Christ talks with the Samaritan woman. He heals the ruler’s son.
Leauing Ievvrie because of the Pharisees, in the vvay to Galilee he talketh vvith a Samaritane vvoman, telling her that he vvil giue vvater of euerlasting life, 16 shevving him self to knovv mens secretes, 19 preferring the Ievves religion before the Samaritanes, but ours (the Christian Catholike religion) before them both, 25 and vttering vnto her that he is Christ. 28 vvhich by her testimonie and his preaching very many Samaritanes do beleeue: he in the meane time fore telling his Disciples, of the haruest he vvil send them in to. 45 The Galilaans also receiue him, vvhere againe he vvorketh his second miracle.
1When Jesus therefore understood that the Pharisees had heard that Jesus maketh more disciples and baptizeth more than John,A quando Gesù ebbe saputo, come a' Farisei era noto, che egli faceva maggior numero di discepoli, e battezzava più di Giovanni,WHEN IESVS therfore vnderstoode that the Pharisees heard that IESVS maketh mo Disciples, and baptizeth, thē Iohn,Ut ergo cognovit Jesus quia audierunt pharisæi quod Jesus plures discipulos facit, et baptizat, quam Joannes 2(Though Jesus himself did not baptize, but his disciples),(Quantunque non Gesù stesso battezzasse, ma bensì i suoi discepoli)(hovvbeit IESVS did not baptize, but his Disciples)(quamquam Jesus non baptizaret, sed discipuli ejus), 3He left Judea and went again into Galilee.Abbandonò la Giudea, e se v'andò di nuovo nella Galilea:he left Ievvrie, and vvent againe into Galilee.reliquit Judæam, et abiit iterum in Galilæam. 4And he was of necessity to pass through Samaria.Dovea perciò passare per la Samaria.and he had of necessitie to passe through Samaria.Oportebat autem eum transire per Samariam. 5He cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph.Giunse pertanto a quella città della Samaria, chiamata Sichar, vicino alla tenuta, che fu data da Giacobbe al suo figliuolo Giuseppe.He commeth therfore into a citie of Samaria vvhich is called Sichar: beside the maner that Iacob gaue to Ioseph his sonne.Venit ergo in civitatem Samariæ, quæ dicitur Sichar, juxta prædium quod dedit Jacob Joseph filio suo. 6Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour.E quivi era il pozzo di Giacobbe. Onde Gesù stanco dal viaggio si pose così a sedere sul pozzo. Ed era circa l'ora sesta.And there vvas there the fountaine of Iacob. IESVS therfore vvearied of his iourney, sate so vpon the fountaine. It vvas about the sixt houre.Erat autem ibi fons Jacob. Jesus ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat quasi sexta. 7There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink.Viene una donna Samaritana ad attigner acqua, Gesù le due: Dammi da bere,There commeth a vvoman of Samaria to dravv vvater, IESVS saith to her, Giue me to drinke.Venit mulier de Samaria haurire aquam. Dicit ei Jesus: Da mihi bibere. 8For his disciples were gone into the city to buy meats.(Imperocché i suoi discepoli erano andati in città per comperar da mangiare.)For his Disciples vvere gone into the citie, to bie meates.(Discipuli enim ejus abierant in civitatem ut cibos emerent.)
9Then that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.Risposegli adunque la donna samaritana: Come mai tu essendo Giudeo, chiedi da bere a me, che sono Samaritana? Imperocché non hanno comunione i Giudei coi Samaritani.Therfore that Samaritane vvoman saith to him, Hovv doest thou being a Ievve, aske of me to drinke, vvhich am a Samaritane vvomā? For the Ievves do not communicate vvith the Samaritanes.Dicit ergo ei mulier illa Samaritana: Quomodo tu, Judæus cum sis, bibere a me poscis, quæ sum mulier Samaritana ? non enim coutuntur Judæi Samaritanis. 10Jesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.Rispose Gesù, e dissele: Se tu conoscessi il dono di Dio, e chi è colui, che ti dice: Dammi da bere: tu ne avresti forse chiesto a lui, ed egli ti avrebbe dato d'un'acqua viva.IESVS ansvvered, and said to her, If thou didst knovv the gift of God, and vvho he is that saith vnto thee, Giue me to drinke: thou perhaps vvouldest haue asked of him, and he vvould haue giuen thee liuing vvater.Respondit Jesus, et dixit ei: Si scires donum Dei, et quis est qui dicit tibi: Da mihi bibere, tu forsitan petisses ab eo, et dedisset tibi aquam vivam. 11The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?Dissegli la donna: Signore, tu non hai con che attignere, e il pozzo è profondo: in che modo adunque hai tu quell'acqua viva?The vvoman saith to him, Sir, neither hast thou vvherein to dravv, and the vvel is deepe: vvhence hast thou the liuing vvater?Dicit ei mulier: Domine, neque in quo haurias habes, et puteus altus est: unde ergo habes aquam vivam ? 12Art thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?Se' tu forse da più di Giacobbe nostro Padre, il quale diede a noi questo pozzo, donde bevve esso, e i suoi figliuoli, e il suo bestiame?art thou greater then our father Iacob, vvho gaue vs the vvel, and him self dranke of it, and his children, and his cattel?Numquid tu major es patre nostro Jacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii ejus, et pecora ejus ? 13Jesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.Rispose Gesù, e disse: Tutti quelli, che bevono di quest'acqua, torneranno ad aver sete: chi poi beve di quell'acqua, che gli darò io, non avrà più sete in eterno:IESVS ansvvered, and said to her, Euery one that drinketh of this vvater, shal thirst againe: but he that shal drinke of the vvater that I vvil giue him, shal not thirst for euer,Respondit Jesus, et dixit ei: Omnis qui bibit ex aqua hac, sitiet iterum; qui autem biberit ex aqua quam ego dabo ei, non sitiet in æternum:
14But the water that I will give him shall become in him a fountain of water, springing up into life everlasting.Ma l'acqua, che io gli darò, diventerà in esso fontana di acqua, che zampillerà sino alla vita eterna.but the vvater that I vvil giue him, shal become in him a fountaine of vvater springing vp vnto life euerlasting.sed aqua quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam. 15The woman said to him: Sir, give me this water, that I may not thirst, nor come hither to draw.Dissegli la donna: Signore, dammi di quest'acqua, affinchè io non abbia mai sete, né abbia a venir qua per attignerne.The vvoman saith to him, Lord giue me this vvater, that I may not thirst, nor come hither to dravv.Dicit ad eum mulier: Domine, da mihi hanc aquam, ut non sitiam, neque veniam huc haurire. 16Jesus saith to her: Go, call thy husband, and come hither.Le disse Gesù: Va', chiama tuo marito, e ritorna qua.IESVS saith to her, Goe, call thy husband, and come hither.Dicit ei Jesus: Vade, voca virum tuum, et veni huc. 17The woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.Risposegli la donna, e disse: Non ho marito. E Gesù le rispose: Hai detto bene, non ho marito:The vvoman ansvvered and said, I haue no husband. IESVS saith to her, Thou hast said vvel, that I haue no husband.Respondit mulier, et dixit: Non habeo virum. Dicit ei Jesus: Bene dixisti, quia non habeo virum; 18For thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.Imperocché cinque mariti hai avuti: e quello, che hai adesso, non è tuo marito: in questo hai detto il vero.For thou hast had fiue husbands: and he vvhom thou novv hast, is not thy husband. this thou hast said truely.quinque enim viros habuisti, et nunc, quem habes, non est tuus vir: hoc vere dixisti. 19The woman saith to him: Sir, I perceive that thou art a prophet.Dissegli la donna: Signore, veggo, che tu se' profeta.The vvoman saith to him, Lord, I perceiue that thou art a Prophet.Dicit ei mulier: Domine, video quia propheta es tu. 20Our fathers adored on this mountain: and you say that at Jerusalem is the place where men must adore.I nostri Padri hanno adorato (Dio) su questo monte, e voi dite, che il luogo, dove bisogna adorarlo, è in Gerusalemme.Our fathers adored in this mountaine, and you say, that at Hierusalem is the place vvhere men must adore.Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Jerosolymis est locus ubi adorare oportet. 21Jesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father.Gesù le rispose: Credimi, o donna, che è venuto il tempo, in cui né su questo monte, nè in Gerusalemme adorerete il Padre.IESVS' saith to her, Vvoman beleeue me, that the houre shal come, vvhen you shal neither in this mountaine, nor in Hierusalem adore the Father.Dicit ei Jesus: Mulier, crede mihi, quia venit hora, quando neque in monte hoc, neque in Jerosolymis adorabitis Patrem.
22You adore that which you know not: we adore that which we know. For salvation is of the Jews.Voi adorate quello, che non conoscete: noi adoriamo quello, conosciamo, perché la salute viene da' Giudei.You adore that you knovv not: vve adore that vve knovv, for saluation is of the Ievves.Vos adoratis quod nescitis: nos adoramus quod scimus, quia salus ex Judæis est. 23But the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.Ma verrà il tempo, anzi è venuto, in cui adoratori veraci adoreranno il Padre in ispirito, e verità. Imperocché tali il Padre cerca adoratori.But the houre commeth, and novv it is, vvhen the true adorers shal adore the Father in spirit and veritie. for the Father also seeketh such, to adore him.Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quærit, qui adorent eum. 24God is a spirit: and they that adore him must adore him in spirit and in truth.Iddio è spirito: e quei, che l'adorano, adorar lo debbono in Ispirito, e verità.God is a spirit, and they that adore him, must adore in spirit and veritie.Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare. 25The woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.Disselli la donna: So, che viene il Messia (che vuoi dire il Cristo); quando questi sarà venuto, ci istruirà di tutto.The vvoman saith to him, I knovv that MESSIAS commeth, (vvhich is called CHRIST): therfore vvhen he commeth, he vvil shevv vs al things.Dicit ei mulier: Scio quia Messias venit (qui dicitur Christus): cum ergo venerit ille, nobis annuntiabit omnia. 26Jesus saith to her: I am he, who am speaking with thee.Dissele Gesù: Son quel desso io, che teco favello.IESVS saith to her, I am he, that speake vvith thee.Dicit ei Jesus: Ego sum, qui loquor te. 27And immediately his disciples came. And they wondered that he talked with the woman. Yet no man said: What seekest thou? Or: Why talkest thou with her?E in quel mentre arrivarono i suoi discepoli: e si maravigliavano, che discorresse con una donna. Nissuno però gli disse: Che cerchi tu, o di che parli tu con colei?And incontinent his Disciples came: and they marueiled that he talked vvith a vvoman. No man for al that said, Vvhat seekest thou, or vvhy talkest thou vvith her?Et continuo venerunt discipuli ejus, et mirabantur quia cum muliere loquebatur. Nemo tamen dixit: Quid quæris ? aut, Quid loqueris cum ea ?
28The woman therefore left her waterpot and went her way into the city and saith to the men there:Ma la donna lasciò la sua secchia, e andossene in città, e disse a quella gente:The vvoman therfore left her vvater-pot: and she vvent into the citie, and saith to those men,Reliquit ergo hydriam suam mulier, et abiit in civitatem, et dicit illis hominibus: 29Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ?Venite a vedere un uomo, il quale, mi ha detto quanto ho mai fatto: E egli forse il Cristo?Come, and see a man that hath told me al things vvhatsoeuer I haue done. Is not he CHRIST?Venite, et videte hominem qui dixit mihi omnia quæcumque feci: numquid ipse est Christus ? 30They went therefore out of the city and came unto him.Uscirono adunque dalla città, e andarono da lui.They vvent forth therfore out of the citie, and came to him.Exierunt ergo de civitate et veniebant ad eum. 31In the mean time, the disciples prayed him, saying: Rabbi, eat.E in quel frattempo lo pregavano i discepoli, e dicevangli: Maestro, prendi un po' di cibo.In the meane time the Disciples desired him, saying, Rabbi eate.Interea rogabant eum discipuli, dicentes: Rabbi, manduca. 32But he said to them: I have meat to eat which you know not.Ma egli rispose loro: Io ho un cibo da reficiarmi, che voi non sapete.But he said to them, I haue meate to eate vvhich you knovv not.Ille autem dicit eis: Ego cibum habeo manducare, quem vos nescitis. 33The disciples therefore said one to another: Hath any man brought him to eat?I discepoli perciò si dicevano l'uno all'altro: V'egli forse stato qualcheduno, che gli abbia portato da mangiare?The Disciples therfore said one to an other, Hath any man brought him for to eate?Dicebant ergo discipuli ad invicem: Numquid aliquis attulit ei manducare ? 34Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work.Disse loro Gesù: Il mio cibo è di fare la volontà di colui, che mi ha mandato, e di compiere l'opera sua.IESVS saith to them, My meate is to doe the vvil of him that sent me, to perfit his vvorke.Dicit eis Jesus: Meus cibus est ut faciam voluntatem ejus qui misit me, ut perficiam opus ejus. 35Do not you say: There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries. For they are white already to harvest.Non dite voi: Vi sono ancor quattro mesi, e poi viene la mietitura? Ecco che io vi dico: Alzate gli occhi vostri, e mirate le campagne, che già biancheggiano per la messe.Doe not you say that yet there are foure moneths, and haruest commeth? Behold I say to you, lift vp your eies, and see the countries, that they are vvhite already to haruest.Nonne vos dicitis quod adhuc quatuor menses sunt, et messis venit ? Ecce dico vobis: levate oculos vestros, et videte regiones, quia albæ sunt jam ad messem.
36And he that reapeth receiveth wages and gathereth fruit unto life everlasting: that both he that soweth and he that reapeth may rejoice together.È colui, che miete, riceve la mercede, e raguna frutto per la vita eterna: onde insieme ne goda e colui, che semina, e colui, che miete.And he that reapeth, receiueth hire, and gathereth fruite vnto life euerlasting: that both he that sovveth, and he that reapeth, may reioyce together.Et qui metit, mercedem accipit, et congregat fructum in vitam æternam: ut et qui seminat, simul gaudeat, et qui metit. 37For in this is the saying true: That it is one man that soweth, and it is another that reapeth.Imperocché in questo si verifica quel proverbio: altri semina, e altri miete.For in this is the saying true: that it is one man that sovveth, and it is an other that reapeth.In hoc enim est verbum verum: quia alius est qui seminat, et alius est qui metit. 38I have sent you to reap that in which you did not labour. Others have laboured: and you have entered into their labours.Io vi ho mandati a mietere quello, che voi non avete lavorato: altri hanno lavorato, e voi siete entrati nel lor lavoro.I haue sent you to reape that vvhich you laboured not: others haue laboured, and you haue entred into their labours.Ego misi vos metere quod vos non laborastis: alii laboraverunt, et vos in labores eorum introistis. 39Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done.Or dei Samaritani di quella città molti credettero in lui per le parole di quella donna, la quale attestava: egli mi ha detto tutto quello, che ho fatto.And of that citie many beleeued in him of the Samaritans, for the vvord of the vvoman giuing testimonie, that he told me al things vvhatsoeuer I haue done.Ex civitate autem illa multi crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis: Quia dixit mihi omnia quæcumque feci. 40So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days.Portatisi adunque da lui que' Samaritani, lo pregarono a trattenersi in quel luogo. E vi si trattenne due giorni.Therfore vvhen the Samaritans vvere come to him, they desired him that he vvould tarie there. And he taried there tvvo daies.Cum venissent ergo ad illum Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos dies. 41And many more believed in him, because of his own word.E molti più credettero in lui in virtù della sua parola.And many moe beleeued for his ovvne vvord.Et multo plures crediderunt in eum propter sermonem ejus.
42And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him and know that this is indeed the Saviour of the world.E dicevano alla donna: Noi già non crediamo a riflesso della tua parola: imperocché abbiamo noi stessi udito, e abbiam conosciuto, che questi è veramente il Salvatore del mondo.And they said to the vvoman, That novv not for thy saying doe vve beleeue: for our selues haue heard, and doe knovv that this is the Sauiour of the vvorld in deede.Et mulieri dicebant: Quia jam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. 43Now after two days, he departed thence and went into Galilee.Passati poi i due giorni si parti di là: e andò nella Galilea.And after the tvvo daies he departed thence: and vvent into Galilee.Post duos autem dies exiit inde, et abiit in Galilæam. 44For Jesus himself gave testimony that a prophet hath no honour in his own country.Imperocché lo stesso Gesù aveva affermato, che non riscuote rispetto un profeta nella sua patria.For IESVS him self gaue testimonie that a Prophet hath not honour in his ovvne countrie.Ipse enim Jesus testimonium perhibuit, quia propheta in sua patria honorem non habet. 45And when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day: for they also went to the festival day.Giunto egli pertanto nella Galileo, fu accolto da' Galilei, i quali avean veduto tutto quello, che egli aveva fatto in Gerusalemme nel dì della festa: imperocché essi pure erano andati alla festa.Therfore vvhen he vvas come into Galilee, the Galilaeans receiued him, vvhereas they had seen al things that he had done at Hierusalem in the festiual day: for them selues also came to the festiual day.Cum ergo venisset in Galilæam, exceperunt eum Galilæi, cum omnia vidissent quæ fecerat Jerosolymis in die festo: et ipsi enim venerant ad diem festum. 46He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum.Andò adunque Gesù di nuovo a Cana di Galilea, dove avea convertito l'acqua in vino. Ed eravi un certo regolo in Cafarnaum, il quale aveva un figliuolo ammalato.He came againe therfore into Cana of Galilee, Vvhere he made vvater vvine. And there vvas a certaine lord vvhose sonne vvas sicke at Capharnáum.Venit ergo iterum in Cana Galilææ, ubi fecit aquam vinum. Et erat quidam regulus, cujus filius infirmabatur Capharnaum. 47He having heard that Jesus was come from Judea into Galilee, went to him and prayed him to come down and heal his son: for he was at the point of death.E avendo questi sentito dire, che Gesù era venuto dalla Giudea nella Galilea, andò da lui, e lo pregava, che volesse andare a guarire il suo figliuolo, che era moribondo.He hauing heard that IESVS came from Ievvrie into Galilee, vvent to him, and desired him that he vvould come dovvne & heale his sonne. for he began to die.Hic cum audisset quia Jesus adveniret a Judæa in Galilæam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium ejus: incipiebat enim mori.
48Jesus therefore said to him: Unless you see signs and wonders, you believe not.Dissegli adunque Gesù: Voi se non vedete miracoli, e prodigj, non credete.IESVS therfore said to him, Vnlesse you see signes and vvonders, you beleeue not.Dixit ergo Jesus ad eum: Nisi signa et prodigia videritis, non creditis. 49The ruler saith to him: Lord, come down before that my son die.Risposegli il regolo: Vieni, Signore, prima che il mio figliuolo si muoia.The lord saith to him, Lord, come dovvne before that my sonne die.Dicit ad eum regulus: Domine, descende priusquam moriatur filius meus. 50Jesus saith to him: Go thy way. Thy son liveth. The man believed the word which Jesus said to him and went his way.Gesù gli disse: Va', il tuo figliuolo vive. Quegli prestò fede alle parole dettegli da Gesù, e si partì.IESVS saith to him, Goe, thy sonne liueth. The man beleeued the vvord that IESVS said to him, and vvent.Dicit ei Jesus: Vade, filius tuus vivit. Credidit homo sermoni quem dixit ei Jesus, et ibat. 51And as he was going down, his servants met him: and they brought word, saying, that his son lived.E quando era già verso casa, gli corsero incontro i servi, e gli diedero nuova, come il suo figliuolo vivea.And as he vvas novv going dovvne, his seruants mette him: and they brought vvord, saying, That his sonne liued.Jam autem eo descendente, servi occurrerunt ei, et nuntiaverunt dicentes, quia filius ejus viveret. 52He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday at the seventh hour, the fever left him.Dimandò pertanto ad essi, in che ora avesse cominciato a star meglio. E quelli risposero: Ieri all'ora settima lasciollo la febbre.He asked therfore of them the houre, vvherein he vvas amended. And they said to him, That yesterday at the seuenth houre the feuer left him.Interrogabat ergo horam ab eis in qua melius habuerit. Et dixerunt ei: Quia heri hora septima reliquit eum febris. 53The father therefore knew that it was at the same hour that Jesus said to him: Thy son liveth. And himself believed, and his whole house.Riconobbe perciò il Padre, che quella era la stessa ora, in cui Gesù gli aveva detto: Il tuo figliuolo vive: e credette egli, e tutta la sua casa.The father therfore knevv that it vvas in the same houre vvherein IESVS said to him, Thy sonne liueth. and him self beleeued and his vvhole house.Cognovit ergo pater, quia illa hora erat in qua dixit ei Jesus: Filius tuus vivit; et credidit ipse et domus ejus tota. 54This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.Questo fu il secondo miracolo, che fece di nuovo Gesù, dopo che fu ritornato dalla Giudea nella Galilea.This againe the second signe did IESVS, vvhen he vvas come from Ievvrie into Galilee.Hoc iterum secundum signum fecit Jesus, cum venisset a Judæa in Galilæam.
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St. Augustine
This knowledge which the Pharisees had of our Saviour's making so many disciples, and baptizing such members, could not prevail upon them to follow him for their salvation; otherwise Christ would not have departed out of Judea. Jesus knew full well that this, their knowledge, would not work their conversion, but only stir up their envy, and excite them to persecute him; and therefore he retired. He could indeed have remained amongst them in security, had he chosen to exercise his power; but he would not: that so he might leave an example to his faithful servants, teaching them to flee from the rage of their cruel persecutors. (St. Augustine)
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St. Thomas Aquinas
St. Chrysostom thinks that this baptism, given by the disciples of Christ, did not at all differ from the baptism of St. John the Baptist; both, in his opinion, being used to prepare the people for Christ; but Alcuin interprets it otherwise. Some will ask, says he, whether the Holy Ghost was given by this baptism, since it is said the Holy Ghost was not yet given because Jesus was not yet glorified? To this we answer: that the Holy Ghost was given, though not in that manifest manner as after the ascension; for as Christ, as man, had always the Holy Ghost residing within him, and yet after his baptism received the Holy Ghost, coming upon him in a visible manner, in the shape of a dove; so before the manifest and public descent of the Holy Ghost, all the saints were his hidden temples. (St. Thomas Aquinas)
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Theophylactus
This is what Jacob gave to his son Joseph, when calling him to him just before he died, he said: (Genesis xlviii. ver. 22.) I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite, with my sword and bow. (Theophylactus)
It was thirty-six miles from Jerusalem, and the same place as Sichem, (Genesis xxxiv.) the capital of Samaria, now called Neplosa.
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Thou didst know the gift of God; that is the favour now offered thee by my presence, of believing in me.
Witham
And he would have given thee living water, meaning divine graces; but the woman understood him literally of such water as was there in the well. (Witham)
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St. Chrysostom
The Samaritan woman says, our father Jacob; because the Samaritans claimed lineage from Abraham, who was himself a Chaldean; and they; therefore, called Jacob their father, because he was Abraham's grandson. (St. Chrysostom)
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Shall thirst again. After any water, or any drink, a man naturally thirsts again; but Christ speaks of the spiritual water of grace in this life, and of glory in the next, which will perfectly satisfy the desires of man's immortal soul for ever.
4:15
Witham
Sir, give me this water. The woman, says St. Augustine, does not yet understand his meaning, but longs for water, after which she should never thirst. (Witham)
4:16
Witham
Call thy husband. Christ begins to shew her that he knows her life, to make her know him and herself. (Witham)
4:20
Witham
Our fathers adored on this mountain, etc. She means Jacob and the ancient patriarchs, whom the Samaritans called their fathers; and by the mountain, that of Garizim, where the Samaritans had built a temple, and where they would have all persons adore, and not at Jerusalem; now she had a curiosity to hear what Christ would say of these two temples, and of the different worship of the Jews and of the Samaritans. (Witham)
Bible de Vence
Sichem was at the foot of Mount Garizim. The Samaritans supposed the patriarchs had exercised their religious acts on this mountain. (Bible de Vence)
Josephus (Antiquities, lib. xiii. John 6.) gives the dispute between the Jews and the Samaritans. Both parties referred themselves to the arbitration of king Ptolemy Philometer, who gave judgment in favour of the Jews, upon their stating the antiquity of their temple, and the uninterrupted succession of the priesthood, officiating there throughout all ages. In this controversy, the intelligent reader will see some resemblance to that which subsists between Catholics and Protestants. See Dr. Kellison's Survey of the New Religion, p. 129.
The woman in this place must mean offering sacrifice, for adoration was never limited to any particular place. It is clear from 3 Kings 9:3. from 2 Paralipomenon 7:12. that God had chosen the temple of Jerusalem; but the Samaritans rejected all the books of Scripture, except the Pentateuch of Moses. The schism was begun by Manasses, a fugitive priest, that he might hold his unlawful wife thereby, and obtain superiority in schism; which he could not do whilst he remained in the unity of his brethren. How forcibly do these circumstances remind us of a much later promoter of schism, king Henry VIII. It is true the Protestants appeal to the primitive Christians, as the Samaritans appealed to the patriarchs, but in the argument both must stand or fall by the incontrovertible proof of continual succession.
4:22
St. Chrysostom in St. Thomas Aquinas
The Israelites, on account of their innumerable sins, had been delivered by the Almighty into the hands of the king of Assyria, who led them all away captives into Babylon and Medea, and sent other nations whom he had collected from different parts, to inhabit Samaria. But the Almighty, to shew to all nations that he had not delivered up these his people for want of power to defend, but solely on account of their transgressions, sent lions into the land to persecute these strangers. The Assyrian king upon hearing this, sent them a priest to teach them the law of God; but neither after this did they depart wholly from their impiety, but in part only: for many of them returned again to their idols, worshipping at the same time the true God. It was on this account that Christ preferred the Jews before them, saying, that salvation is of the Jews, with whom it was the chief principle to acknowledge the true God, and hold every denomination of idols in detestation; whereas, the Samaritans by mixing the worship of the one with the other, plainly shewed that they held the God of the universe in no greater esteem than their dumb idols. (St. Chrysostom in St. Thomas Aquinas)
4:23
Witham
Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practise. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messias. (Witham)
Bristow
Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachias 1:11. 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away, and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (ver. 17) is called grace and truth. Now this is not more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ's words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches and societies. etc. etc. (Bristow)
4:25
Witham
I know that the Messias cometh. So that even the Samaritans, at that time, expected the coming of the great Messias. (Witham)
4:26
Witham
Jesus saith to her: I am he. Christ was pleased to own this truth in the plainest terms to this Samaritan woman, having first by his words, and more by his grace, disposed her heart to believe it. (Witham)
4:27
Witham
His disciples ... wondered, etc. They admired his humility, finding him discoursing with a poor woman, especially she being a Samaritan. (Witham)
4:29
St. Chrysostom in St. Thomas Aquinas
The Samaritans looked for the Messias, because they had the books of Moses, in which Jacob foretold the world's Redeemer: The sceptre shall not depart from Juda, nor a leader from his thigh, until he come that is to be sent. (Genesis 49:10.) And Moses himself foretold the same: God will raise to thee a prophet of the nations, and of thy brethren. (Deuteronomy 18:15.) (St. Chrysostom in St. Thomas Aquinas)
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Witham
My meat is to do the will of him that sent me. Such ought to be the disposition of every one who, as a minister of Christ and his Church, is to take care of souls. (Witham)
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Witham
For they are white already to harvest. The great harvest of souls was approaching, when Christ was come to teach men the way of salvation, and was to send his apostles to convert all nations. They succeeded to the labours of the prophets, but with much greater advantages and success. And to this is applied that common saying, that one soweth and another reapeth. (Witham)
4:38
St. Chrysostom in St. Thomas Aquinas
By these words our Saviour testifies to his disciples, that the prophets had sown the seed in order to bring men to believe in Christ. This was the end of the law, this the fruit which the prophets looked for to crown their labours. He likewise shews that he himself that sent them, likewise sent the prophets before them; and that the Old and New Testament are of the same origin, and have the same design. (St. Chrysostom in St. Thomas Aquinas)
4:42
Witham
This is indeed the Saviour of the world. These Samaritans then believed that Jesus was the true Messias, sent to redeem the world. (Witham)
4:44
Witham
For Jesus himself gave testimony, etc. The connexion and reason given here by the word for, is obscure, when it is said, Jesus went into Galilee and gave testimony that a prophet hath no honour in his own country. One would think this should not be a reason for his going into Galilee, but rather why he should not go thither. St. Cyril,[Ver. 44. St. Cyril, in Joan. p. 202. Interjacentem Nazareth praeterit, paratrechei ten Nazareth dia tou mesou keimenen. St. Chrysostom, hom. xxxiv. in Joan. tom. 8, p. 203. quare addidit, quia, gar, quod non in Capharnaum, sed in Galileam, et in Cana abiit.] and also St. Chrysostom distinguish different parts of Galilee; and say that when Jesus went into Galilee, the meaning is, that he would not at that time go to Nazareth, where he was bred, nor to Capharnaum, where he had lived for a time, but went to Cana, and those other parts of Galilee; and that the word for only gives the reason of this, that he would not go to Nazareth or Capharnaum, because no prophet is honoured in his own country. And for the same reason he again said to the ruler: (ver. 48) Unless you see signs and wonders you believe not: whereas the Samaritans, from whom he was now coming, readily believed without such miracles. (Witham)
4:53
Witham
Thy son liveth; that is thy son is recovered, at this very moment. (Witham)
4:20
This mountain.... Garizim, where the Samaritans had their schismatical temple.
4:1
•0. Our Fathers adored.] The Schismatical tēple contendeth against the true Tēple. By adoration is meant doing of sacrifice. for other offices of Religion might be done in any place. The Samaritanes to defend their adoring in Garizim, pretended their worshiping there to be more ancient then the Iewes in Hierusalem, referring it to Iacob: Whereas in deede that Patriarch adoring there before the Temple vvas appointed, or the Lavv giuen, Ioseph. li. antiq. 11. c. 8. made nothing for their Schisme: Which vvas begone by Manasses a fugitiue Priest, onely to hold his vnlavvful wife thereby, and to obtaine Superioritie, in Schisme: vvhich he could not doe in the vnitie of his brethren: long after the Temple of Hierusalem, from vvhich the reuolt vvas made. Therfore Christ giueth sentence for the Ievves and the Temple of Hierusalem, affirming that they had a good ground thereof, but the Samaritanes none at al.
Iosephus also recordeth hovv the Samaritanes demaunded of Alexander the Great, the like priuileges and immunities as he had graunted to the high Priest and Temple of Hierusalem, pretending their Temple to be as great and as vvorthy, The true Temple preuaileth. and them selues to be Ievves as the other, and to vvorship the same God. Ioseph. li. 13. antiq. c. 6. but their Schismatical hypocrisie vvas easely spied and dimissed vvith nothing. An other time the Ievves and Samaritanes (as the same vvriter testifieth) made a great sturre in Alexandria about the truth and antiquitie of the Schismatical temple and seruice in Garizim and the other true Temple of Salomon: in so much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement, onely to tried whether of the two was first. And the Schismatikes (as their custome is) per saltum can make their Church or seruice as old as they list, referring it to the Patriarches, as our Schismatikes do now to Christ and the Apostles. But when the trial was made, onely they of Hierusalem did inuincibly proue by continual succession of their Priests, The true Temple is proued by continual succession. and by the iust note of the time when the Schismatikes went out from them, that theirs was the lavvful, and the other the false temple and false adoration, and so it was iudged, and the Samaritanes put to silence. Afterward the said Schismatikes (which is lightly the end of al Schismes) reuolted quite from the Iewes religion, and dedicated their temple in Garîzim to Iupiter Olympius, as Caluins supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus.
4:2
He did not baptize ordinarily yet that he baptized his Apostles, S. Aug. thinketh it very probable, ep. 108.
4:4
Concordance Gen. 48, 22.
4:5
In the liturgy The Gospel vpō Friday in the • weeke in Lent.
4:7
This woman is a figure of the Church, not yet iustified, but now to be iustified. Aug. tract. 15 in loan.
4:9
There were many other causes why the faithful Iewes could not abide the Samaritans, but their precise abstaining from their companie & cōuersation, was their Schismatical Temple and seruice in moūt Garîzim.
4:10
He speaketh of his baptizing in the Holy Ghost. See Io. c. 7, 39.
4:20
Concordance Deu. 12, 6. Ps. 121 13.
4:21
Concordance 4 Reg. 17, 28, 36.
4:23
23. In Spirit and veritie.) Our Sauiour foretelleth her that the end & ceasing of their sacrifice & adoration in both the Temples should shortly be, Christian adoratiō throughout al natiōs in euery place, in spirit & veritie: that is, in the Sacraments and seruice of the new law, ful of spirit & grace: in the veritie of things before prefigured, specially the true sacrifice of Christs body and bloud. and euen then vvas begone to be fulfilled: instructing her in three things concerning that point. first, that the true Sacrifice should be tied no more to that one place or nation, Mal. 1, 11. but that true adoration should be through out al Nations according to the Prophecie of Malachie. Secondly, that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures, nor hauing in them grace, spirit, and life, should be taken avvay, & an other sacrifice succeede, which should be in it self inuisible, celestial, diuine, ful of life, Spirit, and grace, and thirdly, that this adoration and sacrifice should be the veritie it self, vvhereof al the former sacrifices and hostes were but shadovves and figures, and he calleth that here spirit and truth, Io. 1, 17. vvhich in the first Chapter is called grace and truth. Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ: not that it is not by external meanes giuen to vs (for othervvise vve being men consisting of flesh and bloud could not be capable thereof) but that it is spirit and life in it self, being the flesh of the VVORD of God. And if a man enlarge the vvord of Adoratiō, (vvhich here as is said, signifieth properly the worship of God by sacrifice) to al the Sacraments of the new Law, they al likewise be spirit and grace, the Holy Ghost working inuisibly and internally vpon our soules by euery one of them. Wherevpō our Baptisme, is water & the Holy Ghost: our Penance, the word of absolution and the Holy Ghost: our Confirmatiō, oile & the Holy Ghost by imposition of handes: finally, al the adoration of the Catholike Church, is properly spiritual, though certaine external creatures for our natures, state and necessitie, be ioyned therevnto. Take heede therfore thou gather not of Christs wordes, that Christian men should haue no vse of external office towards God: for that would take away al sacrifice, Sacraments, praiers, Churches, and societie of men in his Seruice.
4:39
This womā mystically beīg the Church, it is here signified, that they which at the first beleeue because the Church teacheth so, afterward be much confirmed, sinding it in the Scripture also, and by other instructions.
4:44
Concordance Mt. 4, 12
4:45
Concordance Mr. 1, 14
Concordance Luc. 4, 14.
4:46
Concordance Io. 2, 9.
In the liturgy The Gospel vpō the 20 Sunday after Pentecost.
4:54
Concordance Io. 2, 11.
4:1
Tatian † AD 180 The Diatessaron 6
[20] And Jesus learned that the Pharisees had heard that he had received many disciples, [21] and that he was baptizing more than John (not that Jesus was himself baptizing, [22] but his disciples); and so he left Judæa.
Tertullian † AD 220 On Modesty 11
… as when He permitted contact even with his own body to the “woman, a sinner,”—washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness—not an adulteress by her now sixth marriage, but a prostitute—He showed (what He did show readily to any one) who He was;
Origen † AD 254 Origen's Commentary on the Gospel of John 10.6
… If he was seen by Jesus when walking by the sea of Galilee, it would scarcely be on a later occasion that he was addressed, “Thou art Peter and upon this rock I will build My church.” With John again the Pharisees know Jesus to be baptizing with His disciples,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 63
… But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and hath expressed the cause.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Chap. IV. Ver. 1, 2, 3 . “When therefore Jesus knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not but His disciples,) He left Judæa, and departed again into Galilee.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 44.10
… When he said this, I asked him to explain how it was written that Jesus baptized more disciples than John, though Jesus Himself baptized not, but His disciples, that is to say, baptized by means of His disciples?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.18
… “When, therefore, Jesus knew how the Pharisees had heard that Jesus makes and baptizes more disciples than John (though Jesus Himself baptized not, but His disciples), he left Judæa, and departed again into Galilee.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.70
… but also because the men may have been of a character admitting of their being reckoned, not without reason, as already members in the true body of Christ, so that what was said by them might quite warrantably be ascribed to Him whose members they were. For by this time He had baptized more than John,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… We prefer not Judas to John; but the baptism of Christ, even when given by the hand of Judas, we prefer to the baptism of John, rightly given even by the hand of John. For it was said of the Lord before He suffered, that He baptized more than John; then it was added: “Howbeit, Jesus Himself baptized not, but His disciples.”
4:2
Tatian † AD 180 The Diatessaron 6
[20] And Jesus learned that the Pharisees had heard that he had received many disciples, [21] and that he was baptizing more than John
Tertullian † AD 220 The Five Books Against Marcion 5.16
… as it is taught us in both the ancient and the new prophecies, and especially by the Apostle John, who says that “already many false prophets are gone out into the world,” the fore-runners of Antichrist, who deny that Christ is come in the flesh, and do not acknowledge
Tertullian † AD 220 On Baptism 11
“But behold, “say some, “the Lord came, and baptized not; for we read, ‘And yet He used not to baptize, but His disciples!’”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.55
… For neither are we going to say that Judas did not baptize, seeing that he was still among the disciples when that which is written was being accomplished, "Jesus Himself baptized not, but His disciples."
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.10
… “Every spirit,” he says, “which confesseth Jesus come in the flesh is of God, and every spirit that dissolveth Jesus is not of God: and this is the spirit of Antichrist, of whom you have heard already, and he is now already in the world.”
Pope St Leo I the Great † AD 461 Letters 28
… Nor has he any fear of the blessed apostle and evangelist John’s declaration when he says, “every spirit which confesses Jesus Christ to have come in the flesh, is of God : and every spirit which destroys Jesus is not of God , and this is Antichrist
4:3
Tatian † AD 180 The Diatessaron 6
[20] And Jesus learned that the Pharisees had heard that he had received many disciples, [21] and that he was baptizing more than John (not that Jesus was himself baptizing, [22] but his disciples);
Tertullian † AD 220 The Five Books Against Marcion 5.16
… as it is taught us in both the ancient and the new prophecies, and especially by the Apostle John, who says that “already many false prophets are gone out into the world,” the fore-runners of Antichrist, who deny that Christ is come in the flesh, and do not acknowledge
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.45
… and then he states that two days after this He departed thence and went into Galilee, and that thereupon He came to Cana of Galilee, where He had turned the water into wine, and that there He healed the son of a certain nobleman.
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Tatian † AD 180 The Diatessaron 21
… and the Father also [28] seeketh such as these worshippers. For God is a Spirit: and they that worship him [29] must worship him in spirit and in truth. That woman said unto him, I know that [30] the Messiah cometh: and when he is come, he will teach us everything. Jesus said unto her, I that speak unto thee am he.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 4 . “And He must needs go through Samaria.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.11
… but they hastened to make themselves happy with temporal things, which give no man true happiness, because they do not quench insatiable longing: for “whosoever,” saith our Lord, “shall drink of this water, shall thirst again.”
4:5
Tatian † AD 180 The Diatessaron 21
[8, 9] And while he was passing through the land of Samaria,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 5, 6 . “He cometh to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob’s well was there.”
St Jerome † AD 420 The Letters of St. Jerome 108.13
… What shall I say about Shiloh where a ruined altar is still shewn to-day, and where the tribe of Benjamin anticipated Romulus in the rape of the Sabine women? Passing by Shechem (not Sychar as many wrongly read
4:6
Tatian † AD 180 The Diatessaron 21
[8, 9] And while he was passing through the land of Samaria, he came to one of the cities of the Samaritans, called Sychar, beside the field which Jacob gave to Joseph to [10] his son.
St Irenaeus of Lyons † AD 202 Against Heresies 3.22.2
… nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, “But Jesus, being wearied with the journey, was sitting [to rest];”
Tertullian † AD 220 On Baptism 9
… inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water ; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well ;
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.9
… and though He is God and Son of God, He took upon Him the likeness of a servant; and though He was (for others) rest from all weariness, yet was Himself tired with the weariness of the journey; though He was the fountain that quenches thirst, yet Himself thirsted and asked for water;
St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
184. If you seek Jesus, forsake the broken cisterns, for Christ was wont to sit not by a pool but by a well. There that Samaritan woman
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.4
49. In the earlier verses of this chapter it was stated, not without reason, that Jesus, being weary with the journey, was sitting down, and that He asked a woman of Samaria to give Him drink;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
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.”
St Jerome † AD 420 Against Jovinianus 2.10
… but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter before dinner went to the supper chamber at the sixth hour, a chance fit of hunger does not prejudice fasting. For, if this were so, because our Lord
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… taken nothing from Mary He would not have accepted the food taken from earth whereby is nourished the body taken from earth, nor would He like Moses and Elias, after fasting forty days, have hungered, on account of His body demanding its own food, nor yet would John his disciple when writing about him have said—‘Jesus being wearied from his journey sat,’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Again when the divine Scripture says, “Jesus therefore being wearied with his journey sat thus on the well,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.7
7. Of the divine nature the prophet Isaiah said, “He shall neither be hungry nor weary” and so on. But the Evangelist says “Jesus being weary with his journey sat thus on the well;”
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Tatian † AD 180 The Diatessaron 21
[8, 9] And while he was passing through the land of Samaria, he came to one of the cities of the Samaritans, called Sychar, beside the field which Jacob gave to Joseph to [10] his son. And there was there a spring of water of Jacob’s. And Jesus was fatigued from the exertion of the way, and sat at the spring. And the time was about the [11] sixth hour.
St Hippolytus † AD 235 The Refutation of All Heresies 5.14
… But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water.
St Basil the Great † AD 379 The Letters 236.1
… When He says, “The end is not yet.” He makes a definite statement, as though with knowledge and not in doubt. Then further, it is plain to the fair enquirer that our Lord says many things to men, in the character of man; as for instance, “give me to drink”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… He is ready and liberal; He gives with more pleasure than others receive. Only let us not be condemned for frivolity by asking for little, and for what is unworthy of the Giver. Blessed is he from whom Jesus asks drink, as He did from that Samaritan woman, and gives a well of water springing up unto eternal life.
St Gregory of Nyssa † AD 395 On the Making of Man 5
… for “in the beginning was the Word ” and the followers of Paul “have the mind of Christ” which “speaks” in them : humanity too is not far removed from these: you see in yourself word and understanding, an imitation of the very Mind and Word. Again, God is love, and the fount of love: for this the great John declares, that “love is of God,” and “God is love
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 7 . “There cometh a woman of Samaria to draw water.”
St Jerome † AD 420 The Letters of St. Jerome 12
… “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.” And lest He should seem to preach more than he practised, He fulfilled His own precept in His life. For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… whence then hast thou this living water, etc.? Jesus answered and said unto her, Every one that drinketh of this water shall thirst again; but whose shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a fountain of water springing up unto eternal life.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.3
… He hungered after him who was feeding Him, He wished to reform him, to slay, to eat him, to pass him over into His Own Body; just as to that woman of Samaria, He said, “I thirst.” What is, “I thirst”? I long for thy faith. Therefore are the words of the Lord in this parable
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.15
15. Again, if we have understood the sackcloth, how understand we the fasting? Wished Christ to eat, when He sought fruit on the tree, and if He had found, would He have eaten? Wished Christ to drink, when He said to the woman of Samaria, “Give Me to drink”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
… Therefore in water it was scattered, in order that for drink it might be given. For this even unto the end this man thirsteth; he runneth and thirsteth. For many men He drinketh, but never will He be without thirst. For thence is, “I thirst, woman, give Me to drink.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.13
13. “And I have covered in fasting My Soul, and it became to Me for a reviling” ( ver. 10 ). His fasting was, when there fell away all they that had believed in Him; because also it was His hunger, that men should believe in Him: because also it was His thirst, when He said to the woman, I thirst, “give Me to drink:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.16
… For this reason he saith, “but persecuted the poor man and the beggar” ( ver. 16 ). It may indeed be understood of Judas; for the Lord did not disdain to become poor, when He was rich, that we might be enriched by His poverty. But how shall I understand the word “beggar,” save perhaps because He said to the Samaritan woman, “Give me to drink,”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
… “Thou shalt love the Lord thy God, with all thy heart, and with all thy mind, and with all thy thought; and thou shalt love thy neighbour as thyself. For on these two commandments hang all the law and the prophets;” —even as John the evangelist said, “And every one that loveth is born of God, and knoweth God; for God is love;”
4:8
Tatian † AD 180 The Diatessaron 21
… And there was there a spring of water of Jacob’s. And Jesus was fatigued from the exertion of the way, and sat at the spring. And the time was about the [11] sixth hour. And a woman of Samaria came to draw water; and Jesus said unto [12] her, Give me water, that I may drink.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 8 . “For His disciples were gone away into the city to buy meat.”
4:9
Tatian † AD 180 The Diatessaron 21
… And there was there a spring of water of Jacob’s. And Jesus was fatigued from the exertion of the way, and sat at the spring. And the time was about the [11] sixth hour. And a woman of Samaria came to draw water; and Jesus said unto [12] her, Give me water, that I may drink. And his disciples had entered into the city [13] to buy for themselves food.
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;—but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
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.”
4:10
Tatian † AD 180 The Diatessaron 21
… And a woman of Samaria came to draw water; and Jesus said unto [12] her, Give me water, that I may drink. And his disciples had entered into the city [13] to buy for themselves food. And that Samaritan woman said unto him, How dost thou, being a Jew, ask me to give thee to drink, while I am a Samaritan woman? [14]
St Hippolytus † AD 235 The Refutation of All Heresies 5.4
… (The mouth) makes glad, and nurtures and fashions the Spiritual Perfect Man. This, he says, is “the water that is above the firmament,” concerning which, he says, the Saviour has declared, “If thou knewest who it is that asks, thou wouldst have asked from Him, and He would have given you to drink living, bubbling water.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.15
… Wherefore the Lord said: “If thou knowest the gift of God, and Who He is that saith to thee, Give me to drink, thou wouldst have asked Him, and He would have given thee living water.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
… for He saith not, that “this water is naught,” nor “that it is inferior and contemptible,” but what even nature testifies that He saith: “Whosoever shall drink of this water shall thirst again; but whosoever shall drink of the Water which I shall give him, shall never thirst.” The woman before this had heard of “living Water” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… When He promised the Samaritan woman that He would give her “the water,” He made no mention of the Father. What saith He? “If thou knewest who it is that saith unto thee, Give Me to drink, thou wouldest have asked of Him, and He would have given unto thee living water” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.3
… Ghost;” and again, “If any man thirst, let him come unto Me, and drink;” and again, “If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh shall never thirst, but it shall be made in him a well of water springing up into everlasting life.”
4:11
Tatian † AD 180 The Diatessaron 21
… [14] (And the Jews mingle not with the Samaritans. ) Jesus answered and said unto her, If thou knewest the gift of God, and who this is that said unto thee, Give me [15] to drink; thou wouldest ask him, and he would give thee the water of life.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 11 . “Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?”
4:12
Tatian † AD 180 The Diatessaron 21
… ) Jesus answered and said unto her, If thou knewest the gift of God, and who this is that said unto thee, Give me [15] to drink; thou wouldest ask him, and he would give thee the water of life. That woman said unto him, My Lord, thou hast no bucket, and the well is deep: from [16] whence hast thou the water of life?
Tertullian † AD 220 The Five Books Against Marcion 4.35
… Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, “No doubt Thou art greater,” etc.; and again, “Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
Ver. 12 . “Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 55
… but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are ye not mad, do ye not labor in vain when ye attempt to kill Me?” What then is their reply? “Now we know that thou hast a devil.” Not so spake the woman of Samaria. She said not to Him, “Thou hast a devil”; but only, “Art thou greater than our father Jacob?” (
4:13
Tatian † AD 180 The Diatessaron 21
… thou wouldest ask him, and he would give thee the water of life. That woman said unto him, My Lord, thou hast no bucket, and the well is deep: from [16] whence hast thou the water of life? Can it be that thou art greater than our father Jacob, who gave us this well, and drank from it, and his children, and his sheep? [17]
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.8
… As also, in another place, the Lord speaks to the Samaritan woman, saying, “Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall not thirst for ever.”
Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.64
… I reply , does not He free all alike who invites all alike? or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,—to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open,
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… I will not hear Christ was hungry, unless I hear that after His fast of forty days He said, Man doth not live by bread alone . I will not hear He thirsted unless I also hear Whosoever drinketh of the water that I shall give him shall never thirst
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… but whosoever drinketh of the water that I shall give him shall never thirst
St Jerome † AD 420 The Letters of St. Jerome 69.6
… The Saviour Himself does not preach the kingdom of heaven until by His baptismal immersion He has cleansed the Jordan. Water is the matter of His first miracle and it is from a well that the Samaritan woman is bidden to slake her thirst.
St Augustine of Hippo † AD 430 On the Holy Trinity 9.9
… nor to know and love to eat, or to lie with any one, unless also one does it; nor to know and love honors and power, unless they actually come to pass. Nay, all these things, even if obtained, do not suffice. “Whosoever drinketh of this water,” He says, “shall thirst again.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.87
… "Bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace." The Church becomes a well of satisfaction by this gift of the Spirit, the number seven denoting its spirituality; for it is in her a fountain of living water springing up unto everlasting life, and he who has it shall never thirst.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.4
4. Let us come to the fourth work and its reward, “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” Dost thou desire to be filled? Whereby? If the flesh long for fulness, after digestion thou wilt suffer hunger again. So He saith, “Whosoever drinketh of this water shall thirst again.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.6
… “Ask, and ye shall receive, that your joy may be full. Ask, and ye shall receive, in My Name.” But what? Not nothing; but what? “That your joy may be full;” that is, ask what may suffice you. For when thou askest for temporal things, thou askest for nothing. “Whoso shall drink of this water, shall thirst again.”
4:14
St Ignatius of Antioch † AD 108 Epistle to the Romans: Shorter and Longer Versions 7
… nor even should I, when present with you, exhort you to it, be ye persuaded, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die for the sake of Christ. My love has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me,
Tatian † AD 180 The Diatessaron 21
… That woman said unto him, My Lord, thou hast no bucket, and the well is deep: from [16] whence hast thou the water of life? Can it be that thou art greater than our father Jacob, who gave us this well, and drank from it, and his children, and his sheep? [17] Jesus answered and said unto her, Every one that drinketh of this water shall thirst [18] again:
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.4
4. Since the Son of God is always one and the same, He gives to those who believe on Him a well of water
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, LII 1
… and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the “Rock was Christ” Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal.
St Hippolytus † AD 235 The Refutation of All Heresies 5.22
… not to relapse from the Good One to the creature.” And when he has sworn this oath, he goes on to the Good One, and beholds “whatever things eye hath not seen, and ear hath not heard, and which have not entered into the heart of man;” and he drinks from life-giving water, which is to them, as they suppose, a bath, a fountain of life-giving, bubbling water.
St Hippolytus † AD 235 The Discourse on the Holy Theophany 2
2. Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all—the fact that Christ, the Maker of all, came down as the rain, and was known as a spring,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… since He is given to all without grudging, and is in every one ‘a well of water flowing to everlasting life
St Basil the Great † AD 379 The Letters 8.2
… that He who is by nature and eternally a Father became a Father; that the Holy Ghost is not eternal? He bewitches our Patriarch’s sheep that they may not drink “of the well of water springing up into everlasting life,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.11
11. Let then thus much suffice concerning those outcasts; and now let us return to the divine Scriptures, and let us drink waters out of our own cisterns [that is, the holy Fathers ], and out of our own springing wells . Drink we of living water, springing up into everlasting life
St Gregory of Nyssa † AD 395 Against Eunomius 10.2
… in the Father, and the Son, and the Holy Ghost, inasmuch as the Word has thus spoken concerning the Father, that to know Him is life eternal , and concerning the Son, that every one that believeth on Him hath eternal life , and concerning the Holy Spirit, that to Him that hath received His grace it shall be a well of water springing up unto eternal life
St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
… I will sum up all in the oneness of the qualities, and shall not be afraid of any question as to difference of greatness. For in this point also Scripture has provided for us; for the Son of God says: “He that shall drink of the water which I will give him, it shall become in him a well of water springing up unto everlasting life.”
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 2
… When the dew of the divine oracles is so abundant dost thou make heat thy excuse? “The water which I will give him,” saith Christ “shall be in him a well of water springing up into everlasting life;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have “a well of water springing up into everlasting life.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… for nothing is so wont to nourish love, as the being merciful: it makes its branches to lift themselves on high. This fountain is better than that in Paradise ( Gen. ii. 10 ); a fountain, not dividing into four heads, but reaching unto Heaven itself: this gives birth to that river “which springeth up into eternal life” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… v. 39 ); and again, “It is written in the Prophets, And they shall be taught of God” ( c. vi. 45 ); and, “Moses accuseth you” ( c. v. 45 ); and here,“As the Scripture hath said, rivers shall flow from his belly,” alluding to the largeness and abundance of grace. As in another place He saith, “A well of water springing up unto eternal life” (
St Jerome † AD 420 The Letters of St. Jerome 3.4
… He beholds, it is true, no embattled towns, but he has enrolled his name in the new city. Garments of sackcloth disfigure his limbs, yet so clad he will be the sooner caught up to meet Christ in the clouds. No watercourse pleasant to the view supplies his wants, but from the Lord’s side he drinks the water of life.
St Jerome † AD 420 The Letters of St. Jerome 108.22
… She is filled now because once she was hungry. With joy does she sing: “as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God.” O blessed change! Once she wept but now laughs for evermore. Once she despised the broken cisterns of which the prophet speaks; but now she has found in the Lord a fountain of life.
St Augustine of Hippo † AD 430 The Confessions 6.1
… but to Thee, O Fountain of mercies, poured she out more frequent prayers and tears, that Thou wouldest hasten Thy aid, and enlighten my darkness; and she hurried all the more assiduously to the church, and hung upon the words of Ambrose, praying for the fountain of water that springeth up into everlasting life.
St Augustine of Hippo † AD 430 Letters of St. Augustin 25.2
… For your mouth I may justly call a pipe conveying living water, and a channel from the eternal fountain; for Christ has become in you a fountain of “living water springing up into eternal life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.16
16. “And the fountains of water were seen. And the fountains of water springing up into everlasting life,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.6
… and hath made for us a consolation in the desert, in sending to us preachers of His Word: and hath given to us water in the desert, by fulfilling with the Holy Spirit His preachers, in order that there might be created in them a well of water springing up unto life everlasting.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.32
… “In the Churches,” then, “bless ye the Lord God from the wells of Israel.” For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; and they first heard, “He that shall have drunk of the water that I shall give him, shall never thirst, but there shall be made in him a well of water springing unto life everlasting.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.14
… 15 ): in order that they might flow with the stream of wisdom, might flow with the riches of the faith, might water the saltness of the Gentiles, in order that they might convert all unbelievers into the sweetness of the faith by their watering.…In some men the Word of God becometh a well of water springing up unto life eternal;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.11
… who did stand and cry, “If any is athirst, let him come to Me:” and, “he that shall have drunk of the water which I shall give, rivers of living water shall flow out of his bosom.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 114.9
9. “Who turned the hard rock into standing waters, and the flint stone into springing wells” ( ver. 8 ). For He melted Himself, and what may be called His hardness to water those who believe on Him, that He might in them become “a fountain of water gushing forth unto everlasting life;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.27
… come, ye snows.” “His Spirit shall blow, and the waters shall flow.” Lo, the “crystal” and the “snows” are melted, they turn into water, “let them that thirst, come and drink.” Saul, hard as crystal, persecuted Stephen unto death; Paul, now in the living water,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.17
… For ask thy Father , he saith, and He will shew thee: thy elders and they will tell thee . For there is not in every man that knowledge . Let us draw of the fountain of the garden perennial and purest waters springing into life eternal
4:15
Tatian † AD 180 The Diatessaron 21
… [17] Jesus answered and said unto her, Every one that drinketh of this water shall thirst [18] again: but whosoever drinketh of the water which I shall give him shall not thirst for ever: but the water which I shall give him shall be in him a spring of water springing [19] up unto eternal life.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
Ver. 15 . “Give me this water, that I thirst not, neither come hither to draw.”
4:16
Tatian † AD 180 The Diatessaron 21
… but whosoever drinketh of the water which I shall give him shall not thirst for ever: but the water which I shall give him shall be in him a spring of water springing [19] up unto eternal life. That woman said unto him, My Lord, give me of this water, that [20] I may not thirst again, neither come and draw water from here.
Tertullian † AD 220 On Monogamy 8
… while He denies the Samaritan woman’s (partner to be) a husband, that He may show that manifold husbandry is adultery;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
Ver. 16–19 . “Go, call thy husband, and come thither. The woman answered and said I have no husband. Jesus saith unto her, Thou hast well said, I have no husband: for thou hast had five husbands, and he whom thou now hast is not thy husband: in that saidst thou truly. The woman saith unto Him, Sir, I perceive that Thou art a Prophet.”
St Jerome † AD 420 The Letters of St. Jerome 48.18
… it is more tolerable for her to prostitute herself to one man than to many,” have I not immediately subjoined my reason for so saying? “The Samaritan woman in the Gospel, when she declares that her present husband is her sixth, is rebuked by the Lord on the ground that he is not her husband.”
4:17
Tatian † AD 180 The Diatessaron 21
… but the water which I shall give him shall be in him a spring of water springing [19] up unto eternal life. That woman said unto him, My Lord, give me of this water, that [20] I may not thirst again, neither come and draw water from here. Jesus said unto her, [21] [Arabic, p. 83] Go and call thy husband, and come hither.
4:18
Tatian † AD 180 The Diatessaron 21
… That woman said unto him, My Lord, give me of this water, that [20] I may not thirst again, neither come and draw water from here. Jesus said unto her, [21] [Arabic, p. 83] Go and call thy husband, and come hither. She said unto him, I have no [22] husband.
St Basil the Great † AD 379 The Letters 188
… for trigamy men are separated for three and often for four years; but this is no longer described as marriage at all, but as polygamy; nay rather as limited fornication. It is for this reason that the Lord said to the woman of Samaria, who had five husbands, “he whom thou now hast is not thy husband.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… and as in the case of the Samaritan woman, that He might show how not even upon reproof she desists:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 19
… And the prediction is attended with praise; but the object was not to flatter, but to foretell something future. Hear at least in the case of the Samaritan woman, how He utters a prediction with severe reproofs; “Thou hast had,” he saith, “five husbands, and he whom thou now hast is not thy husband.” (
St Jerome † AD 420 The Letters of St. Jerome 123.10
… What shall we say to such a woman as that? Surely just what the Lord said to the woman of Samaria: “Thou hast had twenty-two husbands, and he by whom you are now buried is not your husband.”
4:19
Tatian † AD 180 The Diatessaron 21
… Jesus said unto her, [21] [Arabic, p. 83] Go and call thy husband, and come hither. She said unto him, I have no [22] husband. Jesus said unto her, Thou saidst well, I have no husband: five husbands hast thou had, and this man whom thou hast now is not thy husband; and [23] in this thou saidst truly.
St Hippolytus † AD 235 The Refutation of All Heresies 9.7
But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.31
… After He had discoursed at length of the living water, and of her five husbands, and of him whom she then had who was not her husband, the woman answered, Lord, I perceive that Thou art a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship
4:20
Tatian † AD 180 The Diatessaron 21
… 83] Go and call thy husband, and come hither. She said unto him, I have no [22] husband. Jesus said unto her, Thou saidst well, I have no husband: five husbands hast thou had, and this man whom thou hast now is not thy husband; and [23] in this thou saidst truly. That woman said unto him, My Lord, I perceive thee to [24] be a prophet.
Origen † AD 254 Origen De Principiis 1.1.4
… and her words were, “All our fathers worshipped on this mountain, and ye say that in Jerusalem is the place where we ought to worship.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 32
Ver. 20 . “Our fathers worshiped in this mountain,” (meaning Abraham and his family, for thither they say that he led up his son,) “and how say ye that in Jerusalem is the place where men ought to worship?”
4:21
Tatian † AD 180 The Diatessaron 21
… five husbands hast thou had, and this man whom thou hast now is not thy husband; and [23] in this thou saidst truly. That woman said unto him, My Lord, I perceive thee to [24] be a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem [25] is the place in which worship must be.
St Hippolytus † AD 235 The Refutation of All Heresies 5.4
… “For God,” he says, “is Spirit; wherefore,” he affirms, “neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones,” he says, “is spiritual, not carnal.”
Origen † AD 254 Origen Against Celsus 6.70
… God is a Spirit; and they that worship Him must worship Him in spirit and in truth.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 6
… It is not therefore God who is limited, but the perception of the people is limited; nor is God straitened, but the understanding of the reason of the people is held to be straitened. Finally, in the Gospel the Lord said, “The hour shall come when neither in this mountain nor in Jerusalem shall ye worship the Father;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.31
… Ye worship that which ye know not; we worship that which we know; for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in the Spirit and in truth; for the Father seeketh such to worship Him. For God is Spirit, and they that worship Him must worship in the Spirit and in truth, for God is Spirit
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 131.1
… and he is one who also is many.…Now he prayeth in the temple of God, who prayeth in the peace of the Church, in the unity of Christ’s Body; which Body of Christ consisteth of many who believe in the whole world: and therefore he who prayeth in the temple, is heard. For he prayeth in the spirit and in truth,
4:22
Tatian † AD 180 The Diatessaron 21
… That woman said unto him, My Lord, I perceive thee to [24] be a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem [25] is the place in which worship must be. Jesus said unto her, Woman, believe me, an hour cometh, when neither in this mountain, nor yet in Jerusalem, shall ye worship [26] the Father.
Tertullian † AD 220 The Five Books Against Marcion 4.35
… submitting the Samaritan to the Jew, inasmuch as “salvation was of the Jews,”
St Gregory of Nyssa † AD 395 Against Eunomius 3.5
… a jest of our ignorance of things incomprehensible, and recognizes a difference of unlikeness in that which is without figure, or limit, or size, or quantity (I mean in the Father, the Son, and the Holy Spirit), and brings forward to reproach our ignorance that phrase which is continually alleged by the disciples of deceit, “‘Ye worship ye know not what
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.4
48. But if any one were to say that the Son worships God the Father, because it is written, “Ye worship ye know not what, we know what we worship,”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 7.6
… but when all were seated together, not seeing David to be present, what said he? He said not, “Where is David? but, ‘Where is the son of Jesse?’” calling him by his father’s name. And again, the Jews did the same with respect to Christ, for since they abhorred and hated Him, they did not say, “Where is Christ?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 60
Wherefore then doth Christ thus reply to him, saying, “There is none good?” Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He saith, “We worship we know what;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… [“Which said unto the children of Israel, A prophet,” etc.] He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. “This is he that was in the Church in the wilderness, and, that said unto the children of Israel.” ( v. 38 .) Do you mark that thence comes the root, and that “salvation is from the Jews?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… duty) is also to minister unto them in carnal things.” But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, “Salvation is of the Jews.”) (
St John Chrysostom † AD 407 Homilies on Titus 1
“And the acknowledging of the truth.” This he says with reference to the type. For that was an “acknowledging” and a “godliness,” yet not of the Truth,
St Augustine of Hippo † AD 430 Letters of St. Augustin 23.4
… If, therefore, I had been a Jew in the time of the former dispensation, and there had come to me a Samaritan who was willing to become a Jew, abandoning the error which the Lord Himself condemned when He said, “Ye worship ye know not what; we know what we worship, for salvation is of the Jews;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.10
… Be glad, O ye daughters of Judæa, because of the judgments of God that erreth not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the “daughters of Judah” are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For “salvation is of the Jews,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Others again have reference to His appropriation of the personal life of the Jews, in numbering Himself among the Jews, as He saith to the Samaritan woman, Ye worship ye know not what: we know what we worship, far salvation is of the Jews
4:23
Tatian † AD 180 The Diatessaron 21
… and ye say that in Jerusalem [25] is the place in which worship must be. Jesus said unto her, Woman, believe me, an hour cometh, when neither in this mountain, nor yet in Jerusalem, shall ye worship [26] the Father. Ye worship that which ye know not: but we worship that which [27] we know: for salvation is of the Jews.
Tertullian † AD 220 On Prayer 28
… For who hath required these from your hands?” What, then, God has required the Gospel teaches. “An hour will come,” saith He, “when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such.”
Origen † AD 254 Origen De Principiis 1.1.4
… “The hour is coming when neither in Jerusalem nor on this mountain shall the true worshippers worship the Father. God is a Spirit, and they who worship Him must worship Him in spirit and in truth.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 2
… in order that while we speak to the Father in that prayer and supplication which the Son has taught us, we may be the more easily heard. Already He had foretold that the hour was coming “when the true worshippers should worship the Father in spirit and in truth;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.45
… Does He shrink from claiming the equality of homage befitting an equal in power and nature? If He does, disdain His weakness, and degrade Him from equality of nature with the Father. But He Himself says only a little later, That all may honour the Son, even as they honour the Father, He that honoureth not the Son, honoureth not the Father which sent Him
St Basil the Great † AD 379 De Spiritu Sancto 26
… “The sacrifice of praise.” And in what place do we offer it? In the Holy Spirit. Where have we learnt this? From the Lord himself in the words “The true worshippers shall worship the Father in spirit and in truth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.11
… And that we ought to worship God in the Spirit, He shews thus, But the hour cometh and now is, when the true worshippers shall worship the Father in Spirit and in truth; for the Father also seeketh such to worship Him. God is a Spirit; and they that worship Him must worship Him in spirit and in truth
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
… For you have this passage in the Gospel: “The hour now is, when the true worshippers shall worship the Father in Spirit and truth, for such also doth the Father seek. God is Spirit, and they that worship Him must worship in Spirit and truth.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.4
51. But immediately after this He put aside His human feelings, saying: “But the hour cometh, and now is, when the true worshippers shall worship the Father.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ saith, “The true worshippers” shall come, and that “the Father seeketh such to worship Him.” (
St John Chrysostom † AD 407 Homilies on Titus 1
“And the acknowledging of the truth.” This he says with reference to the type. For that was an “acknowledging” and a “godliness,” yet not of the Truth,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
Ver. 23 . “But the hour cometh, and now is, when the true worshipers shall worship the Father.”
4:24
Tatian † AD 180 The Diatessaron 21
… Ye worship that which ye know not: but we worship that which [27] we know: for salvation is of the Jews. But an hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: and the Father also [28] seeketh such as these worshippers.
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXVII 1
… but they are according to the Spirit, for we must worship God “in spirit and in truth.”
Tertullian † AD 220 Against Hermogenes 32
… not (as some suppose) meaning God Himself by the spirit , on the ground that “God is a Spirit,”
Tertullian † AD 220 On the Resurrection of the Flesh 7
… Yes; and so intimate is the union, that it may be deemed to be uncertain whether the flesh bears about the soul, or the soul the flesh; or whether the flesh acts as apparitor to the soul, or the soul to the flesh. It is, however, more credible that the soul has service rendered to it, and has the mastery, as being more proximate in character to God.
Tertullian † AD 220 Against Praxeas 7
… “The Word was with God, and the Word was God.” It is written, “Thou shalt not take God’s name in vain.” This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.” In what form of God? Of course he means in some form, not in none. For who will deny that God is a body, although “God is a Spirit?”
Origen † AD 254 Origen De Principiis 1.1.1
1. I know that some will attempt to say that, even according to the declarations of our own Scriptures, God is a body, because in the writings of Moses they find it said, that “our God is a consuming fire;” and in the Gospel according to John, that “God is a Spirit, and they who worship Him must worship Him in spirit and in truth.”
Origen † AD 254 Origen Against Celsus 2.71
… and we, discovering traces of such teaching in the Scripture narratives, take occasion from such to aid our theological conceptions, hearing it declared in one passage, that “God is light, and in Him there is no darkness at all;” and in another, “God is a Spirit, and they that worship Him must worship Him in spirit and in truth.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 6
… nor is God straitened, but the understanding of the reason of the people is held to be straitened. Finally, in the Gospel the Lord said, “The hour shall come when neither in this mountain nor in Jerusalem shall ye worship the Father;” and gave the reasons, saying, “God is a Spirit; and those therefore who worship, must worship in spirit and in truth.”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 4.1.4
4. Since, therefore, the Father is eternal, the Son also is eternal, Light of Light. For where there is the begetter, there is also the offspring. And if there is no offspring, how and of what can He be the begetter? But both are, and always are. Since, then, God is the Light, Christ is the Brightness. And since He is a Spirit—for says He, “God is a Spirit”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 10
… Just because God is the Cause and Father of the Son; and this Son is the image and offspring of the Father, and not His brother; and the Spirit in like manner is the Spirit of God, as it is written, “God is a Spirit.”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 14
… and we speak also of one Divinity, and one Lordship, and one Sanctity in the Trinity; because the Father is the Cause of the Lord, having begotten Him eternally, and the Lord is the Prototype of the Spirit. For thus the Father is Lord, and the Son also is God; and of God it is said that “God is a Spirit.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.31
31. But the words of the Gospel, For God is Spirit
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… if I go down to hell, Thou art present. If I take my wings before the light and dwell in the uttermost parts of the sea, even thither Thy hand shall lead me and Thy right hand shall hold me ; that He is without body, for it is written, For God is Spirit, and they that worship Him must worship in spirit and in truth
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.31
… But he sums up these diversities of gifts thus: Now all these things worketh one and the same Spirit, dividing to each one as He will . Now, therefore, I ask what Spirit works these things, dividing to each one according as He wills: is it He by Whom or He in Whom there is this distribution of gifts
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 15
… for if there is a parent there is also a child. But if there were not a child, how and of whom can there be a parent? But there are both, and that eternally.’ Then again he adds, ‘God then being light, Christ is brightness; and being Spirit, for “God is a Spirit” (
St Basil the Great † AD 379 De Spiritu Sancto 9
… So our Lord, when teaching the woman who thought God to be an object of local worship that the incorporeal is incomprehensible, said “God is a spirit.”
St Basil the Great † AD 379 De Spiritu Sancto 18
… “No man knoweth the Father save the Son.” And so “no man can say that Jesus is the Lord but by the Holy Ghost.” For it is not said through the Spirit, but by the Spirit, and “God is a spirit, and they that worship Him must worship Him in spirit and in truth,”
St Basil the Great † AD 379 De Spiritu Sancto 19
… It is, at all events, possible for us to arrive to a certain extent at intelligent apprehension of the sublimity of His nature and of His unapproachable power, by looking at the meaning of His title, and at the magnitude of His operations, and by His good gifts bestowed on us or rather on all creation. He is called Spirit, as “God is a Spirit,”
St Basil the Great † AD 379 De Spiritu Sancto 26
… Deceived as she was by the customs of her country into the belief that worship was local, our Lord, with the object of giving her better instruction, said that worship ought to be offered “in Spirit and in Truth,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.5
… Two fathers He hath: one, David, according to the flesh, and one, God, His Father in a Divine manner . As the Son of David, He is subject to time, and to handling, and to genealogical descent: but as Son according to the Godhead , He is subject neither to time nor to place, nor to genealogical descent: for His generation who shall declare ? God is a Spirit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.7
… And he that loveth Him that begat, loveth Him also that is begotten of Him ; but he that despiseth Him that is begotten casts back the insult upon Him who begat. And whenever thou hear of God begetting, sink not down in thought to bodily things, nor think of a corruptible generation, lest thou be guilty of impiety. God is a Spirit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.34
… and in our Lord Jesus Christ, His Only-Begotten Son; and in the Holy Ghost the Comforter .” Though the word itself and title of Spirit is applied to Them in common in the sacred Scriptures,—for it is said of the Father, God is a Spirit
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
… We will give the more perfect reason hereafter, when we discuss the question of the unwritten; for the present it will suffice to say that it is the Spirit in Whom we worship, and in Whom we pray. For Scripture says, God is a Spirit, and they that worship Him must worship Him in Spirit and in truth.
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… so here, too, he refrains from saying “Holy Spirit,” that he may not by this name acknowledge the majesty of His glory, and His complete union with the Father and the Son. For since the appellation of “Spirit,” and that of “Holy,” are by the Scriptures equally applied to the Father and the Son (for “God is a Spirit
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… or rather, we shall make use, ex abundanti, of what they say, and arm the truth with the weapons of the adversary. For it is allowable that the Egyptian should be spoiled by the Israelites, and that we should make their wealth an ornament for ourselves. If the essence of the Son is called “Spirit,” and God also is Spirit, (for so the Gospel tells us
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… But if He by Mary is discoursing with His brethren, and if the Only-begotten has no brethren, (for how, if He had brethren, could the property of being Only-begotten be preserved?) and if the same Person Who said, “God is a Spirit
St Ambrose of Milan † AD 397 On the Holy Spirit 1.9
… Of which we shall speak more fully when we begin to speak of the Unity of the Name. Yet since most suitable place occurs here, that we may not seem to have passed on without a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, “for God is Spirit;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.4
31. All nature testifies to the Unity of God, inasmuch as the universe is one. The Faith declares that there is one God, seeing that there is one belief in both the Old and the New Testament. That there is one Spirit, all holy,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.4
42. But what are we to understand by “hath seen”? Has the Son any need of bodily eyes? Nay, if they will affirm this of the Son, they will make out in the Father also a need of bodily activity,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that “God is a Spirit, and they that worship Him must worship Him in spirit and in truth.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 7
… But since some maintain that the expression, “when one shall turn to the Lord,” is spoken of the Son, in contradiction to what is quite acknowledged; let us examine the point more accurately, having first stated the ground on which they think to establish this. What then is this? Like, saith one, as it is said, “God is a Spirit;” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 7
… Thus not only the Father bore witness to Him, but He to the Father. “For I came,” He saith, “in my Father’s name.” ( John v. 43 .) And again, “No man hath seen God at any time.” ( John i. 18 .) And again, “That they might know Thee, the only true God.” ( John xvii. 3 .) And, “God is a Spirit,” (
St John Chrysostom † AD 407 Homilies on Titus 3
And what wonder? for He permitted opinions erroneous, and unworthy of Himself, to prevail, as that He was a body formerly, and that He was visible. In opposition to which He says, “God is a Spirit.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
… and again to the Romans, “Grace to you, and peace, from God our Father, and the Lord Jesus Christ.” ( Rom. i. 7 .) Besides, it was superfluous for it to be attached in that place, when close above it was continually attached to “the Word.” For as in speaking concerning the Father, he says, “God is a Spirit” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… 10 .) What more then have we learned from “the Son which is in the bosom of the Father”? What from “the Only-Begotten”? In the first place, these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that “God is a spirit, and they that worship Him must worship Him in spirit and in truth” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
… 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 in at the sublimity of what He said, and, in her trouble, hear what she saith:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… All these things have been done away; and there has been brought in their stead “the reasonable service.” ( Rom. xii. 1 .) But what is “the reasonable service”? The [offerings made] through the soul; those made through the spirit. (“God,” it is said, “is a Spirit, and they that worship Him must worship Him in spirit and in truth”—
St Jerome † AD 420 The Letters of St. Jerome 58.3
… Each believer is judged not by his residence in this place or in that but according to the deserts of his faith. The true worshippers worship the Father neither at Jerusalem nor on mount Gerizim; for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.”
St Augustine of Hippo † AD 430 The Confessions 3.7
… because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than bodies, and of my mind no further than a phantasm? And I knew not God to be a Spirit,
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.3
… God is everywhere, it is true, and He that made all things is not contained or confined to dwell in any place; and He is to be worshipped in spirit and in truth by His true worshippers,
St Augustine of Hippo † AD 430 Letters of St. Augustin 92.5
5. Let the flesh raving with carnal imaginations hear these words: “God is a Spirit, and they that worship Him must worship Him in spirit and in truth.”
St Augustine of Hippo † AD 430 City of God 13.24
… and when He says, “Go ye and baptize all nations in the name of the Father, of the Son, and of the Holy Ghost,” words which very expressly and excellently commend the Trinity; and where it is said, “God is a Spirit;”
St Augustine of Hippo † AD 430 On the Holy Trinity 5.11
… which one Lord our God we rightly call also our Father, as regenerating us by His grace. Neither can the Trinity in any wise be called the Son, but it can be called, in its entirety, the Holy Spirit, according to that which is written, “God is a Spirit;”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.16
… and this it recovers when it is formed again and renewed. But when he says, “In the spirit of your mind,” he does not intend to be understood of two things, as though mind were one, and the spirit of the mind another; but he speaks thus, because all mind is spirit, but all spirit is not mind. For there is a Spirit also that is God,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.5
… And this life is not such as that which is in a tree, wherein is neither understanding nor sense; nor such as is in a beast, for the life of a beast possesses the fivefold sense, but has no understanding. But the life which is God perceives and understands all things, and perceives by mind, not by body, because “God is a spirit.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.17
… for “Thou art my patience” is of the same kind as “Thou, Lord, art my hope,” and “The Lord my God is my mercy,” and many like texts. And it is not said, O Lord my love, or, Thou art my love, or, God my love; but it is said thus, “God is love,” as it is said, “God is a Spirit.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… Above all, however, that testimony is employed by the upholders of this opinion, where it is thus written, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit;” “for God is a Spirit.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.12
… There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God.’ All this the Catholic Church asserts. And again he says in the gospel, ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; for the Spirit is God, and is born of God.’
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.37
… and all things which have the spirit of life.” Here, if we remove all the windings of doubtful disputation, we understand the term spirit to be synonymous with soul in its general sense. Of so wide a signification is this term, that even God is called “a spirit;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.7
… “I grant it,” you say. Hear then, “The soul of the righteous is the seat of wisdom.” “Yes.” For where hath God His seat, but where He dwelleth? And where doth He dwell, but in His temple? “For the temple of God is holy, which temple ye are.” Take heed therefore how thou dost receive God. “God is a Spirit, and must be worshipped in spirit and in truth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.7
7. And for no other reason, I suppose, is He called in a peculiar way the Spirit; since though asked concerning each person in His turn, we cannot but admit that the Father and the Son are each of them a Spirit; for God is a Spirit,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 122.8
… For this number, namely seven, is testified by the documents of holy writ given us for perusal, to signify the Holy Spirit. For example, sanctity or sanctification properly pertains to the Holy Spirit, whence, as the Father is a spirit, and the Son a spirit, because God is a spirit,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 11
… as indeed it was concerning the worshipping of Him that the Lord was speaking, when He said, “God is a Spirit:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.17
… as is believed by us to have been done. Times are changed, not faith. “And with Principal Spirit confirm me.” Some have here understood the Trinity in God, Itself God; the dispensation of Flesh being excepted therefrom: since it is written, “God is a Spirit.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“The Son of Mary converses with brothers, but the only begotten has no brothers, for how could the name of only begotten be preserved among brothers? And the same Christ that said ‘God is a spirit’
Ecumenical Councils The XII. Anathematisms of St. Cyril Against Nestorius 11
If any one maintains that the flesh which is united with God the Word is by the power of its own nature life-giving, whereas the Lord himself says, “It is the Spirit that quickeneth; the flesh profiteth nothing” ( St. John vi. 61 ), let him be anathema. [He adds, “God is a Spirit” (
4:25
Tatian † AD 180 The Diatessaron 21
… but we worship that which [27] we know: for salvation is of the Jews. But an hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: and the Father also [28] seeketh such as these worshippers. For God is a Spirit: and they that worship him [29] must worship him in spirit and in truth.
Tertullian † AD 220 Against Praxeas 21
… “The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” Whom, indeed, did He reveal to the woman of Samaria? Was it not “the Messias which is called Christ?”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.7
… spoke in the name almost of the whole people when he sent to Jesus and asked, “Art thou He that should come or do we look for another?” For to the people the Messiah was an expected good, which the prophets had foretold, and they all alike, though under the law and the prophets, fixed their hopes on Him, as the Samaritan woman bears witness when she says:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
Wherefore the Samaritan woman also said, “Messiah cometh; when He is come, He will tell us all things:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
Ver. 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.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.2
… for therefore were they sowers, that the Apostles might be reapers. A woman of Samaria talks with the Lord Jesus, and when the Lord among other things had told her how God ought to be worshipped, she says, “We know that Messias cometh who is called Christ, and He will teach us all things. And the Lord saith to her, I that speak with thee am He.”
4:26
Tatian † AD 180 The Diatessaron 21
… for salvation is of the Jews. But an hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: and the Father also [28] seeketh such as these worshippers. For God is a Spirit: and they that worship him [29] must worship him in spirit and in truth. That woman said unto him, I know that [30] the Messiah cometh:
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 27
For who is our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no other than He Who of old time spoke by the Prophets; but now He saith to every man, ‘I Who speak am near
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 61
… and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, “Tell us”; yet He had often told them. For He said to the woman of Samaria, “I Am that speak unto thee” (
4:27
Tatian † AD 180 The Diatessaron 21
… And he that reapeth receiveth his wages, and gathereth the fruit of eternal life; and the sower and [41] the reaper rejoice together. For in this is found the word of truth, One soweth, and [42] another reapeth. And I sent you to reap that in which ye have not laboured: others laboured, and ye have entered on their labour.
St John Chrysostom † AD 407 Commentary on Galatians 1
… xvi. 23 .) Again, on another occasion, “Are ye also even yet without understanding?” ( Matt. xv. 16 .) And what awe He inspired them with appears from John’s saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, “What seekest Thou, or why speakest thou with her?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
Ver. 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 Thou? or, Why talkest Thou with her?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.2
… Presently as she heard this she believed and left her water-pot, and ran in haste, and began to announce the Lord. The disciples at that time had gone to buy bread; who on their return found the Lord talking with the woman, and they marvelled. Yet did they not dare to say to Him, “What or why talkest Thou with her?”
Pseudo-Clement The Second Epistle of the Same Clement 15
… and thus they pleased God in everything. Also, when our Lord Jesus Christ Himself was talking with the woman of Samaria by the well alone, “His disciples came” and found Him talking with her, “and wondered that Jesus was standing and talking with a woman.”
4:28
Tatian † AD 180 The Diatessaron 21
[31] And while he was speaking, his disciples came; and they wondered how he would speak with a woman; but not one of them said unto him, What seekest thou? or, [32] What speakest thou with her?
4:29
Tatian † AD 180 The Diatessaron 21
[31] And while he was speaking, his disciples came; and they wondered how he would speak with a woman; but not one of them said unto him, What seekest thou? or, [32] What speakest thou with her? And the woman left her waterpot, and went to the [33] city, and said to the people,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.15
… Even devils recognised Him, for He rebuked them, and the Scripture says, because they knew that He was Christ . The Chief-priests knew Him not, and the devils confessed Him: the Chief Priests knew Him not, and a woman of Samaria proclaimed Him, saying, Come, see a man which told me all things that ever I did. Is not this the Christ
4:30
Tatian † AD 180 The Diatessaron 21
… and they wondered how he would speak with a woman; but not one of them said unto him, What seekest thou? or, [32] What speakest thou with her? And the woman left her waterpot, and went to the [33] city, and said to the people, Come, and see a man who told me all that ever I did: [34] perhaps then he is the Messiah.
4:31
Tatian † AD 180 The Diatessaron 21
… but not one of them said unto him, What seekest thou? or, [32] What speakest thou with her? And the woman left her waterpot, and went to the [33] city, and said to the people, Come, and see a man who told me all that ever I did: [34] perhaps then he is the Messiah. And people went out from the city, and came to [35] him.
Tertullian † AD 220 On Fasting 15
… But I think that He must have likewise “fasted” inasmuch as He has pronounced, not “the full,” but “the hungry and thirsty, blessed:” (He) who was wont to profess “food” to be, not that which His disciples had supposed, but “the thorough doing of the Father’s work;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… For if they had believed, they would not have asked these things. For of Him John had said, “I am not worthy to loose the latchet of His shoe;” and, “Behold the Lamb of God, which taketh away the sins of the world;” and, “This is the Son of God;” and, “He that cometh from above is above all;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 31 . “In the mean time His disciples asked 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?
4:32
Tatian † AD 180 The Diatessaron 21
… And the woman left her waterpot, and went to the [33] city, and said to the people, Come, and see a man who told me all that ever I did: [34] perhaps then he is the Messiah. And people went out from the city, and came to [35] him. And in the mean while his disciples besought him, and said unto him, Our [36, 37] master, eat.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.61
… If any is hungry, let him eat at home, that ye may not come together for judgment.” Also to the Romans: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” In the Gospel according to John: “I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 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?”
St Jerome † AD 420 Against Jovinianus 2.10
… and from the fact of His going to marriage feasts and from His not despising the banquets of sinners, I am to infer His wishes respecting ourselves. That Lord, so you suppose, is a glutton who fasted forty days to hallow Christian fasting; who calls them blessed that hunger and thirst;
4:33
Tatian † AD 180 The Diatessaron 21
… [34] perhaps then he is the Messiah. And people went out from the city, and came to [35] him. And in the mean while his disciples besought him, and said unto him, Our [36, 37] master, eat. And he said unto them, I have food to eat that ye know not.
4:34
Tatian † AD 180 The Diatessaron 21
… [34] perhaps then he is the Messiah. And people went out from the city, and came to [35] him. And in the mean while his disciples besought him, and said unto him, Our [36, 37] master, eat. And he said unto them, I have food to eat that ye know not. And the disciples said amongst themselves, Can any one have brought him aught to eat? [38]
Tertullian † AD 220 Against Praxeas 21
… Was it not “the Messias which is called Christ?” And so He showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called “the Christ, the Son of God,” and not the Father. He says, therefore,” My meat is to do the will of Him that sent me, and to finish His work;”
Novatian † AD 258 On the Jewish Meats 5
… Such a banqueter is God’s guest: these are the feasts that feed the angels, these are the tables which the martyrs make. Hence is that word of the law: “Man doth not live by bread alone, but by every word which proceedeth out of the mouth of God.” Hence, too, that saying of Christ: “My meat is to do the will of Him that sent me, and to finish His work.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… If it is bent toward virtue, it will be nourished by virtues, by righteousness, by temperance, by meekness, by fortitude, as Paul saith; ‘Being nourished by the word of truth .’ Such was the case with our Lord, who said, ‘My meat is to do the will of My Father which is in heaven
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.31
… or what can so easily fill the mind of the just as the knowledge of a good work done? What pleasanter food is there than to do the will of God? The Lord has told us that He had this food alone in abundance, as it is written in the Gospel, saying: “My food is to do the will of My Father which is in heaven.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.13
169. But as Christ is not yet made subject, so is the work of God not yet perfected; for the Son of God said: “My meat is to do the will of My Father that sent Me, and to finish His work.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.14
14. You see, then, that Christ wills to suffer in His servants. And what if He says to this servant, “I will that he tarry, follow thou Me,” and wishes to taste the fruit of this tree? For if His meat was to do the will of His Father,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 20
… let us garnish the abode to which He has come, for this they do who rejoice; let us set before Him the meal which He desires to eat, for this they do who hold festival. And what is this meal? He saith Himself; “My meat is, that I may do the will of Him that sent me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 34 . “My meat is to do the will of Him that sent Me, and to finish His work.”
St Augustine of Hippo † AD 430 Of Holy Virginity 28
… “Blessed are they, who hunger and thirst after righteousness;” imitate Him, Who said, “My meat is to do the will of Him Who sent Me.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.28
… the former of whom has ruined us in himself, by doing his own will instead of His who created him; the latter has saved us in Himself, by not doing His own will, but the will of Him who sent Him:
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.2
… They will therefore be filled with that food of which the Lord Himself says, “My meat is to do the will of my Father,” which is righteousness; and with that water, of which whosoever “drinketh,” as he also says, it “shall be in him a well of water, springing up into everlasting life.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.6
… and this is peace. “Thy will be done” is also rightly understood in the sense of, Let obedience be rendered to Thy precepts: “as in heaven so on earth,” i.e. as by the angels so by men. For, that the will of God is done when His precepts are obeyed, the Lord Himself says, when He affirms, “My meat is to do the will of Him that sent me;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.2
… did he see already in the heart? No, not yet. Wait; he will see presently. Jesus answered him, “I that speak with thee am He.” Did he doubt? No, forthwith he washed his face. For he was speaking with That Siloa, “which is by interpretation, Sent.” Who is the Sent, but Christ? Who often bare witness, saying, “I do the will of My Father That sent Me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.3
… and Christ our God saith, “My meat is to do the will of Him that sent me.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.21
… to support themselves by the labour of their own hands, as the Apostle continually did and charged us to do, are wont to make use of certain Scripture proofs by which they try to cloak their idleness, saying that it is written, “Labour not for the meat that perisheth, but for that which remains to life eternal;” and “My meat is to do the will of my Father.”
4:35
Tatian † AD 180 The Diatessaron 21
… And he said unto them, I have food to eat that ye know not. And the disciples said amongst themselves, Can any one have brought him aught to eat? [38] Jesus said unto them, My food is to do the will of him that sent me, and to accomplish [39] [Arabic, p. 84] his work.
St Irenaeus of Lyons † AD 202 Against Heresies 4.23
… For the harvest-man receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. For in this is the saying true, that one soweth and another reapeth. For I have sent you forward to reap that whereon ye bestowed no labour; other men have laboured, and ye have entered into their labours.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.37
… He was not speaking of a bodily manifestation, of perception by the eye of flesh, but by that eye of which He had once spoken;— Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes and look on the fields; for they are white to harvest
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.45
… Again the words, unless He hath seen , signify the consciousness derived from seeing, as when He says to the Apostles, Behold I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest
St Hilary of Poitiers † AD 367 Homilies on the Psalms 130.2
… οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου, that is, have not been lifted up from one object to look on another. Yet the eyes must be lifted up in obedience to the Prophet’s words: Lift up your eyes and see who hath displayed all these things . And the Lord says in the gospel: Lift up your eyes, and look on the fields, that they are white unto harvest
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
And yet surely elsewhere He saith, the harvest is already come; as when He saith of the Samaritans, “Lift up your eyes, and look on the fields; for they are white already to harvest.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; “For already
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: “Lift up your eyes,” He said, “and look on the fields, for they are white already to harvest.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 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.”
St Jerome † AD 420 The Letters of St. Jerome 76.2
… And a prophet has said “Death has entered through your windows.” Our Lord too tells the Apostles: “Whosoever looketh upon a woman to lust after her hath committed adultery with her already in his heart.” Consequently they are commanded to lift up their eyes and to look on the fields, for these are white and ready for harvest.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.2
… Whence had she believed it, if Moses had not sown? But hear this more expressly noted. The Lord then said to His disciples, “Ye say that the summer is yet far distant, lift up your eyes, and see the fields white already to harvest”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.16
… look back, and see how white are the lands to harvest.” There hath been therefore a first harvest, there will be a second in the last age. The first harvest was of Jews, because there were sent to them Prophets proclaiming a coming Saviour. Therefore the Lord said to His disciples, “See how white are the lands to harvest:”
4:36
Tatian † AD 180 The Diatessaron 21
… [38] Jesus said unto them, My food is to do the will of him that sent me, and to accomplish [39] [Arabic, p. 84] his work. Said ye not that after four months cometh the harvest? behold, I therefore say unto you, Lift up your eyes, and behold the lands, [40] that they have become white, and the harvest is already come.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… that through the petition of all the Church of God; his sins may be forgiven. And let whoever reads understand what is written:— Let him that hears the word, communicate to him that causes him to hear, in all good things . And again it is written, The sower and the reaper shall rejoice together .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.30
… and again He says Himself, Verily, verily, I say unto you, He that heareth My word, and believeth Him that sent Me, hath eternal life , and the rest. At another time, it is by the preaching of the Gospel; for He says, that He that reapeth receiveth wages, and gathereth fruit unto life eternal
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 36 . “And he that reapeth receiveth wages, and gathereth fruit unto life eternal.”
4:37
Tatian † AD 180 The Diatessaron 21
… 84] his work. Said ye not that after four months cometh the harvest? behold, I therefore say unto you, Lift up your eyes, and behold the lands, [40] that they have become white, and the harvest is already come. And he that reapeth receiveth his wages, and gathereth the fruit of eternal life; and the sower and [41] the reaper rejoice together.
St Irenaeus of Lyons † AD 202 Against Heresies 4.25.3
… while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, “In this is the saying true, that it is one ‘people’ who sows, but another who shall reap;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
And how having elsewhere said, “One soweth, and another reapeth,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 37 . “Herein,” He saith, “is that saying true, One soweth and another reapeth.”
4:38
Tatian † AD 180 The Diatessaron 21
… behold, I therefore say unto you, Lift up your eyes, and behold the lands, [40] that they have become white, and the harvest is already come. And he that reapeth receiveth his wages, and gathereth the fruit of eternal life; and the sower and [41] the reaper rejoice together. For in this is found the word of truth, One soweth, and [42] another reapeth.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 21
… who “came not to do His own will, but rather to do the will of the Father,”
St John Chrysostom † AD 407 Eulogy 3
… For when he saw many coming to him, and was wishing to show the apostles that the prophets toiled more than they, he says: “Others have laboured, and ye have entered into their labour.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
And mark how He points out the facility and necessity of the thing. For what saith He? “The harvest truly is plenteous, but the laborers are few.” That is, “not to the sowing,” saith He, “but to the reaping do I send you.” Which in John He expressed by, “Other men labored, and ye are entered into their labors.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; “For already are the fields white to harvest,” saith He; and, “I sent you to reap that whereon ye bestowed no labor.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 38 . “I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.2
… Whence had she believed it, if Moses had not sown? But hear this more expressly noted. The Lord then said to His disciples, “Ye say that the summer is yet far distant, lift up your eyes, and see the fields white already to harvest” And then He adds, “Others have laboured, and ye are entered into their labours.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.16
… The first harvest was of Jews, because there were sent to them Prophets proclaiming a coming Saviour. Therefore the Lord said to His disciples, “See how white are the lands to harvest:” the lands, to wit, of Judæa. “Other men,” He saith, “have laboured, and into their labours ye have entered.”
4:39
Tatian † AD 180 The Diatessaron 21
… And when those Samaritans came unto him, they besought him to abide with them; and he [45, 46] abode with them two days. And many believed in him because of his word; and they said to that woman, Now not because of thy saying have we believed in him: we have heard and known that this truly is the Messiah, the Saviour of the world.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “But when the Apostles,” it says, “which were at Jerusalem heard this, they sent unto them Peter and John. Sent” them, again, to rid them of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans believed. “And in many villages,” it says, “of the Samaritans, they preached the Gospel.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
Ver. 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.”
4:40
Tatian † AD 180 The Diatessaron 21
[43] And from that city many of the Samaritans believed in him because of the words [44] of that woman, who testified and said, He told me all that ever I did.
4:41
Tatian † AD 180 The Diatessaron 21
[43] And from that city many of the Samaritans believed in him because of the words [44] of that woman, who testified and said, He told me all that ever I did. And when those Samaritans came unto him, they besought him to abide with them; and he [45, 46] abode with them two days.
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.8
… “Go ye to the sheep of the house of Israel, which have perished.” And many more Samaritans, it is said, when the Lord had tarried among them, two days, “believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world.”
4:42
Tatian † AD 180 The Diatessaron 21
[43] And from that city many of the Samaritans believed in him because of the words [44] of that woman, who testified and said, He told me all that ever I did. And when those Samaritans came unto him, they besought him to abide with them; and he [45, 46] abode with them two days. And many believed in him because of his word;
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… The fig that cast its fruit, that refused fruit, offered Zacchæus as fruit; the fruit of its own nature it gave not, but it yielded one reasonable fruit! The Lord spread His thirst over the well, and caught her that was thirsty with the water that He asked of her. He caught one soul at the well, and again caught with her the whole city:
4:43
Tatian † AD 180 The Diatessaron 21
[47, 48] And after two days Jesus went out thence and departed to Galilee. And Jesus [49] testified that a prophet is not honoured in his own city. And when he came to Galilee, the Galilæans received him.
4:44
Tatian † AD 180 The Diatessaron 21
[47, 48] And after two days Jesus went out thence and departed to Galilee.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 44 . “For Jesus Himself testified that a Prophet hath no honor in his own country.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 24.7
… And that this promise of the Lord is to be understood concerning Christ Himself, is clearly expounded and read in the Acts of the Apostles. And the Lord says of Himself, “A prophet is not without honor, except in his own country.”
4:45
Tatian † AD 180 The Diatessaron 21
[47, 48] And after two days Jesus went out thence and departed to Galilee. And Jesus [49] testified that a prophet is not honoured in his own city.
Tatian † AD 180 The Diatessaron 23
[1] And Jesus departed thence, and came to the side of the sea of Galilee, and went [2] up into the mountain, and sat there. And there came unto him great multitudes, having with them lame, and blind, and dumb, and maimed, and many others, and [3] they cast them at the feet of Jesus:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 45 . “Then when He was come into Galilee, the Galilæans received Him, having seen all the things that He did at Jerusalem at the feast, for they also came unto the feast.”
4:46
Tatian † AD 180 The Diatessaron 6
[25] And when Jesus heard that John was delivered up, he went away to Galilee. [26]
Origen † AD 254 Origen's Commentary on Matthew 11.17
… but another mother receives back alive her son who was being carried forth dead. And again the ruler of the synagogue makes supplication for a daughter twelve years old, as being dead, but the nobleman about a son as being still sick, and at the point of death.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
… That blind man said to Him:— Yea, Lord, I believe . And his faith opened his eyes. And to him whose son was sick, He said:— Believe and thy son shall live. He said to Him:— I believe, Lord; help thou my feeble faith . And by his faith his son was healed. And also when the nobleman
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 22
… Thus when he was about to heal the nobleman’s son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, “Jesus came into Cana of Galilee, where He made the water wine.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 46 . “So Jesus came again into Cana of Galilee, where He made the water wine.”
4:47
Tatian † AD 180 The Diatessaron 6
[25] And when Jesus heard that John was delivered up, he went away to Galilee. [26] And he entered again into Cana, where he had made the water wine. And there [27] was at Capernaum a king’s servant, whose son was sick.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 47 . “When he heard that Jesus was come out of Judæa into Galilee, he went unto Him and besought Him that He would come down and heal his son.”
4:48
Tatian † AD 180 The Diatessaron 6
… [26] And he entered again into Cana, where he had made the water wine. And there [27] was at Capernaum a king’s servant, whose son was sick. And this man heard that Jesus was come from Judæa to Galilee; and he went to him, and besought of him that he would come down and heal his son; for he had come near unto death. [28, 29]
Origen † AD 254 Origen's Commentary on Matthew 11.17
… And I am persuaded these things contain reasons concerning the diverse kinds of souls which Jesus vivifies and heals. And all the cures that He works among the people, especially those recorded by the Evangelists, took place at that time, that those who would not otherwise have believed unless they saw signs and wonders might believe;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… There would be many false prophets: for then “they which are approved” would not be very “manifest.” ( 1 Cor. xi. 19 .) As, “blessed are they that have not seen and yet have believed” ( John xx. 29 ), so they that (believe) without signs. “Except,” saith (Christ), “ye see signs, ye will not believe.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 48 . “Except ye see signs and wonders, ye will not believe.”
St Augustine of Hippo † AD 430 The Confessions 13.21
… for it is not such that, unless it shall have seen signs and wonders, it will not believe,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… Once more, he brings us again to Cana of Galilee, where Jesus had made the water wine. In that narrative he tells us how He spoke to the nobleman, whose son was sick, in these terms: “Except ye see signs and wonders ye believe not:”
John Cassian † AD 435 The Conferences of John Cassian 13.16
… “Except ye see signs and wonders ye will not believe,” yet He did not manifest the grace of His Divinity in proportion to the weakness of his faith, nor did He expell the deadly disease of the fever by His bodily presence, as the man believed he would, but by the word of His power, saying: “Go thy way, thy son liveth.”
4:49
Tatian † AD 180 The Diatessaron 6
… And there [27] was at Capernaum a king’s servant, whose son was sick. And this man heard that Jesus was come from Judæa to Galilee; and he went to him, and besought of him that he would come down and heal his son; for he had come near unto death. [28, 29] Jesus said unto him, Except ye see signs and wonders, ye do not believe.
St Gregory of Nyssa † AD 395 On the Making of Man 25.8
8. Next He makes a slight addition to the power, and when the nobleman’s son lies in acknowledged danger of death (for so the history tells us, that he was about to die, as his father cried, “come down, ere my child die
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and saith, “Come down, for my child is ready to die.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
And she tells her affliction only, and adds nothing more; neither doth she drag the physician to her house, like that nobleman, saying, “Come and lay thy hand upon her,” and, “Come down ere my child die.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
Ver. 49 . “Sir,” he saith, “come down ere my child die.”
4:50
Tatian † AD 180 The Diatessaron 6
… And this man heard that Jesus was come from Judæa to Galilee; and he went to him, and besought of him that he would come down and heal his son; for he had come near unto death. [28, 29] Jesus said unto him, Except ye see signs and wonders, ye do not believe. The [Arabic, p. 24] king’s servant said unto him, My Lord, come down, that the child die not. [30]
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.3
… Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, “Go thy way, thy son liveth.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… For what do we read of Him? He says to the paralytic: “Arise, take up thy bed, and go to thine house.” And again to a father who pleads on behalf of his child, He says: “Go thy way: thy son liveth.”
4:51
Tatian † AD 180 The Diatessaron 6
… for he had come near unto death. [28, 29] Jesus said unto him, Except ye see signs and wonders, ye do not believe. The [Arabic, p. 24] king’s servant said unto him, My Lord, come down, that the child die not. [30] Jesus said unto him, Go; for thy son is alive. And that man believed the [31] word which Jesus spake, and went.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
… 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.”
4:52
Tatian † AD 180 The Diatessaron 6
… The [Arabic, p. 24] king’s servant said unto him, My Lord, come down, that the child die not. [30] Jesus said unto him, Go; for thy son is alive. And that man believed the [31] word which Jesus spake, and went. And when he went down, his servants met him [32] and told him, and said unto him, Thy son is alive.
4:53
Tatian † AD 180 The Diatessaron 6
… [30] Jesus said unto him, Go; for thy son is alive. And that man believed the [31] word which Jesus spake, and went. And when he went down, his servants met him [32] and told him, and said unto him, Thy son is alive. And he asked them at what time he recovered. They said unto him, Yesterday at the seventh hour the fever left [33] him.
4:54
Tatian † AD 180 The Diatessaron 6
… And when he went down, his servants met him [32] and told him, and said unto him, Thy son is alive. And he asked them at what time he recovered. They said unto him, Yesterday at the seventh hour the fever left [33] him. And his father knew that that was at that hour in which Jesus said unto him, [34] Thy son is alive.
4:1
The Gloss
1 The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ’s teaching, comes next to the envy of the Pharisees, and Christ’s retreat from them. When therefore the Lord knew that the Pharisees had heard, &c.
St Augustine † AD 430 Tr. xv. c. 2
Truly had the Pharisees’ knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judæa, but would have remained for their sake: but seeing, as He did, that this knowledge of Him was coupled with envy, and made them not followers, but persecutors, He departed thence. He could too, had He pleased, have stayed amongst them, and escaped their hands; but He wished to shew His own example to believers in time to come, that it was no sin for a servant of God to fly from the fury of persecutors. He did it like a good teacher, not out of fear for Himself, but for our instruction.
St John Chrysostom † AD 407 Hom. xxxi. 1
He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted.
St Augustine † AD 430 Tr. xv. c. 3
It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected?
St John Chrysostom † AD 407 Hom. xxxi. 1
Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. (non occ.). The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ.
St Augustine † AD 430 Tr. xv. c. 3
Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of which it was said, The Same is He which baptizeth. (ver. 33)
Alcuin † AD 804
The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. (c. 7) We reply, that the Spirit was given, though not in so manifest a way as he was after the Ascension, in the shape of fiery tongues. For, as Christ Himself in His human nature ever possessed the Spirit, and yet afterwards at His baptism the Spirit descended visibly upon Him in the form of a dove; so before the manifest and visible coming of the Holy Spirit, all saints might possess the Spirit secretly.
St Augustine † AD 430 Ad Seleuciam Ep. xviii.
But we must believe that the disciples of Christ were already baptized themselves, either with John’s baptism, or, as is more probable, with Christ’s. For He who had stooped to the humble service of washing His disciples’ feet, had not failed to administer baptism to His servants, who would thus be enabled in their turn to baptize others.
St John Chrysostom † AD 407 Hom. xxxi. 2
Christ on withdrawing from Judæa, joined those whom He was with before, as we read next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God’s wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to shew that it was not for want of power on His part that He delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God’s law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.
St Bede † AD 735
He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The particular place to which our Lord went is next given: Then cometh He to a city of Samaria which is called Sychar.
St John Chrysostom † AD 407 xxxi. 2
It was the place where Simeon and Levi made a great slaughter for Dinah.
Theophylact † 1107
But after the sons of Jacob had desolated the city, by the slaughter of the Sychemites, Jacob annexed it to the portion of his son Joseph, as we read in Genesis, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword, and with my bow. (Gen. 48:22) This is referred to in what follows, Near to the place of ground which Jacob gave to his son Joseph. Now Jacob’s well was there.
St Augustine † AD 430 Tr. xv. c. 5
It was a well. Every well is a spring, but every spring is not a well. Any water that rises from the ground, and can be drawn for use, is a spring: but where it is ready at hand, and on the surface, it is called a spring only; where it is deep and low down, it is called a well, not a spring.
Theophylact † 1107
But why does the Evangelist make mention of the parcel of ground, and the well? First, to explain what the woman says, Our father Jacob gave us this well: secondly, to remind you that what the Patriarchs obtained by their faith in God, the Jews had lost by their impiety. They had been supplanted to make room for Gentiles. And therefore there is nothing new in what has now taken place, i. e. in the Gentiles succeeding to the kingdom of heaven in the place of the Jews.
St John Chrysostom † AD 407 Hom. xxxi. 3
Christ prefers labour and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c.
St Augustine † AD 430 Tr. xv, c. 6
Jesus, we see, is strong and weak: strong, because in the beginning was the Word; weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey, sat on the well.
St John Chrysostom † AD 407 Hom. xxx. 3
As if to say, not on a seat, or a couch, but on the first place He saw—upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour.
Theophylact † 1107
He mentions our Lord’s sitting and resting from His journey, that none might blame Him for going to Samaria Himself, after He had forbidden the disciples going.
Alcuin † AD 804
Our Lord left Judæa also mystically, i. e. He left the unbelief of those who condemned Him, and by His Apostles, went into Galilee, i. e. into the ficklenessa of the world; thus teaching His disciples to pass from vices to virtues. The parcel of ground I conceive to have been left not so much to Joseph, as to Christ, of whom Joseph was a type; whom the sun, and moon, and all the stars truly adore. To this parcel of ground our Lord came, that the Samaritans, who claimed to be inheritors of the Patriarch Israel, might recognise Him, and be converted to Christ, the legal heir of the Patriarch.
St Augustine † AD 430 Tr. xv. c. 7
His journey is His assumption of the flesh for our sake. For whither doth He go, Who is every where present? What is this, except that it was necessary for Him, in order to come to us, to take upon Him visibly a form of flesh? So then His being wearied with His journey, what meaneth it, but that He is wearied with the flesh? And wherefore is it the sixth hour? Because it is the sixth age of the world. Reckon severally as hours, the first age from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David unto the carrying away into Babylon, the fifth from thence to the baptism of John; on this calculation the present age is the sixth hour.
St Augustine † AD 430 1. lxxxiii. Quæst. qu. 64
At the sixth hour then our Lord comes to the well. The black abyss of the well, methinks, represents the lowest parts of this universe, i. e. the earth, to which Jesus came at the sixth hour, that is, in the sixth age of mankind, the old age, as it were, of the old man, which we are bidden to put off, (Col. 3:9.) that we may put on the new. For so do we reckon the different ages of man’s life: the first age is infancy, the second childhood, the third boyhood, the fourth youth, the fifth manhood, the sixth old age. Again, the sixth hour, being the middle of the day, the time at which the sun begins to descend, signifies that we, who are called by Christ, are to check our pleasure in visible things, that by the love of things invisible refreshing the inner man, we may be restored to the inward light which never fails. By His sitting is signified His humility, or perhaps His magisterial character; teachers being accustomed to sit.
The Latin text
Glossa
Postquam ostendit Evangelista qualiter Ioannes repressit discipulorum suorum invidiam, quam de profectu doctrinae Christi conceperant; hic ostendit quomodo Christus declinavit Pharisaeorum malitiam, qui contra ipsum ex eadem causa zelo invidiae movebantur; unde dicitur ut ergo cognovit Iesus quia audierunt Pharisaei
Augustinus in Ioannem
Utique dominus, si sciret Pharisaeos ita de se cognovisse quod plures discipulos faceret, et quod plures baptizaret, ut eis hoc ad salutem valeret sequendi eum, non relinqueret Iudaeam terram, sed propter illos maneret ibi; quia vero cognovit eorum scientiam, simul et invidentiam, quia non hoc propterea didicerunt ut sequerentur, sed ut persequerentur, abiit inde. Poterat quidem et praesens ab his non teneri, si nollet; sed in omni re quam gessit ut homo, hominibus in se credituris praebebat exemplum, quia unusquisque servus Dei non peccat si secesserit in alium locum videns furorem se persequentium. Fecit ergo hoc ille magister bonus, ut doceret, non ut timeret
Chrysostomus in Ioannem
Hoc etiam fecit mitigans eorum invidiam. Conveniens est etiam eum hoc fecisse, ut non discrederetur carnis dispensatio: si enim retentus effugisset, in suspicionem devenisset veritas carnis
Augustinus
Fortassis autem hoc moveat quod dictum est baptizabat plures quam Ioannes; et postea subiectum est quamquam Iesus non baptizaret. Quid ergo? Falsum dictum erat, et correctum est?
Chrysostomus
Non autem ipse Christus baptizabat; sed relatores volentes erigere eos qui audiebant, in invidiam, ita annuntiabant, scilicet quod Christus plures baptizaret quam Ioannes. Sed cuius gratia ipse non baptizaret, Ioannes praedixit dicens: ipse vos baptizabit in spiritu sancto et igne. Nondum autem spiritum sanctum dabat: decenter igitur nec baptizabat. Discipuli vero id agebant, volentes multos adducere ad salutarem doctrinam: ut enim non semper circumeuntes congregarent eos qui credituri erant, ut in Simone et fratre fecit, ideo baptizare instituerunt. Nihil enim amplius habebat discipulorum Baptisma, Ioannis Baptismate: utrumque enim expers erat ea quae ex spiritu est gratia; et utrique una causa erat, scilicet adducere ad Christum eos qui baptizabantur
Augustinus
Vel aliter. Utrumque verum est: quia Iesus et baptizabat et non baptizabat: baptizabat enim, quia ipse mundabat; non baptizabat, quia non ipse tingebat. Praebebant discipuli ministerium corporis; praebebat ille adiutorium maiestatis, de quo dictum est: hic est qui baptizat
Alcuinus
Solet autem quaeri si in Baptismo discipulorum Christi spiritus sanctus daretur, cum dicatur: spiritus sanctus nondum erat datus, quia Iesus nondum erat glorificatus. Sed sciendum, quia dabatur spiritus, licet non ea manifestatione qua post ascensionem in linguis igneis datus est; quia sicut ipse Christus in homine quem ferebat, semper habebat spiritum, sed tamen postea super ipsum baptizatum visibiliter descendit spiritus in specie columbae; sic ante manifestum et visibilem adventum spiritus sancti quicumque sancti eum latenter habere potuerunt
Augustinus ad Seleucianum
Intelligimus autem discipulos Christi iam fuisse baptizatos sive Baptismo Ioannis, sicut nonnulli arbitrantur, sive, quod magis credibile est, Baptismo Christi: neque enim ministerio baptizandi defuit, ut haberet baptizatos servos per quos ceteros baptizaret, qui non defuit illius humilitatis ministerio, quando eis lavit pedes
Chrysostomus
Secedens autem Christus de Iudaea, rursus eisdem adhaeret quibus et prius; unde subditur et abiit iterum in Galilaeam. Sicut autem apostoli expulsi a Iudaeis ad gentes venerunt, ita et Christus ad Samaritanos accedit; sed tamen omnem auferens a Iudaeis excusationem, non principaliter ad eos vadit, sed quasi transiens; quod Evangelista occulte ostendit, dicens oportebat autem eum transire per mediam Samariam. Accepit autem hanc nominationem, quia mons Samariae Somer dicebatur, ab eo qui possedit; sed qui ibi habitabant, olim non Samaritani, sed Israelitae vocabantur. Tempore autem procedente offenderunt Deum, et rex Assyriorum ultra eos ibi manere non permisit; sed in Babylonem et Medos duxit; in Samaria vero gentes ex diversis locis ductas habitare fecit. Volens autem Deus ostendere quod non propter imbecillitatem Iudaeos tradidit, sed propter peccata eorum qui traditi sunt; immisit barbaris leones, qui eos laedebant. Annuntiata sunt haec regi, et mittit sacerdotem quemdam, traditurum eis Dei leges. Sed tamen neque ita ex toto ab impietate destiterunt, sed ex media parte. Etenim tempore procedente rursus ad idola quidam resilierunt; venerabantur tamen Deum qui a monte Samaritanos seipsos vocabant
Beda
Ideo autem oportebat ipsum transire per Samariam, quia sita est inter Iudaeam et Galilaeam. Est autem Samaria insignis provinciae Palaestinae civitas, adeo ut tota regio ei sociata Samaria dicatur. Ad quem igitur ipsius regionis locum dominus verterit, Evangelista ostendit; unde dicitur venit ergo in civitatem Samariae, quae dicitur Sichar
Chrysostomus
Locus ille erat ubi pro Dina, levi et Simeon gravem occisionem fecerunt
Theophylactus
Postquam autem filii Iacob illam civitatem desertam fecerunt, occidentes Sichimitas, hanc civitatem desertam tempore procedente dedit Iacob in sortem Ioseph; unde dicitur: do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhaei, in gladio et arcu meo; et hoc est quod subditur iuxta praedium quod dedit Iacob Ioseph filio suo. Sequitur erat autem ibi fons Iacob
Augustinus in Ioannem
Puteus erat: sed omnis puteus fons, non omnis fons puteus: ubi enim aqua de terra manat, et usum praebet haurientibus, fons dicitur; sed si in promptu et superficie sit, fons tantum dicitur; si autem in alto et in profundo sit, ita puteus vocatur ut nomen fontis non amittat
Theophylactus
Quare autem Evangelista de praedio et fonte facit mentionem? Primo quidem ut, cum audieris mulierem dicentem quod pater noster Iacob dedit nobis hunc fontem, non admireris; secundo ex commemoratione fontis et praedii edocemur quod ea quae patriarchae propter fidem quam in Deo habebant, adepti sunt, Iudaei propter eorum impietatem perdiderunt, et eorum loca gentibus tradita sunt: quare nihil novi nunc accidit quod gentiles pro Iudaeis regnum caelorum consecuti sunt
Chrysostomus in Ioannem
Christus igitur in Samariam accedens, facilem et deliciosam vitam abiciens, laboriosam vero sequens, non subiugalibus utitur, sed ita difficulter incedit ut ex itinere fatigetur; erudiens nos ita a superfluis alienos esse ut multa necessaria abscindamus a nobis; et hoc Evangelista ostendit, dicens Iesus ergo fatigatus ex itinere
Augustinus
Invenimus Iesum fortem et infirmum: fortem, quia in principio erat verbum; infirmum, quia verbum caro factum est. Sic ergo infirmus Iesus, ab itinere fatigatus, sedebat super fontem
Chrysostomus
Quasi dicat: non in throno aut pulvinari, sed simpliciter ut contingebat super terram. Sessio autem propter laborem facta est, et ut expectaret discipulos, et propter aestum refrigeraret corpus apud fontem; unde sequitur hora autem erat quasi sexta
Theophylactus
Et ne quis incusaret dominum quare ipse Samariam venerit, cum hoc discipulis suis prohibuerit, propter hoc dicit, quod circa illum locum sedebat, scilicet ab itinere fessus
Alcuinus
Mystice autem dominus reliquit Iudaeam, idest infidelitatem eorum qui eum reprobaverunt, et per apostolos abiit in Galilaeam, idest in volubilitatem huius mundi, docens suos transmigrare de vitiis ad virtutes. Praedium autem non tam Ioseph quam Christo arbitror derelictum, cuius figuram Ioseph portaverit; quem vere sol adorat et luna et omnes stellae. Ad hoc praedium venit dominus, ut Samaritani, qui hereditatem sibi patriarchae Israel vindicare cupiebant, agnoscerent, et converterentur ad Christum, qui est patriarchae legitimus heres factus
Augustinus
Iter autem ipsius est caro pro nobis assumpta: qui enim ubique est, quo it, nisi quia non ad nos veniret nisi formam visibilis carnis assumeret? Ideo fatigatus ab itinere, quid est aliud quam fatigatus in carne? Quare ergo hora sexta? Quia aetate saeculi sexta. Computa tamquam unam horam, unam aetatem ab Adam usque ad Noe; secundam a Noe usque ad Abraham; tertiam ab Abraham usque ad David; quartam a David usque ad transmigrationem Babylonis; quintam usque ad Baptismum Ioannis; inde sexta agitur
Augustinus Lib. 83 quaest
Hora igitur sexta venit ad puteum dominus noster. Video in puteo tenebrosam profunditatem. Admoneor ergo intelligere mundi huius infimas partes, idest terrenas, quo venit dominus Iesus hora sexta, idest sexta aetate generis humani, tamquam senectute veteris hominis, quo iubemur exui, ut induamur novo; nam sexta aetas senectus est: quoniam prima est infantia, secunda pueritia, tertia adolescentia, quarta iuventus, quinta grandaevitas. Hora etiam sexta venit dominus ad puteum, idest medio die; unde iam incipit sol iste visibilis declinare in occasum: quoniam nobis vocatis a Christo, visibilium delectatio minuitur, ut invisibilium amore homo interior recreatus ad interiorem lucem, quae numquam excidit, revertatur. Quod autem sedit, humilitatem significat: vel quoniam solent sedere doctores, magistri denuntiat personam
4:7
St John Chrysostom † AD 407 Hom. xxxi. 4
That this conversation might not appear a violation of His own injunctions against talking to the Samaritans, the Evangelist explains how it arose; viz. for He did not come with the intention beforehand of talking with the woman, but only would not send the woman away, when she had come. There came a woman of Samaria to draw water. Observe, she comes quite by chance.
St Augustine † AD 430 Tract. xv. c. 10
The woman here is the type of the Church, not yet justified, but just about to be. And it is a part of the resemblance, that she comes from a foreign people. The Samaritans were foreigners, though they were neighbours; and in like manner the Church was to come from the Gentiles, and to be alien from the Jewish race.
Theophylact † 1107
The argument with the woman arises naturally from the occasion: Jesus saith unto her, Give me to drink. As man, the labour and heat He had undergone had made Him thirsty.
St Augustine † AD 430 1. lxxxiii. Quæst. qu. 64
Jesus also thirsted after that woman’s faith? He thirsteth for their faith, for whom He shed His blood.
St John Chrysostom † AD 407 Hom. xxxi. 3
This shews us too not only our Lord’s strength and endurance as a traveller, but also his carelessness about food; for His disciples did not carry about food with them, since it follows, His disciples were gone away into the city to buy food. Herein is shewn the humility of Christ; He is left alone. It was in His power, had He pleased, not to send away all, or, on their going away, to leave others in their place to wait on Him. But He did not choose to have it so: for in this way He accustomed His disciples to trample upon pride of every kind. However some one will say, Is humility in fishermen and tent-makers so great a matter? But these very men were all on a sudden raised to the most lofty situation upon earth, that of friends and followers of the Lord of the whole earth. And men of humble origin, when they arrive at dignity, are on this very account more liable than others to be lifted up with pride; the honour being so new to them. Our Lord therefore to keep His disciples humble, taught them in all things to subdue themselves. The woman on being told, Give Me to drink, very naturally asks, How is it that Thou, being a Jew, askest drink of me, who am a woman of Samaria? She knew Him to be a Jew from His figure and speech. Here observe her simpleness. For even had our Lord been bound to abstain from dealing with her, that was His concern, not hers; the Evangelist saying not that the Samaritans would have no dealings with the Jews, but that the Jews have no dealings with the Samaritans. The woman however, though not in fault herself, wished to correct what she thought a fault in another. The Jews after their return from the captivity entertained a jealousy of the Samaritans, whom they regarded as aliens, and enemies; and the Samaritans did not use all the Scriptures, but only the writings of Moses, and made little of the Prophets. They claimed to be of Jewish origin, but the Jews considered them Gentiles, and hated them, as they did the rest of the Gentile world.
St Augustine † AD 430 Tract. xiii
The Jews would not even use their vessels. So it would astonish the woman to hear a Jew ask to drink out of her vessel; a thing so contrary to Jewish rule.
St John Chrysostom † AD 407
But why did Christ ask what the law allowed not? It is no answer to say that He knew she would not give it, for in that case, He clearly ought not to have asked for it. Rather His very reason for asking, was to shew His indifference to such observances, and to abolish them for the future.
St Augustine † AD 430 Tract. xv
He who asked to drink, however, out of the woman’s vessel, thirsted for the woman’s faith: Jesus answered and said unto her, If thou knewest the gift of God, or Who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water.
Origen † AD 253 tom. xiv. in Joan
For it is as it were a doctrine, that no one receives a divine gift, who seeks not for it. Even the Saviour Himself is commanded by the Father to ask, that He may give it Him, as we read, Require of Me, and I will give Thee the heathen for Thine inheritance. (Ps. 2:8) And our Saviour Himself says, Ask, and it shall be given you. (Luke 11:9) Wherefore He says here emphatically, Thou wouldest have asked of Him, and He would have given thee.
St Augustine † AD 430 1. lxxxiii. Quæst. qu. 64
He lets her know that it was not the water, which she meant, that Ho asked for; but that knowing her faith, He wished to satisfy her thirst, by giving her the Holy Spirit. For so must we interpret the living water, which is the gift of God; as He saith, If thou knewest the gift of God.
St Augustine † AD 430 Tr. xv
Living water is that which comes out of a spring, in distinction to what is collected in ponds and cisterns from the rain. If spring water too becomes stagnant, i. e. collects into some spot, where it is quite separated from its fountain head, it ceases to be living water.
St John Chrysostom † AD 407 Hom. xxxii
In Scripture the grace of the Holy Spirit is sometimes called fire, sometimes water, which shews that these words are expressive not of its substance, but of its action. The metaphor of fire conveys the lively and sin-consuming property of grace; that of water the cleansing of the Spirit, and the refreshing of the souls who receive Him.
Theophylact † 1107
The grace of the Holy Spirit then He calls living water; i. e. lifegiving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart.
St John Chrysostom † AD 407 Hom. xxxi. 4
These words raised the woman’s notions of our Lord, and make her think Him no common person. She addresses Him reverentially by the title of Lord; The woman saith unto Him, Lord, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water?
St Augustine † AD 430 Tr. xv. c. 13.
She understands the living water to be the water in the well; and therefore says, Thou wishest to give me living water; but Thou hast nothing to draw with as I have: Thou canst not then give me this living water; Art Thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle?
St John Chrysostom † AD 407 Hom. xxxi. 4
As if she said, Thou canst not say that Jacob gave us this spring, and used another himself; for he and they that were with him drank thereof, which would not have been done, had he had another better one. Thou canst not then give me of this spring; and Thou hast not another better spring, unless Thou confess Thyself greater than Jacob. Whence then hast Thou the water, which Thou promisest to give us?
Theophylact † 1107
The addition, and his cattle, shews the abundance of the water; as if she said, Not only is the water sweet, so that Jacob and his sons drank of it, but so abundant, that it satisfied the vast multitude of the Patriarchs’ cattle.
St John Chrysostom † AD 407 Hom. xxxi. 4
See how she thrusts herself upon the Jewish stock. The Samaritans claimed Abraham as their ancestor, on the ground of his having come from Chaldea; and called Jacob their father, as being Abraham’s grandson.
St Bede † AD 735
Or she calls Jacob their father, because she lived under the Mosaic law, and possessed the farm which Jacob gave to his son Joseph.
Origen † AD 253 t. xiii. 6
In the mystical sense, Jacob’s well is the Scriptures. The learned then drink like Jacob and his sons; the simple and uneducated, like Jacob’s cattle.
The Latin text
Chrysostomus in Ioannem
Ne quis dicat quoniam adversatur suo praecepto, Samaritanis loquens, posuit Evangelista multas causas eius quae ad mulierem est locutionis: non enim ad hoc venit antecedenter, ut Samaritanis loqueretur: non tamen quia propter hoc non venit, advenientem ad se expellere oportebat; dicitur enim venit mulier de Samaria haurire aquam. Vide quod et mulierem ostendit propter aestum exeuntem ad aquam
Augustinus in Ioannem
Haec autem mulier forma est Ecclesiae, non iustificatae, sed iam iustificandae. Pertinet autem ad imaginem rei, quod ab alienigenis venit: Samaritani enim alienigenae fuerunt, quamquam vicinas terras incolerent: ventura enim erat Ecclesia de gentibus, et aliena a genere Iudaeorum
Theophylactus
Congrue autem disputatio ad mulierem a siti sumpsit occasionem; sequitur enim dicit ei Iesus: da mihi bibere: quia secundum humanitatem sitiebat et propter laborem et propter aestum
Augustinus Lib. 83 quaest
Sitiebat etiam Iesus mulieris illius fidem: eorum enim fidem sitit pro quibus sanguinem fudit
Chrysostomus
Discimus autem domini non solum circa itinera validum robur, sed etiam circa cibaria negligentiam: non enim discipuli eius deferebant victualia; propter hoc enim subdit discipuli autem eius abierant in civitatem, ut cibos emerent. Hinc etiam Evangelista ostendit Christum humilem in eo quod solus relinquebatur. Et nimirum poterat, si vellet, aut non omnes emittere, aut abeuntibus illis alios ministros habere; sed noluit: etenim ita discipulos assuefecit omnem superbiam conculcare. Sed fortasse dicet aliquis: quid magnum est si humiles erant discipuli, piscatores existentes et tabernaculorum factores? Sed repente facti sunt omnibus regibus reverentiores, collocutores et secutores domini orbis terrarum. Maxime autem qui ex humilibus sunt, quando dignitates quandoque assumpserint, facilius ad superbiam elevantur, velut inexperte se habentes ad tantum honorem. Detinens igitur discipulos dominus in eadem humilitate erudiebat eos ut per omnia se restringerent. Mulier ergo audiens da mihi bibere, valde sapienter ad formandam interrogationem eum qui a Christo accepit sermonem; unde sequitur dicit ergo illi mulier: quomodo tu cum Iudaeus sis, a me bibere poscis, quae sum mulier Samaritana? Iudaeum quidem eum esse aestimavit a figura et a locutione. Intuere vero qualiter mulier inquisitiva erat. Etsi enim oportebat custodire Iesum, ut non couteretur illi; non tamen oportebat illam custodire. Non enim dixit Evangelista quod Samaritani Iudaeis non couterentur, sed subdit non enim coutuntur Iudaei Samaritani. Iudaei igitur a captivitate revertentes zelotype se ad Samaritanos habebant, sicut ad alienigenas et impugnatores. Neque etiam Scripturis omnibus utebantur: solum enim ea quae Moysi sunt suspicientes, prophetarum non multam curam habebant. Contendebant etiam se in nobilitatem Iudaicam immittere: unde et Iudaei eos cum omnibus gentibus abominabantur
Augustinus in Ioannem
Et omnino eorum vasculis non utebantur Iudaei. Et quia ferebat secum mulier vasculum, unde aquam hauriret, eo mirata est, quia Iudaeus petebat ab ea bibere, quod non solebant facere Iudaei
Chrysostomus
Sed qualiter Christus quaesivit ab ea bibere, lege non concedente? Si autem quis dixerit, quia praesciebat eam non daturam; immo propter hoc neque petere oportebat. Est igitur dicendum, quod ideo petiit, quia indifferens erat de reliquo tales observantias praeterire
Augustinus
Ille autem qui bibere quaerebat, sitiebat fidem ipsius mulieris; unde sequitur respondit Iesus, et dixit ei: si scires donum Dei, et quis est qui dicit: da mihi bibere, tu forsitan petisses ab eo, et dedisset tibi aquam vivam
Origenes in Ioannem
Nam quasi dogma quoddam est, neminem accipere divinum donum ex non quaerentibus illud: ipsum autem salvatorem iubet pater poscere, ut det illi, secundum illud: postula a me, et dabo tibi gentes hereditatem tuam. Et ipse salvator dicit: petite et dabitur vobis. Et ideo signanter dicit petisses et dedisset tibi
Augustinus Lib. 83 quaest
Hic autem ei ostendit non se talem aquam petisse qualem ipsa intellexerat; sed quia ipse sciebat fidem eius, eidem sitienti spiritum sanctum dare cupiebat. Hanc enim recte intelligimus aquam vivam, quod est donum Dei, sicut ipse ait si scires donum
Augustinus
Dicitur enim vulgo aqua viva illa quae de fonte exit: illa enim quae colligitur de pluvia in lacunas aut cisternas, aqua viva non dicitur: et si de fonte manaverit, et in loco aliquo collecta steterit, nec ad se illud unde manabat admiserit, sed in rupto meatu tamquam a fontis tramite separata fuerit, non dicitur aqua viva
Chrysostomus in Ioannem
Spiritus enim sancti gratiam quandoque Scriptura ignem, quandoque aquam vocat; ostendens quoniam non substantiae sunt haec nomina repraesentativa, sed actionis. Per ignis quidem appellationem erectivum et calidum gratiae, et consumptivum peccatorum aenigmatice insinuat: per aquae vero nuncupationem purgamentum quod est ex spiritu, et multum refrigerium recipientibus eum mentibus ostendit
Theophylactus
Gratiam ergo spiritus sancti dixit aquam vivam, idest vivificativam, refrigerativam et motivam. Nam gratia spiritus sancti semper movet illum qui bona operatur, ascensiones in corde suo disponens
Chrysostomus
Iterum autem dominus eam ab humili suspicione erexit, qua existimabat eum unum multorum esse: multum enim honorem tribuens, dominum vocat; sequitur enim dicit ei mulier: domine, neque in quo haurias habes, et puteus altus est: unde ergo habes aquam vivam?
Augustinus in Ioannem
Videte quomodo intellexit aquam vivam, scilicet aquam quae erat in illo fonte; quasi dicat: tu mihi vis dare aquam vivam, et ego fero unde hauriam et tu non fers: de hac ergo aqua viva mihi dare non potes, quoniam hauritorium non habes. Forte alium fontem promittis? Sed numquid tu maior es patre nostro Iacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii eius, et pecora eius?
Chrysostomus
Quasi dicat: non potes dicere quod Iacob dedit nobis hunc fontem, et alio ipse usus est: etenim ipse et sui ex eo bibebant: quod non esset, si meliorem alium habuissent. De hoc igitur fonte dare non potes: alium autem meliorem non est te habere, nisi confitearis te ipsum maiorem esse Iacob. Unde igitur habes aquam quam promittis te daturum nobis?
Theophylactus
Quod autem dicit et pecora eius, ostensivum est abundantiae aquarum; quasi dicat: non solum suavis est aqua, ut Iacob ex ea biberet et filii eius; sed etiam intantum est abundans, ut tantae multitudini pecorum patriarchae sufficiat
Chrysostomus
Vide autem qualiter seipsam impulit in nobilitatem Iudaicam. Samaritani enim Abraham progenitorem suum dicebant, quasi a Chaldaea existentem; sed et Iacob patrem vocabant, quasi ipsius existentem nepotem
Beda
Vel patrem suum Iacob vocat, quia ipsa sub lege Moysi vixerat, et praedium quod Iacob filio suo Ioseph dederat possidebat
Origenes in Ioannem
Mystice autem fons Iacob Scripturae sunt; siquidem instructi in Scripturis bibunt ut Iacob et filii eius; simplices autem et rudes bibunt more pecorum Iacob
4:13
St John Chrysostom † AD 407 Hom. xxxii. 1
To the woman’s question, Art Thou greater than our father Jacob? He does not reply, I am greater, lest He should seem to boast; but His answer implies it; Jesus answered and said to her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; as if He said, If Jacob is to be honoured because he gave you this water, what wilt thou say, if I give thee far better than this? He makes the comparison however not to depreciate Jacob, but to exalt Himself. For He does not say, that this water is vile and counterfeit, but asserts a simple fact of nature, viz. that whosoever drinketh of this water shall thirst again.
St Augustine † AD 430 Tr. xv. c. 16
Which is true indeed both of material water, and of that of which it is the type. For the water in the well is the pleasure of the world, that abode of darkness. Men draw it with the waterpot of their lusts; pleasure is not relished, except it be preceded by lust. And when a man has enjoyed this pleasure, i. e. drunk of the water, he thirsts again; but if he have received water from Me, he shall never thirst. For how shall they thirst, who are drunken with the abundance of the house of God? (Ps. 36:8.) But He promised this fulness of the Holy Spirit.
St John Chrysostom † AD 407 Hom. xxxii. 1
The excellence of this water, viz. that he that drinketh of it never thirsts, He explains in what follows, But the water that I shall give him shall be in him a well of water springing up into everlasting life. As a man who had a spring within him, would never feel thirst, so will not he who has this water which I shall give him.
Theophylact † 1107
For the water which I give him is ever multiplying. The saints receive through grace the seed and principle of good; but they themselves make it grow by their own cultivation.
St John Chrysostom † AD 407 Hom. xxxii. 1
See how the woman is led by degrees to the highest doctrine. First, she thought He was some lax Jew. Then hearing of the living water, she thought it meant material water. Afterwards she understands it as spoken spiritually, and believes that it can take away thirst, but she does not yet know what it is, only understands that it was superior to material things: The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. Observe, she prefers Him to the patriarch Jacob, for whom she had such veneration.
St Augustine † AD 430 Tr. xv. c. 15–18
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 saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. Her poverty obliged her to labour more than her strength could well bear; would that she could hear, Come unto Me, all that labour and are heavy laden, and I will refresh you. (Mat. 11:28) Jesus had said this very thing, i. e. that she need not labour any longer; but she did not understand Him. At last our Lord was resolved that she should understand: Jesus saith unto her, Go call thy husband, and come hither. What meaneth 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 saith of women, If they will learn any thing, let them ask their husbands at home. (1 Cor. 14:35) 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?
St John Chrysostom † AD 407 Hom. xxxii. 2
The woman then being urgent in asking for the promised water, Jesus saith unto her, Go call thy husband; to shew that he too ought to have a share in these things. But she was in a hurry to receive the gift, and 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 unto her, Thou hast well said, I have no husband.
St Augustine † AD 430 Tr. xv. c. 20
Understand, that the woman had not a lawful husband, but had formed an irregular connexion with some one. He tells her, Thou hast had fire husbands, in order to shew her His miraculous knowledge.
Origen † AD 253 tom. xiii. in Joan. c. 5, 6
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 hath 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 springeth 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. (1 Cor. 11:16) Human wisdom indeed discovers truths, which are handed down to posterity; but the teaching of the Spirit is a well of water which springeth 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 saith unto her, Go, call thy husband, and come hither. (Rom. 7:1) According to the Apostle, the Law is the husband of the soul.
St Augustine † AD 430 lib. lxxxiii. Quæst. qu. 64
The five husbands some interpret to be the five books which were given by Moses. And the words, He whom thou now hast is not thy husband, they understand as spoken by our Lord of Himself; as if He said, Thou hast served the five books of Moses, as five husbands; but now he whom thou hast, i. e. whom thou hearest, is not thy husband; for thou dost 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, Thou hast 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.
St Augustine † AD 430 Tr. xv. c. 19
Jesus seeing that the woman did not understand, and wishing to enlighten her, says, Call thy husband; i. e. apply thine understanding. For when the life is well ordered, the understanding governs the soul itself, 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 thy husband, i. e. apply thine understanding, through which thou 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 thy husband, that thou mayest understand Me.
Origen † AD 253 tom. xiii. c. 8
And what more proper place than Jacob’s well, for exposing the unlawful husband, i. e. the perverse law? For the Samaritan woman is meant to figure to us a soul, that has subjected itself to a hind of law of its own, not the divine law. And our Saviour 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.
The Latin text
Chrysostomus in Ioannem
Cum mulier quaesivisset numquid maior es patre nostro Iacob? Non dixit: maior sum, ne videretur gloriari; sed per ea quae subdit, hoc ostendit; sequitur enim respondit Iesus, et dixit ei: omnis qui biberit ex aqua hac, sitiet iterum; qui autem biberit ex aqua quam ego dabo ei, non sitiet in aeternum; quasi dicat: si mirabilis fuit Iacob, quia hanc aquam dedit; si dabo tibi multo hac potiorem, quid dices? Non autem ab accusatione, sed ex supereminentia comparationem facit: non enim dicit quoniam haec aqua vilis est et contemptibilis; sed id quod natura testatur, hoc ponit, scilicet omnis qui bibit ex aqua hac, sitiet iterum
Augustinus in Ioannem
Quod quidem verum est et de aqua sensibili, et de ea quam significat illa aqua: etenim aqua in puteo voluptas est saeculi in profunditate tenebrosa: hic eam hauriunt homines hydria cupiditatum: nam qui non praemiserit cupiditatem, pervenire non potest ad voluptatem. Cum pervenerit quisque ad voluptatem saeculi huius, numquid non iterum sitiet? Ergo de hac aqua qui biberit, sitiet iterum. Si autem acceperit a me aquam, non sitiet in aeternum: nam quomodo sitient qui inebriabuntur ab ubertate domus Dei? Promittebat ergo venam quamdam in satietatem spiritus sancti
Chrysostomus
Hanc autem excellentiam huius aquae, ut scilicet qui ex ea biberit, non sitiat in aeternum, per ea quae consequuntur ostendit; sequitur enim sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam; quasi dicat: sicut qui fontem habet intra se positum, nequaquam afficietur siti; ita et qui hanc aquam habet, scilicet quam ego ei dabo
Theophylactus
Nam aqua quam ego tribuo, semper multiplicatur: semina enim et principium boni, sancti sumunt per gratiam; ipsi vero negotiantur et operantur ad eius augmentum
Chrysostomus
Vide autem qualiter mulier paulatim ad dogmatum altitudinem ducitur: nam primum quidem aestimavit eum iniquum quemdam esse Iudaeum: deinde audiens aquam vivam, suspicata est de sensibili hoc dici: postea discens quoniam spiritualia erant quae dicebantur, credidit quidem quoniam potest aqua sitis necessitatem tollere; nondum autem sciebat quae esset haec aqua, sed quaerebat eam, superiorem sensibilibus aestimans; unde subditur dicit ad eum mulier: domine, da mihi hanc aquam, ut non sitiam neque veniam huc haurire. Et sic eum patriarchae Iacob praeponit, de quo tam magnam opinionem habebat
Augustinus
Vel aliter. Adhuc illa mulier carnem sapit: delectata est non sitire, et putabat hoc secundum carnem sibi promissum esse a domino. Dederat autem Deus aliquando servo suo Eliae ut per dies quadraginta nec esuriret, nec sitiret: qui hoc potuit dare per quadraginta dies, non poterat dare semper? Delectata autem tali munere rogat ut ei aquam vivam daret; unde sequitur dicit ad eum mulier: domine, da mihi hanc aquam, ut non sitiam, neque veniam huc haurire. Ad laborem enim indigentia cogebat, et laborem infirmitas recusabat: utinam audiret: venite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Hoc enim dicebat Iesus, ut iam non laboraret; sed illa nondum intelligebat. Denique voluit dominus ut intelligeret; unde sequitur dicit ei Iesus: vade, voca virum tuum, et veni huc. Quid est hoc? Per virum suum ei volebat aquam illam dare. An quia non intelligebat, per virum suum eam volebat docere? Forte sicut apostolus dicit de mulieribus: si quae volunt discere, domi viros suos interrogent. Sed ibi dicitur, ubi non est Iesus qui doceat; cum vero ipse dominus aderat, quid opus erat ut per virum ei loqueretur? Numquid per virum loquebatur Mariae, quae sedit ad pedes eius?
Chrysostomus in Ioannem
Quia igitur instabat mulier, accipere aquam promissam quaerens, dicit ei Iesus: voca virum tuum: quasi ostendens quoniam et illum oportet his communicare. Haec autem festinans accipere, et rei turpitudinem occultans, adhuc aestimabat se ad hominem loqui; unde sequitur respondit mulier, et dixit: non habeo virum. Hoc audiens Christus opportune de reliquo redargutionem inducit; nam et priores viros enumerat, et eum qui nunc occultabatur redarguit; unde sequitur dicit ei Iesus: bene dixisti, quia non habeo virum
Augustinus in Ioannem
Intelligas, revera istam mulierem non habuisse tunc virum; sed utebatur nescio quo non legitimo viro; unde ei convenienter mysteria loquitur, dicens quinque viros habuisti
Origenes in Ioannem
Vide autem si possibile est fontem Iacob mystice totas esse Scripturas, aquam vero Iesu ea pro quibus editae sunt; quae non est licitum omnibus perscrutari; eo quod quae scripta sunt dictaverunt homines; quae vero oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, in scriptis non possunt redigi; sed ex fonte aquae salientis in vitam aeternam, idest ex spiritu sancto, disciplinae patefiunt his qui nondum humanum cor gestant, sed possunt dicere: nos sensum Christi habemus. Qui ergo non suscipit profunditatem verborum, etsi ad modicum quieverit, denuo insistens dubitavit; qui autem bibit de aqua Christi, ad hoc promovetur ut fons omnium quaesitorum prorumpat in eo, sursum scaturizantibus aquis, et pervolante eius mente ad consequentiam huius aquae, ad vitam aeternam. Volebat autem mulier sine aqua Iacob, angelicam et super hominem discere veritatem: neque enim Angeli indigent fonte Iacob ut bibant; sed quilibet in se habet fontem aquae scaturientis in vitam aeternam ab ipso verbo; et hoc est quod subditur dicit ei mulier: domine, da mihi hanc aquam. Sed impossibile est hic absque ea quae hauritur ex fonte Iacob aquam capere quae datur a verbo: unde petenti Samaritanae aquam videtur dicere Iesus, se illam praebere non alibi quam in fonte Iacob; unde sequitur dicit ei Iesus: vade, voca virum tuum, et veni huc. Si enim sitiamus, idoneum est primo pocula sumere ex fonte Iacob; secundum autem apostolum, vir animae lex est
Augustinus Lib. 83 quaest
Quinque autem viros, quinque libros qui per Moysen ministrati sunt, nonnulli accipiunt. Quod autem dictum est et hunc quem habes, non est tuus vir, de seipso dominum dixisse intelligunt, ut iste sit sensus: primo quinque libris Moysi quasi quinque viris servisti: nunc autem quem habes, idest quem audis, non est tuus vir, quia nondum in eum credidisti. Sed quoniam non credens Christo, adhuc illorum quinque virorum, idest quinque librorum, copulatione tenebatur, potest movere quomodo dici potuerit quinque viros habuisti, quasi nunc eos iam non haberet. Deinde quomodo potest intelligi a quinque illis libris recedere hominem ut ad Christum transeat, cum ille qui credit in Christum, non relinquendos illos quinque libros, sed spiritualiter intelligendos multo avidius amplectatur? Est ergo alius intellectus
Augustinus in Ioannem
Videns enim Iesus quia mulier non intelligebat, et volens eam intelligere, voca, inquit, virum tuum; idest, praesenta intellectum tuum: cum enim ordinata fuerit vita, intellectus animam regit, ad ipsam animam pertinens: non enim aliud aliquid quid est, quam anima, sed aliquid animae est intellectus. Hoc ipsum animae quod intellectus et mens dicitur, illuminatur luce superiore. Talis lux cum muliere loquebatur, et in illa intellectus non aderat: ergo dominus, tamquam diceret: illustrare volo, et non adest quem; voca, inquit, virum tuum; idest, adhibe intellectum, per quem docearis quo regaris: et adhuc illa nondum vocato illo viro, non intelligit. Videtur autem mihi quinque viros priores animae nos posse accipere quinque sensus corporis: ante enim quam quisque possit uti ratione, non regitur nisi sensibus carnis; sed cum coeperit anima capax esse rationis, aut a sapiente mente regitur, aut ab errore; sed error non regit, sed perdit. Post illos ergo quinque sensus mulier illa adhuc errabat: error ille non erat legitimus vir, sed adulter. Dicit ergo dominus: tolle istum adulterum, qui te corrumpit, et voca virum tuum, ut intelligas me
Origenes in Ioannem
Ubi autem decebat confutari a Iesu putatum Samaritanae virum, non esse virum, nisi apud fontem Iacob? Potest etiam intelligi, si vir animae lex est, quod Samaritana secundum congruam acceptionem verborum legis, ritui infidelium tamquam viro illegitimo se subiciebat. Revocatur autem ad verbum veritatis, quod resurrecturum erat a mortuis, non deinceps moriturum
4:19
St John Chrysostom † AD 407 Hom. xxxii
The woman is not offended at Christ’s rebuke. She does not leave Him, and go away. Far from it: her admiration for Him is raised: The woman saith unto Him, Sir, I perceive that Thou art a Prophet: as if she said, Thy knowledge of me is unaccountable, Thou must be a prophet.
St Augustine † AD 430 Tr. xv. c. 23
The husband was beginning to come to her, though He had not yet fully come. She thought our Lord a prophet, and He was a prophet: for He says of Himself, A prophet is not without honour, save in his own country. (Mat. 13:57)
St John Chrysostom † AD 407 Hom. xxxii. 2
And having come to this belief she asks no questions relating to this life, the health or sickness of the body: she is not troubled about thirst, she is eager for doctrine.
St Augustine † AD 430 Tr. xv. c. 23
And she begins enquiries on a subject that perplexed her; Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship. This was a great dispute between the Samaritans 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 ye, because ye 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?
St John Chrysostom † AD 407 Hom. xxxii. 2
By, our fathers, she means Abraham, who is said to have offered up Isaac here.
Origen † AD 253 tom. xiii. c. 13
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.
St John Chrysostom † AD 407 Hom. xxxii. 3
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 saith unto her, Woman, believe Me, the hour cometh, when ye 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 endeavour without it, are like men who venture on the sea without a boat, and, being able to swim only a little way, are drowned.
St Augustine † AD 430 Tr. xv. c. 24
Believe Me, our Lord says with fitness, as the husband is now present. For now there is one in thee that believes, thou hast begun to be present in the understanding; but if ye will not believe, surely ye shall not be established. (Isa. 7:9)
Alcuin † AD 804
In saying, the hour cometh, He refers to the Gospel dispensation, which was now approaching; under which the shadows of types were to withdraw, and the pure light of truth was to enlighten the minds of believers.
St John Chrysostom † AD 407 Hom. xxxiii. 1
There was no necessity for Christ to shew why the fathers worshipped in the mountain, and the Jews in Jerusalem. He therefore was silent on that question; but nevertheless asserted the religious superiority of the Jews on another ground, the ground not of place, but, of knowledge; Ye worship ye know not what, we know what we worship; for salvation if of the Jews.
Origen † AD 253 tom. xiii. c. 17
Ye, literally refers to the Samaritans, but mystically, to all who understand the Scriptures in an heretical sense. We again literally means the Jews, but mystically, I the Word, and all who conformed to My Image, obtain salvation from the Jewish Scriptures.
St John Chrysostom † AD 407 Hom. xxxiii. 1
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. (Rom. 9:5) See how He exalts the Old Testament, which He shews to be the root of every thing good; thus proving in every way that He Himself is not opposed to the Law.
St Augustine † AD 430 in Joan. Tr. xv. c. 26
It is saying much for the Jews, to declare in their name, We worship what we know. But He does not speak for the reprobate Jews, but for that party from whom the Apostles and the Prophets came. Such were all those saints who laid the prices of their possessions at the Apostle’s feet.
St John Chrysostom † AD 407 Hom. xxxiii. 1
The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour cometh, and now is, when, the true worshippers shall worship the Father in spirit and in truth. He says, and now is, to shew that this was not a prediction, like those of the ancient Prophets, to be fulfilled in the course of ages. The event, He says, is now at hand, it is approaching your very doors. The words, true worshippers, are by way of distinction: for there are false worshippers who pray for temporal and frail benefits, or whose actions are ever contradicting their prayers.
St John Chrysostom † AD 407 Hom. xxiii. 2
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 worshippers do not confine the worship of God to place, but worship in the spirit; as Paul saith, Whom I serve with my spirit. (Rom. 1:9)
Origen † AD 253 tom. xiii. c. 14
Twice it is said, The hour cometh, and the first time without the addition, and now is. The first seems to allude to that purely spiritual worship which is suited only to a state of perfection; the second to earthly worship, perfected as far as is consistent with human nature. When that hour cometh, 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 fulness 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 worshippers worship the Father in spirit and in trutha.
St John Chrysostom † AD 407 Hom. xxxiii. 2
He speaks here of the Church; wherein there is true worship, and such as becometh God; and therefore adds, For the Father seeketh such to worship Him. For though formerly He willed that mankind should linger under a 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 † AD 253 tom. xiii. c. 20
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.
St John Chrysostom † AD 407 Hom. xxxii. 2
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.
St Hilary † AD 367 ii. de Trin. c. 31
Or, by saying that God being a Spirit ought to be worshipped in spirit, He indicates the freedom and knowledge of the worshippers, and the uncircumscribed nature of the worship: according to the saying of the Apostle, Where the Spirit of the Lord is, there is liberty. (2 Cor. 3:17)
St John Chrysostom † AD 407 Hom. xxxii. 2
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 † 1107
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; (Rom. 8:14) truth, on the other hand, for contemplation. Or, (to take another view,) as the Samaritans thought that God was 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 worshippers worship not locally, but spiritually. Or again, all being a type and shadow in the Jewish system, the meaning may be that the true worshippers will worship not in type, but in truth. God being a Spirit, seeketh for spiritual worshippers; being the truth, for true ones.
St Augustine † AD 430 Tr. xv. c. 25
O for a mountain to pray on, thou criest, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwelleth on high. Yes, God dwelleth on high, but He hath respect unto the humble. Wherefore descend that thou mayest ascend. “Ways on high are in their heart,” (Ps. 74:7.) it is said, “passing in the valley of tears,” and in “tears” is humility. Wouldest thou pray in the temple? pray in thyself; but first do thou become the temple of God.
The Latin text
Chrysostomus in Ioannem
Mulier autem a Christo reprehensa, non contristata est, neque dimittens fugit; sed admiratur magis, et immoratur; unde dicitur dicit ei mulier: domine, video quia propheta es tu; quasi dicat: in hoc quod mihi occulta dicis, ostenderis propheta esse
Augustinus in Ioannem
Etsi coepit ad eam venire vir, nondum plene venit: prophetam dominum putabat. Erat quidem et propheta: nam de seipso ait: non est propheta sine honore nisi in patria sua
Chrysostomus
Deinde quia hoc suspicata est, nihil mundanum eum interrogavit: non de corporis sanitate, non de vitiis; non molestatur sitiendo, pro doctrina sollicita
Augustinus
Et incipit quaerere quod illam solet movere, dicens patres nostri in hoc monte adoraverunt; et vos dicitis, quia Hierosolymis est locus ubi adorare oportet. Contentio quippe fuerat inter Samaritanos et Iudaeos: quia Iudaei in templo a Salomone fabricato adorabant Deum, et ideo meliores se esse iactabant; quibus Samaritani dicebant: quomodo iactatis vos quia templum habetis quod nos non habemus? Numquid patres nostri, qui Deo placuerunt, in illo templo adoraverunt? Melius ergo nos in hoc monte Deum rogamus, ubi patres nostri Deum adoraverunt
Chrysostomus
Quod autem dicit patres nostri, eos qui circa Abraham sunt intelligit: etenim illic aiunt filium suum obtulisse
Origenes in Ioannem
Vel Samaritani montem, qui dicitur Garizim, iuxta quem Iacob habitavit, sanctum reputantes, in eo Deum adorant; sed Iudaei montem Sion sacrum quid arbitrantes, illum locum putant esse electum a Deo. Verum, quia Iudaei, a quibus salus processit, exemplum sunt opinantium sanos sermones, Samaritani vero diversimode opinantium; congrue Garizim quidem Samaritani significant, quod vocatur distinctio, seu divisio; at Iudaei Sion, quod est specula
Chrysostomus
Christus autem non solvit quaestionem confestim, sed ad altiora mulierem trahit; de quibus non prius ei locutus est, donec confessa est quoniam propheta est, ut cum multa certitudine audiat de cetero quae dicuntur; unde sequitur dicit ei Iesus: mulier, crede mihi, quia venit hora quando neque in monte hoc, neque in Hierosolymis adorabitis patrem. Dicit autem crede mihi, quia ubique nobis opus est fide matre bonorum, quae salutis est medicamentum, sine qua nihil magnorum est possidere. Sed qui tentant, assimilantur his qui sine navi pelagus tentant transire: qui parum quidem natare sufficiunt, ultra vero procedentes cito merguntur
Augustinus in Ioannem
Merito autem iam praesente viro audit mulier crede mihi. Iam enim est in te qui credat: coepisti adesse intellectu, sed nisi credideritis non intelligetis
Alcuinus
Quod autem dicit venit hora, tempus evangelicae doctrinae quod iam instabat dicit, quando ablata omni umbra figurarum, veritas pura luce mentes credentium illustratura erat
Chrysostomus in Ioannem
Supervacuum autem erat Christo docere propter quid patres in monte et Iudaei in Hierosolymis adorabant: ideo hoc tacuit; verumtamen reverentiores Iudaeos indicavit, non a loco, sed a cognitione; unde subdit vos adoratis quod nescitis, nos adoramus quod scimus, quia salus ex Iudaeis est
Origenes in Ioannem
Quod dico vos quantum ad vocem, Samaritani, quantum ad anagogem, qui erga Scripturas alienae sunt opinionis. Nos quoque quo ad verbum Iudaei, quo ad allegoriam vero ego verbum, et qui vere secundum me formati sunt, obtinentes salutem ex dictis Iudaicis
Chrysostomus
Samaritani quidem quod nesciebant adorabant, quoniam localem et particularem Deum aestimabant, nihil de eo plus imaginantes quam de idolis; et idcirco cultum Dei cum cultu Daemonum miscuerunt: Iudaei vero ab hac eruti erant suspicione: etenim orbis terrarum eum noverant esse Deum; propterea dixit nos adoramus quod scimus. Iudaeis autem seipsum connumerat secundum opinionem mulieris, loquens quasi propheta Iudaeus existens: ideo dixit adoramus; cum tamen manifestum sit quod ipse est qui ab omnibus adoratur. Per hoc autem quod dicit quia salus ex Iudaeis est, nihil aliud ostendit quam quod orbi terrarum inde salutaria facta sunt. Scire enim Deum et idola detestari, illinc principium habuit et omnia alia dogmata; sed ipsum quod est apud nos, a Iudaeis orationis principium habuit. Praesentiam etiam suam salutem vocat: quam dicit ex Iudaeis esse, secundum illud apostoli: ex quibus est Christus secundum carnem. Vide qualiter applaudit veteri testamento, quod radicem ostendit bonorum, per omnia semetipsum non esse contrarium legi demonstrans
Augustinus
Multum igitur dedit Iudaeis, ex quorum persona dixerat nos adoramus quod scimus; sed non ex persona Iudaeorum reproborum, sed ex qualibus fuerant apostoli, quales fuerant prophetae, quales fuerant omnes illi sancti qui pretia rerum suarum ad pedes apostolorum posuerunt
Chrysostomus
Sic igitur superabundantius vobis habent Iudaei, o mulier, in modo adorationis; verumtamen et hic adorationis modus de reliquo finem habebit; unde subdit sed venit hora, et nunc est, quando veri adoratores adorabunt patrem in spiritu et veritate. Quia enim prophetae ante longa tempora multa praedixerunt, ideo dixit et nunc est: ne aestimes hanc talem esse prophetiam quae post multum temporis impleatur: res iam instat et in ianuis est. Dixit autem veri adoratores, ad distinctionem falsorum: quoniam quidam sunt falsi adoratores, qui temporalia et caduca quaerunt in oratione; sive qui contra hoc quod orant, agere non cessant
Chrysostomus
Vel dicens veros, excludit cum Samaritanis Iudaeos. Etsi enim Iudaei illis meliores essent, tamen futuris multo minores sunt, tamquam figura veritate. Sunt igitur veri adoratores qui neque loco circumcludunt Dei culturam, et Deum in spiritu colunt; unde et Paulus dicit: cui servio in spiritu meo
Origenes
Bis autem scribitur venit hora; et primo quidem non adest et nunc est; in secundo vero dicitur et nunc est. Et puto primum quidem notare adorationem praeter corpus futuram in perfectione; secundum vero eam quae fit in vita praesenti, perfecta quantum licet humanam procedere naturam. Cum ergo venerit hora quam dicit dominus, evitandus est mons Samaritanorum, et in Sion, ubi est Hierosolyma, adorandus est Deus, quae civitas esse dicitur a Christo celsi principis: et haec est Ecclesia, ubi sacra oblatio, spirituales victimae divinis aspectibus offeruntur ab his qui legem spiritualem intellexerunt. Cum autem venerit temporis complementum, tunc nequaquam pensandum verum cultum Hierosolymis, idest in praesenti Ecclesia, amplius pertractari: neque enim Angeli apud Hierosolymam colunt patrem; sic et qui similitudinem nacti sunt Iudaeorum, melius quam hi qui sunt Hierosolymis, colunt patrem. Cum autem haec hora evenerit, patri aliquis in filium deputatur. Ea propter non dictum est: adorabitis Deum, sed adorabitis patrem. Sed in praesenti colunt patrem in spiritu et veritate veri adoratores
Chrysostomus in Ioannem
Dicit ergo hoc de Ecclesia, in qua est vera adoratio et Deo congrua; unde subdit nam et pater tales quaerit qui adorent eum. Et si olim volebat eos veteribus immorari, concessit eis figuram: hoc tamen fecit eis condescendens, ut per hoc ad veritatem inducantur
Origenes in Ioannem
Si autem pater quaerit, per Iesum quaerit, qui venit quaerere et salvare quod perierat: quos erudiens veros cultores efficit. Quod autem subditur spiritus est Deus, inde abstractum esse suspicor quod ad vitam veram nos perducit: nam et corporali vita vivificamur a spiritu
Chrysostomus
Vel indicat quod Deus incorporeus est. Oportet igitur et incorpoream eius culturam esse, hoc est per animam: et intellectus puritatem nos ei offerre; unde subdit et eos qui adorant eum, in spiritu et veritate oportet adorare. Quia enim Iudaei animam quidem negligebant, multum autem circa corpus studium faciebant, id omnifariam purgantes; ideo ait, quia non corporis mundatione, sed incorporeo quod est in nobis, hoc est intellectu, quem dicit spiritum, Deus incorporeus colitur
Hilarius de Trin
Vel cum in spiritu Deum spiritum docuit adorandum, et libertatem ac scientiam adorantium et adorandi infinitatem ostendit, secundum illud apostoli: ubi spiritus domini, ibi libertas
Chrysostomus
In veritate autem oportet adorare: quia priora figura erant, scilicet circumcisio, holocausta et thymiamata; nunc autem totum est veritas
Theophylactus
Vel quia multi putant se Deum secundum spiritum, idest animam, adorare, non rectam opinionem de eo habentes, ut haeretici: propter hoc addidit et veritate. Forte etiam dicet aliquis, quia duas partes philosophiae, quae secundum nos sunt, insinuat in praedictis, actionem scilicet et contemplationem: per spiritum namque activum insinuat, secundum apostolum: qui spiritu Dei aguntur, hi filii sunt Dei; per veritatem vero contemplativum. Vel aliter. Samaritanorum erat opinio quod Deus loco concluderetur, et quia in hoc loco Deum adorari oporteat: contra quos dicit, quia veri adoratores non localiter, sed spiritualiter adorant. Iudaeis vero omnia sub figura et umbra erant; et ideo dicit, quia veri adoratores non in figura adorabunt, sed in veritate: quia enim Deus spiritus est, spirituales adoratores quaerit: quia vero veritas, veros
Augustinus
Quaerebas montem forte ad orandum, ut Deo esses propinquior; sed ipse qui in altis habitat, humilibus appropinquat: ergo descende, ut ascendas. Ascensiones in corde eius in convalle plorationis, quae humilitatem habet. In templo vis orare? In te ora; sed prius esto templum Dei
4:25
St John Chrysostom † AD 407 Hom. xxxii. 2
The woman was struck with astonishment at the loftiness of His teaching, as her words shew: The woman saith unto Him, I know that Messias cometh, which is called Christ.
St Augustine † AD 430 Tr. xv. c. 27
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.
St John Chrysostom † AD 407 Hom. xxxii. 2
But what reason had the Samaritans for expecting Christ’s coming? They acknowledged the books of Moses, which foretold it. Jacob prophesies of Christ, The sceptre shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come. (Gen. 49:10) And Moses says, The Lord thy God shall raise up a Prophet from the midst of thee, of thy brethren. (Deut. 18:15)
Origen † AD 253 tom. xiii. c. 27
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.
St Augustine † AD 430 lib. lxxxiii. Quæst. qu. 64
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.
St John Chrysostom † AD 407 Hom. xxxiii. 2
Christ now reveals Himself to the woman: Jesus saith unto her, I that speak unto thee am He. Had He told the woman this to begin with, it would have appeared vanity. Now, having gradually awakened her to the thought of Christ, His disclosure of Himself is perfectly opportune. He is not equally open to the Jews, who ask Him, If Thou be the Christ, tell us plainly; (John 10:24) 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.
The Latin text
Chrysostomus in Ioannem
Mulier eorum quae dicta sunt, altitudine fatigata obstupuit; unde sequitur dicit ei mulier: scio quia Messias venit, qui dicitur Christus
Augustinus in Ioannem
Unctus Latine, Graece Christus est, Hebraice Messias est. Sciebat ergo quis eam posset docere; sed iam docentem nondum agnoscebat; unde subdit cum ergo venerit ille, nobis annuntiabit omnia; quasi dicat: modo Iudaei de templo contendunt, nos de monte: cum ergo ille venerit, et montem spernet, et templum evertet, et docebit nos, ut in spiritu et veritate noverimus adorare
Chrysostomus
Sed unde erat Samaritanis expectare Christi adventum? Moysi quidem suscipientes legem, ab ipsis Moysi litteris hoc noverant: Iacob enim de Christo prophetizans dixit: non deficiet princeps de Iuda, nec dux de femore eius, donec veniat qui mittendus est. Sed et Moyses dicit: prophetam vobis suscitabit Deus de fratribus vestris
Origenes in Ioannem
Siquidem non est ignorandum, quod sicut ex Iudaeis surrexit Iesus, Christum se esse non solum dicens, sed ostendens; sic ex Samaritanis quidam Dositheus nomine, asserebat se fore Christum qui praedicabatur
Augustinus Lib. 83 quaest
Fortasse autem ut intelligentibus indicaret quinque corporis sensus, quinque virorum nomine significari, post quinque carnales responsiones, quae supra in littera patent, sexta responsione nominat Christum
Chrysostomus
Christus autem de reliquo mulieri revelat seipsum; unde sequitur dicit ei Iesus: ego sum qui loquor tecum. Et quidem si circa principium hoc mulieri dixisset, videretur ei ex vanitate loqui; nunc autem paulatim in memoriam Christi eam reducens, opportune revelavit seipsum. Et quidem Iudaeis quaerentibus: si tu es Christus, dic nobis palam, non manifeste seipsum revelavit: quia non pro discendo quaerebant, sed pro iniuriando; haec vero ex simplici mente loquebatur
4:27
St John Chrysostom † AD 407 Hom. xxxiii. 2, 3
The disciples arrive opportunely, and when the teaching is finished: And upon this came His disciples, and marvelled that He talked with the woman. They marvelled at the exceeding kindness and humility of Christ, in condescending to converse with a poor woman, and a Samaritan.
St Augustine † AD 430 Tr. xv. c. 29
He who came to seek that which was lost, sought the lost one. This was what they marvelled at: they marvelled at His goodness; they did not suspect evil.
St John Chrysostom † AD 407 Hom. xxxiii. 3
But notwithstanding their wonder, they asked Him no questions, No man said, What seekest Thou? or, Why talkest Thou with her? So careful were they to observe the rank of disciples, so great was their awe and veneration for Him. On subjects indeed which concerned themselves, they did not hesitate to ask Him questions. But this was not one.
Origen † AD 253 tom. xiii. in Joan. c. 28
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 benefitting others. Let us do the same. Let us leave off caring for things of the body, and impart to others of our own.
St Augustine † AD 430 Tr. xv. c. 30
Hydria answers to our word aquarium; hydor being Greek for water.
St John Chrysostom † AD 407 Hom. xxxiv. 1
As the Apostles, on being called, left their nets, so does she leave her waterpot, to do the work of an Evangelist, by calling not one person, but a whole city: She went her way into the city, and saith to the men, Come, see a man which told me all things that ever I did: is not this the Christ?
Origen † AD 253 tom. xiii. in Joan. c. 29
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.
St John Chrysostom † AD 407 Hom. xxxiv. 1
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 † AD 804
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.
St John Chrysostom † AD 407 Hom. xxxiv. 1
She then neither openly preaches Christ, nor wholly omits Him, but says, Is not this the Christ? This wakened their attention, Then they went out of the city, and came unto Him.
St Augustine † AD 430
The circumstance of the woman’s leaving her waterpot on going away, must not be overlooked. For the waterpot signifies the love of this world, i. e. concupiscence, by which men from the dark depth, of which the well is the image, i. e. from an earthly conversation, draw up pleasure. It was right then for one who believed in Christ to renounce the world, and, by leaving her waterpot, to shew that she had parted with worldly desires.
St Augustine † AD 430 Tr. xv. c. 30
She cast away therefore concupiscence, and hastened to proclaim the truth. Let those who wish to preach the Gospel, learn, that they should first leave their waterpots at the well.
Origen † AD 253 tom. xiii. c. 29
The woman having become a vessel of wholesome discipline, lays aside as contemptible her former tastes and desires.
The Latin text
Chrysostomus in Ioannem
Expleta doctrina, et convenienter ad tempus, discipuli occurrerunt; unde dicitur et continuo venerunt discipuli eius, et mirabantur, quia cum muliere loquebatur. Admirabantur quidem superabundantem Christi mansuetudinem et humilitatem, quoniam ita perspicuus existens, sustinuit loqui cum tanta humilitate mulieri inopi et Samaritanae
Augustinus in Ioannem
Quia scilicet quaerebat perditam qui venerat quaerere quod perierat, hoc illi mirabantur: bonum enim mirabantur, et non malum suspicabantur
Chrysostomus
Sed tamen admirantes non interrogaverunt causam; unde subditur nemo tamen dixit ei: quid quaeris, aut: quid loqueris cum ea? Erant eruditi discipulorum ordinem observare; at eum timebant et venerabantur. Et nimirum alibi videntur confidenter interrogare, quia ad eos pertinentia necesse habebant scrutari; hic autem nihil ad eos pertinebat quod fiebat
Origenes in Ioannem
Et fere quidem quasi quodam apostolo ad cives utitur hac muliere, adeo eam inflammans per verba ut, amphora dimissa, iret in civitatem relatura concivibus; unde sequitur reliquit ergo mulier hydriam, non curans de corporeo ac viliori propter utilitatem plurium. Interest quoque nostra, omissis corporeis et neglectis, satagere ad impartiendum aliis de commodis acquisitis
Augustinus
Graeco nomine appellatur, tamquam si aquarium diceretur, quoniam Graece aqua hydor vocatur
Chrysostomus in Ioannem
Et sicut apostoli vocati dimiserunt retia, ita haec dimittit hydriam, et Evangelistarum opus fecit; et non unum tantum vocat, sed civitatem integram; unde sequitur et abiit in civitatem, et dicit illis hominibus: venite, et videte hominem, qui dixit mihi omnia quaecumque feci
Origenes
Convocat quidem illos ad videndum hominem continentem verbum supra hominem. Quaecumque autem fecit mulier, erat contubernium quinque coniugum, et post illos conversatio cum sexto non proprio viro; quem deserens et septimo adhaerens, lagenam dereliquit iam pudica
Chrysostomus
Non verecundata autem est hoc dicere. Anima enim cum ignita fuerit igne divino, ad nihil eorum quae sunt in terra, de reliquo inspicit, neque ad gloriam, nec ad verecundiam, sed ad unam solam, quae detinet eam, flammam. Volebat autem non ex propria Annuntiatione eos inducere, sed ex auditu proprio eos facere communicatores doctrinae Christi; unde dixit venite et videte hominem. Non dixit: venite et credite, sed venite et videte, quod levius erat. Noverat enim manifeste quoniam solum gustantes de illo fonte, eadem paterentur quae et ipsa
Alcuinus
Paulatim autem venit ad praedicandum Christum. Primo vocat hominem, ne si diceret Christum, auditores irascerentur et nollent exire
Chrysostomus
Unde etiam neque manifeste annuntiavit Christum, neque tamen totaliter siluit; sed dixit
numquid ipse est Christus?
Et ideo sermonem eius acceperunt; unde sequitur
exierunt de civitate, et veniebant ad eum. Augustinus Lib. 83 quaest
Quod autem relicta hydria discessit mulier, non negligenter praetereundum est: hydria enim amorem huius saeculi significat, idest cupiditatem qua homines de tenebrosa profunditate, cuius imaginem puteus gerit, hoc est de terrena conversatione, hauriunt voluptatem. Oportebat autem ut Christo credens, saeculo renuntiaret, et relicta hydria, cupiditatem saecularem se reliquisse demonstraret
Augustinus
Proiecit ergo cupiditatem, et properavit annuntiare veritatem. Discant qui volunt evangelizare, ut prius hydriam ad puteum proiciant
Origenes
Facta etiam mulier receptaculum honestae disciplinae, ea quae primitus sapiebat, parvipendens deponit
4:31
St Augustine † AD 430 Tr. xv. c. 31
His disciples had gone to buy food, and had returned. They offered Christ some: In the mean while His disciples prayed Him, saying, Master, eat.
St John Chrysostom † AD 407
They all ask Him at once, Him so fatigued with the journey and heat. This is not impatience in them, but simply love, and tenderness to their Master.
Origen † AD 253 tom. xiii. c. 31
They think the present time convenient for dining; it being after the departure of the woman to the city, and before the coming of the Samaritans; so that they sit at meat by themselves. This explains, In the mean while.
Theophylact † 1107
Our Lord, knowing that the woman of Samaria was bringing the whole town out to Him, tells His disciples, I have meat that ye know not of.
St John Chrysostom † AD 407 Hom. xxxiv. 1
The salvation of men He calls His food, shewing His great desire that we should be saved. As food is an object of desire to us, so was the salvation of men to Him. Observe, He does not express Himself directly, but figuratively; which makes some trouble necessary for His hearers, in order to comprehend His meaning, and thus gives a greater importance to that meaning when it is understood.
Theophylact † 1107
That ye know not of, i. e. know not that I call the salvation of men food; or, know not that the Samaritans are about to believe and be saved. The disciples however were in perplexity: Therefore said the disciples one to another, Hath any man brought Him ought to eat?
St Augustine † AD 430 Tr. xv. c. 31
What wonder that the woman did not understand about the water? Lo, the disciples do not understand about the meat.
St John Chrysostom † AD 407 Hom. xxxiv. 1
They shew, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him.
Theophylact † 1107
From the question of the disciples, Hath any man brought Him ought to eat, we may infer that our Lord was accustomed to receive food from others, when it was offered Him: not that He who giveth food to all flesh, (Ps. 146.) needed any assistance; but He received it, that they who gave it might obtain their reward, and that poverty thenceforth might not blush, nor the support of others be esteemed a disgrace. It is proper and necessary that teachers should depend on others to provide them with food, in order that, being free from all other cares, they may attend the more to the ministry of the word.
St Augustine † AD 430 Tr. xv. c. 31
Our Lord heard His doubting disciples, and answered them as disciples, i. e. plainly and expressly, not circuitously, as He answered the women; Jesus saith unto them, My meat is to do the will of Him that sent Me.
Origen † AD 253 tom. xiii. c. 6
Fit meat for the Son of God, who was so obedient to the Father, that in Him was the same will that was in the Father: not two wills, but one will in both. The Son is capable of first accomplishing the whole will of the Father. Other saints do nothing against the Father’s will; He does that will. That is His meat in an especial sense. And what means, To finish His work? It would seem easy to say, that a work was what was ordered by him who set it; as where men are set to build or dig. But some who go deeper ask whether a work being finished does not imply that it was before incomplete; and whether God could originally have made an incomplete work? The completing of the work, is the completing of a rational creature: for it was to complete this work, which was as yet imperfect, that the Word made flesh come.
Theophylact † 1107
He finished the work of God, i. e. man, He, the Son of God, finished it by exhibiting our nature in Himself without sin, perfect and uncorrupt. He finished also the work of God, i. e. the Law, (Rom. 10:4) (for Christ is the end of the Law,) by abolishing it, when every thing in it had been fulfilled, and changing a carnal into a spiritual worship.
Origen † AD 253 tom. xiii. c. 31
The matter of spiritual drink and living water being explained, the subject of meat follows. Jesus had asked the woman of Samaria, and she could give Him none good enough. Then came the disciples, having procured some humble food among the people of the country, and offered it Him, beseeching Him to eat. They fear perhaps lest the Word of God, deprived of His own proper nourishment, fail within them; and therefore with such as they have found, immediately propose to feed Him, that being confirmed and strengthened, He may abide with His nourishers. Souls require food as well as bodies. And as bodies require different kinds of it, and in different quantities, so is it in things which are above the body. (Heb. 5:12) Souls differ in capacity, and one needs more nourishment, another less. So too in point of quality, the same nourishment of words and thoughts does not suit all. Infants just born need the milk of the word; the grown up, solid meat. Our Lord says, I have meat to eat. For one who is over the weak who cannot behold the same things with the stronger, may always speak thusb.
The Latin text
Augustinus in Ioannem
Ierant discipuli eius emere cibos, et venerant; quos Christo offerebant; unde dicitur interea rogabant eum discipuli eius dicentes: Rabbi, manduca
Chrysostomus in Ioannem
Videntes enim eum fatigatum ex itinere et aestu qui erat, rogabant eum vulgari eorum voce: neque enim erat hoc temeritatis, sed amoris cura circa magistrum
Origenes in Ioannem
Arbitrantur aptum fore tempus ad prandium, quod erat inter recessum mulieris ad civitatem et adventum Samaritanorum ad ipsum: non enim coram aliquo advena sibi propinabant escas. Ob hoc bene positum est interea
Theophylactus
Dominus vero sciens quod Samaritana totam civitatem ad eum traheret, hoc discipulis significavit; unde sequitur ille autem dixit eis: ego cibum habeo manducare quem vos nescitis
Chrysostomus
Hominum salutem hic cibum vocavit, ostendens quantum desiderium habet nostrae salutis: sicut enim nobis concupiscibile est comedere, ita ei salvare nos. Tu vero intuere, quod non statim revelat, sed ubique in quaestionem immittit auditorem, ut incipiens quaerere quod dicitur et laborans, cum ampliori suscipiat desiderio
Theophylactus
Dicit autem quem vos nescitis; idest nescitis quod cibum voco salutem hominum; vel nescitis quia Samaritani credituri sunt, et salvi fient. Discipuli autem adhuc dubitabant; unde sequitur dicebant ergo discipuli ad invicem: numquid aliquis attulit ei manducare?
Augustinus
Quid mirum si mulier illa non intelligebat aquam? Ecce discipuli non intelligunt escam
Chrysostomus
Et quidem assuetam reverentiam et honorem magistro praebent, ad se invicem quidem loquentes, ipsum vero non praesumentes interrogare
Theophylactus
In hoc autem quod dicunt discipuli numquid aliquis attulit ei manducare? Considerandum est, quod cibos ab aliis oblatos dominus suscipere solebat, non quod alieno ministerio indigeret qui dat escam omni carni, sed ut deferentes meritum consequerentur, simulque formam tradens non erubescere paupertatem, neque grave putare ab aliis nutriri: proprium enim et necessarium est doctoribus, alios habere procuratores ciborum, ut ipsi de nullo curantes, verbi ministrationem procurent sollicite
Augustinus
Audivit autem dominus cogitationes discipulorum, et instruit eos ut magister, non per circuitum sicut mulierem, sed aperte; unde sequitur dicit eis Iesus: meus cibus est ut faciam voluntatem eius qui misit me
Origenes in Ioannem
Idoneus cibus filio Dei, cum actor paternae voluntatis efficitur, hoc velle in semetipso protestans quod erat in patre. Solus autem filius perfecti operis paternae voluntatis est capax; ceteri vero sancti nil praeter divinam peragunt voluntatem. Plenam autem et integram facit Dei voluntatem qui dixit meus cibus est ut faciam voluntatem eius qui misit me; proprius enim cibus eius ostenditur. Quid autem sit velle patris, innuit sermo sequens ut perficiam opus eius. Siquidem simplicius quis asseret, quoniam opus est iussum mandantis; puta si dicant aedificantes vel fodientes se perficere opus eius qui conduxit eos. Sed si per Christum perficitur opus Dei, restat ut priusquam perficeretur esset diminutum. Qualiter autem diminutum erat opus, cum esset Dei? Perfectio quidem operis, rationalis naturae est perfectio; ad huius enim operis perfectionem, cum esset imperfectum, verbum caro factum accessit. Cum enim quodammodo homo perfectus fuerit, ob transgressionem factus est imperfectus; et ideo missus est salvator, primo quidem ut perficiat voluntatem eius qui misit eum; secundo vero ut consummet opus Dei, ut quilibet perfectus fiat ad solidi cibi usum
Theophylactus
Opus etiam Dei perfecit, scilicet hominem, Dei filius, nostram naturam in seipso sine peccato ostendens in omni opere perfectam et incorruptam. Opus etiam Dei, scilicet legem, perfecit: quia finis legis Christus eam cessare faciens, omnibus quae in ea erant perfectis, a corporali cultu in spiritualem reduxit
Origenes
Mystice autem post poculi negotium, ac disciplinam distinctionis aquarum, consequens erat et de cibo disceptare. Samaritana quidem petita potum, non habebat praebere Iesu dignum poculum; discipuli vero invenientes humilia pulmenta apud alienigenas, ei obtulerunt, rogantes eum ut manducaret. Et attende si forsan verentur, ne verbum Dei, propriis non vigoratum escis, in eis deficiat. Quaecumque ergo reperiunt discipuli, his iugiter proponunt verbum alere, ut corroboratum atque roboratum perseveret penes eos qui nutriunt ipsum. Quemadmodum autem corpora egentia cibo, neque eisdem aluntur, neque eadem quantitas ciborum cunctis sufficiens est; sic intelligendum est et in his quae sunt supra corpus: nam horum hoc quidem plurimi, hoc autem paucioris indiget nutrimenti, dissimilis capedinis entia. Sed neque qualitas alentium verborum atque intentionum contemplativarum seu operationum eadem congruit omnibus: nam nuper geniti infantes, rationale appetunt lac; perfectorum autem est solidus cibus. Veridicus est ergo Iesus dicens ego cibum habeo manducare quem vos nescitis. Semper enim qui praeest infirmis ac nequeuntibus eadem cum validis videre, hoc dicere potest
4:35
St John Chrysostom † AD 407 Hom. xxxiv. 1
What is the will of the Father He now proceeds to explain: Say ye not, There are yet four months, and then cometh harvest?
Theophylact † 1107
Now ye are expecting a material harvest. But I say unto you, that a spiritual harvest is at hand: Lift up your eyes, and look on the fields; for they are white already to harvest. He alludes to the Samaritans who are approaching.
St John Chrysostom † AD 407 Hom. xxxiv. 2
He leads them, as his custom is, from low things to high. Fields and harvest here express the great number of souls, which are ready to receive the word. The eyes are both spiritual, and bodily ones, for they saw a great multitude of Samaritans now approaching. This expectant crowd he calls very suitably white fields. For as the corn, when it grows white, is ready for the harvest; so were these ready for salvation. But why does He not say this in direct language? Because by making use in this way of the objects around them, he gave greater vividness and power to His words, and brought the truth home to them; and also that His discourse might be more pleasant, and might sink deeper into their memories.
St Augustine † AD 430 Tr. xv. c. 32
He was intent now on beginning the work, and hastened to send labourers: And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together.
St John Chrysostom † AD 407 Hom. xxxiv. 2
Again, He distinguishes earthly from heavenly things, for as above He said of the water, that he who drank of it should never thirst, so here He says, He that reapeth gathereth fruit unto life eternal; adding, that both he that soweth and he that reapeth may rejoice together. The Prophets sowed, the Apostles reaped, yet are not the former deprived of their reward. For here a new thing is promised; viz. that both sowers and reapers shall rejoice together. How different this from what we see here. Now he that soweth grieveth because he soweth for others, and he only that reapeth rejoiceth. But in the new state, the sower and reaper share the same wages.
St Augustine † AD 430 Tr. xv. c. 32
The Apostles and Prophets had different labours, corresponding to the difference of times; but both will attain to like joy, and receive together their wages, even eternal life.
St John Chrysostom † AD 407 Hom. xxxiv. 2
He confirms what He says by a proverb, And herein is that saying true, one soweth and another reapeth, i. e. one party has the labour, and another reaps the fruit. The saying is especially applicable here, for the Prophets had laboured, and the disciples reaped the fruits of their labours: I sent you to reap that whereon ye bestowed no labour.
St Augustine † AD 430 Tr. xv. c. 32
So then He sent reapers, no sowers. The reapers went where the Prophets had preached. Read the account of their labours: they all contain prophecy of Christ. And the harvest was gathered on that occasion when so many thousands brought the prices of their possessions, and laid them at the Apostles’ feet; relieving their shoulders from earthly burdens, that they might follow Christ. Yea verily, and from that harvest were a few grains scattered, which filled the whole world. And now ariseth another harvest, which will be reaped at the end of the world, not by Apostles, but by Angels. The reapers, He says, are the Angels. (Mat. 13)
St John Chrysostom † AD 407 Hom. xxxiv. 2
I sent you to reap that whereon ye bestowed no labour, i. e. I have reserved you for a favourable time, in which the labour is less, the enjoyment greater. The more laborious part of the work was laid on the Prophets, viz. the sowing of the seed: Other men laboured, and ye are entered into their labours. Christ here throws light on the meaning of the old prophecies. He shews that both the Law and the Prophets, if rightly interpreted, led men to Him; and that the Prophets were sent in fact by Himself. Thus the intimate connexion is established between the Old Testament and the New.
Origen † AD 253 tom. xv. in Joan. c. 39–49
How can we consistently give an allegorical meaning to the words, Lift up your eyes, &c. and only a literal one to the words, There are yet four months, and then cometh harvest? The same principle of interpretation surely must be applied to the latter, that is to the former. The four months represent the four elements, i. e. our natural life; the harvest, the end of the world, when all conflict shall have ceased, and truth shall prevail. The disciples then regard the truth as incomprehensible in our natural state, and look forward to the end of the world for attaining the knowledge of it. But this idea our Lord condemns: Say not ye, there are four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes. In many places of Holy Scripture, we are commanded in the same way to raise the thoughts of our minds, which cling so obstinately to earth. A difficult task this for one who indulges his passions, and lives carnally. Such an one will not see if the fields be white to the harvest. For when are the fields white to the harvest? When the Word of God comes to light up and make fruitful the fields of Scripture. Indeed, all sensible things are as it were fields made white for the harvest, if only reason be at hand to interpret them. We lift up our eyes, and behold the whole universe overspread with the brightness of truth. And he that reapeth those harvests, has a double reward of his reaping; first, his wages; And he that reapeth receiveth wages; meaning his reward in the life to come; secondly, a certain good state of the understanding, which is the fruit of contemplation, And gathereth fruit unto life eternal. The man who thinks out the first principles of any science, is as it were the sower in that science; others taking them up, pursuing them to their results, and engrafting fresh matter upon them, strike out new discoveries, from which posterity reaps a plentiful harvest. And how much more may we perceive this in the art of arts? The seed there is the whole dispensation of the mystery, now revealed, but formerly hidden in darkness; for while men were unfit for the advent of the Word, the fields were not yet white to their eyes, i. e. the legal and prophetical Scriptures were shut up. Moses and the Prophets, who preceded the coming of Christ, were the sowers of this seed; the Apostles who came after Christ and saw His glory were the reapers. They reaped and gathered into barns the deep meaning which lay hid under the prophetic writings; and did in short what those do who succeed to a scientific system which others have discovered, and who with less trouble attain to clearer results than they who originally sowed the seed. But they that sowed and they that reaped shall rejoice together in another world, in which all sorrow and mourning shall be done away. Nay, and have they not rejoiced already? Did not Moses and Elias, the sowers, rejoice with the reapers Peter, James, and John, when they saw the glory of the Son of God at the Transfiguration? Perhaps in, one soweth and another reapeth, one and another may refer simply to those who live under the Law, and those who live under the Gospel. For these may both rejoice together, inasmuch as the same end is laid up for them by one God, through one Christ, in one Holy Spirit.
The Latin text
Chrysostomus in Ioannem
Quae sit voluntas patris, de cetero interpretatur, dicens nonne vos dicitis quod adhuc quatuor menses sunt et messis venit?
Theophylactus
Scilicet materialis. Ego autem dico vobis, quod messis intelligibilis adest: hoc enim dicebat propter Samaritanos venientes ad ipsum; unde subdit levate oculos vestros, et videte regiones, quia albae sunt iam ad messem
Chrysostomus
Rursus consuetis nominibus ad maximorum eos contemplationem reducit. Regio enim et messis hic indicat multitudinem animarum, quae paratae sunt ad praedicationis susceptionem. Oculos autem hic dicit et eos qui mentis, et eos qui corporis: etenim videbant de reliquo multitudinem Samaritanorum venientem. Has autem praeparationes hominum decenter regiones albatas vocat; sicut enim spicae cum dealbatae fuerint, ad messem sunt paratae, ita et hi ad salutem sunt parati. Sed propter quid non manifeste dicit, quod praeparati sunt homines ad susceptionem verbi? Duarum quidem occasionum gratia: unius quidem ut manifestior fiat sermo, et magis ante oculos ponat quae dicuntur; alterius autem ut dulcior sit narratio et permanentior eorum quae dicuntur memoria
Augustinus in Ioannem
In opus autem fervebat et operarios mittere festinabat; unde subditur et qui metit, mercedem accipit, et congregat fructum in vitam aeternam; ut et qui seminat simul gaudeat, et qui metit
Chrysostomus
Per ea quae hic dicit, dividit terrena a caelestibus: sicut enim supra dixerat de aqua, quod qui bibit hanc aquam, non sitiet, ita hic dicit qui metit, congregat fructum in vitam aeternam: et iterum qui seminat, simul gaudeat, et qui metit. Prophetae enim sunt qui seminant; sed non illi messuerunt, sed apostoli: quia enim infra dicet, quod alius seminat et alius metit, ne quis aestimet quod prophetae seminantes mercede priventur, extraneum quiddam inducit, et a sensibilibus alienum: nam in rebus quidem sensibilibus si contingat alium seminare et alium metere, non simul laetantur, sed dolent qui seminant, quasi aliis laborantes; laetantur autem soli qui metunt: hic autem non ita; sed et qui non metunt seminantes, simul cum metentibus laetantur, quoniam in mercede communicant
Augustinus
Disparis enim temporis labores habuerunt apostoli et prophetae; sed gaudio pariter perfruentur, mercedem simul accepturi sunt vitam aeternam
Chrysostomus
Ad hoc autem quod dixerat sermonem proverbialem inducit; unde subdit in hoc enim est verbum verum, quia alius est qui seminat, et alius qui metit. Hoc quidem vulgariter dicebatur, si quando alii labores sustinebant, et alii fructus metebant. Sed et hic sermo iste maxime habet veritatem: quia prophetae laboraverunt, sed vos fructus ex illorum laboribus metitis; unde subdit ego misi vos metere quod vos non laborastis
Augustinus
Quid ergo? Messores misit, non seminatores? Ibi ergo messores mittendi ubi iam prophetae praedicaverant. Legite labores illorum, et in omnibus eorum laboribus est prophetia Christi: ergo iam in Iudaea messis parata erat quando tot millia hominum pretia rerum suarum offerebant, et ad pedes apostolorum ponentes, expeditis humeris a sarcinis saecularibus, Christum dominum sequebantur. De ipsa messe eiecta sunt pauca grana, et seminaverunt orbem terrarum: et surgit alia messis, quae in fine saeculi metenda est; ad quam metendam non apostoli, sed Angeli mittentur. Messores sunt Angeli
Chrysostomus
Dicit ergo ego misi vos metere quod vos non laborastis: quasi dicat: ubi minor labor est, maior autem delectatio, ad hoc vos reservavi; et quod laboriosius erat, hoc fuit prophetarum, scilicet mittere semina; unde subdit alii laboraverunt, et vos in labores eorum introistis. Per haec omnia vult ostendere quod prophetarum voluntas erat ut homines ad eum accederent. Et hoc lex ordinabat: et propterea illi seminaverunt, ut hunc facerent fructum. Ostendit etiam quod ipse illos misit, et quod multa est cognatio novi ad vetus testamentum
Origenes
Vel aliter totum. Qualiter quidem non est inconveniens hoc quod est levate oculos vestros etc. allegorizare; quod autem dicitur nonne vos dicitis quoniam quatuor menses sunt et messis venit, non secundum allegoricam tractare? Putamus ergo talia quaedam esse in hoc quod dicunt discipuli quatuor menses sunt, et messis venit. Plerique enim discipulorum verbi animadvertentes veritatem incomprehensibilem fore humanae naturae, quando coniecerunt aliam esse vitam a praesente, quae corruptioni quatuor elementorum, quasi quatuor mensium subicitur, putant solum post hanc vitam cognitionem esse veritatis. Dicunt igitur discipuli de messibus, quae sunt terminus operum ad veritatem conducentium, quia post instantem quaternitatem contingunt. Huiusmodi autem opinionem arguens velut non sanam, inquit verbum incarnatum his qui talia suspicantur nonne vos dicitis, quia adhuc quatuor menses sunt et messis venit? Ego autem hoc dico: levate oculos vestros. In pluribus locis Scripturae divinae hoc legitur; iubente nobis verbo divino extollere ac sublimare considerationes et cogitationes deorsum consistentes nec valentes erigi, nisi elevante illas Iesu: nemo enim consistens in passionibus et vivens carnaliter, hoc propositum servat mandatum. Quapropter qui talis est, non videbit regiones, si albae sunt ad messem. Albescunt quidem regiones ad messem, cum adest verbum Dei illustrans singulas regiones Scripturae, fecundans in eius adventu: et etiam omnia sensibilia sunt quasi regiones albae paratae ad messem, praesto existente levantibus oculos ratione, quae de quolibet est, ut quisquis fulgorem prospiciat profusae ubilibet veritatis. Qui autem metit praedictas messes, duplex habet in metendo emolumentum: unum quidem dum accipit praemium; unde dicitur et qui metit, mercedem accipit: quod arbitror dictum causa futurarum remunerationum: alterum quod sequitur et congregat fructum in vitam aeternam, bonum habitum quemdam denotat intellectus, qui est fructus ex ipsa speculatione proveniens. Arbitror autem quod in qualibet doctrina seminat quidem qui principia excogitat, quae suscipientes alii ac pertractantes, si quid novi potuerunt exprimere, coniungentes, fiunt suae inventionis gratia posteris causa ut metendo quasi maturos fructus aggregent. Quanto autem magis hoc in arte artium expedit contemplari? Siquidem seminantes sunt Moyses et prophetae praevenientes adventum Christi; metentes autem sunt apostoli, qui Christum susceperunt et gloriam eius perspexerunt. Semen autem erat tota ratio secundum revelationem mysterii temporibus praeteritis obfuscati silentio: regiones autem, idest legales et propheticae Scripturae, nondum albuerant his qui adventus verbi nequaquam extiterunt capaces. Quod autem simul serens et metens gaudeat, erit cum privatio moeroris et angustiae in futuro fiet saeculo. Dum etiam Iesus transfiguraretur in gloria, simul cum messoribus Petro, Iacobo et Ioanne, Moyses et Elias satores pariter gaudent in videndo filii Dei gloriam. Attende tamen si hoc quod dico, alius et alius, intelligi potest propter aliam et aliam vitae conversationem, in qua homines iustificati sunt: ut liceat dicere alium quidem legis cultorem, alium vero Evangelii: et tamen exultant simul, dum idem finis ab uno Deo per unum Christum in uno spiritu sancto reponitur. Ad labores autem prophetarum et Moysi advenerunt apostoli, instruente Iesu, metentes, ac in horrea colligentes animae suae intellectum in Scripturis illorum reconditum: et semper qui debite capiunt disciplinam, priorum labores ad maiorem evidentiam trahunt, non tantum laborantes sunt hi qui semina condiderunt
4:39
Origen † AD 253 tom. xiii. in Joan. c. 50
After this conversation with the disciples, Scripture returns to those who had believed on the testimony of the woman, and were come to see Jesus.
St John Chrysostom † AD 407 Hom. xxxiv. 2
It is now, as it were, harvest time, when the corn is gathered, and a whole floor soon covered with sheaves; And many of the Samaritans of that city believed on Him, for the saying of the woman which testified, He told me all that ever I did. They considered that, the woman would never of her own accord have conceived such admiration for one Who had reproved her offences, unless He were really some great and wonderful person. (Hom. xxxv. 1). And thus relying solely on the testimony of the woman, without any other evidence, they went out to beseech Christ to stay with them: So when the Samaritans were come to Him, they besought Him that He would tarry with them. The Jews when they saw His miracles, so far from begging Him to stay, tried in every way to get rid of His presence. Such is the power of malice, and envy, and vainglory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Him with them, He would not consent, but only tarried there two days.
Origen † AD 253 tom. xiii. c. 51
It is natural to ask, why our Saviour stays with the Samaritans, when He had given a command to His disciples not to enter into any city of the Samaritans. But we must explain this mystically. To go the way of the Gentiles, is to be imbued with Gentile doctrine; to go into a city of the Samaritans, is to admit the doctrines of those who believe the Scriptures, but interpret them heretically. But when men have given up their own doctrines, and come to Jesus, it is lawful to stay with them.
St John Chrysostom † AD 407 Hom. xxxv. 1
The Jews disbelieved in spite of miracles, while these exhibited great faith, before even a miracle was wrought, and when they had only heard our Lord’s words. And many more believed because of His own word. Why then do not the Evangelists give these words? To shew that they omit many important things, and because the result shews what they were; the result being that the whole city was convinced. On the other hand, when the hearers are not convinced, the Evangelists are obliged to give our Lord’s words, that the failure may be seen to be owing to the indifference of the hearers, not to any defect in the preacher. And now, having become Christ’s disciples, they dismiss their first instructor; And they 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. How soon they understand that He was come for the deliverance of the whole world, and could not therefore confine His purposes to the Jews, but must sow the Word every where. Their saying too, The Saviour of the world, implies that they looked on this world as miserable and lost; and that, whereas Prophets and Angels had come to save it, this was the only real Saviour, the Author not only of temporal but eternal salvation. And, observe, whereas the woman had spoken doubtfully, Is not this the Christ? they do not say, we suspect, but we know, know, that this is indeed the Saviour of the world, not one Christ out of many. Though they had only heard His words, they said as much as they could have done, had they seen ever so many and great miracles.
Origen † AD 253 tom. xvii. c. 50
With the aid of our former observations on Jacob’s well, and the water, it will not be difficult to see, why, when they find the true word, they leave other doctrines, i. e. the city, for a sound faith. (c. 51). Observe, they did not ask our Saviour only to enter Samaria, St. John particularly remarks, or enter that city, but to tarry there. Jesus tarries with those who ask Him, and especially with those who go out of the city to Him.
Origen † AD 253 tom. xiii. c. 53
They were not ready yet for the third day; having no anxiety to see a miracle, as those had who supped with Jesus in Cana of Galilee. (This supper was after He had been in Cana three days.) The woman’s report was the ground of their belief. The enlightening power of the Word itself was not yet visible to them.
St Augustine † AD 430 Tr. xv. c. 33
So then they knew Christ first by report of another, afterwards by His own presence; which is still the case of those that are without the fold, and not yet Christians. Christ is announced to them by some charitable Christians, by the report of the woman, i. e. the Church; they come to Christ, they believe on Him, through the instrumentality of that woman; He stays withthem two days, i. e. gives them two precepts of charity. And thenceforth their belief is stronger. They believe that He is indeed the Saviour of the world.
Origen † AD 253 tom. xiii. c. 52
For it is impossible that the same impression should be produced by hearing from one who has seen, and seeing one’s self; walking by sight is different from walking by faith. The Samaritans now do not believe only from testimony, but from really seeing the truth.
The Latin text
Origenes in Ioannem
Postquam dicta sunt discipulis quae tractata sunt, resumit Scriptura de his qui venerant de civitate ad Iesum, et crediderant per testimonium mulieris
Chrysostomus in Ioannem
Sicut autem in messe cum facilitate fructus congregantur, et in momento uno area manipulis repletur, ita et nunc fit; unde dicitur ex civitate autem illa multi crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis, quia dixit mihi omnia quaecumque feci. Considerabant enim, quod nequaquam mulier gratanter eum admirata esset qui eius delicta redarguerat, nisi magnus quis esset et excellens qui praedicabatur ab illa. Sic ergo solo mulieris testimonio credentes, et nullum signum videntes, exierunt deprecantes Christum ut apud eos maneret; et hoc est quod sequitur cum ergo venissent ad illum Samaritani, rogaverunt eum ut ibi maneret. Iudaei vero miracula videntes, non detinuerunt eum apud seipsos; sed omnia egerunt ut a regione eorum eum abicerent: nihil enim livore et invidia deterius, nihil inani gloria difficilius, quae infinita corrumpere consuevit bona. Et quidem Samaritani volebant eum semper secum detinere; ipse autem hoc non sustinuit, sed solum mansit ibi duobus diebus post haec; quod subditur et mansit ibi duos dies
Origenes
Non incongrue autem aliquis illud obiciet, quomodo rogatus salvator cum Samaritanis manet, qui iussit civitatem Samaritanorum non ingredi. Palam enim quoniam et discipuli eius cum eo ingressi sunt. Ad quod dicendum, quod in viam gentium pergere est imbui gentili dogmate, et in illo ambulare. Civitatem vero Samaritanorum intrare est acceptare falsam doctrinam recipientium legales, propheticos, evangelicos, et apostolicos sermones. Cum autem deseruerint propriam doctrinam et venerint ad Iesum, licet cum eis manere
Chrysostomus in Ioannem
Et Iudaei quidem etiam signis visis incorrecti manserunt; hi autem et sine signis multam circa eum fidem demonstraverunt; solum enim verba audierunt; unde sequitur et multo plures crediderunt propter sermonem eius. Cuius igitur gratia haec verba non dicunt Evangelistae? Ut discas quoniam multa magnorum transcurrerunt, a fine vero totum ostenderunt: suasit enim toti civitati per ea quae dicta sunt. Ubi autem auditores non persuadentur, tunc Evangelistae coguntur dicere ea quae dicta sunt, ne quod est ex indevotione auditorum, imputet quis defectui praedicantis. Ipsi autem discipuli Christi iam facti, magistram repulerunt; unde sequitur et mulieri dicebant: quia iam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere salvator mundi. Vide autem qualiter confestim intellexerunt quod orbem terrarum liberare venerat, et quod ad communem salutem veniens, non debebat in Iudaeis suam concludere providentiam, sed ubique seminare sermonem. Dicentes etiam, quod est salvator mundi, ostenderunt quod mundus perditus erat, in magnis malis existens. Et quidem venerunt salvare prophetae et Angeli; sed hic est vere salvator, qui salutem tribuit, non solum temporaneam, sed aeternam. Vide etiam qualiter audientes mulierem dubitanter dicentem numquid hic est Christus? Non dixerunt hi: quoniam nos suspicamur, sed quoniam scimus; et non simpliciter, sed quoniam hic vere salvator mundi, non quasi unum ex multis Christum confitentes. Solum verba audierunt, et hoc dixerunt quod dicere habebant, si miracula multa et magna vidissent
Origenes
Ceterum si meminimus praedictorum, non difficile est conicere quomodo cum repererint verbum sincerum, alias disciplinas relinquunt, quasi dogmatum civitatem, de qua egredientes salutifere credunt. Et puto studiose protulisse Ioannem, cum non dixit: rogabant eum Samaritani intrare tantum Samariam, vel ingredi civitatem, sed etiam ibi manere. Manet namque Iesus penes deprecantes; et praesertim quoties qui precantur exeunt civitatem, et versus eum veniunt
Augustinus in Ioannem
Manet apud eos biduo; hoc est, dat illis duo praecepta caritatis
Origenes
Neque enim capaces erant tertiae diei eius; non enim erant avidi miraculorum quid cernere, quale qui fuerant in Cana Galilaeae post triduum cum Iesu convivantes. Initium autem credendi multis fuit mulieris verbum: non enim sic per seipsum verbum conspicitur illuminans capientem, velut cum alterius dicto sibi testimonium perhibetur
Augustinus
Sic ergo Christum cognoverunt primo per famam, postea per praesentiam; sicut agitur hodie cum eis qui foris sunt, et nondum sunt Christiani: Christus nuntiatur per Christianos amicos: tamquam illa muliere, hoc est Ecclesia, nuntiante ad Christum veniunt: credunt per istam feminam; et multo plures et firmius in eum credunt, quoniam vere ipse est salvator mundi
Origenes
Impossibile est namque eamdem circa intellectum fieri passionem videnti, et ei qui per videntem instruitur; magisque est per speciem ambulare quam per fidem; unde hi non solum testimonio hominis, sed ob ipsam quoque veritatem credunt
4:43
St Augustine † AD 430 Tr. xvi
After staying two days in Samaria, He departed into Galilee, where He resided: Now after two days He departed thence, and went into Galilee.
St Augustine † AD 430
Why then does the Evangelist say immediately, For Jesus Himself testified, that a prophet hath no honour in his own country. For He would seem to have testified more to the truth, had He remained in Samaria, and not gone into Galilee. Not so: He stayed two days in Samaria, and the Samaritans believed on Him: He stayed the same time in Galilee, and the Galileans did not believe on Him, and therefore He said, that a prophet hath no honour in his own country.
St John Chrysostom † AD 407 Hom. xxxv. 1
Or consider this the reason that He went, not to Capernaum, but to Galilee and Cana, as appears below, His country being, I think, Capernaum. As He did not obtain honour there, hear what He says; And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell. (Mat. 11:23) He calls it His own country, because He had most resided here.
Theophylact † 1107
Or thus: Our Lord on leaving Samaria for Galilee, explains why He was not always in Galilee: viz. because of the little honour He received there. A prophet hath no honour in his own country.
Origen † AD 253 tom. xvii. c. 54
The country of the prophets was Judæa, and every one knows how little honour they received from the Jews, as we read, Whom of the prophets have not your fathers persecuted? (Mat. 23) One cannot but wonder at the truth of this saying, exemplified not only in the contempt cast upon the holy prophets and our Lord Himself, but also in the case of other teachers of wisdom who have been despised by their fellow-citizens and put to deathc.
St John Chrysostom † AD 407 Hom. xxxv. 2
But do we not see many held in admiration by their own people? We do; but we cannot argue from a few instances. If some are honoured in their own country, many more are honoured out of it, and familiarity generally subjects men to contempt. The Galileans however received our Lord: Then when He was come into Galilee, the Galileans received Him. Observe how those who are spoken ill of, are always the first to come to Christ. Of the Galileans we find it said below, Search and look, for out of Galilee ariseth no prophet. And He is reproached with being a Samaritan, Thou art a Samaritan, and hast a devil. And yet the Samaritans and Galileans believe, to the condemnation of the Jews. The Galileans however are superior to the Samaritans; for the latter believed from hearing the woman’s words, the former from seeing the signs which He did: Having seen all the things that He did at Jerusalem at the feast.
Origen † AD 253 tom. xvii. c. 55
Our Lord by ejecting those who sold sheep and oxen from the temple, had impressed the Galileans with a strong idea of His Majesty, and they received Him. His power was shewn no less in this act, than in making the blind to see, and the deaf to hear. But probably He had performed some other miracles as well.
St Bede † AD 735
They had seen Him at Jerusalem, For they also went unto the feast. Our Lord’s return has a mystical meaning, viz. that, when the Gentiles have been confirmed in the faith by the two precepts of love, i. e. at the end of the world, He will return to His country, i. e. Judæa.
Origen † AD 253 tom. xiii. c. 55
The Galilæans were allowed to keep the feast at Jerusalem, where they had seen Jesus. Thus they were prepared to receive Him, when He came: otherwise they would either have rejected Him; or He, knowing their unprepared state, would not have gone near them.
The Latin text
Alcuinus
Post biduum quod fecit in Samaria, abiit in Galilaeam, ubi nutritus fuerat; unde dicitur post duos autem dies exiit inde, et abiit in Galilaeam
Augustinus in Ioannem
Movet autem nos cur Evangelista dixerit consequenter ipse enim Iesus testimonium perhibuit, quia propheta in sua patria honorem non habet. Magis enim videtur attestari potuisse, quod propheta in patria sua honorem non habet, si contemneret pergere in Galilaeam, et in Samaria remansisset. Hoc ego sentio. In Samaria biduum fecit, et crediderunt in eum Samaritani: tot dies fecit in Galilaea, et non crediderunt in eum Galilaei; et propter hoc dixit, quod propheta in patria sua honorem non habet
Chrysostomus in Ioannem
Vel aliter. Ideo hoc adiectum est, quia non in Capharnaum abiit, sed in Galilaeam, et in Cana, ut infra dicetur. Ego enim patriam eum hic aestimo dicere Capharnaum. Quoniam autem non potitus est illic honore, audi eum dicentem: et tu, Capharnaum, quae usque ad caelum exaltata es, usque ad Infernum descendes. Dicit autem hic patriam propriam, in qua videtur plus conversatus
Theophylactus
Vel aliter. Quia dominus exiens de Samaria, venit in Galilaeam, ne aliquis dubitaret et quaereret qua de causa non semper in Galilaea maneret, dicit, quod propter hoc non manebat in Galilaea, quia nullum ibidem recipiebat honorem; quod ipse testatus est dicens quia propheta in sua patria non habet honorem
Origenes in Ioannem
Perscrutanda est autem huius dicti sententia. Patria siquidem prophetarum in Iudaea erat, et est non ignotum quod honorem a Iudaeis nequaquam sunt consecuti, iuxta illud: quemnam prophetarum non persecuti sunt patres vestri? Miranda etiam occurrit huius decreti veracitas, cum pervenerit non tantum ad sanctos prophetas vilipensos a propriis, et ipsum dominum nostrum; sed protensa sit etiam in quosdam prophetiae sequaces contemptos a suis civibus, et ad mortem deductos
Chrysostomus
Quid igitur? Nonne videmus et apud suos multos in admirationem deductos? Ita quidem: sed ab his quae raro contingunt non oportet talia pronuntiari. Sed et si in propria patria aliqui honorantur, multo magis in aliena. Consuetudo enim facile homines contemptibiles facere consuevit. Quando igitur venit in Galilaeam, susceperunt eum Galilaei; unde sequitur cum ergo venisset in Galilaeam, exceperunt eum Galilaei. Vides quoniam qui mali dicebantur, hi maxime ad Christum accedere inveniuntur. Nam propter Galilaeos dicitur: interroga, et vide, quoniam propheta ex Galilaea non surrexit. Propter Samaritanos autem improperabant ei: Samaritanus es et Daemonium habes. Sed ecce Samaritani et Galilaei credunt in confusionem Iudaeorum. Inveniuntur autem et Galilaei Samaritanis meliores: nam illi quidem mulieris crediderunt verbis; hi vero videntes signa quae faciebat; unde sequitur cum omnia vidissent quae fecerat Hierosolymis in die festo
Origenes
Quod enim dominus eicit de templo vendentes oves et boves, tam grande reperitur ut his moti Galilaei reciperent dominum, considerantes mirantesque maiestatem eius: non enim minor potentia eius ostenditur in his quam ut caeci videant, audiantque surdi. Aestimo vero nec haec sola ipsum tunc fecisse, sed et alia signa
Beda
Sed unde data est eis videndi occasio, ostendit subdens et ipsi enim venerant ad diem festum. Mystice autem intimatur quod gentibus in fide a duobus praeceptis caritatis consolidatis, Christus circa fines mundi revertetur ad patriam, idest ad Iudaeos
Origenes in Ioannem
Expedit autem Galilaeum, idest transmigrantem, restare Hierosolymis, ubi est templum Dei, et videre singula quae peragit ibi Iesus. Hoc enim est principium, ut Galilaei recipiant Dei filium euntem ad ipsos; alioquin vel non recepissent illum, vel etiam ipse nondum ipsis praeparatis ad eius receptionem adeo prope venisset ad eos
4:46
St John Chrysostom † AD 407 Hom. xxxv. 2
On a former occasion our Lord attended a marriage in Cana of Galilee, now He goes there to convert the people, and confirm by His presence the faith which His miracle had produced. He goes there in preference to His own country.
St Augustine † AD 430 Tr. xvi. c. 3
There, we are told, His disciples believed on Him. Though the house was crowded with guests, the only persons who believed in consequence of this great miracle, were His disciples. He therefore visits the city again, in order to try a second time to convert them.
Theophylact † 1107
The Evangelist reminds us of the miracle in order to express the praise due to the Samaritansd. For the Galileans in receiving Him were influenced as well by the miracle He had wrought with them, as by those they had seen at Jerusalem. The nobleman certainly believed in consequence of the miracle performed at Cana, though he did not yet understand Christ’s full greatness; And there was a certain nobleman whose son was sick at Capernaum.
Origen † AD 253 tom. xvii. c. 57
Some think that this was an officer of King Herod’s; others, that he was one of Cæsar’s household, then employed on some commission in Judæa. It is not said that He was a Jew.
St Augustine † AD 430
He is called a nobleman, (βασιλικὸς) either as being of the royal family, or as having some office of government.
St John Chrysostom † AD 407 Hom. xxxv. 2
Some think that he is the same centurion, who is mentioned in Matthew. (Matt. 8:5) But that he is a different person is clear from this; that the latter, when Christ wished to come to his house, entreated Him not; whereas the former brought Christ to his house, though he had received no promise of a cure. And the latter met Jesus on His way from the mountain to Capernaum; whereas the former came to Jesus in Cana. And the latter servant was laid up with the palsy, the former’s son with a fever. Of this nobleman then we read, When he heard that Jesus was come out of Judæa into Galilee, he went unto Him, and besought Him that He would heal his son: for he was at the point of death
St Augustine † AD 430 Tr. xvi. c. 3
Did not he who made this request believe? Mark what our Lord says; Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. This is to charge the man either with lukewarmness, or coldness of faith, or with want of faith altogether: as if his only object was to put Christ’s power to the test, and see who and what kind of person Christ was, and what He could do. The word prodigy (wonder) signifies something far off, in futurity.
St Augustine † AD 430
Our Lord would have the mind of the believer so raised above all mutable things, as not to seek even for miracles. For miracles, though sent from heaven, are, in their subject matter, mutable.
St Gregory the Great † AD 604 Hom. in Evang. xxviii. 1
Remember what He asked for, and you will plainly see that he doubted. He asked Him to come down and see his son: The nobleman saith unto him, Sir, come down, ere my child die. His faith was deficient; in that he thought that our Lord could not save, except He were personally present.
St John Chrysostom † AD 407 Hom. xxxv. 2
And mark his earthly mind, shewn in hurrying Christ along with him; as if our Lord could not raise his son after death. Indeed it is very possible that he may have asked in unbelief. For fathers often are so carried away by their affection, as to consult not only those they depend upon, but even those they do not depend upon at all: not wishing to leave any means untried, which might save their children. But had he had any strong reliance upon Christ, he would have gone to Him in Judæa.
St Gregory the Great † AD 604 Hom. in Evang. xxviii. 1, 2
Our Lord in His answer implies that He is in a certain sense where He is invited present, even when He is absent from a place. He saves by His command simply, even as by His will He created all things: Jesus saith unto him, Go thy way, thy son liveth. Here is a blow to that pride which honours human wealth and greatness, and not that nature which is made after the image of God. Our Redeemer, to shew that things made much of among men, were to be despised by Saints, and things despised made much of, did not go to the nobleman’s son, but was ready to go to the centurion’s servant.
St John Chrysostom † AD 407 Hom. xxxv. 2
Or thus; In the centurion there was confirmed faith and true devotion, and therefore our Lord was ready to go. But the nobleman’s faith was still imperfect, as he thought our Lord could not heal in the absence of the sick person. But Christ’s answer enlightened him. And the man believed the word which Jesus had spoken to him, and went his way. He did not believe, however, wholly or completely.
Origen † AD 253
His rank appears in the fact of his servants meeting him: And as he was now going down, his servants met him, and told him, saying, Thy son liveth.
St John Chrysostom † AD 407 Hom. xxxv. 3
They met him, to announce what had happened, and prevent Christ from coming, as He was no longer wanted. That the nobleman did not fully believe, is shewn by what follows: Then enquired he of them at what hour he began to amend. He wished to find out whether the recovery was accidental, or owing to our Lord’s word. And they said unto him, Yesterday at the seventh hour the fever left him. How obvious is the miracle? His recovery did not take place in an ordinary way, but all at once; in order that it might be seen to be Christ’s doing, and not the result of nature: So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son livelh; and himself believed, and his whole house.
St Augustine † AD 430 Tr. xvi. c. 3
If he only believed when he was told that his son was well again, and had compared the hour according to his servant’s account, with the hour predicted by Christ, he did not believe when he first made the petition.
St Bede † AD 735
So, we see, faith, like the other virtues, is formed gradually, and has its beginning, growth, and maturity. His faith had its beginning, when he asked for his son’s recovery; its growth, when he believed our Lord’s words, Thy son liveth; its maturity, after the announcement of the fact by his servants.
St Augustine † AD 430 Tr. xvi. c. 3
The Samaritans believed on the strength of His words only: that whole house believed on the strength of the miracle which had been brought in it. The Evangelist adds, This is again the second miracle which Jesus did, when He was come out of Judæa into Galilee.
St John Chrysostom † AD 407 Hom. xxxvi. 1
The second miracle, he says markedly. The Jews had not come to the more perfect faith of the Samaritans, who saw no miracle.
Origen † AD 253 tom. xvii. c. 60
The sentence is ambiguous. Taken one way, it means that Jesus after coming to Galilee, performed two miracles, of which that of healing the nobleman’s son was the second: taken another, it means, that of the two miracles which Jesus performed in Galilee, the second was done after coming from Judæa into Galilee. The latter is the true and received meaning. Mystically, the two journeys of Christ into Galilee signify His two advents; (c. 56.). at the first of which He makes us His guest at supper, and gives us wine to drink; at the second, He raises up the nobleman’s son who was at the point of death, i. e. the Jewish people, who, after the fulness of the Gentiles, attain themselves to salvation. For, as the great King of Kings is He, whom God hath seated upon His holy hill of Sion, so the lesser king is he, who saw his day, and was glad, i. e. Abrahame. And therefore his sick son is the Jewish people fallen from the true religion, and thrown into a fever in consequence by the fiery darts of the enemy. And we know that the saints of old, even when they had put off the covering of the flesh, made the people the object of their care: for we read in Maccabees, after the death of Jeremiah, This is Jeremias the prophet of the Lord, who prayeth much for the people. (2 Macc. 12) Abraham therefore prays to our Saviour to succour his diseased people. Again, the word of power, Thy son liveth, comes forth from Cana, i. e. the work of the Word, the healing of the nobleman’s son, is done in Capernaum, i. e. the land of consolation. The nobleman’s son signifies the class of believers who though diseased are yet not altogether destitute of fruits. The words, Except ye see signs and wonders, ye will not believe, are spoken of the Jewish people in general, or perhaps of the nobleman, i. e. Abraham himself, in a certain sense. For as John waited for a sign; on Whom thou shall see the Spirit descending; so too the Saints who died before the coming of Christ in the flesh, expected Him to manifest Himself by signs and wonders. And this nobleman too had servants as well as a son; which servants stand for the lower and weaker class of believers. Nor is it chance that the fever leaves the son at the seventh hour; for seven is the number of rest.
Alcuin † AD 804
Or it was the seventh hour, because all remission of sins is through the sevenfold Spirit; for the number seven divided into three and four, signifies the Holy Trinity, in the four seasons of the world, in the four elements.
Origen † AD 253 t. xviii. c. 56
There may be an allusion in the two journeys to the two advents of Christ in the soul, the first supplying a spiritual banquet of wine, the second taking away all remains of weakness and death.
Theophylact † 1107
The little king stands for man generally; man not only deriving his soul from the King of the universe, but having Himself dominion over all things. His son, i. e. his mind, labours under a fever of evil passion and desires. He goes to Jesus and entreats Him to come down; i. e. to exercise the condescension of His pity, and pardon his sins, before it is too late. Our Lord answers; Go thy way, i. e. advance in holiness, and then thy son will live; but if thou stop short in thy course, thou wilt destroy the power of understanding and doing right.
The Latin text
Chrysostomus in Ioannem
Primo quidem dominus, ut supra dictum est, in Cana Galilaeae venerat vocatus ad nuptias; nunc autem ad eos vadit, ut magis eos attrahat, sponte ad eos veniens, propria patria dimissa, et ut fidem a priori miraculo in eis initiatam fortiorem faceret propter suam praesentiam
Augustinus in Ioannem
Ibi enim quando aquam in vinum convertit, crediderunt in eum discipuli eius: et utique plena domus erat turbis convivantium, et factum est tam magnum miraculum, et non crediderunt nisi discipuli eius: et ideo hanc civitatem modo repetivit, scilicet ut qui per priora non crediderant, modo credant
Theophylactus
Rememorat autem nobis Evangelista miraculum perpetratum in Cana Galilaeae de aqua conversa in vinum, ut augeret Christi praeconium: quia Galilaei non solum propter miracula Hierosolymis facta, sed et propter ea quae apud ipsos facta erant, receperunt Iesum; simulque ut ostenderet quod regulus credidit propter miraculum in Cana perpetratum, quamvis eius non perfecte cognoverit dignitatem; unde sequitur et erat quidam regulus, cuius filius infirmabatur Capharnaum
Origenes in Ioannem
Putabit autem aliquis regis Herodis hunc esse regulum: et aliquis asserit hunc esse de familia Caesaris, exercentem tunc temporis aliquid in Iudaea: neque enim dicitur quod Iudaeus fuerit
Chrysostomus
Regulus autem dicitur, aut quasi generis existens regalis, aut dignitatem aliquam principatus habens; aut quia sic vocabatur. Igitur quidam hunc eumdem esse existimant centurionem, qui est apud Matthaeum. Ostenditur autem alius esse ab eo: nam ille quidem Christum volentem ire ad suam domum, rogat remanere; hic autem et nihil tale promittentem ad domum trahit: et ille quidem ad Iesum de monte descendentem Capharnaum intravit; hic autem ad Iesum in Cana venientem accessit: et illius quidem puer a paralysi detinebatur; huius autem filius a febre. De hoc ergo regulo subditur hic cum audisset quod Iesus adveniret a Iudaea in Galilaeam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium eius: incipiebat enim mori
Augustinus
Qui rogabat, nonne credebat? Quid a me expectas audire? Dominum interroga quid de illo senserit; sequitur enim dixit ergo Iesus ad eum: nisi signa et prodigia videritis, non creditis. Arguit hominem in fide tepidum aut frigidum, aut omnino nullius fidei; sed tentare cupientem de sanitate filii sui, qualis esset Christus, quid esset, quantum posset. Prodigium quidem appellatum est, quasi porrodicium, quod porro dicat, porro significet, et futurum aliquid portendat
Augustinus de Cons. Evang
Adeo autem dominus supra omnia mutabilia vult mentem credentis attollere, ut nec ipsa miracula, quae, quamvis divinitus, de mutabilitate corporum fiunt, a fidelibus quaeri velit
Gregorius in Evang
Sed mementote etiam quae petiit; et aperte agnoscetis quia in fide dubitavit. Poposcit namque ut descenderet, et sanaret filium eius; unde sequitur dicit ad eum regulus: domine, descende priusquam moriatur filius meus. Minus itaque in illum credidit quem non putavit posse salutem dare, nisi praesens esset et corpore
Chrysostomus
Audi etiam qualiter adhuc terrene Christum trahit, quasi non posset eum post mortem suscitare. Si autem non credens venit et rogavit, nil mirabile. Consueverunt enim patres ex multo amore non solum medicis loqui de quibus confidunt, sed de quibus non confidunt; nihil volentes praetermittere eorum quae ad salutem pertinent filiorum. Si tamen valde crederet Christi virtutem, non neglexisset etiam in Iudaeam ire
Gregorius
Sed dominus qui rogatur ut vadat, quia non desit ubi invitatur, indicat: solo iussu salutem reddidit qui voluntate omnia creavit; unde sequitur dicit ei Iesus: vade, filius tuus vivit. Hic superbia nostra retunditur, qui in hominibus non naturam, qua ad imaginem Dei facti sunt, sed honores et divitias veneramur. Redemptor vero noster, ut ostenderet quoniam quae alta sunt hominibus, sanctis despicienda sunt, et quae despicienda sunt hominibus, despicienda non sunt sanctis, ad filium reguli ire noluit, ad servum centurionis ire paratus fuit
Chrysostomus
Vel aliter. Illic quidem fides confirmata erat; idcirco et promisit ire, ut discamus viri devotionem: hic autem adhuc imperfectus erat, et nondum noverat manifeste quod absens curare poterat: unde ex hoc quod non accedit Iesus, hoc addiscit; sequitur enim credidit homo sermoni quem dixit ei Iesus, et ibat; non tamen integre, neque sane
Origenes in Ioannem
Ostenditur autem eius dignitas et officium ex hoc quod servientes illi occurrunt; unde sequitur iam autem eo descendente, servi occurrerunt ei, et nuntiaverunt ei, dicentes, quia filius eius viveret
Chrysostomus
Qui quidem obviaverunt, non ut annuntiarent solum, sed quasi aestimantes de reliquo superfluam esse Christi praesentiam, quem credebant accedere. Quod autem regulus non integre credidit neque sane, ostenditur ex hoc quod sequitur interrogabat ergo horam ab eis in qua melius habuerat. Volebat enim scire utrum casu, vel ex praecepto Christi hoc factum esset. Sequitur et dixerunt ei, quia heri hora septima reliquit eum febris. Vide qualiter miraculum manifestum est: non enim simpliciter, neque ut contingit, a periculo liberatus est; sed repente et simul: ut appareat non esse ex naturae consequentia quod fiebat, sed ex actione Christi; unde sequitur cognovit ergo pater quia illa hora erat in qua dixit ei Iesus: filius tuus vivit: et credidit ipse, et domus eius tota
Augustinus in Ioannem
Si ergo propterea credidit quia nuntiatum est ei quod filius eius esset sanus, et comparavit horam nuntiantium horae praenuntiantis, quando rogabat, nondum credebat
Beda
Unde datur intelligi, et in fide gradus esse, sicut et in aliis virtutibus, quibus est initium, incrementum atque perfectio. Huius ergo fides initium habuit cum filii salutem petiit; incrementum dum credidit sermoni domini dicentis filius tuus vivit; deinde perfectionem obtinuit nuntiantibus servis
Augustinus
Ad solum sermonem crediderunt plures Samaritani; ad illud miraculum sola illa domus credidit ubi est factum; unde subdit Evangelista hoc iterum secundum signum fecit Iesus, cum venisset a Iudaea in Galilaeam
Chrysostomus in Ioannem
Non sine causa adiecit; sed ostendens quoniam secundo signo facto, nondum ad perfectionem Samaritanorum nullum signum videntium Iudaei pervenerunt
Origenes in Ioannem
Amphibologiam autem continet praesens dictum; uno enim modo denotat quod Iesus veniendo a Iudaea in Galilaeam, duo fecit miracula: quorum secundum est factum erga filium reguli: alio modo sic: duobus existentibus signis quae Iesus in Galilaea exercuit, secundum egit veniens a Iudaea in Galilaeam; et hic sensus verus est. Mystice autem, per hoc quod Iesus bis in Galilaeam accedit, binus salvatoris adventus in mundum ostenditur: primus quidem misericordiae, ut vino facto convivas exhilaret; secundus vero ut filium reguli ad mortem pene deductum suscitet, idest populum Iudaeorum, qui post plenitudinem gentium accedet salvandus in fine. Magnus autem rex regum est qui constitutus est a Deo in monte Sion sancto eius: huius qui viderunt diem, et gavisi sunt, reguli dignoscuntur. Arbitramur igitur regulum esse Abraham, aegrotum vero filium eius, Israeliticum genus debilitatum erga cultum divinum; et ideo incaluit ignitis spiculis inimici, ut proinde febrire censeatur. Apparet autem quod praecedentibus sanctis, postquam carnis exuerunt amictum, populus fuit curae: unde legitur in Machab. post mortem Ieremiae: hic est Ieremias propheta Dei, qui plurimum orat pro populo. Abraham igitur obsecrat adiuvari a salvatore populum infirmum. Et quidem potestatis verbum de Cana prodit, ubi dictum est filius tuus vivit; sed verbi efficacia in Capharnaum agitur, nam ibi filius reguli curatus est, quasi in agro consolationis morans; quod significat genus quoddam debilium, non tamen omnino fructibus privatorum. Illud autem nisi signa et prodigia videritis, non creditis, dictum illi, refertur ad multitudinem filiorum suorum, et ad ipsum quodammodo: sicut enim Ioannes expectabat datum sibi signum, scilicet: super quem videris spiritum descendentem, sic et praemortui sancti adventum Christi in carnem et signis et prodigiis manifestandum expectabant. Habebat autem hic regulus non solum filium, sed etiam servos; per quos significatur materies quaedam minus bene et infirme credentium. Nec a casu hora septima deserit filium febris: nam septenarius numerus est quietis
Alcuinus
Vel quia per septiformem spiritum est omnis remissio peccatorum: septenarius enim in tria et quatuor divisus significat sanctam Trinitatem, in quatuor anni temporibus, in quatuor mundi partibus, in quatuor elementis
Origenes
Possunt quoque significari duo adventus Christi verbi ad animam: primus quidem ex facto vino praebens animae gaudium spiritualis convivii; secundus vero omnes languoris ac mortis reliquias amputans
Theophylactus
Regulus autem est omnis homo: non solum quia regi universorum propinquus existit secundum animam, sed quia et ipse super omnia principatum sumpsit; cuius filius, idest mens, febricitat voluptatibus pravis et desideriis. Accedit autem ad Iesum, et deprecatur ut descendat; idest, ut condescensu misericordiae utatur, et parcat peccatis, priusquam a voluptatum infirmitate mortificetur. Sed dominus dicit vade, idest, profectum continuum circa bonum ostendas, et tunc filius tuus vivet; si autem ambulare cessaveris, mortificabitur tibi intellectus circa boni operationem
4:1
When therefore Jesus knew, &c.... than John, that is, than John had made and baptized, says S. Augustine (lib. 2, de cons. Evang., c. 18), for John was now in prison. For these things had happened through the occasion of John's imprisonment. For Jesus, knowing of John's imprisonment, and fearing the envy and calumny of the Pharisees, who had already stirred up Herod against John, that they might not be the means of casting Himself also into prison through the instrumentality of Herod or Pilate, and put him to death before the time predetermined by the Father, prudently retired out of Judea into Galilee. See what has been said about this on Matt iv. 12.
Although Jesus, &c. Both because Jesus was occupied in the greater works of preaching and Healing the sick; as Paul saith, "Christ sent me not to baptize, but to preach the Gospel" (1Co 1:17), also that He might show that the efficacy of His baptism was greater than that of John's. See what has been said on iii. 32.
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He left Judea, &c. Not as though He feared death, but that He might mollify the envy of the Pharisees, says S. Chrysostom. For the Pharisees were very influential. For most of the priests, senators, and magistrates belonged to their sect. This was the second occasion of Christ retiring into Galilee, the first being in chap. 1. 43. He must needs, &c. For Samaria lies betwixt Judea and Galilee. Cyril observes that Christ does not here go counter to his own command, by which He enjoined on His apostles not to go into the cities of the Samaritans (S. Matt. x. 5). For He there forbids them not to go to the Samaritans of set purpose, nor to continuously evangelise them, lest they should prejudice the Jews, who were their enemies, against themselves and the faith of Christ. Jesus on this occasion was only passing through Samaria on His way to Galilee.
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Ver. 5. He came therefore, &c.. Sichar, i.e., Sichem. When Jeroboam revolted from Rehoboam, and usurped the kingdom of the Ten Tribes, he made this city his capital. The capital was afterwards transferred by Omri to Samaria. Afterwards, in the time of Alexander the Great, Sichem was again made the capital of the region of Samaria, as Josephus testifies (Ant., ii. 8), and was called Neapolis. In the time of our Saviour Sichem was corrupted into Sichar. It is now called Naplous This city was the site of many famous deeds mentioned in Scripture. Abraham journeying from Mesopotamia into Canaan, came first to Sichem, and built an altar to the Lord, and received the promise of that land. See Gen. xii. and xiii. Jacob also returning from Mesopotamia fixed his tent here, and bought a piece of ground from the sons of Emmor (Gen. xxxiii.). Here Dinah, his daughter, was corrupted by the son of the King of Sichem (Gen. xxxiv.). Sichem was appointed one of the cities of refuge (Josh. xx.) Here the ten tribes revolted from Judea through the folly of Rehoboam. The bones of Joseph were buried at Sichem, as is related at the end of the Book of Joshua. S. Jerome (tract. de loc. Hebr.) says that Salem and Sichem were the same. Hence it follows that Melchisedec, the type of Christ, was also king of this city. Near the parcel of ground, &c. See what I have said on Gen. xlviii. 22. Wherefore Joseph when he was dying in Egypt commanded his bones to be translated to Sichem, as to his own piece of land, which had been left him by the will of his father.
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Ver. 6. Jacob's fountain (Vulg.) This fountain was a well dug by Jacob, as appears from ver. 12. This is the meaning of the Hebrew beer. So S. Augustine says, giving the meaning of fons in Latin, "Every well is a fountain, but not every fountain a well. Where water springs out of the earth, and affords drink, it is called a fountain. If it is on the surface it is called a fountain only: but if: it be deep, it is called a well, and loses the name of fountain." Varro derives the word fons from fundo, to pour. A fountain, he says, is where living water is poured out of the earth. Jacob's fount therefore was a well which Jacob had dug in this place for the use of himself and his family. Or he may have bought it of the Shechemites, as Ruperti thinks.
Jesus therefore being wearied; for He went about among the towns and villages on foot, even till His death. His apostles followed His example. Blessed Xavier and his followers lately did the same in India. Piously does S. Augustine say (Tract. 15), "Not in vain is Jesus wearied; not in vain is the power of God fatigued: for not vainly is He wearied by whom the weary are refreshed. Not in vain is He wearied, when if He forsake us, we are weary, but if He be present with us, we are strong. For though Jesus was wearied with His journey, yet it was the strength of Christ which has created thee. The strength of Christ made thee, that that which was not might be: the weakness of Christ caused that that which was should not perish. He formed us by His strength: He sought us by His weakness. Therefore He Himself cherishes the weak, as a hen her chickens, for to her He compared Himself." Upon the fount: Greek, ε̉πί τη̃ πηγη̃, at the fount, or near the well. Or strictly, above the fount, because the bubbling water was deep down in the well.
Sat thus: where He conveniently could. He sat upon the ground without a seat, as wayfarers are wont to sit down besides wells and fountains, for the sake of rest and refreshment. So S. Chrysostom and Euthymius. Or more simply, He sat thus, means, as being tired with His journey. He sat as men are wont to sit when they are tired, showing by so doing that they are weary. So Cajetan and others 3. Sat thus may mean, in this way, i.e., under the circumstances which I will now pass under review. He sat thus, i.e., when it was the sixth hour, and the woman came to draw water, and the disciples had gone away to buy food.
Sixth hour. He gives the reason why Jesus sat at the fountain; because He was wearied, hungry, and thirsty. It was the sixth hour, or mid-day, when the heat is greatest. Nonnus renders, It was the hour bringing thirst.
4:7
A woman of Samaria: of the district, not the city of Samaria. She came from the city of Sichar, which was near the well.
Jesus saith to her. Jesus took the initiative in conversing with her. For He knew that the woman, being a Samaritan, would not do so, but would dislike Him as being a Jew. But "He who desired to drink thirsted for the faith of the woman," says S. Augustine. Observe the wonderful affability and charity of Christ in seeking to enter into conversation with a wretched harlot, that He might convert her, and through her a whole city. Ver. 8. For His disciples, &c. The word for gives the reason why Jesus asked drink of the woman; because His disciples, from whom otherwise He would have sought food and drink, had gone into the city to buy food. For Jesus wished to drink beside the well, and to drink from it, just as poor travellers are wont to do, especially in Syria and Arabia, and other hot countries where there is a scarcity of water. This happened by Christ's tacit providence, that His disciples being all gone away into the city, He might by Himself be able more easily, in talking with this immodest woman, to spare her shame, and disclose her immodesty, and so convert her to faith and modesty.
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Ver. 9. The woman therefore saith, &c. Therefore in Greek and Hebrew often merely marks the beginning of a sentence. Here, however, it denotes an inference from the preceding question of Christ. Jesus had asked the woman for water; the woman therefore replied to His question, How is it, &c.. The woman recognised Jesus to be a Jew from His dress and speech, which Christ, out of good feeling to His country, accommodated to that of his fellow-countrymen.
For the Jews, &c.., i.e., have no intercourse, do not use the same bed, or cup, or vessel, as though they were impure and abominable on account of their schism. These words may be either those of the Evangelist, or of the Samaritan woman. In either case they are very appropriate. Learn from this example how we ought to shun the friendship, looks, and conversation of heretics; for "their speech doth eat as doth a cancer," saith S. Paul.
4:10
Ver. 10. Jesus answered, &c. If thou knewest the gift of God. This gift is (1.) common, what God has given to every man, "if thou knowest that I am Christ, the Saviour of the world." 2. Especial to thyself, what God now manifests to thee through Me, that through My conversation thou mayest have an opportunity of salvation, that thou mayest believe in Me, and so be justified and saved. So Maldonatus.
Thou perchance wouldst have asked, Greek, σὺ άν ήτησας αυ̉τὸν, i.e., thou surely wouldst have asked. For α̉ν here is an expletive and confirmatory particle. The Vulgate, however, has forsitan, perchance, to denote the free will of the asker.
And He would have given, &c. Christ leads her from earthly water to spiritual water. Let religious and apostolical men do likewise. Observe, as a stagnant lake, or pool, is termed dead, because it moves not; so, on the contrary, flowing water is called living water, especially that which leaps forth, as it were, from fountains, as though animated by a living spirit. Moreover, Christ's evangelical doctrine is here called living water: so are the Holy Ghost and His grace. So S. Cyril, and other authors passim. It is called water (1.) because, like water, it cleanses the soul from sin. Indeed, it gives the soul new beauty and adornment, which water does not do: according to the words, "Thou shalt wash me, and I shall be whiter than snow." Again, though water washes, it likewise weakens and destroys. For we see that clothes which are washed, are cleansed indeed, but are worn away. But it is not thus with the Holy Ghost, for He cleanses the soul, and at the same time gives it greater strength. And the more the soul is washed the stronger it becomes. 2. Because the Holy Ghost and His grace cool the heat of concupiscence, and all the other passions of the soul. 3. Because it quenches spiritual thirst. 4. Because as water fertilises the earth, trees, and plants, so does grace render the soul fruitful in good works and all virtues. But grace does a greater work than water: for it elevates the soul, so that it not only produces natural good fruit, but the supernatural fruit of faith, hope, and charity, according to the words, "He that abideth in Me, the same bringeth forth much fruit." Again, water from a pear-tree produces pears, from a rose-bush roses. But grace brings forth in one and the same soul the fruits of all virtues, and that in a soul which before was so polluted by sin that it produced nothing but the evil fruits of wickedness. Moreover, the Holy Spirit and His grace are called living water. 1. Because the Holy Ghost liveth in Himself with the fulness of His Divinity a blessed and Divine life, and imparts this His own life to the believing soul. Indeed, the Holy Ghost, with the Father and the Son, is uncreated and essential Life Itself, from which the natural and supernatural life of all angels, men, animals, and plants flows as from a fountain, yea, an ocean. 2. Because the grace of the Holy Spirit is the form by which life is lived according to the Spirit. Therefore grace is, as it were, the soul of the soul; the soul, I say, of virtue and holiness. 3. Because by His grace the Holy Ghost, who is Life Itself, dwells within us, and quickens us. 4. Because He effects that the soul shall be continually renewed unto what is good, ever arranging new steps in the heart, by which it mounts to better and higher things, according to the words in the 84th Psalm, ver. 6, "He hath disposed ascensions in His heart." (Vulg.) For as S. Ambrose says, "The grace of the Holy Spirit knows not tardy efforts, but constrains the soul to ascend with the Blessed Virgin the hills of virtues." 5. S. Augustine says, Living water is so called, because it flows in such a manner that it is united with its fount or source. What is called dead water is that which is cut off from its source. Grace therefore is called living water because it is never separated from its fount, which is the Holy Ghost. Just as the Holy Ghost Himself is inseparable from His source, which is the Father and the Son, and ever liveth most closely united with them in the Divine Essence. Wherefore although the Holy Ghost pours Himself into the soul, yet He departeth not from the Father and the Son; yea, He causes the Father and the Son to enter into the soul together with Himself, that they all may dwell therein, as in their temple, according to the words (Joh 14:23), "If any man loveth Me he will keep My word, and My Father will love him: and we will come unto him, and make our abode with him." So S. Cyril (lib. 2, c. 22), "He calls the grace of the Spirit living, because it is life-giving; and because it is united to its source, and makes us to be united." For grace always depends upon the Holy Spirit, and by it the Spirit dwells in us, and is united with us, and by it we are united to Him, according to the words, Your members are the temple of the holy Ghost (1 Cor. vi.) 6.The water of a fountain being brought down into the valleys by means of pipes, can again from them, by the continuous rush of the water from the fount, be drawn to as great a height as its original source. This is proved by constant experience. In like manner heavenly grace, like a fountain of gifts and virtues, flowing down from the Holy Ghost out of heaven, makes us to leap back as it were thither as high as its source, even to God and heaven. The water which I shall give him shall be in him a fount of water leading up into eternal life (Joh 5:14, Vulg.)
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Ver. 11. The woman, &c. The Greek is, Thou hast not α̉ντλημα, a pitcher, or waterpot. Observe, the fountain is here called a well, and is said to be deep. Rupertus writes that its depth was forty cubits.
4:12
Ver. 12. Art Thou greater, &c. Observe, the Samaritans were Assyrians whom Salmanasar had brought into Samaria instead of the original inhabitants, the ten tribes of Israel, whom he carried away into Assyria. These Assyrians, however, wished, when the Jewish state was in a flourishing condition, to be accounted Jews (Jos., Ant., lib. 11, cap. ult.), both because they dwelt in the portion of the Holy Land which had been allotted to the tribe of Ephraim, and because they were commingled with the Israelites who had been left in the country. Another reason was because they partly followed the Jewish religion. For they worshipped the God of Israel, together with the Assyrian idols (2Ki 7) This then was why the woman called Jacob our father, as though the Samaritans were Israelites, and descended from him. The meaning then is, "Jacob had no better water than this, for if he had had, he surely would have drank of it, both himself, and his children. If thou, therefore, O Jesus, art able to give, or to find better water than this, Thou must needs be greater than the Patriarch Jacob, our father." So S. Chrysostom. By degrees did Jesus raise the woman's mind, so that she should at length acknowledge Him to be the Messiah. For from what He had said, If thou knewest 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, the woman conjectured, or suspected, that Jesus was making Himself to be greater than Jacob.
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Ver. 13. Jesus answered, &c. Jesus modestly points out to this woman, who was extolling the water of her own well, that His living water must be far better, because it would quench all, even future thirst. From this He tacitly left it to be gathered that He was superior to Jacob. As S. Chrysostom says, "He did not say that He was greater, because He would have seemed to be boasting of Himself, not yet being known; but this meaning lay hid under His words. For He said not simply, I will give thee water; but taking no notice of Jacob's water, He praises His own, wishing to show its di ference from the (different) nature of the givers of the gifts, and how greatly He excelled the Patriarch." S. Cyril adds, "He showed that sensible and earthly water was infinitely inferior to that which He would have her understand" (that He would give her).
Whoso drinketh, &c.. Tropologically, S. Augustine: "The water in the well," he says, "is the pleasure of the world in a dark abyss, which men draw with the pitcher of desire. For this makes men always to thirst, because cupidity is insatiable."
But whose shall drink, &c. Meaning, He that shall receive from Me living water, that is, the grace of the Holy Spirit, shall no more thirst for justice, the friendship of God, virtue, or holiness, because he shall already have them through grace. We must understand, unless he should wilfully squander and lose this water of grace by deadly sin. This is Christ's antithesis: Common water, O woman, such as thine out of this well, when drunk, only quenches thirst for a brief space, because it does not remain in the body. But this water of Mine, which is the grace of the Holy Spirit, is in itself of such efficacy, that if it be even once tasted, it will suffice to banish thirst for ever. For it will always abide in the soul, the same and immutable. For the habitual grace of the ordinary Law of God, brings with itself at set times prevenient helps, that is to say, the impulses of exciting grace, which, as they are needful, so also they suffice, for retaining the spiritual vigour of the soul, and also its perseverance unto salvation. This is the teaching of the Council of Trent (Sess. 6, c. 16). You will ask, Why then is it said in the Book of Ecclesiasticus, "They that drink me shall yet be thirsty?" For this would seem to be contrary to what Christ here says of His grace, He shall nor thirst for ever. I answer that the meaning of "they that drink me shall yet be thirsty," is, they shall desire to be still more filled with that wisdom of God which they already possess. They will wish for an increase of the wisdom and grace of God. Thus S. Ignatius the martyr, when, being condemned to the lions, he came into the amphitheatre of Rome, said, looking round at the spectators, "I am come hither to die for my Jesus, for whom I thirst unquenchably, that I may be united to Him in heaven." Observe, that the Holy Spirit by His grace begins to fulfil in this life all the thirst and desire of the soul, but in heaven He does this perfectly. Also He extinguishes the thirst of pride and concupiscence. Lastly, in heaven He altogether takes away all the hunger and thirst of the soul, every defect and trouble, through the glory and endowment of impassibility, according to the words, "I shall be satisfied when Thy glory shall appear" (Psa 7:15): also, "They shall not hunger nor thirst any more; neither shall the heat, nor the sun smite them" (Isa 49:10). As the Gloss says, "He promises the fulness of the Spirit, which shall be in the resurrection, because with Him is the fountain of life with which they shall be inebriated. Heavenly glory therefore makes up all defects both of soul and body, all desires, and all thirst. "For beatitude is a perfect state through the aggregation of all goods," says Boethius, according as it is said, "Thou shalt give them drink out of the torrent of Thy pleasure (Psa 36:9).
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Ver. 14. But the water, &c.... waters leaping up (Syriac). The allusion is to those fountains which flow with such an impetus, the water behind pressing on that which is before, that although they be brought down into the valleys, yet by means of pipes they ascend to the level of the original spring. Thus the grace of the Holy Spirit draws the soul to its source, which is God and heaven. For grace is the seed of glory. The Arabic translates, The water which I will give, shall be in him water which shall bring a flood of eternal life. Grace then propels, as it were, a man to heaven, and never rests until it carries him where there is no thirst, nor defect, nor misery, but where all is abundance, and all is happiness. For this is the meaning of everlasting life. For this fountain of grace which is in the soul is derived from its original Spring, which is the Holy Ghost in heaven, even like a fountain which, being artificially conducted, bursts forth in a square, or garden, but is derived from its original spring in some mountain. 2. It shall be in him a fount, because, as Theophylact says, the water of grace which Christ instils into the faithful soul is being ever multiplied in it. For the saints receive the seeds and beginning of good through grace, but they themselves "trade" with it, and work for its increase, that, as it were a fountain, it may abound in them, and afford abundant drink, not only to themselves, but to many others. As S. Chrysostom says, "He that hath a fountain in himself is not troubled with thirst." And Origen, "Every one of the angels hath in him a fount of water welling up unto life eternal from the Word Himself." 3. A fountain, the more it flows downward, the more water there flows into it from above. So too the more any one pours his own grace upon others, the more God clauses to flow into him. Lastly, this is a paradox spoken by Christ, that whereas earthly water flows downwards, this His fountain flows upwards, according to the saying, The founts of the holy rivers are borne upwards. Here is a great and marvellous leap, the mighty and infinite power of the Holy Ghost, which makes the earthy and laden hearts of men to leap from earth to highest heaven, from grace to glory, from the flesh to the spirit, from death to life eternal, from Satan to God. To believers therefore it is said, Sursum corda. And this is a sure sign of the indwelling of grace and the Holy Ghost, if our minds are occupied in heaven, if we speak and do heavenly things, if we say, with S. Paul, "Our conversation is in heaven." For this cause Christ came down from heaven, that He might make us to rise from earth to heaven, according to the words, "Behold he cometh, leaping upon the mountains, skipping upon the hills" (Son 2:8).
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The woman saith, &c. "She was delighted," says S. Austin, "not to thirst, and thought that this promise was made unto her by the Lord in a fleshly sense. Her poverty drove her to the labour of coming and drawing water from a well at a distance from the town; and her weakness shrank from this toil. The woman, who was carnal and ignorant, did not yet understand that Christ was speaking of the spiritual water of grace. Then He smote her with another dart, that she might have loftier thoughts concerning Him." Therefore Jesus saith unto her, Go call thy husband. Observe from S. Chrysostom and others that Christ bade the woman call her husband with this pretext, that it would not be proper to give this so great a gift of living water to a married woman without the knowledge of her husband. But Christ really intended to open out to her the hidden things of her life, and her secret fornication, that so He might draw her confession from her, and arouse her to repentance. At the same time He would show her that He was more than a mere man, that He was the Christ, from whom she might ask and expect remission of her sins and everlasting salvation. For this was the living water which Christ set forth.
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Ver. 17. The woman answered, &c. From hence it is plain that this woman was thus a widow, and therefore not an adulteress, but a harlot, unless indeed her lover were married, in which case both were guilty of adultery.
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Ver. 18. For thou hast had, &c. Nonnus says, For thou hast had five husbands, one after another; and he whom thou now hast is not thy lawful husband. So S. Austin, Bede, Euthymius, and others passim. But S. Chrysostom and Maldonatus think they were unlawful, adulterous connections, and that they are here spoken of by Christ in this sense, that she was now living with a sixth adulterer. But the former sense is the more probable, because Christ makes an antithesis between the five former, which were lawful connections, and this sixth, which was unlawful. Observe here the gentle and courteous method of Christ's reproof. He does not say directly to the woman, "Thou art an adulteress, or a fornicatrix do penance for thy fornications." But He praises her for speaking the truth in saying, she had no husband. Then He adds, He whom thou now hast is not thy husband, tacitly implying that she was living in sin with him, and that He knew of this secret sin by the revelation of God, and therefore that He was a prophet, from whom she ought to ask pardon and grace. S. Basil (Epist. 2. ad Amphiloch.) says that a third marriage is an abomination to the Church, but better than fornication. And in his first epistle to the same he says, "The thrice married are often excommunicated for three or four years, not longer: and such unions are called polygamy, or qualified fornication. Therefore the Lord said to the Samaritan woman, who had had five husbands, He whom thou now hast is not thy husband, surely because those who had gone beyond a second union were not worthy the name of husband, or wife." But the Church is now of a different mind. For it is certain that fourth, fifth, sixth, seventh, or more marriages, are licit, although they are indecent, and marks of incontinence. And this is what S. Basil appears to have meant.
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Ver. 19. The woman, &c. Because Thou revealest the hidden things of my life, whether good or bad, which Thou couldest not know except by the revelation of God, especially since thou art a Jew and a foreigner, I humbly accept Thy gentle reproof, and confess my sin. "By one and the same confession," says Rupertus, "she confessed, as to herself, what she was, and as to Him, what she was able to perceive He was."
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Ver. 20. Our fathers, &c. The woman, acknowledging Jesus to be a prophet, now proposes a question concerning religion, which was at that time a great source of controversy between the Jews and the Samaritans. This she did that she might know which side she ought to take, so that she might provide for her salvation. For she was more agitated by this question than by thirst for the living water which Christ promised her, which she did not understand. Worshipped: observe that by worship here and elsewhere is signified the whole public ritual of worshipping God, especially by means of sacrifices, and the other ceremonies instituted by Moses at God's mouth. This public worship could only be offered in the Tabernacle erected by Moses, and afterwards in the Temple built by Solomon. This is plain from God's law in Deu 14:24. For otherwise, by natural and Divine right, it ever has been, and is lawful to worship and call upon God privately always and in every place. Thus in Gen 22:5, Abraham said to his servants, "After we have worshipped, i.e., sacrificed, we will come again to you."
In this mountain: Garizim, which overhangs the city of Sichem. From this mountain Jotham, the son of Gideon, cursed the Sichemites, (Jdg 9:7). There was a famous and unending controversy between the Samaritans and the Jews concerning worshipping and sacrificing in this mountain. In the time of Alexander the Great, Manasses, the brother of Jaddi, the High Priest who met Alexander, and appeased him, when he was incensed against the Jews, married a foreign wife, the daughter of Sanballat, whom Darius, the last king of Persia, had set over Samaria. Manasses, being excluded by his brother from the performance of sacerdotal functions, fled to his father-in-law, Sanballat. Sanballat built a noble temple on Mount Garizim, and appointed Manasses to be its priest. Thither fled many Jewish refugees, especially those who, like Manasses, had married strange wives, contrary to the Law. As an excuse they made use of the argument that Sichem was celebrated for the worship and sacrifices of the Patriarchs, as of Jacob (Gen 33:20; Jos 24:1), of the Tribes (Deu 26:12), where Moses by God's command bids Joshua to build an altar on Mount Garizim, and there offer burnt-offerings, and engrave the Decalogue on stones, and promulgate the Law of God to the Twelve Tribes, with blessings to those who kept it, the people answering "Amen." This temple stood upon Mount Garizim for 200 years, until it was destroyed by Hyrcanus, son of Simon, the brother of Judas Maccabeus (Jos., Ant., 1. 3, c. 17). Josephus also relates that the Jews and Samaritans referred their controversy for settlement to Ptolemy Philometor, King of Egypt, who decided it in favour of the Jews, on the ground that the latter had built their temple at the instance of Moses. But the Samaritans were not contented with this decision, and still persisted in their schism.
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Ver. 21. Jesus saith, &c.. Ye, i.e., whosoever rightly, according to God's ordinance, wish to worship God the Father. The meaning is, the hour cometh, the time of the Evangelical Law and doctrine, about to be instituted by Me, by which, immediately after My death, which is shortly to come to pass, the Law of Moses shall be abolished, and all its rites for worshipping God in the Temple at Jerusalem, as well as in this your rival temple on Garizim. For throughout the whole world Christian churches shall be built, in which God shall be worshipped in spirit and in truth. This is what Malachi predicted under the reign of Christ (Mal 1:10-11). The Hebrew for the pure or clean oblation is mincha, sc., the Eucharist, or the oblation of the Body and Blood of Christ, which alone has succeeded to all the ancient sacrifices of animals.
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Ver. 22. Ye worship what (Arabic, whom) ye know not, &c. Here Christ gives a direct answer to the woman, and decides the Jews to be in the right in the controversy concerning the worship of God, condemning the Samaritans as schismatics. He says, You, O ye Samaritans, worship ye know not what, because ye worship God together with your Assyrian idols; and associating God as it were with idols, ye worship a false or fictitious God. Again the Samaritans had their own heresies and errors, which S. Epiphanius recapitulates. In the same manner the Turks and Jews worship a God whom they know not, because they deny Him to be in a Trinity of Persons. So also Calvin with his followers, in denying the omnipotence of God, and making Him cruel in condemning some men to hell without any demerit on their part, worship not a true, but a false God. For the true God is Almighty, and most kind. 2. and better. Ye worship, i.e. ye have a method of worship and sacrifice which ye do not know to have proceeded from God. For ye have framed it out of your own imagination, contrary to the will and law of God. But we Jews know what we worship, because we follow the way of worshipping God which was prescribed by Moses.
For salvation, &c. Both because I, Christ, who am the Author of salvation, am not born of the Samaritans, but of the Jews, as well as because the true knowledge and worship of God, which leads men to salvation, formerly emanated from the Jews to the Gentiles, and now in the New Law will emanate from Me, a Jew, to all nations.
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Ver. 23. But the hour cometh, &c.. Now is the time of the New Law of My Gospel, in which the true worshippers, namely, Christians, whether Jews, or Samaritans, or of other nations, being converted unto Me, shall worship God, not in this mountain, nor Jerusalem only by the carnal sacrifices of beasts, as the Jews and Samaritans do, but in all places throughout the world in spirit and in truth.
In spirit and truth. Observe, the Samaritans ignorantly and falsely worshipped God. But the Jews worshipped the true God indeed, but chiefly by corporeal victims, and other bodily symbols, and in one stated place, Jerusalem: all which things were shadows and types of the spiritual worship which was to he inaugurated by Christ. To both these Christ opposes His faithful Christians, who instead of the body, worship God in spirit; and in truth instead of in falsity, shadows and ignorance. For God is an incorporeal Spirit, most true, and most pure. Spirit therefore here signifies the spiritual worship of faith, hope, and charity, devotion, contrition, and other virtues, by which God is most rightly worshipped by Christians, and not through shadows and figures, but in truth. In truth therefore is in the true, sincere, and worthy worship of God, in which God is well pleased, according to the words (Psa 1:18), "In holocausts Thou shalt not be delighted: the sacrifice for God is a broken spirit" (Vulg.). Also (Psa 49:23), "The sacrifice of praise shall honour Me"O (Vulg.). And (Psa 4:6), "Sacrifice the sacrifice of justice, and trust in the Lord." As Theophylact says, "Because many seem to worship in soul, but have not right knowledge, such as heretics, therefore He added, and in truth. For it behoves us both to worship God with the mind, and also to have a sound faith with regard to Him. Such a worshipper was Paul, as Origen says, when he declares, "God is my witness, whom I serve' (Greek, ώ λατζεύω, i.e., worship with latria) in my spirit (Rom 1:9)." And the Gloss says, not in the Temple, not in the mountain, but in the innermost temple of the heart, and with a true knowledge must God be worshipped. The Samaritan therefore worshipped God in a mountain, or locally, the Jew in a shadow, or figuratively, the Christian in spirit and in truth, truly and spiritually. For, as S. Chrysostom says, "The former things were figures, now all is truth." Others explain thus, we must worship God in spirit, i.e., by the Spirit, or the inspiration of the Holy Spirit. "Mystically, by the spirit is intended," says Theophylact, "action: by truth, contemplation." For all Christians serve God either by an active, or a contemplative life. Heretics object, since God should be worshipped by Christians in spirit and in truth, therefore all corporal rites and ceremonies ought to be rejected in baptism. I answer by denying the consequence. For these are not shadows and figures of the Old Law, but ornaments, incentives, and effects of the Spirit, and therefore pertain to the Spirit. For without sacraments and sacrifices the Church cannot exist, because without them she would cease to be visible, and could not be united and gathered together. In form these ceremonies are practised by Christians, and flow from the inward spirit of faith, hope, and charity. Therefore they belong to the Spirit, as results depend upon a cause, and external upon interior actions. It was otherwise with the ignorant and carnal Jews, who placed all their worship in external sacrifices and rites. So SS. Cyril and Ambrose, (De Sp. Sc. l 3. c. 12). Even the heathen saw that God, to be worshipped acceptably, must be worshipped in spirit and in truth. "If God be Mind, as ancient verses tell, Who worship Him in spirit, worship well."
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God is a Spirit, &c. This is the reason a priori: God is a most pure and true Spirit, therefore He is pleased only with worship in spirit and in truth. "If God were a body," says S. Augustine, "it would be fitting to worship Him in a mountain, because a mountain is material. Hence it is plain against the Anthropomorphites, and against Tertullian and Lactantius, that God has not a body, even the least material conceivable, but that He is a most immaterial Spirit." That axiom therefore of Tertullian is false, "that what is incorporeal is non-existent." However, Tertullian and Lactantius seem to use the words body and corporeal in an improper sense, merely to denote an actual substance. Listen to S. Augustine expounding these words of Christ (lib. De Spec. c. 1). "God is a Spirit incomprehensible, incorporeal, immutable, that cannot be bounded by space, everywhere whole, nowhere divided: everywhere present, ineffably penetrating all things, containing all things, knowing all things, beholding all things; Almighty, governing all things: wholly in heaven, wholly in earth, wholly everywhere. Always working, always resting, gathering, but needing not, carrying all things without being burdened, filling all things, but not included in them, creating and protecting, nourishing and perfecting all things. Thou seekest, but Thou never wantest anything. Loving, but not inflamed. Thou art jealous, but untroubled. Thou repentest without grieving. Thou art angry, and tranquil all the while. Thou changest Thy works, but Thy counsel knows no alteration. Thou holdest all things, fillest all things, embracest all things, art above all things, sustainest all things. Nor dost Thou in one part sustain, and in another super-exceed: nor in one part dost Thou fill, and in another include. In sustaining Thou super-exceedest, and in super-exceeding Thou sustainest. Thou teachest the hearts of the faithful without the service of words, 'reaching from one end to another mightily, and sweetly disposing all things.'" What is God? Listen to Arnobius invoking Him (lib. 1, Cont. Gent.). "O greatest and highest Creator of things invisible. Thou art invisible, and art never comprehended by any other natures. Worthy, indeed worthy art Thou, if only Thou mayest be called worthy by mortal lips, after whom all intelligent nature aspires, and to whom it never ceases to give thanks: to whom every living thing ought continually to bend the knee, and supplicate with unceasing prayers. For Thou art the First Cause: the locality and space of things: the foundation of whatsoever is infinite, unborn, immortal, eternal, the Only One, whom no corporeal form outlines, no circumscription bounds, without quality or size, without situation, motion, or hold: concerning whom nothing can be said or expressed by mortal words: and that Thou mayest be understood, we must be silent, and that as in a shadow a fallible look may seek after Thee, nothing whatsoever must be muttered."
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Ver. 25. The woman saith, &c. Cometh, Greek, ε̉ζχεται, present tense, is come, who will presently solve all things that are doubtful to us in religion, and will teach us where, when, and how God is to be worshipped. The woman knew this by common speech and report. For already the sceptre had been transferred from Judah to Herod, and Daniel's seventy weeks were fulfilled, so that all men knew that the time for the Advent of Messiah was close at hand. The Jews thought that John the Baptist was Messiah: but he himself attested that Jesus was Messiah. Wherefore through this assertion of the Baptist the report was widely diffused that Messiah had come.
Who is called Christ. These are not the words of the woman, who spake only in the Hebrew or Syrian language, but of the Evangelist interpreting the Hebrew word Messiah, by Christ, the Anointed One.
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Ver. 26. Jesus saith, &c. "I am the Messias, or the Christ. Have faith in Me: receive My doctrine and my law, that thou mayest be saved and blessed." Christ both spoke this with the outward voice, but still more with an inward voice, illuminating the woman's mind, and kindling her will, to love and reverence Him. Whereon the woman believed straightway, and moved her whole city to believe in Him.
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Ver. 27. And immediately, &c. Origen, S. Cyril, and others, think it is meant that the disciples marvelled at the humility of Christ that He should condescend to talk, with a poor and foreign woman. But if so, the Evangelist would have written, that He should talk with such a woman. Wherefore S. Cyprian (Tract. de Sing. Clericorum) and others better explain thus; that Christ was not accustomed to talk with women alone, and with this end in view, that He might give an example of chastity and prudence to all the faithful, but especially to clerics, priests, preachers, and religious. For rightly says the wise man, "A moth proceedeth from a garment, and so doth the iniquity of man from the woman" (Ecclus. 43:13) Hence Eliseus and all the saints most carefully avoided converse with women. It was their common opinion that women can be approached with but little profit, and with great peril, either to the woman or the man peril of chastity, or at the least, of reputation. You will say Are then women to be neglected? I answer, By no means: but let them be taught in public preaching, or catechising. If they are sick, or there be any other reason why the priest should come to them, let it be in an open place, acting as Christ here did: and let a witness be present, as S. Charles Borromeo took care should always be in his own case.
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Ver. 28. She left, &c. "Having heard Him say," saith S. Augustine, "' I am He that talketh with thee,' and having received the Lord Christ into her heart, what could she do but leave her pitcher, and run to preach the Gospel?" For she knew that Jesus must be a Prophet because He had revealed to her the secrets of her heart. When therefore He declared that He was Messias, she believed in Him, knowing that He was a man worthy of credit, who could neither deceive, nor be deceived. Wherefore she ran into the city without delay, fearing lest Jesus might go away if she tarried. As S. Chrysostom says, "She had come to draw water, but as soon as she found the true Fountain she despised the other; and by the grace which came down upon her from above, she discharges the office of an Apostle." For this is the Spirit of Christ, to infuse into those whom He converts zeal for converting others, that they may make others partakers of that great benefit which they feel in themselves. Elegantly and piously does S. Ambrose write of this (Serm. 30): "By a new kind of marvel, the woman, who came to the well of Samaria a harlot, went away chaste from the fountain of Christ. And she who came to fetch water carried back modesty. For as soon as the Lord showed her her sins, she knew and confessed them: she announced Christ to be the Saviour. And leaving her water-pot at the well, she does not carry a pitcher back to the city, but she brings grace. She seems to return without a load, but she goes back full of sanctity. She returned full, I say, because she came a sinner, she returns a preacher. And she who had left her water-pot carried back the fulness of Christ. She brought back no harm to her city, for though, it is true, she carried no water to it, she brought them the whole well of salvation."
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Ver. 29. Come and see, &c. Saith Cyril, "Giving an account of the miracle, she prepared her hearers to believe:" because although, as S. Chrysostom says, she had not heard the whole history of her life from Christ, from what she did hear she believed (He knew) the rest.
Is not this the Christ? "She speaks as though hesitating, that they might give their opinion," said Euthymius. For she herself had no doubt, but firmly believed Jesus to be the Messiah. As S. Chrysostom says, "Observe the immense wisdom of this woman: she neither affirms nor denies that He is the Christ. She did not wish that she should be the author of their believing in Him. She wished them to be persuaded by hearing Him for themselves, which persuasion would be far more likely to happen in that way. For without doubt she understood that if they once tasted of that Fountain, they would have the same opinion about it that she had." This Samaritan woman then, by the conversation and grace of Christ, from a sinner became a penitent and a saint, yea a preacher of Christ like Mary Magdalen. Her proper name was Photina, who is reckoned among the Saints in the Roman Martyrology on the 20th of March, in the words following: "On the same day Saint Photina, the Samaritan woman, her sons, Joseph and Victor: also Sebastian, a general, Anatolius, Photius, &c., brothers, who all confessed Christ and obtained martyrdom." On which Baronius says, "The Greek Menology assigns this day for her commemoration." Her head is religiously preserved at Rome, in the basilica of S. Paul, where I have seen it amongst other relies of the saints.
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Ver. 30. They went out, &c.. And from what they saw of the wisdom and holiness of His words and manners, they believed in Him as the Messiah, as is plain from verse 42. "The hardness of the Jews," says Cyril, "is reproved by the readiness to believe of the Samaritans." For the Samaritans were converted by one conversation of Christ, but the Jews after three years of His preaching, and after all the many miracles which He had wrought, would not believe. Ver. 31. In the meanwhile, &c.. "This," says S. Chrysostom, "they did out of love and zeal for their Master, seeing Him wearied with the heat and the journey." At the same time they were thinking about themselves. Hungry and tired as they were, they wished to eat, but did not venture to do so until Christ should commence, and bless the meal, as was His wont. "Jesus was accustomed," says Theophylact, "to accept the gift of food when offered, though He giveth food to all flesh. This He did, that they who presented it might gain merit, and that no one might be ashamed to be poor, nor think it hard to be fed by others." For it is fitting that Teachers should have other persons to provide food for them, that they themselves having no other cares may be careful only about the ministry of the word.
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Ver. 32. But He said, &c. "I am hungering for the conversion of the Samaritans, which I am procuring through the woman. So that spiritual hunger diminishes and keeps down, if it does not take away, all hunger for bodily food: meanwhile you who are tired and famished, eat as much as you please." "More obscurely He intimates," says S. Cyril, "that if the disciples knew of the conversion of the Samaritans, which was then going on, they would be thinking of that food, rather than be taking thought for corporal food. For since they were to be the future Teachers of the world, He teaches them by His own example that they ought to have far more care for the salvation of men than for their own bodies."
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Ver. 33. Then said His disciples, &c. The Apostles did not understand that Christ was speaking of spiritual food. Wherefore S. Augustine says, "What wonder was it that if the woman did not understand about the water? behold, the disciples do not understand the food."
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Ver. 34. Jesus saith, &c. Christ here tells the work of preaching, and man's redemption, His, that is, His own special and sweetest food, because by it, as by the greatest dainties, He was fed and delighted. So Euthymius says, "The will of the Father, who had sent Him, and His work enjoined upon Christ, is the salvation of men, according to the words, I have finished the work which Thou gavest me to do." Tropologically, let Christians, and specially preachers, learn from Christ that their spiritual food ought to be obedience and zeal for souls. 1. Because both sustain the life of the soul. 2. Because both, like food, cause the powers of the mind to become strong. 3. Because as food causes a child to grow up to be a perfect man, so do these two virtues make us to grow to a virile state of spiritual strength.
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Ver. 35. Say not ye, &c. From the metaphor of food He passes to the allegorical harvest, from which are food and bread. Say not ye? That is, ye are wont often to say. From this it would appear that the Apostles, as they passed through the corn fields of the Sichemites, talked among themselves about the coming harvest, as men are wont to do. From hence Christ took occasion to speak about the spiritual harvest, i.e., the conversion of the Samaritans. As though He had said, "The care of the natural harvest interests you: but the care of the spiritual harvest ought to concern you far more, that you should help Me in converting the Samaritans."
Yet four months. Maldonatus thinks this was a proverb, meaning that there was time enough for thinking about any matter as the natural harvest, for instance: but that it could not be used of the spiritual harvest; for that indeed was already ripe for being reaped by Christ and the Apostles. For Maldonatus thinks this was spoken by Christ about the end of March, when the harvest is not far off. S. Augustine and others take the words as they stand, literally. Wherefore these words should be seen to have been spoken by Christ in the month of January, after the eight months in which He had preached in Judea. For in four months from January or in May, the crops are ripe, and the harvest comes. Wherefore at Pentecost, which fell in May, they offered to God the loaves of the first fruits of the new harvest. "Ye," says S. Augustine, "are counting four months unto harvest. I show you another harvest, white and prepared already." So He says, Lift up your eyes, and look unto the fields that they are white already unto the harvest. The white fields He calls the city of Sichem, and the places round about, which, stirred up by the woman, bring hearers in troops to Christ. As though He had said, Ye see these fields, filled not with wheat, but with a multitude of people flocking to Me, who are prepared to receive My doctrine, and to be admitted into My Church. Labour then strenuously with Me, O My Apostles, to reap the harvest. The wheat harvest may be four months distant yet: but the harvest of souls is nigh, yea ready, amongst these Samaritans. It is fitting then that you and I should reap them, and gather them into the garner of God." Theophylact says, "Lift up both your bodily and your spiritual eyes, and see the multitude of the Samaritans. See their minds eager to believe, which, like fields that are ripe for salvation, have need of reapers."
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Ver. 36. And he that reapeth, &c. Christ invites the Apostles to labour with Him in gathering in this harvest, by the hope of an eternal reward. As though He said, "He that reaps wheat receives wages, but only brief and temporal: but he that reaps with Me this spiritual harvest of souls gathers it unto life eternal. For this harvest the reaper gains both for himself and for his crop, that is, for the souls whom he converts, for he leads them to heaven as it were in triumph." "The fruit of this terrestrial harvest," says S. Chrysostom, "does not arrive at eternal life, but that spiritual harvest always accompanies us." Christ calls Moses and the Prophets sowers, who with great labour delivered the seeds of faith to the Jews, i.e., such first principles as that God is One, and that the Messiah would come for the salvation of the world. The reapers are Christ and His Apostles, who, by the teaching of the Gospel, perfected these first principles of the Prophe s, and by the faith and grace of Christ sanctified both Jews and Samaritans, and brought them to eternal life. Wherefore this conversion of the Samaritans brought joy, not only to Christ and the Apostles, but to Moses and the Prophets, because their seed had not proved unfruitful, but had been brought by Christ to an abundant harvest. As S. Augustine says, "If the Prophets had not been sowers, whence had it come to that woman to say, I know that Messiah cometh ? That woman was already ripe fruit." And again, "They had different labours in time, but they shall have an equal fruition of joy, when they together receive the wages of everlasting life." It is often very different in the natural harvest, where the reaper rejoices, but the sower sorrows.
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Ver. 37. For in this, &c. A word, i.e., a proverb, which is "current in the mouths of many," says S. Chrysostom. This proverb, one soweth, &c., which is spoken of the natural harvest, is still more true with regard to the spiritual sowers and reapers. "The sowers were the Prophets, the reapers are you, O ye Apostles, who by My doctrine will bring to perfection the seeds of faith which were sown by the Prophets, and will gather them, when ripe, into the storehouse of the Church." Wherefore He subjoins an explanation.
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Ver. 38. I have sent, &c. I have sent, i.e., I have desired and determined to send. An inchoate and destined, not a completed, action is signified. The Prophets, and teachers of the Law, and such as they, with great toil taught the uninstructed minds of the Jews the rudiments of the knowledge of God, and prepared them for the Christian harvest of righteousness and holiness. You, O ye Apostles, have entered into their labours, because ye shall convert the minds of the Jews prepared to receive Me. Moreover Christ said this, that by the example of the Prophets, who sowed so laboriously, He might animate the Apostles to preach the gospel, which was more easy, and involved less toil. "Lest," as S. Chrysostom says, "they should be troubled as about to undergo the greatest burden, when they were sent to preach. They must think that the Prophets had had yet harder labour, even as sowing the seed is harder labour, and needs greater anxiety than reaping. As the Gloss says, "Unless the Jews had been prepared by the Prophets, they would not have listened to the Apostles."
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Ver. 39. Of that city many believed, &c.They were moved because she confessed before her fellow-citizens that she had lived in fornication with a man not her husband, as Christ had told her, that by means of her own shame she might make known the honour and glory of Christ, the true Prophet and Messiah.
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Ver. 40. He abode there two days: not longer, lest, if He abode longer among Samaritans, the Jews should calumniate Him, as not being the Messiah, who was promised to the Jews, rather than to the Samaritans.
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Ver. 42. And said to the woman, &c. Saviour of the world, understand Messiah, as the Syriac Version adds, who was sent by God for the salvation not of Israel only, as the Jews pretended, but of all the nations of the whole world. Of the world I say, lost by sin. Deservedly does S. Chrysostom in this place admire the, as it were, sudden faith of the Samaritans, when the Jews were so dilatory and hard to believe in Christ.
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Ver. 44. For Jesus, &c. The word for expresses the reason why Jesus left Nazareth, His own city, and went into the other parts of Galilee, because the Nazarenes despised Him as their fellow-citizen, and the son of an artizan.
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Ver. 45. When therefore He was come, &c. All the miracles, especially that He alone had cast out all the buyers and sellers from the Temple, as well as the many other signs that He had shown. Observe: The Jews, after the many miracles of Christ which they saw, did not believe in His preaching, nor even receive Him. The Galileans, who also saw many miracles, received Him kindly but did not believe in Him. But the Samaritans, although they saw no miracles, received Him, and believed Him to be the Messiah, sent by God for the salvation of the whole world. So those who are without, often receive what those of the household disdain and despise.
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Ver. 46. A certain nobleman. The Latin translator seems to have had in his Greek copies βασιλισκος, i.e., regulus, a little king. The present reading is βασιλικος, i.e., royal, understand counsellor, or public minister, of Herod Antipas; a prefect, or intimate friend of his. The Syriac has, a royal servant: S. Chrysostom says, "because he was of the royal race, or discharged some princely function." Nonnus says, "he was a courtier, who was over the army." Origen says, "he was perhaps of the family of Tiberius Cæsar, employed by him in some office of Judea."
Capharnaum: it is probable that this nobleman's son lay ill at Capharnaum, because it was his father's usual place of abode. And his father, hearing that Jesus, who healed so many sick, was come out of Judea into Cana of Galilee, went thither, to ask of Jesus the healing of his son; as is plain from what follows. The nobleman seems to have been a Jew, not a Gentile, as both S. Jerome and Origen think. We may think so, because he had little faith, and for that reason was reproved by Christ; whereas the Gentiles were prompt to believe, and so were praised by Him, as was the case with the centurion, and the woman of Canaan. Some, as Irenæus, think that this nobleman was the same person as the centurion mentioned in Mat 8:5. But they were different persons. For the centurion, when Christ was willing to go to him, asked him to remain where he was. But this nobleman asks Christ to come to his sick son. The former came to Christ as He was descending from the mountain to Capharnaum. The nobleman comes to Jesus as He is going into Cana. The boy of the former was sick with palsy; this one's child was ill with a fever. Christ was all but present when He healed the former: this He healed being absent. The one was a servant, the other a son. So S. Chrysostom, Theophylact, and others.
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Ver. 47. When he had heard, &c. The nobleman having heard the fame of Christ, that He healed all sick persons whatsoever, proceeded from Capharnaum to Cana, to ask Jesus, who was staying there, to come back with him to Capharnaum, to heal his son. This was a journey of fourteen hours, or leagues, and therefore long and difficult. Wherefore he had little faith in Jesus, says S. Gregory, since he did not think He could save unless He were corporeally present.
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Ver. 48. Jesus therefore, &c.. Signs and prodigies mean nearly the same thing. Signs, however, are properly what take place in natural things, and by nature, slowly operating, but which Christ wrought in a moment, and therefore miraculously. Such are the healing of the sick. But prodigies are things which surpass the whole power of nature, as the raising of the dead. Christ reproved the small faith of the nobleman, in order that He might sharpen and augment it. As though He said, "Thou and thine hast heard of certain signs and prodigies which I have wrought; still thou believest not that I am the Messiah, unless I do very many more, and that thou thyself mayest behold them with thine eyes." "He teaches," says S. Chrysostom, "that it is not His miracles that we are to attend to, but His doctrine. He shows that signs are especially made gracious to the soul; and in this case He heals the father who was labouring under a disease of the mind, no less than the (bodily) disease of the son." Indeed, He first cures the unbelief, or the imperfection of faith, in the father, and then the fever of the son.
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Ver. 49. The ruler saith, &c. My child, Greek, παιδιον μου, i.e., my little son, meaning, my most beloved, my only delight. "The ruler," says S. Chrysostom, "being distressed by his son's affliction, did not pay much attention then to the words of Jesus, but was wholly taken up with the cure. See how he grovels on the earth Come down, ere my child die as if Jesus could not raise the dead, or knew not that he had a son."
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Ver. 50. Jesus saith, &c. "This one word," saith Rupert, "was a true declaration concerning things present, and a command of life." For this word of Christ was not only declaratory, but effectual: for it produced that which it declared, namely, the life and healing of the sick. So in the Eucharist, the words, This is My Body, enunciate in such manner that the Body of Christ is there, that they cause It to be there present. Moreover, Christ went to the servant of the centurion: He was not willing to go to the son of the ruler, because there was in the centurion confirmed faith, but in the ruler faith was imperfect.
He believed the word which Jesus spake. "The Saviour cured two persons," says Cyril, "by the same words. He brought the mind of the ruler to believe, and He delivered the youth from bodily disease." Ver. 51.- As he was going, &c. "His servants met him," says Cyril, "telling of the swiftness and power of the words of Christ, the Lord so ordering that by the sequence of events the faith of the ruler might be confirmed." Ver. 52. He asked therefore, &c. "He studies to be informed concerning the hour," says Cyril, "to see if it coincides with the time when the Saviour's favour was bestowed upon him."
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Yesterday, at the seventh hour: this was an hour after noon, when, the child being healed, the servants had immediately set out to tell the glad news to the father. But they could not reach him on the same day. They travelled therefore the rest of that day, and all through the night, and came to him the next morning, for, as we have said, Capharnaum was fourteen leagues or hours distant from Cana. Ver. 53. The father therefore knew. "From hence we may understand," says Bede (in Catena), "that there are degrees of faith, as well as of other virtues. There is the beginning, the increase, and the perfection of faith. This man's faith had its beginning when he asked for his son's safety: its increase when he believed the word of the Lord saying, Thy son liveth: it was perfected by the announcement of his servants." Moreover, because this nobleman dwelt at Capharnaum, as well as the centurion, we need not doubt that they were friends; and that the centurion through this miracle, which was prior in point of time, conceived so great faith in Christ that he said, "Lord, I am not worthy that Thou shouldst enter under my roof, but speak the word only, and my servant shall be healed" (Mat 8:8). Tropologically, listen to Theophylact, "The little king (regulus) is every man, not only because, according to the soul, he is nigh to the King of all, but because he has assumed dominion over all things. The son is a mind fevered with depraved pleasures and desires. The going down of Christ is His merciful condescension. Christ saith, Go thy way, i.e., show continual progress in good things: then thy son shall live. Otherwise he will die, if thou ceasest to walk (aright)" Finally, he was healed at the seventh hour, 1. because as Origen says, seven is the symbol of the Sabbath, and of rest, in which is health. 2. Because the same number is the symbol of the seven-fold Holy Spirit, in Whom is all salvation.
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Ver. 54. This is again, &c. The word again must be joined with when He was come. Meaning, this was the second miracle which Christ wrought in Cana of Galilee, when again that is, a second time He was come thither out of Judea. For the first miracle was the conversion of water into wine, which Christ did, when He came the first time out of Judea into Galilee. He came, therefore, twice out of Judea into Galilee, and illustrated each of His comings by a new miracle. "It is called the second, " says Euthymius, not "because after the first He had done no other miracle in the whole of Palestine (for He had already done many in Judea), but because, after the first, this was (only) the second which He had done in Cana." John says this, indicating that an abundance of miracles were performed subsequently by Christ in Galilee, which Matthew relates (Mat 4:23, &c.), and which after this are related by S. John.
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Posita doctrina Christi de spirituali regeneratione, et quod Christus gratiam spiritualis regenerationis Iudaeis communicaverat, hic consequenter ostendit quomodo ipsa gratia etiam ad gentes derivata est per Christum. Salutaris autem gratia Christi derivata est dupliciter in gentibus: per doctrinam et per miracula. Marc. ult., 20: illi autem profecti praedicaverunt ubique, ecce doctrina, domino cooperante, sequentibus signis, ecce miracula. Primo ergo ostendit futuram gentium conversionem per doctrinam; secundo futuram gentium conversionem per miracula, ibi post duos autem dies exiit inde. Circa primum duo facit. Primo praemittit quaedam praeambula ad doctrinam; secundo proponit doctrinam, et eius effectum, ibi respondit Iesus, et dixit ei: si scires donum Dei et cetera. Quantum ad primum tria praeambula praemittit. Primum ex parte ipsius docentis; secundum ex parte eius de quo doctrina erat, ibi erat autem ibi fons Iacob; tertium ex parte personae audientis, ibi venit mulier de Samaria, et cetera. Ex parte autem docentis, praeambulum est eius accessus ad locum doctrinae; et ideo dicit ut ergo cognovit Iesus, et cetera. Ubi tria facit. Primo innuit terminum a quo recedit, quia a Iudaea; secundo terminum ad quem accedit, in Galilaeam; tertio insinuat medium per quod transit, quia per Samariam. Quantum ad primum ponit primo causam recessus de loco in quo erat; secundo exponit quaedam dicta in causa assignata, ibi quamquam Iesus non baptizaret etc.; tertio describit recessum Christi a Iudaea, ibi reliquit Iudaeam, et cetera. Dicit ergo ut cognovit Iesus quod audierunt Pharisaei etc., volens ostendere Evangelista, quod postquam Baptista repressit discipulorum suorum invidiam, Christus declinavit Pharisaeorum malitiam. Sed cum dicatur Eccli. XXIII, 29: domino Deo nostro nota sunt omnia antequam fiant; et Hebr. IV, 13: omnia nuda et aperta sunt oculis eius, quaerendum videtur quomodo Iesus dicitur aliquid de novo cognoscere. Ad quod dicendum est, quod Iesus virtute divinitatis suae ab aeterno cognovit omnia praeterita, praesentia et futura, ut praedictae auctoritates ostendunt; sed inquantum homo aliqua de novo cognovit, scientia experimentali; et de hac dicitur hic ut cognovit Iesus, postquam fuit ei nuntiatum, quia audierunt Pharisaei et cetera. Et hanc cognitionem Christus de novo accipere voluit dispensative, ad ostendendum veritatem humanae naturae, sicut et multa alia humanae naturae propria voluit facere et pati. Sed quid est hoc quod dicit quia audierunt Pharisaei, quod Christus plures discipulos facit et baptizat quam Ioannes, cum ad eos non pertineat? Nam ipsi Ioannem persecuti sunt, nec ei credebant: quia, ut dicitur Matth. XXI, 26, cum dominus quaereret Baptismum Ioannis unde esset, dicebant intra se: si dixerimus de caelo, dicet nobis: quare ergo non credidistis? Non ergo crediderant Ioanni. Sed ad hoc est duplex responsio. Una: quod ipsi discipuli Ioannis, qui supra quaestionem concitaverant contra Christum, erant Pharisaei, vel Pharisaeis confoederati, unde, Matth. IX, 11 et 14 dicitur quod Pharisaei simul cum discipulis Ioannis proposuerunt quaestiones contra discipulos Christi. Et secundum hoc concludit Evangelista ut ergo cognovit Iesus quia audierunt etc.: idest postquam intellexit quaestionem et commotionem discipulorum Ioannis, qui erant Pharisaei, vel Pharisaeis confoederati, super Baptismo suo et discipulorum eius, reliquit Iudaeam. Vel dicendum, quod Pharisaei propter invidiam turbati sunt de praedicatione Ioannis, unde suaserunt Herodi ut caperet eum. Et hoc patet Matth. XVII, 12, ubi cum Christus loqueretur de Ioanne, dicit: Elias iam venit, et fecerunt in eum quaecumque voluerunt: et postea subdit: sic et filius hominis passurus est ab eis, ubi Glossa dicit quod Pharisaei incitaverunt Herodem ad incarcerationem Ioannis et mortem. Videtur ergo probabile quod similiter moverentur contra Christum, ex hoc quod praedicabat. Et hoc est quod dicitur audierunt, scilicet ad persequendum Pharisaei invidi et persecutores Christi quia Iesus plures discipulos facit et baptizat quam Ioannes. De isto auditu dicitur Iob XXVIII, v. 22: perditio et mors dixerunt: auribus nostris audivimus facta eius. Sed boni audiunt ad obediendum. Ps. CXXXI, 6: ecce audivimus eum in Ephrata: et postea sequitur: adorabimus in loco ubi steterunt pedes eius. Audierunt, inquam, duo: scilicet quod plures discipulos faceret quam Ioannes, quod quidem iustum erat et rationabile, quia, ut dicitur supra III, 30, Christum oportet crescere, et Ioannem minui. Aliud quod baptizabat; et hoc merito, quia ipse mundat. Ps. l, v. 4: lava me, domine, ab iniustitia mea. Et alibi, Ps. VII, 7: exurge, domine (scilicet baptizando), in praecepto quod mandasti (scilicet de Baptismo), et synagoga populorum (per Baptismum congregatorum) circumdabit te. Consequenter cum dicit quamquam Iesus non baptizaret etc., exponit quod supra dixerat de Baptismo Christi quod audierunt Pharisaei et cetera. Sed Augustinus dicit, hic apparere inconveniens: nam supra dixerat et baptizat, hic vero quasi corrigens id, utpote falsum, dicit quamquam Iesus non baptizaret. Et ad hoc est duplex responsio. Una Chrysostomi: quod hoc quod Evangelista dicit, verum est, quod Christus non baptizavit aliquem; illud autem quod supra dictum est, scilicet baptizat, intelligendum est secundum famam currentem ad Pharisaeos, quod Christus baptizaret, quod aliqui venientes ad ipsos Pharisaeos dicerent: vos invidebatis Ioanni quod discipulos habebat et baptizabat; sed ecce quod hic, scilicet Iesus, plures discipulos facit quam Ioannes, et baptizat. Quare ergo sustinetis eum? Et ideo non dicit Evangelista ex se, quod baptizat, sed quod audierunt Pharisaei.
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Et ideo falsum rumorem populi Evangelista corrigere volens, dicit: verum est quod audierunt Pharisaei, quod Christus baptizat, sed est falsum; unde subdit quamquam Iesus non baptizaret, sed discipuli eius. Ideo autem, secundum Chrysostomum, Christus non baptizavit, quia in omni Baptismate, quo Ioannes et discipuli baptizaverunt per totum tempus ante Christi passionem, non dabatur spiritus sanctus; sed ad hoc erat ut assuescerent homines ad Baptismum Christi, et congregarentur ad praedicationem, ut ipse dicit. Inconveniens autem esset quod Christus baptizaret, si non daretur in illo Baptismo spiritus sanctus, quod non dabatur ante Christi passionem: quia, ut dicitur infra VII, 39, nondum erat spiritus datus, quia nondum Iesus erat glorificatus. Sed, secundum Augustinum, dicendum est, et verius, quod discipuli baptizabant Baptismo Christi, aqua scilicet et spiritu, qui in ipso Baptismo dabatur: et etiam ipse Christus baptizabat, et non baptizabat. Baptizabat quidem quia ipse mundabat interius; sed non baptizabat, quia ipse non tingebat aqua exterius; nam discipuli praebebant ministerium per ablutionem corporis, Christus vero praebebat spiritum interius mundantem. Unde ipse proprie baptizabat. Supra I, 33: supra quem videris spiritum descendentem, et manentem super eum, hic est qui baptizat. Ad hoc ergo quod Chrysostomus dicit, quod nondum erat spiritus datus etc., dicendum, quod non erat datus visibilibus signis, sicut post resurrectionem Christi datus est discipulis; sed tamen datus est, et dabatur, per internam sanctificationem, credentibus. Per hoc autem quod Christus non semper baptizavit, dat nobis exemplum quod maiores Ecclesiarum praelati in his quae per alios fieri possunt, non occupentur, sed ea minoribus facienda relinquant. I Cor. I, 17: non enim misit me Christus baptizare, sed evangelizare. Si autem quaeritur an discipuli Christi baptizati fuerint; dicendum, secundum Augustinum ad Stelentium, quod baptizati fuerunt Baptismo Ioannis, quia aliqui ex discipulis Christi fuerant discipuli Ioannis: sive quod magis credibile est Baptismo Christi; neque enim ministerio baptizandi defuisse creditur, ut haberet baptizatos servos, per quos ceteros baptizaret. Et hoc intelligendum est per hoc quod dicitur Io. XIII, 10: qui lotus est non indiget nisi ut pedes lavet. Et postea sequitur: et ideo vos mundi estis, sed non omnes. Consequenter Christi recessum ponit, dicens reliquit Iudaeam: et hoc triplici de causa. Una ut subtraheret se invidiae Pharisaeorum, qui ex his quae audierant de Christo, turbabantur, et persecutionem parabant; dans nobis exemplum, ut per mansuetudinem malis cedamus ad tempus. Eccli. VIII, v. 4: nec strues ligna in ignem illius. Alia de causa ut ostenderet non esse peccatum persecutores fugere. Matth. X, 23: si vos persecuti fuerint in una civitate, fugite in aliam. Tertia causa est, quia nondum venerat tempus suae passionis. Infra II, 4: tempus meum nondum advenit et cetera. Est autem et alia causa, propter mysterium: nam per huiusmodi recessum significavit quod discipuli propter persecutionem relicturi erant Iudaeos, et ituri ad gentes.
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Consequenter cum dicit et abiit iterum in Galilaeam, ostendit locum ad quem accessit. Dicit autem, iterum, quia supra II, v. 12 fecerat mentionem de quodam alio descensu Christi in Galilaeam, quo post miraculum nuptiarum descendit Capharnaum. Quia ergo alii tres Evangelistae non faciunt mentionem de illo descensu primo, ideo Evangelista, ut det intelligere quod alii Evangelistae omnia quae dixerunt usque ad istud capitulum, dimiserunt, et ex hoc loco ipse historiam eis contemporaneam texere incepit, dicit iterum, per Galilaeam enim, secundum unam interpretationem, intelligitur gentilitas, ad quam Christus a Iudaeis vadit: interpretatur enim Galilaea transmigratio. Secundum aliam interpretationem, per Galilaeam intelligitur caelestis gloria, nam Galilaea revelatio interpretatur.
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Consequenter cum dicit oportebat autem eum transire per Samariam, describit medium per quod transit: et primo in generali; secundo in speciali, ibi venit ergo in civitatem Samariae, quae dicitur Sichar. Medium autem quod transit abiens in Galilaeam, est Samaria; et ideo dicit oportebat eum transire per Samariam. Dicit autem oportebat, ne videatur contrarius suae doctrinae: nam Matth. X, 5, praecepit discipulis, dicens: in viam gentium ne abieritis. Quia ergo Samaria terra gentium erat, ideo ostendit quod non ex proposito, sed ex necessitate illuc ivit. Dicit oportebat: et ratio huius necessitatis erat, quia Samaria erat sita media inter Iudaeam et Galilaeam. De ista Samaria sciendum est, quod Amri rex Israel, montem a quodam Somer emit, ut habetur III Reg. XVI, 23 ss., civitatemque quam in montis vertice construxerat, a vendentis nomine Samariam nuncupavit; hac deinde reges Israelitarum pro regia usi sunt, et tota regio ab hac civitate Samaria vocabatur. Unde hoc quod dicitur hic oportebat eum transire per Samariam, non est intelligendum per civitatem illam transitum esse facturum, sed per regionem.
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Et ideo speciale medium describens, subdit venit ergo in civitatem Samariae, idest regionis Samariae, quae dicitur Sichar. Sichar enim idem est quod Sichem, secundum aliud nomen: de qua civitate habetur Gen. XXXIII, 16 ss., quod Iacob iuxta eam tetendit tentoria sua, et propter raptum Dinae filiae suae a filio regis Sichem, duo filii Iacob indignati, occiderunt homines civitatis illius; et sic cessit in possessionem Iacob, et habitavit ibi fodiens in ea puteos. Postmodum vero circa mortem suam, dedit eam Ioseph filio suo, secundum quod legitur Gen. XLVIII, 22: do tibi partem unam extra fratres tuos. Et hoc est quod dicit iuxta praedium, idest agrum, quod dedit Iacob filio suo. Ideo autem haec omnia diligenter Evangelista narrat, ut ostendat quod omnia quae contigerunt circa patriarchas, fuerunt ducentia ad Christum; et quod Christus signatus est per eos, et ab eis secundum carnem descendit. Consequenter cum dicit erat autem ibi fons Iacob, ponit praeambulum doctrinae ex parte rei de qua doctrina tradenda erat. Et hoc congruenter: nam doctrina futura erat de aqua et fonte spirituali, et ideo fit hic mentio de fonte materiali, ex quo sumitur occasio disputandi de fonte spirituali qui est Christus. Ps. XXXV, 10: apud te est fons vitae, scilicet spiritus sanctus, qui est spiritus vitae. Item fons est Baptismus, de quo dicitur Zach. XIII, 1: erit fons patens domui Iacob in ablutionem peccatoris et menstruatae. Circa hoc tria facit. Primo describit ipsum fontem; secundo sessionem Christi super eum; et tertio sessionis tempus designat. Fontem quidem describit cum dicit erat autem ibi fons Iacob. Sed contra. Inferius dicitur puteus altus est: non ergo erat fons. Sed dicendum, secundum Augustinum, quod fons erat, et puteus. Omnis enim puteus fons est, sed non convertitur, nam ubi aqua de terra scaturit, fons est: et si quidem aqua in superficie terrae scaturit, fons tantum dicitur; si vero in alto et in profundo scaturit, ita puteus vocatur ut nomen fontis non amittat. Dicitur autem fons Iacob, quia ipse puteum illum foderat in terra illa propter defectum aquae, ut dicitur Gen. XXXIV.
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Sessio autem Christi innuitur cum subdit Iesus autem fatigatus ex itinere, sedebat sic supra fontem. Ostendit infirmitatem, quamquam esset virtutis immensae, non propter defectum virtutis, sed ut ostenderet veritatem naturae assumptae. Nam, secundum Augustinum, Iesus fortis est, quia (supra I, 1) in principio erat verbum, sed infirmus est, quia verbum caro factum est. Christus ergo volens ostendere veritatem humanae naturae, permittebat eam agere et pati quae sunt propria homini: volens etiam ostendere in se veritatem divinae naturae, faciebat et operabatur propria Dei. Unde quando retrahebat influxum virtutis divinae a corpore, esuriebat et fatigabatur; quando vero ipsam virtutem divinam corpori exhibebat, sine cibo non esuriebat, et in laboribus non fatigabatur. Matth. IV, 2: ieiunavit quadraginta diebus et quadraginta noctibus, et postea esuriit. Ex hoc autem quod Iesus fatigatus est ex itinere, datur nobis exemplum non refugiendi laborem propter salutem aliorum. Ps. LXXXVII, 16: pauper sum ego, et in laboribus a iuventute mea. Similiter etiam datur exemplum paupertatis, quia sedebat sic, idest super nudam terram. Mystice autem sessio humilitatem passionis Christi significat. Ps. CXXXVIII, 2: tu cognovisti sessionem meam (idest passionem) et resurrectionem meam. Item significat auctoritatem docendi, quia loquitur tamquam potestatem habens: unde dicitur Matth. V, 1 s., quod sedens docebat eos. Tempus autem determinatur, cum subdit hora autem erat quasi sexta. Et ratio huius determinationis assignatur litteralis et mystica. Litteralis quidem, ut ostendat causam fatigationis: nam in calore, et sexta hora diei, homines magis fatigantur ex labore. Item ut ostendat causam sessionis: libenter enim homines in aestu et calore diei, iuxta aquas quiescunt. Mystica autem causa assignatur triplex. Una, quia Christus in sexta aetate saeculi in mundum venit, carnem assumens. Alia, quia sexto die homo factus est, et in sexto mense conceptus est Christus. Tertia, quia in sexta hora sol in alto existit, et non restat nisi ut declinet. Sol autem, quantum ad hoc pertinet, temporalem prosperitatem significat, secundum illud Iob XXXI, 26: si vidi solem cum fulgeret et cetera. Tunc ergo Christus venit quando prosperitas mundi in alto erat, idest, in cordibus hominum per amorem florebat; sed per eum amor a cordibus hominum declinare debebat. Consequenter cum dicit venit mulier de Samaria, ponitur praeambulum ex parte audientis: et circa hoc duo facit. Primo ponitur persona cui exhibetur doctrina; secundo innuitur praeparatio eius ad doctrinam, ibi dixit ergo ei mulier illa Samaritana.
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Persona autem, cui exhibetur doctrina, est mulier Samaritana; unde dicit venit mulier de Samaria haurire aquam. Mulier ista significat Ecclesiam gentium nondum iustificatam, quae idolatria detinebatur, sed tamen per Christum iustificandam. Venit autem ab alienigenis, scilicet a Samaritanis, qui alienigenae fuerant, licet vicinas terras incolerent: quia Ecclesia de gentibus, aliena a genere Iudaeorum, ventura erat ad Christum; Matth. VIII, 11: multi venient ab oriente et occidente, et recumbent cum Abraham Isaac et Iacob in regno caelorum. Haec autem mulier praeparatur ad doctrinam per Christum, cum dicit da mihi bibere. Et primo dat ei occasionem quaerendi; secundo Evangelista interponit quaerendi opportunitatem, ibi discipuli autem eius abierant. Occasio autem et praeparatio mulieris fuit petitio Christi; unde dicit da mihi bibere. Petit namque potum, et quia sitiebat aquam propter aestum diei, et quia sitiebat salutem hominis propter amorem eius; unde in cruce pendens dixit: sitio.
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Opportunitatem autem quaerendi a muliere habuit Christus, quia non erant ibi discipuli eius, a quibus quaereret aquam; et ideo dicit Evangelista discipuli enim eius abierant in civitatem. Ubi tria de Christo nota: scilicet eius humilitatem, in eo quod solus relinquebatur; dabat enim in hoc exemplum discipulis suis omnem superbiam conculcare. Sed quaereret fortasse aliquis, quae necessitas fuerat assuescere discipulos ad humilitatem, quia piscatores et humiles extiterant, et tabernaculorum factores. Sed advertere debent, qui talia dicunt, quod repente piscatores huiusmodi facti sunt reverentiores omnibus regibus, facundiores philosophis et rhetoribus, et familiares domini orbis terrarum: et tales sic repente promoti consueverunt superbire, utpote inexpertes ad tantum honorem. Secundo nota Christi parsimoniam: nam ita parum curabat de cibis quod nihil comestibile secum ferebat. Tertio etiam nota, quod dimiserunt eum solum in cruce; Is. LXIII, 3: torcular calcavi solus, et de gentibus non est vir mecum. Praeparavit dominus mulierem ad recipiendum spiritualem doctrinam, dando ei occasionem quaerendi; hic consequenter ponitur quaestio; secundo assignatur ratio quaestionis, ibi non enim coutuntur Iudaei Samaritanis. Sciendum est autem, quod dominus petierat a muliere potum, intendens magis de spirituali quam de corporali potu; mulier vero, potum spiritualem nondum capiens, intendebat solum de corporali; et ideo respondet quomodo tu, Iudaeus cum sis, bibere a me poscis, quae sum mulier Samaritana? Christus Iudaeus erat; quia et de Iuda promissus, Gen. XLIX, 10: non auferetur sceptrum de Iuda, et dux de femore eius, donec veniat qui mittendus est, et de Iuda natus; Hebr. VII, 14: manifestum est quod ex Iuda ortus sit dominus noster. Cognoscebat autem mulier Christum esse Iudaeum ex habitu: nam, sicut dicitur Num. XV, 37 ss., dominus praecepit quod Iudaei portarent fimbrias hyacinthinas in quatuor angulis vestium suarum, ut per eas discernerentur ab aliis populis.
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Consequenter assignatur ratio quaestionis, sive ab Evangelista, secundum Glossam, sive a muliere, secundum Chrysostomum, cum dicit non enim coutuntur Iudaei Samaritanis. Sciendum est autem circa hoc quod sicut dicitur IV Reg. XVIII, propter peccata populi Israel, scilicet decem tribuum, qui colebant idola, ducti sunt in captivitatem a rege Assyriorum in Babylonem, et ne Samaria absque habitatoribus remaneret, fecit ibi gentes ex diversis locis ductas habitare. Et cum ibi essent, volens dominus ostendere quod non propter imbecillitatem suae virtutis, sed propter Iudaeorum malitiam tradidit eos, immisit ipsis gentibus leones, et saevas bestias, quae eos laedebant. Quae ubi nuntiata sunt regi Assyriorum, habito ex consilio, quod hoc ideo eis contingeret quia non servabant legitima Dei terrae, misit ad eos sacerdotem quemdam ex Iudaeis, traditurum eis Dei legem, secundum legem Moysi. Unde et isti licet non essent ex populo Iudaeorum, servabant tamen legem Moysi; sed cum Deo vero colebant idola, nec prophetis attendebant, et vocabant se Samaritanos a civitate Samariae quae erat sita in monte Somer: III Reg. c. XVI, 24. Revertentibus ergo Iudaeis ex captivitate in Ierusalem, semper infesti fuerunt et contrarii; et, sicut dicitur in Esdra, impediebant eos aedificare templum et civitatem. Et licet Iudaei vitarent omnes alias nationes, specialiter tamen vitabant istos, nec in aliquo coutebantur eis; et hoc est quod dicit non enim coutuntur Iudaei Samaritanis. Non dicit quod Samaritani non coutantur Iudaeis, quia libenter voluissent adiungi et couti Iudaeis; sed Iudaei eos repellebant, secundum illud Deut. VII, 2: non inibis cum eis foedus et cetera. Sed si non erat fas Iudaeis couti Samaritanis, quare Deus petebat a Samaritana potum? Ad quod, secundum quod dicit Chrysostomus, posset aliquis respondere, quod dominus sciebat eam non sibi tradituram potum, ideo petivit. Sed hoc non sufficit: quia petens quod non licet, a peccato non est immunis, quantum in se est, quin scandalizet, etsi non detur ei quod ipse petit. Et ideo dicendum est, quod, sicut dicitur Matth. XII, v. 8, filius hominis est dominus etiam sabbati. Unde tamquam dominus legis poterat uti et non uti lege et observantiis et legalibus, secundum quod sibi expediens videbatur. Et quia imminebat tempus quo gentes vocarentur ad fidem, ipsis gentibus coutebatur.
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Consequenter cum dicit respondit Iesus et dixit ei etc., narrat Evangelista ipsam doctrinam spiritualem. Et primo ponitur ipsa doctrina; secundo effectus doctrinae, ibi et continuo venerunt discipuli eius. Circa primum duo facit. Primo ponit summarie totam doctrinam; secundo explicat eam per partes, ibi dixit ei mulier: domine, neque in quo haurias habes, et puteus altus est. Dixit ergo: tu miraris quod ego Iudaeus potum petii a te Samaritana; sed non debes mirari, quia ad hoc veni ut etiam gentibus potum darem. Et ideo dixit si scires donum Dei, et quis est qui dicit tibi, da mihi bibere, tu forsitan petisses ab eo. Et, ut incipiamus ab ultimo, requirendum est quid intelligatur per aquam. Et dicendum, quod per aquam intelligitur gratia spiritus sancti: quae quidem quandoque dicitur ignis, quandoque aqua, ut ostendatur quod nec hoc, nec illud dicitur secundum substantiae proprietatem, sed secundum similitudinem actionis. Nam ignis dicitur, quia elevat cor per fervorem et calorem, Rom. XII, 11: spiritu ferventes etc. et quia consumit peccata; Cant. VIII: lampades eius, lampades ignis atque flammarum. Aqua vero dicitur propter purgationem; Ez. XXXVI, 25: effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris. Et propter refrigerationem ab aestibus tentationum; Eccli. c. III, 33: ignem ardentem extinguit aqua. Et propter satietatem contra sitim terrenorum, et quorumcumque temporalium; Is. LV, 1: omnes sitientes, venite ad aquas. Est autem duplex aqua: scilicet viva et non viva. Non viva quidem est quae non continuatur suo principio unde scaturit; sed collecta de pluvia, seu aliunde, in lacunas et cisternas a suo principio separata servatur. Viva autem aqua est quae suo principio continuatur, et effluit. Secundum hoc ergo gratia spiritus sancti recte dicitur aqua viva, quia ita ipsa gratia spiritus sancti datur homini quod tamen ipse fons gratiae datur, scilicet spiritus sanctus. Immo per ipsum datur gratia; Rom. V, 5: caritas Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Nam ipse spiritus sanctus est fons indeficiens, a quo omnia dona gratiarum effluunt; I Cor. XIII, 11: haec omnia operatur unus atque idem spiritus et cetera. Et inde est quod si aliquis donum spiritus sancti habeat, et non spiritum, aqua non continuatur suo principio, et ideo est mortua, et non viva; Iac. II, v. 20: fides sine operibus mortua est. Sic ergo patet quid per aquam intelligatur. Sed consequenter ostenditur, quod ad habendum aquam vivam, idest gratiam, in adultis per desiderium pervenitur, idest per petitionem; Ps. IX, 17: desiderium pauperum exaudivit dominus, quia absque petitione et desiderio non datur alicui gratia. Unde dicimus quod in iustificatione impii requiritur liberum arbitrium ad detestandum peccata et ad desiderandum gratiam, secundum illud Matth. VII, 7: petite, et accipietis. Intantum enim requiritur desiderium, quod etiam ipse filius ad petendum inducitur; Ps. II, 8: postula a me, et dabo tibi. Unde nec aliquis contradicens gratiae eam recipit, nisi prius reducatur ad desiderium gratiae, sicut patet in Paulo, qui antequam gratiam reciperet, reductus est ad desiderium gratiae, dicens, Act. IX, 6, domine, quid me vis facere? Et inde est quod signanter dicitur tu forsitan petisses ab eo. Et dicit forsitan, propter liberum arbitrium, quo homo aliquando desiderat et petit gratiam, aliquando non. Sed ad petendum gratiam incitatur desiderium hominis ex duobus, scilicet ex cognitione desiderandi boni, et ex cognitione datoris: et ideo duo cognoscenda proponit. Primo scilicet ipsum donum; unde dicit si scires donum Dei, quod est omne bonum desiderabile, quod est a spiritu sancto; Sap. c. VIII, 21: scio quod non possum esse continens, nisi Deus det. Et hoc donum Dei est et cetera. Secundo proponit ipsum datorem; unde dicit et quis est qui dicit tibi etc., scilicet, si scires eum qui dare potest, qui sum ego; infra XV, 26: cum venerit Paraclitus, quem ego mittam vobis a patre (...) ille testimonium perhibebit de me; Ps. LXVII, 19: dedit dona hominibus. Sic ergo haec doctrina est de tribus: scilicet de dono aquae vivae, de petitione ipsius doni et de datore eius. Et ideo cum dicit dixit ei mulier etc., de ipsa doctrina tractat explicite quantum ad haec tria: et primo quantum ad donum; secundo quantum ad petitionem, ibi dicit ei mulier: domine, ut video, propheta es tu; tertio quantum ad datorem, ibi dicit ei mulier: scio quia Messias venit et cetera. Circa primum duo facit. Primo explicat donum, ostendendo eius virtutem; secundo agit de perfectione ipsius doni, ibi dicit ei mulier: domine, da mihi hanc aquam et cetera. Circa primum duo facit. Primo ponitur inquisitio mulieris; secundo responsio Christi, ibi respondit Iesus, et dixit ei: omnis qui biberit ex aqua hac, sitiet iterum. Circa primum sciendum est, quod mulier ista Samaritana, verba quae dominus spiritualiter intelligebat, carnaliter accipiebat, quia erat animalis. I Cor. II, 14: animalis homo non percipit ea quae sunt spiritus Dei. Et ideo verba quae dominus dicebat, quasi inconvenientia et impossibilia, argumento quodam utens, infringere conabatur, hoc modo: tu promittis mihi aquam vivam, aut ergo de isto puteo, aut de alio; sed non de isto, quia nec in quo haurias habes, et puteus altus est; de alio autem non videtur credibile quod dare possis, quia non maior es patre nostro Iacob, qui dedit nobis puteum.
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Primo ergo prosequens primum, videamus hoc quod dicit domine, neque in quo haurias habes, idest hauritorio cares, quo aquam de puteo extrahere possis, et puteus altus est, scilicet ut absque hauritorio manu non possis attingere. Per altitudinem, seu profunditatem putei, intelligitur sacrae Scripturae profunditas, et sapientiae divinae; Eccle. VII, 25: alta profunditas et quis, etc.; hauritorium autem quo aqua sapientiae salutaris hauritur, est oratio; Iac. I, 5: si quis indiget sapientia, postulet a Deo. Secundum ostendit, cum dicit numquid tu es maior patre nostro Iacob, qui dedit nobis puteum? etc.; quasi dicat: numquid meliorem aquam habes ad dandum nobis quam Iacob? Dicit autem patrem suum Iacob, non quod Samaritani de generatione sint Iacob, ut ex supradictis apparet, sed quia legem Moysi habebant, et quia intraverunt terram semini Iacob repromissam. Commendat autem mulier ista puteum istum ex tribus.
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Primo ex auctoritate dantis; unde dicit patre nostro Iacob, qui dedit nobis puteum. Secundo ex suavitate aquae, et dicit, quod ipse Iacob ex eo bibit, et filii eius: nisi enim fuisset suavis, non ipsi bibissent, sed pecoribus eam tradidissent. Tertio ex ubertate, cum dicit et pecora eius: quia enim erat suavis, nisi fuisset uberrima, non dedissent eam pecoribus. Sic et sacra Scriptura magna est auctoritate, quia a spiritu sancto est data; delectabilis est suavitate, Ps. c. CXVIII, 103: quam dulcia sunt faucibus meis eloquia tua. Iterum fecunda est ubertate, quia non solum sapientibus, sed etiam insipientibus communicatur. Consequenter cum dicit respondit Iesus etc. ponitur responsio domini, ubi explicat virtutem suae doctrinae: et primo quantum ad hoc quod dixerat eam esse aquam; secundo quantum ad hoc quod dixerat eam esse aquam vivam, ibi sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam. Ostendit autem, quod doctrina sua sit optima aqua, ex hoc quod habet aquae effectum, scilicet quod auferat sitim multo amplius quam aqua ista corporalis; ostendens se in hoc esse maiorem quam Iacob.
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Et ideo dicit respondit Iesus, et dixit ei, quasi dicat: tu dicis, quod Iacob dedit vobis puteum, sed ego dabo aquam meliorem, quia omnis qui biberit ex hac aqua, scilicet corporali vel carnalis cupiditatis et concupiscentiae, licet ad horam sedetur appetitus, tamen sitiet iterum, quia insatiabilis est delectationis appetitus; Prov. XXIII, 35: quando evigilabo, et rursus vina reperiam? Sed qui biberit ex hac aqua, scilicet spirituali, quam ego dabo ei, non sitiet in aeternum; Is. penult., 13: servi mei bibent, et vos sitietis. Sed contra. Eccli. XXIV, 29, dicitur: qui bibunt me, adhuc sitient. Quomodo ergo non sitiet in aeternum qui biberit ex hac aqua, scilicet divina sapientia, cum ipsa sapientia dicat: qui bibunt me, adhuc sitient? Sed dicendum, quod utrumque verum est: quia qui bibit ex aqua quam Christus dat et sitit adhuc et non sitit; sed qui bibit ex aqua corporali, sitiet iterum: et hoc propter duo. Primo, quia aqua materialis et carnalis non est perpetua, nec causam perpetuam habet, sed deficientem: unde et effectus oportet quod cesset; Sap. V, 9: transierunt haec omnia quasi umbra et cetera. Aqua vero spiritualis causam perpetuam habet, scilicet spiritum sanctum, qui est fons vitae, numquam deficiens: et ideo qui ex ea bibit, non sitiet in aeternum; sicut qui haberet in ventre fontem aquae vivae, non sitiret unquam. Alia ratio est, quia differentia est inter rem spiritualem et temporalem. Licet enim utraque generet sitim, tamen aliter et aliter: quia res temporalis habita, causat quidem sitim non sui ipsius, sed alterius rei; spiritualis vero tollit sitim alterius rei, et causat sui ipsius sitim. Cuius ratio est, quia res temporalis antequam habeatur, aestimatur magni pretii et sufficiens; sed postquam habetur, quia nec tanta, nec sufficiens ad quietandum desiderium invenitur, ideo non satiat desiderium, quin ad aliud habendum moveatur. Res vero spiritualis non cognoscitur, nisi cum habetur Apoc. II, 17: nemo novit nisi qui accipit. Et ideo non habita, non movet desiderium; sed cum habetur et cognoscitur, tunc delectat affectum et movet desiderium, non quidem ad aliud habendum, sed quia imperfecte percipitur propter recipientis imperfectionem, movet ut ipsa perfecte habeatur. Et de hac siti dicitur in Ps. XLI, 2: sitivit anima mea ad Deum fontem vivum. Sed haec sitis in mundo isto usquequaque non tollitur, quia bona spiritualia in vita ista percipere non possumus; et ideo qui biberit ex hac aqua, adhuc quidem sitiet eius perfectionem; sed non sitiet in aeternum, quasi ipsa aqua deficiat; quia, ut dicitur in Ps. XXXV, 9: inebriabuntur ab ubertate domus tuae. In vita autem gloriae, ubi beati perfecte bibunt aquam divinae gratiae, non sitient in aeternum; Matth. c. V, 6: beati qui esuriunt et sitiunt iustitiam, scilicet in mundo isto, quia saturabuntur in vita gloriae.
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Consequenter cum dicit sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam, ostendit doctrinam suam esse aquam vivam ex motu ipsius aquae; unde dicit, quod est fons decurrens, Ps. XIV, 5: fluminis impetus laetificat civitatem Dei. Sed alius est cursus aquae materialis, scilicet deorsum, alius istius spiritualis, quia ducit sursum; et ideo dicit: dico, quod talis est aqua materialis quod non tollit sitim, sed aqua quam ego do, non solum sitim aufert, sed est viva quia est coniuncta fonti; unde dicit quod fiet in eo fons: fons, inquam perducens per bona opera ad vitam aeternam. Ideo dicit aquae salientis, idest salire facientis, in vitam aeternam, ubi non est sitis, infra c. VII, 38: qui credit in me, flumina, scilicet bonorum desideriorum, de ventre eius fluent aquae vivae; Ps. XXXV, 10: apud te est fons vitae. Consequenter cum dicit dixit ad eum mulier, agitur de petitione doni: et primo ponitur modus percipiendi ipsum donum; secundo convincitur mulier, ibi dixit ei Iesus: bene dixisti et cetera. Modus percipiendi, ut dictum est, est per orationem et petitionem: et ideo primo ponitur petitio mulieris; secundo responsio Christi, ibi dixit ei Iesus, vade et cetera. Quantum ad primum notandum, quod mulier ista in exordio collationis mutuae, Christum non vocavit dominum, sed simpliciter Iudaeum, dicens: quomodo tu, Iudaeus cum sis, bibere a me poscis?
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Hic vero statim cum audit eum fore sibi utilem, et aquam dare posse, dominum eum vocat; unde dixit ad eum mulier: domine, da mihi hanc aquam. Quia enim hoc carnaliter intelligebat, et duplici corporali necessitate tenebatur, scilicet sitis et laboris, veniendo ad puteum et portando, ideo aquam petens, haec duo allegat, dicens quo ad primum, ut non sitiam; et quo ad secundum, neque veniam huc haurire. Naturaliter enim homo laborem refugit; Ps. LXXII, 5: in labore hominum non sunt. Dixit ei Iesus: vade, et cetera. Hic ponitur responsio domini. Sed sciendum est, quod dominus respondebat spiritualiter, sed mulier intellexit carnaliter: et ideo potest hoc dupliciter exponi. Uno modo secundum Chrysostomum, qui dicit, quod dominus volebat dare aquam spiritualis doctrinae non sibi soli, sed specialiter viro suo; quia, ut dicitur I Cor. c. XI, 3, caput mulieris vir, et ideo voluit ut praecepta Dei ad mulierem per virum devenirent, I Cor. XIV, 35, dicitur quod si mulier aliquid addiscere vult, domi virum interroget.
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Et ideo dicit vade, voca virum tuum, et veni huc; et tunc cum eo et per eum dabo tibi. Alio modo, secundum Augustinum, exponitur mystice. Nam sicut de aqua dominus figurative loquebatur, ita de viro. Vir autem iste, secundum Augustinum, est intellectus: nam voluntas parit et concipit a vi apprehensiva movente eam: unde voluntas est sicut mulier; ratio vero movens voluntatem est vir eius. Quia ergo mulier, idest voluntas, prompta erat ad recipiendum, sed non movebatur ab intellectu et ratione, ut specialiter hoc intelligeret sed adhuc sub sensu detinebatur, ideo dominus dixit ei vade, tu sensualis, voca virum tuum, idest, rationabilem intellectum advoca, quo spiritualiter et intelligibiliter intelligas quod modo carnaliter sapis; et veni huc, intelligendo ducta ratione. Respondit mulier, et cetera. Hic convincitur a Christo mulier. Et primo ponitur eius responsio; secundo contestatio qua convincitur a Christo, ibi bene dixisti. Circa primum sciendum est, quod mulier turpitudinem suam occultare volens, et Christum sicut purum hominem credens, licet verum responderit Christo, tamen ficte et occulte dedecus suum tacebat; quia, secundum quod dicitur Eccli. IX, 10: mulier fornicaria quasi stercus in via conculcabitur. Et ideo respondit et dixit: virum non habeo. Et verum erat: quia licet ante plures habuerit, scilicet quinque, nunc vero non legitimum habebat virum, sed cuidam adhaeserat; et ideo convincitur a domino.
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Unde dicit dixit ei Iesus: bene dixisti, quia non habeo virum, scilicet legitimum; quinque enim viros habuisti, ante ipsum, et nunc quem habes, idest hoc modo uteris ut viro, non est tuus vir; hoc vere dixisti: quia virum non habes. Ideo autem dixit ei dominus ea quae ab ea non didicerat, et occulta sibi videbantur, ut mulierem ad spiritualem intelligentiam reducat et credat, in Christo aliquid divinum esse.
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Mystice autem quinque viri sunt quinque libri Moysi, quia Samaritani, ut dictum est, eos recipiebant; et ideo dicit quinque enim viros habuisti; et nunc quem habes, idest quem audis, scilicet Christum, non est tuus vir, quia non credis. Sed, ut dicit Augustinus, haec expositio non est bona, quia mulier ista dimissis quinque viris, venit ad hunc quem habebat, sed isti qui veniunt ad Christum, non dimiserunt quinque libros Moysi. Et ideo aliter dicendum, quod quinque viros habuisti, idest quinque sensus, quibus usque modo utebaris; sed hunc quem habes, scilicet rationem errantem, qua spiritualiter dicta adhuc carnaliter intelligis, non est tuus vir, legitimus, sed adulter; et ideo tolle istum adulterum errorem, qui te corrumpit et voca virum tuum, idest intellectum, ut intelligas me. Hic agitur de petitione qua donum acquiritur, quae est oratio. Et primo ponitur quaestio mulieris de oratione; secundo responsio Christi, ibi dixit ei Iesus: mulier, crede mihi. Circa primum duo facit mulier. Primo confitetur idoneitatem Christi ad respondendum quaestioni; secundo quaestionem proponit, ibi patres nostri in monte hoc adoraverunt, et cetera. Mulier autem ista auditis quae Christus de occultis ei manifestaverat, quem usque modo purum hominem credidit, nunc prophetam confitetur, idoneum ad satisfaciendum de dubiis. Hoc est proprium prophetarum, ut absentia et incognita annuntient; I Reg. IX, 9: qui olim dicebatur videns, nunc dicitur propheta.
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Et ideo dicit domine, ut video, propheta es tu; quasi dicat: in hoc quod occulta mihi dicis, ostenderis propheta. In quo, secundum Augustinum, patet quod coepit ad eam venire vir, sed non plene venit: quia dominum prophetam putabat: licet enim propheta esset, Matth. XIII, 57: non est propheta sine honore nisi in patria sua: tamen erat plusquam propheta, quia prophetas ipse constituit; Sap. VII, 27: in animas sanctas per nationes se transfert, amicos Dei et prophetas constituit.
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Consequenter ponit quaestionem de oratione, dicens patres nostri in monte hoc adoraverunt; et vos dicitis quia Ierosolymis est locus ubi adorare oportet. In quo admiranda est mulieris diligentia, quia mulieres, utpote curiosae et infructuosae, et non solum infructuosae, sed et otiosae, I Tim. V, non de mundanis, non de futuris eum interrogabat, sed de his quae Dei sunt; secundum illud Matth. VI, 33: primum quaerite regnum Dei. Et movet primo quaestionem de his quae in terra illa homines movere consueverant, scilicet de loco orationis, de quo quaestio vertebatur inter Iudaeos et Samaritanos; et hoc est quod dicit patres nostri in monte hoc adoraverunt, et vos dicitis et cetera. Circa quod sciendum est, quod Samaritani (secundum legis mandata) Deum colentes, fecerunt templum, in quo eum adorarent, non euntes in Ierusalem propter Iudaeos eis infestos: quod quidem templum fecerunt in monte Garizim, Iudaei vero in monte Sion. Unde quaestio vertebatur inter eos quis istorum montium esset convenientior locus orationi; et utrique adducebant rationes pro parte sua: Samaritani quidem dicebant magis in monte Garizim esse adorandum, quia antiqui patres adoraverunt ibi dominum; et ideo dicit patres nostri in monte hoc adoraverunt. Sed quomodo dicit mulier patres nostri, cum Samaritani non essent ex semine Israel? Ad hoc est responsio, secundum Chrysostomum, quod aliqui dicunt Abraham in monte illo filium obtulisse; alii autem in monte Sion, ut habetur Gen. XXII. Vel potest dici, quod patres nostri intelligantur Iacob et filii eius, qui, ut habetur Gen. XXXIII, et dictum est supra, habitavit in Sichem, quae est sita iuxta montem Garizim, et forte ibi adoraverunt in monte dominum. Vel potest dici quod filii Israel adoraverunt in monte hoc, quando Moyses praecepit ut ascenderent in montem Garizim ad benedicendum servantibus mandata domini, ut dicitur Deut. VI. Et vocat istos patres suos, vel propter legem datam filiis Israel, quam servabant Samaritani, vel propter terram eorum quam inhabitabant, ut dictum est supra. Iudaei autem dicunt orandum esse in Ierusalem auctoritate domini qui praecepit Deut. XII, 13: cave ne offeras holocausta tua in omni loco quem videris, sed in loco quem elegerit dominus Deus tuus: qui quidem orationis locus primo fuit in Silo, postea vero auctoritate Salomonis et Nathan prophetae, arca Dei portata est de Silo in Ierusalem, et ibi factum est templum, secundum illud Ps. LXXVII, 60: repulit tabernaculum Silo. Et postea sequitur: sed elegit tribum Iuda, montem Sion, quem dilexit. Sic ergo Samaritani adducebant pro se auctoritatem patrum; Iudaei vero auctoritatem prophetarum, quos Samaritani non recipiebant. Hanc ergo quaestionem mulier proponit: nec est mirandum a quo docta fuerit, quia communiter contingit ut in terris in quibus diversa sunt dogmata, etiam simplices in eis sint instructi. Unde, quia Samaritani fuerant in continuo iurgio cum Iudaeis, ideo mulieres et simplices in materia ista edocti erant. Consequenter cum dicit dixit ei Iesus etc., ponitur responsio Christi. Et primo distinguit trinam orationem; secundo comparat eas adinvicem, ibi vos adoratis quod nescitis. Circa primum reddit primo mulierem attentam, utpote grandia locuturus, dicens crede mihi, et fidem adhibe, quia ubique opus est fide. Hebr. XI, 6: accedentem ad Deum oportet credere; Is. VII, 9: nisi credideritis, non intelligetis. Secundo proponit trinam adorationem, quarum duae iam erant, alia vero expectabatur futura.
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Duarum autem quae erant, una erat Samaritanorum, qua orabant in monte Garizim; et hanc exprimit dicens venit hora quando neque in monte hoc, scilicet Garizim, adorabitis. Alia est Iudaeorum qua orabant in monte Sion, scilicet in Ierusalem; et hanc exprimit dicens neque in Ierusalem. Tertia est futura, quae expectatur, quae est alia ab istis; et hanc insinuat excipiendo utramque adorationem: nam si veniat hora quando adorabunt, non tamen in monte Garizim neque in Ierusalem, manifestum est quod erit tertia adoratio Christi, evacuans utrorumque adorationem. Nam si aliquis vellet duos populos in unum coniungere, oporteret in utroque removeri illud in quo abinvicem dissiderent, et aliquid eis commune in quo conveniant, concedere. Christus ergo, volens coniungere Iudaeos et gentiles, removit a Iudaeis caeremonias, et a gentibus idolatriam, quae duo erant sicut paries unus in quo uterque abinvicem dissidebant, et fecit ex utroque populo unum populum secundum illud Eph. c. II, 14: ipse est pax nostra, qui fecit utraque unum. Sic ergo cessavit caeremonialis cultus et idololatria gentium, et sic introductus est verus Dei cultus a Christo. Mystice autem, secundum Origenem, per tres adorationes intelliguntur divinae sapientiae tres participationes. Quidam namque participant eam obnubilantes tenebris erroris, et isti adorant in monte: quia omnis error ex superbia causatur; Ier. LI, 25: ecce ego ad te mons pestifer. Quidam vero participant ipsam divinam sapientiam sine errore, sed imperfecte, quia in speculo et aenigmate; et isti adorant in Ierusalem, quae significat praesentem Ecclesiam; Ps. CXLVI, 2: aedificans Ierusalem dominus et cetera. Beati vero et sancti participant illam sine errore perfecte, quia vident Deum sicuti est, ut dicitur I Io. III. Et ideo dicit venit hora, idest expectabitur, quando neque in erroribus, neque per speculum et in aenigmate participabitis divinam sapientiam, sed sicuti est. Consequenter cum dicit vos adoratis quod nescitis, comparat praedictas adorationes ad invicem: et primo comparat secundam ad primam; secundo tertiam ad primam et secundam, ibi sed venit hora. Circa primum tria facit. Primo ostendit defectum primae adorationis; secundo veritatem secundae; tertio rationem utriusque assignat. Quantum ad primum dicit vos adoratis quod nescitis. Sed videtur alicui quod dominus explicare debuisset veritatem quaestionis, et rationem mulieris exsolvere. Sed dominus de hoc non curat, quia utraque adoratio cessare debebat. Quantum autem ad hoc quod dicit vos adoratis, sciendum est, quod philosophus dicit, aliter est cognitio in rebus compositis, et aliter in simplicibus. Nam composita quidem possunt quantum ad aliquid cognosci, ita ut quantum ad aliquid in eis remaneant incognita: unde potest de his haberi falsa cognitio. Sicut si aliquis habens veram cognitionem de animali quantum ad eius substantiam, tamen potest errare circa cognitionem accidentis, utrum scilicet sit album vel nigrum; et differentiae, utrum scilicet sit alatum vel quadrupes. In simplicibus autem nullo modo potest esse falsa cognitio: quia aut perfecte cognoscuntur, inquantum scitur eorum quidditas; aut nullo modo cognoscuntur, si non possit ad eam attingi. Cum ergo Deus sit omnino simplex, non potest de eo haberi falsa cognitio per hoc quod aliquid de eo sciatur et aliquid nesciatur, sed per hoc quod non attingitur. Unde quicumque credit Deum esse aliquid quod non est, puta corpus, vel aliquid huiusmodi, non adorat Deum, quia nescit eum, sed aliquid aliud. Samaritani autem falsam opinionem habebant de Deo dupliciter. Primo, quia aestimabant eum esse corporeum, unde et credebant ipsum in uno loco corporeo tantum determinate ibidem adorari oportere. Deinde, quia non credebant eum esse super omnia, sed aequalem aliquibus creaturis: unde simul cum eo et idola adorabant, quasi sibi aequalia. Et ideo nesciebant eum, quia non attingebat ad veram cognitionem eius. Et ideo dicit dominus vos adoratis quod nescitis; idest, non adoratis Deum, quia nescitis ipsum, sed phantasiam vestram, qua aliquid apprehenditis ut Deum; Eph. IV, 17: sicut et gentes ambulant in vanitate sensus sui et cetera. Quantum vero ad secundum, scilicet quantum ad diversitatem adorationis Iudaeorum, dicit nos adoramus quod scimus. Et connumerat se Iudaeis, quia et Iudaeus erat secundum gentem, et etiam mulier opinabatur eum et prophetam et Iudaeum esse. Nos adoramus quod scimus: quia Iudaei per legem et prophetas veram cognitionem seu aestimationem de Deo habebant, in hoc quod non credebant ipsum esse corporeum, nec in uno loco determinato esse, quasi eius maiestas a loco capi possit; III Reg. VIII, 27: si enim caeli caelorum te capere non possunt, quanto magis domus haec quam aedificavi? Nec etiam idola colebant; et ideo in Ps. LXXV, v. 2 dicitur: notus in Iudaea Deus.
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Rationem autem huius assignat cum dicit quia salus ex Iudaeis est; quasi dicat: ideo vera notitia de Deo habebatur solum a Iudaeis, quia futurum erat quod salus ex Iudaeis proveniret; et sicut principium sanitatis debet esse sanum, ita principium salutis, quae habetur per Dei veram cognitionem et verum cultum, oportet veram cognitionem de Deo habere: et ideo, quia ex eis principium salutis et causa, scilicet Christus, provenire debebat, secundum illud Gen. c. XXII, 18: in semine tuo benedicentur omnes gentes, oportet Deum notum esse in Iudaea. Provenit autem ex Iudaeis salus tripliciter. Primo quantum ad doctrinam veritatis, quia omnes gentes erant in erroribus; Iudaei autem in veritate permanebant; Rom. c. III, 2: quid amplius est Iudaeo? Quia tradita sunt eis eloquia Dei. Secundo quantum ad spiritualia dicta: nam prophetia, et alia dona spiritus sancti, prius eis data fuerunt, et ex eis devenerunt ad alios; Rom. XI, 17: tu, scilicet gentiles, cum esses oleaster, insertus es in illis, scilicet Iudaei; Rom. XV, 27: nam si spiritualium eorum, scilicet Iudaeorum, participes facti sunt gentiles, debent et in carnalibus ministrare illis. Tertio quantum ad ipsum salutis auctorem, quia ex eis processit secundum carnem; Rom. c. IX, 5: ex quibus Christus est secundum carnem. Consequenter cum dicit sed venit hora etc. comparat aliam adorationem duabus primis: et primo ponit eminentiam eius ad alias; secundo praeeminentiae convenientiam, ibi nam et pater tales quaerit. Sed attendendum est circa primum, secundum Origenem, quod supra loquens de tertia adoratione, cum dixit venit hora quando non in monte hoc neque in Ierosolymis adorabitis patrem, non addidit dominus, et nunc est; hic vero de ipsa loquens, dicit venit hora, et nunc est: quia tunc locutus est de adoratione in patria, secundum quam perfectam Dei cognitionem participabimus, quae nondum viventibus in hac carne mortali venit; hic vero loquitur de ea quae est in vita ista, quae iam venit per Christum.
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Et ideo dicit venit hora, et nunc est, quando veri adoratores adorabunt patrem in spiritu et veritate. Quod potest legi primo quidem, secundum Chrysostomum, ut per hoc totum ostendatur eminentia istius adorationis ad adorationem Iudaeorum, ut sit sensus: sicut adoratio Iudaeorum praeeminet adorationi Samaritanorum, ita adoratio Christianorum praeeminet ei quae est Iudaeorum; et hoc in duobus. Primo, quia illa est secundum carnales caeremonias, Hebr. IX, 10: in iustitiis carnis usque ad tempus correctionis impositis, haec vero est secundum spiritum. Secundo vero, quia illa est secundum figuras: nam Deo illae victimae, secundum quod sunt res quaedam, non placebant; unde in Ps. XLIX, 13, dicitur: numquid manducabo carnes taurorum, aut sanguinem hircorum potabo? Et alibi, Ps. l, 18: sacrificium dedissem utique: holocaustis non delectaberis, inquantum scilicet sunt res quaedam; sed delectabatur in eis inquantum erant figura verae victimae, et veri sacrificii; Hebr. X, 1: umbram habet lex futurorum bonorum, non rerum ipsam imaginem et cetera. Haec autem adoratio est in veritate, quia ipsa secundum se Deo placet. Supra I, 17: gratia et veritas per Iesum Christum facta est. Et ideo quantum ad primum dicit, quod veri adoratores adorabunt in spiritu, non in caeremoniis carnalibus; quantum ad secundum dicit in veritate, non in figura.
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Secundo potest legi quod dominus per haec duo quae dicit, scilicet in spiritu et veritate, vult ostendere differentiam adorationis, non tantum ad illam Iudaeorum, verum etiam ad eam quae erat Samaritanorum. Ad illam quidem Iudaeorum, per hoc quod dicitur et veritate: nam illa, ut dictum est, cum errore erat, quia adorabant quod nesciebant, ista vero est cum vera Dei cognitione. Tertio modo legitur ut per hoc quod dicit in spiritu et veritate, ostendatur conditio verae adorationis. Ad hoc enim quod adoratio vera sit, duo requiruntur. Unum quod sit spiritualis: unde dicit in spiritu, idest in fervore spiritus; I Cor. XIV, 15: orabo spiritu, orabo et mente; Eph. V, 19: psallentes in cordibus vestris Deo. Aliud, quod sit in veritate. Primo quidem fidei, quia nullus fervor spiritualis desiderii est ad merendum idoneus, nisi adsit veritas fidei; Iac. I, 6: postulet autem in fide nihil haesitans. Secundo vero in veritate, idest sine fictione et simulatione: contra quod dicitur Matth. VI, 5: amant in angulis orare, ut videantur ab hominibus. Sic ergo ad ipsam orationem requiritur fervor caritatis quantum ad primum, et veritas fidei quantum ad secundum, et rectitudo intentionis quantum ad tertium. Sed dicit patrem, quia adoratio legis non erat patris, sed domini. Nos adoramus ut filii per amorem, illi vero adorabant ut servi per timorem. Sic ergo hoc quod dicit veri, opponitur contra tria, secundum dictas expositiones. Primo contra falsum adorationis ritum Samaritanorum; Eph. IV, 25: deponentes mendacium, loquimini veritatem. Secundo contra vanum et transitorium quod erat in caeremoniis carnalibus; Ps. IV, 3: ut quid diligitis vanitatem, et quaeritis mendacium? Tertio contra figurale; supra I, 17: gratia et veritas per Iesum Christum facta est. Consequenter, cum dicit nam et pater tales quaerit, ostendit convenientiam tertiae adorationis ex duobus. Primo ex voluntate et acceptione eius qui adoratur; secundo ex ipsius natura, ibi spiritus est Deus. Circa primum sciendum est quod ad hoc quod homo mereatur quod petit accipere, ea debet petere quae non sint contra voluntatem dantis, et eo modo quo acceptum est danti; et ideo cum oramus Deum, esse debemus quales Deus quaerit: Deus autem tales quaerit qui scilicet eum adorent in spiritu et veritate, et in fervore caritatis, et veritate fidei; Deut. X, 12: et nunc, Israel, quid dominus Deus tuus petit a te, nisi ut timeas dominum Deum tuum, et ambules in viis eius, et diligas eum, ac servias domino Deo tuo in toto corde tuo, ut bene sit tibi? Mich. c. VI, 8: indicabo tibi, o homo, quid sit bonum, et quid Deus requirat a te: utique facere iudicium, et diligere misericordiam, et sollicitum ambulare cum Deo tuo. Hoc autem ostendit ex natura ipsius, dicens spiritus est Deus: nam, sicut dicitur Eccli. XIII, 19: omne animal diligit sibi simile, ergo Deus intantum diligit nos, inquantum ei assimilamur; sed non assimilamur ei secundum carnalia, quia est incorporeus, sed secundum spiritualia, quia Deus spiritus est; Eph. IV, 23: renovamini spiritu mentis vestrae. Hoc autem quod dicit spiritus est Deus, denotat in Deo incorporeitatem; Lc. ult., 39: spiritus carnem et ossa non habet. Item vivificationem, quia tota vita nostra est a Deo, ut a principio effectivo. Est etiam Deus veritas; infra XIV, 6: ego sum via, veritas et vita: et ideo in spiritu et veritate oportet adorare eum. Consequenter cum dicit dixit ei mulier etc. agitur hic de datore doni: quod respondet ei quod dominus dixerat si scires donum Dei, et quis est qui dicit tibi, da mihi bibere, petisses utique. Et primo ponitur confessio mulieris; secundo doctrina Christi, ibi ego sum qui loquor tecum. Circa primum duo facit: primo enim profitetur mulier fidem Christi venturi; secundo perfectionem doctrinae eius, ibi cum ergo venerit, ille annuntiabit nobis omnia. Sciendum est ergo, quod mulier eorum quae dicta sunt altitudine fatigata, obstupuit, ea capere non valens.
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Dicit scio quia Messias venit, qui dicitur Christus; quasi dicat: ista verba non capio; sed veniet tempus quando veniet Messias, et tunc sciemus omnia ista: Messias enim Hebraice, unctus Latine, Graece Christus est. Sciebat autem mulier ista Messiam venturum, edocta per libros Moysi, ubi Christi adventus praenuntiatus est; Gen. penult., 10: non auferetur sceptrum de Iuda, et dux de femore eius, donec veniat qui mittendus est. Sicut autem Augustinus dicit, haec est prima locutio mulieris in qua nominat Christum: ut det intelligere, quod post quinque sensus corporeos, iam inciperet redire ad virum legitimum. Hic autem Messias cum venerit, perfectam doctrinam proponet, cum dicit cum ergo venerit, ille annuntiabit nobis. Et hoc praedixerat Moyses; Deut. XVIII, 18: prophetam suscitabo eis de medio fratrum suorum, similem eis; et ponam verba mea in ore eius, loqueturque ad eos omnia quae praecepero illi. Et quia iam advocaverat mulier ista virum suum, intellectum scilicet et rationem, ideo dominus aquam doctrinae spiritualis ei propinat, optime manifestando se ei.
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Et ideo dicitur dixit ei Iesus: ego sum qui loquor tecum, scilicet Christus; Sap. VI, 14: praeoccupat eos qui se concupiscunt, ut illis se prior ostendat; infra XIV, v. 21: ego diligam eum, et manifestabo ei meipsum. Non autem Deus manifestavit se mulieri a principio: quia forte credidisset, et visum fuisset sibi ex vanitate loqui. Nunc autem paulatim in cognitione Christi eam reducens, opportune revelavit se ipsum; Prov. XXV, 11: mala aurea in lectis argenteis, qui loquitur verbum in tempore suo. Et quidem interrogatur a Pharisaeis, utrum esset Christus, infra X, 24: si tu es Christus, dic nobis palam, et tamen eis non se manifeste revelavit, quia non ad discendum quaerebant, sed ad tentandum. Haec vero simplici mente loquebatur.
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Posita doctrina de aqua spirituali, hic agit de effectu ipsius doctrinae, et primo proponit ipsum effectum; secundo ipsum effectum manifestat, ibi interea rogabant eum discipuli eius. Effectus autem huius doctrinae est fructus proveniens ex parte fidelium, et ideo primo ponitur fructus proveniens ex parte discipulorum admirantium; secundo fructus proveniens ex parte mulieris virtutem Christi annuntiantis ibi reliquit ergo hydriam suam mulier. Tria autem ponuntur quantum ad discipulos: scilicet eorum reditus ad Christum; unde dicit et continuo venerunt discipuli eius. Et, ut dicit Chrysostomus, satis opportune, postquam se Christus mulieri manifestavit, discipuli occurrerunt, ut ostendatur, omnia tempora, divina providentia dispensari; Sap. VI, 8: unumquodque fecit Deus, quia pusillum et magnum; et aequaliter est ei cura de omnibus (...) et in omni providentia occurret illis; Eccle. VIII, 6: omni negotio tempus est et opportunitas. Secundo ponitur eorum admiratio de Christo; unde dicit et mirabantur, quia cum muliere loquebatur. Mirabantur quidem bonum; sed non suspicabantur malum, ut Augustinus dicit. Mirabantur autem duo. Primo quidem superabundantem Christi mansuetudinem et humilitatem: quia dominus orbis terrarum dignatus est cum inope muliere loqui, et diu, dans in hoc nobis exemplum humilitatis; Eccli. IV, 7: congregationi pauperum affabilem te facito. Secundo quia cum Samaritana et alienigena loquebatur, nescientes mysterium, quod mulier typum Ecclesiae gentium gereret, quam quaerebat qui venit quaerere et salvum facere quod perierat: Lc. XIX, 10. Tertio ponitur eorum reverentia ad Christum, quae ostenditur ex taciturnitate eorum. In hoc enim ostendimus reverentiam ad Deum quando facta eius discutere non audemus; Prov. XXV, 2: gloria Dei est celare verbum, et gloria regum investigare sermonem. Et ideo dicit, quod licet mirarentur, nemo tamen dixit: quid quaeris, aut quid loqueris cum ea? Eccli. XXXII, 9: audi tacens, et pro reverentia accedet tibi bona gratia. Sed tamen sic eruditi erant discipuli ordinem servare, ex reverentia et timore filiali ad Christum, ut aliquando quidem confidenter eum interrogent de his quae ad eos pertinebant, scilicet quando Christus aliqua proponebat ad eos pertinentia, quae eorum capacitatem transcendebant; Eccli. XXXII, 10: adolescens, vix loquere in causa tua. Aliquando vero eum non interrogent, in his scilicet quae ad eos non pertinebant, sicut hic.
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Consequenter cum dicit reliquit ergo hydriam suam mulier, et abiit in civitatem, ponitur fructus proveniens ex parte mulieris, officium apostolorum annuntiando assumentis: et ponuntur tria, quae colligi possunt ex dictis et factis eius: scilicet devotionis affectus; secundo praedicationis modus, ibi dicit illis hominibus: venite, et videte hominem, qui dixit mihi omnia quaecumque feci; tertio praedicationis effectus, ibi et exierunt de civitate, et veniebant ad eum. Affectus autem mulieris apparet ex duobus. Primo ex hoc quod prae magnitudine devotionis, illud pro quo specialiter venerat ad fontem, quasi oblita, dereliquit aquam et hydriam: unde dicit, quod reliquit mulier hydriam suam, et abiit in civitatem, annuntiare scilicet magnalia de Christo, non curans de corporeo commodo propter utilitatem aliorum. In quo sequitur apostolorum exemplum, qui, ut dicitur Matth. IV, 20: relictis retibus, secuti sunt dominum. Per hydriam autem intelligitur cupiditas saeculi, per quam de profundo tenebrarum, cuius imaginem puteus gerit, idest de terrena conversatione, homines hauriunt voluptates. Qui ergo cupiditates saeculi propter Deum derelinquunt, hydriam derelinquunt; II Tim. II, 4: nemo militans Deo, implicat se negotiis saecularibus. Secundo vero apparet ex multitudine eorum quibus annuntiat: quia non uni tantum, nec duobus vel tribus, sed toti civitati, unde abiit in civitatem: in quo significatur apostolorum officium, quibus committit dominus, Matth. ult., 19: euntes docete omnes gentes, infra c. XV, 16: posui vos ut eatis, et fructum afferatis. Praedicationis autem modus innuitur cum dicit et dicit illis hominibus etc., ubi primo invitat ad Christi visionem cum dicit venite, et videte hominem. Audierat enim mulier ista a Christo, quod ego sum Christus; sed non statim dixit quod venirent ad Christum, seu crederent, ne daret occasionem blasphemandi; et ideo a principio dixit ea de Christo quae credibilia erant et in propatulo, scilicet quod esset homo; Phil. II, 7: in similitudinem hominum factus. Nec dixit credite, sed venite, et videte; quia manifeste noverat, quod si gustarent de illo fonte, eum videndo, eadem paterentur quae et ipsa; Ps. c. LXV, 16: venite, et narrabo quanta fecit animae meae. Nihilominus tamen in hoc veri praedicatoris imitatur exemplum, non ad se homines, sed ad Christum vocando; II Cor. IV, v. 5: non enim praedicamus nosmetipsos, sed Christum.
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Secundo ponit divinitatis Christi indicium, cum dicit qui dixit mihi omnia quaecumque feci, scilicet quot viros habuerat. Hoc enim est divinitatis officium et indicium quod occulta et secreta cordium manifestet. Et licet illa quae fecerat, ad confusionem suam pertinerent, nihilominus tamen non est verecundata referre: nam, ut Chrysostomus dicit, anima cum ignita fuerit igne divino, ad nihil eorum quae sunt in terra de reliquo respicit, neque ad gloriam, nec ad verecundiam; sed ad illam solam, quae detinet eam, flammam. Tertio autem concludit Christi maiestatem, dicens numquid ipse est Christus? Non est ausa asserendo ostendere quod esset Christus, ne videretur alios velle docere; et ipsi ex hoc irati exire ad eum nollent. Neque tamen totaliter hoc siluit; sed sub quaestione, quasi hoc eorum iudicio committens, proposuit dicens numquid non ipse est Christus? Hic enim facilior modus est suadendi. Per hanc autem mulierem, quae infimae conditionis est, signatur apostolorum praedicantium modus: quia, ut dicitur I Cor. c. I, 26: non multi sapientes, non multi potentes secundum carnem (...), sed quae stulta sunt mundi elegit Deus, ut confundat sapientes. Unde Prov. IX, 3, ipsi apostoli ancillae dicuntur: misit, inquit sapientia divina, scilicet apostolos, filius Dei, ancillas suas, scilicet apostolos, vocare ad arcem. Fructus autem praedicationis ponitur ibi et exierunt de civitate ad quam iverat mulier, et veniebant ad ipsum, scilicet Christum: in quo datur intelligi, quod si ad Christum ire volumus, oportet nos exire de civitate; idest, amorem carnalis cupiditatis deponere; Hebr. XIII, 13: exeamus ad eum extra castra, improperium eius portantes.
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Consequenter cum dicit interea rogabant eum discipuli etc., manifestatur effectus spiritualis doctrinae: et primo per doctrinam Christi ad discipulos; secundo per effectum operis in alios, ibi ex civitate autem illa multi crediderunt. Circa primum duo facit. Primo ponitur occasio manifestationis huius fructus; secundo ponitur ipsa manifestatio ille autem dixit eis: ego cibum habeo manducare quem vos nescitis. Occasio autem manifestationis sumitur ex instantia discipulorum ad hoc ut Christus manducaret; et ideo dicit interea, idest, inter mulieris verba et locutionem Christi cum ea, et inter tempus adventus Samaritanorum, rogabant eum, scilicet Christum, discipuli eius, dicentes: Rabbi, manduca; arbitrantes hoc tempus fore aptum ad prandium, antequam multitudo eorum concurreret. Non enim coram aliquo advena sibi escas propinabant: unde dicitur Mc. VI, 31, quod tanta multitudo confluebat ad eum, quod non habebat tempus manducandi. Hunc autem fructum manifestat, data sibi occasione dicens ille autem dixit eis etc.: ubi primo ponit fructum figurata locutione; secundo innuitur tarditas discipulorum ad intelligendum, ibi dicebant ergo discipuli eius; tertio exponit dominus quae dixerat, ibi dixit eis Iesus: meus cibus est ut faciam voluntatem eius qui misit me.
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Fructus autem spiritualis doctrinae proponitur sub figura cibi et refectionis; et ideo dicit ego cibum habeo manducare. Et sciendum quod sicut refectio corporalis non est perfecta nisi cibo iungatur potus, et e converso; ita etiam ad spiritualem refectionem utrumque haberi debet; Eccli. XV, 3: cibavit illum dominus pane vitae et intellectus, ecce cibus, et aqua sapientiae salutaris, ecce potus, potavit illum. Ideo congrue post poculi negotium, quo Samaritana potata fuerat, conveniens erat et de cibo disceptare: et sicut per aquam intelligitur sapientia salutaris, ita per cibum intelligitur operatio bona. Cibus autem iste quem Christus manducare habebat, est salus hominum, quam quaerebat: ostendens per hoc quod dicit se cibum habere manducare, quantum desiderium habet salutis nostrae. Sicut enim nobis cum esurimus, concupiscibile est manducare, ita et ei salvare nos; Prov. VIII, 31: deliciae meae sunt esse cum filiis hominum. Et ideo dicit cibum, idest conversionem gentium, habeo manducare quem vos nescitis: quia non poterant adhuc praecognoscere conversionem gentium. Vel aliter, secundum Origenem, contingit sicut de cibo corporali, ita et de spirituali; non enim eadem quantitas omnibus sufficit, sed uni quidem maior quantitas necessaria est, alteri minor; et uni quidem sanum est quod alteri nocet. Eodem modo in spirituali refectione: non enim eadem qualitas, seu quantitas doctrinae spiritualis adhibenda est singulis, sed secundum dispositionis congruitatem et capacitatem hominum. Nam, secundum apostolum: nuper geniti infantes rationabile lac appetunt. Perfectorum autem est solidus cibus: unde Origenes dicit, quod ille qui est altioris doctrinae, et aliis in spiritualibus praeest, potest hoc verbum dicere infirmis et debilioris intellectus existentibus. Et sic apostolus loquitur, I Cor. III, 1: tamquam parvulis in Christo, lac vobis potum dedi, non escam. Et hoc multo amplius veridicus Iesus dicere potest cibum habeo manducare; infra XVI, 12: multa habeo vobis dicere quae non potestis portare modo. Tarditas autem intellectus discipulorum innuitur ex hoc quod ea quae dixit dominus de cibo spirituali, intelligebant de corporali: adhuc enim et ipsi sine intellectu erant, secundum illud Matth. XV, 16.
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Et ideo dicebant discipuli ad invicem et cetera. Non est ergo mirum, si mulier illa Samaritana spiritualem aquam non intelligebat; ecce enim quod discipuli Iudaei spiritualem non intelligunt escam. In hoc autem quod dicunt adinvicem numquid aliquis attulit ei? Consuetudinem Christi debemus attendere, quia cibos ab aliis oblatos solebat accipere: non quod bonis nostris indigeret, quia bonorum nostrorum non indiget, ut dicitur in Ps. XV, 2, nec esca hominum, quia dat escam omni carni. Sed quare quaerebat, et ab aliis accipiebat? Propter duo. Primo ut dantes et afferentes, meritum consequerentur; secundo, ut daret Christus exemplum, quod vacantes spiritualibus non erubescant paupertatem, nec grave putent ab aliis nutriri. Proprium est enim doctoribus alios habere procuratores ciborum, ut ipsi de nullo curantes, verbi ministrationem sollicite procurent, ut dicit Chrysostomus. Et hoc idem habetur in Glossa. I Tim. c. V, 17: qui bene praesunt presbyteri, duplici honore digni habeantur, maxime qui laborant in verbo et doctrina.
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Posita tarditate intellectus discipulorum circa figuratam locutionem, hic consequenter dominus explanat eam, et primo ponit explanationem figuratae locutionis; secundo adhibet similitudinem, ibi nonne vos dicitis, quia adhuc quatuor menses sunt, et messis venit? Circa primum sciendum est, quod sicut Christus supra explanavit mulieri, quod figuraliter ei proposuit de aqua, sic et apostolis explanat quod figuraliter eis de cibo proposuit, sed aliter et aliter: nam apostolis tamquam capacioribus absque verborum involutione expositionem statim proponit; mulierem autem, utpote minus capacem, per multa verba ad veritatis cognitionem perducit. Hoc autem quod dicit meus cibus est ut faciam voluntatem eius qui misit me, ut perficiam eius opus, satis rationabilem habet causam. Cum enim cibus corporalis sustentet hominem, et perficiat ipsum, ille est spiritualis cibus animae, et creaturae rationalis, quo sustentatur et perficitur. Hoc autem est ut coniungatur suo fini et ut sequatur regulam superiorem; quod David intelligens dicebat, Ps. LXXII, 27: mihi autem adhaerere Deo bonum est. Et ideo Christus secundum quod homo, convenienter suum cibum esse dicit, ut Dei faciat voluntatem, et ut perficiat opus eius. Et haec quidem duo possunt intelligi ut unum: ita tamen quod secundum sit expositio primi. Vel possunt intelligi ut aliud et aliud. Si autem intelligantur ut unum, tunc est sensus: meus cibus est, idest, in hoc est firmitas et sustentatio mea, ut faciam voluntatem eius qui misit me, secundum illud Ps. XXXIX, 9: facere voluntatem tuam, Deus meus, volui, et legem tuam in medio cordis mei; infra VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Sed quia facere voluntatem alicuius intelligitur dupliciter: uno modo ut faciat eum velle, alio modo ut opere compleat illud quod scit eum velle; ideo dominus exponens quid sit facere voluntatem eius qui misit eum, dicit hoc scilicet esse ut perficiam opus eius, idest, ut compleam opera quae scio eum velle; infra IX, 4: me oportet operari opera eius qui misit me donec dies est. Si autem intelligatur ut aliud et aliud; sic sciendum est, quod Christus duo fecit in mundo isto. Primo docuit veritatem, invitando, et vocando ad fidem: et in hoc complevit voluntatem patris; infra VI, 40: haec est voluntas patris qui misit me, ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Secundo consummavit ipsam veritatem, aperiendo per passionem suam in nobis ianuam vitae, dando potestatem perveniendi ad consummatam veritatem; infra XVII, 4: opus consummavi quod dedisti ut faciam. Sic ergo dicit meus cibus est ut faciam voluntatem eius qui misit me, vocando homines ad fidem, ut perficiam opus eius, perducendo eos ad perfectum. Vel, secundum Origenem, omnis homo qui bene operatur, ad duo debet dirigere suam intentionem, scilicet ad honorem Dei, et ad utilitatem proximi: quia, sicut dicitur I Tim. I, 5: finis praecepti est caritas: quae continet amorem Dei et proximi. Et sic quando aliquid facimus propter Deum, finis praecepti est Deus; quando vero propter utilitatem proximi, finis praecepti est proximus. Secundum hoc ergo dicit Christus meus cibus est ut faciam voluntatem Dei, idest ut intentionem meam dirigam et regulem in his quae sunt ad honorem Dei, ut perficiam opus eius, idest, ea faciam quae sunt ad utilitatem et perfectionem hominis. Sed contra, Dei perfecta sunt opera: non ergo convenienter dicitur opera perfici Dei. Respondeo dicendum, quod inter ceteras creaturas inferiores homo est speciale opus Dei, quia ad imaginem et similitudinem suam fecit illum Gen. I, 26. Et hoc opus in principio quidem perfectum fuit, quia Deus fecit hominem rectum, ut dicitur Eccle. VII, 30. Postmodum vero per peccatum hanc perfectionem amisit, et a rectitudine recessit. Et ideo ut hoc opus domini perfectum esset, reparari indigebat: quod quidem perfectum est per Christum, quia dicitur Rom. V, 19: sicut enim per unius hominis inobedientiam peccatores constituti sunt multi, ita per unius obedientiam iusti constituentur multi. Sic Christus dicit ut perficiam opus eius, idest ut hominem ad perfectum deducam.
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Consequenter cum dicit nonne vos dicitis quod adhuc quatuor menses sunt, et messis venit? etc. ponit similitudinem. Sed attende, quod Christus a muliere potum petivit, dicens: da mihi bibere, et ideo occasione huius petitionis introduxit similitudinem de aqua. Hic vero discipuli inducunt dominum ad manducandum: unde et occasione huius introducit dominus similitudinem de cibo spirituali, quia idem intelligitur per cibum et potum. Sic ergo sunt quidam a quibus Deus petit potum sicut a muliere; quidam vero Deo offerunt potum. Sed cibum nullus Deo offert nisi prius petierit ab eo Deus: tunc enim Deo cibum spiritualem offerimus quando ab eo poscimus salutem nostram, cum scilicet petimus: fiat voluntas tua sicut in caelo et in terra. Salutem ex nobis ipsis consequi non possumus nisi praeventi a gratia praeveniente, secundum illud Thren. ult., 21: converte nos, domine, ad te, et convertemur. Ipse ergo prius petit qui per praevenientem gratiam nos petere facit. In hac autem similitudine primo agit de messe; secundo de messoribus, ibi et qui metit, mercedem accipit. Circa primum duo facit. Primo ponit similitudinem de messe corporali; secundo de messe spirituali, ibi ecce dico vobis: levate oculos vestros, et cetera. Per hoc autem quod dicit nonne vos dicitis, quod adhuc quatuor menses sunt, et messis venit? Datur intelligi quod Christus statim post captionem Ioannis de Iudaea recessit, sicut dicitur Matth. IV, 12, et transivit per Samariam; et quod hoc fuit in hieme: et Ioannes similiter captus. Unde quia ibi tempestivius messes perficiuntur, quatuor menses erant ab illo tempore usque ad messem. Dicit ergo nonne vos dicitis, loquendo de messe corporali, quod adhuc quatuor menses sunt, qui extant futuri, et messis venit? Idest, tempus collectionis messium. Sed ecce dico vobis, de spirituali messe loquens, levate oculos vestros, et videte regiones, quae albae sunt iam ad messem. Ubi sciendum est, quod tempus messium dicitur tempus collectionis fructuum: et ideo omnis collectio fructuum comparatur tempori messium. Tempus autem collectionis fructuum duplex est. Nihil enim prohibet in temporalibus et in spiritualibus, quin illud quod est fructus respectu praecedentium, sit etiam semen respectu sequentium: nam bona opera sunt fructus spiritualis doctrinae, sicut fides, et huiusmodi; quae tamen sunt semina vitae aeternae, quia per ea ad vitam aeternam pervenitur. Eccli. XXIV, 23 dicit sapientia: flores mei, respectu fructus sequentis, sunt fructus honoris et honestatis, respectu praecedentium. Secundum hoc ergo una est collectio messis spiritualis respectu fructuum aeternorum, scilicet congregatio fidelium in vitam aeternam: de qua dicitur Matth. XIII, 39: messis est consummatio saeculi. Et de ista non agitur hic. Alia est in praesenti. Et hoc potest intelligi dupliciter. Uno modo collectio fructuum, scilicet fidelium in Ecclesia congregandorum conversio; alio modo ipsa cognitio veritatis, qua aliquis fructum veritatis in anima sua congregat: et de utraque secundum diversas expositiones hic agitur. De prima, secundum Augustinum et Chrysostomum, hoc modo: vos dicitis, quoniam adhuc non est tempus corporalis messis; sed non sic est de messe spirituali, immo ecce dico vobis: levate oculos vestros, scilicet mentis per considerationem, vel oculos etiam corporis, et videte regiones, quoniam albae sunt iam ad messem: quia scilicet tota regio plena erat Samaritanis ad Christum exeuntibus. Hoc autem quod dicit albae sunt, metaphoricum est: cum enim segetes dealbatae sunt, signum est quod sunt praeparatae ad messem. Nihil aliud per hoc significare voluit quam quod homines ad salutem et susceptionem verbi parati erant ei. Unde dicit videte regiones, quia non solum Iudaei, sed etiam gentiles parati sunt ad fidem. Matth. c. IX, 37: messis quidem multa, operarii autem pauci. Et sicut messes dealbantur propter praesentiam solis aestivo tempore magis ferventis, ita et homines per adventum solis iustitiae, scilicet Christi, et praedicationem atque virtutem suam, praeparabantur ad salutem. Et de isto sole dicitur Mal. IV, 2: vobis timentibus nomen meum orietur sol iustitiae. Et inde est quod tempus adventus eius dicitur tempus plenitudinis; Gal. IV, 4: cum ergo venit plenitudo temporis, misit Deus filium suum. De secunda autem collectione messis, idest veritatis in anima, exponit Origenes, qui dicit, quod tot fructus veritatis colligit in messe, quot quis veritates cognoscit. Et vult, quod totum hoc quod dicitur nonne vos dicitis quoniam adhuc quatuor menses sunt et messis venit? Et ecce dico vobis: levate oculos vestros, et videte regiones, quia albae sunt iam ad messem, intelligatur parabolice dictum. Et secundum hoc duo facit dominus in verbis istis. Primo ponit falsam opinionem quorumdam; secundo excludit eam, ibi ego dico vobis. Opinio namque quorumdam erat quod nulla veritas alicuius rei haberi possit ab homine et ex hoc derivata est haeresis Academicorum dicentium nihil pro certo sciri posse in vita ista; iuxta quod dicitur Eccle. VII, v. 24: cuncta tentavi in sapientia. Dixi: sapiens efficiar. Illa autem recessit a me multo magis quam fuerat. Hanc ergo opinionem tangit dominus, dicens nonne vos dicitis, quoniam adhuc quatuor menses sunt, et messis venit? Idest, tota vita praesens, in qua homo quatuor elementis deservit, finiri oportet ut post eam collectio veritatis habeatur in alia vita. Sed hanc opinionem consequenter excludit cum dicit: non est ita; sed ecce dico vobis: levate oculos vestros. Hoc enim in sacra Scriptura dici consuevit quandocumque aliquod subtile et altum considerandum praecipitur, Is. XL, 26: levate in excelsum oculos vestros, et videte quis creavit haec. Nam oculi quando non sunt elevati a terrenis, vel a concupiscentia carnali, non sunt idonei ad cognitionem spiritualis fructus: nam quandoque deprimuntur ad terrena, retracti a consideratione divinorum, secundum illud Ps. XVI, 11: oculos suos statuerunt declinare in terram, quandoque excaecantur per concupiscentiam, Dan. XIII, 9: et declinaverunt oculos suos, ut non viderent caelum, neque recordarentur iudiciorum Dei. Dicit ergo levate oculos vestros, et videte regiones, quoniam albae sunt iam ad messem, idest, ita dispositae, quod ex eis veritas sciri potest: nam per regiones specialiter intelliguntur omnia ex quibus veritas accipi potest. Et hae specialiter sunt Scripturae. Infra V, 39: scrutamini Scripturas (...) quia ipsae testimonium perhibent de me. Et hae regiones erant quidem in veteri testamento; sed non erant albae ad messem, quia homines non poterant ex eis spiritualem fructum accipere quousque Christus venit, qui eas dealbavit, aperiendo eorum intellectum; Lc. ult., 45: aperuit illis sensum, ut intelligerent Scripturas. Item creaturae sunt messes, ex quibus colligitur fructus veritatis; ad Rom. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. Sed tamen gentiles qui earum cognitioni insistebant, erroris potius quam veritatis fructus ex eis colligebant: quia, ut ibidem dicitur, servierunt creaturae potius quam creatori. Et ideo nondum albae erant; sed Christo veniente, albae factae sunt ad messem.
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Consequenter cum dicit et qui metit, mercedem accipit, agit de messoribus: et circa hoc primo ponit messorum praemium; secundo inducit proverbium, ibi in hoc enim est verbum verum; tertio exponit, idest adaptat ipsum, ibi ego misi vos metere. Quantum ad primum notandum est quod dominus exponens supra quod de aqua dixerat spirituali, proposuit conditionem, per quam aqua spiritualis differt a corporali: quia scilicet qui biberit ex aqua corporali sitiet iterum qui vero biberit ex aqua spirituali non sitiet in aeternum. Eodem modo etiam hic exponens quod dicit de messe, proponit quod dissimile est inter messem corporalem et spiritualem; unde tria proponit. Unum quidem secundum quod attenditur similitudo utriusque messis, scilicet quod qui metit tam in corporali messe quam in spirituali, mercedem accipit. Ille autem metit spiritualiter, qui congregat fideles in Ecclesia, vel qui colligit fructus veritatis in anima sua. Et uterque mercedem accipit, secundum illud I Cor. III, 8: unusquisque propriam mercedem accipiet secundum suum laborem. Duo alia proponit, secundum quae attenditur dissimilitudo. Primo quidem, quia fructus messoris, qui metit messem corporalem, pertinet ad vitam corporalem; sed fructus eius qui metit messem spiritualem, pertinet ad vitam aeternam. Et ideo dicit et congregat, ille scilicet qui metit spiritualiter, fructum in vitam aeternam, scilicet fideles qui ad vitam aeternam pervenerint; Rom. VI, 22: habetis fructum vestrum in sanctificationem, finem vero vitam aeternam. Vel ipsam cognitionem et expositionem veritatis per quam homo acquirit vitam aeternam. Eccli. XXIV, v. 31: qui elucidant me, vitam aeternam habebunt. Secundo vero attenditur dissimilitudo: quia in messe corporali ad miseriam reputatur quod unus seminet et alius metat, unde qui seminat tristatur de hoc quod alius metit; sed in semine spirituali aliter est, quia qui seminat simul gaudet, et qui metit. Et quidem, secundum Chrysostomum et Augustinum, seminantes semen spirituale sunt patres veteris testamenti et prophetae: nam, ut dicitur Lc. VIII, 11, semen est verbum Dei quod Moyses et prophetae seminaverunt in Iudaea; sed apostoli messuerunt, quia ipsi quod intendebant, scilicet homines adducere ad Christum, efficere non potuerunt, quod tamen apostoli fecerunt. Et ideo utrique simul gaudent, scilicet apostoli et prophetae, in una mansione gloriae, de conversione fidelium; Is. LI, 3: gaudium et laetitia invenietur in ea, gratiarum actio et vox laudis. Et per hoc confutatur haeresis Manichaeorum damnantium patres veteris testamenti; cum tamen, ut hic dominus dicit, simul gaudebunt cum apostolis. Secundum Origenem vero, seminantes in qualibet facultate dicuntur illi qui quaelibet illius facultatis principia tradunt; metentes vero qui ex illis procedunt ulterius: et hoc multo magis in ista, quae est omnium scientiarum scientia. Prophetae seminantes sunt, quia multa de divinis tradiderunt; messores vero sunt apostoli, qui ea quae non manifestaverunt prophetae hominibus, praedicando et docendo revelaverunt. Eph. III, 5: quod aliis generationibus non est agnitum (...) sicut nunc revelatum est sanctis apostolis eius.
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Consequenter cum dicit in hoc enim est verbum verum etc., inducitur proverbium; quasi dicat, quod in hoc, idest in isto facto, verum est verbum, idest impletur vulgare proverbium, quod erat apud Iudaeos, scilicet unus seminat et alius metit. Quod proverbium derivari videtur ex eo quod dicitur Lev. XXVI, 16: seretis frustra segetem, quae ab hostibus devorabitur. Ex quo consueverunt Iudaei, quando aliquis in re aliqua laborabat, et alius inde gaudebat, huiusmodi proverbium proferre. Hoc est ergo quod dominus dicit: in hoc quod prophetae seminaverunt et laboraverunt, et vos metitis et gaudetis, impletur proverbium. Vel aliter. In hoc verbum verum est, scilicet quod ego dico, quod alius est qui seminat, et alius qui metit; quia vos metetis fructus ex laboribus prophetarum. Sed prophetae quidem et apostoli alii sunt, non in fide: quia et illi et isti fidem habuerunt, Rom. c. III, 21: nunc autem sine lege iustitia Dei manifestata est, testificata a lege et prophetis, sunt tamen alii in conversatione: quia prophetae vivebant sub caeremoniis legalibus, a quibus Christiani et apostoli liberi sunt. Gal. c. IV, 3: et cum essemus parvuli, sub elementis huius mundi eramus servientes. At ubi venit plenitudo temporis, misit Deus filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut adoptionem filiorum reciperemus. Et licet disparis temporis labores habuerint apostoli et prophetae, tamen gaudio pariter perfruentur, et mercedem accipient in vitam aeternam: ut simul gaudeat qui seminat et qui metit. Et hoc praefiguratum fuit in transfiguratione Christi, ubi omnes gloriam suam habuerunt, et patres veteris testamenti, scilicet Moyses et Elias, et patres novi testamenti, scilicet Petrus, Ioannes et Iacobus: dans per hoc intelligere, quod in illa futura gloria simul gaudent novi et veteris testamenti iusti.
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Consequenter cum dicit ego misi vos metere quod non laborastis, adaptat proverbium ad propositum, et primo dicit apostolos esse messores; secundo ostendit esse laboratores, ibi alii laboraverunt, et vos in labores eorum introistis. Quantum ad primum dicit: dico quod alius est qui metit, quia vos estis messores, alius est qui seminat, quia ego misi vos metere quod non laborastis. Non autem dicit mittam sed misi, quia bis misit eos: semel ante passionem suam ad Iudaeos, cum dixit eis: in viam gentium ne abieritis (...) sed ite potius ad oves quae perierunt domus Israel, ut dicitur Matth. X, 5. Et quantum ad hanc missionem, missi fuerunt metere quod non laboraverunt, scilicet ipsos Iudaeos convertere, in quibus prophetae laboraverunt. Misit autem eos post resurrectionem ad gentes, dicens eis, Mc. ult., 15: euntes in mundum universum, praedicate Evangelium omni creaturae. In hac missione missi sunt de novo seminare; unde apostolus, Rom. XV, v. 20 et 21: sic autem praedicavi Evangelium, ubi non nominatus est Christus, ne super alienum fundamentum aedificarem; sed sicut scriptum est: quibus non est annuntiatum de eo, videbunt, et qui non audierunt, intelligent. Et ideo dicit misi, habens respectum ad primam missionem. Sic ergo apostoli sunt messores, sed alii, scilicet prophetae, sunt seminatores. Unde dicit alii laboraverunt, seminando primordia doctrinae Christi, et vos in labores eorum introitis, ad colligendum fructus. Sap. III, 15: bonorum laborum gloriosus est fructus. Laboraverunt, inquam, prophetae, ut adducerent homines ad Christum. Infra V, 46: si crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit. Si autem illius litteris non creditis, quomodo verbis meis credetis? Sed non ipsi fructum messuerunt. Unde secundum hoc dicebat Is. c. XLIX, 4: in vacuum laboravi, et sine causa: vane fortitudinem meam consumpsi.
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Supra dominus praenuntiavit apostolis fructum qui Samaritanis provenerat ex praedicatione mulieris; hic autem Evangelista agit de isto fructu, et primo ponitur fructus proveniens ex praedicatione mulieris; secundo insinuatur augmentatio ipsius fructus facta per Christum, ibi et multo plures crediderunt in eum propter sermonem eius. Fructus autem ex praedicatione mulieris proveniens ostenditur quantum ad tria. Primo quantum ad fidem, quia, in Christum crediderunt; unde dicit ex civitate autem illa, ad quam scilicet abierat mulier, multi homines crediderunt in eum Samaritanorum, et hoc propter verbum mulieris, a qua Christus aquam petierat, testimonium perhibentis, hoc scilicet quia dixit mihi omnia quaecumque feci: quod quidem testimonium satis inducens erat ad credendum Christo. Cum enim quae Christus dixerat pertinerent ad defectuum suorum manifestationem, nisi ipsa commota fuisset ad credendum, talia non referret: et ideo statim ad auditum verborum suorum crediderunt. In quo significatur quod fides est ex auditu. Secundo ostenditur fructus quantum ad eorum accessum ad Christum: nam ex fide sequitur desiderium rei creditae. Et ideo postquam crediderunt, accedunt ad Christum, ut perficiantur per eum; unde dicit cum venissent ad illum Samaritani. Ps. XXXIII, 6: accedite ad eum, et illuminamini. Matth. XI, v. 28: venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos.
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Tertio quantum ad desiderium: nam credenti non solum est necessarium venire ad Christum, sed quod habeat eum secum; unde dicit quod rogaverunt eum ut ibi maneret. Et mansit ibi duos dies. Manet autem dominus nobiscum per caritatem. Infra XIV, 23: si quis diligit me, sermonem meum servabit; et paulo post: et mansionem apud eum faciemus. Sed manet duos dies, quia duo sunt praecepta caritatis, scilicet dilectionis Dei et proximi, in quibus lex pendet et prophetae, ut dicitur Matth. c. XXII, 40. Tertia autem dies est dies gloriae: Oseae, VI, 3: vivificabit nos post duos dies, in die tertia suscitabit nos. Et in hac die non mansit ibi, quia Samaritani non erant adhuc capaces gloriae.
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Consequenter cum dicit et multo plures crediderunt in eum propter sermonem eius, ponit Evangelista quod fructus proveniens ex praedicatione mulieris, augmentatus est ex praesentia Christi; et hoc tripliciter. Primo ex multitudine credentium; secundo ex modo credendi; tertio ex veritate fidei. Ex multitudine credentium augmentatus est, quia propter mulierem multi crediderunt in eum; sed multo plures crediderunt propter sermonem eius, scilicet Christi. In quo signatur, quod licet multi crediderint per prophetas, tamen multo plures conversi sunt ad fidem veniente Christo, secundum illud Ps. VII, 8: exurge, domine, in praecepto quod mandasti, et synagoga populorum circumdabit te. Secundo augmentatus est fructus ex modo credendi; unde dicunt mulieri quia iam non propter tuam loquelam credimus. Sed notandum, quod tria sunt necessaria ad perfectionem fidei, quae hic per ordinem ponuntur. Primo ut sit recta; secundo ut sit prompta; tertio ut sit certa.
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Recta quidem est fides, cum veritati non propter aliquod aliud, sed ei propter seipsam obeditur; et quantum ad hoc dicit, quod mulieri dicebant, quod iam credimus veritati, non propter tuam loquelam, sed propter ipsam veritatem. Inducunt autem nos ad fidem Christi tria. Primo quidem ratio naturalis. Ad Rom. I, 20: invisibilia Dei a creatura mundi per ea quae facta sunt, intellecta conspiciuntur. Secundo testimonia legis et prophetarum. Rom. III, v. 21: nunc autem iustitia Dei sine lege manifestata est, testificata a lege et prophetis. Tertio praedicatio apostolorum et aliorum. Rom. X, 14: quomodo credent sine praedicante? Sed quando per hoc homo manuductus credit, tunc potest dicere, quod propter nullum istorum credit: nec propter rationem naturalem, nec propter testimonia legis, nec propter praedicationem aliorum, sed propter ipsam veritatem tantum; Gen. XV, 6: credidit Abraham Deo, et reputatum est ei ad iustitiam. Prompta quidem est fides, si cito credit: et hoc erat in istis, quia ad solum auditum conversi erant ad Deum; unde dicunt ipsi enim audivimus, et tamen credimus ei, et scimus quia hic est vere salvator mundi, absque hoc quod miracula videremus, sicut Iudaei viderunt. Et licet credere cito hominibus pertineat ad levitatem, secundum illud Eccli. c. XIX, 4: qui facile credit, levis est corde, tamen credere cito Deo, magis laus est, secundum illud Ps. XVII, 45: in auditu auris obedivit mihi. Debet fides esse certa, quia qui dubitat in fide, infidelis est; Iac. I, 6: postulet autem in fide nihil haesitans. Et ideo istorum fides certa erat, unde dicunt et scimus. Aliquando enim ipsum credere dicitur scire, sicut hic patet: quia scientia et fides conveniunt in certitudine. Nam sicut scientia est certa, ita et fides: immo multo magis, quia certitudo scientiae innititur rationi humanae, quae falli potest, certitudo vero fidei innititur rationi divinae, cui contrariari non potest. Differunt tamen in modo: quia fides habet certitudinem ex lumine infuso divinitus, scientia vero ex lumine naturali. Nam sicut certitudo scientiae habetur per prima principia naturaliter cognita, ita et principia fidei cognoscuntur ex lumine infuso divinitus; Eph. II, 8: gratia salvati estis per fidem; et hoc non ex vobis, Dei enim donum est. Tertio augmentatus est fructus ex veritate credendi; et ideo dicit quia hic est vere salvator mundi: ubi confitentur Christum salvatorem singularem, verum et universalem. Singularem quidem, cum discretum eum ab aliis dicunt hic est, qui scilicet singulariter salvare venit. Is. XLV, 15: vere tu es Deus absconditus, Deus Israel salvator. Actor. IV, v. 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat salvos fieri. Verum autem, cum dicit vere: nam cum, secundum Dionysium, salus sit liberatio a malis et conservatio in bonis, est duplex salus: quaedam vera, quaedam non vera. Vera quidem salus, cum liberamur a veris malis, et conservamur in veris bonis. In veteri autem testamento licet missi fuerint aliqui salvatores, non tamen vere salvabant: quia liberabant a malis temporalibus, quae non sunt vera mala, nec vera bona, quia sunt transitoria. Sed Christus est vere salvator, qui liberat a veris malis, scilicet peccatis; Matth. I, 21: ipse enim salvum faciet populum suum a peccatis eorum. Et praeservat in veris bonis, idest spiritualibus. Universalem vero, quia non particularem, scilicet Iudaeorum tantum, sed mundi. Supra c. III, 17: non enim misit Deus filium suum ut iudicet mundum, sed ut salvetur mundus per ipsum.
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Posita conversione gentium per viam doctrinae hic ponitur ipsorum conversio per viam miraculi: unde et quoddam miraculum a Christo perpetratum Evangelista inducit, circa quod primo ponitur locus; secundo describitur miraculum, ibi et erat quidam regulus etc.; tertio ponitur miraculi effectus, ibi cognovit ergo pater et cetera. Circa primum duo facit. Primo designat generalem locum miraculi, scilicet patriam; secundo specialem, ibi venit ergo iterum in Cana Galilaeae. Circa primum duo facit. Primo designat generalem locum miraculi; secundo insinuat quomodo Christus fuit ibi receptus, ibi cum ergo venisset in Galilaeam. Circa primum duo facit. Primo designat locum generalem; secundo rationem assignat, ibi ipse enim Iesus testimonium perhibuit, et cetera. Dicit ergo primo: dico quod mansit Iesus apud Samaritanos per duos dies, et post duos dies exiit inde, id est de Samaria, et abiit in Galilaeam, ubi nutritus fuerat: per quod significatur quod in fine saeculi, confirmatis gentibus in fide et veritate, revertetur ad Iudaeos convertendos, secundum illud Rom. XI, 25: donec omnis plenitudo gentium intraret, et sic omnis Israel salvus fieret. Et rationem assignat, dicens ipse enim Iesus testimonium perhibuit, quia propheta in sua patria honorem non habet. Hic oritur dubitatio: una quidem de sententia litterae; alia vero de eius continuatione. De sententia quidem litterae dubitatur, quia non videtur verum esse quod hic dicitur, scilicet quod propheta in patria sua honorem non habet: nam aliqui prophetae honorati leguntur in terra sua. Sed, secundum Chrysostomum, respondetur ad hoc, quia dominus hic loquitur prout in pluribus accidit. Unde licet in aliquo singulari habeat instantiam, non tamen propter hoc debet reputari falsum, nam in naturalibus et in moralibus, regula eorum quae ut in pluribus verificatur, est vera; et si in aliquo particulari aliter sit, non reputatur falsa. Istud autem quod dominus dicit, in pluribus prophetarum verum erat, quia in veteri testamento vix invenitur aliquis prophetarum, qui a suis contribulibus persecutionem passus non fuerit, secundum illud Actor. VII, 52: quem prophetarum non sunt persecuti patres vestri? Et Matth. XXIII, 37: Ierusalem, Ierusalem quae occidis prophetas, et lapidas eos qui ad te missi sunt. Hoc etiam verbum domini verificatur non solum in prophetis apud Iudaeos, sed etiam, ut Origenes dicit, in pluribus apud gentiles, quia a suis civibus sunt habiti contemptui, et ad mortem deducti: nam consueta conversatio cum hominibus, et nimia familiaritas, reverentiam minuit, et contemptum parit. Et ideo quos familiares magis habemus, minus revereri consuevimus, et quos familiares habere non possumus, magis reputamus. Cuius contrarium contingit de Deo: nam quanto aliquis Deo per amorem et contemplationem familiarior efficitur, tanto eum excellentiorem reputans, magis reveretur, et seipsum minorem reputat: Iob XLII, 5: auditu auris audivi te, nunc autem oculus meus videt te: idcirco ipse me reprehendo, et ago poenitentiam in favilla et cinere. Et huius ratio est, quia in homine, cum sit infirmae et fragilis naturae, quando cum alio diu conversatur, cognoscit in eo aliqua infirma, et ex hoc diminuitur reverentia eius ad eum. Sed cum Deus sit immense perfectus, quanto plus homo in cognitione eius proficit, tanto magis perfectionis eius excellentiam admiratur, et ex hoc eum magis reveretur. Sed numquid Christus propheta fuit? Videtur quod non, quia prophetia importat aenigmaticam cognitionem. Num. XII, 6: si quis fuerit inter vos propheta domini, in visione apparebo ei. Christus autem non habuit aenigmaticam cognitionem. Quod autem propheta fuerit, patet per illud quod dicitur Deut. XVIII, 15: prophetam suscitabit dominus de fratribus tuis et de gente tua sicut me; ipsum audies: quod exponitur de Christo. Respondeo dicendum, quod propheta duplex habet officium: scilicet visionis, I Reg. IX, 9: qui nunc vocatur propheta, olim dicebatur videns, item Annuntiationis, et quantum ad hoc Christus propheta fuit, quia veritatem de Deo annuntiavit; infra XVIII, 37: ad hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati. Sed quantum ad primum, sciendum est, quod Christus fuit simul viator et comprehensor. Viator quidem, quantum ad humanae naturae passibilitatem, et ad omnia quae ad eam pertinent; comprehensor vero quantum ad unionem divinitatis, secundum quam Deo perfectissime fruebatur. Sed in visione prophetiae duo sunt. Scilicet lumen intellectuale mentis; et quantum ad hoc non habuit rationem prophetiae: quia non habuit lumen defectivum, sed comprehensoris. Item est ibi visio imaginaria; et quantum ad hoc habuit similitudinem cum prophetis, secundum quod viator fuit, et poterat diversa formare in imaginatione sua. De continuatione dubitatur: non enim videtur Evangelista recte continuare hoc quod dicit post duos autem dies abiit Iesus in Galilaeam, cum hoc quod dicitur: ipse enim testimonium perhibuit et cetera. Videtur enim quod non abiit in Galilaeam, quia ipse Iesus testimonium perhibuit. Si enim sine honore erat ibi, videtur ratio esse quod non iret illuc. Ad hoc, uno modo respondet Augustinus dicens, hoc Evangelistam dixisse respondendo quaestioni quae posset fieri: quare ibat illuc, cum in Galilaea diu moratus fuisset, et non fuerunt ad eum conversi Galilaei; et Samaritani in duobus diebus conversi sunt? Quasi dicat: licet conversi non fuerint nihilominus tamen ipse illuc abiit quia ipse testimonium perhibuit, quod propheta in sua patria honorem non habet. Alio modo respondet Chrysostomus sic: post duos dies exiit inde, et abiit, non in Capharnaum, quae erat patria sua propter continuam commorationem, Bethlehem autem propter originem, Nazareth vero propter educationem. Non ergo abiit in Capharnaum; unde Matth. XI, 23, hoc exprobrat eis, dicens: et tu, Capharnaum, numquid usque in caelum exaltaberis? Usque in Infernum descendes. Sed in Cana Galilaeae. Et rationem assignat hic, quia male se habebant ad eum.
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Et hoc est, quod dicit ipse enim Iesus testimonium perhibuit, quod propheta in sua patria honorem non habet. Sed numquid Christus quaerebat gloriam ab hominibus? Videtur quod non, quia infra VIII, 50, dicit: ego non quaero gloriam meam. Respondeo dicendum, quod solus Deus est qui sine vitio gloriam suam quaerit. Homo autem ab hominibus quaerere non debet gloriam suam, sed gloriam Dei. Christus autem quaerebat inquantum Deus convenienter gloriam suam, et inquantum homo gloriam Dei in seipso.
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Consequenter cum dicit cum ergo venisset in Galilaeam etc., ostendit quod honorifice fuerit Christus a Galilaeis receptus magis quam ante, cum dicit cum ergo venisset in Galilaeam Iesus, exceperunt eum Galilaei honorifice. Et huius ratio est, quia viderunt omnia quae fecerat Ierosolymis in die festo: et ipsi enim venerant ad diem festum, secundum quod mandabatur in lege. Sed contra hoc est quia supra non legimus Christum aliquod miraculum Ierosolymis fecisse. Respondeo dicendum, secundum Origenem, quod Iudaei maximum miraculum reputaverunt hoc quod Christus cum tanta auctoritate expulit ementes et vendentes de templo. Vel dicendum, quod forte fecit ibi plura miracula quae non scripta sunt, secundum illud infra ult., 25: multa quidem et alia signa fecit Iesus (...) quae non sunt scripta in libro hoc. Mystice autem per hoc datur nobis exemplum, quod si volumus in nobis recipere Christum Iesum, oportet nos ascendere in Ierusalem in die festo; idest, captare quietem mentis, et videre singula quae peragit ibi Iesus. Is. XXXIII, 20: respice Sion civitatem solemnitatis nostrae; Ps. CXLII, 5: meditatus sum in omnibus operibus tuis. Attende autem, quod secundum quod homines inferiores erant in ordine dignitatis, meliores erant quo ad Deum. Iudaei autem digniores erant quam Galilaei; infra c. VII, 52: scrutamini Scripturas, quia propheta a Galilaea non surrexit. Galilaei vero digniores erant quam Samaritani; supra eodem: non coutuntur Iudaei Samaritanis. Sed e converso Samaritani meliores erant quam Galilaei, quia plures ex eis crediderunt in Christum in duobus diebus et sine miraculo, quam de Galilaeis in multis diebus, et etiam cum miraculo vini: non enim crediderunt in eum nisi eius discipuli. Iudaei vero peiores erant ipsis Galilaeis; quia nullus ex eis crediderat, nisi forte Nicodemus.
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Consequenter dicit venit ergo iterum in Cana Galilaeae: quod, secundum Chrysostomum, ponitur ut conclusio praemissorum; quasi dicat: quia non honorabatur in Capharnaum, ideo noluit ire illuc, ubi dehonorabatur. Sed in Cana Galilaeae ire debebat: nam primo erat invitatus ad nuptias, modo autem venit iterum non invitatus. Ideo autem de duplici adventu in Cana mentionem facit, ut ostendat eorum duritiam: nam in primo miraculo, scilicet de vino, soli discipuli eius crediderunt in eum; in secundo vero solus regulus, et domus eius tota. Sed Samaritani ad solum verbum crediderunt. Mystice autem per duplicem adventum in Cana, signatur duplex effectus verbi Dei in mentem. Primo enim laetificat: quia, ut dicitur Matth. XIII, 20: cum gaudio suscipiunt verbum. Et hoc signatur in miraculo vini, quod laetificat cor hominis, ut dicitur in Ps. CIII. Secundo sanat; Sap. XVI, 12: neque herba, neque malagma sanavit eos, sed sermo tuus, domine, qui sanat omnia. Et hoc significatur in cura infirmi. Item per hoc significatur duplex adventus filii Dei. Scilicet primus, qui fuit mansuetudinis ad laetificandum; Is. XII, 6: exulta et lauda, habitatio Sion, quia magnus in medio tui sanctus Israel. Unde et Angelus ad pastores ait, Lc. II, 10: annuntio vobis gaudium magnum, quia natus est vobis hodie salvator. Et hoc signatur per vinum. Secundus adventus eius in mundum erit maiestatis, quando veniet tollere infirmitates et poenalitates nostras, et configurare nos corpori claritatis suae; et hoc signatur in cura infirmi.
Posito loco miraculi, consequenter agitur de ipso miraculo; et ponuntur tria, scilicet persona infirmans, persona interpellans et persona sanans. Persona infirmans est filius reguli, persona interpellans est pater eius, sed persona sanans est Christus. Circa personam infirmam primo ponitur eius conditio, quia filius reguli; secundo locus infirmitatis, quia Capharnaum; tertio conditio morbi, quia febris. Quantum ad primum dicit erat quidam regulus, cuius filius infirmabatur. Dicitur autem regulus multipliciter. Uno modo qui praeest parvo regno; et hoc modo non accipitur hic: quia tunc temporis nullus erat rex in Iudaea; infra XIX, 15: non habemus regem nisi Caesarem. Alio modo, secundum Chrysostomum, aliquis de stirpe regia: nec hoc modo accipitur. Sed tertio modo regulus dicitur aliquis officialis regis; et isto modo accipitur hic regulus. Unde, secundum quod Chrysostomus dicit, quidam eumdem ipsum aestimant centurionem, de quo habetur Matth. VIII, 5. Sed hoc non est verum: nam quantum ad quatuor differunt. Primo quidem quantum ad genus infirmitatis: nam ille centurionis erat paralyticus, unde dicebat puer meus iacet paralyticus in domo. Filius autem reguli erat febricitans; unde dicit: heri hora septima reliquit eum febris. Secundo quantum ad personam infirmatam, quia ille erat servus: unde dicit puer meus, iste vero erat filius: unde dicit cuius filius. Tertio quantum ad petitionem: nam centurio Christum volentem ad domum suam ire, rogabat remanere, dicens: domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus. Regulus vero eum rogabat descendere in domum suam, dicens: domine, descende prius quam moriatur. Quarto quantum ad locum: quia illud fuit in Capharnaum; istud vero in Cana Galilaeae. Ergo iste regulus non est idem quod centurio; sed erat quidam de familia Herodis tetrarchae, sive nuntius, sive officialis imperatoris. Allegorice autem regulus iste, Abraham, vel aliquis ex patribus veteris testamenti dicitur, ex eo quod adhaeret magno regi per fidem, scilicet Christo; de quo dicitur in Ps. II, 6: ego autem constitutus sum rex ab eo. Huic autem Abraham adhaesit, secundum illud infra VIII, 56: Abraham pater vester exultavit ut videret diem meum. Filius eius est populus Iudaeorum, infra VIII, 33: semen Abrahae sumus, et nemini servivimus unquam, qui infirmatur pravis voluptatibus et dogmatibus, sed in Capharnaum, idest in abundantia, quae fuit Iudaeis causa recedendi a Deo; secundum illud Deut. XXXII, 15: incrassatus est dilectus, et recalcitravit; et sequitur: dereliquit Deum factorem suum, et recessit a Deo salutari suo. Moraliter vero in regno animae rex est ipsa ratio, secundum illud Prov. XX, 8: rex qui sedet in solio suo. Quare dicitur rex? Quia totum corpus hominis per eam regitur, et affectus hominis ab ea dirigitur et informatur, nec non et aliae vires animae eam sequuntur. Sed quandoque dicitur regulus, quando scilicet diminuitur in cognitione, qua obscurata, sequitur inordinatas passiones, et non resistit eis, secundum illud Eph. IV, 17: ambulant in vanitate sensus sui, tenebris obscuratum habentes intellectum. Et ideo filius eius, idest affectus, infirmatur, idest deviat a bono, et declinat ad malum. Si enim ratio fuisset rex, idest fortis, filius eius non infirmaretur; sed quia regulus est, ideo filius eius infirmatur. Et hoc Capharnaum; quia abundantia temporalium est causa spiritualis infirmitatis; Ez. XVI, 49: haec fuit iniquitas sororis tuae Sodomae, abundantia, saturitas panis, et otium ipsius et filiarum eius. Consequenter cum dicit hic cum audisset etc., ponitur persona interpellans, et primo ponitur motivum ad interpellandum; secundo ipsa interpellatio; et tertio necessitas interpellandi. Motivum ad interpellandum fuit adventus Christi; unde dicit hic, scilicet regulus, cum audisset quod Iesus adveniret a Iudaea in Galilaeam, abiit ad eum. Nam quamdiu adventus Christi differebatur, spes hominum invalidior erat de sanatione a peccatis; sed cum auditur adventus Christi appropinquare, spes sanitatis confortatur in nobis; et tunc imus ad eum: nam ad hoc ipse venit in mundum, ut peccatores salvos faceret; Lc. XIX, 10: venit filius hominis quaerere et salvum facere quod perierat. Sed, sicut dicit Eccli. XVIII, 23, ante orationem animam parare debemus, quod fit occurrendo Deo per desiderium: et hoc fecit iste; unde dicitur quod abiit ad eum. Amos c. IV, 12: praeparare in occursum Dei tui Israel.
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Petitio autem fit de sanatione filii sui; unde dicit rogabat eum ut descenderet, scilicet per misericordiam; Is. LXIV, 1: utinam dirumperes caelos, et descenderes; et sanaret filium eius. Sic et nos debemus rogare ut sanemur a peccatis, secundum illud Ps. XL, v. 5: sana animam meam, quia peccavi tibi. Nam nullus per se potest ad statum iustitiae redire, nisi a Deo sanetur, secundum illud Iob VI, 13: non est auxilium mihi ex me. Sic et patres veteris testamenti rogabant pro populo Israel. Unde de uno eorum dicitur II Mac. ult. 14: hic est fratrum amator, quia multum orat pro sancta civitate et pro populo Israel, Ieremias propheta Dei. Sed necessitas interpellandi est urgens, incipiebat enim mori. Quando enim homo tentatur, incipit infirmari; sed quando tentatio praevalet ita ut inclinet ad consensum, est prope mortem, sed quando iam consentit, incipit mori. Cum ergo consummat peccatum, moritur, quia, ut dicitur Iac. I, 15: peccatum cum consummatum fuerit, generat mortem. De qua dicitur in Ps. c. XXXIII, 22: mors peccatorum pessima, quia hic incipit, et in futuro absque fine terminatur. Consequenter cum dicit: dixit ergo Iesus ad eum, agitur de petitione sanitatis, quae fit per Christum, et primo ponitur reprehensio domini; secundo petitio reguli; tertio impetratio petitionis.
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Reprehendit autem eum dominus de infidelitate; unde dicit ad eum nisi signa et prodigia videritis, non creditis. Sed hoc habet quaestionem. Primo quidem videtur inconvenienter dictum de regulo nisi signa et prodigia videritis, non creditis: nisi enim eum salvatorem credidisset, non petivisset ab eo sanitatem. Ad quod dicendum est, quod regulus iste adhuc non credebat perfecte: erat enim in eo duplex defectus fidei. Unus, quia licet crederet Christum esse verum hominem, non tamen credebat eum habere virtutem divinam; alias credidisset eum absentem posse sanare, cum Deus ubique sit praesens, secundum illud Ier. XXIII, 24: caelum et terram ego impleo. Et sic non rogasset eum quod descenderet in domum suam, sed quod mandaret tantum. Secundus defectus fuit, quia, secundum Chrysostomum, dubitabat utrum Christus sanare posset filium suum: nam si pro certo hoc credidisset, non expectasset adventum Christi ad terram suam, sed ipse potius ivisset in Iudaeam. Sed modo quasi desperatus de salute filii, nolens negligere quidquid circa hoc facere posset, abiit ad eum more parentum, qui desperantes de salute filiorum, etiam imperitos medicos consulunt. Secundo vero, quia non videtur reprehendendus de hoc quod signa quaerebat: nam fides per signa probatur. Et ad hoc dicendum est quod aliter trahuntur ad fidem Christi infideles; et aliter fideles. Infideles non possunt trahi nec adduci auctoritate sacrae Scripturae, quia ei non credunt; nec per rationem naturalem quia fides est supra rationem; et ideo ducendi sunt per miracula; I Cor. XIV, 22: signa data sunt infidelibus, non fidelibus. Fideles autem ducendi sunt et dirigendi in fidem auctoritate Scripturae, cui acquiescere tenentur. In hoc ergo regulus redarguitur: quia cum esset nutritus inter Iudaeos, et de lege instructus, non per Scripturae auctoritatem, sed per signa credere volebat. Et ideo dominus eum reprehendens dicit nisi signa et prodigia, idest miracula quae sunt aliquando signa, inquantum sunt demonstrativa dominicae veritatis: prodigia vero, vel quia certissime indicent, ut sic dicatur prodigium, quasi porrodicium; vel quia aliquid futurum protendit, ut sic dicatur prodigium, quasi procul ostendens aliquem effectum futurum.
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Consequenter ponitur instantia reguli: non enim ad reprehensionem domini desistit, sed cum instantia dicit ad eum domine, descende priusquam moriatur filius meus; Lc. XVIII, 1: oportet semper orare, et non deficere. Ostenditur in hoc profectus fidei eius quantum ad aliquid, quia scilicet vocat eum dominum: licet non totaliter in fide profecerit, adhuc enim corporalem praesentiam Christi ad salutem filii sui necessariam credens, rogabat eum ut descenderet. Sed quia oratio perseverans impetrat, ideo quod petit, conceditur ei a domino; unde dicit ei Iesus: vade, filius tuus vivit. Ubi primo ponitur Annuntiatio sanitatis per Christum, qui eam fecit; secundo ponuntur personae, quae eam factam viderunt, ibi iam autem eo descendente et cetera. Circa primum duo ponuntur: mandatum domini et obedientia reguli, ibi credidit homo sermoni quem dixit ei Iesus. Circa primum dominus duo facit. Primo quidem praecipit; secundo vero annuntiat. Praecipit autem ut vadat: unde dicit vade; idest dispone te praeparando ad gratiam per motum liberi arbitrii in Deum; Is. XLV, 22: convertimini ad me, et salvi eritis. Et per motum liberi arbitrii in peccatum. Nam in iustificatione impii quatuor exiguntur, specialiter in adultis; scilicet infusio gratiae et remissio culpae, motus liberi arbitrii in Deum, qui est fides, et in peccatum, qui est contritio. Annuntiat autem salutem filii, quam petierat, dicens filius tuus vivit. Sed quaeritur cur Christus rogatus a regulo ut descenderet in domum suam, corporaliter ire recusat, ad servum vero centurionis corporaliter ire pollicetur? Huius autem duplex ratio assignatur. Una secundum Gregorium, ut in hoc superbiam nostram retundat, qui magnis hominibus nos ad serviendum offerimus, parvis autem servire recusamus: cum ipse, qui est dominus omnium, ad servum centurionis se iturum obtulit, ire vero ad filium reguli recusavit; Eccli. c. IV, 7: congregationi pauperum affabilem te facito. Alia ratio, secundum Chrysostomum, quia centurio iam confirmatus erat in fide Christi, credens quod etiam absens salvare posset; et ideo ad fidem et devotionem eius ostendendam dominus ire promisit. Iste vero adhuc imperfectus erat, nondum noverat manifeste quod absens curare poterat: et ideo non accedit, ut eum imperfectionem suam cognoscere faciat. Obedientia reguli ponitur quantum ad duo.
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Primo quia annuntianti credidit; unde dicit credidit homo sermoni quem dixit Iesus, scilicet, filius tuus vivit. Secundo vero, quia mandato obedivit; unde dicit et ibat, proficiendo in fide, licet adhuc neque integre neque sane, ut Origenes dicit. In quo signatur, quod ex fide iustificari oportet; Rom. V, 1: iustificati ex fide, pacem habeamus ad Deum nostrum Iesum Christum. Oportet nos proficiendo ire: quia qui stat, exponit se periculo ut vitam gratiae conservare non possit; in via enim Dei non proficere, deficere est.
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Annuntiatio autem sanitatis facta per servos ponitur consequenter, cum dicit iam autem eo descendente, servi occurrerunt ei et cetera. Et primo ponitur denuntiatio salutis; secundo fit inquisitio de tempore sanationis, ibi interrogabat autem horam ab eis. Dicit ergo iam autem eo descendente, a Cana Galilaeae in domum suam, servi occurrerunt ei: ex quo patet quod regulus iste dives erat, habens multos servos; et annuntiaverunt, dicentes, quia filius tuus vivit: et hoc ideo quia credebant Christum personaliter accedere, cuius praesentia iam curato filio superflua videbatur. Mystice autem servi reguli, scilicet rationis, sunt opera hominis, quia homo est dominus suorum actuum, et affectus sensitivae partis, quia obediunt rationi imperanti et dirigenti. Isti autem servi annuntiant quidem quod filius reguli, scilicet rationis, vivit, quando relucent in homine bona opera, et vires inferiores magis obediunt rationi, secundum illud Eccli. XIX, 27: amictus corporis, et risus dentium, et ingressus hominis annuntiant de illo. Sed quia regulus neque integre neque sane adhuc credebat, adhuc volebat scire utrum casu an praecepto Christi filius curatus esset: et ideo tempus curationis inquirit.
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Et hoc est quod dicitur interrogabat ergo horam ab eis, scilicet servis, in qua melius habuerat, scilicet filius suus; et invenit quod illa hora curatus fuit statim quando dominus dixit ei vade, filius tuus vivit. Nec mirum, quia ipse Christus est verbum, quo factum est caelum et terra, secundum Ps. CXLVIII, 5: ipse dixit, et facta sunt; ipse mandavit, et creata sunt; Eccli. X, 5: facile est in conspectu domini et cetera. Et ideo dixerunt ei, scilicet servi, quod heri hora septima reliquit eum febris. Mystice autem per horam septimam, in qua puer a febre dimittitur, significantur septem dona spiritus sancti, per quem fit remissio peccatorum, secundum illud Io. XX, c. 22: accipite spiritum sanctum; quorum remiseritis peccata, remittuntur eis. Per quem etiam vita spiritualis causatur in anima; infra VI, 64: spiritus est qui vivificat. Etiam per horam septimam signatur tempus quieti conveniens, nam dominus septimo die requievit ab omni opere quod patrarat: in quo significatur quod vita spiritualis hominis in quiete spirituali consistit, secundum illud Is. c. XXX, 15: si quieveritis, salvi eritis. De malis dicit Is. LVII, 20: cor impii quasi mare fervens, quod quiescere non potest.
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Consequenter cum dicit cognovit ergo pater etc., ponitur effectus miraculi: et primo ponitur miraculi fructus; secundo ipsum miraculum altero miraculo continuatur, ibi hoc iterum secundum signum fecit Iesus. Dixit ergo cognovit ergo pater, comparans horam nuntiantium servorum, horae Christi praenuntiantis quia illa hora erat in qua dixit ei Iesus: vade: filius tuus vivit. Ex hoc conversus est ad Christum, cognoscens miraculum eius virtute factum: credidit ipse, et domus eius tota, scilicet servi et ministri, quia secundum conditionem dominorum, sive bonam sive malam, servi disponuntur, secundum illud Eccli. X, 2: secundum iudicem populi, sic et ministri eius; Gen. XVIII, v. 19: scio enim quod praecepturus sit filiis suis. Patet autem ex hoc quod fides istius semper profecit: nam a principio quando interpellavit pro filio infirmo, debilis erat; postea plus firmitatis habere coepit, quando vocavit eum dominum; deinde quando credidit homo sermoni, et ibat, magis perfecta erat; tamen non integre, quia adhuc dubitavit. Hic, cognita manifeste Dei virtute in Christo, perficitur in eius fide, quia, ut dicitur Prov. IV, v. 18: iustorum semita quasi lux splendens procedit, et crescit usque ad perfectum diem.
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Continuatur autem miraculum istud praecedenti miraculo, cum dicitur hoc iterum secundum signum fecit Iesus: quod potest dupliciter intelligi. Uno modo quod in isto eodem adventu de Iudaea in Galilaeam fecerit dominus duo miracula, quorum primo non scripto, istud ponitur secundum. Alio modo quod Iesus duo signa fecit in Galilaea diversis temporibus. Unum scilicet de vino, et istud secundum quod fecit circa filium reguli, veniens iterum a Iudaea in Galilaeam. Ostenditur autem per hoc quod Galilaei peiores erant Samaritanis, qui nullum signum a domino expectantes, verbo tantum eius crediderunt multi ex eis; sed ad istud miraculum non credidit Christo nisi regulus et domus eius tota: nam Iudaei propter eorum duritiam paulatim convertebantur ad fidem, secundum illud Mich. VII, 1: factus sum sicut qui colligit in autumno racemos vindemiae; non est botrus ad comedendum; praecoquas ficus desideravit anima mea.
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v. 1 u£ ergo (cf. 3,95. 96, ex quo ea de re multa esse sermonibus iactata facile consequitur) cognovit Iesus quia audierunt pharisaei quod. [esus plures discipulos facit i. e. multos non solum ad eum venire, sed etiam ei adhaerere, eum tamquam magistrum colere, et baptizat quam [oannes
Uti ex 3,30 elucet, bapüsta iam praesagit mox sibi esse e statione discedendum; idem videtur evangelista 3,2& innuere. Baptistam a pharisaeis esse odio habitum, satis patet eo quod ipsum daemonium habere dicebant (Matth. 11,18). Eorundem machinationibus et insidiis eum fuisse vexatum pariter asseritur a Christo Matth. 17,12; ita quidem, ut non sit improbabile eos quoque suas egisse partes, ut tandem ab Herode in carcerem truderetur. Habebant enim cur suae apud plemagno concursu homines ad eum veniebant. Quare illis pergratum erat quod Herodes eum amovebat. Verum eius loco is in dies magis innotescebat, cui baptista testimonium perhibuerat. Unde ab uno timore liberati in aliam eamque maiorem incidebant molestiam et invidiam. Hane eorum animis insedisse declaratur
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v. 2 quamquam Iesus nón baptizaret , sed discipuli eius; cf. 3,92; quaerunt, cur non baptizaverit; respondent eum potissimum praedicasse et docuisse hominesque praeparasse, ut cum fructu illum susciperent ritum, fere ut apostolus de suo agendi. modo dicit 1 Cor. 1,17 vel similiter ut Act. 10,48 Petrus praedicatione facta iussit eos baptizari. Alii censent, quia baptista dixisset eum baptizaturum in spiritu, Christum noluisse in aqua baptizare, quasi esset similis baptistae. Ratio praecipua mihi videtur esse, quia ille baptismus non erat baptismus gratiae novi foederis. Christus itaque
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v. 3 reliquit ludaeam, « non quod timeret, sed ut invidiae causam praescinderet et livorem mitigaret » (CAr.), ut subtraheret se invidiae pharisaeorum qui ex his quae audierant turbabanturet persecutionem parabant, ut ostenderet non esse peccatum persecutores fugere, et quia nondum venerat tempus passionis (TAom. Theoph.) et abiit iterum, scil. 1,83, in. Galilaeam; eum hic indicari reditum, de quo synoptici referunt Matth. 4,12 et Marc. 1,15 et Luc. &,1& Ioanne in carcerem misso, veteres iam adnotant (Rup. Thom. Salm. Cai. Mald. Bar. Lap. etc.); rediit autem , uti ex v. 35 consequitur, mense novembri vel decembri (Patr. Corl. Schz.); unde a diebus paschalibus usque ad hiemem in Iudaea commoratus docuit. Quo successu docuerit, discimus ex v. 1; ex populo non deerant qui eum sequerentur; duces populi , pharisaei, qui multum auctoritate valebant etapud plebem et apud synedristas, ei infensi erant. In Galilaeam se recipit tamquam in locum tutiorem (cf. ἀνεχώρησεν Matth. 4,19) ut populo, qui nondum a pharisaeis erat seductus, praedicaret et suos sibi educaret et efformaret discipulos a fermento pharisaico remotos. Nisi longo circuitu per Peraeam voluit tendere in Galilaeam, via per regionem Samaritanorum erat eligenda; hunc morem per Samariam iter faciendi observasse Galilaeos in diebus festis in urbem euntes Iosephus refert (Antiq.
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20, 6,1); v. & oportebat autem eum transire per Samariam , censet Mald. necessitate viae excusari iter, ne Christus et ludaeorum consuetudinem et suum praeceptum (quod postea traditurus erat, Matth. 10,5) videretur violare; dici oporte!, ut non de judustria, sed ex necessitate eum ad Samaritanos declinasse intelligamus, Cai. opinatur. At minime inscius quid futurum sit eam viam quam utique oportebat eligere recta in Galilaeam proficiscentem tamen consulto elegisse dicendus erit, ut scil. se manifestaret Samaritanisetab initio iam discipulis ostenderet nuntium messianum minime ad unum restringi populum. Uti providentia divina in rebus plerisque agere solet, Christus ad id consilii efficiendum modo simplici utitur et plane ordinario, scil. iter instituens via ordinaria, breviore, disponens omnia suaviter, id quod in tota hac narratione cernitur, in qua singula nativa quadam simplicitate et facilitate evenire videntur;
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v. 5 venit ergo in civitatem Samariae quae dicitur Sichar, iuxta praedium quod dedit Iacob Ioseph filio suo; cf. Gen. 33,19; 48,22 (de cuius loci lectione probabilissime emendanda vide de Hummelauer, Comment. Genes. p. 584) Ios. 25,32, ibi quoque ossa loseph sepulta fuerunt. Sychar situm erat orientem versus a Sichem, haud longe distans a Sichem (fere mille passuum ac dimidium aliqui censent); et prope fontem lacob. Contendit S. Hieronymus : corrupte pro Sichem, ut Sichar legeretur, usus obtimult (cf. de Lagarde, Onom. 66,20), quem haud pauci secuti sunt (cf. Patr. Corl. Schg.); nomen esse ad contemptum mutatum saepe asserunt, ita ut incolae Sichem vel tamquam ebriosi et bibuli (3217) vel tamquam mendaces (Opi) traducerentur ; οἵ. Eccl. 50,28. Verum alii distinguunt Sychar a Sichem; ita iam Eusebius (l. c. 297, 26) πρὸ τῆς Νέας πόλεως... xal En εἰς νῦν δείανυται; pariter in Itinerario a Bordigala Hierosolymam (an. 333) legitur : inde (a Sichem) passus mille locus est cui nomen Sichar, unde descendit mulier Samaritana ad eundem locum ubi Iacob puteum fodit (cl. Tobler, Molinier, Itinera hierosolymitana I, p. 16, Genevae 1879). In mischna mentio fit planitie 5315 vy, quem locum eundem esse atque Ain-Asgar putant Schwarz, Neubauer (La géographie du Talmud p. 170). Praeterea vide quae de Sychar scripsit. Zenner (Zeitschrift für katholische Theologie 1889 p. 397 seq.), qui nomen derivat a ὝΠΌ commercium, forum (rerum venalium) et explicat quomodo Sychar nomine Sichem quoque comprehendi ac designari potuerit; urbs quippe Sichem antiquo tempore multo magis quam hodie extendebatur orientem versus, vallis Sichem est minime lata (L-1 milliar. anglic.); unde pro nundinis planities Machna inserviebat et Sychar additis aedificiis quasi pars urbis considerari et. eodem nomine vocari potuit. Sichem, Neapolis, Nabulus fontibus minime caret; unde mirum esset si mulier ex Sichem veniret ad hauriendam aquam; nam quod Schg. opinatur, eam ad fontem lacob pietatis causa ad aquam sanctam eluendae conscientiae gratia perrexisse, eius rei ne vestigium quidem in textu reperitur;
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v. 6 erat autem ibi fons Iacob, scil. orientem versus 8 Sichem distans mille passus, ubi vallis arcta inter Ebal et Garizim in planitiem Machna excurrit; dicitur fons, πηγή, de puteo fosso (v. 12) qui scil. fonte in terra recondito impletur (cf. Gen. 16,7. 15; 25,11. 13. 16, ubi puteus et fons eadem notione legitur) ; narrat Hieronymus circa puteum lacob exsiructam esse ecclesiam (Peregrin. S. Paulae, I0AN. 4,6-8. 163 16; Toller, 1. c. p. 38); Iesus ergo fatigatus ez itinere sedebat sic supra fontem , οὕτως « quid est illud οὕτως ἢ non in solio, non in pulvinari, sed simpliciter xai ὡς ἔτυχεν ἐπ᾿ ἐδάφους » (Chr. Theoph. Euth.); alii referunt sic ad fatigatus (iam Bar.) ; sed ubicumque οὕτως ad participium antecedens refertur, collocatur ante verbum finitum (cf. ScAz.); sedehat sic ut erat (cf. Winer ἃ 65,9), germanice : ohne weiteres; alii : sedebat propterea (quia scil. fatigatus erat, Tol. Maid, Lap.; also Weizsaecker) ; supra fontem ἐπί vel prope, iuxta, vel super, quia margo eminet super puteo; Áora erat quasi seztai. e. meridies, hora sexta ab ortu solis; nam duodecim sunt horae diei (11,9); de horarum computatione vide ad 1,39 et quae notavi in Comment. Marc. p. &14. Via ab Ierusalem ad puteum lacob per Bethel est 1& horarum ; si Iesus noctem transegit in Lebona (al-Leban), meridie potuit pervenire ad fontem Iacob et cum ea via sit aspera, montosa, debuit fatigari (cf. servi, fatigationem, esuriem, sitim in se experiri voluit assimilatus nobis in omnibus excepto peccato (cf. Matth. 21,18. Phil. 2,7. Hebr. quaerens et exspectans peccatricem quam salvet, quam pluribus edocet licet fatigatus! Notat Cyr. dici quas: sextam horam, « ut et nos discamus ne res minimas quidem nullo discrimine habere, sed in quibusvis veritatem colere ». « In tota hac narratione, potissimum in sermonibus Christi et mu. lieris, vides ut sese vivida illa ac nativa simplicitas prodat aeque ac in ceteris huiusmodi longioribus narrationibus in hoc evangelio descriptis , quam qui haec reputare norunt, probe sentiunt individuam veritatis comitem esse » (Patr.)
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v. 7 venit mulier de Samaria 1. e. mulier samaritana cf. v. 9; venit non ex Samaria, sed ex Sychar; cf. v. 98. 39; haurire aquam; dicit ei Iesus * da mihi bibere; hoc Iesus dicit, ut habeatur locus instructorii sermonis (A/5.); neque tamen propterea dicendum est cum Cyr. Euth. Iesum sitim simulasse , vel cum aliis eum solum suam sitim significasse qua salutem mulieris aliorumque desideraret, sed uti vere ex itinere erat fatigatus, ita vere etiam sitim corporalem expertus est. Monet To/. quomodo Dominus opportunitatem captet; mulier necessitate coacta venit; temporales necessitates et indigentia saepe solent salutis consequendae dare occasionem; videtur casu venisse, sed qui omnia disponit, ita eam ducebat, ut tunc veniret quando fons vitae Christus ibi esset praesens. « Opportunitatem autem quaerendi a muliere habuit Christus, quia non erant ibi discipuli a quibus quaereret aquam, et ideo dicit evangelista » (Thom.)
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v. 8 discipuli enim eius abierant in civitatem , Sy164 IOAN. 4,8-10. char, de qua civitate solum v. 5 sermo est, ut cibos emerent; « verba haec itaque causam exprimunt, cur mulieri dixerit : da mihi bibere; humana causa est quae exterius apparebat; tamen divina et altior latebat ratio; nam et Dominus ipsos voluit abfuisse discipulos, ut colloquii occasionem acciperet et per id mulierem traheret ad fidem » (Tol.). Ex habitu V sermone (CAr.) agnoscit mulier Iudaeum ; Iesus morem Iudaeorum secutus phylacteria certe gerebat; uti Petrus sua loquela agnitus est Galilaeus, ita Iesus agnosci poterat Iudaeus; quare mulier non sine admiratione quadam , cui complacentia admiscebatur, quia Iudaeus a se peteret, respondet
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v. 9 dicit ergo ei mulier 4lla samarimulier samartitana? Cuius quaestionis rationem subiungit evangelista quippe qui iis scribit. qui longe a Palaestina degentes eius regionis mores et consuetudines ignorant : non enim coutuntur, συνχρῶνται Iudaei Samaritanis , non est iis commercium seu consuetudo cum Samaritanis; verba esse mulieris olim aliqui existimabant (Tol. Maid. Bar. esse opinionem communem dicit); at iam Rup. Cai. esse evangelistae statuunt idque recentiores quoque. Plebs samaritana coaluerat ex reliquiis Israelitarum qui regno israelitico destructo non erant abducti in Assyriam et ex illis gentibus, quae ab Assyriis in regione samaritana collocatae sunt (& Reg. 17,295. Esdr. &$,9. 10); istae gentes et deos suos et Dominum colebant (& Reg. 17,28. 29 seq.); verum decursu temporis cultus Domini praevaluit (cf. & Reg. 23,15. 2 Par. 35,9. ler. &1,5) ; quare simul cum Iudaeis ex exsilio reducibus templum Domini aedificare volebant (Esdr. &,2). Postea sibi aedificarunt templum in monte Garizim (Josephus, Antüq. 11,8,2), quo simultates inter Iudaeos et Samaritanos auctae sunt. De inimicitiis Samaritanorum vide 1 Mach. 3,10; Antiq. 12,4,1; 18,2,2; 20,6,1; Bell. iud. 2,12,3. A talmudistis vocantur -Cuthaei et accusantur idololatriae; talmudistae odium in eos fovent docentes v. g. cum quis Cuthaeum susceperit domi suae hospitem, sibi ipsi debere attribuere, si posteri eius captivi abducantur (cf. Wünsche , Beitraege p. 511 seq.). Christus statim transfert sermonem ad argumentum sublimius suam jam dignitatem mulieri insinuans
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v. 10 respondit Iesus et dizit ei : si scires donum Dei et quis est qui dicit tibi ; da mihi bibere, (u forsitan petisses ab 60, σὺ ἂν ἤτησας, proin forsitan est omittendum (uti omittunta de, Ὁ] q r eius loco habent magis) et dedisset tibi aquam vivam ; donum Dei videtur obvio sensu intelligendum esse de commoda occasione mulieri oblata ad salutem, quia Christum ad fontem invenisset; quod donum Dei statim per epexegesin declaratur : quis est dicatur, intelligant; quae acceptio hoc loco sane non congruit. Dicitur aqua viva, quae perennis est et semper scaturit (CAr.), illa quae de fonte exit, quae manans excipitur; illa enim quae colligitur de pluvia in lacunas aut cisternas, aqua viva non dicitur; et si de fonte manaverit et in loco aliquo collecta steterit et interrupto meatu tamquam a fontis tramite separata fuerit ,non dicitur aqua viva (Aug.). Christus sensu translato intelligit aquam vivam, prout in s. litteris doctrina et gratia Dei aquae comparatur, qua fertilitas operum bonorum efficitur (cf. Ps. 1,3. Is. 44,3. Ier. 17,8. Ez. &47,8-12). Hac enim gratia, ut Cyr. ait, humanitas arefacta et diaboli fraude omnis fructus expers reddita revocatur ad pristinam naturae pulchritudinem et vivificam gratiam ebibens variis bonorum generibus ornatur et ad virtutis studium repullulans uberrimos dilectionis Dei ramos edit. Quae cum aqua com- Euth. Tol. Maid. Lap.). Et qua ratione Christus aquam vivam concipi velit et ipse mox indicabit et evangelista nos docet 7,38. 39 : hoc autem dixit de Spiritu quem accepturi erant credentes in eum. | Mulierem talem sensum non esse assecutam, mirabitur nemo;
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v. 11 dicit ei mulier : Domine, iam eum cum reverentia alloquitur; nam in vultu Christi et in toto eius habitu resplendebat dignitas quaedam ac benigna maiestas; quare mulier minime respondet cum ironia quadam (Corl.) aut quasi irridens, sed cum verecundia exponit cur sermo sibi sit aenigma; bene ait Chr. eam mulierem loqui αἰδεσιμώτερον verecundius quam Nicodemus locutus sit (Theoph., sim. Alb. Tol.), neque in quo hauries habes et puteus altus est; unde ergo habes aquam vivam? ἄντλημα haustrum, situla cum fune quae in puteum demittitur qui hodie adhuc habet profunditatem metr. 23. Aquam in puteo collectam dedit Iacob; fontem iugiter manantem promittere videbatur Christus; quare dubitando et ignorando mulier opponit: v. 123 numquid tu μὴ esset etiam negasse originem israeliticam exemplum refert losephus (Antiq. 12,5,5), alias iudaicam iactare prosapiam genusque suum a filiis loseph, Ephraim et Manasse ducere solere (Antiq. 9,15,3; 11,8,6), qui dedit nobis puteum lacob fodisse puteum, sicut de Abraham et Isaac narratur (Gen. 21,30; 26,15. 18. 22. 25 etc.), non quidem legitur, at facile intelligitur eum voluisse habere proprium puteum in parte agri quam acquisierat, praesertim cum accidere posset, ut vicini essent generi lacob infensi. Dein. mulier aquam bonam esse et abundantem declarat (Theoph. Thom. Cai. Mald.) et ipse ex eo bibit et filii eius
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et pecora eius, θρέμματα e& quae aluntur; oves intellige et capras. Quaestioni ita respondet Iesus, ut « a natura doni personarum differentiam per munerum discrimen declaret et suam supra patriarcham excellentiam » (CAr.)
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v. 13 respondit Iesus et dizit ei : omnis qui biberit ez aqua hac, sitiet iterum; qui autem biberitexz aqua quam ego dabo ei, non sitiet in aeternum ; cf. 6,35; « aqua materialis non est perpetu& nec causam habet perpetuam , sed deficientem ; aqua vero spiritualis causam perpetuam habet , scil. Spiritum sanctum, qui est fons vitae nunquam deficiens, et ideo qui exea bibit non sitiet in aeternum, sicut qui haberet in ventre fontem aquae vivae non sitiret unquam » (Thom.) ;
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v. 18& sed aqua quam ego dabo ei, fiet in eo fons aquae salientis 1n. vitam aeternam, en ratio, cur non sitiat unquam , quia habet in se fontem aquae tam alte salientem; « metaphora est a fontibus sumpta alte aquam eiaculantibus; sic enim qui Spiritum sanctum in se habet, fontem habet usque ad coelum salientem » (Maid.). Describitur itaque gratia Spiritus sancti, quae in se est incorruptibilis, inexhausta , perpetuo sitim sedans et ad vitam aeternam sufficiens. Similiter si Christus dicit : ego sum vitis, vos palmites (15,5), ostendit perpetuo palmitibus quamdiu sunt in vite affluere et adesse ex vite sucum et vigorem neque eos alia re indigere; proinde palmitem non habere quod ultra desideret. Quare eodem modo hic dicit : non sitiet in aeternum. Neque obstat quod' dicitur Eccli. 24,29 : qui edunt me &dhuc esurient; et qui bibunt me adhuc sitient; nam ibi sermo est de desiderio sapientiae et cognitionis divinae, quam si quis gustaverit in ea maiora ac plura summa voluptate percipere et intelligere gestit; est scil. esuries et sitis, non molestiam , sed delectationem afferens. Mulier, sicut iam in v. 11. 12 eximiam de Iesu opinionem se concepisse ostendit (Ians.), ita sermoni huic simplicem adhibet fidem et recordata verbi eius : tu petisses etc. v. 10 summa quoque simplicitate petit
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v. 15 dicit ad eum mulier : Domine , da mihi hanc aquam , ut non sitiam neque veniam huc haurire; ἃ duplici molestia vult liberari et quale beneficium sibi futurum sit agnoscit. Neque mirum est eam solum de aqua corporali cogitare; nam illud ?n aeternum, in vitam aeternam intellexit de spatio vitae indefinito : non sitiet unquam ; cf. hebr. a5iy et : rex in aeternum vive (Neh. 2,3).
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v. 18 quinque enim viros habuisti el nunc. quem habes non est tuus vir; hoc. vere ἁληθές verum dirist; ex ipsa oppositione patet mulierem quinquies legitime inisse matrimonium priore marito vel mortuo vel matrimonio libello repudii soluto; nunc vero mulierem illegitime cohabitare. Frustra contendit Ma/d. ex verbis Christi non satis constare an quinque illi viri legitimi fuerint an concubini potius et vult persuadere fuisse omnes concubinos; at verba omnem excludunt dubitationem. Vulnere incontinentiae graviter aegrota iacet mulier, cui Dominus adeo benigne occurrit; eo laborat morbo quo tanta et tam luctuosa clades humano generi ubique terrarum infertur. Misericordis Domini est qui venit salvare quod perierat etiam adeo foede ulcerosos non abiicere, sed ad meliorem perducere frugem, id quod in hac muliere praeclare cernitur. Fatetue culpam, Iesu tribuit honorem
agit; neque enim in eam invehitur, neque eam adulteram, meretricem appellat neque durius eam reprehendit. Suaviter eam simul cum aliqua laude admixta alloquens et ita animum addens dicit ei Iesus : bene χαλῶς, recte, vere, dizisti, quia non habeo virum (quia est recitativum illud ante orationem directam, quare non opus est emendatione : quia non Aaóes);
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v. 19 dicit.ei mulier : Domine, video quia propheta es tu; « duplex confessio, et proprii peccati et virtutis et excellentiae Christi » (Ma/d.). Multum praecellit prae pharisaeis, qui Iesum tot signis ac documentis illustrem prophetam non agnoscebant, immo ne virum quidem probum, sed foedus cum daemone inisse eum calumniabantur. Quandoque putant mulierem molestum de sua incontinentia colloquium voluisse abrumpere ideoque statim arte quadam muliebri sermonem ad aliud argumentum transtulisse (ScAg. et aliqui acatholici; aliquatenus ea ratione illam duci To/. ScÁz. concedunt). At si cum astutia vel falso pudore voluisset declinare ab argumento quod ipse Christus inducendum esse iudicavit, non puto futurum fuisse ut Christus id permittens ei tanta cum cura responderet ad quaestionem evadendi causa. positam. Quare dicendum erit, quia agnovit Iesum prophetam eam nihil antiquius habuisse, quam ut proponeret quaestionem inter Iudaeos et Samaritanos acriter agitatam ; voluisse uti hac opporunitate qua invenerit virum spiritu Dei afflatum, ut edoceretur; nam probe eam intellexisse a vera adoratione salutem dependere. Vivebat quidem in peccatis ex aliquo tempore; sed inde non continuo sequitur sensum pietatis ac religionis exstingui; immo fieri polest, ut quis conscius suae fragilitatis, quamvis vincula peccatorum frangere non valeat, intensiore desiderio opis religiosae stimuletur. Atque ita sine ulla tergiversatione mulierem quaestionem in medium adduxisse plerique innuunt; « quia hoc suspicata erat (eum esse prophetam), nihil terrenum interrogat, non de valetudine corporis rogat, non de opibus, sed de dogmatis statim » (Chr. sim. Cyr. Thom. Ians. Mald. Fil. etc.) v.20 patres nostri in monte hoc adoraverunt, scil. in Garizim, quem montem in conspectu positum digito demonstrasse videtur; montem Garizim, ut montem benedictionis elegerunt; cf. Deut. 11,29;27,19 (etiam 97,4 Samaritani legunt Garizim), Ios. 8,33; templi eius mentio fit 2 Mach. 6,2; de occasione qua aedificabatur refert Josephus (Antiq. 11,8,5;13,3,4) et montem Garizim etiam destructo templo (ab Ioanne Hyrcano, anno 129 ἃ. Ch.) sacrum esse habitum (Antiq. 18,54,1 ; Bell. iud. 3,7,32). et vos dicitis, quia Ierosolymis est locus, ubt adorare oportet ; cf. Deut. 19,5.6 praecipitur, ut in loco quem elegerit Dominus offerant holocausta et 67,16;131,13). Ita loquitur, ut suam causam augeat et firmet, Iudaeorum debilitet : patres nostri, ergo magnam habemus causam; vos dicitis, sola vestra opinione, patrum auctoritate non fulti (To/.). Iesus autem mentem et cogitationem omissa illa controversia ad sublimiora elevat, limites illos veteris foederis esse plane abolendos
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v. 21 dicit eilesus : Mulier, crede mihi, quia venit hora quando neque tn monte hoc neque tn lerosolymis adorabitis Patrem quasi in loco, in quo solo legitime sacrificia offerantur; cultum Dei fore universalem adeoque legem veterem cessare clare enuntiatur; proinde illam de loco disceptationem iam nullius esse momenti. Etsi itaque haec Iudaeorum contentio sit negligenda, tamen ex altera parte suam ludaeis prae Samaritanis dignitatem auctoritatemque constare et manere inconcussam; nam
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v. 229 vos adoratis quod nescitis ; nos adoramus quod scimus, quia salus ez Iudaeis est; vera Dei cognitio non potuit apud Iudaeos exstingui, quia divino consilio constitutum erat, ut salus messiana & Iudaeis in orbem terrarum diffunderetur (cf. Is. 2,3 de Sion exibit lex et verbum Domini de lerusalem). Dicit itaque Christus Iudaeos veram Dei cognitionem habentes etiam scire & se Deum coli eo modo quo a piis in vetere foedere coli voluit, Samaritanos autem recta Dei cognitione destitutos esse ideoque eos adorare id quod ignorant, nescire id quod adorant. Quamvis apud Iudaeos sit Dei cognitio et adoratio, tamen iam instat tempus quando cultum perfectiorem Deus a suis postulat; ita quod in v. 21 inceptum est, clarius determinatur et ábsolvitur
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v. 93 sed venit hora et nunc est, tempus scil. messianum iam adest ipso scil. Messia iam praesente; pro eo autem tempore messiano praedictum est : repleta est terra scientia Domini, sicut aquae maris operientes Is. 11,9; cf. ler. 31,35; Ez. 11,19; 36,26; Soph. 3,9 etc.; quando veri adoratores adorabunt Patrem in spiritu et veritate, in spiritu, quem scil. Deus mittit in corda fidelium clamantem : Abba, Pater (Gal. 4,6), in spiritu, qui adiuvat infirmitatem nostram et qui ipse pro nobis postulat gemitibus inenarrabilibus (Rom. 8,26); nam de tempore messiano dictum est : spiritum novam tribuam in visceribus eorum, et spiritum meum ponam in medio vestri (Ez. 11,19; 36,27). Adorabunt in veritate quae per Messiam facta est (1,17) ; hac veritate, hac pleniore et sublimiore cognitione Dei et consiliorum eius et miserationum imbuti praeclariores Deo laudes, gratiarum actiones, obsecrationes offerent. Sicut itaque gratia et veritas nobis obtingit per Messiam (1,19), ita pari ratione perfectus ille cultus Dei per eundem constituitur. Deus enim pro summa sua perfectione necessario gloriam suam expetit : nam et Pater tales quaerit qui adorent eum ; manifestat enim Deus in opere creationis, in gubernatione mundi, iri opere redemptionis divinas suas perfectiones, quas ab hominibus agnosci , laudari , adorari, celebrari necessario vult. Sed quis tandem Deo dignum rependere cultum poterit, nisi is qui ab ipso Deo edoctus et ope divina elevatus et instructus eum adorat?
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v. 2 spiritus est Deus et qua talis omnes res corporeas et visibiles longissimo , immo infinito superans intervallo ; ut itaque ei cultus reddatur naturae eius et perfectioni congruus, Deus ipsam creaturam superna ope et illustratione quodammodo ad se elevare debet : et eos qui adorant eum, in spiritu et veritate oportet adorare; cf. v. 93. Quanti hoc momenti sit, conclude ex repetita ac sollemni Christi asseveratione. Promulgat quippe legem qua deinceps Deus cultum ab hominibus expetit. Oportet homines constitui in spiritu, in gratia Spiritus sancti actuali et habituali quacum ipse Spiritus sanctus in iustis inhabitat (Rom. 5,5; 8,11. 2 Cor. 1,92 etc. cf. Ioan. 15,23), et in veritate illa quam Christus e coelo nobis attulit de Dei natura, mysteriis, amore etc. ; ea ratione edocti et instructi colere debent Deum qui alium cultum iam non admittet. Quia Christus veritatem nobis affert (1,19) et in veritate nos Deus colere iubemur, simul clare indicatur a Christo quoque cultum Deo unice dignum doctum et institutum iri. Hunc docuit Christus iis quae de oratione proposuit, de fiducia in Deum habenda (Matth. 6,5 seq. 7,7 seq. Marc. 11,24 seq. Luc. 11, 3564. 18,1-15), hunc instituit mandans apostolis : hoc facite in meam commemorationem (Luc. 92,19. 1 Cor. 11,25), qua voce iubet offerri oblationem illam mundam nomini Dei, per quam magnum erit nomen Dei in gentibus ab ortu solis usque ad occasum (Mal. 1,11). Variae quidem feruntur expositiones in spiritu et verilate, quae tamen ex parte ad eam accedunt quam secunduim alios locos et certam doctrinam og s. litterarum supra dedi vel ex ea facile deducuntur. Nam intelligunt in En spiritu, Deum esse colendum non cultu qui loco circumscribatur, sed E mente et animi puritate, non carnalibus caerimoniis, victimis spiritualibus 2 vn (cf. Chr.. Theoph. Euth. Alb. Bon. Thom. Mald. Bar. lans. Lap. Fil.) vel, ut 7ol., volunt haec opponi illis : in monte hoc, in Ierusalem; adorationem quippe Samaritanorum esse in falsitate, unde requiri adorationem in veritate; adorationem autem Iudaeorum esse quidem in veritate, at in umbris et figuris; unde requiri adorationem in spiritu; vel in spiritu adorare (Schz.). — In ordine hoc supernaturali homo suis viribus non potest Deum colere , uti coli vult. Itaque datur ei πνεῦμα ; in spiritu , in animo altiore Dei virtute praedito et imbuto Deum adorat quae adoratio igitur non ad certum 5 locum restringitur, non in carnalibus rebus vel caerimoniis consistit, sed ΕΣ cum a gratia divina procedat et spiritu Dei inhabitante quasi adiuvetur, Deo C est congrua, accepta, grata. Fit eadem in veritate scil. secundum doctrinam modumque a Christo traditam ; unde fit mente vera Dei cognitione praedita, fit magna pietate , fiducia , fit relictis figuris, eo scil. sacrificio, in quo omnium figurarum ac typorum habetur impletio, quare revera umbram fugat veritas. Amplam itaque applicationem variamque colligere licet ex verbis Christi adorare oportere tn spiritu et veritate. De quinque illis viris quos mulier samaritana habuit et veteres quidam et recentiores nonnulli explicationem symbolicam tentarunt. Ita quinque viros explicant de quinque libris Moysis quos Samaritani solos agnoscebant Ambrosius (Comment. Luc. lib. 7 n. 199; lib. 8 n. 37; M. 15,1752. 4803), Beda : primo quinque libris Moysi quinque viris servisti, nunc autem quem habes i. e. quem audis, non est tuus vir, quia nondum in eum credidisti. Aliam Aug. et ipse quoque Beda proponunt explicationem de quinque corporis sensibus; vir non legitimus dicitur error; vir qui vocandus sit est intellectus (sim. Alb. Thom. Bon.); varia quoque apud Orig. Itup. habentur. Hi tamen veram narrationem esse retinent. At recentiores totum nil aliud esse quandoque contendunt quam symbolicam expositionem historiae Samaritanorum (cf. 4 Reg. 17,24; Josephus : quinque gentes, singulae suum quaeque deum attulerunt Samariam, Antiq. 9,14,3), vel typum, vel mythum, vel rem plane confictam, ita ut omnem rei veritatem narrationi esse denegandam velint (ita fere Keim, B. Bauer, Strauss, contra quos agunt Keil, W'eissj. Quod explicationis portentum refutatione non indiget. esse : adorare spirituali adoptione accepta (/tup.), motum a spiritu (Salm.). ii Porro t2 veritate exponunt : adorare recta de Deo opinione (7heoph.), recte ! 3 et pure (Aló.), manendo in Filio qui est veritas (/lup.), non in umbra et | ἢ figuris veteris foederis (Chr. Bon. Thom. Salm. Mald. Bar. Fil.), vero, “ἢ recto, sincero cultu (Lap. Calm.), mente a peccatis, concupiscentia mala, 5 pondere rerum terrestrium libera, quae sit veritate divina affecta et mutata X Mulier parum intellexit quae Christus de adoratione docuerat (Chr. lans.); cum tamen ex communi exspectatione sciat tempus Messiae in propinquo esse, respondet eo modo quo respondere solemus, si de re obscura mox pleniorem institutionem nos assecuturos speramus
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v. 25 dicit ei mulier : Scio quia Messias venit (qui dicitur Christus), ἔρχεται, stante (uti veteres saepius accipiunt, Jans. Tol. Mald. Lap. Sa, Estius, Nat. Calm.); tempus incertum (Cati.), futurum designari alii dicunt cum ergo venerit, tlle nobis annuntiabit omnia; nos docebit clare et distincte. Verba haec non ita intelligi possunt, ac si mulier de responsione Iesu parum grata minime contenta diceret contentionem de adoratione tandem a Messia esse dirimendam (Maid. et fere Tol. Ians.) ; Schg. autem censet mulierem de Messia sermonem intulisse quia iam suspicata esset Iesum esse Messiam. Mulier ultimis verbis profitetur Messiae plenam fidem et obedientiam esse exhibendam. Hanc animi docilitatem et promptitudinem Iesus pro sua clementia non permittit carere mercede. Unde se ei manifestat
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v. 26 dicit ei Iesus : ego sum qui loquor tecum; en mulieri aperte dicit, quod ludaeis negavit instantibus : si tu es Christus, dic nobis palam (10,94). Sed attende, quam diversa fuerit animorum dispositio. Iudaeis enim iuste opponit : loquor vobis et non creditis etc. ; et illi quaerunt non voluntate credendi, sed persequendi (70/.). Veteres iam monent Samaritanos exspectationem Messiae haurire potuisse ex Gen. 49,10 et Deut. 18,15 (Chr. Theoph. Euth. Rup. Thom. lans. Mald.). Nomen eius apud illos esse dicitur 3nna (cf. 330) vel is qui redibit, vel qui restituet (cf. Schg. Schz. Fil.).
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v. 27 et coalinuo, ἐπὶ τούτῳ interea, dum haec agebantur; sed dictioni quoque subest notio quam versio vulg. exprimit, venerunt discipuli eius et mirabantur quia cum muliere loquebatur ; miramur insolita (Ca?. Tol. Caím.); proin nondum adverterant Iesum recedere a more doctorum, qui cum muliere in via publica loqui ita nefas putabant, ut ne pro-
^ priam quidem uxorem alloquendam esse dicerent (varia ea de re afferunt Wetst. Wünsche). Cum dicatur μετὰ γυναιχός ratio admirationis non est reponenda quod cum muliere vili, paupere, samaritana loquebatur (Chrcat. Cr. Theoph. Euth. Thom. Bar. lans. Nat. Schg.); verum tum dicendum erat, ut Lap. monet, cum muliere 1//a vel tai; quare sola ratio admirationis redditur, quia insolitum erat Iesum loqui cum mulieribus (Ca;. To/.), quippe quod in vita publica maxima quaedam separatio sexuum in usu erat (ScAz.). Nolim tamen dicere cum Maid. eos esse miratos quod non satis honestum esse videretur, ut solus cum sola muliercula loqueretur; eiusmodi enim cogitationem puto longissime abfuisse ab eorum mentibus quia Iesum id agere videbant, cuius maxima reverentia tenebantur. Verum potius eius animj humilitatem mirabantur (CÀr. Cyr. Euth. Thom.) , quia non, uti rabbini, muliebrem sexum aspernabatur; « rursum discipuli salvatoris benignitatem et demissionem illam attoniti mirantur; non enim ut norínulli immodice religione efferati colloquium cum muliere aversatur, sed in omnes expandit suam mansuetudinem » (Cyr.). Proprium quidem est admirantium aliquem effectum scire velle causam; at discipuli prae Domini reverentia non interrogant (Chr. Thom. Tol. Calm.) , nemo tamen dixit : quid quaeris? aut quid logueris cum tlla? quid requiris? aut si nihil requiris, cur cum ea loqueris? a qua curiositate discipuli se continuerunt ; nihil enim horum scire ad ipsos attinebat (ToJl.). Verbis Iesu : ego sum Messias v. 26, ita percellitur mulier, ut velut rerum omnium oblita et aquae cuius hauriendae causa venerat et hydriae quam secum attulerat, nihil aliud iam cogitet quam de Christo deque communicando cum omnibus invento a se thesauro (Maíd.); qui mulieris fervor describitur
panem, sim. syr (cu). In v. 32 am ben dun fuld hub theod med ox st lind ff* Aug m non scitís. In v. 35 sin quattuor menses alii et venit messis; e q quadrimestre est ; l inter quattuor menses. Ad v. 36 trahitur δὴ Ti W H cum N- AC' DEL; iam qui metit bd elqr; sin et iam (continuo) messor accipit. In v. 37 verbum veritatis mt a d f ff*1mq. In v. 38 codd vulg sat multi bdl laborem (ita scil. am dub ept fuld ger med ox ken rush st corp lind). In v. 4? Ν΄ D σὴν pagtuptav, bdlr testimonium; ger eq sermonem; addunt in fine o χρίστος A CTIDLTI AAIT unc 9 al pler efq svr (sch! Chr Cyr. Sed iam discipuli cibis emptis revertuntur (cf. v. 8);
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v. 38 reliquit ergo hydriam suam mulier et abiit in civitatem et dicit illis hominibus;
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v. 29 venite et videte hominem qui dizit mihi omnia quaecumque feci ; numquid ipse.est Christus? vide quam prudenter loquatur (CAr.) : venite, experimini, explorate, iudicate, num ille Messias sit; μήτι « neque penitus affirmat, neque reticet; volebat enim non ex opinione sua illos inducere, sed illo audito ipsos suae sententiae consortes habere, unde res magis probabilis evasura erat » (CÀ».); et ut illos magis attrahat, offert eis veluti escam quandam suorum peccatorum detectionem (EwtA.). Ipsa quidem iam credidit; at loquitur dubitans, ne de re gravissima a se ipsa iudicare et decernere videatur; certe enim, ut Cyr. notat, despecta fuisset nec immerito ut quae longe ultra suam conditionem saperet nec morum suorum ignaros auditores haberet. Neque frustra eos invilaverat;
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v. 30 exierunt ergo de civitate et veniebant ad eum, « ludaeorum duritiem Samaritanorum facilitas arguit » (Cyr. ). Interea discipuli cibum emptum Christo apposuerunt. Christus autem haeret meditabundus et quasi aliam in rem quae magis sibi quam cibus esset animo defixus (Mald.); totus enim in salutem electorum incumbens nutriendi corporis curam nullam habet (Cyr.). Cum itaque cibum appositum non tangeret,
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v. 31 interea rogabant eum discipuli, ἠρώτων ἐνταῦθα παρέχαλουν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ (Ch. Theoph. Euth.), dicentes : rabbi, manduca!
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v. 82 ille autem dicit eis : ego cibum habeo manducare quem vos nescitis, qualis sit cibus, declaratur v. 34; cum animus vehementiore quodam affectu moveatur, iam nihil de cibo cogitat corporali. Ita Iesus quoque operi messiano intendens et fidem Samaritanorum cum gaudio exspectans ita animo occupatur, et oblectatur, ut alimentum corporis renuat; éiborum loco:ei est perditorum ad salutem reversio et discipulis significat, si scirent iam agi de Samaritanorum conversione, fore, ut de illo cibo magis cogitarent quam de corporali consulerent (Cyr.); simul innuit corporalem cibum Dei voluntati et hominum saluti esse postponendum et ad id discipulos suaviter adducit (Ammonius, cat. Cr.). Quid mirum, si mulier illa non intelligebat aquam? ecce discipuli nondum intelligebant escam (Aug. Bed. Rup.) ;
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v. 33 dicebant ergo discipuli ad invicem : numquid aliquis attulit e manducare? dubitant, dum doctori reverentiam et honorem pro more exhibent ac mutuo colloquuntur neque audent ab illo sciscitari (CÀr.). Proditur in his nativa veritatis simplicitas et scriptor facile agnoscitur ea narrans quibus praesens adfuerat (Patr.). Attentione discipulorum excitata etiam ad eorum doctrinam et institutionem qui futuri erant orbis terrarum magistri declarat Christus
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v. 3& dicit eis Iesus : meus cibus est, quo suum explicat desiderium , oblectamentum , u/ faciam voluntatem etus qui misi me, ut (xai) perficiam opus etus, tva, qua particula desiderium connotatur, quamvis etiam, uti in graecitate posteriore, pro infinitivo adhibeatur; utraque explicatio hoc loco suos habet patronos (cf. Schz.) ; ποιῶ scil. ut continuo ac constanter faciam ; τελειώσω ut denique tempore futuro opus Dei ad perfectionem adducam et absolvam ; opus scil. quod Deus ἃ me peragi vult, opus messianum, redemptionem generis humani et constitutionem regni Dei. Hisce se pasci, sustentari, haec appetere indicat; haec iam enuntiavit puer duodennis : in his quae Patris mei sunt oportet me esse (Luc. 2,49); haec ἃ se impleta esse edixit 17,5. lam ad eandem secum animi affectionem discipulos adducere studet. Occasionem capit, uti modo ex cibo praesenti, ita nunc ex anni tempore de quo illi mentionem fecisse videntur
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v. 35 nonne vos dicitis, quod adhuc quatuor menses sunt et messis venit? i. e. messis agrorum post quatuor menses est colligenda. Ita longe plerique et veterum et recentiorum intelligunt verba. Messis autem peragebatur inter pascha et pentecosten; tempus itaque tunc erat intra menses novembrem et decembrem (ita iam Card. Hugo, Patr.); decembrem assignant Ians. Bar. Schg. Schz. Fil. Corl. Weiss, Keil; ali tempus hiemis (Thom. Cai.) , alii ianuarium (Tol. Lap. Calm.). Inde itaque colligitur quando Iesus ex Iudaea in Galilaeam post pascha reversus sit; proin satis longo tempore, a paschate usque ad mensem decembrem in Iudaea versatus est (cf. 3,92). « Vos quatuor menses computatis usque ad messem ; ego vobis aliam messem albam et paratam ostendo » (Aug. Bed.); ecce dico vobis, levate oculos vestros et videte regiones quia albae sunt 1am ad messem i. e. videte regiones iam albas esse ad messem (ita explica τὰς χώρας ὅτι etc. ex nota illa attractione). Quemadmodum spicae , cum albae sunt, iam ad messem sunt paratae, sic Samaritani voce mulieris invitati δά fidem iam sunt parati et idonei. Iam appropinquant ad Iesum ; quare apte dicitur : levate oculos, videte illos advenire et inde perspicite hanc regionem esse paratam ad regnum Dei suscipiendum. Unde haud immerito Chr. dicit oculos hic mentis et corporis intelligi; « nam videbant Samaritanorum . turbam venientem; illorum vero promptam voluntatem regiones albas appellat » (sim. TAom.). intelligantur verba : levate oculos et videte regiones albas iam ad messem. Ea de Samaritanis accipere, ei videtur plane absurdum. At nonne statim in v. 36 metaphora est agnoscenda? nam sane qui congregat fructum in vitam aeternam, non est is qui triticum in agro metit! Ergo iam in v. 33 debet adesse metaphora. Et ea clare quoque indicatur, dum Christus dicit : ecce ego dico vobis; qui modus emphaticus loquendi plane esset ridiculus, si frumentum iam messi proximum est; tunc enim Christus tanta epitasi nil aliud diceret nisi quod iam a discipulis est dictum, cum tamen ipsis verbis : ecce ego dico vobis, ad aliud quidquam mentes eorum avocare vult. Uti itaque in v. 32 a cibo corporali transitus fit ad cibum spiritualem, ita hoc loco a messe de qua discipuli loquuntur, ansam capit de altera messe inferendi sermonem qui in v. 3$ inchoatur et in sequentibus continuatur. Power vero serio putat Christum non potuisse loqui de regione alba ad messem, nisi conspexisset spicas iam albescentes; verum oportuit legere quoque v. 36. A regionibus vel campis iam ad messem albis transit ad emolumenta messorum
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v. 36 et qui metit mercedem accipit pro se, pro suo labore, et insuper ex tali messe effectus exsurgit quam maxime praeclarus et congregat fructum in vitam aeternam , tales scil. ea in messe segetes et manipulos colligit quae non in horreis terrenis reconduntur, verum in vita aeterna, in coelesti beatitudine reponuntur. Fiusmodi enim fructus sunt homines conversi et salvi opere et labore praedicantium (Tol. Ians. Bar.). Quae explicatio quam maxime imagini apta est : segetes in horreis collocantur in emolumentum domini messis; homines itaque in coelo ad Dei gloriam celebrandam sua beatitate. Alii, ufi Rup. Schg., mercedem intelligunt temporalem illam de qua Christus loquitur (Matth. 10,10. Luc. 10,7), fructum autem praemium in coelo; alii demum mercedem et fructum non distinguunt et καὶ explicatiye accipiunt (cf. Bon. Cai. Maid. Schz.). Ex effectu autem hoc duplici, ex mercede et fructu collecto, exsurgit tertius : μέ e£ qui seminat simul gaudeat et qui metit ; quis est 5 σπείρων ἢ veteres plerumque prophetas intelligunt, Patr. prophetas, Ioannem baptistam, potissimum autem ipsum Christum ; solum Christum alii (ScAg. Schz.), quae explicatio commendatur eo quod proxime de Samaritanis est sermo — ab lis enim exordium sermonis desumptum est — et quod numerus adhibetur singularis. Christus semen spargit, discipuli metunt i. e. homines revera doctrina a Christo sparsa imbuunt, eos baptismo in regnum messianum colligunt. De eorum salute et Christus et discipuli in aeternum laetantur. De conversione Samariae vide Act. 8,5 seq. Statuitur itaque ea in re discrimen inter seminantem et metentem; unde
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v. 37 in Àoc enim, in hoc casu de quo sermo fit, est verbum verum, ὁ A5vog ἐστὶν ἀληθινός, effatum, proverbium est genuinum, rei plane respondet, quia (zzcrecitativum) altus est qui seminat et alius est qui metit; proverbium hoc alibi non reperitur; aliqui allegant Lev. 26,16 (Thom. Caím.); cf. Iob 31,8. Is. 65,22. Mich. 6,15 (ScAz.). [n colendis agris si contingat, ut alias serat, alius metat, non una gaudent, sed dolet qui seminavit, utpote qui alteri laboraverit; hic autem non ita; uterque gaudet (CÀr.). Etiam clarius differentia personarum effertur adiecta ad v. 37 declaratione
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v. 38 ego misi vos metere quod vos non laborastis; alit laboraverunt et vos in labores eorum 1ntroistis; sunt qui misi interpretentur prophetice (Mald. Schz. Fil. Weiss) vel dici, quia iam eos elegerit et destinarit, ut suo tempore mitterentur. Neque tamen necesse est ita explicare. Nam uti in v. 35 et 37 loquitur de Samaritanis, proin de conditione praesenti argumentum desumit, ita in hoc versu pariter ex re antea gesta sententiam illustrat. Verba enim haec omnino referri possunt ad commorationem illam in ludaea, in qua discipuli baptizabant et eo quidem successu, ut omnes venirent ad Iesum et Iesus plures faceret discipulos (3,26;5,1.2). Ibi metebant quod baptista et Iesus seminarant; ibi in eorum labores introibant. Ita Patr. : « ex his efficitur per illos menses, qui fuerunt a paschate ad Christi profectionem ex Iudaea, discipulos ab eo missos fuisse ad populos illius regionis docendos ». Veteres tamen communiter explicant discipulos in labores prophetarum introisse. Verum id de Samaritanorum conversione dici nequit, neque proxime de Iudaeis. Quam prompto ad credendum animo Samaritani fuerint, refertur
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v. 39 ez civitate autem illa multi crediderunt in eum Samaritanorum propter verbum mulieris testimonium perhibentis : quia dixit mihi omnia quaecumque feci; vigebat enim inter eos exspectatio Messiae (v. 25); quare narratione mulieris et eius de Messia quaestione (v. 29) facile in eam sententiam inducebantur;
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v. &0 cum venissent ergo ad illum Samaritani, rogaverunt eum, ut ibi maneret ; mulieris testimonio fidem habent nulloque viso signo rogant, ut secum maneat; ludaei visis miraculis non modo eum non retinuerunt, sed expulerunt (Chr.); et mansit ibi duos dies; profecto perbreve tempus, si spectas tempus trium annorum et aliquot mensium ludaeis datum ; sed hic quoque illud valere ostenditur : non sum missus nisi ad oves quae perierunt domus Israel (Matth. 15,25; cf. 10,6). Verum brevi hac commoratione fructus exstitit praeclarus
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v. &1 et multo plures crediderunt in eum propter sermonem eius ; ipsa Christi praesentia et doctrina et numerus augebatur credentium et modus credendi evadebat perfectior (cf. Thom .); fides quam concipere testimonio mulieris coeperunt efficiebatur perfecta
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v. 52 et mulier! dicebant quia 1am non propter tuam [oquelam (λαλιάν, narrationem; quae vox hic in bonam partem accipitur; alias utique loquacitatem quoque dicit) credimus; zpsi enim audivimus ei scimus, quia hic est vere Salvator mundi; firmissimam enuntiant persuasionem; vere dicunt, uti loqui solemus, si alterius sermonem vel testimonium nostra persuasione verum reperientes confirmamus. Eum esse Salvatorem mundi, non Iudaeorum solum, sed et gentium, discere poterant ex commercio Christi secum et ex eius verbis; cf. v. 21-24. Narn si solosIudaeos salvare vellet, nec mulierem samaritanam nec eos docuisset !,
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v. 48 post duos autem dies (cf. v. &0) exiit inde et abiit 1n Galilaeam, verba repetit ex v. 3 narrationem ibi inceptam continuans ; ibi dixerat : reliquit Iudaeam; hic rationem quoque affert, cur relicta Iudaea abierit in Galilaeam
Inceperat evangelista narrationem , quomodo Iesus relicta Iudaea in Galilaeam abiisset; eam interrupit narranda Samaritanorum historia; hac finita redit ad priorem
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v. && ipse enim Iesus telesus natus in Bethlehem revera Iudaeam habuit patriam , quamvis in Nagereth edolevisset; atque Iudaeam hoc loco ab evangelista designari, eg fantexta narratione collatis inter se v. 43.55 et 3 efficitur, et Iudaeam eijj patriam interpretantur Or. Maid. lans. Nat. Patr. Schz. Keil. Verbis enuntiari videtur Christum ea occasione id.ipsum dixisse et de incredulifate Iudaeorum, praesertim nobilium et pharisaeorum conquestum esse. Certe eadem aliis occasionibus dicta sunt (cf. Matth. 13, 57. Marc. 6,4. Luc. 4,25) etibi quidem de Nazareth ; quare alii malunt explicare Christum non verbis, sed re ipsa et factis testimonium perhibuisse et eo sensu rem ab evangelista referri vel evangelistam id quod Jesus alia in causa dixit ad causam similem accommodasse (cf. Maid.). autem in Galilaeam relicta Iudaea; ergo ratio affertur, cur relicta Iudaea abeat in Galilaeam. Neque obstat quod Iesus populari opinione Galilaeus, Nazarenus vocetur (cf. 7,44. Luc. 23,6). Nam ipsi Iudaei sciebant Christum venturum de Bethlehem castello (7,42) ; quare a fortiore evangelista Iudaeam vere esse patriam eius affirmare potuit. Eadem ratione qua opinio de Nazareth refutatur, reiicitur sententia de Capharnaum (apud Chr. Euth.). Alii ipsam Galilaeam patriam. dici volunt; varie tamen. connectunt sententias; addi v. 44, ut explicetur, quare non semper maneat in Galilaea (Zheoph.); at cur relinquat Galilaeam, nihil in verbis re-- periri potest; vel iterum eum reverti quia antea non honorem et fidem invenerit, ut nunc signis patratis fldem sibi conciliet (glossa, Bon. Alb.); vel eum redire in Galilaeam quia ibi nondum habeat honorem , redire scil. ut honorem sibi comparet ( Weiss); vel quia propheta in patria non habeat honorem , opus fuisse ut hunc sibi apud extraneos acquireret ; nunc itaque . hoc honore acquisito (v. 45), posse Iesum redire in Galilaeam patriam (Meyer, F1l.); at Iesum secum afferre honorem ideoque redire, gratis in textum infertur; vel γάρ, enim esse idem quod nempe; prophetam nempe in patria quidem non habere honorem, at Galilaeos tum bene excepisse Iesum, quia vidissent quae in Ierusalem fecisset; vel ideo rediisse, quia propheta non habeat honorem inter suos; sperasse scil. Iesum fore, ut ibi. quiete et tranquille vitam degere posset (Luthardt); verum quam insignis M cum vita Iesu in Galilaea contradictio! Patriam Iesu assignat Kup. Iudaeam esf et Galilaeam, Z'heoph. inter alia Iudaeorum synagogam.- EX Hunc esse reditum illum in Galilaeam , a quo synoptici narrationem E Quae autem fuerit animorum dispositio et qua ratione fidem in Galilaea excitare et augere studuerit, uno in exemplo depingitur, quo praedicationem ea in regione auspicatus est : et erat quidam regulus βασιλιχός, minister principis, aulicus — « quem nos de aula regia rectius interpretari possumus palatinum » (Hier. in Is. 65,1); vox regulus potius refertur ad βασιλίσχος, uti quandoque legitur (a d basiliscus); regius minister i. e. apud tetrarcham Herodem Antipam qui 9,7) munus aliquod gessit vel in re militari (qua notione vox apud Iosephum saepius reperitur; Nonnus quoque ἰθύνων στρατιήν) vel in aliis; opinatur Schg. eum fuisse Chusam procuratorem Herodis (Luc. 8,3) quem eundem quoque existimat cum Manahen (Act. 13,1), quae duplex coniectura satis debilis est; vix enim puto Ioannem qui novit synopticos de Chusa marito Ioannae, unius ex Iesu comitibus (Luc. 8,3; 95,10), scripsisse hoc modo xa! ἦν τις βασιλιχός, cutus filius ὁ υἱός, ex articulo unicum fuisse concluditur, infirmabatur Capharnaum iv Kag. refer ad priorem sententiam : erat quidam minister regis in Càpharnaum , uti statim consequitur ex
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v. &7 (Maid. Tol.) v. &'1 hic cum audisset quia Iesus adveniret a Iudaea in Galilaeam abiit ad eum, in Cana scil. cf. v. 46; fama itaque de signis a Christo patratis iam in Galilaea sparsa erat (v. &5. Luc. &,1&) et rogabat eum ut descenderet scil. ex regione superiore ad lacum et sanaret filium etus ; incipiebat enim mort ἤμελλεν in eo erat ut moreretur (cf. Luc. 7,9 erat moriturus). Putat quippe Iesum non posse sanare nisi ipse aegrotum adeat et manuum impositione quasi virtute quadam magica sanitatem largiatur. « Medicus autem salutis ita rogantem patrem pro filio exaudit, ut ad patris infirmitatem quae maior erat neque tamen ab ea liberari rogabat se misericorditer converteret; ad has enim infirmitates sanandas potius venerat et ob eas miracula erant facienda » (To/. Ians.). Unde
4:48
v. 48 dixit ergo Iesus ad eum : nisi signa et prodigia videritis, non creditis; ipso loquendi modo indicatur reprehendi in uno illo animorum dispositionem Galilaeorum (cf. v. 4&5), eos scil. nec testimonio baptistae nec ipsius Iesu testimonio veram adhibere fidem; ideoque esse reprehensione dignos. Simulatque enim certam notitiam habuerunt testimonii baptistae de Christo, .tenebantur credere (cf. 1,6. 15); insuper sola Christi praedicatio quoque eos obligabat ad fidem ; nam, ut Tol. notat, quando praedicabat, non solum exterius aures et sensus movebat, sed divino motu interius quoque corda excitabat, ita ut qui vellent possent credere. Idque innuitur illa Christi querela 3,11 et 15,92; cf. 3,39. 33. Ad emphasin iunguntur signa et prodigia (cf. Deut. 28,66: 34,11. Neh. 9,10. Is. 8,18; 20,3. lec. 32, 90 etc. Matth, 94,94. Marc. 13,99. Act. 2,19 etc.) ; τέρας esse id quod fiat παρὰ φύσιν, V. £. aperire oculos caeci nati, σημεῖον autem esse τὸ oux ἔξω τῆς φύσεως, V. E. Sanare infirmum, explicat Theoph. ; signum notio est maxime generalis, prodigium rem stupendam denotat. Utrumque iungit Iesus indicans, multis ac miris signis opus esse ut tandem eorum tarditas vincatur; simul ea loquendi copia animum ostendit de eorum contumacia male contentum. Sed pater pro suo in filium amore unice intentus et occupatus desiderio videndi filium salvum, verba Christi ne percipere quidem videtur, verum morae impatiens porro urget
4:49
v. 49 dicit ad eum regulus : domine , maiore reverentia exhibita ardens quoque desiderium manifestat vimque addit petitione , descende priusquam moriatur filius meus; saltem post reprehensam animi sententiam debuit magnum quidpiam de Iesu cogitare; sed adhuc humi serpit (CÀr.) neque a pristina de Iesu potestate opinione dimovetur; praesentiam postulat, morte interveniente eum esse impotem declarat. . Iesus sanat, ne pater initium illud fidei amittat; neque tamen descendit, ut fides eius perficiatur
4:50
v. 50 dicit ei Iesus : vade, filius tuus vtvtt, sanus est, a mortis periculo liberatus. Dixit et eodem momento vis morbi evanuit (cf. v. 53); vivus est enim sermo Dei et efficax (Mald.); observa, quanta cum maiestate edat miraculum, non precatur, sed solo voluntatis nutu absentem sanat (Bar.) ; credidit homo quem habet virum sanctum et a Deo singulari potentia praeditum. Ipso Iesu verbo sanationem esse effectam denique discit et tali Iesu potentiae exhibitione ad fidem in eum adducitur;
4:51
v. 51 iam eo descendente servi occurrerunt ei et nuntiaverunt dicentes , quia filius eius viveret ; ei obviam mittuntur filio sanitati reddito, ut eum a sollicitudine liberarent et ne amplius Iesum secum descendere cogeret;
4:52
v. 52 interrogabat ergo horam ab eis in qua melius habuerit, χομνέτερον l. e. βέλτιον xai εὐρωστότερον Theoph., bab:spov, χουφότερον, ἐλευθεριώ- τερον Euth.; recordatus quippe verbi Iesu necdum plane intelligens, qua ratione filius vivere diceretur, an quod futurus esset incolumis, an ᾿ quod ipse tunc sanitatem effecisset, quaerit horam (To/.); et dizerunt ei, quia heri hora septima reliquit eum febris; hora septima ab ortu solis i. e. hora prima pomeridiana (Tol. Maid. et plerique; cf. 4,6). Cana distat a Capharnaum itinere sex vel septem horarum (22-29 kilom., ScAz. Fil.); unde fieri poterat, ut eodem die iam non domum reverteretur. Alii malunt Aer? explicare ex more Iudaeorum, quibus dies finitur occasu solis, ita ut colloquium habitum sit eodem die post solis occasum ; nostrates dicturi essent : hodie hora prima: v. 53 cognovit ergo pater, quia illa hora erat in qua dixu ei Iesus : Alius tuus terit , et credidit ipse et domus eius tota, tandem intelligit verbo et voluntate Iesu filium esse sanatum ; inde veram in eum fidem concipit et simul cum ipso tota eius familia in Iesum credit. Uno hoc exemplo docet evangelista, qua via et ratione Iesus se Galilaeis manifestet , quomodo beneficiis corporalibus praestitis ad fidem eos adducere studeat, tarditatem eorum reprehendat et sanare velit. Cum synoptici multa de commoratione in Galilaea retulerint, ipse hoc unum sufficere exisümat, ex quo eorum quoque narrationi aliquid luminis affunditur. Ad rei gestae notitiam accuratam , qua simul res cum synopüicis suo ordine componatur, addit
4:54
v. 534 Aoc iterum secundum signum fecit Iesus i. e. iterum fecit signum, quod quidem signum est ordine et tempore secundum in Galilaea, cum venisset a. ludaea ἐπ Galilaeam; « εἰ dixit evangelista, ut intelligeremus etiam hoc miraculum factum ante ea quae scribuntur facta in Galilaea ab aliis evangelistis, et sic significat hic finiri suppletionem gestorum Christi quae gessit ante gesta narrata ab aliis evangelistis » (lans. Tol. sim.): ef. 2,11. Notat Chr. quosdam hanc narrationem putare esse eandem quae habeatur Matth. 8,5 et Luc. 7,2; fortasse in eadem opinione fuit S. Irenaeus, nisi dicere malueris eum solum errore memoriae scripsisse de filio centurionis, Etíam recentiores quidam, uti Weizsaecker, Hase, Weiss, contendunt esse eandem et quae differant apud nostrum evangelistam explicari ex obscura recordatione vel etiam ex eo quod duos eventus (Matth. 17,17) fallente memoria coniunxerit. Sed modus narrandi eam prae se fert nativam veritatis simplicitatem et ita in rebus singulis, in conditionibus loci temporisque est determinatus, ut obscura recordatio gratis et frivole fingatur. Discrimina reperiuntur evidentia ab illa synopticorum narratione. Apud synopticos res agitur in Capharnaum, hic in Cana ; ibi est servus (δοῦλος Luc. 7,2', hic fllius; centurio summam exhibet fidem, neque ipse primo adit Iesum; hic vero plurimum a fide deficit; centurio est gentilis (Luc. 7,5. 9', hic vero Iudaeus, uti ex v. 48 consequitur; servus centurionis erat paralyticus, filius hic laborat febri ; ille solum multos dolores sustinet, hic iam est moriturus. Verba Christi alia sunt, quibus fidei defectum arguit : non inveni tantam fidem in Israel, et : nisi signa et prodigia videritis. Apud synopticos nihil de servis occurrentibus, nihil de fide totius domus etc.
4:1
οὖν est une liaison assez vague qui ne peut se rapporter qu'au fait du concours du peuple auprès de Jésus (nr, 26), objet de la jalousie des disciples de Jean. A leur tour les Pharisiens en prennent ombrage, non comme d’une concurrence à Jean, auquel ils demeurent étrangers, mais parce que toute cette agitation leur déplaît. II faut même supposer que leur mécontentement menaçait Jésus d'une mesure directe, pour expliquer comment il juge à propos de renoncer à son action. Mais le mécontentement des Pharisiens aurait-il été tellement plus prononcé contre Jésus que contre Jean, seulement parce qu'il faisait plus de disciples? IL serait plus naturel, si Jésus s'était prononcé contre leurs purifications. On peut dire aussi que Jean, étant remonté près de Scythopolis, n'était plus dans le territoire de la Judée, mais sous la domination d'Hérode, qui π᾿ οὐΐ pas toléré une ingérence étrangère, tandis que les Pharisiens de Jérusalem pouvaient faire agir le procurateur de la Judée. Cette explication serait encore plus décisive si déjà Jean avait été mis en prison : de son côté Hérode a mis fin à l'agitation; les Pharisiens veulent en faire autant. 1] y aurait là entre Jo. et les synoptiques un accord tacite plus frappant qu'une harmonie extérieure, pour parler comme Héraclite; épuovin ἀφανὴς φανερῆς κρείττων. — Le bruit accueilli par les Pharisiens est reproduit en propres termes, au présent. Il parvient au Seigneur qui savait ce qu'il en était par sa connaissance surnaturelle (π, 25), mais qui se conduisait aussi suivant les informations normales.
4:2
À ce bruit, tel que les Pharisiens l'avaient accueilli, Jo. fait une rectification : ce n’est pas Jésus lui-même qui baptisait. On est très tenté de voir là une glose; les mots ont bien cette apparence; mais quel autre que l'évangéliste aurait osé La faire? D'autant que la rectification n'a pas pour but de ramener le bruit à ce qui avait été dit plus haut, mais qu’au contraire elle porte sur ce qu'avait dit l'évangéliste lui-même (ur, 22). Π ἃ donc entendu corriger au moment opportun l'idée inexacte qu'on eût pu se faire. Les Pharisiens étaient d'autant moins autorisés à sévir contre Jésus comme Hérode l'avait fait contre Jean, que Jésus ne baptisait pas en personne.
4:3
Du baptème administré directement ou indirectement il ne sera plus question jusqu'à la promulgation du baptême chrétien (Mt. xxwm, 19; Mc. avi, 15 5.). C'était une préparation à la prédication du règne de Dieu, car elle va commencer, d’après les synoptiques. Jo. jugeant ce point suffisamment connu marque seulement le retour de Jésus en Galilée. h-42. La SAMARITAINE. La merveille des merveilles. Après l'expulsion des vendeurs du Temple à Jérusalem, la brève mais saisissante altercation avec les Juifs, l'entretien nocturne avec Nicodème, dont les doutes ne paraissent pas dissipés, l'évangéliste nous transporte dans les champs de Sichem auprès du puits de Jacob, dans le grand soleil de midi éclairant les moissons blanchissantes. Sur ce sol où flotte le souvenir des patriarches, au pied de cette montagne du Garizim, rivale de la petite colline de Sion, Jésus s'attache au salut d’une femme. Si le contraste est sensible avec Jérusalem, cependant la suite des idées est bien tracée. Jésus ἃ parlé à Nicodème de la régénération par l'Esprit; un culte en esprit doit être rendu partout. Il ἃ été envoyé dans le monde par l'amour du Père, non pour juger le monde, mais pour le sauver (tr, 17) : et il se révèle en effet comme le Sauveur du monde. Son action chez les Samaritains n'est donc qu'un développement et une application de sa doctrine. Le sens dogmatique est si transparent dans cet épisode, qu'il ne faut pas trop s'étonner qu'on y ait vu un pur symbole, créé par le génie de l’évangéliste. Mais depuis quand est-il interdit au génie de s'appuyer sur la réalité? Pourquoi ne lui emprunterait-il pas les traits qui signifient, qui expriment la vérité? D'autant que, le mot de symbole prononté, il faut s'entendre sur son caractère et se garder d'exploiter dans ce sens les détails si naturels du récit. On dit volontiers aujourd’hui que la femme est la personnification des Samaritains, et on le prouve par une prétendue allusion aux cinq faux dieux qu'ils ont adorés, devenus les maris de cette femme (τν, 17). Mais outre que cette allusion serait énigmatique, la Samaritaine représente bien plutôt l'âme pécheresse et cependant religieuse en dehors du Judaïsme. La moisson destinée aux Apôtres comprend toute l'humanité, et Jésus est salué comme Sauveur du monde. Une femme en chair et en os, aussi réelle que les moissons, ne peut-elle avoir servi de type? Nous nous refusons à nier l'existence de la Béatrice de Dante, comme le font quelques critiques allemands, sous prétexte que Béatrice, la Bice tant aimée, est devenue le symbole de la théologie. Quand il faudrait s’y résoudre, on peut affirmer que la Samaritaine est encore plus femme, par sa manière d'avancer une théologie de surface pour voiler le secret de son cœur, par la grâce ondoyante de ses manières, par son revirement soudain, parce qu’elle foule aux pieds l'amour-propre, quand elle ἃ subi l'ascendant de l'homme qui lui ἃ révélé sa faiblesse. On a toujours été frappé — on l'est davantage à mesure qu'on connaît mieux le pays et le temps — de la parfaite exactitude des moindres circonstances. 5. ro a. Ιωσηφ (H) plutôt que om. (TSV). Plusieurs critiques ont cependant noté que cette révélation que Jésus fait de lui-même, et à des Samaritains, n’est guère en harmonie avec le parti qu'il a adopté, d'après les synoptiques, de ne pas se manifester comme Messie, et de ne pas envoyer ses disciples chez les Samaritains, comme Mt. (x, 5) l'atteste expressément. Mais le même Mt. ἃ bien raconté comment Jésus ἃ dérogé à la loi de sa mission en faveur de la Cananéenne (xv, 21-28). Ici, le Sauveur du monde, provoqué par une femme pécheresse qui fait appel au Messie, ne se refuse pas à lui dire qu'il est ce sauveur. Cela était très opportun pour établir son autorité à proposer l'enseignement capital du culte en esprit et en vérité. Ce culte est le seul qui convienne à Dieu, qui est Esprit. Mais si Jésus dérange, pour parler à notre manière, ses plans les mieux arrêtés en faveur d’une femme, et pécheresse, est-il rien de plus propre à faire naître dans les cœurs cet amour qu’en fait l’histoire de la Samaritaine excite de génération en génération? De telles œuvres ne doivent pas être jugées seulement à la loupe. Qu'on les sonde dans tous leurs détails avec la minutie la plus exacte, c'est bien. Mais qu'on n'oublie pas à quelle hauteur elles se dressent, quelle lumière elles ont versé sur l'humanité, quel réconfort pour les âmes! Ce sera toujours un contresens paradoxal d'attribuer à un inconnu la pensée maîtresse du christianisme, plutôt qu'à ce Fondateur devant lequel l'évangéliste s'incline si profondément. Renan lui-même, après quelques réserves sur les détails de la conversation, conclut. : « Maïs l’anecdote du chapitre iv de Jean représente certainement une des pensées les plus intimes de Jésus, et la plupart des circonstances du récit ont un cachet frappant de vérité » (Vie de Jésus, 19° éd., p. 248 note). Nous ne prétendons pas cependant que l’évangéliste ne soit pour rien dans la manière de présenter les choses; mais on aurait tort d'insister sur le caractère secret de l'entretien. Si tout d’abord les disciples ont bridé leur curiosité par respect, on peut bien croire que Jean, le disciple bien-aimé, s'est cru autorisé à demander à son maitre cette confidence, comme il ἃ fait à la Cène pour un secret plus redoutable (xur, 24 ss.). Ce long récit se subdivise aisément en plusieurs petites sections qui seront indiquées.
4:4
ἔδει n'indique pas une volonté divine, mais une convenance personnelle d'itinéraire. La Samarie était le chemin ordinaire des Galiléens allant à Jérusalem, d'après Josèphe (Ant. XX, vi, À) : ἔθος ἦν τοῖς Ταλιλαίοις ἐν ταῖς ἑορταῖς εἰς τὴν ἱερὰν πόλιν παραγινομένοις δδεύειν διὰ τῆς Σαμαρέων χώρας" Mais l'incident qu'il rapporte aussitôt prouve qu'on courait le danger d'être attaqué. Étant dans la vallée du Jourdain, Jésus aurait très bien pu remonter la vallée et entrer en Galilée par Scythopolis; c'était le plus court. Il s’est déterminé, pour une raison que nous ignorons, à rejoindre Ja route ordinaire de Jérusalem à Nazareth qui passait comme aujourd’hui par Sichem-Naplouse, en remontant du Ghôr à la crête des plateaux soit par Agrabeh, soit par l'ou-Far‘à et Be:t-Dedjän. On ne peut supposer qu'il à constaté le mécontentement des Pharisiens à Jérusalem même, puisqu'il apprit, — done par un intermédiaire, — que les Pharisiens avaient entendu dire, etc.
4:5
Jésus arrive dans la région qui avait pris son nom de la grande cité de Samarie, devenue alors Sébaste, auprès d'une ville. D'après ce qui suit, les disciples y pénètrent, landis que Jésus va seul s'asseoir auprès du puits de Jacob. Cette ville est nommée Sychar. On ne sait vraiment pas pourquoi saint Jérôme a prétendu (Quaest. in Gen. p. 66, et epist. CVIII, 13) que Sychar était une erreur de copiste pour Sichem. Le pèlerin de Bordeaux (en 333) connaissait déjà Sechar, placée sur Je terrain sous son nom araméen de Sychora (ΧΏΡΑ) à côté de Σικιμα par la carte en mosaïque de Mâdaba. Ge point correspond aux ruines, relevées durant ces dernières années, de ‘Askar, nom arabe transformé pour aboutir à un sens (soldat). La mème carte de Mädaba indique la source de Jacob, ἡ πηγὴ τοὺ Ἰακωδ, au point où se trouve aujourd'hui le Bir-l'aqoub. Ce puits irès profond était déjà un sanctuaire au temps de saint Jérôme (Onomasticon). C'est un point fixé d’une manière certaine. Tout auprès se trouve le village actuel de Balata, au nord-est duquel un tell, fouillé en 1914 par une expédition autrichienne, représente certainement l'ancienne Sichem. On pourrait donc objecter au récit de Jo. que la ville de Sichem était plus rapprochée du puits que le village d'‘Askar τς Sychar, Mais précisé ment les fouilles ont prouvé que ce tell était abandonné à l'époque romaine, et même bien avant. Sichem s'était transportée au pied du Garizim, dans la situation actuelle de Näbious dès le temps des Séleucides. En venant de Jérusalem et même en remontant du Jourdain, on rencontrait d'abord le puits de Jacob où 16 Seigneur s’est arrêté, à environ un kilomètre de Sychar-‘Askar, et à deux kilomètres de Sichem-Nâblous. Il pouvait y avoir des raisons d'aller à Sychar plutôt qu’à la capitale religieuse d’une population hostile aux Juifs. La belle source d'‘Askar est une difficulté : Pourquoi la Samaritaine serait-elle venue puiser à un puits très profond? Mais cette source ne coule pas toujours, οἱ peut-être la femme était-elle dans un champ voisin d'où on l'a envoyée chercher de l’eau. ρεῖτις ΤΙῶς σὺ Ἰουδαῖος ὧν παρ᾽ ἐμοῦ πεῖν αἰτεῖς γυναιχὸς FT Quoi de plus légilime que de répondre par des hypothèses vraisemblables aux chicanes intentées à l’auteur, qui connaissait si bien les lieux, mais qui ne s'est pas donné la peine de tout justifier par le menu? — Jo. indique encore un point de repère : près de l'endroit que Joseph ἃ reçu de son père Jacob. C’est une allusion à Gen. xuvur, 22 et xxx, 19. La tradition actuelle montre tout près du puits le tombeau de Joseph, et cette tradition remonte au moins à Eusèbe Συχὲμ. à χαὶ Σίκιμα ἢ χαὶ Σαλὴμ, πόλις Ἰαχὼθ νῦν ἔρημος. δείκνυται δὲ ὁ τόπος ἐν προαστείοις Νέας πόλεως (faubourg aujourd’hui nommé Balata) ἔνθα χαὶ ὁ τάφος δείκνυται τοῦ Ἰωσήφ (Onomasticon). Il est très probable que χώριον dans Jo. désigne ce tombeau, dont l'emplacement était indiqué par Josué (xxiv, 32) à Sichem, cest-à-dire près de l’ancienne Sichem. La Michna (enakhot, x, 2) parle d'une vallée large de ‘Aïn Soker (fontaine du marchand), mais si elle n'était pas tout près de Jérusalem, c'était à en juger d'après les règles du sabbat, et il serait bien peu vraisemblable qu'on soit allé chercher les deux pains de Lév. xx, 17 au pays des Samaritains. Les. historiettes du Talmud (Baba Qama 82b; Menakh. 6kb) ne supposant pas non plus un lieu si éloigné
4:6
Jo. parle de la source de Jacob, dont nous verrons (v. 11) qu'elle jaillissait au fond d’un puits. L'A. T. n’en parle pas : a tradition locale avait très naturellement donné ce nom au puits dont la région était fière. Ces puits bâtis pour capter une source profonde ne sont point rares en Palestine. Plusieurs avaient été creusés par Isaac (Gen. xxvr, 18. 32). — Jésus était fatigué, et, semble-t-il, plus que les autres, d'une marche à pied particulièrement pénible à cause de la montée depuis la vallée du Jourdain : c'est un des cas assez fréquents où Ja. met en lumière autant que les synoptiques La nature humaine du Verbe incarné; il n'est pas superflu de le noter dans ce récit. — ὁδοιπορία, cf. ΠῚ Cor. σι, 26; — οὕτως (ef. χα, 38) comme ὡς ἦν Me. 1v, 6; Chrys. : ἁπλῶς καὶ ὡς ἔτυχεν ἐπ᾿ ἐδάφους. La meilleure manière de se reposer était de s'asseoir sur le sol, le dos appuyé contre Le puits; ἐπί avec le datif peut signifier « auprès de » (sah.); ef. Jo. v, 2; Jos. Ant. V,1, 17 στρᾳτοπεδευσαμένους ἐπί τινι πηγῇ τῆς πόλεως οὐχ ἄπωθεν (Bauer). Cependaut rien n'empêche de l'entendre au sens propre; lésus se serait assis sur la margelle du puits (latt. syrr. bo.); cf. Iliade, ur, 483 ἦντ᾽ ἐπὶ πύργῳ. Cetle position plus noble est celle des peintres. — La sixième heure du jour, c’est-à-dire midi; Jo. dit environ pour ne pas affecter une précision qui ne conviendrait qu'à un itinéraire où l'on compte les minutes.
4:7
Cette femme était sans doute originaire de la ville ou du bourg qui vient d’être nommé, mais peu importent ses attaches locales; c'est une Samaritaine, comme ses compatriotes seront des Samaritains. Jo. a tenu à mettre en relief leur nationalité, qui avait pris un caractère religieux spécial, ce qui ne les transforme pas en symboles. — Gombien de fois n’a-t-on pas vu en Palestine les femmes plonger dans les grands puits des vases attachés à de longues cordes qu'elles tirent ensuite en prenant un point d'appui sur la margelle, y creusant ainsi des rainures parallèles! — Jésus demande à boire parce qu'il a soif, c'est vraiment un service qu'il sollicite de celte femme, service qui n’est jamais. refusé. — πεῖν (IT) contraction hellénistique pour πιεῖν (SV).
4:8
S'il a recours à elle, c'est que les disciples ont poussé jusqu’à la ville pour acheter quelque nourriture, sans quoi (γάρ) ils seraient intervenus. Il faudrait en conclure qu'ils avaient avec eux le matériel très simple qui permettait de tirer de l'eau, ou qu'ils l’auraientemprunté à la ville. On peut bien penser que si Jésus n'attend pas, c’est afin d'engager l'entretien avec celte femme dont il connait les dispositions et qu'il voudrait ramener au bien.
4:9
Au lieu de se montrer d'autant plus empressée qu'elle reconnaît en Jésus un étranger, un Juif qui a dû se faire violence pour lui parler, la Samaritaine n’est pas fâchée de signaler cette dérogation à la hauteur habituelle des Juifs. Elle est au courant des querelles religieuses, et partage le ressentiment provoqué chez les siens par le mépris des habitants de Jérusalem pour les Samaritains en général, et surtout pour ceux de Sichem : ἐν δυσὶν ἔθνεσιν προσώχθισεν ἣ ψυχή μου, χαὶ τὸ τρίτον ax ἔστιν ἔθνος" οἱ χαθήμενοι ἐν ὄρει Σαμαρείας, Φυλιστείμ, χαὶ ὃ λαὸς μωρὸς 6 κατοιχῶν ἐν Σικίμοις (Sir. τ, 38 5.). Les anciens Samaritains sont comparés aux Philistins; c'étaient presque des étrangers et des idolâtres, depuis que les Assyriens avaient installé leurs colonies (IV Regn. xvir, 24 ss.), mais ceux de Sichem étaient plus odieux encore depuis que Manassès avait installé δὰ: Garizim un temple et un sacerdoce rivaux (Jos. Ant. ΧΙ, vu, 2). Ce n'était pas secte détestée. D'après Josèphe, c'étaient les Samaritains un peuple, mais une qui commencçaient les hostilités (Ant. XVII, 1, 2; XX, vi, 4), et en effet leur caractère était turbulent, Aujourd'hui encore Napiouse est le point de Palestine où il est le plus difficile aux Juifs de pénétrer. — L'incise de la fin ov γαρ-Σαμαρείταις est omise par ND a b de; Zahn la regarde comme une interpolation très ancienne. En tout cas, cette réflexion n'appartiendrait pas à la Samaritaine, mais à l'évangéliste. Elle avait son intérêt en dehors de la Palestine, eb ne contredit pas la pratique des disciples qui vont acheter des vivres. Les Galiléens étaient sans doute moins méprisants que les Juifs puisqu'ils avaient l'habitude de traverser la Samarie lors des fêtes (Jos. Ant. XVII, τι, 2). Le traité des 11. om. n γυνὴ p. avtw (H) où add. (TSV). Samaritains (Koutim) dans le Talmud respire une profonde antipathie (cf. Nidda, ιν, 1). — Mais comment la Samaritaine reconnait-elle Jésus pour un Juif? Peut-être simplement parce qu'il venait de la Judée à une époque qui n'était pas celle des pèlerinages, ou parce qu'il portait la frange (Mt. 1x, 20; Me. νι, 56; Le. vin, 44), ou tel autre indice d’observance stricte de la Loi. Un Galiléen pouvait être un juif dans ce sens, et un juif orthodoxe aurait le plus souvent craint de se souiller en buvant au seau d’une Samaritaine.
4:10
Elle s'est étonnée. Et la situation était étrange en effet, car c'était plutôt à elle (σύ accentué) d'implorer l'eau vive de celui qui la demandait. Mais pour insinuer que cette eau vive n'est pas de l’eau de source par opposition à de l’eau de citerne (cf. Gen. xxvr, 19; Jer. τι, 43; Zach. χιν, 8), Jésus la caractérise cemme un don précieux de Dieu, le don de Dieu par excellence. Loisy interprète « le salut offert par Dieu au croyant, la vie éternelle que procure l'Esprit reçu dans le baptême » (p. 179). Sans doute, mais le Seigneur ne demandait sûrement pas à la Samaritaine d'extraire une théologie aussi développée de ses paroles. C'est beaucoup qu'il se présente comme dépositaire d'un don gratuit de Dieu comparé à l’eau vive, parce que tel est le point de départ de la conversation. Il n’y ἃ pas à se demander s’il désigne le don de sa personne, ou de sa parole, ou de l'Esprit-Saint qu'il comparera plus tard à l'eau vive (wir, 37-39). La Samaritaine n’eût pu le discerner; elle s'en tient d’ailleurs au sens propre de l’eau.
4:11
La Samaritaine répond à chacune des deux pensées de Jésus. D'abord l'eau vive. Où la prendrait-il? Le puits de Jacob en contient, comme celui d'Isaac (Gen. xxvr, 49), mais il est un des plus profonds, sinon le plus profond de Palestine, Depuis que les Grecs l'ont nettoyé des débris qui l'avaient comblé en partie, il mesure 32 mètres de profondeur. Dans quelques-uns de ces puits l'eau affleure presque, malgré leur profondeur, ce qui ne peut être le cas au puits de Jacob où la nappe d'eau est profonde; même lorsqu'il y a beaucoup d'eau, elle est encore à une dizaine de mètres au-dessous de la margelle (28 mars 1924). Le détail a donc son intérêt. L'évidence du fait est telle, que Jésus ayant indiqué une intervention de Dieu, la femme se demande s’il a quelque autre secret pour se procurer l'eau vive. Suppose-t-il que Dieu va faire un miracle en sa faveur comme il l'a fait en faveur de Moïse (Ex. — La phrase négative suivie d'une clause positive se rend en grec par οὔτε... τέ, très rarement καί, comme c'est le cas ici et dans ΠῚ Jo. 10. Kübner-Gerth (α, 2, p. 291 5.) cite Euripide Iph. Taur. 591 5. εἶ γάρ, ὡς ἔοιχας, οὔτε δυσγενὴς | χαὶ τὰς Νυχήνας οἶσθα. --- ἄντλημα, un récipient quelconque pour puiser, fût-il impro visé. Ordinairement une corde y est attachée, mais on aurait pu la remplacer par une courroie, une pièce de l'habillement, si le puits n'avait été profond.
4:12
Si l'étranger a dans l'esprit une intervention divine, c'est qu'il se croit quelqu'un comme il ἃ paru l'insinuer. Toujours n'est-il pas plus grand que Jacob, l'ancêtre de tous les fsraélites, mais dont le nom représentait surtout le Os. xu, 3: Is. 1x, 7, etc.). Il y ἃ déjà une pointe de controroyaume du Nord ( verse dans cette réflexion. Il ne faudrait pas qu'un juif se mette au-dessus de l'ancêtre dont les Samaritains (ἡμῶν) sont fiers, qui leur avait donné ce puits (ἡμῖν) dont il s'était servi lorsqu'il séjournait dans leur région. Rien de tout cela ne sortait du cours normal des choses, et l'on peut gager, d’après l'usage constant, qu'il y avait encore près du puits des auges où l’on versait l’eau, et où venait s'abreuver le bétail. 11 en avait été ainsi depuis qu'on avait creusé le puits, et c'est Jacob que désignait une tradition si naturelle en cet endroit. 43 5.) Quoique Jésus ait sans doute mis l'accent sur l'eau vive, c'était cependant l'expression consacrée pour de l’eau de source; l'erreur de la Samaritaine était excusable, et Jésus lui découvre maintenant sa pensée sur ce point, en même temps qu'il maintient sa qualité d'auteur de ce don, qualité qui grandit avec le don lui-même, car l’eau dont il parlait jaillit pour la vie éternelle. — « Cette eau » s'applique tout d'abord à l’eau du puits. Mais eau de source ou eau de citerne, l'eau ne désaltère que pour un temps très court. L'eau que donnera Jésus apaisera pour toujours la soif. ji semble que le Siracide ait dit le contraire en parlant cependant de la Sagesse divine : οἱ ἐσθίοντές με ἔτι πεινάσουσιν, καὶ οἱ πίνοντές με ἔτι διψήσουσιν (Sir. χχιν, 21). Mais de pareilles métaphores doivent étre interprétées selon les diftérents points de vue. Dans la soif ordinaire, Le palais est desséché, c'est une souffrance qui ne peut être calmée qu'en recourant à une nouvelle quantité d'eau. D'autre part l'eau fraîche produit une sensation agréable que l'on peut 16. om. o ἴησους p. aurn (TH) ou add. (SV). — τὸν avôpx σοὺ (TS V) plutôt que σου. désirer pour elle-même : qui ἃ éprouvé le bonheur de connaitre les choses divines désire les connaître mieux encore. De plus le don de Jésus ne procède pas, comme la Sagesse du Siracide, par addition d’eau rafraïchissante : c’est le don même de la source, de sorte qu'on a pas à désirer une autre eau : on n'éprouve même plus la soif, puisque l’eau jaillit, et jusqu'à la vie éternelle. Telle source, comme celle du Bir Eyoub à Jérusalem, jaillit avec les fortes. pluies et semble donner naissance à une rivière : elle s'épuise promptement et disparait dans le sable. D'autres sources ne tarissent pas et donnent naissance à ces fleuves qui vont jusqu'à la mer. Ainsi la source dont parle Jésus parvient à la vie éternelle, y conduit, peut-on dire, celui qui la possède en soi. Jésus n’a pas voulu engager une discussion sur le nom et la grandeurde Jacob, ce qui n’eût pu que froisser la Samaritaine. Mais quel était done celui qui pouvait donner une pareille eau? — Philon a dit plus d’une fois que la fontaine de la Sagesse c'était le Logos de Dieu, par exemple De Fuga, 91: M. I, p. 560 : προτρέπει δὴ τὸν μὲν ὠκυδρομεῖν ἱκανὸν συντείνειν ἀπνευστὶ πρὸς τὸν: ἀνωτάτω λόγον θεῖον, ὃς σοφίας ἐστὶ πηγή, ἵνα ἀρυσάμενος τοῦ νάματος ἀντὶ θανάτου ζωὴν ἀΐδιον ἄθλον εὕρηται. C'est le rapprochement le plus frappant entre le Logos de Philon (cf. RB., 1923, p. 362 5.) et le Christ de Jo. Encore faut-il remarquer que dans Jo. le Ghrist n'est pas seulement la source, mais celui qui la fait naître dans 105 cœurs. Dans Philon on puise à la source, car en Dieu est la source de vie (Ps. xxxv, 10) ὅτι παρὰ σοὶ πηγὴ ζωῆς, mais il ne connaît pas le don de Dieu en source jaillissante. Ce don de Dieu est clairement ce que l'Église nomme la grâce sanctifiante, que Jean (1 Jo. nr, 9), désigne par une autre métaphore comme le σπέρμα de Dieu, demeurant en celui qui est né de lui, semence qui est. déjà la vie élernelle (1 Jo. v, 11). Surtout depuis que sainte Thérèse s’est servie: si agréablement de l'eau pour expliquer les degrés de la contemplation acquise et infuse, les mystiques entendent volontiers ce passage des grâces d'oraison ce ne peut ètre que par accommodation.
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διερχωμαι (TH) plutôt que ἐρχομαι (85), ou ἐρχωμαι (V).
Toute l'attention de la Samaritaine se porte maintenant sur l’eau merveilleuse dont on lui parle. Elle ne comprend pas que cette eau n'est qu'une image du don de Dieu : « la vie éternelle » ne la fait pas réfléchir; elle pense à. quelque recette magique, à quelque eau de Jouvence, mais sûrement sans YF croire. Gertes, elle ne demanderait pas mieux, car c'est si pénible de revenir toujours puiser! Après tout, que ne pouvait-on attendre des temps messianiques ? Toutefois elle n’a pas dû penser à Is. ΧΗΣ, 10 : οὐ πεινάσουσιν, οὐδὲ διψάσουσιν, οὐδὲ πατάξει αὐτοὺς καύσων... καὶ διὰ πηγῶν ὑδάτων ἄξει αὐτούς. --- διέρχωμαι n'est soutenu que par ΝΒ et Origène (4 contre 1), mais est beaucoup plus pittoresque, comme on dirait familièrement : pour que je n'aie plus à faire le voyage. Et cette expression souligne la pointe d’incrédulité qui dut apparaître aussi sur la physionomie et détermina Jésus à prendre un autre ton.
4:16
D'après Loisy (moins affirmatif dans la % édition) Jésus ne désire pas continuer l'entretien avec la femme seule, et veut « se procurer un auditeur plus capable de recevoir son enseignement » (ρ. 482). Getle opinion singulière méconnaît le but du Sauveur, indiqué clairement par l'évangéliste. La Samaritaine qui ne comprend pas ou affecte de ne pas prendre au sérieux les choses surnaturelles ne pourra refuser de rentrer en elle-même à l’appel parfaitement clair de la conscience morale. Jésus ne lui dit pas d'appeler son mari à sa place, mais de venir avec lui comme pour une confrontation. 47 5.) Décidément cette femme excelle à prendre, comme on dit familièrement, la tangente. Elle se met à l'abri de toute inquisition ultérieure en déclarant simplement qu’elle n’a pas de mari. Et en effet elle pouvait être veuve ou répudiée. Jésus lui fait donc compliment par deux fois (καλῶς... τοῦτο ἀληθές) de celte réponse, à ce coup parfaitement juste, ce qui ne va pas sans ironie, et lui prouve que ces petites habiletés ne servent de rien avec celui qui sonde les cœurs. Ainsi déjà Socrate approuvait les réponses dont il se préparait ἃ révéler l'insuffisance. Ce procédé et celte ironie supposent bien que la femme n'avait pas marché très droit dans ses paroles et méritait une leçon. Elle avait eu cinq maris légitimes; on peut penser que quelques-uns étaient morts, que d’autres l'avaient répudiée; de toute façon elle devait passer pour un parti peu avantageux, et elle avait accepté une liaison irrégulière, peut-être depuis peu (νῦν, sur ἔχεις cf. 1 Cor. v,11). — Josèphe (Ant. IX, xiv, 3) ἃ dit des Guthéens implantés en Samarie : ἕχαστοι κατὰ ἔθνος ἴδιον θεὸν εἰς τὴν Σαμάρειαν κομίσαντες, πέντε δ᾽ ἦσαν, καὶ πούτους χαθὼς ἦν πάτριον αὐτοῖς σεδόμενοι παροξύνουσι τὸν μέγιστον θεόν... On ne voit pas clairement si le nombre cinq doit s'entendre des nations ou des dieux. Dans la pensée de Josèphe cela revenait au même : à chaque nation son dieu. Cependant le livre des Rois (IV Regn. xvir, 30 s.) énumère sans les compter cinq nations et sept dieux, — même on pourraiten compter huit dans les Septante, dont quelques-uns sont des déesses. Un copiste du Χπτὸ siècle (ou environ) ἃ écrit en marge de Josèphe : « prends note de ces cinq nations transportées d'Assyrie en Samarie. Et prends note aussi de leurs cinq dieux, et sache que c’est de là que vient ce qui fut dit par le Christ à la Samaritaine : tu as eu cinq maris. C'est-à-dire : tu as vénéré d’abord les cinq dieux transportés d'Assyrie. Maintenant que des prêtres ont été appelés d’Assyrie (?) tu as appris à connaître la loi de Moïse qui t’annonce Dieu, lequel n'est pas ton mari, à savoir un dieu qui en porte mensongèrement le nom, mais le vrai et réellement Dieu; tout à l'inverse les dieux des Assyriens et leurs idoles » (Nesrie, Zischr. f. ntl. Wiss., 190%, p. 166). Cetle opinion, reprise semble-t-il d'abord par Strauss, a été adoptée par « l’école critique » (encore Loisy, Bauer). Elle est cependant difficile à soutenir. Les faux dieux pouvaient bien, quoique à tort, être regardés par les anciens Samaritains comme des maris légitimes, et le Dieu d'Israël qu'ils prétendaient aussi avoir pour mari n'aurait pas accepté ce titre. Mais la situation avait bien changé au temps de Jésus; les Samaritains n’admettaient qu'un seul Dieu, le même que les Juifs. Le schisme ne portait pas sur ce point, mais sur le lieu du culte. La comparaison du Dieu d'Israël à un conjoint illégitime aurait eu quelque chose de choquant, et il n'eût pas été juste de rendre ces gens responsables des fausses religions des peuples transportés. Prendre Simon le Magicien pour le sixième ne remédierait à rien, car ce serait toujours du symbolisme. En se lançant dans une allégorie, et aussi obscure, le Sauveur eût manqué son but qui était d’éveiller dans la femme la conscience morale au contact d’un homme de Dieu; enfin et surtout elle n'aurait pu dire à ses compatriotes : il m'a dit lout ce que j'ai fait (29). Jo. aurait certainement compris combien ce symbolisme eùt rompu désagréablement le fil de l'entretien. C'est invention de pédants trop au courant des livres. — Icho‘dad est plus naturel et dans le ton des opinions populaires en suspectant la Samaritaine de passer pour une tueuse (involontaire) de maris; son dernier mariage n'eût été qu'un mariage blanc, pour éviter un pareil sort à celui qui avait accepté de la soustraire à l'opprobre de la viduité. Mais alors 6116 n'eût pu dire : je n'ai pas de mari; elle en avait un juridiquement.
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Le tour est des plus subtils. En apparence, la Samaritaine reconnaît ses Loris, puisqu'elle avoue que Jésus a vu juste. Mais le terme même de prophète, dont elle se sert, lui permet de détourner une conversation qui n’est pas à son avantage. Puisque ce Juif est un prophète, c’est une bonne occasion de traiter avec lui une question religieuse. Sa conduite privée étant percée à jour, elle se lance dans la controverse, où il lui sera plus facile d'avoir raison. — Si elle admet seulement maintenant que Jésus est un prophète, sa demande du v. 45 n’était donc pas très sérieuse.
4:20
Du puits de Jacob, la Samaritaine pouvait montrer non pas le sommet, mäis les premières pentes du mont Garizim, où le prêtre Manassès avait élevé un temple rival de celui de Jérusalem (Jos. Ant. ΧΙ, vin, 2). Elle oppose très habilement ὑμεῖς, vous autres, les Juifs d'aujourd'hui, aux pères dont les Samaritains suivent la tradition. Ces pères sont à tout le moins les fondateurs du Temple, époque déjà assez lointaine. Le Temple avait été démoli par Jean Hyrcan en 129 av. J.-C., mais le culte se célébrait toujours sur la montagne, et aujourd'hui encore on y immole la Pâque (cf. ΕΒ. 1922, p. 434 ss.). Mais les Samaritains ont sûrement appuyé leur coutume sur des autorités plus anciennes, comme lorsqu'ils ont remplacé l'Ebal par le Garizim dans leur texte du Pentateuque (Dt. xxvur, 4), et ils ont dù alléguer la présence de Jacob aux environs, et l'autel qu'il avait dressé (Gen. xxxur, 20) près de Sichem; pourquoi ne serait-il pas monté au Garizim pour prier? De même pour Abraham. Tandis que les Juifs lisaient Moriak le lieu du sacrifice d'Abraham (Gen. xxur, 2 cf. Jos. Ant. I, xur, 1 τὸ Μώριον ὄρος) et l’identifiaient avec l'emplacement du Temple (1 Chr. wi, 1), les Samaritains lisaient Moreh, ce qui équivalait à désigner la montagne qui domine Sichem (Gen. χα, 6). Lorsqu'elle dit « nos » pères, la Samaritaine ἃ pu avoir la pensée d'opposer les Juifs modernes à leurs ancêtres communs, ou simplement de désigner les pères comme mieux représentés par les Samaritains que par les Juifs. De toute façon on voit qu'elle ἃ confiance dans son argument qu'elle sait appuyé par les savants de la nation sur de bonnes preuves. Ghrys. croit qu’elle a fait allusion à une tradition sur Abraham, car «on dit » (past et non dicebant) que c’est là qu’il a conduit son fils. Elle se tient d’ailleurs sur la défensive, ne prétendant que défendre le droit de ses compatriotes menacé par l'esprit exclusif des Juifs qui n'admettent pas qu'on adore en dehors de Jérusalem. Mais avec quelle habileté leur prétention est réduite à peu de choses : « vous » en opposition avec « nos pères »; vous « dites », opinion de peu de poids contre une coutume aussi autorisée; « un lieu à Jérusalem » plutôt que « sur cette montagne » citée par Moïse; δεῖ, «il faut » : sur quoi peut reposer cette nécessité?
4:21
Cette toile d’araignée est balayée d'un mot. Jésus refuse de discuter les titres des deux montagnes; il oblige la Samaritaine à élever son âme (Chrys. διανίστησιν αὐτῆς τὴν ψυχήν); désormais le culte du Père ne sera pas restreint à l’un de ces deux endroits. Reconnu comme prophète, Jésus demande à la femme de le croire (Schanz, Zahn), car il va précisément faire une prophétie, — προσχυνήσετε ne doit pas s'entendre des Samaritains et des Juifs (Mald.), puisque l'opposition revient au v. 22, mais pas davantage dés Samaritains seuls, {Schanz, Zahn), car ce serait annoncer leur conversion en masse, ce qu'on ne peut déduire de Act. vin, 44, encore moins du mouvement qui va être raconté. Il semble donc que le pluriel s'adresse à tous ceux qui ont Dieu pour Père (Origène), c'est-à-dire à tous les hommes qui seront désignés au v. 23. C'est par un juste sentiment exégétique que προσχυνήσετε ἃ Été remplacé par προσχυνήσουσι dans quelques mss. Du moment que le privilège de Jérusalem était annulé, ce devait être au profit de toutes les nations (Mal. t, 11).
4:22
Le v. 21 se continue ou plutôt est repris au v. 23, à cause de l’incise du v. 22. L'ordre n’est pas selon les règles de la composition écrite, mais nous assistons à une conversation. Ce n'est pas un retour à la controverse amorcée par la Sarraritaine ; la question du lieu de culte a été tranchée contre les deux prétentions rivales. Mais l'ordre nouveau ne sera pas la suite d'une révolution; il est dans les desseins de Dieu, il était donc préparé. Le salut devait venir des Juifs qui avaient conservé 16 dépôt de la révélation mieux que les Samaritains. C'est à tort que Maldonat a cherché à établir un contexte plus étroit, une logique plus stricte dans l'entretien : sensus tgtitur est, quod vos in monte isto adoratis, nescitis quid faciatis. En effet « 6 » est le terme de l’adoration, par conséquent Dieu lui-même. Cependant l’antithèse doit être dégagée, pour être comprise par d’autres que des Sémites, de ce que l'opposition a de heurté. Ni l'ignorance des Samaritains n'était absolue, ni la science des Juifs parfaite {ur, 28). On pouvait dire avec le Psalmiste (Ps. Lxxv, 2) γνωστὸς ἐν τῇ Ἰουδαίᾳ ὃ θεός, mais avec Isaïe (1, 3) Ἰσραὴλ δέ pe οὖκ ἔγνω, selon les dispositions du peuple. Mais enfin, en n’acceptant que le Pentateuque, les Samaritains avaient interrompu une révélation qui était un progrès dans la lumière, et s'étant figés dans une situation de révoltés, ils avaient perdu le sens des desscins de Dieu. — ὅτι n'est pas « à savoir », mais « c’est pour cela que ». Le salut sortira des Juifs, cf. Is. 1, 3 et Rom. 1, 1 ss. 1x, 4.5. Le Verbe incarné se range parmi les Juifs; il est venu vers les siens (1, 41). On voit d’ailleurs par les hérésies de Simon le Magicien, de Ménandre et de Dosithée que les Samaritains ont admis plus facilement que les Juifs des erreurs grossières sur la nature de Dieu (Eus. H. E. πι, 26; iv, 22).
4:23
C'est bien la suite du ν. 21, maïs en tenant compte du v. 22, la restriction en faveur des Juifs, qui oblige à une opposition, ἀλλά, Ce privilège des Juifs va cesser. La reprise ἔρχεται ὥρα (21) est corrigée ou plutôt précisée (contradictio in adjecto), par καὶ νῦν ἐστι, comme dans Jo. v, 25, et 1 Jo. π, 18, ce qui prouve bien que c’est dù style de Jo., car dans Rom. x, 41 5. il Υ ἃ plutôt synonymie. Bauer cite Polybe (Hist. IV, 40, 10) ἔσται δὲ καὶ περὶ τὸν Πόντον παραπλήσιον" καὶ γίνεται νῦν. L'heure viendra, et ce futur sera maintenu par προσχυνήσουσι, mais c'est déjà maintenant puisque l'œuvre est commencée — ἀληθινός au sens de réel, digne de ce nom (PLar. Rep. 499 B : ἀληθινῆς φιλοσοφίας ἀληθινὸς ἔρως). — ἐν ἀληθείᾳ, non point uniquement selon la vérité objective, ou comme dit Origène, ἐν ἀληθείᾳ καὶ μὴ τύποις, mais dans une disposition sincère à l'égard de la vérité connue et possédée; cf. 1 Jo. 11, 18; IT Jo. 3.4; ΠΙ Jo. 1, 3; ἢ Cor. vu, 44; Ι Tim. u, 7. Il faut donc entendre aussi ἐν πνεύματι d’une disposition humaine; l'esprit de l’homme est ce qu'il y ἃ en lui de plus pur, de plus semblable à Dieu : c’est par celte faculté qu'il doit le chercher en l'adorant. L'action de l'Esprit-Saint peut être aisément déduite, mais n'est pas indiquée expressément. Ce sont ces adorateurs que le Père désire, car il n’est pas indifférent à la nature des hommages qu'il recoit. Ce dernier trait n'est pas le moins beau. Les philosophes qui ont le plus exalté la nature divine affirment volontiers que Dieu n’a pas besoin de nos hommages, quels qu'ils soient; cela est très vrai, mais plus il est élevé au-dessus de nous, plus nous avons, nous, besoin de savoir s'il agrée nos hommages et lesquels. Or Jésus ne parle pas ici de la nature des dons qu’on prodiguait à la divinité en forme de sacrifices ou d'offrandes, mais seulement des dispositions des adorateurs tels que Dieu les requiert (τοιούτους ζητεῖ). — C'est ici une parole décisive dans l’histoire religieuse de l'humanité, une vue profonde sur le culte dû à Dieu et une prophétie sur les destinées de ce culte. Dès lors que la religion se distingue de la magie, l'homme sent plus ou moins instinctivement que le culte rendu à la divinité serait vain sans une participation de ses propres sentiments, de ce qui est vraiment lui. il faut avouer que les cultes grecs, par ailleurs si beaux, développaient peu ce sentiment; aussi la critique rationnelle ne se souciant que de la moralité intérieure eut-elle souvent le courage de leur rompre en visière. L'Ancien Testament, tout en maintenant la nécessité du culte extérieur traditionnel, a insisté fortement sur l'inutilité des sacrifices sans l'attachement à Dieu et aux règles de la morale (Is. 1, 11 55. xxx, 43; Jér. vi, 30; Amos v, 20-26; Ps. 1, 7-23, etc.). Ces réserves sur les principales exigences de Dieu n’empéchaient pas les Israélites de croire qu'il ne pouvait être bien servi que par des sacrifices d'animaux immolés dans un lieu déterminé, par un sacerdoce national. Les philosophes grecs avaient souvent une conviction différente, mais les plus religieux, Socrate, Platon, Xénophon, ont pratiqué la règle de suivre le culte de la cité (νόμῳ πόλεως, Χέν. Mém. 1, 3, 1 et IV, 3, 16). Les stoïciens eux-mêmes entendaient justifier cet exclusivisme pratique. Les religions de mystère n'étaient pas affranchies de certaines attaches nationales, et attiraient les âmes par un culte tout autre que l’adoration en esprit. Philon, appuyé à la fois sur la révélation de ΓΑ. T. et sur la philosophie, a dit une parole assez semblable à celle de Jésus (quod deter. pot. wnsid. Sol, $ 31; M. 1, 195) : « il s'égare de la voie de la piété, celui qui prend le culte pour la sainteté, qui offre des dons à celui qui n'en recoit pas et ne prend jamais rien de semblable, qui flatte celui qu'on ne saurait flatter et qui aime un service véritable, — à savoir celui d'une âme qui offre en sacrifice la seule et simple vérité, — mais qui se détourne d'un service illégitime, consistant dans l'exhibition des biens extérieurs ». Mais si lon avait consulté Philon sur ce qu'il fallait faire à Jérusalem, il eût répondu comme les socratiques : se conformer à la loi du peuple, c'est-à-dire à la loi de Moïse, source de toute sagesse, sauf à la vivier par un sentiment intérieur qui se développait seul dans les colonies juives en dehors de la Palestine; cf. BRÉRIER, Les idées. de Phtlon… Ὁ. 226 ss. La parole de Jésus est plus nette. Ce qu'elle annonce de positif, venant après la désaffectation des lieux de culte au v. 21, loin d'indiquer un fléchissement du sentiment religieux, fort ordinaire chez ceux qui attaquaient les eultes, lui donne son fondement le plus assuré et définitif. La religion doit être purement spirituelle. Elle ne dépendra ni des lieux, ni des langues, ni des nations, et'ne connaïtra pas les sacrifices qu'on n'offre que dans des endroits déterminés, mais elle n'en sera que plus haute, allant à Dieu par l'esprit. Jésus demande aussi qu'on adore en vérité, c'est-à-dire par l'adhésion de l'esprit à la vérité, et par la sincérité du cœur. Est-ce à dire que la religion ne comprendra ni rites, ni symboles? Ce serait contraire à la pensée de Jo. (πη, 3); des actes extérieurs sont indispensables à la nature humaine, et sont même grandement utiles, s'ils dépendent de l'action de l'esprit. En excluant ici les sacrements opérant ex opere operato, les protestants méconnaissent ce point. Ils s’empressent d'ailleurs de noter en faveur de leurs communautés que le culte en esprit n'exclut pas les réunions à dates fixes, dans certains lieux, avec certaines formes. L'Église catholique l'entend ainsi avec une universaïté plus réelle.
4:24
La raison dernière qui oblige à un culte en esprit, c'est que Dieu lui-même est esprit. Quelques Grecs l'avaient pressenti, qu'ils se servissent du mot νοῦς ou du mot πνεῦμα νοερόν, mais ils ne tiraient pas la conclusion. Bauer cite les Dicta Catonis (BAERRENS, Poetae lut. min. πὶ, p. 216) 4 : Si Deus est animus, nobis ut carmina dicunt, Hie tibi praecipue pura sit mente colendus. Cette maxime stoïcienne du es. ap. J.-C. est bien frappée, mais ne sort pas du panthéisme polythéiste.
4:25
La femme dit Mescias sans article (à ta différence de 1, 41), comme si c'était un nom propre; ᾧ λεγόμενος Χριστός est une explication de Jo. Elle regarde. le Messie surtout semble-t-il comme un révélateur, c’est-à-dire un prophète. 1] n’est pas douteux qu’à cette époque les Samaritains attendaient un Messie. C'est sûrement comme Messie que sous Ponce-Pilate un inconnu promettait de retrouver les vases sacrés de Moïse sur le mont Garizim (Jes. Ant. XVIIL, 1v, 1). Origène dit cinq fois que Dosithée s’est donné comme le Messie (Le Messianisme…, p. 20, n. 3). Justin dit (I Apol. zur); Ἰουδαῖοι δὲ καὶ Σαμαρεῖς... ἀεὶ προσδοκήσαντες τὸν Χοιστόν... or Ἦ était de Naplouse. La littérature des Samaritains et leur foi actuelle connaît le Messie sous le nom de Τα δῦ, « celui qui revient il était surtout pour eux un second Moïse, probablement d’après Dt. xvmr, 15, moins grand que Moïse : un prophèle qui serait en même temps prince temporel et conquérant (Monreomeny, The Samaritans, etc., Philadelphia, 1907). — ἀναγγέλλω signifie proprement : annoncer au retour d'une mission (Act. xiv, 27; xv, 4); c’est peut-être un terme choisi à dessein pour le Τα ἐδ, s'il portait déjà ce titre. En tout cas il viendra avec une mission de l’ordre religieux pour éclaircir tous les doutes et les questions controversées entre Juifs et Samaritains (ἡμῖν), son autorité s'étendant à tous.
4:26
1] était donc possible que le Messie attendu par les Samaritains vint de Judée, et Jésus pouvait se déclarer tel sans provoquer chez la femme une résistance de principe. Il n’en est pas moins très étonnant qu'il ait révélé sa qualité de Messie, qu'il recommandait à ses disciples de tenir secrète d’après les synoptiques (Mc. var, 30 par). Mais il est clair qu’à ce passage en Samarie il n’y avait pas à craindre une agitation comme celle qui se produisit en Galilée après tant de miracles. Ayant été envoyé aux brebis perdues de la maison d'Israël, Jésus voulut annoncer la bonne nouvelle aux Samaritains, sauf à ne pas y envoyer ensuite ses apôtres (Mt. x, à), auxquels il assignait un champ très déterminé dans leur propre région. On voil ici que do. n’hésite pas à présenter une attitude nouvelle par rapport à Mt. mais que Le. faisait déjà pressentir (x, 33; xvn, 16).
4:27
L'étonnement des disciples ne porte pas sur la nationalité de la femme, mais sur le fait que Jésus conversait avec une femme. Aujourd'hui, il est tout à fait contraire à la coutume de s'entretenir avec une femme qu'on rencontre en chemin ou près d’une source, quoique les femmes musulmanes de la campagne ne soient pas voilées et aient ne certaine liberté d’allure. Si l’on demande son chemin, il faut le faire en peu de mots. C'était déjà la pratique juive (Eroubin 53b). Les disciples devaient naturellement supposer que Jésus demandait quelque chose (τί), ou alors pourquoi (τί) parlait-il? Il est possible que l’encratite Tatien ait été spécialement embarrassé de cette situation. D'après 28 ἀφῆχεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς λαλεῖς μετ᾽ αὐτῆς; τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις 29 Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ἃ Emoinoa μήτι οὗτός ἐστιν ὁ Χριστός; δ ἐξῆλθον Ex τῆς πόλεως χαὶ 31 ἐγ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ ἤρχοντο πρὸς αὐτόν. λέγοντες Ῥαββί, φάγε. 85 ὁ δὲ εἶπεν αὐτοῖς Εἰγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε. 88 ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους Μή τις ἤνεγχεν αὑτῷ φαγεῖν; “ἐλέγει αὐτοῖς ὃ Ἰησοῦς ᾿Ἐμὸν βρῶμά ἐστιν ἵνα l'harmonie de Liège (p. 145) c'est à la femme que les disciples demandent « que cherches-tu »? Et peut-être est-ce le sens de syreur : « que cherchet-elle »? Syrsin a représenté le Christ debout, pour indiquer un entretien moins familier. 98 5.) La Samaritaine était plus touchée qu'elle n'avait voulu l'avouer tout d'abord. Loisy objecte que « si l'auteur avait eu en vue la conversion de la femme, il n'aurait pas laissé ainsi l'entretien comme suspendu. L’attitude équivoque de la Samaritaine figurerait assez bien celle des Samaritains réfractaires à la prédication chrétienne », etc. (p. 185). Il faut donc absolument qu'elle soit un symbole, et : « peut-être aussi la cruche reste-t-elle vide auprès du puits pour insinuer que la Samaritaine n'avait pas reçu l'eau de l'Esprit », etc. (p. 186). Vide ou pleine — car nous n'en savons rien, — la cruche laissée sur la place marque agréablement l'empressement de la Samaritaine. L'arrivée des disciples mettant fin à l'entretien, elle court annoncer à ses compatriotes qu’elle a rencontré un vrai prophète. Si elle n'a montré aucune contrition jusqu'à présent, elle n'hésite pas maintenant à glorifier les connaissances surnaturelles de Jésus, au risque de confesser qu’elles s'étaient exercées à ses dépens. Si elle le qualifie de Messie sans paraître trop sûre de son fait, c'est qu'elle doit déférer au jugement des personnes compétentes ; elle ne dit pas « croyez », mais « voyez », pour les amener à se convaincre par eux-mêmes (Chrys.). — En général μή ou μήτι supposait une réponse négative, mais dans la koinè, on trouve le sens de « ne serait-ce pas? » (Blass-Deb. ὃ 427,2; K.-G. I, 2, p. 394);
4:30
L'imparfait ἤρχοντο, « ils étaient en train de venir », après l'aoriste ἐξῆλθον, exactement comme dans xx, 3. - La meilleure preuve que la Samaritaine était convaincue, c'est qu'elle ἃ su persuader.
4:31
ἐν τῷ μεταξύ sous-entendu χρόνῳ, locution adverbiale. Non pas entre le départ des Samaritains et leur arrivée (Loisy), mais entre le départ de la Samaritaine et leur arrivée {Schanz), car les disciples ont dù offrir leurs aliments à leur Maître aussitôt cette femme partie. Ge qui se passait dans la ville voisine ne peut étre un point de repère pour ceux qui étaient au puits, et il scrait trop vague de traduire : « après ». Il va de soi que l'écrivain n'aurait pas mentionné l'invitation des disciples si le Maitre avait accepté comme d'habitude; elle est parfaitement naturelle et de circonstance.
4:32
Si Jésus a demandé à boire, c'est qu'il avait vraiment soif. Nous devons penser aussi que s’il refuse la nourriture, ce n’est pas simplement pour proposer une leçon plus haute, mais parce qu'il n'a pas faim. Il était soumis à la nécessité de manger, mais il a pu lui arriver, comme à certaines personnes, de ne plus éprouver ni la faim ni la soif sous le coup d’une émotion qui rende indifférent aux besoins du corps. La rencontre de son âme avec l’âme de la Samaritaine, pécheresse, susceptible cependant d’un changement salutaire et disposée à recevoir la vérité de l'envoyé de Dieu, lui ἃ pour ainsi dire arraché son secret. Dans cet office de sa charité il avait trouvé sa nourriture; il n'avait plus ni faim ni soif. Au lieu de le dire de cette façon aux disciples, il les prépare à comprendre ses sentiments : le ton est confidentiel et provoque leur curiosité. — βρῶσις dans son sens de nourriture (vi, 55; Heb. x, 16).
4:33
. Les disciples ne comprennent pas, non plus que dans Marc (Comm. ΠΡ. exzvin s.), non plus que Nicodème (ur, 4) ou la Samaritaine (ιν, 11). Manifestement les évangélistes veulent montrer combien la doctrine de Jésus était au-dessus de la portée de leur intelligence, mais leur réflexion n'en est pas moins très naturelle. On aurait pu dire exactement ce qu'avait dit Jésus pour faire une surprise agréable en compagnie. Cependant qui pourrait avoir apporté de la nourriture? La Samaritaine était venue avec sa cruche qui l’empêchait de porter autre chose. C'était à n'y pas croire; μή quand on pressent une réponse négative, avec la restriction indiquée au v. 29.
4:34
Cette parole aux disciples dépasse de beaucoup la réponse faite à Satan (Mt. 1v, 4). Les deux parties n'en sont pas synonymes (Zahn). Il y a d'abord le rapport permanent (ποιῶ, au présent) entre la volonté active de l'envoyé et de celui qui l’a envoyé : Jésus a pour nourriture spirituelle, comme principe d'énergie dans tous ses actes, de faire la volonté de celui qui l’a envoyé. Mais il ne s’agit pas seulement de travailler pour lui plaire, son rôle propre est de conduire à son terme l'œuvre propre de celui-ci (αὐτοῦ τὸ ἔργον), de l'amener à sa perfection (τελειώσω, aoriste), par le fait de sa propre action sur la terre. C'est Dieu même qui travaille à cette œuvre (v, 17.36; x, 32 s.). Quelle est-elle? Nous le verrons plus loin (36) : conduire les hommes à la vie éternelle. Mais déjà on peut le pressentir d’après ce qu'a fait le Christ avec la Samaritaine. L'œuvre de Dieu était commencée en elle par la révélation ancienne, la promesse du Messie, quelque vague confusion sur sa siluation de conscience; Jésus a développé ces bons germes, elle touche au salut. Mais combien d'autres sont maintenant tout prèts à recevoir cette consommation de l'œuvre de Dieu par son Fils! C'est vers ceite multitude que s'élève la pensée de Jésus. — βρῶμα dans le même sens que βρῶσις, le seul sens possible avec cette forme, qui a été choisie ici soit pour varier, soit pour son assonance avec θέλημα,
4:35
Deux sens sont possibles : a) D'après la grande majorité (Zahn, Loisy, Bauer, Calmes, ete.) : « Selon le point où en sont les cultures, vous dites, et vous exprimez ainsi l'opinion publique normale, qu'il y ἃ encore quatre mois avant la moisson. Soit! Mais ceite moisson, qui n'est pas encore môûre, est l'image d'une autre moisson, celle des êtres humains, déjà prête à être recueillie par le Père de famille dans son grenier. » La métaphore était courante; les synoptiques l'ont mise dans la bouche de Jean-Baptiste (ML πε, 12, Le. πὶ, 17) et de Jésus (ME 1x, 37 ss.; Mc. 1, 29; Le. x, 2); elle est dans Apoe. Mais comment une moisson encore en herbe peut-elle être Je symbole d'une moisson d'âmes déjà prête? Chrys. a essayé de résoudre la difficulté en faisant porter le sens spirituel sur les Samaritains qui s'avancent dans la plaime verdoyante comme une moisson spirituelle qui s'offre au moissonneur divin « Le champ (ἢ χώρα) et la moisson signifient la même chose, la foule des âmes prètes à recevoir la prédication. Les yeux dont i parle sont iei et les veux de l'âme et ceux du corps. Et d'ailleurs ils voyaient venir la foule des Samaritains. Il nomme des champs blanchissants leur disposition toute prête. » De cette façon nous aurions an précieux point de repère chronologique dans l'histoire du Sauveur. On n'est pas, comme on le dit souvent, en décembre, mais tout au plus à la Gn de janvier. Dans la magnifique plaine de Mahneh, chaque année ensemencée de céréales, les orges peuvent être coupées à la fin de mai, mais le froment seulement quinze jours plus tard. et cette plaine fertile est réservée d'ordinaire à cette culture, tandis que les orges sont semées sur les pentes. Les conditions climaiériques et économiques n'ont pas dù changer depuis J.-C. Si on pouvait offrir au {6 nisan (vers le 5 avril), une gerbe d'orges nouvelles {Lev. veu, 9-45: Jos. Ant UE, x, 6), il fallait aller la chereher à Jéricho. Peu importe d'ailleurs le moment précis ; on était sûrement en hiver. b\ Mais cette opinion souffre des difficultés. Si les disciples ont fait la réfiexion qu'il restait quatre mois avant la moisson d'après la date, c'est par rapport à la vallée du Jourdain ou à la Galilée; car sur place à leur était très difficile d'évaluer le temps de la moisson en hiver, à un mois près. D'ailleurs Jésns ne dit pas : vous venez de dire. mais : vous dites ou plutôt : « ne ditesvous pass, c'est-à-dire n'avez-vous pas coutume de dire? Et la parole est énoncée an pré. sent, d'une facon absolue, comme un proverbe. On a refusé de voir là un proverbe, parce qu'il ne répondrait pas à la nature d’un pays où la moisson peut commencer en avril (à Jéricho) et finir à la fin de juin (Jérusalem et Hébron). Mais il suffit qu’il ait été frappé en Galilée, le pays des disciples, ou en général dans le pays bas. Quel en serait le sens? D’après le contexte l’idée serait : entre les semaïlles et la moisson il y au moins quatre mois; avant ce moment il serait tout à fait inutile de se mettre à l'ouvrage; quand on ἃ semé, il n'y ἃ qu'à attendre (cf. Me. 1v, 26-29). On ἃ refusé ce sens (Belser) sous prétexte que Pline (H.N. χνπι, 7) exige sept mois, en Égypte, entre la semaille et la moisson; mais c’est sûrement beaucoup trop. On peut constater qu'en Galilée, où les sernailles sont reculées parfois jusqu’à la fin de décembre faute de pluie, la moisson peut se faire au début de mai, du moins sur les rives du lac de Tibériade. Et nous avons auiourd’hui la preuve que les agricul- Le calendrier agricole de Gézer met précisément quatre mois pleins entre les semailles et la moisson (RB. 1909, p. 243 ss. article du P. Vincent; M. Lidzbarski ne mettrait que trois mois). On comprend très bien que les disciples aient employé ce proverbe, précisément à propos du changement des esprits (ef. Comm. Me. 1v, 26-29) : il faut attendre le grand coup de la moisson, ἀπ jugement dans le style du Baptiste. Quoi qu'il en soit, à ἔτι du proverbe le Sauveur répond par ἤδη. Manifestement il parle de la moisson spirituelle, mais cette figure est bien plus naturelle si la moisson au sens propre va être commencée. En effet on ne peut dire que les Samaritains représentent la moisson, et Chrys. ἃ essayé en vain de prévenir l'objection que la moisson est celle qu'on voit sur les champs, tandis que les Samarilains viennent à travers les champs. Si l'on fait abstraction des Samaritains pour entendre : regardez des yeux de l'esprit les pays où la moisson blanchit, on perd le contact avec la réalité qui fait le charme de cet enseignement : les moissons que les disciples sont invités à regarder sont blanchissautes, symbole des âmes qui attendent la parole; le moment est venu d'agir. On peut alléguer aussi dans ce sens la raison d'Origène : si l'on est en hiver, Jésus ne rentrera en Galilée que longtemps après la Pâque, et on ne peut expliquer l'impression toute fraiche des Galiléens (ν, 45). Ajoutons que a fête de v,4 ne pouvant être la Pâque (ἃ moins qu'on n'intervertisse vi et v), il faudrait que Jo. en ait omis une, ce qui serait étrange (cf. IxrropucrioN, Chronologie, p. cxx οἵ; CxSVII). Sur la tournure ἔτι... καί, cf. Me. xv, 25 et papyrus de Paris (Notices et extraits xvim, 2, no 481 : ἔτι δύο ἡμέρας ἔχομεν καὶ φθάσομεν εἰς Τηλοῦσι (Mourron, Ῥγοὶ. 42, n. 3). Cette parataxe est d’ailleurs très naturelle en araméen (cf. Comm. Mt. p. xc s.). — χώρα « rérion », ici au sens de champ cultivé, cf. Le. χα; 16; xxx, 21; ac. v, 4) En France on parle volontiers de la couleur dorée des moissons ; en Palestine, à cause de la sécheresse, elles sont sûrement plus blanches. nn. Où placer ἤδη ἢ avec ce qui précède (cf ff? boh sahpes vg) ou avec ce qui suit (A CD bdlge syrsin et eur)? Les modernes sont pour la seconde manière à cause de Jo. iv, 51; vu, 14; xv, 3, mais on peut opposer I Jo. τν, 3. La première manière nous ἃ paru préférable parce qu'il y ἃ ainsi une opposition entre un temps assez long et « désormais », et parce que la phrase qui suit a quelque chose d’absolu qui fait abstraction du temps. -
4:36
Sans ἤδη, placé au v. précédent, et qui serait nécessaire dans le système de Zahn. — Après l'allusion à la moisson spirituelle, dont le champ est illimité, vient un enseignement sur les moissonneurs et les semeurs; selon notre manière d'interpréter le v. 35, le semeur est virtuellement en scène par le temps qui sépare les semailles de la moisson. Le moissonneur se réjouit car il recoit son salaire et il ἃ le bonheur de ramasser le fruit, c'est-à-dire de grouper les âmes, de les introduire dans la vie éternelle; le semeur, grâce au travail complémentaire du moissonneur, goûte aussi cette joie. — καρπός n'est pas le fruit que le moissonneur s’approprie, déjà indiqué par μισθός, mais le fruit qu'il apporte au propriétaire qui est Dieu; οἵ. ME. 11, 42. — ὁμοῦ « aussi bien que », et « en même temps que »; la perspective de la vie éternelle met en contact le semeur et le moissonneur. Le premier ἃ pu croire en mourant que ses travaux avaient été inutiles ; il se réjouit du succès de l'œuvre commune. Les présents s'entendent du moment où commence l'éternité.
4:37
Le proverbe (λόγος, « un dire » Tauwe., Pindare, Platon, etc.) est celui qui va être cité : trop souvent l'un sème, l’autre récolte, c’est-à-dire que le premier est frustré du prix de ses travaux. Il y a quelque chose de semblable dans Lev. ZXVI, 16; 15. ταν, 22; Mich. vi, 45; Job xxx1, 8, et chez les Grecs : ἄλλοι σπείρουσιν, ἄλλοι δ᾽ ἀμήσονται (Corpus paroemiographorum graec., éd. Leutsch, t. If, dans la collection de Grég. de Chypre, 1, 58), etc. ΟὟ a-t-il de vrai dans ce proverbe, si on l’applique aux choses spirituelles? ΠῚ demeure très véridique (ιν, 23) en cela (ëv τούτῳ) que le résultat provient de deux activités distinctes. De cette vérité banale il faut déduire ici cette lecon, que le moissonneur doit se souvenir qu'il n’a pas fait tout l'ouvrage, ni même la partie la plus pénible. C’est ce que le v. suivant va expliquer.
4:38
Au moment où Jésus parlait, il n'avait pas encore envoyé ses apôtres précher, ils n'étaient pas entrés dans le travail des autres. Il faut donc reconnaître que Jo. dans sa facon de parler anticipe quelque peu; c'est sa manière (xvir, 18), le dessein de Jésus étant réalisé d'avance. Mais ce serait lui attribuer gratuitement un contresens que d'introduire ici les missionnaires du second siècle opposés à ceux de la première génération apostolique y compris Jésus. D'après Loisy les premiers travailleurs « ne peuvent être les prophètes, ou bien Jésus lui-même ne serait plus semeur » (p. 190). Soit! il n’y ἃ aucun inconvénient à ce que Jésus, dans ce contexte, ne soit pas semeur; il ne l'est sûrement pas : il est celui qui envoie les moissonneurs! Les semeurs sont donc Moïse et les prophètes, comme les Pères l'ont compris unanimement depuis Origène : leur prédication regardait l'avenir et n'a été comprise que par le ministère des apôtres (Eph. mi, 3, cité par Or. Thçm.). Jo. a placé le même envoi dans les derniers discours (xvn, 18) sous une forme plus grandiose ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον; ici l'expression est conforme aux circonstances et au symbole de la moisson. — Hi faut remarquer l'insistance sur le travail des premiers ouvriers, sur la facilité relative de l'œuvre des moissonneurs, d'où se dégage une leçon pour les disciples, et pour tous les ouvriers apostoliques. S'ils en viennent à s’attribuer le succès à eux seuls, ils oublient la longue préparation des âmes par l'enseignement traditionnel et par les exemples des saints; le grand ouvrier, c’est Dieu qui parle au-dedans, lui qui fait blanchir la moisson avant d'envoyer le moissonneur.
4:39
I semble qu'il eût suffi ici de mentionner l'arrivée des Samaritains, au moment où Jésus achevait de parler à ses disciples. Mais Jo. a voulu distinguer deux moments de la foi de ces gens. Aussi revient-il au thème du v. 29, pour expliquer comment, animés d’une foi encore imparfaite, ils s'étaient mis en route : ils n'avaient encore que le témoignage de la Samaritaine.
4:40
Suite du v. 30. Leur première foi suffit pour décider les Samaritains à inviter le Sauveur. Combien ils l’emportent sur ceux qui le prieront de s’en aller, et après un miracle (Mc. v, 17; Mt. vit, 34; Le. vur, 37)! On ne voit pas s'ils ont demandé à Jésus de se fixer parmi eux. En fait, il resta deux jours, sûrement sans compter celui qui était si avancé, donc aussi deux nuits. Le thème des entretiens n’est pas plus indiqué que pour les disciples (1, 39), et aucun miracle n'est relevé. Mais tandis que ceux de Jérusalem n’ont eu qu’une foi imparfaite après des miracles (1, 23 s.), ceux de Samarie croient à cause de la parole. 41 s.) Le nombre des croyants s'accroît, et leur foi est bien appuyée; quoique alé ne soit pas employé ici au sens de bavardage, puisque λόγος ἃ été dit aussi de la femme (39), il y ἃ de la différence entre l'enseignement de Jésus et ce qu’elle ἃ rapporté. Si bien qu'ils tiennent à indiquer à la femme elle-même qu'ils ont eux aussi leurs motifs. Ils ont entendu et ils savent, par la clarté qu'a faite en eux cette parole et cette présence : Primo per famam, postea per praesentiam (Aug.). I serait difficile de prouver que 165 Samaritains ont vraiment employé 16 terme de ὃ σωτὴρ τοῦ κόσμου pour signifier le Christ, et l’on pourrait supposer que Jo. leur prête sa manière de parler {I Jo. 1v, 14; cf. Jo. xt, 52, etc.); sur le titre de σωτήρ cf. Comm. Le. 11, 11. Tandis que la Samaritaine s’en était tenue à la querelle entre Juifs et Samaritains, rivaux sur le ter rain mosaïque, il y avait sans doute à Sychar des gentils disposés à entendre la parole de Jésus et qui crurent en lui. Il fallait donc lui donner un titre plus étendu que celui de Messie. Cependant même des Juifs auraient pu parler de la sorte. À propos du Messie on lit dans IV Esdr. xur, 26 : « C’est celui que le Très-Haut ἃ réservé durant de longues époques pour sauver par lui sa créa- Lure » ou comme ἃ traduit l'éthiopien, « le monde » (ef. éd. Violet, I, p. 382). 43-54, RETOUR EN GALILÉE. GUÉRISON DU FILS D'UN DIGNITAIRE. Celte péricope est sûrement parallèle à celle des noces de Cana, puisque le lieu du miracle est le même, sans qu'il soit fait mention d’un séjour de Jésus dans cette bourgade. On en ἃ conelu que c'est un nouveau point de départ. Tandis que la seclion ouverte par le premier miracle était relative à la supériorité du christianisme, religion de l'esprit, religion universelle, sur le judaïsme qu'il allait remplacer, la section ouverte par le second miracle de Cana montrerait en Jésus le principe de la vie véritable. On en voit un indice dans la formule de la guérison : ton fils vit (ιν, 50). Cependant ou ne saurait détacher du second miracle de Cana les versets 43-45 qui en sont le préambule, et ils font pendant à x, 23-25. ἢ nous semble donc plutôt que le second épisode à Cana forme comme linelusio de la section précédente, placée ainsi dans un cadre galiléen au début et à la fin. Rien n'empêche que cette sorte de clôture ait contenu une indication du motif dominant de la section suivante. 43-85, Retour en Galilée.
4:41
πίστευε (THV) et non πίστευσον (8).
4:43
Après les deux jours déjà indiqués (40), Jésus reprend son chemin, à peine interrompu, vers la Galilée. &4) Ce verset a donné lieu à de longues dissertations et aux sentiments les plus divers. La patrie est tantôt Nazareth (Cyr. Calmes), tantôt Capharnaüm {Chrys.), tantôt la Judée (Schanz), tantôt la Galilie (Aug. Bauer, Zahn, Tülmann, etce.), tantôt les trois provinces (Loisy) de Judée, Galilée, Samarie. — On doit concéder que πατρίς n'est pas seulement la ville natale (Mc. νι, 1; Mt. x, 54), ce peut être la patrie (IT Macch. var, 21; Heb. x1, 14); on peut donc chercher soit un pays soit une ville. — Π ne peut être question de Capharnaüm, où Jésus est venu récemment (x, 42). La Judée n'est pas la patrie de Jésus, surtout en opposition avec la Galilée. Les trois provinces ne conviennent pas ici, où il y ἃ opposition, très bien vue par Augustin, entre l’accueil de la Samarie et celui des autres provinces. Reste donc la Galilée, qu'on peut dire patrie de Jésus, puisque c'était la région de sa ville de Nazareth (1, 45); Jo. est parfaitement d’accord avec les synoptiques sur £e point (π, 1; vu, 3. 41. 52; xviu, 5. 7; xix, 49). Mais si l’on admet avec Zahn, Tillmann, etc. que Jésus ἃ été bien reçu en Galilée, il faudrait donc que le proverbe ait été cité à contresens ou que Jésus n'ait pas prévu ce qui allait arriver. Si au contraire on insiste avec Aug. sur l'insuffisance de la foi des Galiléens, il faut reconnaître qu'elle est moins accentuée que celle des gens de Jérusalem (τ, 23). Si Jo. avait voulu opposer la Judée et la Galilée, il fallait le faire au moment du départ de Judée (ιν, 1) et Schanz a certainement raison de dire qu'à tout prendre Jésus était mieux reçu en Galilée qu’en Judée. Que conclure? Augustin a insisté sur la place précise de la remarque, après Vaccueil enthousiaste des Samaritains d'après la seule parole de Jésus, constrastant avec la foi insuffisante de ceux de Jérusalem et de Galilée, insuffisante précisément pour la même raison, que dans les deux pays on demande des signes. La patrie de Jésus en opposition avec la Samarie est déterminée par sa qualité de Juif; sa patrie, c'est le pays des Juifs, qu'ils soient en Judée ou en Galilée; c'est eux qui ne l'ont pas reçu comme il faut (1, 11). Malgré tout, cette explication ne tient pas compte de ce fait que, si insuffisante que soit leur foi, les Galiléens ont reçu Jésus comme ayant opéré des choses merveilleuses à Jérusalem (45). On ne voit done aucun moyen d'expliquer tout le passage selon les règles d'une logique stricte, en particulier de rattacher γάρ à ce qui précède. Loisy ἃ proposé que Jésus, sachant que sa mission n'était pas de recevoir des honneurs, mais d'affronter les mépris, n'a pas voulu rester plus de deux jours à Sychar, et a marché vers la Galilée. Mais il faudrait donner à οὖχ ἔχει un sens absolu : « ne doit pas avoir » « n'est pas destiné à recevoir ». Et derechef on se heurterait au bon accueil recu en Galilée. Il faut donc reconnaitre ici une allusion inintelligible en elle-même, mais suffisamment claire pour qui connaissait les synoptiques, à l'accueil recu par Jésus à Nazareth, et à la parole que « lui-même » a prononcée dans cette circonstance (Me. vi, 4; Mt. xum, 57; Le. iv, 24). Le γάρ du v. #4 ne marque pas une causalité logique, mais, si l’on peut dire, une causalité littéraire : Jésus est allé en Galilée, car c'est là (à Nazareth) qu'il a prononcé cette parole... Sur le terrain restreint de sa propre patrie, il ἃ été mal recu et ἃ pu s'appliquer le proverbe. Mais ce point particulier mis à part, et entendu comme on le doit d'après les synoptiques, Jésus a été reçu en général dans la Galilée d’une façon plus favorable. Cette manière d'écrire n’est pas La plus parfaite : on l'entend cependant, à la condition de supposer un renvoi tacite aux synoptiques, ce qui est de la plus haute importance pour déterminer la manière de Jo. et son but, Naturellement l'hypothèse d'une glose de copiste serait plus simple, mais aussi trop arbitraire.
4:45
οὖν se rapporte au v. 43, le v. 44 étant comme une parenthèse. On ne peut nier que δέχομαι (le seul cas de Jo.) signifie donner volontiers l'hospitalité (Le. 1x, 5) et Schanz voit là une opposition avec l'accueil de la Judée. Mais en Judée aussi Jésus avait attiré beaucoup de monde à lui (x, 23; 1x, 26), seulement cet empressement était de qualité inférieure, parce qu'il était occasionné uniquement par des miracles et n’était pas solide. 10] Jo. insinue la même chose, puisque les Galiléens sont entraînés par ce qu'ils avaient vu à Jérusalem, et c’est bien la remarque que fera Jésus (48). I n'y avait donc pas longtemps que les Galiléens avaïent été à cette fête de Pâque, comme Origène l'a noté fortement. Tout au plus pourrait-on répondre que la perspective littéraire rapproche le retour du départ, puisque Jo. a raconté si peu d'événements dans un long intervalle; mais on est dispensé de recourir à cette échappatoire si l'on ne voit pas dans le v. 35 une allusion à l'hiver.
4:46
Rien n'indique que Jésus se soit fixé à Cana. Il y vint, nous ne savons pourquoi. L'évangéliste rappelle le miracle précédent, le seul qui avait eu lieu en Galilée, et le second demeure également isolé, du moins dans sa perspective. — Au lieu de βασιλικός, D lit βασιλισχος (3197 a d quelques mss. boh.}, qui n’est probablement qu’une correction pour correspondre au latin regulus, qui est la leçon de l'Anc. lat. et de la Ve. Cette traduction ne pouvait pas même s'appuyer sur l'usage de βασιλιχός pour dire un parent du roi (LUCIEN, dial. ἄρον. 20; de salt. 8; PLur. de sui laude 19, p. 546. E). Chrys. hésite ἤτοι τοῦ γένους ὧν τοῦ βασιλικοῦ, ἢ ἀξίωμά τι ἀρχῆς ἕτερον οὕτω χαλούμενον ἔχων. Ce dernier emploi était beaucoup plus fréquent : donc un fonctionnaire dépendant directement de la personne royale (Psur. Solo 27). Jérôme préférait personnellement ce sens : regulus, qui graece dicitur βασιλιχός quem nos de aula regia rectius interpretari possumus palatinum {in Is. Lxv, 1.). Ce n’est donc pas un petit roi, mais un dignitaire de la cour d’Antipas, lequel n'était que tétrarque, mais qu'on pouvait nommer roi par flatterie (cf. Mc. vi, 14). On ne saurait dire quel était au juste son emploi. Notre traduction ἃ évité le mot officier qui en français s'entend de préférence des militaires, d'autant qu'on n’a pas relevé δασιλικός, pour indiquer un grade dans l’armée, quoique Josèphe parle des soldats royaux, le plus souvent même sans le mot στρατιῶται (Bell. I, 1, 5, etc.).
4:47
ἀπηλθεν (THV) plutôt que nA6ev (8).
De Capharnaüm où il habitait, le fonctionnaire royal apprend que Jésus est rentré en Galilée, et même il sait qu'il est à Cana : la route de Kefr-Kenna à Tell-Hum est coupée par une descente profonde. — ἐρωτᾶν ἵνα comme xvir, 45; xx, 31.38. — fusAkey ἀποθνήσχειν ef. Le. vi, 2 ἤμελλεν τελευτᾶν, et plus encore I Macch. vrr, 18 μέλλων ἀποθνήσχειν. Le dignitaire royal a donc entendu parler des miracles que Jésus a faits à Jérusalem; le bruit aurait pu se répandre parmi les païens, mais le plus naturel est qu'il compte sur un miracle en sa qualité de compatriote.
4:48
D'ailleurs Jésus le mel expressément au rang des autres. S'adressant à un paien, il ne lui eùt pas reproché de faire dépendre la foi des miracles 59, ον (TH) plutôt que ὦ (SV). qu'on voyait, comme faisaient ceux de Jérusalem (π, 18.23) et même Nicodème (τε, 2). — τέρατα cette seule fais dans Jo., après σημεῖα comme dans ΜΙ. xxtv, 24; Mc. xur, 22, où il s’agit des faux Christs; τέρας beaucoup plus que σημεῖο indique un prodige extraordinaire, et pour ainsi dire déconcerlant, mais sans signification pour un enseignement quelconque. La distinction est d'Origène οἶμαι δὲ τὰς μὲν παραδόξους καὶ τεραστίους δυνάμεις κατ᾽ αὐτὸ τὸ παράδοξον χαὶ ἐχδεδηχὸς. τὴν συνήθειαν θαυμάσιόν τε καὶ ὑπὲρ ἄνθρωπον γινόμενον « τέρατα » ὀνομάζεσθαι" τὰ δὲ δηλωτιχά τινων ἑτέρων παρὰ τὰ γινόμενα « σημεῖα » λέγεσθαι { Preuschen p. 398). Mais Jésus pouvait-il reprocher personnellement à cet homme d’avoir demandé un prodige éclatant, ou même de n'avoir pas cru sans un prodige, puisqu'il vient à lui avec confiance? Il n'y ἃ pas, semble-t-il, à accumuler les inductions subtiles pour mettre le pauvre père dans son tort. 11 faut plutôt constater — ce qu'indique le pluriel — que Jésus, pour l’éprouver, lui parle comme s’il représentait le judaïsme du temps, qui attendait un Messie glorieux et thaumaturge avec éclat, et était peu disposé à se contenter de Jésus dans l'humilité de sa mission rédemptrice. Origène : de même que Jean-Baptiste qui attendait un signe οὕτως xat οἱ προχεκοιμημένοι ἅγιοι προσδοκῶντες καὶ τὴν ἐν σώματι τοῦ χριστοῦ ἐπιδημίαν ἀπὸ τῶν σημείων χαὶ τῶν τεράτων ἐχαραχτήριζον αὐτὸν διὰ τούτων τῷ ἐλπιζομένῳ πιστεύοντες (p.290). Si les anciens prophètes avaient attribué au Christ ce caractère, combien plus les contemporains mélant à cet idéal des revendications nationales qui ne pouvaient être satisfaites que par des prodiges inouïs! — Sur où μή cf. Comm. Mc. p. xcmr.
4:49
Il y a quelque impatience dans la réponse du dignitaire. Quoi qu'il en soit de ces considérations, semble-t-il dire, le temps presse. Sa foi serait assurément plus parfaile s’il demandait seulement à Jésus d'exprimer sa volonté, mais l’idée ne lui est pas venue d’un miracle fait à distance. Il ne se laisse pas décourager, il insiste, il est exaucé. Rien de plus naturel que les paroles de ce père dans l'angoisse; « descends » est bien le mot qui s'imposait dans cette situation chorographique.
4:50
πορεύου, est à l’occasion une formule désobligeante (Le. πὶ, 31), mais signifie aussi : « tu peux t’en aller satisfait » (vm, 41; cf. Le. v, 24; x, 87), même sans ἐν εἰρήνῃ. Ici la bienveillance est exprimée par ce qui suit. Il n'ya pas promesse, mais affirmation. La formule (IV Regn. 1, 23 vin, 8) indique une guérison, puisqu'il était question de maladie. Désormais le péril est écarté, la grâce est accordée. C’est bien ainsi que l'entend l’homme, dont la foi s'élève, puisqu'il croit que le miracle a été opéré sans aucun contact. — ἐπορεύετο, il se retire comme Jésus l'y avait invité.
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αὐτου p. δουλοι (H) ou om (TSV). — σου (SV) plutôt que αὐτου (TH).
Toujours sous l'impression des lieux, Jo. indique que le dignitaire eommençait à descendre, ce qui est à prendre au sens strict, pour indiquer le point de la rencontre. On était donc à l'endroit où la route commence sa descente rapide au-dessus de Capharnaüm, aux environs de Qorn Hattin. Mais il ya une difficulté soulignée par Loisy. Si le miracle ἃ eu lieu à sept heures (52), soit à une heure de l'après-midi, comment le père, pressé d'embrasser son fils guéri, n'est-il pas descendu et arrivé le jour même? Cependant Loisy n'avance pas que Jo. a « augmenté fictivement la distance pour faire valoir le miracle C'est plutôt qu'il Lui fallait un nombre parfait, sept, pour un miracle qui figure l’œuvre salutaire du Christ; « et comme cette œuvre ne s’est accomplie que par la conversion du monde païen, il convient qu'une certaine distance sépare Jésus du malade à guérir, qu'un certain temps s'écoule entre la parole du Christ et la vérification du miracle » (p.197). Ce symbolisme est une invention fort subtile. Sans parler du Cana d'Aser ou du Kh. Qana, il y ἃ environ 33 kilomètres de Kefr-Kenna à Capharnaüm (Tell-Hum). Assurément on peut franchir cette distance en six à sept heures. Mais on ne l’entreprend pas l'après. midi sans une urgente nécessité. Et la foi du père exigeait, peut-on dire, qu'il ne manifestât aucune précipitation. Il s'était précipité pour venir, soit! Et un dignitaire n'était pas venu à pied. On était donc parti de Capharnaüm de bonne heure; il était nécessaire de laisser reposer les bêtes et les gens. Des deux parts on dut partir le lendemain au petit matin, et se rencontrer environ à moitié chemin. Tout cela est parfaitement plausible. Si l'auteur avait eu la tournure d'esprit purement livresque, il aurait pensé comme Loisy que « l'économie du récit ne suppose pas qu'il y ait loin de Capharnaüm à Cana » (459 éd., p. 378); mais comme il avait vécu sur les lieux, il ἃ mis « une assez grande distance car on peut bien dire que plus de trente kilomètres sont « une assez grande distance ». — παῖς σοῦ qui se recommande par le discours direct, et non παῖς αὐτοῦ, plus élégant; mais παῖς et non υἱός qui a dù être suggéré par 50 et 53.
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Il était bien naturel que le père demandât à quel moment son fils s'était trouvé mieux; il n'avait pas l'intention de s'assurer que c'était à l’heure où Jésus avait parlé; mais lorsqu'il s’en aperçut, sa foi s'en trouva confirmée. La septième heure est une heure de l'après-midi, selon le comput ordinaire de Jo. ef. τ, 39 — ἐπύθετο est jugé incorrect par Deb. ($ 328), l'usage étant de mettre l'imparfait (cf. Mt. n, 4; Le. xv, 26; xvin, 36; Act. 1v, 1) parce que la première action semble inachevée tant qu’il n’y est pas répondu. L'heure est à l'accusatif, cf. Gen. xLur, 16, etc. — κομψύτερον ἔσχεν cf. P. Οχγ. νι, 935 (és. ap. J.-C.) θεῶν συνλαμδανόντων à Be ἐπὶ τὸ κομψύτερον ἐτράπη (MM.). Dans Épictète χουψῶς ἔχειν (1, 10, 18) ou εἶναι (π|, 18, 14). — La guérison avait été marquée par la fin de la fièvre, souvent si facile à constater.
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L'homme avait ajouté foi à la parole de Jésus; maintenant que le miracle est évident pour lui, sa foi est plus ferme. C'est un effet naturel et voulu de Dieu que Le miracle provoque la foi; ce que Jésus condamnait, c'était la demande de signes. La foi peut et ordinairement doit naître sans miracles constatés personnellement. Quand Jésus se manifestait par ses paroles et sa présence, la raison de croire était suffisante. — ἐπίστευσεν sans objet est l'adhésion totale à la personne et à la doctrine de Jésus. Il est très probable que si Jo. parle encore de « toute sa maison », c’est qu’elle était connue des premiers chrétiens et avait sans doute eu sa part aux progrès de l’évangile. On ne peut rien dire de plus. On a pensé à Chouza (Le. var, 3) ou à Manahem (cf. Act. xur, 1), qui PSS νὰ à la petite cour d'Hérode Antipas.
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πάλιν avec δεύτερον est un pléonasme (contre Schanz, Belser); on ne peut guère en douter quand on lit dans les Inscriptions de Priène (n° 22) : καὶ πάλιν τὸ] δεύτερον, « de nouveau pour la seconde fois ». Néanmoins, le fait même de cette accumulation souligne que ce fut un second miracle (δευτ. onu. attribut), évidemment par rapport au premier à Cana (11, 14). Cependant il y en avait eu d'autres à Jérusalem (nu, 23). Est-ce donc le second miracle en Galilée? ΠῚ eût suffi d'écrire ἐν τῇ Γαλιλαίᾳ. Très précisément c'est le second miracle que Jésus fit à son entrée en Galilée, venant de Judée, comme pour témoigner de sa bienveillance envers ses compatriotes. En même temps Jo. insinue que Jésus n'avait pas encore commenté en Galilée sa carrière de prédicateur et de thaumaturge. Des guérisons nombreuses seront mentionnées vi, 2, mais alors nous aurons rejoint les synoptiques depuis un temps indéterminé. On se demande si la guérison du fils du dignitaire est le même miracle que la guérison du serviteur du centurion (Mt. vx, 5-13; Le. vi, 4-10). La principale ressemblance est que le malade est à Gapharnaüm, et que la guérison se fait sans contact; dans les deux cas celui qui demande le miracle est un personnage d’une certaine importance. Mais les divergences sont nombreuses. Dans Jo. le malade est un fils, dans Le. un serviteur, et il n'y ἃ pas de raison de croire que Mt. ait parlé d’un fils. Dans Jo. le père vient à Cana et insiste pour faire venir Jésus; le centurion ἃ assez de foi pour demander seulement une parole. Aussi le dignitaire est-il le type des Juifs, à Jérusalem ou en Galilée qui demandent des miracles pour croire; le centurion le type des gentils dont la foi surpasse celle des Israélites. Dans ces conditions, il est à tout le moins certain que Jo. n'a pas exploité librement la tradition synoptique (Loisy); car exploiter cette tradition, c'eût été profiter d'un exemple aussi frappant pour mettre la foi d'un gentil au-dessus de celle des Juifs, dans le sens de la mission de Jésus en Samarie; Jésus se serait vraiment montré le Sauveur du monde aussi en Galilée. Prétendre avec Loisy que l'histoire est une leçon sur « la foi qui doit caractériser l'Église de la gentilité », parce que Jo. « veut opposer à la foi qui demande des miracles celle qui croit à la parole » (p. 198), pourrait avoir un sens si Le récit de Jo. avait été transposé en celui des synoptiques, et non vice versa. (Ce contresens ne figurait pas dans la première édition.} Il faudrait donc supposer qu'un fait de guérison à distance ἃ pris dans la tradition deux formes très différentes, ce qui est possible en général, mais très peu probable quand la pointe même du récit est tout à fait changée, et surtout dans Île cas concret des évangélistes, car Jo., sûr de sa tradition, aurait voulu mettre les choses au point; ce qui ramène la supposition d'un remaniement en sens inverse de tout le mouvement de son évangile. Nous croyons donc que les deux miracles sont distincts, sans nous appuyer sur la différence du temps, qui ne serait pas un argument suffisant. On ἃ aussi comparé le miracle de Jo. à une histoire du Talmud racontée de Rabbi Hlanina ben Dosa, vers 70 ap. J.-G. Le texte est en hébreu, et doit appartenir à une ancienne tradition des Tannaïtes, peut-être écrite dès l'an 200 (Fresic, Rabbinische Wundergeschichten… p. 7, et Jüdische Wundergeschichten.. p. 19 s.) : « Nos maîtres ont transmis par tradition. C’est un fait que le fils de Rabban Gamaliel fut malade. Il envoya deux de ses disciples très sages auprès de Rabbi Hanina ben Dosa afin qu'il implorât pour lui la miséricorde. Quand il Les vit, il monta à la chambre haute et implora pour lui la miséricorde. Quand il fut descendu, il Jeur dit : « Allez, car la fièvre l'a quitté. » Ils lui dirent : « Es-tu donc un prophète? » Il leur dit : «Je ne suis ni prophète, moi, ni fils de prophète, moi; mais j'ai cette tradition : si ma prière coule dans ma bouche, je sais qu'il (luimême) est agréé; sinon, je sais qu'il est rejeté. » Ils s’assirent, ils écrivirent, ils fixèrent l'heure. Et quand ils vinrent auprès de Rabban Gamaliel, il Leur dit . « Par le Service! vous n'avez ni retranché ni ajouté. Car il en fut ainsi; c'est à cette heure que la fièvre l’a quitté et il a demandé à boire » (Berakhot, 34b). Comme cette histoire fait en somme partie d’un recueil composé au ve ou au vie siècle, il faudrait être bien naïf pour la faire remonter plus haut que Jo., sous prétexte que R. Hanina vivait avant que Jo. ait écrit. Selon les règles ordinaires, si la coïncidence ne peut s'expliquer sans dépendance, ce sont les Rabbins qui se seront servis de Jo. pour avoir un miracle à distance, car c'est bien un miracle qu'obtient R. Hanina, tandis que Jésus l’opère en maître. L'intention des Rabbins aurait élé de combattre indirectement, selon leur méthode, la conclusion qu’on pouvait tirer d'un pareil miracle en faveur de la foi en Jésus. Un pareil cas ne prauvait même pas que le Rabbi eût été prophète, comme if en convenait modestement. Il est possible cependant qu'il n'y ait pas de dépendance; l'indication de l'heure est le seul moyen efficace pour s'assurer du fait miraculeux à distance, et la fièvre est le type le plus ordinaire des maladies en Orient. Chapitre v. L'ACTION DU FILS EST SEMBLABLE A CELLE DU PÈRE, LEQUEL REND révoienace AG es Le chapitre v forme un tout complet qui contient la guérison du malade à {a piscine de Bezatha et un discours de Jésus aux Juifs à l’occasion de ee miracle. y a donc naturellement deux parties : Le miracle (1-18) et 16 discours (19— Le première partie elle-même ἃ deux sections : le miracte, et les circonstances qui l'ont suivi. Nous pensons {cf. Inérod. p. cxx) que dans l’ordre primitif le ch. wi précédait celui-ci. M. Meinertz veut bien nous faire remarquer qu'il a déjà propesé cette transposition dans fa Biblische Zeitschrift XIV (1947), p. 239 ss. 1. om. ἡ ἃ. coprn (H) plutôt que add. (TSV). 4-92 Jésus À LA PISCINE DE BEzarwaA.
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ỷ. 1. UT COGNOVIT JESUS QUIA AUDIERUNT PHARISAEI. JESUS ayant sû que les Pharisiens avoient appris qu’il faisoit plus de Disciples que Jean, il quitta la Judée, & s’en retourna en Galilée. Il baptisoit, ou plûtôt, ses Disciples baptisoient dans la Judée, comme on l’a vû ci-devant, pendant que Jean-Baptiste baptisoit à Ennon, près de Salem dans les terres de l’obéissance d’Hérode. Ce Prince irrité des réproches que Jean lui faisoit sur son mariage incestueux avec Hérodias, le fit arrêter, & mettre en prison dans le Château de Macheron. JESUS ayant sçû la mauvaise volonté des Pharisiens contre lui, craignit qu’ils ne prissent occasion de le faire arrêter par Pilate, sous ombre qu’il faisoit un grand nombre de Disciples, & qu’une très-grande quantité de peuple alloit à lui pour être baptisé; comme Hérode avoit pris prétexte pour faire arrêter Jean-Baptiste, de ce qu’il rassembloit trop de monde autour de lui, pour leur donner le baptême. su s se contenta de prêcher dans la Galilée, évitant le grand concours du peuple, & cachant autant qu’il pouvoit, les guérisons miraculeuses qu’il faisoit, pour ne pas irriter ses ennemis contre lui, & pour ne pas faire ombrage à Hérode.
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ỷ. 2. QUAMQUAM JESUS NON BAPTIZARET; SED. DISCIPULI EJUS. Quoique JESUS ne baptisât pas lui-même; mais ses Disciples. Il ne baptisa que peu de personnes, laissant ce soin à ses Disciples, qui baptisoient en son nom, & par son autorité. Pour lui : il s’appliquoit à l’instruction du peuple ; il les disposoit à s’approcher comme il faut de son baptême. C’est ainsi que S. Paul tout occupé à la prédication, & à l’instruction, laissoit à d’autres moins employez, la fonction de baptiser.
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ỷ. 3. ABIIT ITERUM IN GALILEAM. Il s’en alla de nouveau en Galilée. Plusieurs exemplaires omettent ces termes, de nouveau. Mais on doit les conserver. JESUS étoit retourné en Galilée la première fois avant la Fête de Pâque, étant parti de Béthabara. Voici le second voyage, dont parle saint Jean l’Evangéliste.
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ỷ. 4. OPORTEBAT TRANSIRE PER SAMARIAM. Il falloit qu’il passât par la Samarie. Dès environs de Jéricho, où nous supposons qu’il baptisoit, il ne pouvoit aller en droiture en Galilée, sans passer par les terres des Samaritains. C’est la plus courte route, au rapport de Joseph ; & par la Samarie, il n’y a que trois jours de marche jusqu’en la Galilée.
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ỷ. 5. VENIT IN CIVITATEM GALILÆÆ, QUÆ DICITUR SICHAR. Il vient en une ville de la Samarie, nommée Sichar. On croit que Sichar est la même que Sichem, dont il est souvent parlé dans les livres de l’ancien Testament. Saint Jérôme croit qu’en cet endroit-ci Sichar est une faute de Copiste, au lieu de Sichem. Eusèbe semble distinguer Sichar de Sichem, ou Naplouse; car il place Sichar auprès de cette dernière ville. mais le sentiment commun ne fait qu’une ville de Sichem, de Sichar, & de Néapolis, ou Naplouse. Elle étoit entre les monts Garizim, & Hébal, ayant Garizim à sa droite, & Hébal à sa gauche, dit Joseph. Elle étoit si près du mont Garizim, que Joathan fils de Gédéon, parla du sommet de cette montagne, au peuple de Sichem assemblé au dedans, ou à la porte de leur ville. On supposa d’ordinaire que Sichem étoit, pour ainsi dire, aux portes de Samarie; que les Disciples de JESUS-CHRIST, étoient allez dans cette Capitale du pays, pour acheter des provisions; que la femme qui vint puiser de l’eau, étoit de la ville de Samarie, & que le Sauveur entra dans cette ville à la prière des habitans. Mais il ne faut que jeter les yeux sur la Carte Géographique, pour se perluader du contraire. Les Apôtres étoient entre dans la ville de Sichem, qui étoit de la province de Samarie. La femme qui eut l’honneur d’entretenir le Sauveur, étoit Samaritaine de nation, & demeurante à Sichem. Les Sichemites invitèrent JESUS-CHRIST d’entrer dans leur ville. Elle étoit à trois, ou quatre lieüës au midi de Samarie, Capitale de la Province. C’est ce qu’il est bon de remarquer pour l’intelligence de cette histoire.
JUXTA PRÆDIUM QUOD DEDIT JACOB. Près de l’héritage que Jacob donna à son fils Joseph. Jacob étant au lit de la mort, donna par préciput à son fils Joseph, le champ qu’il avoit conquis à Sichem. Do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhei in gladio, & arcu meo. Quelques-uns croient qu’il parle de la conquête qu’il avoit faite de ce canton, par les armes de ses deux fils Siméon, & Lévi. On avouë que le saint Patriarche n’aprouva jamais leur cruauté, mais on veut qu’il n’ait pas laissé de regarder cette terre comme une conquête légitime, quoique faite dans de mauvaises dispositions de la part de les fils. Il avoit achetté auparavant une partie de cette campagne, auprès des fils d’Hémor pere de Sichem ; & ce fut dans ce champ que les os de Joseph furent enterrez après la conquête de la terre de Canaan par les Israëlites, sous la conduite de Josué D’autres soutiennent que Jacob ayant toujours hautement condamné la cruauté que ses deux fils Siméon, & Lévi avoient exercée contre ceux de Sichem, n’avoit pu regarder la conquête qu’ils avoient faite de cette ville, & de son territoire, que comme une usurpation injuste, & par conséquent qu’il ne l’a pû donner à son fils Joseph, comme un héritage légitimement acquis : qu’ainsi il faut entendre cet endroit du champ que ce Patriarche avoit achetté à prix d’argent des fils d’Hémor; & c’est l’opinion à laquelle nous nous sommes déterminé dans le Commentaire sur la Génése, que l’on peut consulter.
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ỷ. 6. FONS JACOB. La fontaine de Jacob ; ou plûtôt : Le puits de Jacob. Les Hébreux appellent fontaine, toutes les sources d’eau vive ; même celles qui sont au fond des puits ; pour les distinguer des citernes, & des autres amas d’eau de pluyes, ou de rivières.
SEDEBAT SIC SUPRA FONTEM. Il s’assit sur cette fontaine pour se reposer. Le Grec à la lettre, Il étoit ainsi assis sur la fontaine. C’est-à-dire : il étoit là assis comme un homme las, & accablé de fatigue ; ou, il étoit assis de cette sorte, au hazard, négligemment, & comme l’endroit le pouvoit permettre : Incuriosè, & ut se locus dabat. Sans fiége, sans façon, à platte terre, ou sur une simple pierre.
HORA QUASI SEXTA. Environ la sixiéme heure du jour Environ midi. C’étoit l’heure du diner ; ses Disciples étoient allé dans la ville pour acheter quelque chose à manger. JEsus étoit sérieusement las, & altéré.
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ỷ. 7. VENIT MULIER DE SAMARIA. Il vient une femme de la Samarie. Et non pas, de la ville de Samarie, comme on l’a déja remarqué. Elle étoit Samaritaine de naissance, & de Religion ; mais née, & demeurante à Sichem, ville de la Province de Samarie.
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ỷ. 8. DISCIPULI ABIERANT IN CIVITATEM. Ses Disciples étoient allé à la ville pour acheter à manger. Quoique les Samaritains, & les Juifs n’eussent pas de liaison ensemble, ils ne laissoient pas dans la nécessité de loger les uns chez les autres, & de se donner pour de l’argent les vivres nécessaires. On en a déja vû un exemple dans saint Luc. Il faut que le Sauveur n’ait eu alors que fort peu de Disciples, puisqu’il se trouva seul sur ce puits. S’il avoit eu dix, ou douze personnes dans sa compagnie, il en seroit demeuré quelques-uns avec lui : il n’étoit pas nécessaire qu’ils allassent tous à Sichem.
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ỷ. 9. QUOMODO TU, JUDEUS CUM SIS ? Comment vous qui êtes Juif, me demandez-vous à boire ? Elle reconnoit JESUS-CHRIST pour Juif, ou à son habit, ou à son accent. Mais comment s’étonne-t’elle qu’il lui demande à boire, tout Juif qu’il étoit ? Et comment lui dit-elle que les Juifs & les Samaritains n’ont point de commerce ensemble : Non coëuntur Judai Samaritanis ; puisque JESUS-CHRIST avoit envoyé ses Disciples dans la ville de Sichem, toute peuplée de Samaritains, pour y acheter à manger ? On répond à cela diversement. 1°. Que les Juifs pouvoient bien acheter des vivres des Samaritains, mais non pas en recevoir gratuitement ; parce que l’achat ne lie point les acheteurs ; au lieu que le don les dispose à se lier par l’amitié, & insensiblement par la Religion. 2°. Les Juifs étoient persuadés que tous les vases dont se servoient les Samaritains, étoient fouillés. C’est pourquoi cette femme ne dit pas à JESUS-CHRIST qu’elle ne veut, ou ne peut pas lui donner à boire dans le vase qu’elle portoit : mais elle s’étonne que lui, qui étoit Juif, n’eût pas de répugnance à boire dans un vase qu’il croyoit fouillé. Les Samaritains pouvoient bien boire, & manger avec les Juifs, disent saint Chrysostome, Théophylacte, & Théodore de Mopsueste : mais les Juifs ne se croyoient pas la même chose permise avec les Samaritains. Mais nos Critiques, qui ont étudié plus curieusement les coutumes, & les cérémonies des Samaritains, foûtiennent que ceux-ci avoient plus d’éloignement des Juifs, que les Juifs n’en avoient d’eux; & qu’aussi-tôt qu’un Samaritain voyoit un Juif, il lui crioit : Ne me touchez point : craignant que ce fœul attouchement ne les foüillât. Comment olez-vous me demander de l’eau? Ne savez-vous pas l’éloignement que les Samaritains ont des Juifs? Ou bien; Quelle est vôtre superstition, de ne vouloir pas avoir de commerce avec les étrangers, vous qui vous trouvez à tout moment dans la nécessité de recourir à eux pour les besoins de la vie?
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ỷ. 10. SI SCIRESDONUM DEI. Si vous connoissiez le don de Dieu, & le bonheur dont vous jouïssez dans ce moment, vous n’auriez pas attendu que je vous demandasse de l’eau; vous m’en auriez offert de vous-même, & vous m’auriez réciproquement demandé une autre forte d’eau, une eau vive, qui rejaillit jusqu’à la vie éternelle. JESUS- CHRIST toujours occupé du salut des ames, & de l’envie de remplir les devoirs de sa mission, fassit l’occasion de tout ce qui le présente, pour élever à Dieu ceux à qui il parle. Il prend assez souvent les paraboles des premières choses qui viennent dans le discours. Cette femme est toute occupée de l’eau qu’elle va puiser; JESUS-CHRIST la rappelle à une autre eau, qui est la Doctrine du salut, la grace de la justification, la conversion du cœur, la connoissance du Messie. Saint Augustin, & ceux qui l’ont suivi sous le nom de don de Dieu, entendent le Saint Esprit, qui est encore désigné ailleurs sous le nom d’eau vive Du sein de celui qui croit en moi, il coulera des fleuvres d’eau vive. Il parloit du Saint Esprit que devoient recevoir ceux qui croiroient en lui. Mais les Peres Grecs l’entendent en général de toute forte de dons de Dieu, & en particulier du bonheur dont elle jouïssoit de voir le Messie.
FORSITAN PETISSES. Vous lui en auriez peut-être demandé. Ce mot peut-être, ne marque point ici du doute, ou de l’incertitude; il est mis pour affûrément, comme en plusieurs autres endroits. L’eau vive s’explique en deux sens divers; l’un naturel, & l’autre figuré. Le sens naturel marque une eau de source, une eau qui ne tarit point. Dans le figuré, elle désigne ou la Doctrine, ou la grace de JESUS-CHRIST, ou l’Esprit de Dieu.
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ỷ. 11. DOMINE, NEQUE IN QUO HAURIAS HABES. Seigneur, vous n’avez pas de quoi puiser. Cette femme n’entre point d’abord dans la pensée de JESUS-CHRIST; elle s’imagine qu’il lui parle d’une eau vive qu’il puisera du fond du puits, pour lui en faire boire. Elle lui demande s’il a quelque fécret pour en tirer de l’eau, n’ayant ni de quoi puiser, ni d’échelle pour descendre au fond du puits, qui étoit très-profond.
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ỷ. 12. NUMQUID TU MAJOR ES? Etes-vous plus grand que notre Pere Jacob? Etes-vous ou plus puissant, pour faire creuser un autre puits, ou plus instruit, pour nous découvrir une autre source, ou plus privilégié, pour obtenir de Dieu ce qu’il n’a point obtenu? Ce Patriarche, ses enfans, ses troupeaux ont bu de cette eau; toute notre ville en boit; êtes-vous meilleur qu’eux, ou que nous tous? Et où trouveriez-vous une eau plus salutaire, ou plus abondante? Cette femme appelle Jacob pere des Samaritains, quoique dans la rigueur les Samaritains fussent étrangers à la race d’Israël, étant un peuple ramassé de divers pays, que Salmanasar transporta dans la Province de Samarie, en la place des Israélites qu’il en avoit tirez, & qu’il avoit fait conduire au-delà de l’Euphrate. Mais comme les lions, & les bêtes farouches incommodoient extrêmement ces nouveaux venus, ils s’imaginèrent que le Dieu des anciens habitans du pays, le Dieu d’Israël n’étoit pas content de leur culte, & qu’il vouloit être adoré suivant ses Loix particulières. Ils demandèrent donc à Affaradon, successeur de Salmanasar, des Prêtres du Dieu d’Israël, pour leur enseigner les rits, & les cérémonies de son culte. Les Prêtres qui leur furent envoyez, étoient du nombre de ceux qui y avoient été avant le transport des dix tribus au-delà de l’Euphrate ; & au lieu de leur montrer le vrai, & pur culte du Seigneur, ils leur enseignèrent celui qui y avoit été en usage avant la captivité. Ainsi sans quitter le culte des Idoles, ils commencèrent à rendre une adoration impure, & partagée au Dieu d’Israël. Dans la suite des tems, quelque peu de mauvais Juifs se joignirent à eux, & aux descendans des Prêtres qui leur avoient été envoyez de-de-là l’Euphrate. C’est ce qui leur donna lieu, pour cacher l’obscurité de leur origine, de se dire descendus des anciens Patriarches, comme fait ici cette Samaritaine. Et Joseph remarque que dans les tems heureux, & dans les occasions qui étoient favorables aux Juifs, ils ne manquoient pas de faire valoir cette prétenduë origine qu’ils tiroient des Patriarches ; comme au contraire dans les tems de disgrâce, ils soutenoient qu’ils n’étoient point de la race des Hebreux ; mais de celle des Phénitiens.
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ỷ. 13. OMNIS QUI BIBIT EX AQUA HAC. Quiconque boit de cette eau, aura encore soif. JESUS-CHRIST instruit plus à fond la Samaritaine, & lui déclare quelle est la nature de l’eau dont il lui parle. Ce n’est pas une eau matérielle, qui n’apaise la soif que pour un tems; c’est une eau divine, & spirituelle, qui éteint la soif pour toujours. Il s’explique encore plus distinctement dans le verset qui suit.
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ỷ. 14. FIET IN EO FONS AQUE SALIENTIS IN VITAM ETERNAM. L’eau que je promets deviendra dans ceux qui la boiront, une fontaine qui rejaillira jusques dans la vie éternelle. Ils n’auront donc jamais soif: Car comment manquer d’eau, lorsqu’on a au dedans de soi un jet d’eau, qui jaillit jusques dans le Ciel? Ce n’est pas seulement pour un jour, ou pour un an que cette eau nous rafraîchit; elle apaise notre soif pour toute notre vie, & continuë même à nous abreuver dans le Ciel pendant toute l’éternité. Cette eau est la Doctrines de l’Evangile, la grace fanctifiante, les dons du saint Esprit. Mais n’est-il pas contre l’expérience que cette eau spirituelle éteigne la soif pour toujours? Ne voit-on pas des personnes nourries de cette eau pendant plusieurs années, qui en perdent enfin le goût, & retournent avec avidité aux eaux bouëufes des plaisirs sensuels? Il est vrai: mais c’est que par leur faute ils ont abandonné cette source divine, ils ont négligé ce don de Dieu, ils ont vomi cette eau salutaire. Parlons plus clairement; ils ont abandonné Dieu, & Dieu leur a tourné le dos. Le Sauveur dit que cette eau est une fontaine qui réjaillit jusques dans le Ciel. Les eaux des sources ordinaires jaillissent jusqu’à la hauteur de leur source; celle-ci vient du Ciel, & elle s’élève jusqu’au Ciel, & jusqu’à la vie éternelle. Celui qui en boit, n’aura jamais soif. Il trouvera dans elle tout ce qui est nécessaire pour sa sanctification. La doctrine de l’évangile connuë, & pratiquée, suffit pour le salut. La grace du saint Esprit est une source inariffable de lumières & de bénédictions ; nul ne la perd que par faute. Dieu l’augmente aux humbles de cœur, & aux âmes fidèles. Habenti dabitur, & abundabit. Quand on dit que qui en boira, n’aura jamais soif, c’est comme si l’on disoit, qu’aidé de ce secours, & favorisé du don de persévérance, il arrivera infailliblement au salut. Qu’il possédera, qu’il goûtera cette eau salutaire de telle forte, qu’il n’en concevra jamais de dégoût, & que plus il en aura, plus il la souhaitera, suivant cette parole de l’Ecclesiastique : Celui qui en boira, aura encore soif. Ce n’est point une soif d’indigence, ou de défaillance ; mais une soif de plaisir, & de goût. Il connoîtra, & aimera Dieu parfaitement ; il verra, il goûtera, il aimera, il pratiquera les véritez du salut avec une ferveur toujours nouvelle.
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ỷ. 15. DOMINE DA MIHI HANC AQUAM. Seigneur, donnez-moi de cette eau, afin que je ne sois plus obligée de venir ici puiser dans le puits. Cette femme ne comprend pas encore ce que JESUS-CHRIST lui dit ; ou si elle le comprend, elle s’en raille. Origenes croit qu’elle comprit fort bien sa pensée, & qu’elle lui répliqua d’une manière aussi spirituelle ; donnez-moi de cette eau ; découvrez-moi vos mystères caches ; mais facilitez-m’en l’intelligence, afin que je ne sois pas obligée à me fatiguer, en les cherchant dans les Ecritures. Cela est un peu trop subtil.
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ỷ. 16. VOCA VIRUM TUUM. Appelez votre mari. Pourquoi lui dit-il de faire venir son mari ? Est-ce peut-être qu’il n’étoit pas de la décence qu’il parlât à une femme seul à seul ; ou plutôt, qu’il ne vouloit pas lui donner un aussi grand bien qu’est celui de la Foi, & de la Doctrine évangélique, en l’absence, & à l’infçu de son époux? Ou plûtôt, il lui dit cela exprès, pour avoir occasion de lui découvrir ce qu’elle croyoit qui fût le plus caché, & afin de lui faire ouvrir les yeux sur elle-même, & sur la qualité de celui qui lui parloit.
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ỷ. 17. BENE DIXISTI; QUIA NON HABEO VIRUM. Vous avez raison de dire que vous n’avez point de mari; car en effet vous n’en avez point de légitime. Quelques Interprètes croyent que cette femme fit un mensonge exprès pour tenter JESUS-CHRIST, & pour favor s’il étoit Prophète. Elle dit qu’elle n’a point de mari, pour voir si JESUS l’en croira sur sa parole. D’autres veulent qu’il y ait ici une ironie de la part du Sauveur; vrayement vous avez bonne grace de me dire que vous n’avez point de mari; comme si je ne savois pas que vous en avez eu cinq, & qu’encore à présent vous vivez avec un homme qui n’est pas votre époux. Soit qu’elle vécût dans l’incontinence, & dans le désordre, foit qu’elle ait quitté ses premiers maris par le divorce, ou qu’elle en ait été répudiée. Car nous n’en savons pas assez pour développer cela. Ce qui est certain, c’est que celui avec qui elle vivoit, n’étoit pas son mari. ỷ. 18. Nunc quem babes, non est tuus vir. Les Peres croyent communément que les cinq premiers hommes qu’avoit eu cette femme, étoient de maris légitimes. Saint Chrysostome, & Maldonat croyent au contraire que c’étoient des adultères. ỷ. 18 QUINQUE ENIM VIROS HABUISTI. Car vous avec en cinq maris. Heraclcon lisoit, sex viros ; témoin Origène in Joan. p. 207. & saint Jérôme semble dire, qu’elle en avoit eu vingt-deux : Quid diurnus tali mulieri, nempe quod Dominus Samaritanae : viginti duos habuisti maritos, & ille a quo sepelieris, non est tuus.
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Ỷ. 19. VIDEO QUIA PROPHETA ES TU. Je vois bien que vous êtes un Prophète. Elle avoüe tacitement que tout ce que le Sauveur avoit dit, étoit vrai. Elle le reconnoit pour Prophète, & en même tems touchée de honte de sa mauvaise conduite, elle pense à quitter le désordre, & à se convertir. Le premier pas qu’elle fait pour son retour, est d’avoüer sa faute, & d’en porter humblement la confusion.
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Ỷ. 20. PATRES NOSTRI IN MONTE HOC ADORAVERTUNT. Nos peres ont adoré sur cette montagne de Garizim, au pied de laquelle étoit située Sichar, & qu’elle montroit de la main ; & vous autres Juifs, vous dites que c’est à Jérusalem, dans le Temple du Seigneur, qu’il faut lui rendre des adorations ; que le mont de Sion est le lieu qu’il a choisi pour y mettre son nom. C’étoit-là le point capital de la difficulté qui séparoit les Samaritains, & les Juifs. La Samaritaine commence par là à s’éclaircir sur le parti qu’elle avoit à prendre dans la Religion. Les Samaritains supposoient, sans aucune preuve, que les Patriarches avoient exercé leurs actes de Religion sur la montagne de Garizim. L’Ecriture n’en dit rien en aucun endroit. Il est vrai que dans le Pentateuque écrit en caractères Samaritains, il y a quelques passages qui font favorables à leurs prétenfions, mais on croit qu’ils les y ont mis de leur chef, & ils ne se trouvent point dans le Pentateuque des Hébreux. Ils lifest que l’on érigea sur le mont Garizim un Autel, où l’on écrivit les paroles de la Loi, au lieu que le Texte Hebreu des Juifs lit le mont Hébal. Ils prétendent que c’est sur le Garizim qu’Abraham adora, & voulut faire le sacrifice de son fils; que c’est-là que Jacob érigea un Autel, au retour de son voyage de Méfopotamie; ils afurent que Josué y bâtit un Temple; & que long-tems après Josué, Sanaballat, connu dans des Livres d’Esdras, y en bâtit un autre, pour l’opposer à celui de Jérusalem. On peut voir la Chronique des Samaritains.
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ỷ. 21. VENIT HORA QUANDO NEQUE IN MONTE HOC. Le tems est venu que vous n’adorerez plus le Pere ni sur cette montagne, ni dans Jérusalem. JESUS CHRIST prédit l’abolition des cérémonies de la Loi. Il dit que le tems est arrivé où cela doit s’exécuter. C’est-à dire, que le Messie est venu, qui doit substituer la Loi nouvelle, à l’ancienne, & mettre la vérité de l’Evangile en la place des figures de la Loi de Moyse. Cela ne devoit s’accomplir que dans la fuite de quelques années, mais la chose étoit déja commencée. Par la réponse que JESUS-CHRIST fait ici, il ne donne gain de cause ni aux Juifs, ni aux Samaritains. Il les appelle les uns, & les autres à un autre culte, & à une Religion nouvelle, plus parfaite que ni celle des Juifs, ni celle des Samaritains. Au verset suivant il décidé pour le passé en faveur des Juifs. Il marque que jusqu’alors, la vraye Religion avoit residé dans leur nation.
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ỷ. 22. VOS ADORATIS QUOD NESCIITIS. Vous adoce que vous ne connoissez pas. Si les Samaritains du tems de notre Seigneur étoient dans les mêmes erreurs que leurs ancêtres, il étoit vrai de dire qu’ils adoroient ce qu’ils ne connoissoient pas : car ils s’étoient imaginé deux choses fort opposées à la véritable idée de Dieu. La première, que le Dieu d’Israël étoit un Dieu attaché à un seul pays. La deuxième qu’ils croyoient pouvoir allier le culte du vrai Dieu, avec celui des Idoles. S. Thomas, & Lyran sur cet endroit, avancent qu’ils croyoient Dieu corporel. Accusation dont nous n’avons aucune bonne preuve. Les Samaritains du tems d’Esdras, & de Néhémie demandoiënt avec empressement d’être admis à travailler à l’ouvrage du Temple, comme n’adorans qu’un même Dieu avec les Juifs. Le Pentateuque qu’ils ont toujours reconnu pour authentique, parle d’un seul Dieu d’une manière très-noble, & très-relevée. Saint Epiphane dit qu’ils ne reconnoissoient, & ne recevoient pas le Saint-Esprit ; il leur impute aussi de nier l’existence des esprits, & la résurrection des corps ; enfin il en fait une hérésie de la Religion Chrétienne, & les confond avec les Saducéens. Mais cela ne regarde ni les Samaritains du tems dont il s’agit ici, ni ceux qui sont venus depuis. Scaliger a justifié ces derniers sur ces accusations, & montré par leurs propres Ecrits, qu’ils tenoient la résurrection comme un dogme fondamental. Le même fait Epiphane les accuser d’adorer les Téraphims que Rachel avoit emporté de chez Laban son pere ; & la même accusation se trouve dans le Talmud où il est dit que le Rabbi Ismaël découvrit qu’ils adoroient sur le Garizim les Idoles que Jacob y avoit enfouies. Quelques Rabbins soutiennent qu’ils rendoient un culte souverain à une colombe d’or. Mais leur accusation n’est point fondée sur des preuves de fait. Ce qui est certain, c’est que du tems d’Antiochus Epiphanes, ils régent dans leur Temple l’Idole de Jupiter Olympien, & Joseph rapporte la lettre de soumission qu’ils écrivirent à ce Prince, par laquelle ils témoignoient qu’ils avoient consacré à Jupiter leur Temple, qui jusqu’alors n’avoit porté le nom d’aucune Divinité particulière. Hircan prit Samarie, & ruina le Temple de Garizim; mais on a des preuves qu’il fut rétabli. Hérode le Grand bâtit dans Samarie un Temple somptueux, & idolâtre. Les Samaritains continuèrent d’aller à Garizim. Mais Caligula ayant ordonné qu’on mit sa statue dans le Temple de Garizim, de même que dans celui de Jérusalem, on ne lit pas que les Samaritains y ayent fait de résistance, & on dit qu’ils y reçurent celle de Claude, que Néron avoit mis au rang des Dieux. On trouve une médaille frappée sous Néron à Samarie dans laquelle est représentée Astarte Déesse de Syrie, qui tient en sa main la tête d’Osiris, avec cette inscription : Samarie a fait battre cette médaille en l’honneur des Dieux Augustes, & Grands. Ces Dieux ne font autres que les Empereurs Caligula, & Claude, que l’on a nommez. On en trouve une autre, mais plus récente, frappée à Sichem, au pied du mont Garizim, sur laquelle est représenté un Temple avec plusieurs degrés. Ce Temple est celui de Jupiter, qu’on y consacra sur le mont Garizim, après la désolation de la Judée. Voilà des preuves de l’attachement des Samaritains au culte des Idoles, & de leur inconfiance dans leur Religion. Mais tout cela est postérieur à l’entretien de JESUS-CHRIST avec la Samaritaine ; & ne prouve rien ni pour, ni contre leur Religion d’alors. La profession de foi qu’ils envoyèrent au siécle passé à Scaliger, ne contient rien qui marque qu’ils n’ayent pas une connoissance distincte de la Divinité, ni qu’ils mêlent le culte des Idoles au culte du Seigneur. Ainsi pour ne rien avancer d’incertain, & ne pas leur imposer d’erreurs sans raison, je voudrois dire que le Sauveur leur reproche ici simplement de ne recevoir qu’une partie des Ecritures, & d’adorer sur le Garizim, au lieu d’adorer au Temple de Jérusalem. Le Pentateuque, qui est le seul Livre de l’Ecriture qu’ils recevoient, ne leur donnoit pas une idée assez étenduë de la vraie Religion. Il falloit y joindre l’Histoire, les Livres moraux, & les Prophéties. Et quoiqu’ils rendissent au Pere un culte sensible à Garizim, & qu’ils attendissent le Messie, ils ne les connoissoient parfaitement ni l’un ni l’autre, & n’adoroient pas Dieu où il vouloit être adoré; & ainsi leur culte ne pouvoit passer que pour une vaine superstition dénuée de lumière, & de graces. Si vous étiez dans la bonne voie, vous sauriez que Dieu a parlé par les Prophètes, comme par Moyse; & que c’est le mont de Sion, & non pas Garizim, qu’il a choisi pour recevoir le culte de ses vrais adorateurs. Les Grecs honorent sous le nom de Photine, la femme Samaritaine dont il est parlé dans ce Chapitre. Ils lui donnent pour fils Joseph, & Viétor; & pour sœurs Photo, Photide, Parascève, & Cyriaque. On y joint Anatolius, & le Duc Sébastien, qui étoient, disent-ils, de sa famille, & qui ayant été convertis par la Samaritaine, ou par saint Pierre, reçurent le baptême, & furent couronnés du martyre le 20. de Mars. Leurs noms se trouvent aussi dans le Martyrologe Romain; on lit dans leurs Actes que ce fut la Samaritaine qui convertit la ville de Carthage. Son fils Viétor fit aussi de grandes conversions en Espagne. Mais tout ce qu’on peut dire de moins fort contre ces Actes, & contre l’histoire de la Samaritaine, c’est qu’elle est fort douteuse, & qu’elle renferme des circonstances fort incroyables.
QUIA SALUS EX JUDEIS EST. Car le salut vient des Juifs. C’est de là que doit sortir le Messie, la prédication de l’Evangile, la connoissance de la vérité, parmi toutes les nations. C’est aux Juifs qu’ont été faites les promesses, c’est chez eux que l’on doit chercher la vraye Religion; c’est dans leur Temple que le Seigneur veut être adoré, c’est dans leurs Ecritures que le CHRIST est décrit, & annoncé. De Sion exhibit lex, & verbum Domini de Jérusalem.
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ỷ. 23. VENIT HORA, ET NUNC EST, QUANDO VE- RI ADORATEURS. Le tems vient, & il est déja venu, que les vrais adorateurs adoreront le Pere en esprit, & en vérité. Le culte des Samaritains étoit un culte faux; celui des Juifs étoit un culte charnel. Après la Réfurection du Sauveur, & la prédication de l’Evangile, on devoit voir dans le monde un nouveau culte en esprit, & en vérité. Une Religion fondée sur l’esprit, & sur l’amour, éloignée de l’hypocrisie, & de toute fausseté. Le Christianisme n’exclut point toute cérémonie, & tout culte sensible, & extérieur; si cela étoit, on ne pourroit lui donner proprement le nom de Religion: puisque pour une Religion il faut des Rits, & des signes extérieurs; In nullum nomen Religionis, feu verum feu falsum coagulari homines possunt, nisi aliquo signaculorum, vel sacramentorum visibilium consortio colligentur, dit saint Augustin. Mais ces signes, & ces cérémonies ne sont pas l’essentiel de notre sainte Religion. Ils se rapportent à l’esprit, ils doivent être pratiqués en esprit, & en vérité. La foi, la piété, la charité doivent les animer, & les accompagner. Les Juifs, & les Samaritains ne croyoient pas que l’on pût folementellement adorer Dieu, les uns hors de Jérusalem, & les autres ailleurs qu’à Garizim. Leur Religion étoit attachée au lieu, au sensible. La Religion de JESUS-CHRIST s’exerce par l’esprit, en tout lieu, & par toutes fortes de nations. Les Juifs adoroient Dieu par des œuvres figuratives, par des sacrifices, par des expiations, dont tout l’effet se bornoit à fantifier le corps; tout ce qui leur arrivoit étoit symbolique; Omnia in figura contingebant illis. Dans la Religion Chrétiennne, nous possédons la vérité des figures, la réalité des choses dont les Juifs n’avoient que le type. Ainfî nous adorons Dieu en esprit, & en vérité. Nôtre culte n’est ni attaché à un lieu, ni enveloppé de figures. Plusieurs Nouveaux entendent in spiritu, & veritate, d’un culte vraiment spirituel; ou d’un culte spirituel, & sincère, accompagné de justice, d’intégrité, de vérité, & qui se rend à Dieu, & à son CHRIST, avec un esprit droit & des mains pures; par des œuvres d’une vraye, & solide piété, sincère, intérieure.
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ỷ. 25. SCIO QUIA MESSIAS VENIT. Je fais que le Messie doit venir: lors donc qu’il sera venu. Il est remarquable que les Samaritains attendoient le Messie de même que les Juifs, & qu’ils espéroient qu’il leur enseigneroit toutes choses. Ils ne doutoient donc pas qu’il n’eût été promis par Moyse dans le Pentateuque; & ils croyoient que lorsqu’il paroîtroit, les Juifs, & les Samaritains se réuniroient, & que le schisme qui duroit depuis si long-tems, feroit terminé. Qu’à sa décision on se fixeroit, non seulement dans le lieu, mais aussi dans la manière d’adorer le Pere céleste. Tout l’Orient étoit rempli de la ferme créance que le Messie devoit bien-tôt paroître. Tous les esprits étoient dans l’attente de ce Libérateur. Les Auteurs Payens nous disent que c’étoit alors l’opinion générale de tous ces peuples. C’est à quoi la Samaritaine fait ici allusion. Le Texte Grec à la lettre: Je fais que le Messie vient, qu’il est proche. Nous l’attendons au plûtôt. Depuis les Prophètes Aggée, & Zacharie, les Juifs renvoyoient la résolution des grandes difficultez à la venue du Messie, ou de quelques Prophètes. Aujourd’hui ils nous renvoyent à la venue d’Elie Quelques Critiques accusent les Samaritains d’avoir inventé la distinftion du Messie glorieux, & du Messie souffrant; celui-ci qui doit naître de la tribu d’Ephraïm, & l’autre de la tribu de Juda. Mais il n’est pas juste de mettre cette fable sur le compte des Samaritains. Ils la defavoüent. Elle est toute de la façon des Hébreux.
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ỷ. 26. EGO SUM QUI LOQUOR TECUM. C’est moi-même qui vous parle. Jamais JESUS n’avoit parlé avec tant de clarté. Il donne cette juste récompense à la sincérité, & à la simplicité de cette femme. Elle merita par sa docilité, une faveur, dont les Juifs s’étoient rendus indignes par leur orgueil, & par leurs mauvaises dispositions.
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ỷ. 27. MIRABANTUR QUIACUM MULIERE. Ils s’étonnoient de ce qu’il parloit avec une femme; parce qu’il n’avoit pas accoutumé d’en user ainsi, sur tout de parler seul à seul, & de s’entretenir avec une femme étrangère, inconnuë, Samaritaine. La plûpart des Peres croyent que les Disciples admiroient l’humilité du Sauveur, qui ne dédaignoit point de parler avec une simple femme. Pour eux, le souverain respect qu’ils avoient pour sa personne divine, les retint, & les empêcha de lui demander ce qu’il disoit, & pourquoi il se rebaiffloit jusqu’à s’entretenir avec cette Samaritaine.
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ỷ. 29. QUI DIXIT MIHI OMNIA. Qui m’a dit tout ce que j’ai jamais fait. Il m’a découvert tout ce que j’ai fait de plus secret, & ce qu’il ne pouvoit favor humainement. Il faut que ce soit un Prophéte. Mais ne feroit-il pas peut-être le Messie? Numquid ipse est Christus? Elle parle en doutant, quoique le Sauveur lui eût nettement déclaré qu’il étoit le Christ. Elle en usa peut-être ainsi, afin d’amener doucement les esprits de ses compatriotes, & de ne les pas piquer de jalousie contre elle, & contre celui qu’elle leur annonçoit, si elle n’éût eu que son propre témoignage. Elle les engage doucement à venir eux-mêmes, pour se convaincre par leurs yeux.
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ỷ. 31. INTEREA ROGABANT EUM DISCIPULI. Cependant ses Disciples le prioient de prendre quelque chose. Le Grec à la lettre Ses Disciples l’interrogeoient. Mais on a déjà remarqué dans saint Luc, que les Evangélistes, & en général les Hébreux, confondoient souvent les termes qui signifient interroger, & demander, prier. Ici il le faut prendre dans le sens de prier. Les Disciples, qui savoiënt que JESUS CHRIST étoit accablé de lassitude, & épuisé par la faim, le prioient de prendre quelque chose. Saint Jean se fert assez souvent du verbe interroger, dans le sens que nous venons de marquer.
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ỷ. 32. EGO CIBUM HABEO MANDUCARE. J’ai une viande à manger, que vous ne connoissez pas. JESUS-CHRIST n’omet aucune occasion d’éclairer ses Disciples. Il tourne tout à leur instruction. Il leur montre ici quel doit être leur zéle à procurer le salut du prochain. Ce doit être là votre boire, & vôtre manger. Vous devez préférer cela à toutes choses.
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ỷ. 33. NUMQUID ALIQUIS ATTULIT EI MANDUCARE? Quelqu’un lui auroit-il apporté à manger pendant notre absence; comme Dieu en envoya autrefois à Daniel enfermé dans la fosse aux lions; ou comme il en fit porter à Elie par les corbeaux; ou comme il en fit servir à Jésus dans le désert par les mains des Anges?
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ỷ. 34. MEUS CIBUS EST. Ma nourriture est de faire la volonté de celui qui m’a envoyé. Voilà ce qui m’occupe; voilà ce dont je suis affamé, & altéré. C’est encore là une leçon pour les Apôtres.
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ỷ. 35. ADHUC QUATUOR MENSES SUNT, ET MESSES VENIT. Dans quatre mois la moisson viendra. Dans la Palestine, on ne commençoit la moisson qu’après Pâque, qui, comme on fait, étoit fixée au 14. de Nisan, qui revient à nôtre mois de Mars, & s’étend quelquefois aussi dans Avril. La moisson de l’orge se faisoit la première; puis celle du froment; & l’une & l’autre étoit achevée pour la Pentecôte: Car dans la Fête de la Pentecôte, on portoit au Temple les prémices de toutes les moissons déjà faites. Les quatre mois dont parle ici le Sauveur, se doivent donc prendre depuis celui de Sebat, qui étoit le onzième de l’année sacrée, & qui commença cette année, selon M. Toynard, au 13. Janvier. De-là jusqu’au commencement de la moisson du froment, qui commençoit environ un mois après Pâque, il y a jultement quatre mois. Pâque fut cette année le 15. de Nisan, & le 28. Mars; & à la Pentecôte le 17. May. C’est donc vers le 13. Janvier, & vers le commencement du mois Sebat, que saint Jean-Baptiste fut mis en prison, & que le Sauveur se retira en Galilée. Il est important de fixer cette époque.
LEVATE OCULOS VESTROS, ET VIDETE. Levez vos yeux, & considérez les campagnes, qui sont déjà blanches, & prêtes à moissonner. Il passe tout d’un coup de la moisson temporelle à la spirituelle. Il y a encore quatre mois d’ici à la moisson des froments: mais je vous appelle à une autre moisson, qui est mûre, & toute prête à être coupée. J’entens la moisson des hommes, qu’il faut instruire, & rappeller à Dieu. Levez vos yeux, les yeux de l’esprit, & considérez de tous côtes. Tout le monde est dans l’attente de la prédication de ma venue. Les Juifs, les Samaritains, les Gentils mêmes font tout disposés à vous écouter. La moisson est grande, dit-il ailleurs; mais il y a peu d’ouvriers. Jean-Baptiste est en prison; les Docteurs Juifs font de dangereux ouvriers, plus propres à perdre la moisson, qu’à la récueillir; priez donc le Pere céleste, le Maître de la moisson qu’il y envoye de bons ouvriers: Je vous y envoye vous-mêmes. Allez, moissonnez, prêchez, instruisez. Quelques-uns croient que le Sauveur dit ceci, en voyant les Samaritains qui vevoient de la ville en foule pour l’écouter, & pour le voir. Voilà une belle moisson; vous êtes les moissonneurs.
4:36
ỷ. 36. QUI METIT, MERCEDEM ACCIPIT. Celui qui moissonne, reçoit la récompense. Je vous invite à cette moisson si belle, & si abondante. Ce n’est pas vous qui l’avez semée c’est l’ouvrage des Patriarches, des Prophètes, & des saints personnages de l’ancien Testament. Ils ont cultivé le champ, ils l’ont arrosé de leur sueur; ils vous laissent l’honneur, & le plaisir de faire la récolte. Achevez leur joye; accomplissez leurs désirs. Réünissez les cœurs, & les esprits dans une même créance, & dans une seule Eglise; afin que celui qui a semé soit dans la joye, aussi-bien que celui qui moissonne. Ils ont reçu leur récompense; vous recevrez la vôtre. Vous travaillez les uns & les autres pour un bon Maître; il saura récompenser vos travaux. C’est lui qui travaille avec vous, & qui donne sa bénédiction à votre moisson. J’ai planté; Apollon a arrosé: mais c’est le Seigneur qui donne l’accroissement. Ce n’est ni celui qui plante, ni celui qui arrose qui fait quelque chose; c’est Dieu seul qui fait le principal, en donnant l’accroissement.
4:37
ỷ. 37. ALIUS QUI SEMINAT; ALIUS QUI METIT. L’un seme, & l’autre moissonne. C’est un proverbe, qui est pris de ce qu’on voit souvent arriver dans le monde, où l’un prend bien de la peine pour un autre. L’un amasse du bien; l’autre en jouït. Ici la chose est un peu différente. Les Prophètes, & les saints Personnages qui ont semé, sont dans les mêmes interêts que ceux qui moissonnent; ils travaillent pour le même Maître, & ont part aux mêmes récompenses. Il n’y a entre eux ni jalousie, ni haine. Mais le bonheur des Apôtres est plus grand; quoique le travail des moissonneurs égale, ou surpasse quelquefois celui des semeurs, & des laboureurs, on les plaint moins. Il est toujours plus doux de recueillir, que de planter.
4:38
ỷ. 38. MISI VOS METERE QUE NON LABORASTIS. Je vous ai envoyé moissonner ce qui n’est pas venu par votre travail. Les Patriarches, & les Prophètes ont cultivé le champ du Seigneur; & vous êtes venus pour le moissonner. Ils ont annoncé la venue du Messie, & le renouvellement qui doit arriver sous son regne; c’est vous qui devez coopérer au Seigneur pour l’exécution de ce grand dessein de la prédication de l’Evangile, & de la formation de l’Eglise.
4:39
ỷ. 39. MULTI CREDIDERUNT IN EUM. Il y est beaucoup de Samaritains qui crurent en lui, sur le rapport de cette femme. Ils crurent d’abord en lui, sur ce que cette femme leur dit qu’il lui avoit découvert tout ce qu’elle avoit fait de plus secret: Mais étant venus ensuite trouver JESUS-CHRIST; & l’ayant engagé de venir dans leur ville, il y en eut un bien plus grand nombre qui crurent; & ceux-mêmes qui d’abord avoient crû, mais foiblement, sur le rapport de la Samaritaine, furent confirmés dans leur créance; & ils disoient: ỷ. 42. Ce n’est plus sur ce que vous nous en avez dit que nous croyons; car nous l’avons oüi nous-mêmes.
4:41
ỷ. 41. CREDIDERUNT PROPTER SERMONEM EJUS. Ils crurent en lui, pour l’avoir entendu parler. Saint Chrysostome, & Theophylacte ne pensent point que le Sauveur ait fait des miracles à Sichem. Il se contenta de les instruire. Ce qu’il avoit dit à la Samaritaine, en lui découvrant les actions les plus seecretes de sa vie, étoit un assez grand prodige. SUR S. J. JEAN. CHAP. IV.
4:42
ỷ. 42. HIC EST VERE SALVATOR MUNDI. Il est vraiment le Sauveur du monde. Il est vraiment le Messie, qui doit rachetter non-seulement les Samaritains, & les Juifs; mais aussi tous les hommes. Telle étoit la foi des Samaritains, foit qu’ils eussent déja cette pensée avant que JESUS leur eût parlé, foit qu’il leur eût montré par les Ecritures, & par ses discours, qu’il étoit vraiment le Sauveur du monde. Jacob dans la Genése avoit prédit que le Silo seroit l’attente, & le bonheur des nations: Ipse erit expectatio gentium. Les Peres remarquent dans ces Samaritains plus de docilité, & plus d’ouverture pour comprendre le mystère de la venue de JESUS-CHRIST, que dans les Juifs. Ceux-ci ne comprirent jamais comme il faut, que JESUS-CHRIST dût être le Sauveur des peuples Gentils.
4:43
ỷ. 43. POST DUOS DIES. Deux jours après il sortit de Sichem, & continua sa route vers la Galilée, plus satisfait de la docilité de ce peuple, qu’il ne l’avoit été ni des Juifs, du milieu desquels il venoit (·); ni des Galiléens, auxquels il avoit prêché avant son voyage de Jérusalem. Ce qui lui fit dire ce qui est marqué ici, ỷ. 44. Qu’un Prophète n’est point honoré en son pays. Il dit encore la même chose peu de jours après, lorsqu’étant à Nazareth, lieu de sa demeure, il remarqua que ses compatriotes ne l’écoutoient qu’avec une espèce de mépris, & d’indifférence; parce qu’ils connoissoient la bassesse, & la pauvreté de ceux qui l’avoient élevé. Peut-être même que saint Jean rapporte cela ici par anticipation, & qu’il faut le placer dans le voyage que le Sauveur fit à Nazareth, & que saint Jean a omis, parce qu’il avoit été rapporté par saint Luc; & que son dessein en écrivant l’Evangile, n’a été que de suppléer à ce que les autres n’avoient pas dit, ou qu’ils n’avoient pas expliqué assez distinctement.
4:45
ỷ. 45. CUM VENISSET IN GALILEAM, EXCEPERUNT EUM GALILÆI. Etant revenu en Galilée, il alla droit à Nazareth, où il avoit été élevé; & ayant prêché dans la Synagogue, il y fut écouté d’abord avec admiration: puis ses compatriotes réfléchissant sur la bassesse de son origine, se demandoient à eux-mêmes s’il n’étoit pas le fils de ce Joseph. Alors JESUS leur dit qu’un Prophète n’étoit jamais honoré dans sa patrie; qu’Elie n’avoit choisi qu’une veuve de Sarepta, pour demeurer chez elle, quoiqu’il y eût une infinité d’autres veuves en Israël. Ceux de Nazareth outrez de ce discours, chassèrent JESUS de leur ville, & vouloient le précipiter du haut de leur montagne. Mais il sortit de Nazareth, & alla fixer sa demeure à Capharnaüm. Il commença à prêcher en divers endroits de la Galilée, où les peuples le reçurent volontiers, tant à cause des instructions qu’il leur donnoit, qu’à cause des miracles & des guérisons qu’il opéroit par tout où il se rencontroit; & particulièrement à cause des merveilles qu’ils lui avoient vû faire à la Fête de Pâque, où ils s’étoient trouvez avec lui. ỷ. 46.
4:46
ỷ. 46. VENIT IN CANA… ET ERAT QUIDAM RE- CULUS. Il vint de nouveau à Cana. Cette ville étoit sur le chemin de Nazareth à Capharnaüm, & à la mer de Tibériade. Ainsi JESUS y arriva en passant. Comme il étoit dans cette ville, il vint à lui un Officier de la Cour du Roi, car c’est la signification du Grec Basilicos, que l’Auteur de la Vulgate a traduit par Regulus, un petit Roi. Cet officier appartenoit à Hérode Antipas, Tétrarque de Galilée, que l’on appelloit Roi dans le pays. Saint Jérôme dit qu’on peut fort bien lui donner le nom de Palatirus, Officier du Palais du Prince. On ne fait quel étoit son emploi, ni son nom, ni sa dignité; car c’est en devinant que quelques-uns disent qu’il étoit Intendant, ou Receveur, ou domestique du Prince; & que d’autres veulent que ce soit Chuzà, dont parle saint Luc, ou Manaheim, désigné dans les Actes des Apôtres. Cet Officier avoit sa demeure ordinaire à Capharnaüm; & c’est-là où son fils étoit malade. Ayant donc sù que JESUS étoit à Cana, il y vint exprès de Capharnaüm, pour le supplier de rendre la santé à son fils; car sa réputation étoit déja grande dans le pays.
4:48
ỷ. 48. NISI SIGNA, ET PRODIGIA VIDERITIS. Si vous ne voyez des miracles, & des prodiges, vous ne croyez point. JESUS ne reproche pas à cet homme de n’avoir point du tout de foi; mais de n’en avoir pas assez. S’il n’en avoit point eu, il ne feroit pas venu de Capharnaüm lui demander la santé de son fils. S’il en avoit eu assez, il se feroit contenté de récommander son fils au Sauveur, sans le presser de venir chez lui pour le guerir; comme s’il n’avoit pû le faire autrement. JESUS-CHRIST lui dit, & aux troupes qui l’accompagnoient, qu’ils ne croyoient qu’à force de miracles; parce qu’il connoissoit la mauvaise disposition de leur cœur, qui ne goûttoit, & ne recevoit point les véritez qu’il leur prêchoit, à moins qu’ils ne vissent des prodiges, qui réveillassent leur attention, & qui les forçassent de se rendre. Il n’y voyoit ni l’amour de la vérité, ni la soumission du cœur, & de l’esprit qu’il demandoit dans ses Disciples, & dans ses auditeurs, & qu’il avoit trouvée dans les Samaritains de Sichem.
4:49
ỷ. 49. DESCENDE PRIUS QUAM MORIATUR. Venez avant que mon fils meure. Il ne croyoit pas qu’il le pût guérir absent, comme on l’a déjà remarqué après les Peres. On peut le comparer à Naaman le Syrien, qui se fâcha de ce qu’Elifée ne lui parloit pas, & ne le guérissoit pas en touchant sa lépre.
4:50
ỷ. 50. VADE, FILIUS TUUS VIVIT. Allez, votre fils se porte bien; à la lettre, il est vivant, il est guéri; & dans le même moment il lui rendit la santé, tout éloigné qu’il étoit. Le pere le crut, & s’en alla. Il crut à la parole de JESUS-CHRIST, & s’en retourna; ayant toutefois quelque doute, non sur la parole du Sauveur; mais sur la guérison de son fils, sur la manière dont elle s’étoit faite, & sur le tems, & les circonstances qui l’avoient accompagnée. C’est ce que l’on remarque dans les questions qu’il fit à ses serviteurs qui vinrent au-devant de lui. Quelques-uns croyent que la curiosité qu’il témoigne, en demandant à les serviteurs à quelle heure son fils s’étoit trouvé guéri, est moins une preuve de son peu de foi, que de son zéle à s’instruire, & à se confirmer dans la foi.
4:51
ỷ. 51. EO DESCENDENTE. Comme il étoit en chemin de Cana à Capharnaüm, où il s’en retournoit, les serviteurs vinrent au-devant de lui, pour lui annoncer la guérison de son fils.
4:52
ỷ. 52. HORASEPTIMA. A la septiéme heure. Aune heure après midi.
4:54
ỷ. 54. HOC SECUNDUM SIGNUM. Ce fut le second miracle que JESUS fit depuis son retour de Judée en Galilée. Le premier avoit été fait dans le même bourg de Cana en Galilée, dans le premier voyage que JESUS-CHRIST y fit depuis son baptême. Celui-ci est le second, arrivé dans la même ville. Saint Jean ne spécifie pas les miracles qu’il avoit fait à Capharnaüm en son premier voyage, ni ceux qu’il avoit fait ensuite, étant à Jérusalem à la Fête de Pâque.
4:1
… questioning and insisting, to discover the truth almost by themselves (e.g., in the parable of the Samaritan, on the behavior of the various persons who met the unfortunate man of Jericho; even more typical is the conversation with the Samaritan woman [Jn. 4:1-42], led little by little to admit her guilty conduct); 5) authoritative; he spoke in so persuasive a manner, so firm and resolute and sure, that even his enemies were obliged to confess …
… Nor are there contradictions between John 3:26; 4:1 and 3:32; between 3:22; 4:1 and 4:2; nor traces of reworking in the story of G. B. in John 3:22-4:31.
4:5
SICHAR (Gr. Sychar). - A small town in the center of Palestine, mentioned only once, in Jn 4:5, as the homeland of the Samaritan woman, converted by Jesus at the nearby well of Jacob. …
4:9
… Favored by his father, the priest Manasseh then built on Mount G. a temple rivaling that of Jerusalem, and thus the hatred and antagonism between the two peoples increased and perpetuated itself (Ezra 4:1-23; cf. John 4:9).
4:10
… But in reality this world is a mixture of "light" and "darkness," of "living water" (see Jn 4:10) and "muddy water," of "living fire" and "dark fire" (Corpus Hermeticum I, 28, Manichaeism, Mandaeism). …
4:21
… In Christian tradition, however, it usually has only a religious content and can mean either any act of worship whatsoever (cf. Io. 4, 21) or, more properly, every act of exterior worship paid to God or to creatures, taking into account their special relationship with God.
4:23
… The New Testament, whose characteristic task is the spiritualization of worship (John 4:23; Acts 7:48; Rom. 2:29), transposes the Mosaic cultic institutions into the messianic-celestial sphere. …
… It is well known that the Eucharist, constituting essentially the worship in spirit and truth (Io. 4:23) of the New Testament, is called a spiritual sacrifice and θυσία λογική (hostia rationalis), especially in opposition to the materiality and formalism of the sacrifices of the Old Testament. …
Religions, Comparative Study of
The foretold Messiah has come: "The Word was made flesh" (Jn. 1:14), he established worship "in spirit and in truth" (Jn. 4:23). His is therefore a perfect religion, at least as regards its essential elements; moreover an immutable religion, because he presented it as such (Mt. 5:17-19; 16:18; 28:18-20). A …
… Christ in fact places the emphasis on the worship of the Father in spirit and truth (Jn. 4, 23), corrects Pharisaic casuistry, affirming that the Sabbath was made for man and not man for the Sabbath (Mk. 2, 27). St. Paul reproaches the Galatians, converted to Christianity, for …
4:24
… Only in the explicit recognition of this essential actuality of his can a complete worship of God be founded: «God is a spirit; and they that adore him must adore him in spirit and in truth» (Jn 4:24). The Ineffable will thus manifest himself in his intimate essence, which is his own Life: an eternal and simultaneous process of Intellect and of Love in which true spiritual Unity is realized. …
… who searches and weighs spirits (Prov. 16, 2 and 21, 2), who infuses into Adam's body a spiritual soul that must return to him after death (Gen. 2, 7; Eccl. 12, 7); "God is Spirit, and those who worship him must worship him in spirit and truth" (Jn. 4, 24; cf. Is. 31, 3; Wis. 1, 6; 6, 24; 9, 17). Nor do the biblical expressions cause difficulty, which present God metaphorically, as a man who walks, speaks, etc. (v. ANTROPOMORFISMO).
… Therefore one must know nothing, not even Christ, according to the flesh (II Cor. 5:16; J. Dupont [v. bibl.], pp. 180-86). The "letter-spirit" antinomy (Rom. 2:27-29; 7:6; II Cor. 3:6, 7, 17) is transposed to worship "in spirit" as opposed to external Jewish worship (Io. 4:24).
4:25
In the conversation with the Samaritan woman, the woman having said among other things that the Messiah must come, who is called C., J. answers: "I am he, the one speaking to you" (Io. 4, 25-26). The same declaration he would have to make to the citizens of Sychar, where he stopped to preach for two days. …
4:29
… Ἰάγιπτη (Rom. 8:35; II Cor. 5:14; Eph. 3:19), "the Blood" and "the Body" of his sacrifice (I Cor. 10:16; Rom. 7:4; Eph. 2:13; τοῦ Κυρίου in I Cor. 11:27). The equivalence Σωτήρ = Χριστός is openly affirmed in Lk. 2:11. Even the "C." of Jn. 4:29 is equivalent to "the savior of the world" of Jn. 4:42. The ancient term Messiah = Χριστός, received from the millennial Jewish faith, was purified of every ethnic-political or magical-apocalyptic …
4:34
… Therefore one must infer that the texts comprised between John 4:34 and 6:4 do not span a period of two or three months, but of about 14-15 months or a full year.
… For this reason Sacred Scripture insists on the necessity, especially in the spiritual life, of constancy (Eccli. 2, 16; 27, 12; Ps. 17, 38; Mt. 10, 22; Io. 4, 34; 17, 4; I Cor. 9, 24; 15, 58; II Io. 8, 9, etc.); which in the end comes down to the maxim of popular common sense: "he who perseveres wins."
In Scripture the praises of obedience are most vivid, the distinguishing mark of the Redeemer, the cause of justification, while it warns that from disobedience every evil derives (Rom. 5, 19; Phil. 2, 8; Hebr. 5, 8; Lc. 2, 49; Io. 4, 34; 5, 30 etc.).
4:35
2. Three-year theory. — The question is how to interpret John 4:35: "do you not say that there are still (ἔτι) four months (τετραμηνός, quattuor menses) and then behold the harvest comes?" Christ then adds that the harvest is already (ἦδη) white, …
… Pharisees who have heard that he is making disciples (ibid. 4:1-3), and because John had been imprisoned (Mt. 4:12; Mk. 1:14; Lk. 4:14 too belongs to the second return to Galilee); passing through Samaria he converts the woman: it is the time of the harvest (Jn. 4:35b; 35a is a proverb: cf. F. Prat [v. bibl.], I, pp. 210-12, 486-88); arriving in Galilee, he heals the son of the royal official (Jn. 4:43-54). It is the first days of June of the year 27.
4:41
… Indeed the fourth Evangelist reports that many of them believed in him, and said to the woman: "We no longer believe because of your word: in fact we ourselves have heard, and we know that this man is truly the Savior of the world" (ibid. 4, 41-42).
4:42
… Blood" and "the Body" of his sacrifice (I Cor. 10:16; Rom. 7:4; Eph. 2:13; τοῦ Κυρίου in I Cor. 11:27). The equivalence Σωτήρ = Χριστός is openly affirmed in Lk. 2:11. Even the "C." of Jn. 4:29 is equivalent to "the savior of the world" of Jn. 4:42. The ancient term Messiah = Χριστός, received from the millennial Jewish faith, was purified of every ethnic-political or magical-apocalyptic meaning. …
4:43
… months (complete or incomplete) before the single ordinary harvest, which in those mountainous regions does not occur before mid-May; therefore the sentence was spoken almost in February, and, only a few days later, Christ began preaching in Galilee (John 4:43-46). It is not probable that the preaching in Galilee, which ended with the first multiplication of the loaves (John 6:4), comprised only a few weeks.
… to the second return to Galilee); passing through Samaria he converts the woman: it is the time of the harvest (Jn. 4:35b; 35a is a proverb: cf. F. Prat [v. bibl.], I, pp. 210-12, 486-88); arriving in Galilee, he heals the son of the royal official (Jn. 4:43-54). It is the first days of June of the year 27.
4:46
… This region also explains why the royal official (Vulg. regulus, Jn. 4, 46, 52), having set out from C. at the 7th hour (1 p.m. today), only reached his residence at Capernaum the next day: he must in fact have interrupted the journey at night, which would …
John, Apostle, Evangelist, Saint
… Synoptics present no increase, like the miracles reported cumulatively (2:23; 3:2; 6:2). Indeed sometimes the account of the Synoptics is richer than that of J. (the centurion of the city of Capernaum is altogether more perfect than the "royal official" of Jn. 4:46-54).
4:47
John, Apostle, Evangelist, Saint
… A healing is performed at a distance (Jn. 4:47, 54; but similarly Mt. 15:28). But the two miracles narrated together with the Synoptics present no increase, like the miracles reported cumulatively (2:23; 3:2; 6:2). Indeed sometimes …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.