Bible Commentaries
John 4

Verse 1

1 When is from HOS, and Thayer defines it at this place, "II. as a particle of time; a. as, when, since." The Lord always knew what men were thinking and saying (chapter 2:25), so this word means that Jesus did a certain thing because he knew, etc. The report that He knew about was what the Pharisees had been told; namely, that Jesus was making more disciples than John. That report was true, and it harmonized with what John had been telling his audiences about how Jesus was to increase over him.

Verse 2

2 Things done by the dis- ciples of Jesus and under his supervision, are said to be done by Him. The original word for disciples has the nominative inflection, giving it the meaning as if it said, "Jesus himself did not baptize, but his disciples did." The validity of baptism never did depend on the one doing the baptizing (except in the case of John the Baptist), therefore it was not necessary for Jesus personally to do this work. His first disciples had been baptized by John, who had come among the Jews to baptize them and prepare a people for the Lord. When Jesus took charge of these people prepared for him, it was proper that they should do the physical work of baptizing the new converts made under the teaching of Jesus. On the same principle, it was proper for the new disciples to assist in the work of baptizing the believers.

Verse 3

3 Envy is a terrible condition of the mind. The Pharisees did not have any great love for John, although they pretended to be interested in his work (Mat 3:7), yet they could not bear to see Jesus having any special success. Rather than come out into an open conflict with them at this time, the Lord decided to leave Judea and go to Galilee, which was the home of his childhood and early manhood.

Verse 4

4 Samaria lay between Judea and Galilee, which is the reason this verse says he must needs go through Samaria.

Verse 5

5 The history of this transaction of Jacob may be seen in Gen 33:19; Gen 42:22; Jos 24:32. When the Israelites took possession of Palestine, the territory later called Samaria was allotted to the sons of Jacob.

Verse 6

6 Wells were important improvements in ancient times, because it required much manual labor to produce one. Jacob either dug this well, or obtained it otherwise, and left it to his posterity. These wells had a curb extending above the ground for the protection of animals. It was on this curb that Jesus sat in his journey. Being wearied. This word is from KOPIAO, which Thayer defines, "to grow weary, tired, exhausted." We should always think of the Saviour as possessing a body that was just like ours as far as the laws of the flesh are concerned. It is true that he was the Son of God and possessed miraculous power, but there is not a single instance recorded where he used his supernatural power to relieve his personal needs. In all the trials and necessities of life, he met the circumstances in the same way that other righteous people are expected to do. (See Heb 4:15.) When Jesus became tired from walking, he sat down to rest for the same reason that other men would do it. It was about noon, so we may expect to see some people coming to the well for water. And since it was this time of the day, the disciples had gone to the city to buy food.

Verse 7

7 The city of Samaria was the capital of the region of Samaria (mentioned previously in this chapter). It was near this city where the well was located where Jesus was resting. The woman of Samaria was a resident of the city with that name, and she came to the well for water. Jesus was not too tired to use the opportunity for giving this woman some spiritual instructions. He always adapted his teaching to the circumstances of the occasion. Coming to the well for water indicated the woman was needing that necessity of her temporal life, and that would find her mind prepared to appreciate some thoughts on the subject of spiritual water of life. Jesus opened the subject by asking the woman for a drink.

Verse 8

8 This fact is referred to at verse 6.

Verse 9

9 The woman was so surprised at the friendliness of Jesus that she seemed to overlook the subject of water for the moment. She expressed herself to Jesus accordingly, giving as the basis of her astonishment the attitude of the Jews toward the Samaritans, that they had no dealings with them. One of the reasons the Jews had such a dislike for the Samaritans, was their inconsistent claims about their relation to the Jewish nation. Josephus gives us a description of this subject in his Antiquities, Book 9, Chapter 14, Section 3, as follows: "When they [the Samaritans] see the Jews in prosperity, they pretend that they are changed, and allied to them, and call them kinsmen, as though they were derived from Joseph, and had by that means an original alliance with them. But when they see them falling into a low condition, they say they are no way related to them, and that the Jews have no right to expect any kindness or marks of kindred from them, but they declare that they are sojourners, from other countries."

Verse 10

0 Jesus did not make any direct reply to the woman's remarks, but continued his own line about water. He went a little farther into the subject, and suggested that she would have been the one to ask for water, had she realized who it was who was talking to her.

Verse 11

1 The woman is still thinking of literal drinking water. It was evidently the practice for people to bring their own cord with which to draw water from the well. Seeing that Jesus did not have such, she could not understand how he would perform the act of courtesy for her.

Verse 12

2 Art thou greater. The last word is from MEGAS, which has a wide range of meaning. As it is used in this passage it means, "stronger or more able or better equipped." Jacob was certainly as well prepared as anyone need be to get water from this well, for he used it to supply his family and also his cattle. Yet even he had to use some means such as a cord to obtain the water. Father is from PATER, and Thayer's first definition is, "Generator or male ancestor," and it was in this sense the woman used the word, for the Samaritans claimed to have blood relation with the Jewish race. This was true to a limited extent, which may be learned from 2Ki 17:24-33, which is commented upon in volume 2 of the Old Testament Commentary:

Verse 13

3 We have an excellent example of the proper way to approach a subject figuratively. Jesus did not launch upon the theme with the full comparison, for the woman would not have been able to understand it; instead, he unfolded it little by little. The woman needed only to be reminded that such water as the well furnished would not give permanent relief, but must be drunk of time after time.

Verse 14

4 The Bible does not contradict itself, and when it may seem to, there is always a fair explanation if we will search for it. Jesus pronounced a blessing on those who hunger and thirst after righteousness (Mat 5:6), but here he says that if a man takes a drink of the water He provides, he shall never thirst. The word is from DIPSAO, and Thayer's first definition of it is, "To suffer thirst; suffer from thirst." A person can have a healthy desire for a drink of water, which will cause him to relish the water and feel satisfied afterward, and yet not have to be in actual suffering for it; such is the meaning of the statement of Jesus. The person who accepts the provision offered by Jesus need never be famished and suffer for the want of a drink, for he will have that well always with him, so that he may keep his desire constantly satisfied. That is what Jesus meant by the beautiful statement that it will be in him a well of water, springing up into everlasting life.

Verse 15

5 The woman was still somewhat in the dark as to the kind of water Jesus was offering her. She had the idea it had such qualities that it would take the place of that ,in the well. It is no wonder, then, that she requested the water from Jesus.

Verse 16

6 Having conducted the figurative comparison to the point where the woman was ready to make some personal application, Jesus concluded to arouse her to a sense of her own moral and spiritual defects. The subject of water will not be mentioned again. Jesus opened the next phase of the lesson by telling the woman to call her husband. This was not because He thought the man should receive some teaching also, for there is no evidence that he was ever called or appeared on the scene. It was the Lord's way of stirring up her conscience.

Verse 17

7 The woman said she had no husband, and Jesus agreed with her.

Verse 18

8 In this verse Jesus gave the reason for verifying the woman's statement in the preceding verse. This has been a stumbling block for many who have been in confusion over the Biblical position on the marriage relation. The only marriage "ceremony" that God ever gave for the institution is the fleshly union of one male with one female. That law is stated in Gen 2:24, and verified by Jesus in Mat 19:5; Mar 10:6-9, and by Paul in Eph 5:31. But the objector says this woman was thus joined to the sixth man, yet Jesus said he was not her husband. That is because the laws of man came in and required certain ceremonial regulations before a union would be recognized as legal. While the Lord did not originate this ruling, yet He recognized it, and requires his creatures to obey it. The confusion is caused largely by the term "husband," which is a legal one and not a natural one, and has been used by the translators to distinguish between a man who has complied with the legal regulations for marriage, and one who merely has relations with a woman without having done so. The terms "husband" and "man" are from the one Greek word ANER, and mean the same as far as the language is concerned. "Husband" is the wrong word to emphasize in this passage, for the word "man" would be as correct a translation as the other. So that, it would be just as correct for the verse to be translated, "Thou hast had five men; and he whom thou now hast is not thy man." All of these persons were men, but the one the woman was living with was not hers, because they had not complied with the laws of the land that would give her legal possession of this man. So if the reader will place the emphasis on the words "had" and "hast," which is where it belongs, showing ownership, he will be saved the confusion so prevalent over this subject. (See also my comments on Mat 19:5-6.)

Verse 19

9 By a prophet the woman meant that Jesus possessed superhuman knowledge, and as such he belonged in the rank of Biblical persons who could interpret spiritual matters. She was convinced of this by what He said concerning her domestic life. To use popular language, she was secretly living with a man "to whom she was not married."

Verse 20

0 When the woman concluded that Jesus was a Jewish prophet, she also believed he would be informed in all the matters pertaining to the history and religious teaching of the Jews, which explains her remarks in this verse. Our fathers means the early ancestors of the Samaritan race and nation. The mountain referred to by the woman was Gerizim, about 25 or 30 miles north of Jerusalem. Smith's Bible Dictionary says, "Gerizim was the site of the Samaritan temple, which was built there after the captivity, in rivalry with the temple at Jerusalem." In the article "Samaritans," the same Bible Dictionary says the following: "The animosity of the Samaritans became more intense than ever. They are said to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. . . . The law (i. e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon" [accepted list of books]. This information from the authentic work of reference, explains the woman's reference to the two places of worship, and what the Samaritan "fathers," and the Jewish prophets (of whom she thought Jesus to be one) said about them.

Verse 21

1 Jesus did not enter into the controversy between the Samaritans and Jews as to which place was the more important. It was not worth while to do so, because He was going soon to set up a system of worship that would not depend upon any particular spot, geographically speaking, for its genuineness. That is why Jesus said, "neither in this mountain, nor yet in Jerusalem. Not that men would not be allowed to worship God in those places, but their services would not be accepted on the basis of where they were performed.

Verse 22

2 The Samaritans rejected most of the Old Testament, which ruled out all of the prophetic writings except the few passages to be found in the five books of Moses. With such a partial basis for their guide, Jesus declared they did not know what they were doing when they professed to perform their services. Salvation is of the Jews. Every writer of the Old Testament was a Jew except Job, and he had some of the blood of Abraham in his veins. (See notes on page 351, volume 2 of the Old Testament Commentary.) Since the entire volume of religious revelation from God was given through the Jews, they would certainly know something of the subject. (See Rom 3:1-2.)

Verse 23

3 Notwithstanding this advantage the Jews had, the time was near when all previous modes and places for religious activities were to be replaced with the final system of God, unto which and for which all those forms were instituted among men. The outstanding feature of the new system was to be its spiritual character, in contrast with the formal rituals and material requirements the old law provided.

Verse 24

4 God is a Spirit. This does not mean that He is not a personal God, but his personalities are spiritual, hence He expects the worship offered to him to be spiritual. Such worship would not depend upon literal mountains or walled cities as proper situations in which to perform it satisfactorily to the Lord.

Verse 25

5 Although the Jews and Samaritans had no dealings with each other, and notwithstanding the latter rejected all of the Old Testament except the five books of Moses, yet they had a belief that a great person known as the Messiah or Christ was to come. This belief would be in harmony with a passage in their own document; namely, the prediction that a prophet, was to come like Moses. (See Deu 18:18-20.) They believed this Messiah was to be a very wise person, who would be able to explain all of the points that pertained to the Scriptures. The woman must have partly suspected Jesus to be that great One, from the wisdom that he had been showing through the conversation. Doubtless she began to think along that line as far back as verse 19, when she recognized him as being a "prophet." But she finally brought Jesus to a personal acknowledgment of his identity by her remark about the Messiah to come.

Verse 26

6 Jesus made this "good confession" to the woman, that he virtually made later to Pilate (chapter 18:37), and that others are asked to make of Him.

Verse 27

7 The disciples marveled for the same reason for which the woman was surprised at the beginning of the conversation recorded in verse 9. There is no evidence they knew anything about her personal character, but they did know she was a Samaritan. The disciples were shocked, evidently, yet their respect for their Teacher held them back from criticizing him.

Verse 28

8 Having been convinced that the expected Messiah had come, the woman turned into a messenger, and left her original purpose that brought her to the well, and went into the city to speak to the citizens therein.

Verse 29

9 Told me all things. This is obviously an accommodative phrase. We have the conversation on record, and the part of the woman's secret life that Jesus told her is in verse 18. But if he knew the facts about her domestic life, something that she supposed no one but the man and herself knew, then certainly He could read her entire life as if it were an open book. And such a person, in her mind, had all of the essential qualifications of the one to be anointed, which means the Christ.

Verse 30

0 The people of the city accepted the invitation of the woman to meet the man who had told her so much. The result of the meeting will be seen later.

Verse 31

1 The disciples had gone to the city to buy food, hence it was natural for them to expect Jesus to eat. Apparently he did not show much interest in the food, after they had made the trip to the city for it, hence their insisting that He should eat.

Verse 32

2 Doubtless, the arrival of the people from the city, presented another opportunity before Jesus to en gage in something more important than partaking of temporal food. That is what He meant by the indirect or figurative remark about his having food of which they had no information.

Verse 33

3 The disciples thought Jesus meant temporal food, and that someone unknown to them had served it to him while they were in the city.

Verse 34

4 Jesus used meat (food) in a figurative sense. The word is from BROMA, which Thayer defines, "That which is eaten, food." He explains the way it is used in this passage to mean, "That which delights and truly satisfies the mind." The context justifies his explanation, for it would certainly satisfy the mind of Jesus to do the will of his Father. To finish His work meant to carry through to the end all that was in the mind of God when he sent his Son into the world.

Verse 35

5 Again Jesus uses some things in the temporal realm, to illustrate those in the spiritual. Temporal harvests are possible only after certain waiting periods, while the spiritual harvest is always ready to be gathered. That is because the souls of men are always subject to being gathered into the service of God.

Verse 36

6 Wages is used to represent the reward that all men will receive who do faithful work for the Lord. The production of a crop requires both a sowing and a reaping, but these are not always done by the same man. However, if they are working in harmony with each other, both will be benefited by the fruit produced.

Verse 37

7 Jesus only repeats the facts that are discussed in the preceding verse. It is a general principle, and the explanation will come in the next verse.

Verse 38

8 The other men means the Old Testament prophets and the work of John the Baptist. All of these servants of God had done much to prepare the way for the apostles to gather up the results. Paul teaches the same lesson in 1Co 3:6-8.

Verse 39

9 The Samaritans were a mixed race, and thus were "part Jew," hence they were not regarded strictly as Gentiles. Jesus made a distinction between them in Mat 10:5, when he sent the apostles forth on their first mission. It also explains why the Gospel was offered to and accepted by the people of Samaria (Act 8:5-12), when it is generally believed (and correctly so) that it was offered to the Gentiles for the first time when it was offered to Cornelius in Acts 10.

Verse 40

0 The Samaritans were so much interested in Christ, they urged him to spend some time with them. He did so, delaying his journey for two days.

Verse 41

1 The delay was profitable, for many more believed on Him.

Verse 42

2 There is no evidence that Jesus performed any miracle among these Samaritans. They explained their conversion on the ground of hearing His word. Jesus was able by his teaching to convince these people that he was the great One that was promised in the Scriptures and had been taught them by their leaders.

Verse 43

3 Galilee was an extensive territory, so that Jesus could go into that district, and yet not go into the immediate vicinity of Nazareth, which was originally considered his own country. (See Mat 4:13; Mat 13:54-57; Luk 4:23.)

Verse 44

4 Because of the truth stated here, Jesus came into that part of Galilee that contained Cana (verse 46), instead of that where Nazareth was located.

Verse 45

5 The Galilaeans (those not in the region of Nazareth) received Jesus, because they had seen his works at the feast of the Passover in Jerusalem.

Verse 46

6 Smith's Bible Dictionary says Cana was not far from Caper-naum, and the arrival at Cana was soon known at Capernaum. The miracle of making wine out of water had doubtless been reported generally, and the people of the neighboring towns were convinced that Jesus was able to accomplish miraculous cures. A nobleman was an officer serving next to a king, and therefore was an important person.

Verse 47

7 The nobleman went in person to Cana, and begged Jesus to come heal his son who was at the point of death from a serious fever.

Verse 48

8 As a test of the nobleman's faith, Jesus intimated that he would first perform some miracle, as evidence that he was able to accomplish healing the boy.

Verse 49

9 The nobleman was already satisfied about the ability of Jesus to work miracles. Of course Jesus knew his mind, but it is the Lord's will that people express their faith outwardly, and this was the way that Jesus brought forth the remark of the nobleman. It was natural for him to feel anxious, because it was his son who was seriously ill, hence he pressed his request very earnestly.

Verse 50

0 Jesus did not accompany the father back to his home, but bade him go on his way, with the assurance that his son would live. The nobleman was satisfied to leave for home alone, because he believed the word of Jesus. Had he lingered to repeat his request for Jesus to go with him, it would have indicated that he was in doubt.

Verse 51

1 The nobleman did not reach home until the day after his conversation with Jesus. His servants saw him coming and went to meet him with the good news.

Verse 52

2 He did not question the word of his servants, but wanted to check on the saying of Jesus; he asked them when the son began to improve. The seventh hour would be the same as our 1 P. M., and it explains why the nobleman was not able to reach home until the next day.

Verse 53

3 The report coincided with the hour in which Jesus assured him that his son would live. We note the servants said the fever left him at that hour, but his full recovery was a matter of some time. This should not disturb us, for Jesus only said "thy son liveth," and to start his improvement, He caused the fever to leave him immediately. His convalescence could be taken care of by nature, without any miracle. The case caused the whole household to become believers in Jesus.

Verse 54

4 Second miracle means in Cana; the first is in chapter 2.