Homilies on the Gospel of John 36

'So when the Samaritans came unto Him, they besought Him to abide with them.'

'And He abode there two days.'

'And many more believed on Him because of His word;'

'and they said unto the woman, We no longer believe because of thy speaking;'

'for we ourselves have heard, and know that this is indeed the Saviour of the world, the Christ.'

'And after two days He departed thence, and went into Galilee.'

Nothing is worse than envy and malice, nothing more grievous than vainglory;

this is wont to destroy countless good things. The Jews, therefore, though they had more knowledge than the Samaritans, and had been nurtured together with the prophets, were on this account shown to be behind these.

For these, on the mere testimony of the woman, believed, and though they had seen no sign, went forth entreating Christ to abide with them;

but the Jews, even after beholding wonders, not only did not keep Him with them, but even drove Him away, and did everything so as to cast Him out of the country—and yet

this Advent had come about for their sakes.

But those drove Him away, while these even counted it worthy to have Him abide with them.

Ought He not, then, tell me, to have welcomed these when they entreated and besought Him, rather than to wait upon those who plotted against Him and thrust Him away, and to those who loved Him and wished to hold Him fast, not give Himself? Nay, but this would not have been worthy of His tender care.

For this reason He both received them, and abode with them two days.

For they indeed wished to hold Him fast continually (for this the Evangelist showed by saying that 'They besought Him to abide with them');

but He abode two days only, and in these many more believed on Him.

And yet it was not likely that these should believe, both because they had seen no sign, and because they were hostile toward the Jews;

but nevertheless, since they judged the things spoken according to truth, this proved no hindrance to them, but they laid hold of a conception higher than these obstacles, and were ambitious to admire Him the more greatly.

'For unto the woman,' it says, 'they said:'

'We no longer believe on Him because of thy speaking;'

'for we ourselves have heard and know that this is indeed the Saviour of the world, the Christ.'

The disciples outstripped the teacher.

For these might justly accuse the Jews both by their believing and by their receiving Him.

For those, on whose behalf He had ordered His whole undertaking, kept stoning Him continually;

but these drew to themselves One who was not even setting out toward them.

And the former, even with signs, remain uncorrected;

but these, without signs, displayed great faith concerning Him, and pride themselves on this very thing, that they believed without signs;

while the former do not cease both seeking signs and tempting Him.

So everywhere there is need of a right-minded soul.

And if the truth lay hold of such a one, it prevails easily;

and if it does not prevail, this comes about not through its own weakness, but through that soul's perversity.

Since the sun also, when it lights upon clear eyes, gives light easily;

but if it does not give light, the fault is of their infirmity, not of its weakness.

Hear, then, what these say.

'We know,' it says, 'that this is indeed the Saviour of the world, the Christ.'

Do you see how at once they understood that He was destined to draw the whole world to Himself, and that He came for the amendment of the common salvation; that He was not destined to shut up His providence among the Jews, but to sow His word everywhere? But the Jews were not so;

but seeking to establish their own righteousness, they did not submit to the righteousness of God.

But these confess that all are under condemnation, declaring that apostolic word, that 'All have sinned and come short of the glory of God, being justified freely by His grace.'

For in saying that He is the Saviour of the world, they showed that He is the Saviour of that which had perished;

and not simply Saviour, but in exceedingly great things.

For many came to save, both prophets and angels;

but this One, he says, is the true Saviour, who bestows the true salvation, not merely the temporary one.

This belongs to a sincere faith.

For indeed they are admirable on both counts: both that they believed, and that they believed without signs;

and these Christ Himself blesses, saying:

Blessed are they that have not seen, and yet have believed.

And although they had heard the woman speaking doubtfully, 'Is not this the Christ?', they did not themselves say, 'We too suspect it,' nor 'We think so,' but 'We know';

and not simply so, but 'This is indeed the Saviour of the world.'

For they did not confess Christ as one of the many, but as the very Saviour.

And yet, whom had they seen saved? They had only heard His words, and they said such things as they would have said even if they had beheld many great miracles.

And why is it that the evangelists do not tell us these words, and that He discoursed wonderfully? That you may learn that they pass over many of the great things, and from the outcome have made the whole plain.

For by the things spoken He persuaded a whole populace and an entire city.

But where men are not persuaded, then they are compelled to record the words that were spoken, lest anyone should condemn the Teacher because of the perversity of the hearers.

And after two days He departed thence, and went into Galilee.

For Christ Himself testified that a prophet has no honour in his own country.

Why is this added? Because He did not go to Capernaum, but into Galilee, and thence to Cana.

For lest you should ask why He did not remain among His own people, but remained among the Samaritans, He sets down the reason, saying that they did not give heed to Him.

For this reason He did not go there, that their condemnation might not become the greater.

For here I suppose He calls Capernaum His country.

And that He did not enjoy honour there, hear Him saying:

And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell.

He calls it His own country, indicating the reason of the dispensation, and because He spent the more of His time in it.

What then? Do we not see, one might say, many being admired even among their own kinsfolk? Chiefly, one ought not to reckon such matters from the rare exceptions.

And if certain men were honoured in their own land, much more would they be honoured in a strange land;

for familiarity is wont to make men despised.

And when He came into Galilee, the Galileans received Him, having seen all that He did at Jerusalem at the feast;

for they also had gone unto the feast.

Do you see that those who were spoken ill of are found to be the very ones drawing near to Him? For one had said, 'Can anything good come out of Nazareth?' and another, 'Search and see, that out of Galilee ariseth no prophet.'

These things they said in insult of Him also, since He seemed to the multitude to be from Nazareth;

and they reproached Him also with being a Samaritan.

'For thou art a Samaritan, and hast a devil,' he says.

But behold, he says, both Samaritans and Galileans believe, to the shame of the Jews.

And the Samaritans are found to be even better than the Galileans.

For the latter received Him from the woman's words;

but these, having seen the signs which He did.

So Jesus came again into Cana of Galilee, where He made the water wine.

He reminds the hearer of the miracle, exalting the praise of the Samaritans.

For these received Him both from the things at Jerusalem and from the signs that were done there;

but the Samaritans not so, but from teaching alone.

That He came there, then, he has told us;

but the reason for which He came he did not add.

For into Galilee He came because of the Jewish envy;

but to Cana wherefore? For at the beginning He was called there to a wedding;

but now wherefore, and why? To me it seems that He was making the faith born of the miracle stronger by His presence, and drawing them the more to Himself by coming uninvited, and by leaving His own country and preferring them.

And there was a certain nobleman, whose son was sick at Capernaum.

This man, when he heard that Jesus was come out of Judea into Galilee, went unto Him, and besought Him that He would come down and heal his son;

being either of the royal race, or holding some other office of authority so called.

Now some suppose this man to be the same as the one in Matthew;

but he is shown to be another than that man, not only from his rank, but also from his faith.

For the former, when Christ was willing to come, entreated Him to remain;

but this one draws Him to his house, though He promised no such thing.

'I am not worthy that Thou shouldest come under my roof';

but this one even urges Him, saying, 'Come down, ere my son die.'

And there, having come down from the mountain, He entered into Capernaum;

but here, when He had come from Samaria, and not to Capernaum but to Cana, this man came to Him.

And the servant of the one was lying stricken with palsy;

And having come, he besought Him that He would heal his son.

What then does Christ say? 'Except ye see signs and wonders, ye will not believe.'

And yet this was of faith, both the coming and the entreating;

and afterward the evangelist bears witness to this very thing, saying that when Jesus said, 'Go thy way, thy son liveth,' he believed His word and departed.

What then is it that He says here? Either it is the Samaritans

whom He commended when He said these things, that they believed without signs;

or He is rebuking Capernaum, which was reputed to be His city, whence this man came.

Since another man also, in Luke, saying, 'I believe, Lord; help Thou mine unbelief,' spoke thus again.

So that even if this man believed, yet it was not wholly, nor soundly.

And this He makes plain from his inquiring at what hour the fever left him.

For he wished to learn whether this had come to pass of itself, or from the command of Christ.

When therefore he knew that it was yesterday at the seventh hour, he himself believed, and his whole house.

Do you see that he believed then, when the servants told him, not when Christ spoke? He therefore reproves the disposition of mind with which he had come and said these things;

for thus He drew him the more to faith also;

For before the miracle he had not been firmly established in faith.

And even if he did come and entreat Him, there is nothing to marvel at in this.

For fathers, out of their great affection, are accustomed not only to approach the physicians in whom they have confidence, but even to consult those in whom they have none, being unwilling to leave anything at all undone.

Indeed, that it was almost as an afterthought that he approached Him is clear, for it was only when He came into Galilee that the man then saw Him.

For had he firmly believed in Him, he would not have hesitated, when his son was about to die, to go into Judaea.

But if he was afraid, neither is this to be borne.

Observe, then, how his very words disclose the weakness of the man.

For though it were fitting, if not before, yet at least after his mind had been reproved, that he should have conceived some lofty thought concerning Him, hear how he still grovels upon the ground.

'Come down,' he says, 'before my little child dies';

as though He were not able to raise him after death, and as though he knew not in what state the child's condition stood.

For this reason He reproves him and lays hold of his conscience,

showing that the signs came about chiefly for the sake of the soul.

For here He heals not the son less than the father who was weak in understanding, persuading us to give heed to Him not because of signs, but because of His teaching.

For the signs are not for the faithful, but for the unbelieving and the grosser sort.

At that time, then, because of his suffering he did not greatly attend to what was said, or only to those things which concerned his son.

But afterward he was to take up what had been spoken, and from this to gain the greatest profit.

But why then, in the case of the centurion, did He of His own accord promise to come,

whereas here He does not go even when invited? Because there the faith was complete.

Wherefore He also promised to go, that we might learn the right disposition of the man;

but here, because this man was imperfect.

Since, then, he was urging Him this way and that, saying, 'Come down,' and did not yet know clearly that even when absent He was able to heal, He shows that this too was possible for Him, so that what the centurion had of himself, this man might learn from Jesus' not coming.

When, therefore, He says, 'Except ye see signs and wonders, ye will not believe,' this is what He means:

that ye do not yet have the faith that is fitting, but are still disposed toward Me as toward a prophet.

Unveiling Himself, therefore, and showing that He ought to have been believed even apart from signs, He said the very things which He says also to Philip:

'Believest thou that I am in the Father, and the Father in Me? But if not, believe Me for the very works' sake.'

And as he was now going down, his servants met him, saying that 'Thy son liveth.'

He inquired therefore of them the hour in which he had begun to mend.

And they said to him that 'Yesterday at the seventh hour the fever left him.'

The father therefore knew that it was at that hour in which Jesus had said to him that 'Thy son liveth.'

And he himself believed, and his whole household.

Seest thou how the miracle became manifest? For it was not simply, nor by chance, that he was delivered from the danger, but all at once, so that what came to pass no longer appeared to be a sequence of nature, but the working of Christ.

For having come even to the very gates of death, as the father also declared when he said, 'Come down before the little child dies,' all at once he was delivered from the sickness;

which indeed also roused up the servants.

For those men perhaps came to meet him not only as bearing good tidings, but also as reckoning that from now on the coming of Jesus was superfluous;

for they knew that He had arrived there;

whence also they met him upon the road itself.

But the man, being released from his fear, thereupon bent himself toward faith, wishing to show that the deed had come about through his journey, and he takes pains from now on that he might not seem to have been roused up in vain;

wherefore he learned everything with exactness.

And he himself believed, and his whole household.

For the testimony was thenceforth beyond dispute.

For they who were not present, nor had heard Christ speaking, nor knew the time, these, having learned from their master that this was the time, had an incontestable demonstration of His power;

and for this reason they themselves also believed.

What, then, are we taught from these things? Not to wait for miracles, nor to seek pledges of the power of God.

For I see even now many becoming more devout at those times when they enjoy some comfort, whether when a child is sick or a wife is ailing.

But we ought, even when we do not obtain our request, to persevere just the same, giving thanks and glorifying God.

For this is the mark of grateful servants;

this belongs to those who are steadfast and who love their Master as they ought, to run to Him not only when they are relieved, but also when they are scourged.

For these things too are works of God's providential care.

'For whom the Lord loveth He chasteneth;

and He scourgeth every son,' He says, 'whom He receiveth.'

But when one serves Him only in ease, he displays no great signs of love, nor does he purely love Christ.

And why do I speak of health and abundance of riches, or of poverty or sickness? For even if thou hear of hell, even if of some other grievous thing, not even so oughtest thou to depart from thy praise of the Master;

but thou oughtest to suffer and to bear all things for the sake of thy love toward Him.

For this is the mark both of grateful servants and of an unbending soul;

and he who is disposed after this manner will both bear present things easily, and will attain the good things to come, and will enjoy much boldness with God;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory unto the ages of ages. Amen.