ACC ~ John 4 v1 - 6

OVERVIEW:

Jesus avoids Judea because of the malice of the Pharisees toward him (CHRYSOSTOM), teaching us it is not necessarily a sin to flee from persecution. He was still baptizing through his disciples even though he himself was not doing the washing. From this, we can ascertain that it is not the character of the minister that makes baptism certain, but Christ. His disciples had either already been baptized by John or may even have been baptized by the one who later washed their feet. At this point in John’s narrative, Jesus leaves Judea to return to Galilee, introducing another seeming discrepancy that can be reconciled with the other three Gospels, however, if we allow that they introduced an account of another journey of Jesus into Galilee that occurred after John’s imprisonment (AUGUSTINE).

Jesus sets an example for the apostles’ missionary activity by journeying into the Gentile region of Samaria (CHRYSOSTOM). John notes that Jesus was only passing through in case Jesus might otherwise give an occasion for the Jews to complain about his associating with Samaritans (THEODORE). Samaria was a region created by the Assyrians after they had captured Israel and transplanted foreigners among the Israelites (CHRYSOSTOM). Jacob’s well was at Sychar, and Jesus’ presence there demonstrates his respect for the patriarchs. As their legitimate heir (CAESARIUS), he does not sever his connection with them even as he also reaches out to the Gentiles (CYRIL OF ALEXANDRIA). Jesus refreshes those who are weary through his experience of weariness from his journey (AMBROSE). Indeed, his weariness and thirst at the well make clear that he shared our same human experiences (HILARY, THEODORET). But he was also wearied that he could find no faithful people—something that still wearies him today (CAESARIUS). He was the Spring who had come to the spring not to drink but to cleanse (ROMANUS). He came to the well as though coming to the depth of our human experience, and having been humbled in weakness, he sat down (AUGUSTINE).

4:1 | The Pharisees Had Heard of Jesus’ Works

CHRIST WANTED TO SOFTEN THEIR MALICE

CHRYSOSTOM: [Christ acted] not from fear but to take away their malice and soften their envy. He was indeed able to restrain them when they came against him, but he did not want to be found doing this all the time. Otherwise people might not believe his incarnation in the flesh was real. For if he was always being seized, only to then escape, this would have raised a lot of suspicion. Therefore, for the most part, he did things in a human way instead. HOMILIES ON THE GOSPEL OF JOHN 31.1. [1]

[1] NPNF 1 14:107**.

IT IS NO SIN TO FLEE FROM PERSECUTORS

AUGUSTINE: Certainly, if the Pharisees’ knowledge that our Lord was making more disciples and baptizing more than John had been such as to lead them wholeheartedly to follow him and desire baptism by him, he would not have left Judea; rather, he would have remained for their sake. But seeing, as he did that this knowledge about him was coupled with envy, making them persecutors instead of followers, he left. He also could have stayed among them, if he had wanted to, and escaped their hands…. But he wanted to provide himself as an example for believers in time to come, that it was no sin for a servant of God to seek refuge from the fury of persecutors. … He did it like a good teacher, not out of fear for himself but for our instruction. TRACTATES ON THE GOSPEL OF JOHN 15.2. [1]

[1] NPNF 1 7:99-100**.

THE LESSER CLEANSES THROUGH THE GREATER

AUGUSTINE: It may perhaps surprise you that it is said, “Jesus baptized more than John,” and after this was added, “although Jesus himself did not baptize, but only his disciples did.” What then? Was the statement made false, and then corrected by this addition? [1] … Or are both true, that is, that Jesus both did and also did not baptize? He did in fact baptize, because it was he who cleansed. And he also did not baptize, because it was not he who touched. The disciples supplied the ministry of the body; he afforded the aid of his majesty. Now, when could he cease from baptizing, so long as he did not cease from cleansing? In fact, John the Baptist said about him, “This is he that baptizes.” Jesus, therefore, is still baptizing. And so long as we continue to be baptized, Jesus baptizes. Let a person come without fear to the minister below, for he has a master above. TRACTATES ON THE GOSPEL OF JOHN 15.3. [2]

[1] Theodore would answer yes. See his Commentary on John 2.4.1-3.

[2] NPNF 1 7:100*.

4:2 | Jesus’ Disciples Baptized

THE DISCIPLES BAPTIZE THROUGH THE AUTHORITY OF CHRIST

AUGUSTINE: You are not better than John, but the baptism given through you is better than that of John, seeing that the one is Christ’s but the other is that of John. And that which was given by Paul and that which was given by Peter is Christ’s. And if baptism was given by Judas, it was Christ’s too. Judas baptized, and after Judas baptism was not repeated. John baptized, and baptism was repeated after John. Because, if Judas baptized, it was the baptism of Christ. But when John baptized, it was only John’s baptism. We do not prefer Judas to John. But the baptism of Christ, even when given by the hand of Judas, is preferred over the baptism of John, even though John rightly administered it. For it was said of the Lord, before he suffered, that he baptized more than John. Then it was added: “Although Jesus himself did not baptize, but his disciples.” He, and not he: he by power, they by ministry. They performed the service of baptizing. The power of baptizing remained in Christ. His disciples, then, baptized, and Judas was still among his disciples. And were those, then, whom Judas baptized not baptized again and those whom John baptized were baptized again? Plainly there was a repetition, but not a repetition of the same baptism. For those whom John baptized, John baptized; those whom Judas baptized, Christ baptized. In a similar way, then, those whom a drunk baptized, those whom a murderer baptized, those whom an adulterer baptized, if it was the baptism of Christ, they were baptized by Christ. I do not fear the adulterer, the drunk or the murderer because I pay attention to the dove through whom it is said to me, “This is he who baptizes.” TRACTATES ON THE GOSPEL OF JOHN 5.18. [1]

[1] NPNF 1 7:38*.

THE DISCIPLES WERE ALREADY BAPTIZED

AUGUSTINE: But we must believe that the disciples of Christ were already baptized themselves, either with John’s baptism or, as is more probable, with Christ’s. For he who had stooped to the humble service of washing his disciples’ feet had not failed to administer baptism to his servants, who would thus be enabled in their turn to baptize others. LETTER 265.5. [1]

[1] CSEL 57:642.

4:3 | Leaving Judea

OF THE DATE OF JESUS’ DEPARTURE INTO GALILEE

AUGUSTINE: The three Evangelists have not made any statement opposed to the Evangelist John but only left unrecorded the Lord’s first advent in Galilee after his baptism. On this occasion he turned the water into wine there. For at that period John had not yet been cast into prison. And we are also to understand that these three Evangelists have introduced into the context of these narratives an account of another journey of his into Galilee that took place after John’s imprisonment, regarding which return into Galilee the Evangelist John himself furnishes the following notice: “When, therefore, Jesus knew how the Pharisees had heard that Jesus makes and baptizes more disciples than John (though Jesus himself baptized not, but his disciples), he left Judea and departed again into Galilee.” So, then, we perceive that by this time John had been already cast into prison, and further, that the Jews had heard that he was making and baptizing more disciples than John had made and baptized. HARMONY OF THE GOSPELS 2.18.42. [1]

[1] NPNF 1 6:123-24**.

4:4 | Passing Through Samaria

SAMARITANS WERE GENTILES WHO REPLACED EXILED ISRAELITES

CHRYSOSTOM: Jesus only takes up Samaria along the way, as the evangelist implies by saying, “He had to pass through Samaria.” As the apostles, when expelled by the Jews went to the Gentiles, so Christ, when the Jews drove him out, goes to the Samaritans …. He did this in order to deprive the Jews of any excuse and so that they might not be able to say, “He left us and went to the uncircumcised.” HOMILIES ON THE GOSPEL OF JOHN 31.2. [1]

[1] NPNF 1 14:107**.

THE SAMARITANS ARE READY TO RECEIVE CHRIST’S TEACHING

THEODORE OF MOPSUESTIA: This necessity to go [through Samaria] gave the opportunity and the beginning to his narrative. John did not report this fact in vain. He does not say “as he went to Judea” or “as he returned to Galilee from Judea,” so he also came to the Samaritans. Because of the Samaritans’ separation from the Jews he certainly avoided giving an occasion for the Jews’ just complaint. And so, he did all this as though he were passing through, so that those who were worthy among the Jews might not be deprived of his benefit. He acted for their benefit so that it might be thought that he did what he did there by happenstance. In this way also he appeared to extend good will to the Samaritans, for whom a mere passing through [of the Lord] was sufficient to recognize the truth, while for the Jews not even his long stay among them brought about any results. COMMENTARY ON JOHN 2.4.4. [1]

[1] CSCO 4 3:85-86.

4:5 | Sychar, a City of Samaria

SIGNIFICANCE OF SYCHAR AND SAMARIA

CHRYSOSTOM: Why is the Evangelist so exact about this place? It is so that when you hear the woman say, “Jacob our father gave us this well,” you will not think it strange. For Sychar was the place where Simeon and Levi brought about a great slaughter because of their anger over what happened to Dinah…. And from where did the Samaritans get their name? Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. [1] … The inhabitants of the country were formerly not Samaritans but Israelites. But in due time, they fell under God’s wrath and the [king of Assyria] … transplanted them to Babylon and Media, placing Gentiles from various parts in Samaria in their place…. God, however, sent lions to afflict the barbarians in order to show that it was not for lack of power on his part that he delivered up the Jews, but rather for the sins of the people themselves. The king was told this, and he sent a priest to instruct them in God’s law. But not even then did they entirely discontinue their iniquity but only effected a half-hearted change. In due time, they abandoned their idols and worshiped God. At this point, the Jews returned but were always jealous toward them as strangers and enemies, naming them “Samaritans” after the mountain. HOMILIES ON THE GOSPEL OF JOHN 31.2. [2]

[1] 1 Kings 16:24; Is 7:9 LXX.

[2] NPNF 1 14:107-8**.

4:6a | Jacob’s Well

THE LEGITIMATE HEIR OF THE PATRIARCH COMES TO THE WELL

CAESARIUS OF ARLES: Our Lord Jesus Christ came to the field that holy Jacob had left to his son, Joseph. I do not think that this field was left to Joseph as much as to Christ, whom holy Joseph the patriarch prefigured, for truly the sun and moon adore him, while all the stars bless him. For this reason the Lord came to this field in order that the Samaritans, who were longing to claim for themselves the inheritance of the patriarch of Israel, might recognize their owner and be converted to Christ who became the legitimate heir of the patriarch. SERMON 170.1. [1]

[1] FC 47:419-20.

MINISTRY TO THE GENTILES AND SALVATION OF THE PATRIARCHS

CYRIL OF ALEXANDRIA: Having crossed the borders of Judea and being now among strangers, the Savior rests at Jacob’s well. He shows us again as in a type and darkly that the preaching of the gospel should depart from Jerusalem and the divine word in time would extend to the Gentiles. However, this does not signify that the patriarchs are to be any less revered. Christ shall embrace them again and shall again be refreshed and rest, as in his saints, preserving to them the pristine unfading grace. COMMENTARY ON THE GOSPEL OF JOHN 2.4. [1]

[1] LF 43:203**.

4:6b | Jesus Is Tired

DIVINE MAJESTY IN THE FEELINGS OF OUR HUMAN NATURE

AMBROSE: Many things we read and believe, in the light of the sacrament of the incarnation. Even in the very affections of our human nature we behold the divine majesty. Jesus is wearied with his journey, that he may refresh the weary. He desires to drink when about to give spiritual drink to the thirsty; he was hungry, when about to supply the food of salvation to the hungry. ON THE CHRISTIAN FAITH 5.4.53. [1]

[1] NPNF 2 10:291*.

RIVERS OF LIVING WATER

HILARY OF POITIERS: If we do not understand the mystery of his tears, hunger and thirst, let us remember that… he who thirsted gave from himself rivers of living water…. When he ate and drank, it was a concession not to his own necessities but to our habits. ON THE TRINITY 10.24. [1]

[1] NPNF 2 9:188.

WEARINESS OF THE JOURNEY

THEODORET OF CYR: The prophet Isaiah has said about the divine nature, “He will not be hungry, nor will he grow weary,” [1] and so on, and the Evangelist says, “Jesus grew weary from the journey and therefore sat down by the well.” Now the phrase “he will not grow weary” [2] is the opposite of growing weary. The prophecy therefore [appears to] contradict the account of the Gospels. But they are not really contradictory since they both come from one God. Not growing weary pertains, therefore, to the infinite nature, because it fills all things. But movement is proper to the body that is finite. And when that which moves is forced to walk, it becomes subject to the weariness of the journey. It was the body, therefore, that walked and grew weary. For the union did not mix the natures together. DIALOGUES, EPILOGUE 1.7. [3]

[1] Is 40:28.

[2] Is 40:28.

[3] FC 106:258-59.

CHRIST WEARIED WHEN HE CANNOT FIND FAITHFULNESS

CAESARIUS OF ARLES: Could the power of God be exhausted? Certainly not. But he was wearied because he could not find the people faithful. Christ was wearied, then, because he recognized no virtue in his people. Today, too, our disobedience wearies him, as does also our weakness. For we are weak when we do not pursue the things that are strong and enduring but follow what is temporal and fleeting. SERMON 170.2. [1]

[1] FC 47:420.

4:6c | The Sixth Hour

THE SPRING COMES TO THE SPRING IN THE HEAT OF THE DAY

ROMANUS MELODUS:

Christ,… the source of the breath of life for all, when He was

Weary from a journey, sat down near a spring of Samaria.

And it was the season of burning heat. It was the sixth hour, as the Scripture says,

It was the middle of the day when the Messiah came to illumine those in darkness.

The Spring came upon the spring, not to drink but to cleanse.

The fountain of immortality was near the stream of the wretched woman as though it were in need.

He is tired from walking, He who tirelessly walked on the sea,

He who furnishes

Exceeding great joy and redemption.

KONTAKION ON THE WOMAN OF SAMARIA 9.4.

ENTERING THE DEPTHS

AUGUSTINE: He came wearied, because he carried weak flesh. At the sixth hour, because he was in the sixth age of the world. To a well, because he came to the depth of this our habitation. For this reason it is said in the psalm, “From the depth have I cried to you, O Lord.” [1] He sat, as I said, because he was humbled. TRACTATES ON THE GOSPEL OF JOHN 15.9. [2]

[1] Ps 130:1 (129:1 LXX, Vg).

[2] NPNF 1 7:101.