John Chrysostom — Commentary on Scripture

John 4:28-30

(Hom. xxxiv. 1) As the Apostles, on being called, left their nets, so does she leave her waterpot, to do the work of an Evangelist, by calling not one person, but a whole city: She went her way into the city, and saith to the men, Come, see a man which told me all things that ever I did: is not this the Christ?

(Hom. xxxiv. 1) She was not prevented by shame-facedness from spreading about what had been said to her. For the soul, when it is once kindled by the divine flame, regards neither glory, nor shame, nor any other earthly thing, only the flame which consumes it. But she did not wish them to trust to her own report only, but to come and judge of Christ for themselves. Come, see a man, she says. She does not say, Come and believe, but, Come and see; which is an easier matter. For well she knew that if they only tasted of that well, they would feel as she did.

(Hom. xxxiv. 1) She then neither openly preaches Christ, nor wholly omits Him, but says, Is not this the Christ? This wakened their attention, Then they went out of the city, and came unto Him.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:31-34

"In the mean time His disciples asked Him, saying, Master, eat." "Asked," here is "besought," in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher. What then saith Christ? "I have meat to eat that ye know not of. Therefore" (saith the Evangelist) "said the disciples one to another, Hath any man brought Him aught to eat?" Why now wonderest thou that the woman when she heard of "water," still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ? "My meat is to do the will of Him that sent Me, and to finish His work." He here calleth the salvation of men "meat," showing what an earnest desir…

"In the mean time His disciples asked Him, saying, Master, eat." "Asked," here is "besought," in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher. What then saith Christ?

"I have meat to eat that ye know not of. Therefore" (saith the Evangelist) "said the disciples one to another, Hath any man brought Him aught to eat?"

Why now wonderest thou that the woman when she heard of "water," still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ?

"My meat is to do the will of Him that sent Me, and to finish His work."

He here calleth the salvation of men "meat," showing what an earnest desire He hath of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He revealeth not all off-hand, but first throweth the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, "My meat is to do the will of My Father?" (though not even this would have been clear, yet clearer than the other.) But what saith He? "I have meat to eat that ye know not of"; for He desireth, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words.

Homily on the Gospel of John 34

John 4:31-34

They all ask Him at once, Him so fatigued with the journey and heat. This is not impatience in them, but simply love, and tenderness to their Master.

(Hom. xxxiv. 1) The salvation of men He calls His food, showing His great desire that we should be saved. As food is an object of desire to us, so was the salvation of men to Him. Observe, He does not express Himself directly, but figuratively; which makes some trouble necessary for His hearers, in order to comprehend His meaning, and thus gives a greater importance to that meaning when it is understood.

(Hom. xxxiv. 1) They show, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:35

(Hom. xxxiv. 1) What is the will of the Father He now proceeds to explain: Say ye not, There are yet four months, and then cometh harvest?

(Hom. xxxiv. 2) He leads them, as his custom is, from low things to high. Fields and harvest here express the great number of souls, which are ready to receive the word. The eyes are both spiritual, and bodily ones, for they saw a great multitude of Samaritans now approaching. This expectant crowd he calls very suitably white fields. For as the corn, when it grows white, is ready for the harvest; so were these ready for salvation. But why does He not say this in direct language? Because by making use in this way of the objects around them, he gave greater vividness and power to His words, and brought the truth home to them; and also that His discourse might be more pleasant, and might sink deeper into their memories.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:35

"Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest." Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of "meat," He signified nothing else than the salvation of the men who should come to Him; and again, the "field" and the "harvest" signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the "eyes" of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, "fields already white." For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation. And wherefore instead of calling them "fields" and "harvest," did He not plainly say, that "the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit"? What…

"Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest."

Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of "meat," He signified nothing else than the salvation of the men who should come to Him; and again, the "field" and the "harvest" signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the "eyes" of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, "fields already white." For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation.

And wherefore instead of calling them "fields" and "harvest," did He not plainly say, that "the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit"? What mean these figures used by Him? for this He doth not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? for the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience.

Homily on the Gospel of John 34

John 4:36-37

"And he that reapeth receiveth wages, and gathereth fruit unto life eternal." For the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that "he who drinketh it shall never thirst," so He doth here also when He saith, "that this fruit is gathered unto eternal life." "That both he that soweth and he that reapeth may rejoice together." Who is "he that soweth"? Who "he that reapeth"? The Prophets are they that sowed but they reaped not, but the Apostles. "Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater…

"And he that reapeth receiveth wages, and gathereth fruit unto life eternal."

For the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that "he who drinketh it shall never thirst," so He doth here also when He saith, "that this fruit is gathered unto eternal life."

"That both he that soweth and he that reapeth may rejoice together."

Who is "he that soweth"? Who "he that reapeth"? The Prophets are they that sowed but they reaped not, but the Apostles. "Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility." By these arguments He here desireth to prove, that "the wish of the Prophets is, that all men should come to Me." This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He showeth moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effecteth at once by this parable.

"Herein," He saith, "is that saying true, One soweth and another reapeth."

These words the many used whenever one party had supplied toil and another had reaped the fruits; and He saith, "that the proverb is in this instance especially true, for the Prophets labored, and ye reap the fruits of their labors." He said not "the rewards," (for neither did their great labor go unrewarded,) but "the fruits." Therefore He said beforehand, "that both he that soweth and he that reapeth may rejoice together." For since He was about to declare, that "one hath sowed and another reapeth," lest any one should deem that the Prophets were deprived of their reward, He asserteth something strange and paradoxical, such as never chanceth in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not "rejoice together," but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.

Homily on the Gospel of John 34

John 4:36-37

(Hom. xxxiv. 2) Again, He distinguishes earthly from heavenly things, for as above He said of the water, that he who drank of it should never thirst, so here He says, He that reapeth gathereth fruit unto life eternal; adding, that both he that soweth and he that reapeth may rejoice together. The Prophets sowed, the Apostles reaped, yet are not the former deprived of their reward. For here a new thing is promised; viz. that both sowers and reapers shall rejoice together. How different this from what we see here. Now he that soweth grieveth because he soweth for others, and he only that reapeth rejoiceth. But in the new state, the sower and reaper share the same wages.

(Hom. xxxiv. 2) He confirms what He says by a proverb, And herein is that saying true, one soweth and another reapeth, i. e. one party has the labour, and another reaps the fruit. The saying is especially applicable here, for the Prophets had laboured, and the disciples reaped the fruits of their labours: I sent you to reap that whereon ye bestowed no labour.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:38

"I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors." By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. "For that of the Prophets," He saith, "was the more difficult, and the fact witnesseth to My word, that ye are come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud." While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account H…

"I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors."

By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. "For that of the Prophets," He saith, "was the more difficult, and the fact witnesseth to My word, that ye are come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud." While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, "Lift up your eyes, and look on the fields, that they are white." Thus He spake, and the fact was clear, and the words seen true by the event.

Homily on the Gospel of John 34

John 4:38

(Hom. xxxiv. 2) I sent you to reap that whereon ye bestowed no labour, i. e. I have reserved you for a favourable time, in which the labour is less, the enjoyment greater. The more laborious part of the work was laid on the Prophets, viz. the sowing of the seed: Other men laboured, and ye are entered into their labours. Christ here throws light on the meaning of the old prophecies. He shows that both the Law and the Prophets, if rightly interpreted, led men to Him; and that the Prophets were sent in fact by Himself. Thus the intimate connection is established between the Old Testament and the New.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:39-40

(Hom. xxxiv. 2) It is now, as it were, harvest time, when the corn is gathered, and a whole floor soon covered with sheaves; And many of the Samaritans of that city believed on Him, for the saying of the woman which testified, He told me all that ever I did. They considered that, the woman would never of her own accord have conceived such admiration for one Who had reproved her offences, unless He were really some great and wonderful person. (Hom. xxxv. 1). And thus relying solely on the testimony of the woman, without any other evidence, they went out to beseech Christ to stay with them: So when the Samaritans were come to Him, they besought Him that He would tarry with them. The Jews when they saw His miracles, so far from begging Him to stay, tried in every way to get rid of His presence. Such is the power of malice, and envy, and vainglory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Him with them, He would not consent, but only tarried there two days.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:39-40

"Many of the Samaritans of that city believed on Him for the saying of the woman which testified, He told me all that ever I did."

They perceived that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life.

Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholdeth what is done, and who hereafter punisheth those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them.

Homily on the Gospel of John 34

John 4:39-40

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…

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.

Homily on the Gospel of John 35

John 4:42

(Hom. xxxv. 1) The Jews disbelieved in spite of miracles, while these exhibited great faith, before even a miracle was wrought, and when they had only heard our Lord's words. And many more believed because of His own word. Why then do not the Evangelists give these words? To show that they omit many important things, and because the result shows what they were; the result being that the whole city was convinced. On the other hand, when the hearers are not convinced, the Evangelists are obliged to give our Lord's words, that the failure may be seen to be owing to the indifference of the hearers, not to any defect in the preacher. And now, having become Christ's disciples, they dismiss their first instructor; And they said unto the woman, Now we believe not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. How soon they understand that He was come for the deliverance of the whole world, and could not therefore confine His purposes to the Jews, but must sow the Word every where. Their saying too, The Saviour of the…

(Hom. xxxv. 1) The Jews disbelieved in spite of miracles, while these exhibited great faith, before even a miracle was wrought, and when they had only heard our Lord's words. And many more believed because of His own word. Why then do not the Evangelists give these words? To show that they omit many important things, and because the result shows what they were; the result being that the whole city was convinced. On the other hand, when the hearers are not convinced, the Evangelists are obliged to give our Lord's words, that the failure may be seen to be owing to the indifference of the hearers, not to any defect in the preacher. And now, having become Christ's disciples, they dismiss their first instructor; And they said unto the woman, Now we believe not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. How soon they understand that He was come for the deliverance of the whole world, and could not therefore confine His purposes to the Jews, but must sow the Word every where. Their saying too, The Saviour of the world, implies that they looked on this world as miserable and lost; and that, whereas Prophets and Angels had come to save it, this was the only real Saviour, the Author not only of temporal but eternal salvation. And, observe, whereas the woman had spoken doubtfully, Is not this the Christ? they do not say, we suspect, but we know, know, that this is indeed the Saviour of the world, not one Christ out of many. Though they had only heard His words, they said as much as they could have done, had they seen ever so many and great miracles.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:42

Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, saith the Evangelist, "they said to the woman, Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world." The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had 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. Suc…

Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, saith the Evangelist, "they said to the woman, Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world." The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had 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.

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.

Hear then what these say; "We know that this is of a truth the Christ, the Saviour of the world." Seest thou how they at once understood that He should draw the world to Him, that He came to order 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." (Rom. iii. 23, Rom. iii. 24.) For by saying that He was "the Saviour of the world," they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. For many had come to "save," both Prophets and Angels; but this, saith one, is the True Saviour, who affordeth the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calleth "blessed," saying, "Blessed are they that have not seen, and yet have believed,") (c. xx. 29,) and because they did so sincerely. Though they had heard the woman say doubtfully, "Is not this the Christ?" they did not also say, "we too suspect," or, "we think," 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 spake as they would have spoken had they beheld many and great marvels. And why do not the Evangelists tell us these words, and that He discoursed admirably? That thou mayest learn that they pass by many important matters, and yet have declared the whole to us by the event. For He persuaded an entire people and a whole city by His words.

Homily on the Gospel of John 35

John 4:44

Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that thou mayest not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause, saying that they gave no heed unto Him; on this account He went not thither, that their condemnation might not be the greater. For I suppose that in this place He speaketh of Capernaum as "His country." Now, to show that there He received no honor, hear Him say, "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He calleth it "His own country," because there He set forth the Word of the Dispensation, and more especially dwelt upon it. "What then," saith some one, "do we not see many admired among their kindred?" In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.

Homily on the Gospel of John 35

John 4:44

(Hom. xxxv. 1) Or consider this the reason that He went, not to Capernaum, but to Galilee and Cana, as appears below, His country being, I think, Capernaum. As He did not obtain honour there, hear what He says; And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell. (Mat. 11:23) He calls it His own country, because He had most resided here.

(Hom. xxxv. 2) But do we not see many held in admiration by their own people? We do; but we cannot argue from a few instances. If some are honoured in their own country, many more are honoured out of it, and familiarity generally subjects men to contempt.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:45

The Galileans however received our Lord: Then when He was come into Galilee, the Galileans received Him. Observe how those who are spoken ill of, are always the first to come to Christ. Of the Galileans we find it said below, Search and look, for out of Galilee ariseth no prophet. And He is reproached with being a Samaritan, Thou art a Samaritan, and hast a devil. And yet the Samaritans and Galileans believe, to the condemnation of the Jews. The Galileans however are superior to the Samaritans; for the latter believed from hearing the woman's words, the former from seeing the signs which He did: Having seen all the things that He did at Jerusalem at the feast.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:45

Seest thou that these men so ill spoken of are found most to come to Him? For one said, "Can there any good thing come out of Nazareth?" (c. i. 46), and another, "Search and look, for out of Galilee ariseth no prophet." (c. vii. 52.) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; "Thou art a Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold, both Samaritans and Galilaeans believe, to the shame of the Jews, and Samaritans are found better than Galilaeans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

Homily on the Gospel of John 35

John 4:46-47

(Hom. xxxv. 2) On a former occasion our Lord attended a marriage in Cana of Galilee, now He goes there to convert the people, and confirm by His presence the faith which His miracle had produced. He goes there in preference to His own country.

(Hom. xxxv. 2) Some think that he is the same centurion, who is mentioned in Matthew. (Matt. 8:5) But that he is a different person is clear from this; that the latter, when Christ wished to come to his house, entreated Him not; whereas the former brought Christ to his house, though he had received no promise of a cure. And the latter met Jesus on His way from the mountain to Capernaum; whereas the former came to Jesus in Cana. And the latter servant was laid up with the palsy, the former's son with a fever. Of this nobleman then we read, When he heard that Jesus was come out of Judæa into Galilee, he went unto Him, and besought Him that He would heal his son: for he was at the point of death

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:46-47

The Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone.

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

Homily on the Gospel of John 35