Thomas Aquinas Commentary John 4:1-9

"When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples), he left Judea, and departed again into Galilee. And he must needs pass through Samaria. So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: and Jacob`s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. For his disciples were gone away into the city to buy food. The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.)" — John 4:1-9 (ASV)

1. Having set forth the teaching of Christ on spiritual regeneration and shown that Christ had given this grace to the Jews, the Evangelist now shows how Christ gave this grace to the Gentiles. The saving grace of Christ was given to the Gentiles in two ways: through teaching and through miracles. Going forth, they preached everywhere is the teaching; the Lord cooperated with them, and confirmed the word with signs are the miracles (Mark 16:20).

   First, he shows the future conversion of the Gentiles through teaching.

   Second, he shows their future conversion through miracles, at the verse, now after two days, he departed from there (John 4:43).

   Regarding the first point, he does two things.

   First, he sets down certain matters preliminary to the teaching.

   Second, he presents the teaching and its effect, at the verse, Jesus answered and said to her: if you knew the gift of God (John 4:10).

   Regarding the first of these, he sets down three preliminary facts.

   First, what relates to the one teaching.

   Second, something about the matter taught, at the verse, now Jacob’s well was there.

   Third, something about who received the instruction, at the verse, there came a woman of Samaria.

   As to the person teaching, the preliminary remark is about His journey to the place where He taught; thus he says, when Jesus therefore understood.

   Here he does three things.

   First, he gives the place which He left: Judea.

   Second, the place where He was going: Galilee.

   Third, the place through which He passed: Samaria.

   Regarding the first of these, he does three things.

   First, he gives the reason for His leaving Judea.

   Second, he explains certain facts included in this reason, at the verse, although Jesus himself did not baptize, but his disciples did.

   Third, he describes Christ’s departure from Judea, at the verse, he left Judea.

2. The Evangelist says, when Jesus therefore understood that the Pharisees had heard that he makes more disciples and baptizes more than John, because he wished to show that after the Baptist had calmed the envy of his disciples, Jesus avoided the ill will of the Pharisees.

3. Since we read, all things were known to the Lord God before they were created , and all things are naked and open to his eyes (Hebrews 4:13), it seems we should ask why Jesus is said to acquire new knowledge.

   We must answer that Jesus, by virtue of His divinity, knew all things from eternity—past, present, and future—as the scriptural passages above indicate. Nevertheless, as a man, He did begin to know certain things through experiential knowledge. It is this experiential knowledge that is indicated here when it says, when Jesus therefore understood, after the news was brought to Him, that the Pharisees had heard. Christ willed to acquire this knowledge as a concession to show the reality of His human nature, just as He willed to do and endure many other things characteristic of human nature.

4. Why does he say, the Pharisees had heard that he makes more disciples and baptizes more than John, when this would seem to be of no concern to them? They persecuted John and did not believe in him, for when the Lord questioned them about the source of John’s baptism, they said, if we say from heaven, he will say to us, why then did you not believe him? (Matthew 21:25). Thus they did not believe in John.

   There are two answers to this. One is that those disciples of John who had spoken against Christ were either Pharisees or allies of the Pharisees. For we see that the Pharisees, along with the disciples of John, raised questions against the disciples of Christ (Matthew 9:11, 14). According to this explanation, then, the Evangelist says that when Jesus therefore learned that the Pharisees had heard—that is, after He learned that John’s disciples, who were Pharisees or allied with them, had raised questions and had been disturbed about His baptism and that of His disciples—he left Judea.

   Alternatively, we might say that the Pharisees were disturbed by John’s preaching due to their envy, and for this reason they persuaded Herod to arrest him. This is clear where Christ, speaking of John, says, Elijah has already come... and they did with him whatever they wanted, and then adds, so also will the Son of man suffer from them (Matthew 17:12). The Gloss comments on this that it was the Pharisees who incited Herod to arrest John and put him to death. Thus it seems probable that they felt the same way toward Christ because of what He was preaching. This is what is meant: the envious Pharisees and persecutors of Christ had heard, with the intention of persecuting Him, that Jesus makes more disciples and baptizes more than John.

5. This kind of hearing is described: death and destruction have said: we have heard of his deeds (Job 28:22). The good, on the other hand, hear in order to obey: we have heard him in Ephrathah (Psalms 132:6), followed by, we will adore at his footstool.

   The Pharisees heard two things. First, that Christ made more disciples than John. This was right and reasonable, for as we read, he must increase, but I must decrease (John 3:30). The second thing was that Christ baptized; and rightly so, because He cleanses: wash me from my injustice (Psalms 51:2), and again: rise up, O Lord, by baptizing, in the command you have given, concerning baptism, and a congregation of people, united through baptism, will surround you (Psalms 7:6–7).

6. Then when he says, although Jesus himself did not baptize, he explains what he has just said about Christ’s baptizing: when Jesus therefore understood that the Pharisees had heard that he makes more disciples and baptizes more than John.

   Augustine says that there is an apparent inconsistency here, for the Evangelist had stated that Jesus baptizes, whereas now he says, as though correcting himself, Jesus himself did not baptize.

   There are two ways to understand this. The first is that of Chrysostom. What the Evangelist now says is true: Christ did not baptize. When he said above that Jesus was baptizing, this was the report received by the Pharisees. For certain people came to the Pharisees and said: “You are envious of John because he has disciples and is baptizing. But Jesus is making more disciples than John and is also baptizing. Why do you put up with him?” So the Evangelist is not himself saying that Jesus was baptizing, but only that the Pharisees heard that He was. It is with the intention of correcting this false rumor that the Evangelist says: It is true that the Pharisees heard that Christ was baptizing, but this is not true. So he adds: although Jesus did not himself baptize, but his disciples did. For Chrysostom, Christ did not baptize because the Holy Spirit was not given at any time before the passion of Christ in the baptism of John and his disciples. The purpose of John’s baptism was to accustom people to the baptism of Christ and to gather them for instruction. Moreover, it would not have been fitting for Christ to baptize if the Holy Spirit were not given in His baptism; but the Spirit was not given until after the passion of Christ: for the Spirit was not yet given, because Jesus was not yet glorified (John 7:39).

   According to Augustine, however, one should say—and this is the preferable way—that the disciples did baptize with the baptism of Christ, that is, in water and the Spirit, and the Spirit was given in this baptism. It can also be said that Christ both did and did not baptize. Christ did baptize because He performed the interior cleansing, but He did not baptize because He did not wash them externally with water. It was the office of the disciples to wash the body, while Christ gave the Spirit who cleansed within. So in the proper sense, Christ did baptize, according to the verse: he upon whom you shall see the Spirit descending, and remaining upon him, it is he who baptizes with the Holy Spirit (John 1:33).

   With respect to Chrysostom's opinion that the Holy Spirit was not yet given, we might say that the Spirit was not yet given in visible signs, as He was given to the disciples after the resurrection. Nevertheless, the Spirit had been given and was being given to believers through an interior sanctification.

   The fact that Christ was not always baptizing provides an example to us that the senior leaders of the churches should not occupy themselves with things that can be performed by others, but should allow them to be done by those of lesser rank: Christ did not send me to baptize, but to preach the Gospel (1 Corinthians 1:17).

7. If someone should ask whether Christ’s disciples had been baptized, it could be said, as Augustine answered Stelentius, that they had been baptized with the baptism of John, because some of Christ’s disciples had been disciples of John. Or, which is more likely, they were baptized with the baptism of Christ, so that Christ might have baptized servants through whom He would baptize others. This is the meaning of what is said: he who has washed, needs not but to wash his feet, which is followed by, and you are clean, but not all (John 13:10).

8. He then mentions Christ’s departure: he left Judea. He left for three reasons. First, to get away from the envy of the Pharisees, who were disturbed by what they had heard about Christ and were preparing to harass Him. By this, He gives us the example that we should, with gentleness, yield to evil for a time: do not pile wood on his fire . Another reason was to show us that it is not sinful to flee from persecution: if they persecute you in one town, flee to another (Matthew 10:23). The third reason was that the time of His passion had not yet come: my hour has not yet come (John 2:4). There is also an additional, mystical reason: by His leaving, He indicated that because of persecution, the disciples were destined to abandon the Jews and go to the Gentiles.

9. Then when he says, and went again into Galilee, he shows where He was going. He says, again, because he had mentioned another time when Christ went to Galilee: after this he went down to Capernaum (John 2:12). Since the other three evangelists did not mention this first trip, the Evangelist John says again to let us know that the other evangelists had not mentioned any of the matters he discusses up to this point, and that he is now beginning to give his account contemporaneously with theirs.

   According to one interpretation, Galilee is understood to signify the Gentile world, to which Christ passed from the Jews, for Galilee means “passage.” According to another interpretation, Galilee signifies the glory of heaven, for Galilee also means “revelation.”

10. Then, at and he had to pass through Samaria, he describes the intermediate place through which Christ passed, first in a general way, and then specifically, at he came therefore to a city of Samaria, which is called Sychar.

11. Halfway through His journey to Galilee, Christ passes through Samaria; hence he says, and he had to pass through Samaria. He says, had to pass, lest He seem to be acting contrary to His own teaching, for Christ says, do not go on the roads of the gentiles (Matthew 10:5). Now since Samaria was Gentile territory, he shows that He went there of necessity and not by choice. Thus he says, and he had to, the reason for this necessity being that Samaria was between Judea and Galilee.

    It was Amri, the king of Israel, who bought the hill of Samaria from a certain Somer (1 Kings 16:24); and it was there he built the city which he called Samaria, after the name of the person from whom he bought the land. After that, the kings of Israel used it as their royal city, and the entire region surrounding this city was called Samaria. When we read here that he had to pass through Samaria, we should understand the region rather than the city.

12. Describing it in more detail, he adds, he came therefore to a city of Samaria, that is, of the region of Samaria, which is called Sychar. This Sychar is the same as Shechem, just by another name. It is said that Jacob camped by this city, and that two of his sons, enraged at the rape of their sister Dinah by the son of the king of Shechem, killed all the males in that city (Genesis 33:18). And so Jacob took possession of the city, and he lived there and dug many wells. Later, as he lay dying, he gave the land to his son Joseph: I am giving you a portion more than your brothers (Genesis 48:22). And this is what he says: near the land that Jacob gave to his son Joseph.

    The Evangelist is so careful to record all these matters in order to show us that all the things which happened to the patriarchs were leading up to Christ, that they pointed to Christ, and that He descended from them according to the flesh.

13. Then when he says, now Jacob’s well was there, the Evangelist gives the material setting for the spiritual doctrine about to be taught. This was most fitting, for the doctrine about to be taught was about water and a spiritual font, and so he mentions the material well, thus giving rise to a discussion of the spiritual font, which is Christ: for with you is the fountain of life (Psalms 36:9), namely, the Holy Spirit, who is the spirit of life. Likewise, the well symbolizes baptism: on that day a fountain will be open to the house of David, to cleanse the sinner and the unclean (Zechariah 13:1).

    He does three things here.

    First, he describes the well.

    Second, Christ’s rest at the well.

    Third, the time.

14. He describes the water source, saying, Jacob’s well was there.

    Here one might object that further on he says, the well is deep (John 4:11); thus it did not gush water like a fountain. I answer, as does Augustine, that it was both a well and gushed water like a fountain. For every well is a fountain, although the converse is not true. When water gushes from the earth, we have a fountain; and if this happens just on the surface, the source is only a fountain. But if the water gushes both on the surface and below, we have a well, although it is also still called a fountain. It is called Jacob’s well because he had dug this well there due to a shortage of water (Genesis 34).

15. Jesus therefore, being wearied from his journey, sat on the well. Jesus reveals His weakness, even though His power was unlimited, not because of a lack of power, but to show us the reality of the nature He assumed. According to Augustine, Jesus is strong, for in the beginning was the Word (John 1:1); but He is weak, for the Word was made flesh (John 1:14). And so Christ, wishing to show the truth of His human nature, allowed it to do and to endure things proper to humans; and to show the truth of His divine nature, He worked and performed things proper to God. Hence when He checked the inflow of divine power to His body, He became hungry and tired; but when He let His divine power influence His body, He did not become hungry despite a lack of food, and He did not become tired in His labors. He had fasted forty days and forty nights, and was hungry (Matthew 4:2).

16. From this, that Jesus is tired from the journey, an example is given to us not to shrink from our work for the salvation of others: I am poor, and have labored since my youth (Psalms 88:15). Similarly, an example of poverty is given, because Jesus sat on the bare earth.

    In its mystical meaning, this sitting of Christ indicates the abasement of His passion: you know when I sit down (that is, the passion), and when I rise (Psalms 139:2). Also, it indicates the authority of His teaching, for He speaks as one having power; thus we read that Christ, sitting down, taught them (Matthew 5:1).

17. He indicates the time, saying, it was about the sixth hour. There are both literal and mystical reasons for fixing the time. The literal reason was to show the cause of His fatigue, for people are more weary from work in the heat and at the sixth hour. Again, it shows why Christ was resting, for people gladly rest near water in the boiling heat of the day.

    There are three mystical reasons for mentioning the time. First, because Christ assumed flesh and came into the world in the sixth age of the world. Another is that man was made on the sixth day, and Christ was conceived in the sixth month. Third, at the sixth hour the sun is at its highest, and there is nothing left for it but to decline. In this context, the sun signifies temporal prosperity, as suggested: if I had looked at the sun when it shone (Job 31:26). Therefore Christ came when the prosperity of the world was at its highest—that is, it flourished through love in the hearts of men—but because of Him, natural love was bound to decline.

18. Next, at there came a woman of Samaria, we have a preliminary remark concerning the one who listens to Christ.

    Concerning this, he does two things.

    First, we are introduced to the person who is taught.

    Second, we are given her preparation for his teaching, at then the Samaritan woman said to him.

19. The teaching is given to a Samaritan woman; so he says, there came a woman of Samaria to draw water. This woman signifies the Church of the Gentiles, not yet justified. It was then involved in idolatry but was destined to be justified by Christ. She came from foreigners—that is, from the Samaritans, who were foreigners, even though they lived in the neighboring territory. This is because the Church of the Gentiles, foreign to the Jewish race, would come to Christ: many will come from the East and the West, and will sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven (Matthew 8:11).

20. Christ prepares this woman for His teaching when He says, give me a drink.

    First, we have the occasion for His asking her.

    Second, the Evangelist suggests why it was opportune to make this request, at for his disciples were gone into the city.

21. The occasion and the preparation of the woman was the request of Christ; thus He says, give me a drink. He asks for a drink both because He was thirsty for water on account of the heat of the day, and because He thirsted for the salvation of humanity on account of His love. Accordingly, while hanging on the cross He cried out, I thirst (John 19:28).

22. Christ had the opportunity to ask this of the woman because His disciples, whom He would have asked for the water, were not there. Thus the Evangelist says, his disciples were gone into the city.

    Here we might notice three things about Christ. First, His humility, because He was left alone. This is an example to His disciples that they should suppress all pride.

    Someone might ask what need there was to train the disciples in humility, seeing that they had been but lowly fishermen and tentmakers. Those who say such things should remember that these very fishermen were suddenly made more deserving of respect than any king, more eloquent than philosophers and orators, and were the intimate companions of the Lord of creation. Persons of this kind, when they are suddenly promoted, ordinarily become proud, not being accustomed to such great honor.

    Second, note Christ’s temperance, for He was so little concerned about food that He did not bring anything to eat.

    Third, note that He was also left alone on the cross: I have trodden the wine press alone, and no one of the people was with me (Isaiah 63:3).

23. Our Lord prepared the woman to receive His spiritual teaching by giving her an occasion to question Him.

    First, her question is given.

    Second, her reason for asking it, at for the Jews do not communicate with the Samaritans.

24. Here we should point out that our Lord, when asking the woman for a drink, had in mind more a spiritual drink than a merely physical one. But the woman, not yet understanding about such a spiritual drink, had in mind only a physical drink. So she responds, how can you, being a Jew, ask me for a drink, who am a Samaritan woman? For Christ was a Jew, because it was promised that He would be from Judah: the scepter will not be taken away from Judah... until he who is to be sent comes (Genesis 49:10); and He was born from Judah: it is evident that our Lord came from Judah (Hebrews 7:14). The woman knew that Christ was Jewish from the way He dressed, for the Lord commanded the Jews to wear tassels on the corners of their garments and put a violet cord on each tassel, so that they could be distinguished from other people (Numbers 15:37–38).

25. Then the reason for this question is given, either by the Evangelist, as the Gloss says, or by the woman herself, as Chrysostom says: for the Jews do not communicate with the Samaritans.

    Regarding this, we should note that, on account of their sins, the people of Israel—that is, of the ten tribes, who were worshipping idols—were captured by the king of the Assyrians and led as captives into Babylonia (2 Kings 17). Then, so that Samaria would not remain unpopulated, the king gathered people from various nations and forced them to live there. While they were there, the Lord sent lions and other wild beasts to trouble them. He did this to show that He let the Jews be captured because of their sins, and not because of any lack in His own power. When news of their trouble reached the Assyrian king and he was informed that this was happening because these people were not observing the rites of the God of that territory, he sent them a priest of the Jews who would teach them God’s law as found in the law of Moses.

    This is why, although these people were not Jewish, they came to observe the Mosaic law. However, along with their worship of the true God, they also worshipped idols, paid no attention to the prophets, and referred to themselves as Samaritans, from the city of Samaria which was built on a hill called Somer (1 Kings 16:24). After the Jews returned to Jerusalem from their captivity, the Samaritans were a constant source of trouble and, as we read in Ezra, interfered with their building of the temple and the city. Although the Jews did not mix with other people, they especially avoided these Samaritans and would have nothing to do with them. This is what we read: for the Jews do not communicate with the Samaritans. He does not say that the Samaritans do not associate with Jews, for they would have gladly done so and cooperated with them. But the Jews rebuffed them, in keeping with what is said: do not make agreements with them (Deuteronomy 7:2).

26. If it was not lawful for the Jews to associate with Samaritans, why did God ask a Samaritan woman for a drink?

    One might answer, as Chrysostom does, that the Lord asked her because He knew that she would not give Him the drink. But this is not an adequate answer, because one who asks what is not lawful is not free from sin—not to mention the scandal—even though what he asks for is not given to him.

    So we should say, the Son of man is Lord even of the sabbath (Matthew 12:8). Thus, as Lord of the law, He was able to use or not use the law and its observances as it seemed suitable to Him. And because the time was near when the nations would be called to the faith, He associated with those nations.