St. John Chrysostom
John 4:5-6
He comes to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there.
Why is the Evangelist exact about the place? It is, that when you hear the woman say, Jacob our father gave us this well, you may not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called Somor from its owner 1 Kings 16:24: as also Esaias says, and the head of Ephraim is Somoron Isaiah 7:9, Septuagint, but the inhabitants were termed not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up, and took many cities, and set upon Elah, and having slain him, gave the kingdom to Hoshea. 2 Kings 15:29 Against him Shalmaneser came and took other cities, and made them subject and tributary. 2 Kings 17:3 At first he yielded, but afterwards he revolted from the Assyrian rule, and betook himself to the alliance of the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there, because he had such suspicions that they would revolt. 2 Kings 17:4 But he carried them to Babylon and to the Medes, and having brought thence nations from various places, planted them in Samaria, that his dominion for the future might be sure, his own people occupying the place. After this, God, desiring to show that He had not given up the Jews through weakness, but because of the sins of those who were given up, sent lions against the foreigners, who ravaged all their nation. These things were reported to the king, and he sent a priest to deliver to them the laws of God. Still not even so did they desist wholly from their impiety, but only by halves. But as time went on, they in turn abandoned their idols, and worshipped God. And when things were in this state, the Jews having returned, ever after entertained a jealous feeling towards them as strangers and enemies, and called them from the name of the mountain, Samaritans. From this cause also there was no little rivalry between them. The Samaritans did not use all the Scriptures, but received the writings of Moses only, and made but little account of those of the Prophets. Yet they were eager to thrust themselves into the noble Jewish stock, and prided themselves upon Abraham, and called him their forefather, as being of Chaldæa; and Jacob also they called their father, as being his descendant. But the Jews abominated them as well as all (other nations). Wherefore they reproached Christ with this, saying, You are a Samaritan, and hast a devil. John 8:48 And for this reason in the parable of the man that went down from Jerusalem to Jericho, Christ makes the man who showed pity upon him to have been a Samaritan Luke 10:33, one who by them was deemed mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger on this account, (for he was a Samaritan,) and He gave His charge to the disciples in these words, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. Matthew 10:5
3. Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.
To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He uses no beast to carry Him, but walks so much on a stretch, as even to be wearied with His journeying. And this He ever teaches, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridges many even of necessary things. Wherefore He said, Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head. Matthew 8:20 Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, He shall drink of the brook in the way Psalm 110:7: by this showing His frugal way of life. This too the Evangelist shows in this place.
John 4:6-8
Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour. There comes a woman of Samaria to draw water. Jesus says unto her, Give Me to drink. For His disciples had gone away into the city to buy meat.
Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spoke to them concerning the leaven of the Pharisees Matthew 16:6, they thought that it was because they carried no bread; and when he introduces them plucking the ears of grain, and eating Matthew 12:1, and when he says that Jesus came to the fig-tree by reason of hunger Matthew 21:18, it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. Observe them, for instance, in this place neither bringing anything with them, nor because they brought not anything, caring for this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the instant we rise from our beds attend to this before anything else, calling cooks and butlers, and giving our directions with all earnestness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, valuing those things as necessary which we ought to have deemed of less importance. Therefore all things are in confusion. We ought, on the contrary, making much account of all spiritual things, after having accomplished these, then to apply ourselves to the others.
And in this place it is not His laboriousness alone that is shown, but also His freedom from pride; not merely by His being tired, nor by His sitting by the way-side, but by His having been left alone, and His disciples having been separated from Him. And yet it was in His power, if He had willed it, either not to have sent them all away, or when they departed to have had other ministers. But He would not; for so He accustomed His disciples to tread all pride beneath their feet.
And what marvel, says one, if they were moderate in their wishes, since they were fishermen and tentmakers? Yes! Fishermen and tentmakers they were; but they had in a moment mounted even to the height of heaven, and had become more honorable than all earthly kings, being deemed worthy to become the companions of the Lord of the world, and to follow Him whom all beheld with awe. And ye know this too, that those men especially who are of humble origin, whenever they gain distinction, are the more easily lifted up to folly, because they are quite ignorant how to bear their sudden honor. Restraining them therefore in their present humblemindedness, He taught them always to be moderate, and never to require any to wait upon them.
"He therefore, being wearied with His journey, sat thus at the well"
Do you see that His sitting was because of weariness? Because of the heat? Because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says, It was about the sixth hour.
He sat thus. What means thus? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground.
"There comes a woman of Samaria to draw water"
4. Observe how he declares that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. Matthew 10:5 And therefore the Evangelist has put,
"For His disciples had gone away into the city to buy meat"
Bringing in many reasons for His conversation with her. What does the woman? When she heard, Give Me to drink, she very wisely makes the speech of Christ an occasion for a question, and says,
John 4:9
How is it that thou, being a Jew, ask drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans.
And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she does not say, The Samaritans have no dealings with the Jews, but, The Jews do not admit the Samaritans. Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. Not that which goes in, says He, defiles a man, but that which goes out. Matthew 15:11 And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way, yet if any came to Him He did not prevent them. And to the disciples also He said thus, Into any city of the Samaritans enter ye not. He did not say, And when they come to you, reject them; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,
John 4:10
If you knew the gift of God and who it is that says to you, Give Me to drink, you would have asked of 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, as soon as she had learned who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:
John 4:11
Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water?
Already He has raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason does she here call Him, Lord; but assigning to Him high honor. That she spoke these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What says he? How can these things be? and again, How can a man be born when he is old? and again, Can he enter the second time into his mother's womb, and be born? But this woman more reverently: Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water? Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, If you had had that living water, you would not have asked of me, but wouldest rather have provided for yourself. You are but a boaster. But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she says, How is it that thou, being a Jew, ask drink of me? she says not, as though speaking to an alien and an enemy, Far be it from me to give to you, who art a foe and a stranger to our nation. And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride ; but what says she?
John 4:12
Are you greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
Observe how she thrusts herself into the noble stock of the Jews. For what she says is somewhat of this kind: Jacob used this water, and had nothing better to give us. And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, he drank thereof himself, and his children, and his cattle, she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: You can not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in your power to give me, and you can not have another and a better, unless thou dost confess that you are greater than Jacob. Whence then have you that water which you promise that you will give us? The Jews did not converse with Him thus mildly, and yet He spoke to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience says and hears all, and does not so much as think of what the Jews most probably would have asserted, that This fellow is mad, and beside himself: he has tied me to this fount and well, giving me nothing, but using big words; no, she endures and perseveres until she has found what she seeks.
5. If now a woman of Samaria is so earnest to learn something profitable, if she abides by Christ though not as yet knowing Him, what pardon shall we obtain, who both knowing Him, and being not by a well, nor in a desert place, nor at noon-day, nor beneath the scorching sunbeams, but at morning-tide, and beneath a roof like this, enjoying shade and comfort, yet cannot endure to hear anything that is said, but are wearied by it. Not such was that woman; so occupied was she by Jesus' words, that she even called others to hear them. The Jews, on the contrary, not only did not call, but even hindered and impeded those who desired to come to Him, saying, See, have any of the rulers believed on him? But this people, which knows not the Law, are cursed. Let us then imitate this woman of Samaria; let us commune with Christ. For even now He stands in the midst of us, speaking to us by the Prophets and Disciples; let us hear and obey. How long shall we live uselessly and in vain? Because, not to do what is well-pleasing to God is to live uselessly, or rather not merely uselessly, but to our own hurt; for when we have spent the time which has been given us on no good purpose, we shall depart this life to suffer severest punishment for our unseasonable extravagance. For it can never be that a man who has received money to trade with, and then has eaten it up, shall have it required at his hands by the man who entrusted it to him; and that one who has spent such a life as ours to no purpose shall escape punishment. It was not for this that God brought us into this present life, and breathed into us a soul, that we should make use of the present time only, but that we should do all our business with a regard to the life which is to come. Things irrational only are useful for the present life; but we have an immortal soul, that we may use every means to prepare ourselves for that other life. For if one enquire the use of horses and asses and oxen, and other such-like animals, we shall tell him that it is nothing else but only to minister to the present life; but this cannot be said of us; our best condition is that which follows on our departure hence; and we must do all that we may shine there, that we may join the choir of Angels, and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body shall be immortal too, that we may enjoy the never-ending blessings. But if, when heavenly things are proffered you, you remain nailed to earth, consider what an insult is offered to your Benefactor, when He holds forth to you things above, and thou, making no great account of them choosest earth instead. And therefore, as despised by you, He has threatened you with hell; that you may learn hence of what great blessings you deprive yourself. God grant that none make trial of that punishment, but that having been well-pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.
Homily 32 John 4:13-22
John 4:13-14
Jesus answered and said unto her, Whosoever drinks of this water shall thirst again: but whosoever drinks of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting Life.
1. Scripture calls the grace of the Spirit sometimes Fire, sometimes Water, showing that these names are not descriptive of its essence, but of its operation; for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, He shall baptize you with the Holy Ghost, and with Fire Matthew 3:11: the other, Christ, Out of his belly shall flow rivers of living water. John 7:38 But this, says John, spoke He of the Spirit, which they should receive. So also conversing with the woman, He calls the Spirit water; for, Whosoever shall drink of the water which I shall give him, shall never thirst. So also He calls the Spirit by the name of fire, alluding to the rousing and warming property of grace, and its power of destroying transgressions; but by that of water, to declare the cleansing wrought by it, and the great refreshment which it affords to those minds which receive it. And with good reason; for it makes the willing soul like some garden thick with all manner of trees fruitful and ever-flourishing, allowing it neither to feel despondency nor the plots of Satan, and quenches all the fiery darts of the wicked one.
And observe, I pray you, the wisdom of Christ, how gently He leads on the woman; for He did not say at first, If you knew who it is that says to you, Give Me to drink, but when He had given her an occasion of calling Him a Jew, and brought her beneath the charge of having done so, repelling the accusation He says, If you knew who it is that says to you, Give Me to drink, you would have asked of Him; and having compelled her by His great promises to make mention of the Patriarch, He thus allows the woman to look through, and then when she objects, Are you greater than our father Jacob? He says not, Yea, I am greater, (for He would have seemed but to boast, since the proof did not as yet appear,) but by what He says He effects this. For He said not simply, I will give you water, but having first set that given by Jacob aside, He exalts that given by Himself, desiring to show from the nature of the things given, how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. If, says He, you admire Jacob because he gave you this water, what will you say if I give you Water far better than this? You have yourself been first to confess that I am greater than Jacob, by arguing against Me, and asking, 'Are you greater than Jacob, that you promise to give me better water?' If you receive that Water, certainly you will confess that I am greater. Do you see the upright judgment of the woman, giving her decision from facts, both as to the Patriarch, and as to Christ? The Jews acted not thus; when they even saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman, she draws her opinion whence Christ would have her, from the demonstration afforded by His works. For by these He justifies Himself, saying, If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works. c. x. 37, 38 And thus the woman is brought over to the faith.
Wherefore also He, having heard, Are you greater than our father Jacob, leaves Jacob, and speaks concerning the water, saying, Whosoever shall drink of this water, shall thirst again; and He makes His comparison, not by depreciating one, but by showing the excellence of the other; for He says not, that this water is naught, nor that it is inferior and contemptible, but what even nature testifies that He says: Whosoever shall drink of this water shall thirst again; but whosoever shall drink of the Water which I shall give him, shall never thirst. The woman before this had heard of living Water John 4:10, but had not known its meaning. Since because that water is called living which is perennial and bubbles up unceasingly from uninterrupted springs, she thought that this was the water meant. Wherefore He points out this more clearly by speaking thus, and establishing by a comparison the superiority (of the water which He would give). What then says He? Whosoever shall drink of the Water that I shall give him, shall never thirst. This and what was said next especially showed the superiority, for material water possesses none of these qualities. And what is it that follows? It shall be in him a well of water springing up into everlasting life. For as one that has a well within him could never be seized by thirst, so neither can he that has this Water.
The woman straightway believed, showing herself much wiser than Nicodemus, and not only wiser, but more manly. For he when he heard ten thousand such things neither invited any others to this hearing, nor himself spoke forth openly; but she exhibited the actions of an Apostle, preaching the Gospel to all, and calling them to Jesus, and drawing a whole city forth to Him. Nicodemus when he had heard said, How can these things be? And when Christ set before him a clear illustration, that of the wind, he did not even so receive the Word. But the woman not so; at first she doubted, but afterwards receiving the Word not by any regular demonstration, but in the form of an assertion, she straightway hastened to embrace it. For when Christ said, It shall be in him a well of water springing up into everlasting Life, immediately the woman says,
John 4:15
Give me this water, that I thirst not, neither come hither to draw.
Do you see how little by little she is led up to the highest doctrines? First she thought Him some Jew who was transgressing the Law; then when He had repelled that accusation, (for it was necessary that the person who was to teach her such things should not be suspected,) having heard of living water, she supposed that this was spoken of material water; afterwards, having learned that the words were spiritual, she believed that the water could remove the necessity caused by thirst, but knew not yet what this could be; she still doubted, deeming it indeed to be above material things, but not being exactly informed. But here having gained a clearer insight, but not yet fully perceiving the whole, (for she says, Give me this water, that I thirst not, neither come hither to draw,) she for the time preferrs Him to Jacob. For (says she) I need not this well if I receive from you that water. Do you see how she sets Him before the Patriarch? This is the act of a fairly-judging soul. She had shown how great an opinion she had of Jacob, she saw One better than he, and was not held back by her prepossession. Thus this woman was neither of an easy temper, (she did not carelessly receive what was said, how can she have done so when she enquired with so great exactness? ) nor yet disobedient, nor disputatious, and this she showed by her petition. Yet to the Jews once He said, Whosoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst John 6:35; but they not only did not believe, but were offended at Him. The woman had no such feeling, she remains and petitions. To the Jews He said, He that believes in Me shall never thirst; not so to the woman, but more grossly, He that drinks of this Water shall never thirst. For the promise referred to spiritual and unseen things. Wherefore having raised her mind by His promises, He still lingers among expressions relating to sense, because she could not as yet comprehend the exact expression of spiritual things. Since had He said, If you believe in Me you shall not thirst, she would not have understood His saying, not knowing who it could be that spoke to her, nor concerning what kind of thirst He spoke. Wherefore then did He not this in the case of the Jews? Because they had seen many signs, while she had seen no sign, but heard these words first. For which reason He afterwards reveals His power by prophecy, and does not directly introduce His reproof, but what says He?
John 4:16-19
Go, call your husband, and come there. The woman answered and said I have no husband. Jesus says unto her, You have well said, I have no husband: for you have had five husbands, and he whom thou now hast is not your husband: in that you said truly. The woman says unto Him, Sir, I perceive that You are a Prophet.
2. O how great the wisdom of the woman! How meekly does she receive the reproof! How should she not, says some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knows them but he who has them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, Why do you seek to kill me? John 7:19, they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, You have a demon, who seeks to kill you? While she not only does not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular. Besides they thought they should be gaining a great object if they could slay Christ, but that which the woman had done was allowed by all to be wicked; yet was she not indignant, but was astonished and wondered. And Christ did this very same thing in the case of Nathanael. He did not at first introduce the prophecy, nor say, I saw you under the fig-tree, but when Nathanael said, Whence do you know me? then He introduced this. For He desired to take the beginnings of His signs and prophecies from the very persons who came near to Him, so that they might be more attached by what was done, and He might escape the suspicion of vainglory. Now this He does here also; for to have charged her first of all that, You have no husband, would have seemed burdensome and superfluous, but to take the reason (for speaking) from herself, and then to set right all these points, was very consistent, and softened the disposition of the hearer.
And what kind of connection, says some one, is there in the saying, 'Go, call your husband'? The discourse was concerning a gift and grace surpassing mortal nature: the woman was urgent in seeking to receive it. Christ says, Call your husband, showing that he also must share in these things; but she, eager to receive (the gift), and concealing the shamefulness of the circumstances, and supposing that she was conversing with a man, said, I have no husband. Christ having heard this, now seasonably introduces His reproof, mentioning accurately both points; for He enumerated all her former husbands, and reproved her for him whom she now would hide. What then did the woman? She was not annoyed, nor did she leave Him and fly, nor deem the thing an insult, but rather admired Him, and persevered the more. I perceive, says she, that You are a Prophet. Observe her prudence; she did not straightway run to Him, but still considers Him, and marvels at Him. For, I perceive, means, Thou appearest to me to be a Prophet. Then when she suspected this, she asks Him nothing concerning this life, not concerning bodily health, or possessions, or wealth, but at once concerning doctrines. For what says she?
John 4:20
Our fathers worshipped in this mountain, (meaning Abraham and his family, for there they say that he led up his son,) and how say ye that in Jerusalem is the place where men ought to worship?
3. Do you see how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then does Christ? He does not resolve the question, (for to answer simply to men's words was not His care, for it was needless, ) but leads the woman on to the greater height, and does not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.
Let us now after this be ashamed, and blush. A woman who had had five husbands, and who was of Samaria, was so eager concerning doctrines, that neither the time of day, nor her having come for another purpose, nor anything else, led her away from enquiring on such matters; but we not only do not enquire concerning doctrines, but towards them all our dispositions are careless and indifferent. Therefore everything is neglected. For which of you when in his house takes some Christian book in hand and goes over its contents, and searches the Scriptures? None can say that he does so, but with most we shall find draughts and dice, but books nowhere, except among a few. And even these few have the same dispositions as the many; for they tie up their books, and keep them always put away in cases, and all their care is for the fineness of the parchments, and the beauty of the letters, not for reading them. For they have not bought them to obtain advantage and benefit from them, but take pains about such matters to show their wealth and pride. Such is the excess of vainglory. I do not hear any one glory that he knows the contents, but that he has a book written in letters of gold. And what gain, tell me, is this? The Scriptures were not given us for this only, that we might have them in books, but that we might engrave them on our hearts. For this kind of possession, the keeping the commandments merely in letter, belongs to Jewish ambition; but to us the Law was not so given at all, but in the fleshy tables of our hearts. And this I say, not to prevent you from procuring Bibles, on the contrary, I exhort and earnestly pray that you do this, but I desire that from those books you convey the letters and sense into your understanding, that so it may be purified when it receives the meaning of the writing. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit, or any sinful nature, ever touch or enter a soul which bears about with it such sentiments as it contains. Sanctify then your soul, sanctify your body, by having these ever in your heart, and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms, let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what it is that is read, we shall hear it with much readiness. I am always saying this, and will not cease to say it. Is it not strange that those who sit by the market can tell the names, and families, and cities of charioteers, and dancers, and the kinds of power possessed by each, and can give exact account of the good or bad qualities of the very horses, but that those who come hither should know nothing of what is done here, but should be ignorant of the number even of the sacred Books? If you pursue those worldly things for pleasure, I will show you that here is greater pleasure. Which is sweeter, tell me, which more marvelous, to see a man wrestling with a man, or a man buffering with a devil, a body closing with an incorporeal power, and him who is of your race victorious? These wrestlings let us look on, these, which also it is seemly and profitable to imitate, and which imitating, we may be crowned; but not those in which emulation brings shame to him who imitates them. If you behold the one kind of contest, you behold it with devils; the other, with Angels and Archangels, and the Lord of Archangels. Say now, if you were allowed to sit with governors and kings, and to see and enjoy the spectacle, would you not deem it to be a very great honor? And here when you are a spectator in company with the King of Angels, when you see the devil grasped by the middle of the back, striving much to have the better, but powerless, do you not run and pursue after such a sight as this? And how can this be? says some one. If you keep the Bible in your hands; for in it you shall see the lists, and the long races, and his grasps, and the skill of the righteous one. For by beholding these things you shall learn also how to wrestle so yourself, and shall escape clear of devils; the performances of the heathen are assemblies of devils, not theaters of men. Wherefore I exhort you to abstain from these Satanic assemblies; for if it is not lawful to enter into an idol's house, much less to Satan's festival. I shall not cease to say these things and weary you, until I see some change; for to say these things, as says Paul, to me indeed is not grievous, but for you it is safe. Philippians 3:1 Be not then offended at my exhortation. If any one ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. God grant that you be not always liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle, and the glory which is to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.
Homily 33 John 4:23-27
John 4:21-22
Jesus says unto her, Woman, believe Me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father. You worship ye know not what; we know what we worship, for salvation is of the Jews.
1. Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learned anything, suffer shipwreck; as also Paul says, Who concerning faith have made shipwreck. 1 Timothy 1:19 That this be not our case, let us hold fast the sacred anchor by which Christ brings over the Samaritan woman now. For when she had said, How say ye that Jerusalem is the place in which men ought to worship? Christ replied, Believe Me, woman, that the hour comes, when you shall neither in Jerusalem, nor yet in this mountain, worship the Father. An exceedingly great doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting to speak on the matter, and to show why the Fathers worshipped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduces the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, About the 'place' of worship you have no need henceforth to dispute, but in the 'manner' the Jews have an advantage over you Samaritans, for 'ye,' He says, 'worship ye know not what; we know what we worship.'
How then did the Samaritans know not what they worshipped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that the God of this place is angry with us devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He says, You worship ye know not what; we know what we worship. Do not wonder that He numbers Himself among Jews, for He speaks to the woman's opinion of Him as though He were a Jewish Prophet, and therefore He puts, we worship. For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshipped to the Lord of the creature. But for a time He speaks as a Jew; and the expression we in this place means we Jews. Having then exalted what was Jewish, He next makes Himself credible, and persuades the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He does not exalt what belongs to them by reason of relationship to those of His own tribe. For it is clear, that one who had made these declarations concerning the place on which the Jews most prided themselves, and thought that they were superior to all, and who had taken away their high claims, would not after this speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings, say ing, Woman, believe Me, and what follows, then He adds, for salvation is of the Jews. What He says is of this kind: neither, that blessings to the world came from them, (for to know God and condemn idols had its beginning from them, and with you the very act of worship, although ye do it not rightly, yet received its origin from them,) or else, He speaks of His own Coming. Or rather, one would not be wrong in calling both these things salvation which He said was of the Jews; which Paul implied when he said, Of whom is Christ according to the flesh, who is God over all. Romans 9:5 Do you see how He commends the old Covenant, and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the groundwork of all good things to come from the Jews?
John 4:23
But the hour comes, and now is, when the true worshipers shall worship the Father.
We, O woman, He says, excel you in the manner of our worship, but even this shall henceforth have an end. Not the places only, but even the manner of serving God shall be changed. And this change is at your very doors. 'For the hour comes, and now is.'
2. For since what the Prophets said they said long before the event, to show that here it is not so, He says, And now is. Think not, He says, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, when the true worshipers shall worship the Father in spirit and in truth. In saying true, He excludes Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaks of the Church, that she is the true worship, and such as is meet for God.
For the Father seeks such to worship Him.
If then He in times past sought such as these, He allowed to those others their way of worship, not willingly, but from condescension, and for this reason, that He might bring them in also. Who then are the true worshipers? Those who confine not their service by place, and who serve God in spirit; as Paul says, Whom I serve in my spirit in the Gospel of His Son: and again, I beseech you that you present your bodies a living sacrifice, acceptable unto God, your reasonable service. Romans 1:9 and 12:1
John 4:24
God is a Spirit
But when He says this, He declares nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He says, they that worship Him, must worship Him in spirit and in truth. For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a holocaust, this is to offer a living sacrifice. You must worship in truth ; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is truth. For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires. The woman was made dizzy by His discourse, and fainted in at the sublimity of what He said, and, in her trouble, hear what she says:
John 4:25-26
I know that Messias comes, which is called Christ: when He has come, He will tell us all things. Jesus says unto her, I am that speak unto you.
And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? From the writings of Moses themselves. For even in the beginning He revealed the Son. Let Us make man in Our Image, after Our Likeness Genesis 1:26, was said to the Son. It was He who talked with Abraham in the tent. Genesis 18 And Jacob prophesying concerning Him said, A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations. Genesis 18 And Moses himself says, The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you hearken. Deuteronomy 18:15 And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.
And why, pray, says one, did not Christ lead on the woman by these means? Why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why? Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He does not speak to her from them, but draws her on by the water and by prophecy, and brings her to make mention of Christ and then reveals Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, How long dost Thou make us to doubt? Tell us if You are the Christ John 10:24, to them He gave no clear answer, but to this woman He said plainly, that He is . For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted others also, and in every circumstance we may observe the carefulness and faith of the woman.
John 4:27
And upon this came His disciples, (very seasonably did they come when the teaching was finished,) and marveled that He talked with the woman, yet no man said, What seekest Thou? Or, Why talkest Thou with her?
3. At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, Who is the greatest in the Kingdom of Heaven? Matthew 18:1, when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them. And indeed John did that a long time after towards the very end, when He enjoyed greater confidence, and was bold in the love of Christ; for he it was, he says, whom Jesus loved. What could equal such blessedness?
But, beloved, let us not stop at this, the calling the Apostle blessed, but let us do all things that we also may be of the blessed, let us imitate the Evangelist, and see what it was that caused such great love. What then was it? He left his father, his ship, and his net, and followed Jesus. Yet this he did in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special thing which caused this great love? Shall we discover it? He says nothing of this kind about himself, but only that he was beloved; as to the righteous acts for which he was beloved he has modestly been silent. That Jesus loved him with a special love was clear to every one; yet John does not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas, except only when he desired to show kindness and compliance to his fellow Apostle; for when the chief of the Apostles by beckoning constrained him, then he asked. For these two had great love each for the other. Thus, for instance, they are seen going up together into the Temple and speaking in common to the people. Yet Peter in many places is moved, and speaks more warmly than John. And at the end he hears Christ say, Peter, do you love Me more than these? John 21:15 Now it is clear that he who loved more than these was also beloved. But this in his case was shown by loving Jesus, in the case of the other by being beloved by Jesus.
What then was it which caused this special love? To my thinking, it was that the man displayed great gentleness and meekness, for which reason he does not appear in many places speaking openly. And how great a thing this is, is plain also from the case of Moses. It was this which made him such and so great as he was. There is nothing equal to lowliness of mind. For which cause Jesus with this began the Beatitudes, and when about to lay as it were the foundation and base of a mighty building, He placed first lowliness of mind. Without this a man cannot possibly be saved; though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable, if humility be not there; while if it be, all these things are amiable and lovely, and are done with safety. Let us then be modest, beloved, let us be modest; success is easy, if we be sober-minded. For after all what is it, O man, that excites you to pride? Do you see not the poverty of your nature? The unsteadiness of your will? Consider your end, consider the multitude of your sins. But perhaps because you do many righteous deeds you are proud. By that very pride you shall undo them all. Wherefore it behooves not so much him that has sinned as him that does righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, except he be very sober, soon caught up as by a blast of wind is lifted on high, and made to vanish like the Pharisee. Do you give to the poor? What you give is not yours, but your Master's, common to you and your fellow-servants. For which cause you ought especially to be humbled, in the calamities of those who are your kindred foreseeing your own, and taking knowledge of your own nature in their cases. We ourselves perhaps are sprung from such ancestors; and if wealth has shifted to you, it is probable that it will leave you again. And after all, what is wealth? A vain shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then are you high-minded over grass? Does not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Does this puff you up, that you have such as these to share in your possession? Or do you desire honor? Towards gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory, and attended with hatred, but these others are from the free will and real feeling of the honorers; and therefore those who pay them can never give them. Now if men show such reverence for the merciful, and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endures forever, and never deserts us, that, becoming great here and glorious there, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.
Homily 34 John 4:28-39
John 4:28-29
The woman then left her water pot, and went her way into the city, and says to the men, Come, see a Man which told me all things that ever I did; is not this the Christ?
1. We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time says, Except a man take up his cross and follow Me, he is not worthy of Me Matthew 10:38; at another, I have come to send fire upon the earth, and what will I if it be already kindled? Luke 12:49; by both these desiring to represent to us a disciple full of heat and fire, and prepared for every danger. Such an one was this woman. For so kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. Come, she says, see a Man which told me all things that ever I did.
Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also. They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.
Observe too how prudently she speaks; she said not, Come and see the Christ, but with the same condescension by which Christ had netted her she draws the men to Him; Come, she says, see a Man who told me all that ever I did. She was not ashamed to say that He told me all that ever I did. Yet she might have spoken otherwise, Come, see one that prophesies; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupies it.
Is not this the Christ? Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, Come, believe, but, Come, see; a gentler expression than the other, and one which more attracted them. Do you see the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.
John 4:31
In the mean time His disciples asked Him, saying, Master, eat. . .
Asked, here is besought, in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher? What then says Christ?
John 4:32-33
I have meat to eat that you know not of. Therefore, said the disciples one to another, Hath any man brought Him anything to eat?
Why now do you wonder that the woman when she heard of water, still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? Though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then says Christ?
John 4:34
My meat is to do the will of Him that sent Me, and to finish His work.
He here calls the salvation of men meat, showing what an earnest desire He has of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He reveals not all off-hand, but first throwes the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, My meat is to do the will of My Father? (though not even this would have been clear, yet clearer than the other.) But what says He? I have meat to eat that you know not of; for He desires, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words. But what is the will of the Father? He next speaks of this, and explains.
John 4:35
Say ye not, that there are yet four months, and then comes harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest.
2. Behold, He again by familiar words leads them up to the consideration of greater matters; for when He spoke of meat, He signified nothing else than the salvation of the men who should come to Him; and again, the field and the harvest signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the eyes of which He speaks are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calls, fields already white. For as the ears of grain, when they have become white, and are ready for reaping, so these, He says, are prepared and fitted for salvation.
And wherefore instead of calling them fields and harvest, did He not plainly say, that the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit? What mean these figures used by Him? For this He does not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? For the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience. Which one may here see most wisely effected by the parable.
John 4:36
And he that reaps receives wages, and gathers fruit unto life eternal.
For the fruit of an earthly harvest profits not to life eternal, but to this which is for a time; but the spiritual fruit to that which has neither age nor death. Do you see that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divides things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that he who drinks it shall never thirst, so He does here also when He says, that this fruit is gathered unto eternal life.
That both he that sows and he that reaps may rejoice together.
Who is he that sows? Who he that reaps? The Prophets are they that sowed but they reaped not, but the Apostles. Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility. By these arguments He here desires to prove, that the wish of the Prophets is, that all men should come to Me. This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He shows moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effects at once by this parable. He makes mention also of a proverbial expression generally circulated.
John 4:37
Herein is that saying true, One sows and another reaps.
These words the many used whenever one party had supplied toil and another had reaped the fruits; and He says, that the proverb is in this instance especially true, for the Prophets labored, and you reap the fruits of their labors. He said not the rewards, (for neither did their great labor go unrewarded,) but the fruits. This also Daniel did, for he too makes mention of a proverb, Wickedness proceeds from the wicked; and David in his lamenting makes mention of a similar proverb. Therefore He said beforehand, that both he that sows and he that reaps may rejoice together. For since He was about to declare, that one has sowed and another reaps, lest any one should deem that the Prophets were deprived of their reward, He asserts something strange and paradoxical, such as never chances in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not rejoice together, but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.
John 4:38
I sent you to reap that whereon ye bestowed no labors; other men labored, and you are entered into their labors.
By this He the more encourages them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He shows them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore utters He these sayings? It is that when He sends them to preach they may not be confounded, as though sent on a difficult task. For that of the Prophets, He says, was the more difficult, and the fact witnesses to My word, that you have come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud. While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, Lift up your eyes, and look on the fields, that they are white. Thus He spoke, and the fact was clear, and the words seen (true) by the event. For says St. John,
John 4:39
Many of the Samaritans of that city believed on Him for the saying of the woman which testified, He told me all that ever I did.
They perceived that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life.
3. Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholds what is done, and who hereafter punishes those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them. Therefore in the very thing which we fear, in this do we incur punishment. For he who now regards only the reproach of men, but when God sees is not ashamed to do anything unseemly, and who will not repent and be converted, in that day will be made an example, not only before one or two, but in the sight of the whole world. For that a vast assembly is seated there to behold righteous actions as well as those which are not such, let the parable of the sheep and the goats teach you, as also the blessed Paul when He says, For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad 2 Corinthians 5:10, and again, Who will bring to light the hidden things of darkness. 1 Corinthians 4:5 Have you done or imagined any evil thing, and do you hide it from man? Yet from God you hide it not. But for this thou cares nothing; the eyes of men, these are your fear. Think then that you will not be able to escape the sight even of men in that day ; for all things as in a picture shall then be set before our very eyes, so that each shall be self-condemned. This is clear even from the instance of Dives, for the poor man whom he had neglected, Lazarus I mean, he saw standing before his eyes, and the finger which he had often loathed, he intreats may become a comfort to him then. I exhort you therefore, that although no one see what we do, yet that each of us enter into his own conscience, and set reason for his judge, and bring forward his transgressions, and if he desire them not to be exposed to public view then in that fearful day, let him now heal his wounds, let him apply to them the medicines of repentance. For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For if you forgive, He says, your sins are forgiven unto you. Matthew 6:14, not verbally quoted For as sins buried in Baptism appear no more, so these also shall disappear, if we be willing to repent. And repentance is the not doing the same again; for he that again puts his hand to the same, is like the dog that returns to his own vomit, and like him in the proverb who cards wool into the fire, and draws water into a cask full of holes. It behooves therefore to depart both in action and in thought from what we have dared to do, and having departed, to apply to the wounds the remedies which are the contraries of our sins. For instance: have you been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Have you been a fornicator? Abstain from fornication, and apply chastity to the wound. Have you spoken ill of your brother, and injured him? Cease finding fault, and apply kindness. Let us thus act with respect to each point in which we have offended, and let us not carelessly pass by our sins, for there awaits us hereafter, there awaits us a season of account. Wherefore also Paul said, The Lord is at hand: be careful for nothing. Philippians 4:5-6 But we perhaps must add the contrary of this, The Lord is at hand, be careful. For they might well hear, Be careful for nothing, living as they did in affliction, and labors, and trials; but they who live by rapine, or in luxury, and who shall give a grievous reckoning, would in reason hear not this, but that other, The Lord is at hand, be careful. Since no long time now remains until the consummation, but the world is hastening to its end; this the wars declare, this the afflictions, this the earthquakes, this the love which has waxed cold. For as the body when in its last gasp and near to death, draws to itself ten thousand sufferings; and as when a house is about to fall, many portions are wont to fall beforehand from the roof and walls; so is the end of the world near and at the very doors, and therefore ten thousand woes are everywhere scattered abroad. If the Lord was then at hand, much more is He now at hand. If three hundred years ago, when those words were used, Paul called that season the fullness of time, much more would he have called the present so. But perhaps for this very reason some disbelieve, yet they ought on this account to believe the more. For whence do you know, O man, that the end is not at hand, and the words shortly to be accomplished? For as we speak of the end of the year not as being the last day, but also the last month, though it has thirty days; so if of so many years I call even four hundred years the end, I shall not be wrong; and so at that time Paul spoke of the end by anticipation. Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world. Matthew 24:37, not verbally quoted This also Paul declared when he said, For when they shall say, Peace and safety, then sudden destruction comes upon them, as travail upon a woman with child. 1 Thessalonians 5:3 What means, as travail upon a woman with child? Often have pregnant women when sporting, or at their meals, or in the bath or market-place, and foreseeing nothing of what was coming, been seized in a moment by their pains. Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. In the grave says David, who shall give You thanks? Psalm 6:5 Let us then repent here, that so we may find God merciful unto us in the day that is to come, and be enabled to enjoy abundant forgiveness; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.
Homily 35 John 4:40
John 4:40-43
So when the Samaritans had come unto Him, they besought Him that He would tarry with them: and He abode there two days. And many more believed because of His own Word; and said unto the woman, Now we believe, not because of your saying: for we have heard Him ourselves, and know that This is indeed the Christ, the Saviour of the world. Now after two days He departed thence, and went into Galilee.
Nothing is worse than envy and malice, nothing more mischievous than vainglory; it is wont to mar ten thousand good things. So the Jews, who excelled the Samaritans in knowledge, and had been always familiar with the Prophets, were shown from this cause inferior to them. For these believed even on the testimony of the woman, and without having seen any sign, came forth beseeching Christ to tarry with them; but the Jews, when they had beheld His wonders, not only did not detain Him among them, but even drove Him away, and used every means to cast Him forth from their land, although His very Coming had been for their sake. The Jews expelled Him, but these even entreated Him to tarry with them. Was it not then rather fitting, tell me, that He should receive those who asked and besought Him, than that He should wait upon those who plotted against and repulsed Him, while to those who loved and desired to retain Him He gave not Himself? Surely this would not have been worthy of His tender care; He therefore both accepted them, and tarried with them two days. They desired to keep Him among them continually, (for this the Evangelist has shown by saying, that they besought Him that He would tarry with them,) but this He endured not, but stayed with them only two days; and in these many more believed on Him. Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, says the Evangelist, they said to the woman, Now we believe, not because of your saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had contrived the whole scheme, continually were for stoning Him, but these, when He was not even intending to come to them, drew Him to themselves. And they, even with signs, remain uncorrected; these, without signs, manifested great faith respecting Him, and glory in this very thing that they believe without them; while the others ceased not asking for signs and tempting Him.
Such need is there everywhere of an honest soul; and if truth lay hold on such an one, she easily masters it; or if she masters it not, this is owing not to any weakness of truth, but to want of candor in the soul itself. Since the sun too, when he encounters clear eyes, easily enlightens them; if he enlightens them not, it is the fault of their infirmity, not of his weakness.
Hear then what these say; We know that this is of a truth the Christ, the Saviour of the world. Do you see how they at once understood that He should draw the world to Him, that He came to order aright our common salvation, that He intended not to confine His care to the Jews, but to sow His Word everywhere? The Jews did not so, but going about to establish their own righteousness, submitted not themselves to the righteousness of God; while these confess that all are deserving of punishment, declaring with the Apostle, that all have sinned, and come short of the glory of God; being justified freely by His grace. Romans 3:23-24 For by saying that He was the Saviour of the world, they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. For many had come to save, both Prophets and Angels ; but this, says one, is the True Saviour, who affords the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calls blessed, saying, Blessed are they that have not seen, and yet have believed,) John 20:29, and because they did so sincerely. Though they had heard the woman say doubtfully, Is not this the Christ? they did not also say, we too suspect, or, we think, but, we know, and not merely, we know, but, we know that this is of a truth the Saviour of the world. They acknowledged Christ not as one of the many, but as the Saviour indeed. Yet whom had they seen saved? They had but heard His words, and yet they spoke as they would have spoken had they beheld many and great marvels. And why do not the Evangelists tell us these words, and that He discoursed admirably? That you may learn that they pass by many important matters, and yet have declared the whole to us by the event. For He persuaded an entire people and a whole city by His words. When His hearers are not persuaded, then the writers are constrained to mention what was said, lest any one from the insensibility of the hearers should give a judgment against Him who addressed them.
Now after two days He departed thence and went into Galilee.
