Thomas Aquinas

Having set forth the teaching on the spiritual water, here he treats of the effect of that teaching, and first he sets forth the effect itself; secondly he manifests that effect, at the place, "Meanwhile his disciples asked him." Now the effect of this teaching is the fruit arising on the part of the faithful, and therefore first is set down the fruit arising on the part of the disciples who marvel; secondly the fruit arising on the part of the woman who announces the power of Christ, at the place, "The woman therefore left her water-jar." Three things, however, are set down as regards the disciples: namely, their return to Christ; hence he says, "And immediately his disciples came."

And, as Chrysostom says, quite fittingly, after Christ had manifested himself to the woman, the disciples arrived, so that it might be shown that all times are dispensed by divine providence; Wisdom 6:8: "God has made every one, both small and great; and he has equal care for all... and in all providence he will come to meet them"; Ecclesiastes 8:6: "For every business there is a time and opportunity."

Secondly, their admiration concerning Christ is set down; hence he says, "And they marveled that he was speaking with the woman." They marveled indeed at the good, but they did not suspect evil, as Augustine says.

Now they marveled at two things. First, indeed, at the superabundant meekness and humility of Christ: because the Lord of the whole world deigned to speak with a poor woman, and for a long time, giving us in this an example of humility; Ecclesiasticus 4:7: "Make thyself affable to the congregation of the poor."

Secondly, because he was speaking with a Samaritan woman and a foreigner, not knowing the mystery, that the woman bore the type of the Church of the Gentiles, which he sought who came "to seek and to save that which was lost": Luke 19:10.

Thirdly, their reverence toward Christ is set down, which is shown from their silence. For in this we show reverence toward God, when we do not dare to discuss his deeds; Proverbs 25:2: "It is the glory of God to conceal the word, and the glory of kings to search out the discourse."

And therefore he says that although they marveled, nevertheless no one said: "What seekest thou?" or "Why talkest thou with her?" Ecclesiasticus 32:9: "Hear in silence, and for thy reverence good grace shall come to thee."

Yet the disciples had been so trained to keep due order, out of reverence and filial fear toward Christ, that at one time indeed they would confidently question him about things that pertained to them, namely when Christ proposed certain things pertaining to them which exceeded their capacity; Ecclesiasticus 32:10: "Young man, scarcely speak in thine own cause." But at another time they would not question him, namely in those matters which did not pertain to them, as here.

Accordingly, when he says, "The woman therefore left her water-jar, and went into the city," the fruit arising on the part of the woman is set down, as she takes up the office of the apostles in announcing; and three things are set down, which can be gathered from her words and deeds: namely, the affection of devotion; secondly, the manner of preaching, at the place, "she says to those men: Come, and see a man who told me all things whatsoever I have done"; thirdly, the effect of the preaching, at the place, "and they went out of the city, and came to him."

Now the woman's affection appears from two things. First, from the fact that, because of the greatness of her devotion, that for which she had specially come to the well, as though forgetful, she left behind the water and the water-jar: hence he says that the woman left her water-jar, and went into the city, namely to announce the great things concerning Christ, not caring for bodily convenience for the sake of the benefit of others. In this she follows the example of the apostles, who, as is said in Matthew 4:20: "leaving their nets, followed the Lord." Now by the water-jar is understood the cupidity of the world, through which, out of the depth of darkness, of which the well bears the image, that is, out of earthly living, men draw up pleasures. Those, therefore, who abandon the cupidities of the world for God's sake, abandon the water-jar; 2 Timothy 2:4: "No man that warreth for God entangleth himself with secular business."

Secondly, it appears from the multitude of those to whom she announces: for she announced not to one only, nor to two or three, but to the whole city; hence she went into the city: in which is signified the office of the apostles, to whom the Lord commits, Matthew, last chapter, 19: "Going, teach ye all nations"; below, chapter 15:16: "I have appointed you, that you should go, and bring forth fruit."

Now the manner of her preaching is intimated when he says, "and she says to those men," etc., where first she invites to the vision of Christ when she says, "Come, and see a man." For this woman had heard from Christ that "I am the Christ"; but she did not at once say that they should come to Christ, or believe, lest she should give occasion for blasphemy; and therefore from the beginning she said of Christ those things which were credible and evident, namely that he was a man; Philippians 2:7: "made in the likeness of men." Nor did she say "believe," but "come, and see"; because she clearly knew that if they tasted of that fountain, by seeing him, they would experience the same things that she herself had experienced; Psalm 65:16: "Come, and I will tell you how great things he has done for my soul." Nevertheless, in this she imitates the example of a true preacher, calling men not to herself, but to Christ; 2 Corinthians 4:5: "For we preach not ourselves, but Christ."

Secondly, she sets down an indication of Christ's divinity, when she says, "who told me all things whatsoever I have done," namely how many husbands she had had. For this is the office and indication of divinity, that it manifests the hidden and secret things of hearts. And although the things she had done pertained to her own confusion, nevertheless she was not ashamed to relate them: for, as Chrysostom says, when the soul has been set on fire with the divine fire, it no longer looks to any of the things that are on earth, neither to glory nor to shame, but only to that flame which holds it fast.

Thirdly, she concludes with the majesty of Christ, saying, "Is not he the Christ?" She did not dare to show by asserting that he was the Christ, lest she should seem to want to teach others; and they, becoming angry at this, should be unwilling to go out to him on that account. Yet neither did she keep entirely silent about this; but under the form of a question, as it were committing this to their judgment, she put it forward, saying, "Is not he the Christ?" For this is an easier manner of persuading.

Now by this woman, who is of the lowest condition, is signified the manner of the apostles who preach: because, as is said in 1 Corinthians 1:26: "not many wise according to the flesh, not many mighty... but the foolish things of the world God has chosen, that he may confound the wise." Hence in Proverbs 9:3 the apostles themselves are called handmaids: "she hath sent," says divine Wisdom, namely the Son of God, "her handmaids," namely the apostles, "to invite to the citadel."

Now the fruit of the preaching is set down at the place, "and they went out of the city" to which the woman had gone, "and came to him," namely to Christ: in which it is given to be understood that if we wish to go to Christ, it is necessary for us to go out of the city; that is, to lay aside the love of carnal cupidity; Hebrews 13:13: "Let us go forth to him without the camp, bearing his reproach."

Accordingly, when he says, "Meanwhile his disciples asked him," etc., the effect of the spiritual teaching is manifested: first through the teaching of Christ to the disciples; secondly through the effect of the work on others, at the place, "Now of that city many believed." Concerning the first he does two things. First, the occasion of the manifestation of this fruit is set down; secondly, the manifestation itself is set down, "But he said to them: I have food to eat which you know not."

Now the occasion of the manifestation is taken from the insistence of the disciples that Christ should eat; and therefore he says "meanwhile," that is, between the words of the woman and Christ's conversation with her, and the time of the coming of the Samaritans, his disciples asked him, namely Christ, saying: "Rabbi, eat"; judging this time to be fitting for a meal, before the multitude of them should come flocking together. For they did not serve him food in the presence of any stranger; hence it is said in Mark 6:31, that so great a multitude flocked to him that he did not have time to eat.

Now he manifests this fruit, the occasion having been given him, saying, "But he said to them," etc.: where first he sets down the fruit in figurative speech; secondly the slowness of the disciples in understanding is intimated, at the place, "His disciples therefore said"; thirdly the Lord explains what he had said, at the place, "Jesus said to them: My food is to do the will of him who sent me."

Now the fruit of spiritual teaching is proposed under the figure of food and refreshment; and therefore he says, "I have food to eat." And it should be known that just as bodily refreshment is not perfect unless drink is joined to food, and conversely; so also for spiritual refreshment both must be had; Ecclesiasticus 15:3: "The Lord fed him with the bread of life and understanding" — behold, food — "and gave him to drink the water of wholesome wisdom" — behold, drink. Therefore, fittingly after the matter of the drink, with which the Samaritan woman had been given to drink, it was suitable also to discuss food: and just as by water is understood wholesome wisdom, so by food is understood good operation.

Now this food which Christ was to eat is the salvation of men, which he was seeking: showing by this, that he says he has food to eat, how great a desire he has for our salvation. For just as it is desirable for us, when we are hungry, to eat, so also it is desirable for him to save us; Proverbs 8:31: "My delights are to be with the children of men." And therefore he says, "I have food to eat" — that is, the conversion of the Gentiles — "which you know not": because they were not yet able to foreknow the conversion of the Gentiles.

Or otherwise, according to Origen, it happens with spiritual food just as with bodily food; for the same quantity does not suffice for all, but for one a greater quantity is necessary, for another a lesser; and what is healthy for one harms another. In the same way in spiritual refreshment: for the same quality, or quantity, of spiritual teaching is not to be applied to each, but according to the suitability of disposition and the capacity of men. For, according to the Apostle: "as newborn babes, desire the rational milk." But solid food belongs to the perfect: hence Origen says that he who is of higher teaching, and presides over others in spiritual matters, can say this word to those who are weak and of feebler understanding. And thus the Apostle speaks, 1 Corinthians 3:1: "As to little ones in Christ, I gave you milk to drink, not food." And this, much more, the truthful Jesus can say, "I have food to eat"; below, 16:12: "I have many things to say to you, which you cannot bear now."

Now the slowness of the disciples' understanding is intimated from this, that the things the Lord said about spiritual food, they understood of bodily food: for even they themselves were still without understanding, according to that saying, Matthew 15:16. And therefore the disciples said to one another, etc. It is not, therefore, to be wondered at, if that Samaritan woman did not understand the spiritual water; for behold, the Jewish disciples do not understand the spiritual food.

Now in this, that they say to one another, "Has anyone brought him something to eat?" we should attend to the custom of Christ, that he was accustomed to accept foods offered by others: not that he needed our goods, since "he has no need of our goods," as is said in Psalm 15:2, nor the food of men, since he "gives food to all flesh." But why did he seek it, and accept it from others? For two reasons. First, so that those giving and bringing it might obtain merit; secondly, so that Christ might give an example, that those devoting themselves to spiritual things should not be ashamed of poverty, nor think it burdensome to be nourished by others. For it is proper to teachers to have others as procurers of food, so that they, caring for nothing else, may attend diligently to the ministry of the word, as Chrysostom says. And this same thing is found in the Gloss. 1 Timothy 5:17: "Let the priests that rule well be esteemed worthy of double honor, especially they who labor in the word and doctrine."