Chrysostom on John 33



Jn 4,21-22

"Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what; we know what we worship, for salvation is of the Jews."

[1.] Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross1 the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learnt anything, suffer shipwreck; as also Paul saith, “Who concerning faith have made shipwreck.” (1Tm 1,19). That this be not our case, let us hold fast the sacred anchor by which Christ bringeth over the Samaritan woman now. For when she had said, “How say ye2 that Jerusalem is the place in which men ought to worship?” Christ replied, “Believe Me, woman, that the hour cometh, when ye shall neither in Jerusalem, nor yet in this mountain, worship the Father.” An exceedingly great3 doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting4 to speak on the matter, and to show why the Fathers worshiped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduceth the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, “About the ‘place’ of worship ye have no need henceforth to dispute, but in the ‘manner’ the Jews have an advantage over you Samaritans, for ‘ye,’ He saith, ‘worship ye know not what; we know what we worship.’”

How then did the Samaritans “know not” what they worshiped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that “the God of this place is wroth with us” (2R 26)., in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He saith, “Ye worship ye know not what; we know what we worship.” Do not wonder that He numbereth Himself among Jews, for He speaketh to the woman’s opinion of Him as though He were a Jewish Prophet, and therefore He putteth, “we worship.” For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshiped to the Lord of the creature. But for a time He speaketh as a Jew; and the expression “we” in this place meaneth “we Jews.” Having then exalted what was Jewish, He next maketh Himself credible, and persuadeth the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He doth not exalt what belongs to them by reason of relationship5 to those of His own tribe. For it is clear, that one who had made these declarations concerning the place on which the Jews most prided themselves, and thought that they were superior to all, and who had taken away their high claims, would not after this6 speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings,7 saying, “Woman, believe Me,” and what follows, then He addeth, “for salvation is of the Jews.” What He saith is of this kind: neither, that blessings to the world came from them, (for to know God and condemn idols had its beginning, from them, and with you the very act of worship, although ye do it not rightly, yet received its origin from them,) or else, He speaketh of His own Coming. Or rather, one would not be wrong in calling both these things “salvation” which He said was “of the Jews”; which Paul implied when he said, “Of whom is Christ according to the flesh, who is God over all.” (Rm 9,5). Seest thou how He commendeth8 the old Covenant, and showeth that it is the root of blessings, and that He is throughout not opposed to the Law, since He maketh the groundwork9 of all good things to come from the Jews?

Jn 4,23. “But the hour cometh, and now is, when the true worshipers shall worship the Father.”

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

[2.] For since what the Prophets said they said long before the event, to show that here it is not so, 10 He saith, “And now is.” Think not, He saith, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, “when the true worshipers shall worship the Father in spirit and in truth.” In saying “true,” 11 He excludeth Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaketh of the Church, that she 12 is the “true” worship, and such as is meet for God.

“For the Father seeketh such to worship Him.”

If then He in times past sought such as these, He allowed to those others their way of worship, not willingly, 13 but from condescension, and for this reason, 14 that He might bring them in also. Who then are “the true worshipers”? Those who confine not their service by place, and who serve God in spirit; as Paul saith, “Whom I serve in my spirit 15 in the Gospel of His Son”: and again, “I beseech you that ye present your bodies a living sacrifice, acceptable unto God, your reasonable service.” (Rm 1,9 and 12,1). But when he saith,

Jn 4,24. “God is a Spirit” [God is spirit]. He declareth nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He saith, “they that worship Him, must worship Him in spirit and in truth.” For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in divers ways, it is not, He saith, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate thyself to the Lord; make thyself a holocaust, this is to offer a living sacrifice. Ye must worship “in truth ” 16 ; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is “truth.” For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires." The woman was made dizzy by His discourse, and fainted 17 in at the sublimity of what He said, and, in her trouble, hear what she saith:

Jn 4,25-26. “I know that Messias cometh, which is called Christ: when He is come, He will tell us all things. Jesus saith unto her, I am that speak unto thee.”

And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? 18 From the writings of Moses themselves. For even in the beginning He revealed the Son. “Let Us make man in Our Image, after Our Likeness” (Gn 1,26), was said to the Son. It was He who talked with Abraham in the tent. (Gn 18). And Jacob prophesying concerning Him said, “A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, 19 and He is the expectation of nations.” (Gn 18). And Moses himself saith, “The Lord thy God will raise up unto you a Prophet of your brethren like unto me, unto Him shall ye hearken.” (Dt 18,15). And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.

“And why, pray,” saith one, “did not Christ lead on the woman by these means? why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why?” Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He doth not speak to her from them, but draweth her on by the “water” and by prophecy, and bringeth her to make mention of Christ and then revealeth Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, “How long dost Thou make us to doubt? tell us if Thou art the Christ” (c. 10,24), to them 20 He gave no clear answer, but to this woman He said plainly, that HE IS. For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted 21 others also, and in every circumstance we may observe the carefulness and faith of the woman.

Jn 4,27. “And upon this came His disciples,” (very seasonably did they come when the teaching was finished,) “and marveled that He talked with the woman, yet no man said, What seekest Tho? or, Why talkest Thou with her?”

[3.] At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement the); did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when Jn lay upon His bosom, when they came to Him and said, “Who is the greatest in the Kingdom of Heaven?” (Mt 18,1), when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them. And indeed Jn did that a long time after towards the very end, when He enjoyed greater confidence, and was bold in the love of Christ; for he it was, 22 he saith, “whom Jesus loved.” What could equal such blessedness?

But, beloved, let us not stop at this, the calling the Apostle blessed, but let us do all things that we also may be of the blessed, let us imitate the Evangelist, and see what it was that caused such great love. What then was it? He left his father, his ship, and his net, and followed Jesus. Yet this he did in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special 23 thing which caused this great love? Shall we discover it? He saith nothing of this kind about himself, but only that he was beloved; as to the righteous acts for which he was beloved he has modestly been silent. That Jesus loved him with an especial love was clear to every one; yet Jn doth not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas, except only when he desired to show kindness and compliance to his fellow Apostle; for when the chief 24 of the Apostles by beckoning constrained him, then he asked. For these two had great love each for the other. Thus, for instance, they are seen going up together into the Temple and speaking in common to the people. Yet Peter in many places 25 is moved, and speaks more warmly than John. And at the end he hears Christ say, “Peter, 26 lovest thou Me more than these?” (c. 21,15). Now it is clear that he who loved “more than these” was also beloved. But this in his case was shown by loving Jesus, in the case of the other by being beloved by Jesus 27

What then was it which caused this especial love? To my thinking, it was that the man displayed great gentleness and meekness, for which reason he doth not appear in many places speaking openly. And how great a thing this is, is plain also from the case of Moses. It was this which made him such and so great as he was. There is nothing equal to lowliness of mind. For which cause Jesus with this began the Beatitudes, and when about to lay as it were the foundation and base of a mighty building, He placed first lowliness of mind. Without this a man cannot possibly be saved; though he fast, though he pray, though he give alms, if it be with a proud spirit, these 28 things are abominable, if humility be not there; while if it be, all these things are amiable and lovely, and are done with safety. Let us then be modest, 29 beloved, let us be modest; success is easy, if we be sober-minded. For after all what is it, O man, that exciteth thee to pride? Seest thou not the poverty of thy nature? the unsteadiness 30 of thy will? Consider thine end, consider the multitude of thy sins. But perhaps because thou doest many righteous deeds thou art proud. By that very pride thou shall undo them all. Wherefore it behoveth not so much him that has sinned 31 as him that doeth righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, except he be very sober, soon caught up as by a blast of wind is lifted on high, and made to vanish like the Pharisee. Dost thou give to the poor? What thou givest is not thine, but thy Master’s, common to thee and thy fellow-servants. For which cause thou oughtest especially to be humbled, in the calamities of those who are thy kindred foreseeing thine own, and taking knowledge of thine own nature in their cases. We ourselves perhaps are sprung from such ancestors; and if wealth has shifted to you, it is probable that it will leave you again. And after all, what is wealth? A vain 32 shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then art thou high-minded over grass? Doth not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Doth this puff thee up, that thou hast such as these to share in thy possession? or dost thou desire honor? Towards gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory, and attended with hatred, but these others are from the free wilt and real feeling of the honorers; and therefore those who pay them can never give them. Now if men show such reverence for the merciful, and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endureth forever, and never deserts 33 us, that, becoming great here and glorious there, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

1 diabalei`n, al). dialabei`n, al). diapera`n.
2 uJmei`" levgete, G. T.
3 polu; mevga.
4 pavrelkon.
5 al). “favor.”
6 al). “at this rate.”
7 al). “removed (her) reasoning from such things.”
8 sugkrotei`.
9 uJpovqesin.
10 lit). “removing this.”
11 al). “truth.”
12 or, “this.”
13 The passage is read differently in the ms. in Bodl). “not willing them to continue in those ancient (practices).”
14 al). “by these means.”
15 al). “in spirit. where? in,” &c.
16 ms. in Bodl). “this is to worship in truth.”
17 ajphgovreuse.
18 ms. in Bodl). “the law of Moses.”
19 w\/ ajpovkeitai).
20 al). “this.”
21 ejsaghvneuse.
22 ms. in Bodleian, “for, saith the Evangelist, Peter looks on the disciple.”
23 ejxaireton.
24 korufai`o".
25 al). “all places.”
26 Sivmwn AEIwna`, G. T.
27 i.e. St. Peter loved his Lord, and therefore we infer that he was loved of Him; of St. Jn Scripture speaks expressly, as being “the Disciple whom Jesus loved.”
28 al). “all.”
29 metriavzwmen.
30 to; eujovlisqon.
31 al). “that sinneth.”
32 ajdranh;".
33 drapeteuvonta.



Jn 4,28-29

"The woman then left her water pot, and 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?"

[1.] We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time saith, “Except a man take1 up his cross and follow Me, he is not worthy of Me” (Mt 10,38); at another, “I am come to send fire upon the earth, and what will I if it be already kindled?” (Lc 12,49); by both these desiring to represent to us a disciple full of heat and fire, and prepared for every danger. Such an one was this woman. For so kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. “Come,” she saith, “see a Man which told me all things that ever I did.”

Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also.2 They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy3 performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.

Observe too how prudently she speaks; she said not, “Come and see the Christ,” but with the same condescension4 by which Christ had netted her she draws the men to Him; “Come,” she saith, “see a Man who told me all that ever I did.” She was not ashamed to say that He “told me all that ever I did.” Yet she might have spoken otherwise, “Come, see one that prophesieth”; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupieth it).

“Is not this the Christ?” Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, “Come, believe,” but, “Come, see”.; a gentler5 expression than the other, and one which more attracted them. Seest thou the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.

Jn 4,31. “In the mean time His disciples asked6 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?

Jn 4,32-33. “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?

Jn 4,34. “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;7 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. But what is “the will of the Father”? He next speaketh of this, and explaineth.

Jn 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.”

[2.] 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 then 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.8 Which one may here see most wisely effected by the parable.

Jn 4,36. “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.”9 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. 10 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. He maketh mention also of a proverbial expression generally circulated.

Jn 4,37. “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.” This also Daniel did, for he too makes mention of a proverb, “Wickedness proceedeth from the wicked”; and David in his lamenting makes mention of a similar proverb. 11 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.

Jn 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 12 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 13 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 14 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. For saith St. John,

Jn 4,39. “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 15 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.

[3.] 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. Therefore in the very thing which we fear, in this do we incur punishment. For he who now regards only the reproach of men, but when God seeth is not ashamed to do anything unseemly, and who will not repent and be converted, in that day will be made an example, not only before one or two, but in the sight of the whole world. For that a vast assembly is seated there to behold righteous actions as well as those which are not such, let the parable of the sheep and the goats teach thee, as also the blessed Paul when He saith, “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2Co 5,10), and again, “Who will bring to light the hidden things of darkness.” (1Co 4,5). Hast thou done or imagined any evil thing, and dost thou hide it from man? yet from God thou hidest it not. But for this thou careth nothing; the eyes of men, these are thy fear. Think then that thou wilt not be able to escape the sight even of men in that day 16 ; for all things as in a picture shall then be set before our very eyes, so that each shall be self-condemned. This is clear even from the instance of Dives, for the poor man whom he had neglected, Lazarus I mean, he saw standing before his eyes, and the finger which he had often loathed, he intreats may become a comfort to him then. I exhort you therefore, that although no one see what we do, yet that each of us enter into his own conscience, and set reason for his judge, and bring forward his transgressions, and if he desire them not to be exposed to public view then in that fearful day, let him now heal his wounds, let him apply to them the medicines of repentance. For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For “if ye forgive,” He saith, “your sins are forgiven unto you.” 17 (Mt 6,14, not verbally quoted). For as sins buried 18 in Baptism appear no more, so these 19 also shall disappear, if we be willing to repent. And repentance is the not doing the same again; for he that again puts his hand to the same, is like the dog that returneth to his own vomit, and like him in the proverb who cards wool into the fire, 20 and draws water into a cask full of holes. It behooves therefore to depart both in action and in thought from what we have dared to do, and having departed, to apply to the wounds the remedies which are the contraries of our sins. For instance: hast thou been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Hast thou been a fornicator? Abstain from fornication, and apply chastity to the wound. Hast thou spoken ill of thy brother, and injured him? Cease finding fault, 21 and apply kindness. Let us thus act with respect to each point in which we have offended, and let us not carelessly pass by our sins, for there awaiteth us hereafter, there awaiteth us a season of account. Wherefore also Paul said, “The Lord is at hand: be careful for nothing.” (Ph 4,5-6). But we perhaps must add the contrary of this, “The Lord is at hand, be careful.” For they might well hear, “Be careful for nothing,” living as they did in affliction, and labors, and trials; but they who live by rapine, or in luxury, and who shall give a grievous reckoning, would in reason hear not this, but that other, “The Lord is at hand, be careful.” Since no long time now remains until the consummation, but the world is hastening to its end; this the wars declare, this the afflictions, this the earthquakes, this the love which hath waxed cold. For as the body when in its last gasp and near to death, draws to itself ten thousand sufferings; and as when a house is about to fall, many portions are wont to fall beforehand from the roof and walls; so is the end of the world nigh and at the very doors, and therefore ten thousand woes are everywhere scattered abroad. If the Lord was then “at hand,” much more is He now “at hand.” If three hundred 22 years ago, when those words were used, Paul called that season “the fullness of time,” much more would he have called the present so. But perhaps for this very reason some disbelieve, yet they ought on this account to believe the more. For whence knowest thou, O man, that the end is not “at hand,” and the words shortly to be accomplished? For as we speak of the end of the year not as being the last day, but also the last month, though it has thirty days; so if of so many years I call even four hundred years “the end,” I shall not be wrong; and so at that time Paul spoke of the end by anticipation. Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, “For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world.” (Mt 24,37, not verbally quoted). This also Paul declared when he said, “For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child.” (1Th 5,3). What means, “as travail upon a woman with child”? Often have pregnant women when sporting, or at their meals, or in the bath or market-place, and foreseeing nothing of what was coming, been seized in a moment by their pains. Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. “In the grave” saith David, “who shall give Thee thanks?”( 23 (Ps 6,5). Let us then repent here, that so we may find God merciful unto us in the day that is to come, and be enabled to enjoy abundant forgiveness; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.

1 o)" ouj lambavnei k.t.l. G. T.
2 Ben). “in a higher degree.”
3 al). “by grace.”
4 i.e. to their infirmity).
5 al). “more fearful.”
6 hjrwvtwn. E. V. prayed: Ben and ms. in Bodl). hjrwvtwn ejntau`qa parekalou`n ejsti;, th` ejgcwrivw/ aujtw`n fwnh`/.
7 ms. in Bodl). “our salvation.”
8 i.e. given by means of things which are objects of experience). uJpografh; peivra", al). peivra).
9 eujkoliva, al). rJastwvnh.
10 al). “by this.”
11 There is no authority for a different reading, but it seems to be rightly conjectured by Savile and Ben. that the names “Daniel” and “David” should be transposed. The proverb is that used by David, 1S 24,13, and the other passage alluded to may be Da 12,10, “the wicked shall do wickedly.” ms. in Bodl. reads, ajnomiva ejk babulw`no" for ejx ajnovmwn plhmmeleiva.
12 al). “more.”
13 al). “awaits.”
14 ms. in Bodl). “alluding to these.”
15 ms. in Bodl). “as soon as they heard the woman they believed, for they,” &c).
16 ms. in Bodleian reads here, “and be more careful than thy (present) self.”
17 ms. in Bodl. reads, “My Heavenly Father will also forgive you, but if ye forgive not, neither will He forgive you.”
18 katacwnnuvmena.
19 i.e. sins done after Baptism.
20 Eiv" pu`r xaivnonti. Plat). Legg. 6,p. 750). “And like,” &c. is not in the text of Savile.
21 al). “speaking evil.”
22 al). “four hundred.”
23 or, “confess to Thee.”

Chrysostom on John 33