Homilies on the Gospel of John — Homily 31

Great is the gain of humility shown to be in all things. This is how we have perfected our skills—not by learning them all at once from our teachers. This is how we have built cities—putting them together slowly, little by little. This is how we maintain our life. And don't be surprised if this has so much power in matters of this present life, since in spiritual matters you can find that the power of this wisdom is great. For this is how the Jews were able to be delivered from their idolatry—being led on gently and little by little, and hearing nothing sublime at first about either doctrine or life. So after Christ came, when it was time for higher doctrines, the Apostles won over all people without at first saying anything sublime. And so Christ appears to have spoken to most people at the beginning, and so John did now, speaking of Him as if He were some wonderful man, and introducing high matters in an obscure way.

1. Great is shown to be in all things the gain of humility. Thus it is that we have brought arts to perfection, not by learning them all at once from our teachers; it is thus that we have built cities, putting them together slowly, little by little; it is thus that we maintain our life. And marvel not if the thing has so much power in matters pertaining to this life, when in spiritual things one may find that great is the power of this wisdom. For so the Jews were enabled to be delivered from their idolatry, being led on gently and little by little, and hearing from the first nothing sublime concerning either doctrine or life. So after the coming of Christ, when it was the time for higher doctrines, the Apostles brought over all men without at first uttering anything sublime. And so Christ appears to have spoken to most at the beginning, and so John did now, speaking of Him as of some wonderful man, and darkly introducing high matter.

For example, when he began he said this: "A man cannot receive anything of himself" (John 3:27). Then after adding a lofty statement and saying, "He that comes from heaven is above all," he again brings his discourse down to what is lowly, and besides many other things says this: that God gives not the Spirit by measure. Then he goes on to say, "The Father loves the Son, and has given all things into His hand." And after that, knowing that great is the power of punishment, and that most people are not led so much by the promise of good things as by the threat of terrible things, he concludes his discourse with these words: "He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him." Here again he refers the matter of punishment to the Father, for he does not say the wrath of the Son (though He is the Judge), but places the Father over them, wanting to frighten them all the more.

For instance, when commencing he spoke thus: A man cannot receive anything of himself John 3:27: then after adding a high expression, and saying, He that comes from heaven is above all, he again brings down his discourse to what is lowly, and besides many other things says this, that God gives not the Spirit by measure. Then he proceeds to say, The Father loves the Son, and has given all things into His hand. And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him. Here again he refers the account of punishment to the Father, for he says not the wrath of the Son, (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.

Someone might ask: Is it enough just to believe in the Son to have eternal life? Not at all. Listen to Christ Himself declaring this when He says, "Not everyone who says to Me, 'Lord, Lord,' will enter into the kingdom of heaven" (Matthew 7:21), and blasphemy against the Spirit is by itself enough to throw a person into hell. But why should I mention just one part of doctrine? Even if someone believes correctly about the Father, the Son, and the Holy Spirit, yet if he does not live rightly, his faith will do nothing to save him. So when He says, "This is eternal life, that they may know You, the only true God" (John 17:3), let us not assume that the knowledge spoken of is sufficient for our salvation; we need in addition to this a very precise manner of life and conduct. Even though he has said here, "He who believes in the Son has eternal life," and in the same place something even stronger (for he weaves his discourse not only from blessings but also from their opposites, speaking thus: "He who does not believe in the Son shall not see life, but the wrath of God abides on him"), yet not even from this do we claim that faith alone is sufficient for salvation. The instructions for living given in many places in the Gospels demonstrate this. Therefore he did not say, "This by itself is eternal life," nor "He who merely believes in the Son has eternal life," but by both expressions he declared that the thing does contain life, yet if right conduct does not follow, heavy punishment will follow. And he did not say "awaits him," but "abides on him"—that is, it will never leave him. For so you will not think that "shall not see life" means a temporary death, but will believe that the punishment is continual, he has used this expression to show that it rests upon him continually. And he has done this, forcing them toward Christ by these very words. Therefore he did not direct the warning to them in particular, but made it universal, the approach that would best bring them over. For he did not say, "if you believe," and "if you do not believe," but made his speech general, so that his words might be free from suspicion. And he has done this even more strongly than Christ. For Christ says, "He who does not believe is condemned already," but John says, "shall not see life, but the wrath of God abides on him." With good reason, for it was one thing for a man to speak of himself and another thing for someone else to speak of him. They would have thought that Christ spoke often of these things out of self-love and that He was boasting, but John was clear of all suspicion. And if at a later time Christ also used stronger expressions, it was when they had begun to form an elevated opinion of Him.

Is it then enough, says one, to believe in the Son, that one may have eternal life? By no means. And hear Christ Himself declaring this, and saying, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven Matthew 7:21; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He says, This is life eternal, that they may know You the only true God John 17:3, let us not suppose that the ( knowledge) spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, He that believes in the Son has eternal life, and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: He that believes not the Son shall not see life, but the wrath of God abides on him;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, This by itself is eternal life, nor, He that does but believe in the Son has eternal life, but by both expressions he declared this, that the thing does contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, awaits him, but, abides on him, that is, shall never remove from him. For that you may not think that the shall not see life, is a temporary death, but may believe that the punishment is continual, he has put this expression to show that it rests upon him continually. And this he has done, by these very words forcing them on to Christ. Therefore he gave not the admonition to them in particular, but made it universal, the manner which best might bring them over. For he did not say, if you believe, and, if you believe not, but made his speech general, so that his words might be free from suspicion. And this he has done yet more strongly than Christ. For Christ says, He that believes not is condemned already, but John says, shall not see life, but the wrath of God abides on him. With good cause; for it was a different thing for a man to speak of himself and for another to speak of him. They would have thought that Christ spoke often of these things from self- love, and that he was a boaster; but John was clear from all suspicion. And if at a later time, Christ also used stronger expressions, it was when they had begun to conceive an exalted opinion of Him.

He did not actually baptize, but those who brought the news wanted to stir up envy in their listeners, so they reported it that way. Why then did He leave? Not out of fear, but to remove their hostility and soften their envy. He could have stopped them when they came against Him, but He would not do this continually, so that the Dispensation of the Flesh might not be doubted. For if He had often been seized and escaped, many would have become suspicious of this. Therefore, most of the time He managed things in a human manner. And just as He wanted people to believe He was God, so also He wanted them to believe that, being God, He bore the flesh. That is why even after the Resurrection He said to the disciple, Handle Me and see, for a spirit has not flesh and bones (Luke 24:39). That is also why He rebuked Peter when he said, Be it far from You, this shall not be unto you (Matthew 16:22). This matter was of such great concern to Him.

He indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. Wherefore then 'departed' He? Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, Handle Me and see, for a spirit has not flesh and bones Luke 24:39; therefore also He rebuked Peter when he said, Be it far from You, this shall not be unto you. Matthew 16:22 So much was this matter an object of care to Him.

This is no small part of the Church's teachings; it is the central point of the salvation accomplished for us. Through this, everything has been brought about and has succeeded, for in this way the bonds of death were broken, sin was removed, the curse was abolished, and countless blessings were brought into our life. Therefore, He especially wanted the Dispensation to be believed, since it has been the root and source of countless good things for us.

2. For this is no small part of the doctrines of the Church; it is the chief point of the salvation wrought for us; by which all has been brought to pass, and has had success, for it was thus that the bonds of death were loosed, sin taken away, and the curse abolished, and ten thousand blessings introduced into our life. And therefore He especially desired that the Dispensation should be believed, as having been the root and fountain of innumerable goods to us.

Yet while acting this way regarding His Humanity, He did not allow His Divinity to be obscured. And so, after His departure He again used the same language as before. For He did not go away into Galilee simply, but in order to accomplish certain important matters, those among the Samaritans; nor did He carry out these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And the Evangelist points to this when he says,

Yet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And to this the Evangelist points when he says,

Showing that He made this the secondary purpose of the journey. The Apostles did the same thing; for just as they, when persecuted by the Jews, came to the Gentiles, so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophoenician woman. And this was done so that all defense might be taken away from the Jews, and so they could not say, "He left us and went to the uncircumcised." And therefore the disciples, excusing themselves, said, "It was necessary that the Word of God should first have been spoken to you; but seeing you judge yourselves unworthy of everlasting life, look, we turn to the Gentiles" (Acts 13:46). And He Himself says again, "I am not come but to the lost sheep of the house of Israel" (Matthew 15:24); and again, "It is not right to take the children's bread and give it to dogs." But when they drove Him away, they opened a door to the Gentiles. Yet He did not come to the Gentiles directly, but in passing. So in passing,

Showing that He made this the by-work of the journey. Which also the Apostles did; for just as they, when persecuted by the Jews, came to the Gentiles; so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophenician woman. And this was done that all defense might be cut away from the Jews, and that they might not be able to say, He left us, and went to the uncircumcised. And therefore the disciples excusing themselves said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 13:46 And He says again Himself, I am not come but unto the lost sheep of the house of Israel Matthew 15:24; and again, It is not meet to take the children's bread, and to give it to dogs. But when they drove Him away, they opened a door to the Gentiles. Yet not so did He come to the Gentiles expressly, but in passing. In passing then,

Why is the Evangelist precise about the place? It is so that when you hear the woman say, "Jacob our father gave us this well," you may not find it strange. For this was the place where Levi and Simeon, being angry because of Dinah, carried out that cruel slaughter. And it may be worthwhile to explain where the Samaritans came from, since all this region is called Samaria. Where then did they receive their name? The mountain was called Somor from its owner (1 Kings 16:24), as Isaiah also says, "and the head of Ephraim is Somoron" (Isaiah 7:9, Septuagint), but the inhabitants were called not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up and took many cities, and attacked Elah, and having killed him, gave the kingdom to Hoshea (2 Kings 15:29). Against him Shalmaneser came and took other cities and made them subject and tributary (2 Kings 17:3). At first he submitted, but later he revolted from Assyrian rule and allied himself with the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there because he suspected they would revolt (2 Kings 17:4). Instead he carried them to Babylon and to the Medes, and having brought nations from various places there, he settled them in Samaria so that his rule would be secure in the future, with his own people occupying the place. After this, God, wanting to show that He had not given up the Jews through weakness but because of the sins of those who were given up, sent lions against the foreigners, who ravaged their whole nation. These things were reported to the king, and he sent a priest to teach them the laws of God. Still, not even then did they completely abandon their impiety, but only partially. But as time went on, they in turn abandoned their idols and worshiped God. And when this was the situation, the Jews having returned, always after maintained a hostile feeling toward them as strangers and enemies, and called them Samaritans after the name of the mountain. From this also came no small rivalry between them. The Samaritans did not use all the Scriptures but received the writings of Moses only and made little account of those of the Prophets. Yet they were eager to insert themselves into the noble Jewish lineage and prided themselves on Abraham, calling him their forefather since he was from Chaldea, and Jacob also they called their father as being his descendant. But the Jews detested them as much as all other nations. Therefore they reproached Christ with this, saying, "You are a Samaritan and have a devil" (John 8:48). And for this reason in the parable of the man who went down from Jerusalem to Jericho, Christ makes the man who showed mercy on him to have been a Samaritan (Luke 10:33), one who was considered by them to be mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger for this reason (for he was a Samaritan), and He gave His command to the disciples in these words: "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matthew 10:5).

Why is the Evangelist exact about the place? It is, that when you hear the woman say, Jacob our father gave us this well, you may not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called Somor from its owner 1 Kings 16:24: as also Esaias says, and the head of Ephraim is Somoron Isaiah 7:9, Septuagint, but the inhabitants were termed not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up, and took many cities, and set upon Elah, and having slain him, gave the kingdom to Hoshea. 2 Kings 15:29 Against him Shalmaneser came and took other cities, and made them subject and tributary. 2 Kings 17:3 At first he yielded, but afterwards he revolted from the Assyrian rule, and betook himself to the alliance of the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there, because he had such suspicions that they would revolt. 2 Kings 17:4 But he carried them to Babylon and to the Medes, and having brought thence nations from various places, planted them in Samaria, that his dominion for the future might be sure, his own people occupying the place. After this, God, desiring to show that He had not given up the Jews through weakness, but because of the sins of those who were given up, sent lions against the foreigners, who ravaged all their nation. These things were reported to the king, and he sent a priest to deliver to them the laws of God. Still not even so did they desist wholly from their impiety, but only by halves. But as time went on, they in turn abandoned their idols, and worshipped God. And when things were in this state, the Jews having returned, ever after entertained a jealous feeling towards them as strangers and enemies, and called them from the name of the mountain, Samaritans. From this cause also there was no little rivalry between them. The Samaritans did not use all the Scriptures, but received the writings of Moses only, and made but little account of those of the Prophets. Yet they were eager to thrust themselves into the noble Jewish stock, and prided themselves upon Abraham, and called him their forefather, as being of Chaldæa; and Jacob also they called their father, as being his descendant. But the Jews abominated them as well as all (other nations). Wherefore they reproached Christ with this, saying, You are a Samaritan, and hast a devil. John 8:48 And for this reason in the parable of the man that went down from Jerusalem to Jericho, Christ makes the man who showed pity upon him to have been a Samaritan Luke 10:33, one who by them was deemed mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger on this account, (for he was a Samaritan,) and He gave His charge to the disciples in these words, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. Matthew 10:5

The Evangelist didn't mention Jacob just to describe the location, but to show that the rejection of the Jews had happened long ago. During the time of their ancestors, these Jews possessed the land, not the Samaritans. The very possessions that their forefathers had gained even though they weren't originally theirs, they lost through their own laziness and sins, despite the land being rightfully theirs. This shows how little benefit there is in having excellent ancestors if their descendants are not like them. Furthermore, the foreigners, after only experiencing the lions, immediately returned to the correct worship of the Jews, while the Jews themselves, even after enduring such punishments, were still not brought to their senses.

3. Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.

To this place Christ now came, always rejecting a sedentary and soft life, and showing one that was laborious and active. He uses no animal to carry Him, but walks so much continuously that He even becomes wearied from His journeying. And by this He constantly teaches that a person should work for himself, go without superfluities, and not have many wants. In fact, He is so eager that we should be separated from superfluities that He cuts back many even of necessary things. This is why He said, "Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head." Therefore He spent most of His time in the mountains and in the deserts, not only by day but also by night. And David declared this when he said, "He shall drink of the brook in the way," showing by this His frugal way of life. The Evangelist also shows this in this place.

To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He uses no beast to carry Him, but walks so much on a stretch, as even to be wearied with His journeying. And this He ever teaches, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridges many even of necessary things. Wherefore He said, Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head. Matthew 8:20 Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, He shall drink of the brook in the way Psalm 110:7: by this showing His frugal way of life. This too the Evangelist shows in this place.

Therefore we learn about His activity in traveling, His lack of concern about food, and how He treated it as something of minor importance. In this way the disciples were taught to adopt the same attitude themselves, since they took no provisions with them for the road. Another Evangelist makes this clear, saying that when He spoke to them concerning the leaven of the Pharisees, they thought it was because they carried no bread; and when he shows them plucking the ears of grain and eating, and when he says that Jesus came to the fig tree because of hunger, it is for nothing else but only to teach us through all these things to despise the belly and not to think that its service needs to be anxiously attended to. Notice them, for example, in this passage neither bringing anything with them, nor, because they brought nothing, worrying about this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the moment we get out of bed attend to this before anything else, calling cooks and servants, and giving our orders with all seriousness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, treating as necessary those things which we ought to have considered less important. Therefore everything is in confusion. We ought, on the contrary, to place great value on all spiritual things, and after having accomplished these, then to apply ourselves to the others.

Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spoke to them concerning the leaven of the Pharisees Matthew 16:6, they thought that it was because they carried no bread; and when he introduces them plucking the ears of grain, and eating Matthew 12:1, and when he says that Jesus came to the fig-tree by reason of hunger Matthew 21:18, it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. Observe them, for instance, in this place neither bringing anything with them, nor because they brought not anything, caring for this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the instant we rise from our beds attend to this before anything else, calling cooks and butlers, and giving our directions with all earnestness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, valuing those things as necessary which we ought to have deemed of less importance. Therefore all things are in confusion. We ought, on the contrary, making much account of all spiritual things, after having accomplished these, then to apply ourselves to the others.

In this passage, not only His hard work is shown, but also His freedom from pride. This is demonstrated not just by His being tired or by His sitting by the roadside, but by His having been left alone with His disciples separated from Him. And yet it was within His power, if He had wished it, either not to have sent them all away, or when they left to have had other servants. But He would not, for in this way He trained His disciples to trample all pride under their feet.

And in this place it is not His laboriousness alone that is shown, but also His freedom from pride; not merely by His being tired, nor by His sitting by the way-side, but by His having been left alone, and His disciples having been separated from Him. And yet it was in His power, if He had willed it, either not to have sent them all away, or when they departed to have had other ministers. But He would not; for so He accustomed His disciples to tread all pride beneath their feet.

And what's so remarkable, someone says, if they were moderate in their desires, since they were fishermen and tentmakers? Yes! They were fishermen and tentmakers, but they had suddenly risen to the very heights of heaven and had become more honorable than all earthly kings, being counted worthy to become the companions of the Lord of the world and to follow Him whom everyone looked upon with awe. And you know this as well: people who come from humble backgrounds, whenever they gain prominence, are especially prone to being carried away into foolishness, because they have no idea how to handle their sudden honor. Therefore, by keeping them in their present humility, He taught them always to be moderate and never to require anyone to serve them.

And what marvel, says one, if they were moderate in their wishes, since they were fishermen and tentmakers? Yes! Fishermen and tentmakers they were; but they had in a moment mounted even to the height of heaven, and had become more honorable than all earthly kings, being deemed worthy to become the companions of the Lord of the world, and to follow Him whom all beheld with awe. And ye know this too, that those men especially who are of humble origin, whenever they gain distinction, are the more easily lifted up to folly, because they are quite ignorant how to bear their sudden honor. Restraining them therefore in their present humblemindedness, He taught them always to be moderate, and never to require any to wait upon them.

Do you see that His sitting was because of weariness? Because of the heat? Because of His waiting for His disciples? He knew, indeed, what would happen among the Samaritans, but that was not the main reason He came. Yet, though He did not come for this purpose, it would not be right to reject the woman who came to Him when she showed such a desire to learn. The Jews, when He was actually coming to them, drove Him away. The Gentiles, when He was going in another direction, drew Him to themselves. The Jews envied, the Gentiles believed in Him. The Jews were angry with Him, the Gentiles revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He arranged everything at hand with the Wisdom that was fitting for Him. He sat resting His body and cooling it by the fountain, for it was the very middle of the day, as the Evangelist has indicated when he says, It was about the sixth hour.

Do you see that His sitting was because of weariness? Because of the heat? Because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says, It was about the sixth hour.

He sat thus. What does "thus" mean? Not on a throne, not on a cushion, but simply, just as He was, on the ground.

He sat thus. What means thus? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground.

Observe how he declares that the woman came out for another purpose, in every way silencing the shameless objections of the Jews, so that no one might say that He acted contrary to His own command, instructing His disciples not to enter any city of the Samaritans, yet conversing with Samaritans. And therefore the Evangelist has put,

4. Observe how he declares that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. Matthew 10:5 And therefore the Evangelist has put,

The text provides many reasons for His conversation with her. What does the woman do? When she heard, "Give Me to drink," she very wisely makes the speech of Christ an occasion for a question, and says,

Bringing in many reasons for His conversation with her. What does the woman? When she heard, Give Me to drink, she very wisely makes the speech of Christ an occasion for a question, and says,

How did she know He was a Jew? Perhaps from His clothing and from the way He spoke. Notice how thoughtful the woman was. If caution was needed, Jesus needed it, not she. She doesn't say that the Samaritans have no dealings with the Jews, but rather that the Jews do not accept the Samaritans. Yet even though she herself was free from blame, when she thought someone else was doing something wrong, she still didn't keep silent but corrected what she believed was being done unlawfully. Perhaps someone might ask why Jesus requested a drink from her when the law didn't allow it. If the answer is that He knew beforehand she wouldn't give it, then for that very reason He shouldn't have asked. What can we say then? That disregarding such observances was now a matter of indifference to Him. For He who persuaded others to do away with them would all the more Himself set them aside. It is not what goes in that defiles a person, He says, but what comes out. And this conversation with the woman would be no small charge against the Jews. For He often tried to draw them to Himself, both through words and actions, but they wouldn't pay attention. Yet observe how she is held there by a simple request. He hadn't yet begun to pursue this work in that direction, yet whenever anyone came to Him He didn't turn them away. And to the disciples He also said, Do not enter any city of the Samaritans. He didn't say, And when they come to you, reject them—that would have been completely unworthy of His lovingkindness. And so He answered the woman and said,

And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she does not say, The Samaritans have no dealings with the Jews, but, The Jews do not admit the Samaritans. Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. Not that which goes in, says He, defiles a man, but that which goes out. Matthew 15:11 And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way, yet if any came to Him He did not prevent them. And to the disciples also He said thus, Into any city of the Samaritans enter ye not. He did not say, And when they come to you, reject them; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,

First, He shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For as soon as she had learned who He was, she would immediately listen and pay attention to Him. No one can say this about the Jews, because when they had learned, they asked nothing of Him, nor did they desire to be informed about any beneficial matter, but insulted and drove Him away. But when the woman had heard these words, notice how gently she answers:

First, He shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For she, as soon as she had learned who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:

He has already lifted her from her low opinion of Him and from thinking that He is just an ordinary man. She does not call Him "Lord" here without reason, but rather assigns Him high honor. That she spoke these words to honor Him is clear from what is said afterward, since she did not laugh or mock, but only hesitated for a time. Do not be surprised that she did not immediately understand everything, for neither did Nicodemus. What does he say? "How can these things be?" and again, "How can a man be born when he is old?" and again, "Can he enter a second time into his mother's womb and be born?" But this woman responds more reverently: "Sir, you have nothing to draw with, and the well is deep; from where then do you have that living water?" Christ said one thing, and she understood another, hearing nothing beyond the words and still unable to form any elevated thought. Yet if she had spoken rashly, she might have said, "If you had that living water, you would not have asked me for a drink, but would have provided for yourself instead. You are just a boaster." But she said nothing like this; she answers with much gentleness, both at first and afterward. For at first she says, "How is it that you, being a Jew, ask a drink of me?"—she does not say, as if speaking to an outsider and an enemy, "Far be it from me to give to you, who are a foe and a stranger to our nation." And afterward again, when she heard Him speak great words, something at which enemies are most offended, she did not mock or ridicule; but what does she say?

Already He has raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason does she here call Him, Lord; but assigning to Him high honor. That she spoke these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What says he? How can these things be? and again, How can a man be born when he is old? and again, Can he enter the second time into his mother's womb, and be born? But this woman more reverently: Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water? Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, If you had had that living water, you would not have asked of me, but would rather have provided for yourself. You are but a boaster. But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she says, How is it that thou, being a Jew, ask drink of me? she says not, as though speaking to an alien and an enemy, Far be it from me to give to you, who art a foe and a stranger to our nation. And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride; but what says she?

Notice how she claims a connection to the noble lineage of the Jews. What she is saying is something like this: Jacob used this water and had nothing better to give us. She says this to show that from Christ's first answer she had formed a great and lofty idea. By saying "he drank from it himself, and his children, and his cattle," she implies nothing else than that she had some notion of a better water, but had never found it or clearly understood it. To explain more clearly what she means, her words amount to this: You cannot claim that Jacob gave us this well but used a different one himself, because he and his children drank from this one, which they would not have done if they had another and better one. Now you cannot give me the water from this well, and you cannot have another and better water unless you admit that you are greater than Jacob. So where do you get this water that you promise to give us? The Jews did not speak with Him this gently, and yet He spoke to them about the same subject, mentioning similar water, but they gained nothing from it. And when He mentioned Abraham, they even tried to stone Him. This woman does not approach Him that way. Instead, with great gentleness, in the heat at noon, she patiently says and hears everything, and does not even think what the Jews most likely would have said—that this man is crazy and out of his mind, that he has tied me to this spring and well, giving me nothing but using grand words. No, she endures and persists until she finds what she is looking for.

Observe how she thrusts herself into the noble stock of the Jews. For what she says is somewhat of this kind: Jacob used this water, and had nothing better to give us. And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, he drank thereof himself, and his children, and his cattle, she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: You can not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in your power to give me, and you can not have another and a better, unless thou dost confess that you are greater than Jacob. Whence then have you that water which you promise that you will give us? The Jews did not converse with Him thus mildly, and yet He spoke to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience says and hears all, and does not so much as think of what the Jews most probably would have asserted, that This fellow is mad, and beside himself: he has tied me to this fount and well, giving me nothing, but using big words; no, she endures and perseveres until she has found what she seeks.

If a woman from Samaria was so eager to learn something profitable, if she stayed with Christ even though she did not yet know who He was, what pardon will we receive? We both know Him, and we are not by a well, nor in a desert place, nor at noon, nor under scorching sunbeams, but in the morning, under a roof like this one, enjoying shade and comfort, yet we cannot bear to hear anything that is said, but grow weary of it. That woman was not like this. She was so absorbed by Jesus' words that she even called others to hear them. The Jews, by contrast, not only did not call others, but even hindered and blocked those who wanted to come to Him, saying, "Look, have any of the rulers believed in him? But this crowd, which does not know the Law, is cursed." So let us imitate this woman from Samaria; let us talk with Christ. For even now He stands among us, speaking to us through the Prophets and Disciples; let us hear and obey. How long will we live uselessly and in vain? Because not doing what is pleasing to God is living uselessly, or rather not merely uselessly, but to our own harm. For when we have spent the time given to us with no good purpose, we will depart this life to suffer the severest punishment for our untimely wastefulness. For it can never be that a man who has received money to do business with, and then has wasted it, will not have it demanded back by the one who entrusted it to him; and that someone who has spent a life like ours to no purpose will escape punishment. God did not bring us into this present life and breathe a soul into us so that we should use only the present time, but so that we should do all our work with regard to the life that is to come. Irrational creatures are useful only for the present life, but we have an immortal soul so that we may use every means to prepare ourselves for that other life. For if someone asks the purpose of horses and donkeys and oxen and other such animals, we will tell him it is nothing else but only to serve the present life. But this cannot be said of us. Our best condition is the one that follows our departure from here, and we must do everything so that we may shine there, so that we may join the choir of Angels and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body will be immortal too, so that we may enjoy the never-ending blessings. But if, when heavenly things are offered to you, you remain nailed to earth, consider what an insult is offered to your Benefactor when He holds out to you the things above, and you, making no great account of them, choose earth instead. And therefore, since you have despised these things, He has threatened you with hell, so that you may learn from this what great blessings you deprive yourself of. May God grant that no one experience that punishment, but that having been pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

5. If now a woman of Samaria is so earnest to learn something profitable, if she abides by Christ though not as yet knowing Him, what pardon shall we obtain, who both knowing Him, and being not by a well, nor in a desert place, nor at noon-day, nor beneath the scorching sunbeams, but at morning-tide, and beneath a roof like this, enjoying shade and comfort, yet cannot endure to hear anything that is said, but are wearied by it. Not such was that woman; so occupied was she by Jesus' words, that she even called others to hear them. The Jews, on the contrary, not only did not call, but even hindered and impeded those who desired to come to Him, saying, See, have any of the rulers believed on him? But this people, which knows not the Law, are cursed. Let us then imitate this woman of Samaria; let us commune with Christ. For even now He stands in the midst of us, speaking to us by the Prophets and Disciples; let us hear and obey. How long shall we live uselessly and in vain? Because, not to do what is well-pleasing to God is to live uselessly, or rather not merely uselessly, but to our own hurt; for when we have spent the time which has been given us on no good purpose, we shall depart this life to suffer severest punishment for our unseasonable extravagance. For it can never be that a man who has received money to trade with, and then has eaten it up, shall have it required at his hands by the man who entrusted it to him; and that one who has spent such a life as ours to no purpose shall escape punishment. It was not for this that God brought us into this present life, and breathed into us a soul, that we should make use of the present time only, but that we should do all our business with a regard to the life which is to come. Things irrational only are useful for the present life; but we have an immortal soul, that we may use every means to prepare ourselves for that other life. For if one enquire the use of horses and asses and oxen, and other such-like animals, we shall tell him that it is nothing else but only to minister to the present life; but this cannot be said of us; our best condition is that which follows on our departure hence; and we must do all that we may shine there, that we may join the choir of Angels, and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body shall be immortal too, that we may enjoy the never-ending blessings. But if, when heavenly things are proffered you, you remain nailed to earth, consider what an insult is offered to your Benefactor, when He holds forth to you things above, and thou, making no great account of them choosest earth instead. And therefore, as despised by you, He has threatened you with hell; that you may learn hence of what great blessings you deprive yourself. God grant that none make trial of that punishment, but that having been well-pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.