4:1-42 Jesus’s encounter with the Samaritan woman took place by divine necessity (v. 4). Unlike Nicodemus, the woman progressed in her understanding. She viewed him first as a Jew (v. 9), then as someone who could make her life easier (v. 15), then as a prophet (v. 19), and then possibly as Messiah (v. 29). The woman’s fellow townspeople concluded that Jesus was the Savior of the world (v. 42).
4:1 The Pharisees had investigated John the Baptist’s credentials (1:19,24); now they were looking into those of Jesus.
4:2 John the Evangelist, author of this Gospel, here clarified the earlier statement in 3:26.
4:3 On Jesus going from Judea to Galilee, see note at 3:22.
4:4 Had to travel may indicate that Jesus’s itinerary was set by the sovereign plan of God (9:4; 10:16; 12:34; 20:9). Through Samaria was the most direct route from Judea to Galilee, but strict Jews, wishing to avoid defilement, bypassed Samaria by taking a longer, less direct route. This involved crossing the Jordan River and traveling across from Samaria on the eastern side of the river.
4:5 Sychar was located just east of Mount Gerizim and Mount Ebal. The reference to the property that Jacob had given his son Joseph reflects the customary inference from Gn 48:21-22 and Jos 24:32 that Jacob gave his son Joseph the land at Shechem that he had bought from the sons of Hamor (Gn 33:18-19) and that later served as Joseph’s burial place (Ex 13:19; Jos 24:32).
4:6 Jesus was worn out from his journey. This underscores his genuine, full humanity.
4:7 The first sentence would have raised the question: What will Jesus do? Those who knew the Samaritans would have been shocked by Jesus’s request.
4:8 Jesus and his disciples usually carried little or nothing to eat on their journeys. Rather, they brought money to buy provisions along the way (12:6; 13:29). Purchasing food was a common assignment given to disciples. Jesus did not fear being defiled by food bought in a Samaritan village.
4:9 The author’s aside that Jews do not associate with Samaritans explained to his Diaspora readership that rabbis considered Samaritans to be in a continual state of uncleanness.
4:10-15 The references to Jesus as the giver of living water involve double meaning (see notes at 3:3-8,14-15). Literally, the phrase refers to fresh spring water (Gn 26:19; Lv 14:6). God was known as the source of life (Gn 1:11-12,20-31; 2:7) and “the fountain of living water” (Jr 2:13; see Is 12:3). In Nm 20:8-11, water gushed out of the rock, a much-needed provision for the Israelites.
4:11 Jacob’s well may have been the deepest well in Palestine. It is more than a hundred feet deep today and was probably deeper in Jesus’s day.
4:12 The woman’s account of Jacob giving the Samaritans the well and drinking from it himself was based on tradition, not Scripture. The book of Genesis does not record Jacob digging a well, drinking from it, and giving it to his sons.
4:14 The phrase will become a well of water springing up in him is reminiscent of Is 12:3 (cp. Is 44:3; 55:1-3).
4:16 Jesus’s instructions gave the woman the opportunity to admit that she was living with a man who was not her husband.
4:17 While technically truthful, the woman’s statement was potentially misleading because it could be taken to imply that she was unattached. Jesus knew the full truth.
4:18 The woman had had five husbands—or five “men” (the Gk aner can mean “husband” or “man”)—having engaged in a series of illicit relationships, and she was not married to her current lover. Sexual relations outside of marriage are forbidden in both Testaments.
4:19 The woman recognized that Jesus knew her life circumstances without apparently having been told by anyone—hence he must be a prophet (cp. Lk 7:39).
4:20-21 The fathers who worshiped on this mountain—a reference to Mount Gerizim (Dt 11:29; 27:12), the OT setting for the pronouncement of blessings for keeping the covenant, and the mountain on which Moses commanded an altar to be built (Dt 27:4-6)—included Abraham (Gn 12:7) and Jacob (Gn 33:20), who built altars in this region.
4:22 True worship must be based on true knowledge of God, and the Samaritans limited themselves to just the Pentateuch. Salvation is from the Jews means that in salvation history the Jews are the conduit through which salvation comes to the world.
4:23-24 Because God is spirit, the Israelites were not to make idols “in the shape of anything” as the surrounding nations did (Ex 20:4). Jesus’s point was that since God is spirit, proper worship of him is also a matter of spirit rather than physical location.
4:25-26 On Christ as a title of Jesus, see note at 1:38.
4:27 The disciples’ amazement that Jesus was talking with a woman stemmed from the common Jewish teaching that talking too much to a woman, even one’s wife, was a waste of time, diverting one’s attention from the study of Scripture and reflection on God.
4:28 The woman’s water jar was probably a large earthenware pitcher carried on the shoulder or hip. She abandoned her original purpose for coming to the well in order to tell her townspeople about Jesus.
4:29 Who told me everything I ever did was an exaggeration—but understandable in light of her excitement. See note at v. 39.
4:30 It is interesting that the woman had such credibility that people left their work to see the man she spoke of.
4:31 Rabbi, eat something reflected the disciples’ customary concern for their Master’s well-being. Jesus had been worn out from his journey before his conversation with the Samaritan woman (see note at v. 6). He still had not had anything to eat.
4:32-34 The accomplishment of Jesus’s mission was more important to him than physical food (Mt 6:25; Mk 3:20-21). His statement may echo Dt 8:3 (cp. Mt 4:4; Lk 4:4). On Jesus’s work, see note at 17:4.
4:35 In agriculture there is always a considerable separation in time between sowing and harvesting. The disciples needed to realize that with the coming of Jesus, sowing (preaching) and reaping (conversions) coincided. The immediate reference may be to the approaching Samaritans (vv. 39-42).
4:36 This saying is reminiscent of Am 9:13, which depicted the prosperity of the new age. Hence Jesus claimed that he was ushering in the messianic age, a time of swift, abundant harvest.
4:37-38 This saying may allude to Mc 6:15, “You will sow but not reap.” Yet Jesus’s adaptation left judgment unmentioned. The others who had labored were Jesus and his predecessors, most recently John the Baptist, the final prophet associated with the OT era. Jesus’s followers were the beneficiaries of their work and would bring in the harvest.
4:39 That town refers to Sychar (see note at v. 5). Though people would naturally be skeptical about religious pronouncements made by an immoral woman such as this Samaritan, her sincerity (and perhaps a noticeable change in her morality) convinced her townspeople to take her seriously as she spoke about Jesus.
4:40 Jesus obviously did not share in the Jewish bias against Samaritans since he spent two days with them (see notes at vv. 4,9).
4:41-42 As others had done (1:40-41,45), the woman brought people to Jesus so they could see for themselves. Ultimately, it was on the basis of a personal encounter with Jesus that they believed. His large harvest among the Samaritans marked the first sign of the universal scope of his saving mission (10:16; 11:51-52). The early church also undertook a Samaritan mission (Ac 8:4-25; cp. Ac 1:8). In fact, the pattern of Jesus’s mission from Judea (Nicodemus, Jn 3), to Samaria (Jn 4), to the Gentiles (vv. 46-54; cp. 12:20-33), anticipated the post-Pentecost mission of the early church (Ac 1:8).
4:43-54 The healing of the royal official’s son completes the “Cana cycle” in John’s Gospel, which spans from 2:1 to 4:54 and begins and ends with a “sign” performed by Jesus in Cana of Galilee (2:11; 4:54; see note at 2:11). The present sign is a rare instance of a long-distance healing performed by Jesus. The story resembles that of the Gentile centurion in Mt 8:5-13 and Lk 7:2-10, but this is not the same incident. All three signs featured in the Cana cycle (the turning of water into wine, the temple clearing, and the healing of the royal official’s son) set forth Jesus as the Messiah, who showed convincing proofs of his divine commission.
4:43 Jesus left there (Sychar) and entered Galilee. From Sychar to Cana was about forty miles, a trip of two or three days.
4:44 On a prophet’s lack of honor in his own country, compare Mt 13:57; Lk 4:24.
4:45 Jesus’s Galilean welcome must be understood in light of vv. 44 and 48 (cp. 2:23-25).
4:46 The royal official was probably a Gentile centurion, possibly in service to Herod Antipas (Mk 6:14). His son’s illness involved fever (Jn 4:52) and appears to have been terminal (vv. 47,49).
4:47 The distance from Capernaum to Cana was about fifteen miles. The journey was mostly uphill (see note at 2:12). Conversely, from Cana Jesus would come down to Capernaum.
4:48 The expression signs and wonders probably harks back to the series of miracles performed by Moses at the exodus. Jesus rebuked people for their dependence on the miraculous; for John, miracles were “signs” pointing to Jesus’s messianic identity (see note at 2:11).
4:49-50 This is a rare instance of a long-distance miracle. A similar incident is described in Mt 8:5-13 and Lk 7:2-10. The words your son will live may recall Elijah’s statement in 1Kg 17:23. If so, Jesus’s messianic activity is compared with the healing ministry of Elijah (Lk 4:23-27).
4:54 The second sign refers to signs done in Cana (see note at 2:11); in the interim, Jesus had performed signs in Jerusalem (2:23; 3:2; 4:45). Thus John closed the cycle of Jesus’s first ministry circuit, starting and ending in Cana of Galilee (see note at vv. 43-54).
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.
2. Though Jesus himself baptized not. He gives the designation of Christ ’s Baptism to that which he conferred by the hands of other, in order to inform us that Baptism ought not to be estimated by the person of the minister, but that its power depends entirely on its Author, in whose name, and by whose authority, it is conferred. Hence we derive a remarkable consolation, when we know that our baptism has no less efficacy to wash and renew us, than if it had been given by the hand of the Son of God. Nor can it be doubted that, so long as he lived in the world, he abstained from the outward administration of the sign, for the express purpose of testifying to all ages, that Baptism loses nothing of its value when it is administered by a mortal man. In short, not only does Christ baptize inwardly by his Spirit, but the very symbol which we receive from a mortal man ought to be viewed by us in the same light as if Christ himself displayed his hand from heaven, and stretched it out to us. Now if the Baptism administered by a man is Christ’s Baptism, it will not cease to be Christ’s Baptism whoever be the minister. And this is sufficient for refuting the Anabaptists, who maintain that, when the minister is a wicked man, the baptism is also vitiated, and, by means of this absurdity, disturb the Church; as Augustine has very properly employed the same argument against the Donatists.
44. For Jesus himself testified. The apparent contradiction which strikes us here at first sight, has given rise to various interpretations. There is an excess of subtlety in the explanation given by Augustine, that Christ was without honor among his own countrymen, because he had done more good among the Samaritans in two days only than he had done, in a long time, among the Galileans; and because, without miracles, he gained more disciples in Samaria than a great number of miracles had gained him in Galilee. Nor am I satisfied with the view of Chrysostom, who understands Christ’s country to be Capernaum, because he dwelt there more frequently than in any other place. I rather agree with Cyril, who says that he left the city of Nazareth, and departed into a different part of Galilee; for the other three Evangelists mention Nazareth, when they relate this testimony of Christ. The meaning might indeed be that, while the time of full manifestation was not yet come, he chose to remain concealed in his native country, as in a more obscure retreat. Some, too, explain it to mean, that he remained two days in Samaria, because there was no reason why he should hasten to go to a place where contempt awaited him. Others think that he went straight to Nazareth, and immediately left it; but, as John relates nothing of this sort, I do not venture to yield to that conjecture. A more correct view of it is, that when he saw himself despised in his native city Nazareth, he rather withdrew to another place. And, therefore, it immediately follows (verse 46) that he came into the town of Cana. What is next added — that the Galileans received him — was a token of reverence, not of contempt.
A Prophet hath no honour in his own country. I have no doubt that this saying was common, and had passed into a proverb; (88) and we know that proverbs are intended to be a graceful expression of what commonly and most frequently (ἐπὶ τὸ πολὶ) happens. In such cases, therefore, it is not necessary that we should rigidly demand uniform accuracy, as if what is stated in a proverb were always true. It is certain that prophets are usually more admired elsewhere than in their own country. Sometimes, too, it may happen, and in reality does happen, that a prophet is not less honored by his countrymen than by strangers; but the proverb states what is common and ordinary, that prophets receive honor more readily in any other place than among their own countrymen.
Now this proverb, and the meaning of it, may have a twofold origin; for it is a universal fault, that those whom we have heard crying in the cradle, and whom we have seen acting foolishly in their boyhood, are despised by us throughout their whole life, as if they had made no progress, since they were boys. To this is added another evil — envy, which prevails more among acquaintances. But I think it probable that the proverb arose from this circumstance, that Prophets were so ill-treated by their own nation; for good and holy men, when they perceived that there was in Judea so great ingratitude towards God, so great contempt of his word, so great obstinacy, might justly utter this complaint, that nowhere are the Prophets of God less honored than in their own country. If the former meaning be preferred, the name Prophet must be understood generally to denote any teacher, as Paul calls Epimenides a prophet of the Cretians, (Titus 1:12.)
(88) “Commune, et qui etoit passee en proverbe.”
5. Which is called Sichar Jerome, in his epitaph on Paula, thinks that this is an incorrect reading, and that it ought to have been written Sichem; and, indeed, the latter appears to have been the ancient and true name; but it is probable that, in the time of the Evangelist, the word Sichar was already in common use. As to the place, it is generally agreed that it was a city situated close to Mount Gerizzim, the inhabitants of which were treacherously slain by Simeon and Levi, (Gen 34:25,) and which Abimelech, a native of the place, afterwards razed to its thundations, (Jud 9:45.) But the convenience of its situation was such that, a third time, a city was built there, which, in the age of Jerome, they called Neapolis By adding so many circumstances, the Apostle removes all doubt; for we are clearly informed by Moses where that field was which Jacob assigned to the children of Joseph, (Gen 48:22.) It is universally acknowledged, also, that Mount Gerizzim was near to Shechem. We shall afterwards state that a temple was built there; and there can be no doubt that Jacob dwelt a long time in that place with his family.
And Jesus, fatigued by the journey. He did not pretend weariness, but was actually fatigued; for, in order that he might be better prepared for the exercise of sympathy and compassion towards us, he took upon him our weaknesses, as the Apostle shows that
we have not a high priest who cannot be touched with the feeling of our infirmities, (Heb 4:15.)
With this agrees the circumstance of the time; for it is not wonderful that, being thirsty andfatigued, he rested at the well about noon; for as the day, from sunrise to sunset, had twelve hours, the sixth hour wasNoon When the Evangelist says that he sat thus, he means that it was the attitude of a man who wasfatigued
7. A woman came from Samaria. When he asks water from the woman, he does it not merely with the intention of obtaining an opportunity to teach her; for thirst prompted him to desire to drink. But this cannot hinder him from availing himself of the opportunity of instruction which he has obtained, for he prefers the salvation of the woman to his own wants. Thus, forgetting his own thirst, as if he were satisfied with obtaining leisure and opportunity for conversation, that he might instruct her in true godliness, he draws a comparison between the visible water and the spiritual, and waters with heavenly doctrine the mind of her who had refused him water to drink.
9. How dost thou, who art a Jew? This is a reproach, by which she retorts upon him the contempt which was generally entertained by his nation. The Samaritans are known to have been the scum of a people gathered from among foreigners. Having corrupted the worship of God, and introduced many spurious and wicked ceremonies, they were justly regarded by the Jews with detestation. Yet it cannot be doubted that the Jews, for the most part, held out their zeal for the law as a cloak for their carnal hatred; for many were actuated more by ambition and envy, and by displeasure at seeing the country which had been allotted to them occupied by the Samaritans, than by grief and uneasiness because the worship of God had been corrupted. There was just ground for the separation, provided that their feelings had been pure and well regulated. For this reason Christ, when he first sends the Apostles to proclaim the Gospel, forbids them to turn aside to the Samaritans, (Mat 10:5.)
But this woman does what is natural to almost all of us; for, being desirous to be held in esteem, we take very ill to be despised. This disease of human nature is so general, that every person wishes that his vices should please others. If any man disapproves of us, or of any thing that we do or say, (73) we are immediately offended without any good reason. Let any man examine himself, and he will find this seed of pride in his mind, until it has been eradicated by the Spirit of God. This woman, therefore, knowing that the superstitions of her nation were condemned by the Jews, now offers an insult to them in the person of Christ.
For the Jews hold no intercourse with the Samaritans. These words I consider to have been uttered by the woman. Others suppose that the Evangelist added them for the sake of explanation, and, indeed, it is of little consequence which meaning you prefer. But I think it more natural to believe that the woman jeers at Christ in this manner: “What? Is it lawful for you to ask drink from me, when you hold us to be so profane?” If any prefer the other interpretation, I do not dispute the point. Besides, it is possible that the Jews carried their abhorrence of the Samaritans beyond proper bounds; for as we have said that they applied to an improper purpose a false pretense of zeal, so it was natural for them to go to excess, as almost always happens with those who give way to wicked passions.
(73) “Et qui reprouve ce que nous disons ou faisons.”
10. Jesus answered. Christ now, availing himself of the opportunity, begins to preach about the grace and power of his Spirit, and that to a woman who did not at all deserve that he should speak a word to her. This is certainly an astonishing instance of his goodness. For what was there in this wretched woman, that, from being a prostitute, she suddenly became a disciple of the Son of God? Though in all of us he has displayed a similar instance of his compassion. All the women, indeed, are not prostitutes, nor are all the men stained by some heinous crime; but what excellence can any of us plead as a reason why he deigned to bestow on us the heavenly doctrine, and the honor of being admitted into his family? Nor was it by accident that the conversation with such a person occurred; for the Lord showed us, as in a model, that those to whom he imparts the doctrine of salvation are not selected on the ground of merit. And it appears at first sight a wonderful arrangement, that he passed by so many great men in Judea, and yet held familiar discourse with this woman. But it was necessary that, in his person, it should be explained how true is that saying of the Prophet,
I was found by them that sought me not; I was made manifest to them that asked not after me. I said to those who sought me not, Behold, here I am,
(Isa 65:1.)
If thou knewest the gift of God. These two clauses, If thou knewest the gift of God, and, who it is that talketh with thee, I read separately, viewing the latter as an interpretation of the former. For it was a wonderful kindness of God to have Christ present, who brought with him eternal life. The meaning will be more plain if, instead of and, we put namely, or some other word of that kind, (75) thus: If thou knewest the gift of God, namely,who it is that talketh with thee By these words we are taught that then only do we know what Christ is, when we understand what the Father hath given to us in him, and what benefits he brings to us. Now that knowledge begins with a conviction of our poverty; for, before any one desires a remedy, he must be previously affected with the view of his distresses. Thus the Lord invites not those who have drunk enough, but the thirsty, not those who are satiated, but the hungry, to eat and drink. And why would Christ be sent with the fullness of the Spirit, if we were not empty?
Again, as he has made great progress, who, feeling his deficiency, already acknowledges how much he needs the aid of another; so it would not be enough for him to groan under his distresses, if he had not also hope of aid ready and prepared. In this way we might do no more than waste ourselves with grief, or at least we might, like the Papists, run about in every direction, and oppress ourselves with useless and unprofitable weariness. But when Christ appears, we no longer wander in vain, seeking a remedy where none can be obtained, but we go straight to him. The only true and profitable knowledge of the grace of God is, when we know that it is exhibited to us in Christ, and that it is held out to us by his hand. In like manner does Christ remind us how efficacious is a knowledge of his blessings, since it excites us to seek them and kindles our hearts.If thou knewest, says he, thou wouldst have asked. The design of these words is not difficult to be perceived; for he intended to whet the desire of this woman, that she might not despise and reject the life which was offered to her.
He would have given thee. By these words Christ testifies that, if our prayers be addressed to him, they will not be fruitless; and, indeed, without this confidence, the earnestness of prayer would be entirely cooled. But when Christ meets those who come to him, and is ready to satisfy their desires, there is no more room for sluggishness or delay. And there is no man who would not feel that this is said to all of us, if he were not prevented by his unbelief.
Living water. Though the nameWater is borrowed from the present occurrence, and applied to the Spirit, yet this metaphor is very frequent in Scripture, and rests on the best grounds. For we are like a dry and barren soil; there is no sap and no rigour in us, until the Lord water us by his Spirit. In another passage, the Spirit is likewise called clean water, (Heb 10:22,) but in a different sense; namely, because he washes and cleanses us from the pollutions with which we are entirely covered. But in this and similar passages, the subject treated of is the secret energy by which he restores life in us, and maintains and brings it to perfection. There are some who explain this as referring to the doctrine of the Gospel, to which I own that this appellation is fully applicable; but I think that Christ includes here the whole grace of our renewal; for we know that he was sent for the purpose of bringing to us a new life. In my opinion, therefore, he intended to contrast water with that destitution of all blessings under which mankind groan and labor. Again, living water is not so called from its effect, as life-giving, but the allusion is to different kinds of waters. It is called living, because it flows from a living fountain.
(75) “Si en lieu de Et, nous mettons A scavoir, ou quelque autre mot semblable.”
11. Sir, thou hast nothing to draw with. As the Samaritans were despised by the Jews, so the Samaritans, on the other hand, held the Jews in contempt. Accordingly, this woman at first not only disdains Christ but even mocks at him. She understands quite well that Christ is speaking figuratively, but she throws out a jibe by a different figure, intending to say, that he promises more than he can accomplish.
12. Art thou greater than our father Jacob? She proceeds to charge him with arrogance in exalting himself above the holy patriarch Jacob. “Jacob, ” she says, “was satisfied with this well for his own use and that of his whole family: and hast thou a more excellent water?” How faulty this comparison is, appears plainly enough from this consideration, that she compares the servant to the master, and a dead man to the living God; and yet how many in the present day fall into this very error? The more cautious ought we to be not to extol the persons of men so as to obscure the glory of God. We ought, indeed, to acknowledge with reverence the gifts of God, wherever they appear. It is, therefore, proper that we should honor men who are eminent in piety, or endued with other uncommon gifts; but it ought to be in such a manner that God may always remain eminent above all — that Christ, with his Gospel, may shine illustriously, for to him all the splendor of the world must yield.
It ought also to be observed that the Samaritans falsely boasted of being descended from the holy Fathers. In like manner do the Papists, though they are a bastard seed, arrogantly boast of the Fathers, and despise the true children of God. Although the Samaritans had been descended from Jacob according to the flesh, yet, as they were altogether degenerated and estranged from true godliness, this boasting would have been ridiculous. But now that they are Cutheans by descent, (2. g 17:24,) or at least collected out of the profane Gentiles, they still do not fail to make false pretensions to the name of the holy Patriarch. But this is of no avail to them; and such must be the case with all who wickedly exult in the light of men, so as to deprive themselves of the light of God, and who have nothing in common with the holy Fathers, whose name they have abused.
13. Every one that drinketh of this water. Though Christ perceives that he is doing little good, and even that his instruction is treated with mockery, he proceeds to explain more clearly what he had said. He distinguishes between the use of the two kinds of water; that the one serves the body, and only for a time, while the power of the other gives perpetual vigor to the soul. For, as the body is liable to decay, so the aids by which it is supported must be frail and transitory. That which quickens the soul cannot but be eternal. Again, the words of Christ are not at variance with the fact, that believers, to the very end of life, burn with desire of more abundant grace. For he does not say that, from the very first day, we drink so as to be fully satisfied, but only means that the Holy Spirit is a continually flowing fountain; and that, therefore, there is no danger that they who have been renewed by spiritual grace shall be dried up. And, therefore, although we thirst throughout our whole life, yet it is certain that we have not received the Holy Spirit for a single day, or for any short period, but as a perennial fountain, which will never fail us. Thus believers thirst, and keenly thirst, throughout their whole life; and yet they have abundance of quickening moisture; for however small may have been the measure of grace which they have received, it gives them perpetual vigor, so that they are never entirely dry. When, therefore, he says that they shall be satisfied, he contrasts not with Desire but only with Drought
Shall be a fountain of water springing up into eternal life. These words express still more clearly the preceding statement; for they denote a continual watering, which maintains in them a heavenly eternity during this mortal and perishing life. The grace of Christ, therefore, does not flow to us for a short time, but overflows into a blessed immortality; for it does not cease to flow until the incorruptible life which it commences be brought to perfection.,
15. Give me this water. This woman undoubtedly is sufficiently aware that Christ is speaking of spiritual water; but because she despises him, she sets at naught all his promises; for so long as the authority of him who speaks is not acknowledged by us, his doctrine is not permitted to enter. Indirectly, therefore, the woman taunted Christ, saying, “Thou boastest much, but I see nothing: show it in reality, if thou canst.”
16. Call thy husband. This appears to have no connection with the subject; and, indeed, one might suppose that Christ, annoyed and put to shame by the impudence of the woman, changes the discourse. But this is not the case; for when he perceived that jeers and scoffs were her only reply to what he had said, he applied an appropriate remedy to this disease, by striking the woman’s conscience with a conviction of her sin. And it is also a remarkable proof of his compassion that, when the woman was unwilling of her own accord to come to him, he draws her, as it were, against her will. But we ought chiefly to observe what I have mentioned, that they who are utterly careless and almost stupid must be deeply wounded by a conviction of sin; for such persons will regard the doctrine of Christ as a fable, until, being summoned to the judgment-seat of God, they are compelled to dread as a Judge him whom they formerly despised. All who do not scruple to rise against the doctrine of Christ with their scoffing jests must be treated in this manner, that they may be made to feel that they will not pass unpunished. Such too is the obstinacy of many, that they will never listen to Christ until they have been subdued by violence. Whenever then we perceive that the oil of Christ has no flavour, it ought to be mixed with wine, that its taste may begin to be felt. Nay more, this is necessary for all of us; for we are not seriously affected by Christ speaking, unless we have been aroused by repentance. So then, in order that any one may profit in the school of Christ, his hardness must be subdued by the demonstration of his misery, as the earth, in order that it may become fruitful, is prepared and softened by the ploughshare, (76) for this knowledge alone shakes off all our flatteries, so that we no longer dare to mock God. Whenever, therefore, a neglect of the word of God steals upon us, no remedy will be more appropriate than that each of us should arouse himself to the consideration of his sins, that he may be ashamed of himself, and, trembling before the judgment-seat of God, may be humbled to obey Him whom he had wantonly despised.
(76) “Tout ainsi que la terre, pour apporter fruict, sera menuisee et amollie par le soc de la charrue.”
17. I have not a husband. We do not yet fully perceive the fruit of this advice, by which Christ intended to pierce the heart of this woman, to lead her to repentance. And, indeed, we are so intoxicated, or rather stupified, by our self-love, that we are not at all moved by the first wounds that are inflicted. But Christ applies an appropriate cure for this sluggishness, by pressing the ulcer more sharply, for he openly reproaches her with her wickedness; though I do not think that it is a single case of fornication that is here pointed out, for when he says that she has had five husbands, the reason of this probably was, that, being a froward and disobedient wife, she constrained her husbands to divorce her. I interpret the words thus: “Though God joined thee to lawful husbands, thou didst not cease to sin, until, rendered infamous by numerous divorces, thou prostitutedst thyself to fornication.”
19. Sir, I perceive that thou art a Prophet. The fruit of the reproof now becomes evident; for not only does the woman modestly acknowledge her fault, but, being ready and prepared to listen to the doctrine of Christ, which she had formerly disdained, she now desires and requests it of her own accord. Repentance, therefore, is the commencement of true docility, as I have already said, and opens the gate for entering into the school of Christ. Again, the woman teaches us by her example, that when we meet with any teacher, we ought to avail ourselves of this opportunity, that we may not be ungrateful to God, who never sends Prophets to us without, as it were, stretching out the hand to invite us to himself. But we must remember what Paul teaches, that they who have grace given to them to teach well (77) are sent to us by God; for
how shall they preach unless they are sent? (Rom 10:15.)
(77) “Qui ont la grace de bien enseigner.”
20. Our fathers. It is a mistaken opinion which some hold, that the woman, finding the reproof to be disagreeable and hateful, cunningly changes the subject. On the contrary, she passes from what is particular to what is general, and, having been informed of her sin, wishes to be generally instructed concerning the pure worship of God. She takes a proper and regular course, when she consults a Prophet, that she may not fall into a mistake in the worship of God. It is as if she inquired at God himself in what manner he chooses to be worshipped; for nothing is more wicked than to contrive various modes of worship without the authority of the word of God.
It is well known that there was a constant dispute between the Jews and the Samaritans about the true rule of worshipping God. Although the Cutheans and other foreigners, who had been brought into Samaria, when the ten tribes were led into captivity, were constrained by the plagues and punishments of God (78) to adopt the ceremonies of the Law, and to profess the worship of the God of Israel, (as we read, 2. g 17:27;) yet the religion which they had was imperfect and corrupted in many ways; which the Jews could not all endure. But the dispute was still more inflamed after that Manasseh, son of the high priest John, and brother of Jaddus, had built the temple on mount Gerizzim, when Darius, the last king of the Persians, held the government of Judea by the hand of Sanballat, whom he had placed there as his lieutenant. For Manasseh, having married a daughter of the governor, that he might not be inferior to his brother, made himself a priest there, and procured for himself by bribes as many apostles as he could, as Josephus relates, (Ant. 11:7:2, and 8:2.)
Our fathers worshipped in this mountain. The Samaritans at that time did, as we learn from the words of the woman, what is customary with those who have revolted from true godliness, to seek to shield themselves by the examples of the Fathers. It is certain that this was not the reason which induced them to offer sacrifices there, but after that they had framed a false and perverse worship, obstinacy followed, which was ingenious in contriving excuses. I acknowledge, indeed, that unsteady and thoughtless men are sometimes excited by foolish zeal, as if they had been bitten by a gad-fly, so that when they learn that any thing has been done by the Saints, they instantly seize on the example without any exercise of judgment.
A second fault is still more common, that they borrow the deeds of the Fathers as a cloak to their errors, — and this may be easily seen in Popery. But as this passage is a remarkable proof how absurdly they act who, disregarding the command of God, conform to the examples of the Fathers, we ought to observe in how many ways the world commonly sins in this respect. For it frequently happens that the majority, without discrimination, follow those persons as Fathers who are least of all entitled to be accounted Fathers. Thus in the present day we perceive that the Papists, while with open mouth they declaim about the Fathers, allow no place for Prophets and Apostles, but, when they have mentioned a few persons who deserve to be honored, collect a vast group of men like themselves, or at least come down to more corrupt ages in which, though there did not yet prevail so gross a barbarism as now exists, yet religion and the purity of doctrine had greatly declined. We ought, therefore, carefully to attend to the distinction, that none may be reckoned Fathers but those who were manifestly the sons of God; and who also, by the eminence of their piety, were entitled to this honorable rank. Frequently, too,we err in this respect, that by the actions of the Fathers we rashly lay down a common law; for the multitude do not imagine that they confer sufficient honor on the Fathers, if they do not exclude them from the ordinary rank of men. Thus, when we do not remember that they were fallible men, we indiscriminately mingle their vices with their virtues. Hence arises the worst confusion in the conduct of life; for while all the actions of men ought to be tried by the rule of the Law, we subject the balance to those things which ought to be weighed by it; and, in short, where so much importance is attached to the imitation of the Fathers, the world thinks that there can be no danger in sinning after their example.
A third fault is — a false, and ill-regulated, or thoughtless imitation; (79) that is, when we, though not endued with the same spirit, or authorized by the same command, plead as our example what any of the Fathers did; as for instance, if any private individual resolved to revenge the injuries done to brethren, because Moses did this, (Exo 2:12;) or if any one were to put fornicators to death, because this was done by Phinehas, (Num 25:7.) That savage fury in slaying their own children originated, as many think, in the wish of the Jews to be like their father Abraham, as if the command, Offer up thy son Isaac, (Gen 22:2,) were a general command, and not rather a remarkable trial of a single man. Such a false imitation (κακοζηλία) is generally produced by pride and excessive confidence, when men claim more for themselves than they have a right to do; and when each person does not measure himself by his own standard. Yet none of these are true imitators of the Fathers, most of them are apes. That a considerable portion of ancient monachism flowed from the same source will be acknowledged by those who shall carefully examine the writings of the ancients. And, therefore, unless we choose to err of our own accord, we ought always to see what spirit each person has received, what his calling requires, what is suitable to his condition, and what he is commanded to do.
Closely allied to this third fault is another, namely, the confounding of times, when men, devoting their whole attention to the examples of the Fathers, do not consider that the Lord has since enjoined a different rule of conduct, which they ought to follow. (80) To this ignorance ought to be ascribed that huge mass of ceremonies by which the Church has been buried under Popery. Immediately after the commencement of the Christian Church, it began to err in this respect, because a foolish affectation of copying Jewish ceremonies had an undue influence. The Jews had their sacrifices; and that Christians might not be inferior to them in splendor, the ceremony of sacrificing Christ was invented: as if the condition of the Christian Church would be worse when there would be an end of all those shadows by which the brightness of Christ might be obscured. But afterwards this fury broke out more forcibly, and spread beyond all bounds.
That we may not fall into this error, we ought always to be attentive to the present rule. Formerly incense, candles, holy garments, an altar, vessels, and ceremonies of this nature, pleased God; and the reason was, that nothing is more precious or acceptable to Him than obedience. Now, since the coming of Christ, matters are entirely changed. We ought, therefore, to consider what he enjoins on us under the Gospel, that we may not follow at random what the Fathers observed under the Law; for what was at that time a holy observation of the worship of God would now be a shocking sacrilege.
The Samaritans were led astray by not considering, in the example of Jacob, how widely it differed from the condition of their own time. The Patriarchs were permitted to erect altars everywhere, because the place had not yet been fixed which the Lord afterwards selected; but from the time that God ordered the temple to be built on mount Zion, the freedom which they formerly enjoyed ceased. For this reason Moses said,
Hereafter you shall not do every one what appears right in his own eyes, but only what I command you,
(Deu 12:8;)
for, from the time that the Lord gave the Law, he restricted the true worship of himself to the requirements of that Law, though formerly a greater degree of liberty was enjoyed. A similar pretense was offered by those who worshipped in Bethel; for there Jacob had offered a solemn sacrifice to God, but after that the Lord had fixed the place of sacrifice at Jerusalem, it was no longer Bethel, the house of God, but Bethaven, the house of wickedness.
We now see what was the state of the question. The Samaritans had the example of the Fathers for their rule: the Jews rested on the commandment of God. This woman, though hitherto she had followed the custom of her nation, was not altogether satisfied with it. By worship we are to understand here not any kind of worship, (for daily prayers might be offered in any place,) but that which was joined with sacrifices, and which constituted a public and solemn profession of religion.
(78) “Par les playes et punitions de Dieu.”
(79) “Une fausse imitation, et mal reiglee, ou inconsideree.”
(80) “A depuis ordonne et commande une autre conduite et maniere de faire, qu’ils ont a suyvre.”
21. Woman, believe me. In the first part of this reply, he briefly sets aside the ceremonial worship which had been appointed under the Law; for when he says that the hour is at hand when there shall be no peculiar and fixed place for worship, he means that what Moses delivered was only for a time, and that the time was now approaching when the partition-wall (Eph 2:14) should be thrown down. In this manner he extends the worship of God far beyond its former narrow limits, that the Samaritans might become partakers of it.
The hour cometh. He uses the present tense instead of the future; but the meaning is, that the repeal of the Law is already at hand, so far as relates to the Temple, and Priesthood, and other outward ceremonies. By calling God Father, he seems indirectly to contrast Him with the Fathers whom the woman had mentioned, and to convey this instruction, that God will be a common Father to all, so that he will be generally worshipped without distinction of places or nations.
He now explains more largely what he had briefly glanced at about the abolition of the Law; but he divides the substance of his discourse into two parts. In the former, he charges with superstition and error the form of worshipping God which had been used by the Samaritans, but testifies that the true and lawful form was observed by the Jews. And he assigns the cause of the difference, that from the word of God the Jews obtained certainty as to his worship, while the Samaritans received nothing certain from the mouth of God. In the second part, he declares that the ceremonies hitherto observed by the Jews would soon be at an end.
22.You worship what you know not, we worship what we know. This is a sentence worthy of being remembered, and teaches us that we ought not to attempt any thing in religion rashly or at random; because, unless there be knowledge, it is not God that we worship, but a phantom or idol. All good intentions, as they are called, are struck by this sentence, as by a thunderbolt; for we learn from it, that men can do nothing but err, when they are guided by their own opinion without the word or command of God. For Christ, defending the person and cause of his nation, shows that the Jews are widely different from the Samaritans. And why?
Because salvation is from the Jews. By these words he means that they have the superiority in this respect, that God had made with them a covenant of eternal salvation. Some restrict it to Christ, who was descended from the Jews; and, indeed, since
all the promises of God were confirmed and ratified in him,
(2Co 1:20,)
there is no salvation but in him. But as there can be no doubt that Christ gives the preference to the Jews on this ground, that they do not worship some unknown deity, but God alone, who revealed himself to them, and by whom they were adopted as his people; by the word salvation we ought to understand that saving manifestation which had been made to them concerning the heavenly doctrine.
But why does he say that it was from the Jews, when it was rather deposited with them, that they alone might enjoy it? He alludes, in my opinion, to what had been predicted by the Prophets, that the Law would go forth from Zion, (Isa 2:3; Mic 4:2,) for they were separated for a time from the rest of the nations on the express condition, that the pure knowledge of God should flow out from them to the whole world. It amounts to this, that God is not properly worshipped but by the certainty of faith, which cannot be produced in any other way than by the word of God. Hence it follows that all who forsake the word fall into idolatry; for Christ plainly testifies that an idol, or an imagination of their own brain, is substituted for God, when men are ignorant of the true God; and he charges with ignorance all to whom God has not revealed himself, for as soon as we are deprived of the light of his word, darkness and blindness reign.
It ought to be observed that the Jews, when they had treacherously set aside the covenant of eternal life which God had made with their fathers, were deprived of the treasure which they had till that time enjoyed; for they had not yet been driven out of the Church of God. Now that they deny the Son, they have nothing in common with the Father;
for whosoever denieth the Son hath not the Father,
(1Jo 2:23.)
The same judgment must be formed concerning all who have turned aside from the pure faith of the Gospel to their own inventions and the traditions of men. Although they who worship God according to their own judgment or human traditions flatter and applaud themselves in their obstinacy, this single word, thundering from heaven, lays prostrate all that they imagine to be divine and holy, You worship what you do not know It follows from this that, if we wish our religion to be approved by God, it must rest on knowledge obtained from His word.
23. But the hour cometh. Now follows the latter clause, about repealing the worship, or ceremonies, (81) prescribed by the Law. When he says that the hour cometh, or will come, he shows that the order laid down by Moses will not be perpetual. When he says that the hour is now come, he puts an end to the ceremonies, and declares that the time of reformation, of which the Apostle speaks, (Heb 9:10,) has thus been fulfilled. Yet he approves of the Temple, the Priesthood, and all the ceremonies connected with them, so far as relates to the past time. Again, to show that God does not choose to be worshipped either in Jerusalem or in mount Gerizzim, he takes a higher principle, that the true worship of Him consists in the spirit; for hence it follows that in all places He may be properly worshipped.
But the first inquiry which presents itself here is, Why, and in what sense, is the worship of God called spiritual ? To understand this, we must attend to the contrast between the spirit and outward emblems, as between the shadows and the truth. The worship of God is said to consist in the spirit, because it is nothing else than that inward faith of the heart which produces prayer, and, next, purity of conscience and self-denial, that we may be dedicated to obedience to God as holy sacrifices.
Hence arises another question, Did not the Fathers worship Him spiritually under the Law? I reply, as God is always like himself, he did not from the beginning of the world approve of any other worship than that which is spiritual, and which agrees with his own nature. This is abundantly attested by Moses himself, who declares in many passages that the Law has no other object than that the people may cleave to God with faith and a pure conscience. But it is still more plainly declared by the Prophets when they attack with severity the hypocrisy of the people, because they thought that they had satisfied God, when they had performed the sacrifices and made an outward display. It is unnecessary to quote here many proofs which are to be found everywhere, but the most remarkable passages are the following: — Psa 50:0. But while the worship of God under the Law was spiritual, it was enveloped in so many outward ceremonies, that it resembled something carnal and earthly. For this reason Paul calls the ceremonies flesh and the beggarly elements of the world, (Gal 4:9.) In like manner, the author of the Epistle to the Hebrews says that the ancient sanctuary, with its appendages, was earthly, (Heb 9:1.) Thus we may justly say that the worship of the Law was spiritual in its substance, but, in respect of its form, it was somewhat earthly and carnal; for the whole of that economy, the reality of which is now fully manifested, consisted of shadows.
We now see what the Jews had in common with us, and in what respect they differed from us. In all ages God wished to be worshipped by faith, prayer, thanksgiving, purity of heart, and innocence of life; and at no time did he delight in any other sacrifices. But under the Law there were various additions, so that thespirit and truth were concealed under forms and shadows, whereas, now that the vail of the temple has been rent, (Mat 27:51,) nothing is hidden or obscure. There are indeed among ourselves, in the present day, some outward exercises of godliness, which our weakness renders necessary, but such is the moderation and sobriety of them, that they do not obscure the plain truth of Christ. In short, what was exhibited to the fathers under figures and shadows is now openly displayed.
Now in Popery this distinction is not only confounded, but altogether overturned; for there the shadows are not less thick than they formerly were under the Jewish religion. It cannot be denied that Christ here lays down an obvious distinction between us and the Jews. Whatever may be the subterfuges by which the Papists attempt to escape, it is evident that we differ from the gathers in nothing more than outward form, because while they worshipped God spiritually, they were bound to perform ceremonies, which were abolished by the coming of Christ. Thus all who oppress the Church with an excessive multitude of ceremonies, do what is in their power to deprive the Church of the presence of Christ. I do not stop to examine the vain excuses which they plead, that many persons in the present day have as much need of those aids as the Jews had in ancient times. It is always our duty to inquire by what order the Lord wished his Church to be governed, for He alone knows thoroughly what is expedient for us. Now it is certain that nothing is more at variance with the order appointed by God than the gross and singularly carnal pomp which prevails in Popery. The spirit was indeed concealed by the shadows of the Law, but the masks of Popery disfigure it altogether; and, therefore, we must not wink at such gross and shameful corruptions. Whatever arguments may be employed by ingenious men, or by those who have not sufficient courage to correct vices — that they are doubtful matters, and ought to be held as indifferent — certainly it cannot be endured that the rule laid down by Christ shall be violated.
The true worshippers. Christ appears indirectly to reprove the obstinacy of many, which was afterwards displayed; for we know how obstinate and contentious the Jews were, when the Gospel was revealed, in defending the ceremonies to which they had been accustomed. But this statement has a still more extensive meaning; for, knowing that the world would never be entirely free from superstitions, he thus separates the devout and upright worshippers from those who were false and hypocritical. Armed with this testimony, let us not hesitate to condemn the Papists in all their inventions, and boldly to despise their reproaches. For what reason have we to fear, when we learn that God is pleased with this plain and simple worship, which is disdained by the Papists, because it is not attended by a cumbrous mass of ceremonies? And of what use to them is the idle splendor of the flesh, by which Christ declares that the Spirit is quenched? What it is to worship God in spirit and truth appears clearly from what has been already said. It is to lay aside the entanglements of ancient ceremonies, and to retain merely what is spiritual in the worship of God; for thetruth of the worship of God consists inthe spirit, and ceremonies are but a sort of appendage. And here again it must be observed, that truth is not compared with falsehood, but with the outward addition of the figures of the Law; (82) so that — to use a common expression — it is the pure and simple substance of spiritual worship.
(81) “C’est a dire, des ceremonies.”
(82) “Des figures de la Loy.”
24. God is a Spirit. This is a confirmation drawn from the very nature of God. Since men are flesh, we ought not to wonder, if they take delight in those things which correspond to their own disposition. Hence it arises, that they contrive many things in the worship of God which are full of display, but have no solidity. But they ought first of all to consider that they have to do with God, who can no more agree with the flesh than fire with water. This single consideration, when the inquiry relates to the worship of God, ought to be sufficient for restraining the wantonness of our mind, that God is so far from being like us, that those things which please us most are the objects of his loathing and abhorrence. And if hypocrites are so blinded by their own pride, that they are not afraid to subject God to their opinion, or rather to their unlawful desires, let us know that this modesty does not hold the lowest place in the true worship of God, to regard with suspicion whatever is gratifying according to the flesh. Besides, as we cannot ascend to the height of God, let us remember that we ought to seek from His word the rule by which we are governed. This passage is frequently quoted by the Fathers against the Arians, to prove the Divinity of the Holy Spirit, but it is improper to strain it for such a purpose; for Christ simply declares here that his Father is of a spiritual nature, and, therefore, is not moved by frivolous matters, as men, through the lightness and unsteadiness of their character, are wont to be.
25. The Messiah is about to come. Although religion among the Samaritans was corrupted and mixed up with many errors, yet some principles taken from the Law were impressed on their minds, such as that which related to the Messiah. Now it is probable that, when the woman ascertained from Christ’s discourse that a very extraordinary change was about to take place in the Church of God, her mind instantly recurred to the recollection of Christ, under whom she hoped that all things would be fully restored. When she says that the Messiah is about to come, she seems to speak of the time as near at hand; and, indeed, it is sufficiently evident from many arguments, that the minds of men were everywhere aroused by the expectation of the Messiah, who would restore the affairs which were wretchedly decayed, or rather, which were utterly ruined.
This, at least, is beyond all controversy, that the woman prefers Christ to Moses and to all the Prophets in the office of teaching; for she comprehends three things in a few words. First, that the doctrine of the Law was not absolutely perfect, and that nothing more than first principles was delivered in it; for if there had not been some farther progress to be made, she would not have said thatthe Messiah will tell us all things. There is an implied contrast between him and the Prophets, that it is his peculiar office to conduct his disciples to the goal, while the Prophets had only given them the earliest instructions, and, as it were, led them into the course. Secondly, the woman declares that she expects such aChrist as will be the interpreter of his Father, and the teacher and instructor of all the godly. Lastly, she expresses her belief that we ought not to desire any thing better or more perfect than his doctrine, but that, on the contrary, this is the farthest object of wisdom, beyond which it is unlawful to proceed.
I wish that those who now boast of being the pillars of the Christian Church, would at least imitate this poor woman, so as to be satisfied with the simple doctrine of Christ, rather than claim I know not what power of superintendence for putting forth their inventions. For whence was the religion of the Pope and Mahomet collected but from the wicked additions, by which they imagined that they brought the doctrine of the Gospel to a state of perfection? As if it would have been incomplete without such fooleries. But whoever shall be well taught in the school of Christ will ask no other instructors, and indeed will not receive them.
26. It is I who talk with thee. When he acknowledges to the woman that; he is the Messiah, he unquestionably presents himself as her Teacher, in compliance with the expectation which she had formed; and, therefore, I think it probable, that he proceeded to give more full instruction, in order to satisfy her thirst. Such a proof of his grace he intended to give in the case of this poor woman, that he might testify to all that he never fails to discharge his office, when we desire to have him for our Teacher. There is, therefore, no danger that he will disappoint one of those whom he finds ready to become his disciples. But they who refuse to submit to him, as we see done by many haughty and irreligious men, or who hope to find elsewhere a wisdom more perfect — as the Mahometans and Papists do — deserve to be driven about by innumerable enchantments, and at length to be plunged in an abyss of errors. Again, by these words, “I who talk with thee am the Messiah, the Son of God,” he employs the name Messiah as a seal to ratify the doctrine of his Gospel; for we must remember that he was anointed by the Father, and that the Spirit of God rested on him, that he might bring to us the message of salvation, as Isaiah declares, (Isa 61:1.)
27. His disciples came, and wondered. That the disciples wondered, as the Evangelist relates, might arise from one of two causes; either that they were offended at the mean condition of the woman, or that they reckoned the Jews to be polluted, if they entered into conversation with the Samaritans. Now though both of these feelings proceeded from a devout reverence for their Master, yet they are wrong in wondering at it as an improper thing, that he deigns to bestow so great honor on a woman who was utterly despised. For why do they not rather look at themselves? They would certainly have found no less reason to be astonished, that they who were men of no note, and almost the offscourings of the people, were raised to the highest rank of honor. And yet it is useful to observe what the Evangelist says — that they did not venture to put a question; for we are taught by their example that, if any thing in the works or words of God and of Christ be disagreeable to our feelings, we ought not to give ourselves a loose rein so as to have the boldness to murmur, but ought to preserve a modest silence, until what is hidden from us be revealed from heaven. The foundation of such modesty lies in the fear of God and in reverence for Christ.
28. Therefore the woman left her pitcher. This circumstance is related by the Evangelist to express the ardor of her zeal; for it is an indication of haste, that she leaves her pitcher, and returns to the city. And this is the nature of faith, that when we have become partakers of eternal life, we wish to bring others to share with us; nor is it possible that the knowledge of God shall lie buried and inactive in our hearts without being manifested before men, for that saying must be true:
I believed, and therefore I will speak, (Psa 116:10.)
The earnestness and promptitude of the woman are so much the more worthy of attention, that it was only a small spark of faith that kindled them; for scarcely had she tasted Christ when she spreads his game throughout the whole city. In those who have already made moderate progress in his school, sluggishness will be highly disgraceful. But she may appear to deserve blame on this account, that while she is still ignorant and imperfectly taught, she goes beyond the limits of her faith. I reply, she would have acted inconsiderately, if she had assumed the office of a teacher, but when she desires nothing more than to excite her fellow-citizens to hear Christ speaking, we will not say that she forgot herself, or proceeded farther than she had a right to do. She merely does the office of a trumpet or a bell to invite others to come to Christ.
29. See a man. As she here speaks doubtfully, she might appear not to have been greatly moved by the authority of Christ. I reply, as she was not qualified to discourse about such high mysteries, she endeavors, according to her feeble capacity, to bring her fellow-citizens to permit themselves to be taught by Christ. It was a very powerful stimulant which she employed to excite them, when she knew, by a sign which was not obscure or doubtful, that he was a prophet; for, since they could not form a judgment from his doctrine, this lower preparation was useful and well adapted to them. Having, therefore, learned that Christ had revealed to the woman things which were hidden, they infer from it that he is a Prophet of God. This having been ascertained, they begin to attend to his doctrine. But the woman goes farther; for she bids them inquire if he be not the Messiah, being satisfied if she could only persuade them to seek, of their own accord, what she had already found in Christ; for she knew that they would find more than she promised.
Who told me all things that ever I did. Why does she tell a lie, by saying that Christ told her all things ? I have already shown that Christ did not reprove her for a single instance of fornication, but that he placed before her, in a few words, many sins of her whole life. For the Evangelist has not minutely recorded every sentence, but states generally that Christ, in order to repress the woman’s talkativeness, brought forward her former and present life. Yet we see that the woman, kindled by a holy zeal, does not spare herself, or her reputation, to magnify the name of Christ: for she does not scruple to relate the disgraceful passages of her life.
32. I have food to eat which you know not. It is wonderful that, when he is fatigued and hungry, he refuses to eat; for if it be said that he does this for the purpose of instructing us, by his example, to endure hunger, why then did he not do so always? But he had another object than to say that we ought simply to refuse food; for we must attend to this circumstance, that his anxiety about the present business urges him so strongly, and absorbs his whole mind, so that it gives him no uneasiness to despise food. And yet he does not say that he is so eager to obey the commands of his Father, that he neither eats nor drinks. He only points out what he must do first, and what must be done afterwards; and thus he shows, by his example, that the kingdom of God ought to be preferred to all the comforts of the body. God allows us, indeed, to eat and drink, provided that we are not withdrawn from what is of the highest importance; that is, that every man attend to his own calling.
It will perhaps be said, that eating and drinking cannot but be avocations which withdraw some portion of our time that might be better employed. This I acknowledge to be true, but as the Lord kindly permits us to take care of our body, so far as necessity requires, he who endeavors to nourish his body with sobriety and moderation does not fail to give that preference which he ought to give to obedience to God. But we must also take care not to adhere so firmly to our fixed hours, as not to be prepared to deprive ourselves of food, when God holds out to us any opportunity, and, as it were, fixes the present hour. Christ, having now in his hands such an opportunity which might pass away, embraces it with open arms, and holds it fast. When the present duty enjoined on him by the Father presses him so hard that he finds it necessary to lay aside every thing else, he does not scruple to delay taking food; and, indeed, it would have been unreasonable that, when the woman left her pitcher and ran to call the people, Christ should display less zeal. In short, if we propose it as our object not to lose the causes of life on account of life itself, it; will not be difficult to preserve the proper medium; for he who shall place it before him as the end of life to serve the Lord, from which we are not at liberty to turn aside even for the immediate danger of death, will certainly reckon it to be of more value than eating and drinking. The metaphor of eating and drinking is so much the more graceful on this occasion, that it was drawn seasonably from the present discourse.
34. My food is to do the will of him who sent me. He means not only that he esteems it very highly, but that there is nothing in which he takes greater delight, or in which he is more cheerfully or more eagerly employed; as David, in order to magnify the Law of God, says not only that he values it highly, but that it is sweeter than honey, (Psa 19:10.) If, therefore, we would follow Christ, it is proper not only that we devote ourselves diligently to the service of God, but that we be so cheerful in complying with its injunctions that the labor shall not be at all oppressive or disagreeable.
That I may finish his work. By adding these words, Christ fully explains what is that will of the Father to which he is devoted; namely, to fulfill the commission which had been given to him. Thus every man ought to consider his own calling, that he may not consider as done to God what he has rashly undertaken at his own suggestion. What was the office of Christ is well known. It was to advance the kingdom of God, to restore to life lost souls, to spread the light of the Gospel, and, in short, to bring salvation to the world. The excellence of these things caused him, when fatigued and hungry, to forget meat and drink. Yet we derive from this no ordinary consolation, when we learn that Christ was so anxious about the salvation of men, that it gave him the highest delight to procure it; for we cannot doubt that he is now actuated by similar feelings towards us.
35. Do you not say? He follows out the preceding statement; for, having said that nothing was more dear to him than to finish the work of the Father, he now shows how ripe it is for execution; and he does so by a comparison with the harvest. When the corn is ripe, the harvest cannot bear delay, for otherwise the grain would fall to the ground and be lost; and, in like manner, the spiritual corn being now ripe, he declares that there must be no delay, because delay is injurious. We see for what purpose the comparison is employed; it is to explain the reason why he hastens to perform his work. (83) By this expression,Do you not say? he intended indirectly to point out how much more attentive the minds of men are to earthly than to heavenly things; for they burn with so intense a desire of harvest that they carefully reckon up months and days, but it is astonishing how drowsy and indolent they are in gathering the heavenly wheat. And daily experience proves that this wickedness not only is natural to us, but can scarcely be torn from our hearts; for while all provide for the earthly life to a distant period, how indolent are we in thinking about heavenly things? Thus Christ says on another occasion, Hypocrites, you discern by the face of the sky what sort of day to-morrow will be, but you do not acknowledge the time of my visitation, (Mat 16:3.)
(83) “Pour exprimer la cause pourquoy il se haste de faire la besogne.”
36. And he who reapeth receiveth reward. How diligently we ought to devote ourselves to the work of God, he proves by another argument; namely, because a large and most excellent reward is reserved for our labor; for he promises that there will be fruit, and fruit not corruptible or fading. What he adds about fruit may be explained in two ways; either it is an announcement of the reward, and on that supposition he would say the same thing twice in different words; or, he applauds the labors of those who enrich the kingdom of God, as we shall afterwards find him repeating,
I have chosen you, that you may go and bear fruit, and that your fruit may remain, (Joh 15:16.)
And certainly both considerations ought greatly to encourage the ministers of the word, that they may never sink under the toil, when they hear that a crown of glory is prepared for them in heaven, and know that the fruit of their harvest will not only be precious in the sight of God, but will also be eternal. It is for this purpose that Scripture everywhere mentions reward, and not for the purpose of leading us to judge from it as to the merits of works; for which of us, if we come to a reckoning, will not be found more worthy of being punished for slothfulness than of beingrewarded for diligence? To the best laborers nothing else will be left than to approach to God in all humility to implore forgiveness. But the Lord, who acts towards us with the kindness of a father, in order to correct our sloth, and to encourage us who would otherwise be dismayed, deigns to bestow upon us an undeserved reward.
This is so far from overturning justification by faith that it rather confirms it. For, in the first place, how comes it that God finds in us any thing to reward, but because He has bestowed it upon us by his Spirit? Now we know that the Spirit is the earnest and pledge of adoption, (Eph 1:14.) Secondly, how comes it that God confers so great honor on imperfect and sinful works but because, after having by free grace reconciled us to himself, He accepts our works without any regard to merit, by not imputing the sins which cleave to them? The amount of this passage is, that the labor which the Apostlesbestow on teaching ought not to be reckoned by them hard and unpleasant, since they know that it is so useful and so advantageous to Christ and to the Church.
That he who soweth, and he who reapeth, may rejoice together. By these words Christ shows that the fruit which the Apostles will derive from the labors of others cannot give just ground of complaint to any person. And this additional statement deserves notice; for if in the world the groans of those who complain that the fruit of their labor has been conveyed to another do not hinder the new possessor from cheerfully reaping what another has sown, how much more cheerful ought the reapers to be, when there is mutual consent and mutual joy and congratulation?
But, in order that this passage may be properly understood, we must comprehend the contrast between sowing andreaping Thesowing was the doctrine of the Law and the Prophets; for at that time the seed thrown into the soil remained, as it were, in the blade; but the doctrine of the Gospel, which brings men to proper maturity, is on that account justly compared to the harvest. For the Law was very far from that perfection which has at length been exhibited to us in Christ. To the same purpose is the well-known comparison between infancy and manhood which Paul employs, when he says, that
the heir, as long as he is a child, differeth not from a servant, though he be lord of all, but is under tutors and governors until the time appointed by the father,
(Gal 4:1.)
In short, since the coming of Christ brought along with it present salvation, we need not wonder if the Gospel, by which the door of the heavenly kingdom is opened, be called the harvest of the doctrine of the Prophets. And yet it is not at all inconsistent with this statement, that the Fathers under the Law were gathered into God’s barn; but this comparison must be referred to the manner of teaching; for, as the infancy of the Church lasted to the end of the Law, but, as soon as the Gospel had been preached, it immediately arrived at manhood, so at that time the salvation began to ripen, of which the sowing only had been accomplished by the Prophets.
But, as Christ delivered this discourse in Samaria, he appears to extend the sowing more widely than to the Law and the Prophets; and there are some who interpret these words as applying equally to the Jews and to the Gentiles. I acknowledge, indeed, that some grains of piety were always scattered throughout the whole world, and there can be no doubt that — if we may be allowed the expression — God sowed, by the hand of philosophers and profane writers, the excellent sentiments which are to be found in their writings. But, as that seed was degenerated from the very root, and as the corn which could spring from it, though not good or natural, was choked by a huge mass of errors, it is unreasonable to suppose that such destructive corruption is compared tosowing Besides, what is here said about uniting in joy cannot at all apply to philosophers or any persons of that class.
Still, the difficulty is not yet solved, for Christ makes special reference to the Samaritans. I reply, though everything among them was infected by corruptions, there still was some hidden seed of piety. For whence does it arise that, as soon as they hear a word about Christ, they are so eager to seek him, but because they had learned, from the Law and the Prophets, that the Redeemer would come? Judea was indeed the Lord’s peculiar field, which he had cultivated by the Prophets, but, as some small portion of seed had been carried into Samaria, it is not without reason that Christ says that there also it reached maturity. If it be objected that the Apostles were chosen to publish the Gospel throughout the whole world, the reply is easy, that Christ spoke in a manner suited to the time, with this exception, that, on account of the expectation of the fruit which already was nearly ripe, he commends in the Samaritans the seed of prophetic doctrine, though mixed and blended with many weeds or corruptions. (84)
(84) “C’est a dire, de corruptions.”
37. For in this is the saying true. This was a common proverb, by which he showed that many men frequently receive the fruit of the labor of others, though there was this difference, that he who has labored is displeased at seeing the fruit carried away by another, whereas the Apostles have the Prophets for the companions of their joy. And yet it cannot be inferred from this, that the Prophets themselves are witnesses, or are aware, of what is now going on in the Church; for Christ means nothing more than that the Prophets, so long as they lived, taught under the influence of such feelings, that they already rejoiced on account of the fruit which they were not permitted to gather. The comparison which Peter employs (1. e 1:12) is not unlike; except that he addresses his exhortation generally to all believers, but Christ here speaks to the disciples alone, and, in their person, to the ministers of the Gospel. By these words he enjoins them to throw their labors into a common stock, so that there may be no wicked envy among them; that those who are first sent to the work ought to be so attentive to the present cultivation as not to envy a greater blessing to those who are afterwards to follow them; and that they who are sent, as it were, to gather the ripe fruit, ought to be employed with equal cheerfulness in their office; for the comparison which is here made between the teachers of the Law and of the Gospel may likewise be applied to the latter, when viewed in reference to each other.
39. And many Samaritans out of that city believed. The Evangelist here relates what was the success of the woman’s announcement to her citizens, from which it is evident that the expectation and desire of the promised Messiah had no small vigor among them. Now, the word believe is here used inaccurately, and means that they were induced by the woman’s statement to acknowledge Christ to be a Prophet. It is, in some respects, a commencement offaith, when minds are prepared to receive the doctrine. Such an entrance to faith receives here the honorable appellation offaith, in order to inform us how highly God esteems reverence for his word, when he confers so great honor on the docility of those who have not yet been taught. Now, their faith manifests itself in this respect, that they are seized with a desire to profit, and, for that reason, desire that Christ should remain with them
41. And many more believed. From what followed it is evident that Christ’s compliance with their wish was highly proper; for we see how much fruit was reaped from the two days which he granted to their request. By this example we are taught that we ought never to refrain from working, when we have it in our power to advance the kingdom of God; and if we are afraid that our readiness in complying may be liable to unfavorable reports, or may often prove to be useless, let us ask from Christ the Spirit of counsel to direct us. The word believe is now used in a different sense; for it means not only that they were prepared for faith, but that they actually had a proper faith
42. On account of thy speech. Though I have followed Erasmus in rendering this word by oratio, (speech,)because loquela, which the ancient interpreter uses, is a barbarous term; yet I wish to warn my readers that the Greek word λαλία has the same meaning with the Latin word loquentia, that is, talk, ortalkativeness; and the Samaritans appear to boast that they have now a stronger foundation than a woman’s tongue, which is, for the most part, light and trivial.
We believe. This expresses more fully the nature of their faith, that it has been drawn from the word of God itself, so that they can boast of having the Son of God as their Teacher; as, indeed, it is on his authority alone that we can safely rely. True, indeed, he is not now visibly present, so as to speak to us mouth to mouth; but, by whomsoever we happen to hear him, our faith cannot rest on any other than on himself. And from no other source proceeds that knowledge which is likewise mentioned; for the speech which comes from the mouth of a mortal man may indeed fill and satisfy the ears, but will never confirm the soul in calm confidence of salvation, so that he who has heard may be entitled to boast that he knows In faith, therefore, the first thing necessary is, to know that it is Christ who speaks by his ministers; and the next is, to give him the honor which is due; that is, not to doubt that he is true and faithful, so that, relying on so undoubted a guarantee, we may rely safely on his doctrine.
Again, when they affirm that Jesus isthe Christ andthe Savior of the world, they undoubtedly have learned this from hearing him. Hence we infer that, withintwo days, the sum of the Gospel was more plainly taught by Christ than he had hitherto taught it in Jerusalem. And Christ testified that the salvation, which he had brought, was common to the whole world, that they might understand more fully that it belonged to them also; for he did not call them on the ground of their being lawful heirs, as the Jews were, (87) but taught that he had come to admit strangers into the family of God, and to bring peace to those who were far off, (Eph 2:17.)
(87) “Ainsi qu’estoyent les, Juifs.”
45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God. Nor does John relate this with any other design than to inform us that Christ performed miracles in presence of many witnesses, so that the report of them was spread far and wide. Again, this points out one advantage of miracles, that they prepare the way for doctrine; for they cause reverence to be paid to Christ.
46. And there was a certain courtier. This is a more correct rendering, though Erasmus thinks differently, who has translated βασιλικός by a Latin word, Regulus, which means a little king. (89) I acknowledge indeed that, at that time, they gave the name of Reguli (or, little kings) to those who are now called Dukes, or Barons, or Earls; but the state of Galilee at that time was such that there could be no person of that rank dwelling in Capernaum. I think that he was some nobleman (90) of the court of Herod; for there is some plausibility in the opinion of those who think that he was sent by Caesar. (91) This is expressly mentioned by the Evangelist, because the rank of this personage made the miracle the more illustrious.
(89) “Lequel l’a traduit par un mot Latin Regulus, qui signifie un petit Roy.”
(90) “Quelque gentil-homme.”
(91) “Par l’Empereur;” — “by the Emperor.”
47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ’s manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.
But how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.
True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.
To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1. o 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, “Let them first perform miracles, (92) and then we will lend an ear to their doctrine;” as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak falsely when they say that they would believe. Some outward astonishment would be produced, but they would not be a whit more attentive to doctrine.
(92) “Qu ’ils facent premierement des ntiraclcs ?”
49. Sir, come down, ere my child die. Since he perseveres in asking, and at length obtains what he wished, we may conclude that Christ did not reprove him in such a manner as if he intended altogether to reject him, and refused his prayers; but that he rather did so for the purpose of correcting that fault which obstructed the entrance of true faith. And we ought to remember — what I have formerly stated — that this was a general reproof of a whole people, and was not peculiarly addressed to one individual. In this manner, whatever is improper, or distorted, or superfluous, in our prayers, must be corrected or removed, that dangerous obstructions may be taken out of the way. Now courtiers are usually fastidious and haughty, and do not willingly submit to be treated with harshness; but it deserves notice, that this man, humbled by his necessitous case, and by the dread of losing his son, does not burst into a passion, or murmur, when Christ speaks to him roughly, but passes by that reproof in modest silence. We find the same things in ourselves; for we are astonishingly delicate, impatient, and fretful until, subdued by adversities, we are constrained to lay aside our pride and disdain.
50. Thy son liveth. The first thing that strikes us here is, the astonishing kindness and condescension of Christ, that he bears with the man’s ignorance, and stretches his power beyond what had been expected. He requested that Christ would come to the place and cure his son. He thought it possible that his son could be freed from sickness and disease, but not that he could be raised up after he was dead; and therefore he urges Christ to make haste, that his son’s recovery may not be prevented by his death. Accordingly, when Christ pardons both, we may conclude from it how highly he values even a small measure of faith. It is worthy of observation that Christ, while he does not comply with his desire, grants much more than he had requested; for he testifies as to the present health of his son. Thus it frequently happens that our Heavenly Father, while he does not comply with our wishes in every particular, proceeds to relieve us by unexpected methods, that we may learn not to prescribe to him in anything. When he says, Thy son liveth, he means that he has been rescued from the danger of death.
The man believed the word which Jesus had spoken to him. Having come with the conviction that Christ was a prophet of God, he was on that account so much disposed to believe, that, as soon as he had heard a single word, he seized it and fixed it in his heart. Though he did not entertain all the respect that he ought for the power of Christ, yet a short promise suddenly awoke new confidence in his mind, so that he believed the life of his son to be contained in a single word of Christ. And such is the promptitude with which we ought to receive the word of God, but it is very far from producing always so immediate an effect on the hearers. For how many will you find that profit as much by many sermons as this man, who was half a heathen, profited by hearing a single word? So much the more ought we to labor with zeal to arouse our sluggishness, and, above all, to pray that God would touch our hearts in such a manner, that we may not be less willing to believe than He is ready and gracious to promise.
51. While he was still going down. Here is described the effect of faith, together with the efficacy of the word; for as Christ, by a word, restores to life this child who was just dying, so in one moment the father, by his faith, regains his son safe and sound. Let us therefore know that, whenever the Lord offers his benefits to us, his power will always be ready to accomplish whatever he promises, provided that the door be not shut against him by our unbelief. It does not always happen, I acknowledge, and even is not frequent or ordinary, that God instantly displays his arm for giving us assistance; but whenever he delays, he has always a good reason, and one that is highly advantageous to us. This at least is certain, that so far is he from delaying unnecessarily, that he rather contends with the obstacles which we throw in the way; and, therefore, when we do not see his immediate aid, let us consider how much of concealed distrust there is in us, or at least how small and limited our faith is. And we ought not to wonder if He is unwilling to allow his benefits to be lost, or to throw them at random on the ground, but chooses to bestow them on those who, by opening the bosom of their faith, are ready to receive them. And though he does not always assist his people in the same manner, yet in no instance will the faith of any one be fruitless, or hinder us from experiencing the truth of what the Prophet says, that the promises of God, even when they seem to delay, are in reality making great haste.
Though it tarry, wait for it; because it will surely come,
it will not tarry, (Hab 2:3.)
52. Therefore he inquired at them. That this courtier asked his servants at what time his son began to recover, was done by a secret impulse from God, that the truth of the miracle might be rendered more conspicuous. For by nature we have an exceedingly wicked disposition to extinguish the light of the power of God, and Satan labors, by various means, to hide the works of God from our view; and, therefore, in order that they may obtain from us that praise which is due to them, they must be made so manifest that no room is left for doubt. Whatever then may be the ingratitude of men, still this circumstance does not permit so illustrious a work of Christ to be ascribed to chance.
53. And he believed, and his whole house. It may appear absurd that the Evangelist should mention this as the commencement of faith in that man, whose faith he has already commended. Nor can it be supposed that the wordbelieve — at least in this passage — relates to the progress of faith. But it must be understood that this man, being a Jew and educated in the doctrine of the Law, had already obtained some taste of faith when he came to Christ; and that he afterwards believed in the saying of Christ was a particular faith, which extended no farther than to expect the life of his son. But now he began to believe in a different manner; that is, because, embracing the doctrine of Christ, he openly professed to be one of his disciples. Thus not only does he now believe that his son will be cured through the kindness of Christ, but he acknowledges Christ to be the Son of God, and makes a profession of faith in his Gospel. His whole family joins him, which was an evidence of the miracle; nor can it be doubted that he did his utmost to bring others along with him to embrace the Christian religion.
Joh 4:1-3. When therefore the Lord knew, &c.- The Baptist's imprisonment happened while our Lord was in Judea (see Mar 6:17., &c.) where he continued till the fame of his doctrine, disciples, and miracles, reaching Jerusalem, gave umbrage to the Pharisees. These men, claiming it as the privilege of their sect to direct the consciences of the people, were enraged to find numbers of them acknowledging as the Messiah one whose birth and fortune so little suited the notions which they had taught concerning the great deliverer of the nation; wherefore, to shun the effects of their malice, Jesus, who knew all that passed, retired with his disciples into Galilee. His presence it seems was necessary there, as the ministry of his forerunner in that country was now brought to a period. The evangelist observes, Joh 4:2 that Jesus himself baptized not, which perhaps he omitted to do, because he did not choose to baptize in his own name, and because it was of more importance to preach than to baptize. (1Co 1:17.) Besides, it might have given those who were baptized by him, occasion to value themselves above others; as happened in the church of Corinth, where the brethren valued themselves upon the character of the person who had baptized them. Perhaps too this might be partly to avoid importunate inquiries whether he was the Messiah, and partly to prevent those prejudices which might have arisen against the more perfect form of baptism afterwards instituted, if any had received this less perfect baptism from Christ himself. Indeed the baptism properly his, was that of the Holy Ghost.
Joh 4:4-5. And he must needs go through Samaria.- In his way to Galilee, Jesus was obliged to pass through Samaria, where one evening, being wearied with his journey, he sat down by Jacob's well, not far from the city of Sychar, which the evangelist tells us was near to the parcel of ground that Jacob gave to his Son Joseph. Now if, as Mr. Maundrell conjectures, the plain beginning at Jacob's well was part of that parcel, Sychar might justly be said to be nigh to it, though it was as far distant as the present Naplosa, which is about a mile from it; but if Sychar in our Lord's time, as is probable, extended further towards the well than Naplosa does at present, the propriety of the evangelist's expression will appear yet more fully. It seems evident, however, from this history, that Sychar was at some distance from the well: for the disciples are said to have gone away into the city to buy meat, Joh 4:8 while the woman talked with Jesus at the well; and Joh 4:30 we are told that the Samaritans, on hearing what the woman said concerning Jesus, went out of the city, and came to see him, Joh 4:40. Besides, that the town was at some distance from the well, seems highly probable from the earnestness wherewith the woman begged Jesus to give her such water as would prevent her from being athirst, and from coming thither to draw. It seems, her coming from the town to the well was a great labour, from which she wished to be free. The name of this place was originally Sichem, but was changed into Sychar by the Jews, as a name of reproach; for Sychar signifies, in the Syriac language, a drunkard and a liar.
Joh 4:6. Now Jacob's well was there.- Mr. Maundrell, in his Travels, gives the following account of Jacob's well: "About one-third of an hour from Naplosa (the ancient Sychar, as it is termed in the New Testament) stood Jacob's well, famous not only on account of its author, but much more for the memorable conference which our blessed Lord had there with the woman of Samaria. If it should be inquired whether this be the very place it is pretended to be, seeing it may be suspected to stand too remote from Sychar for the woman to come and draw water, we may answer, that in all probability the city extended farther in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains perhaps of the ancient Sichem, still to be seen not far from hence. Over it stood formerly a large church, erected by that great and devout patroness, of the Holy Land, the Empress Irene; but of this the voracity of time, assisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are let down by a very straight hole; and then removing a broad flat stone, you discover the well itself. It is dug in a firm rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story commonlytold to travellers, who do not take the pains to examine the well; namely, 'that it is dry all the year round, except on the anniversary of that day in which our blessed Saviour sat upon it, but then bubbles up with abundance of water.' At this well the narrow valley of Sichem ends, opening itself into a wide field, which probably is part of the piece of ground given by Jacob to his son Joseph. It is watered by a fresh stream running between it and Sichem, which makes it so exceeding verdant and fruitful, that it may well be looked upon as a standing token of the kindness of that good patriarch to the best of sons." See Gen 48:22.
Jesus therefore-sat thus on the well- Sat down immediately by the well. Doddridge. Whitby says "Sat down thus, means, weary as he was." And it was about the sixth hour, says the evangelist, that is, about six in the evening, and not, as commentators have generally thought, in the middle of the day, or at highnoon; for in those countries the women never draw water in the middle of the day, but always about sun-setting, as is evident from Gen 24:11. Wherefore, as the woman came to draw water while Jesus was sitting by the well, it cannot be the Jewish but the Roman sixth hour, of which the sacred historian speaks. See on Ch. Joh 1:39. By this time, as the verse informs us, Jesus was fatigued with his journey; and therefore, before he proceeded, he sent his disciples to the nearest town for refreshment, as there was no place upon the road where he could meet with any accommodation. It may be objected, that the circumstances of the history oblige us to suppose, that this journey through Samaria was made so late in the year, that the transactions could not happen at six in the evening. But it may be proved, that when Jesus preached in the synagogue of Nazareth, after leaving Samaria, it was about the beginning of September; whence it will appear, that he travelled through Samaria in August: if so, all the particulars here related may have happened in the time allotted to them on this supposition: for when Jesus sat down by the well, it was about the sixth hour, perhaps near half an hour before it; and from that time till it was dark, was sufficient for all the transactions mentioned in this history.
Joh 4:7. There cometh a woman of Samaria, &c.- An inhabitant of the country, not the town of Samaria; for Sebaste, the ancient Samaria, according to Mr. Maundrell, is about two hours or six miles distant from Sychar, consequently about seven miles from the well; a distance by far too great for one, even in that country, to come and fetch water. Though Jesus did not choose to go to the town himself, he sent his disciples thither to buy meat; for it seems the Jews might buy what they would of the Samaritans, as they might likewise from heathens; but they were not to accept of any thing from them in the way of beneficence, (see on Joh 4:9.) that being a crime, in their opinion, equal to the eating of swine's flesh; so bitter was the animosity which subsisted between the Samaritans and the Jews! See Ch. Joh 8:48 and the note on Luk 10:33.
Joh 4:9. For the Jews have no dealings with the Samaritans.- Have no friendly intercourse, &c. This must be the meaning of ου συγχρωνται here; for it is evident from Joh 4:8 that the Jews had some dealings with them. It has been frequently observed, that many causes concurred to occasion this inveterate hatred of the Jews towards the Samaritans; such as their foreign extract,-and the early mixture of superstitionandidolatryintheirreligion, 2Ki 17:24; 2Ki 17:41.-the injurious manner in which they treated the Jews after their return from the captivity, Ezr 4:1-6. Neh 6:1-14, and especially their building a temple on mount Gerizim, which they made the centre of their worship, in opposition to that at Jerusalem: and perhaps nothing contributed more to expose them to the contempt and abhorrence of the Jews, than the infamous offer which they made to Antiochus, of dedicating that temple to Jupiter, and admitting the rites of his idolatrous worship, at a time when the Jews were suffering the utmost extremities in defence of theirreligion. We may observe, it is not said, that the Samaritans had no dealings with the Jews, but that the Jews had no dealings with the Samaritans; whence it is natural to conclude, that the enmity was greatest on the side of the Jews. As a proof of this, see a remarkable passage in Sir 50:25-26.
Joh 4:10. Jesus answered,-if thou knewest the gift of God,- If thou knewest what an opportunity God hath put into thine hand, of receiving the greatest blessing that ever was bestowed, as well as who, and how great a person, he is that speaks to thee; instead of scrupling to grant him so small a favour, thou wouldst surely have asked him: (for such is the force of the original) and he, without objecting to thee on account of the people to whom thou belongest, would readily have given thee living water; far better than what thou art now drawing: by which our Lord intimated his ability and readiness to communicate those influences of God's holy Spirit, which afford the noblest refreshment to the soul, and are therefore often described by water. It is certain, that the phrase living water, signifies in many good authors spring water, or running water, in opposition to that which stagnates; yet as our Lord elsewhere, in a remarkable passage recorded by this evangelist, Ch. Joh 6:51 calls himself living bread, because by feeding upon him lifeis to be obtained,-it is proper to adhere literally to the original in the version; though there is no doubt that the woman understood our Lord, not of living spiritual water, but of some fine spring water, which flowed so easily as not to need the pains of drawing, and was, on this account, at least, preferable to that of Jacob's well: and our Lord's reply, Joh 4:13-14 shews that the simile would hold in that respect. Our Lord, on this occasion, demonstrated the greatness of his condescension and benevolence; for though this woman was a person of an infamous character, and though he himself was pressed with thirst, he delayed refreshing himself that he might bring her who was spiritually dead, to the water of life. Comp. Lev 14:6. Jer 2:13.
Joh 4:11. Thou hast nothing to draw with, &c.- Literally, Thou hast no bucket. See Joh 4:28 and on Joh 4:6. In the dry countries of the East, the inhabitants find themselves obliged to carry with them great leathern bottles of water, which they fill from time to time as they have opportunity; but what is very extraordinary, in order to be able to do this, they, in many places, are obliged to carry lines and buckets with them. So Thevenot, in giving an account of what he provided for his journey from Egypt to Jerusalem, tells us, "He did not forget leathern buckets to draw water with." Rauwolff goes farther; for he gives usto understand, that the wells of inhabited countries there, as well as in the desarts, have no implements for drawing of water, but what those bring with them who come thither; for, speaking of the well or cistern of Bethlehem, he says, "It is a good rich cistern, deep and wide; for which reason, the people that go to dip for water, are provided with small leathern buckets and a line, as is usual in those countries; and so the merchants, who go in caravans through great desarts in far countries, provide themselves also with these, because in these countries you find more cisterns or wells, than springs that lie high." In how easy a light, says the author of the Observations, doth this place the Samaritan woman's talking of the depth of Jacob's well, and her remarking, that she did not observe our Lord had any thing to draw with, though he had spoken of presenting her with water.
Joh 4:12. Art thou greater than our Father Jacob,- "Are you a person of greater power, or more in favour with God, than our common father Jacob, that you can procure water for yourself by supernatural means?-He was obliged to dig this well for the supply of himself and his family; can you create water?"-The mention of Jacob as a progenitor was highly proper in an address to a Jew; who might be supposed to reverence that patriarch in the highest manner, as well as the Samaritans, and could never be suspected guilty of the least disrespect to so venerable a na
Joh 4:13-14. Whosoever drinketh of this water, &c.- "This water can allay the pain of thirst only for a little while, because, though it be drank ever so plentifully, the appetite will return again; but whosoever drinketh of the water that I shall give him, shall never thirst; shall at no time be subject to any vehement painful sensations, arising from unmortified irregular appetites; but the water, &c. shall be in him a well of water, springing up into everlasting life; shall yield him divine satisfaction now, and shall be the source of happiness to the faithful to all eternity in heaven; where they shall feel none of the bodily appetites or wants so troublesome to men in this life." Thus Jesus, under the image of living, or spring water, taken from the well beside which he was sitting, beautifully described, as his manner was, the efficacy of the influences of the Spirit of God; for, as water quenches thirst, so these, by quieting the agitation, and cooling the fervency of earthly desires, beget an unspeakable inward peace. By this image he also set forth the plenitude and perpetuity of the celestial joys, flowing from holy dispositions, produced by the influences of the Spirit of God. For these, by an innate power, satisfying all the capacities and desires of the soul, render it so completely happy, that it is not able to form a wish or a thought of any thing better.
Joh 4:15. Sir, give me this water,- The woman still ignorant of his spiritual meaning, and understanding him only of natural water, says to him with great respect, Sir, Κυριε, Lord,-I claim thy promise, Give me this water. The title which she gives our Lord, though a Jew, and as such esteemed an inveterate enemy to her nation, indicates great reverence and delicacy, which indeed is visible in her whole behaviour on this occasion.
Joh 4:18. He whom thou now hast, is not thy husband:- This can imply no less than that she wasnot married to the man she now lived with; for Christ seems to have allowed the other five to have been husbands, though her separation fromsome of the former, and her marriage with the rest, had probably been unlawful.
Joh 4:19. I perceive that thou art a prophet.- To find a person who was a perfect stranger, and who, on account of the national animosity, could not be suspected of having any intercourse with her townsmen, or with the Samaritans in general, discovering, nevertheless, the most secret particulars of her life; made so sensible an impression on her mind, that she could not but confess such a degree of knowledge more than natural; and, consequently, that the person possessed of it was a prophet, and had it communicated to him by divine inspiration. It is worth our while to trace the gradual progress of this woman's conviction: she at first gives him the appellation of a Jew only; she then wonders that he should so far have laid aside the prejudice of his nation, as to ask a favour of a Samaritan; she next calls him Sir or Lord; she then acknowledges his prophetic character; and, in consequence of that persuasion, proposes for his decision one of the most important questions in dispute between the two nations. When the Pharisees were reproved by our Lord for their hypocrisy, they furiously rejoined, He was a Samaritan, and had a devil; but when the Samaritan woman heard her most secret sins thus discovered, shewas so far from recriminating, that she cries out, Lord, I perceive thou art a prophet.
Joh 4:20. Our fathers worshipped in this mountain;- Whom the woman meant by the appellation offathers, is a point much disputed: they who think that she meant the Ephraimites, from whom the Samaritans pretended their descent, hold that the mountain on which they worshipped was mount Ephraim, wherewas Shiloh, the seat of the tabernacle for several years. Another account, more generally adopted, is to this effect: Sanballat, by the permission of Alexander the Great, had built a temple upon mount Gerizim, for Manasseh his son-in-law, who, for marrying Sanballat's daughter, was expelled from the priesthood, and from Jerusalem. See Neh 13:28. This was the place where theSamaritans used to worship, in opposition to Jerusalem; and it was so near Sichem, the scene of this history, that a man's voice might be heard from one to the other; Jdg 9:7. Now as Gerizim was the mount which the woman meant, it will easily appear whom she meant by the fathers who worshipped there. Itis generally known and acknowledged, that the Samaritans, though a mixture of Jews and foreigners,pretended to derive their origin from the patriarchs, especially from Abraham, Jacob, &c. Now it appears from scripture, that Abraham and Jacob erected altars in this place, where also the blessings were pronounced in the time of Joshua; and it is probable, likewise, that it had been a place consecrated to religious worship by the inhabitants of Sichem. See Gen 12:6-7; Gen 33:18; Gen 33:20. Deu 11:29. Jos 8:33.
Joh 4:21. Woman, believe me, &c.- To understand the force of our Lord's reply, it will be necessary to recur to the origin of this dispute between the two nations. We shall first premise that Christ waves the decision of the question put to him by the woman, and with good reason; for he was about to destroy all local worship, by introducing a religion suited to all climates, and to be observed in all nations of the world. To talk then of the preference of this or that mountain, or to decide the point in favour of either, would have been inconsistent with his doctrine. This premised, we observe, that at the time of the migration of the Hebrews from Egypt, the whole world was sunk into idolatry; they alone were blessed with the knowledge of the true God; yet even they were perpetually relapsing into the absurdities of idol worship. Hence that load of peculiar ceremonies was imposed upon them; tending particularly, amongst other wise purposes, to the keeping them pure from idolatry, to the separating them from the worship of the Pagan nations which surrounded them, and to the confirming them in that of the true God: to this end the temple was built, and the worship established at Jerusalem. Hither the whole nation was obliged to resort at stated times, to prevent their relapse into idolatry. The Samaritans, who had divided from the Jews, had built a temple, partly for the same ends, on mount Gerizim, where theyperiodically performed the ceremonies enjoined by the law. These ceremonies, and this separation of Jews from Gentiles, were designed by Providence to be continued till the coming of Christ, when a glorious change was to take place. The world was prepared by higher degrees of knowledge for the reception of the gospel. This was the hour appointed for the sun of righteousness to arise: now was to be done away every circumstance and ceremony tending to keep up the former separation; nothing was to be established, save what conduced to a general union of mankind; and the peculiar, the local, and periodical worship of Jerusalem, was to be swallowed up in that more spiritual dispensation, which was designed to produce universal peace and love. In this view, we have only to read over the passage before us, to discover at once its meaning and propriety.
Joh 4:22. Ye worship ye know not what:- The Samaritans worshipped the true God, and seem to have had as just notions of his perfections in general as the Jews; for they drew them from the five books of Moses, the authority of which they acknowledged. If so, the meaning of the clause in the original, can hardly be what our version has affixed to it, Ye worship ye know not what; but its proper translation seems to be, Ye worship the Deity whom ye do not know; viz. "by any revelation which he has made of himself to you," - the words το θειον, the Deity, being understood, "Whereas we Jews worship the Deity, whom we know; viz. by a revelation which he has made of himself to us;-for salvation is of the Jews:-What knowledge you have of salvation, as well as the author of salvation, cometh, by your own confession, from us;-you have your religion from us." If the reader thinks that this interpretation makes too great a supplement necessary, let him look to the following passages, particularly the words inserted in italics merely by the translators, as they stand in the common version: Mar 7:4; Mar 7:11. Luk 6:22. Joh 1:8; Joh 9:1; Joh 15:25 and particularly Joh 18:28 where the original words αλλ ινα φαγωσι το πασχα, must be rendered, But stood without, that they might eat the passover. These examples prove, that the elliptical stile is familiar to St. John; and the one last mentioned is no less peculiar than that which may be supposed in the passage under consideration. See also 2Th 2:3 where the words, that day shall not come, are necessarilysupplied in our language by our translators. Some indeed give our Lord's words a more easy sense, thus: "Since God has declared that Jerusalem is the place of offering sacrifices acceptably, ye worship him without just conceptions of him, when you fancy he has chosen Gerizim." Yet it may be doubted whether the error of the Samaritans concerning the place of worship, would be reckoned by our Lord as a sufficient reason for saying of them, that they worshipped they knew not what. There are others who would paraphrase the whole passage thus: "As you take me for a prophet, believe me, that the occasion of this dispute about the place of worship, will soon be removed; sacrifices, now offered at both places, shall ere long cease for ever; a new dispensation will be opened, which will require the true disciples of it to worship in all places; every where offering up their hearts to God, and disposed to obey him in all things. When your ancestors came into this land, they knew not the manner of God's worship; and indeed knew not God himself: And even you, though better instructed, are yet, in both respects, defective in your knowledge. Knowledge is more abundant with us the people of the Jews; and from among the Jews cometh salvation, by reason of the Messiah's birth among them, who is to introduce this new dispensation, and to render a temple unnecessary, either on Gerizim, or at Jerusalem."
Joh 4:23. But the hour cometh,- The thing you are chiefly concerned to know is, that a dispensation of religion is now beginning, under which all languages, countries, and places being sanctified, men are to worship God, not in Jerusalem, but in spirit; by offering the sacrifice, not of beasts, but of themselves; to love and obey him in all things, which is the truth of worship; thething signified by every sacrifice and service enjoined in the law, and whatalone was acceptable to the Father, even under the legal dispensation. See Ch. Joh 1:14; Joh 1:17.
Joh 4:24. God is a Spirit, &c.- As a further answer to the woman's question, our great Teacher delivered a doctrine which may justly be called his own, as it exhibits an idea of the Supreme Being, and of the worship due to him, far more sublime than the best things which the philosophers have said on that subject. God is a Spirit, &c. "God is the supreme mind or intelligence, who by one act sees the thoughts of all other intelligences, and therefore may be worshipped in every place. And the worship of God must partake of his nature: his nature is spiritual; his worship should be so likewise. Faith and love, therefore, constitute the true spiritual worship which we owe to the Supreme Being, and which cannot but be acceptable to him, wherever offered."
Joh 4:25. I know that Messias cometh,- This, as well as Joh 4:29; Joh 4:42 plainly proves, both that the Samaritans expected the Messiah, and that they concluded he would be a prophet. The general expectation which now prevailed, that a great prince was to arise in Judea, together with Moses's prophesy concerning him, constrained the Samaritans to a right sentiment with respect to the Messiah's nation: for though they contended that the true place of acceptable worship was in their country, they did not assume the honour of being progenitors of the deliverer of mankind. They seem also to have formed some just, though partial, ideas of the Messiah's character.
His kingly dignity being chiefly described in the prophetical books, which they are said to have rejected, they considered him only as a Saviour, Joh 4:42 and a prophet or teacher, according to Moses's description of him, Gen 22:18. Deu 18:18. See also Neh 7:65. Hence the woman, speaking of the Messiah, said, When he is come, he will tell us all things; and therefore while our Lord industriously avoided the title of Messiah among the Jews, he without scruple discovered himself to the Samaritans, because he could do it with success; the meanness of his condition being no way inconsistent with the prophetical character. We may just observe, that the words which is called Christ, should be in a parenthesis; they being the words of the evangelist, not of the woman.
Joh 4:26. I that speak unto thee am he.- That Christ was very cautious of acknowledging himself to be the promised Messiah, in his conversation with the Jews, is very apparent. The reason for that caution has been frequently explained in this commentary, and is intimated in the foregoing note, together with his reasons for acting otherwise at present.
Joh 4:27. Talked with the woman:- The wonder of the disciples was raised by their Lord's talking with a Samaritan woman.
Joh 4:28-29. The woman then left her water-pot, &c.- When the woman heard Jesus call himself the Messiah, she set down her pitcher, and ran into the city, where she published the news in the streets, and desired all she met to go with her, and see him, assuring them that he had told her the principal occurrences of her life; so strong an impression had that circumstance made upon her mind. The fulness of her conviction, and the haste she was in to communicate the joyful news to her countrymen, place her in an amiable light. She was so certain that our Lord was the Messiah, that she ran to call others, that they might be convinced likewise. What a contrast is there between this woman and the Jews! So far were they from bringing others to him, that they hindered them from coming, when desirous to do so. In this respect we should imitate the Samaritan woman.
Joh 4:31-34. In the mean while his disciples prayed him,- While these things were doing, the disciples set the meat which they had bought, before their Master; but he regarded it not, though he then stood much in need of refreshment. He was wholly intent on the duties of his mission, preferring them to his necessary food. Hence, when his disciples entreated him to eat, he told them, that he had meat to eat which they knew nothing of; meaning the satisfaction that he was about to receive from the conversion of the Samaritans; for meat is often used in the Jewish writings to signify that which satisfies the desires of the soul, as well as the wants of the body. Hence also our Lord says, Joh 4:34. "My meat, my true satisfaction, and best refreshment, is to do the will of him that sent me,-and to finish his work as fast as possible, in the conversion of souls, and in the propagation of his kingdom; and I with pleasure can assure you, that it is now going on successfully." See the next note.
Joh 4:35. Say not ye, There are yet four months, &c.- Whitby, Grotius, and many others, understand this as if our Lord had said, "It is a proverbial expression for the encouragement of husbandmen, that there are but four months between seed-time and harvest." The author of the translation of 1729 renders it, "You commonly say, The other four months, and the harvest will come." And indeed the passage itself is an iambic verse, and should be read thus:
u917?τι τετραμηνον, κ ο θερισμος ερχεται :
Which, joined to the reasons arising from the text, proves that the passage is proverbial. It is taken from the time which commonly intervenes between sowing and reaping, and signifies, that after having used the meansof procuring a thing, the effect must not be expected to follow all on a sudden, but must be waited for with patience. Our Lord told his disciples, that in the present case, they could not apply that proverb, because, if they would lift up their eyes, they would see the fields white already to harvest; that is, would see a multitude, coming in a fit disposition to believe (see Joh 4:39-42.), notwithstanding the seed had been sown but an hour or two before; so that he had what was his proper food to eat,-a convenient opportunity of doing the will of him that sent him, and of finishing his work. Probably, when our Saviour said, Lift up your eyes and look on the fields, &c. he might stretch forth his hand, and point to the Samaritans, who were now coming from the city to him, on the report of the woman. This appears to be the true meaning of the passage, which is by no means to be taken in a literal sense.
Joh 4:36-38. And he that reapeth, &c.- As the disciples laboured together with our Lord in this spiritual harvest,-to encourage them, he put them in mind of the reward. The passage should be read as follows: "He that reapeth and gathereth the fruit [of souls] unto life eternal; he that conducts others into heaven (alluding to the gathering of reaped corn into barns) such a person-receiveth wages; that both he that soweth, and he that reapeth, may rejoice together; namely, in the reward bestowed on them, the pleasure of which will be increased by their joint participation of it." Our Lord then proceeds to apply another proverb, Joh 4:37. The words, whereon ye bestowed no labour, Joh 4:38 mean, "no labour of sowing;" Other men laboured, namely, in sowing the feeds of piety and holiness among the Jews, and therebyexposed themselves to great persecutions, (he meant the prophets of old;-) "and ye are entered into their labours,-into the field on which their labour had been carefully employed;" εις του κοπον αυτων .-Comp. 2Co 10:15. "Ye are employed to reap that, which they with great difficulty sowed; for ye are gathering into the kingdom of heaven those, who, by the writings of the prophets and the grace of God, having been imbued with a sense of piety and virtue, are prepared for entering into it." This application of the proverb, one soweth and another reapeth, does not imply any discontent in the persons who sow without reaping, as it seems to do in common use; for the sower and the reaper are represented as rejoicing together in the rewards of this spiritual husbandry.
Joh 4:39-40. And many of the Samaritans-believed- Many of the Samaritans had been so struck with the account which the woman gave of Jesus, that they believed him to be the Messiah on her testimony. Accordingly, being come to him, they begged him to take up his residence in their city. Jesus, in compassion to their wants and desires, complied so far as to stay with them two days; which was a proper mediumbetween his entirely neglecting them, and the giving them so much of his time and company as would have broken in upon the design of his journey into Galilee. During the time of his stay, the discourses which our Lord delivered were attended with great power, as appeared by their success: for they brought many of the Sycharites to believe on him as the Messiah.
Joh 4:41-42. And many more believed- This was the more extraordinary, as they not only had a natural prejudice against him asa Jew; but, living near mount Gerizim, had a particular interest in maintaining the usual worship there, which must have been very advantageous to the neighbourhood in a temporal point of view. Perhaps on this they would no longer worship there, which might irritate the rest of the Samaritans, and mightin part excite the ill usage which Christ afterwards met with in this country. Luk 9:52-53. It is observable, that the Samaritan woman expressed her expectation of the Messiah; that Jesus made a clear declaration to her of his being so; that she believed him to be so; that she went hastily into Sychar, full of the interesting discovery; that at the importunate request of the inhabitants, Christ continued in the town at the foot of Gerizim for two days; and that many of the Samaritans, through divine grace, were such candid judges, so ingenuously disposed to embrace the truth, that without the cogency of miracles they confessed, We have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world; a confession of faith higher by some degrees, as Dr. Lightfoot remarks, than the Jews' common creed concerning the Messiah; for they held him only for a Saviour of the Jewish nation: whence we may see how deeply and cordially these Samaritans had drunk in the water of life, so as to acknowledge Christ in his proper character. Probably the Samaritans might have collected from Gen 49:10 thatChrist was to be the Saviour of the world; that the Gentiles were to receive some benefit from the Messiah's coming, and one way or other to be subjected to him; and our Lord's discourse might confirm that apprehension: but there is no reason at all to believe, that they perfectly understood the doctrine of the calling of the idolatrous Gentiles, which was so long a mystery even to the apostles themselves?
Joh 4:44. For Jesus himself testified, &c.- It is plain that this is spoken as the reason why he rather chose to travel into those parts of Galilee, than to go directly to Nazareth, which is particularly called his own country, in distinction from Galilee, and even from Capernaum. Luk 4:23. The time when Jesus made the testimony in this verse, is not limited; for the tense of the verb εμαρτυρησεν, testified, is used in a vague sense, and applied to things past, present, and future; the testimony therefore might have been given some time after, without the least impeachment of the sacred historian's order. See Mat 13:57.
Joh 4:45. Then-the Galileans received him,- That is, treated him courteously, and attended his ministry with a disposition to believe. See Ch. Joh 2:23 Joh 3:2 and Luk 4:14-15.
Joh 4:46. There was a certain nobleman,- Though Herod was only tetrarch of Galilee, yet he was commonly distinguished by the title of king; and as Capernaum lay in his dominions, this person was probably a nobleman of some distinction belonging to his court; for this is the proper signification of the original βασιλικος, which the Syriac and Arabic versions render, a minister or servant of the king; and many have conjectured, that the person who is here spoken of was Chuza, Herod's steward, whose wife is thought to have been converted on this occasion, and to have become henceforth an attendant upon Christ. See Luk 8:3.
Joh 4:47. He-besought him that he would come down- Though this nobleman's faith in our Lord's miraculous power was certainly very great, for he came at least a day's journey across the country to him,-which may be fairly inferred from Joh 4:52 as well as from the accounts which the best geographers give us of the situation of Cana and Capernaum;-yet it is plain, that it was not equal to that of many others mentioned in the gospels; for he appears to have thought it necessary that Jesus should be personally present, if he were inclined to grant his petition, and perform the cure.
Joh 4:48. Except ye see signs, &c.- Jesus said to him, and to them that were about him, "I perceive that though the Samaritans shewed so great a regard to my word, as to believe without the cogency of miracles, (see on Joh 4:41.) yet unless you see with your own eyes some remarkable and repeated miracles, you will not believe;)"-therebyjustly reproving him and them for that mixture of suspicion and slowness of faith which he discerned in their minds. See the preceding note. It seems necessaryto suppose some such reference, to illustrate the justice of this reproof; for in the general it was very reasonable to expect that Christ would work miracles in proof of his divine mission, as he himself plainly intimates elsewhere. SeeCh. Joh 15:24. Possibly the person now applying to him, might have made a declaration, that he would neverbelieve such things till he saw them with his own eyes. Christ might mean, by this reflection, to humble him, to shew him a specimen of his extraordinary knowledge as well as power, and thus to give increase and strength to his faith
Joh 4:49-50. The nobleman saith unto him, &c.- Weak as his faith was, the nobleman urged only parental affection, determined to press the matter to the utmost; and therefore, without any explication or apology respecting our Lord's reproof, he entreats him to come down ere his child die; urging that the case was so extreme, that a delay might be attended with the most fatal consequences; but not having an idea that Christ, as the Lord of life as well as of health, could as easily remedy those consequences, as heal his son. Jesus, upon this,-fully to convince the nobleman of his omnipotence, and to shew that it was not necessary for him, who could speak, and it was done, to go in person to accomplish the cure,-says to him, "Go thy way home; thy son liveth; at the instant I am speaking to thee, he is recovered from his illness." There is something remarkable and sublimely striking in our Lord's words: No doubt they had their influence upon this man's heart; for we read, that he believed the word which Jesus spoke, and went away without any further importunity, though he had never seen or heard of a parallel case. It is indeed plain, that he had heard of Christ's miracles; but this is the first recorded in which he cured the patient at a distance.
Joh 4:52. Yesterday at the seventh hour, &c.- That is, it left him all of a sudden; so that being restored to perfect health in an instant, the whole family knew that he was miraculously cured, and particularly the nobleman himself, who, by the time of the cure, perceived that it happened at the very moment that Jesus had pronounce
Joh 4:54. The second miracle- Some render it, A second. Others translate it, This second miracle Jesus performed, when he came out of Judea; for it is manifest that the words must be taken with this limitation, as Christ had wrought many miracles in other places.
Inferences drawn from the cure of the ruler's son, Joh 4:46-54. The divine mercies are as comfortable in their issue, as in themselves; seldom or ever do blessings go alone: where our Saviour supplied the bridegroom's wine, there he heals the ruler's son: he had not in all the coasts of Galilee done any miracle but there.
We do not find Christ often attended with nobility; here he is: it was some noted courtier that was now a suitor to him for his dying son: earthly greatness is no defence against afflictions: we men pay homage to the mighty; disease and death know no faces of lords or monarchs: could these be bribed, they would be too rich: why should we murmur at not being privileged, when we see that there is no indulgence toward the greatest?
This noble ruler listens to hear of Christ's return into Galilee. Happy was it for him that his son was sick; he would not perhaps otherwise have been acquainted with his Saviour: his soul might have continued sick of ignorance and unbelief. Why does our God send us pain, losses, opposition, but that he may be sought to? Are we afflicted,-whither should we go, but to Cana, to seek Christ? Whither but to the Cana of heaven, where our water of sorrows shall be changed into the wine of gladness; to that omnipotent Physician, who healeth all our infirmities; that we may at once say, It is good for me that I was afflicted.
It was about a day's journey from Capernaum to Cana; thence did this courtier come hither for the cure of his son's fever. What pains even the greatest can be content to take for bodily health!-No way is long, no labour is tedious to the desirous. Our souls are sick of a spiritual fever, labouring under the cold fit of unbelief, and the hot fit of self-love; and we sit still at home, and see them languish unto death.
This ruler was neither faithless nor faithful; had he been quite faithless, he had not taken such pains to come to Christ. Had he been faithful, he had not made this suit to Christ, when he was come, Joh 4:47; Joh 4:49. Come down, and heal my son ere he die.
"Come down;" as if Christ could not have cured him absent; "ere he die;"-as if that power could not have raised him being dead: How great a difference was there between the centurion (Matthew 8. Luke 7.) and the ruler! The one came for his servant, the other for his son. This son was not more above the servant, than the faith which sued for the servant, surpassed that which sued for the son: the one can say, Master, come not under my roof, for I am not worthy; only speak the word, and my servant shall be whole. The other can only say, "Master, either come under my roof, or my son cannot be whole." Heal my son, had been a good suit; for Christ is the only physician for all diseases; but, come down and heal him, was to teach God how to work.
There is good reason why he should challenge the right of prescribing to us, who are every way his own: it is presumption to limit him to our forms. What expert workman can endure to be taught by a novice? how much less shall the all-wise God be directed by his creatures! This is more egregious, than if the patient should take upon him to give a recipe to his physician: that God would give us grace, is a becoming suit; but to say, "Give it me by prosperity," is a saucy motive.
As there is faithfulness in desiring the end, so is there a modesty and patience in referring the means to the author. In spiritual things, God hath acquainted us with the means whereby he will work even his own sacred ordinances: upon these, because they have his own promise, we may call absolutely for a blessing. In all others, there is no reason that beggars should be choosers. He who doth whatsoever he will, must do it how he will: it is for us to receive, not to appoint.
He who came to complain of his son's sickness, hears of his own; except ye see signs and wonders, (Joh 4:48.) ye will not believe. This nobleman, probably, was of Capernaum: there had Christ often preached; there was one of his chief residences; either this man had heard our Saviour often, or might have so done. Incredulity was the common disease of the Jews; which no receipt could heal, but wonders. A wicked and adulterous generation seeketh signs. Had they not been wilfully graceless, there was already proof enough of the Messiah: the miraculous conception and life of the forerunner, Zachary's dumbness, the attestation of angels, the appearance of the star, the journey of the sages, the vision of the shepherds, the testimonies of Anna and Simeon, the prophesies fulfilled, the voice from heaven at his baptism, the divine words which he spake:-and yet, they must have all made up with miracles; which though he be not unwilling to give at his own time, he will not be tied to at theirs. Not to believe without signs, was a sign of stubborn hearts.
It was a fond fault and a dangerous one; Ye will not believe. What is it that shall condemn the world, but unbelief? What can condemn us without it? No sin will condemn the penitent believer; where then true faith is, there can be no condemnation.
Oh what shall become of us, who reel and fall in the clearer sunshine that ever looked forth from heaven upon any people! Be thou merciful unto our sins, O God, and say any thing of us, rather than, Ye will not believe.
Our Lord tells this nobleman of his unbelief: he feels not himself sick of that disease: all his mind is on his dying son.-Yet, O the meekness and mercy of this Lamb of God! when we might have expected that he would have punished this suitor for not believing, he condescends to him, that he may believe, Joh 4:50. Go thy way; thy son liveth. If we should measure our hopes by our own worthiness, there could be no expectation of blessings; but if we measure them by his bounty and compassion, there can be no doubt of prevailing. As some tender mother, who gives the breast to her unquiet child, instead of the rod, so frequently deals the Saviour of sinners with our perversenesses.
How evidently doth God distinguish men according to the genuine living faith which they have in him! The centurion's servant was sick, so was the ruler's son; the centurion does not sue to Christ to come; he only says, My servant is sick of the palsy: Christ answers him, I will come and heal him. The ruler sues to Christ, that he would come and heal his son; Christ will not go; he only says, Go thy way; thy son liveth: outward things carry no respect with God; the image of that divine majesty shining inwardly in the graces of the soul, is that which wins love from him, in the meanest estate: the centurion's faith, therefore, could do more than the ruler's greatness; and that faithful man's servant has more regard, than this great man's son.
The ruler's request was, come and heal; Christ's answer was, Go thy way; thy son liveth. How sweetly does he correct our prayers! and while he does not give us what we ask, he gives us better than we could hope to obtain.
Justly doth he forbear to go down with this ruler, lest he should confirm him in an opinion of measuring his power by conceits of locality and distance; but he doth that in absence, for which his presence was required with a repulse; thy son liveth; giving a greater demonstration of his onmipotency than was desired: how often doth he refrain to hearken to our will, that he may hear us to our advantage! The believer sometimes would be rid of temptations,-he hears of a supply of grace; the sick man asks release, he receives patience: let us ask what we think best; let him give what he knows best.
With one word doth Christ heal two patients, the son and the father; the son's fever, the father's unbelief: that operative word of our Saviour was not without the intention of a trial. Had not the ruler gone home satisfied with that intimation of his son's life and recovery, neither of them had been blessed with success; now the news of performance meets him one half of the way; and he that believed somewhat ere he came, and more when he went, grew to more faith in the way; and when he came home, enlarged his faith to all the skirts of his family. A weak faith may be true, but a true faith is growing: he that boasts of a full stature in the first moment of his ascent, may presume, but he does not believe.
Great men cannot want clients; their example sways some, their authority more: they cannot go to either of the other worlds alone: in vain do they pretend to power over others, who labour not to draw their families to God.
REFLECTIONS.-1st, Judea being now become a dangerous abode, through the malice of the Pharisees, our Lord retires into Galilee, that he might be farther removed from Jerusalem, where his bitter enemies chiefly resided: his preaching in Judea having been very successful, and great multitudes having followed him, who were admitted by baptism into the number of his professing disciples, he knew the wicked designs that his Pharisaical enemies had formed, on the information which they received concerning his growing fame and interest among the people; as if he far exceeded John in his popularity and number of converts, and therefore was to be apprehended as a more dangerous rival than the Baptist; though, in some particulars, the information given to the Pharisees seems to be false; for as it is not probable that they who were baptized by the disciples of Jesus, were more than those whom John had baptized; so it is certain, that Jesus baptized not, but his disciples, maintaining the dignity of his character, as sent to baptize with the Holy Ghost, and far superior to John, or any others: this also might have been designed to remove all emulation from his disciples, which might arise, if he baptized some, and his servants others; or to shew, that the validity of the ordinance depended not on the worthiness of the ministry, but on his blessing and institution. Note; (1.) The enemies of the gospel are ever envious and exasperated at its success. (2.) When danger threatens, it is prudent to avoid the storm by flight, where duty does not require us to stand and suffer.
2nd, As Samaria lay between Judea and Galilee, he must necessarily pass through it on his way thither, unless he took a large compass about. That country was inhabited by the posterity of the colonies which the king of Assyria had planted there after the captivity; who, being mingled with many apostate Jews, became a mixed race, who, though retaining many heathen idolatries and superstitions, professed themselves worshippers of Israel's God, and received the books of Moses; were circumcised, and erected a temple on mount Gerizim, in opposition to that at Jerusalem, pretending that this was the spot where God ought to be worshipped. Hence arose the bitterest animosity between the Samaritans and the Jews, the latter regarding the former as the most abominable of mankind. In this journey we are told,
1. The place where our Lord stayed to rest himself awhile, being wearied with his journey. It was by a well-side belonging to a city of Samaria, called Sychar, which bordered on a piece of land that Jacob, having purchased of the sons of Hamor, had given to his son Joseph. The well was called Jacob's, either because he dug it, or used it for himself and family. Our Lord here appears truly man, subject to our sinless infirmities, weariness, thirst, and hunger; for it became him in all things to become like unto his brethren, sin only excepted. It was about the sixth hour, or six in the evening, if we follow the Roman method of reckoning.
2. The discourse which passed between Jesus and a woman of Samaria. She happened just at that time to come to draw water: so divine Providence ordered it, leading her to Christ in a way that she knew not. The disciples being gone into the city to buy meat, he was alone, and is pleased graciously to improve that moment's leisure for the benefit of this poor stranger's soul.
[1.] He addressed her first, begging a little water to drink; for though he was rich, for our sakes he became thus poor, and condescends to ask a cup of cold water. Yet he had a farther end in view, even to engage her in conversation, and thereby to make to her the gracious offer of salvation. Occasional discourse with strangers has been often found to have a blessed and abiding influence, and should encourage us, when travelling, to open our mouths, and speak a word for God, and for immortal souls.
[2.] The woman expressed her surprise, that he, who appeared to be a Jew, should deign to receive an act of kindness at the hands of a Samaritan; or that he should expect the least favour would be granted from one to the other, where the enmity between the two nations was so bitter and irreconcileable, as to cut off all manner of friendly intercourse between them. Religious quarrels are thus usually seen to be the most implacable; but where the spirit of bigotry and uncharitableness dwells, which-ever side is right in the point disputed, the spirit of both is wrong, and utterly opposite to pure and undefiled religion.
[3.] Waving the subject of the controversy between the Jews and Samaritans, Christ designed to lead her to the knowledge of himself, and therefore replied, If thou knewest the gift of God, what an amazing instance of his love he has given in sending his own Son into the world; and who it is that saith to thee, Give me to drink; even that divine Person now become incarnate; thou wouldst have laid aside all these national prejudices, and have asked of him, and he would have given thee living water; those gifts of grace, and comforts of his Spirit, which to the sinner's soul are more desirable than the coolest and most refreshing stream to the parched throat and weary traveller. Note; (1.) Christ is the fountain of gardens, and well of living waters, open for every poor sinner, and freely given, that whoever will, may come unto him, and drink of the riches of his grace. (2.) Many carelessly disregard the invaluable blessings of the gospel, because they are wilfully ignorant of their excellence, and of their want of them. (3.) They who would obtain the blessings of grace from Jesus, and his holy Spirit, must seek them in importunate prayer; and he who is faithful and true, hath promised, that none such shall ask in vain.
[4.] The woman, mistaking Christ's meaning, and taking his discourse literally, answered, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? and therefore concludes that his boasts were absurd. They who are wholly taken up with the objects of sense, have no understanding of spiritual things; they are foolishness to them: the hidden springs of grace in Christ, being unseen, are disbelieved by such. Besides, she regards it as a great piece of presumption in him, to prefer any other waters before those of a well so highly distinguished. Art thou greater than our father Jacob, from whom we Samaritans, as well as you Jews, claim our descent; which gave us the well, and drank thereof himself, and his children, and his cattle? Vain boasts these! when they had so poor a title to claim kindred with the patriarch, and were no better than usurpers of that country, which they pretended came to them by gift from Jacob to Joseph, and so in a right line of descent to them. The bitterest enemies of the church thus often usurp, and would monopolize its privileges.
[5.] Though she had spoken foolishly, Christ kindly bore with her, and continued his discourse, saying, Whosoever drinketh of this water, shall thirst again; this was but common water, and could only slake the present thirst, which must soon return: but whosoever drinketh of the water that I shall give him, shall never thirst. All the comforts of the world are insufficient to give any abiding satisfaction; Christ alone can bestow the substantial portion on the soul. They who pant after the earth, and its enjoyments, drink and thirst again; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Such is Christ, when formed in the hearts of the faithful. [1.] He delivers the soul from the dominion of all the former unsatiable appetites and inclinations after sensual objects. [2.] He furnishes us with continual supplies of grace and consolation from himself, the everflowing overflowing fountain of mercies; so that in our heavenly journey we can never faint nor be weary, while we drink of these living streams, as of the water from the rock, which followed Israel's camp through the desert. [3.] Wherever his grace is thus implanted in the soul, it bears the affections heavenward.
[6.] The woman, desiring what, could it be possessed, would save her so much trouble, replied, Sir, give me this water, that I thirst not, neither come hither to draw.
[7.] To impress deeper seriousness upon her soul, or to convince her of the dignity of his character, of which she was not at all apprized, Jesus turned the discourse to another topic, which he knew must nearly and deeply affect her; and, bringing her sin home to her conscience, might, through his blessing, engage her to embrace him as her Saviour. Therefore he says to her, Go, call thy husband, and come hither. Conscious of the guilty state in which she at present lived, she wanted to conceal her shame, and said, I have no husband, conceiving it impossible for him to detect the lie. But, to her amazement, she finds him intimately acquainted with all the most secret transactions of her life, which he lays before her. Thou hast well said, I have no husband; so far is true; for thou hast had five husbands, from whom perhaps she had been successively divorced; and he whom thou now hast, is not thy husband: in that saidst thou truly, the person with whom she now cohabited not being married to her, or her former husbands being yet living. He does not reproach her either for her evasion or lewdness, but rather leaves it to her conscience to make the application. Gentle reproofs, by insinuation, are often more effectual than more immediate rebuke.
[8.] Struck with what she heard, and convicted in her own conscience, she would willingly have turned off the discourse from so painful a subject; and persuaded, by what he had told her, of his more than human knowledge, she proposes to him the grand point in debate between the Jews and Samaritans: Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; there Abraham built an altar; and there the tribe of Joseph stood, when the blessings and curses were pronounced by the tribes on mount Ebal and Gerizim; and therefore on this mountain Gerizim, the Samaritans insisted that sacrifices and offerings should alone be offered to God, in the temple which they built there: and ye who are Jews, say, that in Jerusalem is the place where men ought to worship, at the temple on mount Zion, where alone the oblations of God's altar are accepted: and therefore she wished, that he, who appeared so able, would resolve her in this important point. That God should be worshipped, there was no doubt: the question was, Where was the place of divine appointment? and herein she did well to improve the present opportunity in conversing about divine things, when she had with her so able an adviser.
[9.] Jesus kindly leads her even farther than her inquiry reached. He saith unto her, Woman, believe me, and, since you esteem me a prophet, weigh well what I am now about to declare, the hour cometh, when a final period shall be put to all ceremonial distinctions, and to the peculiar holiness of places set apart for the worship of the Divine Being; when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; that is to say, exclusively; since under the gospel dispensation every place would be alike acceptable to God, where holy hands were lifted up without wrath or doubting; and shortly both the temple at Gerizim and that on mount Zion would be made desolate, and no sacrifices be any longer offered there. Indeed at present the Samaritans were wrong; Ye worship ye know not what (See the Annotations): we know what we worship; for God is known in Israel; and he, as one of that nation after the flesh, reckoned himself among the true worshippers, who paid their adorations according to the divine prescription, and were possessed of the whole of that revelation which he had been graciously pleased to make of himself in his sacred oracles. For salvation is of the Jews; the promises of salvation were peculiarly made to them; and he who came to be the salvation of the ends of the earth, sprang from them. But, though in this respect the Samaritans were wrong, and not to be compared with Abraham's true descendants, yet these distinctions of nations and places were now about to cease; the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. The place of worship is now become indifferent; the spirit and temper of the worshipper alone makes the acceptable service. All carnal ordinances are abolished, and a spiritual worship is introduced, where the heart, under the powerful influences of the Holy Ghost, must be lifted up in faith and love to God; and in truth, with simplicity and godly sincerity, according to the divine institution, and through Christ alone, who is the way, the truth, and the life; for the Father seeketh such to worship him: he will graciously accept their services, and can be pleased with no other. For God is a Spirit of infinite perfections, incorporeal, invisible, eternal, omniscient; requiring not the adoration of the lip or knee, but of the heart; and they that worship him, must worship him in spirit and in truth: without which, the place, the form, the manner of our religious worship, avail nothing, and are in his view of no account. And what Christ says to her, is an eternal truth and merits our most serious notice and regard; that so we may not mock God, and deceive ourselves, when we approach him in the ordinances of his worship.
[10.] The woman, though unable to object to the truths here advanced, yet professes to suspend her judgment till He should come, who would set all things right. She saith unto him, I know that Messias cometh, (which is called in the Greek, Christ, or the anointed), this expectation being generally entertained by the Samaritans as well as the Jews. When he is come, whom we expect as ready to appear, he will tell us all things; will put an end to our controversies, clear up our doubts, and give us a distinct knowledge of all the will of God. Hereupon Jesus, in answer to her expectations of the Messiah's coming, plainly declares to her his character: I that speak unto thee, am he: so much nearer to us is the Saviour often than we are aware. Speak, Lord, to my heart, and make me know that thou art with me, in me!
3rdly, Just as the Lord had so far advanced in his discourse, and manifested his glorious character to this poor Samaritan, we are told,
1. The interruption given to the conversation by the arrival of the disciples, who had been sent to procure provisions; and, influenced by the common Jewish prejudices, they wondered to see him thus engaged with a Samaritan woman. Yet, submitting to his will and wisdom, and with deepest reverence silent before him, none dared presume to ask him what he sought of the woman, or what he said to her. Note; We must not question the Lord concerning any of the dispensations of his providence or grace, but rest assured that he doth all things well.
2. Deeply convinced, by what Jesus had spoken, of his being indeed the Messiah, with eagerness and joy the woman ran back to the city, leaving her water-pot behind her, careless about that when greater concerns engaged her soul; and said to the men, the inhabitants of the place, Come, opportunity is precious, and not a moment to be lost: come, see a man which told me all things that ever I did: is not this the Christ? He told me such secret passages of my life, as none but God could know; and has impressed such a sense of them on my conscience, as fully convinces me he is the promised Messiah; haste therefore to him, and judge for yourselves, that you may be convinced also. Note; (1.) They who run on Christ's errands, gladly disencumber themselves of every thing which would retard their speed, and sit loose to all that they leave behind them. (2.) When we have ourselves tasted that the Lord is gracious, we cannot but delight to invite others to come and see how good he is, and to partake with us in his rich mercies. (3.) We never know Christ truly, till, experimentally feeling the convictions of his word and Spirit, and brought to a deep and humbling discovery of our sins, we feel the necessity of that salvation which he brings.
3. Multitudes, on this strange report, bad as the woman's character had been, resolved to go and see for themselves.
4. Christ in the mean time improved the interval in profitable discourse with his disciples. So set was his mind on the blessed work before him, that, though hungry, he seemed to forget for a while to eat his bread. The disciples pressed him, as weary, and fasting too long, to eat of the provision which they had brought; but he said unto them, I have meat to eat that ye know not of. The gracious work begun on the heart of this poor Samaritan woman, and the prospect of multitudes flocking towards him, were more delightful and refreshing to his soul, than the richest entertainment to his body. The disciples, who understood him literally, with surprise said one to another, Hath any man brought him ought to eat? so dull were they of understanding. But their Master soon corrected their mistake, saying unto them, My meat is to do the will of him that sent me, and to finish his work; this is my greatest satisfaction, to be engaged in the blessed work of seeking and saving that which was lost, for which great end I came into the world: and what was his delight, should be theirs, as the husbandman labours with satisfaction in the view of the approaching harvest. Say not ye, There are yet four months, and then cometh harvest? Does this joyous season please you in the prospect? Behold, an infinitely better is in view; I say unto you, Lift up your eyes, and look on the fields (where probably multitudes of the Samaritans now appeared in view), for they are white already to harvest; immortal souls are ready to be gathered into the gospel church; and therefore this is no time to eat and drink, but to rise and labour. And, for an inducement hereunto, he suggests the glorious recompense of reward, which would be the wages of their fidelity: He that reapeth, receiveth wages, and gathereth fruit unto life eternal; the wages of present comfort, increasing strength and success in his labours, and, if faithful unto death, life everlasting in the world to come: and this not only for himself, but for many of those among whom he ministers; the blessed effects of which will be, that both he that soweth, and he that reapeth, may rejoice together. The ministers who begin, and they who carry on the good work, will alike partake of the comforts of it. And herein is that proverbial saying true, One soweth and another reapeth: the apostles reaped what the prophets sowed; and, after their Master's resurrection, gathered a plenteous harvest of souls. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours: the writings of the prophets, and the preaching of John, greatly facilitated their ministry and contributed to its success; and going forth with such advantages, they had peculiar encouragement, and double cause for their diligence. Note; (1.) Gospel ministers, like harvest-men, must labour diligently and cheerfully in the service of God, and of immortal souls. (2.) When the people appear eager and attentive to hear, it is a most powerful excitement to the minister, to preach with liveliness and zeal. (3.) Nothing will turn to so glorious an account in the day of God, as immortal souls gained to his kingdom through our ministry. (4.) The preachers of the gospel have different talents; some more adapted to break up the fallow ground, and sow the seed; others, to nourish up, and rear to maturity, the trees of righteousness: each are useful in their place, and, if faithful, will rejoice together at the last in the fruit of their joint labours.
5. Great was the effect of the woman's testimony concerning Christ. Many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. She was indeed a weak instrument; but God can work by the most unlikely means. Persuaded of his prophetical character, and receiving him as the Messiah, they humbly besought him to favour them with his company for a while, that they might enjoy his holy instructions. Nor did he disdain their request, but abode with them two days, teaching them concerning the things that made for their everlasting peace. And so powerful was his ministry among them, that many more believed, because of his own word: not only those who believed in him on the woman's report, were confirmed in the faith; but those who had paid less regard to her, now felt the divine conviction of the Saviour's discourses, and said unto the woman, Now we believe, not because of thy saying, merely, but on the most unshaken authority of the word of Jesus himself; for we have heard him ourselves, and know, by the powerful energy of his word upon our consciences, that this is indeed the Christ, the so long promised and expected Saviour of the world; not of the Jews only, but of the Samaritans also, and of all the nations of the earth, who would receive his word of salvation. Note; (1.) The greatest fruit is often reaped where it was least expected. The Samaritans readily embraced that Saviour whom the Jews rejected. (2.) Christ is indeed the Saviour of the world; but we must believe in him, before we ourselves can be experimentally acquainted with his salvation.
4thly, Jesus made but a short visit to Sychar; he had other work to do, and therefore after two days he departed thence. Yet perhaps two more successful days passed not during his ministry; a gracious earnest of the success which his gospel should meet with in the heathen world.
1. Christ pursued his journey to Galilee, but went not to Nazareth; well knowing, as he had before observed and experienced, that a prophet hath no honour in his own country; those with whom we have been brought up from infancy, usually paying little respect to the person as their teacher, with whom they have been familiar, as their junior, their schoolfellow, or their companion.
2. The Galileans gladly received him, having seen his miracles at the feast of the passover; to celebrate which, distant as they were, they went up with the other Jews to Jerusalem. Note; They who love God's ordinances, will not grudge to go far to enjoy them, and never will have reason to regret their pains.
3. He visited, among other places, Cana, where his first miracle was wrought of turning the water into wine; and there another notable miracle is wrought by him, which is not recorded by any of the other evangelists.
[1.] The person who made application to him, was a nobleman; probably, one of Herod's courtiers, perhaps Chuza, (Luk 8:3.) or Manaen, (Act 13:1.) and the patient was the nobleman's own son. Note; (1.) Greatness is no protection from disease, nor from any of the common calamities incident to humanity. (2.) Afflictions often drive those to Christ, who, otherwise, probably had never applied to him; and then indeed they are blessings in disguise.
[2.] His address was earnest, and bespoke his confidence in the power of Jesus. He came himself from Capernaum to Cana, to beg his help. The case was desperate, and past all other aid but his; for his child was at the point of death; and therefore he entreats him to hasten down without delay. He thought the presence of Jesus was needful to the cure, herein dishonourably limiting the holy One of Israel. Note; Our sins have reduced us all to the point of eternal death: unless Jesus save, we must inevitably perish.
[3.] Christ rebukes his confined notions of his almighty power, and the backwardness of the Jews in general to believe. The Samaritans believed as soon as he had preached among them; but they required repeated signs and wonders, not satisfied with those which they had already seen him work at Jerusalem, during the feast.
[4.] The nobleman renews his importunate request. Every moment of delay was, in his apprehension, imminently dangerous; for though he had faith in Christ, that he could cure his son if he was present with him; yet he seems to have no apprehension that he could heal at a distance, or, if the child was dead, restore him to life again.
[5.] Christ relieves him of his pain, saying, Go thy way; thy son liveth. Nothing more was needful to the cure: his word wrought as effectually at a distance, as if he had gone in person. He speaks, and it is done. O that we had but faith to trust him at all times!
[6.] The power which wrought the cure of the son, as effectually influenced the heart of the father; so that in full assurance of faith he departed, perfectly satisfied, that the word which Jesus had spoken was sure, and that he should find his son alive and well. He appeared thus a true son of Abraham, and none like him ever trusted the Lord, and was confounded.
[7.] His servants met him, as he returned, with the joyful news of his son's recovery; and on inquiring when the happy change took place, they told him, at the seventh hour the fever left him; not gradually, but in a moment he recovered; and the father immediately remembered that that was precisely the hour when Jesus had spoken to him.
[8.] The effect of this miracle was the conversion of himself and his family. Himself believed and his whole house. He had begun to believe before; now his faith was more confirmed in Jesus as the Messiah, and he became a professed disciple; while his household, who were eye-witnesses of the miracle, followed his example. Note; (1.) One word of Jesus spoken to the heart, brings salvation with it. (2.) When the master of the family sets the gracious example, it is often greatly influential to all his house.
Lastly, The evangelist remarks this as the second miracle which Jesus had wrought in Cana of Galilee. Thus by two or three witnesses he established the authority of his mission; and probably the quality of the patient made the cure to be the more observed. When persons of a superior rank submit to be saved by grace through faith, the change wrought on them engages more particular attention.
