TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500
7,356 passages across 56 books of the Bible · Who was this?
On John
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John 3:33
"He that hath received His testimony hath set to his seal that God is true." Here he terrifies them also by showing that he who believeth not on Him, disbelieveth not Him alone, but the Father also; wherefore he adds: "He whom God hath sent speaketh the words of God."
Since then He speaketh His words, he that believeth and he that believeth not, believeth or believeth not God. "Hath set to His seal," that is, "hath declared." Then, to increase their dread, he saith, "that God is true;" thus showing, that no man could disbelieve Christ without making God who sent Him guilty of a falsehood. Because, since He saith nothing save what is from the Father, but all that He saith is His, he that heareth not Him, heareth not Him that sent Him. See how by these words again he strikes them with fear. As yet they thought it no great thing not to hearken to Christ; and therefore he held so great a danger above the heads of the unbelievers, that they might learn that they hearken not to God Himself, who hearken not to Christ. -
John 3:34
"For God giveth not the Spirit by measure." Again, as I said, he brings down his discourse to lower ground, varying it and making it suitable to be received by those who heard it then; otherwise he could not have raised them and increased their fear. For had he spoken anything great and sublime concerning Jesus Himself, they would not have believed, but might even have despised Him. Therefore he leads up all to the Father, speaking for a while of Christ as of a man. But what is it that he saith, "God giveth not the Spirit by measure"? He would show that we all have received the operation of the Spirit, by measure, (for in this place he means by "Spirit" the operation of the Spirit, for this it is that is divided,) but that Christ hath all Its operation unmeasured and entire. Now if His operations be unmeasured, much more His Essence. Seest thou too that the Spirit is Infinite? How then can He who hath received all the operation of the Spirit, who knoweth the things of God, who saith, "We speak that We have heard, and testify that We have seen" (c. iii. 11), be rightly suspected? He…
"For God giveth not the Spirit by measure."
Again, as I said, he brings down his discourse to lower ground, varying it and making it suitable to be received by those who heard it then; otherwise he could not have raised them and increased their fear. For had he spoken anything great and sublime concerning Jesus Himself, they would not have believed, but might even have despised Him. Therefore he leads up all to the Father, speaking for a while of Christ as of a man. But what is it that he saith, "God giveth not the Spirit by measure"? He would show that we all have received the operation of the Spirit, by measure, (for in this place he means by "Spirit" the operation of the Spirit, for this it is that is divided,) but that Christ hath all Its operation unmeasured and entire. Now if His operations be unmeasured, much more His Essence. Seest thou too that the Spirit is Infinite? How then can He who hath received all the operation of the Spirit, who knoweth the things of God, who saith, "We speak that We have heard, and testify that We have seen" (c. iii. 11), be rightly suspected? He saith nothing which is not "of God," or which is not of "the Spirit." And for a while he uttereth nothing concerning God the Word, but maketh all his doctrine credible by (reference to) the Father and the Spirit. For that there is a God they knew, and that there is a Spirit they knew, (even though they held not a right opinion concerning Him,) but that there is a Son, they knew not. It is for this reason that he ever has recourse to the Father and the Spirit, thence confirming his words. -
John 3:34
(Hom. xxx. 2) By Spirit here is meant the operation of the Holy Spirit. He wishes to show that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who saith nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 3:35
"The Father loveth the Son, and hath given all things into His hand." And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; "He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him." Here again he refers the account of punishment to the Father, for he saith not "the wrath of the Son," (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.
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John 3:36
"Is it then enough," saith one, "to believe on the Son, that one may have eternal life?" By no means. And hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven"; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, "This is life eternal, that they may know Thee the only true God," let us not suppose that the knowledge spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, "He that believeth on the Son hath eternal life," and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: "He that believeth not the Son shall not see life, but the wrath of God abideth on him";) yet not even from this do we as…
"Is it then enough," saith one, "to believe on the Son, that one may have eternal life?" By no means. And hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven"; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, "This is life eternal, that they may know Thee the only true God," let us not suppose that the knowledge spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, "He that believeth on the Son hath eternal life," and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: "He that believeth not the Son shall not see life, but the wrath of God abideth on him";) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, "This by itself is eternal life," nor, "He that doth but believe on the Son hath eternal life," but by both expressions he declared this, that the thing doth contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, "awaiteth him," but, "abideth on him," that is, "shall never remove from him." For that thou mayest not think that the "shall not see life," is a temporary death, but mayest believe that the punishment is continual, he hath put this expression to show that it rests upon him continually. -
John 3:36
(Hom. xxxi. 1) He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. (Matt. 7) And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief on Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believeth not the Son, shall not see life; but the wrath of God abideth on him. See how He refers to the Father again, when He speaketh of punishment. He saith not, the wrath of the Son, though the Son is judge; but maketh the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it will never depart from Him; and for the same reason He says, shall not see life, i. e. to show that He did not mean only a temporary death.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 4:1-3
Yet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves.
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John 4:1-6
(Hom. xxxi. 1) He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted. (Hom. xxxi. 1) Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. (non occ.). The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ. (Hom. xxxi. 2) Christ on withdrawing from Judæa, joined those whom He was with before, a…
(Hom. xxxi. 1) He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted.
(Hom. xxxi. 1) Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. (non occ.). The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ.
(Hom. xxxi. 2) Christ on withdrawing from Judæa, joined those whom He was with before, as we read next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God's wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to show that it was not for want of power on His part that He delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God's law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.
(xxxi. 2) It was the place where Simeon and Levi made a great slaughter for Dinah.
(Hom. xxxi. 3) Christ prefers labour and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c.
(Hom. xxx. 3) As if to say, not on a seat, or a couch, but on the first place He saw—upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 4:1-3
"When therefore Jesus knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not but His disciples,) He left Judaea, and departed again into Galilee." He indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. "Wherefore then departed He?" Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, "Handle Me and see, for a spirit hath not flesh and bones"; therefore also He rebuked Peter when he said, "Be it far from Thee, this shall not be unto thee." So much was this matter an…
"When therefore Jesus knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not but His disciples,) He left Judaea, and departed again into Galilee."
He indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. "Wherefore then departed He?" Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, "Handle Me and see, for a spirit hath not flesh and bones"; therefore also He rebuked Peter when he said, "Be it far from Thee, this shall not be unto thee." So much was this matter an object of care to Him.
For this is no small part of the doctrines of the Church; it is the chief point of the salvation wrought for us; by which all has been brought to pass, and has had success, for it was thus that the bonds of death were loosed, sin taken away, and the curse abolished, and ten thousand Blessings introduced into our life. And therefore He especially desired that the Dispensation should be believed, as having been the root and fountain of innumerable goods to us. -
John 4:4
"And He must needs go through Samaria."
Showing that He made this the bye-work of the journey. Which also the Apostles did; for just as they, when persecuted by the Jews, came to the Gentiles; so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophenician woman. And this was done that all defense might be cut away from the Jews, and that they might not be able to say, "He left us, and went to the uncircumcised." And therefore the disciples excusing themselves said, "It was necessary that the Word of God should first have been spoken unto you; but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." And He saith again Himself, "I am not come but unto the lost sheep of the house of Israel"; and again, "It is not meet to take the children's bread, and to give it to dogs." But when they drove Him away, they opened a door to the Gentiles. Yet not so did He come to the Gentiles expressly, but in passing. -
John 4:5
"He cometh to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there."
Why is the Evangelist exact about the place? It is, that when thou hearest the woman say, "Jacob our father gave us this well," thou mayest not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called "Somor" from its owner; as also Esaias saith, "and the head of Ephraim is Somoron," but the inhabitants were termed not "Samaritans" but "Israelites." -
John 4:5
Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind. To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He useth no beast to carry Him, but walketh so much on a stretch, as even to be wearied with His journeying. And this He ever teacheth, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities…
Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.
To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He useth no beast to carry Him, but walketh so much on a stretch, as even to be wearied with His journeying. And this He ever teacheth, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridgeth many even of necessary things. Wherefore He said, "Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head." Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. -
John 4:6
"Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour."
He sat "thus." What meaneth "thus"? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground. -
John 4:7-8
"There cometh a woman of Samaria to draw water."
Observe how he declareth that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding His disciples not to enter into any city of the Samaritans, yet conversing with Samaritans. And therefore the Evangelist has put, "For His disciples were gone away into the city to buy meat." Bringing in many reasons for His conversation with her. -
John 4:7-8
Seest thou that His sitting was because of weariness? because of the heat? because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshiped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says, "It was about the sixth hour."
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John 4:7-8
And in this place it is not His laboriousness alone that is shown, but also His freedom from pride; not merely by His being tired, nor by His sitting by the way-side, but by His having been left alone, and His disciples having been separated from Him. And yet it was in His power, if He had willed it, either not to have sent them all away, or when they departed to have had other ministers. But He would not; for so He accustomed His disciples to tread all pride beneath their feet.
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John 4:7-8
"Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink. For His disciples were gone away into the city to buy meat."
Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spake to them concerning "the leaven of the Pharisees," they thought that it was because they carried no bread; and when he introduces them plucking the ears of corn, and eating, and when he saith that Jesus came to the fig-tree by reason of hunger, it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. -
John 4:7-8
(Hom. xxxi. 4) That this conversation might not appear a violation of His own injunctions against talking to the Samaritans, the Evangelist explains how it arose; viz. for He did not come with the intention beforehand of talking with the woman, but only would not send the woman away, when she had come. There came a woman of Samaria to draw water. Observe, she comes quite by chance. (Hom. xxxi. 3) This shows us too not only our Lord's strength and endurance as a traveller, but also his carelessness about food; for His disciples did not carry about food with them, since it follows, His disciples were gone away into the city to buy food. Herein is shown the humility of Christ; He is left alone. It was in His power, had He pleased, not to send away all, or, on their going away, to leave others in their place to wait on Him. But He did not choose to have it so: for in this way He accustomed His disciples to trample upon pride of every kind. However some one will say, Is humility in fishermen and tent-makers so great a matter? But these very men were all on a sudden raised to the most lof…
(Hom. xxxi. 4) That this conversation might not appear a violation of His own injunctions against talking to the Samaritans, the Evangelist explains how it arose; viz. for He did not come with the intention beforehand of talking with the woman, but only would not send the woman away, when she had come. There came a woman of Samaria to draw water. Observe, she comes quite by chance.
(Hom. xxxi. 3) This shows us too not only our Lord's strength and endurance as a traveller, but also his carelessness about food; for His disciples did not carry about food with them, since it follows, His disciples were gone away into the city to buy food. Herein is shown the humility of Christ; He is left alone. It was in His power, had He pleased, not to send away all, or, on their going away, to leave others in their place to wait on Him. But He did not choose to have it so: for in this way He accustomed His disciples to trample upon pride of every kind. However some one will say, Is humility in fishermen and tent-makers so great a matter? But these very men were all on a sudden raised to the most lofty situation upon earth, that of friends and followers of the Lord of the whole earth. And men of humble origin, when they arrive at dignity, are on this very account more liable than others to be lifted up with pride; the honour being so new to them. Our Lord therefore to keep His disciples humble, taught them in all things to subdue themselves.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 4:9
Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. "Not that which goeth in," saith He, "defileth a man, but that which goeth out." And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way of salvation, yet if any came to Him He did not prevent them. And to the disciples also He said thus, "Into any city of the Samaritans enter ye not." He did not say, "And when they come to you, reject them"; that would have been very unworthy of His lovingkindness.
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John 4:9
What doth the woman? When she heard, "Give Me to drink," she very wisely makes the speech of Christ an occasion for a question, and saith, "How is it that thou, being a Jew, askest drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans."
And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she doth not say, "The Samaritans have no dealings with the Jews," but, "The Jews do not admit the Samaritans." Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully.