John 4:7-12

Ver 7. There comes a woman of Samaria to draw water: Jesus says to her, Give me to drink. 8. (For his disciples were gone away unto the city to buy meat.) 9. Then says the woman of Samaria to him, How is it that you, being a Jew, asks drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10. Jesus answered and said to her, If you knew the gift of God, and who it is that says to you, Give me to drink; you would have asked of him, and he would have given you living water. 11. The woman says to him, Sir, you have nothing to draw with, and the well is deep: from whence then have you that living water? 12. Are you greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?

CHRYS. 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.

AUG. 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 neighbors and in like manner the Church was to come from the Gentiles, and to be alien from the Jewish race.

THEOPHYL. The argument with the woman arises naturally from the occasion: Jesus says to her, Give me to drink. As man. the labor and heat He had undergone had made Him thirsty.

AUG. Jesus also thirsted after that woman's faith? At He thirsts for their faith, for whom He shed His blood.

CHRYS. This shows us too not only our Lord's strength and endurance as a traveler, 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 shown 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 fisherman 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 cry account more liable than others to be lifted up with pride; the honor 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 You, being a Jew, asks 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.

AUG. 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.

CHRYS. 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 show His indifference to such observances, and to abolish them for the future.

AUG. 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 you knew the gift of God, or Who it is that says to you, Give Me to drink, you would have asked of Him, and He would have given you living water.

ORIGEN. For it is as it were a doctrine, that no one receives a divine gift, who seeks not for it. Even the Savior Himself is commanded by the Father to ask, that He may give it Him, as we read, Require of Me, and I will give you the heathen for you inheritance. And our Savior Himself says, Ask, and it shall be given you. Wherefore He says here emphatically, you would have asked of Him, and He would have given you.

AUG. He lets her know that it was not the water, which she meant, that He 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 says, If you knew the gift of God.

AUG. 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.

CHRYS. In Scripture the grace of the Holy Spirit is sometimes called fire, sometimes water, which shows 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.

THEOPHYL. The grace of the Holy Spirit then He calls living water; i.e. life-giving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart.

CHRYS. 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 says to Him, Lord, you have nothing to draw with, and the well is deep: from whence then has you that living water?

AUG. She understands the living water to be the water in the well; and therefore says, You wish to give me living water; but You have nothing to draw with as I have: You can not then give me this living water; Are You greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle?

CHRYS. As if she said, You can 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. You can not then give me of this spring; and You have not another better spring, unless You confess Yourself greater than Jacob. Whence then have You the water, which You promise to give us?

THEOPHYL. The addition, and his cattle, shows 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.

CHRYS 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.

BEDE. 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. 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.