Homilies on the Gospel of John — Homily 35

Nothing is worse than envy and malice, nothing more harmful than vainglory; it tends to ruin countless good things. This is why the Jews, who surpassed the Samaritans in knowledge and had always been familiar with the Prophets, were shown to be inferior to them because of this. For the Samaritans believed based on the woman's testimony alone, and without having seen any sign, came out begging Christ to stay with them. But the Jews, even after witnessing His miracles, not only did not ask Him to stay among them, but actually drove Him away and did everything they could to force Him out of their land, even though His very coming had been for their sake. The Jews expelled Him, but the Samaritans begged Him to remain with them. Tell me, wasn't it more appropriate for Him to receive those who asked and pleaded with Him, rather than wait upon those who plotted against and rejected Him, while refusing to give Himself to those who loved Him and wanted Him to stay? That certainly would not have been worthy of His loving care. Therefore He both accepted them and stayed with them for two days. They wanted to keep Him among them permanently (the Evangelist showed this by saying they begged Him to stay with them), but He did not allow this; He stayed with them only two days. During those two days many more believed in Him. There was no reason to expect these people to believe, since they had seen no sign and had hostile feelings toward the Jews. But still, because they sincerely judged His words on their merits, this did not stand in their way. Instead, they received an understanding that overcame their obstacles, and they competed with each other to honor Him more. As the Evangelist says, they told the woman, "Now we believe, not because of what you said, for we have heard Him ourselves and know that this is indeed the Christ, the Savior of the world." The students surpassed their teacher. They had good reason to condemn the Jews, both by believing in Him and by welcoming Him. The Jews, for whose sake He had arranged the entire plan, continually tried to stone Him, but the Samaritans, even when He was not intending to come to them, drew Him to themselves. And the Jews, even with signs, remained unchanged, while the Samaritans, without signs, showed great faith in Him and took pride in the very fact that they believed without them. Meanwhile the Jews never stopped asking for signs and testing Him.

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.

An honest soul is needed everywhere. When truth takes hold of such a soul, it easily masters it. If truth does not master it, this is not due to any weakness of truth, but to a lack of sincerity in the soul itself. The sun also, when it encounters clear eyes, easily gives them light. If it does not give them light, this is the fault of their weakness, not of the sun's lack of power.

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.

Listen to what these people say: "We know that this is truly the Christ, the Savior of the world." Do you see how they immediately understood that He would draw the world to Himself, that He came to set right our common salvation, that He did not intend to limit His care to the Jews but to sow His word everywhere? The Jews did not act this way. Instead, trying to establish their own righteousness, they did not submit themselves to the righteousness of God. But these people confess that all deserve punishment, declaring along with the Apostle that all have sinned and fall short of the glory of God, being justified freely by His grace (Romans 3:23-24). By saying that He was the Savior of the world, they showed that it was a lost world, and He was not simply a savior but one of the very mightiest. Many had come to save—both prophets and angels—but this one, as someone says, is the true Savior who provides the true salvation, not one that lasts only for a time. This came from pure faith. They are admirable in both ways: because they believed, and because they did so without signs (whom Christ also calls blessed, saying, "Blessed are they who 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 truly the Savior of the world." They acknowledged Christ not as one among many, but as the Savior indeed. Yet whom had they seen saved? They had only heard His words, yet they spoke as they would have spoken if they had witnessed many great miracles. And why do the Evangelists not tell us these words and that He spoke admirably? So that you may learn that they pass over many important matters and yet have declared everything to us through the outcome. For He persuaded an entire people and a whole city by His words. When His hearers are not persuaded, then the writers are forced to mention what was said, lest anyone judge against the speaker based on the insensitivity of the hearers.

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 from there and went into Galilee.

Now after two days He departed thence and went into Galilee.

Why is this added? Because he did not go to Capernaum, but to Galilee, and from there to Cana. So that you may not ask why he did not stay with his own people but stayed with the Samaritans, the Evangelist gives the reason, saying that they paid no attention to him. For this reason he did not go there, so that their condemnation would not be greater. For I suppose that in this passage he speaks of Capernaum as his country. Now, to show that there he received no honor, hear him say, "And you, Capernaum, which are exalted to heaven, will be brought down to hell" (Matthew 11:23). He calls it his own country because there he set forth the Word of the Dispensation and especially dwelt on it. What then, someone says, do we not see many admired among their relatives? In the first place, such judgments must not be formed from rare cases; and again, if some have been honored in their own country, they would have been much more honored in a foreign country, for familiarity tends to make people easily despised.

Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that you may not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause, saying that they gave no heed unto Him; on this account He went not there, that their condemnation might not be the greater. For I suppose that in this place He speaks 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, shall be brought down to hell. Matthew 11:23 He calls it His own country, because there He set forth the Word of the Dispensation, and more especially dwelt upon it. What then, says 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.

Do you see that the people who were so badly spoken of are found to come to Him most readily? For one person said, "Can anything good come out of Nazareth?" and another said, "Search and look, for no prophet arises out of Galilee." They said these things to insult Him, because many people supposed He was from Nazareth, and they also reproached Him by calling Him a Samaritan. One person said, "You are a Samaritan and have a demon." Yet look, both Samaritans and Galileans believe, to the shame of the Jews, and Samaritans are found to be better than Galileans, for the Samaritans received Him through the woman's words, while the Galileans received Him only after they had seen the miracles He performed.

Do you see 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? John 1:46, and another, Search and look, for out of Galilee arises no prophet. John 7:52 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; You are a Samaritan, said one, and hast a devil. John 8:48 Yet behold, both Samaritans and Galilæans believe, to the shame of the Jews, and Samaritans are found better than Galilæans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

The Evangelist reminds the listener of the miracle to highlight the praise due to the Samaritans. The people of Cana welcomed Him because of the miracles He had performed in Jerusalem and in that place, but the Samaritans were different—they welcomed Him through His teaching alone.

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 to Cana, the Evangelist has stated, but he has not explained the reason why He came. He had come to Galilee because of the envy of the Jews, but why specifically to Cana? The first time He came, He was invited to a wedding, but why now? I think it was to strengthen by His presence the faith that had been planted by His miracle, and to draw them closer to Him by coming to them uninvited, by leaving His own country, and by showing preference for them.

That He came then to Cana, the Evangelist has said, but he has not added the cause why He came. 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.

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

This person was certainly from a royal family, or held some position of authority to which the title "noble" was connected. Some people think this is the same man mentioned by Matthew in Matthew 8:5, but he is shown to be a different person, not only by his rank but also by his faith. That other man, even when Christ was willing to come to him, begged Him not to come; this man, when Christ had made no such offer, tries to bring Him to his house. The one says, "I am not worthy that You should come under my roof," but this man actually urges Him, saying, "Come down before my son dies." In that case, Christ came down from the mountain and entered Capernaum; but here, as He came from Samaria and did not go into Capernaum but into Cana, this person met Him. The servant of the other man was afflicted with palsy, while this man's son had a fever.

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 Matthew 8:5, 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 says, I am not worthy that You should come under my roof; but this other even urges 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 begged Him to heal his son, for he was at the point of death. What does Christ say?

And he came and besought Him that He would heal his son: for he was at the point of death. What says Christ?

Yet the very fact that he came and begged Jesus was a sign of faith. And besides, after this the Evangelist testifies to him, stating that when Jesus said, "Go, your son lives," he believed His word and went. What then does Jesus mean by what He says here? Either He uses these words to approve of the Samaritans because they believed without signs; or, to rebuke Capernaum which was thought to be His own city, and where this person was from. Moreover, another man in Luke, who says, "Lord, I believe," also said, "help my unbelief." And so if this ruler also believed, yet he did not believe entirely or firmly, as is clear from his asking at what hour the fever left his son, since he wanted to know whether it left on its own or at Christ's command. When therefore he learned that it was yesterday at the seventh hour, then he himself believed and his whole household.

Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him, declaring that when Jesus said, Go, your son lives, he believed His word, and went. What then is that which He says here? Either He uses the words as approving of 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 my unbelief. 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.

Do you see that he believed when his servants spoke, not when Christ spoke? Therefore Christ rebukes the state of mind with which he had come to Him and spoken as he did (and by doing this He drew him more toward belief), because before the miracle he had not believed strongly. That he came and asked was nothing remarkable, for parents in their great affection are accustomed to approach not only physicians in whom they have confidence, but also to consult those in whom they have no confidence, wanting to leave nothing undone. Indeed, that he came without any strong conviction appears from this: when Christ had come into Galilee, only then did he see Him, whereas if he had firmly believed in Him, he would not have hesitated to go into Judaea when his child was at the point of death. Or if he was afraid, this too is not to be excused.

Do you see that he believed when his servants, not when Christ spoke? Therefore He rebukes 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. Indeed, that he came without any strong purpose appears from this, that when Christ had 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 Judæa. Or if he was afraid, this is not to be endured either.

Notice how his very words reveal the man's weakness. After Christ rebuked his state of mind, he should have conceived something great concerning Him, even if he had not done so before. But listen to how he still clings to earthly thinking.

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.

As if He could not raise the child after death, as if He did not know what condition the child was in. This is why Christ rebukes him and pierces his conscience, to show that His miracles were performed primarily for the sake of the soul. For here He heals the father, who is sick in mind, no less than the son, in order to convince us to pay attention to Him, not because of His miracles, but because of His teaching. For miracles are not for the faithful, but for the unbelieving and the more crude-minded.

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 rebukes him and touches his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He heals 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.

At that time, because of his emotional state, the nobleman did not pay much attention to the words, or only to those that concerned his son. However, he would later remember what had been said and gain the greatest benefit from it. And this is exactly what happened.

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, yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.

But what is the reason why in the centurion's case He freely offered to come, while here when invited, He does not go? In the centurion's case, faith had been perfected, and therefore He offered to go so that we might learn the man's rightmindedness. But here the nobleman was imperfect. When he kept urging Him, saying "Come down," and did not yet clearly know that Jesus could heal even when absent, Jesus shows that even this was possible for Him, so that this man might gain from Jesus' not going the same knowledge which the centurion possessed on his own. And so when He says "Unless you see signs and wonders, you will not believe," His meaning is: You do not yet have the right faith, but still regard Me as a Prophet. Therefore to reveal Himself and to show that the man ought to have believed even without miracles, He said what He also said to Philip: "Do you believe that the Father is in Me and I in the Father? Or if not, believe Me for the very works' sake" (John 14:10-11).

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 goes 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 continually urged Him, saying, Come down, and knew not yet clearly that even when absent He could heal, He shows 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. And so when He says, Unless you see signs and wonders, you will not believe, His meaning is, You 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 thou that the Father is in Me and I in the Father? Or if not, believe Me for the very works' sake. c. xiv. 10, 11

Do you see how clear the miracle was? The child wasn't freed from danger in a simple or ordinary way, but all at once, so that what happened was seen to be the result not of nature, but the working of Christ. For when he had reached the very gates of death, as his father showed by saying, "Come down before my child dies," he was suddenly freed from the disease. This fact stirred the servants also, for they perhaps came to meet their master not only to bring him the good news, but also thinking that Jesus' coming was now unnecessary (for they knew their master had gone there), and so they met him on the way. The man, released from his fear, now moved to faith, being eager to show that what had been done was the result of his journey, and from then on he is eager to show that he had not worked for nothing. So he checked all the details carefully, and he himself believed along with his whole household. For the evidence was after this undeniable. For those who had not been present, had not heard Christ speak, and did not know the time—when they heard from their master that it was such and such a time—had undeniable proof of His power. Therefore they also believed.

Do you see 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 working 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 had gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped 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 himself 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 are these events teaching us? Not to wait for miracles or to demand proof of God's power. I notice that many people even today become more devout when they receive some relief during a child's suffering or a wife's illness. Yet they should continue just the same in giving thanks and glorifying God, even if they don't receive relief. It is the mark of right-minded servants and those who feel the proper affection and love for their Master to run to Him not only when pardoned but also when punished. These too are results of God's tender care. "Whom the Lord loves He chastens, and scourges every son whom He receives" (Hebrews 12:6). Therefore, when someone serves Him only in times of comfort, he shows no great love and does not love Christ purely. And why speak only of health, abundant wealth, poverty, or disease? Even if you should hear of the fiery pit or any other terrifying thing, you must not stop speaking well of your Master, but suffer and do all things because of your love for Him. This is the mark of right-minded servants and an unwavering soul. The person who is disposed in this way will easily endure the present life, obtain the good things to come, and enjoy great confidence in the presence of God. May we all obtain this through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and always, and forever and ever. Amen.

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, 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 affection and love as they ought for their Master, not only when pardoned, but also when scourged, to run to Him. For these also are effects of the tender care of God; Whom the Lord loves He chastens, and scourges, it says, every son whom He receives. Hebrews 12:6 When therefore a man serves Him only in the season of ease, he gives proofs of no great love, and loves not Christ purely. And why speak I of health, or abundant riches, or poverty, or disease? Should thou hear of the fiery pit or of any other dreadful thing, not even so must thou cease from speaking good of your Master, but suffer and do all things because of your love for Him. For this is the part of right-minded servants and of an unswerving soul; and he who is disposed after this sort will easily endure the present, and obtain good things to come, and enjoy much confidence in the presence of God; which may it be that we all obtain 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.