Augustine: 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 Elijah, that he should neither hunger nor thirst for forty days; and if He could grant this for forty days, why not for ever? Eager to possess such a gift, she asks Him for the living water; The woman says to Him, Sir, give me this water, that I thirst not, neither come hither to draw. Her poverty obliged her to labor more than her strength could well bear; would in that she could hear, Come to Me, all that labor and are heavy laden, and I will refresh you. Jesus had said this very thing, i.e. that she need not labor any longer; but she did not understand Him. At last our Lord was resolved that she should understand: Jesus says to her, Go call your husband, and come hither. What means this? Did He wish to give her the water through her husband? Or, because she did not understand, did He wish to teach her by means of her husband? The Apostle indeed says of women, If they will learn any thing, let them ask their husbands at home. But this applies only where Jesus is not present. Our Lord Himself was present here; what need then that He should speak to her through her husband? Was it through her husband that He spoke to Mary, who sat at His feet?
Chrysostom: The woman then being, urgent in asking for the promised water, Jesus says to her, Go call your husband; to show that he too ought to have a share in these things. But she was in a hurry to receive the gift, and wished to conceal her guilt, (for she still imagined she was speaking to a man) The woman answered and said, I have no husband. Christ answers her with a seasonable reproof; exposing her as to former husbands, and as to her present one, whom she had concealed; Jesus said to her, you have well said, I have no husband.Augustine: Understand, that the woman had not a lawful husband, but had formed an irregular connection with some one. He tells her, you have had five husbands, in order to show her His miraculous knowledge.
Origen: 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 things which the eye has not seen, nor ear heard, neither have entered into the heart of man, cannot be reduced to writing, but are from the fountain of water, that springs up unto everlasting life, i.e. the Holy Ghost. These truths are unfolded to such as carrying no longer a human heart within them, are able to say with the Apostle, We have the mind of Christ. Human wisdom indeed discovers truths, which are handed down to posterity; but the teaching of the Spirit is a well of water which springs up into everlasting life. The woman wished to attain, like the angels, to angelic and super-human truth without the use of Jacob’s water. For the angels have a well of water within them, springing from the Word of God Himself. She says therefore, Sir, give me this water. But it is impossible here to have the water which is given by the Word, without that which is drawn from Jacob’s well; and therefore Jesus seems to tell the woman that He cannot supply her with it from any other source than Jacob’s well; If we are thirsty, we must first drink from Jacob’s well. Jesus says to her, Go, call your husband, and come hither. According to the Apostle, the Law is the husband of the soul.
Augustine: The five husbands some interpret to be the five books which were given by Moses. And the words, He whom thou now have is not your husband, they understand as spoken by our Lord of Himself; as if He said, You have served the five books of Moses, as five husbands; but now he whom you have, i.e. whom you hear, is not your husband; for you do not yet believe in him. But if she did not believe in Christ, she was still united to those five husbands, i.e. five books, and therefore why is it said, you have had five husbands, as if she no longer had them? And how do we understand that a man must have these five books, in order to pass over to Christ, when he who believes in Christ, so far from forsaking these books, embraces them in this spiritual meaning the more strongly? Let us turn to another interpretation.
Augustine: Jesus seeing that the woman did not understand, and wishing to enlighten her, says, Call your husband; i.e. apply your understanding. For when the life is well ordered, the understanding governs the soul itself, pertaining to the soul. For though it is indeed nothing else than the soul, it is at the same time a certain part of the soul. And this very part of the soul which is called the understanding and the intellect, is itself illuminated by a light superior to itself. Such a Light was talking with the woman; but in her there was not understanding to be enlightened. Our Lord then, as it were, says, I wish to enlighten, and there is not one to be enlightened; Call your husband, i. e. apply your understanding, through which you must be taught, by which governed. The five former husbands may be explained as the five senses, thus: a man before he has the use of his reason, is entirely under the government of his bodily senses. Then reason comes into action; and from that time forward he is capable of entertaining ideas, and is either under the influence of truth or error. The woman had been under the influence of error, which error was not her lawful husband, but an adulterer. Wherefore our Lord says, Put away that adulterer which corrupts thee, and call your husband, that you may understand Me.
Origen: 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 kind of law of its own, not the divine lay. And our Savior wishes to marry her to a lawful husband, i.e. Himself; the Word of truth which was to rise from the dead, and never again to die.
Ver. 19. The woman said to him, Sir, I perceive that you are a prophet.20. Our fathers worshipped in this mountain; and you say, that in Jerusalem is the place where men ought to worship.21. Jesus saith to her, Woman, believe me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father.22. You worship you know not what: we know what we worship: for salvation is of the Jews.23. But the hour comes, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeks such to worship him.24. God is a Spirit: and they that worship him must worship him in spirit and in truth.
Chrysostom: 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 said to Him, Sir, I perceive that you are a Prophet: as if she said, Your knowledge of me is unaccountable, you must be a prophet.
Augustine: 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 honor, save in his own country.
Chrysostom: 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.
Augustine: And she begins inquiries on a subject that perplexed her; Our fathers worshipped in this mountain; and you say that in Jerusalem is the place where men ought to worship. This was a great dispute between the Samaritans and the Jews. The Jews worshipped in the temple built by Solomon, and made this a ground of boasting over the Samaritans. The Samaritans replied, Why boast you, because you have a temple which we have not? Did our fathers, who pleased God, worship in that temple? Is it not better to pray to God in this mountain, where our fathers worshipped?
Chrysostom: By, our fathers, she means Abraham, who is said to have offered up Isaac here.
Origen: 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 salvation came, are the type of true believers; the Samaritans of heretics. Gerizim, which signifies division, becomes the Samaritans; Sion, which signifies watch-tower, becomes the Jews.
Chrysostom: 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: Jesus said to her, Woman, believe Me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father. He says, Believe me, because we have need of faith, the mother of all good, the medicine of salvation, in order to obtain any real good. They who endeavor without it, are like men who venture on the sea without a boat, and, being able to swim only a little way, are drowned.
Augustine: Believe Me, our Lord says with fitness, as the husband is now present. For now there is one in thee that believes, you have begun to be present in the understanding, but if you will not believe, surely you shall not be established.Alcuin: In saying, the hour comes, 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.
Chrysostom: There was no necessity for Christ to show 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 Jews on another ground, the ground not of place, but of knowledge; You worship you know not what, we know what we worship; for salvation is of the Jews.
Origen: You, 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, obtain salvation from the Jewish Scriptures.
Chrysostom: 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 idols. But the Jews were free from this superstition: indeed they knew God to be the God of the whole world; wherefore He says, We worship what we know. He reckons Himself among the Jews, in condescension to the woman’s idea of Him; and says as if He were a Jewish prophet, We worship, though it is certain that He is the Being who is worshipped by all. The words, For salvation is of the Jews, mean that every thing calculated to save and amend the world, the knowledge of God, the abhorrence of idols, and all other doctrines of that nature, and even the very origin of our religion, comes originally from the Jews. In salvation too He includes His own presence, which He says is of the Jews, as we are told by the Apostle, Of whom as concerning the flesh Christ came. See how He exalts the Old Testament, which He shows to be the root of every thing good; thus proving in every way that He Himself is not opposed to the Law.
Augustine: It is saying much for the Jews, to declare in their name, We worship what we know. But He does not spear; for the reprobate Jews, but for that party from whom the Apostles and the Prophets came. Such were all those saints who laid the prices of their possessions at the Apostle’s feet.
Chrysostom: The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour comes, and now is, when the true worshipers shall worship the Father in spirit and in truth. He says, and now is, to show that this was not a prediction, like those of the ancient Prophets, to be fulfilled the course of ages. The event, He says, is now at hand, it is approaching your very doors. The words, true worshipers, are by way of distinction: for there are false worshipers, who pray for temporal and frail benefits, or whose actions are ever contradicting their prayers.Chrysostom: 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 true worshipers do not confine the worship of God to place, but worship in the spirit; as Paul said, Whom I serve with my spirit.
Origen: Twice it is said, The hour comes, 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 worship, perfected as far as is consistent with human nature. When that hour comes, which our Lord speaks of, the mountain of the Samaritans must be avoided, and God must be worshipped in Sion, where is Jerusalem, which is called by Christ the city of the Great King. And this is the Church, where sacred oblations and spiritual victims are offered up by those who understand the spiritual law. So that when the fullness of time shall have come, the true worship, we must suppose, will no longer be attached to Jerusalem, i.e. to the present Church: for the Angels do not worship the Father at Jerusalem: and thus those who have obtained the likeness of the Jews, worship the Father better than they who are at Jerusalem. And when this hour is come, we shall be accounted by the Father as sons. Wherefore it is not said, Worship God, but, Worship the Father. But for the present the true worshipers worship the Father in spirit and in truth.
Chrysostom: He speaks here of the Church; wherein there is true worship, and such as becomes God; and therefore adds, For the Father seeks such to worship Him. For though formerly He willed that mankind should linger under a dispensation of types and figures, this was only done in condescension to human frailty, and to prepare men for the reception of the truth.
Origen: 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 (spirit) constitutes our bodily life.
Chrysostom: 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 and in truth. The Jews neglected the soul, but paid great attention to the body, and had various kinds of purification. Our Lord seems here to refer to this, and to say, not by cleansing of the body, but by the incorporeal nature within us, i. e. the understanding, which He calls the spirit, that we must worship the incorporeal God.
Hilary: Or, by saying that God being a Spirit ought to be worshipped in spirit, He indicates the freedom and knowledge of the worshipers, and the uncircumscribed nature of the worship: according to the saying of the Apostle, Where the Spirit of the Lord is, there is liberty.
Chrysostom: 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.
Theophylact: 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 philosophy among us, i. e. active and contemplative; the spirit standing for action, according to the Apostle, As many as are led by the Spirit of God; truth, on the other hand, for contemplation. Or, (to take another view,) as the Samaritans thought that God w as confined to a certain place, and ought to be worshipped in that place; in opposition to this notion, our Lord may mean to teach them here, that the true worshipers worship not locally, but spiritually. Or again, all being a type and shadow in the Jewish system, the meaning may be that the true worshipers will worship not in type, but in truth. God being a Spirit, seeks for spiritual worshipers; being the truth, for true ones.
Augustine: O for a mountain to pray on, you cry, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwells on high. Yes, God dwells on high, but He has respect to the humble. Wherefore descend that you may ascend. "Ways on high are in their heart," it is said, "passing in the valley of tears," and in "tears" is humility. Would you pray in the temple? pray in yourself; but first do you become the temple of God.
25. The woman said to him, I know that Messias comes, which is called Christ; when he is come, he will tell us all things.26. Jesus said to her, I that speak to you am he.
Chrysostom: The woman was struck with astonishment at the loftiness of His teaching, as her words show: The woman said to Him, I know that Messias comes, which is called Christ.
Augustine: 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 the temple, we for the mountain; but He, when He comes, will level the mountain, overthrow the temple, and teach us how to pray in spirit and in truth.
Chrysostom: 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 scepter shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come. And Moses says, The Lord your God shall raise up a Prophet from the midst of you, of your brethren.
Origen: 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.
Augustine: 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.
Chrysostom: Christ now reveals Himself to the woman: Jesus said to her, I that speak to you am He. Had He told the woman this to begin with, it would have appeared vanity. Now, having gradually awakened her to the thought of Christ, His disclosure of Himself is perfectly opportune. He is not equally open to the Jews, who ask Him, If You be the Christ, tell us plainly; for this reason, that they did not ask in order to learn, but to do Him injury; whereas she spoke in the simplicity of her heart.
Ver. 27. And upon this came his disciples, and marveled that he talked with the woman: yet no man said, What seek you? or, Why talk you with her?28. The woman then left her waterpot, and went her way into the city, and said to the men,29. Come, see a man, which told me all things that ever I did: is not this the Christ?30. Then they went out of the city, and came to him.
Chrysostom: The disciples arrive opportunely, and when the teaching is finished: And upon this came His disciples, and marveled that He talked with the woman. They marveled at the exceeding kindness and humility of Christ, in condescending to converse with a poor woman, and a Samaritan.
Augustine: He who came to seek that which was lost, sought the lost one. This was what they marveled at: they marveled at His goodness; they did not suspect evil.
Chrysostom: But notwithstanding their wonder, they asked Him no questions, No man said, What seek You? or, Why talk you with her? So careful were they to observe the rank of disciples, so great was their awe and veneration for Him. On subjects indeed which concerned themselves, they did not hesitate to ask Him questions. But this was not one.
Origen: 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, for the sake of benefiting others. Let us do the same. Let us leave off caring for things of the body, and impart to others of our own.
Augustine: Hydria answers to our word aquarium; hydor being Greek for water.
Chrysostom: 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 said to the men, Come, see a man which told me all things that ever I did: is not this the Christ?
Origen: 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 her waterpot, is converted to chastity.
Chrysostom: She was not prevented by shame-facedness from spreading about what had been said to her. For the soul, when it is once kindled by the divine flame, regards neither glory, nor shame, nor any other earthly thing, only the flame which consumes it. But she did not wish them to trust to her own report only, but to come and judge of Christ for themselves. Come, see a man, she says. She does not say, Come and believe, but, Come and see; which is an easier matter. For well she knew that if they only tasted of that well, they would feel as she did.
Alcuin: 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.