τὴν ἑαυ- «οὔ ἀσθένειαν. Εἶπεν, ὅτι δεῖ παραδοθῆναι, καὶ λέγει" ἽΔεώς σοι" οὐ μὴ ἔσται σοι τοῦτο. Ἐπετιμήθη, καὶ οὐκ ἐπαιδεύθη " ἀλλὰ πάλιν, βουλομένου τοῦ Χριστοῦ νίψαι αὐτοῦ τοὺς πόδας, φησίν’ Οὐ μὴ γνίψῃς μου τοὺς πόδας ὃ εἰς τὸν αἰῶνα. ᾿Αχούσος πάλιν, ὅτι Οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, λέγει" Κἂν πάντες ἀργήσωνται, ἐγὼ οὐκ ἀρνήσομαι. Ἕπεὶ οὖν εἰκὸς ἣν αὐτὸν καὶ εἰς ἀπόνοιαν ἀρθῆναι μελετῶντα ἀντιλέγειν αὐτῷ, παιδεύει λοιπὸν αὐτὸν μὴ ἀντιπίπτειν. Τοῦτο γοῦν καὶ ὁ Λουκᾶς αἰνιττόμενος, αὐτόν φησιν εἰρηκέναι, Καὶ ἐγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου" τουτέστιν, ἵνα μὴ εἰς τέλος ἀπόλῃ " διὰ πάντων ταπεινοφροσύνην αὑτὸν διδάσκων, καὶ τὴν ἀνθρωπίνην ἐλέγχων φύσιν οὐδὲν αὐτὴν καθ᾽ ἑαυτὴν οὖσαν. Ἐπειδὴ γὰρ ἡ πολλὴ ἀγάπη ἀντιλογιχὸν αὐτὸν ἐποίησε, σωφρονίζει λοιπὸν αὐτὸν, ἵνα μὴ καὶ ἐν τοῖς μετὰ ταῦτα τοῦτο πάθῃ, ὅταν τῆς οἰκουμένης τὴν οἰκονομίαν ἀναδέξηται" ἀλλ᾽ 8 ᾿ ὃς αὐτοῦ ότερον.... οὗ ἵνα ἀναμιμνησκόμενος ὧν ἔπαθεν ἐπιγινώσχῃ ἑαυτόν. Καὶ ὅρα σφοδρότητα πτώματος. Οὐ γὰρ ἅπαξ καὶ δὶς τοῦτο ἔπαθεν, ἀλλ᾽ οὕτως ἐξέστη, ὡς ἐν βραχεῖ χαιρῷ « τρίτον εἰπεῖν τὸ ῥῆμα τὸ τῆς ἀρνήσεως" ἵνα μάθῃ, ὅτι οὐκ οὕτως ἠγάπησεν, ὡς ἡγαπήθη. ᾿Αλλ᾽ ὅμως τῷ οὕτω πεσόντι πάλιν λέγει“ ᾿Αγαπᾷς μὲ πλέον τούτων; Οὕτως οὐκ ἀπὸ ψύξεως, ἀλλ᾽ ἐκ τοῦ γυμνωθῆναι τῆς ἄνωθεν βοηθείας γέγονε. Τὴν μὲν οὖν ἀγάπην ἀποδέχεται τοῦ Πέτρου, τὴν δὲ ἐξ αὐτῆς τιχτομένην ἀντιλογίαν περιχόπτει. Εἰ γὰρ ἀγαπᾷς, ὀφείλεις τῷ ἠγαπημένῳ πείθεσθαι. Εἶπε καὶ σοὶ καὶ τοῖς μετὰ σοῦ, Οὐ δύνασαι" τί φιλονεικεῖς; οὐκ οἶδας τί ποτέ ἐστιν ἀπαγόρευσις Θεοῦ; Ἐπειδὴ δὲ ἐν τούτῳ μαθεῖν οὐ θέλεις ὅτι οὐκ οἷόν τε μὴ γενέσθαι ὃ λέγω, ἐν τῇ ἀρνήσει αὐτὸ μαθήσῃ ὁ " καίτοι πολύ σοι τοῦτο τότε ἀπιστότερον ἐφαίνετο. Τοῦτο μὲν γὰρ οὐδὲ ἔδεις - ἐχείνου δὲ τὴν γνῶσιν 4 αὐτὸς εἶχες ἐν τῇ ψυχῇ" ἀλλ᾽ ὅμως ἐγίνετο τὸ μηδὲ προσδοχηθέν. Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω. Ἐπειδὴ 4 γὰρ ἤκουσεν, ὅτι μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἐπεπήδησεν εὐθέως, ἀκόρεστος ὧν καὶ τῶν ἄκρων ἐφιχνεῖσθαι βουλόμενος. ᾿Αλλ᾽ ὁ Χριστὸς, δεικνὺς ὅτι αὐτοῦ μόνον ἐστὶ ταῦτα μετὰ αὐθεντίας ἐπαγτέλλεσθαι, φησί" Πρὶν ἀλέκτορω φωνῆσαι" τουτέστι, νῦν. Οὐδὲ γὰρ ἣν πολὺ τὸ διάστημα " ἀωρὶ γὰρ τῶν γυχτῶν διελέγετο, καὶ πρώτη καὶ δευτέρα ἦν φυλαχὴ διελθοῦσα. Μὴ ταρασσέσθω ὑμῶν ἡ καρδία. Τοῦτο λέγει, ἐπειδὴ εἰκὸς ἦν αὐτοὺς ἀκούσαντας ταρᾶττεσθα:. Εἰ γὰρ ὁ κορυφαῖος καὶ οὕτω διάπυρος πρὸ φωνῆς ἀλέχτορος τρὶς ἀπαρνήσεσθαι ἤκουσε" μεγάλὴν τινὰ προσδοκᾷν αὐτοὺς περίστασιν ὑποστήσεσθαι εἰκὸς ἦν, ἱκανὴν καὶ τὰς ἀδαμαντίνους περιτρέψαι ψυχάς. Ἐπεὶ οὖν ταῦτα λογιζομένους εἰκὸς ἣν αὑτοὺς καὶ ἐκστῆναι, ὅρα πῶς αὐτοὺς παραμυθεῖται, Μὴ ταρασσέσθω ὑμῶν ἡ καρδία, λέγων" τούτῳ πρώτῳ δ τῆς θεότητος αὐτοῦ τὴν δύναμιν ἐνδεικνύμενος, ὅτι ἃ κατὰ ψυχὴν εἶχον, ταῦτα οἷδε καὶ εἰς μέσον ἄγει. Πιστεύετε εἰς τὸν Θεὸν, καὶ εἰς ἐμὲ πιστεύετε" τουτέστι, πάντα παρελεύσεται τὰ δεινά. Ἡ γὰρ εἰς ἐμ πίστις καὶ τὸν γεγεννηκότα δυνατωτέρα τῶν ἐπιόντων ἐστὶ, καὶ οὐδὲν ἐάσει κρατῆσαι τῶν δυσχερῶν. Εἶτα ἐπάγει" Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ ποιλλαί εἰσιν. Ὥσπερ τὸν Πέτρον ἀλύοντα παραμυθεῖται λέγων " κοιουθήσεις δὲ ὕστερον " οὕτω καὶ τούτοις ταύτην τὴν ἐλπίδα ὑποφαίνει. Ἵνα γὰρ μὴ νομίσωσιν ἐκείνῳ μόνῳ τὴν ἐπαγγελίαν δεδόσθαι, φησίν Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μογαὶ ποιιλαί εἰσιν. Εἰ δὲ μὴ, εἶπον ἂν ὑμῖν, Πορεύομαι ἃ ἑτοιμάσαι τόπον ὑμῖν" τουτέστιν, ὅτι καὶ ὑμᾶς ἐκεῖνος ὁ χῶρος δέξεται ὁ καὶ τὸν Πέτρον. ᾿Αφθονία γὰρ ἐκεῖ πολλὴ χκαταγωγίων, καὶ οὐκ ἕνι εἰπεῖν ὅτι ἑτοιμασίας δεῖται. Ἐπειδὴ γὰρ εἶπεν, Οὗ δύνασσέ μοι γῦν ἀκολουθῆσαι, ἵνα μὴ νομίσωσιν εἰς τέλος ἐχχεχόφθαι, ἐπήγαγεν « Ἵνα, ὕπου ἐγώ εἰμι, καὶ ὑμεῖς ἐκεῖ ἦτε. Τοσαύτην ὑπὲρ τοῦ πρά- Ὑματος τούτου πεποίημαι τὴν σπουδὴν, ὅτι ἴδη ἂν τούτου ἐγενόμην, εἰ μὴ πάλαι [(51] ὑμῖν παρεσχεύαστο, δεικνὺς ὅτι σφόδρα αὐτοὺς χρὴ θαῤῥεῖν καὶ πεποιθέναι.

### English translation (Claude)

“Simon Peter says, ‘Lord, where are you going?’ Jesus answered him, ‘Where I am going you cannot follow me now; but [you will follow] afterward.’” Love is a great good; it is fiercer than fire and rises up to heaven itself; and there is no obstacle that will be able to check its rushing impulse. The most fervent Peter, at any rate, on hearing, “Where I am going you cannot come,” what does he say? “Lord, where are you going?” And he said this not so much wishing to learn as desiring to follow. To say openly, “I am coming,” he did not yet dare; but he says, “Where are you going?” But Christ answered not his words but his thought. For that he wanted this is clear from what Christ said. For what does he say? “Where I am going you cannot follow me now.” Do you see that he longed to follow, and asks for this reason? And on hearing “you will follow afterward,” not even so did he restrain his longing, although he had received good hopes; but he presses so hard as to say, “Why can I not follow you now? I will lay down my life for you.” For since he had shaken off the fear of being the traitor and was seen to be himself one of the genuine ones, he asks boldly, by himself, thereafter, while the others are silent. What are you saying, Peter? He said, “You cannot”; and you say, “I can”? Then you will know by experience itself that your love is nothing without the presence of the influence from above. From this it is clear that he permitted that fall too out of care for him. For he wished to teach him by the first words; but since he persisted in his vehemence, he himself did not throw him or push him into the denial, but left him alone, so that he might learn his own weakness. He said that he must be handed over, and Peter says, “Far be it from you; this shall never happen to you.” He was rebuked and was not taught; but again, when Christ wished to wash his feet, he says, “You shall never wash my feet.” Again, hearing, “You cannot follow me now,” he says, “Even if all deny you, I will not deny you.” Since then it was likely that he would be carried away even into folly by practicing contradiction of him, he teaches him thereafter not to oppose him. At any rate Luke too, hinting at this, says that he said, “And I have prayed for you, that your faith may not fail”; that is, that you may not be lost altogether; teaching him humility by everything, and proving that human nature by itself is nothing. For since his great love made him contradictory, he brings him to his senses thereafter, so that he might not suffer this in later times too, when he would take on the stewardship of the world, but … so that, remembering what he suffered, he might know himself. And see the violence of the fall. For he did not suffer this once or twice, but was so beside himself that in a short time he spoke the word of denial three times; so that he might learn that he did not love as he was loved. And yet to the one who had fallen so he says again, “Do you love me more than these?” Thus it happened not from coldness, but from being stripped of the help from above. He accepts Peter's love, then, but cuts off the contradiction born of it. For if you love, you ought to obey the one you love. He said to you and to those with you, “You cannot”; why do you contend? Do you not know what God's refusal is? But since you are not willing to learn in this way that what I say cannot fail to happen, you will learn it in the denial; and yet this seemed to you then far less credible. For this you did not even know; but the knowledge of that you had yourself in your soul; and yet what was not even expected happened. “I will lay down my life for you.” For since he had heard that no one has greater love than this, he leapt forward at once, being insatiable and wishing to reach the summit. But Christ, showing that it belongs to him alone to promise these things with authority, says, “Before the rooster crows”; that is, now. For the interval was not long; he was speaking late at night, and the first and second watch had passed. “Let not your heart be troubled.” He says this because it was likely that on hearing this they were troubled. For if the chief, and one so ardent, heard that he would deny him three times before the rooster crowed, it was likely that they would expect to undergo some great calamity, able to overturn even adamantine souls. Since then it was likely that, reasoning thus, they were beside themselves, see how he comforts them, saying, “Let not your heart be troubled”; by this first showing the power of his divinity, that he knows what they had in their soul and brings it into the open. “Believe in God, believe also in me”; that is, all the terrible things will pass. For faith in me and in the one who begot me is stronger than what is coming upon you, and will let none of the difficulties prevail. Then he adds, “In my Father's house are many dwelling places.” As he comforts Peter in his distress, saying, “But you will follow afterward,” so to these too he holds out this hope. For so that they might not think the promise had been given to him alone, he says, “In my Father's house are many dwelling places. If it were not so, I would have told you; I go to prepare a place for you”; that is, the same region that receives Peter will receive you too. For there is great abundance of lodgings there, and one cannot say that it needs preparing. For since he had said, “You cannot follow me now,” so that they might not think they had been cut off altogether, he added, “that where I am, you also may be.” I have shown such zeal for this matter that I would already have been about it, had it not long ago been prepared for you; showing that they must be very confident and trusting.

### Scripture references

- John 13:36: quotation, high confidence
- John 13:33: quotation, high confidence
- John 13:37: quotation, high confidence
- Matt 16:22: quotation, high confidence
- John 13:8: quotation, high confidence
- Matt 26:33: quotation, high confidence
- Luke 22:32: quotation, high confidence
- John 21:15: quotation, high confidence
- John 15:13: allusion, high confidence
- John 13:38: quotation, high confidence
- John 14:1: quotation, high confidence
- John 14:2: quotation, high confidence
- John 14:3: quotation, high confidence

### Translation notes

- Quotations: John 13:33, 36–38; Matt 16:22; John 13:8; Matt 26:33; Luke 22:32; John 21:15; John 15:13; John 14:1–3.
- A line is lost in the scan after “when he would take on the stewardship of the world, but”, marked …, and words at the end of the quotation of John 13:36 are supplied in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 73.1 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/73-1).

## Homily 73.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/73-1/#p-73-2
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ is the way, the truth, and the life, and knowing him is knowing the Father; sins are washed away by baptism and afterward above all by almsgiving, but not almsgiving from injustice.

### Greek text

Εἴτα ἵνα μὴ δόξῃ ὥσπερ ψυχαγωγῶν αὐτοὺς λέγεῖιν, ἀλλὰ πιστεύσωδιν ὅτι οὕτως ἐστὶ), ἐπάγει" Καὶ ὅπου ὑπάγω οἴδατε, καὶ τὴν ὁδὸν οἴδατε. "Ὁρᾷς πῶς δίδωσιν αὑτοῖς ἀπόδειξιν τοῦ μὴ ἁπλῶς ταῦτα εἰρῆσθαι; Τοῦτο δὲ λέγει Ρ», ἐπεὶ συνεῖδεν αὖτῶν τὴν ψυχὴν τοῦτο λοιπὸν ζητοῦσαν μαθεῖν. Ὁ μὲν γὰρ Πέτρος οὐκ ὑπὲρ τοῦ μαθεῖν, ἀλλ᾽ ὥστε ἀκολουθῆσαι, ἔλεγεν ὅπερ ἔλεγεν. Ἐπειδὴ δὲ ἐπετιμήθη ἐκεῖνος, καὶ ὃ τέως ἀδύνατον ἐδόκει εἶναι, δυνατὸν αὐτὸς ἀπεφήνατο ς, ἀδύνατον δὲ φανὲν, εἰς ἐτι θυμίαν αὐτὸν ἤγαγς τοῦ γνῶναι μετὰ ἀχριδείας αὐτό" διὰ τοῦτο τούτοις φησί’ Καὶ τὴν ὁδὸν οἴδατε. "Ὥσπερ γὰρ εἰπὼν, Ἀπαρνήσῃ με. μηδενὸς μηδὲν προφθεγξαμένου, καὶ τὰ ἐν τῇ καρδίᾳ ἐρευνῶν ἔλεγε, Μὴ ταράττεσθε᾽ οὕτω καὶ ἐνταῦθα εἰπὼν, ὅτι Οἴδατε, τὴν ἐπιθυμίαν ἐδήλου τὴν ἐν τῇ διανοίᾳ αὐτῶν, καὶ αὐτὸς αὐτοῖς δίδωσι πρόφασιν τοῦ ἐρωτῆσαι. Τὸ δὲ, Ποῦ ὑπάγεις; Πέτρος μὲν ἀπὸ φιλοστοργία; πολλῦς, Θωμᾶς δὲ ἀπὸ δειλίας λέγει. Κύριε, οὐκ οἵδαμεν ποῦ ὑπάγεις. Τὸν τόπον οὐκ ἴσμεν, φησί καὶ τὴν ἐκεῖ φέρουσαν ὁδὸν πῶς εἰσόμεθα; Καὶ ὄρα μεθ᾽ ὅσης ὑποστολῆς. Οὐ γὰρ εἶπεν, Εἰπὲ ἡμῖν τὸν τόπον᾽ ἀλλ᾽, Οὐκ οἵδαμεν ποῦ ὑπάγεις. Τοῦτο γὰρ πάλαι πάντες μαθεῖν ὥδινον. Εἰ γὰρ Ἰουδαῖοι διηπόρουν καίτοι γε ἀπαλλαγῆναι αὐτοῦ βουλόμενοι, πολλῷ μᾶλλον οἱ μηδέποτε αὐτοῦ χωρισθῆναι βουλόμενο!: μαθεῖν ἤθελον. Ἐδεδοίχεισαν μὲν οὖν αὐτὸν ἐρωτῆσαι «", "ωτῶσι δὲ ὄμως, ἀπό τε τοῦ πολλοῦ ἀ πόθου καὶ τῆς ἀγωνίας. Τί οὖν ὁ Χριστός, Ἐγώ εἶμι ἡ ὁδὺς καὶ ἡ ἀλήθεια καὶ ἡ ζωή. Οὐδεὶς δύναται ἐ ἰυεῖν πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. Τί οὖν οὐκ εὖθέως ἐρωτηθεὶς παρὰ τοῦ Πέτρου, Ποῦ ὑπάγεις; εἴπεν, Ἐγὼ πρὸς τὸν Πατέρα πορεύομαι " ὑμεῖς δὲ οὗ δύνασθε ἐλθεῖν νῦν - ἀλλὰ τοσούτων ἐνέδαλεν λόγῶν περίοδον, ἐρωτήσεις καὶ ἀποκρίσεις συντιθείς,, Ἰουδαίοις μὲν γὰρ εἰκότως τοῦτο οὐκ ἔλεγε " τούτοις δὲ διατί; Εἶπ: μὲν καὶ τούτοις καὶ Ἰονδαίοις, ὅτι ἐκ τοῦ Θεοῦ ἐξῆλθε, καὶ πρὸς τὸν Θεὸν ὑπάγει" καὶ νῦν δὲ αὐτὸ λέγει σαφέστερον ἢ πρότερον. “Αλλως δὲ, καὶ Ἰουδαίοις μὲν σαφῶς οὕτως οὐκ εἶπεν, Εἰ γὰρ εἶπεν, ὅτι Οὐ δύνασθε πρὸς τὸν Πατέρα ἐλθεῖν, εἰ μὴ ἐμοῦ 4, εὐθέως ἂν τῦφον τὸ πρᾶγμα ἐνόμισαν" νῦν δὲ ἀποκρύψας, εἰς ἀγωνίαν αὐτοὺς ἐνέθαλεν. Καὶ τοῖς μαθηταῖς δὲ τίνος ἕνεκεν οὕτως εἶπε, φησὶ, καὶ τῷ Πέτρῳ; "Ἤδει αὐτοῦ πολλὴν προθυμίαν, καὶ ὅτι μᾶλλον ἐντεῦθεν ἐπιχείσεται ἐνοχλῶν. Ὥστε οὖν αὖτὸν ἀπαγαγεῖν, χρύπεει. Κατορθώσας δὲ ὅπερ ἐδούλετο διὰ τῆς ἀσαφείας καὶ τοῦ κρύψαι τὸν λόγον, πάλιν αὐτὸ ἐκκαλύπτει. Εἰπὼν γὰρ, ὅτι “Ὅπου εἰμὶ, οὐδεὶς δύναται ἐθεῖν, ἐπήγάγεν᾽ Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μογαὶ ποιλλαί εἰσι" καὶ πάλιν, Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι ἐμοῦ. Τοῦτο οὖν οὐκ ἐδούλετο αὐτοῖ; παρὰ τὴν ἀρχὴν εἰπεῖν, ὥστε μὴ εἰς πλείονα ἀθυμίαν ἐμδαλεῖν" ἐπειδὴ δὲ αὐτοὺς τότε λέγει. ᾿Απὸ γὰρ τῆς ἐπιτιμέσεως τοῦ Πέτρου τὸ πολὺ τῆς ἀθυμίας ἐξέθαλεν ἴ, εἰς φόδον τε ἐμπεσόνπες μήποτε τὰ αὐτὰ ἀκούσωσι, χατεστέλλοντο μᾶλλον. ᾿Εγώ εἶμι ἡ ὁδὸς. Τοῦτο ἀπόδειξις τοῦ, Οὐδεὶς ἔρχεται εἰ μὴ δι ἐμοῦ - πὸ δὲ, Καὶ ἀλήθεια καὶ ἡ ζωὴ, τοῦ, ὅτι πάντως ταῦτα ἔσται. Οὐδὲν τοίνυν παρ᾽ ἐμοῦ ψεῦδος, εἰ ἀλήθεια " εἰ δὲ καὶ ζωνὴ. οὔτε αὐτὸς ὁ θάνατος ὑμᾶς κωλῦσαι δυνήσεται ἐλθεῖν. “Λλλως δὲ, εἰ Γ᾽ ᾿Εγώ εἰμι ἡ ὁδὸς, οὐ δεήσεσθε τοῦ χειραγωγοῦντος " εἰ δὲ καὶ ἡ ἀλήθεια, οὐ ς εῦδος τὰ λεγόμενα" εἰ δὲ καὶ ζωὴ, κἂν ἀποθάνητε, τεύξεσθε των εἰρημέόνων. Τὸ μὲν οὖν τῆς ὁδοῦ καὶ συνῆκαν καὶ ὧμολό-γησαν " τὰ δὲ λοιπὰ ἢγνόουν " οὐ μὴν ἐτόλμων εἰπεῖν ἅπερ ἠγνόοων. ᾿Αλλ᾽ ὅμως πολλὴν ἀπὸ τῆς ὁδοῦ τὴν παραμυθίαν ἔλαδον. Εἰ τοίνυν ἐγὼ κύριός εἰμι δ, φησὶ, τοῦ πρὸς τὸν Πατέρα ἀγαγεῖν, πάντω: ἐκεῖ. Οὐδὲ γὰρ ἔστιν ἑτέραν ἐλθεῖν ὁδόν. Εἰπὼν δὲ ἔμπροσθεν, Οὐδεὶς δύναται ἐθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ἑλκύσῃ αὐτόν" καὶ πάλιν, Ἑὰν ἐγὼ ὑψωθῶ ἀπὸ τῆς γῆς, πάντας ἐϊχύσω πρὸς ἐμαυτόν " καὶ νῦν πάλιν, Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ, δείκνυσιν ἴσον ἑαυτὸν τῷ γεγεννηκότι. Πῶς δὲ εἰπὼν, “Ὅπου ὑπάγω οἵδατε, καὶὲ τὴν ὁδὸν οἴδατε, ἐπῆαγεν - Εἰ ἐμὲ ἐγνώχκειτε, καὲ τὸν Πατέρα μου ἐγνώκειτε ἂν», καὶ ἀπάρτι γτώλογῶν: ἤδεσαν μὲν γὰρ αὐτὸν, οὐκ οὕτω δὲ ὡς ἐχρῆν. Θεὸν μὲν γὰρ ἔδεσαν, Πατέρα δὲ οὐδέπω - ὕστερον γὰρ τὸ Πνεῦμα ἐπελθὸν, πᾶσαν ἐν αὑτοῖς χατεσχεύασα τὴν γνῶσιν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Εἰ ἔἤδειτε ᾿ τὴν ἐμὴν οὐσίαν καὶ τὴν ἀξίαν, καὶ τὴν τοῦ Πατρῶς ἤδειτε. Καὶ ἁπάρτι γνώσεσθε αὐτὸν, καὶ ἑωράχαξ α αὑτὸν (τὸ μὲν μέλλοντος, τὸ δὲ παρόντος)" τουτέστιν, ἐμοῦ. "Ὄψιν δὲ λέγει τὴν κατὰ διάνοιαν γνῶσιν. Τοὺς μὲν γὰρ ὁρωμένους δυνάμεθα καὶ ὁρᾷν καὶ ἀγνοεῖν" τοὺς δὲ γινωσκομένους οὐ δυνάμεθα γινώσχεῖν καὶ ἀγνοεῖν. Διὰ τοῦτό φησι" Καὶ ἑωράκατε αὑτόν" ὥσπερ φησὶν, ἼὭφθη καὶ ἀγγέλοις. Καίτοι γε οὐκ αὐτὴ ἡ οὐσία ὥφθη " ἀλλ᾽ ὅμως φησὶν ὦφθαε, δηλαδὴ ὡς ἐκείνοις ἰδεῖν δυνατόν. Οὕτω δὲ εἴρηταε, ἵνα μάθῃς ὅτι ὁ αὐτὸν Β ἐωρακὼς, τὸν γεγεννηκότα οἷδεν. Ἐθεάσαντο δὲ αὐτὸν οὐ γυμνῇ τῇ οὐσίᾳ, ἀλλὰ σάρκα περιδεθλημένον. Οἷδε δὲ ἀλλαχοῦ και τὴν ὄψεν γνῶσιν λέγειν" ὡς ὅταν λέγῃ, Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ ἔτι αὐτοὶ τὸν Θεὸν ὄψονται. Καθαροὺς δὲ, οὐκὶ τοὺς πορνείας ἀπηλλαγμένους, ἀλλὰ τοὺς πάντων ἁμαρτημάτων φησί" πᾶσα γὰρ ἁμαρτία ῥόπον ἐντίθησι τῇ ψυχῇ. Υ᾽. Ηάντα τοίνυν πράττωμεν, ὥστε ἀποσμῆξαι τὴν ῥυπαρίαν. ᾿ΑἈποσμήχει δὲ πρῶτον τὸ λουτρόν" ὅστε -ρον δὲ καὶ ἕτεραι ὁδοὶ πολλαὶ καὶ παντοδαπαΐ. Φιλἀνθρωπος γὰρ ὧν ὁ Θεὸς καὶ μετὰ ταῦτα ἔδωκεν ἡμῖν ὁδοὺς ποικίλης ἀπαλλαγῆς “ ὧν πρώτη πασῶν ἔστιν ἡ διὰ τῆς ἐλεημοσύνης. Ἐλεημοσύναις γὰρ, μοσύνην δὲ οὐ τὴν ἐξ ἀδικίας λέγω" τοῦτο γὰρ οὐδὲ ἐλεημοσύνη, ἀλλ᾽ ὠμότης καὶ ἀπανθρωπέα. Τέ γὰρ ὄφελος ἐχδῦσαι ἕτερον, καὶ ἐνδῦσαι ἕτερον : ᾿Απὸ γὰρ οἴκτου τοῦ πράγματος ἄρχεσθαι δεῖ" τοῦτο δὲ ἀπανθρωπία. Κἂν γὰρ πάντα τὰ παρ᾽ ἑτέρων δῶμεν, οὐδὲν κέρδος ἡμῖν. Καὶ δείκνυσιν ὁ Ζακχαΐος, ὃς τότε ἔφησεν ἐξιλεοῦσθαι τὸν Θεὸν, δοὺς τῶν ἀφα:τες, καὶ ὀλίγα διδόντες, νομίζομεν Ἄεων πο:εἷἶν τὸν 

### English translation (Claude)

Then, so that he might not seem to say these things as if beguiling them, but that they might believe that it is so, he adds, “And where I am going you know, and the way you know.” Do you see how he gives them proof that these things were not said idly? And he says this because he perceived that their soul now sought to learn this. For Peter said what he said not in order to learn but in order to follow. But since he was rebuked, and what had until then seemed impossible Christ himself had declared possible, and its seeming impossible led Peter into a desire to know it accurately, therefore he says to the others, “And the way you know.” For as when he said, “You will deny me,” though no one had said anything beforehand, searching what was in the heart he said, “Do not be troubled,” so here too, by saying “You know,” he showed the desire in their minds, and himself gives them an occasion to ask. Peter said “Where are you going?” from great affection, but Thomas from fear: “Lord, we do not know where you are going.” We do not know the place, he says; how shall we know the way that leads there? And see with how much reserve. For he did not say, “Tell us the place,” but, “We do not know where you are going.” For all had long been in labor to learn this. For if the Jews were at a loss, although they wished to be rid of him, much more did those who wished never to be separated from him want to learn. They were afraid to ask him, but they ask nevertheless, from great longing and anguish. What then does Christ say? “I am the way, and the truth, and the life. No one can come to the Father except through me.” Why then, when asked by Peter, “Where are you going?”, did he not say at once, “I am going to the Father, and you cannot come now,” but introduced such a long circuit of words, combining questions and answers? To the Jews he reasonably did not say this; but why not to these? He said both to these and to the Jews that he came out from God and goes to God; and now he says it more clearly than before. Besides, to the Jews he did not say it so clearly. For if he had said, “You cannot come to the Father except through me,” they would at once have thought the thing pride; but now, having concealed it, he threw them into anguish. And why, someone says, did he speak this way to the disciples and to Peter? He knew his great eagerness, and that he would press on all the more from this, troubling him. To draw him away, then, he conceals it. But having achieved what he wanted through the obscurity and the concealing of the saying, he uncovers it again. For having said, “Where I am, no one can come,” he added, “In my Father's house are many dwelling places,” and again, “No one comes to the Father except through me.” He did not wish to say this to them at the beginning, so as not to throw them into greater dejection; but when [he had calmed] them, then he says it. For by the rebuke of Peter he cast out much of their dejection, and, falling into fear lest they hear the same things, they were more restrained. “I am the way.” This is the proof of “No one comes except through me”; and “the truth and the life,” of the certainty that these things will be. Nothing from me, then, is falsehood, if I am the truth; and if I am also the life, not even death itself will be able to prevent you from coming. Or again: if I am the way, you will not need someone to lead you by the hand; and if I am also the truth, what is said is not falsehood; and if I am also the life, even if you die, you will obtain what was spoken of. The saying about the way they both understood and confessed; but the rest they did not know; yet they did not dare to say what they did not know. Nevertheless they received great comfort from the way. If then I am lord, he says, of bringing to the Father, you will certainly [come] there. For it is not possible to come by another way. And having said before, “No one can come to me unless the Father draws him,” and again, “If I am lifted up from the earth, I will draw all to myself,” and now again, “No one comes to the Father except through me,” he shows himself equal to the one who begot him. And how, having said, “Where I am going you know, and the way you know,” did he add, “If you had known me, you would have known my Father also; and from now on you know him”? He does not contradict himself: they knew him, but not as they ought. For they knew God, but not yet the Father; for later the Spirit came upon them and wrought all knowledge in them. What he says is something like this: if you had known my essence and my dignity, you would have known that of the Father too. “And from now on you will know him, and you have seen him” (the one in the future, the other in the present); that is, through me. And by seeing he means knowledge in the mind. For those who are seen we can both see and not know; but those who are known we cannot both know and not know. Therefore he says, “And you have seen him,” just as it says, “He was seen also by angels.” And yet the essence itself was not seen; but nevertheless it says “he was seen,” clearly as it was possible for them to see. And it is said this way so that you may learn that the one who has seen him knows the one who begot him. They beheld him not in his naked essence, but clothed with flesh. And elsewhere too it is wont to call knowledge seeing; as when it says, “Blessed are the pure in heart, for they shall see God.” And by the pure it means not those freed from sexual immorality only, but from all sins; for every sin puts filth in the soul.

Let us then do everything to wipe away the filth. The washing [of baptism] wipes it away first; and afterward there are many other ways of every kind as well. For God, being a lover of humankind, gave us even after that ways of release of many kinds, of which the first of all is the one through almsgiving. “For by almsgiving [and acts of faith sins are purged away].” But by almsgiving I do not mean that which comes from injustice; for that is not almsgiving but cruelty and inhumanity. For what is the benefit of stripping one and clothing another? For the thing must begin from pity; but this is inhumanity. For even if we give all that we have from others, it is no gain to us. And Zacchaeus shows it, who said he would then propitiate God, when he had given [back four times what he had taken. But we, robbing without limit] and giving a little, think we make God propitious …

### Scripture references

- John 14:4: quotation, high confidence
- John 13:38: quotation, high confidence
- John 14:1: quotation, high confidence
- John 14:5: quotation, high confidence
- John 14:6: quotation, high confidence
- John 13:36: quotation, high confidence
- John 16:28: allusion, medium confidence
- John 14:2: quotation, high confidence
- John 6:44: quotation, high confidence
- John 12:32: quotation, high confidence
- John 14:7: quotation, high confidence
- 1 Tim 3:16: quotation, high confidence
- Matt 5:8: quotation, high confidence
- Luke 19:8: allusion, high confidence

### Translation notes

- Quotations: John 14:4–7; John 13:38; John 14:1; John 6:44; John 12:32; 1 Tim 3:16; Matt 5:8. Allusions: John 13:3; John 16:28; Luke 19:8.
- The quotation “by almsgiving and acts of faith sins are purged away” (Prov 15:27a LXX [16:6]; also Sir 3:30) is lost in the scan except its first word and is supplied by sense in brackets, as are the lost lines about Zacchaeus at the end; the sentence continues in the next section. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 73.2 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/73-2).

## Homily 73.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/73-1/#p-73-4
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Alms given from robbery defile the altar and the souls of the saints; inner cleanness matters more than washed hands, and almsgiving must come from honest means.

### Greek text

Θεὸν, οὐκ εἰδότες ὅτι μᾶλλον αὐτὸν α παροξύνομεν. Εἰπὶ γάρ μο;:, εἴ γε ὄνον νεκρὸν καὶ σεσηπότα ἀπὸ τῆς τριόδου καὶ τῶν ἀμφόδων ἑλκύσας ἐπὶ τὸ θυσια.στήριον ἔφερες, ἄρα οὐκ ἂν ἅπαντές σε κατέλευσαν ὡς ἐναγῆ καὶ μυσαρόν "; Τί οὖν, ἐὰν ἐλέγξω, ὅτι ἡ θυσία ἡ ἐξ ἁρπαγῆς μυσαρωτέρα τούτου, ποίας τευξόμεθα ἀπολογίας; Θῶμεν γάρ τι χειμήλιον γεγενῆστθαι ἐξ ἁρπαγῆς" οὐκὶ ὄνου τεθνηκότος μᾶλλον ὅδωδε; Βούλει μαθεῖν πόση τῆς ἁμαρτίας ἣ σηπεδὼν ἐστιν; Ακουσον τοῦ Προφήτου λέγοντος - Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου. Σὺ δὲ διὰ μὲν ῥημάτων τὸν Θεὸν ἀξιοῖς ἐπιλαθέσθαι ὧν ποιεῖς κακῶν' αὐτὸς δὲ δι᾽ ὧν ποιεῖς ἁρπάζων καὶ πλεονεκτῶν, καὶ παρασχευάζεις μεμνῆσθαι διηνεκῶς, ἐπιτιθείς σου τὴν ἁμαρτίαν ἐπὶ τὸ θυσιαστήριον. Νῦν δὲ οὐ τοῦτο μόνον ἐστὶ τὸ ἀμάρτημα, ἀλλὰ καὶ τὸ τούτον χαλεπώτερον, ὅτι τὰς τῶν ἁγίων μολύνεις ψυχάς. Τοῦτο μὲν τὰρ λίθος ἐστὶ, καὶ ἀγιάζεται " ἐκεῖναι δὲ διὰ παντὸς αὑτὸν φέρουσι τὸν Χριστόν " καὶ τολμᾷς ἐκεῖ πέμπειν ἀπὸ τοιαύτη; ἀχαθαρτίας; Οὐκὶ, φησἰν" οὐκ αὑτὰ τὰ χρήματα, ἀλλ᾽ ἕτερα. Γέλως ταῦτα καὶ λῆρος. Οὐκ οἶδας, ὅτι κἂν εἰς πολὺ πλῆθος χρημάτων τῆς ἀδικίας ἐμπέσῃ ῥανὶς, πάντα μολύνεται:; Καθάπερ οὖν εἰς πηγὴν καθαρὰν κόπρον τις ἐμδαλὼν, πᾶσαν αὐτὴν" ἀκάθαρτον εἰργάσατο" οὕτω καὶ ἐν πλούτῳ πλεονεξία τις εἰσελθοῦσα, πάντα ἀποσενεῖν ποιεῖ τῆς ἐκεῖθεν δυσωδίας. Εἶτα χεῖρας μὲν νιπτόμεθα, εἰς ἐκκλησίαν εἰσιόντες " τὴν δὲ καρδίαν οὐκέτι; Μὴ γὰρ αἱ χεῖρες φωνὴν ἀφιᾶσιν; Ἡ ψυχὴ «ιροφέρει ς τὰ ῥήματα εἰς ἐχείνην ὁ Θεὸς καθορᾷ" οὐδὲν δεῖ τῆς τοῦ σώματος καθαρότητος, ἐκείνης μεμολυσμένης. Τί γὰρ ὄφελος, ἂν τὰς ἔξωθεν μὲν χεῖφὰς ἀπηοσμήξης, τὰς δὲ ἕνδον ἀκαθάρτους ἔχῃς; Τὸ γὰρ δεινὸν καὶ πάντα ἀνατρέπον, τοῦτό ἐστι, ὅτι τά μικρὰ δεδοικότες, τῶν μεγάλων καταφρονοῦμεν. Τὸ μὲν οὖν ἀνίπτοις χερσὶν εὔξασθαι, ἀδιάφορον " τὸ δὲ ἀνίπτῳ διανοίχ, τοῦτό ἔστι τὸ πάντων ἔσχατον τῶν κακῶν. ἴΛχουσον καὶ Ἰουδαίοις τοῖς περὶ τὰς τοιαύγαι ἀπὸ κακίας τὴν καρδίαν σου. Ἕως πότε ἔσονταί σοι διαλογισμοὶ πόνων σου; ᾿Αποπλύνωμεν καὶ ἡμεῖς, μὴ βορθόρῳ, ἀλλ᾽ ὕδατι καθαρῷ, ἐλεημοσύνῃ, καὶ μὴ πλεονεξίᾳ. Πρῶτον ἀπαλλάγηθι τοῦ ἀρπάζειν, καὶ τότε ἐπίδειξαι τὴν ἐλεημοσύνην. Ἐκκλίνωμεν ἀπὸ κακοῦ, καὶ ποιήσωμεν ἀγαθόν. Στῆσον τὰς χεῖρας ἀπὸ πλεονεξίας, καὶ οὕτως αὐτὰς ἐπὶ τὴν ἐλεημοτύνην ἄγε. Ἂν δὲ ταῖς αὐταῖς ἄλλους ἀποδύσωμεν 9, εἰ καὶ μὴ τοῖς ἐξ ἐχείνων ἀφῃρημένοις ἐνδύωμεν, οὐδὲ οὕτω διαφεύγομεν τὴν κόλασιν. Ἢ γὰρ ὑπόθεσις τοῦ ἵλασμοῦ πάσης πλημμελείας ὑπόθεσις γίνεται. Τοῦ γὰρ οὕτως ἐλεεῖν τὸ μὴ ἐλεεῖν κρεῖττον. ᾿Επεὶ καὶ τῷ Κάϊν βέλτιον ἣν μηδὲ ὅλως προσενεγκεῖν. Εἰ δὲ ὁ τὰ ἐλάττω χομίσας, τὸν Θεὸν παρώξυνεν ὁ τὰ ἀλλότρια διδοὺς, πῶς οὐ παροξυνεῖ; ᾿Εγώ σοι εἶπον, φησὶ, μὴ ἁρπάζειν " καὶ σύ με ἐξ αὐτῶν τιμᾷς; τί νομίζεις; ὅτι ἤδομαι τούτοις; Οὐκοῦν ἐρεῖ πρὸς σέ᾽ Ὑπέλαδες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος. Ε.Ἰέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σοι τὰς ἁμαρτίας σου. ᾿Αλλὰ μὴ γένοιτο μηδένα ταύτης ἀκοῦσαι τῆς φωνῆ;, ἀλλ᾽ ἐλεημοσύνην καθαρὰν ἐργασαμένους, καὶ λαμπρὰ; τὰς λαμπάδας ἔχουταξ, οὕτως εἰς τὸν νυμφῶνα εἰσελθεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺ; αἰῶγας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

… not knowing that we provoke him more. For tell me, if you dragged a dead and rotting donkey from the crossroads and the streets and brought it to the altar, would not everyone stone you as accursed and abominable? What then, if I prove that the sacrifice from robbery is more abominable than this? What defense shall we find? For let us suppose some treasure has come from robbery: does it not stink worse than a dead donkey? Do you want to learn how great the rottenness of sin is? Hear the prophet saying, “My wounds have grown foul and festered.” And you with words ask God to forget the evils you do; but you yourself, through what you do, robbing and grasping, make him remember them continually, laying your sin upon the altar. And now this is not the only sin, but there is also one worse than it: that you defile the souls of the saints. For the altar is a stone, and it is sanctified; but those souls continually carry Christ himself; and do you dare send to them from such uncleanness? “No,” he says, “not that money itself, but other money.” This is laughable and nonsense. Do you not know that even if a drop of injustice falls into a great mass of money, all of it is defiled? As one who throws dung into a clean spring makes it all unclean, so too greed, once it has entered wealth, makes everything stink with the foul smell from it. Then we wash our hands on entering the church, but our heart no longer? Do the hands utter a voice? The soul utters the words; on it God looks; the body's cleanness is of no use when that is defiled. For what is the benefit if you wipe clean the outer hands, but keep the inner ones unclean? For this is the terrible thing, overturning everything: that, fearing small things, we despise great ones. To pray with unwashed hands is a matter of indifference; but with an unwashed mind, this is the last of all evils. Hear [what was said] also to the Jews [who were busy] about such [washings: “Wash] your heart from wickedness. How long will thoughts of your toils be in you?” Let us too wash ourselves, not with mire but with clean water: with almsgiving, and not with greed. First be rid of robbing, and then show almsgiving. Let us turn away from evil and do good. Stay your hands from greed, and so lead them to almsgiving. But if with the same hands we strip others, even if it is not with what was taken from them that we clothe [the poor], not even so do we escape punishment. For the occasion of propitiation becomes the occasion of every offense. For it is better not to show mercy than to show mercy in this way. For it would have been better for Cain too not to offer at all. And if he who brought the lesser things provoked God, how will the one who gives what belongs to others not provoke him? I told you, he says, not to rob; and do you honor me from it? What do you think, that I am pleased with these things? Then he will say to you, “You supposed lawlessness, that I would be like you. I will reprove you and set your sins before your face.” But may no one hear this voice; but having done pure almsgiving and keeping our lamps bright, may we so enter into the bridal chamber, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- Ps 38:5 (37:6 LXX): quotation, high confidence
- Jer 4:14: quotation, high confidence
- Ps 37:27 (36:27 LXX): quotation, high confidence
- Gen 4:5: allusion, high confidence
- Ps 50:21 (49:21 LXX): quotation, high confidence
- Matt 25:7: allusion, medium confidence

### Translation notes

- The section begins in mid-sentence, continuing 73.2. Quotations: Ps 38:5 (LXX 37:6); Jer 4:14; Ps 37:27 (LXX 36:27); Ps 50:21 (LXX 49:21). Allusions: Gen 4:3–5 (Cain); Matt 25:1–10 (the lamps).
- Words lost in the scan around the quotation of Jer 4:14 are supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 73.4 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/73-4).

## Homily 74.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/74-1/#p-74-1
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's answer to Philip shows that the Son is what the Father is while remaining Son, so that whoever has seen the Son has seen the Father, against both those who sever them and Sabellius.

### Greek text

Λφγεε αὑτῷ Φίλιππος" Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Λέγει αὑτῷ ὁ Ἰησοῦς - Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι, καὶ οὐκ ἔγγωχάς με, Φίλιππε; Ὃ ἑωρακὼς ἐμὲ, Ὃ μὲν προφήτης ἔλεγεν Ἰουδαίοις "Ὄψις πόρ"» ψὴς ἐγένετό σοι, ἀπηναισχύγτησας πρὸς πάντας. Ὡς ἔοικε δὲ, οὐκ ἐκείνῃ τῇ πόλει δίκαιον μόνον ταῦτα εἰπεῖ», ἀλλὰ καὶ τοῖς ἀναισχύντως πρὸς τὴν ἀλήθειαν ἀντιδλέπουσι. Τοῦ γὰρ Φιλίππου πρὸς τὸν Χριστὸν εἰπόντος, Δεῖξον ἡμῖν τὸν Πατέρα σου, φησί " Τοσοὗτον χρόνον μδθ᾽ ὑμῶν εἶμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Καὶ ὅμως τινές εἶσι καὶ μετὰ τὰ ῥήματα ταῦτα ἀποσχίζοντες τοῦ γεγεννηκότος τὸν Υἱόν. Καίτοι ποίαν μείζω ταύτης ζητεῖς ἐγγύτητα; Τινὲς γὰρ ἐκ τῆς ῥήσεως ταύτης καὶ εἰς τὴν Σαδελλίου νότον ἐνέπεσον. ᾿Αλλὰ καὶ τούτους καὶ ἐκείνους ἀφέντες ἡμεῖς, ὡς ἐκ διαμέτρου παρανομοῦντας, ἴδωμεν κῶν εἰρημένων τὴ» ἀχρίόειαν. Τοσοῦτον χρόνον μεῦ᾽ ὑμῶν εἰμι, καὶ οὖκ ἔγγωχάς με, Φίιϊιιππε. φησί; Τί γάρ; σὺ εἶ ὁ Πατὴρ ὃν ἐπιζητῶ; Οὐκὶ, φησί. Διὰ τοῦτο οὐδὲ εἶπεν, Οὐκ ἔγνωκας αὐτόν ἀλλ᾽, Οὐκ γνωχάς με᾽ οὐδὲν ἄλλο ἐμφαίνων, ἣ ὅτι οὐδὲν ἔτερόν ἐστιν ὁ ΥἹἱὺς, ἣ τοῦτο ὅπερ ἐστὶν ὁ Πατὴρ, μένων ἂν τῷ εἶναι Υἱός. Πόθεν δὲ ἐπὶ τοῦτο ἦλθεν ὁ Φίλιππο; Ἔλεγεν᾽ Εἰ ἐμὲ ἐγγώχειτε, καὶ τὸν Πατέρα διυυ ἐγνώκειτε ἄγ" καὶ τοῖς Ἰουδαίοις πολλάκις εἷ- “πεν τοῦτο. Ἐπεὶ οὖν ἠρώτησεν αὐτὸν ὁ Πέτρος πολλάκι:, καὶ Ἰουδαῖοι, τίς ἐστιν ὁ Πατὴρ, ἠρώτησεν αὑτὸν καὶ ὁ θωμᾶς, καὶ οὐδεὶς οὐδὲν ἔμαθε σαφὲς, ἀλλ᾽ ἔτι ἠγνοεῖτο τὰ λεγόμενα, ἵνα μὴ δόξῃ προσχορὴς εἶναι ὁ Φίλιππος, καὶ διενοχλεῖν αὐτὸν μετὰ τοὺς Ἰουδαίους ἐρωτῶν καὶ αὐτὸς, Δεῖξον ἡμῖν τὸν Πατέρα σου, ἐπήγαγε, καὶ ἀρκεῖ ἡμῖν" οὐδὲν πλέον ζητοῦμεν. Καίτοι ὁ Χριστὸς ἔλεγεν " Εἰ ἐμὲ ἐγγώχβιτε, καὶ τὸν Πατέρα μου ἐγνώκειτε ἃ", καὶ δι᾽ ἑαυτοῦ τὸν Πατέρα ἐδήλου" ὁ δὲ ἀντέστρεψε τὴν τάξιν, καί φησι" Τὸν Πατέρα δεῖξον, ὡς αὐτὸν εἰδὼς ἀχριθῶς. ᾿Αλλ᾽ οὐκ ἀνέχετα' αὐτοῦ ὁ Χριστὸς, ἀλλ᾽ ἐπὶ τὴν ὁδὸν αὑτὸν ἵστησι, δι᾽ αὐτοῦ τὸν Πατέρα μανθάνειν πείθων " αὐτὸς δὲ ἃ τοῖς τοῦ σώματος ὀφθαλμοῖ; τούτοις ἐδούλετο ἰδεῖν, ἴσως περὶ τῶν προφητῶν ἰχούων, ὅτι εἴδυν τὸν Θεόν. ᾿Αλλὰ συγχατάδατις ἦν εκεῖνα, ὦ Φίλιππε. Διὰ τοῦτο ὁ Χριστὸς ἔλεγε᾽ Θεὸν οὐδεὶς ἑώρακε πώποτε" καὶ πάλιν, Πᾶς ὁ ἀκούσας παρὰ τοῦ Θεοῦ, καὶ μαθὼν, ἔρχεται πρός με. Οὔτε φωνὴν αὐτοῦ ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατε. Καὶ ἐν τῇ Παλαιᾷ, Οὐδεὶς ὄψεται τὸ πρόσὡπόν μοι, καὶ ζήσεται. Τί οὖν ὁ Χριστό;; Σρόδρα ἐπιτιμητιχῶς - Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι, καὶ οὐκ ἔγγωχάς με, Φίλιππε; Καὶ οὐκ εἶπεν. Οὐκ εἶδές με, ἀλλ᾽, Οὐκ ἔγνωκάς με. Μὴ γάρ σε βούλεμαι, φησὶ, μαθεῖν; Τὸν Πατέρα σου ἰδεῖν ζητῶ νῦ" σὺ δέ μοι λέγεις, Οὐκ ἔγγωχάς με; ποίαν οὖν ἀκ’λουθίαν ἔχει: τοῦτο; Πολλὴν μὲν οὖν. Ἔπειδὴ γὰρ τοῦ :-ό ἔστιν, ὅπερ ἐστὶν ὁ Πατὴρ, μένων Υἱὸς, εἰχότω; ἐν αὑτῷ δείκνυσι τὸν γεγεννηκότα. Εἶτα διαιρῶν τὰς ὑποστάσεις, φησίν: Ὁ ἑωρακὼς ἐμὲ, ξώρακε τὸν Πατέρα, ἵνα μὴ τις εἴπη, ὅτι αὐτὸς Πατὴρ, αὐτὸς Υἱός. ΕἸ γὰρ αὐτὸς ἣν ὁ Πατὴρ, οὐκ ἂν εἶπεν, Ὃ ἑωφαχὼς ἐμὲ, ἐκεῖνον ἑώρακε Πῶς δὲ οὐκ εἶπεν αὐτῷ, ᾿Αδύνατα αἰτεῖς, καὶ οὐ κατὰ ἄνθρωπον; ἐμοὶ γὰρ μόνῳ τοῦτο δυνατόν. Ἐπειδὴ εἶπεν, Ἀρχεῖ ἡμῖν, ὡς αὐτὸν εἰδὼς, δείκνυσιν ὅτι οὐδὲ αὐτὸν ἑώρακεν. ἮἯ γὰρ ἂν κἀκεῖνον εἶδεν, εἰ καὶ αὐτὸν ἠδυνήθη. Διόπερ ἔλεγεν Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. σις ἐμὲ εἶδε, κἀκεῖνον ὄψεται. Ὃ δὲ λέγει, τοιοῦτόν ἔστιν, ὅτι Οὔτε ἐμὲ, οὔτε ἐκεῖνον δυνατόν ἐστιν ἰδεῖν. Ὃ γὰρ Φίλιππος τὴν δι᾽ ὄγεως ἐζήτει γνῶσιν" καὶ ἐπειδὴ αὐτὸν μὲν ἑωρακέναι ἐνόμιζεν, ἐδούλετο δὲ καὶ τὸν. Πατέρα οὕτως ἰδεῖν, δείκνυσιν ὅτι οὐδὲ αὐτὸν εἶδεν. Εἰ δὲ λέγοι τις ὄψιν ἐνταῦθα τὴν γνῶσιν, οὐδὲ τούτῳ ἀντιλέγω. Ὁ γὰρ ἐμὲ γνοὺς, φησὶν, ἔγνω τὸν Πατέρα. ᾿Αλλ᾽ οὐκ εἶπε τοῦτο, ἀλλὰ τὸ ὁμοούσιον παραστῆσαι βουλόμενος εἶπεν" Ὁ τὴν ἐμὴν οὐσίαν εἰδὼς, οἷδε καὶ τὴν τοῦ Πατρός. Καὶ τὶ τοῦτο; ςησί. Καὶ γὰρ ὁ τὴν κτίσιν εἰδὼς, οἷδε καὶ τὸν Θεόν. Καίτοι πάντες ἴσασι τὴν κτίσιν καὶ ἑωράκασι" τὃν δὲ Θεὸν οὐκ ἴσασι πάντες. “Αλλως δὲ, ἴδωμεν τί ὁ Φίλιππος ζητεῖ ἰδεῖν. ἽΑρα τὴν σοφίαν τοῦ Πατρός; ἄρα τὴν ἀγαθότητα; Οὐκί" ἀλλὰ αὐτὸν τὸ τί ποτέ ἔστιν ὁ Θεὸς, αὐτὴν «ἣν οὐσίαν. Πρὺς τοῦτο οὖν ἀποχρίνεται ὁ Χριστός ' Θεοῦ τὴν οὐσίαν εἶδεν. «Εἴ τις εἶδεν "ἐμὲ, τὸν Πατέρα μου εἶδε. φησίν. Εἰ δὲ ἑτέρας οὐτίας ἦν, οὐκ ἂν τοῦτο εἶπεν. Ἴνα δὲ καὶ παχυτέρου ἄψωμαι λόγου, οὐδεὶ; χρυσὸν «ἀγνοῶν, ἐν ἀργύρῳ τοῦ χρυσίου τὴν οὐσίαν ἰδεῖν δύνχτα:" οὐ γὰρ ἄλλη δι᾽ ἄλλης φαίνεται φύσις. Διὰ τοῦτο καὶ καλῶς ἐπετίμησεν εἰπών " Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι. Τοσαύτης ἀπἐλαυσας διδασκαλίας, εἶδες σημεῖχ μετὰ αὐθεντίας, καὶ πάντα ἅπερ θεότητο; ἦν ἴδια, καὶ ἃ ὁ Πατὴρ μόνος ἐργάζεται, ἁμαρτήματα λυόμενα, ἀπόῤῥητα εἰς μέσον ἀγόμενα, θάνατον ἀναχωροῦντα, δημιουργίαν ἀπὸ γῆς γινομένην, Καὶ οὐκ ἔγνωκάς με;

### English translation (Claude)

“Philip says to him, ‘Lord, show us the Father, and it is enough for us.’ Jesus says to him, ‘Have I been with you so long, and you have not known me, Philip? Whoever has seen me [has seen the Father].’” The prophet said to the Jews, “You had the face of a harlot; you became shameless toward all.” But, as it seems, it is right to say these things not to that city only, but also to those who shamelessly stare the truth down. For when Philip said to Christ, “Show us your Father,” he says, “Have I been with you so long, and you have not known me, Philip?” And yet there are some who even after these words sever the Son from the one who begot him. And yet what closer nearness than this do you seek? For some, from this saying, have even fallen into the disease of Sabellius. But leaving both these and those, as transgressing from opposite extremes, let us see the exact sense of what was said. “Have I been with you so long, and you have not known me, Philip?” he says. What then? Are you the Father whom I seek? No, he says. That is why he did not say, “You have not known him,” but “You have not known me,” showing nothing else than that the Son is nothing other than what the Father is, while remaining Son in his being. And from where did Philip come to this? He had said, “If you had known me, you would have known my Father also”; and he had often said this to the Jews too. Since then Peter had often asked him, and the Jews, who the Father is, and Thomas too had asked him, and no one had learned anything clear, but what was said was still not understood, so that he might not seem importunate and annoy him by asking after the Jews, Philip too says, “Show us your Father,” and added, “and it is enough for us”; we seek nothing more. And yet Christ had said, “If you had known me, you would have known my Father also,” and was making the Father known through himself; but Philip reversed the order and says, “Show us the Father,” as if he knew Christ exactly. But Christ does not bear with him, but sets him on the way, persuading him to learn the Father through himself; but Philip wished to see with these eyes of the body, perhaps hearing about the prophets that they saw God. But those things were condescension, Philip. That is why Christ said, “No one has ever seen God”; and again, “Everyone who has heard from God and learned comes to me”; “You have neither heard his voice nor seen his form.” And in the Old, “No one shall see my face and live.” What then does Christ say? Very reprovingly: “Have I been with you so long, and you have not known me, Philip?” And he did not say, “You have not seen me,” but “You have not known me.” Do I wish to learn about you? Philip might say. I seek now to see your Father; and you say to me, “You have not known me”? What connection, then, has this? A great one. For since he is that which the Father is, while remaining Son, he fittingly shows the one who begot him in himself. Then, distinguishing the hypostases, he says, “Whoever has seen me has seen the Father,” so that no one may say that the same is Father and the same is Son. For if he were himself the Father, he would not have said, “Whoever has seen me has seen him.” And why did he not say to him, “You ask what is impossible and beyond what is human; for this is possible to me alone”? Since he had said, “It is enough for us,” as if he knew him, he shows that he had not seen even him. For he would have seen that one too, if he had been able to see this one. Therefore he said, “Whoever has seen me has seen the Father”: [whoever] has seen me will see him too. What he says is something like this: it is not possible to see either me or him. For Philip was seeking knowledge through sight; and since he thought he had seen him, but wished to see the Father too in this way, he shows that he had not seen even him. And if anyone should say that seeing here means knowledge, I do not dispute this either. For the one who has known me, he says, has known the Father. But he did not say this; but wishing to set forth that he is of one essence he said: the one who knows my essence knows also that of the Father. “And what of this?” someone says. “For the one who knows creation also knows God.” And yet all know creation and have seen it, but not all know God. Besides, let us see what Philip seeks to see. Is it the wisdom of the Father? Is it his goodness? No; but what God himself is, his very essence. To this, then, Christ answers, [“Whoever has seen me”; but the one who has seen creation has not seen] the essence of God. “If anyone has seen me, he has seen my Father,” he says. If he were of another essence, he would not have said this. And to touch on a coarser illustration: no one who does not know gold can see the essence of gold in silver; for one nature is not seen through another. Therefore he rightly rebuked him, saying, “Have I been with you so long?” You have enjoyed so much teaching; you have seen signs done with authority, and all that was proper to divinity, and what the Father alone performs: sins loosed, secrets brought into the open, death retreating, a creation made from earth; “and you have not known me?”

### Scripture references

- John 14:8: quotation, high confidence
- John 14:9: quotation, high confidence
- Jer 3:3: quotation, high confidence
- John 14:7: quotation, high confidence
- John 1:18: quotation, high confidence
- John 6:45: quotation, high confidence
- John 5:37: quotation, high confidence
- Exod 33:20: quotation, high confidence
- John 9:6: allusion, low confidence

### Translation notes

- Quotations: John 14:8–9; Jer 3:3; John 14:7; John 1:18; John 6:45; John 5:37; Exod 33:20. Allusion: John 9:6 (creation from earth).
- A line is lost in the scan after “To this, then, Christ answers”; supplied by sense in brackets. On Sabellius (Christ as the Father under another name), the exposition is set against both Sabellian and separating readings; translated as written.

### Citation (SBL)

Chrysostom, Hom. Jo. 74.1 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/74-1).

## Homily 74.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/74-1/#p-74-2
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is in the Father and the Father in him, and the works prove their one essence; Christ promises that believers will do greater works in his name.

### Greek text

Ἐπειδὴ γὰρ σάρκα περ!έκειτο, διὰ τοῦτο εἶπεν, Οὐκ ἔγνωκάς με. Εἶδες τὸν Πατέρα; Μὴ ζήτει πλέον Ἰδεῖν " ἐν ἐκείνῳ γάρ με ἑώρακας. Εἰ εἶδές με, μηδὲν περιεργάζου" καὶ γὰρ ἐν ἐμοὶ ἐκεῖνον ἔγνως. Οὗ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρί; Τουτέστιν, Ἐν ἐκείνῃ τῇ οὐσίᾳ φαίνομαι. Τὰ ῥήματα, ἃ ἐγὼ ἀπ' ἐμαυτοῦ οὐ «αῶ. Εἶδες ἐγγύτητος καὶ μιᾶς οὐσίας ὑπόδειγμα; Ὁ δὲ Πατὴρ, ὁ ἐν ἐμοὶ μένων, αὑτὸς ποιδῖ τὰ ἔργα. Πὼς ἀπὸ ῥημάτων ἀρξάμενος, ἐπὶ τὰ ἔργα ἦλθε; Τὸ γὰρ ἀκόλουθον ἣν εἰπεῖν, Αὐτὸς λαλεῖ τὰ ῥήματα“ ἀλλὰ δύο τίθησιν δ.ταῦθα, περὶ διδασκαλίας καὶ σημείων ἣ ἐπειδὴ καὶ τὰ ῥήματα ἔργα ἦν. Πῶς οὖν αὐτὸς ποιεῖ; Καὶ μὴν ἀλλαχοῦ φησιν" Εἰ μὴ ποιῶ τὰ ἔργα τοῦ Πατρὸς μου, μὴ πιστεύετέ μοι" πῶ: οὖν ἐνταῦθα τὸν Πατέρα φησὶ ποιεῖν; Τὸ αὐτὸ τοῦτο δηλῶν, ὅτι οὐδὲν μέσον Πατρὸς καὶ Υἱοῦ. Ὃ δὲ λέγει, τοῦτό ἐστιν" Οὐκ ἂν ἄλλως ἐποίησεν ὁ Πατὴρ, καὶ ἄλλω; ἐγώ " καὶ μὴν ἀλλαχοῦ καὶ αὐτὸς καὶ ὁ Πατὴρ ἐργάζεται, λέγων" Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι" ἐκεῖ μὲν τὸ ἀπαράλλακτον τῶν ἔργων, ἐνταῦθα δὲ τὸ ταὐτὸν ἐνδεικνύμενος. Εἰ δὲ ἡ πρόχειρος τῶν λέξεων ἔμφασις ταπεινότητα ἐμφαίνει, μὴ θαυμάσῃς. Πρότερον γὰρ εἰπὼν, Οὐ πιστεύεις, τότε τοῦτο ἐφθέγξατο δεικνὺς, ὅτι ὑπὲρ τοῦ εἰς πέστιν αὐτὸν ἀγαγεῖν οὕτως ἐσχημάτισε τὰ ῥήματα. Τὰς γχο καρδία: αὐτῶν ἐνεδάτευες. Πιστεύετε ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί; Ἔδει μὲν ὑμᾶς ἀκούοντα; Πατέρα καὶ Υἱὸν, μηδὲν ἕτερον ζητεῖν εἰς παράστασιν τῆς κατὰ τὴν οὐσίαν συγγενείας. ΕἸ δὲ ὑμῖν οὐκ ἀρκεῖ τοῦτο πρὸς τὸ δεῖξαι τὸ ὁμότιμον καὶ ὑμοούσιον, κἂν ἀπὸ τῶν 4 ἔργων μάθετε. Καὶ τὸ. Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα μου. εἰ περὶ ἕρ γῶν ἐλέγετο, οὐκ ἂν ὕστερον εἶπεν" Εἰ δὲ μὴ, διὰ τὰ ἔργα πιστεύετέ μοι. Εἶτα δεικνὺς, ὅτι οὐ ταῦτα δύναται μόνον, ἀλλὰ καὶ ἕτερα πολλῷ τούτων μείζονα, μεθ᾽ ὑπερθολῇ: αὐτὰ τίθησιν. Οὐ γὰρ λέγει, ὅτι Καὶ μείζονα τούτων δύναμα: ποιῆσαι" ἀλλ᾽, ὃ πολλῷ θαυ μαστότερον ἣν, Καὶ ἑτέροις δύναμαι δοῦναι, φησὶ, γαὶ μείζονα ποιῆσαι τούτων. Ἀμὴν, ἀμὴν» ὑμῖν, ὅτι ὁ πιστεύων εἷς ἐμὲ, τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖρος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι πρὸς τὰν Πατέρα πορεύομαι. Τουτέστιν, “μῶν ἐστὶ λοιπὸν τὸ θαυματουργεῖν " ἐγὼ γὰρ ἀπέρχομα:. Εἴτα ἐπειδὴ ἤνυσεν ὅπερ ὁ λόγος ἐθούλετο, φησὶν, ὅτι Ὃ ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, ἰήψεσθε, καὶ ἐγὼ τοῦτο ποιήσω, ἵνα ἐν ἐμοὶ δοξασθῇ ὃ Πατήρ. ᾽Ορᾷς πῶς πάλιν αὑτὸς ποιεῖ τοῦτο; Ποιήσω γὰρ, φησὶν, ἐγώ. Καὶ οὐκ εἶπεν, ᾿Αξιῶ τὸν Παπέρα᾽ ἀλλ᾽, Ἵνα δοξασθῇ ἐν ἐμοὶ ὁ Πατήρ. Καὶ μὴν ἀλλαχοῦ ἔλεγεν " Ὁ Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ" ἐνταῦθα δὲ, Αὐτὸς δοξάσει τὸν Πατέρα «. Ὅταν γὰρ ὁ Υἱὸς φαίνηται μεγάλα δυνάμενος, δοξασθήσεται ὁ γε γευνηχώς. Τί δέ ἐστιν, Ἐν τῷ ὀνόματί μου; Ὅπερ οἱ ἀπίστολοι ἔλεγον, Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγειραι καὶ περιπάτει. Πάντα γὰρ τὰ σημεῖα, ἅπερ ἐποίησαν, αὑτὸς ἐνήργει. Καὶ χεὶρ Κυρίου ἦν μετ᾿ αὑτῶν. ᾿Εγὼ ποιήσω, φησίν. Ὁρᾷς αὐθεντίαν; τὰ δι" ἄλλων αὐτὸς ποιεῖ τὰ δὲ δι᾽ αὐτοῦ οὐκ ἰσχύει, ἀλλ᾽ ὑπὸ τοῦ Πατρὸς ἐνεργούμενος; Καὶ εἰς ἂν ταῦτα εἴποι; Τίνος δὲ ἕνεκεν δεύτερον αὐτὸ τίθησι; Βεδαιῶν τὸν ἑαυτοῦ λόγον, καὶ δεικνὺς ὅτι τὰ πρότερα συτκαταδάσεως ἦν. Τὸ δὲ, Πρὸς τὸν Πατέρα πορεύο-- “αι, τοῦτό ἐστιν " Οὐκ ἀπολοῦμαι, ἀλλ᾽ ἐπὶ τῆς οἱκείας ἀξίας μένω, καὶ ἐν τοῖς οὐρανοῖς εἰμ:. Πάντα δὲ ταῦτα παραμυθούμενος αὑτοὺς ἕλεγεν. Ἐπειδὴ γὰρ εἰχὺς ἣν αὐτοὺς μτηδέπω τοὺς περὶ τῆς ἀναστάσεως εἰδότας λόγους ἐννοεῖν τι σκυθρωπὸν, ἑτέροις ἐπαγγέλλεται τοιαῦτα δώσειν αὑτοὺς, πανταχοῦ θεραπεύων αὐτοὺς, καὶ δεικνὺς ὅτι μένει διηνεκῶς, καὶ οὐ μένες μόνον, ἀλλὰ καὶ μείξονα ἐπιδείξεται δύναμιν.

### English translation (Claude)

For since he was clothed in flesh, therefore he said, “You have not known me.” Have you seen the Father? Do not seek to see more; for in him you have seen me. If you have seen me, do not inquire further; for in me you have known him. “Do you not believe that I am in the Father?” That is, I am manifest in that essence. “The words that I speak, I do not speak from myself.” Do you see an example of nearness and of one essence? “But the Father who dwells in me, he does the works.” How, having begun from words, did he come to works? For the natural thing was to say, “He speaks the words”; but he sets down two things here, about teaching and about signs; or else because the words too were works. How then does the Father do them? And yet elsewhere he says, “If I do not do the works of my Father, do not believe me”; how then does he say here that the Father does them? Showing this very thing, that there is nothing between Father and Son. What he says is this: the Father would not act in one way and I in another; and indeed elsewhere both he and the Father work, as he says, “My Father is working until now, and I am working”; showing there the exact likeness of the works, here their identity. And if the obvious impression of the words displays lowliness, do not marvel. For having first said, “Do you not believe?”, he then uttered this, showing that he shaped the words this way in order to lead him to faith. For he penetrated into their hearts. “Do you believe that I am in the Father and the Father in me?” You ought, on hearing “Father” and “Son,” to seek nothing else to establish the kinship of essence. But if this is not enough for you to show the equal honor and the sameness of essence, learn it at least from the works. And as for “Whoever has seen me has seen my Father,” if it had been said of works, he would not have said afterward, “But if not, believe me because of the works.” Then, showing that he can do not only these things but also others much greater than these, he sets them down with emphasis. For he does not say, “I can do greater things than these,” but, what was much more wonderful, “I can give to others,” he says, “to do greater things than these.” “Truly, truly, I say to you, whoever believes in me will also do the works that I do, and will do greater than these, because I am going to the Father.” That is, it is yours henceforth to work wonders; for I am departing. Then, when he had accomplished what his discourse intended, he says, “Whatever you ask in my name you will receive, and I will do it, that the Father may be glorified in me.” Do you see how again he himself does this? For “I will do it,” he says. And he did not say, “I will ask the Father,” but “that the Father may be glorified in me.” And yet elsewhere he said, “God will glorify him in himself”; but here, he himself will glorify the Father. For when the Son is seen to be able to do great things, the one who begot him will be glorified. And what is “in my name”? What the apostles said: “In the name of Jesus Christ, rise and walk.” For all the signs they did, he himself worked. “And the hand of the Lord was with them.” “I will do it,” he says. Do you see authority? What is done through others he himself does; and is he unable to do what is done through himself, except as worked in by the Father? Who would say this? And why does he set it down a second time? Confirming his own word, and showing that what came before was condescension. And “I am going to the Father” means this: I shall not perish, but remain in my own dignity, and am in heaven. All these things he said to comfort them. For since it was likely that they, not yet knowing the sayings about the resurrection, would imagine something gloomy, in other words he promises that he will give them such things, everywhere tending them and showing that he remains forever, and not only remains, but will also show greater power.

### Scripture references

- John 14:9: quotation, high confidence
- John 14:10: quotation, high confidence
- John 10:37: quotation, high confidence
- John 5:17: quotation, high confidence
- John 14:11: quotation, high confidence
- John 14:12: quotation, high confidence
- John 14:13: quotation, high confidence
- John 13:32: quotation, high confidence
- Acts 3:6: quotation, high confidence
- Acts 11:21: quotation, high confidence
- John 14:14: quotation, high confidence

### Translation notes

- Quotations: John 14:9–14; John 10:37; John 5:17; John 13:32; Acts 3:6; Acts 11:21.
- Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 74.2 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/74-2).

## Homily 74.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/74-1/#p-74-3
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christians must put their passions to death as a living sacrifice; the love of money is neither natural nor necessary and leaves us without excuse, since God asks for alms by the measure of the will.

### Greek text

᾿Ακολουθήσωμεν τοίνυν αὐτῷ καὶ λάδωμεν τὸν σταυρόν. Εἰ γὰρ καὶ μὴ πάρεστι διωγμὸς. ἀλλ᾽ ἑτέρου πάρεστι θανάτου καιρός. Νεκρώσατε γὰρ, φησὶ, τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς. Σδέσωμεν οὖν ἐπεθυμίαν, ἀποκτείνωμεν θυμὸν, ἀνέλωμεν φθόνον. Τοῦτό ἐστι θυσία ζῶσα. Οὐκ εἰς τέφραν αὕτη ἡ θυσία τε λευτᾷ, οὐδὲ εἰς καπνὸν διακεῖται, οὐδὲ ξύλων δεῖτα:, καὶ πυρὸς, καὶ μακαίρας. Ἔχει γὰρ πῦρ καὶ μάχαιρᾶν, τὸ Πνεῦμα τὸ ἅγιον. Ταύτῃ χρησάμενος τῇ μακαίοχ. περίτεμε τῆς καρδίας τὸ περιττὸν καὶ ἀλλό-τριῶν, ἄνοιξον τὸ μεμυχὺς τῆς ἀκοῆς. Τὰ γὰρ νοσήματα καὶ αἱ πονηραὶ ἐπιθυμίαι ἐμφράττειν εἰώθασε τοῦ λόγου τὴν εἴσοδον. Καὶ γὰρ χρημάτων ἐπιθυμία προτεθεῖσα οὐκ ἀφίησιν ἀκοῦσαι τὸν περὶ ἐλεημοσύνης λόγον, καὶ βασκανία παραγενομένη διατειχέζει τὸ» περὶ τῆς ἀγάπης διδασκαλίαν, καὶ ἕτερον νόσημα ἐμπεσὸν πάλιν νωθροτέραν αὑτὴν χατατχευάζει πρὸς πάντα. ᾿Ανέλωμεν τοίνυν τὰς πονηρὰς ἐπιθυμέας. Καὶ γὰρ ἀρκεῖ θελῆσαι, καὶ πάντα ἔσθεσται. Μὴ γὰρ δὴ τοῦτο ἴδωμεν, ὅτι τυραννιχὴν ὁ τῶν χρημάτων ἔρως, ἀλλ᾽ ὅτι τῆς ἡμετέρας ῥᾳθυμίας ἡ τυραννίς. Πολλιὰ γοῦν οὐδ᾽ ὅτι ἔστιν ἀργύριον εἰδέναι λέγουσιν. Οὐ γάρ ἐστι φυσικὴ ἡ ἐπιθυμία αὕτη. Αἱ γὰρ φυσικαὶ ἄνωθεν καὶ ἐξ ἀρχῆς χατεδλήθησαν" χρυσὸς δὲ καὶ ἄργυρος καὶ μέχρι πολλοῦ χρόνου οὐδ᾽ ὃ τι ποτέ ἐστι γνώριμον ἦν. Πόθεν οὖν ηὐξήθη ἡ ἐπιθυμία αὕτη; ᾿Απὸ κενοδοξίας καὶ ῥᾳθυμίας ἐσχάτης. Τῶν γὰρ ἐπιθυμιῶν αἱ μέν εἰσιν ἀναγκαῖαι, αἱ δὲ φυσικαὶ, αἱ δὲ οὐδέτερον τούτων. Οἷόν τι λέγω᾽ ὅσαι μὴ πληρούμεναι φουσι τὸ ζῶον, αὗται φυσικαὶ καὶ ἀναγγχαῖαι τυγχάνουσιν" οἷον ἣ τῶν σιτίων καὶ ποτῶν, καὶ ἡ τοῦ καθ εὐδειν ἐπιθυμία ὁ δὲ τῶν σωμάτων ἔρως. φυσικὴς μὲν ἔστιν, οὐκ ἀναγκαῖος δέ. Πολλοὶ γὰρ αὐτοῦ περιζεγόνατι, καὶ οὐκ ἀπώλοντο. Ἡ δὲ τῶν χρημάτων ἐπιθυμία οὔτε φυσικὴ, οὔτε ἀναγκαία, ἀλλὰ περιττή" κἂν βουλώμεθα, οὐ δεχόμεθα αὐτῆς τὴν ἀρχήν. λει καὶ ὁ Χοιστὸς περ᾿. παρθενίας διαλεγόμεγός φησιν· Ὁ δυνάμενος χωρεῖν, χωρείτω· περὶ δὲ χρημάτων οὐκ οὕτως, ἀλλὰ τί; Ἐὰν μή τις ἀποτάξηται αὐτοῦ πᾶσι τοῖς ὑπάρχουσι, οὖκ ἔστι μου ἄξιος. Ὅ μὲν γὰρ ἦν εὔκολον παρήνει" ὃ δὲ ὑπερδαίΐνει τοὺς πολλοὺς, ἐπιτρέπει τῇ πρλαιρέσει. Τί τοίνυν πάσης ἀποστεροῦμεν ἑαυτοὺς ἀπολογίας; Ὃ μὲν γὰρ ὑπὸ ποῦ τυραννιχωτέρου πάθους ἁλοὺς, οὐ πολλὴν δώσε: δίκην" ὁ δὲ ὑπὸ τοῦ ἀσθενοῦς χειρωθεὶς, πάσης ἀπἐστέρηται ἀπολογίας. Τί γὰρ ἐροῦμεν, ὅταν λέγη, Πεινῶντά με εἴδετε, καὶ οὐκ ἐθρέψατε; ποίαν ἕξομεν ἀπολογίαν; τὴν πενίαν προθαλούμεθα πάντως : ᾿Αλλ᾽ οὐκ ἐσμὲν τῆς χέρας ἐκείνης πενέστεροι, ἧτις δύο ὀθολοὺς βαλοῦσα, πάντας ὑπερηκόντισεν. Ὁὐ γὰρ ποσότητα εἰσφορᾶς ἀπαιτεῖ ὁ Θεὸς, ἀλλὰ μέτρα γνώμης" καὶ τοῦτο δὲ τῆς αὐτοῦ κηδεμονίας. θαυμάσαντες τοίνυν αὐτοῦ τὴν φιλανθρωπίαν, τὰ δυνατὰ συγεισενέγχωμεν " ἵνα καὶ κατὰ τὸν παρόντα βίον καὶ κατὰ τὸν μέλλοντα πολλῆς τυχόντες τῆς τοῦ Θεοῦ φιλανθρωπία:, δυνηθῶμεν ἀπολαῦσαι τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Let us then follow him and take up the cross. For even if persecution is not present, the occasion for another death is present. “For put to death,” it says, “your members that are on the earth.” Let us then quench desire, kill anger, do away with envy. This is a living sacrifice. This sacrifice does not end in ashes, nor is it dispersed into smoke, nor does it need wood and fire and a knife. For it has fire and a knife: the Holy Spirit. Using this knife, circumcise what is superfluous and foreign in the heart; open what is closed in the hearing. For diseases and evil desires are wont to block the entrance of the word. For the desire of money, once it is set before one, does not let one hear the word about almsgiving; and envy, when present, walls off the teaching about love; and another disease, falling upon the soul, makes it in turn more sluggish toward everything. Let us then do away with evil desires. For it is enough to will it, and all are quenched. For let us not look at this, that the love of money is tyrannical, but that the tyranny is that of our own laziness. At any rate, many say they do not even know what silver is. For this desire is not natural. For the natural ones were implanted from above and from the beginning; but gold and silver were not even known, for a long time, for what they are. From where, then, did this desire grow? From vainglory and the utmost laziness. For of desires some are necessary, some natural, and some neither of these. I mean something like this: those which, if not satisfied, destroy the living creature are natural and necessary, as the desire for food and drink and for sleep; but bodily love is natural, but not necessary. For many have overcome it and have not perished. But the desire of money is neither natural nor necessary, but superfluous; and if we will, we do not admit even its beginning. [At any rate] Christ too, speaking about virginity, says, “Let the one who is able to receive it receive it”; but about money not so, but what? “Unless one renounces all his possessions, he is not worthy of me.” For what was easy he commanded; but what surpasses most people he leaves to their choice. Why then do we deprive ourselves of every defense? The one caught by a more tyrannical passion will not pay a heavy penalty; but the one overpowered by a weak one is deprived of all defense. For what shall we say when he says, “You saw me hungry and did not feed me”? What defense shall we have? Shall we by all means plead poverty? But we are not poorer than that widow who, by putting in two obols, outdid them all. For God requires not the quantity of the contribution but the measure of the intention; and this too belongs to his care. Admiring, then, his love for humankind, let us contribute what we can, so that, obtaining much of God's love for humankind both in the present life and in the life to come, we may be able to enjoy the good things promised us, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- Matt 16:24: allusion, medium confidence
- Col 3:5: quotation, high confidence
- Rom 12:1: allusion, high confidence
- Matt 19:12: quotation, high confidence
- Luke 14:33: quotation, high confidence
- Matt 10:37: echo, low confidence
- Matt 25:42: quotation, high confidence
- Mark 12:42: allusion, high confidence

### Translation notes

- Quotations: Col 3:5; Matt 19:12; Luke 14:33 (with “not worthy of me”, cf. Matt 10:37–38); Matt 25:42. Allusions: Matt 16:24; Rom 12:1; Mark 12:42–44.
- In the scan the quotation of Matt 19:12 and the opening of Luke 14:33 were displaced to the end of the homily; restored to their place by logged corrections. Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 74.3 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/74-3).

## Homily 75.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/75-1/#p-75-1
- Source: PG 59:429
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Love is shown by keeping Christ's commandments; Christ promises another Paraclete, a word that refutes both Sabellius and those who belittle the Spirit, and promises not to leave his disciples orphans.

### Greek text

Ἑὸν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε" καὶ ἐγὼ ἐρωτήσω : τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς αἰῶνα, τὸ Πν “οὔμα τῆς ἀληθείας, ἐδ χύσμος οὐ δύναται «ἰαδεῖν, τι οὐ θεωρεὶ αὐτὸ, οὐδὲ Ἕργων ἡμῖν δεῖ καὶ πράξεων πανταχοῦ, οὐ τῆς διὰ ῥημάτων ἐπιδείξεω:. Εἰπεῖν γὰρ καὶ ὑποσχέσθαι παντί που ῥάδιον, πρᾶξαι δὲ οὐκέτι ὁμοίως εὔκολον. Τί δήποτε δὲ ταῦτα εἶπον; Ὅτι πολλοὶ νῦν εἶσι λέτοντες φοβεῖσθαι τὸν Θεὸν καὶ ἀγαπᾷν, τοῖς ὃὲ ἔργοις τὰ ἐναντία ἐπιδείκνυνται" ὁ δὲ Θεὸς τὴν διὰ τῶν ἔργῶν ἀγάπην ἐπιζητεῖ. Διὰ τοῦτο καὶ πρὸς τοὺς μαθητὰς ἔλεγεν" Ἐὰν ἀγαπᾶτέ 46, τὰς ἐντοιάς μου τηρήσετε. Ἐπειδὴ γὰρ εἴπεν, ὅτι Ὃ ἐὰν αἰτήσητε, ἐγὼ ποιήσω, ἵνα μὴ νομίσωσιν ἁπλῶς τὴν αἴτησιν ἰσχύειν, ἐπήγαγεν᾽ Ἐὰν ἀγαπᾶτέ με" τότε, φησὶ, ποιήσω. Ἐπειδὴ δὲ εἰκὸς ἣν αὐτοὺς καὶ ἀκούοντας, ὅτι ᾿Εγὼ πρὸς τὸν Πατέρα πορεύομαι, θορυθεῖεθαι, φητίν" Οὐ τοῦτό ἐστι τὸ ἀγαπᾷν τὸ θορυβεῖσθαι νὖν, ἀλλὰ τὸ πείθεσθα: τοῖς λεγομένοις. ἝἜδωχα ὑμῖν ἐντολὴν, ἵνα ἀγαπᾶτε ἀλλήλους" ἵνα οὕτω ποιῆτε ἀλλήλοις, καθὼς καὶ ἐγὼ ὑμῖν ἐποίησα. Τοῦτό ἔστιν ἀγάπη. τὸ πείθεσθαι τούτοις, καὶ εἴκειν τῷ τοθουμένῳ. Καὶ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκιητον δώσει ὑμῖν. Συγχαταδάσεως πάλιν ὁ λόγης. Ἐπειδὴ γὰρ οὐδέπω αὐτὸν ἐγνωκότας εἰκὸς ἦν σφόδρα ἐπιζητεῖν τὴν. συνουσίαν ἐχείνην, τὰ ῥήματα, πὴν κατὰ σάρκα αὐτοῦ παρουσίαν, καὶ μηδεμίαν δέχεσθαι παραμυθίαν ἀπόντος " τί φησιν; Ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκιϊιητον δώσει ὑμῖν" τουτέστιν, Ἄλλον ὡς ἐμέ. Αἰσχυνθήτωτσαν καὶ οἱ τὰ Σαδελλίου νοσοῦντες, καὶ οἱ περὶ τοῦ Πνεύματος οὐ τὴν προσήκουσαν δόξαν ἔχοντες. Καὶ γὰρ τὸ θαῦμα τοῦ λόγου τοῦτό ἐστιν, ὅτι τὰς ἐκ διαμέτρου ἑστώσας αἱρέσεις μιᾷ πληγῇ κχατήνεγχε. Τῷ μὲν γὰρ εἰπεῖν, ρά»" τῷ δὲ εἰπεῖν, Παράκλητον, τῆς οὐσίας τὴν συγἔνειαν. Διατί δέ φησιν, Ἐρωτήσω τὸν Πατέρα; ει εἰ εἶπεν, Ἐγὼ πέλφω, οὐκ ἂν ὁμοίως ἐπίστευσαν" νϑ.) ὃὲ τὸ σπουδαζόμενον τοῦτό ἔστιν, ὥστε πιστευθῆναι αὑτόν. Ὕστερον γὰρ αὐτός φησιν αὐτὸν πέμφησιν ἐρωτᾷν τὸν Πατέρα, ὥσιΞ ἀξιόπιστον ποιΐ σας αὐτοῖς τὸν λόγον. Ἐπειδὴ ὃ Ἰωάννης φησὶ περὶ αὖτοῦ, ὅτι Ἔχ τοῦ πιϊιηρώματος αὐτοῦ ἡμεῖς πάντες ἐλάδομεν " ὃ δὲ εἶχε, πῶς παρ᾽ ἑτέρου λαμθάνει; Καὶ πάλιν" Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Τί δὲ τῶν ἀποστόλων πλεῖον εἶχεν, εἰ τὸν Πατέρα ἀξιοῦν ἔμελλεν ὥστε διδόναι ἑτέροις, ὁπότε ἐκεῖνοι πολλάκις καὶ χωρὶς εὐχῆς φαίνοντα: τοῦτο ποιοῦντες; πῶς δὲ, εἰ κατὰ ἀξίωσιν παρὰ τοῦ Πχτρὺς πέμπεται, αὐτὸ ἀφ᾽ ἑαυτοῦ ἐφίπταται; πῶς ὃξ παρ᾽ ἑτέρου πέμπεται τὸ πανταχοῦ παρὸν, καὶ διαιοοὺν ἰδίᾳ ἑκάστῳ καθὼς βούλεται, καὶ λέγον μετὰ αὐθεντίας: ᾿Αρορίσατε δὴ μοι τὸν Παῦλον καὶ τὸν Βαργνάδαν; Καίτοι τῷ Θεῷ ἐλειτούργουν οἱ λειπτουργοῦντες, ἀλλ᾽ ὅλως μετὰ αὐθεντίας εἰς τὸ ἴδιον ἔργον ἐχάλ:σεν" οὐκ ὅτι ἐπ᾽ ἄλλο ἔργον ἐκάλει, ἀλλ᾽ ἵνα τὴν ἐξουσίαν δείξη. Τί οὖν, φησὶν, ἐστὶν, Ἐρωτήσω τὸν Πατέρα; Δεικνὺς τῆς παρουσίας τὸν χκα!ρόν". Ὅτε γὰρ αὐτοὺς ἐχάθαρ: διὰ τῆς θυστίας, τότε ἐπέπιη τὸ Πνεῦμα τὸ ἅγιον. Καὶ τί δήποτε ὄντος μετ᾽ αὑτῶν οὐκ ἐπήρχετο; Ὅτι οὐδέπω ἣν ἡ θυσία ἀνηνεγμένη. Ἐπειδὴ δὲ λοιπὸν καὶ ἡ ἁμαρτία ἐλύθη, καὶ αὐτοὶ πρὸς κινδύνους ἐπέμποντο, καὶ πρὸς τοὺς ἀγῶνας ἀπεδύοντο, ἔδει τὸν ἀλείφοντα ἐλθεῖν. Τίνος δὲ ἕνεκεν οὐκ εὐθέως μετὰ τὴν ἀνάστασιν τὸ Πνεῦμα ἔρχεται; Ἵνα ἐν πολλῇ αὐτοῦ καταστάντες ἐπιθυμίζ, μετὰ πολλῆς αὐτὸ δέξωνται χάριτος. ἕως μὲν γὰρ ἣν μετ᾽ αὐτῶν ὁ Χριστὸς, οὐκ ἦσαν ἐν θλίψει " ἐπριδὴ δὲ ἀπῆλθε, γυμνωθέντες καὶ ἐν φόδῳ πολλῷ καταστάντες, μετὰ πολλῆς ἔμελλον αὐτὸ τῆς προθυμίας δίχεσθαι. Μεῦ᾿ ὑμῶν μένει. Τοῦτο δηλοῖ, ὅτι οὐδὲ μετὰ τελευτὴν ἀτίσταται. Ἵνα δὲ μὴ Παράκλητον θούμενός φησιν" Ὃ ὁ κόσμος οὐ δύναται ὅτι οὗ θεωρεῖ αὑτό. Οὐ γὰρ οὕτως ὑμῖν συνέσται. ὥσπερ ἐγώ" ἀλλ᾽ ἐν αὑταῖς οἰκήσει ταῖς ὑμετέραις ψυχαῖς τοῦτο γάρ ἐστι τὸ, Ἐν ὑμῖν ἔσταιν. Πνεῦμα δὲ ἀληθείας αὐτὸ καλεῖ, διὰ τούτου « τοὺς τύπους τοὺς ἐν τῇ Παλαιᾷ δηλῶν. "Ἴνα μεθ' ὑμῶν ἢ. » Τί ἐστι, Μεθ᾿ ὑμῶν ἣ; Ὃ φησιν αὐτὸς, ὅτι Ἐγὼ 4ι60' ὑμῶν εἶμι. “Αλλως δὲ, καὶ, ἕτερόν τι αἰνίττεται, ὅτι Οὐ πείσεται ταῦτα ἅπερ ἐγὼ, οὔτε ἀποφοιτήσει. Ὃ ὃ κόσμος οὐ δύναται λαξεῖν, ὅτι οὗ θεωρεῖ αὑτό. Τί γὰρ, εἰπέ μοι, τῶν ἄλλων θεωρητόν “; Οὐδέν. ᾿Αλλ’ ἐνταῦθα τὴν γνῶσίν φησιν. Ἐπήγαγε γοῦν" οὐδὲ γινώσκει αὐτό" οἷδε γὰρ καὶ » ἐπὶ τῆς ἀχρι- (οῦς γνώσεως θεωρίαν λέγειν. Ἐπειδὴ γὰρ τῶν αἱἷσθήσεων τρανοτέρα ἐστὶν ἡ ὄψις, διὰ ταύτης ἀεὶ τὴν ἀχριδῇ παρίστησι γνῶσιν. Κόσμον δὲ ἐνταῦθα τοὺς πονηρούς φησι, καὶ ταύτῃ παραμυθούμενος αὐτοὺς τοῦ δοῦναι αὐτοῖς δῶρον ἐξαίρετον. Ὅρα πάτοις ἐπῇρε τὸν περὶ αὐτοῦ λόγον. Εἶπεν, ὅτι “Ἄλλα; ὡς ἐγώ ἐστιν" εἶπεν, ὅτι Οὐκ ἀφίησιν ὑμᾶς" εἶπεν, ὅτι Πρὸς ὑμᾶς μόνους ἔρχεται, ὥσπερ οὖν καὶ ἐγώ" εἶπεν, ὅτε Ἐν ὑμῖν μένει" ἀλλ᾽ οὐδὲ οὕτω τὴν ἀθυμίαν αὐτῶν ἐξέδα-λεν. Αὐτὸν γὰρ ἐζήτουν ἔτι, καὶ τὴν συνήθειαν τὴν αὐτοῦ, τοῦτο γοῦν θεραπεύων, φησίν" Οὐδὲ ἐγὼ ἀρήσω ὑμᾶς ὀρρανούς" ἔρχομαι πρὸς ὑμᾶς. Μὴ δείσητε, φησίν" οὐ διὰ τοῦτο εἶπον ἄλλον Παράκλητον πέμπειν, ὡς αὐτὸς ὑμῶν εἰς τέλος ἀπανιστάμενος " οὐ διὰ τοῦτο εἶπον, ὅτι Παρ᾽ ὑμῖν μένει, ὡς οὐκέτι ὀψόμένος ὑμᾶς. Καὶ γὰρ καὶ αὐτὸς ἔρχομαι πρὸς ὑμᾶς. Οὐκ ἀφήσω ὑμᾶς ὀρραγούς. Ἐπειδὴ γὰρ ἀρχόμενος ἔλεγε, Τεκνία, διὰ τοῦτο καὶ ἐνταῦθά φῆσιν Οὐκ

### English translation (Claude)

“If you love me, keep my commandments. And I will ask the Father, and he will give you another Paraclete, to be with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees him nor [knows him].” We need works and deeds everywhere, not a display made by words. For to say and to promise is easy for anyone, but to do is no longer equally easy. Why then have I said these things? Because there are many now who say they fear and love God, but show the opposite by their works; but God seeks the love shown through works. This is why he said to the disciples too, “If you love me, you will keep my commandments.” For since he had said, “Whatever you ask, I will do,” so that they might not think that asking prevails without more, he added, “If you love me”; then, he says, I will do it. And since it was likely that on hearing, “I am going to the Father,” they would be troubled, he says: To be troubled now is not to love, but to obey what is said. I have given you a commandment, that you love one another, that you do to one another as I also have done to you. This is love: to obey these things and to yield to the one you love. “And I will ask the Father, and he will give you another Paraclete.” Again the language is of condescension. For since it was likely that, not yet knowing him, they would greatly long for that companionship, his words, his presence in the flesh, and would accept no comfort in his absence, what does he say? “I will ask the Father, and he will give you another Paraclete”; that is, another like me. Let those who are sick with the disease of Sabellius be ashamed, and those who do not hold the fitting opinion about the Spirit. For the wonder of this saying is that it has struck down with one blow heresies standing at opposite extremes. For by saying “another” [he shows the distinction of persons], and by saying “Paraclete,” the kinship of the essence. And why does he say, “I will ask the Father”? For if he had said, “I will send,” they would not have believed in the same way; but what he is anxious for is this, that he be believed. For later he himself says that he sends him; [here he says that he] asks the Father, making his word credible to them. Since John says about him, “From his fullness we have all received,” how does he receive from another what he had? And again, “He will baptize you with the Holy Spirit and with fire.” And what more than the apostles did he have, if he was going to ask the Father in order to give it to others, when they are often seen doing this even without prayer? And how, if the Spirit is sent by the Father upon request, does it fly down of itself? And how is that which is present everywhere sent by another, that which distributes to each individually as it wills, and says with authority, “Set apart for me Paul and Barnabas”? And yet those who ministered were ministering to God, but it called them with full authority to its own work; not that it called them to another work, but in order to show its authority. What then, someone says, is “I will ask the Father”? It shows the time of his coming. For when he had cleansed them through the sacrifice, then the Holy Spirit lighted upon them. And why did the Spirit not come while he was with them? Because the sacrifice had not yet been offered. But when thereafter sin had been loosed, and they were being sent out to dangers and were stripping for the contests, the one who anoints had to come. And why does the Spirit not come immediately after the resurrection? So that, coming into great longing for him, they might receive him with great gratitude. For as long as Christ was with them, they were not in affliction; but when he departed, stripped and in great fear, they were going to receive him with great eagerness. “He remains with you.” This shows that he does not depart even after death. But so that [on hearing] “Paraclete” [they might not imagine another incarnation and expect to see him with their eyes, he says, setting them] right, “whom the world cannot [receive], because it does not see him.” For he will not be with you as I am, but will dwell in your very souls; for this is “he will be in you.” And he calls him the Spirit of truth, showing by this the types in the Old. “That he may be with you.” What is “that he may be with you”? What he himself says: “I am with you.” Or again, he hints at something else: he will not suffer these things that I suffer, nor will he go away. “Whom the world cannot receive, because it does not see him.” For what, tell me, of the other [persons] is seen? Nothing. But here he means knowledge. At any rate he added, “nor knows him”; for he is wont to call exact knowledge sight. For since sight is the clearest of the senses, he always sets forth exact knowledge through it. And by the world he means here the wicked, in this way too comforting them, by giving them a choice gift. See by how many things he raised the account of him. He said, he is another like me; he said, he does not leave you; he said, he comes to you alone, as I also did; he said, he remains in you; but not even so did he cast out their dejection. For they still sought him and his familiar company. To heal this, then, he says, “I will not leave you orphans; I am coming to you.” Do not fear, he says; it is not for this that I said I would send another Paraclete, as if I were departing from you altogether; not for this did I say he remains with you, as if I were not going to see you any more. For I too am coming to you. “I will not leave you orphans.” For since at the beginning he had said, “Little children,” therefore here too he says, “[I will] not [leave you orphans].”

### Scripture references

- John 14:15: quotation, high confidence
- John 14:16: quotation, high confidence
- John 14:17: quotation, high confidence
- John 14:13: quotation, high confidence
- John 13:34: quotation, high confidence
- John 20:22: allusion, medium confidence
- John 1:16: quotation, high confidence
- Luke 3:16: quotation, high confidence
- 1 Cor 12:11: quotation, high confidence
- Acts 13:2: quotation, high confidence
- Matt 28:20: quotation, high confidence
- John 14:18: quotation, high confidence
- John 13:33: quotation, high confidence

### Translation notes

- Quotations: John 14:15–18; John 14:13; John 13:34; John 1:16; Luke 3:16; 1 Cor 12:11; Acts 13:2; Matt 28:20; John 13:33. Allusion: John 20:22.
- Several lines are lost in the scan (the end of the quotation of John 14:17, the words after “by saying ‘another’”, and the sentence before “whom the world cannot receive”); supplied by sense in brackets. The section ends in mid-sentence; the next section continues. The polemic against Sabellians and those who deny the Spirit's divinity (the Pneumatomachians) is translated as written. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 75.1 (PG 59:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/75-1).

## Homily 75.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/75-1/#p-75-2
- Source: PG 59:440
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ promises to come to his disciples, who will live because he lives and will know that he is in the Father; love for him is shown by keeping his commandments, not by grief at his departure.

### Greek text

Παρὰ μὲν οὖν τὴν ἀρχὴν ἔλεγεν, ὅτι “Ἤξετα ὅπου ἐγὼ ὑπάγω" καὶ, ὅτι Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ πολ.1αἱ εἰσιν" ἐνταῦθα δὲ, ἐπειδὴ μακρὸς ὁ χρόνος ἐκεῖνος ἣν, δίδωσι τὸ Πνεῦμα. ᾿Αλλ ἐπειδὴ μὴ εἰδότες, ὃ τι ποτὲ ἣν τὸ λεγόμενον, οὐκ εἶχον ἱκανὴν παράχλητιν, Οὐκ ἀρήσω ὑμᾶς ὀρφανοὺς, λέγει. Τοῦτο γὰρ μάλιστα ἐζήτουν. ᾿Αλλ᾽ ἐπειδὴ τὸ, "Ἔρχομαι 5 πρὸς ὑμᾶς, δηλοῦντος ἦν παρουσίαν, ἵνα μὴ πάλιν τὴν αὐτὴν ἐπιξητῶσι παρουσίαν, οἵαν καὶ πρότερον, ὅρα πῶς αὐτὸ σαφῶς μὲν οὐκ εἶπεν, ἡνίξατο δέ. Εἰπὼν γὰρ, "Ἔτι μικρὸν, καὶ ὁ κόσμος οὐ θεωρεῖ μι8, ἐπήγαγεν, Ὑμεῖς δὲ θεωρεῖτέ με " ὡσανεὶ ἔλεγεν" Ἔρχομαι μὲν πρὸς ὑμᾶς, οὐ μὴν ὁμοίως ὡς πρότερον καθ᾽ ἑκάστην ὑμῖν ἀεὶ ἃ συγγινόμενος τὴν ἡμέραν. Καὶ ἵνα μὴ λέγωσι, Πῶς οὖν. Ἰουδαίοις εἴπας - Ἀπάρτι οὐκ ὄψεσθέ με; λύει τὴν ἀντίθεσιν εἰπὼν, Πρὸς ὑμᾶς μάνους " ἐπεὶ καὶ τὸ Πνεῦμα τοιοῦτόν ἔστιν. Ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσεσθε. Οὐ γὰρ δὴ ὁ σταυρὸς διίστησιν ἡμᾶς εἰς τέλος, ἀλλ᾽ ἣ ῥοπὴν μικρὰν. ἀποχρύπτει μόνον, Ζωὴν δέ μοι δοκεῖ οὐκὶ τὴν παροῦσαν μόνον, ἀλλὰ καὶ τὴν μέλλουσαν λέγειν. Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὑμεῖς ἐν’ ἐμοὶ, καὶ ἐγὼ ἐν ὑμῖν. Ἐπὶ μὲν οὖν τοῦ Πατρὸς, οὐσίας ἐστίν" ἐπὶ δὲ αὐτῶν, ὁμονοίας καὶ βοηθείας τῆς παρὰ τοῦ Θεοῦ τὸ εἰρημένον. Καὶ πῶς ἔχει λόγον, εἰπέ μοι, φησί; πῶς μὲν οὖν τὸ ἐναντίον ἔχε: λόγον; πολὺ γὰρ τὸ μέσον καὶ σφόδρα ἄπειρον τοῦ Χριστοῦ καὶ τῶν μαθητῶν. Εἰ δὲ τὰ αὐτὰ κεῖται ὀἥματα, μὴ θαυμάσῃς. Οἶδε γὰρ ἡ Γραφὴ πολλάκις τοῖς αὐτοῖς ῥήμασιν ἐπὶ Θεοῦ καὶ ἀνθρώπων κειμένοις οὐκ ὁμοίως κεχρῆσθαι᾽ ἐπεὶ καὶ θεοὶ λεγόμεθα, καὶ υἱοὶ Θεοῦ, καὶ οὐ τὴν αὐτὴν ἰσχὺν ἔχει τὸ ῥῆμα ἐφ᾽ ἡμῶν καὶ τοῦ Θεοῦ κείμενον. Καὶ εἰκὼν ὁ Υἱὸς λέγεται, καὶ δόξα " καὶ ἡμεῖς " ἀλλὰ πολὺ τὸ μέτον. Καὶ πάλιν, ᾿γΥγμιεῖς δὲ Χριστοῦ, Χρε-στὸς δὲ Θεοῦ" οὐκ ὁμοίως δὲ Θεοῦ ὁ Χριστὸς, καὶ ἡμεῖς ποὔ Χριστοῦ, ΤΙ δέ ἐστιν ὃ λέγει; ταν ἀναστῶ, φησὶν, εἴσεσθε ὅτι οὐκ ἀπέσχισμαι τοῦ Πατρὸς, ἀλλὰ τὴν αὑτὴν ἔχω δύναμιν, καὶ ὅτι μεθ᾽ ὑμῶν εἰμι διηνεκῶς, τῶν πραγμάτων ἀναχηρυττόντων τὴν περὶ ὑμᾶς βοήθειαν παρ᾽ ἐμοῦ γινομένην, τῶν ἐχθρῶν χατεσταλμένων, ὑμῶν παῤῥησιαζομένων, τῶν δεινῶν ἐκ μέσου γινομένων, τοῦ κηρύγματος καθ᾽ ἑκάστην ἀνθοῦντος τὴν ἡμέοαν, πάντων εἰχόντων καὶ παραχωρούντων τῷ λόγῳ τῆς εὐσεδείας. Καθὼς ἀπἐστει.λό με, κἀγὼ ἀπέστειλα ὑμᾶς. Ὅρᾷς ὅτι οὐδὲ ἐνταῦθα τὴν αὐτὴν ἰσχὺν ἡ λέξις ἔχει; Εἰ γὰρ τοῦτο οὕτως ἐκδεξόμεθα, οὐδὲν ἔσονται διεστηκότες οἱ ἀπόστολοι τοῦ Χριστοῦ. Διατί δέ φησι, Τότε γνώσεσθε; Ὅτι τότε εἶδον αὐτὸν ἀναστάντα καὶ συνόντα αὐτοῖς" τότε τὴν ἀχριδῇ πίστιν ἔμαθον. Μεγάλη γὰρ ἡ τοῦ Πνεύματος δύναμις ἦν, ἡ πάντα αὐτοὺς παιδεύουσα. Ὃ ἔχων μου τὰς ἐντολὰς, καὶ τηρῶν αὐτὰς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με. Οὐ γὰρ ἀρκεῖ τὸ ἔχειν μόνον, ἀλλὰ καὶ φυλακῆς ἡμῖν δεῖ ἀχριθοῦς. Διατί δὲ πολλάκις αὐτοῖς τὸ αὐτὸ λέγει; οἷον" ᾿Εὰν ἀγαπᾶτά με, τὰς ἐντοιάς μου τηρήσετε" καὶ, Ὃ ἔχων τὰς ἐντολάς μου, καὶ τηρῶν αὐτάς " καὶ, Ἐάν τίς μου ἀκούσῃ τὸν «(ἰόγογ, καὶ τηρήσῃ αὐτὸν, ἐχεῖγός ἐστιν ὁ ἀγαπῶν με" ὁ μὴ ἀκούων μου τοὺς.16γους. οὐκ ἀγαπᾷ με. Οἶμαι αὐτὸν αἰνίττεσθα: τὴν ἀθυμίαν αὐτῶν. Ἐπειδὴ γὰρ πολλὰ περὶ θανάτου αὐτοῖς ἐφιλοσόφησε, λέγων" Ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυ- "Ἰάξει αὐτήν" καὶ, Ἐὰν μή τις άδῃ τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθήσῃ μοι, οὐκ ἔστι μου ἄξιος" μέλλει δὲ καὶ ἕτερα πλείονα λέγειν, ὀνειδίζων αὐτούς φήσιν" Νομίζετε ὑμεῖς ἐξ ἀγάπης πάσχειν τὸ λυπεῖσθαι; Τὺ μὴ λυπεῖσθαι μὲν οὖν ἀγάπης ἦν. Ὅτι δὲ τοῦτο δι᾽ ὅλου κατασκευάσαι βούλεται, εἰς αὐτὸ προϊὼν τὸν λόγον ἀνεχεφαλαίωσεν. Εἰ γὰρ ἠγαπᾶτέ με, φησὶν, ἐχάρητα ἄν, ὅτι πρὸς τὸν Πατέρα μου πορεύομαι. Νῦν γὰρ ὑπὸ δειλίας τοῦτο πάσχετε. Τὸ δὲ οὕτω διαχεῖφθαι πρὸς θάνατον, οὐκ ἔστι τῶν ἐμῶν ἐντολῶν μεμνημένους ποιεῖν 4" ἐχρῇν γὰρ ὑμᾶς σταυῥροῦσθαι, εἴ γε ὄντως ἢγαπᾶτέ με. Καὶ γὰρ ὁ ἑμὸς λόγος παραινεῖ μὴ φοδεῖσθαι ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, Τοὺς τοιούτους καὶ ὁ Πατὴρ ἀγαπᾷ, καὶ ἐγώ, Καὶ ἐμφαγίσω αὑτοῖς ἐμαυτόν. Εἶτα ὁ Ἰούδας, Καὶ τί, φησὶν, ὅτι ἡμῖν μέλλεις ἐμφανίζειν τόν;

### English translation (Claude)

At the beginning, then, he said, “You will come where I am going,” and, “In my Father's house are many dwelling places”; but here, since that time was long, he gives the Spirit. But since, not knowing what was being said, they did not have sufficient comfort, he says, “I will not leave you orphans.” For this above all they sought. But since “I am coming to you” was the language of one indicating a presence, so that they might not again seek the same kind of presence as before, see how he did not say it clearly but hinted at it. For having said, “Yet a little while, and the world no longer sees me,” he added, “but you see me”; as if he were saying, I am coming to you, but not in the same way as before, being with you always every day. And so that they might not say, “How then did you say to the Jews, ‘From now on you will not see me’?” he resolves the objection by saying, to you alone; since the Spirit too is of this kind. “Because I live, you also will live.” For the cross does not separate us altogether, but only hides me for a brief moment. And by life he seems to me to mean not the present only but also the future. “In that day you will know that I am in the Father, and you in me, and I in you.” In the case of the Father, what is said is of essence; in their case, of oneness of mind and of the help that comes from God. “And how does this make sense, tell me?” someone says. How then does the opposite make sense? For great, and wholly boundless, is the distance between Christ and the disciples. And if the same words are used, do not marvel. For Scripture is often wont to use the same words, applied to God and to human beings, not in the same way; since we too are called gods and sons of God, and the word does not have the same force when applied to us and to God. And the Son is called image and glory, and so are we; but the distance is great. And again, “You are Christ's, and Christ is God's”; but Christ is not God's in the same way as we are Christ's. And what is it he says? When I rise, he says, you will know that I am not severed from the Father, but have the same power, and that I am with you continually, when events proclaim the help that comes to you from me: your enemies subdued, you speaking boldly, the terrible things removed, the preaching flourishing every day, all yielding and giving way to the word of true religion. “As the Father has sent me, so I also have sent you.” Do you see that here too the expression does not have the same force? For if we take it so, the apostles will differ in nothing from Christ. And why does he say, “Then you will know”? Because then they saw him risen and living with them; then they learned the exact faith. For great was the power of the Spirit, which taught them all things. “Whoever has my commandments and keeps them, he it is who loves me.” For it is not enough only to have them; we also need exact keeping. And why does he often say the same thing to them? For example, “If you love me, you will keep my commandments”; and, “Whoever has my commandments and keeps them”; and, “If anyone hears my word and keeps it, he it is who loves me”; “Whoever does not hear my words does not love me.” I think he is hinting at their dejection. For since he had said many wise things to them about death, saying, “Whoever hates his life in this world will keep it for eternal life,” and, “Unless one takes up his cross and follows me, he is not worthy of me,” and was about to say still more, he says, reproaching them: Do you think you feel grief out of love? Not to grieve, rather, would be the mark of love. And because he wishes to establish this throughout, as he went on he summed up his discourse in this very point. “For if you loved me,” he says, “you would have rejoiced, because I am going to my Father.” For now you feel this from cowardice. But to be so disposed toward death is not the part of those who remember my commandments; for you ought to be crucified, if you truly loved me. For my word too exhorts you not to fear those who kill the body. Such as these the Father loves, and I. “And I will manifest myself to them.” Then Judas says, “And how is it that you are going to manifest [yourself] to us [and not to the world]?”

### Scripture references

- John 14:3: quotation, medium confidence
- John 14:2: quotation, high confidence
- John 14:18: quotation, high confidence
- John 14:19: quotation, high confidence
- John 8:21: allusion, medium confidence
- John 14:20: quotation, high confidence
- Ps 82:6 (81:6 LXX): allusion, medium confidence
- 1 Cor 11:7: allusion, medium confidence
- 1 Cor 3:23: quotation, high confidence
- John 20:21: quotation, high confidence
- John 14:21: quotation, high confidence
- John 14:15: quotation, high confidence
- John 14:23: quotation, high confidence
- John 14:24: quotation, high confidence
- John 12:25: quotation, high confidence
- Matt 10:38: quotation, high confidence
- John 14:28: quotation, high confidence
- Matt 10:28: allusion, high confidence
- John 14:22: quotation, high confidence

### Translation notes

- Quotations: John 14:2–3, 18–24, 28; John 8:21; 1 Cor 3:23; John 20:21; John 12:25; Matt 10:38; Matt 10:28. Allusions: Ps 82:6 (gods); 1 Cor 11:7 (image and glory).
- The quotation of John 14:22 breaks off and is completed in brackets; the next section continues it. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 75.2 (PG 59:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/75-2).

## Homily 75.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/75-1/#p-75-3
- Source: PG 59:440
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ will manifest himself to those who keep his commandments, not as a dream or apparition; he promises the Paraclete as teacher and leaves his peace.

### Greek text

Ὁρᾷς ἀπὸ δειλίας πεπιλημένην αὐτῶν τὴν ψυχήν; Σννεχύθη γὰρ καὶ ἐταράχθη, καὶ ἐνόμισεν, ὥσπερ τοὺς νεκροὺς ὁρῶμεν ὄναρ, οὕτω καὶ αὐτὸν μέλλειν ὁρᾶσθαι. Ἵν᾽ οὖν μὴ τοῦτο ὑποπτεύσωσιν, ἄκουσον τί φησιν" Ἐγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα πρὸς αὐτὸν, καὶ μογὴν παρ' αὐτῷ ποιήσομεν " μονονουχὶ λέγων " “Ὥσπερ ὁ Πατὴρ ἐμφανίζει ἑαυτὸν, οὕτω καὶ ἐγώ, Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ εἰπεῖν, ὅτι Μογὴν παρ' αὐτῷ ποιήσομεν, ἀνεῖλε τὴν ὑποψίαν " ὅπερ ὀνειράτων οὐκ ἔστι. Σὺ δέ μοι θέα τὸν μαθητὴν καὶ θορυθούμενον καὶ οὐ τολμῶντα σαφῶς εἰπεῖν, ὅπερ εἰπεῖν ἐπεθύμει. Οὐ γὰρ εἶπεν" Οὐαὶ ἡμῖν, ὅτι ἀποθνήσκεις, καὶ ὡς οἱ τετελευτηκότες μέλλεις ἡμῖν ἐφίστασθαι " ἀλλ᾽ οὐκ εἶπεν οὕτως, ἀλλὰ, οὐκὶ τῷ κόσμῳ; Λέγει οὖν, ὅτι Ὑμᾶς ἀποδέχομαι, ὅτι ὑμεῖς τὴν ἐντολὴν μου τηρεῖτε. “ἵνα γὰρ μὴ μετὰ ταῦτα ὁρῶντες αὐτὸν φάντασμα νομίσωσι, διὰ τοῦτο ταῦτα προλέγει. Καὶ ἵνα μὴ οὕτως, ὡς εἶπον, νομίσωσιν αὖτοῖς φαίνεσθα!, λέγει καὶ τὴν αἰτίαν " διὰ τὸ τὰς ἐντολάς μου τηρεῖν, λέγει ὅτι καὶ τὸ Πνεῦμα οὕτω μέλλει φαίνεσθαι. Εἰ δὲ τοσοῦτον αὐτῷ συγγενόμενοι χρόνον, οὔπω φέρουσιν ἐκείνην τὴν οὐσίαν, μᾶλλον δὲ οὐδὲ νοοῦσιν αὐτὴν τί ἂν ἔπαθον, εἰ παρὰ τὴν ἀρχὴν οὕτως αὐτοῖς ἐφάνη; Διὰ τοῦτο καὶ συνεσθίει, ἵνα μὴ φάντασμα τὸ πρᾶγμα νομιπθῇ. Εἰ γὰρ ἐπὶ τῶν ὑδάτων ἰδόντες τοῦτο ἐνόμισαν, καίτοι τῆς αὐτῆς ὄψεως φαινομένης, καὶ οὗ πρὸ πολλοῦ διαστάντος, τί ἂν ὑπώπτευσαν, εἴ γε εἶδον αὐτὸν εὐθέω: ἀναστάντα, ὃν εἶδον κατεχόμενον καὶ ἐσπαργανωμένον; Διὰ τοῦτο συνεχῶς αὐτοῖς λέγει, ὅτι φανεῖται, καὶ διατί φανεῖται, καὶ πῶς, ἵνα μὴ φάντασμα νομίσωσιν. Ὁ μὴ ἀγαπῶν με, τοὺς «Ἰόγους μου οὐ τηρεῖ. Καὶ ὁ.1όγος, ὃν ἠκούσατε, οὐκ ἔστιν ἐμὸς, ἀλλὰ τοῦ πέμψαντός μ8. "Ὥστε οὐκ ἐμὲ μόνον, ἀλλ᾽ οὐδὲ τὸν Πατέρα ἀγαπᾷ ὁ μὴ τούτων ἀκούων τῶν λόγων. Εἰ γὰρ τοῦτο τεκμήριον ἀγάπης, τὸ ἀκούειν τῶν ἐντολῶν, αὗται δὲ τοῦ Πατρός εἰσιν, ὁ ἀκούων, οὐκὶ τὸν Υἱὸν μόνον, ἀλλὰ καὶ τὸν Πατέρα ἠγάπησε. Πῶς δὲ σὸς, καὶ οὗ σός; Τουτέστιν, ὅτι Οὐδὲν ἔξω τοῦ Πατρὸς φθέγγομαι, οὐδὲ ἴδιόν τι ἄλλο παρὰ τὸ δοκοῦν αὐτῷ ". Τοῦτα ἐκλάεἴησα ὑμῖν, παρ᾽ ὑμῖν μένων. Ἐπειδὴ ταῦτα ἀπαφῇ ἦν, καὶ τὰ μὲν οὐδὲ συνίεσαν, τὰ δὲ πλείονα καὶ ἀμφέθαλλον, ἵνα μὴ θορυθῶνται πάλιν, μηδὲ λέγωσι, Ποίας, ἐντολάς; ἀπήλλαξεν αὐτοὺς τῆς ἀγωνίας ἁπάστς, εἰπών" Ὁ δὲ Παράχιλητος, ὃν κέμψει ὁ Πατὴρ ἐν τῷ ματί μου, ἐκεῖνος ὑμᾶς διδάξει. Τάχα ἀσαφῆ τὰ εἰρημένα νῦν ὑμῖν " ἀλλ᾽ ἐστὶ " τούτων σαφὴς διδάτχαλος ἐκεῖνος. Τὸ δὲ. Παρ᾽ ὑμῖν μένει, αἰνιττομένου ἐστὶν, ὅτι αὑτὸς ἄπεισιν. Εἶτα ἴνα μὴ λνπῶνται, φησὶν, ὅτι ἕως ἂν παρ᾽ αὐτοῖς μένη, καὶ τὸ Πνεῦμα μὴ ἔρχτται, οὐδὲν μέγα οὐδὲ ὑψηλὸν δυνήσονται συνιδεῖν. Ταῦτα δὲ λέγει παρασκευάζων αὐτοὺς γενναίως ἐνεγκεῖν αὑτοῦ τὴν ἀναχώρησιν, ὡς μεγάλων αἰτίαν ἐσομένην αὐτοῖς ἀγαθῶν. Συνεχῶς δὲ Παράκλητον καλεῖ, διὰ τὰς συνεχούσας αὐτοὺς τότε θλίψεις. Ἐπεὶ οὖν καὶ ταῦτα ἀκούοντες ἑταράττοντο ἐννοοῦντες τὰς ἐπαχθείας, τοὺς πολέμους, τὴν ἀναχώρησιν τὴν αὐτοῦ, ὅρα πῶς αὐτοὺς καταστέλλει πάλιν λέγων Εἰρήγην ἀφίημι ὑμῖν" μονογουχὶ λέγων, Τί βλάπτεσθ: ἀπὸ τῆς τοῦ κόσμου ταραχῆς, ἕως ἂν εἰρηνεύητε πρὸ; μὲ; Οὐ γὰρ τοιαύτη αὕτη ἢ εἰρήνη. Ἡ μὲν γὰρ ἔξωθεν, καὶ ἐπὶ κακῷ γίνεται πολλάκις καὶ ἀνόνητος, καὶ τοὺς ἔχοντας οὐδὲν ὡφέλησεν ἐγὼ δὲ δίδωμι τοιαύτην, ὥστε μετ᾽ ἀλλήλων εἰρηνεύειν, ὅπερ. ὑμᾶς ἰσχυροτέρους ποιεῖ, ᾿Αλλ ἐπειδὴ πάλιν εἶπεν, Ἀφςίημι, ὅπερ ἦν ἀναχωροῦντος, καὶ ἱκανὸν ἣν αὐτοὺς συγχεῖν, διὰ τοῦτο πάλιν φησί" Μὴ ταρασσέσθω ὑμῶν ἡ καρδία, μηδὲ δειλιάτω. Ορᾷς ὅτι τὰ μὲν ὑπὸ φιλοστοργίας δ, τὰ δὲ ὑπὸ δειλίας ἔπασχον; ἸἨχούσατε ὄὅει ἐγὼ εἶπον ὑμῖν, ὅτι "Ὑπάγω πρὸς τὸν Πατέρα, καὶ ἔρχομαι πρὸς ὑμᾶς. Εἰ ἠγαπᾶτέ με, ἐχάρηετε ἂν ὅτι πορεύομαι πρὸς τὸν Πατέρα, ὅτι ὁ Πατὴρ μείζων μού ἐστιν. Καὶ ποίαν τοῦτο αὐτοῖς χιρὰν φέρειν ἔμελλεν; ποίαν παραμυθίαν;

### English translation (Claude)

Do you see their soul pressed hard by fear? For he was confounded and troubled, and thought that, as we see the dead in a dream, so he too would be seen. So that they might not suspect this, then, hear what he says: “I and the Father will come to him and make our dwelling with him”; all but saying, As the Father manifests himself, so do I too. And not by this only, but also by saying, “We will make our dwelling with him,” he did away with the suspicion; which is not the way of dreams. But consider, I pray you, the disciple, troubled and not daring to say clearly what he wished to say. For he did not say, “Woe to us, because you are dying, and like the dead you are going to appear to us”; he did not say this, but “[and] not to the world?” He says, then: I accept you, because you keep my commandment. For so that afterward, seeing him, they might not think him an apparition, therefore he foretells these things. And so that they might not think he would appear to them in the way I said, he also tells the reason: because you keep my commandments; and he says that the Spirit too will appear in this way. And if, having been with him so long, they cannot yet bear that essence, or rather cannot even conceive it, what would they have suffered if he had appeared to them so at the beginning? This is why he also eats with them, so that the thing might not be thought an apparition. For if, seeing him on the waters, they thought this, although the same form was seen and he had not been away long, what would they have suspected if they had seen him risen at once, whom they had seen seized and wrapped in grave clothes? This is why he continually tells them that he will appear, and why he will appear, and how, so that they may not think him an apparition. “Whoever does not love me does not keep my words. And the word that you hear is not mine, but the Father's who sent me.” So the one who does not listen to these words loves not only not me, but not the Father either. For if listening to the commandments is the proof of love, and these are the Father's, the one who listens has loved not the Son only but also the Father. And how is it yours and not yours? That is: I utter nothing apart from the Father, nor anything of my own beyond what seems good to him. “These things I have spoken to you while remaining with you.” Since these things were unclear, and some they did not even understand, and about most they were in doubt, so that they might not be troubled again or say, “What commandments?”, he freed them from all anguish, saying, “But the Paraclete, whom the Father will send in my name, he will teach you.” Perhaps what is said is unclear to you now, but he is a clear teacher of these things. And “remaining with you” is the language of one hinting that he himself is going away. Then, so that they might not grieve, he says that as long as he remains with them and the Spirit does not come, they will be able to understand nothing great or lofty. And he says these things preparing them to bear his departure nobly, as something that would be the cause of great goods for them. And he continually calls him Paraclete because of the afflictions that then gripped them. Since then even on hearing these things they were troubled, thinking of the hostilities, the wars, his departure, see how he calms them again, saying, “Peace I leave with you”; all but saying, What harm do you take from the turmoil of the world, as long as you are at peace with me? For this peace is not like that. For the one is outward, and often comes about for evil and is unprofitable, and has done its possessors no good; but I give such a peace that you are at peace with one another, which makes you stronger. But since again he said, “I leave,” which was the word of one departing and enough to confound them, therefore he says again, “Let not your heart be troubled, nor let it be afraid.” Do you see that they suffered some things from affection and others from fear? “You have heard that I said to you, ‘I am going away, and I am coming to you.’ If you loved me, you would have rejoiced that I am going to the Father, because the Father is greater than I.” And what joy was this going to bring them? What comfort?

### Scripture references

- John 14:22: quotation, high confidence
- John 14:23: quotation, high confidence
- Luke 24:43: allusion, medium confidence
- Matt 14:26: allusion, high confidence
- John 14:24: quotation, high confidence
- John 14:25: quotation, high confidence
- John 14:26: quotation, high confidence
- John 14:27: quotation, high confidence
- John 14:28: quotation, high confidence

### Translation notes

- The section continues the quotation of John 14:22 from 75.2. Quotations: John 14:22–28. Allusions: Luke 24:41–43; Matt 14:26.
- Leaked apparatus, Migne's Latin column, and a stray number removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 75.3 (PG 59:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/75-3).

## Homily 75.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/75-1/#p-75-4
- Source: PG 59:440
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “The Father is greater than I” is said in condescension to the disciples' weakness and does not make the Son of another essence; Christ goes to his death willingly, the devil having nothing in him.

### Greek text

Τί οὖν ἐστι τὸ εἰρημένον; Οὐδέπω ἤδεσαν περὶ τῆ; ἀναστάσεως, οὐδὲ οἵαν ἐχρῆν περὶ αὑτοῦ δόξαν εἴχον" ἱπῶς γὰρ, οἱ μηδὲ ὅτι ἀναστήσεται εἰδότες;) τὸν δὲ Πατέρα μέγαν εἶνα: ἐνόμιζον. Λέγει οὖν, ὅτι ΕἸ καὶ περὶ ἐμοῦ δεδοίχατε ὡς οὐκ ἀρχοῦντος ἐμαυτοῦ ς προστῆναι, οὐδὲ θαῤῥεῖτε ὅτι μετὰ τὸν σταυρὸν πάλιν ὑμᾶς ἤψομαι " ἀλλὰ ἀκούσαντες ὅτι πρὸς τὸν Πατέρα ἀπέρχομαι. ἔδει καίρειν λοιπὸν, ὅτι πρὸς τὸν μείζονα ἄπειμι, καὶ δυνακὸν πάντα λῦσαι τὰ δεινά. Ὑμεῖς ἠκούσατε, ὅτι ἐγὼ εἶπον ὑμῖν. Διατί τοῦτο τέθεικεν; Ὅτι οὕτω σφόδρα θαῤῥῶ, φησὶ, τοῖς; γινομένοις, ὡς καὶ προειπεῖν" οὕτως οὐ δέδοικα. Τοῦτο γοῦν καὶ μετὰ ταῦτα Εἶπον ὑμῖν πρὶν γεγέσθαι, ἵν᾽, ὅταν γένηται, πιστεύσητε ὅτι ξγώ εἶνε" ὡσανεὶ ἔλεγε, Μὴ ἤδειτε, εἰ μὴ ἐγὼ εἶπον; οὐκ ἂν δὲ εἶπον, εἰ μὴ ἐθάῤῥουν. Εἶδες συγκαταθάσεως τὸν λόγον ὄντα; Καὶ γὰρ ὅταν λέγῃ, Δοκεῖτε ὅτι οὐ δύναμαι παρακχα.ϊέσαι τὸν Πατέρα, καὶ παραστήσας μοι δώδεκα εγεῶνας ἀγγέλων; πρὺς τὴν ὑπόνοιαν τῶν ἀκονόντων φθέγγεται. Οὐδὲ γὰρ ἂν ἐκεῖνο εἴποι τις ἂν, κἂν σφόδρα ἢ μεμηνὼς ὅτι οὐκ ἐδύνατο ἑαυτῷ βοηθῆσαι, ἀλλ᾽ ἀγγέλων ἐδεῖτο" ἀλλ᾽ ἐπειδὴ περὶ αὐτοῦ ὡς ἀνθρώποὺ δόξαν εἶχον, διὰ τοῦτό φησι, Δώδεκα «λεγεῶνες ἀγγέλων. Καίτοι γε ἁπλῶς αὐτοὺς ἢρώτησε, καὶ ἔῤῥιψεν εἰς τὰ ὀπίσω. Εἰ δὲ λέγοι τις μείζονα εἶναι τὸν Πατέρα καθ᾽ ὃ αἴτιος τοῦ Υἱοῦ, οὐδὲ τοῦτο ἀντεροῦμεν. ᾽Αλλ᾽ οὐ μὴν τοῦτο ἑτέρας εἶναι τὸν Υἱὸν οὐσίας ποιεῖ. Ὃ δὲ λέγει, τοιοῦτόν ἔστιν" Ἕως μὲν ἂν ἐνταῦθα ὦ, εἰκὸς νομίζειν ὑμᾶς ὅτι χινδυντύομεν - ἐὰν δὲ ἐκεῖ ἀπἐλθω, θαῤῥεῖτε ὅτι ἐν ἀσφαλείᾳ ἐσμέν" ἐχείνου γὰρ οὐδεὶς περιγενέτθαι δυνήσεται. Ταῦτα δὲ πάντα πρὸς τὴν ἀσθένειαν τῶν μαθητῶν ἐλέγετο. Καὶ αὐτὸς μὲν γὰρ θαῤῥῶ ἃ, καὶ οὐ φροντίς ὦ τοῦ θανάτου. Διὰ γὰρ τοῦτο εἶπε, Ταῦτα εἶπον ὑμῖν πρὶν γενέσθαι. Ἐπειδὴ δὲ, φησὶ, ὑμεῖς οὐδέπω δύνασθε τὸν περὶ τούτων δέξασῦα: λόγον, καὶ ἀπὸ τοῦ Πατρὸς, ὃν ὀνομάξετε μέγαν εἶναι, εἰσάγω τὴν παράκλησιν. Παραμυθησάμενος τοίνυν αὐτοὺς, πάλιν λέγει τὰ λυπηρά" Οὐκέτι 1α1ήσω μεθ" ὑμῶν. Διατί, Ἔρχεται γὰρ ὁ τοῦ κόσμου τούτου ἄρχων, καὶ ἐν ἐμυὶ ἔχει οὐδέν. Κόσμου δὲ ἄρχοντα «τὸν διάδολόν φησι, καὶ τοὺς πονηροὺς ἀνθρώπους οὕτω χαλῶν. ὺ γὰρ οὐρανοῦ ἄρχει καὶ γῆς, ἐπεὶ ἂν ἐνέτρεψε πάντα γαὶ χατέδαλε" ἄρχει δὲ τῶν ἑαυτοὺς παραδιδόντῶν αὐτῷ. Διὰ τοῦτο καὶ ἄρχοντα τοῦ σκότους τοῦ αἰῶνος πούτου καλεῖ, σκότος ἐνταῦθα πάλιν τὰς πονηρὰς πράξεις καλῶν. Τί οὖν; ὁ διάδολός σε ἀνα!ρεῖ; Οὐδαμῶς" οὐ γὰρ ἔχει ἐν ἐμοὶ οὐδέν. Πῶς οὖν σε ἀναιροῦσιν; Ἐπειδὴ βούλομαι, καὶ ἵνα γνῷ ὁ χύσμος, ὅτι ἀγαπῶ τὸν Πατέρα. Οὐ γὰρ ὑπεύθυνος ὧν θανάτῳ, φησὶν, οὐδὲ ὀφείλων αὐτῷ, διὰ δὲ τὴν ἀγάπην τὴν εἰς τὸν Πατέρα ὑπομένω. Τοῦτο δέ φησιν, ἵνα πάλιν αὐτῶν ἀναστήσῃ τὴν Ψυχὴν, καὶ μάθωσιν ὅτι οὐκ ἄκων, ἀλλ᾽ ἑχὼν ἐπὶ τοῦτο ἔρχεται, καὶ ὅτι καταφρονῶν τοῦ διαδόλου. Θὺ γὰρ ἤρκει τὸ εἰπεῖν, ὅτι Μικρὸν χρόνον μεθ" ὑμῶν εἶμι, ἀλλὰ συνεχῶς αὐτὸ στρέφει τοῦτο τὸ λυπηρὸν, εἰκότως, ἕως ἂν αὐτὸ παρ᾽ αὐτοῖς εὐπαράδεκτον ποιήσῃ. παρυφαίΐίνων αὐτῷ τὰ χρηστά. Διὰ τοῦτο ποτὲ μὲν λέγει, Ὑκάγω καὶ ἔρχομαι" καὶ, ὅτι “Ὅπου “εἰμὶ ἐγὼ, ἵνα καὶ ὑμεῖς ἧτε; καὶ, Οὐ δύνασθέ μοι νῦν ἀκολουθῆσαι, ἀχολουθήσετε δὲ ὕστερον καὶ, Πρὸς τὸν Πατέρα πορεύομαι" καὶ, Ὁ Πατὴρ μείζων μού ἐστι" καὶ, Πρὶν γενέσθαι εἴρηκα ὑμῖν" καὶ, ὅτι Οὐκ ἀπὸ ἀνάγκης ταῦτα πάσχω, ἀλλὰ δι᾽ ἀγάπην τοῦ Πχτρός" ὥστε ἐννοῆσαι αὐτοὺς, ὅτι οὐκ ὀλέθριον τὸ πρᾶγμα οὐδὲ βλάδην ἔχον, εἴ γε ἔ τ σφόδρα αὑτὸν ἀγαπῶν, καὶ ὁ ἀγαπώμενος παρ᾽ αὐτοῦ οὕτω βούλεται. Διὰ δὴ τοῦτο τὰ χρηστὰ παῦτα ἀναμιγνὺς, συνεχῶς ἔλεγε καὶ τὰ λυπηρὰ, ἐγγυμνάζων αὐτῶν τὴν διάνοιαν. Καὶ γὰρ τὸ, Παρ' ὑμῖν μένει, καὶ, ὅτι Συμφέρει ὑμῖν ἢ ἀναχώρησις, παραμυθουμένου ἦν. Διὰ γάρ τοι τοῦτο προλαδὼν μυρία εἶπε περὶ τοῦ Πνεύματος, τὸ 4, Ἐν ὑμῖν ἐστι, καὶ, Ὃ κόσμος οὐ δύναται «αδεῖνγ, καὶ, Αὐτὸς ἀγαμνήσϑι πάντα, καὶ, Πνεῦμα ἀ.ἰηθείας, καὶ, Πνεῦμα ἅγιον, καὶ, Παράχιλητον, καὶ. ὅτι Συμφέρει ὑμῖν" ἵνα μὴ ἀθυμῶσιν ὡς οὐδενὸς ὄντος τοῦ προστησομένου καὶ βοηθήσοντος. Συμφέρειν δὲ λέγει, δηλῶν ὅτι πνευματικοὺς αὐτοὺς ἐργάσεται.

### English translation (Claude)

What then is the meaning of what was said? They did not yet know about the resurrection, nor did they have the right opinion about him (for how could they, who did not even know that he would rise?); but they thought the Father great. He says, then: Even if you are afraid for me, as not able to protect myself, and are not confident that after the cross I will see you again, yet on hearing that I am going away to the Father, you ought then to rejoice, because I am going away to the one who is greater and able to undo all the terrible things. “You have heard that I said to you.” Why has he set this down? Because I am so confident, he says, about what is happening as even to foretell it; so far am I from fearing. This, at any rate, is also the meaning of what follows: “I have told you before it happens, so that when it happens you may believe that I am he”; as if he were saying, Would you have known, if I had not told you? And I would not have told you, if I were not confident. Do you see that the language is of condescension? For also when he says, “Do you think that I cannot appeal to the Father, and he will furnish me with twelve legions of angels?” he speaks to the suspicion of his hearers. For no one, however mad, would say that he could not help himself, but needed angels; but since they held an opinion of him as of a man, therefore he says, “twelve legions of angels.” And yet he merely asked them a question and threw them backward. And if anyone should say that the Father is greater inasmuch as he is the cause of the Son, we will not contradict this either. But this certainly does not make the Son of another essence. What he says is something like this: as long as I am here, it is natural for you to think that we are in danger; but if I go away there, be confident that we are in safety; for no one will be able to overcome him. All these things were said with a view to the weakness of the disciples. For I myself am confident, and care nothing for death. For this is why he said, “I have told you these things before they happen.” But since, he says, you are not yet able to receive the word about these things, I bring in comfort also from the Father, whom you name great. Having comforted them, then, he again says the sad things: “I will no longer speak with you.” Why? “For the ruler of this world is coming, and he has nothing in me.” By ruler of the world he means the devil, calling wicked people so too. For he does not rule heaven and earth, since then he would have overturned and cast down everything; but he rules those who give themselves up to him. This is why he also calls him the ruler of the darkness of this age, calling evil deeds darkness here again. What then? Does the devil kill you? Not at all; for he has nothing in me. How then do they kill you? Because I will it, and “that the world may know that I love the Father.” For not being liable to death, he says, nor owing it anything, I endure it because of my love for the Father. And he says this so as again to raise up their soul, and that they may learn that he comes to this not unwillingly but willingly, and despising the devil. For it was not enough to say, “A little while I am with you,” but he continually turns this sad thing over, and reasonably, until he should make it acceptable to them, weaving the good things into it. This is why at one time he says, “I am going away and coming”; and, “that where I am you also may be”; and, “You cannot follow me now, but you will follow afterward”; and, “I am going to the Father”; and, “The Father is greater than I”; and, “I have told you before it happens”; and that I suffer these things not from necessity but from love of the Father; so that they might consider that the thing was not destructive nor harmful, if indeed the one who loved him greatly, and was loved by him, so wills. For this very reason, mingling these good things, he continually spoke the sad things too, exercising their minds. For “He remains with you” and “My departure is to your advantage” were the language of one comforting. For this reason he said beforehand countless things about the Spirit: “He is in you,” and, “whom the world cannot receive,” and, “He will remind you of all things,” and, “Spirit of truth,” and, “Holy Spirit,” and, “Paraclete,” and, “It is to your advantage”; so that they might not lose heart as though there were no one to stand by them and help them. And he says “it is to your advantage,” showing that he will make them spiritual.

### Scripture references

- John 14:28: quotation, high confidence
- John 14:29: quotation, high confidence
- Matt 26:53: quotation, high confidence
- John 18:6: allusion, high confidence
- John 14:30: quotation, high confidence
- Eph 6:12: allusion, high confidence
- John 14:31: quotation, high confidence
- John 13:33: quotation, high confidence
- John 14:3: quotation, high confidence
- John 13:36: quotation, high confidence
- John 14:17: quotation, high confidence
- John 16:7: quotation, high confidence
- John 14:26: quotation, high confidence

### Translation notes

- Quotations: John 14:28–31; Matt 26:53; John 13:33; John 14:3; John 13:36; John 14:17, 26; John 16:7. Allusions: John 18:6; Eph 6:12.
- On “the Father is greater”: Chrysostom grants that the Father may be called greater as cause of the Son, but denies that this makes the Son of another essence; translated as written. A Latin word and a repeated phrase from the apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 75.4 (PG 59:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/75-4).

## Homily 75.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/75-1/#p-75-5
- Source: PG 59:440
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Spirit made the fearful apostles fearless; virtue depends on the will, not on having or lacking a body, so the flesh is no excuse for the passions.

### Greek text

Τοῦτο γοῦν καὶ ὁρῶμεν γεγενημένον. Οἱ γὰρ τρέμοντες καὶ δεδοικότες, μετὰ τὸ λαδεῖν τὸ Πνεῦμα, εἰς μέσους ἤλλοντο τοὺς κινδύνους, καὶ πρὸς σίδηρον, καὶ πῦρ, καὶ θηρία, καὶ πελάγη, καὶ πρὸς πᾶσαν ἀπεδύσαντο τιμωρίαν" καὶ οἱ ἀγράμματοι καὶ ἰδιῶται μετὰ τοσαύτῆς διελέγοντο παῤῥησίας, ὡς ἐχπλήττειν τοὺς ἀκροωμένους. ᾿Λπὸ γὰρ πηλίνων σιδηροῦς αὐτοὺς ἐποίησε τὸ Πνεῦμα, καὶ πτηνοὺς εἰργάσατο, καὶ πρὸς οὐδὲν τῶν ἀνθρωπίνων καταπεσεῖν ἀφῆκεν. Τοιαύτη γὰρ ἡ χάρις ἐκείνη᾽ κἂν ἀθυμίαν εὕρῃ, διαλύει, κἂν ἐπιθυμίαν πονηρὰν, δαπανᾷ, κἂν δειλίαν, ἐχδάλλει, καὶ οὐκ ἀφίησι λοιπὸν ἄνθρωπον εἶναι τὸν μετασχόντα αὐτοῦ, ἀλλ᾽ ὥσπερ εἰς αὐτὸν μεταστάντα τὸν οὐρανὸν, πάντα τὰ ἐκεῖ φαντάζεσθαι παρασχευάζε:. Διὰ τοῦτο οὐδείς τι τῶν ὑπαρχόντων αὐτῷ » ἔλεγεν ἴδιον εἶναι" ἀλλὰ προσεχαρτέρουν ταῖς εὐχαῖς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας. Τούτου γὰρ μάλιστα δεῖται τὸ Πνεῦμα τὸ ἄγιον" Ὁ γὰρ καρπὸς τοῦ Πνεύματος χαρὰ, εἰρήνη, πίστις, πραότης. Καὶ μὴν καὶ ἀλγοῦσι πολλάκις οἱ πνευματικοὶ, φησίν ἀλλ' ἡ λύπη χαρᾶς ἐστιν ἡδίων. Ἐπεὶ καὶ ὁ Κάϊν ἐλυπήθη, ἀλλὰ τὴν τοῦ κόσμου λύπην καὶ ὁ Παῦλος ἐλυπήθη, ἀλλὰ τὴν κατὰ Θεόν. Πᾶν γὰρ ὅπερ ἂν ἧ πνευματικὸν, κέρδος ἔχει μέγιστον" ὥσπερ καὶ τὸ κοσμικὸν ἅπαν ζημίαν ἐσχάτην. Ἐπισπασώμεθα τοίνυν τὴν ἄμαχον τοῦ νεύματος βοήθειαν τὰς ἐντολὰς τηροῦντες, καὶ οὐδὲν τῶν ἀγγέλων ἐσόμεθα ἐλάττους. Οὔτε γὰρ ἐκεῖνοι, ἐπειδὴ ἀσώματοί εἰσι, τοιοῦτοί εἰσιν (εἰ γὰρ τοῦτο ἦν, οὐδεὶς ἂν τῶν ἀσωμάτων ἐγένετο πονηρός)" ἀλλ᾽ ἡ προαίρεσις πανταχοῦ πάντων αἰτία. Διὰ τοῦτο καὶ ἐν τοῖς ἀσωμάτοις ἀνθρώπων χείρους καὶ ἀλόγων εὑρέθησαν, καὶ ἐν τοῖς σώματα ἔχουσιν, ἀσωμάτων κρείττους. Πάντες γοῦν οἱ δίκαιοι τὴν γῆν οὗχοῦντες, καὶ σώματα ἔχοντες, χατώρθωσανδπερ θωσαν. Ὡς γὰρ παρεπίδημοι ὄντες καὶ ξένοι, τὴν γῆν ᾧκησαν" τὸν δὲ οὐρανὸν, ὡς πολῖται. Μὴ τοίνυν μηδὲ σὺ λέγε, Σάρκα περίχειμαι, οὐ δύναμαι περιγενέσθαι, οὐδὲ τῶν ὑπὲρ ἀρετῆς ἱδρώτων λαδέσθαι. Μὴ χατηγορήσῃς “ τοῦ Δημιουργοῦ. Εἰ. γὰρ τὸ σάρκα φορεῖν ἀδύ-νατον ποιεῖ τὴν ἀρετὴν, οὐκ ἡμῶν τὸ ἔγκλημα" ὅτι δὲ οὐ ποιεῖ ἀδύνατον, ἔδειξεν ὁ τῶν ἁγίων χορός. Τὸν γοῦν Παῦλον οὐκ ἐκώλυσε τῆς σαρκὸς ἡ φύσις γενέσθαι τοιοὗτον, οἷος ἐγένετο" οὐδὲ Πέτρον λαδεῖν τὰς κλεῖς τῶν οὐρανῶν. Καὶ ὁ Ἐνὼχ δὲ σάρκα φορέσας, μετετέθη, καὶ οὐκ εὑρίσκετο. Οὕτω καὶ ὁ Ἠλίας ἡρπάγη μετὰ τῆς. σαρκὸς, καὶ ὁ 'Αόραλμ. μετὰ τοῦ Ἰσαὰκ καὶ τοῦ ἑγγόνου. σάρκα ἔχοντες ἔλαμψαν" καὶ ὁ Ἰωσὴφ μετὰ ταύτης ἐπάλαισε πρὸ; τὸ ἀκόλαστον ἐκεῖνο γύναιον. Καὶ τέ λέγω σάρκα; Κἂν γὰρ ἅλυσιν τῇ σαρκὶ περιθῇς, οὐδὲν ἐδλά. δη. Εἰ γὰρ καὶ ἐγὼ δέδεμαι, φησὶν ὁ Παῦλος, Ἀ.1.1. ὁ «Ἰόγος τοῦ Θεοῦ οὐ. δέδεται. Καὶ τί λέγω- δεσμὰ καὶ ἅλυσιν; Πρόσθες καὶ δεσμωτήριον ἃ καὶ χλεῖθρα, καὶ οὐδὲ οὕτω κώλυμα γίνεται ταῦτα τῇ ἀρετῇ. Οὕτω γοῦν ἐμυσταγώγησεν ὁ Παῦλος. Δεσμὸς γὰρ ψυχῇ: οὐ σίδηρος, ἀλλὰ δειλία καὶ χρημάτων ἐπιθυμία, καὶ τὰ μυρίά πάθη. Ταῦτα δεσμεῖ, κἂν λελυμένον, τὸ σῶμα. ᾿Αλλ᾽ ἀπὸ τοῦ σώματος ταῦτα τίκτεται, φησί. Σκῆψις ταῦτα καὶ πρόφασις ψευδής, Εἰ γὰρ ἀπὸ τοῦ σώματος ἐτίκτετο, πάντες ἂν αὐτὰ ὑπέμενον. “Ὥσπερ γὰρ' κόπον καὶ ὕπνον καὶ τὸ πεινῆν καὶ διψῆν οὐκ ἕνν διαφυγεῖν, ἐπειδῇ φύσεώς ἐστιν᾽ οὕτω καὶ ταῦτα, εἰ τοιαῦτα ἦν, οὐδένα ἂν ἀφῆκαν ἔξω τῆς αὐτῶν εἶναι τυραννίδος. Εἰ δὲ πολλοὶ διαφεύγουσιν, εὔδηλον ὅτε ῥᾳθυμούσης ἐστὶ ψυχῆς τὰ τοιαῦτα ἐλαττώματα. Ταύτην τοίνυν ἐγχόψωμεν, καὶ μὴ κατηγορῶμεν τοῦ σώματος, ἀλλ᾽ ὑποτάξωμὲν αὐτὸ τῇ ψυχῇ" ἵνα εὐήνιον ἔχοντες, τῶν αἰωνίων. ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

This, at any rate, we see has happened. For those who were trembling and afraid, after receiving the Spirit, leapt into the midst of dangers and stripped for the contest against steel and fire and wild beasts and seas and every punishment; and the unlettered and untrained spoke with such boldness as to astound their hearers. For the Spirit made them iron instead of clay, and made them winged, and let them fall before nothing human. For such is that grace: if it finds dejection, it dissolves it; if evil desire, it consumes it; if cowardice, it casts it out; and it does not let the one who has shared in it be a mere human being any more, but, as if he had moved to heaven itself, makes him picture all that is there. This is why no one said that any of his possessions was his own, but they continued steadfastly in prayer, in gladness and simplicity of heart. For this above all the Holy Spirit requires: “For the fruit of the Spirit is joy, peace, faith, gentleness.” “And yet spiritual people often grieve,” someone says. But that grief is sweeter than joy. For Cain too grieved, but with the grief of the world; and Paul grieved, but with the grief according to God. For everything that is spiritual brings the greatest gain, as everything worldly brings the utmost loss. Let us, then, draw to ourselves the invincible help of the Spirit by keeping the commandments, and we shall be in no way less than the angels. For neither are they such because they are bodiless (for if this were so, none of the bodiless beings would have become wicked); but choice is everywhere the cause of all. This is why among the bodiless some have been found worse than human beings and irrational creatures, and among those who have bodies some better than the bodiless. All the righteous, at any rate, achieved what they achieved while dwelling on the earth and having bodies. For they dwelt on the earth as sojourners and strangers, but in heaven as citizens. Do not then say, “I am clothed in flesh; I cannot overcome, nor take up the sweat of toil for virtue.” Do not accuse the Creator. For if wearing flesh makes virtue impossible, the blame is not ours; but that it does not make it impossible, the company of the saints has shown. The nature of the flesh, at any rate, did not prevent Paul from becoming such as he became, nor Peter from receiving the keys of heaven. And Enoch too, wearing flesh, was translated and was not found. So too Elijah was caught up with the flesh; and Abraham with Isaac and his grandson shone while having flesh; and Joseph in it wrestled against that licentious woman. And why do I speak of flesh? Even if you put a chain on the flesh, it does no harm. “For though I am bound,” says Paul, “the word of God is not bound.” And why do I speak of bonds and chains? Add a prison and bars, and not even so do these become a hindrance to virtue. So, at any rate, Paul taught. For the bond of the soul is not iron, but cowardice and the desire of money and the countless passions. These bind, even if the body is free. “But these are born from the body,” someone says. This is a pretext and a false excuse. For if they were born from the body, all would suffer them. For as it is not possible to escape weariness and sleep and hunger and thirst, since they belong to nature, so these too, if they were such, would leave no one outside their tyranny. But if many escape them, it is clear that such defects belong to a lazy soul. Let us then cut this short, and not accuse the body, but subject it to the soul, that, having it obedient to the rein, we may obtain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- Acts 4:32: allusion, high confidence
- Acts 2:46: allusion, high confidence
- Gal 5:22: quotation, high confidence
- Gal 5:23: quotation, high confidence
- Gen 4:5: allusion, medium confidence
- 2 Cor 7:10: allusion, high confidence
- Heb 11:13: allusion, medium confidence
- Matt 16:19: allusion, high confidence
- Gen 5:24: allusion, high confidence
- 2 Kgs 2:11: allusion, high confidence
- Gen 39:12: allusion, high confidence
- 2 Tim 2:9: quotation, high confidence

### Translation notes

- Quotations: Gal 5:22–23; 2 Tim 2:9. Allusions: Acts 4:32; Acts 2:46; Gen 4:5–6; 2 Cor 7:10; Heb 11:13; Matt 16:19; Gen 5:24; 2 Kgs 2:11; Gen 39:12.
- Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 75.5 (PG 59:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/75-5).

## Homily 76.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/76-1/#p-76-1
- Source: PG 59:440
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ withdraws with the disciples to let them listen without fear, and in the parable of the vine teaches that they bear fruit only by abiding in him, under the Father's care.

### Greek text

Ἐγείρεσθε, ἄ ἐντεῦθεν. Ἐγώ εἰμι ἡ γεωργός ἔστιν. Δειλὴν καὶ ἄνανδρον τὴν Ψυχὴν ἡ ἀμαθία ποιεῖ" ὡσπεροῦν μεγάλην καὶ ὑψηλὴν ἡ τῶν οὐρανίων δογμάτων παίδευσις" οὐδεμιᾶς γὰρ ἀπολαύουσα ἐπιμελείας, δειλή «ἰς ἔστιν, οὐ κατὰ φύσιν, ἀλλὰ κατὰ προαίρεσιν. Ὅταν γὰρ ἴδω τὸν ἀνδρεῖον ποτὲ μὲν τολμητὴν, νῦν δὲ " δειλὸν, οὐκέτι φύσεως εἶναί φημι τὸ πάθος" τὰ γὰρ τῆς φύσεως ἀμετάθετα. Πάλιν, ὅταν ἴδω τοὺς νῦν δειλοὺς ἀθρόον πολμητὰς γινομένους, τὸ αὐτὸ πάλιν ψηφίζομαι, τῇ προαιρέσει τὸ πᾶν ἀνατιθείς. Ἐπεὶ καὶ οἱ μαθηταὶ σ’ρόὅρα ἦσαν δειλοὶ πρὶν ἣ μαθεῖν ἅπερ ἐχρῆν, καὶ τῆς τοῦ Πνεύματος ἀξιωθῆναι δωρεᾶς" ὕστερον μέντοι λεόντων ἐγένοντο θρασύτεροι. Καὶ Πέτρος κορασίου οὐκ ἐνεγκὼν ἀπειλὴν, κατὰ κεφαλῆς ἐχρέματο καὶ ἐμαστιγοῦτο, καὶ μυρία κινδυνεύων οὐκ ἐσίγα᾽ ἀλλ᾽ ὥσπερ ὄναρ πάσχων ἃ ἔπασχεν, οὕτως ἐπαῤῥησιάζετο᾽ ἀλλ᾽ οὐ πρὸ τοῦ σταυροῦ. Διὰ τοῦτο ὁ Χριστὸς ἔλεγεν' Ἐγείρεσθδ, ἄγωμὲν ποτὲ, νῦν δέ ἔνιτ. μεν ἐντεῦθεν. Τίνος ἕνεκεν, εἰπέ μοι; οὐκ ἥδει τὴν ὥραν καθ᾽ ἣν ἔμελλεν ἐπιστήσεσθαι ὁ Ἰούδας; ἀλλ᾽ ἐδεδοίκει μὴ ἐκεῖ ἐλθὼν κατάσχῃ αὐτοὺς, καὶ πρὶν ἣ πληρῶσαι τὴν ἀρίστην διδασκαλίαν, ἐπιστῶσιν οἱ ἐπιδουλεύοντες; Δπαγε" πόῤῥω ταῦτα αὐτοῦ τῆς ἀξίας. Εἰ τοίνυν μὴ ἐδεδοίκει, τί δήποτε ἀπανίστησιν αὐτοὺς, καὶ μετὰ τὸ πληρῶσαι, τότε εἰς τὸν κῆπον ἄγει τὸν πῷ Ἰούδᾳ γνώριμον; Εἰ δὲ καὶ παρεγένετο ὁ Ἰούδας, οὐκ ἐδύνατο αὐτῶν πηρῶσαι τὰς ὄψεις, ὃ καὶ μὴ παρόντος ἐποίησε ἃ; τίνης οὖν ἕνεκεν ἀφίσταται; Μικρὸν ἀναπνεῦσαι δίδωσι τοῖς μαθηταῖς. Καὶ γὰρ εἰκὸς ἣν αὐτοὺς, ἅτε ἐν χαταδήλῳ χωρίῳ ὄντας, τρέμειν καὶ δεδοικέναι, ἀπό τε τοῦ καιροῦ, ἀπό τε τοῦ τόπου. Καὶ γὰρ νὺξ ἦν βαθυτάτη, καὶ ἦν μηδὲ προσχεῖν ὃ τοῖς λεγομέγος, ἀλλ᾽ ἀεὶ περιστρέφεσθαι καὶ φαντάζεσθαι τοὺς ἐπιστησομένους" καὶ μάλιστα ὁπότε καὶ ὁ λόγος ὁ τοῦ Διδασκάλου προσδοκᾷν ἐποίει τὰ δεινά. Ἕτι γὰρ μικρὸν, φησὶν, καὶ οὐκ εἰμὶ μεθ᾽ ὑμῶν, καὶ Ἔρχεται ὁ τοῦ κόσμου τούτου ἄρχων. Ἐπεὶ οὖν ταῦτα καὶ τὰ τοιαῦτα ἀκούοντες ἐθορυθοῦντο, ὡς αὐτίκα μάλα ἁλωσόμενοι, ἄγει εἰς τόπον αὐτοὺς ἕτερον, ἵνα νομίσαντες ἐν ἀσφαλείᾳ εἶναι, μετὰ ἀδείας λοιπὸν ἀχηύωσι. Καὶ γὰρ ἔμελλον μεγάλων ἀκούσεσθαι δογμάτων. Διὰ τοῦτό φησιν ᾿Εγείρεσθε, ἄγωμεν ἐντεῦθε». Εἶτα ἐπαγαγών 8 φησιν" ᾿Εγώ εἶμι ἡ ἄμπειϊος, ὑμεῖς τὰ κιήματα. Τί βούλεται διὰ τῆς παραθολῆς αἰνίττεσθαι; "Ὅτι τὸν μὴ προσέχοντα τοῖς λεγομένοις ζῇν οὐκ ἕνι, καὶ ὅτί τὰ μέλλοντα σημεῖα ἀπὸ τῆς τοῦ Χριστοῦ γίνεται δυνάμεως. Ὃ Πατήρ μου ὁ γεωργός ἐστι. Τί οὖν; ἐνεργείας δεῖται ὁ Υἱός; “Λπαγε᾽ τὸ γὰρ ὑπόδειγμα τοῦτο οὐ τοῦτο δηλοῖ, Ὅρα γοῦν μεθ᾽ ὅσης ἀχριθείας ἐπέρχεται τὴν παραθολήν. Οὐ γὰρ τὴν ῥίζαν ἀπολαύειν τῆς ἐπιμελείας τοῦ γεωργοῦ, ἀλλὰ τὰ κλήματά φησιν. Ἢ ῥίζα δὲ δι᾽ οὐδὲν παρείληπται ἐνταῦθα, ἀλλ᾽ ἵνα μάθωσιν, ὅτ: τῆς αὑτοῦ δυνάμεως χωρὶς οὐδὲν ἐργάζεσθαι δύνανται, καὶ ὅτι οὕτως αὐτοὺς ἡνῶσθαι δεῖ τῇ πίστει, ὡς τὸ χλῆῇμα τῇ ἀμπέλῳ. Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἵρει αὐτὸ ὁ Πατήρ. Ἔνταῦθα τὸν βίον αἰνίττεται, δ:ιικνὺς, ὅτι χωρὶς ἔργων οὐκ ἔστιν εἶναι ἐν αὐτῷ. Καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ, τουτέστι, Πολλῆς ἐπιμελείας ἀπολαύειν ποιεῖ. Καίτοι ἡ ῥίζα δεῖται ἐπιμελείας πρὸ τῶν χλημάτων, περισχαπτομένη, γυμνουμένη᾽ ἀλλ᾽ οὐδὲν ἐνταῦθα περὶ ταύτης φησὶν, ἀλλὰ τὸ πᾶν περὶ χλημάτων᾽ δειχνὺξ, ὅτι αὐτὸς μὲν ἑαυτῷ ἀρκεῖ, οἱ δὲ μαθηταὶ δέονται πολλῆς παρὰ τοῦ γεωργοῦ βοηθείας, κἂν σφόδρα ἐνάρετοι ὥσι. Διὰ τοῦτό φησι, Τὸ καρπὸν φέρον καθαίρει αὐτό. Τὸ μὲν γὰρ, ἐπειδὴ ἄκαρπόν ἐστιν, οὐδὲ ἐν τῇ ἀμπέλῳ εἶναι δύναται" τὸ δὲ, ἐπειδὴ καρπὸν φέρει, γονιμώτερον αὐτὸ ἐργάζεται. Τοῦτο δὲ καὶ πρὸς τὰς θλίψεις αὐτῶν εἰρῆσθαι τὰς τότε ἐπαγομένας εἴποι τις ἄν. Τὸ γὰρ, Καθαίρει αὐτὸ, περιχόπτει, ἐστὶν, ὅπερ γονιμώτερον ποιεῖ τὸ κλῆμα. Ὅθεν δείκνυται ὅτι οἱ πειρασμοὶ μᾶλλον αὐτοὺς ἰσχυροτέρους ἐργάζονται. Εἶτα ἵνα μὴ λέγωσι, Περὶ τίνων ταῦτα λέγει; καὶ πάλιν εἰς φροντίδα αὐτοὺς ἐμθάλῃ, φησί" Ἴδη ὑμεῖς καθαροί ἐστε διὰ τὸν «όγον, ὃν «λελάληκα ὑμῖν, Ὁρᾷς πῶς ἑαυτὸν εἰσάγει ἐπιμελούμενον τῶν χλημάτων; Ἐγὼ γὰρ ὑμᾶς ἐχάθηρα, φησί. Καίτοι γε ἀνωτέρω δείκνυσι τὸν Πατέρα τοῦτο ποιοῦντα ἀλλ᾽ οὐὖδὲν μέσον Πατρὸς καὶ Υἱοῦ. Δεῖ δὲ ὑπάρξα! λοιπὸν τὰ παρ᾽ ὑμῶν. Εἶτα ἵνα δείξῃ, ὅτι οὐκὶ τῆς αὐτῶν δεόμενος διακονίας » τοῦτο ἐποίησεν, ἀλλ᾽ ἵνα προχόπτωσιν, ἐπάγει: Ὥσπερ τὸ κλῆμα οὐ δύναται ἀφ᾽ ἑαυτοῦ φέρειν καρπὸν, οὕτως οὐδὲ ὁ ἐν ἐμοὶ μὴ μένων. Ἵνα γὰρ μὴ ἀπὸ τῆς δειλίας ἀποσχισθῶσι, χαυνωθεῖσαν αὐτῶν τῷ φόθδῳ τὴν ψυχὴν ἐπισφίγγει καὶ ἑαυτῷ συγχολλᾷ, καὶ χρηστὰς ὑποτείνει λοιπὸν ἐλπίδας. Ἢ μὲν γὰρ ῥίζα μένει" τὸ δὲ αἴρεσθαι καὶ ἀφίεσθαι, τῶν χλημάτων ἐστίν. Εἶτα ἑκατέρωθεν παρορμήσας, καὶ ἀπὸ τῶν χρηστῶν καὶ ἀπὸ τῶν λυπηρῶν, τὰ παρ᾽ ἡμῶν ἀπαιτεῖ πρῶτα. Ὁ ἐν ἐμοὶ μένων, κἀγὼ ἐν αὐτῷ. ᾿Ορᾷς καὶ τὸν ΥἹὸν οὐκ ἔλαττον συντελοῦντα τοῦ Πατρὸς πρὸς τὴ τῶν μαθητῶν ἐπιμέλειαν; Ὁ μὲν γὰρ Πατὴρ καθαίρει, αὑτὸς δὲ ἐν ἑαυτῷ κατέχει. Τὸ δὲ ἐν τῇ ῥίζῃ μένειν, τοῦτο ποιεῖ καρποφορεῖν τὰ κλήματα. Τὸ μὲν γὰρ μὴ καθαιρόμενον, μένον δὲ ἐν τῇ ῥίζη, φέρει καρπὸν, εἰ καὶ μὴ ὅσον προσῆκε᾽ τὸ δὲ μὴ μένον, οὐδ᾽ ὅλως. ᾿Αλλ᾽ ὅμως ᾿ καὶ τὸ καθαίρειν τοῦ Υἱοῦ ἐδείχθη ὃν, καὶ τὸ μένειν ἐν τῇ ῥίζῃ, τοῦ Πατρὸς τοῦ καὶ τὴν ῥίζαν γεγεννηκότος.

### English translation (Claude)

“Arise, let us go hence. I am [the true vine, and my Father] is the vinedresser.” Ignorance makes the soul cowardly and unmanly, just as instruction in heavenly doctrines makes it great and lofty; for when it enjoys no care, a soul is somehow cowardly, not by nature but by choice. For when I see the brave man at one time daring and now cowardly, I no longer say the feeling belongs to nature; for what belongs to nature is unchangeable. Again, when I see those who are now cowardly suddenly becoming daring, I give the same verdict again, ascribing everything to choice. For the disciples too were very cowardly before they learned what they ought and were counted worthy of the gift of the Spirit; but afterward they became bolder than lions. And Peter, who could not bear the threat of a little maid, was crucified head downward and was scourged, and in countless dangers did not keep silent, but spoke freely as though what he suffered he suffered in a dream; but not before the cross. This is why Christ said, “Arise, let us go hence.” Why, tell me? Did he not know the hour at which Judas would come upon them? Or was he afraid that Judas would come there and seize them, and that the plotters would come upon them before he had completed his excellent teaching? Away with the thought! These things are far from his dignity. If then he was not afraid, why does he take them away, and after finishing, then lead them to the garden known to Judas? And even if Judas had come, could he not have blinded their eyes, as he did even when Judas was not present? Why then does he withdraw? He gives the disciples a little breathing space. For it was likely that, being in a conspicuous place, they trembled and were afraid, both because of the time and because of the place. For it was deepest night, and it was [not possible] even to attend to what was said, but they kept turning around and imagining those who would come upon them; especially since even the Teacher's word made them expect terrible things. For “Yet a little while,” he says, “and I am not with you,” and, “The ruler of this world is coming.” Since then on hearing these and such things they were troubled, as if they would be taken at any moment, he leads them to another place, so that, thinking they were in safety, they might henceforth listen without fear. For they were going to hear great doctrines. This is why he says, “Arise, let us go hence.” Then, having brought them there, he says, “I am the vine, you are the branches.” What does he mean to hint at by the parable? That one who does not attend to what is said cannot live, and that the signs to come take place by the power of Christ. “My Father is the vinedresser.” What then? Does the Son need help to work? Away with the thought! For the illustration does not show this. See, at any rate, with how much exactness he goes through the parable. For he says that not the root enjoys the vinedresser's care, but the branches. And the root is brought in here for no other reason than that they may learn that without his power they can do nothing, and that they must be united to him by faith as the branch to the vine. “Every branch in me that does not bear fruit, the Father takes it away.” Here he hints at the way of life, showing that without works it is not possible to be in him. “And every one that bears fruit, he cleanses it”; that is, he makes it enjoy much care. And yet the root needs care before the branches, being dug around and laid bare; but he says nothing here about it, but all about the branches; showing that he himself is sufficient for himself, but the disciples need much help from the vinedresser, even if they are very virtuous. This is why he says, “The one that bears fruit he cleanses.” For the one, since it is fruitless, cannot even be in the vine; but the other, since it bears fruit, he makes more fruitful. One might say that this was also said with reference to the afflictions then coming upon them. For “he cleanses it” means he prunes it, which makes the branch more fruitful. From this it is shown that trials make them rather stronger. Then, so that they might not say, “About whom does he say these things?” and so that he might not again throw them into anxiety, he says, “You are already clean because of the word that I have spoken to you.” Do you see how he brings himself in as caring for the branches? For I have cleansed you, he says. And yet above he shows the Father doing this; but there is nothing between Father and Son. And now your part must be forthcoming. Then, to show that he did this not because he needed their service, but that they might advance, he adds, “As the branch cannot bear fruit of itself, so neither can the one who does not abide in me.” For so that they might not be cut off through cowardice, he braces their soul, slackened by fear, and binds it to himself, and holds out good hopes henceforth. For the root remains; but being taken away or left belongs to the branches. Then, having urged them on from both sides, from good things and from painful ones, he demands our part first. “Whoever abides in me, and I in him.” Do you see the Son contributing no less than the Father to the care of the disciples? For the Father cleanses, but he holds them in himself. And abiding in the root is what makes the branches bear fruit. For the branch that is not cleansed, but abides in the root, bears fruit, even if not as much as it should; but the one that does not abide, none at all. Nevertheless, cleansing too was shown to be the Son's, and abiding in the root the Father's, who begot the root.

### Scripture references

- John 14:31: quotation, high confidence
- John 15:1: quotation, high confidence
- Matt 26:70: allusion, high confidence
- John 18:2: allusion, high confidence
- John 13:33: quotation, high confidence
- John 14:30: quotation, high confidence
- John 15:5: quotation, high confidence
- John 15:2: quotation, high confidence
- John 15:3: quotation, high confidence
- John 15:4: quotation, high confidence

### Translation notes

- Quotations: John 14:31; John 15:1–5; John 13:33; John 14:30. Allusions: Matt 26:69–70 (the maid); John 18:2; Luke 24:16.
- The opening quotation is damaged in the scan and completed in brackets; Chrysostom refers to the tradition that Peter was crucified head downward. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 76.1 (PG 59:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/76-1).

## Homily 76.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/76-1/#p-76-2
- Source: PG 59:448
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The fruitless branch is cast out and burned, but those who keep Christ's commandments abide in his love and glorify the Father by bearing fruit.

### Greek text

Εἶδες πῶς κοινὰ πάντα, καὶ τὸ καθᾶρα:, καὶ τὸ τῇς δυνάμεως τῆς ἀπὸ τῆς ῥίζης ἀπολαύειν; Μεγάλη μὲν οὖν ζημία καὶ τὸ μηδὲν δύνασθαι ποιεῖν. πλὴν οὐ μέχρι τούτου ἴστησι τὴν κόλασιν, ἀλλὰ περαιτέρω προἀγει τὸν λόγον. Ἐδιλήθη γὰρ, φησὶν, ἔξω, οὐκ ἔτι τῆς γεωργικῆς ἀπολαῦον χειρός" Καὶ ξηραίνεται" τουτέστιν, Εἴ τι εἶχε τῆς ῥίζης, ἀποτίθεται" εἴ τινα χάριν, γυυνοῦται ταύτης, καὶ ἐρημοῦται τῆς ἐκεῖθεν βοηθείας καὶ ζωῆς. Καὶ τί τὸ τέλος; Εἰς τὸ πῦρ βάλλεται. ᾿Αλλ) οὗ τοιοῦτος ὁ μένων παρ᾽ αὑτῷ. Εἶτα δείκνυσι τί ἐστι πὸ μεῖναι, καί φησιν: Ἐὰν τὰ ῥήματά μου ἐν ὑμῖν μείνῃ. Ὁρᾷς, ὅτι καὶ πρὸ τούτου εἰκότως ἔλεγον, ὅτι τὴν διὰ τῶν ἔργων ἐπίδειξιν ξητεῖ; Εἰπὼν γὰρ, ὅτι Ὃ ἐὰν αἰτήσητε ποιήσω, ἐπήγαγεν᾽ ᾿Εὰν ἀγαπᾶτέ με, τὰς ἐντοιὶὰς τὰς ἐμὰς τηρήσετε" καὶ ἐνταῦθα, ᾽Εὰν μένητε ἐν ἐμοὶ, καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, Ταῦτα δὲ ἔλεγε, δεικνὺς ὅτι οἱ μὲν ἐπιθουλεύοντες αὐτῷ, χαταχαήσονται, αὑτοὶ δὲ καρπὸν οἴσουσι. Τὸν φόδον τοίγυν τὸν ἐξ αὐτῶν εἰς ἐκείνους μεταθεὶς, καὶ δείξας ὅτι αὐτοὶ ἀχαταγώνιστοι ἔσονται, φησίν’ Ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου, ἵνα ὑμεῖς μοι γένησθε μαθηταὶ, καὶ καρπὸν ποιὺν φέρητε. Ἐντεῦθεν τὸν λόγον ἀξιόπιστὸν ποιεῖ, Εἰ γὰρ εἰς δόξαν τοῦ Πατρὸς ἀνήχει τὸ καρποφορεῖν, οὐκ ἀμελήσει τῆς δόξης τῆς ἑαυτοῦ. Καὶ γεγήσεσθε ἐμοὶ μαθηταί. Ὁρᾷς πῶς ὁ τὸν. καρπὸν φέρων, ἐκεῖνός ἐστι μαθητής; Τί δέ ἐστιν, Εν τούτῳ ἐδοξάσθη ὁ Πατήρ; Ἰουτέστι, χαΐρει ὅταν ἐν ἐμοὶ μένητε, ὅταν καρπὸν φέρητε. Καθὼς ἠγάπησέ μὲ ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς. Ἐνταῦθα λοιπὸν ἀνθρωπινώτερον διαλέγεται" τὸ γὰρ, ὡς πρὸς ἀνθρώπους « εἰρημένον, τὴν οἰκείαν ἔχει ἰσχύν. Ὁ γὰρ καὶ ἀποθανεῖν ἑλόμενος, καὶ δούλους ὄντας καὶ ἐχθροὺς καὶ πολεμίους τοσαύτης χκαταξιώσας τιμῆς, καὶ εἰς οὐρανοὺς ἀναγαγὼν ἃ, πόσον ἐπεδείξατο μέτρον ἀγάπης; Εἰ τοίνυν ἀγαπῶ ὑμᾶς, θαῤῥεῖτε" εἰ τοῦ Πατρός ἔστι δόξα τὸ καρποφορεῖν, μηδὲν ὑποπτεύετε πονηρόν. Εἶτα ἵνα κἢ ὑπτίους ἐργάσηται, ὅρα πῶς ἐπισφίγγει πάλιν. Μείγατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ" τούτου γὰρ ὑμεῖς κύριοι. Πῶς δὲ τοῦτο ἔσται; ᾿Εὰν τὰς ἐντολάς μου τηρῆτε, φησὶ, καθὼς ἐγὼ τοῦ Πατρὸς τὰς ἐντολὰς τετήρηκχα. Πάλιν ἀνθρωπίνως ὁ λόγος πρόεισιν, Οὐ γὰρ δήπου ὁ νομοθέτης ὑπὸ ἐντολὰς ἔμελλε χείσεσθαι. 'Ῥρᾷς ὅτι, ὅπερ ἀεὶ λέγω, τοῦτο καὶ ἐνταῦθα δείκνυται διὰ τὴν τῶν ἀκροωμένων ἀσθένειαν; Πρὸς γὰρ τὴν ὑπόνοιαν αὐτῶν τὰ πολλὰ λέγει, καὶ διὰ πάντων δείκνυσιν ἐν ἀσφαλείᾳ ὄντας, καὶ τοὺς ἐχθροὺς αὐτῶν ἀπολλυμένους, καὶ ὅτι πᾶν ὅπερ ἔχουσιν, ἀπὸ τοῦ Υἱοῦ ἔχουσιν, καὶ ὅτι,. βίον ἂν ἐπιδείξωντα: καθαρὸν, οὐδεὶς αὐτῶν περιέτται ποτέ, Σκόπει δὲ αὐτὸν αὐθεντικώτερον αὐτοῖς διαλεγόμενον. Οὐ γὰρ εἶπε, Μείνατε ἐν τῇ ἀγάπῃ τοῦ Πατρὸς, ἀλλ᾽, ᾿Εν τῇ ἐμῇ. Εἴτα ἵνα μὴ λέγωσιν, ὅτε πᾶσιν ἡμᾶς σιν ὅτι οὐκ ἀφίησιν, ἀλλ᾽ οὕτως αὑτοῖς κεκόλληται, ἐὰν θέλωσιν, ὡς τὸ κλῆμα ἐν τῇ ἀμπέλῳ. Καὶ πάλιν ἵνα μὴ θαῤῥήσαντες, ὕπτιοι γένωνται, οὐ φησὶν ἀκίνητον εἶναι τὸ καλὴν, ἐὰν ῥᾳθυμῶσιν. Εἴτα ἵνα μὴ εἰς ἑαυτὸν περιστήσῃ τὸ πρᾶγμα, καὶ πεσεῖν παρασκευάσῃ μᾶλλον, φησίν: Ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ. Πανταχοῦ γὰρ τὴν ἑαυτοῦ καὶ τὴν τοῦ Πατρὸς δείκνυσιν ἀγάπην πρὸς αὐτούς. Οὐκ ἄρα τὰ Ἰουδαίων δόξα, ἀλλὰ ταῦτα, ἃ ἔμελλον λαμδάνειν. Εἴτα ἵνα μὴ λέγωσιν, Ἐξεπέσομεν τῶν πατρῴων, ἐγκατελείφθημεν 5, γυμνοὶ καὶ ἔρημοι πάντων ἐγενόμεθα" Εἰς ἐμὲ, φησὶ, βλέπετε' ἡγάπημαι παρὰ τοῦ Πατρὸς, ἀλλ᾽ ὅμως πάσχω ταῦτα τὰ προκείμῆνα. Οὐ τοίνυν οὐδὲ ὑμᾶς διὰ τὸ μὴ ἀγαπᾷν ἐγκατα- Σιμπάνω νῦν. Εἰ γὰρ ἐγὼ ἀναιροῦμαι, καὶ οὐ μαι τοῦτο τεκμήριον τοῦ μὴ ἀγαπᾶσθαι παρὰ τοῦ Πατρὸς, οὐδὲ ὑμᾶς θορυδεῖσθαι χρή. “Ἂν γὰρ ἐπὶ τῆς ἀγάπης μένητε τῆς ἐμῆς, οὐδὲν ὑμᾶς ταῦτα τὰ δεινὰ παραδλάψαι δυνήσεται εἰς τὸν τῆς ἀγάπης λόγον.

### English translation (Claude)

Do you see how all things are common, both the cleansing and the enjoying of the power from the root? It is a great loss, then, even to be able to do nothing; yet he does not stop the punishment at this, but carries his discourse further. “It is cast out,” he says, no longer enjoying the vinedresser's hand. “And it withers”; that is, whatever it had from the root it puts off; whatever grace, it is stripped of it, and is deprived of the help and life from there. And what is the end? “It is cast into the fire.” But such is not the one who abides with him. Then he shows what it is to abide, and says, “If my words abide in you.” Do you see that before this too I reasonably said that he seeks the demonstration through works? For having said, “Whatever you ask I will do,” he added, “If you love me, you will keep my commandments”; and here, “If you abide in me, and my words abide in you.” And he said these things showing that those who plotted against him would be burned up, but they themselves would bear fruit. Having then transferred the fear from them to those others, and shown that they would be invincible, he says, “By this my Father is glorified, that you become my disciples and bear much fruit.” From this he makes his word credible. For if fruit-bearing redounds to the glory of the Father, he will not neglect his own glory. “And you will become my disciples.” Do you see that the one who bears fruit is the disciple? And what is “By this the Father is glorified”? That is, he rejoices when you abide in me, when you bear fruit. “As the Father has loved me, so have I loved you.” Here at last he speaks in a more human way; for what is said as to human beings has its own force. For he who chose even to die, and counted those who were servants and enemies and adversaries worthy of such honor, and led them up to heaven, how great a measure of love did he display? If then I love you, be confident; if fruit-bearing is the Father's glory, suspect nothing evil. Then, so that he might not make them careless, see how he braces them again: “Abide in my love”; for you are masters of this. And how will this be? “If you keep my commandments,” he says, “as I have kept the Father's commandments.” Again the discourse proceeds in a human way. For surely the lawgiver was not going to be under commandments. Do you see that what I always say is shown here too, because of the weakness of the hearers? For he says much with a view to their suspicion, and through everything shows that they are in safety and that their enemies perish, and that all they have, they have from the Son, and that, if they show a pure life, no one will ever overcome them. And consider him speaking to them with greater authority. For he did not say, “Abide in the love of the Father,” but “in mine.” Then, so that they might not say, [“Having set us at war with all, you are leaving us,”] he shows that he does not leave them, but is joined to them, if they will, as the branch in the vine. And again, so that they might not become careless through confidence, he says that the good is not immovable if they are slothful. Then, so that he might not refer the matter to himself and so make them more prone to fall, he says, “By this the Father is glorified.” For everywhere he shows his own love and the Father's toward them. So the glory is not the things of the Jews, but these, which they were going to receive. Then, so that they might not say, “We have been cast out of our fathers' inheritance, we have been abandoned, we have become naked and bereft of all,” Look at me, he says: I am loved by the Father, and yet I suffer these things that lie before me. So neither am I now leaving you because I do not love you. For if I am being killed, and I do not take this as proof of not being loved by the Father, neither should you be troubled. For if you abide in my love, none of these terrible things will be able to harm you with respect to love.

### Scripture references

- John 15:6: quotation, high confidence
- John 15:7: quotation, high confidence
- John 14:13: quotation, high confidence
- John 14:15: quotation, high confidence
- John 15:8: quotation, high confidence
- John 15:9: quotation, high confidence
- John 15:10: quotation, high confidence

### Translation notes

- Quotations: John 15:6–10; John 14:13, 15.
- Words lost in the scan after “so that they might not say” are supplied by sense in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 76.2 (PG 59:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/76-2).

## Homily 76.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/76-1/#p-76-3
- Source: PG 59:448
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Love must be shown in deeds; Chrysostom attacks greed, the tyranny of mammon, and concern for the opinion of the crowd, and praises poverty endured for virtue.

### Greek text

Ἐπεὶ οὖν μέγα καὶ ἀκαταγώνιστον ἡ ἀγάπη, καὶ οὐκ ἔστι ῥῇῃμα ψιλὸν, ἐπιδειξώμεθα διὰ τῶν ἔργων αὐτήν. Αὐτὸς ἐχθροὺς ὄντας κατήλλαξεν, ἡμεῖς φίλοι γενόμενοι μείνωμεν - αὐτὸς Ἦρξατο, ἡμεῖ; κἂν ἀκολουθήσωμεν" αὐτὸς οὐκ εἰς οἰκεῖον κέρδος ἀγαπᾷ (ἀνενδεὴς γάρ ἐστιν), ἡμεῖς κἂν εἰς τὸ συμφέρον ἡμῖν αὐτὸς ἐχθροὺς ὄντας ἐφίλησεν, ἡμεῖς κἂν ςίλον ὄντα ἀγαπήσωμεν᾽ ὡς νῦν γε τὰ ἐναντία ποιοῦμεν. ἑκάστην γὰρ ἡμέραν βλασφημεῖται δι᾽ ἡμᾶς ὁ Θεὺς, διὰ τὰς ἁρπαγὰς, διὰ τὰς πλεονεξίας. Καὶ τάχα τις ὑμῶν ἴσως ἐρεῖ" Καθ᾿ ἐκάστην ἡμέραν περὶ πλεονεξίας διαλέγῃ. Εἴθε καὶ καθ᾽ ἑκάστην νύκτα ἐνῆν τοῦτο εἰπεῖν ! εἴθε καὶ ἐν ἀγορᾷ παραχολουθοῦντα, καὶ ἐπὶ τῆς τραπέζης ! εἴθε καὶ γυναῖκας, καὶ φίλους, καὶ παῖδας, καὶ οἰκέτας, καὶ γεωργοὺς, καὶ γείτονας, καὶ αὐτὸ τὸ ἔδαφος, καὶ τοὺς τοίχους ἦν δυνατὸν ταύτην ἀεὶ ῥηγνύναι τὴν φωνὴν, ἵνα κἂν μικρὸν οὕτως ἐνεδώχαμεν! Τὴν γὰρ οἰκουμένην κατέλαθεν ἅπασαν τουτὶ τὸ νόσημα, καὶ τὰς πάντων κατέχει ψυχὰς, καὶ πολλὴ τοῦ μαμωνᾷ ἡ τυραννίς. Ὑπὸ Χριστοῦ ἐλυτρώθημεν, καὶ τῷ χρυσίῳ δουλεύομεν. ἙἝἙτέρου τὴν δεσποτείαν ἀναχηρύττομεν, καὶ ἑτέρῳ πειθόμεθα- καὶ ὅπερ ἂν ἐπιτάξῃ, μετὰ προθυμίας ὑπαχούομεν, καὶ γένος, καὶ φιλίαν, καὶ φύσιν, καὶ νόμους, καὶ πάντα ἐγνοήσαμεν δι᾽ ἐκεῖνον. Οὐδεὶς ἀναθλέπει εἰς τὸν οὐρανὸν, οὐδεὶς ἐννοεῖ τὰ μέλλοντα. ᾽Αλλ᾽ ἔσται καιρὸς, ὅτε οὐδὲ τῶν λόγων τούτων ἕσται χέρδα; 5. Ἔν γὰρ τῷ ᾷδῃ, φησὶ, τίς ἐξομοιλογήσεταί σοι; Ποθεινὸν τὸ χρυσίον, καὶ πολλὴν παρέχει τὴν τρυφὴν ἡμῖν, καὶ τιμίους εἶναι ποιεῖ" ἀλλ᾽ οὐκ οὕτω;, ὡς ὁ οὐρανός. Τὸν γὰρ πλουτοῦντα καὶ ἀποστρέφονται πολλοὶ καὶ μισοῦσι’ τὸν δὲ ἐν ἀρετῇ ζῶντα αἰδοῦνται καὶ τιμῶσιν. ᾿Αλλὰ καταγελᾶται ὁ πένης, κἂν ἐνάρετος ἧ, φησίν. ᾿Αλλ᾽ οὐ παρὰ τοῖς ἀνθρώποις, ἀλλὰ παρὰ τοῖς ἀλόγοις" διόπερ οὐδὲ ἐπιστρέφεσθαι χρή. Οὐδὲ γὰρ, εἰ χατεμυχῶντο μὲν ὄνοι, καὶ χατἐχραγον χολοιοὶ, οἱ δὲ σοφοὶ πάντες ἐπήνουν᾽ ἀφέντες ποῦτο τὸ θέατρον, πρὸς τὰς τῶν ἀλόγων χραυγὰς εἴδομεν ἄν. Καὶ γὰρ ὅμοιοι χολοιῶν, καὶ ὄνων χείρους οἱ τὰ παρόντα θαυμάξουτες. Εἶτα ἂν μὲν βασιλεὺς ἐπίγειος θαυμάξῃ, οὐδένα τῶν πολλῶν ποι:ἢ λόγον, κἂν πάντες καταγελῶσιν " ἂν δὲ ὁ τῶν ὅλων Δεσπότης τεῖς; Τοῦτο γὰρ οὗτοι πρὺς τὸν Θεὸν, μᾶλλον δὲ οὐδὲ τοῦτο, ἀλλ᾽ εἴ τι τούτων εὐτελέστερον. Μέχρι τένος ἐν βορθόρῳ στρεφόμεθα; μέχρι τίνος βλᾶχας καὶ γαστριμάργους χαθίζομεν ἡμῖν θεατάς; Ἐκεῖνοι τοὺς χυδεύοντας δύνανται δοκιμάζειν καλῶς, τοὺς μεθύοντας, τοὺς τῇ γαστρὶ ζῶντας " ἀρετῆς δὲ καὶ κακίας οὐδὲ ὄναρ φαντάξεσθαι δύνανται. Εἶτα ἐὰν μέν τίς σε σχώπτῃ, ὅτι τοὺς ὑχετοὺς τῶν ἀμαῤῶν οὐκ ἐπίστασαι ἕλκειν, οὐδὲν ἡγήσῃ δεινὸν, ἀλλὰ καὶ καταγελάσῃ τοῦ τὴν ἀπειρίαν ταύτγν προδαλλομένον - ἀρετὴν δὲ ἀσκεῖν βουλόμενος, τοὺς οὐδὲν ταύτης εἰδότας, δοχιμὲν εἰς τὴν τέχνην ἐχείνην. Οὐ γὰρ τοῖς ἐμπείροιξν ἀλλὰ τοῖς ἁμαθέσιν ἐπιτρέπομεν τὰ ἡμέτερα. Ἐκεῖνοι δὲ οὐ κατὰ τὸν τῆς τέχνης λόγον, ἀλλὰ κατὰ τὴν οἰκείαν ἀμαθίαν δοχιμάζουσι. Διόπερ, παρακαλῶ, καταφρονῶμεν τῶν πολλῶν " μᾶλλον δὲ μηδὲ ἐπαΐνων ἐπιθυμῶμεν, μὴ χρημάτων, μὴ πλούτου, μηδὲ κακόν τι νομίζωμεν πενίαν. Καὶ γὰρ φρονήσεως καὶ χα» τερίας, καὶ πάσης φιλοσοφίας διδάσκαλος ἡμῖν ἢ πενία. Ἐπεὶ καὶ ὁ Λάζαρος πενίᾳ συνέξη, καὶ ἔστεζαγοῦτο᾽ καὶ ὁ Ἰαχὼδ ἄρτου μόνου ἐπιτυχεῖν ἐπεθύ καὶ ὁ Ἰωσὴφ ἐν ἐσχάτῃ πενίᾳ ἐγεγόνει, καὶ οὐκὶ δοῦλος μόνου ἦν, ἀλλὰ καὶ δεσμώτης, καὶ διὰ τοῦτο μᾶλλον αὑτὸν θαυμάζομεν. Καὶ οὐκ οὕτως ἐπαινοῦμεν, ὅτε τὸν σῖτον διένεμεν, ὡς ὅτε τὸ δεσμι»τήριον ᾧκει " οὐκ ὅτε τὸ διάδημα περιέκειτο, ἀλλ᾽ ὅτε τὴν ἅλυσιν οὐκ ὅτε ἐπὶ τοῦ θρόνου ἐκαθέζετο, ἀλλ᾽ ὅτε ἐπεθουλεύετο, καὶ ἐπωλεῖτο », Ταῦτα οὖν ἅπαντα ἐννοοῦντες, καὶ τοὺς ἀπὸ τῶν ἀγώνων τούτων πλεχομένους στεφάνους, μὴ πλοῦτον, καὶ τιμὴν, καὶ τρυφὰς «, καὶ δυναστείαν " ἀλλὰ πενίαν, καὶ ἄλυσιν, καὶ δεσμὰ, καὶ καρτερίαν τὴν ὑπὲρ ἀρετῆς θαυμάζωμεν. Τὸ μὲν γὰρ τέλος ἐχείνων, θορύξων γέμει καὶ ταραχῆς, καὶ τῷ παρόντι συγχεχλήύρωται βίῳ " ὁ δὲ τούτων καρπὸς, οὐρανὸς καὶ τὰ ἐν τοῖς; οὐρανοῖς ἀγαθὰ, ἃ μήτε ὀφθαλμὸς εἶδε, μήτε οὖς ἤκουσεν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Since then love is a great and invincible thing, and not a bare word, let us show it through deeds. He reconciled us when we were enemies; let us, having become friends, remain so. He began; let us at least follow. He loves not for his own gain (for he is without need); let us at least love for our own advantage. He loved us when we were enemies; let us at least love him who is a friend. As it is, we do the opposite. For every day God is blasphemed because of us, because of robberies, because of greed. And perhaps one of you will say, “Every day you speak about greed.” Would that one could say it every night too! Would that one could follow you about with it in the marketplace and at the table! Would that wives and friends and children and household servants and farmers and neighbors, and the very ground and the walls, could always break forth with this word, so that we might give way at least a little! For this disease has seized the whole world and holds the souls of all, and great is the tyranny of mammon. We were redeemed by Christ, and we serve gold. We proclaim the lordship of one, and obey another; and whatever that one commands we obey with eagerness, and for its sake we have ignored kinship and friendship and nature and laws and everything. No one looks up to heaven; no one considers the things to come. But there will be a time when not even these words will be of gain. “For in Hades,” it says, “who will confess you?” Gold is desirable and furnishes us much luxury and makes us honored; but not as heaven does. For many turn away from the rich man and hate him; but the one who lives in virtue they respect and honor. “But the poor man is laughed at, even if he is virtuous,” someone says. Not among human beings, but among the irrational; therefore one need not even turn around. For if asses brayed and jackdaws cawed at us, but all the wise praised us, we would not leave this theater and look to the cries of the irrational. For those who admire present things are like jackdaws and worse than asses. Then, if an earthly king admires you, you take no account of the multitude, even if all laugh at you; but if the Master of all [praises you, do you seek the praise of these]? For this is what these are compared with God; or rather not even this, but whatever is meaner than these. How long shall we wallow in mire? How long shall we seat dolts and gluttons as our spectators? They can judge well dice-players, drunkards, those who live for the belly; but of virtue and vice they cannot form a notion even in a dream. Then, if someone mocks you because you do not know how to dig the channels of the irrigation ditches, you think it nothing terrible, but even laugh at the one who taxes you with this inexperience; but when you wish to practice virtue, do you take as judges of that art those who know nothing of it? For we entrust our affairs not to the experienced but to the ignorant. But they judge not according to the principle of the art, but according to their own ignorance. Therefore, I beseech you, let us despise the multitude; or rather let us not even desire praise, nor money, nor wealth, nor think poverty an evil. For poverty is our teacher of prudence and endurance and all wisdom. For Lazarus too lived with poverty and was crowned; and Jacob desired to obtain bread alone; and Joseph came to the utmost poverty, and was not only a slave but also a prisoner, and for this we admire him the more. And we do not praise him so much when he was distributing the grain as when he dwelt in the prison; not when he wore the diadem, but when he wore the chain; not when he sat on the throne, but when he was plotted against and sold. Considering all these things, then, and the crowns woven from these contests, let us admire not wealth and honor and luxuries and power, but poverty and the chain and bonds and endurance for virtue's sake. For the end of those is full of tumult and confusion and is bound up with the present life; but the fruit of these is heaven and the good things in heaven, which eye has not seen nor ear heard; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- Rom 5:10: allusion, medium confidence
- Matt 6:24: allusion, medium confidence
- Ps 6:5 (6:6 LXX): quotation, high confidence
- Luke 16:20: allusion, high confidence
- Gen 28:20: allusion, high confidence
- Gen 39:20: allusion, high confidence
- Gen 41:56: allusion, medium confidence
- Gen 37:28: allusion, medium confidence
- 1 Cor 2:9: quotation, high confidence

### Translation notes

- Quotations: Ps 6:5 (LXX 6:6); 1 Cor 2:9. Allusions: Rom 5:10; Matt 6:24; Luke 16:20–22; Gen 28:20; Gen 39:20; Gen 41:42, 56; Gen 37:28.
- A line is lost in the scan after “if the Master of all”; supplied by sense in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 76.3 (PG 59:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/76-3).

## Homily 77.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/77-1/#p-77-1
- Source: PG 59:451
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ comforts the disciples so that their joy may be complete, gives the commandment of love modeled on his own, and calls them friends whom he chose and planted to bear lasting fruit.

### Greek text

Ταῦτα «1ελάληχα ὑμῖν. ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῃ. Αὕτη ἐστὶν ἡ ἐντοὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀ.1.λήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς. Πάντα τὰ ἀγαθὰ τότε ἔχει τὸν μισθὸν, ὅταν εἰς τἔλος ἔλθῃ τὸ προσῆκον " ἐὰν δὲ ἐχχοπῇ μεταξὺ, ναυάγιον γίνεται. Καὶ καθάπερ τὸ πλοῖον τὸ μυριαγωγὸν, ἐὰν μὴ φθάσῃ καταντῆσαι πρὸς τοὺς λιμένας, ἀλλ᾽ ἐν μέσῳ βαπτισθῇ τῷ πελάγει, οὐδὲν ἀπώνατο τοῦ πολλοῦ πλοῦ, ἀλλὰ καὶ μείζονα εἰργάσατο τὴν συμφορὰν, ὅσῳ καὶ πλείους ὑπέμεινε πόνους " οὕτω καὶ αἱ πρὸς τὸ τέλος τῶν πόνων ἀναπεσοῦσαι ψυκαὶ καὶ ἐν μέσοις ἐχλυόμεναι τοῖς ἀγῶσι. Διὰ τοῦτο καὶ ὁ Παῦλος δόξαν καὶ τιμὴν καὶ εἰρήνην ἔλεγε συναντήσεσθαι τοῖς καθ᾽ ὑπομονὴν ἔργων ἀγαθῶν τρέχουσιν " ὅπερ οὖν καὶ ἐπὶ τῶν μαθητῶν ὁ Χριστὸς κατασκευάζει νῦν. Ἐπειδὴ γὰρ ἀπεδέξατο αὐτοὺς, καὶ ἔχαιρον ἐπ᾿ αὐτῷ“ εἶτα τὸ πάθος παρεμπεσὸν, καὶ τὰ σχν θρωπὰ ῥήματα διακόπτειν ἔμελλε τὴν ἡδονὴν, μετὰ τὸ διαλεχῦτιναι ἑχανὰ καὶ παραμυθήσασθαι αὐτοὺς, φῆσί" Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ " τουτέστιν, Ἵνα μὴ ἀποσχισθῆτέ μου, ἵνα μὴ διαγόψητε τὸν δρόμον. Ἔκαίρετε ἐν ἐμοὶ, καὶ σφόδρα ἐκαίρετε, ἀλλ᾽ ἐνέπεσεν ἀθυμία. Ταύτην οὖν ἐξαιρῶ, ἵνα πρὸς τὸ τέλος ἔλθῃ ἢ χαρά" δεικνὺς, ὅτι οὐ λύπης ἄξια τὰ παρόντα, ἀλλ᾽ ἡδονῆς. Εἶδον ὑμᾶς σχανδαλισθέντας οὐ κατεφρόνησα, οὐκ εἶπον" Διατί γὰρ μὴ μένετε γενναῖοι; ἀλλ᾽ ἐλάλησα ὑμῖν τὰ παράκλησιν φέροντα. Οὕτω βούλομαι ὑμᾶς διαπαντὸς ἐπὶ τῆς αὐτῆς ἀγάπτις Ἡκούσατε περὶ βατιλείας " ἐχάρητε. “ν᾽ οὖν πληρωθῇ ἡ χαρὰ ὑμῶν, ταῦτα εἶπον ὑμῖν. Δὕτη δέ ἐστιν ἡ ἐντοιὴ, ἵνα ἀγαπᾶτε ἴους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς. ὋὍρᾷ: τοῦ Θεοῦ τὴν ἀγάπην συμπεπλεγμένην τῇ ἡμετέρᾳ, καὶ ὥσπερ σειράν τινα συνημμένην; Διὰ τοῦτο ποτὲ μὲν δύο φησὶ τὰς ἐντολὰς, ποτὲ δὲ μίαν " οὐ γὰρ ἕνι τῆς προτέρας λαθδόμενον, μὴ τὴν ἄλλην ἔχειν. Ποτὲ μὲν γάρ φησιν" Ἐν τούτῳ ὁ νόμος καὶ οἱ προρῆται ποτὲ δὲ, Ὅσα θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄγθρωποι, τὰ αὑτὰ καὶ ὑμεῖς ποιεῖτε αὐτοῖς. Οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. Καὶ, Πιήρωμα μου ἡ ἀγάπη " ὃ καὶ ἐνταῦθα λέγει Εἰ γὰρ τὸ μεῖναι ἀπὸ τῆς ἀγάπης γίνεται, ἡ δὲ ἀγάπη, ἀπὸ τῆς τῶν ἐντολῶν τηρήσεως, ἡ δὲ ἐντολή ἐστιν, ἵνα ἀγαπῶμεν ἀλλήλους " τὸ μεῖνα: ἐν τῷ Θεῷ, ἀπὸ τῆς πρὸς ἀλλήλους ἀγάπης γίνεται. Καὶ οὐκ ἁπλῶς ἀγάπην φησὶν, ἀλλὰ καὶ τὸν τρόπον δηλοῖ" Καθὼς ἐγὼ ἠγάπησα ὑμᾶς. Πάλιν δείχνυστιν, ὅτι οὐκὶ μίσους ἐστὶν αὕτη ἡ ἀναχώρητι:», ἀλλὰ ἀγάπη; ὥστε με μᾶλλον ἐχρῆν θαυμάξεσθαι ὑπὲρ τούτου. Ὑπὲρ γὰρ ἐμῶν τὴν ψυχήν μου τίθημι. ᾿Αλλ᾽ οὐδαμοῦ οὕτω φησὶν αὐτό " ἀλλὰ ἀνωτέρω μὲν, τὸν ἄριστον ὑπογρά.. φων ποιμένα " ἐνταῦθα δὲ, ἐν τῷ παραινεῖν αὐτοὺς καὶ δεικνύναι τῆς ἀγάπης τὸ μέγεθος, καὶ ἑαυτὸν ὅστις ἐστί. Τίνος δὲ ξνεχεν πανταχοῦ τὴν ἀγάπην ἑπταίρει; Ὅτι τοῦτό ἐστι τὸ δεῖγμα τῶν μαθητῶν, τοῦτο τὸ συγχροτοῦν τὴν ἀρετὴν. Διὰ τοῦτο καὶ ὁ Παῦλος τοσαῦτα περὶ αὐτῆς φησιν, ἅτε μαθητὴς ὧν γνήσιος τοῦ Χριστοῦ, καὶ πεῖραν αὐτῆς λαδών. Ὑμεῖς φίλοι μου ἐστέ. Οὐκ ἔτι ὑμᾶς «.έγω δού- «ἴους" ὁ γὰρ δοῦλος οὐκ οἷδε τί ποιεῖ ὁ κύριος εὗτοῦ. Ὑμεῖς φίλοι μου ἐστέ" πάντα Ὑὰρ ὅσα ἤκουσα παρὰ τοῦ Πατρός μου, ἐγγώρισα ὑμῖν. Πῶς οὖν λέγει, Πολλὰ ἔχω 1έγειν ὑμῖν, ἡἀ. οὐ δύνασθε βωστάζειν ἄρτι; Οὐδὲν ἄλλο διὰ τοῦ Πάντα καὶ τοῦ ἀκοῦσαι χατασχενάζει, ἣ ὅτι οὐδὲν ἀλλότριον φθέγγεται, ἀλλ᾽ ἣ τὰ τοῦ Πατρός. Ἐπειδὴ δὲ τοῦτο μάλιστα δοκεῖ φιλίας εἶναι τὸ τὰ ἀπόῤῥητα λέγειν, καὶ ταύτης ἡἠξιώθητε, φησὶ, τῆς κοινωνίας. Πάντα δὲ ὅταν εἴπῃ, ὅτα αὐτοὺς ἀκοῦσαι ἐχρῆν, λέγει. Εἶτα καὶ ἄλλο τεκμήριον, οὐ τὸ τυχὸν, φιλίας τίθησι. Ποῖον δὴ τοῦτο; Οὐκ ὑμεῖς μὲ ἐξελέξασθε, φησὶν, ἀκι ἐγὼ ἐξελεξάμην ὑμᾶς" τουτέστιν, Ἐγὼ τῇ φιλέχ ἐπέδραμον τῇ ὑμετέρᾳ. Καὶ οὐδὲ ἐνταῦθα ἕστη" ἀλλὰ καὶ, ἔθηκα, φησὶν, ὑμᾶς, τουτέστιν, ἐφύτευσα, Ἵνα ὑμεῖς ὑπάγητε (ἔτι τῇ μεταφορᾷ κέχρηται τῇ; ἀμπέλου)" τουτέστιν, ἵνα ἐχταθῆτε, Καὶ καρπὸν φέρηξε, καὶ ὁ καρπὸς ὑμῶν μένῃ. Εἰ δὲ ὁ καρπὸς μένει, πολλῷ μᾶλλον ὑμεῖξ;. Οὐ γὰρ ἐφίλησα μόνον ὑμᾶς, φησὶν, ἀλλὰ καὶ τὰ μέγιστα εὐηργέτησα, πανπαχοῦ τῆς οἰκουμένης ἐκτείνων Α ὑμῶν τὰ κλήματα.

### English translation (Claude)

“These things I have spoken to you, that my joy may remain in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you.” All good things have their reward when they come to their proper end; but if they are cut off midway, shipwreck results. And as a ship of ten thousand measures, if it does not succeed in reaching the harbors but sinks in the middle of the sea, has had no benefit from its long voyage, but has caused a greater disaster the more toils it has endured, so too are souls that fall back toward the end of their toils and grow faint in the middle of the contests. This is why Paul too said that glory and honor and peace will meet those who run in good works with perseverance; which is what Christ now establishes in the case of the disciples. For since they had welcomed him and rejoiced in him, and then the passion intervening and the gloomy words were about to cut off their delight, after speaking sufficiently and comforting them, he says, “These things I have spoken to you, that my joy may remain in you, and that your joy may be full”; that is, that you may not be severed from me, that you may not break off the race. You rejoiced in me, and rejoiced greatly, but dejection fell upon you. This, then, I take away, so that your joy may come to its end; showing that present things are worthy not of grief but of pleasure. I saw you offended; I did not despise you; I did not say, “Why do you not remain noble?” but I spoke to you what brings comfort. So I wish you always [to remain] in the same love. You heard about a kingdom; you rejoiced. So that your joy may be full, then, I have said these things to you. “And this is the commandment, that you love one another as I have loved you.” Do you see the love of God intertwined with ours and joined like a chain? This is why he sometimes speaks of two commandments and sometimes of one; for it is not possible for one who has laid hold of the first not to have the other. For at one time he says, “On these hang the law and the prophets”; at another, “Whatever you wish that people should do to you, do the same to them; for this is the law and the prophets.” And, “Love is the fulfilling of the law”; which he says here too. For if abiding comes from love, and love from keeping the commandments, and the commandment is that we love one another, then abiding in God comes from love for one another. And he does not speak of love simply, but also shows its manner: “as I have loved you.” Again he shows that this departure is not of hatred but of love; so that, he says, I ought rather to be admired for this. For I lay down my life for my [friends]. But he nowhere says it in this way; but above, when describing the good shepherd; and here, when exhorting them and showing the greatness of love, and who he himself is. And why does he everywhere exalt love? Because this is the mark of the disciples, this is what holds virtue together. This is why Paul too says so much about it, as a true disciple of Christ who had experienced it. “You are my friends. No longer do I call you servants, for the servant does not know what his master is doing. You are my friends; for all that I have heard from my Father I have made known to you.” How then does he say, “I have many things to say to you, but you cannot bear them now”? By “all” and “heard” he establishes nothing else than that he speaks nothing foreign, but only what is the Father's. And since telling secrets seems above all to belong to friendship, you too, he says, have been counted worthy of this fellowship. And when he says “all,” he means all that they ought to hear. Then he sets down another proof of friendship, no ordinary one. What is this? “You did not choose me,” he says, “but I chose you”; that is, I ran to meet your friendship. And he did not stop even here; but “I appointed you,” he says, that is, I planted you, “that you may go” (he still uses the metaphor of the vine), that is, that you may spread out, “and bear fruit, and that your fruit may remain.” And if the fruit remains, much more you. For I did not only love you, he says, but also did you the greatest benefits, spreading your branches out everywhere in the world.

### Scripture references

- John 15:11: quotation, high confidence
- John 15:12: quotation, high confidence
- Rom 2:7: allusion, high confidence
- Rom 2:10: allusion, high confidence
- Matt 22:40: quotation, high confidence
- Matt 7:12: quotation, high confidence
- Rom 13:10: quotation, high confidence
- John 15:13: allusion, high confidence
- John 10:11: allusion, high confidence
- John 15:14: quotation, high confidence
- John 15:15: quotation, high confidence
- John 16:12: quotation, high confidence
- John 15:16: quotation, high confidence

### Translation notes

- Quotations: John 15:11–16; Rom 2:7, 10 (paraphrased); Matt 22:40; Matt 7:12; Rom 13:10; John 16:12. Allusions: John 15:13; John 10:11.
- Words lost in the scan (“[to remain]”, “my [friends]”) are supplied in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 77.1 (PG 59:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/77-1).

## Homily 77.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/77-1/#p-77-2
- Source: PG 59:451
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ foretells the world's hatred and persecution of the disciples, consoling them that they share his lot and the Father's, that the persecutors are without excuse, and that the Spirit and they themselves will bear witness.

### Greek text

Ὁρᾷς δι᾽ ὅσων δείκνυσι τὴν ἀγάπην; τῷ τὰ ἀπόῤῥητα εἰπεῖν, τῷ πρώτως ἐπιδραμεῖν τῇ φιλίᾳ, τῷ μεγάλα αὐτοῖς χαρίσασθαι τὰ ἀγαθὰ, τῷ παθεῖν ὑπὲρ αὐτῶν ἅπερ ἔπασχε τότε. ᾿Απὸ δὲ τούτου δείκνυσιν, ὅτι καὶ παραμένει διηνεκῶς αὐτοῖς μέλλουσι διδόναι καρπόν. ᾿Ανάγχη γὰρ τῆς παρ᾽ αὐτοῦ βοηθείας ἀπολαύοντας, οὕτω καὶ καρποφορῇσαι, Ἴνα ὃ ἐὰν αἰτήσητε τὸν Πατέρα ἐν τῷ ὀνόματί μου, δῷ ὑμῖν. ἵζ αἶτοι τοῦ αἰτουμένου ἐστὶ τὸ ποιῆσαι " εἰ δὲ ὁ Πακὴρ αἰτεῖται, πῶς ὁ Υἱὸς ποιεῖ; Ἵνα μάθῃς. ὅτι οὐκ ἐλάττων ὁ Υἱός. Ταῦτα.λε1άληκα ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους. τουτέστιν, Οὐκ ὀνειδίζων ταῦτα λέγω, ὅτι τὴν ψυχήν μου τίθημι, ὅτι πρῶτος ὑμῖν ἐπέδραμον, ἀλλ᾽ εἷς φιλίαν ὑμᾶς ἐνάγων. Εἶτα ἐπειδὴ πὸ διώκεσθαι παρὰ τῶν πολλῶν καὶ ὀνειδίζεσθαι χαλεπὸὼν ἦν καὶ ἀνήκεστον, καὶ ἱκανὸν καὶ τὴν ὑψηλὴν ταπεινῶσαι ψυχὴν, διὰ τοῦτο μυρία προειπὼν, τότε εἰ; τοῦτο καθῆκεν ὁ Χριστός. Προλεάνας γὰρ αὑτῶν τὴν ψυχὴν, οὕτως ἐπὶ ταῦτα ἔρχεται, καὶ αὐτὰ ἐκ περιουσίας δεικνὺς ὑπὲρ αὐτῶν ὄντα, ὥσπερ καὶ τὰ ἄλλα ἀπέδειξε. Καθάπερ γὰρ εἶπεν, ὅτι οὐ μᾶλλον Ῥ οὐκ ἀλγεῖν, ἀλλὰ καὶ καίρειν δεῖ, ὅτι ἀπέρχομαι πρὸς τὸν Πατέρα ( οὐ γὰρ ἐγχαταλιμπάνων αὐτοὺς, ἀλλὰ καὶ σφόδρα φιλῶν. τοῦτο ποιεῖ) οὕτω καὶ ἐνταῦθα δείκνυσιν, ὅτι καίρειν, οὐκ ἀλγεῖν δεῖ, Καὶ ὅρα πῶς αὑτὸ κατασκευάζει. Οὐ γὰρ εἶπεν, Οἷδα λυπηρὸν ὃν τὸ πρᾶγμα, ἀλλὰ δι᾽ ἐμξ φέρετε, ἐπειδὴ καὶ δι᾽ ἐμὲ πάσχετε. Οὐδέπω γὰρ αὕτη ἡ πρόφασις ἱκανὴ ἦν παραμυθήσασθαι. Διόπερ αὐτὴν ἀφεὶς, ἑτέραν προτίθησι. Ποίαν δὴ ταύτην; Ὃτι τῆς προτέρας ἀρετῆς τοῦτο τεκμήριον, Καὶ τοὐναντίον ἀλγεῖν ἐχρῆν, οὐκ ὅτι μισεῖσθε νῦν, ἀλλ᾽ εἰ ἐμέλλετε φιλεῖσθαι. Τοῦτο γὰρ αἰνίττεται ἐκ τοῦ λέγειν" Εἰ ἐκ τοῦ κόσμου ἧτε, ὁ κόσμος ἂν τὸ ἴδιον" ἐφίλει. "Ὥστε εἰ ἐφιλεῖσθε, εὔδηλον ὅτι πονηρίας ἐξεφέρετε δεῖγμα. Εἴτα, ἐπειδὴ τοῦτο προειπὼν οὐκ ἐξειργάσατο αὐτὸ, ἐπεξέρχεται πάλιν τῷ λόγῳ " Οὐκ ἔστι δοῦλος μεί-. ζων τοῦ κυρίου αὑτοῦ. Εἰ ἐμὲ ἐδίωξων, καὶ ὑμᾶς διώξουσιν. "Ἔδειξε ζηλωτὰς αὐτοὺς κατὰ τοῦτο μάλιστα γινομένους. Ἕως μὲν γὰρ ἦν ἐν σαρκὶ ὁ Χριστὸς. πρὸς ἐκεῖνον τὸν πόλεμον εἶχον " ἐπειδὴ δὲ μετἔστη, πρὸς αὑτοὺς πάλιν ἦλθεν ἡ μάχη. Εἶτα ἐπειδὴ ὀλίγοι ὄντες ἐθορυδοῦντο δῆμον τοσούτου μέλλοντες πόλεμον καταδέχεσθαι, ἀνίστησιν αὐτῶν τὴν ψνχὴν λέγων, ὅτι Τοῦτο μάλιστα χαρᾶς ἔργον ἐστὶ τὸ μισεῖσῦαι παρ᾽ αὑτῶν" οὕτω γάρ μοι χοινωνήσετε τῶν παθῶν. Οὐ τοίνυν ὑμᾶς θορυθεῖτθαι χρὴ " οὐ γὰρ ὑμεῖς ἑμοῦ κρείττους" ὥσπερ οὖν καὶ προλαδὼν εἶπον, Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ. Εἴτα καὶ τρίτη παραμυθία, ὅτι καὶ ὁ Πατὴρ ὑδρίξεται μετ' αὐτῶν. Ταῦτα γὰρ ἅπαντα ποιήσουσι, φησὶ, διὰ τὸ ὅνομιά μου, ὅτι οὐκ οἵδασι τὸν πέμιγαντά με" τουτέστι, κἀκεῖνον ὑδρίζουσιν. Πρὸς τούτοῖς συγγνώμης αὑτοὺς ἀποστερῶν, καὶ τιθεὶς καὶ ἑτέραν παραμυθίαν, φησίν Εἰ μὴ ἢμθον καὶ ἐά- «Ἰησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον, δεικνὺς ὅτι ἀδὶκως καὶ τχεὶς αὐτὸν καὶ τὰ εἰς ἐχείνου; ἐργάτονται. Τί οὖν ἐπὶ τοσαῦτα ἡμᾶς ἤγαγες « κακά; οὐκὶ προἦδεις τοὺς πολέμους, καὶ τὸ μῖσος; Διὰ τοῦτο πάλιν φησίν" Ὁ ἐμὲ μισῶν, καὶ τὸν Πατέρα μου μισεῖ, οὐ μικρὰν καὶ ἐντεῦθεν αὐτοῖς προαναφωνῶν κόλασιν. Ἐπειδὴ γὰρ ἄνω καὶ κάτω προεφασίξοντο, ὅτι διὰ τὸν Πατέρα αὑτὸν ἐδίωκον, ἀναιρῶν αὑτῶν τὴν ἀπολογίαν ταῦτα εἴρηκεν. Οὐ γὰρ ἔχουσι πρόφασιν" τὴν ἀπὸ τῶν λόγων διδασκαλίαν παρεσχώμὴν, τὴν ἀπὸ τῶν ἔργων προσέθηκα κατὰ τὸν Μωῦσέως νόμον ὃς τῷ τὰ τοιαῦτα ποιοῦντι καὶ λέγοντι πείθεσθαι ἄπαντας ἐχέλευσεν, ὅταν καὶ ποὺς εὐσέδειαν ἄγῃ. καὶ θαύματα παρέχῃ μέγιστα. Οὐκ ἁπλῶς δὲ εἶπε σημεῖα, ἀλλὰ ἃ μηδεὶς ἄλλος ἐποίτσε. Καὶ τούτων αὐτοὶ μάρτυρες οὕτω λέγοντες " Οὐδέποτε οὕτως ἐφάνη ἄνθρωπος ἐν τῷ Ἰσραὴ.1" καὶ, Οὐκ ἠκούσθη ἐκ τοῦ αἰῶνος, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεγγημένου" καὶ τὸ κατὰ τὸν Λάζαρον τοιοῦτον, καὶ τὰ ἄλλα πάντα τοιαῦτα, καὶ ὁ τῆς θαυματουργίας τρόπος " καινὰ καὶ παράἄοξα ἅπαντα. Τίνος οὖν ἕνεκεν, φησὶ, καὶ σὲ καὶ ἡμᾶς διώκουσιν; Ὅτι ἐκ τοῦ κόσμου οὖκ ἑστέ. Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει. Προαναμιμνήσχει τῶν ῥημάτων αὐτοὺς, ὧν καὶ πρὸς τοὺς ἀδελφοὺς εἶπε τοὺς ἑαυτοῦ " ἀλλ᾽ ἐκεῖ μὲν ἡθικχώτέρων, ἵνα μὴ πλήξῃ" ἐνταῦθα δὲ τοὐναντίον, τὸ πᾶν ἀπεκάλυψε. Καὶ πόθεν δῆλον ὅτι διὰ τοῦτο μισούμεθα; '᾿Απὸ τῶν εἰς ἐμὲ γινομένων. Τίνος γὰρ, εἰπέ μοι, τῶν λεχθέντων ἣ τῶν πραχθέντων ἐπιλαθέσθαι ἔχοντες οὐκ ἐδέξαντό με; Εἶτα ἐπειδὴ τὸ πρᾶγμα ἔκπληκτον ἣν ἡμῖν, εἶπε καὶ τὴν αἰτίαν τουτέστι, τὴν πονηρίαν τὴν αὐτῶν. Καὶ οὐδὲ ἐνταῦθα ἵσταται, ἀλλὰ καὶ τὶν Προφήτην ἐπάγεται, δεικνὺς αὐτὸν ἄνωθεν προχναφωνοῦντα καὶ λέγοντα, ὅτι ᾿Εμίσησάν μὲ δωρεάν " ὃ καὶ Παῦλος ποιεῖ, Πολλῶν γὰρ θαυμαζόντων πῶς Ἰουδαῖοι οὐκ ἐπίστευσαν, προφήτας ἄγει προλέγοντας ἄνωθεν, καὶ τὴν αἰτίαν δηλοῦντας, ὅτι ἡ πονηρία αὐτῶν καὶ ἡ ἀπόνοια τῆς ἀπιστίας αἰτία. Τί οὖν; εἰ τὸν λόγον σον οὐκ ἐτήρησαν, διὰ τοῦτο οὐδὲ τὸν ἡμέτερον τηρήπουσιν" εἰ σὲ ἐδίωξαν, διὰ τοῦτο καὶ ἡμᾶς διώξονδιν" εἰ ση εἴα εἶδον, οἵα οὐδεὶς ἄλλο; -πεποίηκεν εἰ ῥημάτων ἤκουσαν οἵων οὐδεὶς, καὶ οὐδὲν ἀπώναντο“ εἰ τὸν Πατέρα σου μισοῦσι, καὶ σὲ μετ᾽ ἐχείνου " τίνος, φησὶν, ἕνεκεν ἡμᾶς ἐνέδαλες; πῶς ἡμεῖ; ἀξιόπιστοι λοιπὸν ἐσόμεθα; τίς δὲ προσέξει τῶν ὁμοφύλων ἡμῖν; Υ΄. Ἵν᾽ οὖν μὴ ταῦτα ἐννουῦντες θορυδῶνται, ὅρα οἵαν ἐπάγει παράκλησιν. Ὅταν ἔλθῃ ὁ Παράκιϊιητος, ὃν ἐγὼ πέμψω, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύέται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ. Καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ' ἀρχῆς μετ᾽ ἐμοῦ ἐστε. Ἕκεϊνος ἀξιόπιστος ἔσται" Πνεῦμα γὰρ ἀληθείας ἐστί, Διὰ τοῦτο οὐ Πνεῦμα ἅγιον, ἀλλ᾽ ἀϊηθείας αὐτὸ ἐκάλεσε. Ἰὸ δὲ, Ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, δηλοῖ ὅτι πάντα οἷδεν ἀκριδῶς, καθάπερ καὶ αὐτός φησι περὶ ἑλντοῦ, ὅτι Οἶδα πόθεν' ἔρχομαι, καὶ ποῦ ὑπάγω" καὶ ἐκεῖ περὶ ἀληθεία; διαλεγόμενο;. Ὃν ἐγὼ πέμγω. Ἰδοὺ οὐκ ἔτι ὁ Πατὴρ μόνος, ἀλλὰ καὶ ὁ Υἱός ἐστιν ὁ πέμπων. Καὶ ὑμεῖ; δὲ ἔχετε τὸ ἀξιόπιστον, οἱ σὺν ἐμοὶ γενόμε.οι, οἱ μὴ παρ᾽ ἑτέρων ἀκηκοότες. Καὶ οἱ ἀπόἐφάγομεν" καὶ συγεπίομεν' αὑτῷ. Ὅτι δὲ οὐ πρὸς χάριν εἴρ,γτα!, ἐπιμαρτυρεῖ τὸ Πνεῦμα τοῖς λεγομένοις, Ταῦτα ἀεμάληκα ὑμῖν, ἵνα μὴ σκα»δαλισθῆτε" τουτέστιν, ὅταν ἴδητε πολλοὺς ἀπειθοῦντας, καὶ δεινὰ πάσχοντας ὑμᾶς. ᾿Αποσυναγώγους ποιήσουσιν ὑμᾶς. Ἤδη γὰρ συνέθεντο, ἐάν τις ὁμολογήσῃ τὸν Χοιστὸν, ἵνα ἀποσυνἀγωγος γένηται, ᾿Α1.᾽ ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ «ἰατρείαν πρυσφέρειν τῷ Θεῷ. Οὕτω τὸν ὑμέτερον διώξουσι ἡ φόνον, ὡς πρᾶγμα εὖσεδὲς, καὶ τῷ Θεῷ ἀρέσκον. Εἶτα τὴν παραμυθίαν ἐπάγει πάλιν" Καὶ ταῦτα ποιήσουσιν, ὅτι οὐκ ἔγνωσαν τὸν Πατέρα, οὐδὲ ἐμέ. 'Λρκεῖ ὑμῖν εἰ; παράκλησιν τὸ δι᾽ ἐμὲ καὶ τὸν Πατέρα ταῦτα πάσχειν. Ἐνταῦθα ἀναμιμνήσκει πάλιν αὐτοὺς μακαρισμοῦ, ὃν ἀρχόμενο; ἔλεγε" καὶ εἴπωσι πιὶν' πογηρὸν ῥῆμα καθ᾽ ὑμῶν ψευδόμεγοι. ἕνεκεν ἐμοῦ. Καίρετε καὶ ἀγωλλιάσθε, ὅτι ὁ μιὑμῖν; ἵνα, ὅτειν ἔλθῃ ἡ ὥρα, μνημογεύητε τούτων ὥστε ἀπὸ τούτων" καὶ τὰ λοιπὰ πιστὰ ἡγεῖσθε, Οὐ γὰρ ἕξετε εἰπεῖν, ὅτι κολακεύων ὑμᾶς τὰ πρὸ; χάριν ἔλεγον μόνον, οὐκ ὅτ: ἀπάτης ἦν τὰ εἰρημένα - οὐ γὰρ ἂν ὁ μέλλων ἀπατᾷν, καὶ ταῦτα πρλεῖπεν ὑμῖν τὰ ἀποτρέποντα. Διὰ τοῦτο οὖν προεῖπο», ἵνα μὴ ἀπροσζόχητα ἵνα μὴ λέγητε, ὅτι οὐ προήδειν ἐσόμενα ταῦτα. δνημογεύετε οὖν, ὅτι ἐγὼ εἶπον ὑμῖν. Καὶ γὰρ ἀεὶ περιετίθησαν σχῆμα τῇ διώξει αὐτῶν πονηρὸν, ὡς λυμεῶνας ἐλαύνοντες. ᾿Αλλ᾽ οὐκ ἐθορύδει τοὺς μαθητὰς τοῦτο, προαχούσαντας καὶ εἰδότας ὑπὲρ ὧν ἔπασχον “ ἱκανὴ γὰρ αὑτοὺς ἡ αἰτία τῶν γινομένων ἀναστῆσαι. Διὰ τοῦτο αὐτὴν πανταχοῦ περιστρέφε! λέγων " Οὐκ ἔγνωσάν με, καὶ, ὅτι Δι᾽ ἐμὲ ποιήσουσι, καὶ διὰ τὸ ὄνομά μου, καὶ διὰ τὸν Πατέρα, καὶ, ὅτε Ἐγὼ πρῶτος ἔπαθον, καὶ, ὅτι Οὐκ ἀπὸ δικαίας αἰτίας ταῦτα τολμῶσι.

### English translation (Claude)

Do you see by how many things he shows his love? By telling the secrets, by being first to run to friendship, by granting them great goods, by suffering for them what he was then suffering. And from this he shows that he also remains with them always, as they are about to yield fruit. For they must, enjoying his help, thus also bear fruit. “That whatever you ask the Father in my name, he may give you.” And yet the doing belongs to the one who is asked; but if the Father is asked, how does the Son do it? That you may learn that the Son is not less. “These things I command you, that you love one another”; that is, I do not say these things to reproach you, that I lay down my life, that I was first to run to meet you, but to lead you into friendship. Then, since being persecuted and reproached by the many was hard and unbearable, and able to humble even a lofty soul, therefore Christ, having said countless things beforehand, then came down to this. For having first smoothed their soul, he so comes to these things, showing abundantly that they too are for their good, as he showed the other things too. For as he said that they ought not to grieve but even to rejoice that he was going to the Father (for he does this not abandoning them but loving them greatly), so here too he shows that they ought to rejoice, not to grieve. And see how he establishes it. For he did not say, “I know the thing is painful, but bear it for my sake, since you also suffer for my sake.” For this reason was not yet sufficient to comfort them. Therefore, letting it go, he puts forward another. What is this? That this is proof of your former virtue. And on the contrary, you ought to grieve, not because you are hated now, but if you were going to be loved. For he hints at this by saying, “If you were of the world, the world would love its own.” So if you were loved, it is clear that you would be giving proof of wickedness. Then, since having said this first he had not worked it out, he goes on again with the discourse: “A servant is not greater than his master. If they persecuted me, they will persecute you too.” He showed that they become imitators of him in this above all. For as long as Christ was in the flesh, they waged the war against him; but when he departed, the battle came round to them. Then, since being few they were troubled at being about to take on the war of so great a people, he raises up their soul, saying: This above all is a matter for joy, to be hated by them; for so you will share in my sufferings. You must not be troubled, then; for you are not better than I; as I said before, “A servant is not greater than his master.” Then a third comfort: that the Father too is insulted along with them. “For they will do all these things to you,” he says, “on account of my name, because they do not know the one who sent me”; that is, they insult him too. Besides this, depriving them of pardon, and setting down yet another comfort, he says, “If I had not come and spoken to them, they would not have sin”; showing that they act unjustly both against him and against those who belong to him. “Why then did you lead us into such evils? Did you not foreknow the wars and the hatred?” This is why he says again, “Whoever hates me hates my Father also,” foretelling to them from this too no small punishment. For since they kept pretending again and again that they persecuted him for the Father's sake, to take away their defense he said these things. For they have no excuse: I gave the teaching by words, I added the teaching by works, according to the law of Moses, which commanded all to obey one who does and says such things, when he both leads to true religion and furnishes the greatest miracles. And he did not simply say signs, but those “which no one else did.” And of these they themselves were witnesses, saying, “Never was anything like this seen in Israel,” and, “Never since the world began has it been heard that anyone opened the eyes of one born blind”; and the matter of Lazarus was of this kind, and all the others too, and the manner of working wonders: all things new and extraordinary. Why then, someone says, do they persecute both you and us? “Because you are not of the world. If you were of the world, the world would love its own.” He reminds them beforehand of the words he spoke to his own brothers; but there more gently, so as not to wound; here, on the contrary, he revealed everything. And how is it clear that we are hated for this? From what is done to me. For which of my words or deeds could they find fault with, that they did not receive me? Then, since the thing was astonishing to us, he also told the cause, that is, their wickedness. And he does not stop even here, but brings in the prophet, showing him foretelling long ago and saying, “They hated me without cause”; which Paul too does. For when many wondered how the Jews did not believe, he brings prophets foretelling long ago and showing the cause, that their wickedness and their madness were the cause of their unbelief. What then? If they did not keep your word, for this reason they will not keep ours either; if they persecuted you, for this reason they will persecute us too; if they saw signs such as no one else has done, if they heard words such as no one else spoke, and profited nothing; if they hate your Father, and you with him, why, they say, did you thrust us in? How shall we be credible henceforth? Who among our own people will attend to us? So that they might not be troubled thinking these things, see what comfort he adds. “When the Paraclete comes, whom I shall send, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also bear witness, because you have been with me from the beginning.” He will be credible; for he is the Spirit of truth. This is why he called him not the Holy Spirit, but the Spirit of truth. And “who proceeds from the Father” shows that he knows all things exactly, as he himself says about himself, “I know where I come from and where I am going”; and there too he was speaking about truth. “Whom I shall send.” See, no longer the Father alone, but the Son too is the one who sends. And you too have credibility, you who were with me, who have not heard from others. And the apostles [say this: “We who] ate and drank with him.” And that it was not said to please, the Spirit bears witness to what was spoken. “These things I have spoken to you, so that you may not be scandalized”; that is, when you see many disobeying, and yourselves suffering terrible things. “They will put you out of the synagogue.” For they had already agreed that if anyone confessed Christ he should be put out of the synagogue. “But the hour is coming when whoever kills you will think he is offering service to God.” So they will pursue your murder as a pious thing pleasing to God. Then he adds the comfort again: “And they will do these things because they have not known the Father nor me.” It is enough for you, for comfort, to suffer these things for my sake and the Father's. Here he reminds them again of the blessing that he spoke at the beginning: “[Blessed are you when they revile you] and speak every evil word against you falsely for my sake. Rejoice and be glad, for your reward [is great in heaven.” “But these things I have spoken to] you, that when the hour comes you may remember [that I told you of them]”; so that from these you may count the rest trustworthy too. For you will not be able to say that I said only what was pleasing, flattering you, nor that what was said was of deceit; for one who intended to deceive would not have foretold to you these things that turn you away. For this reason, then, I told you beforehand, so that [they might not come upon you] unexpectedly, and so that you might not say that I did not know these things would be. “Remember, then, that I told you.” For they always put an evil appearance on their persecution, as if driving out pests. But this did not trouble the disciples, who had heard beforehand and knew for what they suffered; for the cause of what happened was enough to raise them up. This is why he everywhere turns it over, saying, “They have not known me,” and, “They will do it because of me,” and “because of my name,” and “because of the Father,” and, “I suffered first,” and, “They dare these things from no just cause.”

### Scripture references

- John 15:16: quotation, high confidence
- John 15:17: quotation, high confidence
- John 14:28: allusion, high confidence
- John 15:19: quotation, high confidence
- John 15:20: quotation, high confidence
- John 15:21: quotation, high confidence
- John 15:22: quotation, high confidence
- John 15:23: quotation, high confidence
- Deut 18:18: allusion, low confidence
- John 15:24: quotation, high confidence
- Matt 9:33: quotation, high confidence
- John 9:32: quotation, high confidence
- John 7:7: allusion, medium confidence
- John 15:25: quotation, high confidence
- Ps 69:4 (68:5 LXX): quotation, high confidence
- Ps 35:19 (34:19 LXX): quotation, medium confidence
- Rom 10:16: allusion, medium confidence
- John 15:26: quotation, high confidence
- John 15:27: quotation, high confidence
- John 8:14: quotation, high confidence
- Acts 10:41: quotation, high confidence
- Acts 10:44: allusion, medium confidence
- John 16:1: quotation, high confidence
- John 16:2: quotation, high confidence
- John 9:22: allusion, high confidence
- John 16:3: quotation, high confidence
- Matt 5:11: quotation, high confidence
- Matt 5:12: quotation, high confidence
- John 16:4: quotation, high confidence

### Translation notes

- Quotations: John 15:16–27; John 16:1–4; Ps 69:4 (LXX 68:5; also Ps 35:19); Matt 9:33; John 9:32; John 8:14; Acts 10:41; Matt 5:11–12. Allusions: John 14:28; Deut 18:18–19; John 11; John 7:7; Rom 10:16–21; Acts 10:44; John 9:22.
- Lines lost in the scan around the quotation of Matt 5:11–12 and John 16:4, and a few words elsewhere, are supplied by sense in brackets. Junk characters removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 77.2 (PG 59:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/77-2).

## Homily 77.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/77-1/#p-77-4
- Source: PG 59:455
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Looking to Christ and to the crowns makes suffering, chastity, and almsgiving easy; those who turn away and insult the hungry poor will answer for it at the judgment, as the rich man did for Lazarus.

### Greek text

Ταῦτα καὶ ἡμεῖς ἐν τοῖς πειρασμοῖς στρέφωμεν, ὅταν παρὰ πονηρῶν τι πάσχωμεν ἀνθρώπων, εἰς τὸν ἀρχν,γὸν ἡμῶν ὁρῶντες καὶ τελειωτὴν τῆς πίστεως, καὶ ὅτι παρὰ φαύλων ἀνθρώπων, καὶ ὅτι δι᾽ ἀρετὴν, καὶ ὅτι δι᾿ αὑτόν. "ἂν γὰρ ταῦτα ἐννοῶμεν, ἅπαντα ῥᾷοτα ἔσται καὶ φορητά. Εἰ γὰρ ὑπὲρ ἀγαπητῶν τις πάσχων καὶ ἐναδρύνεται" διὰ τὸν Θεὸν ἐάν τις πάθῃ τι, ποίαν λήψεται αἴσθησιν τῶν δεινῶν; Εἰ γὰρ αὐτὸς πρᾶγμα ἑπονείδιστον, τὸν σταυρὸν, δόξαν ἐκάλει δι᾽ ἡμᾶς " πολλῷ μᾶλλον ἡμᾶς οὕτω διακεῖσθαι χρή. Εἰ γὰρ παθῶν οὕτω δυνάμεθα καταφρονεῖν, πολλῷ μᾶλλον χρημάτων καὶ πλεονεξίας. Δεῖ τοίνυν᾿ ὅταν τι μέλλωμεν πάσχειν ἀτδὲς. μὴ τοὺς πόνους, ἀλλὰ καὶ τοὺς στεφάνους ἐννοεῖν. -Ὥτπερ γὰρ οἱ ἔμποροι οὐ τὰ πελάγη μόνον, ἀλλὰ καὶ τὰ κέρδη λογίζονται" οὕτω καὶ ἡμᾶς τὸν οὐρανὸν, καὶ τὴν πρὸς τὸν Θεὸν παῤῥησίαν ἀναλογίζεσθαι χρή. Κἂν ἡδὺ φανῇ τὸ πλεονεκτεῖν, ἐννόγσον ὅτι ὁ Χριστὸ, οὐ βούλετα:, καὶ ἀπδὲς εὐθέως φανεῖται. Πάλιν ἂν ἐπαχθὲς « ἢ τὸ πένησι διδόναι, μὴ μέχρι τῆς δαπάνης στήτῃς τὸν λογισμὸν, ἀλλ᾽ εὐθέως μετάγαγε τὴν διάνοιαν ἐπὶ τὸν ἀμητὸν ἀπὸ τοῦ σπόρου. Καὶ ὅταν φορτικὸν ἧ τὸ καταφρονεῖν ἔρωτος γυναικὸς ἀλλοτρίας, λογίζου τὸν ἀπὸ τοῦ πόνου στέφανον, καὶ ῥᾳδίω; οἴσεις τὸν πόνον. Εἰ γάρ ἀνθρώπων φόδος ἀποτρέπει τῶν ἀτόπων πραγμάτων, πολλῷ μᾶλλον ὁ τοῦ Χριστοῦ πόθος. Σκληρὰ ἡ ἀρετή " ἀλλὰ περιθῶμεν αὐτῆς τῇ ὄψει τῇς τῶν μελλόντων ἐπαγγελίας τὸ μέγεθος. Οἱ μὲν γὰρ ἐνάρετοι, καὶ χωρὶς τούτων αὐτὴν καθ᾽ ἑαυτὴν ὡραίαν ὁρῶσι, καὶ διὰ τοῦτο αὑτὴν μετέρχονται, καὶ διὰ τὸ τῷ Θεῷ δοκοῦν, οὐκ ἐπὶ μισθῷ ἃ ἐργάζονται" καὶ μέγα ἡγοῦνται τὸ σωφρονεῖν, οὐ διὰ τὸ μὴ χολάζεσθ.ι, ἀλλ᾽ ἐπειδὴ ὁ Θεὸς ἐπέταξεν. Εἰ δέ τις ἀυθενέστερος, καὶ τὰ βραθεῖα ἐννοείτω. Οὕτω καὶ ἐπὶ τῆς ἐλεγμοσύντς ποιῶν μεν, καὶ ἐλεῶμεν τοὺς ὁμοφύλους, μὴ δὴ 9 περιορῶμεν ὑπὸ τοῦ λιμοῦ φθειρομένους. Πῶς γὰρ οὖκ ἄτοπον, αὐτοὺς μὲν ἐπὶ τῆς τραπέζης καθέζεσθαι γελῶντας καὶ τρυφῶντας, ἑτέρων δὲ διὰ τοῦ ἀμφόδου παρ ὀντῶν ἀκούοντα; ὀλοφυρομένων, μηδὲ ἐπιστρέφεσθαι πρὸς τὴν ὀλολυγὴν, ἀλλὰ καὶ δυσχεραίνειν καὶ ἀπατεῶνα καλεῖν; 1 λέγει;; ἄνθρωπε; δι᾽ ἄρτον ἕνα τις ἀπάτην πλέκει; Ναὶ, φησίν. Οὐκοῦν ταύτῃ μάλιστα ἐλεείσθω᾽ ταύτῃ μάλιστα τῆς ἀνάγκης ἀπαλλαττέσθω. Ε: δὲ μὴ βούλει δοῦναι, μηδὲ ὑδρίστς " εἰ δὲ μὴ βούλει λῦσαι τὸ γανάγιον, μὴ ὥτῃς εἰς βάραθρον. Ἑννόησον γὰρ ὅταν προσελθόντα ἀπώσῃ τὸν πένητα, τίς ἔσῃ τὸν θεὸν παρακαλῶν. Ὧ γὰρ μέτρῳ μετρεῖτε, φησὶν, ὀντιμετρηθή: σεται ὑμῖν. Ἕννόησον πῶς συντριδεὶς ἐκεῖνος ἅπεισι, κάτω χεχυφὼς, ὀδυρόμενος, μετὰ τῆς πενίας καὶ τὴν γατάραν ὑμεῖς τίθεσθε, τὸ αἰτοῦντα μὴ λαθεῖν, καὶ ὑδρισθένία ἀπελθεῖν, σκόπει πόσον χειμῶνα ἐργάζεται. Μέχρι τίνος τοῖς θηρίοις ἐοίκαμεν, καὶ τὴν φύσιν αὐτὴν διὰ τὴν πλεονεξίαν ἀγνοοῦμεν; Πολλοὶ στενάζουσιν ἐπὶ τούτοις " ἀλλ᾽ οὐ βούλομαι νῦν, ἀλλὰ διαπαντὸς τοῦτον ἔχειν τὸν ἔλεον. ἙἘννόησόν μοι τὴν ἡμέραν ἐκείνην, ὅταν παραστῶμεν τῷ βήματι τοῦ Χριστοῦ " ὅταν παρακαλῶμεν ἐλεηθῆναι, καὶ εἰς μέσον αὐτοὺς ἀγαγὼν ὁ Χριστὸς λέγῃ πρὸς ἡμᾶς, ὅτι Δι᾿ ἄρτον ἕνα καὶ ὀδολὸν ἕνα, τοσοὗτον ταῖς ψυχαῖς ταύταις ἐνειργάσασθε χλυδώνιον " τί ἐροῦμεν; τί δὲ ἀπολογησόμεθα; Ὅτι γὰρ καὶ εἰς μέσον αὑτοὺς ἄξει, ἄκουσον τί φησιν’ Ἐρ᾽ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων, οὐδὲ ἐμοὶ ἐποιήσατε. Οὐδὲ γὰρ ἐκεῖνοι λοιπὸν ἐροῦσί τι πρὸς ἡμᾶς, ἀλλ᾽ ὁ θεὸς ὑπὲρ. αὐτῶν ἡμῶν καθάψεται. Ἐπεὶ καὶ τὸν Λάζαρον ὁ πλούσιοὸς εἶδε" καὶ ὁ μὲν Λάζαρος οὐδὲν πρὸς αὐτὸν εἶπεν, ὁ δὲ ᾿ΔΛόραὰμ τὸν ὑπὲρ ἐχείνου λόγον ἐποιήσατο. Οὕτω καὶ ἐπὶ τῶν πενήτων ἔσται τῶν νῦν παρ᾽ ἡμῶν γχαταφρονουμένων. Οὐ γὰρ χεῖρας αὐτοὺς προτείνοντας μεθα ἐλεεινῷ σχήματι, ἀλλ᾽ ἐν ἀναπαύσει ὄντας " ἡμεῖς δὲ τὸ ἐχείνων ληψόμεθα σχῆμα " καὶ εἴθε τὸ σχῆμα μόνον, καὶ μὴ τὸ πολλῷ χαλεπώτερον, τιμωρίαν;! Οὐδὲ γὰρ ὁ πλούσιος ψιχίων ἐπεθύμει χορτασθῆναι ἐκεῖ" ἀλλ᾽ ἀπεττγανίζετο καὶ ἐκολάζετο χαλεπῶ:, καὶ ἤκουσεν, ὅτι ᾿Ἀπέλαδες τὰ ἀγαθά σου ἕν τῇ ζωῇ σου, καὶ Λάζωρος τὰ κακά. Μὴ τοίνυν μέγα τι τὸν πλοῦτον νομίζωμεν. Οὗτος γὰρ ἐφόδιον ἡμῖν ἔσται κολάσεως, ἐὰν μὴ προσέχωμεν" ὥσπερ οὖν ἐὰν προσέχωμεν, καὶ ἡ πενία προσθήκη γίνεται καὶ τρυφῆς καὶ ἀναπαύσεως ἡμῖν. Καὶ γὰρ καὶ ἀμαρτήματα ἀποιιθέμεθα, ἂν εὐχαρίστως «αὐτὴν φέρωμεν, καὶ πολλὴν παρὰ τῷ Θεῷ κτώμεθα τὴν παῤῥησίαν.

### English translation (Claude)

These things let us too turn over in our trials, when we suffer anything from wicked people, looking to the author and perfecter of our faith, and considering that it is from worthless people, and for virtue, and for his sake. For if we consider these things, all will be most easy and bearable. For if someone suffering for those he loves even glories in it, if one suffers anything for God, what feeling will he have of the terrible things? For if he himself called a shameful thing, the cross, glory for our sake, much more ought we to be so disposed. For if we can despise sufferings so, much more money and greed. When then we are about to suffer anything unpleasant, we must consider not the toils but the crowns. For as merchants reckon not the seas only but also the gains, so we too must reckon heaven and boldness before God. And if greed appears sweet, consider that Christ does not wish it, and at once it will appear unpleasant. Again, if giving to the poor is burdensome, do not stop your reasoning at the expense, but at once move your mind from the sowing to the harvest. And when it is heavy to despise desire for another man's wife, reckon the crown that comes from the toil, and you will bear the toil easily. For if the fear of men turns us from improper deeds, much more the love of Christ. Virtue is harsh; but let us set around its face the greatness of the promise of things to come. For the virtuous see it as beautiful in itself even without these, and pursue it for this reason, and because of what seems good to God, not working for a wage; and they think chastity a great thing, not in order not to be punished, but because God commanded it. But if someone is weaker, let him consider the prizes too. So let us do in the matter of almsgiving too, and show mercy to our own kind, and not overlook them perishing of hunger. For how is it not absurd for us to sit at table laughing and living in luxury, and, hearing others wailing as they pass along the street, not even turn toward the cry, but even be annoyed and call them cheats? What are you saying, man? Does anyone weave a deception for one loaf? “Yes,” he says. Then for this above all let him be pitied; for this above all let him be freed from his need. But if you do not wish to give, do not insult him either; if you do not wish to relieve the shipwreck, do not push him into the pit. For consider, when you thrust away the poor man who has come to you, what you will be when you call upon God. “For with the measure you measure,” he says, “it will be measured to you in return.” Consider how that man goes away crushed, bent down, lamenting, [bearing the blow of your insult] along with his poverty. [For if you count begging] a curse, consider how great a storm it causes to ask and not receive, and to go away insulted. How long shall we be like wild beasts, and through greed fail to recognize nature itself? Many groan at these words; but I wish them to have this pity not now only, but always. Consider with me that day, when we stand before the judgment seat of Christ, when we beg to be shown mercy, and Christ, bringing them into the midst, says to us, “For one loaf and one obol you caused such a tempest in these souls”: what shall we say? What defense shall we make? For that he will bring them into the midst, hear what he says: “Inasmuch as you did not do it to one of these, you did not do it to me.” For they themselves will no longer say anything to us, but God will take hold of us on their behalf. For the rich man too saw Lazarus; and Lazarus said nothing to him, but Abraham spoke on his behalf. So it will be too with the poor who are now despised by us. For [we shall see] them not stretching out their hands in a pitiful state, but at rest; and we shall take their state; and would that it were their state only, and not what is much worse, punishment! For neither did the rich man there long to be filled with crumbs; but he was scorched and severely punished, and heard, “You received your good things in your life, and Lazarus evil things.” Let us not, then, think wealth something great. For it will be provision for punishment for us if we do not take heed; just as, if we take heed, poverty too becomes an addition both of delight and of rest to us. For we also lay aside sins if we bear it with thanksgiving, and we gain great boldness before God.

### Scripture references

- Heb 12:2: allusion, high confidence
- Gal 6:14: allusion, medium confidence
- Matt 7:2: quotation, high confidence
- Matt 25:45: quotation, high confidence
- Luke 16:23: allusion, high confidence
- Luke 16:21: allusion, high confidence
- Luke 16:25: quotation, high confidence

### Translation notes

- Quotations: Matt 7:2; Matt 25:45; Luke 16:25. Allusions: Heb 12:2; Gal 6:14; Luke 16:19–24.
- Lines are lost in the scan where Migne's Latin column intrudes (after “along with his poverty”); supplied by sense in brackets, and the intrusion removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 77.4 (PG 59:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/77-4).

## Homily 77.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/77-1/#p-77-5
- Source: PG 59:456
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Since Christ gives us heaven, the sun, and his own body and blood, we must not refuse him bread and clothing in the poor; greed makes the rich cruel, while alms laid up with the poor lead to God.

### Greek text

Νὴ τοίνυν ἀεὶ τὴν ἄδειαν ζητῶμεν, ἵνα ἀδείας ἀπολαύσωμεν ἔχεῖ᾽ ἀλλὰ τοὺς ὑπὲρ ἀρετῆς δεξώμεθα πόνους, καὶ τὰ περιττὰ περιχόπτωμεν, καὶ μηδὲν πλέον ἐπιζητῶμεν, ἀλλ' εἰς τοὺς δεομένους τὰ ὄντα πάντα ἀναλίσχωμεν. Τίνα γὰρ ἕξομεν ἀπολογίαν, ὅταν αὐτὸς μὲν ἡμῖν τὸν οὐρανὸν ἐπαγγέλληται, ἡμεῖς ὃὲ μηδ ἄρτην αὐ-ᾧ παρέχωμεν; ὅταν αὐτὸ; μέν σοι τὸν ἥλιον ἀνατέλλῃ, καὶ πᾶσαν τῆς κτίσεως παρέχῃ τὴν διακονίαν᾽ σὺ δὲ οὐδὲ ἱμάτιον αὐτῷ δίδω;, οὐδὲ στέγης κοινωνεὶν ποιεῖς; Καὶ τί λέγω ἥλιον καὶ χτέσιν; Τὸ σῶμά σοι παρέθηχε, τὸ αἷμα τὸ τίμιον ἔδωκε σὺ δὲ οὐδὲ ποτηρίου μεταδίδως : ᾿Αλλ᾽ ἔδωκας ἅπαξ, ᾿Αλλ᾽ οὐκ ἔστι τοῦτο ἔλεος ᾿ ἕως γὰρ ἂν ἔχων μὴ ἐπαρχῇ;, οὐδέπω τὸ πᾶν ἐπλήρωτας. Ἐπεὶ καὶ αἱ παρθένοι τὰς λαμπάδας ἔχουσαι, εἶχον ἔλαιον, ἀλλ' οὐ δαψιλές. Ἐχρῆν μὲν οὖν, εἰ καὶ ἀπὸ τῶν σαυτοῦ παρεῖχες, μηδὲ οὕτως εἶναι φειδωλός " νῦν δὲ τὰ τοῦ Δεσπότου διδοὺς, τίνος ἕνεκεν μιχρολογῇ : Εἴπω βούλεσθε τὴν αἰτίαν ταύτης τῆς ἀπανθρωπίας; ᾿Απὸ πλεονεξίας συνάγουσι τὰ ὄντα, καὶ πρὸς τὴν ἐλεημοσύνην εἰσὶν ὀκνηροὶ οὗτοι" ὁ γὰρ οὕτω μαθὼν κερδαίνειν, ἀναλίσκειν οὐκ οἶδε. Πῶς γὰρ ἄν τις παρεσχευατμένος εἰς ἁρπαγὴν, πρὸς τὸ ἐναντίον ἑαυτὸν ῥυθμίσειεν; ὁ γὰρ τὰ παρ᾽ ἑτέρων λαμβάνων, πῶς δυνήσεται τὰ ἑαυτοῦ προἐσθαι ἑτέρῳ; Καὶ γὰρ κύων μελετήσας σαρκῶν ἀπογεύεσθαι, φυλάττειν οὐκέτι δύναται τὴν ἀγέλην " διὰ τοῦτο τοὺς τοιούτους καὶ ἀναιροῦσιν οἱ ποιμένες. Ὅπερ ἵνα μὴ καὶ ἡμεῖς πάσχωμεν, ἀποσχώμεθα τῆς τοιαύτης θοίνης. Καὶ γὰρ καὶ οὗτοι σαρκῶν ἀπογεύονται, οἱ τὸν διὰ λιμοῦ θάνατον ἐπεισάγοντες. Οὐκ ὁρᾷς πῶς πάντα κοινὰ ἡμῖν ἀνῆκεν ὁ Θεό:; Εἰ γὰρ ἐν χρήμασιν εἴασε πένεσθαι, καὶ αὐτὸ τῆς τῶν πλουτούντων ἕνεκα παραμυθίας, ἵνα ἔχωσι διὰ τῆς εἰς ἐκείνους ἔλεγ μοσύνης ἀποδύεσθαι τὰ ἀυαρτήματα. Σὺ δὲ καὶ ἐν τούτῳ ὠμὸς καὶ ἀπάνθρωπος γέγονας. Ὅθεν δῆλον ὅτι εἰ καὶ ἐν τοῖς μείζοσι ταύτην ἔλαδες τὴν ἐξουσίαν, μυρίους ἂν εἰργάσω φόνους, καὶ τὸ φῶς καὶ τὴν ζωὴν ἅπασαν ἀπέκχλεισας. “Ὅπερ ἵνα μὴ γένηται, ἀνάγκῃ τὴν ἐν ἐκείνοις ἀπληστίαν διέχοψεν. Εἰ δὲ ἀλγεῖτε ταῦτα ἀκούοντες, πολλῷ μᾶλλον ἐγὼ ταῦτα γινόμενα ὁρῶν. Μέχρι πότε σὺ πλούσιος Ρ, κἀκεῖνος πένης; Μέχρι τῆ: ἑσπέρας, περαιτέρω δὲ οὐκ ἔτι. Οὕτω γὰρ βραχὺς ὁ βίος, καὶ πάντα " ἐπὶ θύραις ἔστηκε λοιπὸν, ὡς ὥραν βραχεῖαν τὸ πᾶν εἶναι νομίξεσθαι. Τί σοι δεῖ ταμιείων ἐρευγομένων, καὶ πλήθους οἰκετῶν καὶ οἰκονόμων; διατί μὴ μυρίους ἔχει; κήρυκας τῆς ἐλεημοσύνης; Τὸ μὲν γὰρ ταμιεῖον οὐδεμίαν ἀφίνσιν φωνὴν, ἀλλὰ καὶ πολλοὺς ἐπισπάσεται λῃστάς " τὰ δὲ τῶν πενήτων ταμιεῖα πρὸς αὐτὸν ἀναθήσεται τὸν Θεὸν, καὶ ἡδὺν τὸν παρόντα ἐργάσεται βίον, καὶ πάντα λύσει τὰ ἀμαρτήματα, καὶ δόξαν παρὰ Θεῷ, καὶ τιμὴν παρὰ ἀνθρώποις οἴσει. Τί τοίνυν, φθονεῖς σεαυτῷ τοσούτων ἀγαθῶν; Οὐ γὰρ ἐκείνους, ἀλλὰ σαυτὸν εὐποιήσεις μειζόνως, ἐκείνους εὐεργετῶν. Τοῖς μὲν γὰρ τὰ παρόντα ἐπανορθώσεις, σαυτῷ δὲ τὴν μέλλουσαν δόξαν καὶ παῤῥησίαν προαποθήσῃ " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπία τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. ᾿Αμήῆν.

### English translation (Claude)

Let us not, then, always seek ease, so that we may enjoy ease there; but let us accept the toils for virtue, and cut off superfluities, and seek nothing more, but spend all we have on those in need. For what defense shall we have, when he promises us heaven, and we do not even provide him bread? When he makes the sun rise for you, and furnishes all the service of creation, and you do not even give him a garment, nor let him share your roof? And why do I speak of the sun and creation? He set his body before you, he gave you the precious blood; and you do not even give him a share of a cup? “But you gave once.” But this is not mercy. For as long as, having the means, you do not help, you have not yet fulfilled the whole. For the virgins too, who had lamps, had oil, but not abundant oil. You ought not to be so sparing even if you were giving from your own; but now, giving what is the Master's, why are you stingy? Do you want me to tell you the cause of this inhumanity? These people gather what they have from greed, and are sluggish toward almsgiving; for the one who has learned to gain in this way does not know how to spend. For how could one who has trained himself for robbery adjust himself to the opposite? How will the one who takes others' goods be able to give up his own to another? For a dog that has practiced tasting flesh can no longer guard the flock; this is why shepherds even kill such dogs. That we too may not suffer this, let us abstain from such a feast. For those too taste flesh who bring in death by famine. Do you not see how God has given all things to us in common? For if he allowed poverty in money, this too was for the consolation of the rich, that through almsgiving to the poor they might strip off their sins. But you have become cruel and inhuman even in this. From which it is clear that, if you had received this power in greater things too, you would have committed countless murders and shut off the light and all life. That this might not happen, he cut off by necessity your insatiability in those things. And if you are pained hearing these things, much more am I seeing them happen. How long are you rich and he poor? Until evening, and no further. For so short is life, and all things henceforth stand at the doors, that the whole is to be counted a short hour. What need have you of bursting storehouses and a crowd of household servants and stewards? Why do you not have countless heralds of your almsgiving? For the storehouse utters no voice, but will even attract many robbers; but the storehouses of the poor will mount up to God himself, and will make the present life sweet, and loose all your sins, and bring you glory with God and honor among men. Why then do you begrudge yourself such great goods? For in doing good to them you will do good not so much to them as to yourself. For you will set right their present state, but for yourself you will lay up beforehand the glory and boldness to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might for ever. Amen.

### Scripture references

- Matt 5:45: allusion, medium confidence
- Matt 25:35: allusion, medium confidence
- Matt 26:26: allusion, medium confidence
- Matt 25:3: allusion, high confidence
- Jas 5:9: echo, low confidence

### Translation notes

- Allusions: Matt 5:45; Matt 25:35–36; Matt 26:26–28; Matt 25:3–4; Jas 5:9.
- Leaked apparatus removed by logged corrections. The eucharistic language (“he set his body before you, he gave you the precious blood”) is translated as written.

### Citation (SBL)

Chrysostom, Hom. Jo. 77.5 (PG 59:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/77-5).

## Homily 78.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/78-1/#p-78-1
- Source: PG 59:458
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ rebukes the disciples' excessive sorrow, explains why he had not told them of the coming persecutions earlier, and shows that his departure is to their advantage, since the Spirit will come and convict the world.

### Greek text

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; ᾽λ.1.᾽ ὅτι ταῦτα 1ελάληκα ὑμῖν, ἡ 1τύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. Μεγάλη τῆς ἀθυμίας ἡ τυραννὶς, καὶ πολλῆς ἡμῖν τῆς ἀνδρείας δεῖ, ὥστε στῆναι πρὸς τουτὶ τὸ πάθος γενναίως, καὶ τὸ χρήσιμον ἀπ᾽ αὑτοῦ χαρπουμένους, τὸ πε. ᾿ρισσὸν ἐᾷν" ἔχει γάρ τι καὶ χρήσιμον. Ὅταν μὲν γὰρ ἁμαρτάνωμεν ἡμεῖς ἣ ἕτεροι, τότε μόνον λυπεῖσθαι χαλόν " ὅταν δὲ ἀγθρωπίναις περιστάσεσιν ἐμπέσωμεν, ἄχρηστος λοιπὸν τῆς ἀθυμίας ἡ χρῆτις. Ἐπεὶ οὖν καὶ τοὺς μαθητὰς οὐδέπω τελείους ὄντας αὕτη χατεπάλαισεν, ὅρα πῶς αὐτοὺς διορθοῦται διὰ τῆς ἐπιπλήξεως. Οἱ γὰρ μυρία πρὸ τούτου αὐτὸν 6 ἐρωτῶντες (καὶ γὰρ ὁ Πέτρος ἔλεγε, Ποῦ ὑπάγεις; καὶ ὁ Θωμᾶς δὲ, Οὐκ οἵδαμεν ποῦ ὑπάγεις, καὶ πῶς δυγάμεθα τὴν ὁδὸν εἰδέναι; καὶ ὁ Φίλιππος, Δεῖξον ἡμῖν τὸν Πατέρα σου), οὗτοι νῦν ἀκούσαντες ὅτι ᾿Αποσυναγώγους ποιήσουσι, καὶ ὅτι Μισήσουσιν ὑμᾶς, καὶ, ὅτι Ὁ ἀποχτείγας ὑμᾶς, δόξει λατρείαν. προσφέρειν τῷ Θεῷ, οὕτω χατέπεσον, ὡς ἀφασίχ κατασχεθῆναι λοιπὸν, καὶ μηδὲν αὑτῷ διαλέγεσθαι. Ὅπερ οὖν αὑτοῖς ὀνειδίζων ἔλεγε - Ταῦτα ἐξ ἀρχῆς οὖκ εἶπον ὑμῖν, ὅτι μεθ᾽ ὑμῶν ἥμην. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις; Ἁ.1. ὅει ταῦτα ὑμῖν, ἡ ἰύπη πεπιλήρωχεν ὑμῶν τὴν καρδίων. Δεινὸν γὰρ ἢ ταύτης ἀμετρία, δεινὺν, καὶ θανάτου κατασκευαστικόν. Διὰ τοῦτο ὁ Παῦλος ἔλεγε" Αἴ ἡ πως τῇ περισσοτόρᾳ τύπῃ καταποθῇ ὁ τοιοῦτος. Ταῦτα δὲ ἐξ ἀρχῆς οὖκχ εἶπον" ὑμῖν, φησί. Τίνος δὲ ἕνεκεν ἐξ ἀρχῆς οὐκ εἶπεν; Ἵνα μὴ τις λέγῃ. ὅτι ἀπὸ τῶν πολλάχι; τῶν στοχαζόμενος ἔλεγε. Καὶ τί δήποτε πράγματι ἐπιχειρεῖ τοσαύτην ἔχοντι δυσκολίαν; “Πδειν μὲν, φησὶν, αὐτὰ καὶ ἐξ ἀρχῆς. καὶ οὐ διὰ τὸ μὴ εἰδέναι οὐκ ἔλεγον" ἀλλ᾽ Ὅτι μεθ᾽ ὑμῶν ἤμην. Καὶ τοῦτο ἀνθρωπίνω; πάλιν" ὡσανεὶ ἔλεγεν, Ὅτι ἐν ἀσταλείᾳ ἣτε, καὶ ἐξὸν ἣν ἐρωτᾷν ὅτε α ἐθούλεσθε, καὶ ἐπ᾽ ἐμὲ ὁ πόλεμος ἅπας ἀνεῤῥιπίζετο, καὶ περιττὸν ἣν εἰπεῖν ταῦτα ἐξ ἀρχῆς. ἾΑρ᾽ οὖν τοῦτο οὐκ εἶπεν; οὐκὶ τοὺς δώδεκα καλέσας ἔλεγεν - Ἐπὶ ἡγεμόνας καὶ βασιλεῖς ἀχθήσεσθε, καὶ μαστιγώσουσιν ὑμᾶς ἐν ταῖς συναγωγαῖς; πῶς οὖν φησιν, ὅτι Ἀπ' ἀρχῆς οὐκ εἶπον; Ὅτι μάστιγας καὶ ἀπαγωγὰς προανεφώνησεν, οὐ μὴν ὅτι οὕτω δόξει ὁ θάνατὺς αὑτῶν εἶναι περισπούδαστος, ὡς καὶ λατρείαν τὸ πρᾶγμα νομίζεσθαι. Τοῦτο γὰρ πάντων μᾶλλον ἱκανὸν ἣν αὐτοὺς καταπλῆξαι, εἴ γε ἔμελλον ὡς ἀσεδεῖς καὶ λυμεῶνες χριθήδσεσθαι. Πρὸς τούτοις δὲ κἀκεῖνο ἔστιν εἰπεῖν, ὅτι ἐκεῖ μὲν ἃ παρὰ τῶν ἐθνῶν ἔμελλον πάσχειν εἶπεν, ἐνταῦθα δὲ καὶ τὰ Ἰουδαϊκὰ προσέθηκε μετὰ πλείονος τῆς ὑπερθολῆς, καὶ ὅτι ἐπὶ θύραις ἐστὶν ἐδίδαξε. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν.1έγει" Ποῦ ὑπάγεις; ᾿Α. ὅτι ταῦτα.ε.4.1ηκὰ ὑμῖν, ἡ ἰύπη πεπιλήρωχεν ὑμῶν τὴν καρδίαν, Οὐ μικρὰ καὶ αὕτη παραμυθία τὸ μαθεῖν αὐτοὺς, τι ἦδει τῆς ἀθυμίας τὴν ὑπερδολήν. Ὑπὸ γὰρ τῆς ἀγωνία; τῆς διὰ τὴν ἐρημίαν τὴν αὐτοῦ, καὶ τοῦ τὰ μέλλοντα ἐκδέχεσθαι αὐτοὺς δεινὰ (οὐδὲῆ γὰρ ἤδεσαν εἰ δυνήσονται ἀνδρείω; ἐνεγκεῖν) ἐξέστησαν, Τίνος οὖν ἕνεκεν οὐ μετὰ ταῦτα εἶπεν αὐτοῖ;, ὅτε τοῦ Πνεύματος κατηξιώθησαν; Ἵνα μάθῃς, ὅτι σφόδρα ἧσαν ἐνάρετοι. Εἰ γὰρ μηδέπω Πνεύματο; καταξιωθέντες οὐκ ἀπεπήδησαν, τῇ λύπῃ χαταχωσθέντες, ἐννόησον τίνες ἔμελλον ἔσεσθαι τῆς χά- (τος ἀπολαύσαντες. Εἰ γὰρ τότε ἀκούσαντες ἤνεγκαν, τῷ Πνεύματι ἂν τὸ πᾶν ἐλογισάμεθα " νῦν δὲ ὁλόκληρος «ἧς διανοίας αὐτῶν ἐστιν ὁ καρπὸς, καὶ σαφὴς τοῦ πόθου ποῦ περὶ τὸν Χριστὸν ἀπόδειξις, γυμνὴν ἔτι τὴν διάνοιαν πῶς παραμνθεῖται αὐτοὺς πάλιν. Οὐ γὰρ τὰ πρὸς χάριν λέγω, φησὶν, ἀλλὰ, κἂν μυριάκις λυπῆσθε, τὸ συμφέρον ἀκοῦσαι δεῖ. Ὑμῖν μὲν γὰρ κατὰ γνώμην ἐστὶν ἐμὲ παρεἶναι" τὸ δὲ συμφέρον ἕτερον. Κυδομένου δέ ἐστι, τὸ μὴ ἐπὶ τοῖς συμφέρουσι τῶν γνωρίμων φείδεσθαι καὶ ἀπάγεῖν τοῦ λυσιτελοῦντος αὑτούς. ᾿Εὰν γὰρ ἐγὼ μὴ θω, φησὶν, ὁ ΠαράκἫλητος οὗ μὴ ἔλθῃ. Τί λέγουσιν ἐντανῦα οἱ τὴν προσήχονσαν περὶ τοῦ Πνεύματος οὐκ ἔχοντες δόξαν; συμφέρει Δεσπότην ἀπελθεῖν, καὶ δοῦλον παραγενέσθαι; ᾿)ρᾷς πῶς πολλὴ τοῦ Πνεύματος ἡ ἀξία; Ἑὰν δὲ ἀπέλθω, πέμψω αὐτὸν πρὸς ὑμῦᾶς. Καὶ τί τὸ κέρδος; Ἐκεῖνος ἐλθὼν, ἐλέγξει τὸν κόσμον " τουτέστιν, Οὐκ ἀτιμωρητὶ ταῦτα πράξουσιν, ἂν ἐκεῖνος ἔλθῃ. Ἰκανὰ μὲν γὰρ καὶ τὰ ἤδη γεγενημένα ἐπιστομίσαι αὐτούς " ὅταν δὲ καὶ δι᾽ ἐχείνου ταῦτα γίνηται, καὶ διδάγματα πελειότερα καὶ σημεῖα μείζονα, πολλῷ μᾶλλον καταχριθήσονται, ὁρῶντες τοσαῦτα ἐν τῷ ὀνόματί μου γινόμενα᾽ ὅπερ σαφεστέραν ποιεῖ τῆς ἀναστάτεως τὴν ἀπσδειξιν, Νὺν μὲν γὰρ δύνανται λέγειν, ὅτι ὁ τοῦ τέκτονος υἱὰς, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα - ὅταν ἃ ἴδωσι θάνατον λυόμενον. κακίαν ἐχδαλλομένην, τος χορηγίαν ἄφατον, καὶ ταῦτα πάντα ἐμοῦ καλουμένου γινόμενα, τί ἐροῦδιν; Ἐμαρτύρησε γὰρ περὶ ἐμοῦ καὶ ὁ Πατήρ" μαρτυρήσει δὲ καὶ τὸ Πνεῦμα. Καίτοι καὶ παρὰ τὴν ἀρχὴν Ἀ ἐμαρτύρησεν " ἀλλὰ καὶ νῦν τοῦτο ποιήσει.

### English translation (Claude)

“These things I did not tell you from the beginning, because I was with you. But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart.” Great is the tyranny of dejection, and we need much courage to stand nobly against this passion, and, gathering what is useful from it, to let the excess go; for it does have something useful. For when we ourselves or others sin, then only is it good to grieve; but when we fall into human misfortunes, dejection is henceforth of no use. Since then it had overthrown the disciples too, who were not yet perfect, see how he sets them right by his rebuke. For those who before this had asked him countless questions (for Peter said, “Where are you going?” and Thomas, “We do not know where you are going, and how can we know the way?” and Philip, “Show us your Father”), these, now hearing, “They will put you out of the synagogue,” and, “They will hate you,” and, “Whoever kills you will think he is offering service to God,” were so cast down as to be seized with speechlessness and to say nothing more to him. Reproaching them for this, then, he said, “These things I did not tell you from the beginning, because I was with you. But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart.” For the excess of this is terrible, terrible and productive of death. This is why Paul said, “Lest perhaps such a one be swallowed up by excessive sorrow.” “These things I did not tell you from the beginning,” he says. And why did he not tell them from the beginning? So that no one might say that he spoke conjecturing from what often happens. And why does he take up a matter of such difficulty? I knew these things, he says, even from the beginning, and I did not speak of them, not because I did not know, but “because I was with you.” And this again is said in a human way; as if he were saying, Because you were in safety, and you could ask when you wished, and the whole war was stirred up against me, it was superfluous to say these things from the beginning. But did he not say this? Did he not call the twelve and say, “You will be brought before governors and kings,” and, “They will scourge you in their synagogues”? How then does he say, “I did not tell you from the beginning”? Because he had foretold scourgings and arrests, but not that their death would seem so much to be desired that the thing would even be thought to be service. For this, more than all, was able to strike them with dismay, that they were going to be judged as impious and as pests. Besides this, one may also say that there he spoke of what they would suffer from the Gentiles, but here he added the things from the Jews too, with greater emphasis, and taught that it was at the doors. “But now I am going to him who sent me, and none of you says, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart.” It was no small comfort to them to learn that he knew the excess of their dejection. For from anguish at being left by him, and at awaiting the terrible things to come (for they did not know whether they would be able to bear them bravely), they were beside themselves. Why then did he not tell them this afterward, when they had been counted worthy of the Spirit? That you may learn that they were very virtuous. For if, not yet counted worthy of the Spirit, they did not leap away, though buried in sorrow, consider what they were going to be once they had enjoyed the grace. For if they had heard it then and endured, we would have reckoned it all to the Spirit; but now the fruit is wholly that of their own mind, and a clear proof of their longing for Christ, [who tests] their mind while it is still bare. See how he comforts them again. For I do not say what is pleasing, he says, but even if you grieve ten thousand times, you must hear what is to your advantage. For it is to your liking that I should be present; but what is to your advantage is different. And it belongs to one who cares not to spare his friends in matters of their advantage, nor to lead them away from what profits them. “For if I do not go away,” he says, “the Paraclete will not come.” What do those say here who do not hold the fitting opinion about the Spirit? Is it to our advantage that the Master should go away and a servant should come? Do you see how great the dignity of the Spirit is? “But if I go away, I will send him to you.” And what is the gain? “When he comes, he will convict the world”; that is, they will not do these things unpunished if he comes. For what has already happened is enough to stop their mouths; but when these things happen through him too, and teachings more perfect and signs greater, they will be condemned much more, seeing such things done in my name; which makes the proof of the resurrection clearer. For now they can say, “This is the carpenter's son, whose father and mother we know”; but when they see death loosed, wickedness cast out, [the lame made straight, demons driven out, the Spirit's] unspeakable supply, and all these things done when I am called upon, what will they say? For the Father bore witness about me, and the Spirit too will bear witness. And yet he bore witness at the beginning too; but he will do so now as well.

### Scripture references

- John 16:4: quotation, high confidence
- John 16:5: quotation, high confidence
- John 16:6: quotation, high confidence
- John 13:36: quotation, high confidence
- John 14:5: quotation, high confidence
- John 14:8: quotation, high confidence
- John 16:2: quotation, high confidence
- John 15:18: allusion, medium confidence
- 2 Cor 2:7: quotation, high confidence
- Matt 10:18: quotation, high confidence
- Matt 10:17: quotation, high confidence
- John 16:7: quotation, high confidence
- John 16:8: quotation, high confidence
- John 6:42: quotation, high confidence
- Matt 13:55: quotation, medium confidence
- Matt 3:16: allusion, low confidence

### Translation notes

- Quotations: John 16:4–8; John 13:36; John 14:5, 8; John 16:2; 2 Cor 2:7; Matt 10:17–18; John 6:42 (with Matt 13:55). Allusions: John 15:18; Matt 3:16–17 (the Spirit's witness at the beginning).
- Several lines are lost in the scan (after “a clear proof of their longing for Christ”, and in the list of signs); supplied by sense in brackets. Leaked apparatus removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 78.1 (PG 59:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/78-1).

## Homily 78.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/78-1/#p-78-2
- Source: PG 59:458
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Spirit will convict the world of sin, righteousness, and judgment; he speaks what is Christ's and the Father's, not as inferior or as needing to learn, for the Father, Son, and Spirit share one knowledge, one will, and one dignity, as baptism shows.

### Greek text

Τὸ δὲ, ᾿Ελέγξει περὶ ἁμαρτίας, τοῦτ᾽ ἔστι, Πᾶσαν ἀπολογίαν αὐτῶν ἐχχόψει, καὶ δείξει πεπλημμεληχότας ἀσύγγνωστα. Καὶ περὶ δικαιοσύνης, ὅτι ἐγὼ πρὸς τὸν Πωτέρα πορεύομαι, καὶ οὐκέτι θεωρεῖτέ με" τουτέστιν, Ὅτι ἄληπτον ς παρεσχόμην βίον. Καὶ τοῦτο τεκμήριον, τὸ πρὸς τὸν Πατέρα πορεύεαθαι. Ἐπειδὴ γὰρ αὑτῷ ἀεὶ ποῦτο ἐνεκάλουν, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, καὶ διὰ τοῦτο ἁμαρτωλὸν αὐτὸν ἔλεγον καὶ παράνομον, φησὶν, ὅτι καὶ ταύτην ἀναιρήσει τὴν πρόφασιν. Εἰ γὰρ τὸ νομίζεσθαι ἐμὲ μὴ εἶναι ἐκ τοῦ Θεοῦ, τοῦτο παράνομον δείκνυσιν" ὅταν δείξῃ τὸ Πνεῦμα ἐκεῖ με ἀπελθόντα, καὶ οὐ πρὸς ὥραν, ἀλλὰ μένοντα ἐκεῖ (τὸ γὰρ, Οὐκ ἔτι θεωρεῖτέ με, τοῦτό ἔστι δηλοῦντος)" τί ἐροῦσι λοιπόν; Ὅρα διὰ δύο τούτων ἀναιρουμένην τὴν πονηρὰν ὑποψίαν. Οὔτε γὰρ τὸ σημεῖα ποιεῖν ἁμαρτωλοῦ (οὐ γὰρ δύναται ἁμαρτωλὸς σημεῖα ποιεῖν), οὔτε τὸ παρὰ Θεῷ εἶναι διαπαντὸς ἁμαρτωλοῦ. Ὥστε οὐκ ἔτι δύνασθε ἀ λέγειν, ὅτι Οὗτος ἁμαρτωλός ἐστιν, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ. Περὶ δὲ χρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. Πάλιν ἐνταῦθα τὸν περὶ δικαιοσύνης ἀναχινεῖ λόγον, ὅτι χατεπάλαισε τὸν ἀντίδικον. Οὐκ ἂν δὲ ἁμαρτωλὸς ὧν χατεπάλαισεν " ὅπερ οὐδὲ δίκαιός τις ἀνθρώπων ποιῆσαι ἴσχυσεν. Ὅτι γὰρ κατακέκριται δι' ἐμὲ, εἴσονται οἱ καταπατοῦντες αὐτὸν ὕστερον, καὶ τὴν ἀνάστασίν μου σαφῶς εἰδότες, ὅπερ χαταχρίνοντός ἐστιν. Οὐ γὰρ ἴσχυσέ με κατασχεῖν. Ἐπεὶ οὖν ἔλεγον, ὅτι δαι. μόνιον ἔχω, καὶ ὅτι πλάνος εἰμὶ, καὶ ταῦτα μετὰ ταῦτα δειχθήσεται ἕωλα ὄντα. Οὐ γὰρ ἂν αὐτὸν εἷλον, εἴ γε ἁμαρτίᾳ ὑπεύθυνος ἤμην " νυνὶ δὲ κατακέκριται καὶ ἐχσθε βαστάζειν ἄρτι. Οὐκοῦν συμφέρει ἐμὲ ἀπελθεῖν, εἴ γέ τότε μέλλετε βαστάζειν, ὅταν ἀπέλθω. Καὶ τί γέγονεν : Μεῖξζόν σον τὸ Πνεῦμά ἐστιν, ὅτι νῦν μὲν οὐ βαστάζομεν, ἐκεῖνο δὲ ἡμᾶς βαστάζειν παρασχενάσει; μείζων ἡ ἐκείνου ἐνέργεια καὶ τελειοτέρα; Οὐ τοῦτο" καὶ γὰρ ἐκεῖνος τὰ ἐμὰ ἐρεῖ, Διὰ τοῦτό φησι" Ἁ᾽ ἑαυτοῦ λαλήσει οὐδὲν, ἀλ. ὅσα ἂν ἀκούσῃ, 1α.1ήσει, καὶ τὰ ἐρχόμενα Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ ζήψεται καὶ ἀναγγελεῖ ὑμῖν. Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ἑκεῖνος ὑμᾶς διδάξει καὶ ἀναμνήσει, καὶ ἐν ταῖς θλίψεσιν ὑμᾶς παραμυθήσεται, ὅπερ αὐτὸς οὐκ ἐποίησε, καὶ ὅτι Συμφέρει ἐμὲ ἀπελθεῖν, κἀκεῖνον ἐλθεῖν, καὶ, Νῦν μὲν οὐ δύνασθε βαστάζειν, πότε δὲ δυνήσεσθε, καὶ ὅτι Ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν" ἵνα μὴ ταῦτα ἀκούοντες, μεῖζον τὸ Πνεῦμα νημίσωσι, καὶ εἰς ἀσεδείας ὑπόθεσιν ἐσχάτην ἐμπέσωσι͵ διὰ τοῦτό φησιν, Ἐκ τοῦ ἐμοῦ λήψεται" τουτἐστιν, ἽΛπερ ἂν εἶπον ἐγὼ, ταῦτα κἀκεῖνος ἐρεῖ. “Ὅταν δὲ εἴπῃ, Οὐδὲν ἀρ᾽ ἑαυτοῦ.1α.1ήσει, οὐδὲν ἐναντίον, οὐδὲν ἴδιον παρὰ τὰ ἐμά φησιν. Ὥσπερ οὖν περὶ ἑαυτοῦ λέγων, Ἀπ᾿ ἐμαυτοῦ οὗ «ἰα.λῶ, τοῦτό φησιν, ὅτι οὐδὲν ἐκτὸς τῶν τοῦ Πατρὸς, οὐδὲν ἴδιόν τι παρ᾽ ἐκεῖνον καὶ ἀλλότριον " οὕτω καὶ ἐπὶ τοῦ Πνεύματος. Τὸ δὲ, Ἐκ τοῦ ἐμοῦ, ἐξ ὧν ἐγὼ οἶδα, ἐκ τῆς ἐμῆς γνώσεως. Μία γὰρ ἐμοῦ καὶ τοῦ Πνεύματος γνῶσις. Καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. Ἐπῆρεν αὐτῶν τὴν διάνοιαν " πρὸς οὐδὲν γὰρ οὕτω λέχναν τὸ ἀνθρώπειον γένος, ὡς πρὸς τὸ μανθάνειν τὰ μέλλοντα. Τοῦτο γοῦν συνεχῶς ἡρώτων αὐτὸν, Ποῦ ὑπάγεις; τίς ἔστεν ἡ ὁδός; Καὶ ταύτῆς οὖν ἀπαλλάττων αὐτοὺς τῆς φροντίδος, λέγει, ὅτι Πάντα ὑμῖν προερεῖ, ὥστε μὴ ἐμπεσεῖν ἀφυλάκτως. ἙἘχεῖγος ἐμὲ δοξάσει. Πῶς; Ἔν τῷ ὀνόματι τῷ ἐμῷ δώσει τὰς ἐνεργείας. Ἐπειδὴ γὰρ μείζονα ἔμελλον ποιεῖν σημεῖα παραγινομένου τοῦ Πνεύματος, διὰ τοῦτο πάλιν τὴν ἰσοτιμίαν εἰσάγων, φησίν’ Ἐκεῖνος ἐμὲ δοξάσει. Ποίαν λέγε: πᾶσαν ἀλήθειαν; Καὶ γὰρ καὶ τοῦτο αὑτῷ μαρτυρεῖ, ὅτι αὐτὸς ἡμᾶ; ἂν ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν. Αὐτὸς μὲν γὰρ καὶ διὰ τὸ σάρκα περικεῖσθαι, καὶ διὰ τὸ μὴ δόξαι “ περὶ ἑαυτοῦ λέγειν, καὶ διὰ τὸ μηδέπω αὐτοὺς τὴν ἀνάστασιν εἰδέναι σαφῶς, καὶ ἀτελεστέρους εἶναι, καὶ διὰ τοὺς Ἰουδαίους, ἵνα μὴ ὡς παρανομοῦντα δόξωσι κολάζειν, οὐδὲν μέγα ἐφθέγγετο συνεχῶς, οὔτε τοῦ νόμου σαφῶ; ἀπέστησεν. Ἐπειδὴ δὲ αὑτῶν ἀπεσχίσθησαν οἱ μαθηταὶ, καὶ ἔξω λοιπὸν ἧσαν ἐκεῖνοι, καὶ πολλοὶ πιστεύειν ἔμελλον, καὶ τῶν ἁμαρτημάτων ἀφίεσθαι, καὶ ἄλλοι ἦσαν οἱ περὶ αὐτοῦ λέγοντες, οὐκ ἔτι αὐτὸς περὶ ἑχυτοῦ μεγάλα εἰκότως ἐφθέγγετο, Ὥστε οὐ τῆς ἀγνοίας τῆς ἐμῆς, φησὶ, τὸ μὴ εἰπεῖν ἅπερ εἰπεῖν ἐχρῆν, ἀλλὰ τῆς τῶν ἀκουόντων ἀσθενεία;, Διὰ τοῦτο εἰπὼν, ὁδηγήσει εἰς πᾶσαν τὴν ἐπήγαγεν" Ἀρφ᾽ ἑαυτοῦ οὐκ ἐρεῖ. "Ὅτι γὰρ οὐ διδασκαλίας τὸ Πνεῦμα δεῖται, ἄκουσον τοῦ Παύλου λέγοντος " Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἷδεν, εἰ μὴ τὸ Πγεῦμα τοῦ Θεοῦ. Ὥσπερ οὖν τὸ πνεῦμα τοῦ ἀνθρώπου οὐ μανθάνον παρ᾽ ἑτέρου οἷδεν " οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον Ἐκ τοῦ ἐμοῦ ᾿ήψεται" τουτέστι, Συνῳδὰ τοῖς ἐμοῖς ἐρεῖ, Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν», Ἐπεὶ οὖν ἐμά ἐστιν ἐκεῖνα, ἐκεῖνος δὲ ἐκ τῶν τοῦ Πα- «ρὸ; ἐρεῖ, ἐκ τῶν ἐμῶν ἐρεξ. Διατί δὲ οὐκ ἤρχετο πρὶν ἣ αὐτὸν ἀπελθεῖν; Ὅτι οὕπω τῆ: κατάρας ἀρθείσης, οὔπω τῆς ἁμαρτίας λυθείσης, ἀλλ᾽ ἔτι πάντων ὑπευθύνων ὄντων τῇ τιμωρίξ, οὐκ ἂν παρεγένετο. Δεῖ οὖν, φησὶ, τὴν ἔχθραν λυθῆναι, καὶ χαταλλαγῆναι ὑμᾶς τῷ Θεῷ, καὶ τότε δέξασθαι τὸ δῶρον ἐκεῖνο. Διατί δέ φησι, Πέμψω αὑτόν; Τουτέστι, - Προπαρασχευάσω ὑμᾶς πρὸ; τὴν ὑποδοχήν. Πῶς γὰρ τὸ πανταχοῦ ὃν πέμπεται; “Αλλως δὲ, καὶ τῶν ὑποστάσεων τὸ διάφορον δείχννυσι. Διὰ δύο δὲ ταῦτα " οὕτω φθέγγεται" καὶ ἐπειδὴ οὗτοι δυσαποσπάστως εἶχον, πείθων τοῦ Πνεύματος ἔχεσθαι, καὶ ἵνα αὐτὸ θεραπεύσωσιν. Ἡδύνατο μὲν γὰρ καὶ αὐτὸς ταῦτα ἐργάζεσθαι" ἀλλὰ διὰ τοῦτο ἐκεῖνο συγχωρεῖ θαυματουργεῖν, ἵνα μάθωσιν αὐτοῦ τὴν ἀξίαν. Ὥσπερ γὰρ ὁ Πατὴρ ἡδύνατο τὰ ὄντα παραγαγεῖν, ὁ δὲ Υἱὸς αὐτὸ ποιεῖ, ἵνα μάθωμεν αὑτοῦ τὴν δύναμιν, οὕτω καὶ τοῦτο. Διὰ τοῦτο καὶ αὐτὸς ἐσαρχώθη, τῷ ἹΙνεύματι τηρῶν τὴν ἐνέργειαν », καὶ ἑμφράττων τὰ στόματα τῶν τὴν ὑπόθεσιν τῆς ἀφάτου φιλανθρωπίας εἰς ἀφορμὴν ἀσεθείας “Ὅταν γὰρ λέγωσιν, ὅτι διὰ τοῦτο ἐσαρχώθη ὁ Υἱὸς, ἐπειδὴ χαταδεέστερος ἣν τοῦ Πατρὸς, ἐροῦμεν πρὸς αὖ- “ποὺς, Τί οὖν ἂν εἴποιτε περὶ τοῦ Πνεύματος; Οὐ γὰρ ἔλαδε σάρκα, καὶ οὐ δήπου διὰ τοῦτο μεῖζον τοῦ Υἱοῦ αὐτὸ ἐρεῖτε, οὐδὲ τὸν Υἱὸν αὐτοῦ χαταδεέστερον. Διὰ τοῦτο καὶ ἐπὶ τοῦ βαπτίσματος ἡ Τριὰς παραλαμδάνεται. Καὶ γὰρ ὁ Πατὴρ τὸ πᾶν ἐργάζεσθαι δύναται, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον " ἀλλ' ἐπειδὴ περὶ τοῦ Πατρὸς οὐδεὶς ἀμφιδάλλει, τὸ δὲ ἀμφίδολον ἣν περὶ τοῦ ΥἹοῦ καὶ τοῦ Πνεύματος τοῦ ἁγίου, παρείληπται ἐν τῇ μυσταγωγίᾳ, ἵνα ἐν τῇ κοινωνίᾳ τῆς χορηγία: τῶν ἀποῤῥήτων ἐχείνων ἀγαθῶν, καὶ τὴν κοινωνίαν τῆς ἀξίας χαταμανθάνωμεν. Ἐπεὶ ὅτι δύναται ὁ Υἱὸς καθ᾽ ἑαυτοῦ ταῦτα, ἅπερ ἐπὶ τοῦ βαπτίσματος ς μετὰ τοῦ Πατρὸς δύναται, καὶ τὸ Πνεῦμα τὸ ἅγιον, ἄκουσον ταῦτα σαφῶς. Τοῖς γὰρ Ἰουδαίοις ἔλεγεν Ἵνα γὰρ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀριέναι ἁμαρτίας " καὶ πάλιν, Ἵνα υἱοὶ ρωτὸς γένησθε, καὶ, Ἐγὼ ζωὴν αἰώνιον δίδωμι αὑτοῖς. Εἶτα μετὰ ταῦτα, Ἵνα ζωὴν, φησὶν, ἔχωσι καὶ περισσὸν ἔχωσιν. μεν δὲ καὶ τὸ Πνεῦμα τὸ αὐτὸ τυῦτο ποιοῦν. Ποῦ ἔστιν ἰδεῖν; ᾿Εκάστῳ δὲ ἡ φανέρωσις τοῦ Πνεύματος, φησὶ, δίδοται πρὸς τὸ συμφέρον. Ὃ τοίνυν ταῦτα παρέχων, καὶ ἁμαρτήματα πολλῷ μᾶλλον ἀφίησι. Καὶ πάλιν - Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν " καὶ, Ζωοποιήσει διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πγεύματος ἐν ὑμῖν" καὶ, Τὸ Πνεῦμα ζωὴ διὰ δικαιοσύνην" καὶ πάλιν, Εἰ δὲ Πνεύματι ἄγεσθε, οὐκ ἑστὲ ὑπὸ γόμον. Οὐ γὰρ δετε πγεῦμα υἱοθεσίας. Καὶ τότε δὲ πάντα ἅπερ ἐποίουν, παραγενομένου τοῦ Πνεύματος ἐθαυματούργουν. Καὶ Κορινθίοις δὲ γράφων ἔλεγε Παῦλος ἀπελούσασθε. ἀ.1.Δ}) ἡγιάσθητε ἐν τῷ ὀγόμωτι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. Ἐπεὶ οὖν περὶ μὲν Πατρὸς πολλὰ ἤκουσαν, καὶ τὸν ΥἹὸν δὲ εἶδον πολλὰ ἐργασάμενον, περὶ δὲ τοῦ Πνεύματος οὐδὲν οὐδέπω σαφῶς ἤδεσαν, θαυματουργεῖ, καὶ τὴν θελείαν εἰσάγει γνῶσιν. ᾿Αλλ ἵνα μὴ μεῖζον ἐντεῦθεν ὑποπτεύηται (ὅπερ ἔφθην εἰπὼν), διὰ τοῦτό φησιν Ὅσα ἂν ἀκούσῃ, 1αλήσει, καὶ τὰ ἐρχόμεγα ἀναγγε.1εῖ. Ἐπεὶ εἰ μὴ τοῦτό ἐστι, πῶς οὐκ ἄτοπον, εἰ τότε ἔμελλεν ἀκούειν, καὶ διὰ τοὺς μαθητευομένους; Οὐδὲ γὰρ τότε ἔμελλε καθ᾽ ὑμᾶς εἰδέναι, εἰ μὴ διὰ τοὺς ἀχουσομένους. Καὶ τί τούτου παρανοκιώτερον τοῦ ῥήματος γένοιτ᾽ ἄν; "Ἄλλως δέ“ τί καὶ ἔμελ- )εν ἀκούσεσθαι; οὐ ταῦτα πάντα εἶπε ἃ διὰ τῶν προφητῶν; Εἴτε γὰρ περὶ τῆς τοῦ νόμου λύσεως ἔμελλε διδάσκειν, εἴρητο" εἴτε περὶ τοῦ Χριστοῦ καὶ τῆς θεότητος αὐτοῦ, καὶ τῆς οἰκονομίας, κσὶ ταῦτα εἴρητο. Τί γὰρ καὶ τρανότερον ἔμελλε μετὰ ταῦτα ἐρεῖν; Καὶ τὰ ἐρχόμενα ἀγαγγειλεῖ. Ἐνταῦθα μάλιστα δείκνυσιν αὐτοῦ τὸ ἀξίωμα, ἐπειδὴ Θεοῦ τοῦτο μάλιστα ἴδιον, τὸ λέγειν τὰ μέλλοντα. Εἰ δὲ καὶ αὑτὸ μανθάνοι παρ᾽ ἑτέρων, οὐδὲν πλέον ἕξει τῶν προφητῶν " ἀλλ᾽ ἐνταῦθα τὴν ἀπηἠχριδωμένην πρὸς τὸν Θεὸν γνῶτιν δηλοῖ, ὅτι ἀδύνατον ἄλλο τι φθέγξασθαι αὐτόν. Τὸ δὲ, Ἐκ τοῦ ἐμοῦ ται, ἧτοι ἐκ τοῦ χαρίσματος τοῦ εἰς τὴν σάρκα τὴν ἐμὴν ἐλθόντος, ἣ ὅτι ἀπὸ τῆς γνώσεως, ἧς καὶ ἐγὼ ἔχω, οὐκ ὡς δεόμενος, οὐδὲ ὡς παρ᾽ ἑτέρου μαθὼν, ἀλλ᾽ ὡς μιᾶς οὔσης καὶ τῆς αὐτῆς. Καὶ διατί οὕτως εἶπε, καὶ μὴ ἑτέρως; Ὅτι οὐδέπω τὸν περὶ τοῦ Πνεύματος ἤδεσαν λόγον. Διόπερ ἕν κατασκευάζει μόνον, ὥστε πιστευθῆναι αὐτὸν καὶ δεχθῆναι παρ᾽ αὐτῶν, καὶ μὴ σκαν΄ αλισθῆναι. Ἐπειδὴ γὰρ ἔλεγεν, Εἷς ἐστιν ὑμῶν ὁ διδάσκαιῖος ὁ Χριστὸς, ἵνα μὴ νομίσωσι παρακούειν ἐκείνῳ πειθόμενοι, Μία ἡ ἐμὴ καὶ ἐχείνου διδασκαλία ἐστίν " ἐξ ὧν ἔμελλον ἐγὼ διδάσκειν, ἐκ τῶν αὐτῶν καὶ αὑτὸς ἐρεῖ. Μὴ δὴ νομίσητε ἕτερα εἶναι τὰ ἐκείνου " καὶ γὰρ καὶ ἐκεῖνα ἐμά ἐστι, καὶ τὴν ἐμὴν συγκχροτεῖ δόξαν. Ἔν γὰρ θέλημα Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Οὕτω καὶ ἡμᾶς εἶναι βούλεται λέγων. Ἵνα ὦσιν ὃν, καθὼς καὶ ἐγὼ καὶ σὺ ἕν ἐσμεν.

### English translation (Claude)

And “He will convict concerning sin” means: he will cut off all their defense and show that they have transgressed unpardonably. “And concerning righteousness, because I am going to the Father, and you no longer see me”; that is, because I have shown a blameless life. And this is the proof: going to the Father. For since they always charged him with this, that he was not from God, and for this reason called him a sinner and a transgressor, he says that the Spirit will do away with this pretext too. For if being thought not to be from God shows me a transgressor, when the Spirit shows that I have gone there, and not for a season, but remain there (for “you no longer see me” is the language of one showing this), what will they say then? See how by these two things the evil suspicion is removed. For neither does working signs belong to a sinner (for a sinner cannot work signs), nor does being with God always belong to a sinner. So you can no longer say, “This man is a sinner,” “He is not from God.” “And concerning judgment, because the ruler of this world has been judged.” Here again he stirs up the argument about righteousness: that he has overthrown the adversary. But he would not have overthrown him if he were a sinner; which not even any righteous man was able to do. For that he has been condemned because of me, those who trample on him afterward will know, and those who clearly know my resurrection, which is the work of one who condemns him. For he was not able to hold me. Since then they said that I have a demon and that I am a deceiver, these things too will afterward be shown to be stale. For I would not have overcome him if I were liable to sin; but now he has been condemned and [cast out. “I have many more things to say to you, but you cannot] bear them now.” So it is to your advantage that I go away, if you will bear them then, when I go away. And what has happened? Is the Spirit greater than you, that now we do not bear them, but he will make us able to bear them? Is his working greater and more perfect? Not so; for he too will speak what is mine. This is why he says, “He will not speak from himself, but whatever he hears he will speak, and he will declare to you the things to come. He will glorify me, for he will take from what is mine and declare it to you. All that the Father has is mine.” For since he had said, “He will teach you and remind you,” and will comfort you in afflictions, which he himself had not done, and, “It is to your advantage that I go away and that he come,” and, “Now you cannot bear them,” but then you will be able, and, “He will guide you into all the truth,” so that on hearing these things they might not think the Spirit greater and fall into the utmost ground of impiety, therefore he says, “He will take from what is mine”; that is, whatever I have said, he too will say. And when he says, “He will speak nothing from himself,” he means nothing contrary, nothing of his own beside what is mine. As then, saying about himself, “I do not speak from myself,” he means nothing outside the things of the Father, nothing of his own beside him and foreign to him, so also concerning the Spirit. And “from what is mine” means: from what I know, from my knowledge. For my knowledge and the Spirit's are one. “And he will declare to you the things to come.” He lifted up their mind; for the human race is greedy for nothing so much as for learning the future. This, at any rate, they kept asking him: “Where are you going? What is the way?” Freeing them from this anxiety too, then, he says that he will foretell everything to you, so that you may not fall into things unguarded. “He will glorify me.” How? He will grant the workings in my name. For since they were going to do greater signs when the Spirit came, therefore, bringing in again the equality of honor, he says, “He will glorify me.” What does he call “all the truth”? For he also bears this witness to him, that he will guide us into all the truth. For he himself, because he was clothed in flesh, and so as not to seem to speak about himself, and because they did not yet know the resurrection clearly and were too imperfect, and because of the Jews, so that they might not seem to punish him as a transgressor, did not continually utter anything great, nor clearly draw them away from the law. But when the disciples had been cut off from them, and those were henceforth outside, and many were going to believe and be released from their sins, and there were others who spoke about him, he reasonably no longer spoke great things about himself. So it was not from my ignorance, he says, that I did not say what ought to have been said, but from the weakness of the hearers. Therefore, having said, “He will guide you into all the truth,” he added, “He will not speak from himself.” For that the Spirit does not need teaching, hear Paul saying, “So also no one knows the things of God except the Spirit of God.” As then the spirit of a human being knows without learning from another, so also the Holy Spirit “will take from what is mine”; that is, will speak in harmony with what is mine. “All that the Father has is mine.” Since then those things are mine, and he will speak from the things of the Father, he will speak from what is mine. And why did the Spirit not come before he went away? Because, while the curse had not yet been taken away nor sin loosed, but all were still liable to punishment, he would not have come. So the enmity must be loosed, he says, and you must be reconciled to God, and then receive that gift. And why does he say, “I will send him”? That is, I will prepare you beforehand to receive him. For how is that which is everywhere sent? Besides, he also shows the distinction of the hypostases. For two reasons he speaks so: both because they were hard to tear away from him, persuading them to hold fast to the Spirit, and so that they might cherish him. For he himself could have done these things; but he allows the Spirit to work wonders for this reason, that they may learn his dignity. For as the Father could have brought the things that exist into being, but the Son does it, so that we may learn his power, so too here. This is why he himself became flesh, keeping the working for the Spirit, and stopping the mouths of those who turn the occasion of his ineffable love for humankind into a pretext for impiety. For when they say that the Son became flesh because he was inferior to the Father, we will say to them: What then would you say about the Spirit? For he did not take flesh, and surely you will not for this reason call him greater than the Son, nor the Son inferior to him. This is why in baptism too the Trinity is included. For the Father can do the whole, and the Son, and the Holy Spirit; but since no one doubts about the Father, and the doubt was about the Son and the Holy Spirit, they are included in the initiation, so that in their sharing in the bestowal of those ineffable goods we may also learn their sharing of dignity. For hear clearly that the Son by himself can do what in baptism he can do with the Father, and so can the Holy Spirit. For he said to the Jews, “That you may know that the Son of Man has authority on earth to forgive sins”; and again, “That you may become sons of light”; and, “I give them eternal life.” Then after this, “That they may have life,” he says, “and have it abundantly.” [Let us see] the Spirit too doing this same thing. Where can one see it? “To each,” it says, “the manifestation of the Spirit is given for the common good.” He then who provides these things forgives sins much more. And again, “It is the Spirit that gives life”; and, “He will give life through his Spirit who dwells in you”; and, “The Spirit is life because of righteousness”; and again, “But if you are led by the Spirit, you are not under the law.” “For you did not [receive the spirit of slavery again to fear, but you] received the spirit of adoption.” And then all that they did, they did as wonders when the Spirit had come. And Paul too, writing to the Corinthians, said, “You were washed, but you were sanctified in the name of our Lord Jesus Christ and in the Spirit of our God.” Since then they had heard much about the Father, and had seen the Son doing much, but knew nothing clearly yet about the Spirit, the Spirit works wonders and brings in perfect knowledge. But so that he might not from this be suspected to be greater (as I said before), he says, “Whatever he hears he will speak, and he will declare the things to come.” For if this is not so, how is it not absurd, if he was going to hear then, and for the sake of those being taught? For according to you he would not then have known, except for the sake of those who would hear. And what could be more lawless than this saying? Besides, what was he going to hear? Did he not say all these things through the prophets? For if he was going to teach about the abolition of the law, it had been said; if about Christ and his divinity and the dispensation, these too had been said. For what clearer thing was he going to say after these? “And he will declare the things to come.” Here above all he shows his dignity, since this above all is proper to God, to tell the future. But if he too learned it from others, he would have nothing more than the prophets; but here he shows a knowledge exactly at one with God, so that it is impossible for him to utter anything else. And “He will [take] from what is mine” means either from the grace that came into my flesh, or from the knowledge that I also have, not as needing it, nor as learning from another, but as it is one and the same. And why did he speak so, and not otherwise? Because they did not yet know the teaching about the Spirit. Therefore he establishes one thing only, that he be believed and received by them, and that they not be scandalized. For since he had said, “One is your teacher, the Christ,” so that they might not think they were disobeying him in obeying the Spirit, he says: My teaching and his are one; from the things I was going to teach, from the same he too will speak. Do not think that his are different; for those too are mine, and confirm my glory. For one is the will of the Father and of the Son and of the Holy Spirit. And so he wishes us to be, saying, “That they may be one, as I and you are one.”

### Scripture references

- John 16:8: quotation, high confidence
- John 16:9: allusion, high confidence
- John 16:10: quotation, high confidence
- John 9:31: allusion, medium confidence
- John 9:16: quotation, medium confidence
- John 16:11: quotation, high confidence
- John 7:20: allusion, medium confidence
- Matt 27:63: allusion, medium confidence
- John 16:12: quotation, high confidence
- John 16:13: quotation, high confidence
- John 16:14: quotation, high confidence
- John 16:15: quotation, high confidence
- John 14:26: quotation, high confidence
- John 16:7: quotation, high confidence
- John 14:10: quotation, high confidence
- 1 Cor 2:11: quotation, high confidence
- Matt 28:19: allusion, medium confidence
- Mark 2:10: quotation, high confidence
- John 12:36: quotation, high confidence
- John 10:28: quotation, high confidence
- John 10:10: quotation, high confidence
- 1 Cor 12:7: quotation, high confidence
- John 6:63: quotation, high confidence
- Rom 8:11: quotation, high confidence
- Rom 8:10: quotation, high confidence
- Gal 5:18: quotation, high confidence
- Rom 8:15: quotation, high confidence
- 1 Cor 6:11: quotation, high confidence
- Matt 23:10: quotation, high confidence
- John 17:11: quotation, high confidence
- John 17:22: quotation, high confidence

### Translation notes

- Quotations: John 16:8–15; John 14:26; John 16:7, 12; John 14:10; 1 Cor 2:11; Mark 2:10; John 12:36; John 10:28; John 10:10; 1 Cor 12:7; John 6:63; Rom 8:11; Rom 8:10; Gal 5:18; Rom 8:15; 1 Cor 6:11; Matt 23:10; John 17:11, 22. Allusions: John 9:16, 31; John 7:20; Matt 27:63; Matt 28:19 (the Trinity in baptism).
- A line is lost in the scan after “now he has been condemned and”; supplied in brackets with the quotation of John 16:12. Leaked apparatus and Migne's Latin removed by logged corrections. The trinitarian argument against those who made the Spirit or the Son inferior is translated as written.

### Citation (SBL)

Chrysostom, Hom. Jo. 78.2 (PG 59:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/78-2).

## Homily 78.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/78-1/#p-78-4
- Source: PG 59:461
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Concord and friendship multiply each person's strength and safety; even monks in the mountains are bound to others in love, and the church's kiss in the mysteries and its common prayers express this unity.

### Greek text

Οὐδὲν γὰρ ὁμονοίας ἴσον οὐδὲ συμφωνίας" ὁγὰρ εἷς, πολλοστὸς ἔστιν οὕτως. Ἂν γὰρ ὀμόψυχοι ὧσι δύο ἣ δέκα, οὐκ ἔτι εἷς ἐστιν ὁ εἷς, ἀλλὰ δεκαπλασίων ἕχαστος αὐτῶν αίνεται, καὶ εὑρήσεις ἐν τοῖς δέκα τὸν ἕνα, καὶ ἐν τῷ ἑνὶ τοὺς δέκα. Κἂν ἐχθρὸν ἔχωσιν, οὐ τῷ ἑνὶ προσέαλὼν, ὡς τοῖς δέκα προσδαλὼν, οὕτως ἁλίσκεται. Οὐ γὰρ ὧφ' ἑνὸς βάλλεται μόνον, ἀλλ᾽ ὑπὸ τῶν δέκα στομάτων. ᾿Ηπόρησεν ὁ εἷς, ᾿Αλλ᾽ οὐκ ἔστιν ἐν ἀπορίᾳ " τῷ γὰρ μείζονι μέρει, ξεται μέρος. τὸ ἔλαττον, διὰ τοῦ 8 πλείονο; τοῦ εὐπο. ροῦντος. Ἕκαστος τούτων εἴκοσι χεῖρας ἔχει, καὶ εἴχητι ὀφθαλμοὺς, καὶ πόδας τοσούτους. Οὐ γὰρ τοῖς ἑαυτοῦ μόνον ὀφθαλμοῖς ὁρᾷ, ἀλλὰ καὶ τοῖς ἑτέρων, οὐ κοῖς ἑαυτοῦ βαστάζει ποσὶν, ἀλλὰ καὶ τοῖς ἑτέρων " οὐ ταῖς ἑχυτοῦ χερσὶν ἐργάζεται, ἀλλὰ καὶ ταῖς ἐχείνων. Ὑυχὰς ἔχει δέκα " οὐ γὰρ αὐτὸς ὑπὲρ ἑαυτοῦ μάνον, ἀλλὰ καὶ ἐκεῖναι ὑπὲρ αὐτοῦ μεριμνῶσιν. Εἰ δὲ καὶ ἑκατὸν γένοιντο, τὸ αὐτὸ ἔσται πάλιν, καὶ ἐχταθήσεται τὰ τῆς δυνάμεως. Εἶδες ἀγάπης ὑπερδολὴν, πῶς ἀκαταγώνιστον ποιεῖ τὸν ἕνα καὶ πολλαπλασίω; πῶς ὁ εἷς καὶ πολλαχοῦ δύναται εἶναι; ὁ αὐτὸς καὶ ἐν Περσίδι καὶ ἐν Ῥώμῃ; καὶ ὅπερ φύσις οὐ δύναται, ἡ ἀγάπη δύναται; Τὸ μὲν γὰρ αὐτοῦ ἐνταῦθα ἔσται, τὸ δὲ ἐκεῖ “ μᾶλλον δὲ ὁλόκληρος ἐνταῦθα, καὶ ὁλόκληρος ἐκεῖ, Ἐὰν οὖν χιλίους ἔχῃ φίλους ἣ δισχιλίους, ἐννόησον ποῦ πάλιν ὑπερδήσεται τὰ «ἧς δυνάμεως. Ὁρᾷς πῶς αὐξητικὸν ἡ ἀγάπη; Τὸ γὰρ θαυμαστὸν τοῦτό ἐστι, τὸ χιλιοστὸν ποιῆσαι τὸν ἕνα. Τίνος οὖν ἕνεκεν οὐ κτώμεθα τὴν δύναμιν ταύτην, καὶ ἐν ἀσφαλείχ καθιστῶμεν ἑαυτούς; Τοῦτο δυναστείας καὶ πλούτου χρεῖττον παντός" τοῦτο ὑγείας, τοῦτο αὐτοῦ τοῦ φωτὸς πλεῖον " τοῦτο εὐθυμίας ὑπόθεσις. Μέχρι τίνος εἰς ἕνα καὶ δύο περιιστῶμεν τὴν ἀγάπην; Μάθε καὶ ἐξ ἐναντίας τὸ πρᾶγμα. "Ἔστω τις μηδένα φίλον ἔχων, ὅπερ ἀνοίας ἐστὶν ἐσχάτης (μωρὸς γὰρ ἐρεῖ" Οὐκ ὑπάρχει μοι φίλο;) " ὁ τοιοῦτος ποίαν ζήσεται ζωήν; Κἂν γὰρ μυριάκις ἣ πλούσιος, κἂν ἐν ἀφθονίᾳ καὶ τρυφῇ, κἂν μυρία ἀγαθὰ κεκτημένος, πάντων ἔρημος καὶ γυμνὸς καθίσταται ς. Ἐπὶ δὲ τῶν φίλων οὐκ οὕτως, ἀλλὰ κἂν πένητες ὦσι, τῶν πλουσίων εὐπορώτεροι τυγχάνουσι" καὶ ἄπερ αὐτὸς ὑπὲρ αὐτοῦ οὐκ εἰπεῖν ἐπιχειρεῖ, ταῦτα ὁ φίλος ἐρεῖ" καὶ ὅσα οὐ δύναται ἑαυτῷ χαρίσασθαι, δι᾽ ἑτέρου δυνήσεται, καὶ πολλῷ πλείονα, καὶ πάσης ἡμῖν ἔσται ἀπολαύσεως καὶ ἀσφαλείας ὑπόθεσις. Οὐ γὰρ ἔστι παθεῖν χκαχῶς ὑπὸ τοσούτοις δορυφόροις φυλαττόμενον. Οὐ γὰρ τοιοῦτοι τοῦ βασιλέως οἱ σωματοφύλακες ἀχριδεῖς, ὡς οὗτοι. Οἱ μὲν γὰρ. ἀνάγχῃῇ καὶ φόδῳ ἃ τὴν φυλακὴν ἐπιδείκνυνται, οἱ δὲ εὐνοίᾳ καὶ ἀγάπῃ" πολλῷ δὲ φόδου αὕτη. Κἀκεῖνος μὲν τοὺς φύλακας αὐτοῦ δέδοικεν, οὗτος δὲ τούτοις μᾶλλον ἣ ἑαυτῷ θαῤῥεῖ, καὶ διὰ τούτους οὗὖτοίνυν τὴν ἐμπορίαν ταύτην, ὁ πένης, ἵνα τῆς πενίας ἔχῃ παραμυθίαν" ὁ πλούσιος, ἵνα τὸν πλοῦτον ἐν ἀσταλείᾳ γεχτημένος ἦ᾽ ὁ ἄρχων, ἵνα μετὰ ἀσφαλείας ἄρχῃ ὁ ἀρχόμενο:, ἵνα εὐμενεῖς ἔχῃ τοὺς ἄρχοντα;. Τοῦτο ἡμερότητος ἀφορμὴ, τοῦτο πραότητος ὑπόθεσις, Ἑπεὶ καὶ “ἐν τοῖς θηρίοις ἐκεῖνα μάλιστά ἐστι χαλεπὰ καὶ ἀτίθασσα, τὰ μὴ συναγελαζόμενα. Διὰ τοῦτο πόλεις οἰκοῦμεν, καὶ ἀγορὰς ἔχομεν, ἵνα ἀλλήλοις συγγινώμεθα. Τοῦτο καὶ Παῦλος ἐκέλευσε λέγων " Μὴ ἐγκαταιμπκάνγογτος τὴν ἐπισυναγωγὴν ἑαυτῶν. Οὐδὲν γὰρ οὕτως ὡς μόνωσις κακὸν, καὶ τὸ ἄσπονδον καὶ ἀπρόσιτον. Τί οὖν οἱ μονα-χοὶ, φησὶ, καὶ οἱ τὰς κορυφὰς τῶν ὁρέων κατειληφότες; Οὐδὲ ἐκεῖνοι φίλων εἰσὶ χωρὶς, ἀλλὰ τοὺς μὲν ἐπὶ τῆς ἀγορᾶς ἔφυγον θορύδους, πολλοὺς δὲ ἔχουσιν ὁμοψύχους, καὶ ἀχριδῶς ἀλλήλοις συνδεδε μένους" καὶ ἵνα τοῦτο χατορθώσωσιν, ἀνεχώρησαν. Ἐπειδὴ γὰρ ἡ τῶν πραγμάτῶν φιλονεικία πολλὰς ποιεῖ τὰς ἔριδας, διὰ τοῦτο ἐκ μέσου γενόμενοι τὴν ἀγάπην γεωργοῦσι μετὰ ἀχριδείας πολλῆς. Τί οὖν, εἴ τις μόνος εἴη, φησὶ, κἀκεῖνος μυρίους ἔχει φίλους;; ᾿Εγὼ μὲν γὰρ βούλομαι, εἰ δυνατὸν, καὶ συνδιατρίδειν ἀλλήλοις εἰδέναι" τέως δὲ μενέτω “ τὰ τῆς φιλίας ἀκίνητα. Οὐ γὰρ ὁ τόπος ποιεῖ’ τοὺς φίλους. Πολ» λοὺς γοῦν ἔχουσι τοὺς θαυμάζοντας" οὐκ ἂν δὲ ἐθαύμασαν, εἰ μὴ ἐφίλουν. Καὶ αὐτοὶ πάλιν ὑπὲρ ἁπάσης εὖχονται τῇ; οἰκουμένης, ὅπερ μέγιστον φιλίας ἐστὶ τεκμήριον. Διὰ τοῦτο καὶ ἐν τοῖς μυστηρίοις ἀσπαζόμεθα ἀλλήλους, ἵνα οἱ πολλοὶ γενώμεθα ἕν" καὶ ἐπὶ τῶν ἀμνήτων κοινὰς ποιούμεθα τὰς εὐχὰς, λιτανεύοντες ὑπὲρ γοσούντων, καὶ τῶν καρπῶν τῆς οἰκουμένης. καὶ γῆς καὶ θαλάττης. Ὁρᾷς πᾶσαν τῆς ἀγάπης τὴν δύναμιν; ἐν ταῖς εὐχαῖς; ἐν τοῖς μυστηρίοις; ἐν ταῖς παραινέσεσι; Τοῦτο πάντων αἴτιον τῶν ἀγαθῶν. Ἂν ταύτης ἐχώμεθα μετὰ ἀκριδείας, καὶ τὰ παρόντα καλῶς οἰχονομήσομεν, καὶ πῆς βασιλείας ἐπιτενξόμεθα᾽ ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρυνπίᾳ τοῦ Κυρίον ἡμῶν Ἴησοῦ Χριστοῦ, δι᾿ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

For nothing equals oneness of mind and concord; for in this way the one is manifold. For if two or ten are of one soul, the one is no longer one, but each of them appears tenfold, and you will find the one in the ten and the ten in the one. And if they have an enemy, he who attacks the one is overcome as one who has attacked the ten. For he is struck not by one alone, but by ten mouths. Is the one in want? But he is not in want; for … by the greater part the lesser part [is supplied] through the greater part that is well off. Each of these has twenty hands and twenty eyes and as many feet. For he sees not with his own eyes only, but also with those of others; he walks not with his own feet only, but also with those of others; he works not with his own hands only, but also with theirs. He has ten souls; for not only does he take thought for himself, but those souls too take thought for him. And if they become a hundred, it will be the same again, and his power will extend. Do you see the excess of love, how it makes the one invincible and manifold? How the one can be in many places, the same in Persia and in Rome? And what nature cannot do, love can? For part of him will be here and part there; or rather, he will be whole here and whole there. If then he has a thousand or two thousand friends, consider again how far his power will reach. Do you see how love multiplies? For this is the wonderful thing, to make the one a thousandfold. Why then do we not acquire this power and set ourselves in safety? This is better than all power and wealth; this is more than health, than light itself; this is the ground of good cheer. How long shall we confine our love to one or two? Learn the matter also from the opposite. Suppose someone has no friend, which is the mark of the utmost folly (for “the fool will say, ‘I have no friend’”): what kind of life will such a one live? For even if he is ten thousand times rich, even if in abundance and luxury, even if possessed of countless goods, he is left desolate and bare of all. But with friends it is not so; but even if they are poor, they are better provided than the rich; and what one does not undertake to say for himself, his friend will say; and whatever he cannot grant himself, he will be able to obtain through another, and much more; and it will be for us the ground of all enjoyment and safety. For one guarded by so many spearmen cannot suffer harm. For the king's bodyguards are not so exact as these. For they show their watchfulness by compulsion and fear, but these by goodwill and love; and love is much [stronger] than fear. And the king fears his guards, but this man is more confident in these than in himself, and because of them [fears none of those who plot against him. Let us] then [pursue] this trade: the poor man, that he may have consolation for his poverty; the rich man, that he may possess his wealth in safety; the ruler, that he may rule in safety; the subject, that he may have kindly rulers. This is the source of gentleness, this the ground of meekness. For among the beasts too those are the fiercest and untamable which do not herd together. This is why we dwell in cities and have marketplaces, so that we may associate with one another. This Paul too commanded, saying, “Not forsaking the assembling of ourselves together.” For nothing is so evil as solitude and being without fellowship and unapproachable. “What then of the monks,” someone says, “and those who have occupied the mountain tops?” Neither are they without friends; but they have fled the tumults of the marketplace, while they have many of one soul with them and closely bound to one another; and they withdrew in order to achieve this. For since the contention of business produces many quarrels, therefore, removing themselves from the midst, they cultivate love with great exactness. “What then,” someone says, “if a person is alone, does he too have countless friends?” I, for my part, wish, if possible, that people should know how to live with one another; but meanwhile let the bonds of friendship remain unmoved. For it is not place that makes friends. They, at any rate, have many who admire them; and these would not have admired them if they did not love them. And they in turn pray for the whole world, which is the greatest proof of friendship. This is why in the mysteries too we greet one another, so that the many may become one; and for the uninitiated we make our prayers in common, supplicating for the sick and for the fruits of the world, both land and sea. Do you see all the power of love? In the prayers? In the mysteries? In the exhortations? This is the cause of all good things. If we hold to it with exactness, we shall both manage present things well and obtain the kingdom; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

### Scripture references

- Heb 10:25: quotation, high confidence

### Extrabiblical texts

- Sir 20:16 (Sirach): quotation, high confidence

### Translation notes

- Quotation: Heb 10:25. “The fool will say, ‘I have no friend’” is Sir 20:16.
- The sentence on want (“Is the one in want?”) is damaged in the scan (marked …) and translated by sense; a line is lost after “because of them” and supplied in brackets. Leaked apparatus removed by logged corrections. Chrysostom describes the kiss of peace “in the mysteries” and the common prayers said for the uninitiated (catechumens); translated as written.

### Citation (SBL)

Chrysostom, Hom. Jo. 78.4 (PG 59:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/78-4).

## Homily 79.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/79-1/#p-79-1
- Source: PG 59:465
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ prepares the disciples for his departure with the image of a woman's labor pains turned to joy, foretelling his death and resurrection and the power of prayer in his name.

### Greek text

Μικρὸν, καὶ οὗ θεωρεῖτέ κ με’ καὶ πάλιν μικρὸν, καὶ ὄψεσθέ μι, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὗν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀ.1.:ήλους" Τί ἐστιν ὃ λέγει, Ητπχρόν; καὶ τὰ ἑξῆς. Τὴν ὀδυνωμένην ψυχὴν καὶ ὑπὸ ἀθυμίας χατεχομένην πολλῆς οὐδὲν οὕτως εἴωθε χαταδάλλειν, ὡς τὰ τὴν λύπην τίχτοντα ῥήματα στρεφόμενα συνεχῶς. Τί δήποτε οὖν ὁ Χριστὸς εἰπὼν, Ὑπάγω, καὶ, Οὐκ ἔτι 1ταλήσω μεθ" ὑμῶν, συνεχῶς τὰ αὐτὰ στρέφει, λέγων Μικρὸν, καὶ οὐκ ἔτι θεωρεῖτέ με᾿ καὶ, ὍὍτι ὑπάγω πρὸς τὸν πέμγψαντά με; Ὅτε γὰρ αὐτοὺς ἀνεχτήσατο διὰ τῶν περὶ τοῦ Πνεύματος λόγων, τότε πάλιν αὐτῶν χαταδάλλε: τὰ φρονήματα. Τίνος οὖν ἕνεκεν τοῦτο ποιεῖ; Βασανίζει καλῶς αὐτοὺς ἐν τῇ τῶν λυπηρῶν ἀκροάσει γενναίως ἐνεγκεῖν αὑτοῦ τὸν χωρισμόν. Οἱ γὰρ ἐν τοῖς ῥήμαϑι τοῦτο μελετήσαντες, ἔμελλον καὶ ἐν τοῖς πράγμασιν αὐδὸ ῥᾳδίως οἴσειν λοιπόν. Εἰ δέ τις ἀχριδῶς ἐξετάσειε, αὐτὸ τοῦτο παραμυθία ἐστὶ 5, τὸ εἰπεῖν, ὅτι Πρὸς τὸν Πατέρα ἀπέρχομαι. Τοῦτο γὰρ δηλοῦντος ἦν, ὅτι οὐκ ἀπολεῖται, ἀλλὰ μετάστασίς τίς ἐστιν αὐτοῦ ἡ τελευτή. Καὶ ἑτέραν παραμυθίαν αὐτοῖς ἐνέθηκεν. Οὐ γὰρ εἶπε, Μικρὸν, καὶ οὐκ ἔτι θεωρεῖτέ με. μόνον' ἀλλὰ καὶ προσἐθηκε" Μικρὸν, καὶ ὄψεσθέ με, δηλῶν ὅτι καὶ ἐπανήξει, καὶ πρὸς ὀλίγον ἔσται ὁ χωρισμὸς, καὶ διηνεκὴς ἡ μετ᾽ αὐτῶν συνουσία. Τοῦτο μέντοι οὐ συνεῖδον. Ὅθεν καὶ εἰκότως ἄν τις θαυμάσειε, πῶς πολλάκις ταῦτα ἀκούοντες, ὡς μηδὲν ἀχηχούτες οὕτως ἀμφιδάλλουσι. Πόθεν οὖν οὐ συνίεσαν: Ἢ διὰ τὴν λύπην, ὡς ἔγωγε οἶμαι (αὕτη γὰρ ἐξέδαλλε τῆς διανοίας αὐτῶν τὰ λεγόμενα), ἢ διὰ τὴν ἀσάφειαν τῶν λεγομένων. Διὸ καὶ ἔδοξεν αὐτοῖς δύο ἐναντία τιθέναι, οὐκ ὄντα ἐναντία. Εἰ γὰρ ὀψόμεθά σε, φησὶ, ποῦ ὁπάγεις; εἰ δὲ ὑπάγεις, πῶς ὀψόμεθά σε; Διὰ τοῦτο λέτουσιν, Οὐκ οἵδαμεν τὶ 1αεῖ. Ὅτι μὲν γὰρ ἀπιέναι ἔμελλεν, ἤδεσαν" ἠγνόουν δὲ ὅτι μετὰ μικρὸν ἥξει πρὸς αὑτούς. Διὰ δὴ τοῦτο καὶ ἐπιτιμᾷ αὐτοῖς, ὅτι οὐ συνεῖδον τὸ λεγόμενον. Βουλόμενος γὰρ αὑτοῖς ἐμπῆξαι ὃ τὸ περὶ τοῦ θανάτου δόγμα, τί φησιν; Ἀμὴν», ἀμὴν ᾿έγω ὑμῖν, ὅτι κλαύσετε καὶ θρηγήσετε ὑμεῖς " ὅπερ ἦν τοῦ θανάτου καὶ τοῦ σταυροῦ’ Ὁ δὲ κόσμος χαρήσεται. Ἐπειδὴ γὰρ διὰ τὸ μὴ βούλεσθαι ταχέως ἐπέτρεχον τῷ πιστεύειν, ὅτι οὐκ ἀποθανεῖται, εἶτα ἀχούσπαντες ὅτι ἀποθανεῖται, ἀμφέδαλλον οὐκ εἰδότες τί ποτέ ἐστι τὸ, Μικρόν" φησί " Κλαύσετε καὶ θρηγήσετε" ἀ.11᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται. - Εἶτα δεικνὺς, ὅτι μετὰ τὴν λύπην χαρὰ γίνεται, καὶ ὅτι ἡ λύπη τίκτει τὴν χαρὰν, καὶ ὅτι αὕτη μὲν βραχεῖα, ἡ δὲ ἡδονὴ ἀπέραντος, ἐπὶ παράδειγμα ἦλθε κοσμικόν" καὶ τί φησιν; γυνὴ ὅταν τίχτῃ, ἔχει. Καὶ κέχρηται παραθολῇ, ἧ καὶ οἱ προφῆται, συνεχῶς τῇ ὑπερδολῇ τῶν ὠδίνων τὰς ἀθυμίας παραδάλλοντες. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν᾽ Ὡδῖνες λήψονται μᾶς" ἀλλ᾽ ἡ ὠδὶς τοῦ τόκου γίνετα: χαρᾶς αἰτία" ἅμα καὶ τὸν περὶ ἀναστάσεως πιστούμενος λόγον, καὶ δεικνὺς τι τὸ ἐντεῦθεν ἀπελθεῖν ὅμοιόν ἔστι τῷ ἀπὸ μήτρας ἀπελθεῖν εἰς λαμπρὸν φῶς " ὡσανεὶ ἔλεγε Μὴ θαυμάσητε ὅτι διὰ λύπης τοιαύτης ἐπὶ τὰ συμφέροντα ὑμᾶς ἄτω- ἐπεὶ καὶ ἡ μήτηρ ἐπὶ τὸ γενέσθαι μήτηρ οὕτως ἔρχεται διὰ λύπης. Αἰνίττεται δὲ ἐνταῦθα χαΐ τι μυστικόν" ὅτι ἔλυσεν αὐτὸς τοῦ θανάτου τὰς ὠδῖνας, καὶ νέον ἄνϑρωπον ἀπογεννηθῆναι πεποίηκε. Καὶ οὐκ εἶπεν, ὅτι παρελεύσεται ἡ θλίψις μόνον, ἀλλ᾽ οὐδὲ μέμνηται αὐτῆς" ποσαύτη ἡ διαδεχομένη χαρά. Οὕτω καὶ τοῖς ἀγίοις ἔτται. Καὶ μὴν οὐ διὰ τοῦτο καίρει ἡ γυνὴ, ὅτι ἦλθεν ἄνθρωπος εἰς τὸν κόσμον, ἀλλ᾽ ὅτι αὐτῇ παιδίον ἐτέχθη. Ἐπεὶ εἰ διὰ τοῦτο ἔχαιρεν, οὐδὲν ἐκώλυς καὶ ἐφ᾽ ἑτέρᾳ τυναικὶ τιχτούσῃ τὰς μὴ τιχτούσας καίρειν. Τίνος οὖν ἕνεκεν οὕτως εἶπεν; Ὃτι εἰς τοῦτο μόνον παρέλαδε τὸ ὑπόδειγμα, εἰς τὸ δεῖξαι πρόσκαιρον μὲν τὴν λύτην, διηνεκῇ δὲ τὴν χαράν᾽ καὶ εἰς τὸ μετάστασιν εἶναι πρὸς ζωὴν, καὶ εἰς τὸ μέγα τῶν ὠδίνων τὸ κέρδος. Καὶ οὐκ εἶπεν, Ἐτέχθη παιδίον, ἀλλ᾽ ὅτι ᾿Αγθρωτος. Ἔνταῦθα Ὑᾶρ μοι τὴν ἀνάστασιν αἰνίττεται τὴν αὐτοῦ, καὶ ὅτι Οὐκ ἐκείν τῷ ὠδίναντι θανάτῳ, ἀλλὰ τῇ βασιλείᾳ τίχτετθαι ἔμελλε. Διὰ τοῦτο οὐκ εἶπεν, Ἐγεννήθη αὐτῇ παιδίον, ἀλλ᾽, γεννήθη ἄνθρωπος εἰς τὸν κόσμον. Καὶ ὑμεῖς οὖν νῦν μὲν λυπηθήσεσθε" πάλιν δὲ ὄψοεἰαι ὑμᾶς, καὶ ἡ λύπη ὑμῶν εἰς χαρὰν γεγήσεται. Εθἰτα ὅτι οὐκ ἔτι ἀποθανεῖται δηλῶν, φησί Καὶ οὐδεὶς αὐτὴν αἵρει ἀν᾽ ὑμῶν. ᾽ν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. Πάλιν οὐδὲν ἄλλο κατασκευάζει διὰ κούτων, ἢ ὅτι ἀπὸ τοῦ Θεοῦ ἐστι. Τύτε γὰρ εἴσεσθε πάντα λοιπόν. Τί δέ ἐστιν, Ἐμὲ οὐκ ἐρωτήσετε; Οὐ δεήσεσθε “ μεσίτου, ἀλλ᾽ ἀρκεῖ τὸ ὄνομα μόνον εἰπόντας πάντα λαδεῖν. Ἀμὴν», ἀμὴν Λέγω ὑμῖν, ὅτι, ὅσα ἐὰν αἰτήσητε τὸν Πατέρα ἐν τῷ ὀνόματί μου ἀ, Δείκνυσι τοῦ ὀνόματος τὴν δύναμιν, εἴ γε μὴ ὁρώμενος μηδὲ παρακαλούμενος, ἀλλ᾽ ὀνομαζόμενος μόνον, καὶ παρὰ τῷ Πατρὶ ποιεῖ θαυμαστούς. Ποῦ δὴ τοῦτο γέγονεν; Ἔνθα λέγουσιν. Ἔπιδε ἐπὶ τὰς ἀπειϊιὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας.αλλεῖν τὸν σου. καὶ ποιεῖν ἐν τῷ ὀγόματί σου σημεῖα. Καὶ ἐσείσθη ὁ τόπος ἔνθα ἦσαν. Ἕως ἄρτι οὐκ ἠτήσατε οὐδέν. Ἐντεῦθεν δείκνυσιν, ὅτι συμφέρει πάλιν αὐτὸν ἀπελθεῖν, εἴ γε ἕως τότε οὐδὲν ἤτησαν, τότε δὲ λέψονται ἐ πάντα ὅσα ἂν αἰτήσωσι. Μὴ γὰρ, ἐπειδὴ λοιπὸν οὐ συνέσομαι ὑμῖν, νομίσητε ἐγκαταλελεῖφθαι" τὸ ὄνομά μου μείζονα ὑμῖν δώσει παῤῥησίαν. ᾿

### English translation (Claude)

“A little while, and you do not see me; and again a little while, and you will see me, because I am going to the Father.” Then some of his disciples said to one another, “What is this that he says, ‘A little while’?” and what follows. Nothing is so wont to cast down a soul that is in pain and gripped by great dejection as words that cause grief being turned over continually. Why then does Christ, having said, “I am going away,” and, “I will no longer speak with you,” continually turn over the same things, saying, “A little while, and you no longer see me,” and, “because I am going to him who sent me”? For when he had restored them by the words about the Spirit, then he casts down their spirits again. Why then does he do this? He tests them well, by hearing painful things, to bear his separation nobly. For those who had practiced this in words were going to bear it easily in deeds too thereafter. And if one examines it exactly, this very thing is a comfort: to say, “I am going away to the Father.” For this was the language of one showing that he will not perish, but that his end is a kind of removal. And he put another comfort before them. For he did not say only, “A little while, and you no longer see me,” but also added, “A little while, and you will see me,” showing that he will also return, and that the separation will be for a short time, and his company with them perpetual. This, however, they did not understand. Hence one might rightly wonder how, having heard these things often, they are in doubt as though they had heard nothing. Why then did they not understand? Either because of grief, as I think (for this drove what was said out of their minds), or because of the obscurity of what was said. Therefore he seemed to them to set down two contraries that are not contrary. For if we shall see you, they say, where are you going? And if you are going, how shall we see you? This is why they say, “We do not know what he is saying.” For that he was going to depart, they knew; but they did not know that after a little while he would come to them. For this very reason he also rebukes them, because they did not understand what was said. For, wishing to fix in them the doctrine about his death, what does he say? “Truly, truly, I say to you, you will weep and lament”—which referred to the death and the cross—“but the world will rejoice.” For since, because they did not wish it, they quickly ran to believing that he would not die, and then, hearing that he would die, were in doubt, not knowing what “a little while” meant, he says, “You will weep and lament, but your sorrow will turn into joy.” Then, showing that after grief comes joy, and that grief gives birth to joy, and that the one is short but the pleasure endless, he came to an example from the world; and what does he say? “A woman, when she gives birth, has [sorrow].” And he uses a comparison which the prophets too use continually, likening dejection to the extremity of labor pains. What he says is something like this: labor pains will seize you, but the pain of childbirth becomes a cause of joy; at the same time confirming the word about the resurrection, and showing that departing from here is like coming out of the womb into bright light; as if he were saying, Do not marvel that I lead you through such grief to what is to your advantage; for a mother too comes to be a mother so, through grief. And he hints here at something mystical too: that he loosed the pains of death and caused a new man to be born. And he did not say only that the affliction will pass, but that she does not even remember it; so great is the joy that succeeds it. So it will be with the saints too. And yet the woman does not rejoice because a human being has come into the world, but because a child has been born to her. For if she rejoiced for that reason, nothing would prevent women who do not give birth from rejoicing when another woman gives birth. Why then did he speak so? Because he took the example for this purpose only, to show that the grief is temporary but the joy perpetual, and that it is a removal to life, and how great the gain of the pains is. And he did not say, “A child has been born,” but “a human being.” For here, it seems to me, he hints at his own resurrection, and that he was to be born not to the death that suffered the pains, but to the kingdom. This is why he did not say, “A child has been born to her,” but, “A human being has been born into the world.” “So you too now will grieve; but I will see you again, and your sorrow will turn into joy.” Then, showing that he will no longer die, he says, “And no one takes it from you. In that day you will ask me nothing.” Again by these words he establishes nothing else than that he is from God. For then you will know everything thereafter. And what is “You will ask me nothing”? You will not need a mediator, but it is enough to name my name alone to receive everything. “Truly, truly, I say to you, whatever you ask the Father in my name.” He shows the power of his name, if, neither seen nor entreated, but only named, he makes people admired even before the Father. Where did this happen? Where they say, “Look upon their threats, and grant to your servants to speak your word with all boldness, and to do signs in your name.” “And the place where they were was shaken.” “Until now you have asked nothing.” From this he shows that it is to their advantage, again, that he go away, if until then they had asked nothing, but then they will receive all that they ask. For do not think, because I shall no longer be with you, that you have been abandoned; my name will give you greater boldness.

### Scripture references

- John 16:16: quotation, high confidence
- John 16:17: quotation, high confidence
- John 16:18: quotation, high confidence
- John 14:30: quotation, high confidence
- John 16:5: quotation, high confidence
- John 16:20: quotation, high confidence
- John 16:21: quotation, high confidence
- Acts 2:24: allusion, medium confidence
- John 16:22: quotation, high confidence
- John 16:23: quotation, high confidence
- Acts 4:29: quotation, high confidence
- Acts 4:30: quotation, high confidence
- Acts 4:31: quotation, high confidence
- John 16:24: quotation, high confidence

### Translation notes

- Quotations: John 16:16–24; John 14:28; John 14:30; Acts 4:29–31. Allusion: Acts 2:24 (the pains of death).
- Leaked apparatus and Migne's Latin column removed by logged corrections; words lost after “has” in the quotation of John 16:21 are supplied in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 79.1 (PG 59:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/79-1).

## Homily 79.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/79-1/#p-79-2
- Source: PG 59:466
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ will speak plainly after the resurrection; the disciples' faith is still imperfect, but he has conquered the world, so Christians, as strangers and sojourners, should not be troubled by death or by insults.

### Greek text

Ἐπεὶ οὖν συνεσχιασμένα ἣν τὰ εἰρημένα, φηαἰ’ Ταῦτα ἐν παροιμίαις.εάηκα ὑμῖν, καὶ ἔρχεται ὥρα ὅτε οὐκ ἔτι ἐν παροιμίαις λαϊήσω ὑμῖν. Ἔσται καιρὸς, ὅτε πάντες εἴσεσθε σαρῶς. Λέγει δὲ τὸν τῆς ἀναστάσεως χρόνον. Τότε παῤῥησίᾳ περὶ τοῦ Πατρὸς ἀναγγελῶ ὑμῖν. Καὶ γὰρ ἐπὶ τεσσαράχοντα ἡμέρας συνῆν καὶ διελέχθη αὐτοῖ;, συναλιζόμενος, καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ. Νῦν μὲν γὰρ ἐν φόδῳ ὄντες, οὐ προσέχετε τοῖς λεγομένοις" τότε δὲ ἀναστάντα ἰδόντες, καὶ συνόντες, δυνήσεσθε παῤῥνσίς πάντα μανθάνειν, ὅτι αὐτὸς ὁ Πατὴρ ὑμᾶς φιλήσει, τῆς εἰς ἐμὲ πίστεως βεδαίας γεγενημένης. Καὶ οὐκ ἐρωτήσω τὸν Πατέρα. 'Ἀρκεῖ ἡ εἰς ἐμὲ ἀγάπη προστῆναι ὑμῶν. Ὅτι ὑμεῖς ἐμὲ πεφιλήκατε, καὶ πεπιστεύκατε, ὅτι ἀπὸ τοῦ Θεοῦ ἐξηιϊθον. Ἀπὸ τοῦ Πατρὸς ἐξῆῖθον, καὶ ἔρχομαι εἰς τὸν κόσμον. Πάν" ἀφίημι τὸν κόσμον, καὶ πορεύομαι πρὸς τὸν Πατέρα. Ἐπειδὴ γὰρ ὁ τῆς ἀναστάσεως λόγος οὐκ ὡς ἔτυχεν αὑτοὺς παρεμυθεῖτο, καὶ μετὰ τούτων τὸ ἀκούειν, ὅτι Παρὰ Θεοῦ ἐξῆλθον, καὶ ἔχεῖ ὑπάγω, συνεχῶς αὐτὰ περιστρέφει. Τὸ μὲν γὰρ ἠγγυᾶτο, ὅτι ὀρθῶς πιστεύουσιν εἰς αὐτόν τὸ ὃὲ, ὅτι μέλλουσιν ἐν ἀσφαλείᾳ εἶναι. Ὅτε μὲν οὖν ἔλεγε, Μικρὸν, καὶ οὐ θεωρεῖτέ με" καὶ μικρὸν, καὶ ὄψεσθέ μιε, εἰχότω; ἠγνόουν" νῦν δὲ οὐκ ἔτι. ΤΊ δέ ἐστιν, Ἐμὲ οὖκ ἐρωτήσετε; Οὐκ ἐρεῖτε, Δεῖξον ἡμῖν" τὸν Πατέρα σου, καὶ, Ποῦ ὑπάγεις; ὅτι πᾶσαν εἴσεαθε τὴν γνῶσιν, καὶ διαχείσεται πρὸς ὑμᾶς ὁ Ιατὴο, ὥσπερ καὶ ἐγώ. Τοῦτο μάλιστα αὑτοὺς ἀναπνεῦσαι ἐποίησε, τὸ μαθεῖν ὅτι τῷ Πατρὶ ἔσονται φίλοι. Διὸ λέγουσι" Νῦν οἵδαμεν ὅτι οἷδας πάντα. ᾿Ορᾷς ὅτι πρὸς τὸ ὑφορμοῦν τῇ διανοίᾳ ἀπεχρίνατο; Καὶ οὗ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ" τουτέστι, Πρὶν ἣ ἀκοῦσαι οἷδας τὰ σχανδαλίξζοντα ἡμᾶς, καὶ ἀνέπαυσας, ἐπειδὴ εἶπες, Ὁ Πατὴρ ὑμᾶς φιλεῖ, ὅτε ἐμὲ περιλήκατε. Μετὰ τοσαῦτα καὶ τηλικαῦτα, τότε λέγουσι, Νῦν οἵδαμεν. Ὁρᾷς πῶς ἀτελῶς εἶχον; Εἶτα ἐπειδὴ ὥσπερ τινὰ χάριν αὐτῷ παρἔχοντες λέγουσι, Νὺν οἵδαμεν, λέγει" Πολλῶν δεῖσθε ἑτέρων, ὥστε ἐπὶ τὸ τέλειον ἐλθεῖν" οὐδὲν οὐδέπω ὑμῖν κατώρθωται. Νῦν οὖν προδώσετέ με τοῖς ἐχθροῖς, καὶ τοσοῦτος ὑμῶν κρατήσει φόδος, ὥστε μηδὲ μετ᾽ ἀλλή λων δυνηθῆναι ἀναχωρῆσαι. ᾿Αλλ᾽ οὐδὲν ἀπὸ τούτων πείσομαι δεινόν. Ὁρᾷς πῶς πάλιν συγχαταθατιχὺὸς ὁ λόγος; Τοῦτο γοῦν αὐτοῖ; καὶ ἐγκαλεῖ, ὅτι συγχαταύάσεως δέονται διννεχῶς, Ἐπειδὴ γὰρ ἔλεγον, Ἴδε νῦν πωῤῥησίᾳ «“ωλεῖς, καὶ παροιμίαν οὐδεμίαν «λέγεις, καὶ διὰ τοῦτο πιστεύομέν σοι" δείκνυσιν ὅτι νῦν, ὅτε πιστεύουσιν, οὔπω πιστεύουσιν, οὐδὲ προσίεται αὐτῶν τὰ ῥήματα. Ταῦτα λέγει, εἰς ἕτεοον αὐτοὺς παραπέμ.πων καιρόν. Τὸ δὲ, Ὁ Πατὴρ μετ᾽ ἐμοῦ ἔστι, δι' αὖὑτοὺς πάλιν τέθεικε᾽ τοῦτο γὰρ ἄνω καὶ κάτω ἐδούλετο 5 μαθεῖν. Εἶτα δεικνὺς, ὅτι οὐ τὴν τελείαν γνῶσιν παρεδίδου αὐτοῖς ταῦτα λέγων, ἀλλ᾽ ὥστε τὸν λογισμὸν αὐτοῖς μὴ στασιάζειν (εἰκὸς γὰρ αὑτοὺς λογίζεσθαι ἀνθρώπινά τινα, καὶ ὅτι οὐδεμιᾶς ἀπολαύσουσι παρ᾽ αὖτοῦ βοηθείας), φησί" Ταῦτα.1ε.:1}6}1ηκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε" τουτέστιν, “ἵνα μὴ ἐχθάλητέ με τῆς διανοίας ὑμῶν, ἀλλὰ παραδέξησθε. Μὴ τοίνυν εἰς δόγμα τις ἑλκέτω τὰ λεγόμενα " εἰς γὰρ ἡμετέραν εἴρηται παράκλησιν καὶ ἀγάπην. Οὐδὲ γὰρ μέχρι τούτου, φτσὶ, τοιαῦτα πάσχουσι" στήσεται ὑμῖν " τὰ τῶν δεινῶν" ἀλλ᾽ ἕως ἂν ἧτε ἐν τῷ χύσμῳ, θλίψιν ἕξετε, οὐ νῦν ὅτε παραδίδομαι, ἀλλὰ καὶ μετὰ ταῦτα, ᾿Αλλὰ ἀνάστητε τῷ λογισμῷ" οὐδὲν γὰρ πείσεσθε δεινόν. Τοῦ γὰρ Διδασκάλου περιγενομένου τῶν ἐχθρῶν, οὐ χρὴ τοὺς μαθητὰς ἁλύειν. Καὶ πῶς νενίκηκας, εἰπέ μοι, τὸν κόσμον; Εἶπον μὲν ἤδη ὅτι τὸν ἄρχοντα αὐτοῦ χστέθαλον κάτω" εἴσεσθε δὲ καὶ ὕστερον, πάντων εἰχόντω. ὑμῖν καὶ παραχωρούντων. Ἔξεστι δὲ καὶ ἡμῖν ς νικᾷν, ἐὰν βουλώμεθα, εἷς τὸν ἀρχηγὸν τῆς πίστεως ἡμῶν ἀφορῶντας, καὶ ταύτην βαδίζοντας τὴν ὁδὸν, ἣν αὐτὸς ἡμῖν ἔτεμεν - Οὕτως οὐδὲ θάνατος ἡμῶν περιέσται. Τί οὖν; οὐ τεθνήξομεν, φησίν, ἀπὸ γὰρ τούτον δῆλον ὅτι οὐ περιέσται. Καὶ μὴν τότε ὁ ἀνταγωνιστὴς ἔσται λαμπρὸς, οὐκ ὅταν μὴ συμπλαχῇ τῷ ἐχθρῷ, ἀλλ᾽ ὅταν συμπλαχεὶς μὴ χατέχητα!. Οὐ τοίνυν διὰ τὴν συμπλοκὴν θνητοὶ, ἀλλὰ διὰ τὴν νίκην ἀθάνατοι. Τότε γὰρ ἂν ἧτμεν θνητοὶ, εἰ ἐμένομεν παρ᾽ αὐτῷ διγνεχῶς. Ὥσπερ οὖν οὐκ ἂν εἴποιμι τὰ μαχροδιώτατα τῶν ζώων ἀθάνατα, καΐτοι γε πολὺν μένοντα ρόν.ν ἔξω θανάτου" οὕτως οὐδὲ θνητὸν, διὰ τὸ λύεσθαι θανάτῳ, τὸν μέλλοντα μετὰ τὸν θάνατον ἀνίστασθαι. Εἰπὲ γάρ μοι, εἴ τις πρὸς ὀλίγον ἐρυθριάσεις, τοῦτον οὕτω καλέσωμεν διηνεκῶς ἐρυθρόν ἀ; Οὐδαμῶς" οὐ γάρ ἔστι τὸ πρᾶγμα ἕξις. Εἴ τις ὠχρὸς γένοιτο, τοῦτον χτεριῶντα προσεροῦμεν; Οὐδαμῶς" πρόσκαιρον γὰρ τὸ πάθος. Οὐκοῦν οὐδὲ θνητὸν καλέσεις τὸν ἐν ὀλίγῳ χρόνῳ γενόμενον ἐν θανάτῳ " ἐπεὶ καὶ τοὺς καθεύδοντας οὕτως ἐροῦμεν" τεθνήκασι γὰρ, ὡς εἰπεῖν, καὶ εἰσὶν ἀνενέργητοι. ᾿Αλλὰ φθείρει τὰ σώματα; Καὶ τί τοῦτο; οὐ γὰρ ἵνα ἐν φθορᾷ μείνῃ, ἀλλ᾽ ἵνα βελτίω γέντται. μὲν τοίνυν τὸν κόσμον, πρὸς ἀθανασίαν δράμωμεν, ἀκολουθήσωμεν τῷ βασιλεῖ, στήσωμεν αὐτῷ τρόπαιον, καταφρονήσωμεν αὐτοῦ τῶν ἡδονῶν. Καὶ οὐ δεῖ πόνων΄ μεταθῶμεν τὴν Ψυχὴν πρὸς τὸν οὐρανὸν 9, καὶ νενίκηται ὁ χόσιος ἅπας. Ἂν μὴ ἐπιθυμήσῃς αὑτοῦ, νενίκηται" ἂν χαταγελάσῃς αὐτὸν͵ ἥττηται. Ξένοι ἐσμὲν καὶ παρεπίδη μοι" μηδενὶ τοίνυν τῶν λυπηρῶν ἀλγῶμεν. Οὐδὲ γὰρ, εἰ πατρίδος γενόμενος λαμπρᾶς καὶ προγόνων περιφανῶν, εἰς μακράν τινα γῆν ἀπῆλθες, μηδενὶ γνώριμο; ὧν, μηδὲ παῖδας ἔχων, μηδὲ πλοῦτον, εἶτά τις ὕόρισεν, ἔλγησας ἂν ὡς οἴκοι ταῦτα παθών. Τὸ γὰρ εἰδέναι σαφῶς, ὅτι ἐν ξένῃ καὶ ἀλλοτρίχ εἶ, πάντα φέρειν εὐχόλως ἔπειθε, καὶ τὸ καταφρονεῖσθαι καὶ τὸ πεινῆν καὶ διψῇν, καὶ τὸ ὁτιοῦν παθεῖν. Τοῦτο λόγισαι καὶ νῦν, ὅτι ξένος εἶ καὶ παρεπίδημος, καὶ μηδέν σε τῶν ἐν τῇ ξένῃ ταύτῃ θορυδείτω. Κσὶ γὰρ πόλιν ἔχεις, ἧς τεχνέτῆς καὶ δημιουργὸς ὁ Θεός" ἡ δὲ ἴ παροίχησις αὕτη πρὸς βραχὺ γίνεται καὶ ὀλίγον. Ὁ βουλόμενος τυπτέτω, ὑδριζέτω, λοιδορείτω. Ἐν ξένῃ ἐσμὲν, καὶ εὐτελῶς ξῶμεν. Τὸ γὰρ δεινὸν, ἐπὶ τῆς πατρίδος τοῦτο παθεῖν, ἐπὶ τῶν πολιτῶν᾽ τότε ἡ μεγίστη ἀσχημοσύνη καὶ ζημία. Ἐὰν δὲ ἧ τις ἔνθα μηδένα γνώριμον ἔχῃ, πάντα εὐκχόλως ὑφίσταται. Ἢ γὰρ ὕόρις ἀπὸ τῆς γνώμης τῶν ὑδριζόντων χαλεπωτέρα γίνεται. Οἷον, ἐάν τις εἰδὼς τὸν ὕπαρχον ὄντα ὕπαρχον ὑθδρίπῃ, τότε ἡ ὕδρις πικρά: ἐὰν δὲ ἰδιώτην νομέσας ὑδρίσῃ, οὐδὲ ἄψασθαι δύναται τοῦ ταῦτα πάσχοντος. Οὕτω δὴ καὶ ἡμεῖς λογισώμεθα. Οὐδὲ γὰρ ἴσασιν ὅπερ ἐσμὲν οἱ ὑδρισταὶ, οἷον ὅτι πολῖται τῶν οὐρανῶν, καὶ εἰς τὴν ἄνω ἀπογεγραμμένοι 8 πατρίδα, καὶ τῶν Χερουδίμ ἐσμεν συγχοφευταΐί. Μὴ τοίνυν ἀλγῶἂν ὕδρισαν. ᾿Αλλὰ πτωχοὺς καὶ εὐτελεῖς νομίξουσι; Μὴ τοίνυν μηδΣ ἡμεῖς ταύτην ὕδριν νομίζωμεν. Εἰπὲ γάρ μοι, εἴ τις ὁδοιπορῶν παῖδας τοὺς αὐτοῦ φθάσας, ὀλίγον διάστημα ἐν πανδοχείῳ ἐκαθέζετο περιμένων αὐτούς “ εἶτα ὁ πανδοχεὺς, ἣ τῶν ὁδοιπόρων τις, ἀγνοῶν ὅστις ἂν εἴη, δυσχεράνειε πρὸς ἐκεῖνον καὶ λοιδηορηθείη" ἄρα οὗ γελάσεται τὴν ἄγνοιαν ἐχείνου; οὐ τέρψφϑι μᾶλλον αὑτὸν ἡ πλάνη; οὐκ ἐντρυφῆσει, ὡς ἄλλου τινὸς ὑδριζομένου; Οὕτω καὶ ἡμεῖς πράττωμεν. Καὶ γὰρ ἐν πανδοχείῳ χαθήμεθα περιμένοντες τοὺς ἡμετέρους ἃ τοὺς ὁδεύοντας τὴν ὁδὸν ταύτην. Ὅταν ὁμοῦ πάντες γενώμεθα, τότε εἴσονται τίνας ὑδρίζουσιν. Οὗτοι τότε κάτω νεύουσι, τότε ἐροῦσιν: Οὗτός ἔστιν ὃν ἔσχομεν ἡμεῖς οἱ ἄφρονες εἰς γέλωτα.

### English translation (Claude)

Since then what had been said was veiled, he says, “These things I have spoken to you in figures; the hour is coming when I will no longer speak to you in figures.” There will be a time when you will all know clearly. And he means the time of the resurrection. “Then I will tell you plainly about the Father.” For he was with them for forty days and talked with them, eating with them and speaking of the things concerning the kingdom of God. For now, being in fear, you do not attend to what is said; but then, seeing me risen and being with me, you will be able to learn everything plainly, because the Father himself will love you, once your faith in me has become firm. “And I will not ask the Father.” Your love for me is enough to stand up for you. “Because you have loved me, and have believed that I came out from God. I came out from the Father and have come into the world. Again I leave the world and go to the Father.” For since the word about the resurrection comforted them no ordinary amount, and together with these the hearing that “I came out from God and am going there,” he continually turns these things over. For the one guaranteed that they believe rightly in him, the other that they would be in safety. When then he said, “A little while, and you do not see me; and a little while, and you will see me,” they reasonably did not understand; but now no longer. And what is “You will not ask me”? You will not say, “Show us your Father,” and, “Where are you going?”, because you will know all knowledge, and the Father will be disposed toward you as I am. This above all made them breathe again, learning that they will be friends to the Father. Therefore they say, “Now we know that you know all things.” Do you see that he answered what lay hidden in their mind? “And you have no need for anyone to question you”; that is, before hearing, you know what scandalizes us, and you have given us rest, since you said, “The Father loves you, because you have loved me.” After so many and such great things, then they say, “Now we know.” Do you see how imperfect they were? Then, since they say, “Now we know,” as though granting him a favor, he says: You need many other things to come to perfection; nothing has yet been achieved by you. Now you will betray me to my enemies, and such fear will master you that you will not even be able to withdraw together. But I will suffer nothing terrible from this. Do you see how again the discourse is of condescension? This, at any rate, he also charges against them, that they continually need condescension. For since they said, “See, now you are speaking plainly and saying no figure, and for this reason we believe you,” he shows that now, when they believe, they do not yet believe, and he does not accept their words. He says these things, referring them to another time. And he set down “The Father is with me” again for their sake; for they wished to learn this again and again. Then, showing that he was not handing on perfect knowledge to them in saying these things, but so that their reasoning might not be in revolt (for it was likely that they were reasoning in a human way, and that they would enjoy no help from him), he says, “These things I have spoken to you, that in me you may have peace”; that is, that you may not cast me out of your mind, but receive me. Let no one, then, drag what is said into doctrine; for it was said for our comfort and love. For not even here, he says, will your terrible things stop, when you suffer such things; but as long as you are in the world, you will have affliction, not now only when I am handed over, but also afterward. But raise up your thoughts; for you will suffer nothing terrible. For when the Teacher has overcome the enemies, the disciples must not be distraught. And how, tell me, have you conquered the world? I have already said that I cast down its ruler; and you will know later too, when all things yield and give way to you. And we too may conquer, if we will, looking to the author of our faith and walking this road which he cut for us. So not even death will overcome us. What then? someone says, Shall we not die? From this it is clear that it will not overcome. For the contestant is glorious, not when he does not grapple with the enemy, but when, having grappled, he is not held down. So we are not mortal because of the grappling, but immortal because of the victory. For we would then have been mortal, if we remained with it always. As then I would not call the longest-lived animals immortal, although they remain a long time outside death, so I would not call mortal, because he is dissolved by death, the one who is going to rise after death. For tell me, if someone blushes for a little while, shall we therefore call him red always? Not at all; for the thing is not a settled state. If someone becomes pale, shall we call him jaundiced? Not at all; for the affection is temporary. So neither will you call mortal the one who has been in death for a short time; since then we shall call sleepers so too; for they are dead, so to speak, and inactive. “But death corrupts the bodies?” And what of it? It is not so that they may remain in corruption, but that they may become better. [Let us conquer] the world, then, let us run toward immortality, let us follow the King, let us set up a trophy to him, let us despise its pleasures. And there is no need of toils: let us move our soul to heaven, and the whole world is conquered. If you do not desire it, it is conquered; if you laugh at it, it is defeated. We are strangers and sojourners; let us then grieve at none of its painful things. For if, born of a famous country and of illustrious ancestors, you had gone off to some distant land, known to no one, having neither servants nor wealth, and then someone had insulted you, you would not grieve as if you had suffered these things at home. For knowing clearly that you are in a strange and foreign land would easily persuade you to bear everything, being despised and hungering and thirsting and suffering anything whatever. Reckon this now too: that you are a stranger and a sojourner, and let nothing in this foreign land trouble you. For you have a city whose builder and maker is God; and this sojourning is for a short and little time. Let whoever wishes strike, insult, revile. We are in a foreign land, and live meanly. For the terrible thing is to suffer this in one's own country, before one's fellow citizens; then is the greatest disgrace and loss. But if one is where he has no acquaintance, he endures everything easily. For insult becomes harsher from the intention of those who insult. For example, if someone insults the prefect knowing that he is the prefect, then the insult is bitter; but if he insults him thinking him a private person, he cannot even touch the one who suffers it. So let us too reason. For those who insult us do not know what we are: that we are citizens of heaven, enrolled in the country above, and fellow choristers of the cherubim. [Let us not] then grieve [nor count their insult an insult; if they knew, they would not have] insulted. “But they think us poor and mean?” Then neither let us think this an insult. For tell me, if someone on a journey, having got ahead of his servants, were sitting for a short while in an inn waiting for them, and then the innkeeper or one of the travelers, not knowing who he was, were rude to him and reviled him, would he not laugh at the man's ignorance? Would not the mistake rather delight him? Would he not enjoy it, as if someone else were being insulted? So let us too act. For we too are sitting in an inn waiting for our own, who are traveling this road. When we are all together, then they will know whom they insult. Then they will hang their heads; then they will say, “This is the one whom we fools held in derision.”

### Scripture references

- John 16:25: quotation, high confidence
- Acts 1:3: allusion, high confidence
- Acts 1:4: allusion, high confidence
- John 16:26: quotation, high confidence
- John 16:27: quotation, high confidence
- John 16:28: quotation, high confidence
- John 16:16: quotation, high confidence
- John 14:8: quotation, high confidence
- John 13:36: quotation, high confidence
- John 16:30: quotation, high confidence
- John 16:31: allusion, medium confidence
- John 16:32: quotation, high confidence
- John 16:29: quotation, high confidence
- John 16:33: quotation, high confidence
- Heb 12:2: allusion, high confidence
- 1 Pet 2:11: allusion, high confidence
- Heb 11:10: quotation, high confidence
- Phil 3:20: allusion, medium confidence

### Extrabiblical texts

- Wis 5:3-4 (Wisdom of Solomon): quotation, high confidence

### Translation notes

- Quotations: John 16:25–33; John 14:8; John 13:36; Wis 5:3–4 (“This is the one whom we fools held in derision”). Allusions: Acts 1:3–4; Heb 12:2; 1 Pet 2:11; Heb 11:13; Heb 11:10; Phil 3:20.
- Words lost in the scan near the end (“[Let us not] then grieve …”) and at “[Let us conquer]” are supplied in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 79.2 (PG 59:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/79-2).

## Homily 79.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/79-1/#p-79-4
- Source: PG 59:466
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Insults from kin are lighter to bear since we are members of one body; Chrysostom shames his hearers by the devotion lovers show harlots, asking at least as much love for God, who promises heaven.

### Greek text

Δύο τοίνυν τούτοις παραμυθησώμεθα ἑαυτοὺς, ὅτε τε ἡμεῖς οὐκ ὑδριζόμεθα (οὐ γὰρ ἴσασιν οἵτινές ἐσμεν), καὶ ὅτι, κᾶν βουλώμεθα δίκην λαβεῖν, δώτουσιν ὕστερον χαλεπωτάτην. ᾿Αλλὰ μὴ γένοιτό τινα οὕτω; ὠμὴν καὶ ἀπάνθρωπον ἔχειν ψυχήν. Τί οὖν, ἂν παρὰ τῶν ὀμοφύλων ὑδριζώμεθα; τοῦτο γάρ ἐστι τὸ φορτικόν. Τοῦτο μὲν οὖν ἔστι τὸ κοῦφον. Τί δήποτε; Ὅτι οὐκ ὁμοίως ποὺς ἀγαπωμένους ὑδρίξοντας φέρομεν, καὶ οὖς οὐκ ἴσμεν. Ταῦτα γοῦν, παρακαλοῦντες τοὺς ὑδρισμένους, λέγομεν τὰ ῥήματα πολλάκις" ᾿Αδελφός ἔστιν ὁ ὑδριχὼς, φέρε γενναίως" πατήρ ἔστι, θεῖός ἐπτιν. Εἰ ὃὲ τοῦ ἀδελφοῦ καὶ πατρὸς τὸ ὄνομα δυσωπεῖ, πολλῷ μᾶλλον! ἂν εἴπω τούτων γνησιώτερον. Οὑ γὰρ ἀδελφοὶ μόνον ἀλλήλοις ἐσμὲν, ἀλλὰ καὶ μέλη καὶ σῶμα ἕν. Εἰ δὲ τοῦ ἀδελφοῦ ὄνομα δυσωπεῖ, πολλῷ μᾶλλον τὸ τοῦ μέλους. Οὐκ ἤκουσας τῆς ἔξω παροιμία; λεγούσης, ὅτι δὲῖ τοὺς φίλους μετὰ τῶν ἐλαττωμάτων ἔχειν; οὐκ ἤκουσας Παύλου λέγοντος, ὅτι ᾿Α.1.1ή.λων τὰ βάρη βαστάξετε; οὐκ ὁρᾶς τοὺς ἐρῶντας; ᾿Αναγκάζομαι γὰρ, ἐπειδὴ ἀφ᾽ ὑμῶν τὸ παράδειγμα σχεῖν οὐκ ἔχομεν, ἐπ᾿ ἐκείνην τὴν ὑπόθεσιν τὸν λόγον ἀγαγεῖν. Ποιεῖ δὲ αὐτὸ καὶ ὁ Παῦλος οὕτω λέγων: Εἶτα τυὺς μὲν τὴς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα ἰ. Μᾶλλον δὲ ἐκεῖνο εὐκαιρότερον εἰπεῖν, φησὶν, ὅπερ Ῥωμαίοις" Ὥσπερ, φησὶ, παρεστήσατε τὰ μέλη ὑμῶν» δοῦα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν" οὕτω παραστήσατε τὰ μέλη ὑμῶν δοῦ.λα τῇ δικαιοσύνῃ. Διὰ τοῦτο καὶ ἡμεῖς θαῤῥοῦντες ἐπόμεθα τοῦ παραδείγματος. Οὐκ ὁρᾷς τοίνυν τοὺς ἐρῶντας, πόσα οὗτοι πορνῶν γυναικῶν περιχαιόμενοι ρία ὑδριξούσης; ᾿Αλλ᾽ ὅμως κἂν ἅπαξ ἡδύ τι καὶ ἥμερὸν ἴδωσιν, πάντα αὐτοῖς ἐν εὐπραγίᾳ, καὶ πάντα οἴχεται τὰ πρότερα, καὶ πάντα ἐξ οὐρίων φέρεται, κἂν πενία, κἂν νόσος, κἂν ὁτιοῦν τούτοις ἕτερον. Τὸν γὰρ βίον τὸν ἑαυτῶν τίθενται ἄθλιόν τε καὶ μακάριον, ὡς ἂν τὴν ἐρωμένην ἔχωσι πρὸς αὐτοὺς διακειμένην. Καὶ οὐ δόξαν ἴσασιν ἀνθρωπίνην, οὐκ ἀτιμίαν" ἀλλὰ, κἂν ὑδρίζῃ τις, ὑπὸ τῆς πολλῆς ἡδονῆς καὶ τῆς παρ᾽ ἐκείνης εὐημερίας ἅπαντα φέρουσι ῥᾳδίως" ἐκείνη δὲ κἂν λοιδορήσηται, κἂν εἰς τὸ πρόσωπον πτύσῃ, ῥόδοις βάλλεσθαι νομίζουσι ταῦτα πάσχοντες. Καὶ τί θαυμαστὸν, εἰ περὶ αὐτῖν οὕτω διάκεινται; Καὶ γὰρ τὴν οἰκίαν τὴν ἐκείνης πασῶν εἶναι λαμπροτέραν νομίζουσι, κἂν πηλίνη ἧ, κἂν χαταπίπτουσα. Καὶ τί λέγω τοὺς τοίχους; Καὶ γὰρ ποὺς τόπους αὐτοὺς, ἔνθα διατρίδουαιν ἐν ἑσπέρᾳ, ὁρῶντες διανίστανται. Ἐνταῦθα δέ μοι δότε ἃ λοιπὸν τὸ ἀποστολικὸν εἰπεῖν. Καθάπερ ἐκεῖνός φησιν Ὥσπερ παρεστήσατε τὰ μέλη ὑμῶν δοῦ.α τῇ ἀκαθαρσίᾳ, οὕτω παραστήσατε τὰ μέλη ὑμῶν τῇ δικαιοσύνῃ" τὸν αὐτὸν τρόπον χἀγὼ λέγω’ ὡς ἡγαπήσαμεν ταύτας, ἀγαπήσωμεν ἀλλήλους, καὶ οὐδὲν δεινὸν ἡγησόμεθα κάσχειν. Καὶ τί λέγω ἀλλήλους οὕτως ἀγαπήσωμεν τὸν Θεόν. Ἐφρίξατε ἀκούσαντες, ὅτι τοσοῦτον ἀπαιτῶ μέτρον ἀγάπης ἐπὶ Θεοῦ, ὅσον περὶ τὴν πόρνην ἐπεδειξάμεθα; Ἂλλ' ἐγὼ φρίττω, ὅτι οὐδὲ τοσοῦτον ἐπιδεικνύμεθα. Καὶ, εἰ βούλεσθε, ἐπεξέλθωμεν τῷ λόγῳ, εἰ καὶ σφόδρα φορτικὸν τὸ λεγόμενον. Ἢ ἐρωμένη τοῖς ἐρῶσιν οὐδὲν ὑπισχνεῖται χρηστὸν, ἀλλ᾽ ἀτιμίαν, καὶ αἰσχύνην, καὶ ὕξριν. Τοῦτο γὰρ εἶναι ποιεῖ τὸ προσεδρεύειν πόρνῃ γυναικὶ, καταγέλαστον, αἰσχρὸν, ἄτιμον. Ὃ δὲ Θεὸς οὐνρανὶν, καὶ τὰ ἐν οὐρανοῖς ἐπαγγέλλεται ἀγαθὰ, καὶ υἱοὺς ἡμᾶς ἐποίησε, καὶ ἀδελφοὺς τοῦ Μονογενοῦς, καὶ ζῶντί σοι μυρία παρέσχε, καὶ τελευτῶντι ἀνάστασιν, καὶ τοσαῦτα ἐπαγγέλλεται δώσειν ἀγαθὰ, ὅσα μηδὲ ἐννοΐ σαι δυνατὸν, καὶ τιμίους καὶ αἰδεσίμους ἡμᾶς ποιεῖ. Καὶ πάλιν, ἐκείνη δαπανᾷν ἀναγκάζει πάντα τὰ αὐτῶν εἰς βάραθρον καὶ ἀπόλειαν" ὁ δὲ Θεὸς σπείρειν κελεύει -νν οὐρανὸν, καὶ ἑκατονταπλασίονα δίδωσι, καὶ ζωὴν αἰώνιον. Πάλιν, ἐκείνη ὡς ἀνδραπόδῳ πῷ φιλοῦντι, τυράννου παντὸ; χαλεπώτερον ἐπιτάτπουΞαι ὁ δὲ Θεό; φησιν, Οὐκέτι 1έγω ὑμᾶς δούιϊτους,

### English translation (Claude)

With these two things, then, let us comfort ourselves: that we are not insulted (for they do not know who we are), and that, if we wished to obtain satisfaction, they will pay a most grievous penalty afterward. But may no one have a soul so cruel and inhuman. What then, if we are insulted by our own kin? For this is the burdensome thing. No, this is the light thing. Why so? Because we do not bear insults from those we love in the same way as from those we do not know. At any rate, comforting those who have been insulted, we often say these words: “It is a brother who has insulted you; bear it nobly”; “He is a father, he is an uncle.” And if the name of brother and father puts one to shame, much more if I name something more intimate than these. For we are not only brothers to one another, but also members and one body. And if the name of brother puts one to shame, much more that of member. Have you not heard the outsiders' proverb, which says that one must keep one's friends along with their defects? Have you not heard Paul saying, “Bear one another's burdens”? Do you not see those in love? For I am compelled, since we cannot take the example from you, to bring the discourse to that subject. And Paul too does this, saying, “Besides this, we had fathers of our flesh who disciplined us, and we respected them.” Or rather, it is more fitting to say what he says to the Romans: “As you presented your members as slaves to uncleanness and to lawlessness for lawlessness, so now present your members as slaves to righteousness.” For this reason we too follow the example with confidence. Do you not see, then, those in love, how much they [suffer], burning for harlots, [while she] insults [them in countless ways]? And yet, if once they see something sweet and gentle, all is well with them, all that went before is gone, and everything is borne along by a fair wind, whether poverty, whether sickness, or anything else besides these. For they count their own life wretched or blessed according as they have the beloved disposed toward them. And they know neither human glory nor dishonor; but even if someone insults them, they bear everything easily because of the great pleasure and the delight from her; and if she reviles them, if she spits in their face, they think, suffering this, that they are being pelted with roses. And what is surprising if they are so disposed toward her? For they think even her house more splendid than any, even if it is of mud, even if it is falling down. And why do I speak of walls? For even seeing the places where they spend time in the evening, they are excited. Here allow me henceforth to speak the apostle's word. As he says, “As you presented your members as slaves to uncleanness, so present your members to righteousness,” in the same way I too say: as we have loved these women, let us love one another, and we shall think we suffer nothing terrible. And why do I say “one another”? Let us so love God. Did you shudder on hearing that I demand as great a measure of love toward God as we have shown toward a harlot? But I shudder because we do not show even so much. And, if you wish, let us pursue the discourse, even though what is said is very painful. The beloved woman promises her lovers nothing good, but dishonor and shame and insolence. For this is what attending on a harlot makes one: ridiculous, shameful, dishonored. But God promises heaven and the good things in heaven, and has made us sons and brothers of the Only-begotten, and has given you countless things while you live, and resurrection when you die, and promises to give such good things as one cannot even conceive, and makes us honored and revered. And again, she compels them to spend all they have into a pit and destruction; but God bids us sow heaven, and gives a hundredfold, and eternal life. Again, she gives orders to her lover as to a slave, harsher than any tyrant; but God says, “No longer do I call you servants.”

### Scripture references

- 1 Cor 12:27: allusion, medium confidence
- Gal 6:2: quotation, high confidence
- Heb 12:9: quotation, high confidence
- Rom 6:19: quotation, high confidence
- Matt 19:29: allusion, medium confidence
- John 15:15: quotation, high confidence

### Translation notes

- Quotations: Gal 6:2; Heb 12:9; Rom 6:19; John 15:15. Allusions: 1 Cor 12:27; Matt 19:29 (the hundredfold).
- The proverb about keeping friends with their defects is unidentified. Lines are lost in the scan around “how much they suffer, burning for harlots”; supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 79.4 (PG 59:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/79-4).

## Homily 79.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/79-1/#p-79-5
- Source: PG 59:470
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Men give everything to harlots but begrudge alms to the poor; the life of virtue brings greater pleasure and freedom, and like the prodigal son the fallen may return to the Father.

### Greek text

Εἴδετε τὴν ὑπερθολὴν καὶ τῶν ἐνταῦθα κακῶν, καὶ «ὧν ἀγαθῶν" τῶν ἐκεῖθεν; Τί οὖν τὰ μετὰ ταῦτα; Ταύτῆς μὲν ἕνεκεν καὶ ἀγρυπνοῦσι πολλοὶ, καὶ ἅπερ ἂν ἐπιτάξῃ, μετὰ προθυμίας ὑπαχούουσι, καὶ οἰκίαν ἀφιᾶσι, καὶ πατέρα, καὶ μητέρα, καὶ φίλους, καὶ χρήματα, καὶ προστασίαν, καὶ πάντα ἐν ἀπορίᾳ καὶ ἐρημίᾳ τὰ αὖτῶν" τοῦ δὲ Θεοῦ πολλάκις ἕνεκεν, μᾶλλον δὲ ἡμῶν αὐὖτῶν ἕνεχιν, οὐδὲ τρίτην μοῖραν ἀναλῶσαι αἱρούμεθα τῶν ἔντων, ἀλλὰ πεινῶντα ὁρῶντες περιορῶμεν, καὶ παρατρέχομεν γυμνὸν, καὶ οὐδὲ λόγου μεταδίδοικεν. Ἐκείνης δὲ κἂν θεραπαινίδα ἴδωσιν οἱ ἐρασταὶ, καὶ βάρδαρον, ἐν μέσῃ τῇ ἀγορᾷ ἑστῶτες, ὥσπερ ἐγχαλλωἀνελέττοντες διαύλους᾽ καὶ οὐδὲν εἶναι τὸν βίον πάντα νομίζουσι δι᾽ αὐτὴν, οὐκ ἄρχοντα;, οὐ βασιλείαν (καὶ ἴσασιν ὅσοι τοῦ νοσήματος εἰλήφασι πεῖραν)" καὶ χάριν ἔχουσι πλείονα ἐπιταττούσῃ, ἢ δουλεύουσιν ἑτέῤοις. οὐκ εἰκότως γέεννα; ἄρ᾽ οὐκ εἰκότως μυρίαι κολάσεις : ᾿Ανανήψωμεν τοίνυν, καὶ παράσχωμεν τῇ τοῦ Θεοῦ διακονίᾳ κἂν τοσοῦτον, κἂν τὸ ἥμισυ μέρος, οὗ τῇ πόρνῃ παρέχουσιν ἕτεροι, κἂν τὸ τρίτον. Τάχα φρίττετε πάλιν; καὶ γὰρ καὶ αὐτός. ᾿Αλλ’ οὐκ ἡδουλόμην ἐπὶ τῶν λόγων μόνον, ἀλλὰ καὶ ἐπὶ τῶν πραγμάτων φρίττειν ὑμᾶς. Νῦν δὲ ἐνταῦθα μὲν ἡμῖν ἡ καρδία συστέλλεται, ἐξελθόντες δὲ πάντα ῥίπτομεν. Τί οὖν τὸ κέρδος; Ἂν μὲν γὰρ ἐκεῖ δέῃ χρήματα ἀναλίσκειν, οὐδεὶς πενίαν ὀδύρεται, ἀλλὰ καὶ δανεισάμενο; ἔδωκε πολλάκις ἁλούς" ἐνταῦθα δὲ, ἐὰν ἐλεημοσύνης μνησθῶμεν, παῖδας, καὶ γυναῖκας, καὶ οἰκίαν, καὶ προστασίαν, καὶ μυρίας προφάσεις ἡμῖν προθάλλονται. ᾿Αλλ᾽ ἡδονὴ πολλὴ. φησὶν, ἐκεῖ, Τοῦτο γάρ ἔστιν ὃ θρηνῶ καὶ ὀδύρομαι. Τί οὖν, ἐὰν δείξω μείζονα ἐνταῦθα τὴν ἡδονήν; Ἐκεῖ μὲν γὰρ οὐ μικρὸν ὑποτέμνετα: τῆς ἡδονῆς ἡ αἰσχύνη, καὶ ἢ ὕδρις, καὶ ἡ δαπάνη, δεύτερον ὁ πόλεμος καὶ ἣ ἀπἐχθε:α᾽ ἐνταῦθα δὲ οὐδὲν τοιοῦτον. Τί γὰρ τῆς ἡδονῆς ταύτης ἴσην, εἰπέ μο:, χγαθῆσθαι προσδοχῶντα τὸν οὐρανὸν καὶ τὴν ἐκεῖ βασιλείαν, καὶ τὴν λαμπρότητα τῶν ἁγίων, καὶ τὴν ζωὴν τὴν ἀτελεύτητον; ᾿Αλλὰ ταῦτα ἐν προσδοχίαις, φησὶν, ἐκεῖνα δὲ ἐν πείρᾳ. ἸΙοίᾳ πείρᾳ; Βούλει καὶ ἐνταῦθα τὰ ἐν πείρᾳ εἴπω; Ἐννόησον πόστς ἐλευθερίας ἀπολαύεις, καὶ πῶς οὐδένα δέδοικας οὐδὲ τρέμεις ἀρετῇ συζῶν, οὐκ ἐχθρὸν, οὐκ ἐπίδουλον, οὐ συκοφάντην, οὐ τὸν παραδοχιμοῦντα, οὐκ ἀντεραστὴν, οὗ ζηλότυπον, οὐ πενίαν, οὐ νόσον, οὐκ ἄλλο τῶν ἀνθρωπίνων οὐδέν" ἐκεῖ δὲ, κἂν μυρία κατὰ γνώμην γένηται, καὶ ὥσπερ ἐκ πηγῶν ὁ πλοῦτος ἐπιῤῥέῃ, ὁ τῶν ἀντεραστῶν πόλεμος, καὶ αἱ ἐπιδουλαὶ, καὶ οἱ λόχοι πάντων ἀθλιώτερον ποιήσει τοῦ μετ᾽ ἐχείνων πλυνομένου τὸν βίον. Τῆς γὰρ χαταπτύστου θρυπτομένης ἐκείνης καὶ τρυφώσης, ἀνάγκη τὸν πόλεμον ἀναῤῥιπίζξεσθαι εἰς τὴν ἐκείνης ἀρέσκειαν. Τοῦτο οὖν μυρίων θανάτων χαλεπώτερον καὶ πάσης ἀφορητότερον τιμωρίας. ᾿Αλλ᾽ οὐκ ἐνταῦθα τοιοῦτον οὐδέν. Ὁ γὰρ καρπὸς, φησὶ, τοῦ Πνεύματος, ἀγάπη, χαρὰ, εἰρήνη. Οὐδαμοῦ πόλειλος, οὐδὲ χρημάτων ἄκαιρος δαπάνη, οὐδὲ ὀνείδη μετὰ δαπά. νης κἂν ὁδολὺν δῷς, κἂν ἄρτον, κἂν ποτήριον ψυχροῦ», πολλὴν σοι τὴν χάριν εἴσεται, καὶ οὐδὲν ἐπὶ τό σε Ἀ δαχεῖν, καὶ λυπῆσαι ποιεῖ, ἀλλὰ πάντα ὥστε ποιῆσαί σΞ ἕνδοξον, καὶ πάσης ἀπαλλάξαι αἱσχύνης ο. Τίνα οὖν ἕξομὲν ἀπολογίαν, ποίαν συγγνώμην, ταῦτα μὲν ἀφιέντες, τοῖς δὲ ἐναντίοις ἑαυτοὺς ἐκδιδόντες, καὶ εἰς τὴν τοῦ πυρὸς κάμινον τὴν καιομένην ἑχόντες ἑαυτοὺς ἐχόάλλοντες; Διὸ παρακαλῶ τοὺς τὰ τοιαῦτα νοτοῦντας ἀναχτή σασθαι ἑαυτοὺς, καὶ πρὸς τὴν ὑγείαν ἐπαναγαγεῖν, μηδὲ ἀφιέναι εἰ; ἀπόγνωσιν ἐμπεσεῖν. Ἐπεὶ καὶ ὁ υἱὸς ἐκεῖνὸς πολλῷ χαλεπώτερα τούτων ἔπαθεν ἀλλ᾽ ἐπειδὴ πρ᾽ς τὸν οἶκον ἐπανῆλθε τὸν πατρῷον, καὶ ἐπὶ τῆς προτέρας ἐγένετο τιμῆς, καὶ τοῦ διαπαντὸς εὐδοχιμήσαντος ἐφάνη λαμπρότερο;. Τοῦτον γὰρ ἡμεῖς; ζηλώσωμεν, καὶ πρὺς τὸν Πατέρα ἐπανελθόντες, ὀψὲ γοῦν ποτε τῇς αἰχμαλωσίας ἀποστῶμεν ἐκείνης, καὶ πρὺς τὴν ἐλευθερίαν ἑαυτοὺς μεταγάγωμεν, ἵνα καὶ τῆς βατιλείας τῶν οὐρανῶν ἀκολαύσωμεν, γάριτε καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριιτοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

### English translation (Claude)

Have you seen the excess both of the evils here and of the good things there? What then comes after this? For her sake many lie awake, and whatever she commands they readily obey, and they leave house and father and mother and friends and money and patronage, and all their affairs in want and desolation; but for God's sake, or rather for our own sake, we often do not choose to spend even a third part of what we have, but seeing the hungry we overlook him, and run past the naked, and do not even give him a word. But the lovers, if they see her maidservant, even a barbarian, stand in the middle of the marketplace, as if adorned by it, [talking with her and] unrolling endless rounds [of words]; and for her sake they think all their life nothing, rulers nothing, a kingdom nothing (and all who have had experience of the disease know it); and they are more grateful to her when she commands than to others when they serve them. Is not hell with good reason? Are not countless punishments with good reason? Let us then come to our senses, and give to the service of God at least as much, or half, or even a third, of what others give to the harlot. Perhaps you shudder again? And so do I. But I did not wish you to shudder at words only, but also at deeds. As it is, here our heart is drawn together, but when we go out we throw everything away. What then is the gain? For if money must be spent there, no one laments poverty, but one often even borrows to give, when he is caught; but here, if we mention almsgiving, they put forward to us children and wives and house and patronage and countless excuses. “But there is great pleasure there,” someone says. This is what I lament and mourn. What then, if I show that the pleasure here is greater? For there shame and insult and expense cut away no small part of the pleasure, and besides, the fighting and enmity; but here there is nothing of the kind. For what, tell me, equals this pleasure: to sit awaiting heaven and the kingdom there, and the glory of the saints, and the endless life? “But these things are in expectation,” someone says, “and those in experience.” What experience? Do you want me to tell you the things here that are in experience too? Consider what freedom you enjoy, and how you fear no one and tremble at no one when you live with virtue: no enemy, no plotter, no slanderer, no one who discredits you, no rival lover, no jealous man, no poverty, no sickness, nothing else human. But there, even if countless things go as one wishes, and wealth flows in as from springs, the war with rival lovers, and the plots and the ambushes will make the life of one who wallows with those women more wretched than anyone's. For when that despicable woman is haughty and luxurious, war must be stirred up to please her. This is harsher than ten thousand deaths and more unbearable than any punishment. But here there is nothing like this. “For the fruit of the Spirit,” it says, “is love, joy, peace.” Nowhere war, nor unseasonable expense of money, nor reproaches along with expense; if you give an obol, or a loaf, or a cup of cold water, he will be very grateful to you, and does nothing to bite you and grieve you, but everything to make you glorious and free you from all shame. What defense, then, shall we have, what pardon, if we leave these things and give ourselves up to the opposite, and willingly cast ourselves into the burning furnace of fire? Therefore I beseech those who are sick with such things to recover themselves, and bring themselves back to health, and not let themselves fall into despair. For that son too suffered things much worse than these; but when he returned to his father's house, he came to his former honor and appeared more glorious than the one who had always been well-pleasing. Let us emulate him, and returning to the Father, even if late, let us depart from that captivity and bring ourselves over to freedom, that we may also enjoy the kingdom of heaven, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

### Scripture references

- Gal 5:22: quotation, high confidence
- Matt 10:42: allusion, high confidence
- Matt 13:42: allusion, medium confidence
- Luke 15:20: allusion, high confidence

### Translation notes

- Quotation: Gal 5:22. Allusions: Matt 10:42; Matt 13:42; Luke 15:11–32.
- A few words are lost in the scan in the sentence about the maidservant; supplied by sense in brackets. Leaked apparatus and Migne's Latin removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 79.5 (PG 59:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/79-5).

## Homily 80.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/80-1/#p-80-1
- Source: PG 59:470
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ teaches by deeds and turns to prayer to confirm his disciples; asking to be glorified, he shows that he goes willingly to the cross and that the Father wills the gospel to reach all nations.

### Greek text

Ταῦτα ἐάησεν ὁ ᾿Ιησοὺς, καὶ ἐπῆρε τοὺς μοὺς αὐτοῦ εἰς τὸν α οὐραγὸν, καὶ εἶπε" Πάτερ, ἐ.1ήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υὶός σου δοξάσῃ σε. Ὃ ποιήσας καὶ διδάξας, φησὶν, οὗτος μέγας κιληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐραγῶγ᾽" καὶ μάλα εἰκότως. Τὸ μὲν γὰρ διὰ ῥημάτων φιλοσοφεῖν, εὔκολον" ἡ δὲ διὰ τῶν ἔργων ἐπίδειξις, γενναίου τινὸς καὶ μεγάλου. Διὸ καὶ ὁ Χριστὸς περὶ ἀνεξικακίας διαλεγόμενος, μέσον ἑαυτὸν προτίθησι, κελεύων ἐκεῖθεν λαμθάνειν τὰ ὑποδείγματα. Διὰ τοῦτο καὶ μετὰ τὴν παραίνεσι» ταύτην ἐπὶ εὐχὴν τρέπεται, παιδεύων ἡμᾶς ἐν τοῖς πειρασμοῖς πάντα ἀφέντας ἐπὶ τὸν Θεὺν καταφεύγειν. ᾿Επειδὴ γὰρ εἶπεν, Ἐν τῷ κόσμῳ 0θ.1ρὶν ἔξετε, καὶ χατέσεισεν αὑτῶν τὰς ψυχὰς, διὰ τῆς εὐχῆς ἀνίστησι πάλιν. Ὡς γὰρ ἀνθρώπῳ τέως προτεῖχον. Καὶ δι᾽ ἐκείνους ταῦτα. ποιεῖ, ὥσπερ οὖν καὶ ἐπὶ Λαζάρου, καὶ λέγει τὴν αἰτίαν, ὅτι Διὰ τὸν ὄχιῖον τὸν" παρεστῶτα εἶπον, ἵνα πιστεύ.σωσιν, ὅτι σύ μὲ ἀπέστειιἰας. Ναὶ, φησίν" ἀλλ᾽ ἐπὶ μὲν τῶν Ἰουδαίων εἰκότως ταῦτα ἐγίνετο" ἐπὶ δὲ τῶν μαθητῶν τίνος ἕνεκεν; Καὶ ἐπὶ τῶν μαθητῶν εἰκότως. Οἱ γὰρ μετὰ τοσαῦτα λέγοντες, Νῦν οἴδαμεν, ὅτι πάντα οἷδας, μάλιστα πάντων βεδαιυθῆναι ἐδέοντο. δὲ, οὐδὲ εὐχὴν ὁ εὐαγγελιστὴ; τὸ πρᾶγμα καλεῖ' ἀλλὰ τί φησιν; ἿΠρε τοὺς ὀφθαιϊμοὺς αὐτοῦ εἰς τὸν οὐρὰν, καὶ διάλεξιν αὐτὸ πρὸς τὸν Πατέρα μᾶλλον εἶναί φησιν. Εἰ δὲ ἀλλαχοῦ λέγει εὐχὴν, καὶ δείκνυσιν αὐτὸν ποτὲ μὲν ἐπὶ γόνατα καμπτόμενον, ποτὲ δὲ τοὺς ὁ’ θαλμοὺς εἰς τὸν οὐρανὸν αἴροντα, μὴ θορυδηθῇς. Διὰ γὰρ τούτων παιδευόμεθα τὸ ἐχτενὲς τὸ ἐν ταῖς δεήσεσιν, ἴνα καὶ ἑστῶτες ἀναδλέπωμεν, μὴ τοῖς ὀφθαλμοῖς τῆς σαρ.κὸὺς μόνον, ἀλλὰ καὶ τῇς διανοίας" καὶ ἵνα χάμπτωμεν τὰ γόνατα, τὴν ἑαυτῶν καρδίαν συντρίθοντες. Ἦλθε γὰρ ὁ Χριστὸς, οὐκ ἑαυτὸν δεῖξχν μόνον, ἀλλὰ καὶ ἀρετὴν παιδεύσων ἄφατον. Τὸν δὲ παιδεύοντα οὐ διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ πραγμάτων παιδεύειν χρή. ᾿Αχούσωψεὲν τοίνυν τί φησιν ἐνταῦθα' Πάτερ, ἐ.1ή.λυθεν" ἡ ὥρα, δόξωσόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σον δοξάσῃ σε. Πάλιν δείκνυσιν ἡμῖν ὅτι οὐκ ἄκων ἐπὶ τὸν σταυρὸν ἔρχεται. Πῶ; γὰρ, ὁ καὶ εὐχόμενος τοῦτο γενέσθαι, καὶ δόξαν τὸ πρᾶγμα χαλῶν, οὐκ αὐτοῦ μόνου τοῦ σταυρουμένου, ἀλλὰ καὶ τοῦ Πατρός; Ἐπεὶ καὶ οὕτως οὐ γὰρ ὁ Υἱὸς μόνον, ἀλλὰ καὶ ὁ Ιατὴρ ἐδοξάσθη. Πρὸ μὲν γὰρ τοῦ σταυροῦ οὐδὲ Ἰουδαΐοι αὐτὸν ἤδεσαν: Ἱσραὴ ἷ γάρ μ8, φησὶν, οὐκ ἔγνω" μετὰ δὲ τὸν σταυρὸν ἡ οἶκουμένη ἄπασα προσέδραμεν. Εἶτα λέγει καὶ τὸν τρόπον τῆς δόξης, καὶ πῶς αὐτὸν δοξάσει. Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα πᾶν, ὃ δέδωχες αὐτῷ, μὴ ἀποίηται. Τὸ γὰρ εὐεργετεῖν ἀεὶ, τῷ Θεῷ δόξα. Τί δέ ἐστι, Καθὼς ἔδωκας αὑτῷ ἐξουσίαν πάσῆς σωρχός; Τέως δείκνυσιν, ὅτι οὐκ εἰς Ἰουδαίους μόνους τὰ τοῦ κηρύγματός ἐστι συνεσταλμένα, ἀλλὰ καὶ εἰς πὴν οἰκουμένην ἐκτείνεται πᾶσαν, καὶ προχαταδάλλεται προοίμια τῶν ἐθνῶν. Ἐπειδὴ γὰρ εἶπεν" Εἰς ὁδὺν ἐθνῶν μὴ ἀπέλθητε" μέλλει ὃξ μετὰ ταῦτα λέγειν, Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, δεΐίχνυσι καὶ τὸν Πατέρα τοῦτο βουλόμενον. Σφόδρα γὰρ τοῦτο ἔσχανδάλιξεν Ἰουδαίους, καὶ τοὺς μαθητὰς δέ. Οὐδὲ γὰρ μετὰ ταῦτα ν εὐκόλως ἠνείχοντο τῶν ἐθνῶν ἅπτεσθαι, ἕως τὴν τοῦ Πνεύματος ἔλαθον διδασκαλίαν" καὶ γὰρ οὐ μικρὸν σκάνδαλον ἐντεῦθεν Ἰουδαίοις ἔγίνετο. Μετὰ οὖν τὴν τοσαύτην τοῦ Πνεύματος ἐπίδειξιν, εἰς τὰ παραγενόμενος ὁ Πέτρος, μόλις ἴσχυσεν τὰ ἐγκλήματι διαφυγεῖν, εἰπὼν τὰ κατὰ τὴν συνδόνα. Τἰ δέ ἐστιν, "Ἔδωκας αὑτῷ ἐξουσία" πάσης σηρχόο; Πότε ἄρα τὴν ἐξουσίαν ταύτην ἔλαθεν, ἐρήσομαι τοὺς αἱρετικούς; πρὸ τοῦ πλάται αὑτοὺς, ἣ μετὰ τὸ πλάσαι; Αὐτὸς μὲν γάρ φητι, μετὰ τὸ σταυρωθῆναι “ καὶ ἀνατῆναι. Τότε γοῦν λέγει. ᾿Εδόθη μοι πᾶσα ἐξουσία. Πορευθέντες μαθητεύσατε πάντα τὰ ξθνη. Τὲ οὖν; οὐκ εἶχεν ἐξουσίαν τῶν ἔργων τῶν ἑαυτοῦ ἀλλ᾽ ἐποίησε μὲν αὐτοὺς, ἐξουσίαν δὲ αὐτῶν οὐκ εἶχε μετὰ πὸ ποιΐσαι; Καὶ μὴν φαίνεται πάντα αὐτὸς ποιῶν, καὶ ἐν τοῖς ἄνω χρόνοις, καὶ τοὺς μὲν κολάζων ὡς ἁμαρτάνοντας, τοὺς δὲ διορθούμενος ἐπιστρέφοντας 4 (Οὐ μὴ κρύνθω γὰρ, φησὶν, ἀπὸ τοῦ παιδός μου ᾿Αδραὴψε, ὃ ἐγὼ μέλλω ποιεῖν)" τοὺς δὲ καὶ τιμῶν ὡς χκατορθοῦντας. Εἶτα τότ: μὲν εἶχε, υὖν δὲ ἀπώλεσε, καὶ πάλιν ἔλαδε; Καὶ ποῖος ἂν ταῦτα δαίμων ἐφθέγξατο; Ε δὲ ἡ αὑτὴ ἐξουσία καὶ τότε καὶ νὺν (Ὥσπερ ὁ Πατὴρ ἐγεῖρει, φησὶ, τοὺς γεχροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὖς θέλει ζωοποιεῖ), τί ἔστι τὸ εἰρημένον; Ἔμελλεν αὐτοὺς πέμπειν εἰς τὰ ἔθνη" ἵν᾽ οὖν μὴ νογίτωτι τομίαν εἶναι διὰ τὸ λέγειν, Οὐκ ἀπεστάϊην» εἰ μὴ εἰς καὶ τῷ Πατρὶ τοῦτο δοκοῦν. Εἰ δὲ μετὰ πολλῆς αὐτὸ τῆς εὐτελείας φθέγγεται, θαυμαστὸν οὐδέν" οὕτω γὰρ κἀκεῖνους χοδόμει τότε, καὶ τοὺς μετὰ ταῦτα’ καὶ ὅπερ εἷςπον, ἀεὶ τῇ τῆς εὐτελείας ὑπερδολῇ σφόδρα ἔπειθεν ὅτι συγχαταδάσεως ἦν τὰ εἰρημένα «.

### English translation (Claude)

“Jesus spoke these things, and lifted up his eyes to heaven, and said, ‘Father, the hour has come; glorify your Son, that your Son also may glorify you.’” “Whoever does and teaches,” he says, “he shall be called great in the kingdom of heaven”; and very reasonably. For to live wisely in words is easy; but the demonstration through deeds belongs to someone noble and great. Therefore Christ too, speaking about forbearance, sets himself forth in the midst, bidding us take our examples from there. This is why after this exhortation too he turns to prayer, teaching us in our trials to leave everything and flee to God. For since he had said, “In the world you will have affliction,” and had shaken their souls, he raises them up again through the prayer. For until then they still attended to him as to a man. And he does these things for their sake, as also in the case of Lazarus, where he gives the reason: “Because of the crowd standing around I said it, that they may believe that you sent me.” “Yes,” someone says, “but in the case of the Jews this reasonably happened; why in the case of the disciples?” In the case of the disciples too, reasonably. For those who, after so much, said, “Now we know that you know all things,” needed above all to be confirmed. [And note] that the evangelist does not even call the thing a prayer; but what does he say? “He lifted up his eyes to heaven”; and he says it was rather a conversation with the Father. And if elsewhere he speaks of prayer, and shows him at one time bending his knees, at another lifting his eyes to heaven, do not be troubled. For by these things we are taught earnestness in our supplications, so that, standing, we may look up, not with the eyes of the flesh only but also with those of the mind, and that we may bend the knee, crushing our own heart. For Christ came not only to show himself, but also to teach unspeakable virtue. And the one who teaches must teach not by words only but also by deeds. Let us hear, then, what he says here: “Father, the hour has come; glorify your Son, that your Son also may glorify you.” Again he shows us that he comes to the cross not unwillingly. For how, when he even prays for it to happen, and calls the thing glory, not of himself only, who is crucified, but also of the Father? And so it was; for not only the Son but also the Father was glorified. For before the cross not even the Jews knew him: “Israel,” it says, “has not known me”; but after the cross the whole world ran to him. Then he tells the manner of the glory, and how he will glorify him: “As you have given him authority over all flesh, that he may give eternal life to all whom you have given him.” For always doing good is glory to God. And what is “As you have given him authority over all flesh”? Meanwhile he shows that the preaching is not confined to the Jews alone, but extends to the whole world, and he lays down beforehand the beginnings of the call of the Gentiles. For since he had said, “Do not go into the way of the Gentiles,” and was going to say afterward, “Go, make disciples of all the nations,” he shows that the Father too wills this. For this greatly scandalized the Jews, and the disciples too. For even afterward they did not readily endure to touch the Gentiles, until they received the teaching of the Spirit; for no small scandal arose from this to the Jews. At any rate, after so great a display of the Spirit, Peter, on coming [to Jerusalem], was barely able to escape the charges, by telling the matter of the sheet. And what is “You have given him authority over all flesh”? When did he receive this authority, I will ask the heretics: before forming them, or after forming them? For he himself says, after being crucified and rising. At any rate he then says, “All authority has been given to me. Go, make disciples of all the nations.” What then? Did he not have authority over his own works, but made them and after making them had no authority over them? And yet he plainly does everything himself, in former times too, punishing some as sinners and correcting others when they turned back (“For I will not hide,” it says, “from my servant Abraham what I am about to do”), and honoring others as doing right. Did he then have it then, and lose it now, and receive it again? What demon would say this? And if it is the same authority then and now (“For as the Father raises the dead and gives them life,” it says, “so also the Son gives life to whom he will”), what is the meaning of what is said? He was going to send them to the Gentiles; so that they might not think [it an innovation], because he had said, “I was sent only to [the lost sheep of the house of Israel,” he shows that] this seems good to the Father too. And if he speaks it with great lowliness, it is nothing surprising; for so he built up both them at that time and those after them; and, as I have said, he always persuaded them by the excess of lowliness that what was said was of condescension.

### Scripture references

- John 17:1: quotation, high confidence
- Matt 5:19: quotation, high confidence
- John 16:33: quotation, high confidence
- John 11:42: quotation, high confidence
- John 16:30: quotation, high confidence
- Luke 22:41: allusion, medium confidence
- Isa 1:3: quotation, high confidence
- John 17:2: quotation, high confidence
- Matt 10:5: quotation, high confidence
- Matt 28:19: quotation, high confidence
- Acts 11:5: allusion, high confidence
- Matt 28:18: quotation, high confidence
- Gen 18:17: quotation, high confidence
- John 5:21: quotation, high confidence
- Matt 15:24: quotation, medium confidence

### Translation notes

- Quotations: John 17:1–2; Matt 5:19; John 16:33; John 11:42; John 16:30; Isa 1:3; Matt 10:5; Matt 28:18–19; Gen 18:17; John 5:21; Matt 15:24. Allusions: Luke 22:41; Acts 11:1–18.
- Words lost in the scan near the end (“[it an innovation] … [the lost sheep of the house of Israel]”) are supplied by sense in brackets. Leaked apparatus removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 80.1 (PG 59:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/80-1).

## Homily 80.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/80-1/#p-80-2
- Source: PG 59:470
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is true God although the Father is called the only true God; he asks the glory he had before the world for his flesh. Chrysostom then attacks luxury, many servants, and needless wants as slavery, praising simplicity and freedom from need.

### Greek text

Τίδέ ἐστι, Πάσης σαρκός; Οὐ γὰρ δὴ πάντες ἐπέστευσαν. Καὶ μὴν, τὸ αὐτοῦ μέρος, πάντες ἐπίστευσαν" εἰ δὲ μὴ προσεῖχον τοῖς λεγομένοις, οὐ τοῦ διδάσκοντος τὸ ἔγκλημα, ἀλλὰ τῶν μὴ δεχομένων. Ἵνα πᾶν, ὃ δέδωκας αὑτῷ, δῷ αὐτοῖς ζωὴν» αἰώνιον. Εἰ δὲ καὶ ἐνταῦθα ἀνθρωπινώτερον φθέγγεται, μὴ θαυμάσῃς. Τῶν τε γὰρ εἰρημένων αἰτιῶν ἕνεκεν τοῦτο ποιεῖ, καὶ φυλαττόμεγος ἀεὶ τὸ αὑτός τι περὶ ἑαυτοῦ λέγειν μέγα, ἐπειδὴ τοῦτο προσίττατο τοῖς ἀκροωμένοις, διὰ τὸ μηδὲν μέγα περὶ αὐτοῦ φαντάζεσθαι τέως. Ὁ γοῦν Ἰωάννης, ὅταν ἐξ οἱκείου φθέγγηται προσώπου, οὐκ οὕτω ποιεῖ, ἀλλ᾽ ἐπὶ τὴ ὑψηλότερον ἀνάγει τὸν λόγον, οὕτω λέγων" Πάντα δι" αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο εὐὑδὲ ἕν" καὶ ὅτι Ζωὴ ἦν, καὶ ὅτι Φῶς ἦν, καὶ ὅτι Εἰς τὼ ἴδνε ἤλθεν" οὐκ ὅτι οὐκ εἶχεν ἐξουσίαν, εἰ μὴ ἔλαδεν" ἀλλ᾽ ὅτι καὶ ἑτέροις ἔδωκεν Ἐξουσίαν τοῦ γενέσθαι τέκνα Θεοῦ. Καὶ ὁ [Ιαῦλος ὁμοίω; ἴδον αὐτὸν λέγε: τῷ Θεῶ. Αὐτὸς δὲ ἀνθρωπινώτερον αἰτεῖ οὕτω λέγων" Ἵνα πᾶν, ὃ δέδωκας αὐτῷ, δῷ αὐτοῖς ζωὴν εἱώνιον. Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀ.1ηθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἱησοῦν Χριστόν. Μόνον ἀ.ἰηθιγὸν Θεὸν, πρὸς ἀντιδιαστολὴν τῶν οὐκ δυτῶν θεῶν φησι. Καὶ γὰρ εἰς τὰ ἔθνη αὑτοὺς πέμπειν ἔμελλεν. Εἰ δὲ οὐκ ἀνέξονται, ἀλλὰ διὰ τοῦτο μόνον ἐκχδάλλουσι τοῦ εἶναι ἀληθινὸν Θεὸν τὸν Υἱὸν, οὕτω προἴόντες καὶ τὸ Θεὸν εἶναι ἐχδάλλουσι. Καὶ γάρ φησι" Τὴν δόξαν τὴν πωρὰ τοῦ μόνου Θεοῦ οὐ ζητεῖτε. Τί οὖν; οὐκ ἔσται Θεὸς ὁ ΥἹός; Εἰ δὲ Θεὸς ὁ Υἱὸς, καὶ μόνου τοῦ Πατρὸς λεγομένου, εὔδηλον ὅτι καὶ ἀληθινὸς, καὶ μόνου ἀληθινοῦ καλουμένου. Τί δέ; ὅταν λέγῃ Παῦλος᾽ Ἢ μόνος ἐγὼ καὶ Βαργάδας; ἄρα ἐχδάλλει τὸν Ἰβαρνάδαν; Οὐδαμῶς" τὸ γὰρ, Μόνος, πρὸς ἀντιδιαστολὴν ἑτέρων χεῖται. Εἰ δὲ οὐκ ἀληθινὸς Θεὸς, πῶς ἀλήθεια; ἐπιπολὺ γὰρ ὁ τοῦ ἀληθινοῦ ἡ ἀλήθεια διαφέρει. Τὸν μὴ ἀληθινὸν ἄνθρωπον εἶναι τί ἐροῦμεν, εἰπέ μοι; οὗχὶ οὐδὲ ἄνθρωπον; Οὕτως. εἰ ἀληθινὸς Θεὸς οὐκ ἔστιν ὁ Υἱὸς, πῶς ἐστι Θεός; πῶς δὲ ἡμᾶς θεοὺς ποιεῖ καὶ υἱοὺς, μὴ ὧν ἀληθής; ᾿Αλλ᾽ ὑπὲρ τούτων ἀχριδέστερον ἡμῖν ἐν ἑτέροι; εἴρηται" διὸ τῶν ἑξῆς ἐχώμεθα. Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. Καλῶς εἶπε, ᾿Επὶ τῆς γῆς" ἐν γὰρ τῷ οὐρανῷ δεδόξαστο, ἕν τε τῇ φύσει τὴν δόξαν ἔχων, καὶ παρὰ τῶν ἀγγέλων προσκυνούμενος. Οὐ τοίνυν περὶ ἐκείνης τῆς δόξης φησὶ, τῆς τῇ οὐσίᾳ αὐτοῦ συγχεχληρωμένης (ἐχείνην γὰρ τὴν δόξαν, κἂν μηδεὶς αὑτὸν δοξάσῃ, μένει πεπληρωμένην ἔχων), ἀλλὰ ταύτην φησὶ τὴν ἀπὸ τῆς τῶν ἀνθρώπων λατρείας γινομένην. Οὐκοῦν καὶ τὸ, Δόξασόν με, τοιοῦτόν ἐστιν. Καὶ ἵνα μάθῃς, ὅτι τοῦτον τὸν τρόπον τῆς δόξης φησὶν, ἄκουσον τῶν ἑξῆς - Τὸ ἔργοκ ἐτελείωσα, ὃ δέδωκάς μοι ἵνα ποιήσω αὐτό. Καίτοι γε ἀρχὴν ἔτι τὸ πρᾶγμα εἶχε, μᾶλλον δὲ οὐδὲ ἀρχήν. Πῶς οὖν λέγει, Ἑτελείωσα; Ἢ ὅτι τὸ ἐμαυτοῦ πᾶν ἐποίησα" ἢ ὅτι τὸ ἐσόμενον ὡς ἤδη γεγενημένον λέγει" ἣ ὃ μάλιστα πάντων ἐστὶν εἰπεῖν, ὅτι τὸ πᾶν ἣν ἤδη γεγενημένον τῷ τὴν ῥίζαν τῶν ἀγαθῶν χαταδι:λῇσθα', ἧ πάντως ἐξ ἀνάγκης ἔμελλον ἕψεσθαι οἱ καρποὶ, καὶ τὸ τοῖς μέλλουσι μετὰ ταῦτα γίνεσθα:, αὐτὸν παρεῖναι καὶ συνεφάπτεσθαι. Διὰ τοῦτο πάλιν συγκαταδατιχῶς φησιν. Ὃ ἔδωκάς μοι. Ἐὶΐ γὰρ δὴ περιἐμενεν ἀκοῦσαι καὶ μαθεῖν, πολὺ ταῦτα τῆς δόξης αὐτοῦ ἀποδέοντα ἂν εἴη. Ὅτι γὰρ ἐξ οἰκείας ἐπὶ τοῦτο γνώμης ἦλθε, πολλαχόθεν δῆλον. Ὡς ὅταν λέγῃ Παῦλος, ὅτι Οὔτως ἠγάπησεν ἡμᾶς, ὥστε παραδοῦναι ἑαυτὸν ὑπὲρ ἡμῶν" καὶ, ξαυτὸν ἐκένωσεν, μορφὴν δούνλου αδώνκαὶ πάλιν, Καθὼς ἠγάπησέ μὲ ὁ Πατὴρ, κἀγὼ ἠγά-. ῆσα ὃ ὑμᾶς. Δόξασόν με σὺ, Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ, ἧἦ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Καὶ ποῦ ἡ δόξα ἐκείνη; ἔστω μὲν γὰρ, παρὰ ἀνθρώποις εἰχότω; ἄξοξος ἣν « διὰ τὸ περικείμενον ἔνδυμα" πῶς καὶ παρὰ Θεῷ δοξασθῆναι ζητεῖ; Τί οὖν ἐνταῦθά φησι; Περὶ τῆς οἰκονομίας ὁ λόγος" ἐπεὶ οὔπω δεδόξαστο τῆς σαρκὸς ἡ φύσις, οὐδὲ ἀφϑαρσίας ἀπολαύσασα, οὔτε τοῦ θρόνου χοινωνήσασα τοῦ βασιλικοῦ. Διὰ τοῦτο οὐκ εἶπεν, Ἐπὶ τῆς γῆς, ἀλλὰ, Παρὰ σοί. Ὑ΄. Ταύτης καὶ ἡμεῖς ἀπολαυσόμεθα τῆς δόξης κατὰ τὸ ἡμέτερον μέτρον, ἐὰν νήφωμεν. Διὰ τοῦτο καὶ Παῦλός φησιν" Εἴπερ συμπάσχωμεν ἵνα καὶ συνδοξασθῶμεν. Μυρίων ἄρα ἄξιοι δακρύων οἱ, τοσαύτης προκειμένης δόξης, δικ νωθείαν καὶ ὕπνον ἐπιθουλεύοντες ἑαυτοῖς" καὶ εἰ γέεννα μὴ ἦν, ἀθλιώτερο! πάντων, οἷς βασιλεῦ-᾿ σαι παρὸν καὶ συνδοξασθῆναι τῷ Υἱῷ τοῦ Θεοῦ, τοσούτῶν ἑαυτοὺς ἀποστεροῦντες ἀγαθῶν. Εἰ γὰρ χαταχοπῆναι ἔδει, εἰ γὰρ μυρίους ἀποθανεῖν θανάτους, εἰ μυρίας ἐπιδοῦναι ψυχὰς, καὶ τοσαῦτα σώματα καθ᾽ ἑκάστην ἡμέραν" οὐκ ἔδει τοσαῦτα ὁ ὑποστῆναι ὑπὲρ τοσαύτης δόξης; Νῦν δὲ οὐδὲ χρημάτων καταφρονοῦμεν, ὧνπερ ὕστερον καὶ ἄκοντες ἀποστησόμεθα" οὐ καταφρονοῦμεν χρημάτων, τῶν μυρίοις ἡμᾶς περιδαλλόντων κακοῖς, τῶν ἐνταῦθα μενόντων, τῶν οὐκ ἡμῶν. Τὰ γὰρ οὐκ ἡμῶν διοιχοῦμεν, κἂν πατρῷα ἔχωμεν. Ὅταν δὲ καὶ γέεννα προσῇ, καὶ σκώληξ ἀτελεύτητος, καὶ ἄσδεστον πῦρ, καὶ βρυγμὸς ὀδόντων: πῶς οἴσομεν ταῦτα : εἰπέ μοι. Μέχρι τίνος οὐ διαδλέπομεν, ἀλλ᾽ εἰς μάχας καῦημερινὰς, καὶ φιλονεικίας, καὶ λόγους ἀνονήτους τὸ πᾶν δαπανῶμεν, τὴν γῆν τρέφοντες, τὸ σῶμα πιαίνοντες, καὶ τῆς ψυχῆς ἀμελοῦντες, τῶν μὲν ἀναγκαίων οὐδένα ποιούμενοι λόγον, τῶν δὲ περιττῶν καὶ ἀνονήτων πολλὴν τὴν φροντίδα; Καὶ λαμπροὺς μὲν οἰχοδομοῦμεν τάφους, καὶ ὠνούμεθα πολυτελεῖς οἰκίας, καὶ παντοδαπῶν οἰκετῶν ἀγέλας περισύρομεν, καὶ οἰκονόμους διαφόρους ἐπινοοῦμεν, ἀγρῶν, οἰκιῶν, χρημάτων ἄρχοντας, καὶ ἄρχοντας ἀρχόντων καθιστῶντες" τῆς δὲ ψυχῆς ἢρημωμένης οὐδεὶς ἡμῖν λόγος. Καὶ τί τούτων ἔσται τὸ πέὲρας; οὐκὶ μίαν γαστέρα πληροῦμεν; οὐκὶ ἕν σῶμα περιδάγλομεν; τίς ὁ πολὺς τῶν πραγμάτων θόρυδος; τί δήποτε, καὶ διατί τὴν ψυχὴν ες, ἣν ἐλάχομεν ἴ, χαταχόπτομεν, σπαράττημεν εἰς τὴν τῶν τοιούτων λειτουργίαν, χαλεπὴν ἑαυτοῖς ἐπινοοῦντες δουλείαν; Ὃ γὰρ πολλῶν δεόμενος, πολλῶν δοῦλός ἐστι, κἂν δοχῇ κρατεῖν) τούτων. Ἐπεὶ καὶ τῶν οἰκετῶν δοῦλός ἐστιν ὁ δεσπότης, καὶ θεραπείας ἕτερον εἰσφέρει τρόπον μείζονα" καὶ ἄλλως δὲ δοῦλος, χωρὶς ἐχείνων οὐκ εἰς ἀγορὰν ἐμδαλεῖν τολμῶν. οὐκ εἰς βαλανεῖον, οὐκ εἰς ἀγρόν δ: οὗτο! δὲ πολλάκις χωρὶς ἐχείνου πανταχοῦ περιίασιν. ᾿Αλλ' ὁ δοκῶν εἶναι κύριος, ἂν μὴ παρῶσιν οἱ δοῦλοι, οὐ τολμᾷ προελθεῖ» οἴκοθεν, ἀλλὰ κἂν προχύψῃ τῆς οἰκίας μόνος, καταγέλαστον ἑαυτὸν εἶναι νομίζει. Τάχα τινὲς γελῶσιν ἡμᾶ; ταῦτα λέγοντας" ἀλλὰ δι᾽ αὐτὸ μὲν τοῦτο μυρίων δακρύων ἄξιοι ἂν εἶεν. Ὅτι γὰρ δουλεία τοῦτο, ἡδέως ἄν σε ἐροίμην" ἐθδούλου δεῖσθαι τοῦ τὸν ψωμὸν τῷ στόματί σου προστιθέντος, ἣ τὴν κύλιχα τοῖς χείλεσι προσάγοντος; οὐκὶ δακρύων ἐνόμιζες ἀξίαν εἶναι τὴν διακονίαν ταύτην; Τί δὲ, εἰ βασταζόντιυν τινῶν ἐδέου πρὸς τὸ βαδίζειν διηνεκῶς, οὐκ ἂν σεαυτὸν ἐλεεινὸν καὶ ἀθλιώτερον ταύτῃ πάντων ἐνόμισας; Οὐκοῦν καὶ νῦν οὕτω διακεῖσθαι ἔδει. Οὐδὲν γὰρ διαφέρει, εἴτε ὑπὸ ἀλόγων, εἴτε ὑπὸ ἀνθρώπων ταῦτά τις πάσχει. Τί δὲ, εἰπέ μοι, οὐκὶ καὶ ταύτῃ διεστήκασιν ἡμῶν οἱ ἄγγελοι, ὅτι οὐ δέονται ὅσων ἡμεῖς; Οὐκοῦν ὅσιρ μὲν ἂν ἐλαττόνων δεόμεθα, τοσούτῳ πρὸς ἐχείνου; ὁδεύγμεν᾽ ὅσῳ δὲ ἂν πλειόνων, τοσούτῳ πρὸς πὸν ἐπίκηρον τοῦτον χαταπίπτομεν βίον. Καὶ ἵνα μάθῃ;, ὅτι ταῦτα οὕτως ἔχει, ἐρώτησον τοὺς γεγηρακότας ποῖον μαχαρίζουσι βίον, τὸν ὅτε ἐχρατοῦντο μάτην, ἣ τὸν ὅτε αὐτῶν κρατοῦσι νῦν; Διὰ γὰρ τοῦτο αὐτοὺς Ἀ ἐχείναυς ἐκαλέσαμεν, ἐπειδὴ οἱ ἐν νεότητι μεθύοντες οὐδὲ ἴσασι τῆς δουλείας τὴν ὑπερδολήν. Τί δὲ οἱ πυρέττοντες ἱ, ὅταν πολλὰ διψῶντες πολλὰ πίνωσι καὶ πολλῶν δέωνται, ἢ ὅταν ὑγιάναντες ἀπαλλαγῶσι τῆς ἐπιθυμίας, ἑαυτοὺς μαχαρίξουσιν; Ὁρᾷς, ὅτι πανταχοῦ τὸ πολλῶν δεῖσθαι ἐλεεινὸν, καὶ πόῤῥω φιλοσοφίας, καὶ δουλείας καὶ ἐπιθυμία: ἐπίτασις; Τί τοίνυν ἑχόντες ἐπιτείνοχεν ἑαυτοῖς ἀθλιότητα; Εἰπὲ γάρ μοι, εἴ γε ἦν χωρὶς στέγης καὶ τοίχων μηδὲν βλαπτόμενον οἰκεῖν, οὐκ ἂν εἴλου τοῦτο μᾶλλον; τίνος οὖν ἕνεκεν τὰ σύμδολα τῆς ἀσθενείας ἐπιτείνεις; Οὐ διὰ τοῦτο τὸν ᾿Αδὰμ μακαρίζομεν, ὅτι οὐδενὸς ἐδεῖτο, οὐκ οἰκημάτων, οὐκ ἐνδυματων; Ναὶ, φησίν’ ἀλλὰ νῦν ἐν χρείᾳ καθεστήκαμεν. Τί τοίνυν τὴν χρείαν αὔξομεν; Ἐΐ γὰρ πολλοὶ καὶ τῶν «ἧς χρείας πολλὰ περικόπτουσι (δούλους λέγω, καὶ οἰκήματα, καὶ χρήματα), τίνα ἂν ἔχοιμεν ἀπολογίαν, «τὴν χρείαν ὑπερδαίνοντες; “Ὅσῳ ἂν πλείονα περιδάλλῃ, τοσούτῳ δουλιχώτεοος γέγονας. Ὅσῳ γὰρ ἂν πλειόνων δεηθῇς, τοσούτῳ τὴν ἐλευθερίαν ἐπετέμου Δ. Ἧ μὲν γὰρ ἀχριδὴς ἐλευθερία, τὸ μηδενὸς ὅλως δεῖσθαι" ἡ δὲ μετ᾽ ἐχείνην, τὸ ὀλίγων δεῖσθαι, ἣν ἄγγελοι μάλιστα ἔχουσι καὶ οἱ τούτων υἱμηταί. Τὸ δὲ καὶ ἐν θνητῷ σώματι μένοντας κατορθῶσαι τοῦτο, ἐννόησον ἡλέίχον ἔχει τὸν ἔπαινον. Τοῦτο καὶ ὁ Παῦλος ἔλεγε Κορινθίοις γράφων" τᾶ Ἐγὼ δὲ ὑμῶν φείδομαι" χοὶ, Ἵνα μὴ θλέψιν τῇ σαρνὶ ἕξωσιν οἱ τοιοῦτοι. Διὰ τοῦτο χρήματα λέγεται, ἵνα χρώμεθα εἰς δέον, οὐκ ἵνα φυλάττωμεν καὶ χατορύττωμεν' τοῦτο γὰρ οὐκ ἔστι κτήσασθαι, ἀλλὰ χτηθῆναι. Εἰ γὰρ τοῦτο μέλλοιμεν σκοπεῖν, ὅπως αὐτὰ πολλὰ ποιήσαιμεν, οὐκ ἵνα ἀπολαύσωμεν εἰς δέον, ἀνέστραπται ἡ τάξις, καὶ ἐκεῖνα ἡμᾶς κέκτηται, οὐκ ἡμεῖς ἐκεῖνα. ᾿Απαλλαγῶμεν τοίνυν τῆς χαλεπῆς ταύτης δουλείας, καὶ γενώμεθά ποτε ἐλεύθεροι. Τί μυρίους ἑαυτοῖς ἐπινοοῦμεν καὶ ποικίλους δεσμούς; Οὐκ ἀρκεῖ σοι: τῆς φύσεως ὁ δεσμὸὺξ, καὶ τῆς ζωῆς ἡ ἀνάγκη, καὶ ὁ τῶν μυρίων πραγμάτω" ὄχλος" ἀλλὰ καὶ ἕτερα σεαυτῷ πλέχεις δίκτυα, καὶ τοῖς ποσὶ περιδάλλεις; Καὶ πότε ἐπιλήψῃ τοῦ οὐρανοῦ, καὶ πρὸς τὸ ὕψος στῆνα: ν ἐκεῖνο δυνήσῃ; ᾿Αγαπητὸν γὰρ, ἀγχπητὸν, πάντα ταῦτα διαχόψαντα τὰ σχοινία ναι ἐπιλαδέσθαι τῆς ἄνω πόλεως" τοσαῦτα ἕτερά ἐστι τὰ κωλύματα᾽ ἅπερ ἵνα νικήσωμεν ἅπαντα, τἧς εὐτελείας ἐχώμεθα. Οὕτω γὰρ ἐπιληψόμεθα καὶ τῆς αἰωνίου ζωῆς, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

And what is “all flesh”? For certainly not all believed. Yet, as far as his part went, all believed; and if they did not attend to what was said, the blame is not the teacher's, but that of those who did not receive it. “That he may give eternal life to all whom you have given him.” And if here too he speaks in a more human way, do not marvel. For he does this for the reasons already stated, and always guarding against saying anything great about himself, since this offended his hearers, because they did not yet imagine anything great about him. John, at any rate, when he speaks in his own person, does not do so, but leads the discourse up to what is loftier, saying, “All things came into being through him, and without him nothing came into being,” and that he was life, and that he was light, and that he came to his own; not that he did not have authority unless he received it, but that he even gave others “authority to become children of God.” And Paul likewise says that he is equal to God. But he himself asks in a more human way, saying, “That he may give eternal life to all whom you have given him. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” He says “the only true God” in distinction from those who are not gods. For he was going to send them to the Gentiles. But if they will not accept this, but for this reason alone exclude the Son from being true God, going on so they will exclude him from being God at all. For he says, “You do not seek the glory that comes from the only God.” What then? Will the Son not be God? But if the Son is God although the Father alone is so called, it is clear that he is also true, although the Father alone is called true. And what? When Paul says, “Or is it only I and Barnabas?” does he exclude Barnabas? Not at all; for “only” is set in distinction from others. And if he is not true God, how is he the truth? For truth far surpasses what is true. What shall we say, tell me, of one who is not a true human being? Not even a human being, surely. So if the Son is not true God, how is he God? And how does he make us gods and sons, if he is not true? But these things have been discussed more exactly by us elsewhere; therefore let us keep to what follows. “I have glorified you on the earth.” He rightly said, “on the earth”; for in heaven he had been glorified, having the glory in his nature and being worshiped by the angels. So he does not speak of that glory, which is allotted to his essence (for that glory he has in its fullness even if no one glorifies him), but of this which comes from the worship of human beings. So “Glorify me” too is of this kind. And that you may learn that he means this manner of glory, hear what follows: “I have accomplished the work that you gave me to do.” And yet the thing still had only its beginning, or rather not even a beginning. How then does he say, “I have accomplished”? Either that I have done all my part; or he speaks of what will be as already done; or, what one may say above all, that the whole was already done because the root of the good things had been laid down, from which the fruits were necessarily to follow, and because he himself was present at and took part in what was to happen afterward. This is why again he says by condescension, “that you gave me.” For if he had waited to hear and learn, this would fall far short of his glory. For that he came to this of his own will is clear from many places. As when Paul says, “He so loved us as to give himself up for us,” and, “He emptied himself, taking the form of a servant”; and again, “As the Father has loved me, so have I loved you.” “Glorify me, Father, with yourself, with the glory that I had with you before the world was.” And where is that glory? Granted that among human beings he was reasonably without glory, because of the garment he had put on; how does he seek to be glorified with God too? What then does he say here? The discourse is about the dispensation; since the nature of the flesh had not yet been glorified, nor had it enjoyed incorruption, nor shared the royal throne. This is why he did not say, “on the earth,” but “with you.” 

We too shall enjoy this glory according to our measure, if we are sober. This is why Paul too says, “If indeed we suffer with him, that we may also be glorified with him.” Worthy of countless tears, then, are those who, when such glory is set before them, plot against themselves through sloth and sleep; and if there were no hell, they would be the most wretched of all, who, when they could reign and be glorified with the Son of God, deprive themselves of such goods. For if we had to be cut in pieces, if we had to die countless deaths, if we had to give up countless lives and as many bodies every day, should we not undergo so much for such glory? But as it is, we do not even despise money, which later we shall give up even against our will; we do not despise money, which surrounds us with countless evils, which remains here, which is not ours. For we are stewards of what is not ours, even if we have it from our fathers. But when hell too is added, and the worm that does not end, and the unquenchable fire, and the gnashing of teeth, how shall we bear these, tell me? How long shall we not see clearly, but spend everything on daily battles and quarrels and useless words, feeding the earth, fattening the body, and neglecting the soul, taking no account of necessary things, but taking great thought for superfluous and useless ones? And we build splendid tombs, and buy costly houses, and drag about herds of servants of every kind, and devise stewards of various sorts, setting overseers of fields, houses, and money, and overseers over the overseers; but of our soul left desolate we take no account. And what will be the end of these things? Do we not fill one belly? Do we not clothe one body? What is the great tumult of affairs? Why and for what do we cut up and tear the soul that we have received, in the service of such things, devising a harsh slavery for ourselves? For the one who needs many things is the slave of many things, even if he seems to rule them. For the master is the slave of his household servants too, and brings in another, greater form of service; and he is a slave in another way also, not daring to go into the marketplace without them, nor to the bath, nor to the country; but they often go about everywhere without him. But the one who seems to be master, if the slaves are not present, does not dare to go out of the house; and if he even peeps out of the house alone, he thinks himself ridiculous. Perhaps some laugh at us for saying these things; but for this very reason they would be worthy of countless tears. For that this is slavery, I would gladly ask you: if you needed a slave to put the morsel to your mouth, or bring the cup to your lips, would you not think this service worthy of tears? And what if you constantly needed some to carry you in order to walk, would you not think yourself pitiable and more wretched than all for this? So now too we ought to be so disposed. For it makes no difference whether one undergoes these things from irrational creatures or from human beings. And tell me, do not the angels differ from us in this too, that they do not need as much as we? So the fewer things we need, the more we journey toward them; and the more, the more we fall down to this perishable life. And that you may learn that this is so, ask the old what kind of life they count blessed: that when they were vainly mastered, or that when they now master [their passions]? For this is why we called on them, since those drunk with youth do not even know the excess of the slavery. And what of those in fever, when, very thirsty, they drink much and need much, or when, having recovered, they are freed from the craving—when do they count themselves blessed? Do you see that everywhere needing many things is pitiable and far from wisdom, and an increase of slavery and desire? Why then do we willingly increase our wretchedness? For tell me, if it were possible to live without roof and walls and take no harm, would you not rather choose this? Why then do you multiply the tokens of weakness? Do we not count Adam blessed for this, that he needed nothing, neither houses nor clothing? “Yes,” someone says, “but now we are in need.” Why then do we increase the need? For if many cut off much even of what need requires (I mean slaves and houses and money), what defense could we have, overstepping need? The more you surround yourself with, the more slavish you have become. For the more things you need, the more you have cut off your freedom. For perfect freedom is to need nothing at all; and the next after it is to need few things, which the angels above all have, and their imitators. And to achieve this while remaining in a mortal body, consider how great praise it has. Paul too said this, writing to the Corinthians: “But I would spare you,” and, “Such will have affliction in the flesh.” This is why money (chrēmata) is so called, that we may use (chrēsthai) it as is needful, not that we may guard and bury it; for this is not to possess but to be possessed. For if we are going to look to this, how we may make it much, not how we may enjoy it as is needful, the order is overturned, and it possesses us, not we it. Let us then be freed from this harsh slavery, and become free at last. Why do we devise for ourselves countless bonds of every kind? Is the bond of nature not enough for you, and the necessity of life, and the crowd of countless affairs, but do you weave other nets for yourself and throw them around your feet? And when will you lay hold of heaven, and be able to stand on that height? For we may be content, content indeed, if, having cut through all these ropes, we can lay hold of the city above; so many other hindrances are there. That we may overcome them all, let us hold to simplicity. For so we shall lay hold also of eternal life, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- John 17:2: quotation, high confidence
- John 1:3: quotation, high confidence
- John 1:4: allusion, high confidence
- John 1:9: allusion, high confidence
- John 1:11: allusion, high confidence
- John 1:12: quotation, high confidence
- Phil 2:6: allusion, medium confidence
- John 17:3: quotation, high confidence
- John 5:44: quotation, high confidence
- 1 Cor 9:6: quotation, high confidence
- John 14:6: allusion, medium confidence
- John 17:4: quotation, high confidence
- Gal 2:20: quotation, medium confidence
- Eph 5:2: quotation, medium confidence
- Phil 2:7: quotation, high confidence
- John 15:9: quotation, high confidence
- John 17:5: quotation, high confidence
- Rom 8:17: quotation, high confidence
- Mark 9:48: allusion, high confidence
- Matt 8:12: allusion, medium confidence
- Gen 2:25: allusion, medium confidence
- 1 Cor 7:28: quotation, high confidence

### Translation notes

- Quotations: John 17:2–5; John 1:3–4, 9, 11–12; John 5:44; 1 Cor 9:6; Gal 2:20 (with Eph 5:2); Phil 2:7; John 15:9; Rom 8:17; Mark 9:48; 1 Cor 7:28. Allusions: Phil 2:6; John 14:6; Gen 2:25.
- Lines are lost in the scan where Migne's Latin column intrudes; leaked apparatus removed by logged corrections. The argument that the Son is true God against those who exclude him (the Anomoeans) is translated as written. Chrysostom's wordplay on chrēmata (money) and chrēsthai (to use) is noted in the translation.

### Citation (SBL)

Chrysostom, Hom. Jo. 80.2 (PG 59:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/80-2).

## Homily 81.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/81-1/#p-81-1
- Source: PG 59:470
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ has made the Father's name known to the disciples given him; that all the Father's things are the Son's and the Son's the Father's shows their equality, and “you gave me” is said by condescension.

### Greek text

Ἑρανόρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, οὗς ἔδωκἀς μοι ἐκ κόσμου. Σοὶ ἦσαν, καὶ ἐμοὶ αὑτοὺς ἔδωκας, καὶ τὸν «16γον σου τετηρήκασι. Μεγάλης βουλῆς ᾽Αγγελος λέγεται: ὁ ΥἹὺς τοῦ Θεοῦ, τῶν τε ἄλλων ἕνεκεν ὧν ἐδίδαξε, καὶ προηγουμένως ὅτι τὸν Πατέρα εἰς ἀνθρώπους κατήγγειλε: ὅπερ οὖν καὶ νῦν φησιν: 'Εφαγέρωσά σου τὸ “ὄνομα τοῖς ἀνγθρώποις. Εἰπὼν γὰρ, ὅτι Ἐτελείωσά σου τὸ ἔργον, ἐπεξἡγεῖται πάλιν αὐτὸ, λέγων ποῖον ἔργον. Καὶ μὴν δῆλον ἣν τὸ ὄνομα. Καὶ γὰρ ὁ Ἡσαῖας φησίν: τὸν Θεὸν τὸν ἀληθινόν. ᾿Αλλ᾽ ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν λέγω, ὅτι εἰ καὶ δῆλον ἦν, ἀλλ᾽ Ἰουδαίοις, καὶ οὐδὲ τούτοις πᾶσι" νυνὶ δὲ περὶ τῶν ἐθνῶν φησι. Καὶ οὐ τοῦτο μόνον δηλοῖ, ἀλλ᾽ ὅτι καὶ Πατέρα αὖτὸν ἔγνωσαν. Οὐκ ἔστι δὲ ὅμοιον μαθεῖν, ὅτι δημιουργὸς ἔστι, καὶ ὅτι ΥἹὸν ἔχει. Ἐφανέρωσε δὲ αὐτοῦ τὸ ὄνομα καὶ διὰ λόγων, καὶ διὰ πραγμάτων. Οὗς ἔδωκάς μοι ἐκ τοῦ κόσμου. “Ὥσπερ ἀνωτέρω φησίν’ Οὐδεὶς ἔρχεται πρός με, ἐὰν μὴ ἦ δεδομένον αὐτῷ" καὶ, Ἐὰν μὴ δλκύσῃ αὐτὸν ὁ Πατὴρ μου" οὕτω καὶ ἐνταῦθα, Οὖς ἔδωκάς μοι. Καὶ μὴν αὐτός φησιν ὁδὸν εἶναι ἑαυ πόν. Ὅθεν δῆλον, ὅτι δύο ἐνταῦθα κατασκευάζει διὰ τῶν εἰρημένων, ὅτ! τε οὐκ ἐναντίος τῷ Πατρὶ, καὶ ὅτι βούλημα αὐτοῦ τὸ πιστεῦσαι αὐτοὺς τῷ ΥἹῷ. Σοὶ ἦσαν, καὶ ἐμοὶ αὑτοὺς δέδωκας. Ἐνταῦθα βούλεται διδάξαι σφόδρα ἀγαπώμενον παρὰ τοῦ Πατρός. Ἐπεὶ ὅτι γε οὐκ ἐδεήθη τοῦ λαθεῖν αὐτοὺς, δῆλον ἐκεῖθεν " αὐτὸς αὐτοὺς καὶ ἐποίησεν, αὐτὸς αὐτῶν προνοεῖ διηνεκῶς. Πῶς οὖν αὑτοὺς ἔλαθεν; ᾿Αλλ᾽ ὅπερ ἔφην, τοῦτο δηλοῖ τὴν πρὸς τὸν Πατέρα ὁμόνοιαν. Ἐὶ δὲ ἀνθρωπίνως τις βούλοιτο αὐτὸ ἐξετάζειν, καὶ οὕτως ὡς; εἴρηται, οὐκέτι ἔσονται τοῦ Πατρός. Εἰ γὰρ ὅτε ὁ Πατὴρ αὑτοὺς εἶχεν, οὐκ εἶχεν αὐτοὺς ὁ Υἱὸς, εὔδηλον ὅτι καὶ ὅτε ἔδωκεν αὐτοὺς τῷ Υἱιῷ, αὐτὸς ἀπέστη τῆς δεσποτείας" καὶ τὸ ἀτοπώτερον πάλιν. Εὐρεθήσονται γὰρ, ἡνίχα μὲν ἦταν παρὰ τῷ Πατρὶ, ἀτελεῖς ὄντες " ὅτε δὲ πρὸς τὸν Υἱὸν ἦλθον, τότε ζνόμενοι τέλειοι, ᾿Αλλὰ γέλως ταῦτα καὶ εἰπεῖν, Τί οὖν διὰ τούτου δηλοῖ; Ὅτι ἃ καὶ αὐτῷ δέδοχτο τὸ πιστεύειν αὐτοὺς τῷ ΥἹῷ. Καὶ τὸν «1όγον σου τετηρήχαωσι, καὶ γῦν ἔγνωσαν ὅτι πάντα, ἃ ἔδωκάς μοι, παρὰ σοῦ ἦσαν. Πῶς τὸν λόγον σου ἐτήρησαν; Τῷ ἐμοὶ πιστεῦσαι καὶ μὴ προσέχειν τοῖς Ἰουδαίοις. Ὁ γὰρ πιστεύων αὐτῷ, φησὶν, ᾿Εσφράγισεν ὅτι ὁ Θεὸς ἀιιηθής ἐστι. Τινὲς μὲν γὰρ λέγουσιν, ὅτι Νῦν ἔγνων ὅτι πάντα, ὅσα δέδωχ ἀς μοι, παρὰ σοῦ ἔστιν" ἀλλ᾽ οὐκ ἂν ἔχοι τοῦτο λόγον. Πῶς γὰρ ἔμελλεν ἀγνοεῖν ὁ Υἱὸς τὰ τοῦ Πατρός; ᾿Αλλὰ περὶ τῶν μαθητῶν εἴρηται. Ἐξ οὗ γὰρ αὐτὰ εἶπον, φησὶν, ἔμαθον ὅτι πάντα ὅσα ἔδιυχάς μοι, παρὰ σοῦ ἐστιν " οὖδὲν ἀλλότριον, οὐδὲν ἴδιον ἐμοὶ παρὰ σοί Ρ. Τὸ γὰρ ἴδιον ὡς ἐπ᾽ ἀλλοτρίῳ τὰ πολλὰ τίθησιν. ΓἜγνωσαν οὖν ὅτι πάντα, ὅσα ἂν διδάξω, σά ἐστι καὶ διδάγματα καὶ δόγματα. Καὶ πόθεν ἔμαθον; ᾿Απὸ τῶν ῥημάτων τῶν ἐμῶν' οὕτω γὰρ καὶ ἐδίδασκον. Καὶ οὐ τοῦτο μόνον, ἀλλ᾽ ὅτι καὶ Παρὰ σοῦ ἐξῆλθον " τοῦτο γὰρ διὰ παντὸς ἐσπούδασε κατασκευάσαι Εὐαγγελίου, Ἑγὼ περὶ αὑτῶν ἐρωτῶ. Τί λέγεις; ὡς ἀγνοοῦντα τὸν Πατέρα διδάσκεις; ὡς πρὸς ἄνθρωπον οὐκ εἰδότα διαλέγῃ; Τί οὖν βούλεται αὕτη ἡ διαίρεσις; Ὁρᾷς ὅτι δι᾽ οὐδὲν ἕτερον ἡ εὐχὴ γίνετα:, ἀλλ᾽ ἵνα μάθωσι τὴν ἀγάπην, ἣν ἔχει εἰς αὐτούς; Ὁ γὴρ μὴ μόνον τὰ παρ᾽ αὐτοῦ ς παρασχὼν, ἀλλὰ καὶ ἕτερον ἐπὶ τοῦτο παρακαλῶν, πλείονα δείκνυσ: τὸν πόθον. Τί οὖν ἐστι, Περὶ τούτων ἐρωτῶ; Οὐκ ὑπὲρ παντὸς τοῦ κόσμου, φησὶν, ἀ.1.1 ὑπὲρ ὧν ἔδωκάς μοι. Συνεχῶς τίθησι τὸ, Ἔδωκας, ἵνα μάθωσιν, ὅτι τῷ Πατρὶ τοῦτο δοκεῖ. Εἶτα ἐπειδὴ συνεχῶς εἶπε, Σοί εἰσι, καὶ σὺ μοι αὐτοὺς ἔδωκας, ἀναιρῶν τὴν πονηρὰν ὑποψίαν, ἵνα μὴ τις νομίσῃ πρόσφατον αὐτοῦ εἶναι τὴν ἀρχὴν, καὶ νῦν αὐτοὺς εἰληφένα:, τί φησι; Τὰ ἐμὰ πάντα σά ἐστι, καὶ τὰ σὰ ἐμὰ, καὶ δεδόξασμαι ἐν αὐτοῖς. Εἶδες ἰσοτιμίαν; Ἵνα γὰρ μὴ, ἀκούων, ὅτι “Εδωκάς μοι, νομίσῃς αὐτοὺς ἀλλοτριοῦσθαι τῆς τοῦ Πατρὸς ἐξουσίας, ἣ πρὸ τούτου τῆς τοῦ Υἱοῦ, ἀμφότερα ἀνεῖλεν, εἰπὼν ἅπερ εἶπεν ὡσανεὶ ἔλεγε" Μήτε ἀκούων, ὅτι Ἐμοὶ αὐτοὺς ἔδωκας, νομίσῃς αὑτοὺς ἀλλοτρίους εἶναι τοῦ Πατρὰς ( τὰ γὰρ ἐμὰ, αὐτοῦ ἐστι)" μήτε ἀκούων, ὅτι Σοὶ ἦσαν, νομίσῃ; ἀλλοτρίους αὐτοὺς εἶναι ἐμοῦ " τὰ γὶρ αὐτοῦ, ἐμά ἐστιν. Ὥστε τὸ, “Εδωκας, συγχαταθάσεως μόνης ἕνεκεν εἴρηται. ἽΔπερ γὰρ ὁ Πατὴρ ἔχε', τοῦ Υἱοῦ ἐστι" καὶ ἅπερ ὁ Υἱὸς ἔχει, τοῦ Πατρός. Τοῦτο δὲ οὐδὲ ἐπὶ Υἱοῦ κατὰ ἄνθρωπον δύναται λέγεσθει, ἀλλ᾽ ἐπειδὴ μείζονός ἐστιν. Τὸ μὲν γὰρ « τοῦ ἐλάττονος, ὅτι τοῦ μείζονός ἐστι, παντί που δῆλον" τὸ ὃΣ ἔμπαλιν, οὐκέτι. Ἐνταῦθα δὲ ἀντιστρέφει, ἡ δὲ ἀντιστροφὴ τὴν ἰσότητα δηλοῖ. Τοῦτο καὶ ἀλλαχοῦ δηλῶν ἔλεγε" Πίντα τὰ τοῦ Πατρός μου, ἐμά ἐστι, περὶ γνώσεως διαλεγόμενος " τὸ δὲ, “Εδωκάς μοι, καὶ ὅσα τοιαῦτα, ἵνα δείξη, ὅτι οὐκ ὡς ἀλλότριος ἐλθὼν αὐτοὺ: ἐπεσπάσατο, ἀλλὰ τοὺς ἰδίους ἔλαδεν. Εἶτα καὶ τὴν αἰτίαν τίθητι καὶ ἀπό. ὄδξειξιν, λέγων ᾿ Καὶ δεδόξασμαι ἐν αὐτοῖς " τουτέστιν, Ἢ ὅτι ἐξουσίαν αὐτῶν ἔχω, ἣ ὅτι δοξάτουσιν ἐμὲ, σοὶ πιστεύοντες καὶ ἐμοὶ, καὶ δοξάσουσιν ὁμοίω:. Εἰ δὲ οὐκ ὁμοίως δεδόξασται: ἐν αὑτοῖς, οὐκέτι αὐτοῦ ἐστι τὰ ἐχείνου. Οὐδεὶς γὰρ ἐν οἷς οὐκ ἔχει ἐξουσίαν διξάξεται.

### English translation (Claude)

“I have manifested your name to the people whom you gave me out of the world. They were yours, and you gave them to me, and they have kept your word.” The Son of God is called the Angel of great counsel, both for the other things he taught and above all because he proclaimed the Father to human beings; which he now says too: “I have manifested your name to the people.” For having said, “I have accomplished your work,” he explains again what work. And yet the name was known. For Isaiah too says … “the true God.” But what I have often said I say now too: even if it was known, it was to Jews, and not even to all of them; but here he speaks about the Gentiles. And he shows not only this, but also that they knew him as Father. And it is not the same to learn that he is Creator and that he has a Son. And he manifested his name both by words and by deeds. “Whom you gave me out of the world.” As he says above, “No one comes to me unless it is given him,” and, “unless my Father draws him,” so here too, “whom you gave me.” And yet he himself says that he is the way. From this it is clear that he establishes two things here by what is said: that he is not opposed to the Father, and that it is the Father's will that they believe in the Son. “They were yours, and you gave them to me.” Here he wishes to teach that he is greatly loved by the Father. For that he did not need to receive them is clear from this: he himself made them, he himself provides for them continually. How then did he receive them? But, as I said, this shows his oneness of mind with the Father. And if someone wished to examine it in a human way, and as it is said, they will no longer be the Father's. For if, when the Father had them, the Son did not have them, it is clear that when he gave them to the Son, he gave up his own lordship; and again the more absurd thing: they will be found imperfect while they were with the Father, but becoming perfect when they came to the Son. But these things are laughable even to say. What then does he show by this? That it was his resolve too that they believe in the Son. “And they have kept your word, and now they have known that everything that you have given me is from you.” How did they keep your word? By believing in me and not attending to the Jews. For “whoever believes in him,” it says, “has set his seal that God is true.” Some say, “Now I have known that everything you have given me is from you”; but this would make no sense. For how could the Son be ignorant of the things of the Father? But it is said of the disciples. For since I said these things, he says, they have learned that everything you have given me is from you; nothing foreign, nothing of my own beside you. For he often uses “of my own” as of something foreign. So they knew that everything I teach is yours, both teachings and doctrines. And from where did they learn? From my words; for so I also taught. And not only this, but also that “I came out from you”; for this he was eager to establish throughout the gospel. “I ask on their behalf.” What are you saying? Do you teach the Father as though he were ignorant? Do you converse as with a man who does not know? What then does this distinction mean? Do you see that the prayer is made for no other reason than that they may learn the love he has for them? For the one who not only gives what is his own but also calls on another for this shows greater longing. What then is “I ask on their behalf”? Not on behalf of the whole world, he says, but on behalf of those whom you have given me. He continually sets down “you have given,” so that they may learn that this seems good to the Father. Then, since he had continually said, “They are yours, and you gave them to me,” removing the evil suspicion, so that no one might think his rule recent and that he had received them now, what does he say? “All mine are yours, and yours are mine, and I have been glorified in them.” Do you see equality of honor? For so that you may not, on hearing “You gave me,” think them estranged from the Father's authority, or before this from the Son's, he removed both, saying what he said; as if he were saying, Neither, on hearing “You gave them to me,” think them strangers to the Father (for what is mine is his); nor, on hearing “They were yours,” think them strangers to me; for what is his is mine. So “you have given” was said for the sake of condescension alone. For what the Father has is the Son's, and what the Son has is the Father's. And this cannot be said of a son in human terms, but because it belongs to a greater [equality of honor]. For that what belongs to the lesser belongs to the greater is plain to everyone; but the converse is no longer so. But here he reverses it, and the reversal shows equality. Showing this elsewhere too he said, “All that my Father has is mine,” speaking about knowledge. And “You gave me” and all such sayings are to show that he did not come as a stranger and draw them to himself, but received his own. Then he also sets down the reason and the proof, saying, “And I have been glorified in them”; that is, either that I have authority over them, or that they will glorify me, believing in you and in me, and will glorify us alike. And if he has not been glorified in them alike, what is the Father's is no longer his. For no one is glorified in those over whom he has no authority.

### Scripture references

- John 17:6: quotation, high confidence
- Isa 9:6 (9:5 LXX): quotation, high confidence
- John 17:4: quotation, high confidence
- Isa 65:16: allusion, low confidence
- John 6:65: quotation, high confidence
- John 6:44: quotation, high confidence
- John 14:6: allusion, high confidence
- John 17:7: quotation, high confidence
- John 3:33: quotation, high confidence
- John 17:8: quotation, high confidence
- John 17:9: quotation, high confidence
- John 17:10: quotation, high confidence
- John 16:15: quotation, high confidence

### Translation notes

- Quotations: John 17:6–10; Isa 9:6 (LXX, “Angel of great counsel”); John 6:65; John 6:44; John 14:6; John 3:33; John 17:4; John 16:15. Allusion: Isa 65:16 (“the true God”).
- A line is lost in the scan in the quotation of Isaiah (marked …). Leaked apparatus and Migne's Latin column removed by a logged correction. After “because it belongs to a greater” a word is lost; “equality of honor” is supplied from a reading in the leaked apparatus.

### Citation (SBL)

Chrysostom, Hom. Jo. 81.1 (PG 59:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/81-1).

## Homily 81.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/81-1/#p-81-2
- Source: PG 59:470
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's commending of the disciples to the Father is said in a human way for their comfort; Judas perished by his own choice, not because Scripture had to be fulfilled.

### Greek text

Πῶς δὲ δεδόξασται ὁμοίω;; Ἅπαντες ὁμοίως ἀποθνήσκουσιν ὑπὲρ αὐτοῦ, ὡς καὶ ὑπὲρ τοῦ Πατρὸς, καὶ κηρύσσουσιν, ὥσπερ καὶ τὸν Πατέρα ' καὶ ὥσπερ ἐν τῷ ὀνόματι αὑτοῦ λέγουσι πάντα γίνεσθαι, οὕτω καὶ ἐν τῷ ὀνόματι τοῦ Υἱοῦ, Καὶ οὐκχέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσί. Τουτέστι, Κἂν μὴ φαίνωμαι κατὰ σάρκα, διὰ τούτων δοξάζομαι. Τί δήποτε δὲ συνεχῶς λέγει, ὅτι Ἐν τῷ κόσμῳ οὐκ εἰμέ " καὶ ὅτι, Ἐπειδὴ ἀφίημι αὐτοὺς, σοὶ αὐτοὺς παρατίθεμαι καὶ, Ὅτε ἤμην ἐν τῷ κόσμῳ, ἐγὼ τετήρηκα αὐτού;; Εἰ γὰρ ταῦτα ἁπλῶς ἐκλάδοι τις, πολλὰ ἕψεται τὰ ἄτοπα. Πῶς γὰρ ἂν ἕ οι λόγον, τὸ μὴ εἶναι αὐτὸν ἐν τῷ κόσμῳ, καὶ ὅτε ἄπεισιν, ἑτέρῳ αὐτοὺς παραχαταθέσθαι; Ταῦτα γὰρ ὡς ἀνθρώπου ψιλοῦ χωριζομένου αὐτῶν Ρ διηνεκῶς ἦν ῥήματα. “Ορᾷς ὅτι ἀνθρωπίνως τὰ πλεῖστα διαλέγεκαι, καὶ πρὸ; τὴν αὐτῶν διάνοιαν, νομιζόντων ὅτι πλείονά να εἶχον ἀσφάλειαν ἀπὸ τῆς παρουσίας αὐτοῦ; Διό φησιν, Ὅτε ἐγὼ ἥμην, ἐτήρουν αὐτούς. Καὶ μὴν λέγει, ὅτι ΓἜρχομαι πρὸς ὑμᾶς, καὶ, Μεθ' ὑμῶν εἰμι ἕως τῆς συντελείας. Πῶς νῦν, ὡς χωρίζεσθαι μέλλων, ταῦτα λέγει; ᾿Αλλ᾽ ὅπερ ἔφην, πρὸς τὴν ἐχείνων ὑπόνοιᾶν, ἵνα μιχρὺν ἀναπνεύσωσιν, ἀκούοντες αὑτοῦ ταῦτα λέγοντος καὶ παραχατατιθεμένου τῷ Πατρί. Ἐπειδὴ γὰρ πολλὰς παρ᾽ αὐτοῦ παρακλήσεις ἀκούοντες οὐκ ἐπείσθησαν, λοιπὸν τῷ Πατρὶ διαλέγεται, τὴν εἰς αὐτοὺς στορτὴν ἐπιδεικνύμενος " ὡσανεὶ ἔλεγεν᾽ Ἐπειδὴ πρὸ; ἑχυτὸν με συγχαλεῖς, κατάστησον αὐτοὺς ἐν ἀσφαλείᾳ. Ἐγὼ γὰρ πρὺς σὲ ἔρχομαι. Τί λέγεις; καὶ οὐ δύνασαι τηρεῖν αὑτούς; Ναὶ, δύναμαι. Τίνος οὖν ἕνεκεν ταῦτα λέγεις; Ἴνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην" τουτέστιν, Ἵνα μὴ θορυδῶνται ἀτελέστεροι ὄντες. Ταῦτα δὲ εἰπὼν, ἐδήλωσεν ὅτι διὰ τὴν ἐχείνων ἀνάπαυσιν καὶ τὴν χαρὰν πάντα ταῦτα οὕτως ἔλεγεν ἐπεὶ δοκεῖ ς ἐνα τίο; ὁ λόγος εἶναι. Νῦν δὲ οὐκ εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσί. Τοῦτο γὰρ ὑπώπτευον ἐκχεῖνοι " τέω; οὖν αὐτοῖς συγχαταθαίνει. Εἰ γὰρ εἶπεν, ὅτι Ἐγὼ τηρῶ αὐτοὺς, οὐκ ἂν οὕτω; ἐπίστευσαν" διόπερ φησί" Πάτερ ἅγιε, τήρησον αὑτοὺς ἐν τῷ ὀνόματι σου" τουτέστι, Διὰ τῆς σῆς βοηθείας. Ὅτε ἤμην ἐν τῷ κέτμῳ. ἐγὼ αὐτοὺς ἐτήρουν ἐν τῷ ὀνόματί σου Πάλιν ὡς ἄνθρωπος διαλέγεται καὶ ὡς προφήτης " ἐπεὶ οὐδαμοῦ φαίνεται οὐδὲν ἐν τῷ ὀνόματι τοῦ Θεοῦ πεποιηκώς. Οὗς ἔδωκάς μοι. ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλϊετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἴγα ἡ Καὶ ἀλλαχοῦ φησι" Πᾶν ὃ ἔδωκάς μοι, εὑ μὴ ἀποιϊέσω ἐξ αὑτοῦ. Καίτοι οὐκ ἐκεῖνος ἀπώλετο μόνος, ἀλλὰ καὶ πολλοὶ ὕστερον. Πῶς οὖν φησιν, Οὐ μὴ ἀπομέσω; Τὸ ἐμὸν μέρος, οὐ μὴ ἀπολέσω " ὅπερ καὶ ἀλλαχοῦ σαφέστερον δηλῶν ἔλεγεν " Οὐ μὴ ἐκδάνω αὑτὸν ξξω" οὐ παρὰ τὴν ἐμὴν αἰτίαν, οὐδὲ ἐμοῦ ὠθοῦντος, οὐδὲ ἐγχαταλιμπάνοντο:. Εἰ δὲ ἀφ᾽ ἑαυτῶν ἀποπτζῶσι, πρὸς ἀνάγκην οὐκ ἕλχω Νὺ» δὲ πρὸς σὲ ἔρχομαι. Ὁρᾷς ἀνθρωπινώτερον συγχειμέντν τὴν διάλεξιν; “Ὥστε εἴ τις βούγοιτο ἐλαττοῦν τὸν γ᾽ϊὸν ἀ--ἢ τούτων, ἐλαττώσει καὶ τὸν Παπέρα. Ὅρα γοῦν ἐξ ἃ ἀρχῆς, τὸ μὲν ὡς διδάσκων ἐστὶ καὶ σαφηνίζων αὐτῷ, τὸ ὃὲ ὡς παραγγέλλων “ τὰ μὲν ὡς διδάσκων, ὡς ὅταν λέγη Οὐ περὶ τοῦ κέσμου ἐρωτῶ" τὰ δὲ ὡς παραγγέλλων Ἐγὼ ἐτήρησα αὑτοὺς ἕως ἄρτι, Καὶ οὐδεὶς ἀπώλετο" καὶ, Σὺ τοίνυν τήρησον αὐτοὺς, φησί" καὶ πάλιν" Σοὶ ἧσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας " καὶ, Ὅτε ἥμην ἐν τῷ κόσμῳ, ἑτήρουν αὐτούς. ᾿Αλλὰ πάντων ἡ λύσις, τὸ πρὸς τὴν ἀσθένειαν αὐτῶν εἰρῆσθαι κὰ εἰρημένα. Εἰπὼν δὲ, ὅτι Οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἐπήγαγεν" Ἵνα ἡ Γραφὴ πληρωθῇ. ποίαν γραφὴν φησι; Τὴν πολλὰ περὶ αὑτοῦ προλέγουσαν. Οὐ μὴν διὰ τοῦτο ἀπώλετο, ἵνα ἡ Γραφὴ πληρωθῇ. Καὶ περὶ τούτου πολλὰ καὶ ἔμπροσθεν διελέχθη μεν, ὅτι ἰδιάζων οὗτος τῆς Γραφῆς ἐστιν ὁ τρόπος, ὡς αἰτιολογίαν τιθεμένη: τὰ ἐκ τῆς ἐχδάσεως συμ- Θαΐνοντα. Καὶ δεῖ πάντα μετὰ ἀχριδ:ίας ἐξετάζειν, καὶ τὸν τρόπον τοῦ λέγοντος, καὶ τὴν ὑπόθεσιν, καὶ τοὺς νόμους τοὺς τῆς Γραφῆς, εἴ γε λὴ μέλλοιμεν παραλογίζεσθαι" ᾿Αδειϊ::οἱ γὰρ, μὴ παιδία γίνεσθε ταῖς φρεσί.

### English translation (Claude)

And how has he been glorified alike? All alike die for him as for the Father, and preach him as they preach the Father; and as they say that all things happen in his name, so also in the name of the Son. “And I am no longer in the world, and these are in the world.” That is: even if I am not visible in the flesh, I am glorified through these. And why does he continually say, “I am not in the world,” and, since I leave them, I commit them to you, and, “When I was in the world, I kept them”? For if one took these things simply, many absurdities would follow. For how would it make sense that he is not in the world, and that, when he departs, he commits them to another? For these were the words of a mere man separated from them forever. Do you see that he speaks mostly in a human way, and with a view to their mind, since they thought they had more safety from his presence? This is why he says, “When I was with them, I kept them.” And yet he says, “I am coming to you,” and, “I am with you until the end.” How then does he now say these things as one about to be separated? But, as I said, with a view to their suspicion, so that they might breathe a little, hearing him say these things and commit them to the Father. For since, though hearing many comforts from him, they were not persuaded, he henceforth speaks with the Father, showing his affection for them; as if he were saying, Since you are calling me to yourself, set them in safety. For I am coming to you. What are you saying? Can you not keep them? Yes, I can. Why then do you say these things? “That they may have my joy fulfilled”; that is, so that they may not be troubled, being still imperfect. And by saying this he showed that he was saying all these things in this way for their rest and joy; since the discourse seems to be contradictory. “And now I am no longer in the world, and these are in the world.” For they suspected this; for the time being, then, he condescends to them. For if he had said, “I keep them,” they would not have believed in the same way; therefore he says, “Holy Father, keep them in your name”; that is, by your help. “When I was in the world, I kept them in your name.” Again he speaks as a man and as a prophet; since he nowhere appears to have done anything in the name of God. “Those whom you gave me I guarded, and none of them perished except the son of perdition, that the [Scripture might be fulfilled].” And elsewhere he says, “Of all that you have given me I shall lose nothing.” And yet not he alone perished, but many afterward too. How then does he say, “I shall not lose”? As far as my part goes, I shall not lose; as he showed more clearly elsewhere, saying, “I will not cast him out”; not through my fault, nor by my thrusting him away, nor by my abandoning him. But if they leap away of themselves, I do not drag them by compulsion. “But now I am coming to you.” Do you see the discourse composed in a rather human way? So that if anyone wishes to diminish the Son from these words, he will diminish the Father too. See, at any rate, from the beginning, part is as one teaching and making things clear to him, part as one commanding: part as one teaching, as when he says, “I do not ask concerning the world”; part as one commanding: “I have kept them until now, and none perished,” and, “You then keep them,” he says; and again, “They were yours, and you gave them to me,” and, “When I was in the world, I kept them.” But the solution of everything is that what was said was said with a view to their weakness. And having said, “None of them perished except the son of perdition,” he added, “that the Scripture might be fulfilled.” What Scripture does he mean? The one that foretells much about him. Yet he did not perish in order that the Scripture might be fulfilled. We discussed this at length before too: that this is the peculiar manner of Scripture, setting down as a cause what results from the outcome. And we must examine everything with exactness, both the manner of the speaker and the subject and the laws of Scripture, if we are not to be misled. “For, brothers, do not be children in your minds.”

### Scripture references

- John 17:11: quotation, high confidence
- John 17:12: quotation, high confidence
- John 14:18: quotation, high confidence
- Matt 28:20: quotation, high confidence
- John 17:13: quotation, high confidence
- John 6:39: quotation, high confidence
- John 6:37: quotation, high confidence
- John 17:9: quotation, high confidence
- Ps 41:9 (40:10 LXX): allusion, medium confidence
- Ps 109:8 (108:8 LXX): allusion, low confidence
- 1 Cor 14:20: quotation, high confidence

### Translation notes

- Quotations: John 17:11–13; John 14:18; Matt 28:20; John 6:39; John 6:37; 1 Cor 14:20. Allusions: Ps 41:9; Ps 109:8 (the Scripture about Judas).
- A word is lost after “that the” in the quotation of John 17:12; supplied in brackets. Leaked apparatus, Migne's Latin, and a variant note removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 81.2 (PG 59:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/81-2).

## Homily 81.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/81-1/#p-81-3
- Source: PG 59:481
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Like children dazzled by clay toys, many admire earthly wealth; Chrysostom urges daily almsgiving from honest means as the soul's food and medicine.

### Greek text

Τοῦτο δὲ οὐκ ὑπὲρ τῆς τῶν Γραφῶν κατανοήσεως ἀναγινώσκειν χρὴ μόνον, ὀλλὰ καὶ ὑπὲρ τῆς περὶ τὸν βίον σπουδῆς. Καὶ γὰρ οἱ παῖδες οἱ μικροὶ τῶν μὲν μεγάλων οὐκ ἐφίενται, τὰ δὲ μηδενὸς ἄξια θαυμάζειν εἰώθασι. Καὶ γὰρ ὀχήματα, καὶ ἵππους, καὶ τὸν ὀρεωχόμον, καὶ τοὺς τροχοὺς, πάντα ἐξ ὀστράκου πεποιημένα καίρουσι βλέποντες " ἂν δὲ βατιλέα καθήμενον ἐπ᾽ ὀχήματος ἴδωσι χρυσοῦ, καὶ ἡμιόνων ζεῦγος λευκῶν, καὶ πολὺν τὸν κόσμον, οὐδὲ ἐπιστρέφονται. Καὶ νύλφας πάλιν ἀπὸ μὲν τῆς αὑτῆς ὕλης λαθό,τες πεποιημένας. χαλλονπίζουσι" τὰς δὲ ὄντως ἀληθεῖς καὶ λαμπούσας, οὐδὲ ἴσα καὶ ἐπὶ πολλῶν ἑτέρων τὸ αὑτὸ πάσχουσι. Τοῦτο πολλοὶ καὶ τῶν ἀνθρώπων ὑπομένουτι νῦν. Τὰ μὲν γὰρ τῶν οὐρανῶν ἀκούοντες, οὐδὲ προσέχουσι " πρὸς δὲ τὰ πήλινα πάντα ὁμοίως τοῖς παισίν εἰσιν ἐπτοημένοι, καὶ τὸν ἀπὸ τῆς γῆς πλοῦτον τεθήπασι, καὶ δόξαν καὶ τρυφὴν ἐν τῷ παρόντι βίῳ τιμῶσι" καίτοι αὐτὰ μὲν ἔστι παιδικὰ ὥσπερ ἐκεῖνα " ἐκεῖνα δὲ ζωῆς καὶ δόξης καὶ ἀνέσεως αἴτια. ᾿λλ᾽ ὥσπερ οἱ παῖδες τούτων μὲν ἀποστερούμενοι χλαίουσιν. ἐχείνων δὲ οὐδὲ γενέσθαι ἐν ἐπιθυμίᾳ ἴσασιν" οὕτω δὴ καὶ τῶν ἀνδρῶν εἶναι ξοχούντων πολλοί. Διὰ τοῦτό φησι" Μὴ παιδία γίνεσθε ταῖς φρεσί. Χρημάτῶν ἐρᾷς, εἰπέ μοι, καὶ οὐκ ἐρᾷς πλούτου τοῦ μένουτος, ἀλλὰ ἀθυρμάτων παιδικῶν; εἶτα ἃ» μὲν τινα ἴδῃς θαυἀ ΙΌτΟΙ. ὅρα μὲν γὰρ ἐξ, ἀνελέσθαι, καὶ χαταγνώσῃ πολλὴν αὐτοῦ τὴν πενίαν " σὺ ὃξ τὰ τούτων εὐτελέστερα συνάγων, ἐν τοῖς πλουτοῦσι σαυτὸν α ἀριθμεῖς; καὶ πῶς ἂν ἔχοι τοῦτο λόγον; Πλούσιον γὰρ ἐκεῖνον εἶναι φήσομεν, τὸν ὑπερορῶντα τῶν παρόντων ἁπάντων. Οὐδεὶ; γὰρ, οὐδεὶς τῶν μικρῶν τούτων, ἀργύρου καὶ χρυσοῦ καὶ τῆς ἄλλης φαντασίας αἱρήσεται χαταγελάσαι, ἂν μὴ τῶν μειζόνων τὸν πόθον ἔχῃ, ὥσπερ οὖν οὐδὲ τοῦ μολυθδίνου " νομίσματος, ἂν μὴ χρυσᾶ νομίσματα κεκτημένος ἧ. Καὶ σὺ τοίνυν, ὅταν ἴδη; ἄνθρωπον πάντα τὸν κόσμον παρατρέχοντα, μηδαμόθεν ἄλλοθεν νόμιζε τοῦτο ποιεῖν, ἣ ἀπὸ τοῦ πρὸς μείζονα βλέπειν χότμον. Οὕτω καὶ γεωργὸς τῶν ὀλίγων πυρῶν καταφρονεῖ, ὅταν μείξονα προσδηχήσῃ τὸν ἀμητόν. Εἰ δὲ ἀδήλου τῆς ἐλπίδος οὔσης, τῶν ὄντων χαταφρονοῦ μεν" πολλῷ μᾶλλον ἐπὶ τῆς βεδαίας προσπσδοχίας τοῦτο δεῖ ποιεῖν. Διὸ δὴ δέομαι καὶ παρακαλῶ, μὴ ζημιοῦν ἑαυτοὺς, μηδὲ βόρδορον κατέχοντας ἀποστερεῖν ἑαυτοὺς τῶν ἄνωθεν θησαυρῶν, μετὰ καλάμης καὶ ἀχύρου τὸ πλοῖον εἰς τοὺς λιμένας ἄγοντας. Ὃ βούλεταί τις λεγέτῷ περὶ ἡμῶν, δυσχεραινέτω πρὸς τὸ συνεχὲς τῆ: παροὐκ ἀποττησόμεθα συνεχῶς ὑπὲρ αὑτῶν παραινοῦντες, καὶ συνεχῶς ἐκεῖνο τὸ τοῦ προφήτου πᾶσιν ὑποφωνοῦντες ὑμῖν" Τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις εἰύερωσαι, καὶ τὰς ἀνομίας σου ἐν οἰχειρμοῖς των, καὶ ἄφξαψαι αὑτὰς ἐπὶ σῷ τραχήῳ. Μὴ σήμερον μὲν ποιήσῃς, αὔριον δὲ ἀποστῇς. Καὶ γὰρ τὸ σῶμα τοῦτο καθημερινῆς δεῖται τροφῆς. Οὕτω καὶ ἡ ψυχὴ, καὶ πολλῷ μᾶλλον ἐκείνη “ κἂν μὴ καταδάλῃ ς, ἀσθενεστέρα γίνεται καὶ αἰσχροτέρα. ΔΙὴ δη περιίδωμεν νὴν, ἀγχομένην. Πολλὰ λαμόάνε: καθ᾽ ἑκάστην ἡμέραν φάρμακα κατασκευάζειν. Οὐ μικρὸν δὲ τὸ τῇς ἐλεημοσύνον. Δύτε γὰρ ἐλεημοσύνην, φησὶ, καὶ πάντα ὑμῖν ἔσται καθαρά" ἐλεημοσύνην, μὴ πλεονεξίαν. τὰ γὰρ ἐκ πλεονεξίας οὗ μένει, κἂν τιῖς δεομένοι; δῷς. Ἔλεη μοσύνη γὰρ, ἡ πάσης ἀπηλλαγμένη ἀδικίας ἐστίν - αὕτη πάντα ποιεῖ καθαρά. Τοῦτο καὶ νηστείας βέλτιον καὶ χαμευνίας. Καίτοι γε ἐκεῖνα μοχθηρότερα καὶ ἐπιπονώνει, καλὴν καὶ ὡραίαν ποιεῖ. Οὐκ οὕτω τοὺς ἀθλητὰς ὁ τῆς ἐλαίας καρπὸς ἀνέχει, ὦ; τοὺς ἀγωνιστὰς τῆς εὖσεθείας τουτὶ τὸ ἔλαιον ἀνακτᾶται. ᾿Αλείφωμεν τοίνυν τὰς χεῖρας, ἵνα πρὸς τὸν ἀντίπαλον ἀντάρωμεν καλῶς. Ὁ μελετῶν ἐλεεῖν τὸν δεόμενον, ταχέως; καὶ τοῦ πλεονεκτεῖν ἀποστήσεται. Ὁ διατελῶν ἐν τῷ διδόναι πένησι, ταχέως; καὶ ὀργῆς ἀποστήσεται, καὶ οὐδὲ μέγα φρονήσει ποτά. Καθάπερ γὰρ τοὺς τετραυματισμένους συνεχῶς θεραπεύων ἰατρὸς, συστέλλεται ῥᾳδίως, ἐν ταῖς ἑτέρων συμφοραῖς τὴν ἀνθρωπίνην καθορῶν φύσιν " οὕτω καὶ ἡμεῖς ἐὰν ταῖς ἃ τῶν πενήτων συνεισέλγωμεν ἐπικουρίαις, φιλοσοφήσομεν εὐκόλως, καὶ οὐ θαυμασόμεθα πλοῦτον, οὐδὲ μέγα τι τὰ παρόντα ἡγησόμεθα, ἀλλὰ καταφρονή, σομεν πάντων, καὶ μετάρσιοι γενόμενοι πρὸς τὸν οὐγανὸν, εὐκόλως ἐπιτευξόμεθα τῶν αἰωνίων ἀγαθῶν, χάριτε καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἀγίῳ Πνεύματι, εἰ; τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

And this must be read not only for understanding the Scriptures, but also for earnestness about our way of life. For little children do not long for great things, but are wont to admire things worth nothing. For they rejoice to see carriages and horses and the muleteer and the wheels, all made of clay; but if they see the emperor seated on a golden carriage, with a pair of white mules and much adornment, they do not even turn around. And again they dress up brides made of the same material; but the real and radiant ones they do not even [look at]; and they feel the same about many other things. Many grown people too suffer this now. For when they hear of the things of heaven, they do not even attend; but over things of clay they are all excited like children, and they gape at wealth from the earth, and honor glory and luxury in the present life; and yet these are childish things like those, while the others are causes of life and glory and rest. But as children weep when deprived of these, but do not know how even to come to desire the others, so too are many of those who seem to be men. This is why he says, “Do not be children in your minds.” Do you love money, tell me, and not love the wealth that remains, but childish toys? Then, if you see someone admiring [a lead coin and stooping] to pick them up, you will condemn his great poverty; but you, gathering things meaner than these, number yourself among the rich? And how would this make sense? For we shall call that man rich who looks down on all present things. For no one, no one, will choose to laugh at these small things, silver and gold and the rest of the show, unless he has the longing for greater things; just as no one laughs at a lead coin unless he possesses gold coins. You too, then, when you see a man running past the whole world, think that he does this from no other cause than from looking to a greater world. So too the farmer despises a few grains of wheat, when he expects a greater harvest. And if, when the hope is uncertain, we despise what we have, much more ought we to do this when the expectation is sure. Therefore I beg and beseech you not to bring loss on yourselves, nor, clinging to mud, to deprive yourselves of the treasures above, bringing the ship into harbor with straw and chaff. Let anyone who wishes say what he will about us, let him be annoyed at the continual [exhortation; we] will not cease exhorting continually about these things, and continually chanting to all of you that word of the prophet: “Redeem your sins by almsgiving, and your iniquities by compassion [on the poor], and bind them on your neck.” Do not do it today and stop tomorrow. For this body too needs daily food. So too the soul, and much more; and if it does not receive it, it becomes weaker and more shameful. Let us not overlook it [perishing], choking. Many [wounds] it receives every day; [so we must] prepare remedies. And not small is the remedy of almsgiving. “For give alms,” it says, “and all things will be clean for you”; almsgiving, not greed. For what comes from greed does not remain, even if you give it to the needy. For almsgiving is that which is free from all injustice; this makes all things clean. This is better than fasting and sleeping on the ground. And yet those are more laborious and toilsome, [but this lightens the soul, and] makes it beautiful and fair. The fruit of the olive does not so sustain the athletes as this oil restores the contestants of true religion. Let us anoint our hands, then, so that we may stand up well against the adversary. The one who practices showing mercy to the needy will soon cease from greed too. The one who continues giving to the poor will soon cease from anger too, and will never be proud. For as a physician who continually tends the wounded is easily humbled, seeing human nature in the misfortunes of others, so too we, if we join in helping the poor, will easily live wisely, and will not admire wealth nor think present things anything great, but will despise them all; and, raised up toward heaven, we shall easily obtain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

### Scripture references

- 1 Cor 14:20: quotation, high confidence
- Dan 4:27 (4:24 LXX): quotation, high confidence
- Prov 3:3: echo, low confidence
- Luke 11:41: quotation, high confidence

### Translation notes

- Quotations: 1 Cor 14:20; Dan 4:27 (LXX 4:24; Chrysostom adds “bind them on your neck”, cf. Prov 3:3); Luke 11:41.
- Several lines are lost in the scan (marked by brackets supplied by sense, notably in the sentences about the soul's daily wounds and about fasting). Leaked apparatus and Migne's Latin removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 81.3 (PG 59:481; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/81-3).

## Homily 82.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/82-1/#p-82-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Chrysostom explains Christ's prayer that the disciples be kept from the evil one and sanctified in the truth, reading “I sanctify myself” as Christ offering himself as a sacrifice.

### Greek text

"Ἐγὼ δέδωκα αὑτοῖς τὸν.16γον" σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, κω)ὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κύσμου. Ὅταν ἐνάρετοι γενόμενοι διωχώμεθα παρὰ τῶν πονηρῶν, καὶ τῆς ἀρετῆς ἐφιέμενο: χλεναζώμεθα παρ᾽ ἐχείνων, μὴ ἀλύωμεν, μηδὲ δυσχεραίνωμεν. Τοιαύτην γὰρ τὴ πρᾶγμα τὴν φύσιν ἔχει, καὶ πανταχοῦ μῖσος εἴωθε τίκτειν ἡ ἀρετὴ παρὰ τοῖς πονηροῖς. Φθονοῦντες γὰρ τοῖς ἐπιεικώς βιοῦν βουλομένοις, χιὶ οἰόμενοι παρασγευέζειν ἑαυτοῖς ἀπολογίαν, ἐὰν τὴν ἑτέρων δόξαν χαταδάλωσι, μισοῦσί τε ὡς τὰ ἐναντία μετιόντας, καὶ πάντα πράττουτιν ὑπὲρ τοῦ καταισχύνειν τὸν βίον τὸν ἐχείνων. ᾿Αλλὰ μὴ ἀλγῶμεν " τοῦτο γὰρ ἀρετῆς σημεῖον. Διὰ τοῦτο καὶ ὁ Χριστός φησιν" Εἰ ἐκ τοῦ κύσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει" καὶ ἀλλαχοῦ πάλιν, Οὐαὶ ὑμῖν, ὅταν καιϊῶς ὑμᾶς εἴπωσι πάντες οἱ ἄγθρωποι. Διὰ τοῦτο καὶ ἐνταῦθά φησι" Τὸν.16γονγ σου δέδωκα αὑτοῖς, καὶ ὁ κόσμος ἐμίσησεν αὐτούς. Πάλιν λέγει τὴν αἰτίαν, δι᾽ ἣν ἄξιοί εἰσι πολλῆς παρὰ τοῦ Πατρὸς ἐπιμελείας τυχεῖν, Διὰ γὰρ σὲ ἐμισήθησαν, φησὶ, καὶ τὸν λόγων τὸν σόν " ὥστε δίκαιοι πάσης ἂν εἴεν ἀπολαῦσαι πρινοίας. Οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀ.1. ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. 114λιν σαφη ζει τὸν λόγον, πάλιν τρανότερον" ἐργάζεται" ὅπερ οὐδὲν ἄλλο ἐστὶν ἐνδεικνυμένου, ἢ ὅτι πολλὴν αὐτῶν ποιεῖται κηδεμονίαν, τῷ μετὰ ἀχριδείας ποιεῖπῆα! τὴν ὑπὲρ αὐτῶν παράκλησιν. Καὶ μὴν αὐτὸς ἔλεγεν, ὅτι πάντα ποιῆσει ὁ Πχτὴρ, ὅ:τα ἂν αἰτήτωτσι 4, Πῶς οὖν ἐνταῦθα αὐτὸς ὑπὲρ αὐτῶν παρακαλεῖ; Οὐδὲν ἄλλο, ὅπερ ἔφην, ἅ τὴν ἀγάπην ἐνδεικνύμενος. Ἔχ τοῦ κόσμου οὐκ εἰσὶ, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. Πῶς οἷν ἀλλαχοῦ φησιν, Οὗς ἔδωκὰς μοι ἐκ τοῦ κόσμου, σοὶ ἧσαν; Ἔκχεϊ μὲν τὴν φύσι; λέγων, ἐνταῦθα ὃ περὶ πράξεων πονηρῶν. Καὶ μακρὸν αὐτῶν συντίθητιν ἐγκώμιον" πρῶτον, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου " εἶτα, ὅτι αὐτὸς αὐτοὺς ἔδιυχε, καὶ ὅτι τὸν λόγον αὐτοῦ ἐτέρησαν, χαΐ ὅτι ἔιὰ τοῦτο μισοῦνται. Εἰ δὲ λέγει, Καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου, μὴ θορυδτηθῇς. Τὸ γὰρ, Καθὼς, ἐνταῦθα οὐκ ἔστιν ἀπαραλλάκτου ἀχριθείας. "Ὥσπερ γὰρ, ὅταν ἐπ᾽ αὐτοῦ καὶ τοῦ Πατρὸς λέγητα: τὸ, Καθὼς, πολλὴ ἢ ἰσότης διὰ τὴν τῆς φύσεως συγγένειαν οὕτως ὅταν ἐφ᾽ ἡμῶν καὶ αὐτοῦ λέγηται, πολὺ τὸ μέσον διὰ τὸ καὶ πολὺ εἶναι τὸ μέσον καὶ ἄπειρον ἑκατέρας τῆς φύσεως. Εὲὶ γὰρ ᾿Αμαρτίαν' οὐκ ἐποίησεν αὐτὸς, οὐδὲ δόλος τις εὑρέθη ἐν τῷ στόματι αὑτοῦ, πῶ, δύναιντ᾽ ἂν οἱ ἀπότολοι παρισοῦσθα: αὐτῷ; Τί οὖν ἐστιν ὅ φησιν, Ἔχ τοῦ κόσμου οὐκ εἰσί; Πρὸς ἕτερον ὁρῶσιν, οὐδὲν κοινόν τι πρὸς τὴν γῆν ἐστιν αὐτοῖς, ἀλλὰ τῶν οὐρανῶν, γεγόνασι πολῖται. Καὶ ἐκ τούτων δὲ τὴν ἀγάπην αὑτοῦ δεΐχυυπιν, ὅταν πρὸς τὸν Πατέρα αὑτοὺς ἐγχωμιάξῃ, καὶ παρατιθῆται τῷ γεγεννηκότι. Εἰπὼν δὲ, Τήρησον αὐτοὺς, οὗ περὶ τῆς τῶν κινδύνων ἀπαλλαγῆς φησι μόνον, ἀλλὰ καὶ περὶ τῆς ἐν πίστει παραμονῆς " διὸ καὶ ἐπήγα- Αγίασον αὑτοὺς ἐν τῇ ἀληθείᾳ σοι" ἁγίους ποίησον διὰ τῆς τοῦ Πνεύματος δόσεως καὶ τῶν ὀρθῶν δογμάτων. Ὥσπερ ὅταν λέγῃ, Καθαροί ἐστε διὰ τὸν «όγον, ὃν «1ελάϊτηκα ὑμῖν', καὶ νῦν τὸ αὐτό φησι" Παίδευσον αὐτοὺς, δίδαξον τὴν ἀλήθειαν. Καὶ μὴν τοῦτο λέγει τὸ Πνεῦμα ποιεῖν. Πῶς οὖν αὐτὸ παρὰ τοῦ Πατρὸς αἰτεῖ νῦν; Ἵνα μάθῃς πάλιν τὴν ἰσοτιμίαν. Τὰ γὰρ ὀρθὰ δόγματα περὶ θεοῦ λεγόμενα ἁγιάξει τὴν ψυχήν. Εἰ δὲ λόγῳ φησὶν ἁγιάζεσθαι, μὴ θαυμάσῃς. Καὶ ὅτι περὶ δογμάτων φησὶν, ἐπήγαγεν " Ὁ «1όγος ὁ σὸς ἀλήθειά ἐστι τουτέστι, Οὐδὲν ψεῦδος ἐν αὐτῷ, πάντως δὲ ἐχθῆναι δεῖ πάντα τὰ εἰρημένα " καὶ ὅτ! οὐδὲν τυπικὸν δηλοῖ πάλιν, οὐδὲ σωματικόν - καθὼς καὶ Παῦλός φῆσι περὶ τῆς Ἐκκλησίας " ὅτι Ἡγίασεν αὐτὴν ἐν ῥήματι. Οἶδε γὰρ καὶ ῥῆμα Θεοῦ καθαίρειν. Δοκεῖ δέ μοι “καὶ ἕτερον δηλοῦν τὸ, ᾿Αγίασον αὐτοὺς, οἱονεὶ τὸ, ᾿Αφόρισον αὑτοὺς τῷ λόγῳ καὶ τῷ κηρύγματι. Καὶ τοῦτο πάλιν ἐκ τῶν ἑξῆς δῆλον. Καθὼς γὰρ ἐμὲ, φησὶν, ἀπἐστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειια αὐτούς" ὃ λέγει καὶ Παῦλος, Θέμεγος ἐν ἡμῖν τὸν όγον τῆς καταλλαγῆς. Ὑπὲρ οὗ γὰρ ὁ Χριστὸς ἀφῖκται, ὑπὲρ τούτου καὶ οὗτοι τὴν οἰκουμένην χατέλαδον. Τὸ ξὲ, Καθὼς, πάλιν ἐνταῦθα οὐκ ὁμοιώσεως ἐπ᾽ αὐτοῦ αΑ καὶ τῶν ἀποστόλων χεῖται " (πῶς γὰρ ἄλλως ἦν ἐγχωροῦν ἁνθρώποῖς ἀποσταλῆναι; ἔθος δὲ αὐτῷ καὶ τὸ μέλλον ὡς γεγονὸς λέγειν. Καὶ ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν ἡγιασμένοι ἐν τῇ ἀληθείᾳ. Τί ἐστιν, ᾿Αγιάζω ἐμαυτόν; Προσφέρω σοι θυσίαν. Αἱ δὲ θυσίαι πᾶσα: ἅγιαι λέγονται" καὶ κυρίως ἅγια τὰ τῷ Θεῷ ἀνακείμενα. Ἐπειδὴ γὰρ τὸ παλαιὸν ἐν τύπιρ ὁ ἁγιασμὸς ἦν ἐν τῷ προδάτῳ" νυνὶ δὲ οὐκ ἔστιν ΚΝ ἐν τύπῳ, ἀλλ᾽ αὐτῇ τῇ ἀληθείᾳ " διό φησιν" Ἴνα ὦσιν ἡγιασμένοι ἐν τῇ ἀληθείᾳ σου. Καὶ γὰρ καὶ αὐτούς σοι ἀνατίθημι καὶ ποιῶ προσφοράν. Ἵτοι διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαί « φῇσι, ἣ διὰ τὸ καὶ αὐτοὺς θύεσθαι. Παραστήσατε γὰρ, φησὶ, τὰ μέλη ὑμῶν θυσίαν ζῶσων͵ ἁγίαν" θυτίαν αὐτοὺς ἐργάζεται καὶ προσφοράν. Ὅτι γὰρ τὴν θυσίαν ἠνίξατο τὴν αὐτοῦ εἰπὼν, Ἁγιάζω, δῆλον ἐκ τῶν ἑξῆς. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀ.1.11ὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ «Ἰόγου αὑτῶν εἰς ἐμέ. Ἐπειδὴ γὰρ ὑπὲρ αὐτῶν ἀπέθνησκεν ( εἶπε δὲ ἀ, ὅτι Ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν)" ἵνα μὴ τις νομίσῃ, ὅτι ὑπὲρ τῶν ἀποστόλων τοῦτο μόνον ἐποίει, ἐπήγαγεν" Οὺ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀ.1.λὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ 1όγου αὐτῶν εἰς ἐμά.

### English translation (Claude)

“I have given them your word, and the world has hated them, because they are not of the world, just as I am not of the world.” When we have become virtuous and are persecuted by the wicked, and when, striving after virtue, we are mocked by them, let us not be distressed or vexed. For this is the nature of the thing, and everywhere virtue is wont to beget hatred among the wicked. For, envying those who wish to live uprightly, and thinking to provide themselves with a defense if they cast down the good name of others, they hate them as men who pursue the opposite course, and they do everything to bring shame on their life. But let us not grieve; for this is a sign of virtue. This is why Christ too says, “If you were of the world, the world would love its own”; and elsewhere again, “Woe to you when all men speak well of you.” This is why here too he says, “I have given them your word, and the world has hated them.” Again he states the reason why they are worthy to receive much care from the Father: “For they have been hated because of you,” he says, “and because of your word,” so that they would be justly entitled to enjoy every providence. “I do not ask that you take them out of the world, but that you keep them from the evil one.” Again he makes his speech clear, again he works it out more plainly; which shows nothing else than that he takes great care of them, by making his request for them with exactness. And yet he himself used to say that the Father would do all things whatever they asked. How then does he himself here make request for them? For no other reason, as I said, than to show his love. “They are not of the world, just as I am not of the world.” How then does he say elsewhere, “Those whom you gave me out of the world were yours”? There he speaks of their nature, here of wicked deeds. And he composes a long commendation of them: first, that they are not of the world; then, that the Father himself gave them; and that they have kept his word, and that for this they are hated. And if he says, “just as I am not of the world,” do not be troubled. For the “just as” here does not express exact sameness. For as, when “just as” is said of him and the Father, there is great equality because of the kinship of nature, so when it is said of us and him, the distance is great, because the distance between the two natures is great, indeed infinite. For if “he committed no sin, nor was any deceit found in his mouth,” how could the apostles be made equal to him? What then is it that he says, “They are not of the world”? They look to another place; they have nothing in common with the earth, but have become citizens of heaven. By these words too he shows his love, when he praises them to the Father and commits them to the one who begot him. Having said, “Keep them,” he speaks not only of deliverance from dangers but also of continuing in the faith; and so he added, “Sanctify them in your truth”: make them holy through the gift of the Spirit and through right doctrines. Just as when he says, “You are clean through the word which I have spoken to you,” so now too he says the same: instruct them, teach them the truth. And yet he says that the Spirit does this. How then does he now ask it of the Father? That you may learn again the equality of honor. For right doctrines spoken about God sanctify the soul. And if he says that they are sanctified by the word, do not wonder. And to show that he speaks of doctrines, he added, “Your word is truth”; that is, there is no falsehood in it, and all that has been spoken must certainly come to pass; and again it signifies nothing figurative or bodily; as Paul too says of the church, that “he sanctified her by the word.” For he knows that the word of God also cleanses. But “sanctify them” seems to me to signify something else as well, namely, “Set them apart for the word and for preaching.” And this again is plain from what follows. “For as you sent me into the world,” he says, “so I have sent them”; which Paul too says: “Having entrusted to us the word of reconciliation.” For the purpose for which Christ came, for that same purpose these too took possession of the world. Here again the “as” is not used to express likeness between him and the apostles (for how else was it possible for men to be sent?); and it is his custom to speak of the future as already past. “And for their sake I sanctify myself, that they also may be sanctified in the truth.” What does “I sanctify myself” mean? I offer you a sacrifice. Now all sacrifices are called holy, and properly the things dedicated to God are called holy. For since of old the sanctification was in figure, in the sheep, but now it is not in figure but in the truth itself, he says, “that they may be sanctified in your truth.” For I dedicate them too to you, and make them an offering. He says this either because their head is being offered, or because they too are being sacrificed. For “present your members,” he says, “a living sacrifice, holy.” He makes them a sacrifice and an offering. That in saying “I sanctify” he hinted at his own sacrifice is plain from what follows. “I do not ask for these only, but also for those who believe in me through their word.” For since he was dying for them (and he had said, “For their sake I sanctify myself”), so that no one might think that he was doing this for the apostles alone, he added, “I do not ask for these only, but also for those who believe in me through their word.”

### Scripture references

- John 17:14: quotation, high confidence
- John 17:15: quotation, high confidence
- John 17:16: quotation, high confidence
- John 17:17: quotation, high confidence
- John 17:18: quotation, high confidence
- John 17:19: quotation, high confidence
- John 17:20: quotation, high confidence
- John 15:19: quotation, high confidence
- Luke 6:26: quotation, high confidence
- John 16:23: allusion, medium confidence
- John 17:6: quotation, high confidence
- 1 Pet 2:22: quotation, high confidence
- Isa 53:9: allusion, medium confidence
- John 15:3: quotation, high confidence
- Eph 5:26: quotation, high confidence
- 2 Cor 5:19: quotation, high confidence
- Rom 12:1: quotation, high confidence

### Translation notes

- Quotations: John 17:14–20; John 15:19; Luke 6:26; John 16:23; John 17:6; 1 Pet 2:22 (Isa 53:9); John 15:3; Eph 5:26; 2 Cor 5:19; Rom 12:1.
- The “as” (kathōs) between Christ and believers is said not to express exact sameness, because the two natures are infinitely distant; translated as written. A block of leaked apparatus and Migne's Latin column after “Keep them” is removed by a logged correction; other OCR letter slips are translated by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 82.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/82-1).

## Homily 82.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/82-1/#p-82-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ prays for the unity of all believers, a peace greater than signs, and that they may behold his glory; Chrysostom closes by rebuking those who neglect even their own relatives.

### Greek text

Ἐντεῦθεν πάλιν ἀνέστησεν αὐτῶν τὰς ψυχὰς, δείξας ἐσομένους πολλοὺς μαθητάς. Ἐπειδὴ γὰρ, ὅπερ εἶχον ἐξαίρετον, κοινὸν ἐποίησε, πάλιν αὐτοὺς παραμυθεῖται, δηλῶν καὶ τῆς τῶν ἄλλων σωτηρίας γινομένους αὐτοὺς αἰτίους. Εἰπὼν δὲ καὶ περὶ τῆς σωτηρίας αὐτῶν καὶ τοῦ ἁγιασθῆναι τῇ πίστει καὶ τῇ θυσίᾳ, λέγει λοιπὸν περὶ ὁμονοίας, καὶ εἰς τοῦτο λοιπὸν χαταχλείει τὸν λόγον, ἐντεῦθεν ἀρξάμενος, καὶ εἰς αὐτὸ καταλύσας «. Καὶ γὰρ ἀρχόμενός φησιν, ᾿Εντοὴν καινὴν δίδωμι ὑμῖν" καὶ ἐνταῦθα, Ἵνα ὦσιν ἕν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, καὶ ἐγὼ ἐν σοί. Πάλιν τὸ, Καθὼς, οὐκ ἀχριθοῦς σειυς ἐπ᾽ αὐτῶν " οὐδὲ γὰρ δυνατὸν αὐτοῖς ἣν τοσοῦτον, ἀλλ᾽ ὡς ἀνθρώποις δυνατόν - ὥσπερ ὅταν λέγῃ, Γίνεσθε οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν. Τί δέ ἐστιν, Ἔν ἡμῖν; Ἐν τῇ πίστει τῇ εἰς ἡμᾶς. Ἐπειδὴ γὰρ οὐδὲν οὕτως σχανδαλίξει ἅπαντας, ὡς τὸ διεσπάσθαι, τοῦτο κατασκευάζει ὥστε γενέσθαι ἕν. Τί οὖν; ἔνυσεν αὐτὸ, φησί; Καὶ σφόδρα ἤνυσεν. ἽΛπαντες γὰρ οἱ διὰ τῶν ἀποστόλων πιστεύσαντες ἕν εἰσιν, εἰ καί τινες ἐξ αὐτῶν διεσπάσῆησαν. Οὐδὲ γὰρ τοῦτο αὐτὸν παρέλαθεν, ἀλλὰ καὶ αὑτὸ προεῖπε, καὶ ἔδειξε τῆς τῶν ἀνθρώπων ἐᾳθυμίας ὄν. Ἴνα ὁ κόσμος πιστεύσῃ, ὅτι σύ με ἀπέστειλας. Ὅπερ οὖν καὶ ἀρχόμενος ἔλεγεν, ὅτι Ἔ»" τούτῳ γγώσογνται πάντες, ὅτι ἐμοί ἐστε μαθηταὶ, ἐὰν ἀγαπᾶτε ἀ.1.ήλους. Καὶ πῶς ἐντεῦθεν πιστεύειν ἔμελλον; τι τῆς εἰρήνης εἴ Θεὸς, φησίν. "Ἂν τοίνυν, ἅπερ ἐξ ὧν ἔμαθον, διατηρήσωσιν, εἴσονται τὸν διδάσκαλον ἀπὸ τῶν μαθητῶν οἱ ἀκούοντες " ἐὰν ὃὲ μάχωνται, οὐκ ἐργῦσιν εἰρηνικοῦ Θεοῦ εἶναι μαθητάς μὴ ὄντα δέ με εἰρηνιχὺν, οὐκ ὁμολογήσουσιν ἀπεστάλθαι παρὰ σοῦ. Ὁρᾷς πῶς μέχρι τέλους τοῦτο κατασκευάζει τὸ πρὸς τὸν ΠΙὨατέρα ὁμονοητικόν; Κἀγὼ τὴν δόξαν, ἣν ἔδωκάς μοι, ἔδωκα αὐτοῖς" τὴν διὰ τῶν σημΞίων, τὴν διὰ τῶν δογμάτων {, καὶ ἵνα ὀμόψυχοι ὦσιν. Αὕτη γὰρ δόξα, ἵνα ὦσιν ἕν, καὶ τῶν σημείων μείζων. Ὥσπερ γὰρ καὶ τὸν Θεὸν θαυμάζουσιν 8, ὅτι οὐκ ἔστι στάσις, οὐδὴῇὴ μῷ,η παρὰ τῇ φύσει ἐκείνῃ, καὶ μεγίστη αὕτη δόξα" Οὕτω καὶ οὗτοι, φησὶν, ἐντεῦθεν γενέσθωσαν λαμπροί. Καὶ πῶς τὸν Πατέρα, φησὶν, αἰτεῖ τοῦτο δοῦναι αὐτοῖς, αὐτὸς αὐτὸ λέγων διδόναι; Εἴτε γὰρ περὶ σημείων, εἴτε περὶ ὁμονοίας, εἴτε περὶ εἰρήνης ὁ λόγος αὐτῷ, φαίνεται αὐτὸς αὐτοῖς ταῦτα παρεσχνχώς. Ὅθῳ δῆλον ἦν, ὅτι παραμυθίας ἕνεκεν τῆς αὐτῶν ἡ αἴτησις γίνεται. ᾿Εγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί. Πῶς ἔδωκε τὴν δόξαν; Ἐν αὐτοῖς γενόμενος, καὶ τὸν Πατέρσ ἔχων μεθ᾽ ἑαυτοῦ, ὥστε αὐτοὺς Β συγχροτεῖν. ᾿Αλλαχοῦ ὲ οὐκ οὕτω φησίν" οὐ γὰρ ξιὰ αὐτοῦ τὸν Πυτέρα παραγίνξσθαι, ἀλλ᾽ αὐτὸν καὶ τὸν Πατέρα παραγίνεσθαι καὶ μονὴν παρ᾽ αὐτῷ ποιεῖν" ἐκεῖ μὲν τὸ τοῦ Σαδελλίου, ἐνταῦθα ἱ δὲ ᾿Αρείου τὴν ὑπόνοιαν ἀναιρῶν. “Ἴνα ὦσι τετεϊειωμένοι εἰς τὸ ἕν, ἴγα γιγώσχῃ ὁ κόσμος ἔτι σύ με ἀπέστειιλας. Συνεχῶς αὐτὸ λέγει, δεικνὺς σημείου μᾶλλον τὴν εἰρήνην δυναμένην ἐπισπάσασθαι. Ὥσπερ γὰρ ἡ ἔρις ἰ διαλυτιχὸν, οὕτως ἣ συμφωνία συγχροτητιχόν. Καὶ ἠγάπησα αὑτοὺς, καθὼς ἐμὲ ἠγάπησας. Πάλιν ἐνταῦθα τὸ, Καθὼς, ὡς ἄνθρωπον Κα ἀγαπηθῆναι ἐγχωρεῖ" καὶ τεκμήριον τῆς ἀγάπης, τὸ ἑαυτὸν ὑπὲρ αὐτῶν δοῦναι. Εἰπὼν τοίνυν, ὅτι ἔσονται ἐν ἀσφαλείᾳ, ὅτι οὐ περιτραπήσονται, ὅτι ἔσονται ἅγιοι, ὅτι πολλοὶ πιστεύσουσι δι᾽ αὐτῶν, ὅτι πολλῆς ἀπολαύσονται δόξης, ὅτι οὐκ αὐτὸς αὐτοὺς ἢἡγάπησε μόνος, ἀλλὰ καὶ ὁ Πατὴρ, λέγει λοιπὸν καὶ περὶ τῶν μετὰ τὴν ἐντεῦθεν ἱ ἀποδημίαν, περὶ τῶν βραδείων καὶ τῶν στεφάνων τῶν ὑποκειμένων αὐτοῖς. Πάτερ γὰρ, φησὶν, οὖς ἔδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, καὶ αὐτοὶ ὦσιν". Ὅπερ οὖν ἐξήτουν ἀεὶ λέγοντες, Ποῦ ὑπάγεις; τί λέγεις; τοῦτο ἕν αἰτήσει λαμδάνεις, καὶ οὐδέπω ἔχεις; πῶς οὖν αὑτοῖς ἔλεγες, Καθήσεσθε ἐπὶ δώδεκα θρόνους; πῶς ἕτερα ἐπηγγείλω πλείονα καὶ μείζω; ὁρᾷς ὅτι πάντα συγχαταήάπεως ἕνεκεν λέγει π'; Ἐπεὶ πῶς ἔλεγεν, ἈΑχοιϊουθήσεις δέ μοι ὕστερον; ᾿Αλλ᾽ ὑπὲρ πλείονος πληροφορίας καὶ ἐνδείξεως ἀγάπης τοῦτό φησιν. Ἵνα θεωρῶσι τὴν δύξαν τὴν ἐμὴν, ἣν ἔδωκάς μοι. Πάλιν τοῦτο τοῦ πρὸς τὸν Πατέρα ὁμονοεῖν σημεῖον, ὑψηλότερον μὲν τῶν προτέρων (Πρὸ καταδοιῆς γὰρ κόσμου, φησὶν), ἔχον δέ τινα καὶ αὐτὸ συγχατάδασιν" Ἔδωκας γάρ μοι λέγει. Εἰ δὲ μὴ τοῦτό ἐστιν, ἡδέως ἂν ἐροίμην τοὺς ἀντιλέγοντας " ὁ διδοὺς, ὑφεστῶτί τινι δίδωσιν“ ἄρ᾽ οὖν πρῶτον αὐτὸν γεννήσας, ὕστερον τὴν δόξαν ἔδωκε, πρότερον ἀφεὶς εἶναι ἄδοξον; ΚΚαὶ πῶς ἂν ἔχοι λόγον; θρᾷς ὅτι τὸ, “Εδωκεν, Ἐγέννησέν ἔστι; Διατί δὲ μὴ εἶπεν, Ἵνα μετέχωσι τῆς δόξης, ἀλλ᾽, Ἴνα θεωρῶσιτὴν δόξαν; Υ΄. Ἐνταῦθα αἰνίττεται. ὅτι ἡ πᾶσα ἀνάπαυσις αὕτη ἐστὶ, τὸ θεωρεΐ" εἰς τὸν Υἱὸν τοῦ Θεοῦ. Τοῦτο γοῦν καὶ δοξάξζεσθαι ποιεῖ" ὅκαὶ Παῦλός φησιν" ᾿Αγαχεκαλυμμένῳ προσώπῳ τὴν δόξει»" Κυρίου κατοπτριζόμεγοι. Ὥσπερ γὰρ οἱ πρὸς ἀκτῖνας θεωροῦντες καὶ ἀέρος ἀπολαύοντες λεπτοτάτων, ἀπὸ τῆς ὄψεως ἔχουσιν τὴν ἀπόλαυσιν " οὕτω καὶ τότε, καὶ πολλῷ πλεῖον Α τοῦτο ἡμῖν ἐργάσεται τὴν ἡδονήν. Λμα δὲ καὶ δείκνυσιν, ὅτι οὐ τοῦτό ἔστι τὸ ὁρώμενον, ἀλλὰ φριχτὴ τις οὐσία Ῥ». Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω. Τί βούλεται τοῦτο; ποίαν ἔχει τὴν ἀκολουθίαν; Δείκνυσιν ἐνταῦθα μηδένα εἰδότα Θεὸν, ἀλλ᾽ ἣ μόνον τοὺς τὸν Υἱὸν ἐπεγνωχότας. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν - Ἑδουλόμην ἅπαντας τοῦτο εἶναι, ἀλλ᾽ οὐκ ἔγνωσάν σε, καίτοι οὐδὲν ἔχοντες ἐγκαλεῖν. Τοῦτο γάρ ἔστι, Πάτερ δίκαιε. Ἐνταῦθά μοι δοκεῖ καὶ δυσχεραίνων ταῦτα λέγειν, ὅτι τὸν οὕτως ἀγαθὸν καὶ δίχατον οὐκ ἠθέληταν ἐπιγνῶναι, Ἐπειδὴ γὰρ Ἰουδαῖοι ἔλεγον τὸν Θεὸν εἰδέναι, αὐτὸν δὲ μὴ εἰδέναι ς, πρὸς τοῦτο ἀποχόσμου, ἀπολογίαν συντιθεὶς πρὸς τὰς κατηγορίας τὰς Ἰουδαῖκάς, Ὃ γὰρ δόξαν λαθὼν, ὁ ἀγαπηθεὶς πρὸ χαταθολῖς κόσμου, ὁ μάρτυρας βυυλόμενο; ἔχειν αὑτοὺς «ἧς δόξης ἐκείνης, πῶς ἐναντίος ἣν τῷ Πατρί; Οὐ τοίνυν ποῦτό ἐστιν ὅπερ φασὶν οἱ Ἰουδαῖοι, ὅτι αὐτοὶ μέν σς γινώσκουσιν, ἐγὼ δὲ ἀγνοῶ " ἀλλὰ τοὐναντίον, ἐγὼ μέν σε οἶδα, ἄλλοι δέ σε οὐκ ἔγνωσαν. Καὶ οὗτοι δὲ ἔγνωσαν, ὅτι σύ με ἀπέστειλας. Ὁ ρᾷ: ὅτι αὐτοὺς αἰνίττεκαι τοὺς λέγοντας μὴ εἶναι αὐτὸν ἐκ τοῦ Θεοῦ, καὶ πρὸς τοῦτον ἀ τὸν λόγον ἀνακεφαλαιοῦται πάντα; Καὶ ἐγγώρισα αὑτοῖς τὸ ὄνομά σου, καὶ γνωρίσω. Καὶ μὴν τοῦ Πνεύματος φὴς τὴν τελείαν γνῶσιν" ἀλλὰ τὰ τοῦ Πνεύματος ἐμά ἐστιν. Ἵνα ἡ ἀγάπη, ἣν ἠγάπησάς με, ἐν αὐτοῖς μένῃ, κἀγὼ ἐν αὐτοῖς. Ἐὰν γὰρ μάθωσι, τίς σὺ, τότε εἴσονται, ὅτι οὖν ἀπεσχισμένος ἐγὼ, ἀλλὰ τῶν σφόδρα ἡγαπημένων, καὶ γνήσιος Υἱὸς καὶ συνημμένος. Τοῦτο δὲ πεισθέντες ὡς χρὴ, καὶ τὴν πίστιν τὴν εἰς ἐμὲ καὶ τὴν ἀγάπην διατηρήσουσιν ἀχριθῇ. ᾿Αγαπώντων δὲ αὑτῶν ὡς χρὴ, ἐγὼ μενῶ ἐν αὐτοῖς. Ὁρᾷς πῶς εἰς χαλὸν τέλος ἀπήντησεν 5, εἰς ἀγάπην, τὴν πάντων μητέρα τῶν ἀγαθῶν, ἀπαρτίσας τὸν λόγον; Πιστεύωμεν τοίνυν, καὶ ἀγαπῶμεν τὸν Θεὸν, ἵνα μὴ καὶ περὶ ἡμῶν λέγηται" Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀργοῦνται" καὶ πάλιν, Τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων. “ὅταν γὰρ ἐκεῖνος μὲν καὶ οἰκέταις καὶ συγγενέσι καὶ ἀλλοτρίοις ἐπιχουρῇ ᾿ σὺ δὲ μηδὲ τοὺς πρὸς γένος προσήκοντας θεραπεύῃς, τίς ἔσται σοι λοιπὸν ἀπολογία, τοῦ Θεοῦ βλασφημου μένου καὶ ὑδριζομένου διὰ σὲ; Σκόπει γὰρ πόσας ἔδωκεν ἡμῖν ἀφορμὰς εὑποιίας ὁ Θεό. Τὸν μὲν ὡς συγγενῆ, τὸν δὲ ὡς φίλον, τὸν δὲ ὡς γείτονα, τὸν δὲ ὡς πολέτην, τὸν δὲ ὡς ἄνθρωπον ἐλέει, φησίν. Ἂν δὲ μηδέν σε τούτων κατέχῃ, ἀλλὰ πάντα διαῤῥήξῃς τὰ δεσμὰ, ἀκούπτῃ τοῦ Παύλου, ὅτι ἀπίστου εἴ χεέριον" ὅτι ἐκεῖνος μὲν οὐδὲν περὶ ἐλεημοσύνης ἀκούσας, οὐδὲ τῶν ἐν οὐρανῷ, ὑπερηκόντισέ σΞ τῇ φιλανθρωπία " σὺ δὲ αὐτοὺς τοὺς ἐχθροὺς ἀγαπᾷν κελευσθεὶς, τοὺς οἰκείους, ὡς ἐχθρυὺς ὁρᾷς, καὶ χρημάτων φείδῃ ’ ἄλλον ἣ σωμάτων. Καίτοι τὰ μὲν ἀναλισχόμενα οὐδὲν πείσεται δεινόν " οὗτος δὲ περιορώμενος οἰχήσεται, Τίς οὖν ἡ μανία χρημάτων φείδεσθαι, καὶ ἀφειδεῖν συγγενῶν; πόθεν οὗτος ὁ πόθος εἰσεχώμασε; πόθεν ἣ ἀπανθρωπία καὶ ἡ ὠμότης; Εἰ γάρ τις ὥσπερ ἐπὶ θεάτρον χυρυφῆς χαθέσας, τὸν χότμον χατοπτεύσεις πάντα, μᾶλλον δὲ εἰ βούλεσθε, μίαν τέως

### English translation (Claude)

By this he again raised up their souls, showing that there would be many disciples. For since he had made common what they had as their special privilege, he again comforts them, showing that they themselves become the cause of the salvation of the others too. Having spoken about their salvation and about their being sanctified by faith and by the sacrifice, he speaks next about concord, and with this he closes his discourse, having begun from it and ended in it. For at the beginning he says, “A new commandment I give you”; and here, “that they may be one, just as you, Father, are in me, and I in you.” Again the “just as” is not of exact likeness in their case; for it was not possible for them to be so much [one], but only as is possible for men; just as when he says, “Be merciful, as your Father is.” And what is “in us”? In faith in us. For since nothing scandalizes everyone so much as division, he provides that they may become one. What then? Did he accomplish it, someone says? Indeed he did accomplish it. For all who believed through the apostles are one, even if some of them have been torn away. For this did not escape him either; he even foretold it, and showed that it comes from men's carelessness. “That the world may believe that you sent me.” This is what he said at the beginning too: “By this all will know that you are my disciples, if you love one another.” And how were they to believe from this? Because, he says, you are a God of peace. If then they keep what they have learned, those who hear will know the teacher from the disciples; but if they fight, they will not say that they are disciples of a God of peace; and if I am not peaceable, they will not confess that I have been sent from you. Do you see how to the end he establishes his concord with the Father? “The glory which you gave me I have given them”: the glory through the signs, through the doctrines, and that they may be of one soul. For this is glory, that they be one, and it is greater than the signs. For as men marvel at God because there is no strife or fighting in that nature, and this is the greatest glory, so let these too, he says, become illustrious from this. And how, someone says, does he ask the Father to give them this, when he says that he himself gives it? For whether he is speaking about signs, or about concord, or about peace, he plainly himself provided these to them. From which it was plain that the request is made for the sake of their comfort. “I in them, and you in me.” How did he give the glory? By being in them, and having the Father with himself, so as to knit them together. But elsewhere he does not speak so; [he says] not that the Father comes through him, but that he and the Father come and make their dwelling with him: there removing the suspicion of Sabellius, here that of Arius. “That they may be perfected in one, so that the world may know that you sent me.” He says it continually, showing that peace can draw men more than a sign. For as strife breaks apart, so harmony knits together. “And I loved them, as you loved me.” Here again the “as” means as far as it is possible for a man to be loved; and the proof of the love is that he gave himself for them. Having said, then, that they will be in safety, that they will not be overthrown, that they will be holy, that many will believe through them, that they will enjoy great glory, that not he alone loved them but the Father too, he speaks finally also of what comes after their departure from here, of the prizes and the crowns laid up for them. “Father,” he says, “those whom you gave me, I desire that where I am, they also may be.” What they were always seeking, saying, “Where are you going?”, this you receive by request, and do not yet have? Then how did you say to them, “You will sit on twelve thrones”? How did you promise other things, more and greater? Do you see that he says all things for the sake of condescension? Otherwise, how did he say, “But you will follow me afterward”? But he says this for fuller assurance and to show his love. “That they may behold my glory, which you have given me.” Again this is a sign of his concord with the Father: loftier than what went before (“before the foundation of the world,” he says), yet having in it too some condescension, for he says, “You have given me.” If this is not so, I should gladly ask those who contradict: one who gives, gives to someone who already exists; did he then first beget him and afterward give him the glory, having first left him to be without glory? And how would that make sense? Do you see that “gave” here means “begot”? And why did he not say, “that they may share the glory,” but “that they may behold the glory”? Here he hints that the whole of rest is this: to behold the Son of God. This is what makes them glorified too; as Paul too says: “With unveiled face beholding the glory of the Lord.” For as those who look at the sun's rays and enjoy the finest air have their enjoyment from the sight, so then too, and much more, this will produce our delight. At the same time he shows that what is to be seen is not this [that was then visible], but some awesome essence. “O righteous Father, the world has not known you.” What does this mean? What connection does it have? He shows here that no one knows God except only those who have recognized the Son. What he says is something like this: I wished all men to have this, but they did not know you, although they have nothing to charge you with. For this is what “righteous Father” means. Here he seems to me to say these things with displeasure, that they would not recognize one so good and righteous. For since the Jews said that they knew God, but that he did not know him, he answers this, composing a defense against the Jewish accusations. For he who received glory, who was loved before the foundation of the world, who wishes to have them as witnesses of that glory, how was he opposed to the Father? So it is not as the Jews say, that they know you and I do not; but the opposite: I know you, but others have not known you. “And these have known that you sent me.” Do you see that he hints at those who say that he is not from God, and that he sums up his whole discourse against this? “And I have made your name known to them, and will make it known.” And yet you say that full knowledge belongs to the Spirit; but the things of the Spirit are mine. “That the love with which you loved me may remain in them, and I in them.” For if they learn who you are, then they will know that I am not cut off from you, but one of those greatly loved, and a true Son, and joined to you. And being persuaded of this as they should, they will keep exact their faith in me and their love. And when they love as they should, I shall remain in them. Do you see to what a fine end he has come, completing his discourse in love, the mother of all good things? Let us then believe, and let us love God, so that it may not be said of us too, “They profess to know God, but deny him by their works”; and again, “He has denied the faith, and is worse than an unbeliever.” For when the unbeliever helps both household servants and relatives and strangers, while you do not care even for those who belong to you by family, what defense will you have left, when God is blasphemed and insulted because of you? For consider how many occasions of doing good God has given us. Have mercy on one, he says, as a relative, on another as a friend, on another as a neighbor, on another as a fellow citizen, on another as a human being. But if none of these holds you, and you break all the bonds, hear Paul saying that you are worse than an unbeliever; for that man, who has heard nothing about almsgiving or about the things in heaven, has surpassed you in kindness, while you, who were commanded to love even your enemies, look on your own people as enemies, and spare your money rather than their bodies. And yet the money that is spent will suffer no harm, but this man, if neglected, will perish. What then is this madness, to spare money and not spare relatives? From where did this desire come in? From where this inhumanity and this cruelty? For if anyone, seated as on the summit of a theater, should survey the whole world, or rather, if you please, for the present one …

### Scripture references

- John 17:21: quotation, high confidence
- John 17:22: quotation, high confidence
- John 17:23: quotation, high confidence
- John 17:24: quotation, high confidence
- John 17:25: quotation, high confidence
- John 17:26: quotation, high confidence
- John 13:34: quotation, high confidence
- Luke 6:36: quotation, high confidence
- John 13:35: quotation, high confidence
- 1 Cor 14:33: allusion, medium confidence
- John 14:23: allusion, medium confidence
- John 14:5: allusion, medium confidence
- Matt 19:28: quotation, high confidence
- John 13:36: quotation, high confidence
- 2 Cor 3:18: quotation, high confidence
- Titus 1:16: quotation, high confidence
- 1 Tim 5:8: quotation, high confidence

### Translation notes

- Quotations: John 17:21–26; John 13:34; Luke 6:36; John 13:35; John 14:5 (cf. 13:36); Matt 19:28; John 13:36; 2 Cor 3:18; Titus 1:16; 1 Tim 5:8. Allusions: 1 Cor 14:33; John 14:23.
- Chrysostom reads “glory which you have given me” as the Father's begetting of the Son (“gave” here means “begot”), against those who make the Son exist before receiving glory; and sets one saying against Sabellius and another against Arius. Translated as written.
- The section ends mid-sentence; the following lines are lost in the scan (the next staged section begins a new sentence). Leaked apparatus and Migne's Latin removed by logged corrections. Where the scan garbles the quotation of John 13:36, the familiar wording (“But you will follow me afterward”) is supplied from the surviving letters.

### Citation (SBL)

Chrysostom, Hom. Jo. 82.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/82-2).

## Homily 82.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/82-1/#p-82-4
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Looking down on human life from a height would show its folly: luxury, usury and corrupt courts while the poor starve; Chrysostom calls for works, not mere words in church.

### Greek text

Εἴ τις τοίνυν ἐφ᾽ ὑψηλοῦ χαθίτας πάντα κατιδεῖν δυνηθείη τὰ ἀνθρώπινα, ἐννόησον ὅτην καταγνώσεται ἀλογίαν, ὅσα δάχκρνα οἴσει, ὅσον γελάσεται γέλευτα, ὅσον μισήσει μῖσος. Τοιαῦτα γὰρ πράττομεν, ὡς καὶ γέλωτος, καὶ ἀνοίας, καὶ δακρύων, καὶ μίσους εἶναι ἄξια. Ὁ δεῖνα τρέφει κύνας, ἵνα θηρία ἄγρια σαγηνεύσῃ, αὐτὸς εἰς θηριωδίαν ἐμπίπτων ἴ - ἕτερος ὄνους καὶ ταύρους, ἵνα μεταχομίζῃ λίθους " ἀνθρώπους δὲ περιορᾷ, λιμῷ πτχομένους. Καὶ χρυσίον μὲν ἄπειρον δαπανᾷ. ἵνα λιθίνους ἀνθρώπους ἐργάσηται " τοὺς δὲ ὄντω; ἀνθρώπους λιθίνους γενομένους ὑπὸ τῆς χκαχουχίας, ὑπερορᾷ. Ἔτερὸς ψηφῖδας χρυσᾶς συλλέγων μετὰ πολλῆς ταλαιπωρίας περιδάλλει τοὺς τοίχους " τὰς δὲ γαστέρας τῶν πενήτων γυμνὰς ὁρῶν, οὐκ ἐπικάμπτεται, Καὶ οἱ μὲν τοῖς ἐματίοις αὐτῶν ἱμάτια πάλιν ἐπινοοῦσιν " ἕτερος δῇ οὐδὲ αὑτὸ τὸ σῶμα γυμνὸν περιδάλλειν ἔχει. Ἐν δικαστῃ ρἷοις δὲ πάλιν ἄλλος ἄλλον κατέπιεν " ἄλλος εἰς πόρνας ἀνάλωσε καὶ εἰς παρασίτους " ἕτερος εἰς μίμους καὶ ὀρχήστρας " εἰς οἰκοδομὰς ἕτερος λαμπρὰς, εἰς ἀγορασίας ἀγρῶν καὶ οἰκιῶν. Πάλιν ὁ μὲν τόκους ἀριθμεῖ. ὁ δὲ τόκους τόκων, ὁ δὲ γραμματεῖα συντίθησι δ πολλῶν γέμοντα φόνων, καὶ οὐδὲ τὴν ἀπὸ τῆς νυκτὸς ἀνάπαυσιν καρποῦται, ἐπὶ τοῖς ἑτέρων κακοῖς ἀγρυπνῶν. Ἡμέρας δὲ γενομένης, ὁ μὲν ἐπὶ κέρδος ἄδικον, ὁ δὲ ἐπὶ δαπανὴν ἀσελγῇ, οἱ δὲ ἐπὶ κλοπὴν δεδη μοσιευμένην τρέχουσι. Καὶ τῶν μὲν περιττῶν καὶ χεχωλυμένων πολλὴ ἢ σπουδή" τῶν δὲ ἀναγκαίων οὐδεὶς ὁ λόγος. Οἱ δὲ κρίνοντες, τὸ μὲν ὄνομα δικαστῶν ἔχουσι, τὸ δὲ ἔργον λῃστῶν καὶ ἀνδροφόνων. Κἂν τὰς δίκας τις ἐξετάσῃ, κἂν τὰς διαθ χας, μυρία πάλιν εὑρήσει καὶ ὀνταῦθα κακὰ, δόλους, χλαπὰς, ἐπιδουλάς. Καὶ περὶ ταῦτα ἅπασα ἡ σχολὴ. τῶν ὃὲ πνευματικῶν λόγος οὐδείς " ἀλλὰ τὴν ἔχχλτισΐαν ὑπὲρ τοῦ μόνον ἰδεῖν ἐνοχλοῦσιν ἅπαντες. Τὸ ὃξ ζητοῦμενον οὐ τοῦτό ἔστιν, ἀλλ᾽ ἔργων δεῖ ἡμῖν καὶ διανοίας καθαρᾶς. "ἂν δὲ τὴν πᾶσαν ἡμέραν ἀναλώσῃ εἰς πλεοὺεξίαν, εἶτα μικρὰ ῥήματα εἰσελθὼν εἴπῃς, οὐ μόνον οὐκ ἐποίησας ἴλεω τὸν Θεὸν, ἀλλὰ καὶ παρώξυνας μειζόνως. Εἰ γὰρ βούλει καταλλάξαι σου τὸν Δεσπότην, ἔργα ἐπέδειξα!, μάῆε τὸν φορυτὸν τῶν συμφορῶν, βλέπε τοὺς γυμνοὺς, τοὺς πεινῶντας, τοὺς ἀδικουμένους - μυρία; σοι φιλανθρωπίας ἔτεμεν ὁδούς. Μὴ τοίνυν ἀπατῶμεν ξαυτοὺ-, εἰκῇ καὶ μάτην ζῶντες, μηδὲ, ὅτι νῦν ὑγιαίνομεν, χαταφρονήσωμεν " ἀλλ᾽ ἐννοήσαντες ὅτι πολλάκις εἰς νόσον καταπεσόντες, καὶ εἰς ἔσχατον ἀῤῥωστίας ἐλθόντες, ἀπεθάνομεν τῷ δέει καὶ τῇ προσδοκίᾳ τῶν μελλόντων, προσδοχήσωμεν πάλιν εἰς τὰ αὐτὰ καταπεσεῖσθαι, καὶ τὸν αὐτὸν Ἀτησώμεθα φόδον, καὶ γενώμεθα βελτίους “ ὡς τά γε νῦν μυρίας κατηγορίας ἄξια. Οἱ μὲν γὰρ ἐν τοῖς δικαστηρίοις λέουσιν ἐοίκασι καὶ κυσὶ, οἱ δὲ ἐν ταῖς ἀγοραῖς, ἀλώπεξιν " οἱ δὲ τὸν ἀπράγμονα ζῶντες βίον, οὐδὲ οὗτοι εἰς δέον τῇ ἀπραγμοσύνῃ πὴν σχολὴν ἄπασαν εἰς θέατρα καὶ τὰ ἐκεῖθεν κακὰ ἀναλίσκοντες. Καὶ ὁ μὲν ἐπιτιμῶν τοῖς γινομένοις, οὐδείς " οἱ δὲ ζηλοῦντες καὶ δαχνόμενοι, ὅτι μὴ ἴσα αὐτοῖς “πράττουσι, πολλοί" ὥστε καὶ τούτους πάλιν χολάζξεσθαι, καὶ μὴ ποιοῦντας τὰ πονηρά. Οὐ γὰρ μόνον αὑτὰ ποιοῦσιν, ἀλλὰ καὶ συγευδοκοῦσι τοῖς πράττουσι. Καὶ γὰρ τὰ τῆς προθυμίας αὐτοῖς ὁμοίως διέφθαρται" ὅθεν δῆλον, ὅτι καὶ γνώμης ἔστι δοῦναι δίκην. Ταῦτα καθ᾽ ἑκάστην ἡμέραν λέγω, καὶ λέγων οὐ παύσομαι. "Ἂν μὲν γάρ τινες ἀχούσωτιν, κέρδος " ἂν δὲ μηδεὶς ὁ προσἐχὼν ἧ, τότε ἀκούσεσθε ταῦτα, ὅτε κέρδος οὐδὲν ὑμῖν, καὶ μέμψεσθε ἑαυτοῖς, καὶ τῆς αἰτίας ἡμεῖς καθαροί. ᾿Αλλὰ μὴ γένοιτο ταύτην μόνον ἡμᾶς τὴν ἀπολογίαν ἔχειν, ἀλλὰ καὶ καύχημα ὑμᾶς γενέσθαι ἡμῶν παρὰ τῷ βήματι τοῦ Χριστοῦ, ἵνα κοινῇ τῶν ἀγαθῶν ἀπολαύσωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἴησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿λμήν.

### English translation (Claude)

If then someone, seated on a height, could look down on all human affairs, consider what folly he would condemn, how many tears he would shed, how much laughter he would laugh, how much hatred he would feel. For we do such things as deserve laughter, and folly, and tears, and hatred. One man keeps dogs to catch wild beasts, while he himself falls into beastliness; another keeps asses and oxen to carry stones, but neglects men wasting away with hunger. And he spends unlimited gold to make men of stone, but overlooks men who are truly men and have become like stone through their misery. Another, gathering golden tesserae with much toil, covers his walls with them, but seeing the bellies of the poor bare, he does not bend. And some devise further garments for their garments, while another has not even enough to cover his naked body. In the law courts again one man has swallowed up another; another has spent his money on prostitutes and parasites; another on mimes and dancing girls; another on splendid buildings, on purchases of fields and houses. Again, one counts interest, another interest on interest, another draws up contracts full of many murders, and does not even enjoy the rest that night brings, lying awake over the ills of others. And when day comes, one runs to unjust gain, another to licentious spending, others to theft made public. And for superfluous and forbidden things there is great zeal, but of necessary things no account at all. Those who judge have the name of judges but the work of robbers and murderers. And if one examines the lawsuits, or the wills, he will again find countless evils here too: frauds, thefts, plots. And all leisure goes on these things, while of spiritual things there is no account; and everyone troubles the church only to see it. But what is required is not this; we need works and a pure mind. If you spend the whole day in greed, and then come in and say a few words, you have not only not made God gracious, but have provoked him the more. For if you wish to reconcile your Master to you, show works; learn the heap of misfortunes; look at the naked, the hungry, the wronged: he has cut for you countless ways of kindness. Let us then not deceive ourselves, living at random and in vain; and let us not be careless because we are now in health; but considering that often, when we fell into sickness and came to the last extremity of weakness, we died through fear and the expectation of what was to come, let us expect that we shall fall into the same again, and let us acquire the same fear and become better; since things as they are now deserve countless accusations. For those in the law courts are like lions and dogs; those in the market places like foxes; and those who live a quiet life do not use their quiet as they ought either, spending all their leisure on theaters and the evils that come from them. And there is no one who rebukes what is done, but many who envy and are stung that they do not do the same; so that these too are punished, even though they do not do the wicked things. For they not only do them, but also approve of those who do them. For their will too is corrupted in the same way; from which it is plain that one pays the penalty for one's intention too. I say these things every day, and I shall not stop saying them. For if some listen, it is gain; but if there is no one who attends, then you will hear these things when there is no gain for you, and you will blame yourselves, and we shall be clear of the blame. But God forbid that we should have only this defense; may you rather become our boast before the judgment seat of Christ, so that together we may enjoy the good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

### Scripture references

- Rom 1:32: allusion, medium confidence
- 2 Cor 1:14: echo, low confidence
- 2 Cor 5:10: allusion, medium confidence

### Translation notes

- Allusions: Rom 1:32 (approving those who do evil); 2 Cor 1:14 and 5:10 (boast before the judgment seat of Christ).
- The beginning of this section continues an image begun at the end of 82.2 after lines lost in the scan. “He has cut for you countless ways of kindness” renders a phrase whose subject is unexpressed (God); “learn the heap of misfortunes” translates the reading as printed, which may be corrupt. A block of Migne's Latin and apparatus inside a word is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 82.4 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/82-4).

## Homily 83.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/83-1/#p-83-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ goes willingly to the garden known to Judas, throws his captors to the ground with a word, and hands himself over only after securing his disciples' release.

### Greek text

Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆ.1θε δὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εὶς ὃν' εἰσῆλθεν αὑτὸς καὶ οἱ μαθηταὶ αὑτοῦ. Φρικτὸν ὁ θάνατος καὶ φόδου γέμον πολλοῦ" ἀλλ᾽ οὐ ἡταρὰ τοῖς τὴν ἄνω φιλοσοφίαν εἰδόσιν. Ὃ μὲν γὰρ μηδὲν περὶ τῶν μελλόντων σαφὲς ἐπιστάμενος, ἀλλὰ διά» λυσίν τινα καὶ τελευτὴν ὁ ζωῆς τὸ πρᾶγμα νομίζων, εἰκότως φρίττει καὶ δέδοικεν ὡς εἰς τὸ μὴ εἶναι χωρῶν. Ἡμεῖς δὲ τῇ τοῦ Θεοῦ χάριτι τὰ ἄδτηλα καὶ τὰ κρύφια τῆς σοφίας αὐτοῦ μαθόντες, καὶ ἀποδημίαν τὸ πρᾶγμα εἶναι νομίζοντες, οὐκ ἂν εἴημεν δίκαιοι τρέμειν, ἀλλὰ καὶ καίρειν καὶ εὐθυμεῖσθαι, ὅτι τὸν ἐπίκηρον τοῦτον βέον ἀφέντες, ἐφ᾽ ἕτερον ἐρχόμεθα ἀμείνω πολλῷ καὶ λαμπρότερον, καὶ τέλος οὐκ ἔχοντα. ἽἈπερ οὖν καὶ ὁ Χ ριστὸς διδάσκων διὰ τῶν ἔργων, οὐ βίᾳ καὶ ἀνάγκῃ, ἀλλ᾽ ἐἑχὼν ἐπὶ τὸ πάθος ἔρχεται. Ταῦτα, φησὶν, ἐλάλησεν ὁ Ἰησοῦς, καὶ ἀπή.1θε πέραν τοῦ χειμάῤῥου τῶν ἡπέδρων, ὅπου ἣν κῆπος, εἰς ὃν εἰσῆλθεν αὑτὸς καὶ Ὀἱ μαθηταὶ αὐτοῦ. "Πδει δὲ καὶ ὁ Ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, δει πολλάκις συνήχθη ἐκεῖ καὶ ποταμὸν διαθαίνει, καὶ ἐπείγεται πρὸς τὸν τῷ πρ’οδότῃ γνώριμον τόπον ἐλθεῖν, ἐκκόπτων τοῖς ἐπιθουλεύουσι τὸν πόνον, καὶ ἀπαλλάττιων ταλαιπωρίας αὐτοὺς ἀπάδης, καὶ δείκνυσι τοῖς μαθηταῖς ὅτι ἐχὼν ἐπὶ τὸ πρᾶγμα ἔρχεται ὅπερ ἱκανὸν αὐτοὺς μάλιστα παραμυθήσασθαι ἧν' καὶ καθίστησιν ἑαυτὸν ὥσπερ ἐν δεσμωτηρίῳ ἐν τῷ κήπῳ. Ταῦτα ἐάλησεν αὐτοῖς. Τί λέγεις; Καὶ μὴν τῷ Πατρὶ διελέγετο" καὶ μὴν ηὔχετο. Διατί οὖν μὴ λέγεις, ὅτι παυσάμενος τῆς εὐχῆς ἦλθεν ἐκεῖ; Ὅτι οὐκ εὐχὴ ἦν, ἀλλὰ λαλιὰ διὰ τοὺς μαθττὰς μένη. Καὶ εἰσῆλθον οἱ μαθηταὶ αὐτοῦ εἰς τὸν κῇπον. Οὕτως αὐτοὺς τοῦ δέους ἀπήλλαξεν, ὡς μὴ ἀντιτεῖναι λοιπὸν, ἀλλὰ καὶ εἰς τὸν κἥπον εἰσελθεῖν. Πῶς δὲ ὁ Ἰούδᾶς ἐκεῖ ἤρχετο; ἣ πόθεν μαθὼν ἐχεὶ ἦλθεν; Ἐντεῦθεν δῆλον, ὅτι τὰ πολλὰ ἔξω διενυχτέρευεν. Οὐ γὰρ ἂν, εἴ γε οἴκοι διῆγεν, ἐπὶ τὴν ἔρημον ὁ Ἰούδας ἦλθεν, ἀλλ᾽ ἐπὶ τὴν οἰκίαν, ἐκεῖ προσδοκῶν αὐτὸν εὑρήσειν χαθεύὅοντα. Ἵνα δὲ μὴ ἀκούσας κῆπον, κρύπτεσθαι νομίσῃς, ἐπήγαγεν, ὅτι Ἤδει ὁ ᾿Ιούδας τὸν τόπον" καὶ οὐκ ἁπλῶς, ἀλλ᾽ ὅτι καὶ ποιλ.λάκις συνήχθη ἐκεῖ μετὰ τῶν 4“ αθητῶν αὐτοῦ. Καὶ γὰρ πολλάκις αὐτοῖς συνεγένετο ἰδίᾳ, περὶ ἀναγκαίων διαλεγόμενος, καὶ ὧν οὐ θέμις ἑτέρους ἀκοῦσαι. Ποιεῖ ἕξ τοῦτο καὶ ἐν ὄρεσι καὶ ἐν χήποις μάλιστα, καθαρὸν θορύδων ἐπιζητῶν ἀεὶ χωρίον, ὥστε μὴ τὴν διάνοιαν ἐχχρούεσθαι τῆς ἀκροάσεως. Ὃ δὲ Ἰούδας,παραλαδὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἂρχιερέων καὶ Φαρισαίων ὑπηρέταις, ἔρχεται ἐκεῖ, Καὶ οὗτοι πολλάκις καὶ ἄλλοτε ἔπεμψαν σνλλαδεῖν αὐ-τὸν, ἀλλ᾽ οὐκ ἴσχυσαν. “Ὅθεν δῆλον, ὅτι καὶ τότε ἐχὼν ἑαυτὸν ἐξέδωκε. Καὶ πῶς τὴν σπεῖραν ἔπεισαν; "Ανδρες ἦσαν στρατιῶται, χρημάτων ποιεῖν πάντα βεμελετηχόπες. Ἰησοῦς δὲ, εἰδὼς πάντα τὰ ἐρχόμενα ἐπ' αὐτὸν, ἐξηΐῖθε, καὶ λέγει αὐτοῖς " Τίνα ζητεῖτε; Τουτέστιν, οὐκ ἀπὸ τῆς παρουσίας ἐχείνων περιέμενεν αὐτὰ μαθεῖν, ἀλλ᾽ ἀταράχως ὡς πάντα εἰδὼς ταῦτα, οὕτω καὶ ἔλεγε καὶ ἐποίει, Διατί δὲ μετὰ ὅπλων ἐπέρχονται μέλλοντες συλλαμδάνειν; Ἐδεδοίχεσαν τοὺς ἑπομένους " καὶ διὰ τοῦτο καὶ ἀωρὶ τῶν νυκτῶν ἐπέστησαν. Καὶ ἐξελθὼν “έγει αὐτοῖς " Τίνα ζητεῖτε; Οἱ δὲ «"Ἰέγουσιν, Ἰησοῦν" τὸν Ναζωραῖον. Εἶδες δύναμιν ἄμαχον, πῶς ἐν μέσῳ ὧν ἐπήρωσεν αὐτῶν τοὺς ὀφθαλμούς; “Ὅτι γὰρ οὗ τὸ σκότος αἴτιον ἦν, ἐδήλωσεν ὁ εὐαγγελιστὴς, εἰπὼν, ὅτι καὶ λαμπάδας εἶχον. Εἰ δὲ μὴ λαμπάδες ἦσαν, ἀπὸ τῆς φωνῆς γοῦν ἔδει γνωρίσαι " εἰ δὲ καὶ ἐκεῖνοι ἠγνόουν, πῶς ὁ Ἰούδας ἠγνόησεν, ὁ συνὼν αὐτῷ διηνεκῶς; Καὶ γὰρ καὶ αὐτὸς εἰστήκει μετ᾽ αὐτῶν, καὶ οὐδὲν ἤδει πλέον, ἀλλὰ καὶ ἔπεσε μετ᾽ αὐτῶν ὕπτιος. Ἐποίησε δὲ τοῦτο ὁ Ἰησοῦς, δηλῶν, ὅτι οὐ μόνον συλλαθεῖν αὐτὸν οὐ δύνανται, ἀλλ᾽ οὐδὲ ἰδεῖν ἐν μέσῳ ὄντα, εἰ μὴ αὐτὸς ἐνδοίη. Πάλιν λέγει αὐτοῖς, Τίνα ζητεῖτε; Ὦ τῆς ἀνοίας ἢ τὸ ῥῆμα αὐτοῦ ἔδαλεν αὐτοὺς ὑπτίους, καὶ οὐδὲ οὕτως ἐπέστρεψαν τοσαὐτὴν μαθόντες δύναμιν, ἀλλὰ πάλιν ἐπιτίθενται τοῖς αὐτοῖς. Ἐπεὶ οὖν τὰ αὐτοῦ πάντα ἐπλήρωσε, τότε λοιπὸν ἑαυτὸν παραδίδωσι, καὶ λέγει αὐτοῖς" ΕἾπο» ὑμῖν, ὅτι ἐγώ εἰμι. Εἰστήκει δὲ καὶ Ἰούδας ὁ πωραδιδοὺς αὐτόν. “Ὅρα τὸ ἀνεπαχθὲς τοῦ εὐαγγελιστοῦ, πῶς οὐκ ὑθρίζει τὸν προδότην, ἀλλὰ διηγεῖται τὸ γεγονὸς, ἕν μόνον δεῖξαι σπουδάξων, ὅτι τὸ πᾶν τῆς αὐτοῦ συγχωρήσεως γέγονεν. Εἶτα ἵνα μή τις λέγῃ, ὅτι αὐτὸς αὐτοὺς εἰς τοῦτο ἤγαγεν, ἑαυτὸν ἐγχειρίσας καὶ δῖιλον στήσας αὐτοῖς, ἐπιδειξάμενος ἅπαντα, ἅπερ ἱκανὰ ἣν αὐτοὺς ἀναχρούσασθαι, ἐπειδὴ ἐπέμενον τῇ κακίᾳ, καὶ οὐδεμίαν εἶχον ἀπολογίαν, τότε ἑαυτὸν ἐνεχείρισε, λέγων" Εἰ οὖν ἐμὲ ζητεῖτε, ἄρετε τούτους ὑπάγειν, μέχρι τῆς ἐσχάτης ὥρας τὴν εἰς αὐτοὺς φιλανθρωπίαν ἐνδειχνύ.. μενος. Εἰ γὰρ ἐμοῦ δεῖσθε, φησὶ, μηδὲν ὑμῖν ἔστω πρὸς τούτους κοινόν. Ἰδοὺ γὰρ ἐμαυτὸν παραδίδωμι. “γα πληρωθῇ ὁ.1όγος, ὃν εἶπεν, ὅτι Οὐκ ἀπώλεσα ἐξ αὐ» τῶν οὐδένα. ᾿Απώλειαν δὲ ἐνταῦθα οὐ ταύτην φησὶ τὴν τοῦ θανάτου, ἀλλ᾽ ἐκείνην τὴν αἰώνιον. Ὁ δὲ εὐαγγελιστὴς καὶ ἐπὶ τοῦ παρόντος αὐτὸ παρέλαδε. θαυμάσειε δ᾽ ἄν τις, πῶς καὶ αὐτοὺς οὐ συνέλαδον μετ᾽ αὐτοῦ καὶ χατέχοψαν, καὶ μάλιστα τοῦ Πέτρου παροξύναντος αὖτοὺς δι' ὧν εἰς τὸν δοῦλον ἐποίησε. Τίς οὖν αὐτοὺς κατ εἴχεν; ΓΛλλος μὲν ὁ οὐδεὶς, ἡ δὲ ῥίψασα αὐτοὺς δύναμις ὑπτίονς. Ὅπερ οὖν καὶ ὁ εὐαγγελιστὴς δηλῶν, ὅτι οὐ τῆς ἐχείνων γνώμης ἦν, ἀλλὰ τῆς τοῦ συλληφθέντος δυνάμεώς τε καὶ ἀποφάσεως, ἐπήγαγεν" "να ὁ λόγος πληρωθῇ, ὃν εἶπεν, ὅτι Οὐδεὶς ἐξ αὐτῶν ἀκώλετο.

### English translation (Claude)

“When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, into which he himself entered, and his disciples.” Death is a thing to shudder at and full of great fear, but not for those who know the philosophy from above. For one who knows nothing clearly about the things to come, but thinks the matter a dissolution and an end of life, naturally shudders and is afraid, as one going into nonexistence. But we, who by the grace of God have learned the unseen and hidden things of his wisdom, and think the matter a journey abroad, would not be right to tremble; we should rather rejoice and be of good cheer, because, leaving this perishable life, we are going to another far better and more splendid, one that has no end. Teaching this, then, by his deeds, Christ too goes to his passion not by force and necessity, but willingly. “Jesus spoke these words,” it says, “and went away across the brook Kidron, where there was a garden, into which he himself entered, and his disciples. And Judas, who betrayed him, also knew the place, because he had often met there.” And he crosses a river, and hastens to come to the place known to the traitor, cutting off the labor for those who were plotting against him and freeing them from all trouble; and he shows the disciples that he goes to the matter willingly, which was most of all able to comfort them; and he places himself in the garden as in a prison. “He spoke these words to them.” What do you say? Was he not speaking with the Father? Was he not praying? Why then do you not say that, having ended his prayer, he came there? Because it was not a prayer, but a discourse for the disciples' sake. “And his disciples entered into the garden.” So completely had he freed them from fear that they no longer resisted, but even entered the garden. But how did Judas come there? Or from where did he learn it and come there? From this it is plain that he often spent the night outside. For if he had been spending his time at home, Judas would not have come to the desert place, but to the house, expecting to find him there asleep. And so that you may not, hearing “garden,” think that he was hiding, he added, “Judas knew the place”; and not simply so, but “because he had often met there with his disciples.” For he often met with them privately, speaking about necessary things which it was not lawful for others to hear. And he did this especially on mountains and in gardens, always seeking a place free of tumult, so that the mind would not be distracted from listening. “Judas then, having received the cohort and officers from the chief priests and Pharisees, comes there.” These men had often sent at other times too to seize him, but could not. From this it is plain that then too he gave himself up willingly. And how did they persuade the cohort? They were soldiers, men who had made it their practice to do anything for money. “Jesus, knowing all that was coming upon him, went out and said to them, ‘Whom do you seek?’” That is, he did not wait to learn these things from their arrival, but spoke and acted calmly, as one who knew all of it. But why do they come with weapons when they mean to arrest him? They were afraid of his followers; and for this reason they came upon him late at night. “And going out, he says to them, ‘Whom do you seek?’ And they say, ‘Jesus the Nazarene.’” Do you see his irresistible power, how, standing in their midst, he blinded their eyes? For the evangelist showed that the darkness was not the cause, by saying that they also had torches. And even if there had been no torches, they ought at least to have recognized him from his voice; and even if they did not know him, how did Judas fail to know him, who had been with him continually? For he too stood with them, and knew no more than they, but even fell backward with them. Jesus did this to show that they were not only unable to seize him, but could not even see him while he was in their midst, unless he himself allowed it. Again he says to them, “Whom do you seek?” O the folly! His word threw them backward, and not even so did they turn back, after learning such power, but again they set upon the same thing. When then he had fulfilled all his own part, then at last he gives himself up, and says to them, “I told you that I am he.” “And Judas, who betrayed him, was also standing with them.” See the evangelist's freedom from rancor, how he does not abuse the traitor, but relates what happened, eager to show one thing only: that the whole came about by his own permission. Then, so that no one might say that he himself led them to this by handing himself over and making himself plain to them, after he had shown all that was able to drive them back, since they persisted in their wickedness and had no excuse, then he handed himself over, saying, “If then you seek me, let these go their way,” showing his love for them to the last hour. If you want me, he says, have nothing to do with these. For see, I give myself up. “So that the word might be fulfilled which he spoke: ‘I have lost none of those whom you gave me.’” By “loss” here he does not mean this loss by death, but that eternal one; but the evangelist took it of the present also. One might wonder how they did not seize them too along with him and cut them down, especially when Peter had provoked them by what he did to the servant. Who then held them back? No one else than the power that had thrown them backward. Showing this, that it was not of their own will but of the power and decision of the one who was arrested, the evangelist added, “So that the word might be fulfilled which he spoke: ‘None of them was lost.’”

### Scripture references

- John 18:1: quotation, high confidence
- John 18:2: quotation, high confidence
- John 18:3: quotation, high confidence
- John 18:4: quotation, high confidence
- John 18:5: quotation, high confidence
- John 18:6: allusion, high confidence
- John 18:7: quotation, high confidence
- John 18:8: quotation, high confidence
- John 18:9: quotation, high confidence
- John 17:12: allusion, medium confidence
- Matt 26:51: allusion, medium confidence

### Translation notes

- Quotations: John 18:1–9; John 17:12. Allusion: Matt 26:51 (Peter strikes the servant).
- This section and those following (homilies 83–88) come from the least reliable part of the scan; many letter slips (e.g. κ read as χ) are translated by sense without individual corrections. Chrysostom's last quotation (“None of them was lost”) paraphrases John 18:9.

### Citation (SBL)

Chrysostom, Hom. Jo. 83.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/83-1).

## Homily 83.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/83-1/#p-83-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Peter's sword, the healing of Malchus, Jesus before Annas and Caiaphas, Peter's denials, and the blow in the high priest's court show Christ's forbearance and Peter's weakness without God.

### Greek text

[491} Ὁ γοῦν Πέτρος θαρσέσας ταύτῃ τῇ φωνῇ καὶ τοῖς ἤδη γεγενγμένοις, ὁπλίζεται κατὰ τῶν ἐπελθόντων. Καὶ πῶς, φησὶν, ὁ κελευσθεὶς μὴ πήραν ἔχειν, μὴ δύο χιτῶνας, μάχαεραν ἔχει; Ἐμοὶ δοκεῖ τοῦτο αὐτὸ δεδοικὼς παρεσκευάσθαι πάλαι. Εἰ δὲ λέγεις, Πῶς ὁ κελευσθεὶς μὴ ῥαπίζειν, ἀνδροφόνος γίνεται; μάλιστα μὲν μὴ ἀμύνεσθαι προσετάχθη " ἐνταῦθα δὲ οὐκ ἑαυτῷ ἤμυνεν, ἀλλὰ τῷ Διδασκάλῳ. "Ἔπειτα δὲ, οὐδὲ τέλειοί πως καὶ ἀπηρτισμένοι ἧσαν. Σὺ δὲ, εἰ βούλει Πέτρον φιλοσοφοῦντα ἰδεῖν, ὄψει μετὰ ταῦτα τραυματιζόμενον, καὶ πράως φέροντα, καὶ μυρία πάσχοντα δεινὰ, καὶ οὐ παροξυνόμενον. Ὁ δὲ Ἰησοῦς καὶ ἐνταῦθα θαυματουργεῖ, ὁμοῦ τε παιδεύων ὅτι τοὺς ποιοῦντας κακῶς εὐεργετεῖν χρὴ, καὶ τὴν δύναμιν ἐκκαλύπτων τὴν ἑαυτοῦ. Τούτῳ μὲν οὖν τὸ ὠτίον ἀπέδωκε, Πέτρῳ δέ φησιν, ὅτι Πάντες οἱ λαδόντες μάχαιραν ἐν μακαίρᾳ ἀποιϊλοῦνται. Ὥσπερ καὶ ἐπὶ τοῦ νιπτῆρος ἐποίησε, δι᾿ ἀπειλῆς τὸν πόνον αὑτοῦ χαλάσας "- οὕτω καὶ ἐνταῦθα. Τὸ δὲ ὄνομα τοῦ δούλου προστίθησιν ὁ εὐαγγελιστὴς, ἐπειδὴ πολὺ μέγα τὸ γινόμενον ἦν, οὐκ ὅτι ἐθεράπευσε μόνον, ἀλλ᾽ τι καὶ τὸν ἐπ᾽ αὐτῷ ἐλθόντα, καὶ μικρὸν ὕστερον μέλλοντα ῥαπίζειν αὐτὸν, καὶ ὅτι τὸν ἐντεῦθεν μέλλοντα ἀναῤῥιπίζεσθαι πόλεμον κατὰ τῶν μαθητῶν ἐπέχει, Διὰ ποῦτο καὶ τὸ ὄνομα τέθεικεν ὁ εὐαγγελιστὴς, ὥστε τοῖς τότε ἀναγινώσχουσιν ἐξεῖναι ζητῆσαι καὶ περιεργάσασθαι, εἴ γε ὄντως γέγονε τὰ γεγενημένα. Οὐκ ἁπλῶς δὲ καὶ τὸ δεξιὸν ὠτίον λέγει " ἀλλ᾽ ἐμοὶ δοκεῖ, τὴν ὁρμὴν εἰπεῖν τοῦ ᾿Αποστόλου θέλων, ὅτι σχεδὸν ἐπ᾿ αὐτὴν ὥρμησε τὴν κεφαλήν. ᾿Αλλ᾽ ὁ Ἰησοῦς οὐκ ἀπειλῇ μόνον αὐτὸν κατέχει, ἀλλὰ καὶ ἑτέροις 5 παραμυθεῖται, λέγων" Τὸ ποτήριον, ὃ ἔδωκέ μοι ὁ Πατὴρ, οὐ μὴ πίω αὐτό; δεικνὺς ὅτι οὐ τῆς ἐχείνων δυνάμεως τὸ γινόμενον, ἀλλὰ «ἧς αὐτοῦ συγχωρήσεως καὶ δηλῶν, ὅτι οὐκ ἔστιν ἀντίθεός τις, ἀλλ᾽ ὑπήκοος μέχρι θανάτου τῷ Πὰατρί" Τότε εἱοιπὸν συλλαμβάνεται ὁ Ἰησοῦς, καὶ ἔδησαν αὑτόν" καὶ ἀπήγαγον πρὸς Ἄλγγαν. Διατί πρὸ; “Ανναν; Ὑπὸ τῆς ἡδονῆς ἐνεπόμπευον τοῖς γινομένοις, ὡς δὴ τρόπαιον στήσαντες. Ἦν δὲ οὗτος πενθερὸς τοῦ Καϊάφα" ὁ δὲ Καϊάφρως οὗτος ἦν ὁ συμβουλεύσας τοῖς Ἰουδαίοις, ὅτι συμφέρει ἔνα ἄγθρωπον ἀποθανεῖν. Τί πάλιν ὑπἐμνησεν ἡμᾶς τῆς προφητείας ὁ εὐαγγελιστής; Δηλῶν ὅτι ὑπὲρ σωτηρίας ταῦτα ἐγίνετο. Καὶ τοσαύτη τῆς ἀληθείας ἡ ὑπερδολὴ, ὡς καὶ τοὺς ἐχθροὺς αὐτὰ προαναφωνεῖν. Ἵνα γὰρ μὴ δεσμοὺς ἀκούσας ὁ ἀκροατὴς θορυθῆται, ἀναμιμνήσκει τῆς προφητείας ἐκείνης, ὅτι ἡ σωτηρία τῇ οἰκουμένῃ ὁ θάνατος αὐτοῦ ἦν. Ἡκολούθησε δὲ Πέτρος, καὶ ὁ ἄλλος μαθητής. Τίς ἐστιν ὁ ἄλλος μαθητῆς; Αὐτὸς ὁ ταῦτα γράψας. Καὶ τίνος ἕνεκεν ἑαυτὸν οὐ λέγει; "Ὅτε μὲν γὰρ ἐπὶ τὸ στῆθος ἀνέπεσε τοῦ Ἰησοῦ, εἰκότως ἑαυτὸν κρύπτει' νῦν δὲ τίνο; ἕνεκεν τοῦτο ποιεῖ; Τῆς αὐτῆς ἕνεκεν αἰτίας. Καὶ γὰρ καὶ ἐνταῦθα μέγα κατόρθωμα διηγεῖται, ὅτι, πάντων ἀποπηδητάντων», αὐτὸς ἐπηκολούθει. Διὰ τοῦτο κρύπτει ἑχυτὸν καὶ προτίθησιν ἑαυτοῦ τὸν Πέτρον χα. ἐχυτοῦ δὲ ἠναγκάσθη ἐπιμνησθῆναι νῦν, ἵνα μάθῃ:, ὅτι ἀκριδέστερον διηγεῖται τῶν ἄλλων τὰ κατὰ τὴν αὐλὴν, ἅτε ἕνδον ὦν. Καὶ ὅρα πῶς ὑποτέμνεται τὸ ἴδιον ἐγκώμιὸν. ἵνα γὰρ μὴ τις λέγῃ, Πῶς πάντων ἀναχωρησάντῶν, οὗτος καὶ ἐνδοτέρω τοῦ Σίμωνος εἰσῆλθε; λέγει, Ὅτι καὶ τοῦ ἀρχιερέως γγώριμος ἦν" ὡς μηδένα θαυμάζειν, ὅτι ἡκολούθησε, μηδὲ ἐπὶ ἀνδρείᾳ αὐτὸν ἀνακηρύττειν. Τὴ, δὲ θαῦμα ἐκεῖνο ἣν τὸ τοῦ Πέτρου, ὅτι οὕτω περιδεὴς ὧν καὶ μέχρι τῆς αὐλῆς ἦλθε, τῶν ἄλλων ἀναχωρησάντων. Τὸ μὲν οὖν ἐλθεῖν ἐκεῖ, πόθου " τὸ δὲ μὴ ελθεῖν ἔνδον, ἀγωνίας καὶ φόδου. Διὰ τοῦτο γὰρ καὶ ταῦτα ἀνέγραψεν ὁ εὐαγγελιστὴς, προοδοποιῶν τῇ ἀπολογέᾳ τῆς ἀρνήσεως. Οὐ γὰρ ὡς μέγα τι περὶ αὐτοῦ « τίθησιν, ὅτι γνώριμος ἦν τῷ ἀρχιερεῖ ἀλλ᾽ ἐπειδὴ εἶπεν, ὅτε “ συνεισῆλθε τῷ Ἰησοῦ μόνος, ἵνα μὴ νομίσῃς ὅτι ὑψηλῆς γνώμης ἦν τὸ πρᾶγμα, τίθησι καὶ τὴν αἰτίαν. Ὅτι δὲ καὶ ὁ Πέτρης εἰσῆλθεν ἄν, εἴπερ ἐπετράπη, διὰ τῶν ἑξῆς ἐδήλωσεν. Ἐπειδὴ γοῦν ἐξῆλθε, καὶ τὴν θυρωρὸν σεν αὐτὸν εἰσαγαγεῖν, εὐθέως εἰσῆλθεν ὁ Πέτρος. Διατέ δὲ αὐτὸς αὐτὸν οὐκ εἰσήγαγεν; Τοῦ Χριστοῦ εἴχετο, καὶ ἐπηκολούθει. Διὰ τοῦτο τὴν γυναῖκα ἐχέλευσεν ἀ εἰσαγαγεῖν αὐτόν. Τί οὖν ἡ γυνή; Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; Ὁ δὲ φησιν, Οὐκ εἰμέ. ΤΕ λέγεις, ὦ Πέτρε; οὐκὶ πρώην εἴπες, ὅτι, “Ἂν δέῃ με καὶ τὴν ψυχὴν ὑπὲρ σοῦ θεῖναι, θήσω; τί τοίνυν γέγογεν, ὅτι οὐδὲ θυρωροῦ φέρεις ἐρώτησιν; Μὴ γὰρ στρατιώτης ἦν ὁ ἐρωτῶν; μὴ τῶν χατασχόντων τις; θυρωρὸς ἦν εὐτελὴς καὶ ἀπεῤῥιμμένη, καὶ οὐδὲ ἡ ἐρώτησις θρασεῖα. Οὐ γὰρ εἶπε, Τοῦ πλάνου καὶ τοῦ λυμεῶνος μαθητὴς εἶ, ἀλγὰ, Τοῦ ἀνθρώπου τούτου " ὅπερ ἐλεούσῆς μᾶλλον καὶ χαταχαμπτομένης ἦν. ᾿Αλλ᾽ οὐδὲν τούτων ἥνεγκεν ὁ Πέτρος. Τὸ δὲ, Μὴ καὶ σὺ, διὰ τοῦτο εἴρηται, ἐπειδὴ ὁ Ἰωάννης ἔνδον ἣν " οὕτω προτηνῶς διελέγετο ἡ γυνή. ᾿Αλλ᾽ οὐδενὸς τούτων ῇσθετο, οὐδὲ εἰς τὸν νοῦν ἔλαύεν, οὐδὲ ὅτε τὸ πρῶτον, οὐδὲ ὅτε τὸ δεύτερον, ἀλλ᾽ οὐδὲ τὸ τρίτον, ἀλλ᾽ ἡνίκα ἀλέκτωρ ἐφώνησε" καὶ οὐδὲ τοῦτο αὐτὸν εἰς ἔννοιαν ἤγαγεν ἕως ὅτε ἔδλεψεν εἰς αὐτὸν ὁ Ἰησοῦς πικρόν. Καὶ αὐτὸς μὲν εἱστήκει θερμαινόμενος μετὰ τῶν τοῦ ἀρχιερέως δούλων " ὁ δὲ Χριστὸς ἔνδον κατείχετο δεδεμένο;. Ταῦτα δὲ λέγομεν, οὐ τοῦ Πέτρου κατηγοροῦντες, ἀλλὰ τῶν ὑπὸ τοῦ Χριστοῦ εἰρημένων τὴν ἀλήθειαν ἐπιδεικνύμενοι. Ὃ οὖν ἀρχιερεὺς ἐρώτησε τὸν Χριστὸν περὶ τῶν μαθητῶν αὑτοῦ καὶ τῆς διδασκαλίας. Υ΄Ὦ τῆς πονηρίας ! συνεχῶς ἀκούων ἐν τῷ ἱερῷ δημηγοροῦντος καὶ παῤῥησίᾳ διδάσκοντος, νῦν βούλεται μαθεῖν. Ἐπειδὴ γὰρ ἔγκλημα οὐδὲν εἶχον προσενεγκεῖν, περὶ τῶν μαθητῶν ἠρώτων ἴσως, ποῦ εἰσιν, καὶ τίνος ἕνεκεν αὐτοὺς συνέλεξε, καὶ τί βουλόμενος, καὶ ἐπὶ τίσι. ἐλέγξαι θέλων, ὡς οὐδενὸς ἑτέρου προσέχοντος αὐτῷ, ἀλλ᾽ ἣ μόνων ἐχείνων, ὡς ἐργαστηρίου τινὸς; ὄντος πονηροῦ. Τί οὖν ὁ Χριστός; Τοῦτο ἀνατρέπων, φησίν " ᾿Εγὼ παῤῥησίᾳ ἐλάλησα τῷ κόσμῳ,, οὐκὶ τοῖς μαθηταῖς ἰδίᾳ" ἐγὼ παῤῥησίᾳ ἐδίδαξα ἐν τῷ ἱερῷ. Τί οὖν; οὐδὲν ἐλάλησεν ἐν τῇ κρυφῇ;; Ἐλάλησε μὲν, ἀλλ᾽ οὐκ, ὡς οὗτοι ἐνόμιζον, δεδοικὼς καὶ συστάσεις ποιούμενος, ἀλλ᾽ εἴ που τῆς τῶν πολλῶν ἀκροάσεως ἀνώτερα τὰ λεγόμενα ἧν. Τί μὲ ἑπερωτᾷς; Ἐρώτησον τοὺς ἀκηκοότας. Οὐκ αὐθαδιαζομένου ἐστὶ τὰ ῥήματα, ἀλλὰ θαῤῥοῦντος τῇ τῶν εἰρημένων ἀληθείᾳ. Ὅπερ οὖν ἀεχόμενος ἔλεγεν" ᾽Εὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθὴς, τοῦτο καὶ νῦν αἰνίττεται, ἐκ περιουσίας βουλόμενος ἀξιόπιστον καταστῆσαι τὴν μαρτυρίαν. ᾿Ἐπειδὴ γὰρ τῶν μαθητῶν, ὡς μαθητῶν ἐμνημόνευσε, τί φησιν; Ἐμὲ περὶ τῶν ἐμῶν ἐρωτᾷς 9; ἐρώτησον τοὺς ἐχθροὺς, τοὺς ἐπιθούλους, τοὺς δήσαντας " οὗτοι λεγέτωσαν. Αὕτη γάρ ἔστι τῆς ἀληθείας ἀναμφισὀήτητος ἡ ἀπόδειξις, ὅταν τοὺς ἐχθρούς; τις ὑπὲρ ὧν λέγει καλῇ μάρτυρας. Τί οὖν ὁ ἀρχιερεύς; Δέον οὕτω ποιήσασθαι τὴν ἐξέτασιν, τοῦτο μὲν οὐκ ἐποίησεν ἐκεῖνος " Εἷς δὲ τῶν παρεστηκότων ὑπηρετῶν ἔδωκεν αὐτῷ ῥάπισμα ταῦτα εἰπόντι. Τί τούτου γένοιτ᾽ ἂν ἰταμώτερον; Φρίξον, οὐρανὲ, ἔχστηθι γῇ τῇ τοῦ Δεσπότου μακχροθυμίᾳ, καὶ τῇ τῶν δούλων ἀγνωμοσύνῃ. Καίτοι τί ποτε ἣν τὸ λεχθέν; οὐ γὰρ ὡς παραιτούμενος εἰπεῖν ἔλεγεν" Τί μὲ ἐρωτᾷς; ἀλλὰ πᾶσαν ἐκκόψαι βουλόμενος ἀγνωμοσύνης ὑπόθεσιν. Καὶ ἐπὶ τούτοις ῥαπισθεὶς, πάντα σεῖσαι καὶ ἀφανίσαι καὶ μεταχινῆσαι δυνάμενος, πούτων μὲν οὐδὲν ποιεῖ φθέγγεται δὲ ῥήματα πᾶσαν δυνάμενα θηριωδίαν ἐκλῦσαι. Καί φησιν’ Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ" τουτέστιν, Εἰ μὲν ἔχεις ἐπιλαδέσθαι τῶν εἰρημένων, ἀπόδειξον " εἰ δὲ οὐκ ἔχεις, Τί με τύπτεις; "Ὁρᾷς τὸ δικαστήριον θορύδου γέμον καὶ ταραχῆς καὶ θυμοῦ καὶ συγχύσεως; Ἡρώτησεν ὁ ἀρχιερεὺς ὑπούλως καὶ δολερῶς " ἀπεχρίνατὸ ὁ Χριστὸς ἐξ εὐθείας καὶ ὡς ἐχρῆν. Τί τοίνυν τὸ ἀχέλουθον ἣν; Διελέγξαι ἣ ἀποδέξασθαι τὸ εἰρημένον. "Ἀλλ᾽ οὐ γίνεται" ἀλλ' ὁ δοῦλος αὐτὸν ῥαπίζει. Οὕτως οὐκὶ δικαστήριον, ἀλλὰ σύστασις καὶ τυραννὶς τὰ γινόμενα. Εἶτα μηδὲ οὕτως εὑρίσκοντές τι πλέον, Πέμπουσιν αὐτὸν δεδεμένον πρὸς Καϊάξαν. ὯΝ δὲ Πέτρος ἑστὼς, καὶ θερμαινόμενος. σόσῳ κάρῳ κατείχετο ὁ θερμὸς καὶ μεμηνὼς, ἀπαγομένου τοῦ Ἰησοῦ; Καὶ μετὰ τοσαῦτα οὐδὲ κινεῖται λοι- “τὸν, ἀλλ᾽ ἔτ: θερμαίνεται, ἵνα μάθῃς ὅση τῆς φύσεως ἣ ἀσθένεια, ὅταν θεὸς ἐγχαταλίπῃ " καὶ ἐρωτηθεὶ; πάλιν ἀρνεῖται. Εἶτα λέγει, Ὁ συγγενὴς τοῦ δούλου, οὗ ἀπέκοψεν ὁ Πέτρος τὸ ὠτίον, ἀλγῶν ἐπὶ τῷ γεγενημένῳ" Οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ; Καὶ οὐδὲ ὁ κῆπος αὖ- “ὃν εἰς μνήμην τῶν γεγενημένων 5 ἤγαγεν, οὐδὲ ἡ πολλὴ φιλοστοργία, ἣν ἐκεῖ διὰ τῶν ῥημάτων ἐπεδείξατο ἐχείνων, ἀλλὰ πάντα ταῦτα ὑπὸ τῆς ἀγωνίας ἐξέθαλε. Τί δήποτε δὲ οἱ εὐαγγελισταὶ ὁμοφώνως περὶ αὑτοῦ ἀνέγραψαν; Οὐκὶ τοῦ μαθητοῦ κατηγοροῦντες, ἀλλ᾽ ἡμᾶς παιδεῦσαι βουλόμενοι, πόσον κακὸν τὸ μὴ θεῷ τὸ πᾶν ἐπιτρέπειν, ἀλλ᾽ ἑαυτῷ θαῤῥεῖν. Σὺ δὲ θαύμασον «οὔ Διδασκάλου τὴν κηδεμονίαν, ὅτι καὶ κατεχόμενος, καὶ δεδεμένος πολλὴν ἐποιεῖτο τοῦ μαθητοῦ πρόνοιαν, διὰ τοῦ βλέμματος αὐτοῦ κείμενον ἀνιστὰς, καὶ εἰς ξάχρνα χαθέλχων. "Αγουσιν οὖν αὐτὸν πρὸς Πιλᾶτον ἀπὸ τοῦ Καϊάφα. Ἐγένετο δὲ τοῦτο, ἵνα τῶν δικαστῶν τὸ πλῆθος καὶ ἀκόντων αὐτῶν ἐπιδείξῃ τὸ βεδασανισμένοῦ τῆς ἀληθείας. Ἦν δὲ πρωΐα. Πρὶν ἣ μὲν ἀλέχτορα φωνῆσαι, πρὸς Καϊάφαν ἄγεται" πρωῖ πρὲς Πιλᾶτον. ὧν δείκνυται: ὁ εὐαγγελιστὴς, ὅτι τὸ ἥμισυ τῆς νυκτὸς ἅπαν ὑπὸ Καϊάφα ἐρωτώμενος, οὐδὲν ἐξηλέγχετο " διὸ καὶ παρέπεμψεν αὐτὸν τῷ Πιλάτῳ. ᾿Αλλ᾽ ἐκεῖνα τοῖς ἄλλοις ἀτεὶς διηγήσασθαι, αὐτὸς τὰ ἑξῆς λέγει. Καὶ σκόπει “ὧν Ἰουδαίων τὸ καταγέλαστον. Τὸν ἀθῶον συλλαθόντες, καὶ ὅπλα βαστάσαντες, εἰς τὸ πραιτώριον οὐκ εἰσέρχονται, Ἵνα μὴ μιαγθῶσι. Καίτοι ποῖος μολυσμὸς, εἰπέ μοι, ἐπιδῆναι δικαστηρίῳ, ἔνθα δίκην οἱ ἀδικοῦντες διδόασιν: Οἰἱἀποδεχατοῦντες τὸν ἠδύοσμον καὶ τὸ ἄνηθον, φονῶντε; μὲν ἀδίκως οὐκ ἐνόμιζον μιαίνεσθαι " δικαστηρίῳ δὲ καὶ ἐπιδαίνοντες μιαίνειν ἑαυτοὺς ἡγοῦντο. Καὶ τίνος ἕνεκεν αὐτὸν οὐκ ἀνεῖλον, ἀλλ᾽ ἐπὶ τὸν Πιλᾶτον ἤγαγον; Μάλιστα μὲν τὸ πολὺ τῆς ἀρχῆς αὑτῶν καὶ τῆς ἐξουσίας ὑπετέτμητον λοιπὸν, ὑπὸ Ρωμαίους τῶν πρα- Ὑμάτων κειμένων. Καὶ ἄλλως δὲ, ἐδεδοίκεισαν μὴ δίκην ὕστερον δώσειν 5 χατηγορηθέντες παρ᾽ αὑτοῦ. Τί δέ ἔστιν, Ἵνα φάγωσι τὸ Πάσχα; Καὶ μὴν αὐτὸς ἣν αὐτὸ πεποιηκὼς τῇ μιᾷ τῶν ᾿Αζύμων. Ἤτοι οὖν τὸ Πάτχα τὴν ἑορτὴν πᾶσαν λέγει" ἣ ὅτι τότε ἐποίουν τὸ Πάσχα, αὑτὸς δὲ πρὸ μιᾶς αὐτὸ παρέδωκε, τηρῶν τὴν ἑαυτοῦ σταγὴν τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο τὸ Πάσχα. Αὐτοὶ δὲ ὅπλα βαστάσαντες, ὅπερ οὐκ ἐξῆν, καὶ αἷμα ἐκχέοντες, ὑπὲρ τοῦ τόπου ἀχρι'δολογοῦνται, καὶ ἐξἀγοσι πρὸς ἑχυτοὺς τὸν Πιλᾶτον. Καὶ ἐξελθών φησι" Τίνα κατηγορίαν ἔχετε κατὰ τοῦ ἀγθρώπου τούτου;

### English translation (Claude)

Peter then, emboldened by this word and by what had already happened, arms himself against those who had come. And how, someone says, does one who was ordered not to have a wallet, nor two tunics, have a sword? It seems to me that he had prepared it long before, fearing this very thing. And if you say, How does one ordered not even to strike with the hand become a man of blood? He was indeed commanded above all not to defend himself; but here he was not defending himself, but his Teacher. And besides, they were not yet in any way perfect and complete. But if you wish to see Peter practicing philosophy, you will see him afterward wounded and bearing it meekly, suffering countless terrible things and not provoked. And Jesus works a miracle here too, at once teaching that we must do good to those who do us harm, and revealing his own power. To this man, then, he restored the ear, and to Peter he says, “All who take the sword will perish by the sword.” As he did at the washing basin, relaxing his zeal by a threat, so here too. The evangelist adds the name of the servant because what was done was very great, not only because he healed, but because he healed one who had come against him and who a little later would strike him, and because he checked the war that was about to be fanned up from this against the disciples. This is why the evangelist set down the name too, so that those who read then might be able to inquire and investigate whether these things really happened. And it is not without purpose that he says “the right ear”; it seems to me that he means to show the apostle's impetuosity, that he went almost for the head itself. But Jesus not only restrains him with a threat, but also comforts him with other words, saying, “The cup which the Father has given me, shall I not drink it?”, showing that what was happening was not of their power, but of his permission, and showing that he is not one who opposes God, but obedient to the Father unto death. “Then at last Jesus is arrested, and they bound him, and led him away to Annas.” Why to Annas? In their delight they paraded what had happened, as though they had set up a trophy. “He was the father-in-law of Caiaphas; and this Caiaphas was the one who had advised the Jews that it was expedient that one man should die.” Why did the evangelist again remind us of the prophecy? To show that these things were done for salvation. And so great is the excess of the truth that even enemies proclaim it beforehand. For so that the hearer, hearing of bonds, might not be troubled, he reminds him of that prophecy, that his death was salvation for the world. “And Peter followed, and the other disciple.” Who is the other disciple? The one who wrote these things himself. And why does he not name himself? When he reclined on Jesus' breast, he naturally hid himself; but now why does he do this? For the same reason. For here too he relates a great achievement, that when all had leapt away, he followed. This is why he hides himself and puts Peter before himself. But he was compelled to mention himself now, so that you might learn that he relates what happened in the court more exactly than the others, since he was inside. And see how he cuts short his own praise. For so that no one may say, How, when all had withdrawn, did this man go in even further than Simon?, he says, “He was known to the high priest,” so that no one should marvel that he followed, nor proclaim him for his courage. But that was the wonder in Peter, that, being so fearful, he came even as far as the court when the others had withdrawn. His coming there was from longing; his not going in was from anguish and fear. For this is why the evangelist wrote these things too, preparing the way for the defense of the denial. For he does not set down as something great about himself that he was known to the high priest; but since he had said that he alone went in with Jesus, so that you may not think that the thing came from a lofty spirit, he gives the reason too. And that Peter too would have gone in if he had been allowed, he showed by what follows. For when he went out and told the doorkeeper to bring him in, Peter went in at once. And why did he not bring him in himself? He was keeping close to Christ and following him. This is why he told the woman to bring him in. What then does the woman say? “Are you not also one of this man's disciples?” And he says, “I am not.” What are you saying, Peter? Did you not say just now, “If I must lay down my life for you, I will lay it down”? What then has happened, that you cannot bear even the question of a doorkeeper? Was it a soldier who asked? Was it one of those who arrested him? It was a doorkeeper, a lowly and despised woman, and the question was not even insolent. For she did not say, “Are you a disciple of the deceiver and destroyer?”, but “of this man,” which was rather the word of one pitying and softened. But Peter could bear none of this. And “Are you not also” was said because John was inside; so gently did the woman speak. But he perceived none of this, nor did it come into his mind, neither the first time nor the second, nor even the third, but only when the cock crowed; and not even this brought him to his senses, until Jesus looked at him bitterly. And he stood warming himself with the high priest's servants, while Christ was held inside, bound. We say these things not accusing Peter, but showing the truth of what Christ had said. “The high priest then asked Christ about his disciples and his teaching.” O the wickedness! He had often heard him speaking publicly in the temple and teaching openly, and now he wishes to learn. For since they had no charge to bring, they asked about the disciples, perhaps where they were, and why he had gathered them, with what intention, and on what terms, wishing to convict him as one to whom no one else gave heed except those men only, as though it were some workshop of wickedness. What then does Christ say? Overturning this, he says, “I have spoken openly to the world,” not to the disciples privately; “I have taught openly in the temple.” What then? Did he say nothing in secret? He did, but not, as they supposed, out of fear and forming conspiracies, but where what was said was beyond the hearing of the many. “Why do you ask me? Ask those who have heard.” These words are not those of arrogance, but of one confident in the truth of what had been said. What he said at the beginning, “If I bear witness about myself, my witness is not true,” this he hints at now too, wishing to make the testimony trustworthy beyond measure. For since the high priest had mentioned the disciples as disciples, what does he say? Do you ask me about my own? Ask my enemies, those who plotted, those who bound me; let them speak. For this is the indisputable proof of truth, when one calls his enemies as witnesses of what he says. What then does the high priest do? When he ought to have made the examination in this way, he did not do so. “And one of the officers standing by gave him a blow, when he had said these things.” What could be more insolent than this? Shudder, O heaven; be amazed, O earth, at the long-suffering of the Master and the ingratitude of the servants. And yet what was it that had been said? For he did not say “Why do you ask me?” as declining to speak, but wishing to cut away every pretext for ingratitude. And being struck for this, though able to shake and annihilate and overturn all things, he does none of these things, but utters words able to undo all savagery. And he says, “If I have spoken wrongly, bear witness to the wrong”; that is, if you can lay hold of anything in what was said, prove it; but if you cannot, “why do you strike me?” Do you see the court full of tumult and disorder and rage and confusion? The high priest asked treacherously and deceitfully; Christ answered straightforwardly and as was fitting. What then was the consequence? To refute or to accept what was said. But this is not done; instead the servant strikes him. So what was going on was not a court, but a conspiracy and a tyranny. Then, finding nothing more even so, “they send him bound to Caiaphas. And Peter was standing and warming himself.” In what a stupor was the hot-tempered and frenzied man held, while Jesus was being led away! And after so much he does not even stir, but still warms himself, so that you may learn how great is the weakness of nature when God forsakes it; and being asked again, he denies. Then the kinsman of the servant whose ear Peter cut off, pained at what had happened, says, “Did I not see you in the garden?” And not even the garden brought him to remember what had happened, nor the great affection which he had shown there by those words; but the anguish drove all these things out. And why did the evangelists all record these things about him with one voice? Not accusing the disciple, but wishing to teach us how great an evil it is not to entrust the whole to God, but to rely on oneself. But marvel at the Teacher's care, that even when held and bound he took great forethought for the disciple, raising him up when he had fallen by his look and drawing him to tears. “They lead him then from Caiaphas to Pilate.” This happened so that the number of the judges might show, even against their will, that the truth had been tested. “And it was early morning.” Before cockcrow he is led to Caiaphas; in the morning to Pilate. By this the evangelist shows that, though questioned by Caiaphas for the whole half of the night, he was convicted of nothing; and so Caiaphas sent him on to Pilate. But leaving those things for the others to relate, he himself tells what follows. And consider how ridiculous the Jews are. Having seized the innocent man and carried weapons, they do not enter the praetorium, “so that they might not be defiled.” And yet what defilement is it, tell me, to set foot in a court where wrongdoers pay the penalty? Those who tithe mint and dill did not think they were defiled by murdering unjustly, but thought they defiled themselves by even setting foot in a court. And why did they not kill him themselves, but brought him to Pilate? Chiefly because the greater part of their rule and authority had by then been cut away, their affairs lying under the Romans. And besides, they were afraid of being accused by him and paying the penalty afterward. And what is “that they might eat the Passover”? And yet he himself had kept it on the first day of Unleavened Bread. Either, then, he calls the whole feast “the Passover”; or they were keeping the Passover then, while he had kept it a day earlier, reserving his own slaughter for the Preparation day, when the old Passover too took place. But they, who had carried weapons, which was not lawful, and were shedding blood, are scrupulous about the place, and bring Pilate out to themselves. “And going out he says, ‘What accusation do you bring against this man?’”

### Scripture references

- John 18:10: allusion, high confidence
- Matt 10:9: allusion, medium confidence
- Matt 10:10: allusion, medium confidence
- Matt 5:39: allusion, medium confidence
- Matt 26:52: quotation, high confidence
- John 13:8: allusion, low confidence
- John 18:11: quotation, high confidence
- Phil 2:8: allusion, medium confidence
- John 18:12: quotation, high confidence
- John 18:13: quotation, high confidence
- John 18:14: quotation, high confidence
- John 11:50: allusion, medium confidence
- John 18:15: quotation, high confidence
- John 18:16: allusion, high confidence
- John 18:17: quotation, high confidence
- John 13:37: quotation, high confidence
- Luke 22:61: allusion, medium confidence
- John 18:18: quotation, high confidence
- John 18:19: quotation, high confidence
- John 18:20: quotation, high confidence
- John 18:21: quotation, high confidence
- John 5:31: quotation, high confidence
- John 18:22: quotation, high confidence
- John 18:23: quotation, high confidence
- John 18:24: quotation, high confidence
- John 18:25: quotation, high confidence
- John 18:26: quotation, high confidence
- John 18:27: allusion, high confidence
- John 18:28: quotation, high confidence
- Matt 23:23: allusion, high confidence
- Matt 26:17: allusion, medium confidence
- John 18:29: quotation, high confidence

### Translation notes

- Quotations: Matt 26:52; John 18:11–29; John 11:50 (cf. 18:14); John 13:37; John 5:31; Matt 23:23 (tithing mint and dill). Allusions: Matt 10:9–10 (no wallet, two tunics); Matt 5:39; Phil 2:8; John 13:8 (the washing); Matt 26:75; Luke 22:61 (Jesus looked at Peter); Matt 26:17.
- Chrysostom suggests either that “Passover” here means the whole feast, or that Christ kept his Passover a day early and was slain on the day of Preparation; translated as written.
- A block of Migne's Latin and apparatus inside the sentence about the high priest is removed by a logged correction; “When he ought to have made the examination in this way” is the remaining sense. The phrase “Peter practicing philosophy” renders φιλοσοφοῦντα (living the Christian ascetic life).

### Citation (SBL)

Chrysostom, Hom. Jo. 83.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/83-2).

## Homily 83.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/83-1/#p-83-4
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Before Pilate the Jews avoid a plain charge; Christ says his kingdom is not of this world, meaning it is from above, not that the world lies outside his providence.

### Greek text

Ὁρᾷς ἀπηλλαγμένον τῆς φιλαρχίας αὐτῶν ἃ καὶ βα. σχανίας; Ἰδὼν γὰρ αὐτὸν δεδεμένον καὶ ὑπὸ τοσούτων ἀγόμενον, οὐκ ἐνόμισεν ἔλεγχον ἔχειν ἀναμφισδήτητον κατηγορίας " ἀλλ᾽ ἐρωτᾷ, ἄτοπον εἶναι λέγων τὴν μὲν κρίσιν αὐτοὺς ἁρπάται, τὴν δὲ κόλασιν χωρὶς χρίσεως ἐπιτρέψαι ἐκείνῳ. Τί οὖν ἐκεῖνοι; ΕἸ μὴ ἦν οὗτος κακοποιὸς, οὐκ ἄν σοι παρεδώκαμεν αὑτόν. Ὧ τῆς ἀνοίας ' τί γὰρ οὐ λέγετε τὴν κακοποιίαν, ἀλλὰ ζετε; τί οὐκ ἐλέγχετε τὸ κακόν; Ὁρᾷ; πανταχοῦ παραιτουμένους τὴν ἐξ εὐθείας χατηγαρίαν, καὶ οὐδὲν δυναμένους εἰπεῖν; Ἄννας ἐκεῖνος 5 ἠρώτησε περὶ τῖς διδασκαλίας, καὶ ἀκούσας ἔπεμψε πρὸς Καϊάφαν" καὶ αὐτὸς ἐρωτήσας πάλιν, καὶ μηδὲν εὑρὼν, ἀπέστειλεν αὐτὸν τῷ Πιλάτῳ. Ὁ Πιλᾶτος λέγει, Τίνα κατηγορίαν φέρετε κατ᾽ αὐτοῦ; Καὶ οὐδὲ ἐνταῦθα ἔχουσί τι εἰπεῖν, ἀλλὰ στοχασμοῖ; τισι κέχρηνται πάλιν {, Ἐντεῦθεν αὐτὸς ἀπορήσας φησί" Λάδετε αὐτὸν, ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὑτόν. Εἶπον οὖν ἐκεῖνοι " Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα. Τοῦτο δὲ ἕλε. γον, Ἵνα πληρωθῇ ὁ «ἰόγος τοῦ Κυρίου, ὃν εἶπε, σὴημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. Καὶ πῶς τοῦτο ἐδήλου, Οὐκ ἔξεστιν ἀποκτεῖναι οὐδέγα; Ἢ ποῦτό φησιν ὁ εὐαγγελιστὴς, ὅτι οὐκ ὑπὲρ αὐτῶν μόνον, ἀλλὰ καὶ ὑπὲρ τῶν ἐθνῶν ἔμελλεν ἀναιρεῖσθαι " ἣ ὅτι σταυρῶσαι αὐτοὺς οὐκ ἐξῆν. Εἰ δὲ λέγουσιν, Οὐκ ἔξξ-ἐστιν ἡμῖν ἀποκτεῖναι οὐδένα, κατὰ τὸν καιρὸν ἐχεῖγόν φασιν. Ἐπεὶ ὅτι γε ἀνήρουν καὶ ἄλλῳ τρόπῳ ἀνήρουν, δείκνυσιν ὁ Στέφανος λιθαζόμενος " ἀλλὰ σταυρῶσαι αὖ» τὸν ἐπεθύμουν, ἵνα καὶ τὸν τρόπον τῆς τελευτῆς ἐχπομπεύσωσιν. Ὁ δὲ Πιλᾶτος ἀπαλλαγῆναι ἐπαχθείας βουλόμενος, εἰς χρίτιν μὲν οὐκ ἀφίησι μακράν εἰσελ.-. θὼν δὲ ἐρωτᾷ τὸν Ἰησοῦν, καί φησι - Σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδαίων; Ὃ δὲ εἶπεν" Ἀπὸ σαυτοῦ τοῦτο “έγεις, ἣ ἄλλοι σοι τοῦτο εἶπον; Τίνος ἕνεκεν τοῦτο ἐρωτᾷ ὁ Χριστός; Τὴν πονηρὰν τῶν Ἰουδαίων ἐχκάλύψαι γνώμην θέλων. Ἠχηκόει μὲν οὖν παρὰ πολλῶν τοῦτο ὁ Πιλᾶτος " ἐπειδὴ δὲ οὐδὲν ἔσχον εἰπεῖν ἐκεῖνοι ὑπὲρ τοῦ μὴ πολλὴν γίνεσθαι τὴν ἐξέτασιν, ὅπερ ἀεὶ περιεφέρετο, τοῦτο εἰς μέσον ἀγαγεῖν βούλεται. Ἐπειδὴ δὲ εἶπεν αὖτοῖς, ὅτι Κατὰ τὸν γόμον ὑμῶν κρίνετε αὐτὸν, δεῖξαι βουλόμενοι ὅτι οὐκ ἔστιν Ἰουδαϊκὸν τὸ ἀμάρτημα, λέγουτιν, ὅτι Οὐκ ἔξεστιν ἡμῖν. Οὐ γὰρ δὴ κατὰ τὸν νόμὸν τὸν ἡμέτερον ἥμαρτεν, ἀλλὰ κοινόν ἐστι τὸ ἔγκλημα. Τοῦτο οὖν συνιδὼν ὁ Πιλᾶτος, ὡς; μέλλων κινδυνεύειν, λέγει" Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Οὐ τοίνυν ἀγνοῶν ὁ Χριστὸς ἐρωτᾷ, ἀλλὰ καὶ ὑπ᾽ αὐτοῦ χατηγορηθῆναι τοὺς Ἰουδαίους βουλόμενος, φησὶν,"Α.1.1οεὨ σοι εἶπον; Ὅπερ οὖν ἐμφαίνων ὁ Πιλᾶτος ἕλεγε " Μή τι ἐγὼ Ἰουξαῖός εἰμι; Τὸ ἔθνος σου καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί" τί ἐποίησας; ἐνταῦθα βουλόμενος ἐχυτὸν ἀπαλλάξαι. Εἶτα ἐπειδὴ εἶπε. Σὺ εἶ ὁ βασιλεύς; ἐλέγχων αὑτὸν ὁ Ἰηποὺς φησι Τοῦτο γὰρ ἤκουσας παρὰ τῶν Ἰουδαίων. Τίνος ἕνεκεν οὐκ ἀχριθῇ ποιῇ τὴν ἐξέτασιν; Εἶπον, ὅτι κακοποιός εἶμι " ἐρώτησον, τί κακὸν ἐποίησα. ᾿Αλλὰ τοῦτο μὲν οὐ ποιεῖς, ἀπλῶς δὲ αἰτίας φυντιθεῖς. ᾿Απὸ σαυτοῦ τοῦτο «έγεις, ἣ ἑτέρωθεν; εἶτα ἐκεῖνος, ὅτι μὲν ἤκουσε, παραχρῆμα οὐκ ἔχει λέγεῖν, ἁπλῶς δὲ ἕπεται τῷ δήμῳ, Παρέδωκάν σε ἐμοὶ, λέγων. Δεῖ οὖν σε ἐρωτῆσαι τί ἐποίησας. Τί οὖν ὁ Χριοτός; Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. ᾿Ανάγει τὸν Πιλᾶτον οὐ σφόδρα ὄντα πονηρὸν, οὐδὲ κατ᾽ ἐκείνους, καὶ βούλεται δεῖξαι, ὅτι οὐκ ἔστιν ἄνθρωπος ψιλὸς, ἀλλὰ Θεὸς, καὶ Θεοῦ Υἱός. Καὶ τί φησιν; ΕἸ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμὴ, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίσαντο ἂν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις. Ὁπερ ἐδεδηίχει τέως ὁ Πιλᾶτος, διέλυσε, τὴν τῆς τυραννίδος ὑποψίαν. Εἶτα οὐκ ἔστι ἐκ τοῦα χύσμου τούτου ἡ βασιλεία αὐτοῦ; Πανὺ μὲν οὖν. Πῶς οὖν φησιν, Οὐκ ἔστιν; Οὐκ ὅτι οὐ χρατεῖϊ καὶ ἐνταῦθα, ἀλλ᾽ ὅτι καὶ ἄνωθεν ἔχε: τὴν ἀρχὴν, καὶ οὐκ ἔστιν ἀνθρωπίνη, ἀλλὰ πολλῷ μείζων ταύτης καὶ λαμπροτέρα. Εἰ οὖν μείζων, πῶς ὑπὸ ταύτης ἑάλω; Ἑχὼν καὶ ἑαυτὸν παραδούς. ᾿Αλλ᾽ οὐκ ἀποκαλύπτει Ρ τέως τοῦτο, ἀλλὰ τί φησιν; Εἰ ἐκ τοῦ κόσμου τούτου ἤμην, οἱ ὑπηρέται οἱ ἐμοὶ ἡγωνίσαγτο ἂν, ἵνα μὴ παραδοθῶ. Δείχκνυσιν ἐνταῦθα τῆς βασιλείας τῆς παρ᾽ ἡμῖν τὸ ἀσθενὲς, ὅτι ἐν τοῖς ὑπηρέταις ἔχει τὴν ἰσχύν" ἡ ὃὲ ἄνω αὐτάρκης ἐστὶν ἑαυτῇ, μηδενὸς δεομένη. Ἐνπεῦθεν οἱ αἱρετικοὶ λαθόντες ἀφορμὰς, ἀλλότριον αὐτὸν εἶναί φασι τοῦ Δημιουργοῦ. Τί οὖν, ὅταν λέγῃ. Εἰς τὰ ἴδια ἦλθε; τί δὲ, ὅταν λέγῃ, Οὐκ εἰσὶν ἐκ τοῦ κόσιου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου; Οὕτω καὶ τὴν βασιλείαν οὔ φησιν ἐντεῦθεν εἶναι, οὐ τὸν κόσμον ἀποστερῶν αὐτοῦ τῆς προνοίας καὶ τῆς ἐπιστααἰας, ἀλλὰ δεικνὺς, ὅπερ ἔφην, οὐκ οὖσαν ἀνθρωπίνην οὐδὲ ἐπίκηρον. Τί οὖν ὁ Πιλᾶτος; Οὐκοῦν βασιΐεὺς εἶ σύ; Ἀπεκχρίθη ὁ Ἰησοῦς" Σὺ Δέγεις ὅτι καὶ βασιμεύς εἶμι. Ἐγὼ εἰς τοῦτο γεγέγγημαι. Εἰ τοίνυν βασιλεὺς γεγέννηται, καὶ τὰ ἄλλα πάντα γεγέννηται, καὶ οὐδὲν προσλαδὼν ἔχει. Ὥστε ὅταν ἀκούσῃς, ὅτι Καθὡς ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν, μηδὲν ἄλλο ἣ τὴν γέννησιν νόμιζε" καὶ ἐπὶ τῶν ἄλλων ὁμοίως. Καὶ διὰ τοῦτο ἡ 1θον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ" τουτέστιν, ἵνα ταῦτο αὐτὸ εἴπω, καὶ διδάξω, καὶ πείσω πάντας.

### English translation (Claude)

Do you see him free from their love of power and their malice? For seeing him bound and led by so many, he did not think they had an indisputable proof of a charge, but asks, saying that it was absurd for them to seize the judgment for themselves and to hand the punishment over to him without a trial. What then do they say? “If this man were not an evildoer, we would not have handed him over to you.” O the folly! Why do you not state the evildoing, but [only hint at it]? Why do you not prove the evil? Do you see how everywhere they avoid a straightforward accusation and can say nothing? That Annas asked about his teaching, and having heard, sent him to Caiaphas; and he too, having questioned him again and found nothing, sent him to Pilate. Pilate says, “What accusation do you bring against him?” And not even here do they have anything to say, but again they resort to certain conjectures. Then he himself, at a loss, says, “Take him yourselves and judge him according to your law.” They then said, “It is not lawful for us to put anyone to death.” And they said this “so that the word of the Lord might be fulfilled which he spoke, signifying by what death he was going to die.” And how did “It is not lawful to put anyone to death” show this? Either the evangelist means that he was going to be slain not for them only but for the Gentiles too; or that it was not lawful for them to crucify. And if they say, “It is not lawful for us to put anyone to death,” they speak with respect to that time. For that they did put people to death, and by another manner, Stephen being stoned shows; but they desired to crucify him, so as to make a public show of the manner of his death too. Pilate, wishing to be rid of the burden, does not let the trial run long, but going in he questions Jesus, and says, “Are you the King of the Jews?” And he said, “Do you say this of yourself, or did others tell it to you about me?” Why does Christ ask this? Wishing to uncover the wicked intent of the Jews. Pilate had heard this from many; but since they had nothing to say, so that the examination might not become long, he wishes to bring into the open what was always being circulated. And since he had said to them, “Judge him according to your law,” they, wishing to show that the offense was not a Jewish one, say, “It is not lawful for us.” For he did not sin against our law, but the charge is a public one. Pilate then, perceiving this, as one who would himself be in danger, says, “Are you the King of the Jews?” So Christ does not ask out of ignorance, but wishing the Jews to be accused by Pilate himself, he says, “Did others tell it to you?” Making this clear, Pilate said, “Am I a Jew? Your own nation and the chief priests have handed you over to me. What have you done?”, wishing here to clear himself. Then, since he had said, “Are you the King?”, Jesus, refuting him, says: you heard this from the Jews. Why do you not make an exact examination? They said that I am an evildoer: ask what evil I have done. But this you do not do; you simply put together charges. “Do you say this of yourself, or from elsewhere?” Then Pilate cannot at once say that he heard it, but simply follows the people, saying, “They handed you over to me.” So I must ask you what you have done. What then does Christ say? “My kingdom is not of this world.” He leads Pilate upward, since he was not very wicked, nor like them, and wishes to show that he is not a mere man, but God and the Son of God. And what does he say? “If my kingdom were of this world, my servants would have fought, so that I might not be handed over to the Jews.” He dissolved what Pilate had so far feared, the suspicion of usurping power. Is his kingdom then not of this world? Certainly it is. How then does he say, “It is not”? Not that he does not rule here too, but that he has his rule from above, and it is not human, but much greater than this and more splendid. If then it is greater, how was he taken by this one? Willingly, by giving himself up. But he does not reveal this yet; but what does he say? “If I were of this world, my servants would have fought, so that I might not be handed over.” Here he shows the weakness of the kingdom among us, that it has its strength in its servants; but that above is sufficient for itself, needing no one. Taking occasion from this, the heretics say that he is foreign to the Creator. What then of when it says, “He came to his own”? What of when he says, “They are not of the world, just as I am not of this world”? In the same way he says that his kingdom is not from here, not depriving the world of his providence and oversight, but showing, as I said, that it is not human or perishable. What then does Pilate say? “So you are a king?” Jesus answered, “You say that I am also a king. For this I have been born.” If then he was born a king, he was also born with all the rest, and has nothing that he received later. So when you hear, “As the Father has life in himself, so he has given to the Son also to have life,” think of nothing else than the begetting; and likewise with the rest. “And for this I came, to bear witness to the truth”; that is, to say this very thing, and teach and persuade all.

### Scripture references

- John 18:29: quotation, high confidence
- John 18:30: quotation, high confidence
- John 18:31: quotation, high confidence
- John 18:32: quotation, high confidence
- John 12:33: allusion, medium confidence
- Acts 7:58: allusion, medium confidence
- John 18:33: quotation, high confidence
- John 18:34: quotation, high confidence
- John 18:35: quotation, high confidence
- John 18:36: quotation, high confidence
- John 1:11: quotation, high confidence
- John 17:16: quotation, high confidence
- John 18:37: quotation, high confidence
- John 5:26: quotation, high confidence

### Translation notes

- Quotations: John 18:29–37; John 12:32–33 (cf. 18:32); John 1:11; John 17:16; John 5:26. Allusion: Acts 7:58–59 (Stephen stoned).
- Chrysostom answers “the heretics” (probably Marcionites and Manichees) who took John 18:36 to mean that Christ is foreign to the Creator; and reads “I have been born a king” as meaning that all the Son has, he has by his begetting. Translated as written.
- A word is lost after “but” in “Why do you not state the evildoing, but …”; supplied in brackets by sense. A block of leaked apparatus and Migne's Latin is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 83.4 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/83-4).

## Homily 83.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/83-1/#p-83-5
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ bore mockery and blows in silence; Chrysostom teaches that insults only harm those who resent them and urges month-by-month correction of faults as a climb up Jacob's ladder.

### Greek text

Σὺ δὲ ταῦτα ἀκούων, ἄνθρωπε, καὶ ὁρῶν τὸν ΓΕ Ὺ σου δεδεμένον καὶ περιαγόμενον, μηδὲν εἶναι τὰ παρόντα πράγματα νόμιζε. Πῶς γὰρ οὐκ ἄτοπον, εἰ ὁ μὲν Χριστὸς τοσαῦτα ὑπέμεινε διὰ σέ" αὺ δὲ οὐδὲ ῥήματα πολλάκις φέρεις; ᾿Αλλ' αὐτὸς μὲν ἐμπτύεται, σὺ δὲ χαλλωπίζῃ ἱματίοις καὶ δαχτυλίοις, κἂν μὴ τῆς παρὰ πάντων εὐφημίας τύχῃς, ἀδίωτον εἶναι νομίζεις τὸν βίον. Καὶ εὗτος μὲν ὀνειδίξεται, σκώμματα φέρει, πληγὰς καταγελάστους κατὰ τῆς σιαγόνος " σὺ δὲ πανταχοῦ τιμᾶσθαι βούλει, καὶ οὐ φέρεις τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Οὐκ ἀκούεις Παύλου λέγοντος “ Μιμηταί μου γίνεσθε, καθὡς κἀγὼ Χριστοῦ; Ὅταν οὖν σέ τις χωμῳδήσῃ, μνήσθητί σου τοῦ Δεσπότου, ὅτι μετὰ χλεύης αὐτῷ προσεκύνουν, καὶ διὰ ῥημάτων, καὶ διὰ πραγμάτων διέσυρον, καὶ εἰρωνείαν πολλὴν ἐπεδείκνυντο" αὐτὸς δὲ οὐ μόνον οὐκ ἡμύνατο, ἀλλὰ καὶ τοῖς ἐναντίοις ἡμείψατο, πραότητι καὶ ἐπιεικείᾳ, Τοῦτον δὴ καὶ ἡμεῖ; ζηλώσωμεν" οὕτω γὰρ δυνησόμεθα καὶ ὕδρεως ἀπαλλαγῆναι πάσης. Οὐ γὰρ ὁ ὑδρίζων, ἀλλ᾽ ὁ μικροψυχῶν καὶ ἀλγῶν ταῖς ὕῤρεσιν, ἐκεῖνό; ἔστιν ὁ χατασχευάξζων τὰς ὕέρεις, ἀλλ᾽ οὐ καλύπτει, καὶ δάκνειν ποιῶν. Ἂν γὰρ μὴ ἀλγήσῃς, οὐκ ὑδρέαθης. Οὐ γὰρ παρὰ τοὺς ποιοῦντας, ἀλλὰ παρὰ τοὺς πάσχοντας γίνεται τὸ τὰ δεινὰ πάτχειν. Τί γὰρ ὅλως ἀλγεῖς : Εἰ μὲν ἀδίκως ὕδρισε, ταύτῃ μάλιστα ἀγανακτεῖν οὗ χρὴ, ἀλλ᾽ ἐκεῖνον ἐλεεῖν" εἰ δὲ δικαίως, πολλῷ μᾶλλον ἡσυχάξειν χρή. Ὥσπερ γὰρ εἰ πένητα ὄντα πλούσιον προσεῖϊπέ τις, οὐδὲν πρὸς σὲ τῶν εἰρημένων ὁ ἕπαινος, ἀλλὰ χλευασία μᾶλλον τὸ ἐγκώμιον " οὕτως ἂν ὑδρίζων τὰ μὴ ὄντα εἴπῃ, οὐδὲν πρὸς σὲ πάλιν τὸ ὄνειδος, Εἰ δὲ ἐπιλαμδάνεται τὸ συνειδὸς τῶν εἰρημένων, μὴ ἀλε Καὶ ταῦτα λέγω ἐπὶ τῶν ἀληθῶς ὕόδρεων. Ἐπεὶ, ἂν πεν νίαν ὀνειδίζῃ καὶ δυσγένειαν, καταγέλαστον πάλιν. Οὐ γὰρ ὄνειδος ταῦτα τοῦ ἀκούοντος, ἀλλὰ τοῦ λέγοντος, τε οὐκ εἰδότος φιλοσοφεῖν. ᾿Αλλ᾽ ὅταν ἐπὶ πολλῶν ταῦτα λέγηται, φησὶν, ἀγνοούντων τὴν ἀλήθειαν, ἀφόρητον γίνεται τὸ ἕλκος. Τοῦτο μὲν μάλιστά ἔφτι φορητὸν, ὅταν σαι θέατρον παρῇ μαρτύρων ἐπαινούντων, ἀποδεχομένων, σχωπτόντων ἐκεῖνον, χωμῳδούντων. Οὐ γὰρ ὁ ἀμυνόμενος, ἀλλ᾽ ὁ μηδὲν εἰπὼν, οὗτος θαυμαστὸς παρὰ τοῖς νοῦν ἔχουσιν. "Αν ὃὲ μηδεὶς ἣ νοῦν ἔχων τῶν παρόντων, ταύτῃ μάλιστα αὑτὸν χαταγέλασον, καὶ ἐντρύφῃσον τῷ θεάτρῳ τοῦ οὐρανοῦ. Ἐκεῖ γάρ σε πάντες ἐπαινέσονται καὶ κροτήσουσι καὶ ἀποδέξονται. ᾿Αρχεῖ δὲ εἷς ἄγγελος ἀντὶ τῆς οἰκουμένης ἁπάσης. Καὶ τί λέγῳ τοὺς ἀγγέλους, ὁπότε αὐτός σε ὁ Δεσπότης ἀναχηρύξεις; Τούτοις τοῖς; λογισμοῖς γυμνάξωμεν ἑαντούς. Οὐ γὰρ ἔστιν ἐλάττωμα νασθαι. Εἰ γὰρ ἐλάττωμα ἦν τὸ φέρειν σιγῇ τὰ λεγόμενα, οὐκ ἂν εἶπεν ὁ Χριστός " 'Εάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν Ἂν μὲν οὖν τὰ μὴ ὄντα λέγῃ, καὶ διὰ τοῦτο αὐτὸν ἐλεῶμεν, ὅτι τὴν τῶν κατηγορούντων ἐπισπᾶται κόλασιν καὶ τιμωρίαν, οὐδὲ Γραφὰς ἀναγινώσκειν γινάμενῳ ἄξιος. Τῷ γὰρ ἁμαρτωλῷ φησὶν ὁ Θεὸς, Ἱνατί σὺ ἐκδιηγῇ τὰ δικαιώματά μου, καὶ ἀναλαμθδάγεις τὴν διαθήκην μου διὰ στόματός σου; Καθήμενος κατὰ τοῦ ἀδειροῦ σου κατε.1άλεις. Ἂν δὲ τὰ ὄντα εἴπῃ, καὶ οὕτως ἐλεεινός. Ἐπεὶ καὶ ὁ Φαρισαῖος τὰ ὄντα ἔλεγεν “ ἀλλὰ γκαὶ οὗτος τὸν μὲν ἀκούοντα ἔδλαψεν οὐδὲν, ἀλλὰ καὶ ὠφέλησεν - ἑαυτὸν δὲ ἀπεστέρησε μυρίων ἀγαθῶν, ναυάγιον ἀπὸ τῆς κατηγορίας ὑπομείνας ταύτης. Ὥστε ἀμφοτέρωθεν ἐκεῖνός ἐστιν ὁ ἀδικούμενος, οὐ σύ. Σὺ δὲ, ἂν νήφῃς, διπλᾶ χερδανεῖς, τά τε ἐξιλεοῦσθαι τὸν Θεὸν τῇ σιγῇ, καὶ τὸ μετριάζειν μειζόνως, καὶ ἀφορμὴν λαμθάνειν ἐκ τῶν εἰρημένων διορθοῦσθαι τὰ πεπραγμένα, καὶ τὸ τῆς δόξης τῆς ἀνθρωπίνης ὑπερορᾷν. Καὶ γὰρ ἐντεῦθεν ἡμῖν τὸ ἄλγος ἐγένετο, ὅτι πολλοὶ πρὸς τὴν τῶν ἀνθρωπίνων ὑπόνοιαν χεχήνασιν. Οὕτως ἐὰν θελήσωμεν φιλοσοφεῖν, εἰσόμεθα καλῶς ὅτι οὐδὲν τὰ. ἀνθρώπινα. Μιάθωμεν τοίνυν, καὶ τὰ ἐλαττώματα ἑαυτῶν ἀναλογισάμένοι, διανύσωμεν τῷ χρόνῳ τὴν τούτων διόρθωσιν, τῷ μὲν παρόντι μηνὶ τοῦτο, τῷ δὲ ἐπιόντι τὸ ἕτερον, καὶ τῷ μετ᾽ ἐκεῖνον ἄλλο πάλιν ὁρίσωμεν ἑαυτοὺς κατορθοῦν. Καὶ οὕτω, καθάπερ βαθμοῖς τισιν ἀναθαίνοντες, φθάσωμεν πρὸς τὸν οὐρανὸν διὰ τῆς χλέμαχος τοῦ Ἰαχώθ. Καὶ γὰρ ἡ κλῖμαξ ἐκείνη καὶ τοῦτό μοι διὰ τῇς ὄψεως ἐκείνης αἰνίττεσθαι δοκεῖ, τὴν μετὰ μικρὸν διὰ τῆς ἀρετῆς ἀνάθδασιν, δι᾽ ἧς ἀπὸ τῆς γῆς εἰς τὸν οὐρανὸν ἄναθῆναι ἕνι, οὗ βαθμοῖς αἰσθητοῖς χρωμένοις 5, ἀλλ᾽ ἐπιδόσει τρόπων καὶ διορθώσει. Ἐπιλαδώμεθα τοίνυν τῆς τῶν οὐρανῶν καὶ τῶν ἐκεῖ πάντων ἀπολαυσώμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Δμήν.

### English translation (Claude)

But you, O man, hearing these things and seeing your Master bound and led about, consider present things as nothing. For how is it not absurd that Christ endured so much for you, while you often cannot bear even words? He is spat upon, while you adorn yourself with garments and rings, and if you do not obtain praise from everyone, you think life not worth living. He is reviled, he bears mockery and ridiculous blows on the cheek; while you wish to be honored everywhere, and do not bear the reproach of Christ. Do you not hear Paul saying, “Be imitators of me, as I am of Christ”? When then someone makes fun of you, remember your Master, that they worshiped him in mockery, and tore him apart with words and deeds, and showed much irony; and he not only did not retaliate, but repaid them with the opposite, with meekness and gentleness. Him let us too imitate; for so we shall be able to be free of all insult. For it is not the one who insults, but the one who is small-souled and pained by insults, who makes the insults [what they are], and makes them bite. For if you are not pained, you have not been insulted. For suffering harm depends not on those who do it but on those who undergo it. For why are you pained at all? If he insulted you unjustly, then you ought least of all to be indignant, but to pity him; and if justly, much more ought you to keep quiet. For as, if someone called you rich when you were poor, the praise of what was said is nothing to you, but the commendation is rather mockery, so if someone in insulting you says what is not so, again the reproach is nothing to you. But if your conscience lays hold of what was said, do not [be pained, but amend] … And I say these things about real insults. For if he reproaches you with poverty and low birth, again it is ridiculous. For these things are a reproach not to the one who hears them but to the one who says them, as one who does not know how to practice philosophy. But when these things are said, someone says, before many who do not know the truth, the wound becomes unbearable. This is most bearable of all, when you have a theater of witnesses present who praise you, approve you, and mock and ridicule him. For not the one who retaliates, but the one who says nothing, is admired among those who have sense. And if none of those present has sense, then most of all laugh at him, and take your delight in the theater of heaven. For there all will praise you and applaud and approve you. And one angel is enough instead of the whole world. And why do I speak of the angels, when the Master himself will proclaim you? Let us train ourselves with these thoughts. For it is no defect to [be silent when insulted]. For if it were a defect to bear in silence what is said, Christ would not have said, “If anyone strikes you on the right cheek, turn to him the other also.” If then he says what is not so, let us pity him for this reason too, that he draws on himself the punishment and penalty of accusers, and has become unworthy even to read the Scriptures. For to the sinner God says, “Why do you declare my statutes, and take my covenant in your mouth? You sit and speak against your brother.” And if he says what is true, even so he is pitiable. For the Pharisee too spoke what was true; but he did the hearer no harm, and even helped him, while he deprived himself of countless good things, suffering shipwreck through this accusation. So on both counts it is he who is wronged, not you. But you, if you are sober, will gain double: you will appease God by your silence and grow the more in moderation, and you will take occasion from what was said to correct what you have done, and to look down on human glory. For our pain came from this, that many gape after human opinion. So, if we wish to practice philosophy, we shall know well that human things are nothing. Let us learn, then, and reckoning up our own defects, let us accomplish their correction over time, resolving to set right this one in the present month, another in the next, and yet another in the month after that. And so, ascending as by steps, let us reach heaven by Jacob's ladder. For that ladder too seems to me to hint at this by that vision: the gradual ascent through virtue, by which it is possible to go up from earth to heaven, not using steps of sense, but by advance and correction of character. Let us then lay hold of [this ladder, so that, attaining] the heavens, we may enjoy all the good things there, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

### Scripture references

- Matt 27:29: allusion, medium confidence
- Matt 27:30: allusion, medium confidence
- Heb 13:13: echo, low confidence
- 1 Cor 11:1: quotation, high confidence
- Matt 5:39: quotation, high confidence
- Ps 50:16 (49:16 LXX): quotation, high confidence
- Ps 50:20 (49:20 LXX): quotation, high confidence
- Luke 18:11: allusion, medium confidence
- Gen 28:12: allusion, high confidence

### Translation notes

- Quotations: 1 Cor 11:1; Matt 5:39; Ps 50:16, 20 (LXX 49:16, 20). Allusions: Matt 27:29–30 (mock homage, spitting, blows); Heb 13:13 (the reproach of Christ); Luke 18:11 (the Pharisee); Gen 28:12 (Jacob's ladder).
- Several words are lost in the scan: in “makes the insults [what they are]” (a garbled phrase with leaked apparatus, removed by a logged correction), after “do not” in the sentence on conscience (marked …), in “it is no defect to [be insulted]”, and in the last sentence (where Migne's Latin column replaces the text; removed by a logged correction). Bracketed words are supplied by sense.

### Citation (SBL)

Chrysostom, Hom. Jo. 83.5 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/83-5).

## Homily 84.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/84-1/#p-84-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's long-suffering before Pilate; Pilate declares him innocent, offers him for release, and has him scourged and mocked hoping to appease the crowd, which still cries “Crucify.”

### Greek text

Ἐγὰ το αι, καὶ εἷς τοῦτο ἐήυθα ὁ ὧν ἐκ τῆς ἀληθείας, ἀκούει μου τῆς φωνης. θαυμαστὸν ἡ μακροθυμία, καὶ ὥσπερ ἐν εὐδίῳ λιμένι καθίστησι τὴν ψυχὴν, κυμάτων ἀπαλλάττουσα καὶ πνευμάτων πονηρῶν. Καὶ ταύτην πανταχοῦ μὲν ἡμᾶς ὁ Χριστὸς ἐπαίδευσεν" μάλιστα δὲ νῦν, κρινόμενος καὶ ἀγόμενος καὶ περιαγόμενος. Καὶ γὰρ πρὸς τὸν Ανναν ἀπενεχθεὶς, μετὰ πολλῆς ἀπεχρίνατο τῆς ἐπιεικείας, καὶ πρὸς τὸν ῥαπίσαντα ὑπηρέτην εἶπε τὰ πάντα καθελεῖν δυνάμενα τῦφον’ κἀκεῖθεν πρὸς Καϊάφαν, εἶτα πρὸς τὸν Πιλᾶτον ἐλθὼν, καὶ ὁλόκληρον δαπανήσας νύκτα ἐν τούτοις, διὰ πάντων τὴν αὐτοῦ πραότητα ἐπιδείκνυται" καὶ λεγόντων, ὅτι κακοποιός ἐστι, καὶ ἐλέγξαι μὴ δυναμένων, εἰστήκει σιγῶν ὅτε δὲ ἢρωτήθη περὶ τῆς βασιλείας, τότε ἐφθέγξατο πρὸς τὸν Πιλᾶτον, παιδεύων αὐτὸν καὶ ἀνάγωνε πρὸς ὑψηλότερα. ᾿Αλλὰ τί δήποτε ὁ Πιλᾶτος οὐκ ἐπ᾽ αὐτῶν ποιεῖται τὴν ἐξέτασιν, ἀλλ᾽ ἰδέᾳ εἰς τὸ πραιτώριον εἰσελθών; Μεγάλην τινὰ εἶχεν ὑπόνοιαν περὶ αὐτοῦ, καὶ ἐδούλετο μὴ θορυδούντων Ἰουδαίων πάντα ἀχριδῶς μαθεῖν. Εἶτα ἐπειδὴ εἶπε, Τί ἐποίησας; περὶ μὲν τούτου οὐδὲν ἀπεχρίνατο - περὶ δὲ οὗ μάλιστα ὁ Πιλᾶτος ἀκοῦσαι ἐπόθει, τῆς βασιλείας τῆς αὐτοῦ, περὶ ταύτης ἀποχρίνεται λέγων: Ἡ βασιλεία μου οὐκ ἔστιν» ἐκ τοῦ κόσμου τούτου" τουτέστι, Βασιλεὺς μέν εἰμι, ἀλλ᾽ οὐ τοιοῦτος οἷον ὑποπτεύεις, ἀλλὰ πολλῷ λαμπρότερος" καὶ διὰ τούτων καὶ διὰ τῶν ἑξῆς, ὅτι οὖδὲν εἴργασται αὐτῷ δεινὸν, ἀποφαίνων Β. Ὁ γὰρ εἰπὼν, Εἰς τοῦτο γεγένγημαι, καὶ εἰς τοῦτο ἦλθον. ἵγα μαρτυρήσω τῇ ἀληθείᾳ, δείκνυσιν οὐδὲν εἰργασμένον αὐτῷ δεινόν. Εἶτα εἰπὼν, Πᾶς ὁ ὧν ἐκ τῆς ἀληθείας, ἀκούδι μον τῆς φωγῆς, ἐπισπᾶται διὰ τούτων, καὶ πείθει γενέσθαι τῶν λεγομένων ἀκροατήν. Εἴ τις γάρ ἔστι, φησὶν, ἀληθῆς, καὶ ταῦτα ποθεῖ, πάντως ἀκούσεταί μου. Οὕτω γοῦν καὶ αὐτὸν εἷλε τοῖς βραχέσι ῥήμασιν, ὡς εἰπεῖν, Τί ἐστιν ἀλήθεια; ᾿Αλλὰ τέως πρὸς τὸ κατεπεῖγον (σταται. Συνεῖδε γὰρ, ὅτι τοῦτο μὲν ἐδεῖτο καιροῦ τὸ ἐρώτημα" θέλει δὲ αὐτὸν ἐξαρπάσαι τῆς ὁρμῆς τῶν Ἰουδαίων. Διὸ καὶ ἐξῆλθε. Καὶ τέ φησιν; ᾿Εγὼ οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὑτῷ. Καὶ σκόπει πῶς συνετῶς. Οὐ γὰρ εἶπεν, ὅτι Ἐπειδὴ ἥμαρτε καὶ ἄξιός ἐστι θανάτου, χαρίσασθε αὐτὸν τῇ ἑορτῇ " ἀλλὰ πρῶτον αὐτὸν ἀπαλλάξας αἰτίας ἁπάσης, τότε ἐκ περιουσίας ἀξιοῖ, εἰ καὶ μὴ βούλοιντο ὡς ἀθῶον ἀφιέναι, κἂν ὡς ὑπεύθυνον τῷ χαιρῷ χαρίσασθαι" διὸ καὶ ἐπήγαγεν" ΓἽἜστι συνἥθεια ὑμῖν, ἴγα ἕνα ἀπολύσω ἐν τῷ Πάσχα" εἶτα ἐν- Ἰουδαίων, “Ἔκραξαν οὖν πάντες " Μὴ τοῦτον, τὸν Βαραῦδαν. Ὦ τῆς μιαρᾶς γνώμης ! τοὺς μὲν ὁμοτρόπους αἰτοῦσι, καὶ τοὺς ὑπευθύνους ἀφιᾶσι" τὸν δὲ ἀνεύθυνον κολάσαι κελεύουσιν " οὗτος γὰρ αὐτοῖς ἄνωθεν ὁ νόμος. Σὺ δὲ διὰ πάντων σκόπει τὴν φιλανθρωπίαν τοῦ Δεσπότου ἐπὶ τούτοις. Ἐμάστιξεν αὐτὸν ὁ Πιλᾶτος, πάχα ἐκλῦσαι βουλόμενος καὶ παραμυθήσασθα: τὸν Ἰουδαϊκὸν ζῆλον. Ἐπειδὴ γὰρ τοῖς προτέροις οὐκ ἴσχυσεν αὐτὸν ἐξελέσθαι, σπεύδων μέχρι τούτου τὸ δεινὸν στῆσαι, καὶ ἐμάστιξε, καὶ γενέσθαι τὰ γενόμενα συνεχώρησε, τὴν χλαμύδα καὶ τὸν στέφανον περιτεθῆναι, ὥστε αὐτῶν χαλάσαι τὴν ὀργήν. Διὰ τοῦτ. καὶ ἐστεφανωμένον ἐξἦγαγε πρὸς αὐτοὺς, ἵνα τὴν ὕθριν τὴν εἰς αὐτὸν γεγενημένην ἰδόντες, μικρὸν ἀναπνεύσωσι τοῦ πάθους καὶ ἐμέσωσι τὸν ἰόν. Καὶ πῶς οἱ στρατιῶται ταῦτα ἐποίουν, εἴ γε μὴ ἐπίταγμα τοῦ ἄρχοντος ἣν; Εἰς χάριν τὴν Ἰουδαϊκὴν- ἐπεὶ οὐδὲ τὴν ἀρχὴν παρ᾽ ἐχείνου κελευσθέντες εἰσῆλθον νυκτὸς, ἀλλὰ τοῖς Ἰουδαίοις χαριζόμενοι, χρημάτων ἕνεκεν πάντα ἐτόλμων. ᾿Αλλ᾽ ὅμως τοσούτων καὶ τηλικούτων γενομένων αὐτὸς εἰστήκει σιγῶν " ὅπερ οὗ" καὶ ἐπὶ τῆς ἐξετάσεως ἐποίησε, καὶ οὐδὲν ἀπεχρίνατε. Σὺ δὲ μὴ μόνον ἄκους ταῦτα, ἀλλὰ καὶ ἐπὶ τῆς διανοίας ἔχε διηνεκῶς, καὶ τὸν βασιλέα τῆς οἰκουμένης καὶ τῶν ἀγγέλων πάντων ὁρῶν χλευαζόμενον ὑπὸ στρατιωτῶν, διὰ ῥημάτων, διὰ πραγμάτων, καὶ πάντα φέροντα σιγῇ, μιμοῦ διὰ τῶν ἔργων αὐτόν. Ἐπειδὴ γὰρ εἶπεν ὁ Πιλᾶτος, Τὸν βασιλέα τῶν ᾿Ιουδαίων, καὶ σχῆμα αὐτῷ χλευασίας λοιπὸν περιτιθέασιν, Εἶτα ἐξαγαγὼν αὐτὸν, φησί - Οὐδεμίαν αἰτίαν εὑρίσκω κατ᾽ αὐτοῦ. Ἐξῃλθεν οὖν ἔχων τὸν στέφανον, καὶ οὐδὲ οὕτως ἐσδέσθη ἡ ὀργὴ, ἀλλ᾽ ἐδόων" Σταύρωσον, σταύρωσον αὐτόν. Ἰδὼν τοίνυν ὁ Πιλᾶτος εἰκῇ πάντα γινόμενα, φησίν Λάδετε αὐτὸν ὑμεῖς, καὶ σταυρώσατε. Ὅθεν δῆλον, ὅτι καὶ τὰ πρότερα διὰ τὴν ἐχείνων συνεχώρησε μανίαν. Ἐγὼ γὰρ, φησὶν, οὐδεμίαν αἰτίαν εὑρίσκω κατ' αὐτοῦ.

### English translation (Claude)

“[For this I have been born,] and for this I came …; everyone who is of the truth hears my voice.” Long-suffering is a wonderful thing, and it sets the soul as in a calm harbor, freeing it from waves and evil winds. And Christ taught us this everywhere, but especially now, when he is judged and led and led about. For when he was brought to Annas, he answered with great gentleness, and to the officer who struck him he spoke words able to bring down all pride; and from there coming to Caiaphas and then to Pilate, and spending a whole night in these things, through all he shows his meekness. And when they said that he was an evildoer and could not prove it, he stood silent; but when he was asked about the kingdom, then he spoke to Pilate, instructing him and leading him up to higher things. But why does Pilate not make the examination in their presence, but goes into the praetorium privately? He had some great suspicion about him, and wished to learn everything exactly without the Jews raising a tumult. Then, when he said, “What have you done?”, he made no answer about this; but about what Pilate most longed to hear, his kingdom, about this he answers, saying, “My kingdom is not of this world”; that is, I am a king, but not such as you suspect, but far more splendid; and by these words and those that follow declaring that nothing wrong had been done by him. For one who said, “For this I have been born, and for this I came, to bear witness to the truth,” shows that he had done nothing wrong. Then, saying, “Everyone who is of the truth hears my voice,” he draws him by these words and persuades him to become a hearer of what is said. For if anyone, he says, is true and longs for these things, he will certainly hear me. So he took hold of him by these brief words, so that he said, “What is truth?” But for the moment he attends to what was urgent. For he saw that this question needed time, and he wants to snatch him from the fury of the Jews. That is why he went out. And what does he say? “I find no fault in him.” And see how wisely. For he did not say, “Since he has sinned and is worthy of death, grant him to the feast”; but first clearing him of every charge, then, over and above, he asks that, even if they are unwilling to release him as innocent, they should at least grant him to the occasion as guilty. And so he added, “You have a custom that I release one man for you at the Passover.” Then [shaming] the Jews … “They all cried out, then, ‘Not this man, but Barabbas.’” O the foul intent! They ask for those of their own character and release the guilty, and command the innocent to be punished; for this was their law from of old. But in all these things consider the Master's love for humankind. Pilate scourged him, wishing perhaps to dissolve and soothe the zeal of the Jews. For since he had not been able to rescue him by the former means, eager to stop the evil at this point, he both scourged him and allowed what was done to be done, the robe and the crown to be put on him, so as to slacken their anger. This is why he also brought him out to them crowned, so that, seeing the insult done to him, they might take breath a little from their passion and vomit out their venom. And how did the soldiers do these things, if there was no order from the governor? To gratify the Jews; since at the beginning too they had not come in by night on his order, but, gratifying the Jews, they dared anything for money. Yet when so many and such things were done, he stood silent, as he had done at the examination too, and answered nothing. But do not only hear these things, but keep them continually in mind; and seeing the King of the world and of all the angels mocked by soldiers, with words and with deeds, and bearing all in silence, imitate him by your works. For since Pilate had said, “the King of the Jews,” they then put on him the dress of mockery. Then, bringing him out, he says, “I find no fault against him. Jesus then came out wearing the crown”; and not even so was their anger quenched, but they shouted, “Crucify, crucify him.” Pilate then, seeing that everything was done in vain, says, “Take him yourselves and crucify him.” From which it is plain that he had allowed the earlier things too because of their madness. “For I,” he says, “find no fault against him.”

### Scripture references

- John 18:37: quotation, high confidence
- John 18:22: allusion, medium confidence
- John 18:35: quotation, high confidence
- John 18:36: quotation, high confidence
- John 18:38: quotation, high confidence
- John 18:39: quotation, high confidence
- John 18:40: quotation, high confidence
- John 19:1: allusion, high confidence
- John 19:2: allusion, high confidence
- John 19:3: allusion, high confidence
- John 19:4: quotation, high confidence
- John 19:5: quotation, high confidence
- John 19:6: quotation, high confidence

### Translation notes

- Quotations: John 18:37–40; John 18:35; John 19:1–6. Allusion: John 18:22–23 (the officer's blow).
- The first words of the section are garbled in the scan (“For this I have been born” is supplied in brackets from the Gospel text). Words are lost after “Then” before the Jews' cry (marked …; “shaming” supplied from the surviving letters). A block of leaked apparatus and Migne's Latin is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 84.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/84-1).

## Homily 84.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/84-1/#p-84-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Pilate repeatedly declares Jesus innocent but yields to the Jewish leaders' charges and their threat about Caesar; Chrysostom explains “unless it had been given you” as divine permission, not excuse.

### Greek text

Ὅρα διὰ πόσων ὁ δικαστὴς ἀπολογεῖται, συνεχῶς αὑτὸν ἀπαλλάττων ἐγκλη μάτων" ἀλλὰ τοὺς κύνας οὐδὲν τούτων ἑνέτρεψε. Καὶ γὰρ τὸ, Λάδετε καὶ σταυρώσατε, ἀφοσιουμένου ς ἐστὶ, καὶ ἐπὶ πρᾶγμα οὐ συγκεχωρημένον αὑτοῖς ὠθοῦντος. Αὐτοὶ μὲν οὖν ἤγαγον αὐτὸν, ἵνα μετὰ τῆς τοῦ ἄρχοντος χρίσεως τοῦτο γένηται" συνἐξη δὲ τοὐναντίον, ἀπὸ τῆς κρίσεως τοῦ ἄρχοντος αὐτὸν ἀπολύεσθαι μᾶλλον, Εἶτα, ἐπειδὴ κατῃσχύνθησαν, Ἡμεῖς γόμον ἔχομεν, φησὶ, καὶ κατὰ τὸν νόμον ἡμῶν ὀφεί- «ει ἀποθανεῖν, ὅτι Υἱὸν Θεοῦ ἐποίησεν ἑαυτόν. Πῶς οὖν, εἰπόντος τοῦ δικαστοῦ, Λάθδετε αὐτὸν, καὶ κατὰ τὸν νόμον ὑμῶν κρίγατε, ἐλέγετε" Οὐκ ἔξεστιν ἡμῖν. ἀποκτεῖναι οὐδένα" ἐνταῦθα δὲ ἐπὶ τὸν νόμον χαταφεύγετε; Καὶ σκόπει τὴν κατηγορίαν. Υἱὸν Θεοῦ ἐποίησεν ἑαυτόν. Τοῦτο ἔγκλημα, εἰπέ μοι, τὸ τὰ τοῦ Υἱοῦ τοῦ Θεοῦ πράττοντα λέγειν αὐτὸν εἶναι Υἱὸν τοῦ Θεοῦ; Τί οὖν ὁ Χριστός; Καὶ ταῦτα πρὸς ἀλλήλους διαλεγομένων αὐτῶν ἐσίγα, πληρῶν τὸ προφητικὸν ἐκεῖνο, Οὐκ ἀγοίγει τὸ στόμα αὐτοῦ " ἐν τῇ ταπεινώσει αὑτοῦ ἡ κρίσις αὐτοῦ ἤρθη. Εἶτα Πιλᾶτος μὲν φοθεῖτα!, παρ᾽ αὐτῶν ἀκούσας ὅτι Υἱὸν Θεοῦ ἑαυτὸν ἐποίησε, καὶ δέδοικε μήποτε ἀληθὲς τὸ λεγόμενον, καὶ δόξῃ παρανομεῖν" αὑτοὶ δὲ διὰ πραγμάτων καὶ ῥημάτων τοῦτο μαθόντες οὐ πεφρίχασιν, ἀλλ᾽ ἀναιροῦσιν αὐτὸν, ὑπὲρ ὧν ἐχρῆν προσκυνεῖν.Διὰ τοῦτο οὐκέτι αὐτὸν ἐρωτᾷ, Τί ἐποίησας; ἀλλ᾽ ἄνωθεν πάλιν ὑπὸ τοῦ φόδου μενος ποιεῖται τὴν ἐξέτασιν, λέγων " Εἰ σὺ εἶ ὁ Χριστός; Αλλ᾽ οὐκ ἀπεχρίνατο. Ὁ γὰρ ἀκούσας, ὅτι Εἰς τοῦτο γεγέγγνημαι, καὶ εὶς τοῦτο ἦ.1θον, καὶ, ὅτι Ἡ βασι- «“Ἰεία μου οὐκ ἔστιν ἐντεῦθεν, καὶ ὀφείλων ἀντιστῆναι γαὶ ἐξελέσθαι, τοῦτο μὲν οὐκ ἐποίησεν, ἠκολούθησε δὲ τῇ Ἰουδαϊκῇ ὁρμῇ. Εἶτα ἐκεῖνοι πάντοθεν ἐπιστομιζόμενοι, ἐπὶ δημόσιον ἔγκλημα τὸν λόγον ἐξάγουσι, λέγοντες" Ὁ ποιῶν ἑαυτὸν βασιέα, ἀντιλέγει τῷ Καίσαρι. Ἐχρῆν οὖν τοῦτο ἐξετάσαι μετὰ ἀχριθείας, εἴ γε τυραννίδι ἐπέθετο, καὶ τὸν Καίσαρα τῆς βασιλείας ἐχθαλεῖν ἐπεχείρησεν. ᾿Αλλ᾽ οὐ ποιεῖται τὴν ἐξέτασιν μετὰ ἀχριθείας. Διὰ τοῦτο οὐδὲν αὑτῷ ἀπεχρίνατο, ἐπειδὴ ἤδει εἰκῇ πάντα ἐρωτῶντα ". Καὶ ἄλλως δὲ, τῶν ἔργων μαρπυρούντων αὐτῷ, οὐκ ἐθούλετο διὰ λόγου νικᾷν καὶ ἀπυλογίαν συντιθέναι, δεικνὺς ὅτι ἐχὼν ἐπὶ τοῦτο ἔρχεται. Ἐπεὶ οὖν ἐσίγησε, φησὶν ὁ Πιλᾶτος: Οὐκ οἶδας ὅτι ἐξουσίαν ἔχω σταυρῶσαί σε; Ὁρᾷς πῶς ἑαυτὸν προχατέχρινεν; Εἰ γὰρ ἐν σοὶ τὸ πᾶν χεῖται, τίνος ἕνεκεν οὐδεμίαν αἰτίαν εὑρὼν οὐκ ἀπολύεις; Ἐπεὶ οὖν καθ᾽ ἑαυτοῦ τὴν ἀπόφατιν ἐξήνεγκε, τότε λέγει Μείζογα ἁμαρτίαν ἔχει ὁ παραδιδούς μέ σοι" δεικνὺς, ὅτι καὶ αὐτὸς ὑπεύθυνος ἁμαρτίᾳ ἐστίν. Εἶτα χατασπῶν αὐτοῦ τὸ φρόντιμα καὶ τὸν τῦφον, φησίν " Οὐκ εἶχες ἐξουσίαν, εἰ μὴ ἦν σοι δεδομένον " δηλῶν οὐκ ἀπλῶς καὶ κατὰ τὴν τῶν πολλῶν ἀκολουθίαν Β τοῦτο γινόμενον, ἀλλὰ μυστικῶς ἐπιτελούμενον. ἵνα δὲ μὴ ἀκούσας, Εἰ μὴ ἦν σοι δεδομένον, νομίσῃ τοῦ παντὸς ἀπηλλάχθαι ἐγχλέματος, διὰ τοῦτο εἶπε. Μείζονε ἁμαρτίαν ἔχει ὁ παραδιδούς μέ σοι. Καὶ μὴν εἰ δεδομένον ἣν, οὔτε οὗτος, οὔτε ἐκεῖνοι ὑπεύθυνοι ἐγκλημάτων. Εἰκῇ ταῦτα λέγεις " τὸ γὰρ Δεδομέγον ἐνταῦθα τὸ Συγκεχωρημένον ἐστίν" ὡσανεὶ ἔλεγεν" Εἴασε ταῦτα γενέσθαι" οὐ μὴν διὰ τοῦτο τῆς πονηρίας ἐκτὸς ὑμεῖς. Κατέπληξεν αὐτὸν διὰ τῶν ῥημάτων, καὶ σαφῇ παρέσχετο τὴν ἀπολογίαν " ὅθεν καὶ ἐζήτει αὐτὸν ἀπολῦσαι ἐκεῖνος. ᾿Αλλ᾽ αὐτοὶ πάλιν ἔκραζον: Ἐὰν τοῦτον ἀποιλύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος. Ἐπειδὴ γὰρ ἀπὸ τοῦ νόμὴν παραγαγόντες ἐγκλήματα, οὐδὲν ὥνησαν, κακούργως ἐπὶ τοὺς ἔξω τρέπονται νόμους, λέγοντες " Πᾶς ὁ βασιιέα ἑαυτὸν ποιῶν, ἀντιλέγει τῷ Καίσαρι. Ἰζαλ ποῦ οὗτος τύραννος ἐφάνη; πόθεν δὲ ἔχετε δεῖξαι τοῦτο; ἀπὸ τῆς ἁλουργίδος; ἀπὸ τοῦ διαδήματος : ἀπὸ «οὔ σχήματος ο; ἀπὸ τῶν στρατιωτῶν; οὐκὶ μόνος ἀει μετὰ τῶν δώδεκα μαθητῶν ἐδάδισε, πάντα εὐτελῶς μετνὧν, καὶ τροφὴν, καὶ στολὴν, καὶ οἴκησιν; ᾿Αλλ᾽ ὦ τῆς ἀναιδείας ἃ καὶ τῆς ἀκαίρου δειλίας ! ὁ γὰρ Πιλᾶτος, νομίσας κινδυνεύειν λοιπὸν, εἰ παρίδοι ταῦτα, ἐξέρχεται μὲν ὡς ἐξετάζων τὸ πρᾶγμα (τὸ γὰρ καθίσαι τοῦτο ἐδήλου)" οὐδεμίαν δὲ ποιησάμενος ὁ ἐξέτασιν, παραδίδιυσιν αὑτὸν, νομίζων δυσωπήσειν αὑτούς. “Ὅτι γὰρ οὕτως αὑτὸ ἐποίει, ἄκουσον τί φησιν" ΄1δὲ ὁ βασιλεὺς ὑμῶν. Ἐπειδὴ δὲ εἶπον ἐκεῖνοι, Σταύρωσον, πάλιν ἐπήγαγε λέγων " Τὸν βασιλέα ὑμῶν σταυρώσω, Οἱ δὲ ἔκραζον, Οὐκ ἔχομεν βασιλέα, εἰ μὴ Καίσαρα. 'Ἑχόντες ἑαυτοὺς ὑπέδαλον τῇ κολάσει, Διὰ τοῦτο καὶ ὁ Θεὸς αὐτοὺς παρέδωκεν, ὅτε καὶ αὐτοὶ πρῶτοι τῆς προνοίας αὐτοῦ καὶ τῆς ἐπιστασίας ἑαυτοὺς ἐξέθαλον. Καὶ ἐπειδὴ ὁμοφώνως ἡρνήσαντο τὴν βασιλείαν, εἴασεν αὐτοὺς ταῖς ἑαυτῶν ψήφοις περιπεσεῖν. Καίτοι τὰ λεγόμενα ἱκανὰ παῦσαι τῆς ὀργῆς αὐτοὺς λοιπόν. ᾿Αλλ᾽ ἐδεδοίχεσαν, μὴ πάλιν ἀφεθεὶς ὀχλαγωγήσῃ, καὶ πάντα ὑπὲρ τούτου ἔπραττον. Δεινὸν γὰρ ἡ φιλαρχία, δεινὸν καὶ ψυχὴν ἱκανὸν ἀπολέσαι. Διὰ τοῦτο οὐδέποτε αὐτοῦ ἤκουσαν. ᾿Αλλ᾽ ὁ μὲν Πιλᾶτος ἀπὸ ψιλῶν ῥημάτων ἐῤούλετο ἀφεῖναι" οὗτοι δὲ ἔγχεινται λέγοντες, Σταύρωσον. Καὶ τί δήποτε οὕτως ἀνελεῖν αὑτὸν ἐπεχείρουν; Ἐπονείδιστος οὗτος ὁ θάνατο: ἦν. Δεδοικότες οὖν μὴ τις αὐτοῦ μετὰ ταῦτα γένηται μνήμη, σπουδάζουσι καὶ ἐπὶ τιμωρίαν ἀγαγεῖν τὴν ἐπάρατον, οὐκ εἰδότες, ὅτι διὰ τῶν κωλυμάτων αἴρεται ἡ ἀλήθεια. Ὅτι γὰρ τοῦτο ὑπὦπτευον, ἄκουσον τί φασιν" Ἡμεῖς ἠκούσαμεν, ὅτε ὁ πλάνος ἐκεῖνος εἶπεν, ὅτι μετὰ τρεῖς ἡμέρας ἐγείρομαι. Διὰ τοῦτο πάντα ἐχύχων, ἄνω καὶ κάτω στρέφοντες, ὥστε τὰ μετὰ ταῦτα λυμήνασθαι " καὶ συνεχῶς ἐπεδόων, Σταύρωσον, δῆμος ἄτακτος ὑπὸ τῶν ἀρχόντων

### English translation (Claude)

See by how many means the judge defends himself, continually clearing himself of the charges; but none of this shamed the dogs. For “Take him and crucify him” is the word of one who is clearing himself, and pushing them toward a thing not permitted to them. They had brought him so that this might be done with the governor's judgment; but the opposite happened: by the governor's judgment he was rather acquitted. Then, since they were put to shame, they say, “We have a law, and according to our law he ought to die, because he made himself the Son of God.” How then, when the judge said, “Take him and judge him according to your law,” did you say, “It is not lawful for us to put anyone to death,” while here you take refuge in the law? And consider the accusation: “He made himself the Son of God.” Is it a crime, tell me, that one who does the works of the Son of God should say that he is the Son of God? What then does Christ do? While they were talking these things over with one another, he was silent, fulfilling that prophecy, “He does not open his mouth; in his humiliation his judgment was taken away.” Then Pilate is afraid, hearing from them that he made himself the Son of God, and fears that what is said may be true and that he may seem to act unlawfully; but they, who had learned this by deeds and words, do not shudder, but kill him for the very things for which they ought to have worshiped him. This is why he no longer asks him, “What have you done?”, but, shaken by fear, makes the examination again from the beginning, saying, “Are you the Christ?” But he did not answer. For he who had heard, “For this I have been born and for this I came,” and “My kingdom is not from here,” and who ought to have resisted and rescued him, did not do this, but followed the fury of the Jews. Then they, being silenced on every side, turn the matter to a public charge, saying, “Whoever makes himself a king opposes Caesar.” He ought then to have examined this with exactness, whether he had attempted usurpation and tried to cast Caesar out of the kingdom. But he does not make the examination with exactness. This is why he answered him nothing, since he knew that he was asking everything to no purpose. And besides, since his works bore witness for him, he did not wish to win by speech and compose a defense, showing that he goes to this willingly. Since then he was silent, Pilate says, “Do you not know that I have authority to crucify you?” Do you see how he condemned himself in advance? For if all lies in you, why, finding no fault, do you not release him? When then he had pronounced the sentence against himself, he then says, “He who handed me over to you has the greater sin,” showing that he too is answerable for sin. Then, pulling down his arrogance and pride, he says, “You would have no authority unless it had been given you,” showing that this was not happening simply and in the ordinary course of things, but was being accomplished in a mystery. And so that he might not, hearing “unless it had been given you,” think himself freed from all blame, he said, “He who handed me over to you has the greater sin.” And yet if it had been given, neither he nor they were answerable to the charges. You say this to no purpose; for “given” here means “permitted”; as if he said: he allowed these things to happen; yet not for this are you outside the wickedness. He struck him with these words, and gave a clear defense; whence Pilate too sought to release him. But they again cried out, “If you release this man, you are not Caesar's friend.” For since they had gained nothing by bringing charges from the law, they turn maliciously to the laws outside, saying, “Everyone who makes himself a king opposes Caesar.” And where did this man appear as a usurper? From where can you show it? From the purple? From the diadem? From his dress? From soldiers? Did he not always walk alone with the twelve disciples, pursuing everything cheaply, food and clothing and dwelling? But O the shamelessness and the untimely cowardice! For Pilate, thinking that he would now be in danger if he overlooked these things, goes out as if to examine the matter (for his sitting down showed this), but without making any examination he hands him over, thinking to shame them. For that he did this with this intent, hear what he says: “Behold your King.” And when they said, “Crucify,” he again added, “Shall I crucify your King?” But they cried out, “We have no king but Caesar.” Of their own will they subjected themselves to punishment. This is why God too gave them up, since they themselves first cast themselves out of his providence and oversight. And since with one voice they denied the kingdom, he allowed them to fall under their own votes. And yet what was said was enough to stop their anger at last. But they were afraid that, if released, he might again lead the crowds, and they did everything to prevent this. For love of power is a terrible thing, terrible and able to destroy the soul. This is why they never listened to him. Pilate wished to release him on the strength of mere words; but they press on, saying, “Crucify.” And why did they try to kill him in this way? This death was a shameful one. Fearing then that some memory of him might remain afterward, they are eager to bring him to the accursed punishment, not knowing that through the obstacles the truth is exalted. For that they suspected this, hear what they say: “We heard, when that deceiver said, ‘After three days I rise.’” This is why they stirred up everything, turning it upside down, so as to spoil what would come afterward; and they shouted continually, “Crucify,” a disorderly people [corrupted] by its rulers …

### Scripture references

- John 19:6: quotation, high confidence
- John 19:7: quotation, high confidence
- John 18:31: quotation, high confidence
- Isa 53:7: quotation, high confidence
- Isa 53:8: quotation, high confidence
- John 19:8: allusion, high confidence
- John 19:9: allusion, medium confidence
- John 18:37: quotation, high confidence
- John 18:36: quotation, high confidence
- John 19:12: quotation, high confidence
- John 19:10: quotation, high confidence
- John 19:11: quotation, high confidence
- John 19:13: allusion, high confidence
- John 19:14: quotation, high confidence
- John 19:15: quotation, high confidence
- Matt 27:63: quotation, high confidence

### Translation notes

- Quotations: John 19:6–15; John 18:31; Isa 53:7–8 (LXX); John 18:37, 36; Matt 27:63. Allusion: John 18:33 (Chrysostom renders Pilate's question “Are you the Christ?”; John 19:9 has “Where are you from?”).
- Chrysostom's judgments on the Jewish leaders (“the dogs”) and his statement that God gave the people up because they renounced his kingship are translated as written.
- The section ends mid-sentence; the following words are lost in the scan. Leaked apparatus and Migne's Latin inside the sentence about the memory of Jesus are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 84.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/84-2).

## Homily 84.3 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/84-1/#p-84-3
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Remembering the mockery Christ bore should quench our anger; Chrysostom warns that faith without a matching life condemns, and urges daily use of Scripture and provision for death.

### Greek text

Ἡμεῖς δὲ μὴ μόνον ἀναγινώσκωμεν ταῦτα, ἀλλὰ καὶ ἐπὶ τῆς διανοίας φέρωμεν αὐτὰ, τὸν στέφανον τὸν ἀκάνθινον, τὸ ἱμάτιον, τὸν κάλαμον, τὰ ῥαπίσματα, τὰς ἐπὶ κόῤῥης πληγὰς, τὰ ἐμπτύσματα, τὴν εἰρωνείαν. Ἱκανὰ γὰρ ταῦτα συνεχῶς στρεφόμενα ἅπασαν ὀργὴν καθελεῖν. Κἂν χλεναζώμεθα, κἂν ἀδίκως τι πάσχωμεν, συνεχῶς λέγωμεν" Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ" καὶ τὰ παρὰ τῶν Ἰουδαίων λεγόμενα προφέρωμεν εἰς μέσον, ἅπερ ἐφθέγξαντο λυττῶντες καὶ λέγοντες, ὅτι Δαιμόνιον ἔχεις" καὶ, Σαμαρείτης εἶ σύ" καὶ, ὅτι Ἔν Βεειϊζεδοὺ. ἐχθδά,λει τὰ δαιμόνια. Διὰ γὰρ τοῦτο ταῦτα πάντα ὑπέμεινεν, ἵνα αὐτοῦ κατ᾽ ἴχνος βαίνωμεν ἡμεῖς, καὶ σκώμματα φέρωμεν, ἃ μάλιστα τῶν λοιδαριῶν ἐξίστησιν. ᾿Αλλ᾽ ὅμως αὐτὸς οὐ μόνον ἔφερ: ταῦτα, ἀλλὰ καὶ πάντα ἔπραττεν, ὥστε σῶται καὶ ἀπαλλάξαι τοὺς ταῦτα ποιοῦντας τῆς ἀποκειμένης κολάσεως. Καὶ γὰρ καὶ τοὺς ἀποστόλους 8 ἐπὶ τῇ τούτων ἔπεμψε δωτηρίᾳ. ᾿Ακούεις γοῦν αὐτῶν λεγόντων, ὅτι ε Οἴδαμεν ὅτι κατὰ ἄγνοιαν ἐπράξατε, ν καὶ διὰ τούτων εἰς μετάνοιαν αὐτοὺς ἑλκόντων. Ἡαῦτα καὶ ἡμεῖς ζηλώσωμεν. Οὐδὲν γὰρ οὕτω τὸν Θεὸν ἵλεω ποιεῖ, ὡς τὰ ἀγαπᾷν τοὺς ἐχὺροὺς, καὶ εὖ ποιεῖν τοὺς ἐπηρεάξοντας. “Ὅταν τις ἐπηρεάζῃ, μὴ πρὸς αὑτὸν ἴδῃς, ἀλλὰ πρὸς τὸν κινοῦντα δαίμονα, καὶ τὴν ὀργὴν ἅπασαν κατ᾽ ἐχείνου χένωσον " αὑτὸν δὲ καὶ ἐλέει τὸν ὑπ᾽ ἐχείνου κινούμενον. Εἰ γὰρ τὸ ψοῦδος ἀπὸ τοῦ διαθόλου, καὶ τὸ ὀργίζεσθαι εἰκῇ πολλῷ μᾶλλον ἐκεῖθεν. Ὅταν κωμῳδοῦντα ἴδῃς, ἐννόησον ὅτι ὁ διάθολός ἐστιν αὐτὸν ὁ κινῶν. Οὐ γὰρ Χριστιανῶν τὰ. σκώμματα. Ὃ γὰρ κελευσθεὶς πενθεῖν, καὶ ἀκούων, Οὐαὶ οἱ γελῶντες! εἶτα ὀνειδίξων καὶ σχώπτων καὶ διαχαιόμενος, οὐ τοῦ λοιδορεῖσθαι παρ᾽ ἡμῶν, ἀλλὰ θρηνεῖσθαι ἄξιος, ἐπεὶ καὶ ὁ Χριστὸς ἐταράχθη τὸν ᾿Ιούδαν ἐννοήσας. Ταῦτα οὖν ἅπαντα μελετῶμεν ἐπὶ τῶν ἔργων. ᾽ν γὰρ ταῦτα μὴ κατορθώσωμεν, εἰκῇ καὶ μάτην εἰς τὸν κόσμον ἤλθομεν " μᾶλλον δὲ καὶ ἐπὶ κακῷ. Οὐ γάρ ἐστιν ἡ πίστις ἱκανὴ εἰς τὴν βασιλείαν εἰσαγαγεῖν, ἀλλὰ καὶ ταύτῃ μάλιστα γχαταχρῖναι τοὺς βίον φαῦλον ἐπιδεικνυμένους ἔχει. Ὁ γὰρ εἰδὼς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται ποιλι1άς " καὶ πάλιν, Εἰ μὴ ἤ(λθον, φησὶ, καὶ ἐλάλησα αὑτοῖς, ἁμαρτίαν οὐκ εἶχον. Ποίαν οὖν ἕξομεν ἀπολογίαν, ἐντὸς τῶν βασιλείων γινόμενοι, καὶ εἰς τὰ ἄδυτα διαχύψαι καταξιωθέντες, καὶ κοινωνοὶ καταστάντες μυστηρίων ἀμαρτιῶν Β ἀπαλλαττόντων, τῶν οὐδενὸς τούτων μετεσχηχότων Ἑλλήνων γινόμενοι χείρους; Εἰ γὰρ ἐκεῖνοι διὰ δόξαν κενὴν τοσαύτην ἐπεδείξαντο φιλοσοφίαν, πολλῷ μᾶλλον ἡμᾶς διὰ τὸ τῷ Θεῷ δοκοῦν χρὴ πᾶσαν ἀρετὴν ἐπιέναι. Νῦν δὲ οὐδὲ χρημάτων καταφρονοῦμεν" ἀλλ᾽ ἐκεῖνοι μὲν καὶ «ἧς ἑαυτῶν πολλάκις ὑπερεῖδον ψυχῆς, καὶ παῖδας ἐπέδωκαν ἐν πολέμοις τῇ τῶν δαιμόνων μανίᾳ, καὶ τῆς φύσεως κατεφρόνησαν διὰ τοὺς δαίμονας " ἡμεῖς δὲ οὐδὲ ἀργυρίου διὰ τὸν Χριστὸν, οὐδὲ ὀργῆς διὰ τὸ δοκοῦν τῷ Θεῷ … διακείμεθα. Καὶ καθάπερ ἐκεῖνοι τῷ κακῷ κατεχόμένοι διαχαεῖς εἰσιν, οὕτω καὶ ἡμεῖς, ὥσπερ ἀπὸ πυρός τινος ἀγχόμενοι, οὐδαμοῦ τῆς ἐπιθυμίας στῆναι δυνάμεθα, καὶ ὀργὴν καὶ φιλοχρηματίαν αὔξοντες. Διὰ ταῦτα αἰσχύνομαι καὶ ἐχπλήττομαι, παρὰ μὲν Ἕλλησι βλέπων χρημάτων ὑπερορῶντας, παρὰ δὲ ἡμῖν μαινομένους ἅπαντας. Εἰ γὰρ γκαὶ τούτων εὕροιμέν τινας καταφρονοῦντας, ἀλλ᾽ ἑτέροις ἁλίσκονται 5, θυμῷ καὶ βασκανίᾳ " καὶ πρᾶγμα δύσκολον, καθαρὰν φιλοσοφίαν εὑρεῖν. Τὸ δὲ αἴτιον, οὐ σπουδάζομεν τὰ φάρμακα λαθεῖν παρὰ τῶν Γραφῶν, οὐδὲ μετὰ κατανύξεως αὐταῖς προσἐχομεν, καὶ ὀδύνης: καὶ στεναγμοῦ, ἀλλ᾽ ἁπλῶς, εἴποτε σχολὴν ἀγάγοιμεν. Διὰ τοῦτο, ἐπειδὰν πολὺς φορυτὸς ἔλθῃ βιωτικῶν πραγμάτων, ἐπιχλύζει πάντα, καὶ εἴ τι γέγονε κέρδος, ἀπόλλυσιν. Οὐδὲ γὰρ, εἴ τις τραῦμα ἔχων, εἶτα φάρμακον ἐπιτιθεὶς, μὴ μετὰ ἀχριδείας ἐπιδήσειεν, ἀλλ᾽ ἐάσειεν ἐκπεσεῖν, καὶ ὕδατι, καὶ κόνει, καὶ αὐχμῷ, καὶ μυρίοις ἑτέροις τοῖς δυναμένοις ἐπιτρίψαι τὸ ἕλκος ἑαυτοῦ ἐχδοίη, γενήσεταί τι Ῥ πλέον αὐτῷ" ἀλλὰ οὐ παρὰ τὴν τῶν φαρμάκων ἀσθένειαν, ἀλλὰ παρὰ τὴν οἰκείαν ῥᾳθυμίαν. Τοῦτο καὶ ἡμῖν συμδαίνειν εἴωθεν, ὅταν τοῖς μὲν θείοις λογίοις μικρὸν προσέχωμεν, ποῖς δὲ, βιωτικοῖς ἀθρόον ἑαυτοὺς ἐχδῶμεν καὶ διηνεκῶς. Οὕτω γὰρ ὁ ἀπόρος ἀποπνίγεται πᾶς, καὶ πάντα ἄχαρκα "σίνεται. “ν᾽ οὖν μὴ τοῦτο γένηται, μικρὸν διαδλέψωμεν, ἀναθλέψωμεν εἰς τὸν οὐρανὸν, καὶ χατανεύσωμεν εἰς τὰ μνήματα καὶ τὰς σοροὺς τῶν ἀπελθόντων. Καὶ ἡμᾶς γὰρ τὸ αὐτὸ μένει τέλος, καὶ αὐτὴ τῆς ἀποδημίας ἀνάγκη πολλάκις πρὸ τῆς ἑτπέρας ἡμῖν ἐπιστήσεται. Παρασχευαζώμεθα τοίνυν πρὸς τὴν ἔξοδον ταύτην, Καὶ γὰρ “πολλῶν ἡμῖν δεῖ τῶν ἐφοδίων ἐπεὶ καὶ πολὺ τὸ καῦμα ἐκεῖ, πολὺς ὁ αὐχμὸς, πολλὴ ἡ ἐρημία. Οὐκ ἔστιν εἰς πανδοχεῖον καταλῦσαι λοιπόν" οὐκ ἔστιν ἀγοράσαι τὶ, μὴ πάντα ἐντεῦθεν λαθόντα. ΓἌχουσον γοῦν τί λέγουσιν αἱ παρθένοι" Ὑπάγετε πρὸς τοὺς πωλοῦντας" ἀλλ᾽ οὐκ εὗρον ἀπελθοῦσαι. “Ακουσον τί φησιν ὁ ᾿Αδραὰμ,, ὅτι Χάσμα μεταξὺ ἡμῶν καὶ ὑμῶν. Ακουσον τί φησιν ὁ ἡ:ζεχιὴλ περὶ τῆς ἡμέρας ἐκείνης, ὅτι Νῶε, καὶ καὶ Δανιὴλ τοὺς υἱοὺς αὑτῶν οὐ μὴ ῥύσονται. ᾿Αλλ ἡμᾶς μὴ γένοιτο τούτων ἀκοῦσαι τῶν ῥημάτων, ἀλλ᾽ ἀρ» κοῦντα τῆς αἰωνίου ζωῆς λαδόντας ἐντεῦθεν τὰ ἐφόδια, μετὰ παῤῥησίας ἰδεῖν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων: ᾿Αμήν. ᾿

### English translation (Claude)

But let us not only read these things, but also carry them in our mind: the crown of thorns, the robe, the reed, the blows, the strokes on the cheek, the spitting, the irony. For these things, continually turned over, are able to bring down all anger. Even if we are mocked, even if we suffer some wrong unjustly, let us continually say, “A servant is not greater than his master”; and let us bring forward the things said by the Jews, which they uttered in their madness, saying, “You have a demon,” and, “You are a Samaritan,” and, “He casts out demons by Beelzebul.” For this is why he endured all these things, that we might walk in his steps and bear mockery, which more than all revilings drives men out of themselves. Yet he not only bore these things, but also did everything to save those who did them and to free them from the punishment laid up for them. For he sent the apostles too for their salvation. You hear them saying, “We know that you did it in ignorance,” and by these words drawing them to repentance. Let us too imitate this. For nothing makes God so gracious as to love our enemies and to do good to those who mistreat us. When someone mistreats you, do not look at him, but at the demon that moves him, and empty all your anger on that one; but pity the man who is moved by him. For if falsehood comes from the devil, much more does groundless anger come from there. When you see someone making fun of you, consider that it is the devil who moves him. For mockery does not belong to Christians. For one who has been commanded to mourn, and hears, “Woe to you who laugh,” and then reviles and mocks and is inflamed, is worthy not to be reviled by us but to be wept over; since Christ too was troubled when he thought of Judas. Let us then practice all these things in our works. For if we do not achieve these things, we have come into the world at random and in vain, or rather even for evil. For faith is not able to bring us into the kingdom; rather, by this especially it can condemn those who show a worthless life. For “the servant who knew his master's will and did not do it will be beaten with many blows”; and again, “If I had not come and spoken to them,” he says, “they would not have sin.” What defense then shall we have, we who have come within the palace, and been counted worthy to peer into the inner sanctuary, and been made partakers of mysteries that free from sins, if we become worse than the pagans, who have shared in none of these things? For if they for empty glory showed such philosophy, much more ought we, for what pleases God, to pursue every virtue. But now we do not even despise money. They often disregarded even their own lives, and gave up their children in wars to the madness of the demons, and despised nature for the demons' sake; while we do not despise even silver for Christ's sake, nor anger for what pleases God, but … [are inflamed, and are in no better state than the feverish]. And as they, held by their illness, are inflamed, so we too, as though choked by some fire, can nowhere stop our desire, increasing both anger and love of money. For this I am ashamed and amazed, seeing among the pagans men who look down on money, but among us everyone mad for it. For even if we find some who despise these things, they are taken by other passions, by anger and envy; and it is a hard thing to find pure philosophy. And the cause is that we are not eager to take the medicines from the Scriptures, nor do we attend to them with compunction and pain and groaning, but carelessly, if ever we have leisure. This is why, when a great flood of worldly affairs comes, it washes everything away, and whatever gain there was, it destroys. For if someone who has a wound puts a medicine on it, and does not bind it carefully, but lets it fall off and gives his sore over to water and dust and filth and countless other things able to aggravate it, will he gain anything more? Not because of the weakness of the medicines, but because of his own carelessness. This is wont to happen to us too, when we attend a little to the divine oracles, but give ourselves wholly and continually to worldly things. For so the whole seed is choked, and everything becomes fruitless. So that this may not happen, let us look about us a little, let us look up to heaven, and let us look down on the tombs and coffins of the departed. For the same end awaits us too, and the same necessity of departure will often come upon us before evening. Let us then prepare for this departure. For we need many provisions, since there is great heat there, great drought, great desolation. One cannot put up at an inn any more; one cannot buy anything unless one takes everything from here. Hear what the virgins say: “Go to those who sell”; but when they went away they did not find. Hear what Abraham says: “There is a chasm between us and you.” Hear what Ezekiel says about that day: that Noah and [Job] and Daniel will not deliver their sons. But God forbid that we should hear these words; may we rather take from here sufficient provisions for eternal life, and see with boldness our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.

### Scripture references

- Matt 27:28: allusion, medium confidence
- Matt 27:29: allusion, medium confidence
- Matt 27:30: allusion, medium confidence
- John 13:16: quotation, high confidence
- John 8:48: quotation, high confidence
- Luke 11:15: quotation, high confidence
- 1 Pet 2:21: allusion, medium confidence
- Acts 3:17: quotation, high confidence
- Luke 6:25: quotation, high confidence
- John 13:21: allusion, medium confidence
- Luke 12:47: quotation, high confidence
- John 15:22: quotation, high confidence
- Matt 13:22: allusion, medium confidence
- Matt 25:9: quotation, high confidence
- Matt 25:10: allusion, high confidence
- Luke 16:26: quotation, high confidence
- Ezek 14:14: allusion, high confidence
- Ezek 14:20: allusion, high confidence

### Translation notes

- Quotations: John 13:16 (15:20); John 8:48; Luke 11:15 (Matt 12:24); Acts 3:17; Luke 6:25; Luke 12:47; John 15:22; Matt 25:9–10; Luke 16:26; Ezek 14:14, 20. Allusions: Matt 27:28–30 (crown, robe, reed); 1 Pet 2:21; John 13:21 (Christ troubled over Judas); Matt 13:7, 22 (the seed choked).
- “Faith is not able to bring us into the kingdom” is said of faith without a corresponding life; translated as written.
- A block of Migne's Latin replaces several lines after “nor anger for what pleases God”; it is removed by a logged correction and the lost words are marked … and their sense supplied in brackets. In the quotation of Ezekiel the name Job is lost (an empty “and and”); supplied in brackets.

### Citation (SBL)

Chrysostom, Hom. Jo. 84.3 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/84-3).

## Homily 85.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/85-1/#p-85-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Pilate hands Jesus over from fear; Christ carries the cross like Isaac and like a victor's trophy, is crucified between robbers, and the title, the lot, and the tunic fulfil prophecy.

### Greek text

τότε οὖν παρέδωκεν αὐτὸν αὑτοῖς ὁ Πιλᾶτος, ἵνα σταυρωθῇ. Παρέλαδον δὲ τὸν Ἰησοῦν, καὶ ἤγαγον αὐτόν «. Καὶ βαστάζων τὸν σταυρὸν ἑαυτοῦ, ἐξἢλθεν εἰς τὸν λεγόμενον Κρανίου τόπον, Ἑδραϊστὶ δὲ Γοιλγοθὰ, ὅπου αὑτὸν ἐσταύρωσαν. Αἱ εὐπραγίαι τοὺς οὐ προσέχοντας δειναὶ καταδαλεῖν καὶ παρασῦραι. Οὕτως καὶ Ἰουδαῖοι παρὰ τὴν ἀρχὴν ἀπολαύοντες τῆς τοῦ Θεοῦ ῥοπῆς, τὸν νόμον τῆς τῶν ἐθνῶν βασιλείας ἐπεζήτουν, καὶ ἐν ἐρήμῳ μετὰ τὸ μάννα κρομμύων ἐμέμνηντο. Κατὰ τὸν αὑτὸν δὴ τρόπον καὶ ἐνταῦθα, τὴν βασιλείαν τοῦ Χριστοῦ παραιτούμενοι, τὴν τοῦ Καίσαρος ἐπ᾽ αὐτοὺς ἐκάλουν. Τοιγάρτοι διὰ τοῦτο ἐπέστησεν αὐτοῖς βασιλέα κατὰ τὴν αὐτῶν ἀπόφασιν. Ἐπεὶ οὖν ταῦτα ἤκουσεν ὁ Πιλᾶτος, παρέδωκεν αὐτὸν ἵνα σταυρωθῇ " σφόδρα ἀλόγως. Δέον γὰρ ἐρωτῆσαι, εἴ γε ἐσπούδασεν ὁ Χριστὸς ἐπιθέσθαι τυραννίδα, ἀπὸ τοῦ φόδου μόνου τὴν ἀπόφασιν ἤνεγκε᾽ καίτοι γε ἵνα μὴ τοῦτο πάθῃ, προλαδὼν ὁ Χριστός φησιν" Ἡ ἐμὴ βασιλεία οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. ᾿Αλλὰ τοῖς παροῦσιν ἑαυτὸν ὄλον δοὺς, οὐδὲν μέγα φιλοσοφῆσαι ἠθέλησε" καίτοι τὸ τῆς γυναικὸς ὄναρ ἱκανὸν ἦν αὐτὸν καταπλῆξαι. ᾿Αλλ᾽ οὐδενὶ τούτων ἐγένετο βελτίων, οὐδὲ πρὸς τὸν οὐρανὸν εἶδεν, ἀλλὰ παρέδωκεν αὐτόν. Οἱ δὲ ἐπέθηκαν αὐτῷ τὸν σταυρὸν ὡς καταδίχῳ λοιπόν. Καὶ γὰρ τὸ ξύλον οἰωνίζοντο, καὶ οὐδὲ θιγεῖν ἠνείχοντο. Οὕτω καὶ ἐν τῷ τύπῳ γέγονε " καὶ γὰρ ὁ Ἰσαὰκ τὰ ξύλα ἐδάστασεν. ᾿Αλλὰ τότε μὲν μέχρι τῆς γνώμης τοῦ πατρὸς ἔστη τὸ πρᾶγμα (τύπος γὰρ ἦν)" νῦν δὲ καὶ ἐπὶ τῶν ἔργων ἐξῆλθεν" ἀλήθεια γὰρ ἦν. Καὶ ἦλθεν εἰς τὸν Κρανίου τόπον. Τινές φασιν ἐκεῖ τὸν ᾿Αδὰμ τετελευτηχέναι καὶ κεῖσθαι " καὶ τὸν Ἰησοῦν ἐν τῷ τόπῳ », ἔνθα ὁ θάνατος ἐδαπίλευσεν, ἐκεῖ καὶ τὸ τρόπαιον στῆσαι. Καὶ γὰρ τρόπαιον ἐξῇει βαστάζων τὸν σταυρὸν κατὰ τῆς τοῦ θανάτου τυραννίδος " καὶ καθάπερ οἱ νιχηταὶ, οὕτω ταὶ αὑτὸς ἐπὶ τῶν ὥμωνξφερε τὸ τῆς νίκης σύμθολον. Τί γὰρ, εἰ καὶ ἑτέρᾳ γνώμῃ ἐπέταττον “ ταῦτα οἱ ᾿Ἰουδαῖοι; Σταυροῦσι δὲ αὐτὸν καὶ μετὰ λῃστῶν, ἄκοντες καὶ ἐν τούτῳ τὴν προφητείαν πληροῦντες. “Ἃ γὰρ ὑδρίζοντες ἐποίουν οὗτοι, ταῦτα τῇ ἀληθείᾳ συνετέλει " ἵνα μάθῃς ὅση αὐτῆς ἡ δύναμις. Καὶ γὰρ καὶ τοῦτο ἄνωθεν προεἶπεν ὁ προφήτης, ὅτι Μετὰ ἀνόμων ἐ.1ογίσθη. Ἐδούλετο τοιγαροῦν συσχιάσαι τὸ γινόμενον ὁ δαίμων " ἀλλ᾽ οὐκ ἴσχυσεν. Ἐσταυρώθησαν μὲν γὰρ οἱ τρεῖς, ἔλαμψε δὲ μόνος ὁ Ἰησοῦς "ἵνα μάθῃς, ὅτι ἡ δύναμις αὐτοῦ τὸ πᾶν εἰργάσατο. Καίτοι τῶν τριῶν ἐπὶ τοῦ σταυροῦ προσἡλωμένων, τὰ θαύματα οὕτως ἐγένετο " ἀλλ᾽ ὅμως οὐδεὶς οὐδὲν τῶν γινομένων ἐπέτρεψεν ἃ οὐδενὶ ἐχείνων, ἀλλ᾽ ἣ μόνῳ τῷ Ἰησοῦ " οὕτως ἕωλος ἡ τοῦ διαδόλου γέγονε, καὶ εἰς τὴν αὐτοῦ τὸ πᾶν περιετράπη κεφαλήν. Καὶ γὰρ ἐκ τῶν δύο τούτων διεσώθη εἷς. Οὐ μόνον τοίνυν οὐκ ἐπηρέασε τῇ δόξῃ τοῦ σταυρουμένου «ς, ἀλλὰ καὶ συνετέλεσεν οὗ μικρόν " τοῦ γὰρ χλονῆσαι τὰς πέτρας οὐκ ἔλαττον ἦν τὸ λῃστὴν ἐν σταυρῷ μεταδαλεῖν, καὶ εἰς παράδεισον εἰσαγαγεῖν. “Ἔγραψε δὲ καὶ τίτιλον ὁ Πιλᾶτος, ὁμοῦ μὲν τοὺς Ἰουδαίους ἀμυνόμενος, ὁμοῦ δὲ ἀπολογούμενος ὑπὲρ τοῦ Χριστοῦ. Ἐπειδὴ γὰρ ὡς φαῦλον ἐξέδωκαν, καὶ τὴν ψῆφον ταύτην τῇ κοινωνίᾳ τῶν λῃστῶν βεθαιῶσαι ἐπεχείρουν, ἵνα μηδενὶ λοιπὸν ἐξῇ πονηρὰς ἐπιφέρειν αἰτίας καὶ κατηγορεῖν ὡς φαύλου τινὸς καὶ πονηροῦ, ἐμφράττων αὐτῶν τὰ στόματα, καὶ πάντων τῶν κατηγορεῖν βουλομένων, καὶ δεικνὺς ὅτι τῷ οἰκείῳ βασιλεῖ ἐπανέστησαν, ὥσπερ ἐπὶ τροπαίου τινὸς, οὕτω τὰ γράμματα ἔθηκεν, λαμπρὰν ἀφιέντα φωνὴν, καὶ τὴν νίκην δηλοῦντα, καὶ τὴν βασιλείαν ἀναχηρύττοντα, εἰ καὶ μὴ ὁλόκληρον᾽ καὶ τοῦτο οὐ μιᾷ υὙλώττῃ, ἀλλὰ τρισὶ φωναῖς δῆλον ἐποίησεν. Ἐπειδὴ τὰρ πολλοὺς εἶναι εἰκὸς μιγάδας ἐν τοῖς Ἰουδαίοις διὰ τὴν ἑορτὴν, ὥστε μηδένα ἀγνοεῖν τὴν ἀπολογίαν, ταῖς φωγαῖς ἁπάσαις τῶν Ἰουδαίων τὴν μανίαν ἑστηλίτευσς. Καὶ γὰρ καὶ ἑσταυρωμένῳ ἐδάσχαινον. Καίτοι τί τοῦτο ὑμᾶς ξόλαπτεν; Οὐδέν. Εἰ γὰρ θνητὸς ἣν καὶ ἀσθενὴς καὶ σδέννυσθαι ἔμελλε, τί δεδοίκατε τὰ γράμματα λέγοντα, ὅτι βασιλεύς ἐστι τῶν Ἰουδαίων : Καὶ τί φασιν; ΕἾχέ, ὅτι αὑτὸς εἶπεν. Νῦν μὲν γὰρ ἀπόφασίς ἔστι καὶ κοινὴ ψῆφος" ἂν δὲ προστεθῇ, ὅτι Ἐκεῖνος εἶπε, τῆς αὐτοῦ προπετείας καὶ ἀλαζονείας δείκνυται τὸ ἔγκλημα ὄν. ᾿Αλλ᾽ οὐκ ὁ Πιλᾶτος παρετράπη, ἀλλ᾽ ἐπὶ τῆς προτέρας ἔστη γνώμης. Οὐ μικρὸν δὲ καὶ ἐντεῦθεν οἰκονομεῖται, ἀλλὰ τὸ πᾶν. Ἐπειδὴ γὰρ χατεχώσθη τοῦ σταυροῦ τὸ ξύλον, ὡς οὐδενὸς αὐτὸν ἀνελέαθαι σπουδάζοντος, τῷ καὶ φόδον ἐπικεῖσθαι, καὶ πρὸς τερα κατεπείγοντα τοὺς πιστεύοντας σπεύδειν, ἔμελλε ὃξ χρόνοις ὕστερον ἐπιξητεῖσθαι, εἰκὸς δὲ τοὺς τρεῖς ὁμοῦ κεῖσθαι σταυρούς " ἵνα μὴ ἀγνοῆτα: ὁ τοῦ Δεσπότον, πρῶτον μὲν ἀπὸ τοῦ μέσον αὐτὸν κεῖσθαι, ἔπειτα δὲ καὶ ἀπὸ τοῦ τίτλου δῆλος πᾶσιν ἐγένετο" οἱ γὰρ τῶν λῃστῶν, τέτλους οὐκ εἶχον. Οἱ δὲ στρατιῶται διενείμαντο τὰ ἱμάτια, τὸν δὲ χιτῶνα οὐκ ἔτι. Ὅρα πανταχοῦ δι᾽ ὧν ἐπονηρεύοντο τὰς προφητείας πληρουμένας. Καὶ γὰρ καὶ τοῦτο ἄνωθεν προείρητο. Καίτοι γε τρεῖς ἦσαν σταυρούμενοι" ἀλλὰ τὰ τῶν προφητειῶν ὁ ἐπ᾽ αὑτοῦ ἐπληροῦτο. Διατί γὰρ μὴ ἐπὶ τῶν ἄλλων τοῦτο ἐποίησαν, ἀλλ᾽ ἐπὶ τούτου μόνου; Σὺ δέ μοι σκόπει προφητείας ἀχρίθειαν. Οὐ γὰρ ὅ τι ἐμερίσαντο μόνον, ἀλλ᾽ ὅ πι καὶ οὐκ ἐμερίσαντο εἶπεν ὁ προφήτης. Τὰ μὲν οὖν διενείμᾶντο, τὸν δὲ χιτῶνα οὐ διενείμαντο, ἀλλὰ κλήρῳ τὸ πρᾶγμα ἐπέτρεψαν. Τὸ δὲ, Ἐκ τῶν ἄνωθεν ὑςαγντὸς, οὐκ ἁπλῶς πρόσκειται" ἀλλ᾽ οἱ μέν φασιν, ἀλληγορίαν αὐτοῦ δηλοῦσθαι,ὅτι οὐκ ἀπλῶς ἄνθρωπος ἣν ὁ σταυβούμενος, ἀλλὰ καὶ ἄνωθεν τὴν θεότητα εἶχε.

### English translation (Claude)

“Then therefore Pilate handed him over to them to be crucified. And they took Jesus and led him away. And carrying his own cross, he went out to what is called the Place of a Skull, which in Hebrew is called Golgotha, where they crucified him.” Prosperity is terrible at casting down and sweeping away those who do not take heed. So the Jews too, enjoying from the beginning God's favor, sought the custom of the kingship of the nations, and in the desert, after the manna, they remembered onions. In the same way here too, rejecting the kingship of Christ, they called that of Caesar upon themselves. Therefore God set a king over them according to their own verdict. When then Pilate heard these things, he handed him over to be crucified, very unreasonably. For when he ought to have asked whether Christ had really been eager to attempt a usurpation, he gave his verdict from fear alone; and yet, so that he might not suffer this, Christ had said beforehand, “My kingdom is not of this world.” But giving himself wholly to present things, he would not practice any great philosophy; and yet his wife's dream was enough to strike him with dread. But he became no better through any of these things, nor did he look to heaven, but handed him over. And they laid the cross on him as on a condemned man at last. For they regarded the wood as ill-omened and could not bear even to touch it. So it happened in the type too; for Isaac carried the wood. But then the matter stopped at the father's intention (for it was a type), while now it went on to the deeds themselves; for it was the truth. “And he came to the Place of a Skull.” Some say that Adam died and lies there, and that Jesus, in the place where death had reigned, there set up the trophy. For he went out carrying the cross as a trophy against the tyranny of death; and as conquerors do, so he too carried on his shoulders the symbol of victory. What does it matter if the Jews ordered these things with another intent? “And they crucify him” also “with robbers,” unwillingly fulfilling the prophecy in this too. For what these men did to insult him, this worked together for the truth, so that you may learn how great its power is. For the prophet foretold this too long before: “He was reckoned with the lawless.” The demon wished, then, to overshadow what was done; but he could not. For three were crucified, but Jesus alone shone out, so that you may learn that his power accomplished the whole. And yet, when the three were nailed to the cross, the miracles happened in this way; but nevertheless no one ascribed any of what happened to any of them, but only to Jesus; so stale had the devil's [plot] become, and the whole turned back on his own head. For of these two, one was saved. So not only did [the crucifixion with robbers] not injure the glory of the one crucified, but it contributed not a little; for to change a robber on the cross and bring him into paradise was no less than to shake the rocks. “And Pilate also wrote a title,” at once avenging himself on the Jews and making a defense for Christ. For since they had handed him over as a worthless man, and were trying to confirm this verdict by his fellowship with the robbers, so that no one might in future be able to bring wicked charges and accuse him as some worthless and wicked man, he stopped their mouths and those of all who wished to accuse, and showed that they had risen up against their own king; and as on a trophy, so he set the letters, sending forth a splendid voice, declaring the victory and proclaiming the kingship, even if not completely. And he made this plain not in one tongue but in three languages. For since it was likely that there were many people of mixed race among the Jews because of the feast, so that no one might be ignorant of the defense, he pilloried the madness of the Jews in all the languages. For they begrudged him even when crucified. And yet what harm did this do you? None. For if he was mortal and weak and about to be extinguished, why do you fear the letters that say he is King of the Jews? And what do they say? “Write that he said so.” For now it is a declaration and a common verdict; but if it is added that he said it, the charge is shown to be one of his own rashness and arrogance. But Pilate was not turned aside, but stood by his former decision. And not a little, but everything, is arranged by this too. For since the wood of the cross was buried, because no one was eager to take it up, since fear lay upon them and the believers were hastening to other urgent matters, and it was going to be sought in later times, and it was likely that the three crosses lay together, so that the Master's might not be unknown, it became plain to all, first from its lying in the middle, and then also from the title; for those of the robbers had no titles. “And the soldiers divided his garments, but not the tunic.” See everywhere the prophecies fulfilled by the things by which they acted wickedly. For this too had been foretold long before. And yet there were three being crucified; but the things of the prophecies were fulfilled in him. For why did they not do this to the others, but to him alone? But consider the exactness of the prophecy. For the prophet spoke not only of what they divided, but also of what they did not divide. The garments they divided, but the tunic they did not divide, but left the matter to the lot. And “woven from the top” is not added without purpose; some say that an allegory is signified by it, that the one crucified was not simply a man, but had the Godhead also from above.

### Scripture references

- John 19:16: quotation, high confidence
- John 19:17: quotation, high confidence
- John 19:18: quotation, high confidence
- Num 11:5: allusion, medium confidence
- 1 Sam 8:5: allusion, medium confidence
- John 18:36: quotation, high confidence
- Matt 27:19: allusion, high confidence
- Gen 22:6: allusion, high confidence
- Isa 53:12: quotation, high confidence
- Luke 23:43: allusion, medium confidence
- Matt 27:51: allusion, medium confidence
- John 19:19: allusion, high confidence
- John 19:20: allusion, high confidence
- John 19:21: quotation, high confidence
- John 19:22: allusion, medium confidence
- John 19:23: quotation, high confidence
- John 19:24: allusion, high confidence
- Ps 22:18 (21:19 LXX): allusion, high confidence

### Translation notes

- Quotations: John 19:16–24; John 18:36; Isa 53:12 (Mark 15:28; Luke 22:37). Allusions: Num 11:5 (onions in the desert); 1 Sam 8:5–7 (a king like the nations); Matt 27:19 (Pilate's wife's dream); Gen 22:6 (Isaac carrying the wood); Luke 23:39–43; Matt 27:51 (the rocks split); Ps 22:18 (LXX 21:19).
- The tradition that Adam was buried at Golgotha is reported as what “some say”. The passage on the finding of the cross (the three crosses identified by position and by the title) reflects the fourth-century story of its discovery; translated as written.
- Words are lost or garbled in the scan in “so stale had the devil's [plot] become” and “not only did [the crucifixion with robbers] not injure”; supplied in brackets by sense. A block of leaked apparatus and Migne's Latin before “And they crucify him” is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 85.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/85-1).

## Homily 85.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/85-1/#p-85-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From the cross Christ commits his mother to John, dies by his own authority, and from his pierced side flow water and blood, the sources of baptism and the Eucharist; Joseph and Nicodemus bury him.

### Greek text

Τινὲς δὲ αὐτὸ τὸ εἶδος τοῦ χιτωνίσχου φασὶ τὸν εὖαγγελιστὴν ἱστορεῖν. Ἐπειδὴ γὰρ ἐν Παλαιατίνῃ δύο ῥάκη συμδάλλοντες, οὕτως ὑφαίνουσι τὰ ἱμάτια, δηλῶν ὁ Ἰωάννης, ὅτι τοιοῦτος ἣν ὁ χιτωνίσχος, φησὶν, Ἐκ τῶν ἄγωθεν ὑφαγτός. Τοῦτο δὲ ἐμοὶ δοκεῖ λέγειν, αἰνιττόμενος τὸ εὐτελὲς τῶν ἱματίων, καὶ ὅτι καθάπερ ἐν τοῖς ἄλλοις ἅπασιν, οὕτω καὶ ἐν τῇ στολῇ τὸ λιτὸν ἐδίωκε σχῆμα. Καὶ οἱ μὲν στρατιῶται ταῦτα ἑποίουν " αὐτὸς δὲ σταυρούμενος παρατίθεται τὴν μητέρα αὐτοῦ τῷ μαθητῇ, παιδεύων ἡμᾶς μέχρις ἐσχάτης ἀναπνοῆς πᾶσαν ποιεῖσθαι ἐπιμέλειαν τῶν γεγεννηκότων. Ὅτε μὲν οὖν ἀκαίρως ἠνόχλησε, λέγει" Τί ὁμοὶ καὶ σοὶ, γύγαι; καὶ, Τίς ἐστιν ἡ μήτηρ μου; ἐνταῦθα δὲ πολλὴν τὴν φιλοστοργίαν ἐπιδείκνυται, καὶ παρατίθεται αὐτὴν τῷ μαθητῇ ὃν ἡγάπα. Πάλιν ἑαυτὸν κρύπτει ὁ Ἰωάννης μετοιάζων᾽ εἰ γὰρ ἐδούλετο κομπάζειν, καὶ τὴν αἰτίαν ἂν ἐνέθηχε, δι᾿ ἣν ἠγαπᾶτο" καὶ γὰρ εἰκὸς ἣν μεγάλην «τινὰ εἶναι καὶ θαυμαστήν. Τίνος δὲ ἕνεκεν οὐδὲν ἕτερον τῷ Ἰωάννῃ διαλέγεται, οὐδὲ παραμυϑεῖται αὐτὸν χατηφοῦντα "ἢ Ὅτι καιρὸς οὐκ, ἦν τῆς τῶν ῥημάτων παρακλήσεως. Καὶ ἄλλως δὲ, οὐ μικρὸν ἦν τὸ τιμηθῆναι αὐτὸν τιμῇ τοιαύτῃ, καὶ τῆς παραμονῇ: λαδεῖν τὸν μισθόν. Σὺ δέ μοι σκόπει πῶς καὶ ἐσταυρωμένο; ἅπαντα ἀταράχως ἔπραττε, τῷ μαθητῇ διαλεγόμενος περὶ τῆς μητρὸς, προφητείας πληρῶν, τῷ λῃστῇ χρηστὰς ὑποτείνων ἐλπίδας. Καίτοι γε πρὶν ἣ σταυρωθῆναι φαίνεται ἱδρῶν, ἀγωνιῶν, δεδοικώς. Τί ποτε οὖν τοῦτό ἐστιν; Οὐδὲν ἄπορον, οὐδὲν ἀσατές. Ἔγχεῖ μὲν γὰρ ἡ τῆς φύσεως ἀσθένεια ἐδείχθη " ἐνταῦθα δὲ ἡ τῆς δυνάμεως περιονσία ἐδείκνυτο. ΓΑλλως δὲ, καὶ ἡμᾶς δι᾽ ἀμφοτέρων παιδεύει τούτων, κἂν πρὸ τῶν δεινῶν θορυδώμεθα, μὴ διὰ τοῦτο ἀφίστασθαι: τῶν δεινῶν ἐπειδὰν δὲ εἰς τὸν ἀγῶνα ἐμδῶμεν, πάντα ῥᾷοστα καὶ εὔκολα ἡγεῖσθαι ς, Μὴ τοίνυν τρέμωμεν θάνατον ἔχει μὲν γὰρ ἢ ψυχὴ κατὰ φύσιν τὸ φιλόζωον" ἀλλ᾽ ἐν ἡμῖν χεῖται λοιπὸν ἣ λῦσαι ταύτης τὰ δεσμὰ, καὶ τὴν ἐπιθυμίαν ἀσθενῆ ποιῆσαι, ἣ δῆσαι, καὶ τυραννιχωτέραν ἐργάσασθαι. “Ὥσπερ γὰρ ἔχομεν τὴν ἐπιθυμίαν τῆς τῶν σωμάτων μίξεως, ὅταν δὲ φιλοσοφῶμεν, ἀσθενῇ ποιοῦμεν τὴν τυραννίδα" οὕτω καὶ ἐπὶ τῆς ζωῆς συμδαίνει. Καθάπερ γὰρ τὴν ἐπιθυμίαν τῶν σωμάτων ἐνέθηκε ταῖς παιδοποιίαις, συγκροτῶν ἡμῶν τὰς διαδοχὰς ὁ Θεὸς, οὐ κωλύων τὴν ἀνωτέρω τῆς ἐγκρατείας ὁδεύειν ὁδόν “. οὕτω καὶ τὸν πόθον τῆς ζωῆς ἐνέσπειρε, κωλύων ἑαντοὺς ἀναιρεῖν, οὐκ ἐμποδίζων δὲ ἡμῖν πρὸς τὸ τῆς παρούσης ζωῆς ὑπερορᾷν. Καὶ χρὴ ταῦτα εἰδότας τὰ μέτρα διατηρεῖν, καὶ μήτε αὐτομάτως ἐπὶ τὸν θάνατον ἱέναι ποτὲ, κἂν μυρία ἂν ἔχῃ δεινά" μήτε ἑλκομένους ὑπὲρ τῶν τῷ θεῷ δοκούντων ἀναδύεσθαι καὶ ὀκνεῖν, ἀλλὰ θαῤῥοῦντας ἀποδύεσθαι, τὴν μέλλουσαν τῆς παρούσης ζωῆς ἀ προτιμῶντες.. Αἱ δὲ γυναῖκες παρειστήκεισαν τῷ σταυρῷ" καὶ τὸ ἀσθενέστερον γένος ἀνδρειότερον ἐφάνη τότε " οὕτω πάντα μετεσχευάζετο λοιπόν. Αὐτὸς δὲ τὴν μητέρα παραθέμενος, φησίν" Ἴδε ὁ υἱός σου. Βαθαὶ τῆς τιμῆς! ὅσῃ τὸν μαθητὴν ἐτίμησε τιμῇ ! Ἐπειδὴ γὰρ αὐτὸς ἀπήει λοιπὸν, τῷ μαθητῇ παρέδωκε τημελήσοντι, Ἐπειδὴ γὰρ εἰκὸς ἦν, ἅτε μητέρα οὖσαν, ἀλγεῖν καὶ τὴν προστασίαν ζητεῖν, εἰκότως αὐτὴν ἐγχειρίζει τῷ ποθουμένῳ. Τούτῳ φησίν" δὲ ἡ μήτηρ σου. Ταῦτα δὲ ἔλεγε, συνάπτων αὐτοὺς εἰς ἀγάπην " ὅπερ οὖν καὶ ὁ μαθητὴς συνιεὶς, εἰς τὰ ἴδια αὐτὴν ἔλαδε. Διατί γὰρ μηδεμιᾶς ἄλλης ἐμνημόνευσε γυναικὸς, καίτοι καὶ ἑτέρα εἱστήκει; Διδάσκων ἡμᾶς πλέον τι νέμειν ταῖς μητράσιν. Ὥσπερ γὰρ ἐναντιουμένοις τοῖς γονεῦσι περὶ τὰ πνευματικὰ, οὐδὲ εἰδέναι χρῇ" οὕτως ὅταν μηδὲν ἐμποδίζωσιν, ἅπαν τὸ εἰχὺς ἀπονέμειν αὐτοῖς δεῖ, καὶ πρὸ τῶν ἄλλων αὐτοὺς τιθέναι, ἀνθ᾽ ὧν ἕτεχον, ἀνθ᾽ ὧν ἀνέθρε:ψαν, ἀνθ᾽ ὧν μυρία ὑπέστησαν δεινά. Οὕτω καὶ Μαρ» χίωνος ἐπιστομίζει τὴν ἀναισχυντίαν. Εἰ γὰρ μὴ ἔγεννήθη κατὰ σάρκα, μηδὲ μητέρα ἔσχε, τίνος ἕνεκεν τοῦαὐτὴν περὶ αὐτὴν μόνην ποιεῖται πρόνοιαν; Μετὰ ταῦτα εἰδὼς ὁ Ἰησοῦς, ὅτι πάντα τετέλεσται" τουτέστιν, ὅτι οὐδὲν λείπει τῇ οἰκονομίᾳ. Πανταχοῦ γὰρ ἑσπούδαχὲ καινὸν δεῖξαι τὸν θάνατον τοῦτον ὄντα, εἴ γὲ ἐν τῇ ἐξουσίᾳ τοῦ τελευτῶντος τὸ πᾶν ἕκειτο, καὶ οὐ πρότερον ἐπῇει τῷ σώματι ἡ τελευτὴ, ἕως ὅτε αὐτὸς ἐδούλέτο - ἐδού» λετο δὲ μετὰ τὸ πάντα πληρῶσαι. Διὰ τοῦτο καὶ ἔλεγεν: Ἑξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν αδεῖν αὐτήν. Εἰδὼς οὖν πάντα πεπληρωμένα, λέγει, Δηρῶ, πάλιν ἐνταῦθα προφητείαν πληρῶν. Σὺ δέ μοι τὸ μιαρὸν τῶν παρεστώτων ἐννότσον. Κἂν γὰρ μυρίους ἔχωμεν ἐχθροὺς, καὶ ἀνήκεστα πεπονθότες ὦμεν, ὁρῶντες αὐτοὺς ἀναιρουμένους, χαταχαμπτόμεθα " οὗτοι δὲ οὐδὲ οὕτως ἑσπείσαντο πρὸς αὖ" τὸν, οὐδὲ τοῖς ὁρωμένοις γεγόνατιν ἥμεροι, ἀλλ᾽ ἐξεθηριοῦντο μᾶλλον, καὶ τὴν εἰρωνείαν ἐπέτεινον " καὶ σπόγγῳ προσενέγκαντες ὄξος, οὕτως αὐτὸν ἐπότιζον, ὡς τοῖς; χαταδίχοις αὑτὸ προσφέρονται͵ ἐπεὶ καὶ τὸ ὕσσωπον διὰ τοῦτο πρόσκειται. Λαδὼν οὖν φησι, Τετέλεσται. Εἶδες ἀταράχως καὶ μετ᾽ ἐξουσίας πάντα πράττοντα : Καὶ τὸ ἑξῆς δὲ τοῦτο δηλοῖ. Ἐπειδὴ γὰρ πάντα ἀπηρτίσθη,. Καίνας τὴν κεφαλὴν (οὐδὲ γὰρ αὕτη προσήλωτο). τὸ πνεῦμα ἀ;φῆκε, τουτέστιν, ἀπέψυξε. Καίτοι οὐ μετὰ τὸ κλῖναι τὴν κεφαλὴν τὸ ἐχπνεῦσαι - ἐνταῦθα δὲ τοὐναντίον. Οὐδὲ γὰρ ἐπειδὴ ἐξέπνευσεν, ἔκλινε τὴν κεφαλὴν, περ ἐφ᾽ ἡμῶν γίνεται " ἀλλ᾽ ἐπειδὴ ἔκλινε τὴν κεφαλὴν, πότε ἐξέπνευσε. Δι᾿ ὧν πάντων ἐδήλωσεν ὁ εὐαγγελιστὴς, ὅτι τοῦ- παντὸς Κύριος αὐτὸς ἦν. Ὑ᾽.᾿Αλλ᾽ οἱ Ἰουδαῖοι πάλιν, οἱ τὴν κάμηλον χαταπίνονμενοι τόλμημα, περὶ τῆς ἡμέρας ἀχριδολογοῦνται. Ἐπεὶ γὰρ Παρασκευὴ ἦν «ἰοιπὸν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα, ἠρώτησαν τὸν Πιλᾶτον, ἵνα κατεαγῶσιτν' αὐτῶν τὰ σκέλη. ὁρᾷς πῶς ἐστιν ἰσχυρὸν ἡ ἀλήθεια; Δι᾿ ὧν ἐκεῖνοι σπουδάζουσι, διὰ τούτων ἡ προφητεία πληροῦται. ᾿Απὸ γὰρ τούτων ἃ ἑτέρα αὐτοῖς αὕτη προαναφώνησις λαμέάνει τέλος. Ἐλθόντες γὰρ οἱ στρατιῶται, τῶν μὲν ἄλλων κατέαξαν τὰ σκέλη. τοῦ δὲ Χριστοῦ οὐκ ἔτι. ᾿Αλλ᾽ ὅμως οὗτοι χαριζόμενοι τοῖς Ἰουδαίοις ἕνυξαν αὐτοῦ τὴν πλευρὰν τῇ λόγχῃ, καὶ νεκρὸν πὸ σῶμα λοιπὸν ἐνύδριζον. Ὧ τῆς μιαρᾶς προαιρέσεως καὶ ἐναγοῦς! ᾿Αλλὰ μὴ θορυδηθῇς, μηδὲ χατηφήσῃς, ἀγαπητέ. γὰρ ἀπὸ πονηρᾶς ἔπραττον γνώμης ἑκεῖνοι, ταῦτα τῇ ἀληθείᾳ συνηγωνίζετο, Προφητεία γὰρ ἦν καὶ ἐντεῦθεν λέγουσα " ἼὌογψονται εἷς ὃν ἐξεκέντησαν. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τοῖς μέλλουσιν ἀπιστεῖν ἐγίνετοὸ πίστεως ἀπόδειξις τὸ τολμηθὲν, οἷον τῷ Θωμᾷ καὶ ποῖς κατ᾽ ἐκεῖνον. Μετὰ δὲ τούτου καὶ μνστήριον ὗητον ἐτελεῖτο. Ἐξῆλθε γὰρ ὕδωρ καὶ αἷμα. Οὐκ ἁπλῶς δὲ οὐδὲ ὡς ἔτυχεν αὖται ἐξῆλθον αἱ πηγαί " ἀλλ᾽ ἐπειδὴ ἐξ ἀμφοτέρων τούτων ἡ Ἐκκλησία συνέστηκε, Καὶ ἴσασιν οἱ μυσταγωγούμενοι, δι᾽ ὕδατος μὲν ἀναγεννώμενοι, δι᾽ αἵματος δὲ καὶ σαρκὸς τρεφόμενοι. Ἐντεῦθεν» ἀρχὴν λαμδάνει τὰ μυστήρια, ἵν’ ὅταν προσίῃς πῷ φριχτῷ ποτηρίῳ, ὡς ἀπ᾽ αὐτῆς πίνων τῆς πλευρᾶς, οὕτω προσίῃς. Καὶ τοῦτο ὁ ἑωρακὼς μεμαρτύρηκε, «αἱ ἀληθής ἐστιν ἡ μιρτυρία αὐτοῦ " τουτέστιν, Οὐ παρ᾽ ἑτέρων ἤκουσα, ἀλλ᾽ αὐτὸς παρὼν εἶδον, καὶ ἀληθής ἔστιν ἡ μαρτυρία - εἰκότως. "Υόριν γὰρ γινοϑένην ἐξηγεῖται" οὐ μέγα τι καὶ θαυμαστὸν ἐξηγεῖται, ἕνα ὑποπτεύσῃς τὸν λόγον" ἀλλ᾽ αὐτὸς τὰ τῶν αἴρετικῶν ἀσφαλιζόμενος στόματα, καὶ τὰ μέλλοντα προαναφωνῶν μυστήρια, καὶ τὸν ἐναποκείμενον αὐτοῖς κατ- Πληροῦται δὲ καὶ ἐκείνη ἡ προφητεία, ὅτι Ὀστοῦν αὐὖτοῦ οὐ συντρίψουσιν. Εἰ γὰρ καὶ περὶ τοῦ παρ᾽ Ἰουδαίοις ἀμνοῦ τοῦτο εἴρηται, ἀλλὰ διὰ τὴν ἀλήθειαν ὁ τύπος προέδραμε, καὶ ἐπὶ τούτου μᾶλλον ἐξέδη. Διὰ τοῦτο καὶ τὸν προφήτην εἰς μέσον ἤγαγεν. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἑαυτὸν εἰς μέσον φέρων, οὐκ ἐδόκει ἀξιόπιστὸς εἶναι, παράγει τὸν Μωῦσέα,, λέγων, ὅτι ἀπλῶς οὐδὲ τοῦτο ἐγίνετο, ἀλλ᾽ ἄνωθεν προεγράφη. Καὶ τοῦτό ἔστιν ἐκεῖνο τὸ εἰρημένον, ὅτι Ὁστοῦν αὐτοῦ οὐ συγτριδήσεται. Καὶ πάλιν τῷ προφήτῃ παρ᾽ ἑαυτοῦ τὴν πίστιν παρέχει. Ταῦτα δὲ εἶπον, φησὶν, ἵνα μάθητε ὅτι πολλὴ ἡ συγγένεια τοῦ τύπου πρὸς τὴν ἀλήθειαν. Ὁρᾷς πότην ποιεῖται σπουδὴν ὥστε πιστευθῆναι τὸ δοκοῦν ἐπονείδιστον εἶναι, καὶ αἰσχύνην φέρον; Τὸ γὰρ καὶ εἰς νεκρὸν ὑδρίσαι σῶμα τὸν στρατιώτην, τοῦ σταυρω»θῆναι πολλῷ χεῖρον ἦν. ᾿Αλλ᾽ ὅμως καὶ ταῦτα, φησὶν, εἶπον, καὶ μετὰ πολλῆς σπουδῆς εἶπον, ἵνα πιστεύφητε. Μηδεὶς τοίνυν ἀπιστείτω, μηδὲ αἰσχυνόμενος βλαπτέτω τὰ ἡμέτερα. Τὰ γὰρ μάλιστα ἐπονείδιστα δοκοῦντα εἶναι, ταῦτά ἐστι τὰ σεμνολογήματα τῶν ἡμετέρων ἀγαθῶν. Μετὰ ταῦτα ἐλθὼν Ἰωσὴφ ὁ ἀπὸ '᾿Αριμαθίας, μαθητὴς ὥν᾽ οὐ ἐῶν δώδεκα, ἀλλὰ τῶν ἑδδομήχοντα ἴσως. Λοιπὸν γὰρ͵ νομίσαντες ἐσδέσθαι τὴν ὀργὴν τῷ σταυρῷ, μετὰ ἀδείας προδήεδαν, καὶ τῆς κηδείας ἐπἐμελοῦντο. Προσελθὼν τοίνυν, παρὰ τοῦ ΠΙλάτου τὴν χάριν αἰτεῖ, καὶ δίδωσιν ἐκεῖνος, Τί γὰρ οὐκ ἔμελλεν. Συναντιλαμδάνεται αὐτῷ καὶ Νικόδημος, καὶ πολυτελῇ ποιεῖ τὴν ταφήν. Ἔτι γὰρ ὡς περὶ ἀνθρώπου διέκειντο ψιλοῦ, Καὶ ταῦτα 5 φέρουσιν ἀρώματα, ἃ μάλιστα τὺ σῶμα πέφυκεν ἐπὶ πολὺ διατηρεῖν, καὶ μὴ συγχωρεῖν ταχέως ἐνδιδόναι τῇ φθορᾷ“ ὅπερ οὐδὲν μέγα περὶ αὐτοῦ φανταζομένων ἦν" πλὴν ἀλλὰ πολλὴν φιλοστοργίαν ἐπεδείκνυντο. Πῶς δὲ οὐδεὶς τῶν δώδεχχ προσῆλθεν, οὐκ Ἰωάννης, οὐ Πέτρος, οὐκ ἄλλος τις τῶν ἐπισήμων; Καὶ οὔτε τοῦτο κρύπτει ὁ μαθητής. Εἰ γὰρ τὸν φόδον λέγοι τις τῶν Ἰουδαίων, καὶ οὗτοι τῷ αὑτῷ κατείχοντο φόδῳ καὶ γὰρ καὶ οὗτο; ἦν, φησὶ, Κεκρυμμένος διὰ τὸν φόδον τῶν Ἰουδαίων. Καὶ οὐκ ἔχοι τις εἰπεῖν, δτι τῷ σφόδρα ἃ αὐτῶν καταφρονεῖν τοῦτο ἐποίησεν, ἀλλὰ καὶ αὐτὸς δεδοικὼς ὅμως προσῆλθεν. Ὃ δὲ Ἰωάννης καὶ παρὼν καὶ ἰδὼν αὐτὸν ἀποψύξαντα, οὐδὲν τοιοῦτον ἐποίησε, Τί οὖν ἐστιν; Ἐμοὶ δοκεῖ τῶν σφόδρα ἐπισήμων εἶναι (καὶ ἀπὸ τῶν ἐνταφίων δῆλον), χἀὶ τῷ Πιλάτῳ δῆλος ὥν 8. ὅθεν καὶ τὴν χάριν ἔλαθε. Καὶ ἐνταφιάξει λοιπὸν, οὐκ ὡς χατάδιχον, ἀλλ᾽ ὡς; ἔθος τοῖς Ἰουδαίοις, πολυτελῶς ὡς μέγαν τινὰ καὶ θαυμαστόν.

### English translation (Claude)

But some say that the evangelist is describing the very form of the tunic. For since in Palestine they weave garments by putting two pieces together, John, showing that the tunic was of this kind, says, “woven from the top.” But it seems to me that he says this hinting at the cheapness of the garments, and that, as in everything else, so in his dress too he pursued the plain fashion. And the soldiers did these things; but he, while being crucified, commits his mother to the disciple, teaching us to take every care of our parents to our last breath. When she troubled him at an unsuitable time, he says, “Woman, what have I to do with you?” and, “Who is my mother?”; but here he shows great affection, and commits her to the disciple whom he loved. Again John hides himself out of modesty; for if he had wished to boast, he would have added the reason why he was loved, since it was likely to be something great and wonderful. And why does he say nothing else to John, nor comfort him in his dejection? Because it was not a time for comfort by words. And besides, it was no small thing to be honored with such an honor and to receive the reward for his perseverance. But consider how even when crucified he did everything without disturbance: speaking to the disciple about his mother, fulfilling prophecies, holding out good hopes to the robber. And yet before he was crucified he appears sweating, in anguish, afraid. What then is this? Nothing perplexing, nothing obscure. For there the weakness of nature was shown; here the abundance of power was shown. And besides, he teaches us by both of these that even if we are troubled before terrible things, we should not for that reason shrink from them, but once we have entered the contest, we should think everything very light and easy. Let us not then tremble at death. For the soul by nature has the love of life; but it lies with us either to loose its bonds and make the desire weak, or to bind it and make it more tyrannical. For as we have the desire for the union of bodies, but when we practice philosophy we make its tyranny weak, so it is with life too. For as God implanted bodily desire for the begetting of children, building up our succession, without preventing us from walking the higher road of continence, so he also sowed the longing for life, preventing us from destroying ourselves, but not hindering us from looking down on the present life. And knowing these things we must keep the right measure, and neither ever go to death of our own accord, even if one has countless troubles, nor, when dragged away for the things that please God, draw back and shrink, but strip for the contest with courage, preferring the life to come to the present one. “And the women stood by the cross”; and the weaker sex then appeared the more courageous; so completely was everything being changed at last. And he, committing his mother, says, “Behold your son.” Oh, the honor! With what honor he honored the disciple! For since he himself was now departing, he handed her over to the disciple to take care of her. For since it was likely that, being his mother, she would grieve and seek protection, he rightly entrusts her to the beloved disciple. To him he says, “Behold your mother.” He said these things joining them together in love; and the disciple, understanding this, took her to his own home. Why did he mention no other woman, though another too was standing there? Teaching us to give something more to mothers. For as, when parents oppose us in spiritual things, we must not even acknowledge them, so when they hinder nothing, we must render them all that is fitting and put them before others, because they bore us, because they reared us, because they endured countless hardships. So too he stops the shamelessness of Marcion. For if he was not born according to the flesh and had no mother, why does he take such forethought for her alone? “After this, Jesus, knowing that all was now finished”; that is, that nothing was lacking to the dispensation. For everywhere he was eager to show that this death was something new, since the whole lay in the power of the one dying, and death did not come upon the body until he himself willed; and he willed it after fulfilling all things. That is why he also said, “I have authority to lay down my life, and I have authority to take it again.” Knowing, then, that all things had been fulfilled, he says, “I thirst,” here again fulfilling a prophecy. But consider the foulness of those standing by. For even if we have countless enemies and have suffered incurable wrongs at their hands, when we see them being put to death we are softened; but these men did not make peace with him even so, nor did they become gentle at what they saw, but grew more savage and increased their irony; and putting vinegar to him on a sponge, they gave him drink as it is offered to the condemned; that is why the hyssop too is added. “Having received it, then, he says, ‘It is finished.’” Do you see him doing everything without disturbance and with authority? And what follows shows this too. For when all things had been completed, “bowing his head” (for that was not nailed) “he gave up his spirit,” that is, he expired. And yet the breathing out does not come after the bowing of the head; but here it is the opposite. For he did not bow his head after he had expired, as happens with us; but after he had bowed his head, then he expired. By all these things the evangelist showed that he himself was Lord of the whole. But the Jews again, who swallow the camel [and venture such a] daring deed, are scrupulous about the day. “For since it was the Preparation, so that the bodies might not remain on the cross, they asked Pilate that their legs might be broken.” Do you see how strong the truth is? Through the very things they are eager for, the prophecy is fulfilled. For from these another prediction too reaches its fulfillment. For “the soldiers came and broke the legs of the others, but not those of Christ.” Yet these men, to gratify the Jews, pierced his side with the spear, and insulted the body now dead. O the foul and accursed purpose! But do not be troubled or dejected, beloved. For what those men did from a wicked intention, this fought on the side of the truth. For there was a prophecy saying from this too, “They will look on him whom they pierced.” And not only this, but the outrage became a proof of faith to those who were going to disbelieve, such as Thomas and those like him. And with this an unspeakable mystery too was accomplished. For “there came out water and blood.” Not simply nor by chance did these springs come out, but because the church is constituted from both of these. And those who are being initiated know it, being regenerated by water and nourished by blood and flesh. From here the mysteries take their beginning, so that, when you approach the awesome cup, you may approach as drinking from the side itself. “And he who has seen has borne witness, and his witness is true”; that is, I did not hear it from others, but was present myself and saw, and the witness is true; rightly so. For he relates an insult that was done; he does not relate something great and wonderful, so that you might suspect the account; but he himself, stopping the mouths of the heretics, and proclaiming beforehand the mysteries to come, and [beholding] the [treasure] laid up in them, [relates exactly what happened]. And that prophecy too is fulfilled, “Not a bone of him shall they break.” For even if this was said of the lamb of the Jews, yet the type ran ahead for the sake of the truth, and was fulfilled rather in him. This is why he brought forward the prophet too. For since, bringing himself forward again and again, he did not seem trustworthy, he brings in Moses, saying that not even this happened simply, but was written beforehand long ago. And this is that which was said, “Not a bone of him shall be broken.” And again he gives credit to the prophet from himself. “I have said these things,” he says, “that you may learn” that the kinship of the type with the truth is great. Do you see how much zeal he shows that what seems shameful and to bring disgrace may be believed? For that the soldier insulted even a dead body was much worse than being crucified. But nevertheless, I have said these things too, he says, and said them with great zeal, “that you may believe.” Let no one, then, disbelieve, nor through shame harm our cause. For the things that seem most shameful are the glories of our good things. “After this Joseph of Arimathea came, being a disciple,” not of the twelve, but perhaps of the seventy. For by now, thinking that the anger had been quenched by the cross, they came forward without fear and took care of the burial. Coming forward, then, he asks the favor of Pilate, and he grants it; for why would he not? Nicodemus too helps him, and makes the burial costly. For they were still disposed toward him as toward a mere man. And they bring these spices, which most of all are able to preserve the body for a long time and not allow it to give way quickly to corruption; which was the act of men who imagined nothing great about him; yet they showed great affection. But how did none of the twelve come, not John, not Peter, not any other of the notable ones? And the disciple does not hide this either. For if anyone should speak of fear of the Jews, this man too was held by the same fear; for he too, it says, was “secretly, for fear of the Jews.” And one could not say that he did this from great contempt of them; but he, though afraid, still came forward. But John, who was present and saw him expire, did nothing of the kind. What then is it? It seems to me that Joseph was one of the very notable men (and this is plain from the grave clothes), and known to Pilate; hence he also obtained the favor. And he buries him at last, not as a condemned man, but, as was the custom of the Jews, costly, as some great and wonderful person.

### Scripture references

- John 19:23: quotation, high confidence
- John 2:4: quotation, high confidence
- Matt 12:48: quotation, high confidence
- John 19:26: quotation, high confidence
- Luke 23:43: allusion, medium confidence
- Luke 22:44: allusion, medium confidence
- Matt 26:38: allusion, medium confidence
- John 19:25: quotation, high confidence
- John 19:27: quotation, high confidence
- John 19:28: quotation, high confidence
- John 10:18: quotation, high confidence
- Ps 69:21 (68:22 LXX): allusion, medium confidence
- John 19:29: allusion, high confidence
- John 19:30: quotation, high confidence
- Matt 23:24: allusion, medium confidence
- John 19:31: quotation, high confidence
- John 19:32: quotation, high confidence
- John 19:33: allusion, high confidence
- John 19:34: quotation, high confidence
- Zech 12:10: quotation, high confidence
- John 19:37: quotation, high confidence
- John 20:27: allusion, medium confidence
- John 19:35: quotation, high confidence
- John 19:36: quotation, high confidence
- Exod 12:46: allusion, high confidence
- Num 9:12: allusion, medium confidence
- John 19:38: quotation, high confidence
- Luke 10:1: allusion, low confidence
- John 19:39: allusion, high confidence
- John 19:40: allusion, high confidence

### Translation notes

- Quotations: John 19:23–40; John 2:4; Matt 12:48; John 10:18; Zech 12:10; Exod 12:46 (Num 9:12; Ps 34:20); Matt 23:24 (the camel). Allusions: Matt 26:38–39 and Luke 22:44 (anguish and sweat in Gethsemane); Ps 69:21 (LXX 68:22; the vinegar); John 20:25–27 (Thomas); Luke 10:1 (the seventy).
- Chrysostom reads the water and blood as the origin of the church and its mysteries (baptism and the Eucharist), and says that parents who oppose us in spiritual things must not be acknowledged; he uses Christ's care for his mother against Marcion's denial of a real birth. Translated as written.
- Words are lost in the scan in the phrase about the camel (sense supplied in brackets) and in the sentence about the heretics (“[beholding] the [treasure] laid up in them, [relates exactly what happened]”, where the end of the sentence is lost and its sense is supplied). A block of Migne's Latin inside “the opposite” is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 85.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/85-2).

## Homily 85.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/85-1/#p-85-4
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ is laid in a new nearby tomb, sealed and guarded, so that his death and burial are attested; the folded grave clothes show the body was not stolen, and Peter and John believe.

### Greek text

Ἐπειδὴ δὲ ὑπὸ τοῦ καιροῦ συνείχοντο {ἐνάτης γὰρ ὥρας γενομένης τῆς τελευτῆς, εἶτα μεταξὺ τῷ Πιλάτω προσιόντων καὶ καθαιρούντων τὸ σῶμα, εἰκὸς ἦν ἐσκέραν χαταλαθεῖν͵ ἐν ἦ θέμις οὐκ ἣν ἐργάσασθαι), τιθέασιν αὐτὸν εἰς τὸ πλησίον μνημεῖον. Οἰκονομεῖται δὲ εἰς καινὸν αὐτὸν τεθῆναι μνημεῖον ἔνθα μηδεὶς ἐτέθη, ὥστε μὴ ἑτέρου τινὸς νομισθῆναι τὴν ἀνάστασιν γεγενῆσθαι, τοῦ μετ᾽ αὐτοῦ κειμένου" καὶ ὥστε τοὺς μαθητὰς δυνηθῆναι μετ᾽ εὐκολίας παραγενέσθαι. καὶ θεατὰς τῶν συμθάντων γενέσθαι, πλησίον ὄντος τοῦ τόπου - καὶ τῆς ταφῆς δὲ μάρτυρας εἶναι οὐκ αὐτοὺς μόνον, ἀλλὰ καὶ τοὺς ἐχθρούς. Τὸ γὰρ σήμαντρα ἐπιθεῖναι τῷ τάφῳ, καὶ φύλακας ἐκεῖ παραχαθῇσθαι στρατιώτας, μαρτυρούντων ἦν τῇ ταφῇ ᾿ τῆς γὰρ ἀναστάσεως οὐκ ἧττον ὁμολογηθῆναι τοῦτο ἐσπούδαχεν ὁ Χριστό;. Διὸ καὶ οἱ μαθηταὶ πολλὴν περὶ τούτου ποιοῦνται σπουδὴν, ὥστε δεῖξαι ὅτι ἐτελεύτησε. Τὴν μὲν γὰρ ἀνάστασιν ὁ μετὰ ταῦτα ἅπας ἔμελλε βεθαιοῦν χρόνος - ἐκείνη δὲ, εἰ τότε συνεσχιάσθη, καὶ μὴ σφόδῥα χατάδηλος γέγονε, ἔμελλε λυμαίνεσθαι τῷ τῆς ἀναστάσεως λόγῳ. Θὺ τούτων δὲ μόνον ἕνεκεν τὸ ἐγγὺς τεθῆναι γέγονεν, ἀλλ᾽ ὥστε καὶ ψευδῆ δειχθῆναι τὸν περὶ τῆς κλοπῆς λόγον. Τῇ δὲ “ᾷ τῶν σαθδδάτων (τουτέστι, τῇ Κυριακῇ) ὄρθρου βαθέος, Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωϊ, καὶ βλέπει τὸν “ἰθον ἡρμένον ἐκ τοῦ μνημείου. ᾿Ανέστη μὲν γὰρ, καὶ τοῦ λίθου καὶ τῶν σημάντρων ἐπικειμένων ΄. Ἐπειδὴ δὲ ἐχρῆν καὶ τοὺ; ἄλλους πληροφορηθῆναι, ἀνοίγεται τὸ μνημεῖον μετὰ τὴν ἀνάστασιν, καὶ οὕτω πιστοῦται τὸ γεγονός, Τοῦτο γοῦν καὶ τὴν Μαρίαν ἐχίνησς. Πάνυ γὰρ περὶ τὸν διδάσκαλον φιλοστόργως ἔχουσα, ἐπειδὴ τὸ σάδδατον παρῆλθεν, οὐκ ἠνέσχετο ἡσυχάζειν, ἀλλ᾽ ἦλθεν ὄρθρου βαθέος, ἀπὸ τοῦ τόπου παραμυθίαν τινὰ εὑρεῖν βουλομένη. Καὶ ἰδοῦσα τὸν τόπον, καὶ τὸν λίθον ἡρμένον ἔ, οὐκ ΄ εἰσῆλθεν, οὐδὲ διέχυψεν, ἀλλ᾽ ἐπὶ τοὺς μαθητὰς ἔδραμεν ἀπὸ πολλοῦ τοῦ πόθου. Τοῦτο γὰρ ἦν αὐτῇ τὸ σπουδαζόμενον, μετὰ πολλοῦ τοῦ τάχους μαθεῖν ἤθελε τί γέγονε τὸ σῶμα. Καὶ γὰρ ὁ δρόμος τοῦτο ἐθούλετο, καὶ τὰ ῥήματα τοῦτο ἐμφαίνει. Ἶραν γὰρ, φησὶ, τὸν Κύριόν μου, καὶ οὐκ οἷδα ποῦ τεθείκασιν αὐτόν. Ἱορᾷς πῶς οὐδέπω περὶ ἀναστάσεως ἥδει τι σαφὲς, ἀλλ᾽ ῴετο μετάθεσιν γεγενῆσθαι τοῦ σώματος, καὶ ἀπλάστως πάντα ἀπαγγέλλει τοῖς μαθηταῖς; Ὃ δὲ εὐαγγελιστὴς οὐκ ἀπεστέρησε τὴν γυναῖκα ἐγχωμίου τηλικούτου, οὐδὲ αἰσχύνην ἐνόμισε τὸ παρ᾽ αὐτῆς αὐτοὺς μαθεῖν προτέρας ταῦτα διανυχτερενούσης “ οὕτω πανταχοῦ τὸ φιλἄληθες αὐτοῦ διαλάμπει τῶν τρόπων. Ἐπεὶ οὖν Ἦλθε, καὶ ταῦτα εἶπεν, ἀκούσαντες ἐκεῖνοι μετὰ πολλῆς τῆς σπουδῆς ἐφίστανται τῷ μνημείῳ, καὶ θεωροῦσι τὰ ὀθόνια κείμενα " ὅπερ ἦν ἀναστάσεως σημεῖον. Οὔτε γὰρ, εἰ μετέθηχάν τινες, τοῦτο ἂν ἐποίησαν τὸ σῶμα γυμνώσαντες" οὔτε, εἰ ἔκλεψαν, τούτου ἂν ἃ ἐφρόντισαν, ὥστε ἄραι τὸ σουδάριον καὶ ἐντυλίξαι, καὶ θεῖναι εἰς ἕνα τόπον" ἀλλὰ πῶς; Ὡς εἶχεν, ἔλαῦον ἂν τὸ σῶμα. Διὰ γὰρ τοῦτο προλαδὼν ὁ Ἰωάννης, φησὶν, ὅτι σμύρνῃ συνετάφη πολλῇ, ἢ μολύδδου οὐκ ἧττον συγκολλᾷ τῷ σώματι τὰ ὀθόνια " ἵν᾽, ὅταν ἀκούσῃς ὅτι τὰ σουδάρια ἔκειτο ἰδίᾳ, μὴ ἀνάσχῃ τῶν λεγόντων, ὅτι ἐχλάπη. Οὐ γὰρ οὕτως ἀνόητος ἦν ὁ κλέπτων, ὡς περὶ πρᾶγμα περιττὸν τοσαύτην ἀναλίσκειν σπουδήν. Τίνος γὰρ ἕνεκεν τὰ σουδάρια ἢφίει; πῶς δὲ ἂν ἔλαθε τοῦτο ποιῶν; Καὶ γὰρ πολὺν εἰκὸς ἣν αὐτὸν ἀναλῶσαι χρόνον. καὶ κατάφωρον γενέσθαι μέλλοντα καὶ βραδύνοντα. Τί δήποτε ὃὲ καὶ χωρὶς τὰ ὀθόνια χεῖται, καὶ τὸ σηυδάριον χωρὶς ἐντετυλιγμένον; Ἵνα μάθῃς, ὅτι οὐκ ἦν σπευδόντων οὐδὲ θορυδουμένων τὸ πρᾶγμα, τὸ χωρὶς μὲν ἐκεῖνα, χωρὶς δὲ ταῦτα ἐνθεῖναι καὶ ἐντυλίξαι. ᾿Απὸ τούτου τῇ ἀναστάσει ἐπίστευσαν. Διὰ τοῦτο μετὰ ταῦτα αὐτοῖς φαίνεται ὁ Χριστὸς ἀπὸ τῆς ὄψεως πιστωθεῖσιν. Ὅρα γοῦν καὶ ἐνταῦθα τὸ ἄτυφον “τοῦ εὐαγγελιστοῦ, πῶς τὴν «ἀχρίδειαν τῆς ἐρεύνης τῷ Πέτρῳ μαρτυρεῖ. Προφθάσα: γὰρ αὐτὸν, καὶ ἰδὼν τὰ ὀθόνια κείμενα, οὐδὲν πλέον πολυπραγμονεῖ, ἀλλ᾽ ἀφίσταται " ἐκεῖνος δὲ ὁ θερμὸς ἐνδοτέρω γενόμενος, ἅπαντα κατώπτευσεν ἀχριδῶς, 'καί τι πλέον εἶδε, καὶ τότε οὗτος ἐπὶ τῇ θέᾳ παρεχλήθη. Μετὰ γὰρ ἐκεῖνον εἰσελθὼν, τὰ ἐντάφια εἶδε κείμενα καὶ διῃρημένα, Τὸ γὰρ διελεῖν καὶ χωρὶ; μὲν τοῦτο, χωρὶς δὲ ἐκεῖνο θεῖναι ἑλίξαντα, τινὸς ἣν μετ᾽ ἐπιμελείας ποιοῦντος, καὶ οὐκ ὡς ἔτυχε θορυδουμένου.

### English translation (Claude)

And since they were pressed by the time (for his death took place at the ninth hour, and then, with their going to Pilate in the meantime and taking down the body, evening was likely to overtake them, when it was not lawful to work), they lay him in the nearby tomb. And it is so arranged that he is laid in a new tomb, where no one had been laid, so that the resurrection might not be thought to belong to someone else lying with him; and so that the disciples might be able to come easily and become spectators of what happened, since the place was near; and so that not they alone, but the enemies too, should be witnesses of the burial. For placing seals on the tomb and stationing soldiers there as guards was the act of men bearing witness to the burial; for Christ was eager that this be acknowledged no less than the resurrection. This is why the disciples too take great pains about this, to show that he died. For all the time afterward was to confirm the resurrection; but the death, if it had then been obscured and not made very plain, would have harmed the account of the resurrection. And not only for these reasons was he laid near, but also so that the story of the theft might be shown to be false. “On the first day of the week” (that is, on the Lord's day), very early, “Mary Magdalene comes early, and sees the stone taken away from the tomb.” For he rose while the stone and the seals were still in place. But since the others too had to be fully assured, the tomb is opened after the resurrection, and so what happened is confirmed. This is what moved Mary. For being very affectionate toward the Teacher, when the sabbath had passed she could not bear to keep still, but came very early, wishing to find some comfort from the place. And seeing the place and the stone taken away, she did not go in or stoop to look in, but ran to the disciples from her great longing. For this was what she was eager for: she wished to learn with great speed what had become of the body. For her running meant this, and her words show it: “They have taken away my Lord,” she says, “and I do not know where they have laid him.” Do you see how she did not yet know anything clear about the resurrection, but thought that the body had been moved, and reports everything to the disciples without artifice? And the evangelist did not deprive the woman of such great praise, nor did he think it a shame that they learned these things first from her, who had spent the night [watching]. So everywhere his love of truth shines out in his character. When then she came and said these things, they, hearing it, come to the tomb with great haste, and see the linen cloths lying there, which was a sign of the resurrection. For if any had moved the body, they would not have done so after stripping it; nor, if they had stolen it, would they have taken care to remove the face-cloth and roll it up and put it in one place; but how? They would have taken the body as it was. This is why John said beforehand that he was buried with much myrrh, which glues the linen to the body no less than lead, so that when you hear that the face-cloths lay apart, you may not tolerate those who say that he was stolen. For the thief was not so foolish as to spend so much effort on a superfluous thing. For why would he leave the face-cloths? And how would he have escaped notice doing this? For he would likely have spent much time, and been caught delaying and lingering. And why do the linen cloths lie apart, and the face-cloth apart, rolled up? So that you may learn that it was not the act of men in haste or confusion to place and roll those things apart and these things apart. From this they believed in the resurrection. This is why Christ afterward appears to them, when they had been assured by what they saw. See here too the evangelist's freedom from vanity, how he bears witness to the exactness of Peter's search. For having arrived before him and seen the linen cloths lying there, he inquires no further, but stands back; but that ardent man, going further in, looked over everything exactly, and saw something more; and then this one too was summoned to the sight. For entering after him, he saw the grave clothes lying and separated. For to separate them and, having rolled them up, to put this apart and that apart, was the act of one doing it with care, and not of someone in confusion as it happened.

### Scripture references

- John 19:41: allusion, high confidence
- John 19:42: allusion, high confidence
- Matt 27:66: allusion, medium confidence
- Matt 28:13: allusion, medium confidence
- John 20:1: quotation, high confidence
- John 20:2: quotation, high confidence
- John 20:3: allusion, high confidence
- John 20:5: allusion, high confidence
- John 20:6: allusion, high confidence
- John 20:7: allusion, high confidence
- John 20:8: allusion, high confidence
- John 19:39: allusion, medium confidence

### Translation notes

- Quotations: John 20:1–2. Allusions: John 19:41–42; Matt 27:60, 66 (the stone, the seals, the guard); Matt 28:13 (the story of the theft); John 19:39 (the myrrh); John 20:3–8.
- “Who had spent the night [watching]” renders a word whose sense is uncertain in the scan. A block of leaked apparatus and Migne's Latin inside Mary's words is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 85.4 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/85-4).

## Homily 85.5 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/85-1/#p-85-5
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Since Christ rose naked, costly burial is vainglory that profits the dead nothing; the true grave clothes are almsgiving, which rises with the dead.

### Greek text

Σὺ δὲ ὅταν ἀκούσῃς, ὅτι γυμνὸς ὁ Δεσπότης ἀνέστη, παῦσαι τῆς πρὸς τὴν κηδείαν μανίας. Τί γὰρ βούλεται ἡ περιττὴ αὕτη δαπάνη καὶ ἀνόνητος», πολλὴν μὲν φέβουσα τοῖς χηδεύουσι ζημίαν, τῷ δὲ ἀπελθόντι κέρδος οὐδὲν, ἀλλ᾽ εἰ χρή τι εἰπεῖν, καὶ βλάδην; 11 γὰρ πολυτέλεια τῆς ταφῆς τυμδωρυχίας αἱτία γέγονε πολλάκις, καὶ γυμνὸν καὶ ἄταφον ἐποίησεν ἐῤῥῖφθαι τὸν ἐπιμελῶς ταφέντα. ᾿Αλλ᾽ ὦ τῆς κενοδοξίας 1 πόσην καὶ ἐν τῷ πένθει τὴν τυραννίδα ἐπιδείκνυται, πόσην τὴν ἀνοίαν ἱ Πολλοὶ γοῦν, ἵνα μὴ τοῦτο γένηται, τὰς λεπτὰς ἐκείνας ὀθόνας ὥστε διπλῇ γενέσθαι τοῖς ἐπηρεάζουσιν ἄχρηστα, οὕτω τῇ γῇ παραδεδώκασι. Ταῦτ᾽ οὖν οὐ μαινομένων; ταῦτ᾽ οὐ παραπαιόντων; φιλοτιμίαν ἐπιδείκνυσθαι, καὶ πάλιν αὐτὴν 4 ἀφανίζειν; Ναὶ, φησίν " ἵνα μετὰ ἀσφαλείας κέηται παρὰ τῷ νεκρῷ, ταῦτα πάντα μηχανώμεθα. Τί οὖν; ἂν οἱ τυμδωρύχοι μὴ λάδωσιν, οἱ σῆτες οὐ λήψονται καὶ οἱ σκώληκες; Τί δέ; ἂν οἱ σῆτες καὶ οἱ σκώληκες μὴ λάδωσιν, ὁ χρόνος καὶ ὁ ἰχὼρ οὐκ ἀπολεῖ; Θῶμεν δὲ μὴ τυμδωρύχους, μὴ σῆτας, μὴ σκώληκας, μὴ χρόνον, μὴ ἄλλο μηδὲν δαπανᾷν τὰ κείμενα" ἀλλὰ καὶ τὸ σῶμα ἀνέπαφον εἶνα: μέχρι τῆς ἀναστάτεως, καὶ αὑτὰ δὴ ταῦτα καινὰ καὶ νεοπαγῆ καὶ λεπτὰ τηρεῖσθαι, τί πλέον ἐντεῦθεν τοῖς ἀπελθοῦσι γίνεται, ὅταν γυμνὸν μὲν τὸ σῶμα ἐγείρηται, ταῦτα δὲ ἐνταῦθα μένῃ, καὶ μηδὲν ἡμᾶς ὠφελῇ πρὸς τὰς εὐθύνας ἐκείνας; Τίνος οὖν ἕνεκεν, φησὶν, ἐπὶ τοῦ Χριστοῦ γέγονε; Μάλιστα μὲν μὴ παράθαλλε ταῦτα τοῖς ἀνθρωπίνοις " ἐπεὶ καὶ μύρον ἐξέχεεν ἧ πόρνη ἐπὶ τοὺς ἁγίους πόδας ἐχείνου. Εἰ δὲ χρὴ καὶ περὶ τούτων εἰπεῖν, πρῶτον μὲν οὐκ εἰδότων τὸν περὶ ἀναστάσεως λόγον τῶν ποιούντων ταῦτα ἐγίνετο. Διὰ τοῦτό φησι" Καθὼς ἔθος ἦν τοῖς Ἰουδαίοις. Οὐ γὰρ τῶν δώδεκα ἧσαν οἱ τὸν Χριστὸν τιμήσαντες, ἀλλ᾽ ἐκεῖνοι εἰ μὴ σφόδρα αὐτὸν τιμῶντες. Οἱ γοῦν δώδεκα οὐκ οὕτως αὐτὸν ἐτίμων, ἀλλὰ θανάτῳ καὶ σφαγῇ. καὶ τοῖς ὑπὲρ αὐτοῦ κινδύνοις. Ἧν μὲν γὰρ καὶ ἐκείνη τιμὴ, πολλῷ δὲ ἐλάττων ταύτης ἧς εἶπον. Λλλως δὲ, ὅπερ ἔφην εἰπὼν, περὶ ἀνθρώπων ἡμῖν ὁ λόγος νῦν" τότε δὲ ταῦτα περὶ τὸν Δεσπότην ἐγίνετο. Καὶ ἵνα μάθῃς ὅτι τούτων οὐδεὶς τῷ Χριστῷ λόγος, εἶπε" Πεινῶντά με εἴδετε, καὶ ἐθρέψατε " καὶ διψῶντα, καὶ ἐποτίσατε " καὶ γυμνὸν, καὶ περιεθάλετε. Καὶ οὐδαμοῦ εἶπε, Καὶ τεθνεῶτα, καὶ ἐθάψατε. Καὶ ταῦτα λέγω, οὐ ταφὴν ἀναιρῶν" μὴ γένοιτο" ἀλλὰ τὴν ἀσωτίαν ἐκκόπτων καὶ τὴν ἄκαιρον φιλοτιμίαν. Τὸ γὰρ πάθος, φησὶ, καὶ ἡ ὀδύνη, καὶ ἡ πρὸς τὸν ἀπελθόντα συμπάθεια ταῦτα πείθει. Οὐκ ἔστι ταῦτα συμπαθείας τῆς πρὸς τὸν ἀπελθόντα, ἀλλὰ κενοδοξίας. Ἐπεὶ εἰ βούλει συναλγῆσαι τῷ τεθνηχότι, δείκνυμί σοι ἑτέραν ὁδὸν χυηδείας, καὶ διδάσκω σε ἱμάτια τιθέναι, τὰ συνανιστάμενα ἃ αὐτῷ, καὶ λαμπρὸν ἀποφαίνοντα. Ταῦτα γὰρ τὰ ἱμάτια οὔτε ὑπὸ σητῶν ἀναλίδχεται, οὔτε ὑπὸ χρόνου δαπανᾶται, οὐδὲ ὑπὸ τυμδωρύχων Ποῖα δὴ ταῦτά ἐστιν: Ἡ τῆς ἐλεημοσύνης περιθολή. Αὕτη γὰρ μετ᾽ αὐτοῦ ἀνίσταται ἡ στολή " ἐλεημοσύγης γὰρ σφραγὶς μετ᾽ αὐτοῦ. ᾿Απὸ τούτων λάμπουσι τῶν ἱματίων οἱ τότε ἀκούοντες, Πεινῶντά με ἐθρέψατε. Ταῦτα ἐπισήμους ποιεῖ, ταῦτα περιφανεῖς, ταῦτα ἐν ἀσφαλείᾳ καθίστησι τὰ δὲ νῦν, οὐδὲν ἕτερόν ἐστιν, ἣ δαπάνη σητῶν καὶ τράπεζα σκωλήκων. Καὶ ταῦτα λέγω, οὐ κηδεύειν κωλύων, ἀλλὰ μετὰ συμμετρίας τοῦτο ποιεῖν, ὥστε σκέπειν τὸ σῶμα, καὶ μὴ γυμνὸν παραδιδόναι τῇ γῆ. Εἰ γὰρ ζῶντας μηδὲν ἔχειν πλέον κελεύει, ἀλλ᾽ ἣ σχέπασμα- πολλῷ μᾶλλον τελευτήσαντας. Οὐ γὰρ οὕτω τετελευτηχὸς 5 τὸ σῶμα δεῖται ἱματίων, ὡς ζῶν καὶ ἐμπνέον. Ζῶντες μὲν γὰρ, καὶ ψύχους ἕνεκεν καὶ εὐσχημοσύνης, δεόμεθα τῆς τῶν ἱματίων περιδολῆς " τελευτήσαντες δὲ, τούτων μὲν οὐδενὸς ἕνεκεν, ἵνα δὲ μὴ γυμνὸν χέηται τὸ σῶμα, δεόμεθα τῶν ἐνταφίων " καὶ πρὸ τῶν ἐνταφίων δὲ ἔχομεν κάλυμμα κάλλιστον τὴν γῆν, καὶ τῇ τοιαύτῃ τῶν σωμάτων φύσει πρεπωδέστερον. Εἰ τοίνυν ἔνθα τοσαῦται χρεῖαι, οὐδὲν δεῖ περιττὸν ἐπιζητεῖν: πολλῷ μᾶλλον, ἔνθα οὗ τοσαύτη ἡ ἀνάγκη, ἄκαιρος ἡ φιλοτιμία.

### English translation (Claude)

But when you hear that the Master rose naked, cease from your madness about funerals. For what is the meaning of this superfluous and useless expense, which brings great loss to the mourners and no gain to the departed, but rather, if one must say it, harm? For costly burial has often been the cause of grave-robbing, and has made the one carefully buried lie thrown out naked and unburied. But O vainglory! How great a tyranny it shows even in mourning, how great a folly! Many, at any rate, so that this may not happen, tear those fine linen cloths so that they become doubly useless to those who would despoil them, and so commit them to the earth. Is this not the act of madmen? Is this not the act of men out of their minds, to make a display of munificence and then destroy it again? Yes, someone says, we contrive all this so that it may lie safely with the dead man. What then? If the grave-robbers do not take it, will not the moths take it, and the worms? And if the moths and the worms do not take it, will not time and decay destroy it? But let us suppose that neither grave-robbers, nor moths, nor worms, nor time, nor anything else consumes what lies there, but that the body too remains untouched until the resurrection, and these very things are kept new and freshly made and fine: what more comes of this to the departed, when the body is raised naked, while these things stay here and help us not at all toward that reckoning? Why then, someone says, was it done in Christ's case? First, do not compare these things with human things; for the harlot too poured ointment on those holy feet. But if one must speak of these things too, first, it was done by men who did not know the doctrine of the resurrection. That is why he says, “as was the custom of the Jews.” For those who honored Christ in this way were not of the twelve, but men who did not honor him greatly. The twelve, at least, did not honor him in this way, but by death and slaughter and the dangers they underwent for him. That too was honor, but much less than this of which I spoke. Besides, as I said, our discussion now is about men; but then these things were done for the Master. And so that you may learn that Christ makes no account of these things, he said, “You saw me hungry and fed me, and thirsty and gave me drink, and naked and clothed me”; and nowhere did he say, “And dead, and you buried me.” And I say these things not abolishing burial (God forbid!), but cutting off extravagance and untimely ostentation. But, someone says, grief and pain and sympathy for the departed persuade us to these things. These things do not come from sympathy for the departed, but from vainglory. For if you wish to grieve with the dead man, I will show you another way of burial, and teach you to put on him garments that rise again with him and make him splendid. For these garments are neither eaten by moths, nor consumed by time, nor [stolen] by grave-robbers. What then are these? The covering of almsgiving. For this robe rises with him; for the seal of almsgiving is with him. With these garments those will shine who then hear, “You fed me when I was hungry.” These make them distinguished, these make them illustrious, these set them in safety; but the present ones are nothing else than food for moths and a table for worms. And I say these things not forbidding burial, but bidding us do it with moderation, so as to cover the body and not commit it naked to the earth. For if he commands the living to have nothing more than a covering, much more the dead. For the body when dead does not need clothing as much as when living and breathing. While living, we need the covering of garments both because of the cold and for decency; but when dead we need grave clothes for none of these reasons, but only so that the body may not lie naked; and before grave clothes we have the earth as the finest covering, and one more suited to the nature of bodies. If then where there are so many needs we ought to seek nothing superfluous, much more where there is no such necessity is ostentation untimely.

### Scripture references

- Luke 7:38: allusion, medium confidence
- John 19:40: quotation, high confidence
- Matt 25:35: quotation, high confidence
- Matt 25:36: quotation, high confidence
- 1 Tim 6:8: allusion, medium confidence

### Translation notes

- Quotations: John 19:40; Matt 25:35–36. Allusions: Luke 7:37–38 (the woman who was a sinner anoints his feet); 1 Tim 6:8 (having covering, be content).
- “Nor [stolen] by grave-robbers” supplies a verb lost in the scan. A block of Migne's Latin and apparatus inside the sentence on the untouched body is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 85.5 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/85-5).

## Homily 85.6 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/85-1/#p-85-6
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Restraint at funerals shows Christ's power over death; the dying should leave Christ as heir through almsgiving, the best grave clothes for the resurrection.

### Greek text

᾿Αλλ᾽ οἱ ὁρῶντες γελάσονται, φησίν. Μάλιστα μὲν κἂν ἡ τις ὁ γελῶν, οὐ πολὺν δεῖ ποιεῖσθαι λόγον τοῦ οὕτω σφόδρα ἀνοηταίνοντος " νυνὶ δὲ πολλοὶ οἱ θαυμάζοντες μᾶλλον, καὶ τὴν φιλοσοφίαν δεχόμενοι τὴν ἡμετέραν. Γέλωτος γὰρ ἄξια οὐ ταῦτα, ἀλλ᾽ ἃ ποιοῦμεν νῦν, ὁδυἀπελθοῦσι. Ταῦτα καὶ γέλωτος καὶ κολάσεως ἄξια. Τὸ δὲ φιλοσοφεῖν καὶ ἐν τούτοις καὶ ἐν τῇ τῶν ἑματίων συμμετρίᾳ, στεφάνους καὶ ἐπαίνους ἡμῖν προξενεῖ, καὶ πάντες ἡμᾶς κροτήσουσι, καὶ θαυμάσονται τοῦ Χριστοῦ τὴν δύναμιν, καὶ ἐροῦσι' Βαδαὶ, πόση ἡ τοῦ σταυρωθέντος ἰσχύς ἱ ἔπεισε τοὺς ἀπολλυμένους καὶ φθειρομέτις μέλλῃ τελευτᾷν, ὁ οἰχεῖο; τῷ τελευτῶντι ζέτω τὰ ἐντάφιχ, καὶ πειθέτω τὸν ἀπιόντα τοῖς δεομέγους, ὅτι οὐκ ἔστι θάνατος ὁ θάνατος " οὐ τοίνυν τὰ τῶν «“ νοις τι καταλιμπάνειν. Μετὰ τούτων αὐτὸν ἀτογπεμπέτω ἀπολλυμένων ποιοῦσιν, ἀλλὰ τὰ τῶν προπεμπόντων εἰς ἀποδημίαν ἀμείνω. “Ἔπεισεν αὐτοὺς, ὅτε τὸ σῶμα τὸ φθαρτὸν τοῦτο καὶ γήϊνον, ἱμάτιον ἐνδύσεται τῶν σηριχῶν καὶ χρυσοπάστων πολὺ λαμπρότερον, τὴν ἀφθαρσίαν. Διόπερ οὐδὲ πολλὴν περὶ τὴν ταφὴν ποιοῦνται σπουδὴν, ἀλλ' ἐντάφιον ἡγοῦνται θαυμαστὸν, βίον ἐν- Ταῦτα, ἂν φιλοσοφοῦντας ἴδωσιν, ἐροῦσιν " ἂν δὲ χαθρηνουσῶν γυναικῶν, γελάσονται καὺ χωμῳδήσουσι, καὶ μυρία κατηγορήσουσι, διασύροντες τὴν εἰκῆ δαπάνην, τὴν ματαιοπονίαν. Καὶ γὰρ ταῦτα ἀκούομεν κατηγορούντῶν πάντων" καὶ μάλα εἰκότως. Ποίαν γὰρ ἕξομεν ἀπολογίαν, ὅταν τὸ μὲν σῶμα εἰς ἰχῶρας καὶ σκώληκας δαδιψῶντα, γυμνὸν περιιόντα καὶ ξένον; Παυσώμεθα τοίνυν τῆς ματαίας ταύτης σπουδῆς " χηδεύσωμεν τοὺς ἀπελθόντας, ὡς καὶ ἡμῖν καὶ ἐκείνοις συμφέρει πρὸς δόξαν Θεοῦ πολλὴν ὑπὲρ αὐτῶν ἐπιτελέσωμεν ἐλεημοσύνην, συμπέμψωμεν αὐτοῖς ἐφόδια κάλλιστα. Εἰ γὰρ μνήμη θχυμαστῶν ἀνδρῶν τετελευτηκότων προέστη τῶν ζώντων (᾿Υκερασπιῶ γὰρ, φησὶ, τῆς πόιλεως ταύτης δι᾿ ἐμὲ καὶ διὰ Δαυῖδ τὸν παῖδά μουὴ, πολλῷ μᾶλλον ἐλεημοσύνη τοῦτο ἐργάπεται. Αὕτη γὰρ, αὕτη καὶ νεκροὺς ἀνέστησεν, ἡνίχα περιέστησαν 5 αἱ χῆραι ἐπιδειχνύμεγαι ὅσα ἐποίει μετ᾿ αὐτῶν οὖσα ἡ Δορκάς. “Ὅταν οὖν τῶν ἱματίων, πειθέτω καὶ κληρονόμον ἀφιένα: τὸν Χριστόν ὕ, Εἰ γὰρ οἱ βασιλεῖς ἐγγράφοντες κληρονόμους, τοῖς οἰκείοις μυρίαν ς καταλιμπάνουσιν ἀσφάλειαν" ὁ τὸν Χριστὸν ἀφιεὶς μετὰ τῶν παίδων, ἐννόν σον ὅσην ἐπισπάσεται εὔνοιαν καὶ ἑαυτῷ καὶ τοῖς αὐτοῦ πᾶσι. Ταῦτά ἔστι τὰ ἐντάφια χαλά " ταῦτα ὀνίνησι καὶ τοὺς μένοντας καὶ τοὺς ἀπερχομένους. "ἂν οὕτως ἐνταφιασθῶμεν, λαμπροὶ κατὰ τὸν τῆς ἀναστάσεως ἐσόμεθα καιρόν " ἂν δὲ τὸ σῶμα θεραπεύοντες, τῆς ψυχῆς ἀμελῶμεν, πολλὰ ἐκεῖ πεισόμεθα δεινὰ, καὶ πολὺν ὀφλήσομεν γέλωτα. Οὐδὲ γὰρ ἡ τυχοῦσα ἀσχημοσύνη, γυμνὸν τῆς ἀρετῆς ἀπελθεῖν οὐδὲ οὕτω τὸ σῶμα ἄταφον ἐῤῥιμμένον χαταισχύνεται, ὡς Ψυχὴ τότε γυμνὴ τῆς ἀρετῆς φαινομένη. τὴν ἀμφιάτωμεν, ταύτην περιστείλωμεν, μάλιστα μὲν παρὰ πάντα τὸν χρόνον" εἰ δὲ ἐνταῦθα ἡμελήσαμεν ἃ, κἂν" τελευτῶντες νήψωμεν, καὶ τοῖς οἰκείοις ἐπισχήψωμὲν συμπράττειν ἀπελθοῦσι δι᾽ ἐλεημοσύνης ἡμῖν. Οὕτω ὑπ᾽ ἀλλήλων βοηθούμενοι παῤῥησίας πολλῆς ἐπιτύχωμεν 5, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίον ἡμῶν Ἴησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.

### English translation (Claude)

But those who see it will laugh, someone says. In the first place, even if there is someone who laughs, one need not take much account of one who is so very foolish; but as it is, many rather admire and accept our philosophy. For it is not these things that deserve laughter, but what we do now, [wailing over] the departed. These things deserve both laughter and punishment. But to practice philosophy both in these things and in moderation about grave clothes procures us crowns and praises; and all will applaud us, and will marvel at the power of Christ, and will say: Oh, how great is the strength of the one who was crucified! He persuaded those who were perishing and decaying that death is not death; so they do not act like men who are perishing, but like men sending someone off on a better journey. He persuaded them that this corruptible and earthly body will put on a garment far more splendid than silken and gold-embroidered ones, incorruption. That is why they take no great care about burial, but think a wonderful grave-cloth to be a life [of virtue]. These things they will say if they see us practicing philosophy; but if they see women wailing, they will laugh and mock and bring countless accusations, tearing apart the useless expense and the vain labor. For we hear everyone accusing us of these things, and very rightly. For what defense shall we have, when we [adorn] the body [that is going] to decay and worms, [but neglect Christ] thirsting, going about naked and a stranger? Let us then cease from this vain zeal; let us bury the departed in the way that profits both us and them, to the glory of God; let us do much almsgiving for them; let us send with them the finest provisions. For if the memory of admirable men who had died protected the living (“I will defend this city,” he says, “for my own sake and for the sake of my servant David”), much more does almsgiving do this. For this, this, raised even the dead, when the widows stood around showing all that Dorcas made while she was with them. When then someone is about to die, let his relative [prepare] the grave clothes for the dying man, and persuade him to leave something to the needy; with these let him send him off; let him persuade him, in place of garments, to leave Christ too as heir. For if those who write kings in as heirs leave great security to their families, consider how much goodwill one who leaves Christ as heir with his children will draw to himself and to all his own. These are the fine grave clothes; these profit both those who remain and those who depart. If we are buried in this way, we shall be splendid at the time of the resurrection; but if we care for the body and neglect the soul, we shall suffer many terrible things there, and incur much laughter. For it is no ordinary disgrace to depart naked of virtue; the body thrown out unburied is not so disgraced as the soul that then appears naked of virtue. This let us clothe, this let us wrap, above all throughout our whole life; but if we have neglected it here, let us at least be sober when we are dying, and charge our relatives to help us after we have departed, through almsgiving. So, helped by one another, may we obtain great boldness, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.

### Scripture references

- 1 Cor 15:53: allusion, medium confidence
- Isa 37:35: quotation, high confidence
- 2 Kgs 19:34: allusion, medium confidence
- Acts 9:39: allusion, high confidence
- Matt 25:36: echo, low confidence

### Translation notes

- Quotations: Isa 37:35 (2 Kgs 19:34; 20:6). Allusions: 1 Cor 15:53–54 (the corruptible puts on incorruption); Acts 9:39–41 (Dorcas); Matt 25:35–36.
- In this section the scan displaces several lines (a sentence about the dying man's relatives is printed in the middle of the praise of Christ's power, and a repeated fragment follows the doxology); they are translated in their evident order. Words lost in the scan are supplied in brackets by sense (“[wailing over]”, “a life [of virtue]”, and the sentence “when we [adorn] the body … [but neglect Christ] thirsting”). Migne's Latin column and stray apparatus are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 85.6 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/85-6).

## Homily 86.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/86-1/#p-86-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Mary Magdalene, weeping at the tomb, sees angels and then the risen Christ, whom she knows not by sight but when he calls her by name.

### Greek text

᾿λπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί" Μαρία δὲ εἰστήκει πρὸς τὸ μνημεῖον κλαίουσα ἔξω. Περιπαθές πως τὸ γυναικεῖον γένο;, καὶ πρὸς οἷκτὸν ἐπιῤῥεπέστερον. Τοῦτο δὲ εἶπον, ἵνα μὴ θαυμάσῃς τὶ δήποτε Μαρία μὲν πικρῶς ἐθρήνει τῷ τάφῳ, Πέτρος δὲ οὐδὲν τοιοῦτον ἔπαθεν. Οἱ μὲν γὰρ μαθηταὶ, φησὶν, Καὶ γὰρ ἡ φύσις εὐέμπτωτος, καὶ τὸν περὶ ἀναστάσεως οὐδέπω σαφῶς ἔδει λόγον" καθάπερ ἐκεῖνοι τὰ ὀθόνια θεασάμενοι καὶ πιστεύσαντες, ἀπτλθον πρὸς ἑαυτοὺς ἐχπληττόμενοι. Καὶ τίνος ἕνεκεν οὐκ εὐθέω; ἦλθον εἰς τὴν Γαλιλαίαν, καθάπερ αὐτοῖς συντέταχτο πρὸ τοῦ πάθους; ᾿Λνέμενον τοὺς λοιποὺς ἴσως " καὶ ἄλλως δὲ, ἔτι « ἐν ἀχμαζούσῃ ἦσαν ἐκπλήξει. Οὗτοι μὲν οὖν ἀπῆλθον " ἐκείνη δὲ εἱστήκει πρὸς τῷ τόπῳ. Μέγα γὰρ, ὅπερ ἔφην, πρὸς παραμυθίαν καὶ μνῆμα φαινόμενον. Ὁρᾷς γοῦν αὐτὴν, ὥστε πλέον ἀναπαύεσθαι, καὶ παραχύπτουσαν, καὶ βουλομένην τὸν τόπον ἰδεῖν ἔνθα τὸ σῶμα ἔἕχειτο; ΔΙ δὴ τοῦτο καὶ τῆς πολλῆς ταύτης σπουδῆς μισθὸν ἔλαδεν οὐ μικρόν. Ὃ γὰρ οὐκ εἶδον οἱ μαθηταὶ, τοῦτο εἶδεν ἡ γυνὴ πρώτη, καθημένου; ἀγγέλους, τὸν μὲν πρὸς κοδῶν, τὴν ὃὲ πρὸς κεφαλῆς ἐν λευκοῖς “ καὶ τὸ σχῆμα φαιδρότητος πολλῆς γέμον καὶ χαρᾶς. Ἐπειδὴ γὰρ οὐκ ἦν ὑψηλὴ τῆς γυναικὸς ἡ διάνοια, ὡς ἀπὸ τῶν σουδαρίων ὑποδέξασθαι Ρ τὴν ἀνάστασιν, γίνεταί τι πλέον, καὶ ἀγγέλους θεωρεῖ καθημένους ἕν φαιδρῷ τῷ σχήματι, ὥστε αὐτὴν ἀναστῆσαι τέως τοῦ πάθους ἐντεῦθεν καὶ παραμυθήσασθαι. ᾿Αλλ᾽ οὐδὲν αὐτῇ περὶ ἀναστάπτεως λέγουσιν" ἀλλ᾽ ἡρέμα πρηδιδάξεται τῷ δογματι πούτῳ. Εἶδεν ὄψεις φαιδρὰς, καὶ μᾶλλον ἣ κατὰ τὴν συνδ παραξέξχσθαι., Τί γάρ φησι; Γύναι, τί κλαίεις; Διὰ δὲ τούτων ἀπάντων, ὥσπερ θύρας ἀνοιγομένης, κατὰ μικρὸν εἰς τὸν περὶ ἀναστάσεως ἤγετο λόγον. Καὶ ὁ τρόπος δὲ τῆς χαϑἑδρας αὐτῶν εἰς ἐρώτησιν αὐτὴν ἦγε " καὶ γὰρ ἐνέφαινον, ὅτι ἤδεσαν τὸ γεγονός. Διὰ τοῦτο οὐδὲ ὁμοῦ κάθηνται, ἀλλὰ διεστηκότες ἀλλήλων. Ἐπειδὴ γὰρ οὐκ εἰκὸς αὐτὴν τολμῆσαι ἁπλῶς πυθέσθαι, καὶ τῇ ἐρωτήσει καὶ τῷ τρόπῳ τῆς καθέδρας ἄγουσιν αὐτὴν ἐπὶ διάλεξιν, Τὶ οὖν αὕτη; θερμῶς ἅμα καὶ φιλοστόργως" ἿΠραν τὸν Κύριόν μου, καὶ οὐκ οἷδα ποῦ τεθείκασι» αὐτόν. Τί φῆς; οὐδέπω οὐδὲν περὶ ἀναστάσεως οἶδας, ἀλλ᾽ ἔτι θέσιν φαντάξῃ; Ὁρᾷς πῶς οὐδέπω ὑψηλὸν κατεδέξατο δόγμα; Καὶ ταῦτα εἰποῦσα, ἐστράφη εἰς τὰ ὀπίσω. Καὶ ποία ᾿ αὕτη ἀκολουθία, πρὸς ἐχείνου; διαλεγομένην, καὶ μηδέπὼ μηδὲν ἀκούσασαν πσρ' αὑτῶν, στραφῆναι εἰς τὰ ὀπίσω; Ἐμοὶ δοκεῖ, ταῦτα λεγούσης αὐτῆς, ἄφνω φανεὶς ὁ Χριστὸς ὄπισθεν αὐτῆς ἐκπλῆξαι τοὺς ἀγγέλους, κἀκείνους θεασαμένους τὸν Δεσπότην, καὶ τῷ σχήματι, καὶ τῷ βλέμματι, καὶ τῷ κινήματι ς εὐθέως ἐμφῆναι, ὅτι τὸν Κύριον εἶδον " καὶ τοῦτο τὴν γυναῖκα ἐπέστρεψε, καὶ εἰς τὰ ὀπίσω στραφῆναι ἐποίησεν. Ἑκείνοις μὲν οὖν οὕτως ἐφάνη " τῇ γυναικὶ δὲ οὐκ οὕτως, ὥστε αὐτὴν μὴ ἐκ πρώτης ἐκπλῆξαι τῆς ὄψεως, ἀλλ᾽ ἐν εὐτελεστέρῳ 4 καὶ κοινῷ τῷ σχήματι, αὶ δῆλον ἐξ ὧν καὶ χηπουρὸν αὐτὸν εἶναι ἐνόμιζε, Τὴν δὲ οὕτω ταπεινὴν οὐκ ἔδει ἁθρόον ἐπὶ τὰ ὑψηλὰ ἀγαγεῖν, ἀλλ᾽ ἐρέμα: οὖν αὐτὴν ἐρωτᾷ " Γύγαι, τί κιλαίεις; τίνα ζητεῖς; Τοῦτο ἐνέφηνεν εἰδέναι αὐτὸν 9, ὃ βούλεται ἐρωτῆσαι, αὐτήν. καὶ εἰς ἀπόκρισιν ἔγαγε. Τοῦτο οὖν καὶ ἡ γυνὴ συνιεῖσα, οὐκ ἕτι τὸ ὄνομα τοῦ Ἰητοῦ λέγει, ἀλλ᾽ ὡς εἰδότος τοῦ ἐρωτῶντος περὶ οὗ πυνθάνεται, φησίν. ΕἸ σὺ ἐδάστα. σας αὐτὸν, εἰπέ μοι ποῦ ἔθηκας, κἀγὼ αὐτὸν ἀρῶ. Πάλιν θέσιν καὶ ἄρσιν, καὶ τὸ βαστάσαι, ὡς περὶ νεκροῦ διαλεγομ ίνη, φησίν. Ὃ δὲ ἐμφαίνει, τοῦτό ἔστιν - Εἰ διὰ τὸν φόδον τῶν Ἰουδαίων ἤρατε αὑτὸν ἐντεῦθεν, εἴπατέ μοι, καὶ ἐγὼ λήψομαι αὐτόν. Πολλὴ ἡ εὔνοια καὶ φιλοστοργία τῆς γυναικός " ὑψηλὸν δὲ οὐδὲν οὐδέπω παρ᾽ αὐτῇ 4. Διὰ τοῦτο λοιπὸν προτίθησιν αὐτῇ τοῦτο, οὐ δι᾽ ὄψεως, ἀλλὰ διὰ φωνῆς. Ὥτπερ γὰρ τοῖς Ἰουδαίοις ποτὲ μὲν ἐγνωρίζετο, ποτὲ δὲ ἄδηλος ἦν καὶ παρών " οὕτω καὶ φθεγγόμενος, ἡνίκα ἐδούλετο » τότε γνώριμον ἑαυτὸν ἐποίει. Καὶ γὰρ ὅτε τοῖς Ἰουδαίοις ἔλεγε, Τίνα δητεῖτε; οὐ τὴν ὄψιν, οὐ τὴν φωνὴν ἐπέγνωσαν, ἕως ἠθέλησεν " ὃ δὴ καὶ ἐνταῦθα συνέδη. Καὶ τὸ ὄνομα αὐτῆς μόνον ἐκάλεσεν, ὀνειδίζων καὶ καθαπτόμενος, ὅτι ταῦτα περὶ τοῦ ζῶντος ἐφαντάζετο. Πῶς δὲ, Στραφεῖσα «Ἰέγει, εἴ γε πρὸς αὐτὴν διελέγετο; Ἐμοὶ δοκεῖ εἰποῦσαν αὐτὴν τὸ, Μοῦ τεὐείχατε αὐτὸν, στραφῆναι " πρὸς τοὺς ἀγγέλους ὡς ἐρωτῶσαν, τί ἐξεπλάγησαν " εἶτα τὸν Χριστὸν καλέσαντα αὐτὴν ἐπιστρέψαι πρὸς ἑαυτὸν ἀπ’ ἐχείνων, καὶ διὰ τῆ; φωνῆς δῆλον ἑαυτὸν ποιῆσαι. Ὅτε γὰρ ἐκάλεσεν αὐτὴν, Μαρία, τότε αὐτὸν ἐπέγνω. Οὕτως οὐκ ὄψεως ἣν, ἀλλὰ φωνῆς ἡ ἐπίγνωσις. Εἰ δὲ λέγοιεν, Πόθεν δῆλον, ὅτι οἱ ἄγγελοι ἐξεπλάγησαν, καὶ διὰ τοῦτο ἐπεστράφη ἡ γυνή; καὶ ἐνταῦθα ἐροῦσι, Πόθεν δῆλον, ὅτι ἥψατο αὐ -γὔ, καὶ προσέπεσεν - ᾿Αλλ ὥσπερ τοῦτο δῆλον ἀπὸ τοῦ εἰπεῖν, Μή μου ἅπτου - οὕτω κἀκεῖνο, ἀπὸ τοῦ εἰπεῖν, ὅτι ἐστράφη, Τίνος δὲ ἕνεκεν εἶπε, Μή μου ἅπεον; Τινές φασιν, ὅτι χάριν αἰτεῖ πνευματικὴν, ἀκούσασα μετὰ τῶν μαθητῶν λέγοντος " ᾽Εὰν πορευθῶ πρὸς τὸν Πατέρα, ἐρωτήσῳ αὐτὸν, καὶ δώσει ὑμῖν ἄλλον Παράκλητον.

### English translation (Claude)

“Then the disciples went away again to their own homes; but Mary stood outside at the tomb, weeping.” The female sex is somehow tender-hearted and more inclined to pity. I say this so that you may not wonder why Mary wept bitterly at the tomb, while Peter suffered nothing of the kind. For the disciples, it says, [went away to their own homes] … for [her] nature is easily moved, and she did not yet clearly know the doctrine of the resurrection; while they, having seen the linen cloths and believed, went away to their homes in amazement. And why did they not go at once to Galilee, as had been appointed them before the passion? Perhaps they were waiting for the others; and besides, they were still at the height of their amazement. These, then, went away; but she stood at the place. For, as I said, even the sight of the tomb is a great comfort. You see her, at any rate, stooping down and wishing to see the place where the body had lain, so as to find more rest. And so she received no small reward for this great zeal. For what the disciples did not see, this the woman saw first: angels seated, one at the feet and the other at the head, in white; and their appearance was full of great brightness and joy. For since the woman's mind was not lofty enough to accept the resurrection from the face-cloths, something more takes place, and she sees angels seated in a bright form, so as to raise her for the time from her grief by this and comfort her. But they say nothing to her about the resurrection, but she is gently led on to this doctrine. She saw bright faces, and more than was usual … What then do they say? “Woman, why are you weeping?” By all these things, as though a door were being opened, she was led little by little to the doctrine of the resurrection. And the manner of their sitting led her to ask; for they showed that they knew what had happened. That is why they do not sit together, but apart from one another. For since it was not likely that she would dare simply to ask, they lead her into conversation both by their question and by the manner of their sitting. What then does she say? Warmly and lovingly: “They have taken away my Lord, and I do not know where they have laid him.” What are you saying? Do you still know nothing about the resurrection, but still imagine a placing? Do you see how she had not yet received the lofty doctrine? “And having said this, she turned back.” And what sequence is this, that while she was speaking with them, and had not yet heard anything from them, she turned back? It seems to me that while she was saying these things, Christ suddenly appeared behind her and struck the angels with awe, and that they, seeing the Master, at once showed by their posture and look and movement that they had seen the Lord; and this turned the woman and made her turn back. To them, then, he appeared so; but to the woman not so, lest he should overwhelm her at the first sight, but in a humbler and ordinary form, as is plain from her thinking that he was the gardener. And one so lowly ought not to be led all at once to lofty things, but gently. He asks her then, “Woman, why are you weeping? Whom are you seeking?” By this he showed that he knew what she wished to ask, and drew her to answer. The woman too, perceiving this, no longer speaks the name of Jesus, but, as though the one asking knew whom she was inquiring about, she says, “If you have carried him away, tell me where you have laid him, and I will take him away.” Again she speaks of laying and taking away and carrying, as though talking about a dead man. What she means is this: If you took him away from here for fear of the Jews, tell me, and I will take him. Great is the woman's goodwill and affection; but nothing lofty was yet in her. That is why he now sets this before her, not by sight but by voice. For as with the Jews he was sometimes recognized and sometimes, though present, unknown, so too in speaking, when he willed, then he made himself known. For when he said to the Jews, “Whom do you seek?”, they recognized neither his face nor his voice until he willed; and this happened here too. And he only called her name, reproaching and rebuking her because she imagined these things about the living one. But how does it say, “Turning, she says,” if he was speaking to her? It seems to me that when she had said, “Where have you laid him?”, she turned toward the angels, as if to ask why they were amazed; and then Christ, calling her, turned her back from them to himself, and made himself known by his voice. For when he called her, “Mary,” then she recognized him. So the recognition was not by sight, but by voice. And if they should say, “How is it plain that the angels were amazed, and that for this reason the woman turned?”, they will say here too, “How is it plain that she touched him and fell at his feet?” But as this is plain from his saying, “Do not touch me,” so that too is plain from its saying that she turned. And why did he say, “Do not touch me”? Some say that she was asking for a spiritual grace, having heard him say along with the disciples, “If I go to the Father, I will ask him, and he will give you another Helper.”

### Scripture references

- John 20:10: quotation, high confidence
- John 20:11: quotation, high confidence
- Matt 28:7: allusion, medium confidence
- John 20:12: allusion, high confidence
- John 20:13: quotation, high confidence
- John 20:14: quotation, high confidence
- John 20:15: quotation, high confidence
- John 18:4: quotation, high confidence
- John 20:16: quotation, high confidence
- John 20:17: quotation, high confidence
- John 14:16: quotation, high confidence

### Translation notes

- Quotations: John 20:10–17; John 18:4; John 14:16 (cf. 16:7). Allusion: Matt 28:7, 10 (the appointment in Galilee).
- Words are lost in the scan after “For the disciples, it says,” and after “more than was usual” (marked …; the bracketed words are supplied by sense). Chrysostom's reconstruction (the angels' awe at seeing Christ made Mary turn) is his own inference, translated as written. Leaked apparatus and Migne's Latin are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 86.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/86-1).

## Homily 86.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/86-1/#p-86-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's “Do not touch me” lifts Mary's thoughts to his ascension; that evening he gives the disciples peace and, breathing on them, the authority to forgive sins, a gift shared by Father, Son and Spirit.

### Greek text

Καὶ πῶς ἡ μὴ παροῦσα μετὰ τῶν μαθητῶν, ταῦτα ἤκουσε; Ἄλλως δὲ ν καὶ πόῤῥω τῆς διανοίας ταύτης ἡ τοιαύτη φαντασία. Πῶς δὲ αἰτεῖ, οὐδέπω πρὸς τὸν Πατέρα ἀπελθόντος Τί οὖν; Δοκεῖ μοι βούλεσθαι αὐτὴν ἔτι συνεῖναι αὐτῷ, ὥσπερ τότε, καὶ ἀπὸ τῆς χαρᾶς μηδὲν ἐννοῆσαι μέγα, εἰ καὶ πολλῷ βελτίων ἐγεγόνει κατὰ σάρκα, Ταύτης γοῦν ἀπάγων αὐτὴν τῆς ἐννοίας, καὶ τοῦ μετὰ πολλῆς αὑτῷ ἀδείας « διαλέγεσθαι ( οὐδὲ γὰρ τοῖς μαθηταῖς φαίνεται λοιπὸν ἐπιχωριάξων ὁμοίως), ἀνάγει αὐτῆς τὴν διάνοιαν, ὥστε αἰδεσιμώτερον αὐτῷ προσέχειν. Τὸ μὲν οὖν εἰπεῖν, Μὴ πρόσιθί μοι, καθάπερ καὶ πρότερην " αὐ γὰρ ἐν τοῖς αὐτοῖς τὰ πράγματα, οὐδὲ ὁμοίως μέλλω συνεῖναι λοιπὸν ὑμῖν" πρόσαντες ἣν καὶ χόμπον ἔχον τὸ δὲ εἰπεῖν, Οὕπω ἀναωδέθηκα πρὸς τὸν Πατέρα, εἰ καὶ ἀνεπαχθὲς͵ τὸ αὐτὸ δηλοῦντος ἦν. Εἰπὼν γὰρ, ὅτι Οὔπω ἀναδέθηχα, ἐμφαίνει, ὅτι ἐκεῖ σπεύδει καὶ ἐπείγεται " τὸν δὲ ἐκεῖ μέλλοντα ἀπιέναι, καὶ μηκέτι μετὰ ἀνθρώπων στρέφεσθαι, οὐκ ἔδει μετὰ τῆς αὐτῆς ὁρᾷν διανοίας ἧς καὶ πρὸ τούτου Καὶ ὅτι τοῦτό ἐστι, δηλοῖ τὸ ἑξῆς" Πορεύου, εἰπέ τοῖς ἀδειροῖς, ὅτι πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Καίτοι οὐκ ἔμελλε εὐθέως τοῦτα ποιεῖν, ἀλλὰ μετὰ τεσσαράκοντα ἡμέρα:. Πῶς οὖν τοῦτό φηαιν; ᾿Αναστῆται βουλόμενος αὐτῆς τὴν διάνοιαν, καὶ πεῖσαι, ὅτι εἰς τοὺς αὐρανοὺς ἀπέρχεται. Τὸ δὲ, ξέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ θεὸν ὑμῶν, τῆς οἰκονομίας ἐστὶ, ἐπεὶ καὶ τὸ ἀναχθῆναι τῆς σαρκός ἔστι. Πρὸς γὰρ πὴν οὐδὲν μέγα φανταζομένην ταῦτα φθέγγεται. Ἑτέρως οὖν αὐτοῦ Πατὴρ, καὶ ἑτέρως ἡμῶν; Πάνυ μὲν οὖν. Εἰ γὰρ τῶν δικαίων ἑτέρως Θεὸς καὶ τῶν ἄλλων ἀνθρώπων, πολλῷ μᾶλλον τοῦ Υἱοῦ καὶ ἡμῶν. Ἐπειδὴ γὰρ εἶπεν, Εἰπὲ τοῖς ἀδελφοῖς, ἵνα μὴ ἀπὸ τούτου ἴσον τι φαντασθῶσι, δείκνυσι τὸ ἐνηλλαγμένον. Αὐτὸς μὲν γὰρ ἔμελλε χαθιεῖσθαι ἐπὶ τοῦ θρόνου τοῦ πατρικοῦ, οὗτοι δὲ παρεστάναι. Ὥστε εἰ καὶ κατὰ τὴν οὐσίαν τὴν ἐν σαρκὶ ἀδελφὸς ἡμῶν ἐγένετο, ἀλλὰ τῇ τιμῇ πολὺ διενήνοχε, καὶ οὐδὲ ἔστιν εἰπεῖν ὅσον. Αὕτη μὲν οὖν ἀπέρχεται ταῦτα ἀπαγγέλλουσα τοῖς μαθηταῖς. Τοσοῦτόν ἐστι προσεδρία καὶ καρτερία χαλόν, Ἐκεῖνοι δὲ πῶς λοιπὸν οὐκ ἤλγησαν μέλλοντος ἀπιέναι, οὐδὲ ἐφθέγξαντο οἷα καὶ πρύτερον; Τότε μὲν οὖν ὡς τεθνηξομένου, τοῦτο ἔπασχον " νῦν δὲ, ἀναστάντο;, τίνος ἕνεχὲν ἔμελλον ἀλγεῖν; ᾿Απήγγειλε δὲ καὶ τὴν ὄψιν καὶ τὰ ῥήματα, ἅπερ ἱκανὰ ἦν αὐτοὺς παραμυθήσασθαι. Ἔπειδὴ οὖν εἰκὸς ἦν τοὺς μαθητὰς ταῦτα ἀκούοντας͵ ἣ διαπιστεῖν τῇ γυναικὶ, ἣ πιστεύσαντας ἀλγεῖν, ὅτι αὑτοὺς οὗ κατηξίωσε τῆς ὄψεως, καίτοι γε ἐπαγγειλάμενος ἐν τῇ Γαλιλαίᾳ αὐτοῖς φαίνεσθαι " ἵν᾽ οὖν μὴ ταῦτα στρέφοντες ἀλύωσιν, οὐδὲ ἡμέραν μίαν ἀφῆκε διελθεῖν, ἀλλ᾽ εἰς ἐπιθυμίαν αὐτοὺς ἀγαγὼν τῷ τε ἤδη εἰδέναι ἐγηγέρθαι αὐτὸν, τῷ τε παρὰ τῆς γυναικὸς ἀκοῦσαι, διψῶσιν αὑτοῖς ἰδεῖν καὶ περιφόθοις οὖσιν (ὃ καὶ αὐτὸ μάλιστα τὸν πόθον ἐποίει πλείονα), τότε ὀψίας γενομένης, ἐφίστατο ἅ, καὶ μετὰ παλλοῦ τοῦ θαύματος. Καὶ τί δήποτε ἑσπέρας ἐφάνη; Ὅτι τότε μάλιστα εἰκὸς ἦν αὐτοὺς εἶναι περιδεεῖς. ᾿Αλλὰ τὸ θαυμαστὸν, πῶς φάντασμα αὐτὸν οὐκ ἐνόμισαν; καὶ γὰρ κεκλεισμένων εἰσῆλθε τῶν θυρῶν, καὶ ἀθρόον, Μάλιστα μὲν καὶ ἡ γυνὴ προλαδοῦσα πολλὴν τὴν πίστιν εἰργάσατο" ἄλλως δὲ, καὶ τρανὴν καὶ ἥμερον τὴν ὄψιν αὐτοῖς ἐπέδειξεν. Ἡμέρας δὲ οὐκ ἐπέστη μὲν, ὡς συλλεγῆναι ἅπαντας ὁμοῦ - πολλὴ γὰρ ἣν ἡ ἔκπληξις. Οὐδὲ γὰρ τὴν θύραν ἐπάταξεν, ἀλλ᾽ ἀθρόον ἔστη μέσος, καὶ ἐπέδειξς τὴν πλευρὰν καὶ τὰς χεῖρας. Ἅμα δὲ καὶ τῇ φωνῇ χατἐστόρεσε χυμαίνοντα τὸν λογισμὸν, εἰπών" Εἰρήνη ὑμῖν" τουτέστι, Μὴ θορυδεῖσθε - καὶ ῥήματος ἀναμνήσας, ὃ πρὸ τοῦ σταυροῦ πρὸς αὐτοὺς εἶπεν" Εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν" καὶ πάλιν, Ἔν ἐμοὶ εἰρήνην ἔχετε, ἐν τῷ κόσμῳ θ.1ἐψιν ἕξετε. ᾿Εχάρησαν δὲ οἱ μαθηταὶ ἰδόντες τὸν Κύριον. Ὁρᾷς ἐπὶ τῶν ἔργων τοὺς λόγους ἐχδαίνοντας; Ὃ γὰρ ἔλεγε πρὸ τοῦ σταυροῦ, ὅτι Πάλιν ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀρ᾽ ὑμῶν, τοῦτῃ νῦν ὁ ἔργῳ ἐπλήρωσεν. ἽΛπαντα δὲ ταῦτα ἐνῆγεν αὐτοὺς εἰς πίστιν ἀχριδεστάτην. Ἐπειδὴ γὰρ πόλεμον ἄσπονδον εἶχον πρὸς Ἰουδαίους, συνεχῶς ἐπιλέγει τὸ, ξὶρήνη ὑμῖν, ἀντίῤῥοπον διδοὺς τοῦ πολέμου τὴν πσραμυθίαν. Υ΄. Τοῦτο γοῦν πρῶτον μετὰ τὴν ἀνάστασιν εἶπε τὸ ῥῆμα (διὸ καὶ Παῦλος πανταχοῦ φησι, Χάρις ὑμῖν καὶ δἰρήνη γ" καῖ; δὲ γυναιξὶ χαρὰν εὐαγγελίξεται, διότι ἐν λύπαις τὸ γένος ἐκεῖνο ἦν, καὶ ταύτην ἐδέξατο πρώτην χαράνί. Καταλλήλως μὲν οὖν τοῖς ἀνδράσι, διὰ τὸν πόλεμον, εἰρήνην " ταῖς δὲ γυναιξὶ, διὰ τὴν λύπην, εὐαγγελίξζεται χαράν. Πάντα δὲ καταλύσας τὰ λυπηρὰ, ἐπιλέγει τὰ κατορθώματα τοῦ σταυροῦ: ταῦτα δὲ ἣν ἡ εἰρήνη. Ἐπεὶ οὖν ἅπαντα ἀνήρηται τὰ κωλύματα, καὶ τὴν νίκην κατέστησε λαμπρὰν, καὶ κατώρθωται πάντα" εἶτα λοιπόν φησι" Καθὼς ἀπέστειλέ μὲ ὁ Πατὴρ, κἀγὼ πέμπω ὑμᾶς. Οὐδεμίαν ἔχετε δυσκολίαν ἀπό τε τῶν ἤδη γεγενημένων, ἀπό τε τῆς ἀξίας ἐμοῦ τοῦ πέμπόντος. Ἑνταῦδα ἐπαΐρε: αὐτῶν τὴν ψυχὴν, καὶ δείκνυσι “πολὺ τὸ ἀξιόπιστον, εἴ γε μέλλοιεν αὐτοῦ τὸ ἔργον ἀναδέχεσθαι. Καὶ οὐκέτι παράκλησις πρὸς τὸν Πατέρα γίνεται, ὀλλ᾽ αὐθεντίᾳ δίδωσιν αὐτοῖς τὴν δύναμιν. 'Εγεφρύσῆσε γὰρ, καὶ εἶπε" Λάδετε Πνεῦμα ἅγιον. Ὧν ἀρῆτε τὰς ἁμαρτίας, ἀφέωνται, καὶ ὧν κρατῆτε, κεκράτηνται. Καθάπερ γάρ τις βασιλεὺς ἄρχοντας ἀποστέλλων, ἐξουσίαν εἰς δεσμωτήριον καὶ ἐμδαλεῖν «, καὶ ἀφιέναι δίδωσιν " οὕτω καὶ τούτους ἐχπέμπων, ταύτῃ περιδάλλει τῇ δυνάμει. Πῶς οὖν φησιν " ᾽Εὰν μὴ ἀπέλθω, ἐχεῖγος οὗ μὴ ἔλθῃ, καὶ δὴ τὸ Πνεῦμα δίδωσι; Τινὲς μέν φασιν, ὅτι οὐ τὸ Πνεῦμα ἔδωκεν, ἀλλ᾽ ἐπιτηδείους αὐ- «οὺς πρὸς ὑποδοχὴν δι᾽ ἐμφυσήματος κατέστησεν Ρ. Εἰ γὰρ ἄγγελον ἰδὼν ὁ Δανιὴλ ἐξέστη, τέ τὴν ἀπόῤῥητον χάριν ἐχείνην δεχόμενοι οὐκ ἂν ἔπαθον, εἰ μὴ μαθητὰς αὐτοὺς πρότερον κατεσκεύασε; Διὰ τοῦτο οὐκ εἶπε, ςησὶν, Ἐλάδετε Πνεῦμα ἅγιον" ἀλλὰ, Λάδετε Πνεῦμα ἅγιον. Οὐκ ἂν δέ τις ἁμάρτοι καὶ τότε εἰληφέναι αὐτοὺς λέγων ἐξουσίαν τινὰ πνευματικὴν καὶ χάριν" ἀλλ᾽ οὐκ ὥστε νεκροὺς ἐγείρειν καὶ δυνάμεις ποιεῖν, ἀλλ᾽ ὥστε ἀφεῖναι ἁμαρτήματα᾽' διάφορα γὰρ τὰ χαρίσματα τοῦ Πνεύματος. Διὸ ἐπήγαγεν" Ὧν ἂν ἀφῆτε, ἀφέωνται, δεικνὺς ποῖον εἶδος ἐνεργείας δίδωσιν. Ἐκεῖ δὲ μετὰ τεσσαράχοντα ἡμέρας τὴν τῶν σημείων ἔλαδον γειαν" διό φησι " Λήψεσθε δύναμιν ἐπειλθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς, καὶ ἔσεσθέ μοι μάρευρες ἔν τε ἹἹἱερουσαλὴμ καὶ ἐν πάσῃ τῇ ᾿Ιουδαίᾳ" μάρτυρες δὲ διὰ τῶν σημείων ἐγένοντο. Καὶ γὰρ ἄφατος ἡ τοῦ Πνεύματος χάρις καὶ πολυειδὴς ἣ δωρεά. Τοῦτο δὲ γίνεται, ἵνα μάθῃς, ὅτι Πατρὸς καὶ Υἱοῦ καὶ Πνεύματος ἁγίου μία ἡ δωρεὰ καὶ ἐξουσία. “Α γὰρ δοκεῖ ἰδιάζοντα εἶναι τοῦ Πατρὸς, ταῦτα καὶ τοῦ Υἱοῦ εἶναι φαίνεται, καὶ τοῦ ἁγίου Πνεύματος. Πῶς οὖν οὐδεὶ; ἔρχεται πρὸς τὸν Υἱὸν, φησὶν, Ἑὰν μὴ ὁ Πατὶρ ἑλκύσῃ αὐτόν; ᾿Αλλὰ τοῦτο δείκνυται τοῦ ΥἹοῦ ὄν. Ἐγὼ γάρ εἶμι, φησὶν, ἡ ὁδός " οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, δὶ μὴ δὲ ἐμοῦ. Ὅρα δὲ αὐτὸ καὶ τοῦ Πνεύματος ὄν. Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν Χριστὸν, εἰ μὴ ἐν Πνεύματι ἁγίῳ. Καὶ πάλιν, τοὺς ἀποστόλους ποτὲ μὲν ὑπὸ τοῦ Πατρὸς, ποτὲ δὲ ὑπὸ τοῦ Υἱοῦ, ποτὲ δὲ ὑπὸ τοῦ ἁγίου Πνεύματος δεδόσθαι τῇ Ἐκκλησίᾳ, καὶ τὰς διαιρέσει; τῶν χαρισμάτων Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύ-

### English translation (Claude)

But how did she, who was not present with the disciples, hear these things? Besides, such a notion is far from this meaning. And how could she ask, when he had not yet gone away to the Father? What then? It seems to me that she wished to be with him still as before, and in her joy thought of nothing great, though he had become much better according to the flesh. Leading her away, then, from this notion and from speaking to him with great freedom (for he does not appear to be living among the disciples in the same way any more either), he raises her mind, so that she may attend to him with more reverence. To say, “Do not come near me as before, for things are not the same, nor shall I be with you in the same way any more,” would have been harsh and boastful; but to say, “I have not yet ascended to the Father,” though not offensive, showed the same thing. For by saying, “I have not yet ascended,” he shows that he is hastening and pressing on to go there; and one who was about to go there, and no longer to live among men, ought not to be looked on with the same mind as before. And that this is so, what follows shows: “Go, tell the brothers that I am going to my Father and your Father, and my God and your God.” And yet he was not going to do this at once, but after forty days. How then does he say this? Wishing to raise her mind and persuade her that he is going away to heaven. And “my Father and your Father, my God and your God” belongs to the dispensation, since the ascending too belongs to the flesh. For he speaks these things to one who imagined nothing great. Is he then Father to him in one way, and to us in another? Certainly. For if he is God to the righteous in one way and to other men in another, much more to the Son and to us. For since he said, “Tell the brothers,” so that they might not imagine from this any equality, he shows the difference. For he was to sit on his Father's throne, and they to stand beside it. So, even if in the substance of the flesh he became our brother, yet in honor he differs greatly, more than can be told. She, then, goes away to announce these things to the disciples. So good a thing is it to wait patiently and persevere. But how was it that they were not pained, now that he was about to depart, nor spoke as they did before? Then they felt this because he was going to die; but now, when he had risen, why should they grieve? And she reported both the sight and the words, which were enough to comfort them. Since then it was likely that the disciples, hearing these things, would either disbelieve the woman, or, believing, would be pained that he had not counted them worthy of the sight, although he had promised to appear to them in Galilee, so that they might not fret, turning these things over, he did not let even one day pass; but having brought them to longing, both by their knowing already that he had been raised and by their hearing it from the woman, when they were thirsting to see him and were very much afraid (which itself made their longing greater), then, when evening had come, he stood among them, and that with great wonder. And why did he appear in the evening? Because then above all they were likely to be very fearful. But the wonderful thing is how they did not think him a ghost; for he came in when the doors were shut, and suddenly. Above all, the woman, coming first, had produced much faith; besides, he showed them a clear and gentle face. And he did not come in the daytime, so that they might all be gathered together; for their amazement was great. For he did not even knock at the door, but suddenly stood in the midst, and showed his side and hands. And at the same time with his voice he calmed their surging thoughts, saying, “Peace be with you”; that is, Do not be troubled; reminding them also of the word which he spoke to them before the cross: “My peace I leave with you”; and again, “In me you have peace; in the world you will have tribulation.” “And the disciples rejoiced when they saw the Lord.” Do you see the words coming true in deeds? For what he said before the cross, “I will see you again, and your heart will rejoice, and no one takes your joy from you,” this he has now fulfilled in deed. And all these things led them on to a most exact faith. For since they had an implacable war with the Jews, he continually repeats “Peace be with you,” giving the comfort as a counterweight to the war. This at least was the first word he spoke after the resurrection (that is why Paul too everywhere says, “Grace to you and peace”); and to the women he announces joy, because that sex was in sorrow, and received this first joy. Fittingly, then, to the men, because of the war, he announces peace; to the women, because of the sorrow, joy. And having put an end to all that was grievous, he speaks of the achievements of the cross; and these were the peace. Since then all the obstacles had been removed, and he had made the victory splendid, and all had been accomplished, he then says, “As the Father has sent me, so I send you.” You have no difficulty, because of what has already happened, and because of the dignity of me who send you. Here he lifts up their soul, and shows that they are greatly to be trusted, if they were going to take up his work. And there is no longer a request to the Father, but by his own authority he gives them the power. “For he breathed on them and said, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; and if you retain them, they are retained.’” For as a king sending out governors gives them authority to cast into prison and to release, so too, sending these out, he invests them with this power. How then does he say, “If I do not go away, he will not come,” and yet gives the Spirit? Some say that he did not give the Spirit, but made them fit to receive him by breathing on them. For if Daniel was beside himself when he saw an angel, what would they not have suffered when receiving that unspeakable grace, if he had not first made them disciples? That is why, they say, he did not say, “You have received the Holy Spirit,” but, “Receive the Holy Spirit.” But one would not be wrong in saying that they then received a certain spiritual authority and grace; not so as to raise the dead and work miracles, but so as to forgive sins; for the gifts of the Spirit are diverse. That is why he added, “If you forgive the sins of any, they are forgiven,” showing what kind of working he gives. But there, after forty days, they received the working of signs; that is why he says, “You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea”; and they became witnesses through the signs. For the grace of the Spirit is unspeakable and the gift manifold. And this happens so that you may learn that the gift and the authority of the Father and the Son and the Holy Spirit is one. For what seems to be peculiar to the Father appears to be the Son's too, and the Holy Spirit's. How then, someone says, does “no one come to the Son unless the Father draw him”? But this is shown to belong to the Son too: “For I am the way,” he says; “no one comes to the Father except through me.” And see that it belongs to the Spirit too: “For no one can say ‘Lord Jesus Christ’ except in the Holy Spirit.” And again, the apostles are said to have been given to the church at one time by the Father, at another by the Son, at another by the Holy Spirit; and the distributions of the gifts [are said to be] of the Father and the Son and the Holy Spirit …

### Scripture references

- John 20:17: quotation, high confidence
- John 20:18: allusion, high confidence
- Matt 28:10: allusion, medium confidence
- John 20:19: quotation, high confidence
- John 20:20: quotation, high confidence
- John 14:27: quotation, high confidence
- John 16:33: quotation, high confidence
- John 16:22: quotation, high confidence
- Rom 1:7: quotation, medium confidence
- Matt 28:9: allusion, medium confidence
- John 20:21: quotation, high confidence
- John 20:22: quotation, high confidence
- John 20:23: quotation, high confidence
- John 16:7: quotation, high confidence
- Dan 10:8: allusion, medium confidence
- Acts 1:8: quotation, high confidence
- John 6:44: quotation, high confidence
- John 14:6: quotation, high confidence
- 1 Cor 12:3: quotation, high confidence
- 1 Cor 12:4: allusion, medium confidence
- Eph 4:11: allusion, low confidence

### Translation notes

- Quotations: John 20:17–23; John 14:27; John 16:33; John 16:22; John 16:7; Acts 1:8; John 6:44; John 14:6; 1 Cor 12:3; Rom 1:7 (Paul's greeting). Allusions: Matt 28:10 (Galilee); Matt 28:9 (joy announced to the women); Dan 10:8–9 (Daniel overcome); Eph 4:11 and 1 Cor 12:4–6, 28 (the gifts of Father, Son, and Spirit).
- Chrysostom distinguishes the Son's relation to the Father from ours (“my Father and your Father”), reads the gift of John 20:22 as authority to forgive sins distinct from the gift of signs at Pentecost, and argues from shared works to the one authority of the Trinity. Translated as written.
- “Received this first joy” follows the scan (χαράν); the sense may rather be “received this [sorrow] as the first curse”. The section breaks off mid-word at its end; the rest of the homily's third section is lost in the scan. Leaked apparatus and Migne's Latin are removed by logged corrections.

### Citation (SBL)

Chrysostom, Hom. Jo. 86.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/86-2).

## Homily 86.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/86-1/#p-86-4
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Because priests are entrusted with the forgiving of sins and answer for their people's souls, the faithful must honor them; the sacraments do not depend on the priest's worthiness, for God's grace works all.

### Greek text

Πάντα τοίνυν πράττωμεν ὥστε δύνασθαι τὸ Πνεῦμα τὸ ἅγιον ἔχειν παρ᾽ ἕαυτοῖς, καὶ τοὺς ἐγχεχειρισμένους τὴν ἐνέργειαν μετὰ πολλῆς θεραπεύωμεν τῆς τιμῆς. Μεγάλη γὰρ ἢ τῶν ἱερέων ἀξία. Ὧν ἂν ἀφῆτε, φησὶν, ἀφέωνται αἱ ἁμαρτίαι. Διὸ καὶ Παῦλος ἕλεγε " Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείχετε, καὶ ὑπερεχπερισσοῦ ἡγεῖσθε αὐτοὺς ἐν τιμῇ. Σὺ μὲν γὰρ τὰ σαυτοῦ μεριμνᾷς " χὰἂν ταῦτα διάθῃ͵ καλῶς, οὐδείς σοι τῶν ἄλλων ἔσται λόγος “ ὁ δὲ ἱερεὺς, κἂν τὸν οἰκεῖον καλῶς οἰκονομήσῃ βίον, τὸν δὲ σὸν ἧτοι ἀπάντων τῶν περὶ αὑτὸν μὴ μετὰ ἀχριδείας μετὰ τῶν πονηρῶν εἰς τὴν γέενναν ἄπεισιν " καὶ πολλάκις ἀπὸ τῶν οἰκείων οὐ προδοθεὶς, ἀπὸ τῶν ὑμετέρων ἀπόλλυται, ἂν μὴ πάντα τὰ εἰς αὐτὸν ἤκοντα ἀπαρτίσῃ καλῶς, Εἰδότες οὖν τοῦ κινδύνου τὸ μέγεθος, πολλὴν ἀπονέμετε αὐτοῖς εὔνοιαν: ὃ καὶ Παῦλος ἡνίξατο λέγων, ὅτι ᾿Αγρυπγοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν " καὶ ἐστὶ λόγος, οὐκ ἁπλῶς. ἀλλ᾽ Ὡς «16γον ιᾳἀποδώσοντες. Διὸ τῆς πολλῆς δεῖ θεραπείας αὑτοὺς ἀπολαύειν. Ἐὰν δὲ ἐπεμδαίνητε μετὰ τῶν ἄλλων αὑτοῖς καὶ ὑμεῖξ, καὶ οὐδὲ τὰ ὑμέτερα καλῶς διαχείσεται. Ἕως μὲν γὰρ ἐν εὐθυμίᾳ διάγει ὁ χυδερνήτης, ἐν ἀσφαλείᾳ ἔσται καὶ τὰ τῶν ἐπιδατῶν - ἂν δὲ, λοιδορουμένων ἐχείνων καὶ ἀππνεῖν ὁμοίως δύναται, οὔτΞ τὴν τέχνην διασώζειν, καὶ ἄκων μυρίοις αὐτοὺς περιδάλλει κακοῖς. Οὕτω καὶ ἱερεὺς, ἂν μὲν ἀπολαύῃ τῆς παρ᾽ ὑμῶν τιμῆς ἃ, καὶ τὰ ὑμέτερα διαθεῖναι καλῶς δυνήσεται " ἂν δὲ ἀθυμίᾳ αὐτοὺς περιδάλλητε, τὰς χεῖρας ἐχλύσαντες ρώτους μεθ᾽ ὑμῶν αὐτοὺς παιήσετε τοῖς κύμασι, κἂν σφόδρα γενναῖοι ὦσιν. Ἐννόησον τί περὶ τῶν Ἰουδαίων φησὶν ὁ Χριστός: Ἐπὶ τῆς Μωῦσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. Πάντα οὖν, ὅσα «“έγουσιν ὑμῖν ποιεῖν, ποιεῖτε. Νῦν δὲ οὐκ ἔστιν εἰπεῖν Ἐπὶ τῆς Μωῦσέως καθέδρας ἐκάθισαν οἱ ἱερεῖς, ἀλλ᾽, Ἐπὶ τῆς τοῦ Χριστοῦ. Τὴν γὰρ ἐχείνου διεδέξαντο διδασκαλίαν. Διὸ καὶ Παῦλός φησιν: 'γπὲρ Χριστοῦ πρεσδεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾽ ἡμῶν. Οὐκ ὁρᾶτε ἐπὶ τῶν ἔξωθεν ἀρχόντων ἅπαντας ὑποχύπτοντας, καὶ γένει βελτίους ὄντας πολλάκις καὶ βίῳ καὶ συνέσει τῶν δικαζόντων αὐτούς; ᾿Αλλ᾽ ὅμως διὰ τὸν δεδιυωχότα οὐδὲν τούτων ἐννοοῦσιν, ἀλλ᾽ αἰδοῦνται τὴν ψῆφον τοῦ βασιλεύοντος 5, κἂν ὁστισοῦν ὁ λαδὼν ἧ τὴν ἀρχήν. Εἶτα ἂν ἄνθρωπος χειροτονήσῃ, τοσοῦτος φόδος " τοῦ δὲ Θεοῦ χειροτονοῦντος, καὶ ὑπερορῶμεν τὸν χεῖρον τονούμενον, καὶ λοιδοροῦμεν ἴ, καὶ μυρίοις ὀνείδεσι πλύνομεν, καὶ τοὺς ἀδελφοὺς ἡμῶν κωλυθέντες κρίνειν, κατὰ τῶν ἱερέων τὴν γλῶσσαν ἀκονῶμεν. Καὶ ποῦ καῦτα ἀπολογίας ἄξια, ὅταν τὴν μὲν ἐν τῷ ὀφθαλμῷ τῷ ἡμετέρῳ δοκὸν μὴ βλέπωμεν, τὸ δὲ κάρφος τοῦ ἑτέρου πικρῶς περιεργαζώμεθα; οὐκ οἶσθα ὅτι καὶ χαλεπώτερὸν σαυτῷ ποιεῖς τὸ δικαστήριον οὕτω δικάζων; Καὶ ταῦτα λέγω, οὐκ ἀποδεχόμενος τοὺς ἀναξίως τὴν ἱερωσύνην διοιχοῦντας, ἀλλὰ καὶ σφόδρα ἐλεῶν καὶ δακρύων᾽ οὐ μὴν διὰ τοῦτό φημι δίκαιον εἶναι παρὰ τῶν ἀρχομένων κρίνεσθαι, καὶ μάλιστα τῶν πάνυ ἀφελεστέρων. Κἂν γὰρ ὁ βίος αὐτῶν σφόδρα διαδεδλημένος ἧ, σὺ δὲ, ἂν σαυτῷ προσέχῃς, οὐδὲν παραδλαδήσῃ 5 εἰς τὰ ἐγχεχειρισμένα αὑτῷ παρὰ τοῦ Θεοῦ. Εἰ γὰρ δι᾽ ὄνου φωνὴν ἀφεθῆναι ἐποίησε, καὶ διὰ μάντεως. εὐλογίας πνευματικὰς ἐχαρίσατο, καὶ ἐν ἀλόγῳ στόματι καὶ ἐν ἀκαθάρτῳ γλώττῃ τοῦ Βαλαὰμ ἐνεργήσας διὰ τοὺς πρηαχεχρουχότας Ἰουδαίους " πολλῷ μᾶλλον δι᾿ ὑμᾶς τοὺς εὐγνώμονας ἢ", εἰ καὶ σφόδρα φαῦλοί εἶσιν οἱ ἱερεῖς, τὰ αὑτοῦ πάντα ἐργάσεται, καὶ πέμψει τὸ Πνεῦμα τὰ ἅγιον, Οὐδὲ γὰρ ἁ καθαρὸς ἀπὸ τῆς οἰκείας ἐπισπᾶται αὐτὸ καθαρότητος " ἀλλὰ χάρις ἐστὶν ἡ τὸ πᾶν ἐργαζομένη. Πάνταγὰρ, φησὶ, δι᾽ ὑμᾶς. εἴτε Παῦῖος. εἴτε ᾿Αποιλιλὼς, εἴτε Κηψᾶς. “Ἃ γὰρ ἐγχεχείρισται ὁ ἱερεὺς, Θεοῦ μόνου ἐστὶ δωρεῖσθαι " καὶ ὄπουπερ ἂν ἡ ἀνθρωπίνη φθάσῃ φιλοσοφία, ἐλάττων τῆς χάριτος ἐκείνης φανεῖται. Καὶ ταῦτα λέγω, οὐκ ἵνα ῥᾳθύμως τὸν ἑαυτῶν βίον οἰχονομῶμεν, ἀλλ᾽ ἵνα μὴ ῥᾳθυμούντων τινῶν τῶν προεστώτων, ὑμεῖς οἱ ἀρχόμενοι ἑαντοῖς πολλάκις ἐπισωρεύητε τὰ κακά. Καὶ τίλέγω τοὺς ἱερεῖς; Οὔτε ἄγγελος, οὗτε ἀρχάγγελος ἐργάσασθαί τι δύναται εἰς τὰ δεδομένα παρὰ Θεοῦ" ἀλλὰ Πατὴρ καὶ ΥἹὸς καὶ ἅγιον Πνεῦμα πάντα οἰκονομεῖ" ὁ δὲ ἱερεὺς τὴν ἑαυτοῦ δανείξει γλῶτταν, καὶ τὴν ἑαυτοῦ παρέχει χεῖρα. Καὶ γὰρ οὐδὲ δίκαιον ἦν διὰ τὴν ἑτέρου κακίαν εἰς τὰ σύμδολα τῆς σωτηρίας ἡμῶν ποὺς πίστει προσιόντας παραδλάπτεσθαι. Ταῦτα οὖν ἅπαντα εἰδότες, καὶ τὸν Θεὸν φοδώμεθα, καὶ τοὺς ἱερέας αὐτοῦ ἐντίμως ἔχωμεν, πᾶσαν αὑτοῖς ἀπονέμοντες τιμὴν ἵνα καὶ ὑπὲρ τῶν οἰκείων χστορθωμάτων, καὶ ὑπὲρ τῆς εἰς ἐκείνους θεραπείας πολλὴν λάδωμεν παρὰ τοῦ Θεοῦ τὴν ἀμο:δὴν, 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. ᾿Αμόν".

### English translation (Claude)

Let us then do everything so as to be able to have the Holy Spirit with us, and let us treat with great honor those to whom his working has been entrusted. For great is the dignity of priests. “If you forgive the sins of any,” he says, “they are forgiven.” That is why Paul too said, “Obey your leaders and submit to them,” and “esteem them very highly.” For you care for your own affairs, and if you manage these well, you will have no account to give for others; but the priest, even if he orders his own life well, if he does not take exact care of yours and of all those around him, goes away with the wicked into Gehenna; and often, not betrayed by his own conduct, he perishes because of yours, if he does not perform well everything that falls to him. Knowing then the greatness of the danger, give them much goodwill; which Paul too hinted at when he said, “They keep watch over your souls”; and not simply so, but “as those who will give account.” Therefore they ought to enjoy great care. But if you too trample on them with the others, your own affairs too will not be well ordered. For as long as the helmsman is of good cheer, the passengers' affairs too will be in safety; but if [he is distressed, while they revile him], he can neither keep watch as well nor preserve his skill, and against his will he involves them in countless evils. So too the priest, if he enjoys honor from you, will be able to order your affairs well too; but if you cast them into despondency, you will make their hands slack and make them, with you, the prey of the waves, even if they are very noble. Consider what Christ says about the Jews: “The scribes and the Pharisees sit on Moses' seat; so do all that they tell you to do.” But now one cannot say that the priests sit on Moses' seat, but on Christ's. For they have succeeded to his teaching. That is why Paul too says, “We are ambassadors for Christ, as though God were appealing through us.” Do you not see that in the case of worldly rulers everyone bows down, even those who are often better in birth and life and understanding than those who judge them? Yet because of the one who gave the office they think of none of these things, but respect the decision of the emperor, whoever the one is who has received the office. Then, if a man appoints, there is so much fear; but when God appoints, we look down on the one appointed, and revile him, and drench him with countless reproaches, and though forbidden to judge our brothers, we sharpen our tongue against the priests. And how can these things deserve any defense, when we do not see the beam in our own eye, but busy ourselves bitterly with the speck in another's? Do you not know that by judging so you make the judgment harder for yourself? And I say these things not approving those who exercise the priesthood unworthily, but greatly pitying them and weeping over them; yet I do not for that reason say that it is right for them to be judged by those whom they govern, and especially by the very simple. For even if their life is very much maligned, you, if you take heed to yourself, will suffer no harm in respect of the things entrusted to them by God. For if he made a voice be uttered through an ass, and granted spiritual blessings through a soothsayer, working in the irrational mouth and in the unclean tongue of Balaam for the sake of the Jews who had offended, much more for your sake, who are well disposed, even if the priests are very bad, will he work all his own works and send the Holy Spirit. For neither does the pure man draw him down by his own purity; but it is grace that works the whole. “For all things,” he says, “are for your sake, whether Paul or Apollos or Cephas.” For the things entrusted to the priest it belongs to God alone to give; and however far human philosophy may reach, it will appear less than that grace. And I say these things not so that we may order our own life carelessly, but so that, when some of those who preside are careless, you who are governed may not often heap up evils on yourselves. And why do I speak of priests? Neither angel nor archangel can do anything in what is given by God; but Father and Son and Holy Spirit order all things, and the priest lends his own tongue and offers his own hand. For it would not be right that, because of another's wickedness, those who approach in faith should be harmed in the symbols of our salvation. Knowing all these things, then, let us both fear God and hold his priests in honor, rendering them all honor, so that both for our own good deeds and for our care of them we may receive a great recompense from God, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.

### Scripture references

- John 20:23: quotation, high confidence
- Heb 13:17: quotation, high confidence
- 1 Thess 5:13: quotation, high confidence
- Matt 23:2: quotation, high confidence
- Matt 23:3: quotation, high confidence
- 2 Cor 5:20: quotation, high confidence
- Matt 7:1: allusion, medium confidence
- Matt 7:3: allusion, high confidence
- Num 22:28: allusion, high confidence
- 1 Cor 3:22: quotation, high confidence

### Translation notes

- Quotations: John 20:23; Heb 13:17; 1 Thess 5:13; Matt 23:2–3; 2 Cor 5:20; Matt 7:3; 1 Cor 3:21–22. Allusions: Matt 7:1 (forbidden to judge); Num 22:28 and 23–24 (Balaam's ass and blessings).
- Chrysostom teaches that the priest will answer for his people and that God's gifts in the sacraments (“the symbols of our salvation”) are not lost through an unworthy priest; ἱερεύς is rendered “priest” as written. Translated as written.
- Words are lost in the scan in the helmsman simile (sense supplied in brackets). A block of leaked apparatus and Migne's Latin inside “another's” is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 86.4 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/86-4).

## Homily 87.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/87-1/#p-87-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Thomas, demanding to touch, is met by Christ, who shows his wounds out of condescension and blesses those who believe without seeing.

### Greek text

Θωμιᾶς δὲ εἷς τῶν δώδεκα, ὁ 1εγόμεγος Δίδυμος, οὐκ ἦν μετ᾽ αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὑτῷ οἱ ἄλιοι μαθηταί" ε Ἑωράκαμεν τὸν Κύριον. ν Ὃ δὲ εἶπεν" ε« Ἐὰν μὴ ἴδω, οὐ μὴ πιστεύσω, ν καὶ τὰ ἑξῆς. "Ὥσπερ τὸ ἁπλῶς καὶ ὡς ἔτυχε πιστεύειν, εὐκολίας ἐστίν’ οὕτω τὸ πέρα τοῦ μέτρου περιεργάζεσθαι καὶ πολυπραγμονεῖν, παχυτάτης διανοίας. Διὰ τοῦτο καὶ ὁ θωμᾶς ἐγκαλεῖται. Τοῖς γὰρ ἀποστόλοις εἰρηκόσιν, ὅτι Ἑωράκαμεν τὸν Κύριον, οὐκ ἐπίστευσεν, οὐ τοσοὔτον ἐκείνοις ἀπιστῶν, ὅσον τὸ πρᾶγμα ἡγούμενος ἀδύνατον εἶναι" τουτέστιν, τὴν ἐκ νεκρῶν ἀνάστασιν. Οὐ γὰρ εἶπεν, ὅτι Οὐ πιστεύω ὑμῖν, ἀλλ᾽, Ἑὰν μὴ βάλω τὴν χεῖρά μου κ, οὐ πιστεύσω. Πῶς οὖν, πάνπων συνηγμένων, οὗτος ἀπελιμπάνετο » μόνος : Εἰκὸς ἣν ἀπὸ τῆς διασπορᾶς τῆς ἤδη γενομένης μηδέπω καὶ πότε αὐτὸν ἐπανελθεῖν. Σὺ δὲ ὅταν ἴδης [αὐτὸν] ἀπιστοῦντα τὸν μαθητὴν, ἐννόησον τοῦ Δεσπότου τὴν φιλανϑρωπίαν, πῶς καὶ ὑπὲρ μιᾶς ψυχῆς δείκνυσιν ἑαυτὸν τραύματα ἔχοντα, καὶ παραγίνεται ἵνα διασώσῃ καὶ τὸν ἕνα, καίτοι τῶν ἄλλων παχύτερον ὄντα. Διὸ τὴν διὰ «ἧς αἰσθήσεως τῆς παχυτάτης ἐζήτει πίστιν, καὶ οὐδὲ «οἷς ὀφθαλμοῖς ἐπίστευεν. Οὐ γὰρ εἶπεν, Ἂν μὴ ἴδω " ἀλλ᾽, Ἑὰν μὴ ψηλαφήσω. φησὶ, μή πως φαντασία τὸ ὁρώμενον ἧ. Καὶ μὴν οἱ μαθηταὶ ταῦτα ἀπαγγέλλοντες ἀξιόπιστοι τότε ἧσαν, καὶ αὐτὸς ὑπισχνούμενος " ἀλλ᾽ ὅμως, ἐπειδὴ πλέον ἐζήτησεν, οὐδὲ τούτων αὐτὸν ἀπ- Κκαὶ τίνος ἕνεκεν οὐκ εὐθέως αὐτῷ φαίνεται, ἀλλὰ μετὰ ἡμέρας ὀκτώ; Ὥστε μεταξὺ κατηχούμενον αὐτὸν ὑπὸ τῶν μαθητῶν, καὶ τὸ αὐτὸ ἀκούοντα, καὶ εἰς πλείονα ἐχχαῆναι πόθον, καὶ πιστότερον πρὸς τὸ μέλλον γενέσθαι. Πόθεν δὲ ἤδει ὅτι καὶ ἡ πλευρὰ ἢνεῴχθη ο; Παρὰ «πὧν μαθητῶν ἀκούσας. Πῶ; οὖν τὸ μὲν ἐπίστευσε, τὸ δὲ οὐκ ἐπίστευσεν; "Ὅτι τοῦτο πολὺ παράδοξον καὶ θαυμαστὸν ἦν. Σκόπει δέ μοι τὸ φιλάληθες τῶν ἀποστόλων, πῶς τὰ ἐλαττώματα οὐ κρύπτουσιν, οὔτε τὰ ἐαυ- «ὧν, οὔτε τὰ ἑτέρων, ἀλλὰ μετὰ πολλῆς αὐτὰ ἀναγράφουσι τῆς ἀληθείας. Ἐφίσταται δὲ πάλιν ὁ Ἰησοῦς, καὶ οὐ περιμένει παρ᾽ ἐχείνου ἀξιωθῆναι, οὐδὲ ἀχοῦπαί τι «οιοῦτον, ἀλλὰ μηδὲν εἰπόντος, αὐτὸς προλαδὼν, ἅπερ ἐπεθύμει, πληροῖ, δεικνὺς ὅτι καὶ, ἡνίχα ταῦτα ἐφθέγγετο πρὸςτοὺς μαθητὰς, παρῆν. Καὶ γὰρτοῖ; ῥήμασιν ἐχρήσατο «οῖς αὐτοῖς, καὶ σφόδρα ἐπιτιμητιχῶς, καὶ εἰς τὸ ἑξῆς παιδευτιχῶς. Εἰπὼν γὰρ, Φέρε τὸν δάκτυ.λόν σου, καὶ ἴδε τὰς χεῖράς μου, καὶ βά.16 τὴν χεῖρά σου εἰς τὴν πιλευράν μου" ἐπήγαγε, Καὶ μὴ γίνου ἄπιστος, πιστός. Ὁρᾷς ὅτι ἀπιστίας ἣν ἡ ἀμφιθολία; ἀλλὰ πρὶν ἣ τὸ Πνεῦμα λαθεῖν" μετὰ δὲ ταῦτα οὐκέτι, ἀλλ᾽ ἀπηρτισμένοι λοιπὸν ἧσαν. Οὐ ταύτῃ δὲ μόνον ἐπετίμησιν, ἀλλὰ καὶ διὰ τῶν ἑξῆς. Ἐπειδὴ γὰρ ἐκεῖνος ἀνκαὶ ὁ Θεός μου, λέγει" “Ὅτι ἑώρακάς με, πεπίστενμαχάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Ἰοῦτο γάρ ἐστι πίστεως, τὸ τὰ μὴ ὁρώμενα δέξασθαι. " Ἔστι γὰρ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Ἐνταῦθα δὲ οὐ τοὺς μαθητὰς μακαρίζε: μόνους, ἀλλὰ καὶ τοὺς μετ᾽ ἐκείνους πιπστεύσοντας. Καίτοι, φησὶν, οἱ μαθηταὶ εἶδον, καὶ ἐπίστευσαν. ᾿Αλλ᾽ οὐδὲν τοιοῦτον ἐζήτησαν, ἀλλ᾽ ἀπὸ τῶν σουδαρίων εὐθέως τὸν περὶ ἀναστάσεως ἐδέξαντο λόγον, καὶ πρὶν ἢ τὸ σῶμα θεάσασθαι, τὴν πίστιν ἐπεδείξαντο πᾶσαν. Ὅταν οὖν λέγῃ τις νυνὶ, Ἐδουλόμην κατὰ τοὺς καιροὺς ἐκείνους εἶναι, καὶ ὁρᾷν τὸν Χριστὸν θαυματουργοῦντα, ἐννοείτω, ὅτι Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Λξιον δὲ διαπορῆσαι πῶς σῶμα ἄφθαρτον τύπους ἐδείκνυτο τῶν ἥλων, καὶ ἁπτὸν ἦν θνητῇ χειρί. ᾿Αλλὰ μὴ ϑορυδηθῇς “ συγχαταδάσεως γὰρ ἦν τὸ γινόμενον, Τὸ γὰρ οὕτω λεπτὸν καὶ κοῦφον, ὡς κεκλεισμένων εἰσελθεῖν τῶν θυρῶν, παχύτητος πάσης ἀπήλλαχτο " ἀλλ᾽ ὥστε πιστευθῆναι τὴν ἀνάστασιν, τοῦτο δείκνυται, καὶ ὥστε μαθεῖν, ὅτι αὑτὸς ἣν ὁ σταυρωθεὶς, καὶ οὐκ ἄλλος ἀντ᾽ αὐτοῦ ἀνέστη. Διὰ τοῦτο ἀνέστη ἃ ἔχων τὰ σημεῖα τοῦ σταυροῦ, καὶ τρώγει διὰ τοῦτο. Οἱ γοῦν ἀπόστολοι τοῦτο ἄνω καὶ κάτω σημεῖον ἐποιοῦντο τῆς ἀναστάσεως, λέγοντες " Οἵἴτινες γομεν αὐτῷ καὶ συνδπίομεν. Ὥσπερ οὖν ἐπὶ τῶν κυμάτων περιπατοῦντα θεωροῦντες πρὸ τοῦ σταυροῦ, οὐ λέγομεν ἄλλης φύσεως τὸ σῶμα ἐκεῖνο, ἀλλὰ «ἧς ἡμετέρας " οὕτω μετὰ τὴν ἀνάστασιν αὐτὸν ὁρῶντες τοὺς τύπους ἔχοντα, οὐκ ἐροῦμεν αὐτὸν φθαρτὸν εἶναι λοιπόν. Διὰ γὰρ τὸν μαθητὴν ταῦτα ἐπεδείκνυτο 5. Ποιλλὰ δὲ καὶ ἄλλα σημεῖα ἐποίησεν ὁ ᾿Ιησοῦς. Ἐπειδὴ γὰρ ἐλάττονα τῶν ἄλλων οὗτος εἶπεν ὁ εὐαγγελιστὴς, λέγει ὅτι οὐδὲ οἱ λοιποὶ πάντες πάντα εἶπον, ἀλλ᾽ ὅσα ἱκανὰ ἦν πρὸς πίστιν ἐφελχύσασθαι τοὺς ἀκούοντας. Ἐπεὶ Εἰ πάντα, φησὶν, ἐγέγραπτο, οὐδὲ τὸν κόσμον οἶμαι χωρῆσαι τὰ βιδλία.

### English translation (Claude)

“But Thomas, one of the twelve, called the Twin, was not with them when Jesus came. The other disciples then said to him, ‘We have seen the Lord.’ But he said, ‘Unless I see, I will not believe,’” and so on. As believing simply and at random is the mark of credulity, so to inquire and be curious beyond measure is the mark of a very gross mind. That is why Thomas too is blamed. For when the apostles said, “We have seen the Lord,” he did not believe, not so much disbelieving them as thinking the thing impossible, that is, the resurrection from the dead. For he did not say, “I do not believe you,” but, “Unless I put my hand, I will not believe.” How then, when all were gathered, was he alone left out? It is likely that after the scattering that had taken place he had not yet come back. But when you see the disciple disbelieving, consider the Master's love for humankind, how even for one soul he shows himself with his wounds, and comes to save even the one, though he was grosser than the others. That is why he sought faith through the grossest sense, and did not even trust his eyes. For he did not say, “Unless I see,” but, “Unless I touch,” in case what was seen might be a phantom. And yet the disciples who reported these things were trustworthy then, and so was he himself who had promised; yet nevertheless, since he asked for more, [Christ did not deprive him] even of these things. And why does he not appear to him at once, but after eight days? So that, being instructed by the disciples in the meantime and hearing the same thing, he might be kindled to greater longing and become more ready to believe for the future. And how did he know that the side too had been opened? Having heard it from the disciples. How then did he believe one thing and not believe the other? Because this was very strange and wonderful. But consider the apostles' love of truth, how they do not hide failings, neither their own nor others', but record them with great truthfulness. Jesus stands among them again, and does not wait to be asked by him, or to hear anything of the kind; but when he had said nothing, he himself anticipates and fulfills what he desired, showing that he was present too when he spoke these words to the disciples. For he used the same words, both with sharp rebuke and with instruction for the future. For having said, “Bring your finger, and see my hands, and put your hand into my side,” he added, “and do not be unbelieving, but believing.” Do you see that the doubt came from unbelief? But this was before they received the Spirit; after that it was no longer so, but they were made perfect at last. And he rebuked him not only in this way, but also by what follows. For when he [had recovered and cried out, “My Lord] and my God,” he says, “Because you have seen me, you have believed; blessed are those who have not seen and have believed.” For this is the mark of faith, to accept what is not seen. “For faith is the substance of things hoped for, the proof of things not seen.” Here he calls blessed not the disciples only, but also those who would believe after them. And yet, someone says, the disciples saw and believed. But they sought nothing of the kind, but from the face-cloths at once accepted the doctrine of the resurrection, and showed all their faith before they saw the body. When then someone says now, “I wish I had lived in those times and seen Christ working miracles,” let him consider: “Blessed are those who have not seen and have believed.” It is worth asking how an incorruptible body showed the marks of the nails and could be touched by a mortal hand. But do not be troubled; what happened was a matter of condescension. For a body so fine and light that it entered when the doors were shut was free of all grossness; but this is shown so that the resurrection might be believed, and so that they might learn that it was the crucified one himself, and that no other rose in his place. This is why he rose having the marks of the cross, and why he eats. The apostles at any rate made this again and again a sign of the resurrection, saying, “We who [ate] and drank with him.” As then, seeing him walking on the waves before the cross, we do not say that his body was of another nature, but of ours, so, seeing him after the resurrection having the marks, we shall not say that he is any longer corruptible. For he showed these things for the disciple's sake. “And Jesus did many other signs.” For since this evangelist has related fewer than the others, he says that not even all the others related everything, but as much as was enough to draw the hearers to faith. “For if all things were written,” he says, “I suppose that not even the world could contain the books.”

### Scripture references

- John 20:24: quotation, high confidence
- John 20:25: quotation, high confidence
- John 20:26: allusion, high confidence
- John 20:27: quotation, high confidence
- John 20:28: quotation, high confidence
- John 20:29: quotation, high confidence
- Heb 11:1: quotation, high confidence
- John 20:7: allusion, medium confidence
- Acts 10:41: quotation, high confidence
- Matt 14:25: allusion, medium confidence
- John 20:30: quotation, high confidence
- John 21:25: quotation, high confidence

### Translation notes

- Quotations: John 20:24–31; John 21:25; Heb 11:1; Acts 10:41. Allusions: John 20:7 (the face-cloths); Matt 14:25 (walking on the waves).
- Chrysostom explains that the risen, incorruptible body showed its wounds and ate only by condescension, to prove the resurrection; translated as written.
- Words are lost in the scan after “since he asked for more” and before “and my God”; they are supplied in brackets by sense, as is “[ate]” in the quotation of Acts 10:41. A block of Migne's Latin and apparatus is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 87.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/87-1).

## Homily 87.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/87-1/#p-87-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John wrote only what suffices for faith; at the sea of Tiberias the risen Christ provides a miraculous catch and a meal; Chrysostom turns to the longing to see Christ and against love of money.

### Greek text

Ὅθεν δῆλον ὅτι οὐ φιλοτιμίας ἕνεκεν, ἅπερ ἔγραψαν, εἶπον, ἀλλὰ τοῦ χρησίμου μόνον. Οἱ γὰρ τὰ πλείονα ἀφἕντες, πῶς ἂν ταῦτα 1 διὰ φιλοτιμίαν ἔγραψαν; Τίνος οὖν ἕνεκεν οὐ πάντα ἐπῆλθον; Μάλιστα μὲν διὰ τὸ πλῆθος" ἔπειτα δὲ κἀκεῖνο ἐνενόουν, ὅτι ὁ μὴ πιστεύσα; τοῖς εἰρημένοις, οὐδὲ τοῖς πλείοσι προσέξει" ὁ δὲ ταῦτα δεξάμενος, οὐδὲν δεήσεται ἑτέρου εἰς τὸν τῆς πίδτεως λόγον. Ἐμοὶ δὲ ἐνταῦθα τέως δοκεῖ τὰ μετὰ τὴν ἀνάστασιν λέγειν σημεῖα" διό φησιν᾽ ᾿Ενώκπιον τῶν μαθητῶν αὐτοῦ. Ὥσπερ γὰρ πρὸ τῆς ἀναστάσεως ἔδει γενέ“ σθαι πολλὰ, ἵνα πιστεύσωσιν ὅτι ΥἹός ἐστι Θεοῦ" οὕτω καὶ μετὰ τὴν ἀνάστασιν, ἵνα καταδέξωνται ὅτι ἀνέστη. Διὰ τοῦτο καὶ προσέθηκεν, ᾿Εγώπιον' τῶν μαθητῶν αὐτοῦ, ἐπειδὴ μόνος αὐτοῖς συνεγένετο μετὰ τὴν ἀνάστασιν. Διὸ καὶ ἔλεγεν Ὃ κόσμος οὐκέτι με θεωρεῖ. Εἶτα ἵνα μάθῃς ὅτι τῶν μαθητῶν ἕνεκεν μόνον ἐγίνετο τὰ γινόμενα, ἐπήγαγεν" “να καὶ πιστεύσαντες ζωὴν αἰώνιον ἔχητε ἐν τῷ ὀγόματι αὐτοῦ, κοινῇ πρὸς τὴν φύσιν διαλεγόμενος, καὶ δηλῶν, ὅτι οὐκ ἐκείνῳ τῷ πιστευομένῳ, ἀλλ᾽ ἡμῖν αὐτοῖς τὰ μέγιστα χαριζόμενος. Ἕν τῷ ὀνόματι αὐτοῦ" τουτέστι δι᾽ αὐτοῦ. Αὐτὸς γάρ ἔστιν ἡ ζωή. Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιδεριάδος. Ορᾷς ὅτι οὐ συνεχῶς αὐτοῖς ἐπιχωριάξει, οὐδ᾽ ὥσπερ ἔμπροσθεν; Ἐφάνη γοῦν τῇ ἑσπέρᾳ, καὶ ἀπέπτη" εἶτα μετὰ ὀκτὼ ἡμέρας πάλιν ἅπαξ, καὶ πάλιν ἀπέπτη εἶτα μετὰ ταῦτα ἐπὶ τῆς θαλάσσης, καὶ πάλιν μετὰ πολλοῦ τοῦ φόόου. Τί δέ ἐστι τὸ, ᾿Εφανέρωσεν; Ἔχ τούτου δῆλον, ὅτι οὐκ ἑωρᾶτο, εἰ μὴ συγχατέθδη, διὰ τὸ λοιπὸν ἄφθαρτον εἶναί τὸ σῶμα καὶ ἀκήρατον. Τίνος δὲ ἕνεκεν ἐμνήσθη ποῦ τόπου; Δεικνὺς ὅτι τὸ πλέον ἀφεῖλε τοῦ δέους, ὡς λοιπὸν αὐτοὺς καὶ προκύπτειν τῆς οἰκίας, καὶ πανταχοῦ περιιέναι, Οὐκέτι γὰρ ἐπὶ τῆς οἰκίας συγχεχλεισμένοι ἦσαν, ἀλλ᾽ ἐπὶ τὴν Γαλιλαίαν ἤεσαν, τὸν κίνδυνον ἐχχλένοντες τῶν Ἰουδαίων. Ἔρχεται τοίνυν ὁ Σίμων ἁλιεῦσαι. Ἐπειδὴ γὰρ οὔτε αὐτὸς αὐτοῖς συνεχῶς συνῆν, οὔτε τὸ Πνεῦμα δοθὲν ἦν, οὔτ᾽ ἔτι ἐγκεχειρισμένοι τότε ἐτύγχανον, οὐδὲν ἔχοντες πράττειν, τὴν τέχνην μετἤεσαν. Καὶ ἦσαν Σίμων ὁμοῦ καὶ Θωμᾶς καὶ Ναθαγαὴ.1 ὁ ὑπὸ τοῦ Φιλίππου κιληθεὶς, καὶ οἱ υἱοὶ Ζεδεδαίου, καὶ ἄλλοι δύο. Οὐδὲν οὖν ἔχοντες πράττειν ἐπὶ τὴν ἁλείαν ἤεσαν, καὶ ἐν νυκτὶ τοῦτο αὐτὸ ἐποίουν, διὰ τὸ περιδεεῖς εἶναι. Τοῦτο καὶ ὁ Λουκᾶς φησιν" ἀλλ᾽ οὐκ ἔστι τοῦτο ἐκεῖνο, ἀλλ᾽ ἕτερον. Οἱ δὲ ἄλλοι μαθηταὶ εἴποντο διὰ τὸ συνδεδέσθαι λο:πὸν ἀλλήλοις, καὶ ἅμα βουλόμενοι θεάσασθαι τὴν ἁλείαν καὶ τὴν σχολὴν εὖ θέσθαι“. Κάμνουσι τοίνυν, καὶ ταλαιπωρουμένοις ἐφἔσταται ὁ Ἰησοῦς, καὶ οὐκ εὐθέως ἑαυτὸν δείκνυσιν, ὥστε καὶ εἰς διάλεξιν ἐλθεῖν. Λέγει οὖν αὐτοῖς" Μή τι προσ φάγιον ἔχετε; Τέως ἀνθρωπινώτερον διαλέγεται, ὡς μέλλων τι ὠνεῖσθαι παρ᾽ αὐτῶν. Ὡς δὲ ἀνένευσαν μηδὲν ἔχειν, ἐκέλευσε βαλεῖν εἰς τὰ δεξιά" καὶ βαλόντες ἐπέτυχον τῆς ἄγρας. Ὡς δὲ ἐπέγνωσαν αὐτὸν, πάλιν τὰ ἰδιώματα τῶν οἰκείων ἐπιδείκνυνται τρόπων οἱ μαθηταὶ, Πέτρος καὶ Ἰωάννης. Ὁ μὲν γὰρ θερμότερος, ὁ δὲ ὑψηλότερος ἦν" καὶ ὁ μὲν ὀξύτερος ἦν, ὁ δὲ διορατιχώτερος. Διὰ τοῦτο ὁ μὲν Ἰωάννης πρῶτος ἐπέγνω τὸν Ἰησοῦν, ὁ δὲ Πέτρος πρῶτος ἦλθε πρὸς αὐτόν" καὶ γὰρ οὐ τὰ τυχόντα γενόμενα ἦν σημεῖα. Τίνα δὲ ἦν τὰ γινόμενα; Πρῶτον μὲν, τὸ πολλοὺς συλληφθῆναι τοὺς ἰχθύας" ἔπειτα, τὸ μὴ σχισθῆναι τὸ δίκτυον᾽ εἶτα, τὸ, πρὶν ἐπιδῆναι, εὑρεθῆναι τοὺς ἄνθρακας, καὶ τὸν ἰχθὺν ἐπικείμένον καὶ ἄρτον. Οὐκέτι γὰρ ἐξ ὕλης ὑποκειμένης ἐποίει, ὥσπερ διά τινα οἰκονομίαν ἐποίει πρὸ τοῦ σταυροῦ. Ὡς οὖν ἐπέγνω αὐτὸν, πάντα ἔῤῥιψε, καὶ τοὺς ἰχθὺς καὶ τὰ δίκτυα, καὶ διεζώσατο ὁ Πέτρος. 'Ορᾷς καὶ τὴν αἰδῶ καὶ τὸν πόθον; Καίτοι ἀπὸ διακοσίων πὴχῶν ἦσαν" ἀλλ᾽ οὐδὲ οὕτως ἑχαρτέρησε τῷ πλοίῳ πρὸς αὐτὸν ἐλθεῖν, ἀλλὰ νηχόμενος παρεγένετο. Τί οὖν ὁ Ἰησοῦς; Δεῦτε, φησὶν, ἀριστήσατε. Καὶ οὐδεὶς ἐτόλμα ἐρωτῆσαι αὐτόν. Οὐκέτι γὰρ τὴν αὐτὴν παῤῥησίαν εἷχον, οὐδὲ ὁμοίως ἐθάῤῥουν, οὐδὲ ἤρχοντο πρὸς αὐτὸν διὰ λόγον λοιπὸν, ἀλλὰ μετὰ σιγῆς καὶ δέους πολλοῦ καὶ αἷδοῦς ἐκαθέζοντο ἐροσέχοντες πρὸς αὐτόν. Ἤδεισαν μὲν γὰρ ὅτι ὁ Κύριός ἐστι. Καὶ διὰ τοῦτο οὐκ ἡρώτων, Τίς εἴ; τὴν δὲ μορφὴν ἀλλοιοτέραν ὁρῶντες, καὶ πολλῆς ἐκπλήξεως γέμουσαν, σφόδρα ἧσαν καταπεπληγμένοι, καὶ ἐδούλοντό τι περὶ αὐτῆς ἐρωτᾷν" ἀλλὰ τὸ δέος, καὶ τὸ εἰδέναι αὐτοὺς, ὅτι οὐκ ἕτερός τις ἦν, ἀλλ᾽ αὐτὸς, ἐπεἶχον τὴν ἐρώτησιν, καὶ μόνον ἤσθιον, ἅπερ αὐτοῖς ἐδημιούργησε μετὰ πλείονος ἐξουσίας. Ἐνταῦθα δὲ οὐκέτι ἀναδλέπει εἰς τὸν οὐρανὸν, οὐδὲ τὰ ἀνθρώπινα ἐκεῖνα ποιεῖ, δεικνὺς ὅτι κἀκεῖνα συγχαταθάσεως ἕνεκεν ἐγένετο. Ὅτι δὲ οὐδὲ συνεχῶς ἐπεχωρίαζεν, οὐδὲ ὁμοίως, λέγει, ὅτι Τρίτον τοῦτο ἐφάνη αὐτοῖς, ὅτε ἠγέρθη ἐκ γεχρῶν, Καὶ κελεύει ἐκ τῶν ὀψαρίων ἐνεγκεῖν, δεικνὺς ὅτι τὸ ὁρώμενον οὐκ ἦν φάντασμα. ᾿Αλλ᾽ ἐνταῦθα μὲν οὐ λέγει, ὅτι ἔφαγε μετ᾽ αὐτῶν’ ὁ δὲ Αουχᾶς ἀλλαχοῦ αὐτόν Ἀ φησιν, ὅτι Συγαλιζόμενος αὐτοῖς ἦν. Τὸ δὲ πῶς, οὐκ ἡμέτερον εἰπεῖν " τρόπῳ γάρ τινι παραδοξοτέρῳ ταῦτα ἐγίνετο, οὐκ ὡς τῆς φύσεως δεομένης βμωμάτῶν λοιπὸν, ἀλλὰ συγκαταδάσεως πρὸς ἀπόδειξιν τῆς ἀναστάσεως γινομένης. Υ΄. Τάχα ταῦτα ἀκούοντες διεθερμάνθητε, καὶ τοὺς συνόντας αὑτῷ τότε ἐμαχαρίσατε, καὶ τοὺς μέλλοντας συνἐσεσθαι κατὰ τὴν ἡμέραν τῆς κοινῆς ἀναστάσεως. Οὐκοῦν ἅπαντα πράττωμεν, ὥστε τὸ πρόσωπον ἐκεῖνο τὸ θαυμαστὸν ἰδεῖν. Εἰ γὰρ νῦν ἀκούοντες οὕτως ἐχχαιόμεθα καὶ ἐπιθυμοῦμεν κατ᾽ ἐκείνας γενέσθαι τὰς ἡμέρας, ἃς ἐπὶ τῆς γῆς διέτριόε, καὶ φωνῆς ἀκοῦσαι, καὶ ὄψιν ἰδεῖν, καὶ προσελθεῖν, καὶ ἄψασθαε, καὶ διακονῇσαι " ἐννόησον ἡλίκον αὐτόν ἔστιν ἰδεῖν οὐκέτι ἐν θνητῷ σώματι, οὐδὲ ἀνθρώπινα ποιοῦντα, ἀλλ᾽ ὑπὸ ἀγγέλων δορυφορούμενον, ἐν ἀκηράτῳ καὶ αὐτοὺς ὄντας, καὶ ἐκεῖνον βλέποντας, καὶ τῆς ἄλλης εὐημερίας ἀπολαύοντα: τῆς πάντα νικώσης λόγον. Διὸ δὴ, παρακαλῶ, πάντα πράττῶμεν, ὥστε μὴ τῆς τοσαύτης ἐκπεσεῖν δόξης. Οὐδὲν γὰρ δύσκολον, ἐὰν θέλωμεν, οὐδὲν φορτικὸν, ἐὰν προσἔχωμεν. Εἰ γὰρ ὑπομένομεν, καὶ συμδασιζεύσομεν. ΤΙ οὖν ἐστι, Ὑπομένομεν; Ἐὶ τὰς θλίψεις φέρομεν, εἰ τοὺς διωγμοὺς, εἰ τὴν στενὴν βαδίξομεν ὁδόν. Ἡ γὰρ στενὴ τῇ φύσει μὲν ἔστιν ἐπίμοχθος, τῇ προαιρέσει δὲ τῇ ἡμετέρᾳ κούφη γίνεται, τῇ τῶν μελλόντων ἐλπίδι. Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως, καθ' ὑὕπερ- Θο.λὴν εἰς ὑπερδο.ὴν αἰώνιον βάρος δόξης κατεργάζεται, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Μεταστέσωμεν τοίνυν τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν, καὶ διαπαντὸς ἐκεῖνα φανταζώμεθα, καὶ βλέπωμεν. “Ἂν γὰρ ἐν ἐκείνοις ἀεὶ διατρίδωμεν, οὐ πρὸς τὰ ἡδέα τὰ ἐνταῦθα πεισόμεθά τι, οὐ τὰ λυπηρὰ βαρέως οἴσομεν " ἀλλὰ καὶ τούτων καὶ τῶν ὁμοίων χαταγελασόμεθα, καὶ οὐδὲν ἡμᾶς οὔτε δουλῶσαι, οὔτε ἐπἄραι δυνήσεται, μόνον ἂν τὸν πόθον ἐκεῖ " τείνωμεν, ἂν πρὸς τὴν ἀγάπην ἐχείνην βλέπωμεν. Καὶ τί λέγω, οὐκ ἀλγήσομεν τοῖς παροῦσι δεινοῖς; Οὔτε γὰρ ὁρᾷν δόξομεν αὑτὰ λοιπόν. Τοιοῦτον γάρ ἐστιν ὁ ἔρως. Τοὺς γοῦν μὴ συμπαρόντας ἡμῖν, ἀλλ᾽ ἀπόντας, ποθουμένους δὲ, καθ᾽ ἑκάστην φανταζόμεθα τὴν ἡμέραν. Μεγάλη γὰρ τῆς ἀγάπης ἣ τυραννίς " πάντων ἀφίστησ', καὶ τῷ ποθουμένῳ προσδεσμεῖ τὴν ψυχήν. Ἂν οὕτω τὸν Χριστὸν ἀγαπήσωμεν, πάντα τὰ ἐνταῦθα σκιὰ, πάντα εἰκὼν φανεῖται καὶ ὄναρ. Ἐροῦμεν καὶ ἡμεῖς - Τίς ἡμᾶς χωρίσεε ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Θ.1λίψις ἣ στενοχωρία; Οὐκ εἶπε, χρήματα, ἣ πλοῦτος, ἣ κάλλος (ταῦτα γὰρ σφόδρα εὐτελῆ καὶ καταγέλαστα) " ἀλλὰ τὰ δοκοῦντα εἶναι βαρέα τέθεικε, λιμοὺς, διωγμοὺς, θανάτους. Εἶτα ἐκεῖνος μὲν ὡς οὐδὲν ὄντα καὶ ταῦτα διέπτυσεν " ἡμεῖς δὲ διὰ χρήματα χωριζόμεθα τῆς ζωῆς τῆς ἡμετέρας, καὶ τοῦ φωτὸς ἀποσχιζόμεθα. Καὶ Παῦλος μὲν οὐ θάνατον, οὐδὲ ζωὴν, οὐδὲ ἐνεστῶτα, οὐ μέλλοντα, οὐ κτίσιν ἐτέραν προτιμᾷ τῆς εἰς αὐτὸν ἀγάπης - ἡμεῖς δὲ χρυσίον ὀλίγον ἂν ἴδωμεν, ἐχχαιόμεθα καὶ τοὺς αὐτοῦ πατοῦμεν νόμους. Εἰ δὲ οὐκ ἀνεκτὰ ταῦτα λεγόμενα, πολλῷ μᾶλλον ἐκεῖνα μὴ γινόμενα. Τὸ γὰρ δεινὸν τοῦτό ἐστιν, ὅτι ἀκούοντες μὲν φρίττομεν, πράττοντες δὲ οὐ φρίττομεν, ἀλλὰ καὶ ὄμνυμεν εὐκόλως, καὶ ἐπιορχοῦμεν, καὶ ἁρπάζομεν, καὶ τόκους ἀπαιτοῦμεν ", καὶ σωφροσύνης ἀμελοῦμεν, καὶ εὐχῆς ἀκριθεστάτης ἀφεστήχαμεν, καὶ τὰ πλείονα παραδαίνομεν τῶν ἐπιταγμάτων, καὶ χρημάτων ἕνεκεν τῶν μελῶν τῶν ἡμετέρων οὐδένα ποιούμεθα λόγον. Ὁ γὰρ χρημάτων ἐρῶν, μυρία τὸν πλησίον διαθήσει κακὰ, καὶ ἑαυτὸν μετ᾽ ἐχείνου. Καὶ γὰρ ὀργιεῖται ῥᾳδίως, καὶ λοιδορήσεται, καὶ μωρὸν καλέσει, καὶ ὀμεῖται, καὶ ἐπιορκήσει, καὶ οὐδὲ τοῦ παλαιοῦ τὰ μέτρα διατηρεῖ Ρ νόμου" οὐ γὰρ ἀγαπήσει τὸν πλησίον ὁ τὸ χρυσίον ἀγαπῶν. Καίτοι γε καὶ ἡμεῖς καὶ τοὺς ἐχθροὺς χελενόμεθα διὰ τὴν βασιλείαν φιλεῖν. Εἰ γὰρ τὰ παλαιὰ ἐπιτάγματα πληροῦντες, οὗ δυνησόμεθα ἐπιδῆναι τῆς βασιλείας τῶν οὐρανῶν, ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ἡμῶν πλέον ἐχείνων " οἱ καὶ ἐκεῖνα παραβαίνοντες, τίνος τευξόμεθα ἀπολογίας : Ὁ χρημάτων ἐρῶν, οὐ μόνον ἐχθροὺς οὐκ ἀγαπήσει, ἀλλὰ καὶ φίλοις ὡς ἐχθροῖς χρήσεται.

### English translation (Claude)

From this it is plain that they said what they wrote not for the sake of display, but only for usefulness. For those who left out the greater part, how would they have written these things for display? Why then did they not go through everything? Chiefly because of the number; and then they also considered that one who did not believe what had been said would not attend to more either, while one who accepted these things would need nothing else for the purpose of faith. But it seems to me that here he is speaking for the moment of the signs after the resurrection; that is why he says, “in the presence of his disciples.” For as before the resurrection many things had to happen so that they might believe that he is the Son of God, so too after the resurrection, so that they might accept that he rose. That is why he added, “in the presence of his disciples,” since he was with them alone after the resurrection. That is why he said, “The world will see me no more.” Then, so that you may learn that what was done was done only for the disciples' sake, he added, “that, believing, you may have eternal life in his name,” speaking to human nature in common, and showing that he is granting the greatest gifts not to the one believed in, but to ourselves. “In his name,” that is, through him. For he is the life. “After this he revealed himself to the disciples at the sea of Tiberias.” Do you see that he does not live among them continually, nor as before? He appeared in the evening, at any rate, and was gone; then after eight days once more, and again was gone; then after this at the sea, and again with great fear. And what is “revealed”? From this it is plain that he was not seen unless he condescended, because the body was by now incorruptible and pure. And why did he mention the place? To show that he had removed most of their fear, so that they now even ventured out of the house and went about everywhere. For they were no longer shut up in the house, but were going to Galilee, avoiding the danger from the Jews. Simon then goes fishing. For since he himself was not with them continually, and the Spirit had not been given, nor had they yet been entrusted [with anything], having nothing to do, they followed their trade. And there were together Simon and Thomas and Nathanael, who had been called by Philip, and the sons of Zebedee, and two others. Having nothing to do, then, they went fishing, and they did this at night, because they were very much afraid. Luke too mentions this; but that is not this event, but a different one. And the other disciples followed because they were now bound to one another, and at the same time wishing to see the fishing and to make good use of their leisure. They are toiling, then, and as they labor Jesus stands by them, and does not show himself at once, so as to enter into conversation. He says then to them, “Have you anything to eat?” For the moment he speaks in a more human way, as one about to buy something from them. And when they signed that they had nothing, he told them to cast to the right; and casting, they made the catch. And when they recognized him, the disciples Peter and John again show the peculiarities of their characters. For one was more ardent, the other more lofty; one was quicker, the other more discerning. That is why John was first to recognize Jesus, but Peter first to come to him; for the signs that happened were no ordinary ones. And what were the things that happened? First, that many fish were caught; then, that the net was not torn; then, that before they landed the coals were found, and fish laid on them, and bread. For he no longer made things from material at hand, as he did before the cross for a certain dispensation. When then Peter recognized him, he threw down everything, both the fish and the nets, and girded himself. Do you see both his reverence and his longing? And yet they were two hundred cubits away; but not even so would he wait to come to him in the boat, but came swimming. What then does Jesus say? “Come,” he says, “have breakfast.” “And no one dared to ask him.” For they no longer had the same freedom, nor did they feel the same confidence, nor did they now come to him to talk, but sat in silence and great fear and reverence, attending to him. For they knew that it was the Lord. And so they did not ask, “Who are you?”; but seeing his form changed and full of great awe, they were greatly amazed and wished to ask something about it; but fear, and their knowing that it was no other but he himself, held back the question, and they only ate what he had created for them with greater authority. And here he no longer looks up to heaven, nor does those human things, showing that those too were done for the sake of condescension. And to show that he was not with them continually, nor in the same way, he says, “This was now the third time that he appeared to them after he was raised from the dead.” And he tells them to bring some of the fish, showing that what was seen was not a phantom. But here he does not say that he ate with them; but Luke elsewhere says that he was “eating with them.” How, it is not ours to say; for these things happened in a more wonderful manner, not as though his nature still needed food, but as an act of condescension to prove the resurrection. Perhaps, hearing these things, you have been warmed, and have called blessed those who were with him then, and those who will be with him on the day of the common resurrection. Let us then do everything so as to see that wonderful face. For if now, hearing, we are so kindled and long to have lived in those days when he spent his time on earth, and to have heard his voice and seen his face and come near and touched and served him, consider how great a thing it is to see him no longer in a mortal body, nor doing human things, but escorted by angels, ourselves too being in an incorruptible state, seeing him and enjoying the rest of that bliss that surpasses all words. Therefore, I beg you, let us do everything so as not to fall from such great glory. For nothing is hard if we are willing, nothing burdensome if we attend. “For if we endure, we shall also reign with him.” What then is “if we endure”? If we bear afflictions, if persecutions, if we walk the narrow road. For the narrow road is toilsome by nature, but by our choice it becomes light, through the hope of things to come. “For our light momentary affliction is working for us an eternal weight of glory beyond all measure, while we look not to the things that are seen, but to the things that are not seen.” Let us then transfer our eyes to heaven, and continually picture those things and look at them. For if we always dwell among those things, we shall not be affected by the pleasures here, nor bear griefs heavily, but shall laugh at these things and the like, and nothing will be able either to enslave us or to puff us up, if only we stretch our longing there, if we look to that love. And why do I say that we shall not be pained by present troubles? We shall not even seem to see them any more. Such a thing is love. At any rate we picture every day those who are not with us but absent, if we long for them. For great is the tyranny of love: it draws away from everything, and binds the soul to the beloved. If we love Christ so, everything here will appear a shadow, an image and a dream. We too shall say, “Who shall separate us from the love of Christ? Affliction or distress?” He did not say money or wealth or beauty (for these are very cheap and ridiculous), but set down the things that seem grievous: famines, persecutions, deaths. Then he spat on even these as nothing; but we, for money, are separated from our life and cut off from the light. And Paul prefers neither death nor life, nor things present nor things to come, nor any other creature to his love for him; but we, if we see a little gold, are inflamed, and trample on his laws. And if these things are intolerable to hear, much more are those things intolerable when they are done. For this is the terrible thing, that when we hear, we shudder, but when we do them we do not shudder, but swear easily and perjure ourselves, and seize, and demand interest, and neglect chastity, and have abandoned the most earnest prayer, and transgress most of the commandments, and for money's sake take no account of our own members. For the lover of money will do his neighbor countless evils, and himself with him. For he will easily be angry, and revile, and call his brother a fool, and swear, and perjure himself, and does not even keep the measures of the old law; for he who loves gold will not love his neighbor. And yet we are commanded to love even our enemies for the sake of the kingdom. For if by fulfilling the old commandments we shall not be able to enter the kingdom of heaven, unless our righteousness exceeds theirs, we who transgress even those, what defense shall we find? The lover of money not only will not love his enemies, but will treat even his friends as enemies.

### Scripture references

- John 20:30: allusion, high confidence
- John 20:31: quotation, high confidence
- John 14:19: quotation, high confidence
- John 21:1: quotation, high confidence
- John 21:2: allusion, high confidence
- John 1:45: allusion, medium confidence
- John 21:3: allusion, high confidence
- Luke 5:4: allusion, medium confidence
- John 21:4: allusion, high confidence
- John 21:5: quotation, high confidence
- John 21:6: allusion, high confidence
- John 21:7: allusion, high confidence
- John 21:8: allusion, high confidence
- John 21:9: allusion, high confidence
- John 21:11: allusion, high confidence
- John 21:12: quotation, high confidence
- John 21:13: allusion, high confidence
- John 21:14: quotation, high confidence
- John 21:10: allusion, high confidence
- Acts 1:4: quotation, high confidence
- 2 Tim 2:12: quotation, high confidence
- Matt 7:14: allusion, medium confidence
- 2 Cor 4:17: quotation, high confidence
- 2 Cor 4:18: quotation, high confidence
- Rom 8:35: quotation, high confidence
- Rom 8:38: allusion, high confidence
- Rom 8:39: allusion, high confidence
- Matt 5:22: allusion, medium confidence
- Matt 5:44: allusion, medium confidence
- Matt 5:20: allusion, high confidence

### Translation notes

- Quotations: John 20:30–31; John 14:19; John 21:1–14; 2 Tim 2:12; 2 Cor 4:17–18; Rom 8:35, 38–39; Acts 1:4 (“eating with them”); Matt 5:20. Allusions: John 1:45 (Nathanael called by Philip); Luke 5:4–7 (an earlier catch); John 6:11 and 11:41 (looking up to heaven); Matt 7:14 (the narrow road); Matt 5:22 (calling a brother a fool); Matt 5:44.
- Leaked Migne Latin and apparatus are removed by logged corrections, one of them between “trample on his” and “laws”.

### Citation (SBL)

Chrysostom, Hom. Jo. 87.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/87-2).

## Homily 87.4 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/87-1/#p-87-4
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Love of money estranges a man from kin, friends, God and himself, and makes him money's slave; the pleasure of almsgiving is safe and joyful, unlike the ruinous pleasure spent on prostitutes.

### Greek text

Καὶ τί λέγω φίλους; Καὶ γὰρ αὐτὴν πολλάκις τὴν φύσιν ᾿γνόησαν οἱ χρημάτων ἐρῶντες. Ὃ τοιοῦτος, οὐ συγγένειαν οἶδε, οὐ συνηθείας μέμνηται, οὐκ ἧλικίαν αἰδεῖται, οὐ φίλον ἔχει.τινὰ, ἀλλὰ πρὸς πάντας ἀπεχθῶς διαχείσεται, καὶ πρὸ τῶν ἄλλων πάντων πρὸς ἑαυτόν" οὐ μόνον τῷ ἀπολλύναι τὴν ψυχὴν τὴν ἑαυτοῦ, ἀλλὰ καὶ τῷ μυρίαις ἑαυτὸν κατατείνειν τίσι, καὶ μόχθοις, καὶ λύπαις. Καὶ γὰρ ἀποδημίας, καὶ ἀπεχθείας, καὶ κινδύνους, καὶ ἐπιδουλὰς, καὶ πᾶν ὁτιοῦν ὑποστήσεται, μόνον ἵνα τὴν ῥίζαν τῶν κακῶν ἔχῃ παρ᾽ ἑαυτῷ, καὶ πολὺ ἀριθμῇ χρυσίον. Τί τοίνυν γένοιτ᾽ ἂν τῆς νόσου ταύτης χαλεπώτερον; Καὶ γὰρ καὶ τρυφῆς γκαὶ ἡδονῆς ἁπάσης ἐστέρηται, δι᾽ ἦν πολλὰ ἀμαρτάνουσιν ἄνθρωποι, καὶ δόξης καὶ τιμῆς" Ὁ γὰρ χρημάτων ἐρῶν, καὶ ὑποπτεύει μυρίους, καὶ κατηγόρους ἔχει πολλοὺς, καὶ τοὺς βασκαίνοντας, καὶ τοὺς διαδάλλοντας, καὶ τοὺς ἐπιδουλεύοντας. Οἱ μὲν γὰρ ἀδικούμενοι μισοῦσιν, ἅτε κακῶς παθόντες" οἱ ὃὲ μηδέπω παθόντες, δεἐπιδείχνυνται πόλεμον τὸν αὐτόν" οἱ δὲ μείζους καὶ δυνατώτεροι, δαχνόμενοι καὶ ἀγανακτοῦντες ὑπὲρ τῶν ταπεινοτέρων, ἔτι δὲ καὶ βασκαίνοντες, ὁμοίως εἰσὶν ἐχθροὶ καὶ μισοῦσι. Καὶ τί λέγω τοὺς ἀνθρώπους; Ὅταν γὰρ καὶ τὸν θεὸν ἐχπεπολεμωμένον ἔχῃ τις, τίς αὐτῷ λοιπὸν ἐλπὶς ἔσται; ποία παραμυθία; τίς παραψυχή : Ὃ χρημάτων ἐρῶν, οὐ χρῆσθαι ς αὐτοῖς δ. νήσετα. ποτε, ἀλλὰ δοῦλος ἔσται καὶ φύλαξ, οὗ δεσπότης. Πλείονα γὰρ ἀεὶ ποιεῖν σπουδάζων, οὐδαμοῦ ἀναλίσκειν ἐθελήσει" συγχόψει δὲ ἑαυτὸν, καὶ πάντων πενήτων πενέστερος διακείσεται, ὡς οὐδαμοῦ τῆς ἐπιθυμίας ἱστάμενος. Καίτοι γε χρήματα, οὐκ ἵνα φυλάξωμεν, ἀλλ᾽ ἵνα χρώμεθα, γεγόνασιν εἰ δὲ μέλλοιμεν αὑτὰ χατορύττειν ἑτέροις, τί γένοιτ᾽ ἂν ἡμῶν ἀθλιώτερον, οἵ περιτρέχομὲν τὰ πάντα συλλαδεῖν σπουδάζοντες, ἵνα ἀποχλείοωμεν ἕνδον, καὶ τὴν κοινὴν ἐχχόψωμεν χρῆσιν; "Ἔστι καὶ ἑτέρα νόσος ταύτης οὐκ ἥττων. Οἱ μὲν γὰρ εἰς τὴν γῆν κατορύττουσιν, οἱ δὲ εἰς τὴν γαστέρα, καὶ ἡδονὴν, καὶ μέθην, μετὰ τῆς ἀδικίας καὶ τὴν τῆς ἀσελγείας προστιθέντες ἑαυτοῖς κόλασιν. Καὶ οἱ μὲν παρασίτοις καὶ χόλαξιν, οἱ δὲ κύδοις καὶ πόρναις, οἱ δὲ ἑτέραις τοιαύταις λειτουργοῦσι δαπάναις, μυρίας τέμνοντες ἑαυτοῖς εἰς γέενναν φερούσας ὁδοὺς, τὴν ὀρθὴν καὶ νενομισμένην ἀφέντες, τὴν πρὸς τὸν οὐρανὸν φέρουσαν. Καίτοι οὐκὶ κέρδος μόνον, ἀλλὰ καὶ ἡδονὴν μείζονα τῶν εἰρημένων ἔχει. Ὁ μὲν γὰρ πόρναις διδοὺς, καταγέλαστος ἔσται καὶ αἰσχρὸς, καὶ πολλοὺς ἕξει πολέμους, καὶ βραχεῖαν τὴν ἡδονήν μᾶλλον δὲ οὐδὲ βραχεῖαν " ὅσα γὰρ ἂν δῷ ταῖς ἑταιριζομέναις γυναιξὶν, οὐδεμίαν χάριν αὐτῷ εἴσονται. Πίθος γὰρ τετρημένος ἐστὶν οἶκος ἀλ.λότριος. Καὶ ἄλλως δὲ, ἰταμὸν τὸ γένος ἐκεῖνο, καὶ τῷ ἄδῃ προσεοικέναι αὐτῆς τὸν ἔρωτα παρέδαλεν ὁ Σολομῶν " καὶ τότε ἵσταται μόνον, ὅταν πάντων γυμνωθέντα ἴδῃ τὸν ἐγαστήν" μᾶλλον δὲ οὐδὲ τότε ἴστακαι, ἀλλὰ καὶ ἐπικαλλωπίζεται μειζόνως, καὶ ἐπεμθαίνει κειμένῳ, καὶ πολὺν κατ᾽ αὐτοῦ κινεῖ γέλωτα, καὶ τοσαῦτα αὐτὸν ἐργάζεται κακὰ, ὅσα οὐδὲ ἐπελθεῖν λόγῳ δυνατόν. ᾿Αλλ᾽ οὐκ ἡ ἠδονὴ τῶν σωζομένων τοιαύτη " οὔτε γὰρ ἀντεραστὴν ἔχει τις ἐνταῦθα, ἀλλὰ πάντες καίρουσι, καὶ ἀγάλλονται, οἵ τε εὖ πάσχοντες, οἵ τε ὁρῶντες. Οὐ θυμὸς, οὐκ ἀθυμία, οὐκ αἰσχύνη καὶ ὄνειδος τὴν τοῦ τοιούτου πολιορκεῖ ψυχήν" ἀλλὰ πολλὴ μὲν εὐφροσύνη τοῦ συνειδότος, πολλὴ δὲ ἡ τῶν μελλόντων ἐλπίς" λαμπρὰ δὲ ἡ δόξα καὶ πολλὴ ἡ περιφάνεια, καὶ πλείων πάντων ἡ παρὰ τοῦ Θεοῦ εὔνοια καὶ ἀσφάλεια" καὶ κρημνὸς οὐδὲ εἷς, οὐδὲ ὑποψία, ἀλλὰ λιμὴν ἀκύμανπος, καὶ γαλήνη. Ταῦτα οὖν ἅπαντα ἐννοοῦντες, καὶ ἡδονὴν ἡδονῇ παραδάλλοντες, ἑλώμεθα τὴν βελτίω 4, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

### English translation (Claude)

And why do I say friends? Lovers of money have often disregarded nature itself. Such a man knows no kinship, remembers no intimacy, respects no age, has no friend, but will be hostile toward all, and before all others toward himself; not only by destroying his own soul, but also by straining himself with countless anxieties and toils and griefs. For he will undergo journeys abroad and enmities and dangers and plots and anything whatever, only so that he may keep with him the root of evils and count much gold. What then could be worse than this disease? For he is deprived of all luxury and pleasure, for whose sake men commit many sins, and of glory and honor. For the lover of money suspects countless people and has many accusers: those who envy him, those who slander him, those who plot against him. For those who are wronged hate him because they have suffered ill; those who have not yet suffered show the same hostility [fearing they will]; and the greater and more powerful, stung and indignant on behalf of the humbler, and envious besides, are likewise enemies and hate him. And why do I speak of men? When one has God too at war with him, what hope will he have left? What comfort? What consolation? The lover of money will never be able to use it, but will be its slave and guard, not its master. For always eager to make more, he will never be willing to spend; he will cut himself short and live poorer than all the poor, as one who never stops in his desire. And yet money exists not that we may guard it, but that we may use it. But if we are going to bury it for others, what could be more wretched than we, who run around eager to gather everything, so that we may shut it up inside and cut off its common use? There is another disease no less than this. For some bury it in the earth, others in the belly, and in pleasure and drunkenness, adding to the punishment for injustice that for licentiousness. And some minister to parasites and flatterers, others to dice and prostitutes, others to other such expenses, cutting for themselves countless roads leading to Gehenna, and leaving the straight and appointed one that leads to heaven. And yet this one has not only gain, but also pleasure greater than those mentioned. For the one who gives to prostitutes will be ridiculous and shameful, and will have many quarrels, and a brief pleasure, or rather not even brief; for whatever he gives to the courtesans, they will feel no gratitude to him. For “a strange house is a pierced jar.” And besides, that class is shameless, and Solomon compared its love to Hades; and it stops only when it sees the lover stripped of everything; or rather not even then does it stop, but adorns itself the more, and tramples on him as he lies there, and raises much laughter against him, and works him so many evils that no word can describe them. But the pleasure of those who are being saved is not of this kind. For here no one has a rival in love, but all rejoice and exult, both those who receive kindness and those who see it. No anger, no despondency, no shame and reproach besieges the soul of such a man; but great is the gladness of conscience, great the hope of things to come; splendid the glory and great the renown, and greater than all the goodwill and security from God; and not a single precipice, nor any suspicion, but a harbor without waves, and calm. Considering all these things, then, and comparing pleasure with pleasure, let us choose the better, so that we may also obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

### Scripture references

- 1 Tim 6:10: allusion, high confidence
- Prov 23:27: quotation, high confidence
- Prov 30:16: allusion, medium confidence
- Matt 7:13: allusion, low confidence

### Translation notes

- Quotations: Prov 23:27 (LXX: “a strange house is a pierced jar”). Allusions: 1 Tim 6:10 (the root of evils); Prov 30:16 (LXX; Hades and a woman's love); Matt 7:13–14 (the roads).
- “[fearing they will]” supplies a lost word by sense. A repeated fragment and apparatus after the doxology is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 87.4 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/87-4).

## Homily 88.1 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/88-1/#p-88-1
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ restores Peter with a threefold question of love, entrusts him with the care of his sheep and of the brothers, and foretells his martyrdom as glory to God.

### Greek text

Ὅτε οὖν ἠρίστησαν, έγει ὁ Ιησοῦς τῷ Σίμωνι Πέτρω, « Σίμων ᾿Ιωνᾶ, ἀγαπᾷς μὲ πλέον τούτων; ν Αέγει αὐτῷ" « Ναὶ, Κύριε, σὺ οἷδας ὅτι φιλῶ σε.» Πολλὰ μὲν ἔστι καὶ ἕτερα τὰ δυνάμενα δοῦναι παῤῥησίαν ἡμῖν πρὸς τὸν Θεὸν, καὶ δεῖξαι λαμπροὺς καὶ εὐδοχέμους" 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 τέλο; εἶχεν αὐτοῖς τὰ τῆς ἐδωδῆς, Δέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς" Σίμων Ἰωνᾶ, ἀγαπᾷς μὲ πλέον τούτων; Λέγει αὐτῷ" Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε. Λέγει αὑτῷ" Βόσχε τὰ πρόδατά μου. Καὶ τί δήποτε, τοὺς ἄλλου; παραδραμὼν, τούτῳ περὶ τούτῶν διαλέγεται; Ἔχκχριτος ἣν τῶν ἀποστόλων, καὶ στόμα τῶν μαθητῶν, καὶ κορυφὴ τοῦ χοροῦ" διὰ τοῦτο καὶ Παῦλος ἀνέδη τότε αὑτὸν ἱστορῆσαι παρὰ τοὺς ἄλλους. “Ἅμα δὲ καὶ δεικνὺς αὐτῷ, ὅτι χρὴ θαῤῥεῖν λοιπὸν, ὡς τῆς ἀρνήσεως ἐξεληλαμένης, ἐγχειρίζεται α 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 ἐπεδείχνυσο, καὶ ἐφ᾽ ἧ ἠγαλλιάσω, νῦν δεῖξον, καὶ τὴν ψυχὴν, ἣν ἔλεγες θήσειν ὑπὲρ ἐμοῦ, ταύτην ὑπὲρ τῶν προδάτων ἐπίδος τῶν ἐμῶν. Ἐπεὶ οὖν ἅπαξ ἐρωτηθεὶς Α καὶ δεύτερον, αὑτὸν τὸν τὰ ἀπόῤῥητα τῆς καρδίας εἰδότα μάρτυρα ἐκάλεσε, εἴτα ἢρωτήθη 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 οἷδας πάντα, τουτέστι, τὰ παρόντα καὶ τὰ μέλλοντα, Ὅρᾷς 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, ἡἠλεγχόμην ὕστερον. Τρίτον δὲ ἐρωτᾷ, καὶ τρίτον ἐπιτάττει τὰ αὐτὰ, δεικνὺς ὅσου τιμᾶται τὴν προστασίαν τῶν οἰκείων προδάτων, 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 ἧς γεώτερος. ἐζώνγυες σεαυτὸν, καὶ σε ζώσουσι καὶ οἵσουσιν, ὅπου ἡ 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 ς αὐτῷ τὴν ἐπιθυμίαν. Τί οὖν ἐστι τὸ, “Ὅπου οὐ θέ(λεις; 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 διάδολος 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, 0τ6 ἧς νεώτερος, πάλιν λέγει" “Ὅταν δὲ γηράσῃς; Τοῦτο γὰρ δεικνύντος ἐστὶν οὐκ ὄντα τότε νέον οὐδὲ γὰρ ἦν" ἀλλ᾽ οὐδὲ γεγηραχὼς, 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 γεγηραχὼς ἄχρηστος" ἐν δὲ τοῖς ἐμοῖς, φησὶν, οὐκ οὕτως, ἀλλ᾽ ὅταν ἐπέλθῃ τὸ γῆρας, τότε ἡ, ἀριστεία τέρα, τότε ἡ ἀνδραγαθία περιφανεστέρα, οὐδὲν ἀπὸ τῆς ἡλικίας κωλνομένη. Ταῦτα δὲ ἔλεγεν, οὐ καταπληττόμενος αὐτὸν, ἀλλὰ διεγείρων᾽ ἤδει γὰρ αὐτοῦ τὸν πόθον, καὶ ὅτι τοῦτο πάλαι ὥδινε τὸ χαλόν ὁμοῦ δὲ καὶ τὸν τρόπον δηλοῖ τοῦ θανάτου. Ἐπειδὴ γὰρ ὁ Πέτρος διὰ παντὸς ἐθούλετο εἶναι ἐν τοῖς ὑπὲρ αὐτοῦ κινδύνοις, Θάῤῥει, φησίν: οὕτω γὰρ ἐμπλήσω σου τὴν ἐπιθυμίαν, ὥστε ἅπερ οὐκ ἔπαθες νέος ὧν, ταῦτά σε δεῖ παθεῖν γεγηραχότα. Εἴτα ἐγείρων τὸν ἀκροατὴν ὁ εὐαγγελιστὴς, ἐπήγαγε" Ταῦτα δὲ ἔλεγε, σημαίνων ποίῳ θαγάτῳ δοξάσει τὸν Θεόν. Οὐκ εἶπεν, ᾿Αποθανεῖται" ἀλλὰ, Δοξάσει τὸν Θεὸν, ἵνα μάθῃς, ὅτι τὸ παθεῖν ὑπὲρ τοῦ Χριστοῦ, δόξα τοῦ πάσχοντος καὶ τιμή. Καὶ ταῦτα εἰπὼν, φησὶ, 1έγει" ᾿Ακοιλούθει μοι. Ἐντεῦθεν πάλιν τὸ χηδεμονιχὸν αἰνίττεται, καὶ τὸ σφόδρα Πρὸς αὐτὸν οἱκείως διακεῖσθαι. Εἰ δὲ λέγοι τις, πῶς οὖν ὁ Ἰάχωθος τὸν θρόνο" ἕλαδε τῶν Ἱεροσολύμων; ἐκεῖνο ἂν εἴποιμε, ὅτι τοῦτον οὐ τοῦ θρόνου, ἀλλὰ τῆς οἰκουμένης ἐχειροτόνησε διδάσκαλον. Σεραφεὶς οὖν ὁ Πέτρος βιλέπει τὸν μαθητὴν, ὃν ἡγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ" καὶ «εἸέγδι" Κύριε, οὗτος δὲ τί;

### English translation (Claude)

“When then they had eaten breakfast, Jesus says to Simon Peter, ‘Simon son of Jonah, do you love me more than these?’ He says to him, ‘Yes, Lord, you know that I love you.’” There are many other things too that can give us boldness toward God and show us illustrious and well approved; but what most of all procures us the goodwill from above is care for our neighbors; which is what Christ requires of Peter. For when their meal had come to an end, “Jesus says to Simon Peter, ‘Simon son of Jonah, do you love me more than these?’ He says to him, ‘Yes, Lord, you know that I love you.’ He says to him, ‘Feed my sheep.’” And why does he pass over the others and speak with this one about these things? He was the chosen one among the apostles, and the mouth of the disciples, and the head of the band; that is why Paul too went up at that time to visit him rather than the others. And at the same time, to show him that he must now be confident, since the denial had been wiped away, he entrusts to him the leadership of the brothers. And he does not bring up the denial, nor reproach him with what had happened; but he says: If you love me, preside over the brothers, and the warm love which you showed in everything, and in which you exulted, show it now; and the life which you said you would lay down for me, give it for my sheep. When then, having been asked once and a second time, he called as witness him who knows the secrets of the heart, and then was asked a third time, he was troubled, fearing again what had happened before (for then he had been confident and was afterward proved wrong); that is why he again takes refuge in him. For to say, “You know all things” means: things present and things to come. Do you see how he had become better and more sober, no longer self-willed and contradicting? For this is why he was troubled: perhaps I think that I love, but do not love; just as before, thinking and asserting many things, I was afterward proved wrong. And he asks a third time, and a third time gives the same command, showing how highly he values the leadership of his own sheep, and that this above all is the sign of love for him. And having spoken to him of his love for him, he foretells to him also the martyrdom which he was going to undergo, showing that he had not said what he said from distrust of him, but from great trust. Wishing to show the proof of love for him, and to teach us in what way above all we must love him, he says, “When you were younger, you girded yourself; but [when you are old, you will stretch out your hands,] and others will gird you and carry you where you do not wish.” And yet he wished for this and desired it; and that is why he made it plain to him. For since he said again and again, “I will lay down my life for you,” and, “Even if I must die with you, I will not deny you,” he granted him his desire. What then is “where you do not wish”? He speaks of the feeling of nature, and of the constraint of the flesh, and that the soul is torn from the body unwillingly. So, even if his will was strong, yet even so nature was put to the test. For no one lays aside the body without suffering, God having arranged this, as I said before, for our benefit, so that violent deaths might not be many. For if, with things as they are, the devil has been able to do this and has led countless people to precipices and pits, if the soul had not had so great a desire for the body, many would quickly have rushed to it at any chance despondency. So “where you do not wish” is the word of one showing the natural feeling. And how, having said, “When you were younger,” does he say again, “When you are old”? For this is the word of one showing that he was not then young (for he was not), nor yet old, but a grown man. Why then did he remind him of his former life? To show that his own service is of this kind. For in worldly affairs the young man is useful and the old man useless; but in my affairs, he says, it is not so; but when old age comes, then the prowess is [more splendid], then the manliness more conspicuous, not hindered by age. And he said these things not to dismay him, but to rouse him; for he knew his longing, and that he had long been in labor with this good thing; and at the same time he shows the manner of his death. For since Peter always wished to be in the dangers on his behalf, Take courage, he says: I will so fill your desire that what you did not suffer while young you must suffer when old. Then the evangelist, rousing the hearer, added, “He said this signifying by what death he would glorify God.” He did not say, “he will die,” but “he will glorify God,” so that you may learn that to suffer for Christ is glory and honor to the one who suffers. “And having said this,” it says, “he says, ‘Follow me.’” Here again he hints at his care for him, and at his being very intimately disposed toward him. And if someone should say, How then did James receive the throne of Jerusalem?, I would say this, that he appointed this man teacher not of the throne but of the world. “Peter, turning, sees the disciple whom Jesus loved following, who also reclined at the supper on his breast; and he says, ‘Lord, and what about this man?’”

### Scripture references

- John 21:15: quotation, high confidence
- John 21:16: allusion, high confidence
- John 21:17: quotation, high confidence
- Gal 1:18: allusion, medium confidence
- John 13:37: quotation, high confidence
- Matt 26:35: quotation, high confidence
- John 21:18: quotation, high confidence
- John 21:19: quotation, high confidence
- John 21:20: quotation, high confidence
- John 21:21: quotation, high confidence

### Translation notes

- Quotations: John 21:15–21; John 13:37; Matt 26:35. Allusions: Gal 1:18 (Paul visits Peter); John 21:17 (“you know all things”).
- Chrysostom calls Peter “the chosen one among the apostles, the mouth of the disciples, and the head of the band,” entrusted with “the leadership of the brothers” and appointed “teacher not of the throne but of the world” (contrasted with James's see of Jerusalem). Translated as written.
- Words of John 21:18 lost in the scan are supplied in brackets, as is “[more splendid]”. Leaked apparatus and Migne's Latin are removed by logged corrections, including one inside the quotation of John 21:18–19.

### Citation (SBL)

Chrysostom, Hom. Jo. 88.1 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/88-1).

## Homily 88.2 on John

- URL: https://sophiascriptura.com/fathers/chrysostom-hom-ioannem/88-1/#p-88-2
- Source: PG 59:482
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ checks Peter's curiosity about John; John vouches for his own testimony as written without flattery; Chrysostom closes by urging Scripture reading, mourning for sin, and almsgiving free of greed.

### Greek text

Τίνος ἕνεκεν ἀνέμνησεν ἡμᾶς τῆς ἀναχλίσεως ἐκείνης; Οὐκ ἀπλῶς, οὐδὲ ὡς ἔτυχεν, ἀλλὰ δεικνὺς ὅσην ὁ Πέτρος τὴν παῤῥησίαν ἔσχε μετὰ τὴν ἄρνησιν. Ὃ γὰρ πότε μὴ τολμῶν ἐρωτῆσαι, ἀλλ᾽ ἑτέρῳ ταῦτα ἐπιτρέπῶν, οὗτος καὶ τὴν προστασίαν ἐνεπιστεύθη τῶν ἀδελφῶν. Καὶ οὐ μόνον ἑτέρῳ τὰ καθ᾽ ἑαυτὸν οὐκ ἐπιτρέπει, ἀλλὰ καὶ αὑτὸς ὑπὲρ ἑτέρου προπάγει τῷ διδασκάλῳ πεῦσιν λοιπόν" καὶ Ἰωάννης μὲν σιγᾷ, ἐκεῖνος δὲ διαλέγεται. Δείκνυσι δὲ καὶ ἐνταῦθα τὴν ἀγάπην, ἣν πρὸς αὑτὸν 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 λαδεῖν 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 ἀμοιξὴν, καὶ νομίσας αὐτὸν βούλεσθαι ἐρωτᾷν τὰ κατ᾽ αὐτὸν, εἶτα μὴ θαῤῥεῖν, αὐτὸς ἀνεδέξατο τὴν ἐρώτησιν. Τί οὖν ὁ Χριστός; ᾿Εὰν αὑτὸν θέλω μέγδὶν 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" ᾿Εὰν αὖτὸν θέλω μένειν, τὶ 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 ἣν καὶ προεπήδα, ἐκκόπτων αὐτοῦ πάλιν τὴν θερμότητα, καὶ παιδεύων περαιτέρω μὴ περιεργάζεσθαι, τυῦτό φησιν: Ἐξὴ.10εν οὖν ὁ οὗτος δὶς τοὺς ἀδειϊφρφοὺς, ἤγουν τοὺς μαθητὰς 4, ὅτι ἐκεῖνος οὐκ ἀποθνήσκει. Οὐκ εἶπε δὲ ὁ Ἰησοῦς, ὅτι Οὐκ ἀποθνήσκει, ἀ.1.1᾽, ᾿Εὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; Μὴ γὰρ δὴ νομίσῃς, φησὶν, ἑνὶ «ρόπῳ 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 ἀλλέλοις " ἧ 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 σχύπει καὶ μερίμνα. Σὺ δέ μοι κἀνταῦθα τὸ ἄτυφον ἐννόησον τοῦ εὐαγγελιστοῦ. Εἰπὼν γὰρ τὴν δύξαν τῶν μαθητῶν, διορθοῦται αὑτὴν, ὡς οὐ συνεωραχότων αὑτῶν ὅπερ εἶπεν. Οὐ γὰρ εἶπε, φησὶν, ὁ Ἰησοῦς, ὅτι οὐκ ἀποθανεῖται, ὅτι ᾿Εὰν αὐτὸν θέλω μένειν. Οὗτός ἐστιν. ὁ μαθητῆς, ὁ μαρτυρῶν περὶ τούτων καὶ γράψας ταῦτα " καὶ οἵδαμεν, ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ. Τί δὴποτε, 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 4 κινήσαντος αὐτὸν ἐπὶ τοῦτο καὶ διεγείραντος " διὰ τοῦτο δείκνυσιν αὐτοῦ τὴν ἀγάπην συνεχῶς, αἷνιτπόμενος τὴν αἰτίαν, ἀφ᾽ ἧς ἐπὶ τὸ γράφειν ὥρμησε. Διὰ τοῦτο καὶ συνεχῶς μέμνηται, ἀξιόπιστον ὃ ποιῶν τὸν λόγον, καὶ δηλῶν ὅτι κινηθεὶς ἐκεῖθεν, ἦλθεν ἐπὶ τοῦτο. Καὶ οἶδα, φησὶν, ὅτι ἀληθῇ ἐστιν ἃ λέγει" εἰ δὲ μὴ πιιστεύουσιν 5 οἱ πολλοὶ, ἔξεστιν αὐτοῖς ἀπὸ τούτον πιστεῦσαι. Ποίου; Τοῦ ἑξῆς εἰρημένου " “Ἔστι γὰρ, φησὶ, καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἄτινα ἐὰν γράξηται καθ᾽ ἕν, οὐδὲ αὑτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιδλία. “Ὅθεν δῆλον, ὅτι οὐκ ἂν ἐχαρισάμην. Ὃ γὰρ, τοσούτων ὄντων, οὐδὲ τοσαῦτα εἰπὼν, ὅσα οἱ λοιποὶ, ἀλλὰ τούτων μὲν τὰ πλείονα παραλιπὼν, τὰς δὲ ἐπιδουλὰς τὰς Ἰουδαϊκὰς, τὰς καταλεύσεις, τὸ μῖσος, τὰς ὕδρεις, τὰς λοιδορίας εἰς μέσον προθεὶς, χα. 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, φησιν, ὧν “λέγομεν, καὶ τὸ Πνεῦμα ὃ ἔδωκε τοῖς πειθαρχοῦσιν αὐτῷ. Καὶ πᾶσι δὲ παρῆν, καὶ οὐδὲ σταυρου μένου ἀπελιμπάνετο, καὶ τὴν μητέρα ἐνεχειρίσθη " ἅπερ πάντα σημεῖα τῆ: πρὸς αὐτὸν ἀγάπης, καὶ τοῦ μετὰ ἀκχριδείας 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 εἴπετο. Ὑ΄. Προσέχωμεν τοίνυν ἀχριδῶς τοῖς εἰρημένοις, καὶ ἀπὸ γὰρ τῆς συνεχοῦς ἐντεύξεως ἔστι τι πλέον ἡμῖν. Οὕτω τὸν βίον τὸν ἑαυτῶν ἐκκαθᾶραι δυνησόμεθα, οὕτω τὰ: ἀκάνθας ἐκτεμεῖν. Τοιοῦτον γὰρ ἡ ἁμαρτία καὶ ἡ βϑιωτιχὴ φροντὶς, ἄκαρπον καὶ ὀδυνη ρόν. Καὶ καθάπερ ἡ ἄκανθα, ὅθεν ἂν χατέχηται, χεντεῖ τὸν κατέχοντα οὕτω καὶ τὰ βιωτικὰ, ὅθεν ἂν χατάσχῃς. λυπεῖ τὸν περισφίγγοντα αὐτὰ καὶ θάλποντα. ᾿Αλλ᾽ οὐ τὰ πνευματικὰ τοιαῦτα, ἀλλὰ μαργαρίτῃ τινὶ προσέοικεν " ὅθεν ἂν περιπτρέψῃς, τέρπει τοὺς ὀφθαλμούς. Οἷόν τ: λέγω᾽ Ἐποίησέ τις ἐλεημοτύνην ᾿ οὗ μόνον τῇ ἐλπίδι τοῦ μέλλοντος τρέφεται, ἀλλὰ καὶ τοῖς ἐνταῦθα ἀγαθοῖς γάννυται, θαῤῥῶν πανταχοῦ καὶ μετὰ πολλῆς πάντα ποιῶν τῆς παῤῥησίας. Περιεγένετο πονηρᾶς ξπιθυμίας καὶ πρὸ βασιλείας ἐντεῦθεν ἤδη τὸν χαρπὼὸν ἐπαινούμενος, θαυμαζόμενος πρὸ τῶν ἄλλων πάντων ὑπὸ τοῦ οἰκείου συνειδότος. Καὶ ἕχαστον δὲ τῶν ἀγαθῶν ἔργων τοιοῦτόν ἐστιν, ὥσπερ οὖν τὰ πονηρὰ καὶ πρὸ τῆς γεέννης ἐνταῦθα κολάζει τὸ συνειδός. Κἂν τὰ μέλμηδενὸς κολάζοντος γέγονας ᾿ κἂν τὰ παρόντα, πολλοὺς ἔχεις ἐχθροὺς καὶ μεθ᾽ ὑποψίας ζῇς, καὶ οὐδὲ ἀντιδλέψαι δυνήσῃ τοῖς ἠδικηκόσι λοιπόν᾽ μᾶλλον δὲ καὶ τοῖς μὴ ἠδικηχόσιν. Οὐ γὰρ τοσαύτην ἐπ᾽ αὐτῶν χαρπούμεθα τὴν ἡδονὴν, ὅσην τὴν ἀθυμίαν, τοῦ συνειδότος χατᾶβοῶντος, τῶν ἕξωθεν ἀνθρώπων καταγινωσχόντων, τοῦ Θεοῦ παροξυνομένον, τῆς γεέννης ὠδινούσης ἡμᾶς λαδεῖν, τῶν λογισμῶν οὐκ ἡσυχαζόντων. Βαρὺ γὰρ, βαρὺ καὶ φορτικὸν ἡ ἁμαρτία, καὶ μολίθδου παντὸς χαλεπώτερον. Ὁ γοῦν αἰσθόμενος αὐτῆς, οὐδὲ μικρὸν ἀναδλέψαι δυνήσεται, κἂν σφόδρα ἀναίσθητος ἧ. Οὕτω γοῦν καὶ ὁ ᾿Αχαὰδ, καίτοι σφόδρα ἀσεδῃς ὧν, ἐπειδὴ ταύτης ἤσθετο, κάτω κύπτων ἐράδιζε, συνχον περιεδάλετο, 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 ὁ καὶ τῶν συρίγγων, ἂν μὴ πρότερον στήσῃ τις τὸν χυμὸν τὸν ἐπιῤῥέοντα, καὶ τὸ τραῦμα ἐπιτρίδοντα, ὅσα ἂν ἐπιθήσῃ φάρμακα, τῆς πηγῆς τοῦ κακοῦ μὴ χατασχεθείσης, εἰκῇ πάντα ποιεῖ οὕτω καὶ ἡμεῖς, ἂν μὴ τὴν χεῖρα στήσωμεν τῆς πλεονεξίας καὶ τὴν πονηρὰν ταύτην ἐπιῤῥοὴν ἀναστείλωμεν, κἂν ἐλεημοσύνην δῶμεν, εἰκῇ πάντα ποιοῦμεν. Τὸ γὰρ θεραπευθὲν δι᾽ αὐτῆς, ἐπελθοῦσα ἡ πλεονεξία κατέχλυσε ἴ καὶ ἐλυμήνατο, καὶ χαλεπώτερὸν τοῦ προτέρου εἰργάσατο. Παυσώμεθα τοίνυν ἀρπάζοντες, καὶ οὕτως ἐλεήσωμεν. Εἰ δὲ εἰς κρημνοὺς ἑαυτοὺς φέρωμεν, πῶς δυνησόμεθα ἀναπνεῦσαι; Καὶ γὰρ εἴ τις τὸν μέλλοντα καταπίπτειν ἄνωθεν ἕλχοι ( ὅπερ ἐστὶν ἡ ἐλεημοσύνη), ἕτερο; δὲ κάτωθεν βιάζοιτο, οὐδὲν ἔσται τι πλέον ἀπὸ τῆς τοιαύτης πάλης, ἣ τὸ διασπασθῇναι τὸν ἄνθρωπον. Ἵν᾽ οὖν μὴ τοῦτο πάθωμεν, μηδὲ βαρούσης τῆς πλεονεξίας κάτωθεν, ἡ ἐλεημοσύνη χαταλισωμεν, ἵνα διὰ τῆς ἀπαλλαγῆς τῶν κακῶν, καὶ διὰ τῆς τῶν αἰωνίων ἀγαθῶν ἐργατίας τελειωθέντες, ἐπιτύχωμεν τῶν αἰωνίων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἀγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, αὶ εἰς ποὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

### English translation (Claude)

Why did he remind us of that reclining? Not without purpose nor by chance, but to show how much boldness Peter had after the denial. For he who once did not dare to ask, but left these things to another, was entrusted even with the leadership of the brothers. And not only does he not leave his own affairs to another, but he himself now puts a question to the Teacher on another's behalf; and John is silent, while he speaks. And here too he shows the love he had for him; for Peter loved John very much; and this is plain also from what came afterward, and through the whole Gospel their bond is shown, and in the Acts. Since then he had foretold great things to him, and had entrusted him with the world, and had proclaimed his martyrdom beforehand, and had testified that his love was greater than the others', wishing to take this man too as a partner, he says, “And what about this man? Will he not come by the same road as we?” And as then, unable to ask himself, he put this man forward, so now, returning the favor, and thinking that he wished to ask about his own affairs but did not dare, he himself took up the question. What then does Christ say? “If I want him to remain until I come, what is that to you?” Since he spoke out of great concern, not wishing to be separated from him, Christ, showing that however much he might love him he does not reach his own love for him, says, “If I want him to remain, what is that to you?”, teaching us by this not to be vexed, nor to be curious about anything beyond what seems good to him. For since Peter was always ardent in such questions and leapt ahead, cutting short his ardor again and teaching him not to inquire further, he says this. “So this saying went out among the brothers,” that is, the disciples, “that that disciple does not die. Yet Jesus did not say that he does not die, but, ‘If I want him to remain until I come, what is that to you?’” For do not think, he says, that I manage your affairs in one way. He did this because of their untimely attachment to one another. For since they were about to undertake the charge of the world, they ought no longer to be bound up with one another; for this would have been a great loss to the world. That is why he says to him: You have been entrusted with a work; look to it, accomplish it, contend, strive. For what if I do wish him to remain here? Look to your own affairs and care for them. But consider here too the evangelist's freedom from vanity. For having stated the disciples' opinion, he corrects it, as though they had not understood what he said. “For Jesus did not say,” he says, “that he will not die, but, ‘If I want him to remain.’” “This is the disciple who bears witness about these things and has written these things; and we know that his witness is true.” Why is it that, when none of the others does this, he alone says these things, and does so a second time, bearing witness to himself, which seems to offend the hearers? What then is the cause? It is said that he came to write later, God having moved and roused him to this; that is why he continually shows his love, hinting at the cause from which he set out to write. That is why he mentions it continually, making his account trustworthy, and showing that he came to this moved from there. And I know, he says, that what he says is true; and if the many do not believe, they may believe from this. From what? From what is said next: “For there are also many other things which Jesus did, which if they were written one by one, I suppose that not even the world itself could contain the books that would be written.” From which it is plain that I would not have written to please. For one who, though there were so many things, did not relate even as many as the others, but left out most of them, and set forth the plots of the Jews, the stonings, the hatred, the insults, the revilings, and showed how they called him demon-possessed and a deceiver, plainly would not have written to please. For one who wrote to please ought to have done the opposite, to hide what was shameful and put forward what was splendid. Since then he wrote what he wrote from full assurance, he does not decline to bring forward his own testimony, challenging them to examine and test each of the things that happened. For it is our custom, when we are sure that we speak the truth, never to refuse our own testimony. And if we do this, much more he who wrote by the Spirit; which is what the other apostles too said when preaching: “We are witnesses,” it says, “of what we say, and so is the Spirit, whom he has given to those who obey him.” And he was present at everything, and did not leave even when he was being crucified, and was entrusted with the mother; all of which are signs of his love for him and of his knowing everything exactly. And if he said that so many signs were done, do not wonder; but considering the unspeakable power of the one who did them, accept what is said with faith. For as it is easy for us to speak, so for him, or rather much more easily, he does what he wished. For it was enough only to will, and all things followed. Let us then attend exactly to what has been said; for from continual reading we gain something more. So shall we be able to cleanse our own life, so to cut out the thorns. For such is sin and worldly care, fruitless and painful. And as the thorn, wherever it is held, pricks the one who holds it, so worldly things, wherever you hold them, grieve the one who clasps them and cherishes them. But spiritual things are not of this kind, but are like a pearl: wherever you turn it, it delights the eyes. I mean something like this: someone has given alms; he is nourished not only by the hope of the future, but also delights in the good things here, being confident everywhere and doing everything with great boldness. He has overcome a wicked desire, and [already reaps] the fruit [here], before the kingdom, being praised, being admired before all others by his own conscience. And every good work is of this kind, just as wicked works the conscience punishes here, even before Gehenna. If [after sinning you consider] the future, [you are afraid and tremble,] though no one punishes; whether the present, you have many enemies and live under suspicion, and will no longer be able to look in the face those you have wronged, or rather even those you have not wronged. For we do not reap so much pleasure from these things as despondency, when the conscience cries out against us, men outside condemn us, God is provoked, Gehenna is in labor to receive us, and our thoughts give us no rest. For sin is heavy, heavy and burdensome, and harder than any lead. He who perceives it, at any rate, will not be able to look up even a little, however insensible he may be. So Ahab, very impious though he was, when he perceived it, walked bowed down, put on sackcloth, and let fountains of tears flow. If we do this, and mourn as he did, and strip off our offenses as Zacchaeus did, we too shall obtain some pardon. For as with swellings and fistulas, unless one first stops the humor that flows in and inflames the wound, whatever medicines he applies, as long as the source of the evil is not checked, he does everything in vain, so we too, unless we stop the hand of greed and check this wicked inflow, even if we give alms, do everything in vain. For greed, coming on, has flooded and spoiled what was healed by almsgiving, and made it worse than before. Let us then stop seizing, and so show mercy. But if we carry ourselves to precipices, how shall we be able to breathe again? For if someone were pulling a man who is about to fall from above (which is what almsgiving is), and another were forcing him down from below, nothing more will come of such a struggle than that the man is torn apart. So that we may not suffer this, and so that almsgiving may not [leave us] while greed weighs us down from below, [let us lighten ourselves,] so that, perfected by deliverance from evils and by the working of eternal good things, we may obtain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.

### Scripture references

- John 13:25: allusion, medium confidence
- John 21:21: quotation, high confidence
- John 21:22: quotation, high confidence
- John 21:23: quotation, high confidence
- John 21:24: quotation, high confidence
- John 21:25: quotation, high confidence
- John 8:48: allusion, medium confidence
- Acts 5:32: quotation, high confidence
- John 19:26: allusion, medium confidence
- Matt 13:22: allusion, medium confidence
- Matt 13:46: echo, low confidence
- 1 Kgs 21:27: allusion, high confidence
- Luke 19:8: allusion, high confidence

### Translation notes

- Quotations: John 21:21–25; Acts 5:32. Allusions: John 13:23–25 (the reclining); John 19:26–27; John 8:48, 7:12 (called demon-possessed and a deceiver); Matt 13:7, 22 (thorns); Matt 13:45–46 (the pearl); 1 Kgs 21:27 (Ahab); Luke 19:8 (Zacchaeus).
- Chrysostom reports, as what “is said”, that John wrote last, moved by God. Translated as written.
- Lines are lost or garbled in the scan in the sentence on the conscience after almsgiving (bracketed sense supplied; a gap marked …) and in the last sentence (“may not [leave us]”, “[let us lighten ourselves]”). A block of leaked apparatus and Migne's Latin is removed by a logged correction.

### Citation (SBL)

Chrysostom, Hom. Jo. 88.2 (PG 59:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/88-2).