[3.] Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little [792] is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship [793] of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.
To this place Christ now came, ever rejecting a sedentary and soft [794] life, and exhibiting [795] one laborious and active. He useth no beast to carry Him, but walketh so much on a stretch, as even to be wearied with His journeying. And this He ever teacheth, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridgeth many even of necessary things. Wherefore He said, "Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head." ( Matt. viii. 20.) Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, "He shall drink of the brook in the way" ( Ps. cx. 7 ): by this showing His frugal [796] way of life. This too the Evangelist shows in this place.
Ver. 6, 7, 8. "Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink. For His disciples were gone away into the city to buy meat."
Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. [797] And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spake to them concerning "the leaven of the Pharisees" ( Matt. xvi. 6 ), they thought that it was because they carried no bread; and when he introduces them plucking the ears of corn, and eating ( Matt. xii. 1 ), and when he saith that Jesus came to the fig-tree by reason of hunger ( Matt. xxi. 18 ), it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. Observe them, for instance, in this place neither bringing anything with them, nor because they brought not anything, caring for this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. [798] Not like us, who the instant we rise from our beds attend to this before anything else, calling cooks and butlers, and giving our directions with all earnestness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, valuing those things as necessary which we ought to have deemed of less importance. [799] Therefore all things are in confusion. We ought, on the contrary, making much account of all spiritual things, after having accomplished these, then to apply ourselves to the others.
And in this place it is not His laboriousness alone that is shown, but also His freedom from pride; not merely by His being tired, nor by His sitting by the way-side, but by His having been left alone, and His disciples having been separated [800] from Him. And yet it was in His power, if He had willed it, either not to have sent them all away, or when they departed to have had other ministers. But He would not; for so He accustomed His disciples to tread all pride beneath their feet.
"And what marvel," saith one, "if they were moderate in their wishes, since they were fishermen and tentmakers?" Yes! Fishermen and tentmakers they were; but they had in a moment [801] mounted even to the height of heaven, and had become more honorable than all earthly kings, being deemed worthy to become the companions of the Lord of the world, and to follow Him whom all beheld with awe. And ye know this too, that those men especially who are of humble origin, whenever they gain distinction, are the more easily lifted up to folly, because they are quite ignorant how to bear their sudden [802] honor. Restraining them therefore in their present humblemindedness, He taught them always to be moderate, [803] and never to require any to wait upon them.
"He therefore," saith the Evangelist, "being wearied with His journey, sat [804] thus at the well." [805]
Seest thou that His sitting was because of weariness? because of the heat? because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshiped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says,
"It was about the sixth hour."
He sat "thus." What meaneth "thus"? Not upon a throne, not upon a cushion, but simply, and as He was, [806] upon the ground.
Ver. 7. "There cometh a woman of Samaria to draw water."
[4.] Observe how he declareth that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. ( Matt. x. 5.) And therefore the Evangelist has put,
Ver. 8. "For His disciples were gone away into the city to buy meat."
Bringing in many reasons for His conversation with her. What doth the woman? When she heard, "Give Me to drink," [808] she very wisely makes the speech of Christ an occasion for a question, and saith,
Ver. 9. "How is it that thou, being a Jew, askest drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans."
And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she doth not say, "The Samaritans have no dealings with the Jews," but, "The Jews do not admit the Samaritans." Yet still, although free herself from blame, [809] when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law [810] did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. "Not that which goeth in," saith He, "defileth a man, but that which goeth out." ( Matt. xv. 11 .) And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. [811] For He did not as yet enter on the prosecution of this business, [812] nor the way, [813] yet if any came to Him He did not prevent them. And to the disciples also He said thus, "Into any city of the Samaritans enter ye not." He did not say, "And when they come to you, reject them"; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,
Ver. 10. "If thou knewest the gift of God and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water."
First, He showeth that she is worthy to hear and not to be overlooked, and then He revealeth Himself. For she, as soon as she had learnt who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:
Ver. 11. "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?"
Already He hath raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason doth she here call Him, "Lord"; [814] but assigning to Him high honor. That she spake these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What saith he? "How can these things be?" and again, "How can a man be born when he is old?" and again, "Can he enter the second time into his mother's womb, and be born?" But this woman more reverently: "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, "If thou hadst had that living water, thou wouldest not have asked of me, but wouldest rather have provided for thyself. Thou art but a boaster." But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she saith, "How is it that thou, being a Jew, askest drink of me?" she saith not, as though speaking to an alien and an enemy, "Far be it from me to give to thee, who art a foe and a stranger to our nation." And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride [815] ; but what saith she?
Ver. 12. "Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"
Observe how she thrusts herself into the noble stock of the Jews. For what she saith is somewhat of this kind: "Jacob used this water, and had nothing better to give us." And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, "he drank thereof himself, and his children, and his cattle," she implies nothing else, than that she had a notion of a better Water, but that she [816] never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: "Thou canst not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in thy power to give me, and thou canst not have another and a better, unless thou dost confess that thou art greater than Jacob. Whence then hast thou that water which thou promisest that thou wilt give us?" The Jews did not converse with Him thus mildly, and yet He spake to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience saith and hears all, and does not so much as think of what the Jews most probably would have asserted, that "This fellow is mad, and beside himself: he hath tied me to this fount and well, giving me nothing, but using big words"; no, she endures and perseveres until she has found what she seeks.