1. When, therefore, the Lord knew. The Evangelist, intending now to give an account of the conversation which Christ had with a Samaritan woman, begins with explaining the cause of his journey.

2. Though Jesus himself baptized not. He gives the designation of Christ’s Baptism to that which he conferred by the hands of other, in order to inform us that Baptism ought not to be estimated by the person of the minister, but that its power depends entirely on its Author, in whose name, and by…

44. For Jesus himself testified. The apparent contradiction which strikes us here at first sight, has given rise to various interpretations. There is an excess of subtlety in the explanation given by Augustine, that Christ was without honor among his own countrymen, because he had done more good…

5. Which is called Sichar Jerome, in his epitaph on Paula, thinks that this is an incorrect reading, and that it ought to have been written Sichem; and, indeed, the latter appears to have been the ancient and true name; but it is probable that, in the time of the Evangelist, the word Sichar was…

7. A woman came from Samaria. When he asks water from the woman, he does it not merely with the intention of obtaining an opportunity to teach her; for thirst prompted him to desire to drink.

9. How dost thou, who art a Jew? This is a reproach, by which she retorts upon him the contempt which was generally entertained by his nation. The Samaritans are known to have been the scum of a people gathered from among foreigners.

10. Jesus answered. Christ now, availing himself of the opportunity, begins to preach about the grace and power of his Spirit, and that to a woman who did not at all deserve that he should speak a word to her. This is certainly an astonishing instance of his goodness.

11. Sir, thou hast nothing to draw with. As the Samaritans were despised by the Jews, so the Samaritans, on the other hand, held the Jews in contempt. Accordingly, this woman at first not only disdains Christ but even mocks at him.

12. Art thou greater than our father Jacob? She proceeds to charge him with arrogance in exalting himself above the holy patriarch Jacob. “Jacob,” she says, “was satisfied with this well for his own use and that of his whole family: and hast thou a more excellent water?” How faulty this comparison…

13. Every one that drinketh of this water. Though Christ perceives that he is doing little good, and even that his instruction is treated with mockery, he proceeds to explain more clearly what he had said.

15. Give me this water. This woman undoubtedly is sufficiently aware that Christ is speaking of spiritual water; but because she despises him, she sets at naught all his promises; for so long as the authority of him who speaks is not acknowledged by us, his doctrine is not permitted to enter.

16. Call thy husband. This appears to have no connection with the subject; and, indeed, one might suppose that Christ, annoyed and put to shame by the impudence of the woman, changes the discourse.

17. I have not a husband. We do not yet fully perceive the fruit of this advice, by which Christ intended to pierce the heart of this woman, to lead her to repentance.

19. Sir, I perceive that thou art a Prophet. The fruit of the reproof now becomes evident; for not only does the woman modestly acknowledge her fault, but, being ready and prepared to listen to the doctrine of Christ, which she had formerly disdained, she now desires and requests it of her own…

20. Our fathers. It is a mistaken opinion which some hold, that the woman, finding the reproof to be disagreeable and hateful, cunningly changes the subject.

21. Woman, believe me. In the first part of this reply, he briefly sets aside the ceremonial worship which had been appointed under the Law; for when he says that the hour is at hand when there shall be no peculiar and fixed place for worship, he means that what Moses delivered was only for a time,…

He now explains more largely what he had briefly glanced at about the abolition of the Law; but he divides the substance of his discourse into two parts.

23. But the hour cometh. Now follows the latter clause, about repealing the worship, or ceremonies, prescribed by the Law. When he says that the hour cometh, or will come, he shows that the order laid down by Moses will not be perpetual.

24. God is a Spirit. This is a confirmation drawn from the very nature of God. Since men are flesh, we ought not to wonder, if they take delight in those things which correspond to their own disposition.

25. The Messiah is about to come. Although religion among the Samaritans was corrupted and mixed up with many errors, yet some principles taken from the Law were impressed on their minds, such as that which related to the Messiah.

26. It is I who talk with thee. When he acknowledges to the woman that; he is the Messiah, he unquestionably presents himself as her Teacher, in compliance with the expectation which she had formed; and, therefore, I think it probable, that he proceeded to give more full instruction, in order to…

27. His disciples came, and wondered. That the disciples wondered, as the Evangelist relates, might arise from one of two causes; either that they were offended at the mean condition of the woman, or that they reckoned the Jews to be polluted, if they entered into conversation with the Samaritans.

28. Therefore the woman left her pitcher. This circumstance is related by the Evangelist to express the ardor of her zeal; for it is an indication of haste, that she leaves her pitcher, and returns to the city.

29. See a man. As she here speaks doubtfully, she might appear not to have been greatly moved by the authority of Christ. I reply, as she was not qualified to discourse about such high mysteries, she endeavors, according to her feeble capacity, to bring her fellow-citizens to permit themselves to…

32. I have food to eat which you know not. It is wonderful that, when he is fatigued and hungry, he refuses to eat; for if it be said that he does this for the purpose of instructing us, by his example, to endure hunger, why then did he not do so always? But he had another object than to say that…

34. My food is to do the will of him who sent me. He means not only that he esteems it very highly, but that there is nothing in which he takes greater delight, or in which he is more cheerfully or more eagerly employed; as David, in order to magnify the Law of God, says not only that he values it…

35. Do you not say? He follows out the preceding statement; for, having said that nothing was more dear to him than to finish the work of the Father, he now shows how ripe it is for execution; and he does so by a comparison with the harvest.

36. And he who reapeth receiveth reward. How diligently we ought to devote ourselves to the work of God, he proves by another argument; namely, because a large and most excellent reward is reserved for our labor; for he promises that there will be fruit, and fruit not corruptible or fading.

37. For in this is the saying true. This was a common proverb, by which he showed that many men frequently receive the fruit of the labor of others, though there was this difference, that he who has labored is displeased at seeing the fruit carried away by another, whereas the Apostles have the…

39. And many Samaritans out of that city believed. The Evangelist here relates what was the success of the woman’s announcement to her citizens, from which it is evident that the expectation and desire of the promised Messiah had no small vigor among them.

41. And many more believed. From what followed it is evident that Christ’s compliance with their wish was highly proper; for we see how much fruit was reaped from the two days which he granted to their request.

42. On account of thy speech. Though I have followed Erasmus in rendering this word by oratio, (speech)because loquela, which the ancient interpreter uses, is a barbarous term; yet I wish to warn my readers that the Greek word λαλία has the same meaning with the Latin word loquentia, that is, talk,…

45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God.

46. And there was a certain courtier. This is a more correct rendering, though Erasmus thinks differently, who has translated βασιλικός by a Latin word, Regulus, which means a little king.

47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ’s manner of granting assistance, that shows how ignorant he was.

49. Sir, come down, ere my child die. Since he perseveres in asking, and at length obtains what he wished, we may conclude that Christ did not reprove him in such a manner as if he intended altogether to reject him, and refused his prayers; but that he rather did so for the purpose of correcting…

50. Thy son liveth. The first thing that strikes us here is, the astonishing kindness and condescension of Christ, that he bears with the man’s ignorance, and stretches his power beyond what had been expected. He requested that Christ would come to the place and cure his son.

51. While he was still going down. Here is described the effect of faith, together with the efficacy of the word; for as Christ, by a word, restores to life this child who was just dying, so in one moment the father, by his faith, regains his son safe and sound.

52. Therefore he inquired at them. That this courtier asked his servants at what time his son began to recover, was done by a secret impulse from God, that the truth of the miracle might be rendered more conspicuous.

53. And he believed, and his whole house. It may appear absurd that the Evangelist should mention this as the commencement of faith in that man, whose faith he has already commended. Nor can it be supposed that the word believe – at least in this passage – relates to the progress of faith.