John iv. 21, 22.-"Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye 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 crosshyperlink 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 learnt anything, suffer shipwreck; as also Paul saith, "Who concerning faith have made shipwreck." (1 Tim. i. 19.) That this be not our case, let us hold fast the sacred anchor by which Christ bringeth over the Samaritan woman now. For when she had said, "How say yehyperlink that Jerusalem is the place in which men ought to worship?" Christ replied, "Believe Me, woman, that the hour cometh, when ye shall neither in Jerusalem, nor yet in this mountain, worship the Father." An exceedingly greathyperlink 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 distractinghyperlink to speak on the matter, and to show why the Fathers worshiped 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 introduceth 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 ye have no need henceforth to dispute, but in the `manner' the Jews have an advantage over you Samaritans, for `ye,' He saith, `worship ye know not what; we know what we worship.'"
How then did the Samaritans "know not" what they worshiped? 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 wroth with us" (2 Kings xxvi.), in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and 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 saith, "Ye worship ye know not what; we know what we worship." Do not wonder that He numbereth Himself among Jews, for He speaketh to the woman's opinion of Him as though He were a Jewish Prophet, and therefore He putteth, "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 worshiped to the Lord of the creature. But for a time He speaketh as a Jew; and the expression "we" in this place meaneth "we Jews." Having then exalted what was Jewish, He next maketh Himself credible, and persuadeth the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He doth not exalt what belongs to them by reason of relationshiphyperlink 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 thishyperlink speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings,hyperlink saying, "Woman, believe Me," and what follows, then He addeth, "for salvation is of the Jews." What He saith 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 speaketh 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." (Rom. ix. 5.) Seest thou how He commendethhyperlink the old Covenant, and showeth that it is the root of blessings, and that He is throughout not opposed to the Law, since He maketh the groundworkhyperlink of all good things to come from the Jews?
Ver. 23. "But the hour cometh, and now is, when the true worshipers shall worship the Father."
"We, O woman," He saith, "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 cometh, and now is.'"
[2.] For since what the Prophets said they said long before the event, to show that here it is not so,hyperlink He saith, "And now is." Think not, He saith, 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,"hyperlink He excludeth 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 speaketh of the Church, that shehyperlink is the "true" worship, and such as is meet for God.
"For the Father seeketh 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,hyperlink but from condescension, and for this reason,hyperlink 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 saith, "Whom I serve in my spirithyperlink in the Gospel of His Son": and again, "I beseech you that ye present your bodies a living sacrifice, acceptable unto God, your reasonable service." (Rom. i. 9 and xii. 1.) But when he saith,
Ver. 24. "God is a Spirit" [God is spirit]. He declareth 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 saith, "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 divers ways, it is not, He saith, 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 thyself to the Lord; make thyself a holocaust, this is to offer a living sacrifice. Ye must worship "in truth "hyperlink ; 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 faintedhyperlink in at the sublimity of what He said, and, in her trouble, hear what she saith:
Ver. 25, 26. "I know that Messias cometh, which is called Christ: when He is come, He will tell us all things. Jesus saith unto her, I am that speak unto thee."
And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only?hyperlink 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" (Gen. i. 26), was said to the Son. It was He who talked with Abraham in the tent. (Gen. xviii.) 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,hyperlink and He is the expectation of nations." (Gen. xviii.) And Moses himself saith, "The Lord thy God will raise up unto you a Prophet of your brethren like unto me, unto Him shall ye hearken." (Deut. xviii. 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," saith 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 doth not speak to her from them, but draweth her on by the "water" and by prophecy, and bringeth her to make mention of Christ and then revealeth 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 Thou art the Christ" (c. x. 24), to themhyperlink 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 nettedhyperlink others also, and in every circumstance we may observe the carefulness and faith of the woman.
Ver. 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 Tho? 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 the); 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?" (Matt. xviii. 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,hyperlink he saith, "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 specialhyperlink thing which caused this great love? Shall we discover it? He saith 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 an especial love was clear to every one; yet John doth 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 chiefhyperlink 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 placeshyperlink is moved, and speaks more warmly than John. And at the end he hears Christ say, "Peter,hyperlink lovest thou Me more than these?" (c. xxi. 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 Jesushyperlink
What then was it which caused this especial love? To my thinking, it was that the man displayed great gentleness and meekness, for which reason he doth 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, thesehyperlink 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,hyperlink beloved, let us be modest; success is easy, if we be sober-minded. For after all what is it, O man, that exciteth thee to pride? Seest thou not the poverty of thy nature? the unsteadinesshyperlink of thy will? Consider thine end, consider the multitude of thy sins. But perhaps because thou doest many righteous deeds thou art proud. By that very pride thou shall undo them all. Wherefore it behoveth not so much him that has sinnedhyperlink as him that doeth 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. Dost thou give to the poor? What thou givest is not thine, but thy Master's, common to thee and thy fellow-servants. For which cause thou oughtest especially to be humbled, in the calamities of those who are thy kindred foreseeing thine own, and taking knowledge of thine 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 vainhyperlink shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then art thou high-minded over grass? Doth not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Doth this puff thee up, that thou hast such as these to share in thy possession? or dost thou 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 wilt 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 endureth forever, and never desertshyperlink 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.
Footnotes
1 diabalei=n, al. dialabei=n, al. diapera=n.
2 u9mei=j le/gete, G. T.
3 polu\ me/ga.
4 pa/relkon.
5 al. "favor."
6 al. "at this rate."
7 al. "removed (her) reasoning from such things."
8 sugkrotei=.
9 u9po/qesin.
10 lit. "removing this."
11 al. "truth."
12 or, "this."
13 The passage is read differently in the ms. in Bodl. "not willing them to continue in those ancient (practices)."
14 al. "by these means."
15 al. "in spirit. where? in," &c.
16 ms. in Bodl. "this is to worship in truth."
17 a0phgo/reuse.
18 ms. in Bodl. "the law of Moses."
19 w\| a0po/keitai.
20 al. "this."
21 e0sagh/neuse.
22 ms. in Bodleian, "for, saith the Evangelist, Peter looks on the disciple."
23 e0caireton.
24 korufai=oj.
25 al. "all places."
26 Si/mwn 'Iwna=, G. T.
27 i.e. St. Peter loved his Lord, and therefore we infer that he was loved of Him; of St. John Scripture speaks expressly, as being "the Disciple whom Jesus loved."
28 al. "all."
29 metria/zwmen.
30 to\ eu0o/lisqon.
31 al. "that sinneth."
32 a0dranh\j.
33 drapeteu/onta.
Homily XXXIV.
John iv. 28, 29.-"The woman then left her water pot, and went her way into the city, and saith 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 saith, "Except a man takehyperlink up his cross and follow Me, he is not worthy of Me" (Matt. x. 38); at another, "I am come to send fire upon the earth, and what will I if it be already kindled?" (Luke xii. 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 saith, "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.hyperlink 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 joyhyperlink 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 condescensionhyperlink by which Christ had netted her she draws the men to Him; "Come," she saith, "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 prophesieth"; 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 occupieth 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 gentlerhyperlink expression than the other, and one which more attracted them. Seest thou 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.
Ver. 31. "In the mean time His disciples askedhyperlink 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 saith Christ?
Ver. 32, 33. "I have meat to eat that ye know not of. Therefore" (saith the Evangelist) "said the disciples one to another, Hath any man brought Him aught to eat?"
Why now wonderest thou 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 saith Christ?
Ver. 34. "My meat is to do the will of Him that sent Me, and to finish His work."
He here calleth the salvation of men "meat," showing what an earnest desire He hath of providing for us;hyperlink for as we long for food, so He that we may be saved. And hear how in all places He revealeth not all off-hand, but first throweth 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 saith He? "I have meat to eat that ye know not of"; for He desireth, 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 speaketh of this, and explaineth.
Ver. 35. "Say ye not, that there are yet four months, and then cometh 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 leadeth 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 speaketh 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 calleth, "fields already white." For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation.
And wherefore instead of calling them "fields" and "harvest," did He not plainly say, that "the then 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 doth 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.hyperlink Which one may here see most wisely effected by the parable.
Ver. 36. "And he that reapeth receiveth wages, and gathereth fruit unto life eternal."
For the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that "he who drinketh it shall never thirst," so He doth here also when He saith,"that this fruit is gathered unto eternal life."
"That both he that soweth and he that reapeth may rejoice together."
Who is "he that soweth"? Who "he that reapeth"? 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."hyperlink By these arguments He here desireth 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.hyperlink He showeth 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 effecteth at once by this parable. He maketh mention also of a proverbial expression generally circulated.
Ver. 37. "Herein," He saith, "is that saying true, One soweth and another reapeth."
These words the many used whenever one party had supplied toil and another had reaped the fruits; and He saith, "that the proverb is in this instance especially true, for the Prophets labored, and ye 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 proceedeth from the wicked"; and David in his lamenting makes mention of a similar proverb.hyperlink Therefore He said beforehand, "that both he that soweth and he that reapeth may rejoice together." For since He was about to declare, that "one hath sowed and another reapeth," lest any one should deem that the Prophets were deprived of their reward, He asserteth something strange and paradoxical, such as never chanceth 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.
Ver. 38. "I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors."
By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even mosthyperlink 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 uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. "For that of the Prophets," He saith, "was the more difficult, and the fact witnesseth to My word, that ye are 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 awaithyperlink 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 accounthyperlink He said, "Lift up your eyes, and look on the fields, that they are white." Thus He spake, and the fact was clear, and the words seen (true) by the event. For saith St. John,
Ver. 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 perceivedhyperlink 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 beholdeth what is done, and who hereafter punisheth 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 seeth 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 thee, as also the blessed Paul when He saith, "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 hath done, whether it be good or bad" (2 Cor. v. 10), and again, "Who will bring to light the hidden things of darkness." (1 Cor. iv. 5.) Hast thou done or imagined any evil thing, and dost thou hide it from man? yet from God thou hidest it not. But for this thou careth nothing; the eyes of men, these are thy fear. Think then that thou wilt not be able to escape the sight even of men in that dayhyperlink ; 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 ye forgive," He saith, "your sins are forgiven unto you."hyperlink (Matt. vi. 14, not verbally quoted.) For as sins buriedhyperlink in Baptism appear no more, so thesehyperlink 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 returneth to his own vomit, and like him in the proverb who cards wool into the fire,hyperlink 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: hast thou been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Hast thou been a fornicator? Abstain from fornication, and apply chastity to the wound. Hast thou spoken ill of thy brother, and injured him? Cease finding fault,hyperlink 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 awaiteth us hereafter, there awaiteth us a season of account. Wherefore also Paul said, "The Lord is at hand: be careful for nothing." (Phil. iv. 5, Phil. iv. 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 hath 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 nigh 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 hundredhyperlink 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 knowest thou, 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." (Matt. xxiv. 37, not verbally quoted.) This also Paul declared when he said, "For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child." (1 Thess. v. 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" saith David, "who shall give Thee thanks?"(hyperlink (Ps. vi. 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.
Footnotes
1 o$j ou0 lamba/nei k.t.l. G. T.
2 Ben. "in a higher degree."
3 al. "by grace."
4 i.e. to their infirmity.
5 al. "more fearful."
6 h0rw/twn. E. V. prayed: Ben and ms. in Bodl. h0rw/twn e0ntau=qa parekalou=n e0sti\, th= e0gxwri/w| au0tw=n fwnh=|.
7 ms. in Bodl. "our salvation."
8 i.e. given by means of things which are objects of experience. u9pografh\ pei/raj, al. pei/ra.
9 eu0koli/a, al. r9astw/nh.
10 al. "by this."
11 There is no authority for a different reading, but it seems to be rightly conjectured by Savile and Ben. that the names "Daniel" and "David" should be transposed. The proverb is that used by David, 1 Sam. xxiv. 13, and the other passage alluded to may be Dan. xii. 10, "the wicked shall do wickedly." ms. in Bodl. reads, a0nomi/a e0k babulw=noj for e0c a0no/mwn plhmmelei/a.
12 al. "more."
13 al. "awaits."
14 ms. in Bodl. "alluding to these."
15 ms. in Bodl. "as soon as they heard the woman they believed, for they," &c.
16 ms. in Bodleian reads here, "and be more careful than thy (present) self."
17 ms. in Bodl. reads, "My Heavenly Father will also forgive you, but if ye forgive not, neither will He forgive you."
18 kataxwnnu/mena.
19 i.e. sins done after Baptism.
20 Ei/j pu=r cai/nonti. Plat. Legg. vi. p. 750. "And like," &c. is not in the text of Savile.
21 al. "speaking evil."
22 al. "four hundred."
23 or, "confess to Thee."
Homily XXXV.
John iv. 40-43.-"So when the Samaritans were 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 thy 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 withhyperlink 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 tarryhyperlink 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 Cominghyperlink 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;hyperlink He therefore both acceptedhyperlink 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, saith the Evangelist, "they said to the woman, Now we believe, not because of thy 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 contrivedhyperlink the whole scheme,hyperlink continually were for stoning Him,hyperlink 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 askinghyperlink 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 candorhyperlink 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." Seest thou how they at once understood that He should draw the world to Him, that He came to order arighthyperlink 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." (Rom. iii. 23, Rom. iii. 24.) For by saying that He was "the Saviour of the world," they showed that it was of a lost world,hyperlink and He not simply a Saviour, but one of the very mightiest. For many had come to "save," both Prophets and Angelshyperlink ; but this, saith one, is the True Saviour, who affordeth 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 calleth "blessed," saying, "Blessed are they that have not seen, and yet have believed,") (c. xx. 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,"hyperlink 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,hyperlink but as the "Saviour" indeed. Yet whom had they seen saved? They had but heard His words, and yet they spake 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 thou mayest 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."
Ver. 44. "For Jesus Himself testified that a Prophet hath no honor in his own country."
Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that thou mayest not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause,hyperlink saying that they gave no heed unto Him; on this account He went not thither, that their condemnation might not be the greater. For I suppose that in this place He speaketh of Capernaum as "His country." Now, to show that there He received no honor, hear Him say, "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He calleth it "His own country," because there He set forth the Word of the Dispensation, and more especially dwelt upon it. "What then," saith some one, "do we not see many admired among their kindred?" In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.
Ver. 45. "Then when He was come into Galilee, the Galilaeans received Him, having seen all the things that He did at Jerusalem at the feast, for they also came unto the feast."
Seest thou that these men so ill spoken of are found most to come to Him? For one said, "Can there any good thing come out of Nazareth?" (c. i. 46), and another, "Search and look, for out of Galilee ariseth no prophet." (c. vii. 52.) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; "Thou art a Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold, both Samaritans and Galilaeans believe, to the shame of the Jews, and Samaritans are found better than Galilaeans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.
Ver. 46. "So Jesus came again into Cana of Galilee, where He made the water wine."
The Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone.
That He came then "to Cana," the Evangelist has said, but he has not added the cause why He came.hyperlink Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.
"And there was a certain nobleman whose son was sick at Capernaum."
Ver. 47. "When he heard that Jesus was come out of Judaea into Galilee, he went unto Him and besought Him that He would come down and heal his son."
This person certainly was of royal race, or possessed some dignity from his office, to which the title "noble" was attached. Some indeed think that this is the man mentioned by Matthew (Matt. viii. 5), but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one saith, "I am not worthy that Thou shouldest come under my roof"; but this other even urgeshyperlink Him, saying, "Come down ere my son die." In that instance He came down from the mountain, and entered into Capernaum; but here, as He came from Samaria, and went not into Capernaum but into Cana, this person met Him. The servant of the other was possessed by the palsy, this one's son by a fever.
"And he came and besought Him that He would heal his son: for he was at the point of death." What saith Christ?
Ver. 48. "Except ye see signs and wonders, ye will not believe."
Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him,hyperlink declaring that when Jesus said, "Go, thy son liveth," he believed His word, and went. What then is that which He saith here? Either He useth the words as approving ofhyperlink the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, "Lord, I believe," said besides, "help Thou mine unbelief."hyperlink And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring "at what hour the fever left him," since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was "yesterday at the seventh hour," then "himself believed and his whole house." Seest thou that he believed when his servants, not when Christ spake? Therefore He rebuketh the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever.hyperlink Indeed, that he came without any strong purposehyperlink appears from this, that when Christ was come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judaea. Or if he was afraid, this is not to be endured either.hyperlink Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.
Ver. 49. "Sir," he saith, "come down ere my child die."
As though He could not raise him after death, as though He knew not what state the child was in. It is for this that Christ rebuketh him and toucheth his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He healeth the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.
[3.] At that time then, owing to his emotion, the nobleman gave no great heed to the words, or to those only which related to his son,hyperlink yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.
But what can be the reason why in the case of the centurion He by a free offer undertook to come, while here though invited, He goeth not? Because in the former case faith had been perfected, and therefore He undertook to go, that we might learn the rightmindedness of the man; but here the nobleman was imperfect. When therefore he continuallyhyperlink urged Him, saying, "Come down," and knew not yet clearly that even when absent He could heal, He showeth that even this was possible unto Him in order that this man might gain from Jesus not going, that knowledge which the centurion had of himself.hyperlink And so when He saith," Except ye see signs and wonders, ye will not believe," His meaning is, "Ye have not yet the right faith, but still feel towards Me as towards a Prophet." Therefore to reveal Himself and to show that he ought to have believed even without miracles, He said what He said also to Philip, "Believest thouhyperlink that the Father is in Me and I in the Father?hyperlink Or if not, believe Me for the very works' sake." (c. xiv. 10, xiv. 11.)
Ver. 51-53. "And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house."
Seest thou how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the workinghyperlink of Christ. For when he had reached the very gates of death, as his father showed by saying, "Come down ere my child die"; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master was gone there,) and so they met him even in the way. The man released from his fear, thenceforth escapedhyperlink into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himselfhyperlink to no purpose; so he ascertained all things exactly, and "himself believed and his whole house." For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed.
What now are we taught by these things? Not to wait for miracles, nor to seek pledges of the Power of God. I see many persons even now become more pious,hyperlink when during the sufferings of a child or the sickness of a wife they enjoy any comfort, yet they ought even if they obtain it not, to persist just the same in giving thanks, in glorifying God. Because it is the part of right-minded servants, and of those who feel such affectionhyperlink and love as they ought for thei
