Chrysostom on John 35
"So when the Samaritans were come unto Him, they besought Him that He would tarry with them: and He abode there two days. And many more believed because of His own Word; and 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. Now after two days He departed thence, and went into Galilee."
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 with1 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 tarry2 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 Coming3 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;4 He therefore both accepted5 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. 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 contrived6 the whole scheme,7 continually were for stoning Him,8 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 asking9 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 10 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 11 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.” (Rm 3,23-24). For by saying that He was “the Saviour of the world,” they showed that it was of a lost world, 12 and He not simply a Saviour, but one of the very mightiest. For many had come to “save,” both Prophets and Angels 13 ; 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. 20,29,) 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,” 14 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, 15 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. When His hearers are not persuaded, then the writers are constrained to mention what was said, lest any one from the insensibility of the hearers should give a judgment against Him who addressed them.
“Now after two days He departed thence and went into Galilee.”
Jn 4,44. “For Jesus Himself testified that a Prophet hath no honor in his own country.”
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, 16 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.” (Mt 11,23). 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.
Jn 4,45. “Then when He was come into Galilee, the Galilaeans received Him, having seen all the things that He did at Jerusalem at the feast, for they also came unto the feast.”
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. 1,46), and another, “Search and look, for out of Galilee ariseth no prophet.” (c. 7, 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. 8,48). 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.
Jn 4,46. “So Jesus came again into Cana of Galilee, where He made the water wine.”
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. 17 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.
“And there was a certain nobleman whose son was sick at Capernaum.”
Jn 4,47. “When he heard that Jesus was come out of Judaea into Galilee, he went unto Him and besought Him that He would come down and heal his son.”
This person certainly was of royal race, or possessed some dignity from his office, to which the title “noble” was attached. Some indeed think that this is the man mentioned by Matthew (Mt 8,5), but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one saith, “I am not worthy that Thou shouldest come under my roof”; but this other even urges 18 Him, saying, “Come down ere my son die.” In that instance He came down from the mountain, and entered into Capernaum; but here, as He came from Samaria, and went not into Capernaum but into Cana, this person met Him. The servant of the other was possessed by the palsy, this one’s son by a fever.
“And he came and besought Him that He would heal his son: for he was at the point of death.” What saith Christ?
Jn 4,48. “Except ye see signs and wonders, ye will not believe.”
Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him, 19 declaring that when Jesus said, “Go, thy son liveth,” he believed His word, and went. What then is that which He saith here? Either He useth the words as approving of 20 the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, “Lord, I believe,” said besides, “help Thou mine unbelief.” 21 And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring “at what hour the fever left him,” since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was “yesterday at the seventh hour,” then “himself believed and his whole house.” Seest thou that he believed when his servants, not when Christ spake? Therefore He rebuketh the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever. 22 Indeed, that he came without any strong purpose 23 appears from this, that when Christ was come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judaea. Or if he was afraid, this is not to be endured either. 24 Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.
Jn 4,49. “Sir,” he saith, “come down ere my child die.”
As though He could not raise him after death, as though He knew not what state the child was in. It is for this that Christ rebuketh him and toucheth his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He healeth the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.
[3.] At that time then, owing to his emotion, the nobleman gave no great heed to the words, or to those only which related to his son, 25 yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.
But what can be the reason why in the case of the centurion He by a free offer undertook to come, while here though invited, He goeth not? Because in the former case faith had been perfected, and therefore He undertook to go, that we might learn the rightmindedness of the man; but here the nobleman was imperfect. When therefore he continually 26 urged Him, saying, “Come down,” and knew not yet clearly that even when absent He could heal, He showeth that even this was possible unto Him in order that this man might gain from Jesus not going, that knowledge which the centurion had of himself. 27 And so when He saith,“ Except ye see signs and wonders, ye will not believe,” His meaning is, “Ye have not yet the right faith, but still feel towards Me as towards a Prophet.” Therefore to reveal Himself and to show that he ought to have believed even without miracles, He said what He said also to Philip, “Believest thou 28 that the Father is in Me and I in the Father? 29 Or if not, believe Me for the very works’ sake.” (c. 14,10, 14,11).
. “And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house.”
Seest thou how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the working 30 of Christ. For when he had reached the very gates of death, as his father showed by saying, “Come down ere my child die”; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master was gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped 31 into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himself 32 to no purpose; so he ascertained all things exactly, and “himself believed and his whole house.” For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed.
What now are we taught by these things? Not to wait for miracles, nor to seek pledges of the Power of God. I see many persons even now become more pious, 33 when during the sufferings of a child or the sickness of a wife they enjoy any comfort, yet they ought even if they obtain it not, to persist just the same in giving thanks, in glorifying God. Because it is the part of right-minded servants, and of those who feel such affection 34 and love as they ought for their Master, not only when pardoned, but also when scourged, to run to Him. For these also are effects of the tender care of God; “Whom the Lord loveth He chasteneth, and scourgeth,” it says, “every son whom He receiveth.” (He 12,6). When therefore a man serves Him only in the season of ease, he gives proofs of no great love, and loves not Christ purely. And why speak I of health, or abundant riches, or poverty, or disease? Shouldest thou hear of the fiery pit or of any other dreadful thing, not even so must thou cease from speaking good of thy Master, but suffer and do all things because of thy love for Him. For this is the part of right-minded servants and of an unswerving soul; and he who is disposed after this sort will easily endure the present, and obtain good 35 things to come, and enjoy much confidence in the presence of 36 God; which may it be that we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.
1 lit). “brought up with.”
2 al). “to be.”
3 Ben). “that coming.”
5 al). “elected.”
6 al). “instituted.”
7 i.e. of Redemption). pa`san thJn pragmateivan sunesthvsato.
8 al). “them,” i.e. the Prophets.
9 al). “seeking.”
11 ejpi; diorqwvsei).
12 ms. in Bodl. reads, “and why say I of a lost world? of a world which was in evils great exceedingly.”
13 or, “messengers.”
14 al). “suppose.”
15 i.e. who had wrought deliverances.
16 ms. in Bodl). “and this is, that ‘a prophet hath no honor in his own country.’ ”
17 ms. in Bodl. reads, “and why, saith some one, went He again to Cana?”
18 al). “brings on.”
19 al). “witnesses it.”
21 (Mc 9,24 [not found in St. Luke].
22 ms. in Bodl. adds, “of things belonging to carefulness.”
23 ejk parevrgou.
24 i.e. in a true believer.
25 Morel). “’and regarded only what was taking place concerning his son.”
26 a]nw kai; kavtw.
28 ms. in Bodl. reads, “(He said this as (He said) to the disciples, ‘Believe,’ ”&c.
29 ejgw; e;n tw`/ Patri; kai; oJ Path;r ejn ejmoiv. G. T. and Ben).
32 lit). “been aroused.”
34 al). “are stanch.”
35 al). “all.”
36 al). “from.”
Jn 4,54 Jn 5,1
"This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee. After this there was a feast of the Jews; and Jesus went up to Jerusalem."
[1.] As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless1 is written in them.
Consider, for instance, what the Evangelist in this place saith, “This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee.” Even the word “second” he has added not without cause, but to exalt yet more the praise2 of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.
“After this there was a feast of the Jews.” What “feast”? Methinks that of Pentecost. “And Jesus went up to Jerusalem.” Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days3 especially, the more simply disposed ran together more than at other times.
Jn 5,2-3. “Now there is at Jerusalem a sheep pool,4 called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk,5 of halt, blind, withered, waiting for the moving of the water.”
What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline6 things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith.7 What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead,8 those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.
First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in9 baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; 10 and as the guards near the person of the prince are more splendid than those before, 11 so was it with the types. And “an Angel came down and troubled the water,” and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases 12 of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation 13 of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away 14 all our sins. Around this pool “lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water”; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, “I have no man”; he cannot say, “While I am coming another steppeth down before me”; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. Just as the sun’s beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.
But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, “Wilt thou be made whole?” Not that He might learn, that was needless; but that He might show 15 the man’s perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? “Yea Lord,” he saith, but “I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me.”
It was that we might learn these circumstances that Jesus asked, “Wilt thou be made whole?” and said not, “Wilt thou that I heal thee?” (for as yet the man had formed no exalted notions concerning Him,) but “Wilt thou be made whole?” Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, 16 and withdrew not. Had he not been very persevering, would not the future, 17 if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.
[2.] Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. “Thirty and eight years” had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; 18 while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our 19 Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, “Hope maketh not ashamed”—Rm 5,5,) on Him we endure not to wait with becoming diligence. What chastisement doth this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of 20 ten thousand blessings? “But continual prayer is a laborious thing.” And what that belongs to virtue is not laborious? “In truth,” says some one, “this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue.” And many, I think, make this a question. What then can be the reason? 21 God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing, 22 and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, “I allowed you at the beginning to lead a life of enjoyment, 23 but ye were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you.” 24 And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who rightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? “But wherefore,” saith some one, “has great pleasure been attached to vice, great labor and toil to virtue?” Why, what thanks wouldest thou have had, and for what wouldest thou have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaveth two of them uncrowned, and admitteth one into the kingdom of heaven. (Mt 19,12). “But what need,” saith one, “was there of wickedness?” I say this too. “What is it then which made wickedness to be?” What but our willful negligence? “But,” saith one, “there ought to be only good men.” Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? “And why,” saith one, “seemed 25 it not good that a man should act rightly without laboring?” Thou speakest words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? who would enjoy the pleasure of what was done? Seest thou that the soul is more especially disposed towards those things for which she hath labored? and therefore God hath joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if thou sayest, “Why do we not admire those who are good by nature more than those who are so by choice?” we reply, Because it is just to prefer him that laboreth to him that laboreth not. For why is it that we labor? It is because thou didst not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? “But,” saith one, “to work is one thing, to labor is another.” 26 Yea, but it was in man’s power then 27 to work without labor. “And is this,” saith he, “possible?” Yea, it is possible; God even desired it, but thou enduredst it not. Therefore He placed thee to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David saith; “Ye that excel in strength, ye that do His word.” (Ps 103,20 LXX). Want of strength causeth much labor now, but then it was not so. For “he that hath entered into His rest, hath ceased,” saith one, “from his works, as God from His” (He 4,10): not meaning here idleness, but the ceasing from labor. For God worketh even now, as Christ saith, “My Father worketh hitherto, and I work.” (c. 5,17). Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates 28 her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all (evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? for as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.
1 lit). “distracting.”
2 lit). “wonder.”
3 al). “feasts.”
4 probatikh; kolumbhvqra [ejpi; th`/ p. G. T.].
5 [ajsqenouvntwn] G. T. and Ben).
6 uJpogravfei, al). prou>p.
7 al). “harm the faith of the hearers.”
8 ajpo; khdeiva", Nb 5,
9 lit). “faith of,” al). “the gift of.”
10 Morel. and ms. in Bodl). “have more power to lead by the hand than the archetypes.”
11 al). “afar.”
12 al). “hindrances.”
13 ejpi; th`/ ejnergeiva/, al). “at the coming down.”
15 al). “teach.”
16 al). “lay in wait.”
17 i.e. the manifest hopelessness of his being able to go down first into the pool.
19 al). “the kind.”
20 al). “worth.”
21 Morel and ms. in Bodl). “but hear also the explanation, for this we will now say for love of you. What then,” &c.
24 Morel. and ms. in Bodl). “therefore I have done that which remained to do, I have encompassed (or clothed) you with labors and toils.”
25 al). “thoughtest thou.”
26 Some mss. read, “was it then meet to work without toil? yea,” &c.
27 i.e. during the abode in Paradise).
28 or, “releases.”
Chrysostom on John 35