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Saint Thomas Aquinas, Carlo Crivelli

John 4

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Thomas Aquinas · Catena Aurea · Chapter 4

Passages · 157

John 4:1–6

  • Glossa Ordinaria on John 4:1–6 — 1 The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ’s teaching, comes next to the envy of the Pharisees, and Christ’s retreat from them. When therefore the Lord knew…vatican.va
  • Augustine of Hippo on John 4:1–6 — Truly had the Pharisees’ knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judæa, but would have remained for…vatican.va
  • John Chrysostom on John 4:1–6 — 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.vatican.va
  • Augustine of Hippo on John 4:1–6 (2) — It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected?vatican.va
  • John Chrysostom on John 4:1–6 (2) — 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…vatican.va
  • Augustine of Hippo on John 4:1–6 (3) — Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of…vatican.va
  • Alcuin of York on John 4:1–6 — The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. (c. 7) We reply, that the…vatican.va
  • Augustine of Hippo on John 4:1–6 (4) — But we must believe that the disciples of Christ were already baptized themselves, either with John’s baptism, or, as is more probable, with Christ’s. For He who had stooped to the humble service of washing His…vatican.va
  • John Chrysostom on John 4:1–6 (3) — 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…vatican.va
  • Bede on John 4:1–6 — He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The…vatican.va
  • John Chrysostom on John 4:1–6 (4) — It was the place where Simeon and Levi made a great slaughter for Dinah.vatican.va
  • Theophylact of Ohrid on John 4:1–6 — But after the sons of Jacob had desolated the city, by the slaughter of the Sychemites, Jacob annexed it to the portion of his son Joseph, as we read in Genesis, I have given to thee one portion above thy brethren,…vatican.va
  • Augustine of Hippo on John 4:1–6 (5) — It was a well. Every well is a spring, but every spring is not a well. Any water that rises from the ground, and can be drawn for use, is a spring: but where it is ready at hand, and on the surface, it is called a…vatican.va
  • Theophylact of Ohrid on John 4:1–6 (2) — But why does the Evangelist make mention of the parcel of ground, and the well? First, to explain what the woman says, Our father Jacob gave us this well: secondly, to remind you that what the Patriarchs obtained by…vatican.va
  • John Chrysostom on John 4:1–6 (5) — 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…vatican.va
  • Augustine of Hippo on John 4:1–6 (6) — Jesus, we see, is strong and weak: strong, because in the beginning was the Word; weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey, sat on the well.vatican.va
  • John Chrysostom on John 4:1–6 (6) — 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…vatican.va
  • Theophylact of Ohrid on John 4:1–6 (3) — He mentions our Lord’s sitting and resting from His journey, that none might blame Him for going to Samaria Himself, after He had forbidden the disciples going.vatican.va
  • Alcuin of York on John 4:1–6 (2) — Our Lord left Judæa also mystically, i. e. He left the unbelief of those who condemned Him, and by His Apostles, went into Galilee, i. e. into the ficklenessa of the world; thus teaching His disciples to pass from…vatican.va
  • Augustine of Hippo on John 4:1–6 (7) — His journey is His assumption of the flesh for our sake. For whither doth He go, Who is every where present? What is this, except that it was necessary for Him, in order to come to us, to take upon Him visibly a form…vatican.va
  • Augustine of Hippo on John 4:1–6 (8) — At the sixth hour then our Lord comes to the well. The black abyss of the well, methinks, represents the lowest parts of this universe, i. e. the earth, to which Jesus came at the sixth hour, that is, in the sixth…vatican.va

John 4:7–12

  • John Chrysostom on John 4:7–12 — 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…vatican.va
  • Augustine of Hippo on John 4:7–12 — The woman here is the type of the Church, not yet justified, but just about to be. And it is a part of the resemblance, that she comes from a foreign people. The Samaritans were foreigners, though they were…vatican.va
  • Theophylact of Ohrid on John 4:7–12 — The argument with the woman arises naturally from the occasion: Jesus saith unto her, Give me to drink. As man, the labour and heat He had undergone had made Him thirsty.vatican.va
  • Augustine of Hippo on John 4:7–12 (2) — Jesus also thirsted after that woman’s faith? He thirsteth for their faith, for whom He shed His blood.vatican.va
  • John Chrysostom on John 4:7–12 (2) — This shews 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…vatican.va
  • Augustine of Hippo on John 4:7–12 (3) — The Jews would not even use their vessels. So it would astonish the woman to hear a Jew ask to drink out of her vessel; a thing so contrary to Jewish rule.vatican.va
  • John Chrysostom on John 4:7–12 (3) — But why did Christ ask what the law allowed not? It is no answer to say that He knew she would not give it, for in that case, He clearly ought not to have asked for it. Rather His very reason for asking, was to shew…vatican.va
  • Augustine of Hippo on John 4:7–12 (4) — He who asked to drink, however, out of the woman’s vessel, thirsted for the woman’s faith: Jesus answered and said unto her, If thou knewest the gift of God, or Who it is that saith to thee, Give Me to drink, thou…vatican.va
  • Origen on John 4:7–12 — For it is as it were a doctrine, that no one receives a divine gift, who seeks not for it. Even the Saviour Himself is commanded by the Father to ask, that He may give it Him, as we read, Require of Me, and I will…vatican.va
  • Augustine of Hippo on John 4:7–12 (5) — He lets her know that it was not the water, which she meant, that Ho asked for; but that knowing her faith, He wished to satisfy her thirst, by giving her the Holy Spirit. For so must we interpret the living water,…vatican.va
  • Augustine of Hippo on John 4:7–12 (6) — Living water is that which comes out of a spring, in distinction to what is collected in ponds and cisterns from the rain. If spring water too becomes stagnant, i. e. collects into some spot, where it is quite…vatican.va
  • John Chrysostom on John 4:7–12 (4) — In Scripture the grace of the Holy Spirit is sometimes called fire, sometimes water, which shews that these words are expressive not of its substance, but of its action. The metaphor of fire conveys the lively and…vatican.va
  • Theophylact of Ohrid on John 4:7–12 (2) — The grace of the Holy Spirit then He calls living water; i. e. lifegiving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart.vatican.va
  • John Chrysostom on John 4:7–12 (5) — These words raised the woman’s notions of our Lord, and make her think Him no common person. She addresses Him reverentially by the title of Lord; The woman saith unto Him, Lord, Thou hast nothing to draw with, and…vatican.va
  • Augustine of Hippo on John 4:7–12 (7) — She understands the living water to be the water in the well; and therefore says, Thou wishest to give me living water; but Thou hast nothing to draw with as I have: Thou canst not then give me this living water; Art…vatican.va
  • John Chrysostom on John 4:7–12 (6) — As if she said, Thou canst not say that Jacob gave us this spring, and used another himself; for he and they that were with him drank thereof, which would not have been done, had he had another better one. Thou canst…vatican.va
  • Theophylact of Ohrid on John 4:7–12 (3) — The addition, and his cattle, shews the abundance of the water; as if she said, Not only is the water sweet, so that Jacob and his sons drank of it, but so abundant, that it satisfied the vast multitude of the…vatican.va
  • John Chrysostom on John 4:7–12 (7) — See how she thrusts herself upon the Jewish stock. The Samaritans claimed Abraham as their ancestor, on the ground of his having come from Chaldea; and called Jacob their father, as being Abraham’s grandson.vatican.va
  • Bede on John 4:7–12 — Or she calls Jacob their father, because she lived under the Mosaic law, and possessed the farm which Jacob gave to his son Joseph.vatican.va
  • Origen on John 4:7–12 (2) — In the mystical sense, Jacob’s well is the Scriptures. The learned then drink like Jacob and his sons; the simple and uneducated, like Jacob’s cattle.vatican.va

John 4:13–18

  • John Chrysostom on John 4:13–18 — To the woman’s question, Art Thou greater than our father Jacob? He does not reply, I am greater, lest He should seem to boast; but His answer implies it; Jesus answered and said to her, Whosoever drinketh of this…vatican.va
  • Augustine of Hippo on John 4:13–18 — Which is true indeed both of material water, and of that of which it is the type. For the water in the well is the pleasure of the world, that abode of darkness. Men draw it with the waterpot of their lusts; pleasure…vatican.va
  • John Chrysostom on John 4:13–18 (2) — The excellence of this water, viz. that he that drinketh of it never thirsts, He explains in what follows, But the water that I shall give him shall be in him a well of water springing up into everlasting life. As a…vatican.va
  • Theophylact of Ohrid on John 4:13–18 — For the water which I give him is ever multiplying. The saints receive through grace the seed and principle of good; but they themselves make it grow by their own cultivation.vatican.va
  • John Chrysostom on John 4:13–18 (3) — See how the woman is led by degrees to the highest doctrine. First, she thought He was some lax Jew. Then hearing of the living water, she thought it meant material water. Afterwards she understands it as spoken…vatican.va
  • Augustine of Hippo on John 4:13–18 (2) — Or thus; The woman as yet understands Him of the flesh only. She is delighted to be relieved for ever from thirst, and takes this promise of our Lord’s in a carnal sense. For God had once granted to His servant…vatican.va
  • John Chrysostom on John 4:13–18 (4) — The woman then being urgent in asking for the promised water, Jesus saith unto her, Go call thy husband; to shew that he too ought to have a share in these things. But she was in a hurry to receive the gift, and…vatican.va
  • Augustine of Hippo on John 4:13–18 (3) — Understand, that the woman had not a lawful husband, but had formed an irregular connexion with some one. He tells her, Thou hast had fire husbands, in order to shew her His miraculous knowledge.vatican.va
  • Origen on John 4:13–18 — May not Jacob’s well signify mystically the letter of Scripture; the water of Jesus, that which is above the letter, which all are not allowed to penetrate into? That which is written was dictated by men, whereas the…vatican.va
  • Augustine of Hippo on John 4:13–18 (4) — The five husbands some interpret to be the five books which were given by Moses. And the words, He whom thou now hast is not thy husband, they understand as spoken by our Lord of Himself; as if He said, Thou hast…vatican.va
  • Augustine of Hippo on John 4:13–18 (5) — Jesus seeing that the woman did not understand, and wishing to enlighten her, says, Call thy husband; i. e. apply thine understanding. For when the life is well ordered, the understanding governs the soul itself,…vatican.va
  • Origen on John 4:13–18 (2) — And what more proper place than Jacob’s well, for exposing the unlawful husband, i. e. the perverse law? For the Samaritan woman is meant to figure to us a soul, that has subjected itself to a hind of law of its own,…vatican.va

John 4:19–24

  • John Chrysostom on John 4:19–24 — The woman is not offended at Christ’s rebuke. She does not leave Him, and go away. Far from it: her admiration for Him is raised: The woman saith unto Him, Sir, I perceive that Thou art a Prophet: as if she said, Thy…vatican.va
  • Augustine of Hippo on John 4:19–24 — The husband was beginning to come to her, though He had not yet fully come. She thought our Lord a prophet, and He was a prophet: for He says of Himself, A prophet is not without honour, save in his own country.…vatican.va
  • John Chrysostom on John 4:19–24 (2) — And having come to this belief she asks no questions relating to this life, the health or sickness of the body: she is not troubled about thirst, she is eager for doctrine.vatican.va
  • Augustine of Hippo on John 4:19–24 (2) — And she begins enquiries on a subject that perplexed her; Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship. This was a great dispute between the Samaritans…vatican.va
  • John Chrysostom on John 4:19–24 (3) — By, our fathers, she means Abraham, who is said to have offered up Isaac here.vatican.va
  • Origen on John 4:19–24 — Or thus; The Samaritans regarded Mount Gerizim, near which Jacob dwelt, as sacred, and worshipped upon it; while the sacred place of the Jews was Mount Sion, God’s own choice. The Jews being the people from whom…vatican.va
  • John Chrysostom on John 4:19–24 (4) — Christ however does not solve this question immediately, but leads the woman to higher things, of which He had not spoken till she acknowledged Him to be a prophet, and therefore listened with a more full belief:…vatican.va
  • Augustine of Hippo on John 4:19–24 (3) — Believe Me, our Lord says with fitness, as the husband is now present. For now there is one in thee that believes, thou hast begun to be present in the understanding; but if ye will not believe, surely ye shall not…vatican.va
  • Alcuin of York on John 4:19–24 — In saying, the hour cometh, He refers to the Gospel dispensation, which was now approaching; under which the shadows of types were to withdraw, and the pure light of truth was to enlighten the minds of believers.vatican.va
  • John Chrysostom on John 4:19–24 (5) — There was no necessity for Christ to shew why the fathers worshipped in the mountain, and the Jews in Jerusalem. He therefore was silent on that question; but nevertheless asserted the religious superiority of the…vatican.va
  • Origen on John 4:19–24 (2) — Ye, literally refers to the Samaritans, but mystically, to all who understand the Scriptures in an heretical sense. We again literally means the Jews, but mystically, I the Word, and all who conformed to My Image,…vatican.va
  • John Chrysostom on John 4:19–24 (6) — The Samaritans worshipped they knew not what, a local, a partial God, as they imagined, of whom they had the same notion that they had of their idols. And therefore they mingled the worship of God with the worship of…vatican.va
  • Augustine of Hippo on John 4:19–24 (4) — It is saying much for the Jews, to declare in their name, We worship what we know. But He does not speak for the reprobate Jews, but for that party from whom the Apostles and the Prophets came. Such were all those…vatican.va
  • John Chrysostom on John 4:19–24 (7) — The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour cometh, and now is, when, the true worshippers shall worship the Father in spirit and in truth. He says, and now is,…vatican.va
  • John Chrysostom on John 4:19–24 (8) — Or by saying, true, he excludes the Jews together with the Samaritans. For the Jews, though better than the Samaritans, were yet as much inferior to those who were to succeed them, as the type is to the reality. The…vatican.va
  • Origen on John 4:19–24 (3) — Twice it is said, The hour cometh, and the first time without the addition, and now is. The first seems to allude to that purely spiritual worship which is suited only to a state of perfection; the second to earthly…vatican.va
  • John Chrysostom on John 4:19–24 (9) — He speaks here of the Church; wherein there is true worship, and such as becometh God; and therefore adds, For the Father seeketh such to worship Him. For though formerly He willed that mankind should linger under a…vatican.va
  • Origen on John 4:19–24 (4) — But if the Father seeks, He seeks through Jesus, Who came to seek and to save that which was lost, and to teach men what true worship was. God is a Spirit; i. e. He constitutes our real life, just as our breath…vatican.va
  • John Chrysostom on John 4:19–24 (10) — Or it signifies that God is incorporeal; and that therefore He ought to be worshipped not with the body, but with the soul, by the offering up a pure mind, i. e. that they who worship Him, must worship Him in spirit…vatican.va
  • Hilary of Poitiers on John 4:19–24 — Or, by saying that God being a Spirit ought to be worshipped in spirit, He indicates the freedom and knowledge of the worshippers, and the uncircumscribed nature of the worship: according to the saying of the…vatican.va
  • John Chrysostom on John 4:19–24 (11) — And that we are to worship in truth, means that whereas the former ordinances were typical; that is to say, circumcision, burnt offerings, and sacrifices; now, on the contrary, every thing is real.vatican.va
  • Theophylact of Ohrid on John 4:19–24 — Or, because many think that they worship God in the spirit, i. e. with the mind, who yet held heretical doctrines concerning Him, for this reason He adds, and in truth. May not the words too refer to the two kinds of…vatican.va
  • Augustine of Hippo on John 4:19–24 (5) — O for a mountain to pray on, thou criest, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwelleth on high. Yes, God dwelleth on high, but He hath respect unto the humble.…vatican.va

John 4:25–26

  • John Chrysostom on John 4:25–26 — The woman was struck with astonishment at the loftiness of His teaching, as her words shew: The woman saith unto Him, I know that Messias cometh, which is called Christ.vatican.va
  • Augustine of Hippo on John 4:25–26 — Unctus in Latin, Christ in Greek, in the Hebrew Messias. She knew then who could teach her, but did not know Who was teaching her. When He is come, He will tell us all things: as if she said, The Jews now contend for…vatican.va
  • John Chrysostom on John 4:25–26 (2) — But what reason had the Samaritans for expecting Christ’s coming? They acknowledged the books of Moses, which foretold it. Jacob prophesies of Christ, The sceptre shall not depart from Judah, nor a lawgiver from…vatican.va
  • Origen on John 4:25–26 — It should be known, that as Christ rose out of the Jews, not only declaring but proving Himself to be Christ; so among the Samaritans there arose one Dositheus by name, who asserted that he was the Christ prophesied of.vatican.va
  • Augustine of Hippo on John 4:25–26 (2) — It is a confirmation to discerning minds that the five senses were what were signified by the five husbands, to find the woman making five carnal answers, and then mentioning the name of Christ.vatican.va
  • John Chrysostom on John 4:25–26 (3) — Christ now reveals Himself to the woman: Jesus saith unto her, I that speak unto thee am He. Had He told the woman this to begin with, it would have appeared vanity. Now, having gradually awakened her to the thought…vatican.va

John 4:27–30

  • John Chrysostom on John 4:27–30 — The disciples arrive opportunely, and when the teaching is finished: And upon this came His disciples, and marvelled that He talked with the woman. They marvelled at the exceeding kindness and humility of Christ, in…vatican.va
  • Augustine of Hippo on John 4:27–30 — He who came to seek that which was lost, sought the lost one. This was what they marvelled at: they marvelled at His goodness; they did not suspect evil.vatican.va
  • John Chrysostom on John 4:27–30 (2) — But notwithstanding their wonder, they asked Him no questions, No man said, What seekest Thou? or, Why talkest Thou with her? So careful were they to observe the rank of disciples, so great was their awe and…vatican.va
  • Origen on John 4:27–30 — The woman is almost turned into an Apostle. So forcible are His words, that she leaves her waterpot to go to the city, and tell her townsmen of them. The woman then left her waterpot, i. e. gave up low bodily cares,…vatican.va
  • Augustine of Hippo on John 4:27–30 (2) — Hydria answers to our word aquarium; hydor being Greek for water.vatican.va
  • John Chrysostom on John 4:27–30 (3) — 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,…vatican.va
  • Origen on John 4:27–30 (2) — She calls them together to see a man, whose words were deeper than man’s. She had had five husbands, and then was living with the sixth, not a lawful husband. But now she gives him up for a seventh, and she leaving…vatican.va
  • John Chrysostom on John 4:27–30 (4) — 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…vatican.va
  • Alcuin of York on John 4:27–30 — It is only by degrees, however, that she comes to the preaching of Christ. First she calls Him a man, not Christ; for fear those who heard her might be angry, and refuse to come.vatican.va
  • John Chrysostom on John 4:27–30 (5) — 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.vatican.va
  • Augustine of Hippo on John 4:27–30 (3) — The circumstance of the woman’s leaving her waterpot on going away, must not be overlooked. For the waterpot signifies the love of this world, i. e. concupiscence, by which men from the dark depth, of which the well…vatican.va
  • Augustine of Hippo on John 4:27–30 (4) — She cast away therefore concupiscence, and hastened to proclaim the truth. Let those who wish to preach the Gospel, learn, that they should first leave their waterpots at the well.vatican.va
  • Origen on John 4:27–30 (3) — The woman having become a vessel of wholesome discipline, lays aside as contemptible her former tastes and desires.vatican.va

John 4:31–34

  • Augustine of Hippo on John 4:31–34 — His disciples had gone to buy food, and had returned. They offered Christ some: In the mean while His disciples prayed Him, saying, Master, eat.vatican.va
  • John Chrysostom on 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.vatican.va
  • Origen on John 4:31–34 — They think the present time convenient for dining; it being after the departure of the woman to the city, and before the coming of the Samaritans; so that they sit at meat by themselves. This explains, In the mean while.vatican.va
  • Theophylact of Ohrid on John 4:31–34 — Our Lord, knowing that the woman of Samaria was bringing the whole town out to Him, tells His disciples, I have meat that ye know not of.vatican.va
  • John Chrysostom on John 4:31–34 (2) — The salvation of men He calls His food, shewing 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…vatican.va
  • Theophylact of Ohrid on John 4:31–34 (2) — That ye know not of, i. e. know not that I call the salvation of men food; or, know not that the Samaritans are about to believe and be saved. The disciples however were in perplexity: Therefore said the disciples…vatican.va
  • Augustine of Hippo on John 4:31–34 (2) — What wonder that the woman did not understand about the water? Lo, the disciples do not understand about the meat.vatican.va
  • John Chrysostom on John 4:31–34 (3) — They shew, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him.vatican.va
  • Theophylact of Ohrid on John 4:31–34 (3) — From the question of the disciples, Hath any man brought Him ought to eat, we may infer that our Lord was accustomed to receive food from others, when it was offered Him: not that He who giveth food to all flesh,…vatican.va
  • Augustine of Hippo on John 4:31–34 (3) — Our Lord heard His doubting disciples, and answered them as disciples, i. e. plainly and expressly, not circuitously, as He answered the women; Jesus saith unto them, My meat is to do the will of Him that sent Me.vatican.va
  • Origen on John 4:31–34 (2) — Fit meat for the Son of God, who was so obedient to the Father, that in Him was the same will that was in the Father: not two wills, but one will in both. The Son is capable of first accomplishing the whole will of…vatican.va
  • Theophylact of Ohrid on John 4:31–34 (4) — He finished the work of God, i. e. man, He, the Son of God, finished it by exhibiting our nature in Himself without sin, perfect and uncorrupt. He finished also the work of God, i. e. the Law, (Rom. 10:4) (for Christ…vatican.va
  • Origen on John 4:31–34 (3) — The matter of spiritual drink and living water being explained, the subject of meat follows. Jesus had asked the woman of Samaria, and she could give Him none good enough. Then came the disciples, having procured…vatican.va

John 4:35–38

  • John Chrysostom on John 4:35–38 — What is the will of the Father He now proceeds to explain: Say ye not, There are yet four months, and then cometh harvest?vatican.va
  • Theophylact of Ohrid on John 4:35–38 — Now ye are expecting a material harvest. But I say unto you, that a spiritual harvest is at hand: Lift up your eyes, and look on the fields; for they are white already to harvest. He alludes to the Samaritans who are…vatican.va
  • John Chrysostom on John 4:35–38 (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…vatican.va
  • Augustine of Hippo on John 4:35–38 — He was intent now on beginning the work, and hastened to send labourers: And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together.vatican.va
  • John Chrysostom on John 4:35–38 (3) — 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…vatican.va
  • Augustine of Hippo on John 4:35–38 (2) — The Apostles and Prophets had different labours, corresponding to the difference of times; but both will attain to like joy, and receive together their wages, even eternal life.vatican.va
  • John Chrysostom on John 4:35–38 (4) — 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…vatican.va
  • Augustine of Hippo on John 4:35–38 (3) — So then He sent reapers, no sowers. The reapers went where the Prophets had preached. Read the account of their labours: they all contain prophecy of Christ. And the harvest was gathered on that occasion when so many…vatican.va
  • John Chrysostom on John 4:35–38 (5) — 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…vatican.va
  • Origen on John 4:35–38 — How can we consistently give an allegorical meaning to the words, Lift up your eyes, &c. and only a literal one to the words, There are yet four months, and then cometh harvest? The same principle of interpretation…vatican.va

John 4:39–42

  • Origen on John 4:39–42 — After this conversation with the disciples, Scripture returns to those who had believed on the testimony of the woman, and were come to see Jesus.vatican.va
  • John Chrysostom on John 4:39–42 — 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…vatican.va
  • Origen on John 4:39–42 (2) — It is natural to ask, why our Saviour stays with the Samaritans, when He had given a command to His disciples not to enter into any city of the Samaritans. But we must explain this mystically. To go the way of the…vatican.va
  • John Chrysostom on John 4:39–42 (2) — 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…vatican.va
  • Origen on John 4:39–42 (3) — With the aid of our former observations on Jacob’s well, and the water, it will not be difficult to see, why, when they find the true word, they leave other doctrines, i. e. the city, for a sound faith. (c. 51).…vatican.va
  • Origen on John 4:39–42 (4) — They were not ready yet for the third day; having no anxiety to see a miracle, as those had who supped with Jesus in Cana of Galilee. (This supper was after He had been in Cana three days.) The woman’s report was the…vatican.va
  • Augustine of Hippo on John 4:39–42 — So then they knew Christ first by report of another, afterwards by His own presence; which is still the case of those that are without the fold, and not yet Christians. Christ is announced to them by some charitable…vatican.va
  • Origen on John 4:39–42 (5) — For it is impossible that the same impression should be produced by hearing from one who has seen, and seeing one’s self; walking by sight is different from walking by faith. The Samaritans now do not believe only…vatican.va

John 4:43–45

  • Augustine of Hippo on John 4:43–45 — After staying two days in Samaria, He departed into Galilee, where He resided: Now after two days He departed thence, and went into Galilee.vatican.va
  • Augustine of Hippo on John 4:43–45 (2) — Why then does the Evangelist say immediately, For Jesus Himself testified, that a prophet hath no honour in his own country. For He would seem to have testified more to the truth, had He remained in Samaria, and not…vatican.va
  • John Chrysostom on John 4:43–45 — 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,…vatican.va
  • Theophylact of Ohrid on John 4:43–45 — Or thus: Our Lord on leaving Samaria for Galilee, explains why He was not always in Galilee: viz. because of the little honour He received there. A prophet hath no honour in his own country.vatican.va
  • Origen on John 4:43–45 — The country of the prophets was Judæa, and every one knows how little honour they received from the Jews, as we read, Whom of the prophets have not your fathers persecuted? (Mat. 23) One cannot but wonder at the…vatican.va
  • John Chrysostom on John 4:43–45 (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…vatican.va
  • Origen on John 4:43–45 (2) — Our Lord by ejecting those who sold sheep and oxen from the temple, had impressed the Galileans with a strong idea of His Majesty, and they received Him. His power was shewn no less in this act, than in making the…vatican.va
  • Bede on John 4:43–45 — They had seen Him at Jerusalem, For they also went unto the feast. Our Lord’s return has a mystical meaning, viz. that, when the Gentiles have been confirmed in the faith by the two precepts of love, i. e. at the end…vatican.va
  • Origen on John 4:43–45 (3) — The Galilæans were allowed to keep the feast at Jerusalem, where they had seen Jesus. Thus they were prepared to receive Him, when He came: otherwise they would either have rejected Him; or He, knowing their…vatican.va

John 4:46–54

  • John Chrysostom on John 4:46–54 — 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…vatican.va
  • Augustine of Hippo on John 4:46–54 — There, we are told, His disciples believed on Him. Though the house was crowded with guests, the only persons who believed in consequence of this great miracle, were His disciples. He therefore visits the city again,…vatican.va
  • Theophylact of Ohrid on John 4:46–54 — The Evangelist reminds us of the miracle in order to express the praise due to the Samaritansd. For the Galileans in receiving Him were influenced as well by the miracle He had wrought with them, as by those they had…vatican.va
  • Origen on John 4:46–54 — Some think that this was an officer of King Herod’s; others, that he was one of Cæsar’s household, then employed on some commission in Judæa. It is not said that He was a Jew.vatican.va
  • Augustine of Hippo on John 4:46–54 (2) — He is called a nobleman, (βασιλικὸς) either as being of the royal family, or as having some office of government.vatican.va
  • John Chrysostom on John 4:46–54 (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;…vatican.va
  • Augustine of Hippo on John 4:46–54 (3) — Did not he who made this request believe? Mark what our Lord says; Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. This is to charge the man either with lukewarmness, or coldness of…vatican.va
  • Augustine of Hippo on John 4:46–54 (4) — Our Lord would have the mind of the believer so raised above all mutable things, as not to seek even for miracles. For miracles, though sent from heaven, are, in their subject matter, mutable.vatican.va
  • Gregory the Great on John 4:46–54 — Remember what He asked for, and you will plainly see that he doubted. He asked Him to come down and see his son: The nobleman saith unto him, Sir, come down, ere my child die. His faith was deficient; in that he…vatican.va
  • John Chrysostom on John 4:46–54 (3) — And mark his earthly mind, shewn in hurrying Christ along with him; as if our Lord could not raise his son after death. Indeed it is very possible that he may have asked in unbelief. For fathers often are so carried…vatican.va
  • Gregory the Great on John 4:46–54 (2) — Our Lord in His answer implies that He is in a certain sense where He is invited present, even when He is absent from a place. He saves by His command simply, even as by His will He created all things: Jesus saith…vatican.va
  • John Chrysostom on John 4:46–54 (4) — Or thus; In the centurion there was confirmed faith and true devotion, and therefore our Lord was ready to go. But the nobleman’s faith was still imperfect, as he thought our Lord could not heal in the absence of the…vatican.va
  • Origen on John 4:46–54 (2) — His rank appears in the fact of his servants meeting him: And as he was now going down, his servants met him, and told him, saying, Thy son liveth.vatican.va
  • John Chrysostom on John 4:46–54 (5) — They met him, to announce what had happened, and prevent Christ from coming, as He was no longer wanted. That the nobleman did not fully believe, is shewn by what follows: Then enquired he of them at what hour he…vatican.va
  • Augustine of Hippo on John 4:46–54 (5) — If he only believed when he was told that his son was well again, and had compared the hour according to his servant’s account, with the hour predicted by Christ, he did not believe when he first made the petition.vatican.va
  • Bede on John 4:46–54 — So, we see, faith, like the other virtues, is formed gradually, and has its beginning, growth, and maturity. His faith had its beginning, when he asked for his son’s recovery; its growth, when he believed our Lord’s…vatican.va
  • Augustine of Hippo on John 4:46–54 (6) — The Samaritans believed on the strength of His words only: that whole house believed on the strength of the miracle which had been brought in it. The Evangelist adds, This is again the second miracle which Jesus did,…vatican.va
  • John Chrysostom on John 4:46–54 (6) — The second miracle, he says markedly. The Jews had not come to the more perfect faith of the Samaritans, who saw no miracle.vatican.va
  • Origen on John 4:46–54 (3) — The sentence is ambiguous. Taken one way, it means that Jesus after coming to Galilee, performed two miracles, of which that of healing the nobleman’s son was the second: taken another, it means, that of the two…vatican.va
  • Alcuin of York on John 4:46–54 — Or it was the seventh hour, because all remission of sins is through the sevenfold Spirit; for the number seven divided into three and four, signifies the Holy Trinity, in the four seasons of the world, in the four…vatican.va
  • Origen on John 4:46–54 (4) — There may be an allusion in the two journeys to the two advents of Christ in the soul, the first supplying a spiritual banquet of wine, the second taking away all remains of weakness and death.vatican.va
  • Theophylact of Ohrid on John 4:46–54 (2) — The little king stands for man generally; man not only deriving his soul from the King of the universe, but having Himself dominion over all things. His son, i. e. his mind, labours under a fever of evil passion and…vatican.va

Scripture cited · 24 verses

Genesis 48:22 · Genesis 49:10 · Deuteronomy 18:15 · Psalm 2:8 · Psalm 36:8 · Psalm 74:7 · Isaiah 7:9 · Matthew 8:5 · Matthew 11:23 · Matthew 11:28 · Matthew 13:57 · Luke 3:16 · Luke 11:9 · John 10:24 · Romans 1:9 · Romans 7:1 · Romans 8:14 · Romans 9:5 · Romans 10:4 · 1 Corinthians 11:16 · 1 Corinthians 14:35 · 2 Corinthians 3:17 · Colossians 3:9 · Hebrews 5:12

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