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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 be taught by Christ. It was a very powerful stimulant which she employed to excite them, when she knew, by a sign which was not obscure or doubtful, that he was a prophet; for, since they could not form a judgment from his doctrine, this lower preparation was useful and well adapted to them. Having, therefore, learned that Christ had revealed to the woman things which were hidden, they infer from it that he is a Prophet of God. This having been ascertained, they begin to attend to his doctrine. But the woman goes farther; for she bids them inquire if he be not the Messiah, being satisfied if she could only persuade them to seek, of their own accord, what she had already found in Christ; for she knew that they would find more than she promised.

Who told me all things that ever I did. Why does she tell a lie, by saying that Christ told her all things? I have already shown that Christ did not reprove her for a single instance of fornication, but that he placed before her, in a few words, many sins of her whole life. For the Evangelist has not minutely recorded every sentence, but states generally that Christ, in order to repress the woman’s talkativeness, brought forward her former and present life. Yet we see that the woman, kindled by a holy zeal, does not spare herself, or her reputation, to magnify the name of Christ: for she does not scruple to relate the disgraceful passages of her life.

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 we ought simply to refuse food; for we must attend to this circumstance, that his anxiety about the present business urges him so strongly, and absorbs his whole mind, so that it gives him no uneasiness to despise food. And yet he does not say that he is so eager to obey the commands of his Father, that he neither eats nor drinks. He only points out what he must do first, and what must be done afterwards; and thus he shows, by his example, that the kingdom of God ought to be preferred to all the comforts of the body. God allows us, indeed, to eat and drink, provided that we are not withdrawn from what is of the highest importance; that is, that every man attend to his own calling.

It will perhaps be said, that eating and drinking cannot but be avocations which withdraw some portion of our time that might be better employed. This I acknowledge to be true, but as the Lord kindly permits us to take care of our body, so far as necessity requires, he who endeavors to nourish his body with sobriety and moderation does not fail to give that preference which he ought to give to obedience to God. But we must also take care not to adhere so firmly to our fixed hours, as not to be prepared to deprive ourselves of food, when God holds out to us any opportunity, and, as it were, fixes the present hour. Christ, having now in his hands such an opportunity which might pass away, embraces it with open arms, and holds it fast. When the present duty enjoined on him by the Father presses him so hard that he finds it necessary to lay aside every thing else, he does not scruple to delay taking food; and, indeed, it would have been unreasonable that, when the woman left her pitcher and ran to call the people, Christ should display less zeal. In short, if we propose it as our object not to lose the causes of life on account of life itself, it; will not be difficult to preserve the proper medium; for he who shall place it before him as the end of life to serve the Lord, from which we are not at liberty to turn aside even for the immediate danger of death, will certainly reckon it to be of more value than eating and drinking. The metaphor of eating and drinking is so much the more graceful on this occasion, that it was drawn seasonably from the present discourse.

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 highly, but that it is sweeter than honey, (Psalm 19:10.) If, therefore, we would follow Christ, it is proper not only that we devote ourselves diligently to the service of God, but that we be so cheerful in complying with its injunctions that the labor shall not be at all oppressive or disagreeable.

That I may finish his work. By adding these words, Christ fully explains what is that will of the Father to which he is devoted; namely, to fulfill the commission which had been given to him. Thus every man ought to consider his own calling, that he may not consider as done to God what he has rashly undertaken at his own suggestion. What was the office of Christ is well known. It was to advance the kingdom of God, to restore to life lost souls, to spread the light of the Gospel, and, in short, to bring salvation to the world. The excellence of these things caused him, when fatigued and hungry, to forget meat and drink. Yet we derive from this no ordinary consolation, when we learn that Christ was so anxious about the salvation of men, that it gave him the highest delight to procure it; for we cannot doubt that he is now actuated by similar feelings towards us.

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. When the corn is ripe, the harvest cannot bear delay, for otherwise the grain would fall to the ground and be lost; and, in like manner, the spiritual corn being now ripe, he declares that there must be no delay, because delay is injurious. We see for what purpose the comparison is employed; it is to explain the reason why he hastens to perform his work. ⁸³⁸³     “Pour exprimer la cause pourquoy il se haste de faire la besogne.” By this expression, Do you not say? he intended indirectly to point out how much more attentive the minds of men are to earthly than to heavenly things; for they burn with so intense a desire of harvest that they carefully reckon up months and days, but it is astonishing how drowsy and indolent they are in gathering the heavenly wheat. And daily experience proves that this wickedness not only is natural to us, but can scarcely be torn from our hearts; for while all provide for the earthly life to a distant period, how indolent are we in thinking about heavenly things? Thus Christ says on another occasion, Hypocrites, you discern by the face of the sky what sort of day to-morrow will be, but you do not acknowledge the time of my visitation, (Matthew 16:3.)

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. What he adds about fruit may be explained in two ways; either it is an announcement of the reward, and on that supposition he would say the same thing twice in different words; or, he applauds the labors of those who enrich the kingdom of God, as we shall afterwards find him repeating,

I have chosen you, that you may go and bear fruit, and that your fruit may remain, (John 15:16.)

And certainly both considerations ought greatly to encourage the ministers of the word, that they may never sink under the toil, when they hear that a crown of glory is prepared for them in heaven, and know that the fruit of their harvest will not only be precious in the sight of God, but will also be eternal. It is for this purpose that Scripture everywhere mentions reward, and not for the purpose of leading us to judge from it as to the merits of works; for which of us, if we come to a reckoning, will not be found more worthy of being punished for slothfulness than of being rewarded for diligence? To the best laborers nothing else will be left than to approach to God in all humility to implore forgiveness. But the Lord, who acts towards us with the kindness of a father, in order to correct our sloth, and to encourage us who would otherwise be dismayed, deigns to bestow upon us an undeserved reward.

This is so far from overturning justification by faith that it rather confirms it. For, in the first place, how comes it that God finds in us any thing to reward, but because He has bestowed it upon us by his Spirit? Now we know that the Spirit is the earnest and pledge of adoption, (Ephesians 1:14.) Secondly, how comes it that God confers so great honor on imperfect and sinful works but because, after having by free grace reconciled us to himself, He accepts our works without any regard to merit, by not imputing the sins which cleave to them? The amount of this passage is, that the labor which the Apostles bestow on teaching ought not to be reckoned by them hard and unpleasant, since they know that it is so useful and so advantageous to Christ and to the Church.

That he who soweth, and he who reapeth, may rejoice together. By these words Christ shows that the fruit which the Apostles will derive from the labors of others cannot give just ground of complaint to any person. And this additional statement deserves notice; for if in the world the groans of those who complain that the fruit of their labor has been conveyed to another do not hinder the new possessor from cheerfully reaping what another has sown, how much more cheerful ought the reapers to be, when there is mutual consent and mutual joy and congratulation?

But, in order that this passage may be properly understood, we must comprehend the contrast between sowing and reaping The sowing was the doctrine of the Law and the Prophets; for at that time the seed thrown into the soil remained, as it were, in the blade; but the doctrine of the Gospel, which brings men to proper maturity, is on that account justly compared to the harvest. For the Law was very far from that perfection which has at length been exhibited to us in Christ. To the same purpose is the well-known comparison between infancy and manhood which Paul employs, when he says, that

the heir, as long as he is a child, differeth not from a servant, though he be lord of all, but is under tutors and governors until the time appointed by the father,
(Galatians 4:1, 2.)

In short, since the coming of Christ brought along with it present salvation, we need not wonder if the Gospel, by which the door of the heavenly kingdom is opened, be called the harvest of the doctrine of the Prophets. And yet it is not at all inconsistent with this statement, that the Fathers under the Law were gathered into God’s barn; but this comparison must be referred to the manner of teaching; for, as the infancy of the Church lasted to the end of the Law, but, as soon as the Gospel had been preached, it immediately arrived at manhood, so at that time the salvation began to ripen, of which the sowing only had been accomplished by the Prophets.

But, as Christ delivered this discourse in Samaria, he appears to extend the sowing more widely than to the Law and the Prophets; and there are some who interpret these words as applying equally to the Jews and to the Gentiles. I acknowledge, indeed, that some grains of piety were always scattered throughout the whole world, and there can be no doubt that — if we may be allowed the expression — God sowed, by the hand of philosophers and profane writers, the excellent sentiments which are to be found in their writings. But, as that seed was degenerated from the very root, and as the corn which could spring from it, though not good or natural, was choked by a huge mass of errors, it is unreasonable to suppose that such destructive corruption is compared to sowing Besides, what is here said about uniting in joy cannot at all apply to philosophers or any persons of that class.

Still, the difficulty is not yet solved, for Christ makes special reference to the Samaritans. I reply, though everything among them was infected by corruptions, there still was some hidden seed of piety. For whence does it arise that, as soon as they hear a word about Christ, they are so eager to seek him, but because they had learned, from the Law and the Prophets, that the Redeemer would come? Judea was indeed the Lord’s peculiar field, which he had cultivated by the Prophets, but, as some small portion of seed had been carried into Samaria, it is not without reason that Christ says that there also it reached maturity. If it be objected that the Apostles were chosen to publish the Gospel throughout the whole world, the reply is easy, that Christ spoke in a manner suited to the time, with this exception, that, on account of the expectation of the fruit which already was nearly ripe, he commends in the Samaritans the seed of prophetic doctrine, though mixed and blended with many weeds or corruptions. ⁸⁴⁸⁴     “C’est a dire, de corruptions.”

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 Prophets for the companions of their joy. And yet it cannot be inferred from this, that the Prophets themselves are witnesses, or are aware, of what is now going on in the Church; for Christ means nothing more than that the Prophets, so long as they lived, taught under the influence of such feelings, that they already rejoiced on account of the fruit which they were not permitted to gather. The comparison which Peter employs (1 Peter 1:12) is not unlike; except that he addresses his exhortation generally to all believers, but Christ here speaks to the disciples alone, and, in their person, to the ministers of the Gospel. By these words he enjoins them to throw their labors into a common stock, so that there may be no wicked envy among them; that those who are first sent to the work ought to be so attentive to the present cultivation as not to envy a greater blessing to those who are afterwards to follow them; and that they who are sent, as it were, to gather the ripe fruit, ought to be employed with equal cheerfulness in their office; for the comparison which is here made between the teachers of the Law and of the Gospel may likewise be applied to the latter, when viewed in reference to each other.