Homilies on the Gospel of John — Homily 33

Everywhere, beloved, we need faith—faith the mother of blessings, the medicine of salvation. Without it, it is impossible to possess any of the great doctrines. Without it, people are like those who try to cross the open sea without a ship. For a little while they manage by swimming, using both hands and feet, but when they have gone farther, they are quickly overwhelmed by the waves. In the same way, those who rely on their own reasoning before they have learned anything suffer shipwreck, as Paul also says: "Who concerning faith have made shipwreck" (1 Timothy 1:19). So that this does not happen to us, let us hold fast to the sacred anchor by which Christ now brings over the Samaritan woman. For when she had said, "How do you say that Jerusalem is the place where people ought to worship?" Christ replied, "Believe Me, woman, that the hour comes when you shall neither in Jerusalem nor yet in this mountain worship the Father." He revealed an exceedingly great doctrine to her, 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 she subtly argued this from the Fathers. But Christ did not address this question. For at that moment it would have been distracting to speak on the matter and to show why the Fathers worshiped in the mountain and why the Jews worshiped at Jerusalem. Therefore on this point He was silent. By taking away priority in dignity from both places, He roused her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with what was to be given. Then He introduced the difference. Yet even in doing this, He declared that the Jews were more honorable, not by preferring one place to another, but by giving them precedence because of their intention. It was as though He had said: Concerning the place of worship, you no longer need to dispute, but in the manner of worship the Jews have an advantage over you Samaritans, for "you worship what you do not know; we know what we worship."

1. Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learned anything, suffer shipwreck; as also Paul says, Who concerning faith have made shipwreck. 1 Timothy 1:19 That this be not our case, let us hold fast the sacred anchor by which Christ brings over the Samaritan woman now. For when she had said, How say ye that Jerusalem is the place in which men ought to worship? Christ replied, Believe Me, woman, that the hour comes, when you shall neither in Jerusalem, nor yet in this mountain, worship the Father. An exceedingly great doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting to speak on the matter, and to show why the Fathers worshipped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduces the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, About the 'place' of worship you have no need henceforth to dispute, but in the 'manner' the Jews have an advantage over you Samaritans, for 'ye,' He says, 'worship ye know not what; we know what we worship.'

How then did the Samaritans not know what they worshiped? Because they thought that God was local and limited to one place. This is how they served Him—they even sent word to the Persians saying "the God of this place is angry with us" (2 Kings 17:26), thinking no more highly of Him than of their idols. For this reason they continued to serve both Him and demons, mixing together things that should not be mixed. The Jews, on the other hand, were free from this false idea—at least most of them were—and knew that He was God of the whole world. Therefore He says, "You worship what you do not know; we know what we worship." Don't be surprised that He counts Himself among the Jews, for He speaks according to the woman's opinion of Him as though He were a Jewish prophet, and therefore He says "we worship." That He is one of the objects of worship is clear to everyone, because to worship belongs to the creature, but to be worshiped belongs to the Lord of the creature. But for now He speaks as a Jew, and the expression "we" in this place means "we Jews." Having elevated what was Jewish, He next makes Himself credible and persuades the woman to pay closer attention to His words by making His teaching above suspicion, showing that He does not exalt what belongs to them because of kinship with those of His own tribe. For it is clear that one who had made these statements concerning the place the Jews most prided themselves on and thought made them superior to all, and who had taken away their claims to superiority, would not after this speak to win anyone's favor, but with truth and prophetic authority. When He had for a time moved her away from such arguments, saying "Woman, believe Me" and what follows, then He adds "for salvation is of the Jews." What He means is this: either that blessings to the world came from them (for knowing God and rejecting idols had its beginning from them, and even with you the very act of worship, although you do not do it rightly, still received its origin from them), or else He speaks of His own Coming. Or rather, one would not be wrong in calling both of these things the salvation which He said was of the Jews. Paul implied this when he said, "Of whom is Christ according to the flesh, who is God over all" (Romans 9:5). Do you see how He commends the Old Covenant and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the foundation of all good things to come from the Jews?

How then did the Samaritans know not what they worshipped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that the God of this place is angry with us 2 Kings 26, 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 says, You worship ye know not what; we know what we worship. Do not wonder that He numbers Himself among Jews, for He speaks to the woman's opinion of Him as though He were a Jewish Prophet, and therefore He puts, we worship. For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshipped to the Lord of the creature. But for a time He speaks as a Jew; and the expression we in this place means we Jews. Having then exalted what was Jewish, He next makes Himself credible, and persuades the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He does not exalt what belongs to them by reason of relationship to those of His own tribe. For it is clear, that one who had made these declarations concerning the place on which the Jews most prided themselves, and thought that they were superior to all, and who had taken away their high claims, would not after this speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings, say ing, Woman, believe Me, and what follows, then He adds, for salvation is of the Jews. What He says is of this kind: neither, that blessings to the world came from them, (for to know God and condemn idols had its beginning from them, and with you the very act of worship, although ye do it not rightly, yet received its origin from them,) or else, He speaks of His own Coming. Or rather, one would not be wrong in calling both these things salvation which He said was of the Jews; which Paul implied when he said, Of whom is Christ according to the flesh, who is God over all. Romans 9:5 Do you see how He commends the old Covenant, and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the groundwork of all good things to come from the Jews?

We, O woman, He says, surpass you in the manner of our worship, but even this will soon come to an end. Not only the places, but even the manner of serving God will be changed. And this change is right at your doorstep. For the hour is coming, and now is.

We, O woman, He says, excel you in the manner of our worship, but even this shall henceforth have an end. Not the places only, but even the manner of serving God shall be changed. And this change is at your very doors. 'For the hour comes, and now is.'

Since what the Prophets said was spoken long before the events they predicted, Christ says "and now is" to show that this prophecy is different. He is saying, "Don't think this is the kind of prophecy that will be fulfilled after a long time—the fulfillment is already at hand and right at your doors, when the true worshipers shall worship the Father in spirit and in truth." By using the word "true," He excludes both Jews and Samaritans. Although the Jews are better than the Samaritans, they are still far inferior to those who are coming, as inferior as the type is to the reality. He is speaking of the Church, that she is the true worship and the kind that is fitting for God.

2. For since what the Prophets said they said long before the event, to show that here it is not so, He says, And now is. Think not, He says, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, when the true worshipers shall worship the Father in spirit and in truth. In saying true, He excludes Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaks of the Church, that she is the true worship, and such as is meet for God.

For the Father seeks such to worship Him.

For the Father seeks such to worship Him.

If God has always sought people like this, then He tolerated that other way of worship among those people—not willingly, but by condescension, and for this reason: so that He might bring them in as well. Who then are the true worshipers? Those who do not limit their service to a particular place, and who serve God in spirit, as Paul says: "Whom I serve in my spirit in the Gospel of His Son," and again, "I beseech you that you present your bodies a living sacrifice, acceptable unto God, your reasonable service" (Romans 1:9 and 12:1).

If then He in times past sought such as these, He allowed to those others their way of worship, not willingly, but from condescension, and for this reason, that He might bring them in also. Who then are the true worshipers? Those who confine not their service by place, and who serve God in spirit; as Paul says, Whom I serve in my spirit in the Gospel of His Son: and again, I beseech you that you present your bodies a living sacrifice, acceptable unto God, your reasonable service. Romans 1:9 and 12:1

But when He says this, He declares nothing other than His incorporeal Nature. Now the service of that which is incorporeal must necessarily be of the same character, and must be offered by that in us which is incorporeal, namely, the soul and purity of mind. Therefore He says, those who 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 with the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a burnt offering—this is to offer a living sacrifice. You must worship in truth; since former things were types, such as circumcision, whole burnt offerings, victims, and incense, they no longer exist now, but all is truth. For a person 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 teaching and fainted at the sublimity of what He said, and in her distress, hear what she says:

But when He says this, He declares nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He says, they that worship Him, must worship Him in spirit and in truth. For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a holocaust, this is to offer a living sacrifice. You must worship in truth; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is truth. For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires. The woman was made dizzy by His discourse, and fainted in at the sublimity of what He said, and, in her trouble, hear what she says:

How did the Samaritans come to expect the coming of Christ, since they accepted only Moses? From the writings of Moses themselves. Even at the beginning, God revealed the Son. "Let Us make man in Our Image, after Our Likeness" (Genesis 1:26) was said to the Son. It was He who spoke with Abraham in the tent (Genesis 18). And Jacob, prophesying about Him, said, "A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations" (Genesis 18). And Moses himself says, "The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you hearken" (Deuteronomy 18:15). And the events connected with the serpent, the rod of Moses, Isaac, the sheep, and many other things could be selected by those who wished as proclaiming His coming.

And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? From the writings of Moses themselves. For even in the beginning He revealed the Son. Let Us make man in Our Image, after Our Likeness Genesis 1:26, was said to the Son. It was He who talked with Abraham in the tent. Genesis 18 And Jacob prophesying concerning Him said, A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations. Genesis 18 And Moses himself says, The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you hearken. Deuteronomy 18:15 And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.

Someone might ask, "Why didn't Christ approach the woman using these methods? Why did He use the example of the serpent with Nicodemus and mention prophecy to Nathanael, but say nothing like that to her?" Why this difference? Because they were men who were educated in these matters, while she was a poor, uneducated woman with no training in the Scriptures. That's why He doesn't speak to her from Scripture, but instead draws her in through the water and through prophecy, and leads her to mention Christ herself—and then He reveals Himself. If He had told the woman at the beginning when she hadn't asked Him, He would have seemed to her to be joking and talking nonsense. But by bringing her gradually to mention Him, He revealed Himself at the right moment. To the Jews, who kept saying, "How long will You keep us in suspense? Tell us if You are the Christ," He gave no clear answer, but to this woman He stated plainly that He is. The woman was more fair-minded than the Jews. They didn't ask in order to learn, but always to mock Him—because if they had actually wanted to learn, the teaching through His words, the Scriptures, and His miracles would have been enough. The woman, by contrast, spoke from an unbiased judgment and a simple mind, as is clear from what she did afterward. She both heard and believed, and brought others to Him as well, and in every circumstance we can see the woman's attentiveness and faith.

And why, pray, says one, did not Christ lead on the woman by these means? Why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why? Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He does not speak to her from them, but draws her on by the water and by prophecy, and brings her to make mention of Christ and then reveals Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, How long dost Thou make us to doubt? Tell us if You are the Christ John 10:24, to them He gave no clear answer, but to this woman He said plainly, that He is. For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted others also, and in every circumstance we may observe the carefulness and faith of the woman.

At what did they marvel? At His lack of pride and extraordinary humility, that although He was looked upon with respect, He endured with such lowliness of heart to talk with a woman who was poor and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to maintain the position of disciples, so much did they fear and reverence Him. For although they did not yet hold the right opinion concerning Him, they still paid attention to Him as to someone marvelous, and showed Him much respect. Yet they are frequently 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?" when the sons of Zebedee asked Him to set one of them on His right hand and the other on His left. Why then did they not question Him here? Because all those instances related to themselves, they needed to inquire into them, while what took place here 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 was the one, he says, whom Jesus loved. What could equal such blessedness?

3. At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, Who is the greatest in the Kingdom of Heaven? Matthew 18:1, when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them. And indeed John did that a long time after towards the very end, when He enjoyed greater confidence, and was bold in the love of Christ; for he it was, he says, whom Jesus loved. What could equal such blessedness?

But, beloved, let us not stop at this, calling the Apostle blessed. Instead, let us do everything so that we also may be among the blessed. Let us imitate the Evangelist and see what caused such great love. What was it then? He left his father, his ship, and his net, and followed Jesus. Yet he did this in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special thing that caused this great love? Can we discover it? He says nothing of this kind about himself, but only that he was beloved. As for the righteous acts for which he was beloved, he has modestly remained silent. That Jesus loved him with a special love was clear to everyone. Yet John does not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas—except only when he wanted to show kindness and cooperation toward his fellow Apostle. For when the chief of the Apostles urged him by gesturing, then he asked. These two had great love for each other. So, for instance, they are seen going up together into the Temple and speaking together to the people. Yet Peter in many places is stirred up and speaks more passionately than John. And at the end he hears Christ say, "Peter, do you love Me more than these?" (John 21:15). Now it is clear that the one who loved more than these was also beloved. But this in his case was shown by loving Jesus, while in the other's case it was shown by being beloved by Jesus.

But, beloved, let us not stop at this, the calling the Apostle blessed, but let us do all things that we also may be of the blessed, let us imitate the Evangelist, and see what it was that caused such great love. What then was it? He left his father, his ship, and his net, and followed Jesus. Yet this he did in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special thing which caused this great love? Shall we discover it? He says nothing of this kind about himself, but only that he was beloved; as to the righteous acts for which he was beloved he has modestly been silent. That Jesus loved him with a special love was clear to every one; yet John does not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas, except only when he desired to show kindness and compliance to his fellow Apostle; for when the chief of the Apostles by beckoning constrained him, then he asked. For these two had great love each for the other. Thus, for instance, they are seen going up together into the Temple and speaking in common to the people. Yet Peter in many places is moved, and speaks more warmly than John. And at the end he hears Christ say, Peter, do you love Me more than these? John 21:15 Now it is clear that he who loved more than these was also beloved. But this in his case was shown by loving Jesus, in the case of the other by being beloved by Jesus.

What then was it that caused this special love? In my view, it was that the man showed great gentleness and meekness, which is why he does not appear in many places speaking openly. How great a thing this is becomes plain also from the case of Moses. It was this quality that made him such and so great as he was. Nothing equals lowliness of mind. For this reason Jesus began the Beatitudes with this, and when about to lay as it were the foundation and base of a mighty building, He placed lowliness of mind first. Without this a man cannot possibly be saved. Though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable if humility is not there. But if it is there, all these things are amiable and lovely, and are done with safety. Let us then be modest, beloved, let us be modest. Success is easy if we are sober-minded. For after all, what is it, O man, that excites you to pride? Do you not see the poverty of your nature? The unsteadiness of your will? Consider your end, consider the multitude of your sins. But perhaps because you do many righteous deeds you are proud. By that very pride you shall undo them all. Therefore it is necessary not so much for him who has sinned as for him who does righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, unless he is very sober, is soon caught up as by a blast of wind, lifted on high, and made to vanish like the Pharisee. Do you give to the poor? What you give is not yours, but your Master's, common to you and your fellow-servants. For this reason you ought especially to be humbled, foreseeing your own situation in the calamities of those who are your kindred, and taking knowledge of your own nature in their cases. We ourselves were perhaps sprung from such ancestors, and if wealth has shifted to you, it will probably leave you again. And after all, what is wealth? A vain shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then are you high-minded over grass? Does not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Does this puff you up, that you have such as these to share in your possession? Or do you desire honor? Toward gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory and attended with hatred, but these others are from the free will and real feeling of those who honor. And therefore those who pay them can never cease giving them. Now if men show such reverence for the merciful and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endures forever and never deserts us, so 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.

What then was it which caused this special love? To my thinking, it was that the man displayed great gentleness and meekness, for which reason he does not appear in many places speaking openly. And how great a thing this is, is plain also from the case of Moses. It was this which made him such and so great as he was. There is nothing equal to lowliness of mind. For which cause Jesus with this began the Beatitudes, and when about to lay as it were the foundation and base of a mighty building, He placed first lowliness of mind. Without this a man cannot possibly be saved; though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable, if humility be not there; while if it be, all these things are amiable and lovely, and are done with safety. Let us then be modest, beloved, let us be modest; success is easy, if we be sober-minded. For after all what is it, O man, that excites you to pride? Do you see not the poverty of your nature? The unsteadiness of your will? Consider your end, consider the multitude of your sins. But perhaps because you do many righteous deeds you are proud. By that very pride you shall undo them all. Wherefore it behooves not so much him that has sinned as him that does righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, except he be very sober, soon caught up as by a blast of wind is lifted on high, and made to vanish like the Pharisee. Do you give to the poor? What you give is not yours, but your Master's, common to you and your fellow-servants. For which cause you ought especially to be humbled, in the calamities of those who are your kindred foreseeing your own, and taking knowledge of your own nature in their cases. We ourselves perhaps are sprung from such ancestors; and if wealth has shifted to you, it is probable that it will leave you again. And after all, what is wealth? A vain shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then are you high-minded over grass? Does not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Does this puff you up, that you have such as these to share in your possession? Or do you desire honor? Towards gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory, and attended with hatred, but these others are from the free will and real feeling of the honorers; and therefore those who pay them can never give them. Now if men show such reverence for the merciful, and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endures forever, and never deserts us, that, becoming great here and glorious there, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.