AUGUSTINE . (Tr. xv. c. 30) Hydria answers to our word aquarium; hydor being Greek for water.
CHRYSOSTOM . (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 . (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.
CHRYSOSTOM . (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 . 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.
CHRYSOSTOM . (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.
AUGUSTINE . 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.
AUGUSTINE . (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 . (tom. xiii. c. 29) The woman having become a vessel of wholesome discipline, lays aside as contemptible her former tastes and desires.
4:31–34
31. In the mean while his disciples prayed him, saying, Master, eat.
32. But he said unto them, I have meat to eat that ye know not of.
33. Therefore said the disciples one to another, Hath any man brought him ought to eat?
34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
AUGUSTINE . (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.
CHRYSOSTOM . 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 . (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 . 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.
CHRYSOSTOM . (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 . 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?
AUGUSTINE . (Tr. xv. c. 31) What wonder that the woman did not understand about the water? Lo, the disciples do not understand about the meat.
CHRYSOSTOM . (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 . 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.
AUGUSTINE . (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 . (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.