Outline of the Book of John
- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 4 NLT
1 Jesus knew the Pharisees had heard that
he was baptizing and making more disciples than John
2 (though Jesus himself didn’t baptize
them—his disciples did).
3 So he left Judea and returned to
Galilee.
4 He had to go through Samaria on the
way.
5 Eventually he came to the Samaritan
village of Sychar, near the field that Jacob gave to his son Joseph.
6 Jacob’s well was there; and Jesus, tired
from the long walk, sat wearily beside the well about noontime.
7 Soon a Samaritan woman came to draw
water, and Jesus said to her, “Please give me a drink.”
8 He was alone at the time because his
disciples had gone into the village to buy some food.
9 The woman was surprised, for Jews refuse
to have anything to do with Samaritans. She said to Jesus, “You are a Jew, and
I am a Samaritan woman. Why are you asking me for a drink?”
10 Jesus replied, “If you only knew the
gift God has for you and who you are speaking to, you would ask me, and I would
give you living water.”
11 “But sir, you don’t have a rope or a
bucket,” she said, “and this well is very deep. Where would you get this living
water?
12 And besides, do you think you’re greater
than our ancestor Jacob, who gave us this well? How can you offer better water
than he and his sons and his animals enjoyed?”
13Jesus replied, “Anyone who drinks this water
will soon become thirsty again.
14 But those who drink the water I give
will never be thirsty again. It becomes a fresh, bubbling spring within them,
giving them eternal life.”
15 “Please, sir,” the woman said, “give me
this water! Then I’ll never be thirsty again, and I won’t have to come here to
get water.”
16 “Go and get your husband,” Jesus told
her.
17 “I don’t have a husband,” the woman
replied. Jesus said, “You’re right! You don’t have a husband—
18 for you have had five husbands, and you
aren’t even married to the man you’re living with now. You certainly spoke the
truth!”
19 “Sir,” the woman said, “you must be a
prophet.
20 So tell me, why is it that you Jews
insist that Jerusalem is the only place of worship, while we Samaritans claim
it is here at Mount Gerizim, where our ancestors worshiped?”
21 Jesus replied, “Believe me, dear woman,
the time is coming when it will no longer matter whether you worship the Father
on this mountain or in Jerusalem.
22 You Samaritans know very little about
the one you worship, while we Jews know all about him, for salvation comes
through the Jews.
23 But the time is coming—indeed it’s here
now—when true worshipers will worship the Father in spirit and in truth. The
Father is looking for those who will worship him that way.
24 For God is Spirit, so those who worship
him must worship in spirit and in truth.”
25 The woman said, “I know the Messiah is
coming—the one who is called Christ. When he comes, he will explain everything
to us.”
26 Then Jesus told her, “I AM the
Messiah!”
27Just then his disciples came back. They were
shocked to find him talking to a woman, but none of them had the nerve to ask,
“What do you want with her?” or “Why are you talking to her?”
28 The woman left her water jar beside the
well and ran back to the village, telling everyone,
29 “Come and see a man who told me
everything I ever did! Could he possibly be the Messiah?”
30 So the people came streaming from the
village to see him.
31 Meanwhile, the disciples were urging
Jesus, “Rabbi, eat something.”
32 But Jesus replied, “I have a kind of
food you know nothing about.”
33 “Did someone bring him food while we
were gone?” the disciples asked each other.
34 Then Jesus explained: “My nourishment
comes from doing the will of God, who sent me, and from finishing his
work.
35 You know the saying, ‘Four months
between planting and harvest.’ But I say, wake up and look around. The fields
are already ripe for harvest.
36 The harvesters are paid good wages, and
the fruit they harvest is people brought to eternal life. What joy awaits both
the planter and the harvester alike!
37 You know the saying, ‘One plants and
another harvests.’ And it’s true.
38 I sent you to harvest where you didn’t
plant; others had already done the work, and now you will get to gather the harvest.”
39 Many Samaritans from the village
believed in Jesus because the woman had said, “He told me everything I ever
did!”
40 When they came out to see him, they
begged him to stay in their village. So he stayed for two days,
41 long enough for many more to hear his
message and believe.
42 Then they said to the woman, “Now we
believe, not just because of what you told us, but because we have heard him
ourselves. Now we know that he is indeed the Savior of the world.”
43 At the end of the two days, Jesus went
on to Galilee.
44 He himself had said that a prophet is
not honored in his own hometown.
45 Yet the Galileans welcomed him, for they
had been in Jerusalem at the Passover celebration and had seen everything he
did there.
46 As he traveled through Galilee, he came
to Cana, where he had turned the water into wine. There was a government
official in nearby Capernaum whose son was very sick.
47 When he heard that Jesus had come from
Judea to Galilee, he went and begged Jesus to come to Capernaum to heal his
son, who was about to die.
48 Jesus asked, “Will you never believe in
me unless you see miraculous signs and wonders?”
49 The official pleaded, “Lord, please come
now before my little boy dies.”
50 Then Jesus told him, “Go back home. Your
son will live!” And the man believed what Jesus said and started home.
51 While the man was on his way, some of
his servants met him with the news that his son was alive and well.
52 He asked them when the boy had begun to
get better, and they replied, “Yesterday afternoon at one o’clock his fever
suddenly disappeared!”
53 Then the father realized that that was
the very time Jesus had told him, “Your son will live.” And he and his entire
household believed in Jesus.
54 This was the second miraculous sign Jesus
did in Galilee after coming from Judea.
John 4
It was, more than any thing else, the glory of
the land of Israel, that it was Emmanuel’s land (Isa. 8:8 ),
not only the place of his birth, but the scene of his preaching and miracles.
This land in our Saviour’s time was divided into three parts: Judea in the
south, Galilee in the north, and Samaria lying between them. Now, in this
chapter, we have Christ in each of these three parts of that land. I.
Departing out of Judea (v. 1-3). II. Passing through Samaria, which, though
a visit in transitu, here takes up most room. His coming into Samaria (v. 4-6). His discourse with the Samaritan woman at a
well (v. 7-26). The notice which the woman gave of him to
the city (v. 27-30). Christ’s talk with his disciples in the
meantime (v. 31-38). The good effect of this among the
Samaritans (v. 39-42). III. We find him residing for some time in
Galilee (v. 43-46), and his curing a nobleman’s son there, that
was at death’s door (v. 46-54).
Verses 1-3 We
read of Christ’s coming into Judea ch. 3:22 ),
after he had kept the feast at Jerusalem; and now he left Judea four months
before harvest, as is said here (v. 35);
so that it is computed that he staid in Judea about six months, to build upon
the foundation John had laid there. We have no particular account of his
sermons and miracles there, only in general, v. 1.I. That he made disciples; he
prevailed with many to embrace his doctrine, and to follow him as a teacher
come from God. His ministry was successful, notwithstanding the opposition it
met with (Ps. 110:2, Ps. 110:3 ); mathetas
poiei —it signifies the same
with matheteuo —to disciples. Compare Gen. 12:5 . The souls which they had
gotten, which they had made (so the word is), which they
had made proselytes.Note, It is Christ’s prerogative to make
disciples, first to bring them to his foot, and then to form and fashion
them to his will. Fit, non nascitur, Christianus—The Christian is
made such, not born such. Tertullian.II. That he baptized those
whom he made disciples,admitted them by washing them
with water; not himself, but by the ministry of his disciples, v. 2. Because he would put a difference between
his baptism and that of John, who baptized all himself; for he baptized as a
servant, Christ as a master. He would apply himself more to preaching work,
which was the more excellent, 1 Co. 1:17 . He would put honour upon his disciples, by empowering
and employing them to do it; and so train them up to further services. 4. If he
had baptized some himself, they would have been apt to value themselves upon
that, and despise others, which he would prevent, as Paul, 1 Co. 1:13, 1 Co. 1:14 . He would reserve himself for the honour of baptizing
with the Holy Ghost, Acts. 1:5 . He would teach us that the efficacy of
the sacraments depends not on any virtue in the hand that administers them, as
also that what is done by his ministers, according to his direction, he owns as
done by himself.III. That he made and baptizedmore disciples than
John; not only more than John did at this time, but more than he had done
at any time. Christ’s converse was more winning than John’s. His miracles were
convincing, and the cures he wrought gratis very inviting.IV. That
the Pharisees were informed of this; they heard what multitudes he baptized,
for they had, from his first appearing, a jealous eye upon him, and wanted not
spies to give them notice concerning him. Observe, 1. When the Pharisees
thought they had got rid of John (for he was by this time imprisoned), and were
pleasing themselves with that, Jesus appears, who was a greater vexation to
them than ever John had been. The witnesses will rise again. That which grieved
them was that Christ made so many disciples. The success of the gospel
exasperates its enemies, and it is a good sign that it is getting ground when
the powers of darkness are enraged against it.V. That our Lord Jesus knew very
well what informations were given in against him to the Pharisees. It is
probable the informers were willing to have their names concealed, and the
Pharisees loth to have their designs known; but none can dig so keep as
to hide their counsels from the Lord (Isa. 29:15 ), and Christ is here called the
Lord. He knew what was told the Pharisees, and how much, it is likely, it
exceeded the truth; for it is not likely that Jesus had yet baptized more
than John; but so the thing was represented, to make him appear the more
formidable; see 2 Ki. 6:12 .VI. That hereupon our Lord
Jesus left Judea and departed again to go to Galilee.1.
He left Judea, because he was likely to be persecuted there even to
the death; such was the rage of the Pharisees against him, and such their impious
policy to devour the man-child in his infancy. To escape their designs, Christ
quitted the country, and went where what he did would be less provoking than
just under their eye. For, (1.) His hour was not yet come ch. 7:30 ), the time fixed in the counsels of
God, and the Old-Testament prophecies, for Messiah’s being cut off. He had not
finished his testimony, and therefore would not surrender or expose himself.
(2.) The disciples he had gathered in Judea were not able to bear hardships,
and therefore he would not expose them. (3.) Hereby he gave an example to his
own rule: When they persecute you in one city, flee to
another. We are not called to suffer, while we may avoid it without sin;
and therefore, though we may not, for our own preservation, change our
religion, yet we may change our place. Christ secured himself, not by a
miracle, but in a way common to men, for the direction and
encouragement of his suffering people.2. He departed into Galilee, because he
had work to do there, and many friends and fewer enemies. He went to Galilee
now, (1.) Because John’s ministry had now made way for him there; for
Galilee, which was under Herod’s jurisdiction, was the last scene of John’s
baptism. (2.) Because John’s imprisonment had now made room for him
there. That light being now put under a bushel, the minds of people would not
be divided between him and Christ. Thus both the liberties and restraints of
good ministers are for the furtherance of the gospel, Phil. 1:12 . But to what purpose does he go into
Galilee for safety? Herod, the persecutor of John, will never be the protector
of Jesus. Chemnitius here notes, Pii in hâc vitâ quos fugiant habent; ad
quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus
regugium nostrum es —The pious have those, in this life, to whom they
can fly; but they have none to fly to, who can afford them refuge, except
thee, O God.
Verses 4-26 We
have here an account of the good Christ did in Samaria, when he passed
through that country in his way to Galilee. The Samaritans, both
in blood and religion,were mongrel Jews, the posterity
of those colonies which the king of Assyria planted there after the captivity
of the ten tribes, with whom the poor of the land that were left behind, and
many other Jews afterwards, incorporated themselves. They worshipped the God of
Israel only, to whom they erected a temple on mount Gerizim, in competition
with that at Jerusalem. There was great enmity between them and the Jews; the
Samaritans would not admit Christ, when they saw he was going to Jerusalem (Lu. 9:53 ); the Jews thought they could not give
him a worse name than to say, He is a Samaritan. When the Jews were
in prosperity, the Samaritans claimed kindred to them (Ezra. 4:2 ), but, when the Jews were in distress,
they were Medes and Persians; see Joseph. Antiq. 11.340-341; 12.257.
Now observe,I. Christ’s coming into Samaria. He charged his disciples not
toenter into any city of the Samaritans (Mt. 10:5 ), that is, not to preach the gospel, or
work miracles; nor did he here preach publicly, or work any miracle, his eye
being to the lost sheep of the house of Israel. What kindness he here
did them was accidental; it was only a crumb of the
children’s bread that casually fell from the master’s table. 1.
His road from Judea to Galilee lay through the country of
Samaria (v. 4): He must needs go through
Samaria. There was no other way, unless he would have fetched a compass on
the other side Jordan, a great way about. The wicked and profane are
at present so intermixed with God’s Israel that, unless we will go out of
the world, we cannot avoid going through the company of
such, 1 Co. 5:10 . We have therefore need of the armour
or righteousness on the right hand and on the left, that we may neither
give provocation to them nor contractpollution by them. We
should not go into places of temptation but when we needs must;and then we
should not reside in them, but hasten through them. Some think that
Christmust needs go through Samaria because of the good work he had to do
there; a poor woman to be converted, a lost sheep to be sought and saved. This
was work his heart was upon, the therefore he must needs go
this way. It was happy for Samaria that it lay in Christ’s way, which
gave him an opportunity of calling on them. When I passed by thee, I said
unto thee, Live, Eze. 16:6 .2. His baiting place happened to be at
a city of Samaria.Now observe,(1.) The place described. It was
called Sychar; probably the same
withSichem, or Shechem, a place which we read much of in the Old
Testament. Thus are the names of places commonly corrupted by tract of time.
Shechem yielded the first proselyte that ever came into the church of Israel (Gen. 34:24 ), and now it is the first place where
the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot
observes; as also that the valley of Achor, which was given for
a door of hope, hope to the poor Gentiles, ran along by this
city, Hos. 2:15 . Abimelech was made king here; it was
Jeroboam’s royal seat; but the evangelist, when he would give us the
antiquities of the place, takes notice of Jacob’s interest there, which was
more its honour than its crowned heads. [1.] Here lay Jacob’s ground,
the parcel of ground which Jacob gave to his son Joseph, whose
bones were buried in it, Gen. 48:22 ; Jos. 24:32 . Probably this is mentioned to intimate that Christ, when
he reposed himself hard by here, took occasion from the ground which Jacob gave
Joseph to meditate on the good report which the elders by faith obtained.
Jerome chose to live in the land of Canaan, that the sight of the places might
affect him the more with scripture stories. [2.] Here was Jacob’s well which he
digged, or at least used, for himself and his family. We find no mention of
this well in the Old Testament; but the tradition was that it was Jacob’s
well.(2.) The posture of our Lord Jesus at this place: Being wearied with
his journey, he sat thus on the well. We have here our Lord
Jesus,[1.] Labouring under the common fatigue of travellers. He waswearied with
his journey. Though it was yet but the sixth hour, and he had performed
but half his day’s journey, yet he was weary; or, because it was the
sixth hour, the time of the heat of the day, therefore he was weary. Here we
see, First, That he was a true man, and subject to the
common infirmities of the human nature. Toil came in with sin (Gen. 3:19 ), and therefore Christ, having made
himself a curse for us, submitted to it. Secondly, That he was
a poor man, else he might have travelled on horseback or in a
chariot. To this instance of meanness and mortification he humbled himself for
us, that he went all his journeys on foot. When servants were
on horses, princes walked as servants on the earth, Eccl. 10:7 . When we are carried easily, let us
think on the weariness of our Master.Thirdly, It should seem that he was
but a tender man, and not of a robust constitution; it should seem,
his disciples were not tired, for they went into the town without any
difficulty, when their Master sat down, and could not go a step further. Bodies
of the finest mould are most sensible of fatigue, and can worst bear it.[2.] We
have him here betaking himself to the common relief of travellers; Being
wearied, he sat thus on the well. First, He sat on the
well, an uneasy place, cold and hard; he had no couch, no easy
chair to repose himself in, but took to that which was next hand, to
teach us not to be nice and curious in the conveniences of this life, but content
with mean things. Secondly, He sat thus, in anuneasy
posture; sat carelessly—incuriose et neglectim; or he
sat so as people that are wearied with travelling are accustomed to
sit.II. His discourse with a Samaritan woman, which is here recorded at large,
while Christ’s dispute with the doctors, and his discourse with Moses and Elias
on the mount, are buried in silence. This discourse is reducible to four
heads:—1. They discourse concerning the water, v. 7-15.(1.) Notice is taken of
thecircumstances that gave occasion to this discourse.[1.] There comes
a woman of Samaria to draw water. This intimates her
poverty, she had no servant to be a drawer of water; and her
industry, she would do it herself. See here, First, How God owns and
approves of honest humble diligence in our places. Christ was made known to the
shepherds when they were keeping their flock. Secondly, How the
divine Providence brings about glorious purposes by events which seem to us
fortuitous and accidental. This woman’s meeting with Christ at the well may
remind us of the stories of Rebekah, Rachel, and Jethro’s daughter, who all met
with husbands, good husbands, no worse than Isaac, Jacob, and Moses, when they
came to the wells for water. Thirdly, How the preventing grace of God
sometimes brings people unexpectedly under the means of conversion and
salvation. He is found of them that sought him not.[2.] His disciples weregone
away into the city to buy meat. Hence learn a lesson, First, Of
justice and honesty. The meat Christ ate, he bought and paid for, as
Paul, 2 Th. 3:8 . Secondly, Of daily
dependence upon Providence: Take no thought for the morrow. Christ
did not go into the city to eat, but sent his disciples to fetch his meat
thither; not because he scrupled eating in a Samaritan city, but, 1. Because he
had a good work to do at that well, which might be done while they were
catering. It is wisdom to fill up our vacant minutes with that which is good,
that the fragments of time may not be lost. Peter, while
his dinner was getting ready, fell into a trance, Acts. 10:10 . Because it was more private and
retired, more cheap and homely, to have his dinner brought him hither, than to
go into the town for it. Perhaps his purse was low, and he would teach
us good husbandry, to spend according to what
we have and not go beyond it. At least, he would teach us not to
affect great things. Christ could eat his dinner as well upon a draw
well as in the best inn in the town. Let us comport with our
circumstances. Now this gave Christ an opportunity of discoursing with this
woman about spiritual concerns, and he improved it; he often preached to
multitudes that crowded after him for instruction, yet here he condescends to
teach a single person, a woman, a poor woman, a stranger, a Samaritan, to teach
his ministers to do likewise, as those that know what a glorious achievement it
is to help to save, though but one soul, from death.(2.) Let us
observe the particulars of this discourse.[1.] Jesus begins with a
modest request for a draught of water: Give me to drink. He that for
our sakes became poor here becomes a beggar, that those who are in want,
and cannot dig, may not be ashamed to beg. Christ asked for it, not only
because he needed it, and needed her help to come at it, but because he would
draw on further discourse with her, and teach us to be willing to be beholden
to the meanest when there is occasion. Christ is still begging in his poor
members, and a cup of cold water, like this here, given to them in
his name, shall not lose its reward.[2.] The woman, though she does not deny
his request, yet quarrels with him because he did not carry on the humour of
his own nation (v. 9): How is
it? Observe, First, What a mortal feud there was between the Jews
and the Samaritans: The Jews have no dealings with
the Samaritans. The Samaritans were the adversaries of
Judah (Ezra. 4:1 ), were upon all occasions mischievous
to them. The Jews were extremely malicious against the Samaritans, "looked
upon them as having no part in the resurrection, excommunicated and cursed them
by the sacred name of God, by the glorious writing of the tables, and by the
curse of the upper and lower house of judgment, with this law, That no
Israelite eat of any thing that is a Samaritan’s, for it is as if he should eat
swine’s flesh.’’ So Dr. Lightfoot, out ofRabbi Tanchum. Note, Quarrels
about religion are usually the most implacable of all quarrels. Men were made
to have dealing one with another; but if men, because one worships at
one temple and another at another, will deny the offices of humanity, and
charity, and common civility, will be morose and unnatural, scornful and
censorious, and this under colour of zeal for religion, they plainly show that
however their religion may betrue they are not truly
religious; but, pretending to stickle for religion, subvert the design of
it. Secondly, How ready the woman was to upbraid Christ with the
haughtiness and ill nature of the Jewish nation: How is it that thou,
being a Jew, askest drink of me? By his dress or dialect, or both,
she knew him to be a Jew, and thinks it strange that he runs not to
the same excess of riot against the Samaritans with other Jews. Note, Moderate
men of all sides are, like Joshua and his fellows (Zec. 3:8 ), men wondered at. Two things
this woman wonders at, 1. That he should ask this kindness; for it
was the pride of the Jews that they would endure any hardship rather than be
beholden to a Samaritan. It was part of Christ’s humiliation that he was born
of the Jewish nation, which was now not only in an ill
state, subject to the Romans, but in an ill name among the nations.
With what disdain did Pilate ask, Am I a Jew? Thus he made
himself not only of no reputation, but ofill
reputation; but herein he has set us an example of swimming against the
stream of common corruptions. We must, like our master, put on goodness and kindness, though
it should be ever so much the genius of our country, or the humour of our
party, to be morose and ill-natured. This woman expected that Christ should be
as other Jews were; but it is unjust to charge upon every individual person
even the common faults of the community: no rule but has some exceptions. She
wonders that he should expect to receive this kindness from her that
was a Samaritan: "You Jews could deny it to one of our nation, and why
should we grant it to one of yours?’’ Thus quarrels are propagated endlessly by
revenge and retaliation.[3.] Christ takes this occasion to instruct her in
divine things: If thou knewest the gift of God, thou wouldst have
asked, v. 10. Observe,First, He waives her objection
of the feud between the Jews and Samaritans, and takes no notice of it. Some
differences are best healed by being slighted, and by
avoiding all occasions ofentering into dispute about them. Christ will
convert this woman, not by showing her that the Samaritan worship
was schismatical (though really it was so), but by showing her her
own ignorance and immoralities, and her need of a Saviour.Secondly, He
fills her with an apprehension that she had now an opportunity (a fairer
opportunity than she was aware of) of gaining that which would be of
unspeakable advantage to her. She had not the helps that the Jews had to
discern the signs of the times, and therefore Christ tells her expressly that
she had now a season of grace; this was the day of her
visitation. a. He hints to her what she should know, but
was ignorant of: If thou knewest the gift of God,that is, as the next
words explain it, who it is that saith, Give me to drink. If thou
knewestwho I am. She saw him to be a Jew, a poor weary traveller; but he
would have her know something more concerning him that did yet appear. Note,
(a. ) Jesus Christ is the gift of God, the richest token of
God’s love to us, and the richest treasure of all good for us; a
gift, not a debt which we could demand from God; not
a loan, which he will demand from us again, but a gift, a free
gift, ch. 3:16 . (b. ) It is an unspeakable
privilege to have this gift of God proposed and offered to us; to have an
opportunity of embracing it: "He who is the gift of God is now set before
thee, and addresses himself to thee; it is he that saith,Give me to
drink; this gift comes a begging to thee.’’ (c. ) Though Christ is
set before us, and sues to us in and by his gospel, yet there are multitudes
that know him not. They know not who it is that speaks to them in the
gospel, that saith, Give me to drink; they perceive not that it is
the Lord that calls them.b. He hopes concerning her, what she would have
done if she had known him; to be sure she would not have given him such a rude
and uncivil answer; nay, she would have been so far from affronting him that
she would have made her addresses to him: Thou wouldest have asked. Note,
(a. ) Those that would have any benefit by Christ must ask for it, must be
earnest in prayer to God for it. (b. ) Those that have a right knowledge
of Christ will seek to him, and if we do not seek unto him it is a sign that we
do not know him, Ps. 9:10 . (c. ) Christ knows what they that
want the means of knowledge would have done if they had had them, Mt. 11:21 .c. He assures her what he would
have done for her if she had applied to him: "He would have
given thee (and not have upbraided thee as thou doest me) living
water.’’ By this living water is meant the Spirit, who is not
like the water in the bottom of the well, for some of which he asked, but
like living or running water, which was much more valuable.
Note, (a.) The Spirit of grace is as living water; see ch. 7:38 . Under this similitude the blessings of
the Messiah had been promised in the Old Testament, Isa. 12:3 Isa. 35:7 Isa. 44:3Isa. 55:1 ; Zec. 14:8 .
The graces of the Spirit, and his comforts, satisfy the thirsting soul, that
knows its own nature and necessity. (b. ) Jesus
Christ can and will give the Holy Spirit to them that ask
him; for he received that he might give. [4.] The woman
objects against and cavils at the gracious intimation which Christ gave her (v. 11, v. 12): Thou
hast nothing to draw with; and besides, Art thou greater than our
father Jacob? What he spoke figuratively, she took literally;
Nicodemus did so too. See what confused notions they have of spiritual things
who are wholly taken up with the things that are sensible. Some respect she
pays to this person, in calling him Sir, or Lord; but
little respect to what he said, which she does but banter.First, She does
not think him capable of furnishing her with any water, no, not this in the
well that is just at hand: Thou has nothing to draw with,and the well
is deep. This she said, not knowing the power of Christ, for he
who causeth the vapours to ascend from the ends of the earth
needs nothing to draw. But there are those who will trust Christ no
further than they can see him, and will not believe his promise, unless the
means of the performance of it be visible; as if he were tied to our
methods, and could not draw water without our buckets. She asks
scornfully, "Whence hast thou this living water? I see not whence
thou canst have it.’’ Note, The springs of that living water which Christ has
for those that come to him are secret and undiscovered. The fountain of life is
hid with Christ. Christ has enough for us, though we see not whence he has
it.Secondly, She does not think it possible that he should furnish her
with any better water than this which she could come at, but he could
not: Art thou greater than our father Jacob, who gave us the
well? a. We will suppose the tradition true, that Jacob himself,
and his children, and cattle, did drink of this well. And we may
observe from it, (a. ) The power and providence of God, in the continuance
of the fountains of water from generation to generation, by the constant
circulation of the rivers, like the blood in the body (Eccl. 1:7 ), to which circulation perhaps the flux
and reflux of the sea, like the pulses of the heart, contribute. (b. ) The
plainness of the patriarch Jacob; his drink was water, and he and his children
drank of the same well with his cattle.b. Yet, allowing that to be true,
she was out in several things; as, (a. ) In calling
Jacob father. What authority had the Samaritans to reckon themselves
of the seed of Jacob? They were descended from that mixed multitude which the
king of Assyria had placed in the cities of Samaria; what have they to do then
with Jacob? Because they were the invaders of Israel’s rights, and
the unjust possessors of Israel’s lands, were they therefore the inheritors of
Israel’s blood and honour? How absurd were those pretensions! (b. ) She is
out in claiming this well as Jacob’s gift, whereas he did no more give it than
Moses gave the manna, ch. 6:32.
But thus we are apt to call the messengers of God’s gifts
the donors of them, and to look so much at the hands they pass
through as to forget the hand they come from. Jacob gave it to
his sons, not to them. Yet thus the church’s enemies not
only usurp, but monopolize, the church’s privileges. (c. ) She
was out in speaking of Christ as not worthy to be compared with our father
Jacob. An over-fond veneration for antiquity makes God’s graces, in the good
people of our own day, to be slighted.[5.] Christ answers this cavil, and makes
it out that the living water he had to give was far better than that
of Jacob’s well, v. 13, v. 14.
Though she spoke perversely, Christ did not cast her off, but instructed and
encouraged her. He shows her,First, That the water of Jacob’s well yielded
but atransient satisfaction and supply: "Whoso drinketh of
this water shall thirst again. It is no better than other water; it will
quench the present thirst, but the thirst will return, and in a few hours a man
will have as much need, and as much desire, of water as
ever he had.’’ This intimates, 1. The infirmities of our bodies in
this present state; they are stillnecessitous, and
ever craving. Life is a fire, a lamp, which will
soon go out, without continual supplies of fuel and oil. The natural heat preys
upon itself. The imperfections of all our comforts in this world;
they are not lasting, nor our satisfaction in them remaining. Whatever waters
of comfort we drink of, we shall thirst again. Yesterday’s meat and
drink will not do to-day’s work.Secondly, That the living waters he would
give should yield a lasting satisfaction and bliss, v. 14. Christ’s gifts appear most valuable when
they come to be compared with the things of this world; for there will appear
no comparison between them. Whoever partakes of the Spirit of grace, and the
comforts of the everlasting gospel,a. He shall never thirst, he
shall never want that which will abundantly satisfy his soul’s desires; they
are longing, but
not languishing. A desiring thirst he has, nothing
more than God, still more and more of God; but not
a despairing thirst.b. Therefore he shall never thirst, because
this water that Christ gives shall be in him a well of water. Hecan
never be reduced to extremity that has in himself a fountain of
supply and satisfaction. (a. ) Ever ready, for it shall
be in him. The principle of grace planted in him is the
spring of his comfort; see ch. 7:38 .
A good man is satisfied from himself, for Christdwells in
his heart. The anointing abides in him; he needs not sneak to the
world for comfort; the work and the witness of the Spirit
in the heart furnish him with a firm foundation of hope and an overflowing
fountain of joy. (b. ) Never failing, for it shall be in him
a well of water. He that has at hand only a bucket of water needs not
thirst as long as this lasts, but it will soon be exhausted; but
believers have in them a well of water,overflowing, ever flowing.
The principles and affections which Christ’s holy
religion formsin the souls of those that are brought under the power of it
are this well of water. [a. ] It isspringing up, ever in
motion, which bespeaks the actings of grace strong and vigorous. If good
truths stagnate in our souls, like standing water, they do not answer
the end of our receiving them. If there be a good treasure in the heart, we
must thence bring forth good things. [b. ] It is springing up unto
everlasting life; which intimates, First, The aims of
gracious actings. A sanctified soul has its eye upon heaven, means this,
designs this, does all for this, will take up with nothing short of this.
Spiritual life springs up towards its own perfection in eternal
life. Secondly, The constancy of those actings; it will
continue springing up till it come to perfection. Thirdly, The crown
of them, eternal life at last. The living water rises from heaven,
and therefore rises towards heaven; see Eccl. 1:7 . And now is not this water better than
that of Jacob’s well?[6.] The woman (whether in jest or earnest is hard to say)
begs of him to give her some of this water (v. 15): Give
me this water, that I thirst not. First, Some think that she
speaks tauntingly, and ridicules what Christ had said as mere stuff;
and, in derision of it, not desires, but challenges him to
give her some of this water: "A rare invention; it will save me a great
deal of pains if I nevercome hither to
draw.’’ But, Secondly, Others think that it was
a well-meant but weak and ignorant desire. She apprehended that he
meant something very good and useful, and therefore saith Amen, at a
venture. Whatever it be, let me have it; who will show me
anygood? Ease, or saving of labour, is a valuable good to poor labouring
people. Note, 1. Even those that are weak and ignorant may yet have some faint
and fluctuating desires towards Christ and his gifts, and some good wishes of
grace and glory. 2. Carnal hearts, in their best wishes, look no higher than
carnal ends. "Give it to me,’’ saith she, "not that I may have
everlasting life’’ (which Christ proposed), "but that I come not
hither to draw.’’ 2. The next subject of discourse with this woman
in concerning her husband, v. 16-18.
It was not to let fall the discourse of the water of life that Christ started
this, as many who will bring in any impertinence in conversation that
they may drop a serious subject; but it was with a gracious design that Christ
mentioned it. What he had said concerning his grace and eternal life he found
had made little impression upon her, because she had not been convinced of sin:
therefore, waiving the discourse about the living water, he sets himself to
awaken her conscience, to open the wound of guilt, and then she would more
easily apprehend the remedy by grace. And this is the method of dealing with
souls; they must first be made weary and heavy-laden under
the burden of sin, and then brought to Christ for rest; first pricked to the
heart, and then healed. This is the course of spiritual physic; and if we
proceed not in this order we begin at the wrong end.Observe, (1.) How
discreetly and decently Christ introduces this discourse (v. 16): Go, call thy husband, and come
hither. Now, [1.] The order Christ gave her had a very good
colour: "Call thy husband, that he may teach thee, and help thee
to understand these things, which thou art so ignorant of’’ The wives that will
learn must ask their husbands (1 Co. 14:35 ), who must dwell with them as men of knowledge, 1 Pt. 3:7 . "Call thy husband, that
he may learn with thee; that then you may be heirs together of the grace
of life. Call thy husband,that he may be witness to what passes between us.’’
Christ would thus teach us toprovide things honest in the sight of all
men, and to study that which is of good report. [2.] As it had a good
colour, so it had a good design; for hence he would take
occasion to call her sin to remembrance. There is need of art and prudence in
giving reproofs; to fetch a compass, as the woman of Tekoa, 2 Sa. 14:20 .(2.) How industriously the woman seeks
to evade the conviction, and yet insensibly convicts herself, and, ere she is
aware, owns her fault; she said, I have no husband. Her saying this
intimated no more than that she did not care to have her husband spoken of, nor
that matter mentioned any more. She would not have her husband come thither,
lest, in further discourse, the truth of the matter should come out, to her
shame; and therefore, "Pray go on to talk of something else, I have
no husband;’’ she would be thought a maid or
a widow, whereas, though she had no husband, she was neither. The
carnal mind is very ingenious to shift off convictions, and to keep
them from fastening, careful to cover the sin. (3.) How closely our
Lord Jesus brings home the conviction to her conscience. It is probable that he
said more than is here recorded, for she thought that he told her all that ever
she did (v. 29), but that which is here recorded is
concerning her husbands. Here is, [1.] A surprising narrative of
herpast conversation: Thou has had five husbands. Doubtless, it
was not her affliction (the burying of so many husbands), but
her sin, that Christ intended to upbraid her with; either she
had eloped (as the law speaks), had run away from
her husbands, and married others, or by her undutiful, unclean,
disloyal conduct, had provoked them to divorce her,or by indirect
means had, contrary to law, divorced them. Those who make light of
such scandalous practices as these, as no more than nine days’
wonder, and as if the guilt were over as soon as the talk is over, should
remember that Christ keeps account of all. [2.] A severe reproof of her present
state of life: He whom thou now hast is not thy husband. Either she
was never married to him at all, or he had some other wife, or, which is most
probable, her former husband or husbands were living: so that, in
short, she lived in adultery. Yet observe how mildly Christ tells her
of it; he doth not call her strumpet, but tells her, He with
whom thou livest is not thy husband: and then leaves it to her own
conscience to say the rest. Note, Reproofs are ordinarily most
profitable when they areleast provoking. [3.] Yet in this he puts a
better construction than it would well bear upon what she said by way of
shuffle and evasion: Thou has well said I have no husband; and
again, In that saidst thou truly. What she intended as a denial
of the fact (that she had none with whom she lived as a husband) he
favourably interpreted, or at least turned upon her, as a confession of
the fault. Note, Those who would win souls should make the
best of them, whereby they may hope to work upon
their good-nature; for, if they make the worst of them,
they certainly exasperate their ill-nature. 3. The next
subject of discourse with this woman is concerning the place of
worship, v. 19-24. Observe,(1.) A case of conscience proposed
to Christ by the woman, concerning the place of worship,v. 19, v. 20.[1.]
The inducement she had to put this case: Sir, I perceive that thou art a
prophet. She does not deny the truth of what he had charged her with, but
by her silence owns the justice of the reproof; nor is she put into a passion
by it, as many are when they are touched in a sore place, does not impute his
censure to the general disgust the Jews had to the Samaritans, but (which is a
rare thing) can bear to be told of a fault. But this is not all; she goes
further: First, She speaks respectfully to him, calls
him Sir. Thus should we honour those that deal faithfully
with us. This was the effect of Christ’s meekness in reproving her; he gave her
no ill language, and then she gave him none. Secondly, She
acknowledges him to be a prophet, one that had a correspondence with
Heaven. Note, The power of the word of Christ in searching the heart, and
convincing the conscience of secret sins, is a great proof of its divine
authority, 1 Co. 14:24, 1 Co. 14:25 . Thirdly, She desires some further instruction
from him. Many that are not angry at their reprovers, nor fly in
their faces, yet are afraid of them and keep out of their way; but
this woman was willing to have some more discourse with him that told her of
her faults.[2.] The case itself that she propounded concerning the place
of religious worship in public. Some think that she started this to shift
off further discourse concerning her sin. Controversies in religion often prove
great prejudices to serious godliness; but, it should seem, she proposed it
with a good design; she knew she must worship God, and desired to do it aright;
and therefore, meeting with a prophet, begs his direction. Note, It is our
wisdom to improve all opportunities of getting knowledge in the things of God.
When we are in company with those that are fit to teach, let us
be forward to learn, and have a good question ready to put
to those who are able to give a good answer. It was agreed between
the Jews and the Samaritans that God is to be worshipped (even those who were
such fools as to worshipfalse gods were not such brutes as to worship
none), and that religious worship is an affair of great importance: men would
not contend about it if they were not concernedabout it. But the
matter in variance was where they should worship God. Observe how she
states the case:—First, As for the Samaritans: Our fathers worshipped
in this mountain, near to this city and this well; there the Samaritan
temple was built by Sanballat, in favour of which she insinuates, 1. That
whatever the temple was the place was holy; it was mount Gerizim, the
mount in which the blessings were pronounced; and some think the same on which
Abraham built his altar (Gen. 12:6, Gen. 12:7 ),
and Jacob his, Gen. 33:18-20 . 2. That it might plead prescription: Our
fathers worshipped here. She thinks they have antiquity, tradition, and
succession, on their side. A vain conversationoften supports itself
with this, that it was received by tradition from our fathers. But
she had little reason to boast of their fathers; for, when Antiochus
persecuted the Jews, the Samaritans, for fear of sharing with them in their
sufferings, not only renounced all relation to the Jews, but surrendered their
temple to Antiochus, with a request that it might be dedicated to Jupiter Olympius,
and called by his name. Joseph. Antiq. 12.257-264.Secondly, As
to the Jews: You say that in Jerusalem is the place where men
ought toworship. The Samaritans governed themselves by the five books of
Moses, and (some think) received only them as canonical. Now, though
they found frequent mention there of the place God would choose, yet they did
not find it named there; and they saw the temple at Jerusalem stripped of many
of its ancient glories, and therefore thought themselves at liberty to set up
another place, altar against altar.(2.) Christ’s answer to this case of
conscience, v. 21, etc. Those that apply themselves to Christ
for instruction shall find him meek, to teach the meek his way. Now
here,[1.] He puts a slight upon the question, as she had proposed it,
concerning the place of worship (v. 21): "Woman,
believe me as a prophet, and mark what I say. Thou art expecting
the hour to come when either by some divine revelation, or some
signal providence, this matter shall be decided in favour either of Jerusalem
or of Mount Gerizim; but I tell thee the hour is at hand when it shall be no
more a question; that which thou has been taught to lay so much weight on shall
be set aside as a thing indifferent.’’ Note, It should cool us in our
contests to think that those things which now fill us, and which we make such a
noise about, shall shortlyvanish, and be no more: the very
things we are striving about are passing away: The hour comes when
you shall neither in this mountain nor yet at Jerusalem worship the
Father. First, The object of worship is supposed to continue still the
same—God, as a Father; under this notion the very heathen worshipped God,
the Jews did so, and probably the Samaritans. Secondly, But a period
shall be put to all niceness and all differences about the place of worship.
The approaching dissolution of the Jewish economy, and the erecting of the
evangelical state, shall set this matter at large, and lay
all in common, so that it shall be a thing perfectly indifferent
whether in either of these places or any other men worship God, for they shall
not be tied to any place; neither here nor there, but both,and any
where, and every where. Note, The worship of God is not now,
under the gospel, appropriated to any place, as it was under the law, but it is
God’s will that men pray every where. 1 Tim. 2:8 ; Mal. 1:11 . Our reason teaches us to
consult decency andconvenience in the places of our worship: but
our religion gives no preference to one place above another, in respect to
holiness and acceptableness to God. Those who prefer any worship merely for the
sake of the house or building in which it is performed (though it were as
magnificent and as solemnly consecrated as ever Solomon’s temple was)
forget that the hour is come when there shall be no difference
put in God’s account: no, not between Jerusalem, which had been so
famous for sanctity, and the mountain of Samaria, which had been so
infamous for impiety.[2.] He lays a stress upon other things, in the
matter of religious worship. When he made so light of the place of worship he
did not intend to lessen our concern about the thing itself, of which therefore
he takes occasion to discourse more fully.First, As to the present state
of the controversy, hedetermines against the Samaritan worship, and in
favour of the Jews, v. 22. He tells here, 1. That the Samaritans were
certainly in the wrong; not merely because they worshipped in
this mountain, though, while Jerusalem’s choice was in force, that was sinful,
but because they were out in the object of their worship. If the worship itself
had been as it should have been, its separation from Jerusalem might have been
connived at, as thehigh places were in the best reigns: But you
worship you know not what, or that which you do not
know. They worshipped the God of Israel, the true God (Ezra. 4:2 ; 2 Ki. 17:32); but they were sunk into gross ignorance; they worshipped him
as the God of that land(2 Ki. 17:27, 2 Ki. 17:33 ), as a local deity, like the gods of
the nations, whereas God must be served as God, as the universal
cause and Lord. Note, Ignorance is so far from being the mother of
devotion that it is the murderer of it. Those that worship
God ignorantly offer the blind for sacrifice, and it is
the sacrifice of fools. 2. That the Jews were certainly in the
right. For, (1.) "We know what we worship. We go upon sure
grounds in our worship, for our people are catechised and trained up in the
knowledge of God, as he has revealed himself in the scripture.’’ Note, Those
who by the scriptures have obtained some knowledge of God
(a certain though not a perfect knowledge) may worship
himcomfortably to themselves, and acceptably to him, for
they know what they worship.Christ elsewhere condemns the corruptions of
the Jews’ worship (Mt. 15:9 ), and yet here defends the worship
itself; the worship may be true where yet it is
not pure and entire.Observe, Our Lord Jesus was pleased to
reckon himself among the worshippers of God:We worship. Though he was
a Son (and then are the children free), yet learned he this
obedience, in the days of his humiliation. Let not the greatest of men
think the worship of God below them, when the Son of God himself did not.
(2.) Salvation is of the Jews; and therefore they know what they
worship, and what grounds they go upon in their worship. Not that all the Jews
were saved, nor that it was not possible but that many of the Gentiles and
Samaritans might be saved, for in every nation he that fears God and
works righteousness is accepted of him; but, [1.] The author of eternal
salvation comes of the Jews, appears among them (Rom. 9:5 ),
and is sent first to bless them. [2.] The means of eternal salvation
are afforded to them. The word of salvation (Acts. 13:26 ) was of theJews. It was
delivered to them, and other nations derived it through them. This was a sure
guide to them in their devotions, and they followed it, and therefore knew what
they worshipped. To them were committed the oracles of God (Rom. 3:2 ), and the service of God, (Rom. 9:4 ). The Jews therefore being thus
privileged and advanced, it was presumption for the Samaritans to vie with
them.Secondly, He describes the evangelical worship which alone God would
accept and be well pleased with. Having shown that the place is indifferent, he
comes to show what is necessary and essential —that we
worship God in spirit and in truth, v. 23, v. 24. The stress is not to be laid upon
the place where we worship God, but upon the state
of mind in which we worship him. Note, The most effectual way to take
up differences in the minor matters of religion is to be more zealous in the
greater. Those who daily make it the matter of their care to worship in
the spirit, one would think, should not make it the matter of their strife
whether he should be worshipped here or there. Christ had justly preferred the
Jewish worship before the Samaritan, yet here he intimates the imperfection of
that. The worship was ceremonial, Heb. 9:1,Heb. 9:10 . The worshippers were generally carnal, and
strangers to the inward part of divine worship. Note, It is possible
that we may be better than our neighbours, and yet not so good as we should be.
It concerns us to be right, not only in the object of our worship, but
in the manner of it; and it is this which Christ here instructs us
in. Observe,a. The great and glorious revolution which should introduce
this change: The hour cometh, and now is —the fixed stated time,
concerning which it was of old determined when it should come, and how long it
should last. The time of its appearance if fixed to an
hour, so punctual and exact are the divine counsels; the time of
its continuance is limited to an hour, so close and
pressing is the opportunity of divine grace, 2 Co. 6:2 . This hourcometh, it is coming in
its full strength, lustre, and perfection, it now is in the embryo
and infancy. The perfect day is coming, and now
it dawns. b. The blessed change itself. In gospel times
the true worshippers shall worship the Father in spirit and in
truth. As creatures, we worship the Father of all: as
Christians, we worship the Father of our Lord Jesus. Now the
change shall be, (a. ) In the nature of the worship. Christians
shall worship God, not in the ceremonial observances of the Mosaic institution,
but in spiritualordinances, consisting less in bodily
exercise, and animated and invigorated more with divine power and energy.
The way of worship which Christ has instituted is rational and intellectual,
and refined from those external rites and ceremonies with which the
Old-Testament worship was both clouded and clogged. This is called true
worship, in opposition to that which was typical. The legal services
were figures of the true, Heb. 9:3,Heb. 9:24 . Those that revolted from Christianity
to Judaism are said to begin in the spirit, and end in the flesh, Gal. 3:3 . Such was the difference between
Old-Testament and New-Testament institutions. (b. ) In
the temper and disposition of the worshippers; and so the true
worshippers are good Christians, distinguished from hypocrites;
all should, and they will, worship God in spirit and in
truth. It is spoken of (v. 23) as their character, and (v. 24) as their duty. Note, It is required of all
that worship God that they worship him in spirit and in truth. We
must worship God, [a. ] In spirit, Phil. 3:3 . We must depend upon God’s
Spiritfor strength and assistance, laying our souls under his influences and
operations; we must devote our own spirits to, and employ them in,
the service of God (Rom. 1:9 ), must worship him with fixedness of
thought and a flame of affection, with all that is within us.Spirit
is sometimes put for the new nature, in opposition to
the flesh, which is the corrupt nature; and so to worship
God with our spirits is to worship him with our graces,Heb. 12:28 . [b. ] In truth, that
is, in sincerity. God requires not only the inward part in
our worship, but truth in the inward part, Ps. 51:6 . We must mind the power more than the
form, must aim at God’s glory, and not to be seen of men; draw near
with a true heart,Heb. 10:22 .Thirdly, He intimates the reasons
why God must be thus worshipped.a.Because in gospel times they, and they only,
are accounted the true worshippers. The gospel erects a spiritual way
of worship, so that the professors of the gospel are not true in their
profession, do not live up to gospel light and laws, if they do not worship
God in spirit and in truth. b. Because the Father
seeketh such worshippers of him. This intimates, (a. ) That such
worshippers are very rare, and seldom met with, Jer. 30:21 . The gate of spiritual worshipping is
strait. (b. ) That such worship is necessary, and what the God of heaven
insists upon. When God comes to enquire for worshippers, the question
will not be, "Who worshipped at Jerusalem?’’ but, "Who worshipped in
spirit?’’ That will be the touchstone. (c. ) That God is greatly well
pleased with and graciously accepts such worship and such worshippers. I
have desired it, Ps. 132:13, Ps. 132:14 ; Cant. 2:14 . (d.) That there has been, and will be
to the end, a remnant of such worshippers; his seekingsuch worshippers
implies his making them such. God is in all ages gathering in to
himself a generation of spiritual worshippers.c. Because God is a
spirit. Christ came to declare God to us ch. 1:18 ), and this he has declared concerning
him; he declared it to this poor Samaritan woman, for the meanest are concerned
to know God; and with this design, to rectify her mistakes concerning religious
worship, to which nothing would contribute more than the right knowledge of
God. Note, (a. ) God is a spirit, for he is an infinite and
eternal mind, an intelligent being, incorporeal, immaterial, invisible, and
incorruptible. It is easier to say what God is not than what he is; a
spirit has not flesh and bones, but who knows the way of a
spirit? If God were not a spirit, he could not
be perfect, nor infinite, nor eternal, nor independent, nor the
Father of spirits. (b. ) The spirituality of the divine nature is a very
good reason for the spirituality of divine worship. If we do not worship God,
who is a spirit, in the spirit, we neither give him the glory
due to his name, and so do not perform the act of worship, nor
can we hope to obtain his favour and acceptance, and so we miss of
the end of worship, Mt. 15:8, Mt. 15:9 .4. The last subject of discourse with
this woman is concerning the Messiah, v. 25, v. 26. Observe here,(1.) The faith of the woman, by
which she expected the Messiah: I know that Messias cometh—and he
will tell us all things. She had nothing to object against what Christ had
said; his discourse was, for aught she knew, what might become the Messiah then
expected; but from himshe would receive it, and in the mean time she
thinks it best to suspend her belief. Thus many have no heart to the price in
their hand (Prov. 17:16 ), because they think they have a
better in their eye, and deceive themselves with a promise that they
will learn thathereafter which they neglect now. Observe here,[1.]
Whom she expects: I know that Messias cometh. The Jews and
Samaritans, though so much at variance, agreed in the expectation of the
messiah and his kingdom. The Samaritans received the writings of Moses, and
were no strangers to the prophets, nor to the hopes of the Jewish nation; those
who knew least knew this, that Messias was to come; so general and uncontested
was the expectation of him, and at this time more raised than ever (for the
sceptre was departed from Judah, Daniel’s weeks were near expiring), so that
she concludes not only,He will come, but erchetai —"He
comes, he is just at hand:’’ Messias, who is called Christ. The
evangelist, though he retains the Hebrew word Messias (which the
woman used) in honour to the holy language, and to the Jewish church, that used
it familiarly, yet, writing for the use of the Gentiles, he takes care to
render it by a Greek word of the same signification, who is
called Christ-Anointed, giving an example to the apostle’s rule, that
whatever is spoken in an unknown or less vulgar tongue should
be interpreted, 1 Co. 14:27, 1 Co. 14:28 .[2.] What she expects from him: "He will tell
us all things relating to the service of God which it is needful for us to
know, will tell us that which will supply our defects, rectify our mistakes,
and put an end to all our disputes. He will tell us the mind of God fully and
clearly, and keep back nothing.’’ Now this implies an
acknowledgement, First, Of the deficiency and imperfection of the
discovery they now had of the divine will, and the rule they had of the divine
worship; it could not make the comers thereunto perfect, and
therefore they expected some great advance and improvement in matters of
religion, a time of reformation. Secondly, Of the sufficiency of the
Messiah to make this change: "He will tell us all things which
we want to know, and about which we wrangle in the dark. He will
introduce peace, by leading us into all truth,and
dispelling the mists of error.’’ It seems, this was the comfort of good people
in those dark times that light would arise; if they found themselves at a loss,
and run aground, it was a satisfaction to them to say, When Messias comes,
he will tell us all things; as it may be to us now with reference to his
second coming: now we see through a glass, but then face to face.
Verses 27-42 We
have here the remainder of the story of what happened when Christ was in
Samaria, after the long conference he had with the woman.I.
The interruption given to this discourse by the disciples’ coming. It
is probable that much more was said than is recorded; but just when the
discourse was brought to a head, when Christ had made himself known to her as
the true Messiah, then came the disciples. The daughters of
Jerusalem shall not stir up nor awake my love till he please. 1.
They wondered at Christ’s converse with this woman, marvelled that he talked
thus earnestly (as perhaps they observed at a distance) with a woman, a strange
woman alone (he used to be morereserved ), especially with a Samaritan
woman, that was not of the lost sheep of the house of Israel; they thought
their Master should be as shy of the Samaritans as the other Jews were, at
least that he should not preach the gospel to them. They wondered he should
condescend to talk with such a poor contemptible woman, forgetting what
despicable men they themselves were when Christ first called them into
fellowship with himself. 2. Yet they acquiesced in it; they knew it was for
some good reason, and some good end, of which he was not bound to give them an
account, and therefore none of them asked, What seekest
thou? or, Why talkest thou with her? Thus, when particular
difficulties occur in the word and providence of God, it is good to satisfy
ourselves with this in general, that all is well which Jesus Christ saith and
doeth. Perhaps there was something amiss in
their marveling that Christ talked with the woman: it was
something like the Pharisees being offended at his eating with publicans and
sinners. But, whatever they thought, they said nothing. If thou
hast thought evil at any time, lay thy hand upon thy mouth, to
keep that evil thought from turning into an evil word, Prov. 30:32 ; Ps. 39:1-3.The notice which the woman gave to her
neighbours of the extraordinary person she had happily met with, v. 28, v. 29.
Observe here,1. How she forgot her errand to the well,v. 28. Therefore, because the disciples were come,
and broke up the discourse, and perhaps she observed they were not pleased with
it, she went her way. She withdrew, in civility to Christ, that he
might have leisure to eat his dinner. She delighted in his discourse,
but would not be rude; every thing is beautiful in its season. She
supposed that Jesus, when he had dined, would go forward in his journey, and
therefore hastened to tell her neighbours, that they might come
quickly. Yet a little while is the light with you. See how she
improved time; when one good work was done, she applied herself to another.
When opportunities of getting good cease, or are interrupted, we
should seek opportunities of doing good; when we have
done hearing the word, then is a time to bespeaking of it.
Notice is taken of her leaving her water-pot or pail. (1.)
She left it in kindness to Christ, that he might have water to drink; he turned
water into wine for others, but not for himself. Compare this with Rebecca’s
civility to Abraham’s servant (Gen. 24:18), and see that promise, Mt. 10:42 . (2.) She left it that she might make
the more haste into the city, to carry thither these good tidings. Those whose
business it is to publish the name of Christ must not encumber or entangle
themselves with any thing that will retard or hinder them therein. When the
disciples are to be made fishers of men they mustforsake all. (3.) She
left her water-pot, as one careless of it, being wholly taken up with
better things. Note, Those who are brought to the knowledge of Christ will show
it by a holy contempt of this world and the things of it. And those who
are newly acquainted with the things of God must be excused, if
at first they be so taken up with the new world into which they are brought
that the things of this world seem to be for a time wholly neglected. Mr.
Hildersham, in one of his sermons on this verse, from this instance largely
justifies those who leave their worldly business on week-days to go to hear
sermons.2. How she minded her errand to the town, for her heart was
upon it. She went into the city,and said to the
men, probably the aldermen, the men in authority, whom, it may be, she
found met together upon some public business; or to the men, that is,
to every man she met in the streets; she proclaimed it in the chief places of
concourse: Come, see a man who told me all things that ever I did. Is
not this the Christ? Observe,(1.) How solicitousshe was to have
her friends and neighbours acquainted with Christ. When she had found that
treasure, she called together her friends and neighbours (as Lu. 15:9 ), not only torejoice with her, but
to share with her, knowing there was enough to enrich herself and all that
would partake with her. Note, They that have been themselves with Jesus, and
have found comfort in him, should do all they can to bring others to him. Has
he done us the honour to make himself known to us? Let us do him the honour to
make him known to others; nor can we do ourselves a greater honour. This woman
becomes an apostle.Quae scortum fuerat egressa, regreditur magistra
evangelica—She who went forth a specimen of impurity returns a teacher of
evangelical truth, saith Aretius. Christ had told her
to call her husband, which she thought was warrant enough
to call every body. She went into the city, the city where
she dwelt, among her kinsfolks and acquaintance. Though every man is my neighbour
that I have opportunity of doing good to, yet I have
most opportunity, and therefore lie under the
greatest obligations, to do good to those that live near
me. Where the tree falls, there let it be made useful.(2.) How fair
and ingenuous she was in the notice she gave them concerning this stranger she
had met with. [1.] Shetells them plainly what induced her to admire
him: He has told me all things that ever I did. No more is
recorded than what he told her of her husbands; but it is not improbable that
he had told her of more of her faults. Or, his telling her that which she knew
he could not by any ordinary means come to the knowledge of convinced her that
he could have told her all that she ever did. If he has
a divine knowledge, it must be omniscience. He told her that which
none knew but God and her own conscience. Two things affected her:—First,
the extent of his knowledge. We ourselves cannot tell all things
that ever we did(many things pass unheeded, and more pass away and
are forgotten); but Jesus Christ knows all the thoughts, words, and actions, of
all the children of men; see Heb. 4:13 .
He hath said, I know thy works. Secondly, The power of his
word. This made a great impression upon her, that he told her
her secret sins with such an unaccountable power and energy that,
being told of one, she is convinced of all, and judged of all. She
does not say, "Come, see a man that has told me strange things concerning
religious worship, and the laws of it, that has decided the controversy between
this mountain and Jerusalem, a man that calls himself
the Messias;’’ but, "Come see a man that has told
me of my sins.’’ She fastens upon that part of Christ’s discourse which one would
think she would have been most shy of repeating; but experimental proofs of the
power of Christ’s word and Spirit are of all others the most cogent and
convincing; and that knowledge of Christ into which we are led
by the conviction of sin and humiliation is most likely to
be sound andsaving. [2.] She invites them to come
and see him of whom she had conceived so high an opinion. Not barely,
"Come and look upon him’’ (she does not invite them to him as ashow ),
but, "Come and converse with him; come and hear his wisdom, as I
have done, and you will be of my mind.’’ She would not undertake to manage the
arguments which had convinced her, in such a manner as to convince others; all
that see the evidence of truth themselves are not able to make others see it;
but, "Come, and talk with him, and you will find such a power in his word
as far exceeds all other evidence.’’ Note, Those who can do little else towards
the conviction and conversion of others may and should bring them to those
means of grace which they themselves have found effectual. Jesus was now at the
town’s end. "Now come see him.’’ When opportunities of getting the
knowledge of God are brought to our doors we are inexcusable if we neglect
them; shall we not go over the threshold to see him whose day prophets and
kings desired to see? [3.] She resolves to appeal to themselves, and
their own sentiments upon the trial. Is not this the Christ? She does
not peremptorily say, "He is the Messiah,’’ how clear soever she was in her
own mind, and yet she very prudently mentions the Messiah, of whom otherwise
they would not have thought, and then refers it to themselves; she will not
impose her faith upon them, but only propose it to them. By such fair but
forcible appeals as these men’s judgments and consciences are sometimes taken
hold of ere they are aware.(3.) What success she had in this
invitation: They went out of the city, and came to him, v. 30. Though it might seem very improbable that a
woman of so small a figure, and so ill a character, should
have the honour of the first discovery of the Messiah among the Samaritans, yet
it pleased God to incline their hearts to take notice of her report, and not to
slight it as an idle tale. Time was when lepers were the first that brought
tidings to Samaria of a great deliverance, 2 Ki. 7:3 ,
etc. They came unto him; did not send for him into the city to them,
but in token of their respect to him, and the earnestness of their desire to
see him, they went out to him. Those that would know Christ must
meet him where he records his name.III. Christ’s discourse with his disciples
while the woman was absent, v. 31-38.
See how industrious our Lord Jesus was to redeem time, to husband
every minute of it, and to fill up the vacancies of it. When the
disciples were gone into the town, his discourse with the woman
was edifying, and suited to her case; when she was gone into the
town, his discourse with them was no less edifying, and suited to their case;
it were well if we could thus gather up the fragments of time, that
none of it may be lost. Two things are observable in this discourse:—1. How
Christ expresses the delight which he himself had in his work. His
work was to seek and save that which was lost, to go about doing
good. Now with this work we here find him wholly taken up. For,(1.) He neglected
his meat and drink for his work. When he sat down upon the well, he
wasweary, and needed refreshment; but this opportunity of saving souls
made him forget his weariness and hunger. And he minded his food so
little that, [1.] His disciples were forced to invite him to it: They
prayed him, they pressed him, saying, Master, eat. It was an
instance of their love to him that they invited him, lest he should
be faint and sick for want of some support; but it was a greater instance of
his love to souls that he needed invitation. Let us learn hence a
holy indifference even to the needful supports of life, in comparison with
spiritual things. [2.] He minded it so little that they suspected he had had
meat brought him in their absence (v. 33): Has any
man brought him aught to eat? He had so little appetite for his dinner
that they were ready to think he had dined already. Those that make religion
their business will, when any of its affairs are to be attended, prefer them
before their food; as Abraham’s servant, that would not eat till he had told
his errand (Gen. 24:33 ), and Samuel, that would not sit down
till David was anointed, 1 Sa. 16:11 .(2.) He made his work his meat and
drink. The work he had to do among the Samaritans, the prospect
he now had of doing good to many, this was meat and drink to him; it
was the greatest pleasure and satisfaction imaginable. Never did a hungry man,
or an epicure, expect a plentiful feast with so much desire, nor feed upon its
dainties with so much delight, as our Lord Jesus expected and improved an opportunity
of doing good to souls. Concerning this he saith, [1.] That it was
such meat as the disciples knew not of.They did not imagine that
he had any design or prospect of planting his gospel among the Samaritans; this
was a piece of usefulness they never thought of. Note, Christ by his gospel and
Spirit does more good to the souls of men than his own disciples know
of orexpect. This may be said of good Christians too, who live by
faith, that they have meat to eat which others know not of, joy with which a
stranger does not intermeddle. Now this word made them ask, Has any man
brought him aught to eat? so apt were even his own disciples to understand
him after a corporal and carnal manner when he used similitudes. [2.] That the
reason why his work was his meat and drink was because it was his Father’s
work, his Father’s will: My meat is to do the will of him that sent
me, v. 34. Note, First, The salvation of
sinners is the will of God, and the instruction of them in order
thereunto is hiswork. See 1 Tim. 2:4 . There is a chosen remnant whose salvation is in a
particular manner his will. Secondly, Christ was sent into the
world on this errand, to bring people to God, to know him and to be happy
in him. Thirdly, He made this work his business and delight. When his
body needed food, his mind was so taken up with this that he forgot both hunger
and thirst, both meat and drink. Nothing could be more grateful to him than
doing good; when he was invited to meat he went, that he
might do good, for that was his meat always. Fourthly, He
was not only ready upon all occasions to go to his work, but he
was earnest and in care to go through it, and
to finish his work in all the parts of it. He resolved never to quit
it, nor lay it down, till he could say, It is finished. Many have
zeal to carry them out at first, but not zeal to carry
them on to the last; but our Lord Jesus was intent
upon finishing his work. Our Master has herein left us an example,
that we may learn to do the will of God as he did; 1. With diligence and close
application, as those that make a business of it. 2. With delight and pleasure
in it, as in our element. 3. With constancy and perseverance; not only minding
to do, but aiming to finish, our work.2. See here how
Christ, having expressed his delight in his work, excites his
disciples to diligence in their work; they were workers with
him, and therefore should be workers likehim, and make their
work their meat, as he did. The work they had to do was
to preach the gospel, and to set up the kingdom of the Messiah.
Now this work he here compares toharvest work, the gathering in of
the fruits of the earth; and this similitude he prosecutes throughout the
discourse, v. 35-38. Note, gospel time is harvest time, and
gospel work harvest work. The harvest is before appointed and expected;
so was the gospel. Harvest time is busy time; all hands must be then
at work: every one must work for himself, that he may reap of the
graces and comforts of the gospel: ministers must work for God, to
gather in souls to him. Harvest time is opportunity, a short and
limited time, which will not last always; and harvest work is work that must be
done then or not at all; so the time of the enjoyment of the gospel
is a particular season, which must be improved for its proper purposes; for,
once past, it cannot be recalled. The disciples were to gather in a harvest of
souls for Christ. Now he here suggests three things to them to quicken them to
diligence:—(1.) That it was necessary work, and
the occasion for it very urgent and pressing (v. 35): You say, It is four months to
harvest; but I say, The fields are already white. Here is,[1.] A
saying of Christ’s disciples concerning
the corn-harvest; there are yet four months, and then comes
harvest, which may be taken either generally —"You say, for
the encouragement of the sower at seed-time, that it will be but four months to
the harvest.’’ With us it is but about four months between the barley-sowing
and the barley-harvest, probably it was so with them as to other grain; or,
"Particularly, now at this time you reckon it will be four months to next
harvest, according to the ordinary course of providence.’’ The Jews’ harvest
began at the Passover, about Easter, much earlier in the year than ours, by
which it appears that this journey of Christ from Judea to Galilee was in the
winter, about the end of November, for he travelled all weathers to
do good. God has not only promised us a harvest every year, but has appointed
the weeks of harvest;so that we know when to expect it, and take
our measures accordingly.[2.] A saying of Christ’s concerning the gospel
harvest; his heart was as much upon the fruits of his gospel as the hearts
of others were upon the fruits of the earth; and to this he would lead the
thoughts of his disciples: Look, the fields are already white unto the
harvest. First,Here in this place, where
they now were, there was harvest work for him to do. They
would have him to eat, v. 31.
"Eat!’’ saith he, "I have other work to do, that is more
needful; look what crowds of Samaritans are coming out of the town
over the fields that are ready to receive the gospel;’’ probably there were
many now in view. People’s forwardness to hear the word is a great excitement
to ministers’ diligence and liveliness in preaching
it. Secondly, In other places, all the country over, there
was harvest work enough for them all to do. "Consider the regions, think
of the state of the country, and you will find there are multitudes as ready to
receive the gospel as a field of corn that is fully ripe is ready to be
reaped.’’ The fields were now made white to the harvest, 1. By
thedecree of God revealed in the prophecies of the Old Testament. Now was
the time when the gathering of the people should be to Christ (Gen. 49:10 ), when great accessions should be made
to the church and the bounds of it should be enlarged, and therefore it was
time for them to be busy. It is a great encouragement to us to engage in any
work for God, if we understand by the signs of the times that this is the
proper season for that work, for then it will prosper. 2. By the disposition
of men. John Baptist had made ready a people prepared for the
Lord, Lu. 1:17 . Since he began to preach the kingdom
of Godevery man pressed into it, Lu. 16:16 .
This, therefore, was a time for the preachers of the gospel to apply themselves
to their work with the utmost vigour, to thrust in their sickle,when the
harvest was ripe, Rev. 14:15 . It was necessary to work
now, pity that such a season should be let slip. If the corn that
is ripe be not reaped, it will shed and be lost, and the
fowls will pick it up. If souls that are under convictions, and have some good
inclinations, be not helped now, their hopeful beginnings will come to nothing,
and they will be a prey to pretenders. It was also easy to work now;
when the people’s hearts areprepared the work will be done suddenly, 2
Chr. 29:36 .
It cannot but quicken ministers to take pains in preaching the word
when they observe that people take pleasure in hearing it.(2.) That
it was profitable and advantageous work, which they
themselves would be gainers by (v. 36): "He
that reapeth receiveth wages, and so shall you.’’ Christ has undertaken to
pay those well whom he employs in his work; for he will never do as Jehoiakim
did, who used his neighbour’s service without wages (Jer. 22:13 ), or those who by fraud kept back
the hire of those particularly who reaped their corn-fields,Jam. 5:4 . Christ’s reapers, though they
cry to him day and night, shall never have cause to
cry against him, nor to say they served a hard Master. He that reapeth,
not only shallbut does receive wages. There is a present reward
in the service of Christ, and his work is its own wages. [1.]
Christ’s reapers have fruit: He gathereth fruit unto life
eternal; that is, he shall both save himself and those that hear him, 1 Tim. 4:16 . If the faithful reaper save his own
soul, that is fruit abounding to his account, it is fruit gathered to life
eternal;and if, over and above this, he be instrumental to save the souls of
others too, there isfruit gathered. Souls gathered to Christ are fruit,
good fruit, the fruit that Christ seeks for (Rom. 1:13 );
it is gathered for Christ (Cant. 8:11, Cant. 8:12 ); it is gathered to life
eternal.This is the comfort of faithful ministers, that their work has a
tendency to the eternal salvation of precious souls. [2.] They have joy:
That he that sows and they that reap may rejoice together. The minister
who is the happy instrument of beginning a good work is he that
sows, as John Baptist; he that is employed to carry it on and perfect it
is he that reaps: and both shall rejoice together.
Note, First, Though God is to have all the glory of the success of
the gospel, yet faithful ministers may themselves take the comfort of it. The
reapers share in the joy of harvest, though the profits belong
to the master, 1 Th. 2:19 . Secondly, Those ministers
who are variously gifted and employed should be so far from envying one another
that they should rather mutually rejoice in each other’s success and
usefulness. Though all Christ’s ministers are not
alike serviceable, nor alikesuccessful, yet, if they have
obtained mercy of the Lord to be faithful, they shall all
entertogether into the joy of their Lord at last.(3.) That it
was easy work, and work that was half done to their hands by those
that were gone before them: One soweth, and another reapeth, v. 37, v. 38.
This sometimes denotes a grievous judgment upon him that sows,Mic. 6:15 ; Deu. 28:30 , Thou shalt sow, and another shall
reap; as Deu. 6:11 , Houses full of all good things,
which thou filledst not. So here. Moses, and the prophets, and John
Baptist, had paved the way to the gospel, had sown the good seed
which the New-Testament ministers did in effect but gather the fruit of. I
send you to reap that whereon you bestowed, in comparison,
no labour. Isa. 40:3-5 . [1.] This intimates two
thingsconcerning the Old-Testament ministry:—First, That it was very
much short of the New-Testament ministry. Moses and
the prophets sowed, but they could not be said to reap, so
little did they see of the fruit of their labours. Their writings have done
much more good since they left us than ever their preaching did. Secondly, That
it was very serviceable to the New-Testament ministry, and made way
for it. The writings of the prophets, which were read in the synagogues every
sabbath day, raised people’s expectations of the Messiah, and so prepared them
to bid him welcome. Had it not been for the seed sown by the prophets, this
Samaritan woman could not have said, We know that Messias cometh. The
writings of the Old Testament are in some respects more useful to us than they
could be to those to whom they were first written, because better understood by
the accomplishment of them. See 1 Pt. 1:12 ; Heb. 4:2 ; Rom. 16:25, Rom. 16:26 . [2.] This also intimates two
things concerning the ministry of the apostles of Christ.
First, That it was a fruitful ministry: they were reapers that
gathered in a great harvest of souls to Jesus Christ, and did more in seven
years towards the setting up of the kingdom of God among men than the prophets
of the Old Testament had done in twice so many ages.Secondly, That it was
much facilitated, especially among the Jews, to whom they were first
sent, by the writings of the prophets. The prophets sowed in
tears, crying out, We have laboured in vain; the
apostles reaped in joy, saying, Thanks be to God, who always
causeth us to triumph. Note, From the labours of ministers that are
dead and gone much good fruit may be reaped by the people
that survive them and the ministers that succeedthem. John
Baptist, and those that assisted him, had laboured, and the disciples
of Christ entered into their labours, built upon their foundation, and reaped
the fruit of what they sowed. See what reason we have to bless God for those
that are gone before us, for their preaching and their writing, for
what they did and suffered in their day, for we
are entered into their labours; their studies and services have made
our work the easier. And when the ancient and modern labourers, those that came
into the vineyard at the third hour and those that came in at the eleventh,
meet in the day of account, they will be so far from envying one another the
honour of their respective services that both they that sowed and
they that reaped shall rejoice together; and the great Lord of thee
harvest shall have the glory of all.IV. The good effect which this
visit Christ made to the Samaritans (en passant)had upon them, and the
fruit which was now presently gathered among them, v. 39-42. See what impressions were made on them,1. By
the woman’s testimony concerningChrist; though a single
testimony, and of one of no good report, and the testimony no more than
this, He told me all that ever I did, yet it had a good influence
upon many. One would have thought that his telling the woman of her secret sins
would have made them afraid of coming to him, lest he should tell them also of
their faults; but they will venture that rather than not be acquainted with one
who they had reason to think was a prophet. And two things they were
brought to:—(1.) To credit Christ’s word (v. 39): Many of the Samaritans of that city
believed on him for the saying of the woman. So far
they believed on him that they took him for a prophet, and
were desirous to know the mind of God from him; this is favourably interpreted
as believing on him. Now observe, [1.] Who they were that believed: Many
of the Samaritans, who were not of the house of Israel. Their faith was
not only an aggravation of the unbelief of the Jews, from
whom better might have been expected, but an earnest of
the faith of the Gentiles, who would welcome that which the Jews
rejected. [2.] Upon what inducement they believed: For the saying of
the woman. See here, First, How God is sometimes pleased to use
very weak and unlikely instruments for the beginning and carrying on of a good
work. A little maid directed a great prince to Elisha, 2 Ki. 5:2 . Secondly, How great a matter
a little fire kindles. Our Saviour, by instructing one poor woman, spread
instruction to a whole town. Let not ministers be either careless in
their preaching, or discouraged in it, because their hearers
are few and mean; for, by doing good to them, good
may be conveyed to more, and those that are more considerable. If
they teach every man his neighbour, and every man his
brother, a great number may learn at second hand. Philip
preached the gospel to a single gentleman in his chariot upon the road, and he
not only received it himself, but carried it into his country, and propagated
it there. Thirdly, See how good it is to speakexperimentally of
Christ and the things of God. This woman could say little of Christ, but what
she did say she spoke feelingly: He told me all that ever I
did. Those are most likely to do good that can tell what God has
done for their souls, Ps. 66:16 .(2.)
They were brought to court his stay among them (v. 40): When they were come to him they
besought him that he would tarry with them. Upon the woman’s report, they
believed him to be a prophet, and came to him; and, when they saw him,
the meanness of his appearance and the manifest poverty of his outward
condition did not lessen their esteem of him and expectations from him, but
still they respected him as a prophet. Note, There is hope of those who are got
over the vulgar prejudices that men have against true worth in
a low estate. Blessed are they that are not offended in Christ at
the first sight. So far were they from being offended in him that
they begged he would tarry with them; [1.] That they might testify their
respect to him, and treat him with the honour and kindness due to his
character. God’s prophets and ministers are welcome guests to all those who
sincerely embrace the gospel; as to Lydia, Acts. 16:15 . [2.] That they might receive instruction from him. Those
that are taught of God are truly desirous to learn more, and to be better
acquainted with Christ. Many would have flocked to one that would tell
them their fortune,but these flocked to one that would tell
them their faults, tell them of their sin and duty. The historian
seems to lay an emphasis upon their being Samaritans; as Lu. 10:33Lu. 17:16 . The Samaritans had not that reputation
for religion which the Jews had; yet the Jews, who saw Christ’s miracles, drove
him from them: while the Samaritans, who saw not his miracles, nor shared in his
favours, invited him to them. The proof of the gospel’s success is
not always according to the probability, nor what
is experiencedaccording to what is expected either way. The
Samaritans were taught by the custom of their country to be shy of conversation
with the Jews. There were Samaritans that refused to let Christ go through
their town (Lu. 9:53 ), but these begged him to tarry with
them. Note, It adds much to the praise of our love to Christ and his word if it
conquers the prejudices of education and custom, and sets light by the censures
of men. Now we are told that Christ granted their
request.First, He abode there. Though it was a city of the
Samaritans nearly adjoining to their temple, yet, when he
was invited, he tarried there; though he was upon a
journey, and had further to go, yet, when he had an opportunity of doing good,
he abode there. That is no real hindrance which will further our
account. Yet he abode there but two days, because he had other places
to visit and other work to do, and those two days were as many as
came to the share of this city, out of the few days of our Saviour’s sojourning
upon earth.Secondly, We are told what impressions were made upon them by Christ’s
own word, and his personal converse with them (v. 41, v. 42); what
he said and did there is not related, whether he healed
their sick or no; but it is intimated, in the effect, that he said and did that
which convinced them that he was the Christ; and the labours of a minister are
best told by the good fruit of them. Their hearing of him had a good
effect, but now their eyes saw him; and the effect was, 1. That their
number grew (v. 41): Many more believed: many that
would not be persuaded to go out of the town to him were yet wrought upon, when
he came among them, to believe in him. Note, It is comfortable to see the
number of believers; and sometimes the zeal and forwardness of some may be a
means to provoke many, and to stir them up to a holy emulation,Rom. 11:14 . 2. That their faith grew. Those who
had been wrought upon by the report of the woman now saw cause to say, Now
we believe, not because of thy saying, v. 42.
Here are three things in which their faith grew: —(1.) In the matter
of it, or that which they did believe. Upon the testimony of the woman, they
believed him to be a prophet, or some extraordinary messenger from
heaven; but now that they have conversed with him they believe that he
is the Christ, the Anointed One, the very same that was
promised to the fathers and expected by them, and that, being
the Christ, he is the Saviour of the world;for the work to which
he was anointed was to save his people from their sins. They believed
him to be the Saviour not only of the Jews, but of the world, which
they hoped would take them in, though Samaritans, for it was promised that he
should be Salvation to the ends of the earth, Isa. 49:6 . (2.) In the certainty of it;
their faith now grew up to a full assurance: We know that this is
indeed the Christ; alethos —truly; not a pretended Christ,
but a real one; not a typical Saviour, as many under the Old
Testament, but truly one. Such an assurance as this of divine truths
is what we should labour after; not only, We think it probable, and are willing
to suppose that Jesus may be the Christ, but, We know that
he is indeed the Christ. (3.) In the ground of it, which
was a kind of spiritual sensation and experience: Now we believe, not
because of thy saying, for we have heard him ourselves. They had
before believed for her saying, and it was well, it was a good step;
but now they find further and much firmer footing for their
faith: "Now we believe because we have heard him
ourselves, and have heard such excellent and divine truths, accompanied
with such commanding power and evidence, that we are abundantly satisfied and
assured that this is the Christ.’’ This is like what the queen of
Sheba said of Solomon (1 Ki. 10:6, 1 Ki. 10:7 ): The one half was not told me. The Samaritans,
who believed for the woman’s saying, now gained further light; for to him
that hath shall be given; he that is faithful in a little shall be trusted
with more. In this instance we may see how faith comes by
hearing. [1.] Faith comes to the birth by hearing
the report of men.These Samaritans, for the sake of the woman’s saying,
believed so far as to come and see, to come and make trial. Thus the
instructions of parents and preachers, and the testimony of the church and our
experienced neighbours, recommend the doctrine of Christ to our
acquaintance, and incline us to entertain it as highly probable. But, [2.]
Faithcomes to its growth, strength, and maturity, by hearing the testimony
of Christ himself; and this goes further, and recommends his doctrine to
our acceptance, and obliges us to believe it as undoubtedly certain. We
were induced to look into the scriptures by the saying of those who
told us that in them they had found eternal life; but when we ourselves have
found it in them too, have experienced the enlightening, convincing,
regenerating, sanctifying, comforting, power of the word, now we
believe, not for their saying, but because we have searched them
ourselves: and our faith stands not in the wisdom of men, but in the power
of God, 1 Co. 2:5 ; 1 Jn. 5:9, 1 Jn. 5:10 .
Verses 43-54 In these verses we have,I.
Christ’s coming into Galilee, v. 43.
Though he was as welcome among the Samaritans as he could be any where, and had
better success, yet after two days he left them, not so much because
they were Samaritans, and he would not confirm those in their prejudices
against him who said, He is a Samaritan ch. 8:48 ), but because he must preach to
other cities, Lu. 4:43 . He went into
Galilee, for there he spent much of his time. Now see here,1. Whither
Christ went; into Galilee, into the country of Galilee, but not to Nazareth,
which was strictly his owncountry. He went among the villages, but
declined going to Nazareth, the head city, for a reason here given,
which Jesus himself testified, who knew the temper of his countrymen,
the hearts of all men, and the experiences of all prophets, and it is this,
That a prophet has no honour in his own country. Note, (1.) Prophets
ought to have honour, because God has put honour upon them and we do or may
receive benefit by them. (2.) The honour due to the Lord’s prophets has very
often been denied them, and contempt put upon them. (3.)
This due honour is more frequently denied them in their own
country; seeLu. 4:24 ; Mt. 13:57 .
Not that it is universally true (no rule but has some exceptions), but it holds
for the most part. Joseph, when he began to be a prophet, was most hated by his
brethren; David was disdained by his brother (1 Sa. 17:28 ); Jeremiah was maligned by the men of Anathoth (Jer. 11:21 ), Paul by his countrymen the Jews; and
Christ’s near kinsmen spoke most slightly of him, ch. 7:5 . Men’s pride and envy make them scorn
to be instructed by those who once were their school-fellows and play-fellows.
Desire of novelty, and of that which is far-fetched and dear-bought, and seems
to drop out of the sky to them, makes them despise those persons and things
which they have been long used to and know the rise of. (4.) It is a great
discouragement to a minister to go among a people who have no value for him or
his labours. Christ would not go to Nazareth, because he knew how little
respect he should have there. (5.) It is just with God to deny his gospel to
those that despise the ministers of it. They that mock the messengers forfeit
the benefit of the message. Mt. 21:35, Mt. 21:41 .2. What entertainment he met with among
the Galileans in the country (v. 45): They received him, bade him
welcome, and cheerfully attended on his doctrine. Christ and his gospel are not
sent in vain; if they have not honour with some, they shall have
with others. Now the reason given why these Galileans were so ready
to receive Christ is because they had seen the miracles he did at
Jerusalem, v. 45. Observe, (1.) They went up to Jerusalem at
the feast, the feast of the passover. The Galileans lay very remote from
Jerusalem, and their way thither lay through the country of the Samaritans,
which was troublesome for a Jew to pass through, worse than Baca’s valley of
old; yet, in obedience to God’s command, they went up to the feast, and
there they became acquainted with Christ. Note, They that are diligent and
constant in attending on public ordinances some time or other meet with more
spiritual benefit than they expect. (2.) At Jerusalem
they saw Christ’s miracles, which recommended him and his doctrine
very much to their faith and affections. The miracles were wrought for the
benefit of those at Jerusalem; yet the Galileans who were accidentally there
got more advantage by them than they did for whom they were chiefly designed. Thus
the word preached to a mixed multitude may perhaps
edify occasionalhearers more than the constant auditory.3. What city he
went to. When he would go to a city, he chose to go to Cana of
Galilee, where he had made the water wine (v. 46); thither he went, to see if there were any
good fruits of that miracle remaining; and, if there were, to confirm their
faith, and water what he had planted. The evangelist mentions this miracle here
to teach us to keep in remembrance what we have seen of the works of
Christ.II. His curing the nobleman’s son that was sick of a
fever. This story is not recorded by any other of the evangelists; it comes
in Mt. 4:23 .Observe, 1. Who
the petitioner was, and who the patient: the petitioner was
a nobleman; the patient was his son: There was a certain
nobleman. Regulus (so the Latin), a little king; so called, either
for the largeness of his estate, or the extent of his power, or the royalties
that belonged to his manor. Some understand it as denoting
his preferment —he was a courtier in some office about the king;
others as denoting his party —he was an Herodian, a royalist, a
prerogative-man, one that espoused the interests of the Herods, father and son;
perhaps it was Chuza, Herod’s steward (Lu. 8:3 ),
or Manaen, Herod’s foster-brother, Acts. 13:1 . There were saints in Caesar’s household. The father a
nobleman, and yet the son sick; for dignities and titles of honour will be no
security to persons and families from the assaults of sickness and death. It
was fifteen miles from Capernaum where this nobleman lived to Cana, where
Christ now was; yet this affliction in his family sent him so far to Christ.2.
How the petitioner made his application to the physician. Having
heard that Jesus wascome out of Judea to Galilee, and finding that he
did not come towards Capernaum, but turned off towards the other side of the
country, he went to him himself, and besought him to come
and heal his son, v. 47. See here, (1.) His tender
affection to his son, that when he was sick he would spare no pains to get
help for him. (2.) His great respect to our Lord Jesus, that he would
come himself to wait upon him, when he might have sent a servant; and that
he besought him, when, as a man in authority, some would think he
might have ordered his attendance. The greatest men, when they come to God,
must become beggars, and sue sub forma pauperis—as paupers. As
to the errand he came upon, we may observe a mixture in his
faith. [1.] There was sincerity in it; he did believe that
Christ could heal his son, though his disease was dangerous. It is probable he
had physicians to him, who had given him over; but he believed that Christ
could cure him when the case seemed deplorable. [2.] Yet there
was infirmity in his faith; he believed that Christ could heal his
son, but, as it should seem, he thought he could not heal him at a distance,
and therefore he besought him that he would come down and heal him, expecting,
as Naaman did, that he would come and strike his hand over the
patient, as if he could not cure him but by a physical contact. Thus
we are apt to limit the Holy One of Israel, and to stint him to our
forms. The centurion, a Gentile, a soldier, was so strong in faith as to
say,Lord, I am not worthy that thou shouldest come under my roof, Mt. 8:8 . This nobleman, a Jew, must have Christ
to come down, though it was a good day’s journey, and despairs of a cure unless
he come down, as if he must teach Christ how to work. We are encouraged
to pray, but we are not allowed to prescribe: Lord, heal me; but,
whether with a word or a touch, thy will be done. 3. The gentle
rebuke he met with in this address (v. 48): Jesus
said to him, "I see how it is; except you see signs and wonders,
you will not believe, as the Samaritans did, though they saw no signs and
wonders, and therefore I must work miracles among you.’’ Though he was
a nobleman, and now in grief about his son, and had shown
great respect to Christ in coming so far to him, yet Christ gives him a
reproof. Men’s dignity in the world shall not exempt them from the rebukes of
the word or providence; for Christ reproves not after the hearing of his
ears, but with equity, Isa. 11:3,Isa. 11:4 . Observe, Christ first shows him his
sin and weakness, to prepare him for mercy, and then grants his request. Those
whom Christ intends to honour with his favourshe
first humbles with his frowns. The Comforter shall
first convince. Herod longed to see some miracle (Lu. 23:8 ), and this courtier was of the same
mind, and the generality of the people too. Now that which is blamed is, (1.)
That, whereas they had heard by credible and incontestable report of the
miracles he had wrought in other places, they would not believe except they saw
them with their own eyes, Lu. 4:23 . They must behonoured, and they
must be humoured, or they will not be convinced. Their
country must be graced, and their curiosity gratified, with signs and wonders,
or else, though the doctrine of Christ be sufficiently proved by miracles
wrought elsewhere, they will not believe. Like Thomas, they will
yield to no method of conviction but what they shall prescribe. (2.) That,
whereas they had seen divers miracles, the evidence of which they could not
gainsay, but which sufficiently proved Christ to be a teacher come from God,
and should now have applied themselves to him for instruction in his doctrine,
which by its native excellency would have gently led them on, in
believing, to a spiritual perfection, instead of this they would go no further
in believing than they were driven by signs and wonders.
The spiritual power of the word did not affect them, did
not attract them, but only the sensible power of miracles,
which were for those who believe not, while prophesyingwas
for those that believe, 1 Co. 14:22 . Those that admire miracles only,
and despise prophesying, rank themselves with unbelievers.4. His
continued importunity in his address (v. 49): Sir,
come down ere my child die. Kyrie —Lord; so it should be
rendered. In this reply of his we have, (1.) Something that was commendable: he
took the reproof patiently; he spoke to Christ respectfully. Though he was one
of those that wore soft clothing, yet he could bear reproof. It is none of the
privileges of peerage to be above the reproofs of the word of Christ; but it is
a sign of a good temper and disposition in men, especially in great men, when
they can be told of their faults and not be angry. And, as he did not take the
reproof for an affront, so he did not take it for a denial, but still
prosecuted his request, and continued to wrestle till he prevailed. Nay, he
might argue thus: "If Christ heal my soul, surely he will
heal my son; if he cure my unbelief, he will
cure his fever.’’ This is the method Christ takes, first to
work upon us, and then to work for us; and there is hope if
we find him entering upon this method. (2.) Something that was blameworthy,
that was his infirmity; for, [1.] He seems to take no notice of the reproof
Christ gave him, says nothing to it, by way either of confession or of excuse,
for he is so wholly taken up with concern about his child that he can mind
nothing else. Note, The sorrow of the world is a great prejudice to our
profiting by the word of Christ. Inordinate care and grief are thorns that
choke the good seed; see Ex. 6:9 . [2.] He still discovered the weakness
of his faith in the power of Christ. First, He must have Christ to
come down, thinking that else he could do the child no kindness. It is hard to
persuade ourselves that distance of time and place are no obstructions to the
knowledge and power of our Lord Jesus; yet so it is: he sees afar off, for his
word, the word of his power, runs very swiftly. Secondly, He
believes that Christ could heal a sick child, but not that he could
raise a dead child, and therefore, "O come down, ere my
child die,’’ as if then it would be too late; whereas Christ has the same
power over death that he has over bodily diseases. He forgot that Elijah and
Elisha had raised dead children; and is Christ’s power inferior to theirs?
Observe what haste he is in: Come down, ere my child die; as if there
were danger of Christ’s slipping his time.He that believeth does not make
haste, but refers himself to Christ. "Lord, what and when and how
thou pleasest.’’5. The answer of peace which Christ gave to his request at last
(v. 50): Go thy way, thy
son liveth. Christ here gives us an instance, (1.) Of
his power, that he not only could heal, but could heal with so much
ease, without the trouble of a visit. Here is nothing said, nothing done, nothing ordered to
be done, and yet the cure wrought:Thy son liveth. The healing beams of the
Sun of righteousness dispense benign influences from one end of heaven to
another, and there is nothing hid from the heat thereof. Though
Christ is now in heaven, and his church on earth, he can send from
above. This nobleman would have Christ come down and heal his
son; Christ will heal his son, and not come down. And thus the
cure is the sooner wrought, the nobleman’s mistake rectified, and his faith
confirmed; so that the thing was better done in Christ’s way. When he denies
what we ask, he gives what is much more to our advantage; we ask for ease, he
gives patience. Observe, His power was exerted by his word. In saying, Thy
son lives, he showed that he has life in himself, and power
to quicken whom he will.Christ’s saying, Thy
soul lives, makes it alive. (2.) Of his pity; he observed
the nobleman to be in pain about his son, and his natural affection
discovered itself in that word, Ere my child, my dear child, die; and
therefore Christ dropped the reproof, and gave him assurance of the recovery of
his child; for he knows how a father pities his children. 6. The
nobleman’s belief of the word of Christ: He believed, and went
away. Though Christ did not gratify him so far as to go down with him, he
is satisfied with the method Christ took, and reckons he has gained his point.
How quickly, how easily, is that which is lacking in our faith perfected by the
word and power of Christ. Now he sees no sign or wonder, and
yet believes the wonder done. (1.) Christ said, Thy son
liveth, and the manbelieved him; not only believed the omniscience of
Christ, that he knew the child had recovered, but the omnipotence of
Christ, that the cure was effected by his word. He left
him dying; yet, when Christ said, He lives, like the
father of the faithful, against hope he believed in
hope, and staggered not through unbelief. (2.) Christ
said, Go thy way; and, as an evidence of the sincerity of his faith,
he went his way, and gave neither Christ nor himself any further
disturbance. He did not press Christ to come down, did not say, "If he do
recover, yet a visit will be acceptable;’’ no, he seems no further solicitous,
but, like Hannah, he goes his way, and his countenance is no more
sad. As one entirely satisfied, he made no great haste home; did not hurry
home that night, but returned leisurely, as one that was perfectly easy in his
own mind.7. The further confirmation of his faith, by comparing notes with his
servants at his return. (1.) His servants met him with the agreeable news of
the child’s recovery, v. 51. Probably they met him not far from his own
house, and, knowing what their master’s cares were, they were willing as soon
as they could to make him easy. David’s servants were loth to tell him when the
child was dead. Christ said, Thy son liveth; and now the servants say
the same. Good news will meet those that hope in God’s word. (2.) He enquired
what hour the child began to recover (v. 52);
not as if he doubted the influence of Christ’s word upon the child’s recovery,
but he was desirous to have his faith confirmed, that he might be able to
satisfy any to whom he should mention the miracle; for it was a material
circumstance. Note, [1.] It is good to furnish ourselves with all the
corroborating proofs and evidences that may be, to strengthen our faith in the
word of Christ, that it may grow up to a full assurance. Show me a token
for good. [2.] The diligent comparison of the works of Christ with his
word will be of great use to us for the confirming of our faith. This was the
course the nobleman took: He enquired of the servants the hour when
he began to amend; and they told him,Yesterday at the seventh
hour (at one o’clock in the afternoon, or, as some think this evangelist
reckons, at seven o’clock at night) the fever left him; not only
he began to amend, but he was perfectly well on a sudden; so the father
knew that it was at the same hour when Jesus said to him, Thy
son liveth. As the word of God, well-studied, will help us to understand
his providences, so the providence of God, well observed, will help us to understand
his word; for God is every day fulfilling the scripture. Two things
would help to confirm his faith:—First, That the child’s recovery
was sudden and not gradual. They name the precise time to
an hour: Yesterday, not about, but at the seventh
hour, the fever left him; not it abated, or began
to decrease, but it left him in an instant. The word of
Christ did not work like physic, which must have time to operate, and produce
the effect, and perhaps cures by expectation only; no, with Christ it
was dictum factum— he spoke and it was done; not, He spoke and
it was set a doing. Secondly, That it was just at the same time that
Christ spoke to him: at that very hour. The synchronisms and
coincidents of events add very much to the beauty and harmony of Providence.
Observe the time,and the thing itself will be more illustrious,
for every thing is beautiful in its time; at the very time when it
is promised, as Israel’s deliverance (Ex. 12:41 );
at the very time when it is prayed for, as Peter’s deliverance, Acts. 12:12 . In men’s works, distance of place is
the delay of time and the retarding of business; but it is not so in the works
of Christ. The pardon, and peace, and comfort, and spiritual healing, which he
speaks in heaven, are, if he pleases, at the same time effected and wrought in
the souls of believers; and, when these two come to be compared in
the great day, Christ will be glorified in his saints, and admired in all
them that believe. 8. The happy effect and issue of this. The
bringing of the cure to the family brought salvation to it. (1.) The
nobleman himself believed. He had before believed the word
of Christ, with reference to this particular occasion; but now hebelieved in
Christ as the Messiah promised, and became one of his disciples. Thus
theparticular experience of the power and efficacy of one word
of Christ may be a happy means to introduce and settle the whole authority of
Christ’s dominion in the soul. Christ has many ways of gaining the heart, and
by the grant of a temporal mercy may make way
for better things. (2.) His whole house believed likewise.
[1.] Because of the interest they all had in the miracle, which
preserved the blossom and hopes of the family; this
affected them all, and endeared Christ to them, and recommended him to their
best thoughts. [2.] Because of the influence the master of the family
had upon them all. A master of a family cannot give faith to those
under his charge, nor force them to believe, but he may be
instrumental to remove external prejudices, which obstruct the
operation of the evidence, and then the work is more than half done. Abraham was
famous for this (Gen. 18:19 ), and Joshua, ch. 24:15 . This was a nobleman, and
probably he had a great household;but, when he comes into Christ’s school,
he brings them all along with him. What a blessed change was here in this
house, occasioned by the sickness of the child! This should reconcile us to
afflictions; we know not what good may follow from them. Probably, the conversion
of this nobleman and his family at Capernaum might induce Christ to
come afterwards, and settle at Capernaum, as his head-quarters in Galilee. When
great men receive the gospel, they may be instrumental to bring it to the
places where they live.9. Here is the evangelist’s remark upon this cure (v. 54); This is the second miracle,referring
to ch. 2:11 , where the turning of water into wine
is said to be the first; that was soon after his first return out of Judea,
this soon after his second. In Judea he had wrought many miracles, ch. 3:2 ; 4:45. They had the first offer; but,
being driven thence, he wrought miracles in Galilee. Somewhere or other Christ
will find a welcome. People may, if they please, shut the sun out of their
own houses, but they cannot shut it out of the world. This is
noted to be the second miracle, 1. To remind us of the first, wrought
in the same place some months before. Fresh mercies should revive the
remembrance of former mercies, as former mercies should encourage our hopes of
further mercies. Christ keeps account of his favours, whether we do or no. 2.
To let us know that this cure wasbefore those many cures which
the other evangelists mention to be wrought in Galilee,Mt. 4:23 ; Mk. 1:34 ; Lu. 4:40 . Probably, the patient being a person
of quality, the cure was the more talked of and sent him crowds of patients;
when this nobleman applied himself to Christ, multitudes followed. What
abundance of good may great men do, if they be good men!
