Verse-by-Verse Bible Commentary
John 4:1

Clarke's Commentary

CHAPTER IV.

Jesus, finding that the Pharisees took offence at his making

many disciples, leaves Judea to pass into Galilee, 1-3.

And passing through Samaria comes to Sychar, and rests at

Jacob's well, 4-6.

While his disciples were gone to the city to buy meat, a woman

of Samaria comes to draw water, with whom our Lord discourses

at large on the spiritual nature of his religion, the perfection

of the Divine nature, and the purity of his worship, 7-24.

On his informing her that he was the Messiah, she leaves her

pitcher, and goes to inform her townsmen, 25-30.

His discourse with his disciples in her absence, 31-38.

Many of the Samaritans believe on him, 39-42;

He stays two days with them, and goes into Galilee, 43-45.

He comes to Cana, and heals the son of a nobleman, in consequence

of which he believes on him, with his whole family, 46-54.

NOTES ON CHAP. IV.

Verse John 4:1. Jesus made and baptized, c.] These seem to be quoted as the very words which were brought to the Pharisees and, from our Lord's conduct after this information, we may take it for granted that they were so irritated that they were determined to seek an occasion to take away his life; in consequence of which, leaving Judea, he withdrew into Galilee.

Bridgeway Bible Commentary

23. Jesus in Samaria (John 4:1-42)

When the Pharisees saw the crowds following Jesus they took an increasing interest in him. No doubt they were becoming jealous and soon might become violent. Jesus therefore decided to leave Judea for Galilee (John 4:1-3).

As Jesus approached one of the villages of Samaria, he began a conversation with a Samaritan woman whom he met at a well (John 4:4-9). The woman had a similar problem to Nicodemus in that she interpreted Jesus’ words literally instead of figuratively. She did not understand that when Jesus offered her living water, he was not speaking of ordinary water but of eternal life. If she accepted what he offered, her deepest needs would be satisfied for ever (John 4:10-15).

Realizing that the woman would have to see her personal sin before she could see her spiritual need, Jesus began to speak of her marital affairs. At first she tried to hide her sins, but Jesus’ searching remarks soon made her realize that she was in the presence of one with divine knowledge (John 4:16-19). She therefore turned the conversation to religion by referring to the dispute between Jews and Samaritans about the location of the temple. (Concerning relations between Jews and Samaritans see earlier section, ‘The New Testament World’.) Jesus told her that the important matters were not those of race or locality, but those that concerned a right attitude of spirit and a right relation with God (John 4:20-24).

The woman saw that the conversation was leading to things she knew nothing about. She therefore tried to finish it quickly by saying that she would wait for the Messiah to come and explain it all to her. Jesus replied that the Messiah was already talking to her (John 4:25-26). In wonder and excitement the woman hurried back to tell the villagers of her discovery and urge them to come and see this remarkable person (John 4:27-30).

Next it was the disciples who interpreted Jesus’ words literally instead of figuratively. This time the subject was food. Jesus told them that his strength came from obedience to the will of God. That was his real food, and he intended to keep feeding on it till he finished the work he came to do (John 4:31-34).

After a farmer sows the seed, he may have to wait many months before he reaps the harvest. But in the case of the Samaritan woman, the seed sown in her heart was already bearing fruit, for the Samaritan villagers were already hurrying across the fields to learn about Jesus. Jesus had sown; the disciples would reap. It was a foretaste of the harvest they would reap from seed sown by messengers of God who had gone before them, from the prophets of Old Testament times to John the Baptist (John 4:35-38).

Though the woman had introduced the villagers to Jesus, they needed to exercise personal faith if they were to receive the eternal life he offered. Many responded in genuine faith, realizing that Jesus was a Saviour whose blessings were not limited to selected races or nations (John 4:39-42).

Coffman's Commentaries on the Bible

When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John.

The disciples of John the Baptist were already jealous of Jesus' success; and the Lord knew that the mighty acclaim hailing his efforts, if uninterrupted, would shortly bring upon him a premature confrontation with the Pharisees; and, in order to avoid it, he promptly switched the scene of his labors. The inference here is that if relatively friendly persons such as John's disciples were actively jealous of Jesus, the far more antagonistic Pharisees would be likely to take drastic action. Not long after these events, the Pharisees accomplished the destruction of John the Baptist; and, although their hand is hidden in the sacred account of his martyrdom, it is very likely that those wily hypocrites of the priestly hierarchy had maneuvered John into making the comment on Herod's unlawful marriage which resulted in his execution. The Lord, in time, planned to die for the salvation of all men; but, at that particular time, his hour had not yet come.

Barnes' Notes on the Whole Bible

The Lord knew - When Jesus knew. how he knew this we are not informed; whether by that power of omniscience by which he knew all things, or whether some person had informed him of it.

How the Pharisees had heard - The Pharisees, here, seem to denote either the members of the Sanhedrin or those who were in authority. They claimed the authority to regulate the rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had introduced such a rite into the religion of the Jewish people. See the notes at John 1:25.

More disciples than John - Though many of the Pharisees came to his baptism Matthew 3:0, yet those who were in authority were displeased with the success of John, John 1:25. The reasons of this were, probably, the severity and justness of his reproofs Matthew 3:7, and the fact that by drawing many after him he weakened their authority and influence. As they were displeased with John, so they were with Jesus, who was doing the same thing on a larger scale - not only making disciples, but baptizing also without their authority, and drawing away the people after him.

Calvin's Commentary on the Bible

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. Knowing that the Pharisees were ill-disposed towards him, he did not wish to expose himself to their anger before the proper time. This was his motive for setting out from Judea. The Evangelist thus informs us that Christ did not come into Samaria with the intention of dwelling there, but because he had to pass through it on his way from Judea to Galilee; for until, by his resurrection, he should open up the way for the gospel, it was necessary that he should be employed in gathering the sheep of Israel to which he had been sent. That he now favored the Samaritans with his instruction was an extraordinary and almost accidental occurrence, if we may be allowed the expression.

But why does he seek the retirement and lurking-places of Galilee, as if he were unwilling to be known, which was highly to be desired? I reply, he knew well the proper way to act, and made such use of the opportunities of usefulness that he did not allow a moment to be lost. He wished, therefore, to pursue his course with regularity, and in such a manner as he judged to be proper. Hence too we hear that our minds ought to be regulated in such a manner that, on the one hand, we may not be deterred by any fear from going forward in duty; and that, on the other hand, we may not too rashly throw ourselves into dangers. All who are earnestly desirous to pursue their calling will be careful to maintain this moderation, for which they will steadily follow the Lord even through the midst of deaths; they will not rush into them heedlessly, but will walk in their ways. Let us, therefore, remember that we must not advance farther than our calling demands.

That the Pharisees had heard. The Pharisees alone are mentioned by the Evangelist as having been hostile to Christ; not that the other scribes were friendly, but because this sect was at that time in the ascendant, and because they were filled with rage under the pretense of godly zeal. It may be asked, Did they envy Christ that he had more disciples, because their stronger attachment to John led them to promote his honor and reputation? The meaning of the words is different; for though they were formerly dissatisfied at finding that John collected disciples, their minds were still more exasperated, when they saw that a still greater number of disciples came to Christ. From the time that John avowed himself to be nothing more than the herald of the Son of God, they began to flock to Christ in greater crowds, and already he had almost completed his ministry. Thus he gradually resigned to Christ the office of teaching and baptizing.

Smith's Bible Commentary

Chapter 4

Now when the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized none, but his disciples,) ( John 4:1 )

Now this can mean one of two things. Jesus baptized not, but His disciples, or, He only baptized His disciples; or, He didn't baptize at all, it was only His disciples who were baptizing. So, you have a choice. But when Jesus heard that the Pharisees had heard these things,

He left Judea ( John 4:2 ),

The Pharisees had heard now that He was baptizing even more than John, so He left the area of Judea, the area near Jerusalem, where most of the Pharisees hung out.

and he departed and went again into the area of Galilee ( John 4:3 ).

From Judea, on into Galilee.

And he had to go through Samaria ( John 4:4 ).

For Samaria lies between Judea, Jerusalem and the Galilee. The area of Samaria lies between the two, through the middle part of the country. Now,

He came to a city of Samaria, which was called Sychar [or Shechem], near a parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat on the well: for it was about noon. And there came a woman of Samaria to draw water: and Jesus said unto her, Give me a drink. (For his disciples were gone away unto the city to buy meat.) Then said the woman of Samaria unto him, How is it that you, being a Jew, are asking me for a drink, for I am a woman of Samaria? for the Jews have no dealings with Samaritans. Jesus answered and said unto her, If you knew the gift of God, and who it is that said unto you, Give me a drink; you would have asked him, and he would have given you living water. And the woman said unto him, Sir, you have nothing to draw with, and the well is deep: where are you going to get this living water? Are you greater than our father Jacob, which gave us the well, and drank from it himself, and his children, and his cattle? And Jesus answered and said unto her, Whosoever drinks of this water shall thirst again: but whosoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. And the woman said unto him, Sir, give me some of this water, so I will never thirst again, and I won't have to come out here and draw water everyday ( John 4:5-15 ).

Now, up to this point, this woman is being rather saucy with Jesus, sort of pert and cute. She's not a very upright woman. In fact, she's sort of a low-moral character. She's probably very well known in Shechem because of her not-so-illustrious past. She's got a bad reputation. She's probably known as a flirt and available. And probably that kind who is pretty worldly-wise and able to handle men pretty well, and that type which...every man is sort of a challenge. So, when she came to draw water and saw this person sitting there, and He said to her, "Will you give me a drink?" rather than just obliging and giving Him a drink without saying anything, she has to open up the door and ask him, "How come you're asking me for a drink? You're a Jew and I'm a Samaritan, and we're not supposed to have dealings with each other." And Jesus said, "If you knew the gift of God and who it was that was asking you for a drink, you would have been asking Him for a drink."

Now, I'm sure that her motives in talking to Jesus at this point are far different from His. But she continued on in saying, "Why would I ask you for a drink? That well is deep and you don't have anything to draw it with. " She said, "Where are you going to get this living water? Are you greater than Jacob who gave us this well?" Jesus said to her, "Whosoever drinks of this water shall thirst again."

When Jesus is talking to this woman about water, about living water, she did not understand what He was talking about, even, I'm sure, as Nicodemus did not fully understand what Jesus was talking about when He first said, "You've got to be born again." You know, he got this mental picture of his going back into his mother's womb. Jesus was talking again about spiritual things and she was thinking only of material things. But Jesus said to her, "If you drink of the spiritual water, the living water, you'll never thirst again." "Oh, I'd like some of this water so I don't have to come out here and drink again, so I don't get thirsty any more."

Now, the statement, "He who drinks of this water shall thirst again," there Jesus is referring to that physical water in the well. Carrying it one step further, Jesus, in talking about thirst, spoke not of physical thirst but of spiritual thirst. Man is a threefold being: he is body, mind and spirit. And there are physical thirsts, there are emotional thirsts, and is a spiritual thirst. Jesus said to the woman, "If you're going to drink of this water, you're going to thirst again." That can be said of every physical experience that you might possess or seek or find.

There are always those who feel, "If I could just..." and you fill in the blank. "...then I would be happy and satisfied." What's in your blank? "If I just had blank, I would be satisfied and happy!" It seems that man is always setting out a goal or a thing whereby he feels that, "If I could just achieve, if I could just attain, if I could just have, then I would be satisfied. I wouldn't be thirsty any more!" Jesus said, "Not so! You drink of this water and you will thirst again."

Now, you ought to be able to prove that in your own mind, because surely in times past, you have set those temporary goals that you felt, "If I could just have a new bicycle I wouldn't want anything again as long as I live." I know there was a time when I lusted after a bicycle. And I thought, "If I could just have that bicycle, oh, I would just be so happy. I would never want anything again as long as I lived." And, I got that bicycle. But it wasn't long before..."If I just had a speedometer on this bicycle, I wouldn't want anything again, you know." And then, "If I just had a headlight with a generator, oh, I would never want anything again." So, there have been those intermediate goals that I have achieved and attained, but you know what? I thirsted again. They didn't fully satisfy me. As Jesus said, "Drink of this water, you're going to thirst again." And it has been true in my life, as I have achieved those goals, those intermediate goals that I had established, and I thought, "Oh, if I could just have," and I then had, but it didn't satisfy. I thirsted again. But Jesus said, "If you drink of the water that I give, you'll never thirst again. It'll be like a well just springing up inside of you." The woman said, "Sir, I'll take some of that water."

And Jesus said, Well, first go call your husband. And she said, I don't have any husband ( John 4:16-17 ).

I'm available.

And the Jesus said to her, You have well said, I have no husband: for you have had five husbands; and you've finally just moved in with a man without marrying him ( John 4:17-18 ).

Now, notice the whole switch of her attitude. No longer is she a cute little flirt. Her mask has been ripped off. You know, a lot of people go around wearing masks. They have a cute, clever exterior. "I can handle myself, I know how to get around, I don't need any help, I've got it made." But when that mask has been removed, underneath there is a great thirst and a great need, and the thirst and the need that man has is for God, every man, no matter who they are. You may try to pretend that you don't need God. "That's for weak people! I don't need to commit my life to God, I don't need God, I can handle it, I'm able to make my way in life. The battle is for the strong and I'm strong. I don't need help." And you may put up a very tough, formidable front, a mask. But deep down inside every man's heart is crying out for God. No matter what kind of a front you may be putting up. And when Jesus took away her mask, when suddenly she realized she wasn't kidding this fellow, "He's looking right inside of me and He knows what is inside of me. He knows the truth about me. I'm not fooling Him at all." The mask was gone. Her spirit was open and naked and revealed; and she knew it. And so, suddenly, the whole attitude and tenor changes, and what is her question?

Our fathers worshipped in this mountain; and you say, in Jerusalem is the place where men ought to worship ( John 4:20 ).

The question was, "Where do I find God? Our fathers said we find God in this mountain, you say we find God in Jerusalem. Where can I find God?" And down deep inside of every man there is that haunting question, "Where can I find God?" Because we all need God, no matter what kind of a front we may be putting up to others. Down deep inside all of us need God, and there is that cry of our hearts, "Where can I find God?" And so her whole attitude changed, "Sir, I perceive you're a prophet."

"Our fathers say we are to worship God in these mountains," that is in Mount Gerizim, which is there in Samaria, the mountains upon which the tribes of Israel stood on the top and pronounced God's blessings when they came into the land, opposite to Mount Ebal, where the curses were pronounced.

And so, the Samaritans, those people who inhabited the northern province after the Syrian captivity, those who were not accepted into Judaism when the Jews returned from the Babylonian captivity, because they could not prove the purity of their lineage, who had intermarried with the people brought into the land by the Assyrians, sort of half-breeds, were called Samaritans. And because they were not allowed by the Jews in Jerusalem to help with the temple or to enter into the worship there, they began to establish their own worship center on Mount Gerizim, making their own sacrifices there and creating quite a breach between the Jews and the Samaritans, not dealing with each other. And they began to say that it was on Mount Gerizim that Abraham had offered Isaac. And they also affirm that on Mount Gerizim, Solomon had built the temple, that this is the place to worship God. And they would discourage the Samaritans from going to Jerusalem to worship God. God is found in this mountain, God is worshipped in this mountain.

Now even to the present day, the Samaritans, and, of course, they have dwindled, there are only about twelve hundred Samaritans left in the world. And they are fast passing off the scene, because of the inbreeding, most of them are sort of on the lunatic fringe, because they won't marry outside of that close knit group, and so the intermarriages are too close and there's not been the infusion of outside blood, so you've got idiocy going among them now. And they are fast passing away. But to the present day, they still offer a sacrificial lamb on Gerezim to the present day. They still affirm, those Samaritans that are left, that Gerizim is the place where men find God. But basically her question is, "Where can I find God?" and that's the question that burns in the heart of every man.

Jesus said, Woman, believe me, the hour is coming, when you will neither in this mountain, nor at Jerusalem, worship the Father ( John 4:21 ).

And then He said something that is very revealing.

You do not know what you worship ( John 4:22 ):

How true that is of so many people today. They really don't know what they are worshipping. He said,

we know what we worship; for salvation is of the Jews. But the hour is coming, and even now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father is seeking such to worship him. For God is a Spirit: and they that worship him must worship him in spirit and in truth ( John 4:22-24 ).

Where's God found? He's found wherever you are. He surrounds us. God is not localized, nor can you localize God. So often in our minds we make that mistake of localizing God. How glorious it is to gather tonight in the presence of God here in the sanctuary. Well, that's true in a sense, but yet, in another sense, God doesn't just dwell here in the sanctuary. God dwells in your car as you're driving to the sanctuary. God dwells in your house as you're yelling at your kids getting ready to go to the sanctuary, because they're not getting dressed fast enough. We need to become more conscious of the all-prevailing presence of God wherever I am. God is a spirit; I am surrounded by Him. For in Him we live and we move and we have our being. And you cannot localize God...in Gerizim, or Jerusalem, or in any other locality. He doesn't dwell there any more than any other place. God dwells in the hearts and in the lives of every child of God, and He surrounds us all. In Him we live, we move, we have our being. God is a spirit, and if you want to worship Him, you've got to worship Him in spirit. That's spiritual worship of God and in truth.

So the woman said unto him, I know that when the Messiah comes, which is called Christ ( John 4:25 ):

The word Christ is a Greek word. It is the translation into Greek of the Hebrew word Messiah. And so, you have the Greek word Christ, but it is a word that is the translation of the word Messiah. So John points that out here. "I know that when the Messiah comes," which in Greek is called Christ, Christos.

when he is come, he will tell us all things. And Jesus said unto her, I who speak unto you am he ( John 4:25-26 ).

Can you imagine what she must have felt at that moment? "I was flirting with Him?" "I who speak unto you am He."

And upon this the disciples returned, and they marveled that he was talking with the woman: yet none of them said, What are you seeking? or, Why are you talking with her? And the woman then left her waterpot, and went her way unto the city, and said to the men ( John 4:27-28 ),

The women probably wouldn't talk to her.

Come, and see a man, which told me everything I ever did: is not this the Messiah? And they went out of the city, and come unto him. And in the meantime his disciples prayed him, saying, Master, eat. But he said unto them, I have meat that you don't know about. Therefore said his disciples one to another, Has someone brought him something to eat? And Jesus said unto them, My meat is to do the will of him that sent me, and to finish his work ( John 4:29-34 ).

And interesting, the phrase "to finish His work." The work of redemption was not yet finished. Later, on the cross Jesus will cry, "It is finished." But God's work of redemption was not yet complete. And so, "I came not to do my own will, I came to do the will of Him who sent Me." Jesus was a man on a mission, sent by the Father to finish the Father's work, the work of redemption of mankind.

And then He said,

Don't say, There are four months, and then the harvest will come? behold, I say unto you, Lift up your eyes, and look on the fields ( John 4:35 );

Now at this point, the men of Shechem were coming out through the fields to the well where Jesus was. And most of them wore these white turbans, and so, as you looked on the fields you saw these white turbans, all of them, descending from the city towards the well. And Jesus said to His disciples, "Don't say four months and the harvest will come. Look unto the fields right now."

behold they are white unto harvest ( John 4:35 ).

Hungry souls searching for God. Where can you find God?

He that reaps receives wages, and gathers fruit unto life eternal: and both he that sows and he that reaps may rejoice together. And herein is that saying true, One sows, another reaps ( John 4:36-37 ).

Paul said, "One plants, one waters. God gives the increase."

I sent you to reap whereon you bestowed no labor: other men labored, and you are entered into their labors. And many of the Samaritans believed on him for the saying of the woman, which testified, He told me everything I ever did. So when the Samaritans were come unto him, they begged him that he would stay with them: and so he remained there for two days. And many more believed because of his own word; then they said unto the woman, Now we believe, not because of what you said: for we have heard him ourselves, and we know that this is indeed the Messiah, the Savior of the world. Now after two days he departed from there, and went into Galilee. For Jesus himself testified, that a prophet has no honor in his own country. And when he was come into Galilee, the Galileans received him, having seen all of the things which he did at Jerusalem at the feast: for they also went unto the feast. So, he came again to Cana of Galilee ( John 4:38-46 ),

Now Cana was a little village there in the valley as you're coming from Nazareth, up over the top of the hill, you drop into this little valley and Cana sits there in the valley, and it's on the road from Nazareth to the Sea of Galilee. So, as He came to Cana, it's probably twenty miles from the Sea of Galilee to Cana. And so, He came unto Cana of Galilee,

where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum ( John 4:46 ).

Now Capernaum was at least twenty miles from Cana.

And when he heard that Jesus was come out of Judea back to Galilee, he went unto him, and besought him that he would come down, and heal his son: because he was at the point of death ( John 4:47 ).

He's asking Jesus to go from Cana down to Capernaum, twenty miles, to heal his son. Of course, if you've got a son that's dying and you're the dad, you're going to be desperate. You're going to do your best if you feel that, "Here's a man that can help my dying son."

And Jesus said unto him, Except you see signs and wonders, you will not believe. And the nobleman said unto him, Sir, come or my child is going to die. And Jesus said unto him, Go your way; your son lives. And the man believed the word that Jesus had spoken to him, and he went his way ( John 4:48-50 ).

He believed the word so much he didn't even go home. He just believed it. Because, the next day

As he was going down, his servants met him, and said, Your son is alright. And he inquired and he said, At what hour did the change take place? And they said, At about one o'clock in the afternoon. And he knew that that was exactly the time that Jesus said, Your son lives ( John 4:51-53 ):

Now you see, if it were one o'clock in the afternoon and he was really concerned for his son, he would have taken off for Capernaum and probably could've made it there by evening on a fast jog. But he wasn't worried any more. He believed the word of Jesus. And so the father knew it was the same hour in which Jesus said unto him, "Your son lives."

and himself believed ( John 4:53 ),

That moment Jesus said it, and he believed it and it was.

and his whole house believed. This is again the second miracle that Jesus did [that is in Cana], when he was come out of Judea into Galilee ( John 4:53-54 ).

Now, in chapter 5, we leave Galilee and we go back to Jerusalem and to the pool of Bethesda and the events that were there. And John concentrates the most of his gospel with the ministry of Jesus around Jerusalem. It tells little about the ministry in Galilee, where the other gospels concentrate most on the Galilean ministry. So, John doesn't leave us long in Galilee before we go back to Jerusalem to the feast of the Jews there in Jerusalem. And so, we'll get into that next week, as we continue chapters 5 and 6 next week of the gospel according to John.

May the Lord be with you and bless and keep you in His love, and may your life be enriched daily this week as you study the Word and as you worship God in spirit and in truth. For God is seeking such to worship Him. May your life in Christ grow, be enriched and developed more and more, day-by-day, that you might come to that fullness that God would have you to experience, the fullness of His grace and love towards you through Jesus our Lord. So, may the Lord bless and keep, strengthen and guide, and give you just a totally beautiful week, walking in the Spirit and the love of Jesus Christ. "

Dr. Constable's Expository Notes

This sentence provides the background for what follows. Jesus returned to Galilee from Judea, where He had been baptizing with His disciples, because the Pharisees were becoming increasingly aware of His broadening influence among the Jews. He wanted to avoid unnecessary premature conflict with them.

This is the first time the writer described Jesus as "the Lord." This was appropriate in view of the superiority of Jesus that both Johns had just established (John 3:28-36).

Dr. Constable's Expository Notes

1. The interview with the Samaritan woman 4:1-26

There are several connections between this section and the preceding ones that provide continuity. One is the continuation of water as a symbol (cf. John 2:6; John 3:5; John 4:10-15). Another is the continuation of conversation in which Jesus reveals Himself as the fulfillment of what the Old Testament anticipated.

"Nicodemus was an eminent representative of orthodox Judaism. Now John records an interview Jesus had with one who stood for a class that was wholeheartedly despised by orthodox Judaism. From the point of view of the orthodox Jew there were three strikes against her: she was a Samaritan, a woman, and a sexual sinner." [Note: Ibid., p. 225.]

The present section begins with another reference to something that resulted from Jesus’ rising popularity (cf. John 3:22-26; John 4:1-3). This section as a whole is also a model of evangelistic ministry.

"The Samaritan woman is a timeless figure-not only a typical Samaritan but a typical human being." [Note: Tasker, p. 75.]

Dr. Constable's Expository Notes

D. Jesus’ ministry in Samaria 4:1-42

The writer now showed Jesus moving north from Judea into Samaria where He had another important conversation with another person who was completely different from Nicodemus. As in the previous chapter, theological explanation follows personal encounter in this one.

Barclay's Daily Study Bible

Chapter 4

BREAKING DOWN THE BARRIERS ( John 4:1-9 )

4:1-9 So when the Lord learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although it was not Jesus himself who was in the habit of baptizing but his disciples), he quilted Judaea and went away again to Galilee. Now he had to pass through Samaria. He came to a town of Samaria, called Sychar, which is near the piece of ground which Jacob gave to Joseph, his son, and Jacob's well was there. So Jesus, tired from the journey, was sitting by the well just as he was. It was about midday. There came a woman of Samaria to draw water. Jesus said to her: "Give me to drink." For his disciples had gone away into the town to buy provisions. So the Samaritan woman said to him: "How is it that you who are a Jew ask a drink from me, a Samaritan woman?" (For there is no familiarity between Jews and Samaritans.)

First of all, let us set the scene of this incident. Palestine is only 120 miles long from north to south. But within that 120 miles there were in the time of Jesus three definite divisions of territory. In the extreme north lay Galilee; in the extreme south lay Judaea; and in between lay Samaria. Jesus did not wish at this stage in his ministry to be involved in a controversy about baptism; so he decided to quit Judaea for the time being and transfer his operations to Galilee. There was a centuries-old feud between the Jews and the Samaritans, the cause of which we will shortly see. But the quickest way from Judaea to Galilee lay through Samaria. Using that route, the journey could be done in three days. The alternative route was to cross the Jordan, go up the eastern side of the river to avoid Samaria, recross the Jordan north of Samaria and then enter Galilee. This was a route which took twice as long. So then Jesus had to pass through Samaria if he wished to take the shortest route to Galilee.

On the way they came to the town of Sychar. Just short of Sychar the road to Samaria forks. The one branch goes north-east to Scythopolis; the other goes west to Nablus and then north to Engannim. At the fork of the road there stands to this day the well known as Jacob's well.

This was an area which had many Jewish memories attached to it. There was a piece of ground there which had been bought by Jacob ( Genesis 33:18-19). Jacob, on his deathbed, had bequeathed that ground to Joseph ( Genesis 48:22). And, on Joseph's death in Egypt, his body had been taken back to Palestine and buried there ( Joshua 24:32). So around this area there gathered many Jewish memories.

The well itself was more than 100 feet deep. It is not a springing well of water; it is a wet into which the water percolates and gathers. But clearly it was a well so deep that no one could gain water from it unless he had something with which to draw the water.

When Jesus and his little band came to the fork in the road Jesus sat down to rest, for he was tired with the journey. It was midday. The Jewish day runs from 6 a.m. to 6 p.m. and the sixth hour is twelve o'clock midday. So the heat was at its greatest, and Jesus was weary and thirsty from travelling. His disciples went on ahead to buy some food in the Samaritan town. Something must have been beginning to happen to them. Before they had met Jesus it is entirely unlikely that they would have even thought of buying food in any Samaritan town. Little by little, perhaps even unconsciously, the barriers were going down.

As Jesus sat there, there came to the well a Samaritan woman. Why she should come to that well is something of a mystery, for it was more than half-a-mile from Sychar where she must have stayed and there was water there. May it be that she was so much of a moral outcast that the women even drove her away from the village well and she had to come here to draw water? Jesus asked her to give him a drink. She turned in astonishment. "I am a Samaritan," she said. "You are a Jew. How is it that you ask a drink from me?" And then John explains to the Greeks for whom he is writing that there was no kind of come and go at all between the Jews and the Samaritans.

Now it is certain that all we have here is the briefest possible report of what must have been a long conversation. Clearly there was much more to this meeting than is recorded here. If we may use an analogy, this is like the minutes of a committee meeting where we have only the salient points of the discussion recorded. I think that the Samaritan woman must have unburdened her soul to this stranger. How else could Jesus have known of her tangled domestic affairs? For one of the very few times in her life she had found one with kindness in his eyes instead of critical superiority; and she opened her heart.

Few stories in the Gospel record show us so much about the character of Jesus.

(i) It shows us the reality of his humanity. Jesus was weary with the journey, and he sat by the side of the well exhausted. It is very significant that John who stresses the sheer deity of Jesus Christ more than any other of the gospel writers also stresses his humanity to the full. John does not show us a figure freed from the tiredness and the struggle of our humanity. He shows us one for whom life was an effort as it is for us; he shows us one who also was tired and had to go on.

(ii) It shows us the warmth of his sympathy. From an ordinary religious leader, from one of the orthodox church leaders of the day the Samaritan woman would have fled in embarrassment. She would have avoided such a one. If by any unlikely chance he had spoken to her she would have met him with an ashamed and even a hostile silence. But it seemed the most natural thing in the world to talk to Jesus. She had at last met someone who was not a critic but a friend, one who did not condemn but who understood.

(iii) It shows us Jesus as the breaker down of barriers. The quarrel between the Jews and the Samaritans was an old, old story. Away back about 720 B.C. the Assyrians had invaded the northern kingdom of Samaria and had captured and subjugated it. They did what conquerors often did in those days--they transported practically the whole population to Media ( 2 Kings 17:6). Into the district the Assyrians brought other people--from Babylon, from Cuthah, from Ava, from Hamath and from Sepharvaim ( 2 Kings 17:24). Now it is not possible to transport a whole people. Some of the people of the northern kingdom were left. Almost inevitably they began to inter-marry with the incoming foreigners; and thereby they committed what to the Jew was an unforgivable crime. They lost their racial purity. In a strict Jewish household even to this day if a son or a daughter marries a Gentile, his or her funeral service is carried out. Such a person is dead in the eyes of orthodox Judaism. So then the great majority of the inhabitants of Samaria were carried away to Media. They never came back but were assimilated into the country into which they were taken. They are the lost ten tribes. Those who remained in the country inter-married with the incoming strangers and lost their right to be called Jews at all.

In course of time a like invasion and a like defeat happened to the southern kingdom, whose capital was Jerusalem. Its inhabitants also were carried off to Babylon; but they did not lose their identity; they remained stubbornly and unalterably Jewish. In time there came the days of Ezra and Nehemiah and the exiles returned to Jerusalem by the grace of the Persian king. Their immediate task was to repair and rebuild the shattered Temple. The Samaritans came and offered their help in this sacred task. They were contemptuously told that their help was not wanted. They had lost their Jewish heritage and they had no right to share in the rebuilding of the house of God. Smarting under this repulse, they turned bitterly against the Jews of Jerusalem. It was about 450 B.C. when that quarrel took place, and it was as bitter as ever in the days of Jesus.

It had further been embittered when the renegade Jew, Manasseh, married a daughter of the Samaritan Sanballat ( Nehemiah 13:28) and proceeded to found a rival temple on Mount Gerizim which was in the centre of the Samaritan territory. Still later in the Maccabean days, in 129 B.C., John Hyrcanus, the Jewish general and leader, led an attack against Samaria and sacked and destroyed the temple on Mount Gerizim. Between Jews and Samaritans there was an embittered hatred. The Jews contemptuously called them Chuthites or Cuthaeans after one of the peoples whom the Assyrians had settled there. The Jewish Rabbis said: "Let no man eat of the bread of the Cuthaeans, for he who eats their bread is as he who eats swine's flesh." Ecclesiasticus depicts God as saying: "With two nations is my soul vexed, and the third is no nation; they that sit upon the mountain of Samaria, and the Philistines, and that foolish people that dwell in Sichem" (Ecc 50:25-26). Sichem or Shechem was one of the most famous of Samaritan cities. The hatred was returned with interest. It is told that Rabbi Jochanan was passing through Samaria on his way to Jerusalem to pray. He passed by Mount Gerizim. A Samaritan saw him, and asked him: "Where are you going?" "I am going to Jerusalem," he said, "to pray." The Samaritan answered: "Would it not be better for you to pray in this holy mountain (Mount Gerizim) than in that accursed house?" Pilgrims from Galilee to Jerusalem had to pass through Samaria, if, as we have seen, they travelled by the quickest way; and the Samaritans delighted to hinder them.

The Jewish-Samaritan quarrel was more than 400 years old. But it smouldered as resentfully and as bitterly as ever. It was small wonder that the Samaritan woman was astonished that Jesus, a Jew, should speak to her, a Samaritan.

(iv) But there was still another way in which Jesus was taking down the barriers. The Samaritan was a woman. The strict Rabbis forbade a Rabbi to greet a woman in public. A Rabbi might not even speak to his own wife or daughter or sister in public. There were even Pharisees who were called "the bruised and bleeding Pharisees" because they shut their eyes when they saw a woman on the street and so walked into walls and houses! For a Rabbi to be seen speaking to a woman in public was the end of his reputation--and yet Jesus spoke to this woman. Not only was she a woman; she was also a woman of notorious character. No decent man, let alone a Rabbi, would have been seen in her company, or even exchanging a word with her--and yet Jesus spoke to her.

To a Jew this was an amazing story. Here was the Son of God, tired and weary and thirsty. Here was the holiest of men, listening with understanding to a sorry story. Here was Jesus breaking through the barriers of nationality and orthodox Jewish custom. Here is the beginning of the universality of the gospel; here is God so loving the world, not in theory, but in action.

THE LIVING WATER ( John 4:10-15 )

4:10-15 Jesus answered her: "If you knew the free gift that God is offering you, and if you knew who is speaking to you, and if you knew who was saying to you: 'Give me to drink,' you would have asked him, and he would have given you living water." The woman said to him: "Sir, you have no bucket to draw with and the well is deep. Where does this living water that you have come from? Are you greater than our father Jacob who gave us the well, and who himself drank from it with his children and his cattle?" Jesus answered her: "Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him will never thirst again for ever. But the water that I will give him will become a well of water within him, springing up to give him life eternal." The woman said to him: "Sir, give me this water, so that I will not thirst, and so that I will not have to come here to draw water."

We have to note that this conversation with the Samaritan woman follows exactly the same pattern as the conversation with Nicodemus. Jesus makes a statement. The statement is taken in the wrong sense. Jesus remakes the statement in an even more vivid way. It is still misunderstood; and then Jesus compels the person with whom he is speaking to discover and to face the truth for herself. That was Jesus' usual way of teaching; and it was a most effective way, for, as someone has said: "There are certain truths which a man cannot accept; he must discover them for himself."

Just as Nicodemus did, the woman took the words of Jesus quite literally when she was meant to understand them spiritually. It was living water of which Jesus spoke. In ordinary language to the Jew living water was running water. It was the water of the running stream in contradistinction to the water of the stagnant cistern or pool. This well, as we have seen, was not a springing well, but a well into which the water percolated from the subsoil. To the Jew, running, living water from the stream was always better. So the woman is saying: "You are offering me pure stream water. Where are you going to get it?"

She goes on to speak of "our father Jacob." The Jews would, of course, have strenuously denied that Jacob was the father of the Samaritans, but it was part of the Samaritan claim that they were descended from Joseph, the son of Jacob, by way of Ephraim and Manasseh. The woman is in effect saying to Jesus: "This is blasphemous talk. Jacob, our great ancestor, when he came here, had to dig this well to gain water for his family and his cattle. Are you claiming to be able to get fresh, running stream water? If you are, you are claiming to be wiser and more powerful than Jacob. That is a claim that no one has any right to make."

When people were on a journey they usually carried with them a bucket made from the skin of some beast so that they could draw water from any well at which they halted. No doubt Jesus' band had such a bucket; and no doubt the disciples had taken it into the town with them. The woman saw that Jesus did not possess such a traveller's leather bucket, and so again she says in effect: "You need not talk about drawing water and giving it to me. I can see for myself that you have not a bucket with which to draw water." H. B. Tristram begins his book entitled Eastern Customs in Bible Lands with this personal experience. He was sitting beside a well in Palestine beside the scene of the inn which figures in the story of the Good Samaritan. "An Arab woman came down from the hills above to draw water; she unfolded and opened her goatskin bottle, and then untwined a cord, and attached it to a very small leather bucket which she carried, by means of which she slowly filled her skin, fastened its mouth, placed it on her shoulder, and bucket in hand, climbed the mountain. I thought of the woman of Samaria at Jacob's well, when an Arab footman, toiling up the steep path from Jericho, heated and wearied with his journey, turned aside to the well, knelt and peered wistfully down. But he had 'nothing to draw with and the well was deep.' He lapped a little moisture from the water spilt by the woman who had preceded him, and, disappointed, passed on." It was just that that the woman was thinking of when she said that Jesus had nothing wherewith to draw water from the depths of the well.

But the Jews had another way of using the word water. They often spoke of the thirst of the soul for God; and they often spoke of quenching that thirst with living water. Jesus was not using terms that were bound to be misunderstood; he was using terms that anyone with spiritual insight should have understood. In the Revelation that promise is: "To the thirsty I will give water without price from the fountain of the water of life" ( Revelation 21:6). The Lamb is to lead them to springs of living waters ( Revelation 7:17). The promise was that the chosen people would draw water with joy from the wells of salvation ( Isaiah 12:3). The Psalmist spoke of his soul being thirsty for the living God ( Psalms 42:1). God's promise was: "I will pour water on the thirsty land" ( Isaiah 44:3). The summons was that every one who was thirsty should come to the waters and freely drink ( Isaiah 55:1). Jeremiah's complaint was that the people had forsaken God who was the fountain of living waters and had hewed themselves out broken cisterns which could hold no water ( Jeremiah 2:13). Ezekiel had had his vision of the river of life ( Ezekiel 47:1-12). In the new world there would be a cleansing fountain opened ( Zechariah 13:1). The waters would go forth from Jerusalem ( Zechariah 14:8).

Sometimes the Rabbis identified this living water with the wisdom of the Law; sometimes they identified it with nothing less than the Holy Spirit of God. All Jewish pictorial religious language was full of this idea of the thirst of the soul which could be quenched only with the living water which was the gift of God. But the woman chose to understand this with an almost crude literalism. She was blind because she would not see.

Jesus went on to make a still more startling statement that he could give her living water which would banish her thirst for ever. The point is that again the woman took this literally; but in point of fact it was nothing less than a Messianic claim. In the prophetic vision of the age to come, the age of God, the promise was: "They shall not hunger or thirst" ( Isaiah 49:10). It was with God and none other that the living fountain of the all-quenching water existed. "With thee is the fountain of life," the Psalmist had cried ( Psalms 36:9). It is from the very throne of God that the river of life is to flow ( Revelation 22:1). It is the Lord who is the fountain of living water ( Jeremiah 17:13). It is in the Messianic age that the parched ground is to become a pool and the thirsty ground springs of water ( Isaiah 35:7). When Jesus spoke about bringing to men the water which quenches thirst for ever, he was doing no less than stating that he was the Anointed One of God who was to bring in the new age.

Again the woman did not see it. And I think that this time she spoke with a jest, as if humouring one who was a little mad. "Give me this water," she said, "so that I will never be thirsty again and will not have to walk to the well day after day." She was jesting with a kind of humouring contempt about eternal things.

At the heart of all this there is the fundamental truth that in the human heart there is a thirst for something that only Jesus Christ can satisfy. Sinclair Lewis in one of his books draws a picture of a respectable little business man who kicked over the traces. He is talking to the girl he loves. She says to him: "On the surface we seem quite different; but deep down we are fundamentally the same. We are both desperately unhappy about something--and we don't know what it is." In every man there is this nameless unsatisfied longing; this vague discontent; this something lacking; this frustration.

In Sorrell and Son Warwick Deeping tens of a conversation between Sorrell and his son. The boy is talking about life. He says that it is like groping in an enchanted fog. The fog breaks for a moment; you see the moon or a girl's face; you think you want the moon or the face; and then the fog comes down again; and leaves you groping for something, you don't quite know what. Wordsworth, in the Ode on the Intimations of Immortality, speaks of,

"Those obstinate questionings

Of sense and outward things,

Fallings from us, vanishings;

Blank misgivings of a creature

Moving about in worlds not realized."

Augustine talks about "our hearts being restless till they find rest in thee."

Part of the human situation is that we cannot find happiness out of the things that the human situation has to offer. As Browning had it:

"Just when we're safest, there's a sunset touch,

A fancy from a flower-bell, someone's death,

A chorus ending from Euripides--

And that's enough for fifty hopes and fears

As old and new at once as Nature's self.

To rap and knock and enter in our soul."

We are never safe from the longing for eternity which God has put in man's soul. There is a thirst which only Jesus Christ can satisfy.

FACING THE TRUTH ( John 4:15-21 )

4:15-21 The woman said to him: "Sir, give me this water, so that I will not thirst, and so that I will not have to come here to draw water." Jesus said to her: "Go, call your husband, and come back here." The woman answered: "I have not got a husband." Jesus said to her: "You spoke well when you said, 'I have not got a husband.' For you have had five husbands, and the one you now have is not your husband. This is the truth that you have told." The woman said to him: "Sir, I see that you are a prophet. Our fathers worshipped in this mountain and you say Jerusalem is the place where we ought to worship." Jesus said: "Woman, believe me, the hour is coming when you will worship the Father neither in this mountain nor in Jerusalem."

We have seen how the woman jestingly asked Jesus to give her the living water in order that she should not thirst again and might be spared the tiring journey to the well. Suddenly and stabbingly Jesus brought her to her senses. The time for verbal by-play was past; the time for jesting was over. "Go," said Jesus, "and fetch your husband and come back with him." The woman stiffened as if a sudden pain had caught her; she recoiled as if hit by a sudden shock; she grew white as one who had seen a sudden apparition; and so indeed she had, for she had suddenly caught sight of herself.

She was suddenly compelled to face herself and the looseness and immorality and total inadequacy of her life. There are two revelations in Christianity: the revelation of God and the revelation of ourselves. No man ever really sees himself until he sees himself in the presence of Christ; and then he is appalled at the sight. There is another way of putting it--Christianity begins with a sense of sin. It begins with the sudden realization that life as we are living it will not do. We awake to ourselves and we awake to our need of God.

Some people have held, because of this mention of the five husbands, that this story is not an actual incident but an allegory. We have seen that, when the original people of Samaria were exiled and transported to Media, people from five other places were brought in. These five different people brought in their own gods ( 2 Kings 17:29); and it has been held that the woman stands for Samaria and the five husbands for the five false gods to whom the Samaritans, as it were, married themselves. The sixth husband stands for the true God, but, they worship him, not truly, but in ignorance; and therefore they are not married to him at all. It may be that there is a reminder of this Samaritan infidelity to God in the story; but it is far too vivid to be a manufactured allegory. It reads too much like life.

Someone has said that prophecy is criticism based on hope. A prophet points out to a man or a nation what is wrong; but he does so not to push them into despair but to point the way to cure and to amendment and to rightness of life. So Jesus began by revealing to this woman her own sinful state; but goes on to tell her of the true worship in which our souls can meet God.

The woman's question comes strangely to us. She says, and she is obviously troubled when she says it: "Our fathers say--that we ought to worship here on Mount Gerizim; you say that we ought to worship in Jerusalem; what am I to do?" The Samaritans adjusted history to suit themselves. They taught that it was on Mount Gerizim that Abraham had been willing to sacrifice Isaac; they taught that it was there that Melchizedek had appeared to Abraham; they declared that it was on Mount Gerizim that Moses had first entered an altar and sacrificed to God when the people entered the promised land, although in fact it was on Mount Ebal that was done ( Deuteronomy 27:4). They tampered with the text of scripture and with history to glorify Mount Gerizim. The woman had been brought up to regard Mount Gerizim as the most sacred spot in the world and to despise Jerusalem. What was in her mind was this. She was saying to herself: "I am a sinner before God; I must offer to God an offering for my sin; I must take that offering to the house of God to put myself right with him; where am I going to take it?" To her, as to all her contemporaries, the only cure for sin was sacrifice. Her great problem was, where was that sacrifice to be made? By this time she is not arguing about the respective merits of the Temple on Mount Gerizim and the Temple on Mount Zion. All she wants to know is: Where can I find God?

Jesus' answer was that the day of the old man-made rivalries was coming to an end; and the time was on the way when men would find God everywhere. It had been Zephaniah's vision that men shall worship God "each in his place" ( Zephaniah 2:11). It was Malachi's dream that in every place incense would be offered as a pure offering to the name of God ( Malachi 1:11). Jesus' answer to the woman was that she did not need to go anywhere special to find God, neither to Mount Gerizim nor to Mount Zion. She did not need to offer sacrifice in some special place; true worship finds God in every place.

THE TRUE WORSHIP ( John 4:22-26 )

4:22-26 "You do not know what you are worshipping. We do know what we worship, because the world's salvation has its origin among the Jews. But the hour is coming--the hour is now here--when the real worshippers will worship the Father in spirit and in truth; for it is worshippers like that that the Father is looking for. God is Spirit; and those who worship him must worship him in spirit and in truth." The woman said to him: "I know that the Messiah, he who is called Christ, is coming. When he has come he will announce all things to us." Jesus said to her: "I who am speaking to you am he."

Jesus had told the Samaritan woman that the old rivalries were on the way out, that the day was coming when controversy about the respective merits of Mount Gerizim and Mount Zion would be an irrelevancy, that he who truly sought God would find him anywhere. For all that Jesus still stressed the fact that the Jewish nation had a unique place in God's plan and revelation.

The Samaritans worshipped in ignorance, he said. There was one sense in which that was factually true. The Samaritans accepted only the Pentateuch, the first five books of the Old Testament. They rejected all the rest of the Old Testament. They had therefore rejected all the great messages of the prophets and all the supreme devotion of the Psalms. They had in fact a truncated religion because they had a truncated Bible; they had rejected the knowledge that was open to them and that they might have had. Further, the Jewish Rabbis had always charged the Samaritans with a merely superstitious worship of the true God. They always said that the Samaritan worship was founded not on love and knowledge, but on ignorance and fear. As we have seen, when the foreign peoples were brought in to dwell in Samaria, they brought their own gods with them ( 2 Kings 17:29). We are told that a priest from Bethel came and told them how they should fear the Lord.( 2 Kings 17:28). But all the probability is that they merely added Jehovah to their list of gods because they were superstitiously afraid to leave him out. After all he was the God of the land in which they were living and it might be dangerous not to include him in their worship.

In a false worship we may detect three faults.

(i) A false worship is a selective worship. It chooses what it wishes to know about God and omits the rest. The Samaritans took as much of scripture as they wished and paid no attention to the rest. One of the most dangerous things in the world is a one-sided religion. It is very easy for a man to accept and hold such parts of God's truth as suit him and to disregard the remainder. We have seen, for instance, how certain thinkers and churchmen and politicians justify apartheid and racial segregation by appeal to certain parts of scripture, while they conveniently forget the far greater parts which forbid it.

A minister in a great city organized a petition to help a man who had been condemned for a certain crime. It seemed to him that this was a case where Christian mercy ought to operate. His telephone bell rang, and a woman's voice said to him: "I am astonished that you, a minister, should be lending your weight to this petition for mercy." "Why should you be surprised?" he asked. The voice said: "I suppose you know your Bible ... .. I hope so," he said. "Then," said the voice, "are you not aware that the Bible says, 'An eye for an eye and a tooth for a tooth'?" Here was a woman who took the part of the Bible which suited her argument and forgot the great merciful teaching of Jesus in the Sermon on the Mount.

We would do well to remember that, although no man will ever grasp the whole orb of truth, it is total truth that we should aim at, not the snatching at fragments which happen to suit ourselves and our own position.

(ii) A false worship is an ignorant worship. Worship ought to be the approach to God of the whole man. A man has a mind and he has a duty to exercise it. Religion may begin with an emotional response; but the time comes when that emotional response has to be thought out. E. F. Scott said that religion is far more than merely the strenuous exercise of the intellect, but that nonetheless a very great part of religious failure is due to nothing other than intellectual sloth. To fail to think things out is in itself a sin. In the last analysis, religion is never safe until a man can tell, not only what he believes, but why he believes it. Religion is hope, but it is hope with reason behind it ( 1 Peter 3:15).

(iii) A false worship is a superstitious worship. It is a worship given, not out of a sense of need nor out of any real desire, but basically because a man feels that it might be dangerous not to give it. Many a person will refuse to walk beneath a ladder; many a person will have a pleased feeling when a black cat crosses his path; many a person will pick up a pin with the idea that good luck will follow; many a person will have an uncomfortable feeling when he is one of thirteen sitting at a table. He does not believe in these superstitions, but he has the feeling that there might be something in them and he had better play safe. There are many people whose religion is founded on a kind of vague fear of what might happen if they leave God out of the reckoning. But real religion is founded not on fear but on the love of God and gratitude for what God has done. Too much religion is a kind of superstitious ritual to avert the possible wrath of the unpredictable gods.

Jesus pointed to the true worship. God, he said, is spirit. Immediately a man grasps that, a new flood-light breaks over him. If God is spirit, God is not confined to things; and therefore idol worship is not only an irrelevancy, it is an insult to the very nature of God. If God is spirit, God is not confined to places; and therefore to limit the worship of God to Jerusalem or to any other spot is to set a limit to that which by its nature overpasses all limits. If God is spirit, a man's gifts to God must be gifts of the spirit. Animal sacrifices and all man-made things become inadequate. The only gifts that befit the nature of God are the gifts of the spirit--love, loyalty, obedience, devotion.

A man's spirit is the highest part of him. That is the part which lasts when the physical part has vanished. That is the part which dreams the dreams and sees the visions which, because of the weakness and faultiness of the body, may never be carried out. It is the spirit of a man which is the source of his highest dreams and thoughts and ideals and desires. The true worship is when man, through his spirit, attains to friendship and intimacy with God. Genuine worship does not consist in coming to a certain place nor in going through a certain ritual or liturgy nor even in bringing certain gifts. True worship is when the spirit, the immortal and invisible part of man, speaks to and meets with God, himself immortal and invisible.

This passage closes with a great declaration. There had opened before this Samaritan woman a vista which bewildered and staggered her. Here were things beyond her understanding, things full of wonder. All that she could say was: "When the Messiah, the Christ, the Anointed One of God comes, then we will know all about it." Jesus said to her: "I who am speaking to you am he." It is as if Jesus said this is not a dream of the truth; this is the truth itself.

SHARING THE WONDER ( John 4:27-30 )

4:27-30 Upon this his disciples came up; and they were in a state of amazement that he was talking to a woman; but no one said: "What are you looking for?" or, "Why are you talking to her?" So the woman left her water-pot, and went away to the town and said to the people: "Come and see a man who told me all things that I have done! Can this be the Anointed One of God?" They came out of the town and were coming to him.

There is little wonder that the disciples were in a state of bewildered amazement when they returned from their errand to the town of Sychar and found Jesus talking to the Samaritan woman. We have already seen the Jewish idea of women. The Rabbinic precept ran: "Let no one talk with a woman in the street, no, not with his own wife." The Rabbis so despised women and so thought them incapable of receiving any real teaching that they said: "Better that the words of the law should be burned than deliver to women." They had a saying: "Each time that a man prolongs converse with a woman he causes evil to himself, and desists from the law, and in the end inherits Gehinnom." By Rabbinic standards Jesus could hardly have done a more shatteringly unconventional thing than to talk to this woman. Here is Jesus taking the barriers down.

There follows a curiously revealing touch. It is the kind which could hardly have come from anyone except from one who had actually shared in this scene. However staggered the disciples might be, it did not occur to them to ask the woman what she was looking for or to ask Jesus why he was talking to her. They were beginning to know him; and they had already arrived at the conclusion that, however surprising his actions were, they were not to be questioned. A man has taken a great step to real discipleship when he learns to say: "It is not for me to question the actions and the demands of Jesus. My prejudices and my conventions must go down before them."

By this time the woman was on her way back to the village without her water-pot. The fact that she left her water-pot showed two things. It showed that she was in a hurry to share this extraordinary experience, and it showed that she never dreamed of doing anything else but come back. Her whole action has much to tell us of real Christian experience.

(i) Her experience began with being compelled to face herself and to see herself as she was. The same thing happened to Peter. After the draft of fishes, when Peter suddenly discovered something of the majesty of Jesus, all he could say was: "Depart from me; for I am a sinful man, O Lord" ( Luke 5:8). Our Christian experience will often begin with a humiliating wave of self-disgust. It usually happens that the last thing a man sees is himself. And it often happens that the first thing Christ does for a man is to compel him to do what he has spent his life refusing to do--look at himself.

(ii) The Samaritan woman was staggered by Christ's ability to see into her inmost being. She was amazed at his intimate knowledge of the human heart, and of her heart in particular. The Psalmist was awed by that same thought. "Thou discernest my thoughts from afar.... Even before a word is on my tongue, lo, O Lord, thou knowest it altogether" ( Psalms 139:1-4). It is told that once a small girl heard a sermon by C. H. Spurgeon, and whispered to her mother at the end of it: "Mother, how does he know what goes on in our house?" There are no wrappings and disguises which are proof against the gaze of Christ. It is his power to see into the depths of the human heart. It is not that he sees only the evil there; he sees also the sleeping hero in the soul of every man. He is like the surgeon who sees the diseased thing, but who also sees the health which will follow when the evil thing is taken away.

(iii) The first instinct of the Samaritan woman was to share her discovery. Having found this amazing person, she was compelled to share her find with others. The Christian life is based on the twin pillars of discovery and communication. No discovery is complete until the desire to share it fills our hearts; and we cannot communicate Christ to others until we have discovered him for ourselves. First to find, then to tell, are the two great steps of the Christian life.

(iv) This very desire to tell others of her discovery killed in this woman the feeling of shame. She was no doubt an outcast; she was no doubt a byword; the very fact that she was drawing water from this distant well shows how she avoided her neighbours and how they avoided her. But now she ran to tell them of her discovery. A person may have some trouble which he is embarrassed to mention and which he tries to keep secret, but once he is cured he is often so filled with wonder and gratitude that he tells everyone about it. A man may hide his sin; but once he discovers Jesus Christ as Saviour, his first instinct is to say to men: "Look at what I was and look at what I am; this is what Christ has done for me."

THE MOST SATISFYING FOOD ( John 4:31-34 )

4:31-34 Meanwhile his disciples asked him: "Rabbi! Eat something! have food," he said to them, "of which you do not know." "Surely," his disciples kept saying to each other, "someone can't have given him something to eat?" "My food," said Jesus to them, "is to do the will of him who sent me and to complete his work."

This passage follows the normal pattern of the conversations of the Fourth Gospel. Jesus says something which is misunderstood. He says something which has a spiritual meaning. It is at first taken with an uncomprehending literalism and then slowly he unfolds the meaning until it is grasped and realized. It is exactly the same as Jesus did when he talked to Nicodemus about being born again, and when he talked to the woman about the water which quenched the thirst of the heart for ever.

By this time the disciples had come back with food, and they asked Jesus to eat. They had left him so tired and exhausted that they were worried that he did not seem to want to eat any of the provisions which they had brought back. It is strange how a great task can lift a man above and beyond bodily needs. All his life Wilberforce, who freed the slaves, was a little, insignificant, ailing creature. When he rose to address the House of Commons, the members at first used to smile at this queer little figure; but as the fire and the power came from the man, they used to crowd the benches whenever he rose to speak. As it was put: "The little minnow became a whale." His message, his task, the flame of truth and the dynamic of power conquered his physical weakness. There is a picture of John Knox preaching in his old age. He was a done old man; he was so weak that he had to be half lifted up the pulpit steps and left supporting himself on the book-board; but before he had long begun his sermon the voice had regained its old trumpet-call and he was like "to ding the pulpit into blads (to knock the pulpit into splinters) and leap out of it." The message filled the man with a kind of supernatural strength.

Jesus' answer to his disciples was that he had food of which they knew nothing. In their simplicity they wondered if someone had brought him food to eat. Then he told them: "My food is to do the will of him who sent me."

The great keynote of Jesus' life is submission to the will of God. His uniqueness lies in the very fact that he was the only person who ever was or who ever will be perfectly obedient to God's will. It can be truly said that Jesus is the only person in all the world who never did what he liked but always what God liked.

He was God-sent. Again and again the Fourth Gospel speaks of Jesus being sent by God. There are two Greek words used in the Fourth Gospel for this sending. There is apostellein ( G649) which is used seventeen times and pempein ( G3992) which is used twenty-seven times. That is to say, no fewer than forty-four times the Fourth Gospel speaks, or shows us Jesus speaking, about his being sent by God. Jesus was one who was under orders. He was God's man.

Then once Jesus had come, again and again he spoke of the work that was given him to do. In John 5:36 he speaks of the works which his Father has given him to do. In John 17:4 his only claim is that he has finished the work his Father gave him to do. When he speaks of taking up and laying down his life, of living and of dying, he says: "This commandment have I received of my Father" ( John 10:18). He speaks continually, as he speaks here, of the will of God. "I have come down from heaven," he says, "not to do my own will, but the will of him who sent me" ( John 6:38). "I always do," he says, "what is pleasing to him" ( John 8:29). In John 14:23 he lays it down, out of his personal experience and on his personal example, that the only proof of love lies in the keeping of the commandments of the one a man claims to love. This obedience of Jesus was not as it is with us, a spasmodic thing. It was the very essence and being, the mainspring and the core, the dynamic and the moving power of his life.

It is his great desire that we should be as he was.

(i) To do the will of God is the only way to peace. There can be no peace when we are at variance with the king of the universe.

(ii) To do the will of God is the only way to happiness. There can be no happiness when we set our human ignorance against the divine wisdom of God.

(iii) To do the will of God is the only way to power. When we go our own way, we have nothing to call on but our own power, and therefore collapse is inevitable. When we go God's way, we go in his power, and therefore victory is secure.

THE SOWER, THE HARVEST AND THE REAPERS ( John 4:35-38 )

4:35-38 "Are you not in the habit of saying: 'Four months, and the harvest will come'? Look you! I say to you, lift up your eyes and look at the fields, because they are already white for the harvesting. The harvester receives his reward and stores up fruit which makes for eternal life, so that he who sows and he who harvests may rejoice together. In this the saying is true--one sows and another harvests. I have sent you to harvest a crop which your labour did not produce. Others have laboured, and you have entered into their labours."

All this that was happening in Samaria had given Jesus a vision of a world to be harvested for God. When he said: "Four months, and the harvest will come," we are not to think that he was speaking of the actual time of year that it was in Samaria at that time. If that were so, it would have been somewhere round about January. There would have been no exhausting heat; and there would have been no scarcity of water. One would not have needed a well to find water; it would have been the rainy season, and there would have been plenty of water.

What Jesus is doing is quoting a proverb. The Jews had a sixfold division of the agricultural year. Each division was held to last two months--seedtime, winter, spring, harvest, summer and the season of extreme heat. Jesus is saying: "You have got a proverb; if you sow the seed, you must wait for at least four months before you can hope to begin to reap the harvest." Then Jesus looked up. Sychar is in the midst of a region that is still famous for its corn. Agricultural land was very limited in stony, rocky Palestine; practically nowhere else in the country could a man look up and see the waving fields of golden corn. Jesus swept his gaze and his hand round. "Look," he said, "the fields are white and ready for the harvest. They took four months to grow; but in Samaria there is a harvest for the reaping now."

For once, it is the contrast between nature and grace of which Jesus is thinking. in the ordinary harvest men sowed and waited; in Samaria things had happened with such divine suddenness that the word was sown and on the spot the harvest waited. H. V. Morton has a specially interesting suggestion about the fields white for the harvest. He himself was sitting at this very spot where Jacob's well is. As he sat, he saw the people come out from the village and start to climb the hill. They came in little batches; and they were all wearing white robes and the white robes stood out against the ground and the sky. It may well be that just at this moment the people started to flock out to Jesus in response to the woman's story. As they streamed out in their white robes across the fields, perhaps Jesus said: "Look at the fields! See them now! They are white to the harvest!" The white-robed crowd was the harvest which he was eager to reap for God.

Jesus went on to show that the incredible had happened. The sower and the harvester could rejoice at the same time. Here was something no man might expect. To the Jew sowing was a sad and a laborious time; it was harvest which was the time of joy. "May those who sow in tears reap with shouts of joy! He that goes forth weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him" ( Psalms 136:5-6).

There is something else hidden below the surface here. The Jews had their dreams of the golden age, the age to come, the age of God, when the world would be God's world, when sin and sorrow would be done away with and God would reign supreme. Amos paints his picture of it: "Behold the days are coming, saith the Lord, when the ploughman shall overtake the reaper, and the treader of grapes him who sows the seed" ( Amos 9:13). "Your threshing shall last the time of vintage, and the vintage shall last the time for sowing" ( Leviticus 26:5). It was the dream of that golden age that sowing and reaping, planting and harvesting, would follow hard upon the heels of each other. There would be such fertility that the old days of waiting would be at an end. We can see what Jesus is gently doing here. His words are nothing less than a claim that with him the golden age has dawned; God's time is here; the time when the word is spoken and the seed is sown and the harvest waits.

There was another side to that--and Jesus knew it. "There is another proverb," he said, "and it too is true--one sows and another harvests." Then he went on to make two applications of that.

(a) He told his disciples that they would reap a crop which had been produced not by their labour. He meant that he was sowing the seed, that in his Cross, above all, the seed of the love and the power of God would be sown, and that the day would come when the disciples would go out into the world and reap the harvest that his life and death had sown.

(b) He told his disciples that the day would come when they would sow and others would reap. There would be a time when the Christian Church sent out its evangelists; they would never see the harvest; some of them would die as martyrs, but the blood of the martyrs would be the seed of the church. It is as if he said: "Some day you will labour and you will see nothing for it. Some day you will sow and you will pass from the scene before the harvest is reaped. Never fear! Never be discouraged! The sowing is not in vain; the seed is not wasted! Others will see the harvest which it was not given to you to see."

So in this passage there are two things.

(i) There is the reminder of an opportunity. The harvest waits to be reaped for God. There come times in history when men are curiously and strangely sensitive to God. What a tragedy it is if Christ's Church at such a time fails to reap Christ's harvest!

(ii) There is the reminder of a challenge. It is given to many a man to sow but not to reap. Many a ministry succeeds, not by its own force and merits, but because of some saintly man who lived and preached and died and left an influence which was greater in his absence than in his presence. Many a man has to work and never sees the results of his labours. I was once taken round an estate which was famous for its rhododendrons. Its owner loved their acres and knew them all by name. He showed me certain seedlings which would take twenty-five years to flower. He was nearly seventy-five and would never see their beauty--but someone would. No work for Christ and no great undertaking ever fail. If we do not see the result of our labours, others will. There is no room for despair in the Christian life.

THE SAVIOUR OF THE WORLD ( John 4:39-42 )

4:39-42 Many of the Samaritans from that city believed on him, because of the woman's story, for she testified: "He told me all things that I have done." So when the Samaritans came to him, they asked him to stay amongst them, and he stayed there two days. And many more believed when they heard his word, and they said to the woman: "No longer do we believe because of your talk. We ourselves have listened to him, and we know that this is really the Saviour of the World."

In the events which happened at Samaria we have the pattern by which the gospel so often spreads. In the rise of belief among the Samaritans there were three stages.

(i) There was introduction. The Samaritans were introduced to Christ by the woman. Here we see full-displayed God's need of us. Paul said:. "How are they to hear without a preacher?" ( Romans 10:14). The word of God must be transmitted by man to man. God cannot deliver his message to those who have never heard it unless there is someone to deliver it.

"He has no hands but our hands

To do his work today:

He has no feet but our feet

To lead men in his way:

He has no voice but our voice

To tell men how he died:

He has no help but our help

To lead them to his side."

It is at once our precious privilege and our terrible responsibility to bring men to Christ. The introduction cannot be made unless there is a man to make it.

Further, that introduction is made on the strength of personal witness. The cry of the Samaritan woman was: "Look what he has done for me and to me." It was not to a theory that she called her neighbours; it was to a dynamic and changing power. The church can expand until the kingdoms of the world become the kingdoms of the Lord only when men and women themselves experience the power of Christ, and then transmit that experience to others.

(ii) There was nearer intimacy and growing knowledge. Once the Samaritans had been introduced to Christ, they sought his company. They asked him to stay with them that they might learn of him and come to know him better. It is true that a man must be introduced to Christ, but it is equally true that once he has been introduced he must himself go on to live in the presence of Christ. No man can go through an experience for another man. Others may lead us to the friendship of Christ, but we must claim and enjoy that friendship ourselves.

(iii) There came discovery and surrender. The Samaritans discovered in Christ the Saviour of the world. It is not likely that they themselves put it exactly that way. John was writing years afterwards, and was putting the discovery of the Samaritans into his own words, words which enshrine a life-time's living with and thinking about Jesus Christ. It is only in John that we find this tremendous title. We find it here and in 1 John 4:14. To him it was the title par excellence for Christ.

John did not invent the title. In the Old Testament God had often been called the God of salvation, the Saviour, the saving God. Many of the Greek gods had acquired this title. At the time John was writing the Roman Emperor was invested with the title Saviour of the World. It is as if John said: "All that you have dreamed of has at last in Jesus come true."

We do well to remember this title. Jesus was not simply a prophet, who came with a message in words from God. He was not simply an expert psychologist with an uncanny faculty for seeing into the human mind. True, he showed that very skill in the case of the Samaritan woman, but he showed more than that. He was not simply an example. He did not come simply to show men the way in which life ought to be lived. A great example can be merely heart-breaking and frustrating when we find ourselves powerless to follow it.

Jesus was Saviour. He rescued men from the evil and hopeless situation in which they found themselves; he broke the chains that bound them to the past and gave them a power which enabled them to meet the future. The Samaritan woman is in fact the great example of his saving power. The town where she stayed would no doubt have labelled her a character beyond reformation; and she herself would no doubt have agreed that a respectable life was beyond her. But Jesus came and doubly rescued her; he enabled her to break away from the past and he opened a new future to her. There is no title adequate to describe Jesus except Saviour of the World.

THE UNANSWERABLE ARGUMENT ( John 4:43-45 )

4:43-45 Two days after Jesus left there and went to Galilee. Jesus himself declared that a prophet has no honour in his own country. But when he came into Galilee, the Galilaeans welcomed him, because they had seen all that he had done at Jerusalem at the Feast, for they too had gone to the Feast.

All three synoptic gospels tell of the saying of Jesus that a prophet has no honour in his own country ( Mark 6:4; Matthew 13:57; Luke 4:24). It was an ancient proverb with much the same meaning as our own "familiarity breeds contempt." But John introduces it in a very strange place. The other gospels introduce it on occasions when Jesus was rejected by his own countrymen; John introduces it on an occasion when he was accepted.

It may be that John is reading the mind of Jesus. We have already seen that Jesus had left Judaea and set out for Galilee to avoid the controversy that an increasing publicity was bringing to him. The hour of conflict had not yet come ( John 4:1-4). It may be that his astonishing success in Samaria had actually surprised him; his words about the astonishing harvest have the ring of glad surprise about them. It may well be that Jesus set out for Galilee hoping to find rest and retirement there, because he did not expect those of his native country to respond to him. And it may be that exactly the same happened in Galilee as happened in Samaria, that against all expectations there was a surge of response to his teaching. We must either explain the saying in this way or assume that somehow it has crept into the wrong place.

However that may be, this passage and the one before give us the unanswerable argument for Christ. The Samaritans believed in Jesus, not because of someone else's story but because they themselves had heard him speak things whose like they had never heard. The Galilaeans believed in him, not because someone had told them about him but because they had seen him do in Jerusalem things whose like they had never seen. The words he spoke and the deeds he did were arguments to which there was no answer.

Here we have one of the great truths of the Christian life. The only real argument for Christianity is a Christian experience. It may be that sometimes we have to argue with people until the intellectual barriers which they have erected are battered down and the citadel of their mind capitulates. But in the great majority of cases the only persuasion we can use is to say: "I know what Jesus is like and I know what Jesus can do. All that I can ask you to do is to try him yourself and to see what happens." Effective Christian evangelism really begins when we can say: "I know what Christ has done for me," and go on to say: "Try him, and see what he can do for you."

Here again tremendous personal responsibility is laid upon us. No one is likely to attempt the experience unless our own lives show its value. There is little use in telling people that Christ will bring them joy and peace and power, if our own lives are gloomy, worried and defeated. Men will be persuaded to try the experiment only when they see that for us it has ended in an experience which is much to be desired.

A COURTIER'S FAITH ( John 4:46-54 )

4:46-54 So again he came to Cana in Galilee, where he had made the water into wine. Now there was a certain courtier whose son was ill in Capernaum. When this man heard that Jesus had come from Judaea into Galilee, he went to him and asked him to come down and heal his son, for he was going to die. Jesus said to him: "Unless you see signs and wonders you will never believe." The courtier said to him: "Sir, come down before my little lad dies." Jesus said to him: "Go your way! Your son lives!" The man believed the word which Jesus spoke to him, and started on his way home. While he was still on the way down, his slaves met him and said: "Your son lives!" So he asked them at what hour his condition had improved. They told him: "Yesterday, at one o'clock in the afternoon, the fever left him." The father knew that that was the hour at which Jesus said to him: "Your son lives!" And he and his whole household believed.

Most of the commentators think this is another version of the story of the healing of the centurion's servant told in Matthew 8:5-13 and Luke 7:1-10; but there are differences which justify us in treating it as quite independent. Certain things about the conduct of this courtier are an example to all men.

(i) Here is a courtier who came to a carpenter. The Greek is basilikos ( G937) which could even mean that he was a petty king; but it is used for a royal official and he was a man of high standing at the court of Herod. Jesus on the other hand had no greater status than that of the village carpenter of Nazareth. Further, Jesus was in Cana and this man lived in Capernaum, almost twenty miles away. That is why he took so long to get back home.

There could be no more improbable scene in the world than an important court official hastening twenty miles to beg a favour from a village carpenter. First and foremost, this courtier swallowed his pride. He was in need, and neither convention nor custom stopped him bringing his need to Christ. His action would cause a sensation but he did not care what people said so long as he obtained the help he so much wanted. If we want the help which Christ can give we must be humble enough to swallow our pride and not care what any man may say.

(ii) Here is a courtier who refused to be discouraged. Jesus met him with the at first sight bleak statement that people would not believe unless they were supplied with signs and wonders. It may well be that Jesus aimed that saying, not so much at the courtier himself, as at the crowd that must have gathered to see the outcome of this sensational happening. They would be there all agape to see what would happen.

But Jesus had a way of making sure that a person was in earnest. He did that to the Syro-Phoenician woman ( Matthew 15:21-28). If the man had turned irritably and petulantly away; if he had been too proud to accept a rebuke; if he had given up despairingly on the spot--Jesus would have known that his faith was not real. A man must be in earnest before the help of Christ can come to him.

(iii) Here was a courtier who had faith. It must have been hard for him to turn away and go home with Jesus' assurance that his little lad would live. Nowadays men are beginning to realize the power of thought and of telepathy in such a way that no one would reject this miracle simply because it was wrought at a distance; but it must have been difficult for the courtier. Yet he had faith enough to turn and walk back that twenty mile road with nothing but Jesus' assurance to comfort his heart.

It is of the very essence of faith that we should believe that what Jesus says is true. So often we have a kind of vague, wistful longing that the promises of Jesus should be true. The only way really to enter into them is to believe in them with the clutching intensity of a drowning man. If Jesus says a thing, it is not a case of "It may be true"; it is a case of "It must be true."

(iv) Here was a courtier who surrendered. He was not a man who got out of Christ what he wanted and then went away to forget. He and all his household believed. That would not be easy for him, for the idea of Jesus as the Anointed One of God must have cut across all his preconceived notions. Nor would it be easy at the court of Herod to profess faith in Jesus. He would have mockery and laughter to endure; and no doubt there would be those who thought that he had gone slightly mad.

But this courtier was a man who faced and accepted the facts. He had seen what Jesus could do; he had experienced it; and there was nothing left for it but surrender. He had begun with a sense of desperate need; that need had been supplied; and his sense of need had turned into an overmastering love. That must always be the story of the Christian life.

Most New Testament scholars think that at this point in the Fourth Gospel the chapters have somehow become misplaced. They hold that John 6:1-71 should come before John 5:1-47. The reason is this. John 4:1-54 finishes with Jesus in Galilee ( John 4:54). John 5:1-47 begins with Jesus in Jerusalem. John 6:1-71 again shows us Jesus in Galilee. John 7:1-53 begins with the implication that Jesus had just come into Galilee because of the opposition which he met in Jerusalem. The changes between Jerusalem and Galilee become very difficult to follow. On the other hand John 4:1-54 ( John 4:54) ends: "This the second sign that Jesus did, when he had come from Judaea to Galilee." John 6:1-71 begins ( John 6:1): "After this thing Jesus went to the other side of the Sea of Galilee," which would be a natural sequence. John 5:1-47 then shows us Jesus going to Jerusalem for a Feast and meeting with very serious trouble with the Jewish authorities. We are in fact told that from that time they began to persecute him ( John 5:10). Then John 7:1-53 begins by saying that Jesus went about in Galilee and "would not go about in Judea, because the Jews sought to kill him" ( John 7:1).

Here we have not altered the order; but we must note that to take John 6:1-71 before John 5:1-47 does give an easier and more natural order of events.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense:

how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation:

had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame:

that Jesus made and baptized more disciples than John; see John 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

Henry's Complete Commentary on the Bible

      1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,   2 (Though Jesus himself baptized not, but his disciples,)   3 He left Judæa, and departed again into Galilee.

      We read of Christ's coming into Judea (John 3:22; John 3:22), after he had kept the feast at Jerusalem; and now he left Judea four months before harvest, as is said here (John 4:35; John 4:35); so that it is computed that he staid in Judea about six months, to build upon the foundation John had laid there. We have no particular account of his sermons and miracles there, only in general, John 4:1; John 4:1.

      I. That he made disciples; he prevailed with many to embrace his doctrine, and to follow him as a teacher come from God. His ministry was successful, notwithstanding the opposition it met with (Psalms 110:2; Psalms 110:3); mathetas poiei--it signifies the same with matheteuo--to disciples. Compare Genesis 12:5. The souls which they had gotten, which they had made (so the word is), which they had made proselytes. Note, It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. Fit, non nascitur, Christianus--The Christian is made such, not born such. Tertullian.

      II. That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, John 4:2; John 4:2. 1. Because he would put a difference between his baptism and that of John, who baptized all himself; for he baptized as a servant, Christ as a master. 2. He would apply himself more to preaching work, which was the more excellent, 1 Corinthians 1:17. 3. He would put honour upon his disciples, by empowering and employing them to do it; and so train them up to further services. 4. If he had baptized some himself, they would have been apt to value themselves upon that, and despise others, which he would prevent, as Paul, 1 Corinthians 1:13; 1 Corinthians 1:14. 5. He would reserve himself for the honour of baptizing with the Holy Ghost, Acts 1:5. 6. He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.

      III. That he made and baptized more disciples than John; not only more than John did at this time, but more than he had done at any time. Christ's converse was more winning than John's. His miracles were convincing, and the cures he wrought gratis very inviting.

      IV. That the Pharisees were informed of this; they heard what multitudes he baptized, for they had, from his first appearing, a jealous eye upon him, and wanted not spies to give them notice concerning him. Observe, 1. When the Pharisees thought they had got rid of John (for he was by this time imprisoned), and were pleasing themselves with that, Jesus appears, who was a greater vexation to them than ever John had been. The witnesses will rise again. 2. That which grieved them was that Christ made so many disciples. The success of the gospel exasperates its enemies, and it is a good sign that it is getting ground when the powers of darkness are enraged against it.

      V. That our Lord Jesus knew very well what informations were given in against him to the Pharisees. It is probable the informers were willing to have their names concealed, and the Pharisees loth to have their designs known; but none can dig so keep as to hide their counsels from the Lord (Isaiah 29:15), and Christ is here called the Lord. He knew what was told the Pharisees, and how much, it is likely, it exceeded the truth; for it is not likely that Jesus had yet baptized more than John; but so the thing was represented, to make him appear the more formidable; see 2 Kings 6:12.

      VI. That hereupon our Lord Jesus left Judea and departed again to go to Galilee.

      1. He left Judea, because he was likely to be persecuted there even to the death; such was the rage of the Pharisees against him, and such their impious policy to devour the man-child in his infancy. To escape their designs, Christ quitted the country, and went where what he did would be less provoking than just under their eye. For, (1.) His hour was not yet come (John 7:30; John 7:30), the time fixed in the counsels of God, and the Old-Testament prophecies, for Messiah's being cut off. He had not finished his testimony, and therefore would not surrender or expose himself. (2.) The disciples he had gathered in Judea were not able to bear hardships, and therefore he would not expose them. (3.) Hereby he gave an example to his own rule: When they persecute you in one city, flee to another. We are not called to suffer, while we may avoid it without sin; and therefore, though we may not, for our own preservation, change our religion, yet we may change our place. Christ secured himself, not by a miracle, but in a way common to men, for the direction and encouragement of his suffering people.

      2. He departed into Galilee, because he had work to do there, and many friends and fewer enemies. He went to Galilee now, (1.) Because John's ministry had now made way for him there; for Galilee, which was under Herod's jurisdiction, was the last scene of John's baptism. (2.) Because John's imprisonment had now made room for him there. That light being now put under a bushel, the minds of people would not be divided between him and Christ. Thus both the liberties and restraints of good ministers are for the furtherance of the gospel, Philippians 1:12. But to what purpose does he go into Galilee for safety? Herod, the persecutor of John, will never be the protector of Jesus. Chemnitius here notes, Pii in hác vit´ quos fugiant habent; ad quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium nostrum es--The pious have those, in this life, to whom they can fly; but they have none to fly to, who can afford them refuge, except thee, O God.