The Great Commentary (Mossman/Cobb English)

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 Chrises 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

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 Digitized by V^rOOQie 1$4 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 fellowcountrymen. 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. Ver. i a —Jesus answered , &c. JJ thou knewest the gift of God. This gift is (i.) 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, ev av jrrjeac aurb, i.e., thou surely wouldst have asked For 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, Digitized by V^rOOQie spiritual meaning op water. *35 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, u The grace of the Holy Digitized by V^rOOQie 136 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 (John xiv. 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 leaping up into eternal life (John v. 14, Vulg.) Ver. n. — The woman , &c. The Greek is, Thou hast not 5rrXij,o«, 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. Digitized by V^rOOQie THE SAMARITANS. 13 7

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

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

After two days, &c. That is, He went into other cities and villages of Galilee, leaving out Nazareth, His own city, as S. Matthew says (iv. 13)

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.” 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, Caphamaum was fourteen leagues or hours distant from Cana

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 Digitized by V^rOOQie THE HOUR OF HEALING. 159 not worthy that Thou shouldst enter under my roof, but speak the word only, and my servant shall be healed” (Matt viii. 8). Tropologically, listen to Theophylact, “ The little king (regains) 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 , te., 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, i. 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 sevenfold Holy Spirit, in Whom is all salvation