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JOHN 4

Structure of the chapter

Section 1	Verses 1-19	The gift of the Holy Spirit
Section 2	Verses 20-26	Truth about worship
Section 3	Verses 27-42	Truth about service
Section 4	Verses 43-54	The miracle at a distance

Section 1  Verses 1-19
The gift of the Holy Spirit

Survey of section 1
In these verses the Lord Jesus unfolds to the woman of Samaria important truths about worship. The Samaritan nation originated from those people that the King of Assyria had transported into the land of Israel after he had taken the ten tribes of Israel into captivity, 2 Kings 17:24-34. When Ezra refused their offer of help in building the temple at Jerusalem, Ezra 4:1-5, they built a rival temple on the top of Mount Gerizim where they carried on a form of worship. The Lord Jesus deliberately positions Himself within sight of this mountain in order to highlight important truths about Samaritan worship, Jewish worship, and the Christian worship which would replace them both.

He also positions Himself at a well, for He uses the water of the well as a figure for the Holy Spirit, and it is by His power alone that true worship can be sustained.

One other thing should be noted. Before true worship can be offered, those who worship must have come to an end of themselves. So it is that the secrets of this woman’s life must be exposed, so that, having repented of her sin, she may receive the great gift of the Holy Spirit to enable her to worship.

The apostle Paul summarises these things for us in Philippians 3:3, where he speaks of worshipping God in the Spirit, boasting in Christ Jesus, and having no confidence in the flesh. The woman of Samaria was enabled to do these things after the Lord had dealt with her in grace. She was given the Holy Spirit to enable her to worship in spirit and in truth, she was introduced to the Lord Jesus, so that she might glory in Him, and she learnt to have no confidence in herself as she confessed her sin. So she came into the good of those things that Paul mentions, in reverse order, as we all must do. Self must recede, Christ must be to the fore, and then true worship may be offered to God.

Structure of section 1

(a)	Verses 1-6	The well reached
(b)	Verses 7-15	The water offered
(c)	Verses 16-19	The waywardness confessed

(a) Verses 1-6
The well reached

4:1
When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,

When therefore- this follows on from 3:26, where the Jews tell John the Baptist that Jesus baptised also, and “all men come to him”. The Jews are clearly concerned about the popularity of the Lord Jesus. John adds to their concern by pointing out that He is indeed the Christ, the Messiah of Old Testament prophecy, and in that case He must increase until He occupies the throne of Israel, and John must decrease until he is merely the one who bends down to undo the latchet of the shoes of the King.

The Lord knew- the apostle John has only used the word “Lord” once before, and this in a quotation from the Old Testament in 1:23. Clearly the Lord in that verse means Jehovah, the God of Israel, but now John is using this word of the Lord Jesus without qualification or apology. Everything he has written so far is calculated to teach us that Jesus of Nazareth is equal with God. See, for example, John 1:1-4, 14-18.

This is very significant in this context, for only the persons of the Godhead can give the Holy Spirit, who is Himself a Person of the Godhead. Only God can give God! And this is what the Lord Jesus claims to be able to do, for the living water He gives is nothing less than the Spirit of God. See John 7:38,39; 1:32-34.

How the Pharisees had heard that Jesus made and baptized more disciples than John- the Jews had clearly reported back to the Pharisees after speaking with John, 3:26. Note that the report used the word Jesus in a purely natural sense, for it was the name by which He was commonly known. John the apostle uses this name in an historical sense, for he is writing of real events which took place when the Lord Jesus was on earth. The New Testament epistles, however, use the single name Jesus in a very specialised way, (see, for instance, the seven-fold mention of Jesus in the Epistle to the Hebrews), and not as the normal mode of address. Even when He was here on earth, we never read of the disciples addressing Him as Jesus. How much more should believers now address Him with His full titles, for “God hath made that same Jesus…both Lord and Christ”, Acts 2:36. And He said to His disciples, “Ye call me Master and Lord: and ye say well; for so I am.” John 13:13. So we have it from His own lips that to call Him Lord is to speak well.

4:2
(Though Jesus himself baptised not, but his disciples,)

(Though Jesus himself baptised not, but his disciples)- this is one of those expressions referred to as “John’s asides”, being words of explanation which the apostle is guided to include in the narrative. It would not have been appropriate for the Lord Jesus to personally baptise those who repented in preparation for His coming, since this would have detracted from the unique ministry of John the Baptist. It was important that there be no confusion introduced at this critical time. Note the way John the Baptist deals with the question of an apparent rivalry between himself and Christ, in John 3:25-36. There was the additional fact that no believer could claim an advantage because he had been baptised by Christ personally. 

4:3
He left Judaea, and departed again into Galilee.

He left Judea- the word for leave indicates a leaving with no intention of returning in the near future. The promoters of Judaism are rejecting Him, for they feared that His popularity would mean their downfall. They need not have worried, for He “made himself of no reputation”, and deliberately withdrew. How solemn to be left by the Lord; just as solemn as when the glory departed in Ezekiel’s day.

And departed again into Galilee- note the “again”, for John has already recorded His first journey into Galilee, 1:43. It is important to remember that the events of John 1:19-4:54, (a period of several months), took place between verses 11 and 12 of Matthew 4, and between verses 13 and 14 of Luke 4. John makes it clear in 3:24 that the first visit to Galilee, the visit to Jerusalem for the Passover, and the period of baptising in Judea, all took place before John was put into prison, whereas Matthew makes it clear that the Lord only departed into Galilee for His main preaching ministry after John was put in prison, Matthew 4:12.

4:4
And he must needs go through Samaria

And he must needs go through Samaria- it is true that the road from Judea to Galilee does indeed go through Samaria, but there are other reasons that make this route a necessity for Him, as follows:

(i) He must show Himself to be different to the Pharisees, who made a lengthy detour, crossing the Jordan and travelling up the further side in order to avoid “contamination” from the Samaritans. The Lord is teaching us that sanctification and isolation are not the same.

(ii) He is preparing the way for the spread of the gospel into Samaria after His ascension, Acts 8:4-25. The hostility of the Jews towards the Samaritans must not be shared by believers.

(iii) He must address the matter of the Samaritan worship. There was no better place to do this than within sight of Mount Gerizim, at the top of which was their temple, where they worshipped.

(iv) He must establish His rights even in the territory that was occupied by the rebellious ten tribes of Israel when they divided from Judah and Benjamin in King Rehoboam’s time. When He reigns it will be over a united kingdom, Ezekiel 37:15-22.

(v) He must take His place near the parcel of ground Jacob gave to His firstborn son Joseph, to remind us of the fact that He is the Firstborn Son of the Father, and as such has the right to administer for Him. This He does in the chapter.

4:5
Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph- this spot is important because of its symbolic meaning. It is near Mount Gerizim indeed, but it also near the parcel of ground which Jacob gave to Joseph to signify that he was his firstborn, and therefore had the right to a double portion. His words were, “Moreover I have given thee one portion above thy brethren”, Genesis 48:22. Now the word “portion” used there is the word Shechem, and this was the name of a place near Sychar. It was here that Joseph was eventually buried, after Israel had conquered the land, Joshua 24:32. But significantly it is not as Joseph’s burying place that John notices this parcel of ground, but as the sign that Joseph was the firstborn of Jacob, with the right to administer everything for the father. This is exactly how the Lord Jesus is described in John 3:35, “The Father loveth the Son, and hath given all things into his hand.” As God’s Firstborn Son, (as well as His Only-begotten), the Lord Jesus administers everything for His Father. And this is what He is doing in the passage before us, for He is ensuring that the Father’s desire for worshippers is satisfied.

4:6
Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.

Now Jacob’s well was there- John uses the word fountain for this well, and the Lord Jesus uses the same word for the fountain of spiritual water which He gives. The woman in the story, however, uses a word that simply means a pit, or cistern. Clearly, Jacob had discovered that there was an underground spring in this place, and had dug a shaft down to it. The woman, however, only looked upon it as a pit of water. She was not interested in the source of the water, nor the energy which caused it to spring forth from the rock.

Jesus therefore, being wearied with his journey- He was Lord, and as such was the creator of the ends of the earth, who fainteth not, neither is weary, Isaiah 40:28. But He had come into real manhood, and as such had accepted the limitations that having a body involves. He now has two natures, but is still one Person. This is a great mystery, but the believing heart accepts what Scripture says even though it cannot explain it.

How relevant are these things to the subject of this chapter, for it is precisely because God has been manifest in the person of His Son, that we are able to intelligently worship Him. Christ has given to us the fullest expression of who and what God is, that we might have the material to be able to worship Him acceptably.

Sat thus on the well- He sat on the well just as He was, wearied, yet Lord of all. He neither desired, nor needed, to pretend to be anything other than what He was. It was in a state of readiness to work for His Father, even though He was weary in body, that the woman discovered Him. Notice His word to the disciples in verse 28, “Other men laboured, and ye are entered into their labours”.

And it was about the sixth hour- according to Jewish reckoning, this means it was about noon, for the Jewish day began at sunrise. So it was daylight, and a public place. The Lord Jesus was prepared to meet with a man like Nicodemus at night, but, being supremely circumspect, would not do the same with a woman. He abstained from all appearance of evil, as believers should do, 1 Thessalonians 5:22. The title Pharoah gave to Joseph had a triple meaning. Zaphnath-paaneah means “Revealer of secrets”, for Joseph had unfolded the meaning of Pharoah’s dreams. It also means “Saviour of the world”, for by his wise dealings the earth was saved from famine. But when the name is read in hieroglyphics, it means “A wise man fleeing from corruption”. We see the truth of these three names in this “Joseph chapter”. The Lord sits on a well in broad daylight to speak to a woman, knowing that at any moment others may come along the road, so He wisely flees from corruption in that sense. (Bearing in mind that He has no corruption within Him from which He must flee). He is the revealer of the secrets of the woman’s heart and life, so that she says to the men of her city, “Come, see a man, which told me all things that ever I did: is not this the Christ?” As a result the Samaritans came out to Him and declared “this is indeed the Christ, the Saviour of the world”. There are other comparisons with Joseph that we shall notice as we proceed.

(b)  Verses 7-15
The water offered

4:7
There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

There cometh a woman of Samaria to draw water- whereas Nicodemus, a religious Jew, had come to Him, He had come to this Gentile woman. The fact that she came to the well was secondary to His coming to meet her. He “must needs” come to this place to do so. She came to get physical water, He came to give spiritual water. The purpose for which the woman came provides the Lord with the opportunity to speak of the water He alone is able to give.

Jacob said of Joseph, “Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall”, Genesis 49:22. The Lord Jesus is here by a well, and He is fruitful in testimony to a Gentile woman, for He is making Himself available to those who are the other side of the middle wall of partition between the Jews and the Gentiles, Ephesians 2:14. His fruitful branches are hanging within reach even of these, with whom the Jews would have no dealings.

Jesus saith unto her Give me to drink- this initial request introduces the three themes that immediately follow. “Give” allows Him the opportunity to give the woman a gift, verse 10, and also reminds us that the Father has given all things into His hand, 4:35. “Me” reminds us who He is, for truths as to His person are brought out in the chapter, verse 12. “To drink” reminds us that the gift He gives quenches spiritual thirst, verses 13-16.

4:8
(For His disciples were gone away unto the city to buy meat.)

(For His disciples were gone away unto the city to buy meat)- another of John’s “asides”, or words of explanation. He is explaining why the disciples are not at hand to minister to their Master’s needs. No doubt if they had been there the woman would have been disconcerted to find several men at the well-side. She would have felt intimidated, especially as she would discern they were Jews. Not only is the Lord’s journey through Samaria ordered of the Father so that He can meet this woman, but the journey of the disciples into the city is ordered as well, so they do not meet the woman, at least initially.

The fact that the disciples are gone to buy meat, (meaning food), shows that the Lord is making sure they know that it is in order to have dealings with the Samaritans, even though the Jews in general would not. He could have arranged to buy food before they crossed into Samaria, but did not.

4:9
Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

Then saith the woman of Samaria unto him- we learn from this expression that this woman was not only a woman “out of” Samaria, verse 7, who might merely be a Jewess visiting the place, but that she belonged to Samaria, and therefore is a Samaritan, as she herself implies at the end of the verse. As such she was a Gentile.

How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? Because of their origins, and the fact that the Samaritans had built a rival temple on Mount Gerizim, the Jews detested the Samaritans, and the feeling was mutual. To her credit, the woman does not seem to harbour this prejudice. Her heart is good ground into which the Word of God will soon fall and spring up. The Lord Jesus had come into the world to save sinners of whatever nationality, creed, or persuasion.

She would know He was a Jew either by His dress, (with its border of blue, in accordance with Numbers 15:37-41), or by His features, or by His speech. The word drink in Hebrew is shethah. A Jew would pronounce the “s” as “sch”, whereas a Samaritan would simply pronounce it as an “s”. (Compare what happened in the court of the high priest’s palace, when the men said to Peter, “thou art a Galilean, and thy speech agreeth thereto” Mark 14:70). She will soon also learn that He is a Jew by His defence of the Jewish worship.

For the Jews have no dealings with the Samaritans- whilst it is true that the Lord was not sent but to the lost sheep of the House of Israel, nevertheless He is described in this very chapter as the Saviour of the world. He not only saves men, Jew or Gentile, from their sins, He also saves them from false worship, for “salvation is of the Jews”, verse 22. He makes clear, however, (as He would do later with the woman of Canaan, Matthew 15:21-28), that there was at that point a distinction between Israel and the rest of the world, for that was ordered of God for man’s blessing. He likewise ordered things so that there was no distinction between Jew and Gentile after Pentecost, again for man’s blessing. In this chapter a Jew has dealings with a Samaritan, and in the parable of the Good Samaritan the Lord depicts Himself as a Samaritan who has dealings with a Jew.

4:10
Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink- notice two things she did not know. First, what the gift of God was, and second, who was offering her that gift. It is true that God so loved the world that He gave His only begotten Son, and in that sense He is the gift of God, yet we should note that the Lord distinguishes between this gift and Himself. The nearer context suggests that the gift is the giving of all things into the hands of the Lord Jesus, as stated in 3:35. And one of the things He gives is the Holy Spirit. Second, she did not know that He was God’s Son, the Lord of all, the One given the task of administering everything for His Father.

Thou wouldest have asked of him- if she had known He alone was able to give the most desirable things, she would have made her request before He made His.

And he would have given thee living water- thus the water of the well becomes a parable, leading this woman on to higher things. We should notice that the Lord uses the word which can be translated fountain, whilst the woman uses the word for well which could be translated cistern. She thinks only in terms of a shaft in the ground in which is stored water. The Lord speaks of a fountain, but even then she only thinks He means a spring at the bottom of the cistern.

4:11
The woman saith unto Him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?

The woman saith to Him, Sir, thou hast nothing to draw with, and the well is deep- the woman for the moment is only thinking on a natural level. She has noticed He has no leather bucket like the pilgrims in the travelling caravans carried with them with which to draw water. The well was deep, so the water was out of reach without a bucket. And she assumes that He, a Jew, would not be prepared to use the same bucket as her, a Samaritan.

From whence hast thou that living water? She perhaps thinks He knows where the spring is that feeds the well, for this would be all that “living water” meant to her as yet.

4:12
Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?

Art thou greater than our father Jacob which gave us the well, and drank thereof himself, and his children, and his cattle? She is saying in effect, “have you greater knowledge about wells than even Jacob had, who secured for himself a water supply independent of the wells of the strangers around him at that time?” A supply, moreover, which was abundant, for it satisfied him and his family, and was enough for all his herds as well. This makes it very clear that she is still only thinking in terms of ordinary water, the sort that cattle drink. Notice she claims Jacob as her father, since the Samaritans had interbred with those Israelites from the ten tribes who had not gone into captivity, but had remained in the land. It is ironic to think that she claimed the well for her nation, (for she believes Jacob gave it to them), when Jacob’s sons had drunk of it, and she was talking to a son of Jacob! But it is not for this reason that Jew and Samaritan can be joined together.

4:13
Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:

Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again- since she insists on limiting her thoughts to the well they were both beside, the Lord compares its water to the water He is able to give. All natural things fail to satisfy permanently. No matter how abundant the supply, the waters of earth can never give enduring pleasure and refreshment. Nor can the things of earth enable us to worship. The Lord Himself lamented after Israel went into captivity, with the words, “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Jeremiah 2:13. In the previous two verses He had said, “Hath a nation changed their gods, which are yet no gods? But my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord.” So Israel hewing out broken cisterns was Israel adopting strange gods, and turning from the worship of the True God.

4:14
But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

But whosoever drinketh of the water that I shall give him shall never thirst- the expression “never thirst” is very strong, and may be translated “in no wise thirst for ever”. For no reason will one who drinks of this water ever at any time need to drink again. The “whosoever” of verse 13 means “everyone that”, meaning the whole multitude of those who, like Jacob, his sons and his cattle, all drink from this well. They shall thirst again, and need to come again to fetch water. However, the “whosoever” of verse 14 is individual, and emphasises that the drinking of the water Christ speaks of is an act of personal faith.

But the water that I shall give him- the water He gives is contrasted with the natural water, hence the “but”. Note that even though He is speaking to a woman, the Lord says “he”, for in that sort of context it means any person, without regard to gender. The woman clearly thinks of this as a perfectly normal way of speaking, and does not take offence. The modern obsession with gender is an attempt by Satan to erode the distinction between male and female that God our Creator put in place at the beginning. Modern translations that aim to be gender-neutral merely further the Devil’s agenda.

Shall be in him a well of water springing up into everlasting life- instead of coming to an external source of natural water, the believer in Christ has the source of springing water within himself. Note the energy and force of this water as it gushes forth in the believer’s heart; and this promise is from a physically weary Saviour! Jacob’s fountain was deep down the shaft, and had to be brought up. The fountain within a believer springs up with Divine energy.

In John 7:39 the apostle makes it clear that when the Lord Jesus spoke of rivers of living water He was speaking of the Spirit of God. Isaiah 44:3,4 also uses water as a figure of the Holy Spirit of God, for we read, “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water courses.” The Jewish rabbis taught that this was a Messianic passage, and that the water was the Holy Spirit.

Some have difficulty with the idea of asking for the Spirit, seeing that the Holy Spirit is definitely given immediately a person believes and is saved. That this is so is seen from Galatians 3:2, where the apostle asks, “This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?” If the Spirit was not given when a person heard with the hearing of faith, then the argument of the apostle totally falls down. There is no difficulty, however, for when a soul gets saved it is not a question of asking for each blessing individually. Every blessing is granted immediately, so the cry for salvation on the part of a repentant, believing sinner, includes them all. The apostle goes on to say, “Christ hath redeemed us from the curse of the law…that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith”, Galatians 3:13,14. So the blessing of having the Spirit of God within is through Jesus Christ because of His work on the cross, and it comes through faith. The asking is only specific in John 4 because of the way the Lord Jesus started the conversation, even by asking for a drink. It is not that there is a time lapse between conversion and receiving the Spirit, as if the Spirit is only received after a while, and when specifically asked for.

The water, then, is the Holy Spirit, and He introduces the believer to the whole range of things that everlasting life, (the life of God), involves. The foremost of these is the knowledge of God. The Lord Jesus, in His prayer to His Father said this, “And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” John 17:3.

The following things should be noted about that verse:

First, life eternal is put in contrast to the natural life which unsaved persons have, those who are only “flesh”, verse 2, and who are therefore weak and mortal. Eternal life, on the other hand, is the life of the Eternal God, and as such is strong and everlasting. When a person is born again, John 3:3, he is born of God, John 1:13, and from that point on has the life of his Father within, being one of His children.

Second, the life a natural man in the flesh possesses enables him to appreciate the natural world around him. Eternal life, however, enables a person to know the things of God.

Third, the word “that” used by the Lord Jesus in John 17:3 means “in order that”. Once a person has eternal life they know God in principle. But God gives eternal life so that the recipient may get to know Him increasingly well, a process that stretches into eternity. We see now the significance of the words “springing up into everlasting life”, in John 4:14. It is like the river that shall flow out of the temple in a day to come, that increased in depth as it went, Ezekiel 47:1-5. The Spirit of God enables us to appreciate God in ever greater measure, and thus we are equipped to worship God intelligently. So this statement is a preparation for the truth about worship that will be given later on in the conversation.

4:15
The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw- if she had simply said, “Sir, give me this water”, we would have thought she had grasped the meaning of the Saviour’s words, and was asking for spiritual water. But when she said, “neither come hither to draw”, she makes clear that she thought He was speaking of a fountain somewhere else in the district, and she would not need to laboriously draw water from the usual well if she could go to the other one, where perhaps the water sprang out of the surface of the ground and was easier to collect.

As it is, the Lord Jesus has to uncover the secrets of her heart, so that the repentance which always accompanies true faith in Him may be produced. It is because she has not realised that she is a sinner that she does not understand.

(c)   Verses 16-19
The waywardness confessed

4:16
Jesus saith unto her, Go, call thy husband, and come hither.

Jesus saith unto her, Go, call thy husband, and come hither- it is said of the Lord Jesus in John 2:24,25 that He “knew all men, and needed not that any should testify of man: for he knew what was in man”, and the woman now discovers this to be true, for He knew her circumstances, and acts to get her to confess them. One of the basic things that God requires from those who worship Him is that they have come to end of themselves, or as we have already noticed from Philippians 3:3, “have no confidence in the flesh”. This only happens when a person repents of his sin, confessing it to God. This the Samaritan woman is about to do.

Note that the Lord does not wish to cause a divide between her and her husband if she has one, (hence He tells her to go to call him and come back with him), but He will, by His exposure of her sinful life-style, need to cause a division between her and one with whom she is living in sin. Her repentance and faith will not make her position any less immoral.

4:17
The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

The woman answered and said, I have no husband- a statement which, if spoken to anyone else, would have led them to believe she was single. On the other hand, Christ, with His full insight into her heart, knew otherwise. Given that she was living with a man, it is to her credit that she does not call him her husband.

Jesus said unto her, Thou hast well said, I have no husband- the tense of the verb “said”, (the pluperfect, which puts the action further back into the past than the perfect tense), implies that there had been a pause in the conversation after the woman had stated that she had no husband. The fact that the Lord Jesus commends her for saying that, (even though her status, as He now reveals, is not that of a single person), would indicate that the pause was on account of her obvious signs of repentance. He would not have commended her for trying to deceive Him.

4:18
For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.

For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly– Romans 7:2,3 states “For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.” There are no exceptions to this doctrine, or else the point of the argument is lost.

We are not told whether each of the husbands mentioned here in John 4:18 had died, thus enabling her to marry another man legitimately. The fact that the Lord calls them husbands, whereas He labels her current man “not thy husband”, would suggest that they were lawful husbands. If that is the case, what is highlighted is her failure to find true satisfaction, whereas the fact she was presently living immorally shows she needs the power to live according to the Spirit.

So we are not able to derive any lessons from the fact that she had had five husbands, for we do not know if her relationship with them had been appropriate or not. But we know certainly that her current state was unlawful, since the emphasis is on the word “thy”, implying that the man she was living with was someone else’s husband. She, then, has honestly stated the situation when she said she had no husband. Hence the Lord is able to say to her that when she said she had no husband she was speaking truly, and was not trying to deceive Him. The truly repentant soul will not try to hide his sins. David, in one of his repentance psalms wrote, “mine iniquity have I not hid”, Psalm 32:5.

4:19
The woman saith unto him, Sir, I perceive that thou art a prophet.

The woman saith unto Him, Sir, I perceive that thou art a prophet- she has claimed a connection with Jacob in verse 12, and he, of all the patriarchs, did the most prophesying. See Genesis 49, for instance, where he foretells what will happen to the tribes of Israel in the last days. She realises that this man has the ability to speak for God. He has already done it in regard to her own sin, and now there is growing in her heart a desire to know the God He represents. As yet, she does not know the relationship between this stranger and God, but she acts on the light she has. She thinks Him to be a prophet because He has shown insight into the secrets of her heart and life. There are those who derive the Hebrew word for prophet from a verb which means “to bubble up like water from a fountain”.

Section 2   Verses 20-26
Truth about worship

4:20
Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.

Our fathers worshipped in this mountain- note she is appealing to the force of tradition. She feels that what has been going on for a long time is correct. There are many still who make this mistake. Yet she realises there are differences of opinion on the subject, as she goes on to imply. That she begins a conversation about worship would indicate that deep down she has a longing after the knowledge of the true God. All men have that inbuilt into them because they were made in the image of God, and if they are to represent Him, (which is what being in His image involves), they must have a spirit-component to their person, for this very chapter will tell us that “God is a spirit”, verse 24. It is this aspect of man that enables him to worship. Sadly, this faculty has been abused, and man has worshipped false gods. It remains true, however, that man’s spirit is only truly satisfied when he recognises the glory of God and worships Him because of it. This woman is showing signs of desiring to do that, and she reasons that if the man who is speaking with her is a prophet and knows her heart, then perhaps He knows the heart of God also. She reasons correctly.

The desire to worship God is one of the signs of genuine conversion. We see this indicated by the conversion of Naaman. After having washed in the Jordan and been cleansed of his leprosy, he returns to Elisha the man of God, (itself a sign of a spiritual change, for he seeks the company of those who are in fellowship with God), and declares, “Behold, now I know that there is no God in all the earth, but in Israel”, 2 Kings 5:15. Elisha refuses his gifts, (for God’s grace is free), and then we read, “And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? For they servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord”, verse 17. He is going to construct an altar, not an elaborate altar such as Ahaz the king of Judah would see in Damascus a few years later, and have a copy made, 2 Kings 16:10-16. He will construct an altar of earth, as was allowed by God, Exodus 20:24, and what better earth than the soil of the land of Israel? He is now a worshipper of the True God. So also the woman of Samaria, for as soon as she has repented and believed, she begins to think of worship, and the right way to do it.

And ye say, that in Jerusalem is the place where men ought to worship- she believes that He is a Jew, and therefore puts the emphasis on the word “ye”, meaning, “ye Jews”. She is about to discover that whilst He will defend the Old Testament worship of Israel, for it was ordained of God, He will introduce her to something far better. There is no reason to suggest that she was using the question of where to worship as a means of evading the question of sin, for she has repented by this time. She shows signs of seeking after further truth, an indication that she has truly believed.

4:21
Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.

Jesus saith unto her, Woman, believe me- having disclosed the secrets of the woman’s heart, He does indeed proceed to unfold the secrets of His Father’s heart in regard to worship. As we have already noted, in the Old Testament Joseph was given the title “Revealer of secrets”, because he could interpret dreams, Genesis 41:39,40,45. The incident we are looking at took place near Joseph’s inheritance, and a greater than Joseph is now revealing secrets. With these words the Lord Jesus emphasises two things. First, that worship will be open to women on the same basis as it will be to men. The Lord does not point her to the fact that only males were priests in the tabernacle days. Things are going to be different. Second, those who worship God in the future will not rely on natural and seen things to help them, they will worship because they believe Christ, and because they move in faith.

Those who subsequently believed in Israel were greatly concerned by the fact that they had no visible temple and altar. The writer of the Epistle to the Hebrews encourages them with the truth that entrance into the presence of God is in the full assurance of faith, so they need have no misgivings about leaving the visible, earthly temple behind, see Hebrews 10:22. Hence the Lord says “Believe me”, for true worship is by faith.

The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father- first of all, there is information for her as a Samaritan worshipper. He announces with authority that there is a time coming when she will not worship on the top of Mount Gerizim. But that does not mean she will transfer to Jerusalem. Something far more radical than that awaits. The hour referred to is this present age, whose beginning was marked by two things. First, the sacrifice of the Lord Jesus, by which He set aside the things of the first covenant, Hebrews 10:1-14. Second, the coming of the Holy Spirit on the Day of Pentecost, that He might indwell God’s people.

Note the way in which God is described here. When Abraham was at Sichem, (which became known as Shechem later), he built an altar to the Lord, or Jehovah, who had appeared to him, Genesis 12:6,7. When Jacob was there, he built an altar to El-Elohe-Israel, or God, the God of Israel, Genesis 33:18-20. Now the Lord Jesus is near Shechem, and speaks of the worship of the Father. It is the same God who is spoken of in each instance, but revealed in a different way. The highest revelation of God that there ever could be is through His own Son, for He has declared Him, John 1:18. Hence He is to be worshipped in His character as Father. How profound are the truths being revealed here, not to a Pharisee, but a Samaritan. The name Joseph means “He will add”, and here the True Joseph is adding truth to that which was known in the Old Testament.

If in this verse we learn where to worship. In verse 22 we learn who to worship. In verse 23 where learn when, and how, to worship, and the reason why.

4:22
Ye worship ye know not what: we know what we worship: for salvation is of the Jews.

Ye worship ye know not what- what was lacking in the Samaritan worship was a personal knowledge of God. And this stemmed from its beginnings. When the Assyrian king transported people from Assyria to the land of Israel, they brought their gods with them. In superstitious fear of the God of Israel, however, they worshipped Him too! See 2 Kings 17:24-33. So it was that they were confused and in ignorance as to the nature of the True God; for He cannot be worshipped as if He is one of many gods. The Samaritans did not realise that to worship an idol, as their ancestors did, was to worship devils, for they lurk behind the heathen idols. The apostle Paul wrote, alluding to the words of Moses, “the things which the Gentiles sacrifice, they sacrifice to devils, and not to God”, 1 Corinthians 10:20, and see also Deuteronomy 32:17. So when the ancient Samaritans worshipped idols, they did not know they were worshipping Satan’s hosts, hence the Lord’s words, “ye worship ye know not what”.

We know what we worship- the Lord Jesus defends the Old Testament system of worship as being one where God revealed Himself to His worshippers, and clearly set out His requirements if they were going to know Him and honour Him. This the Samaritans had rejected by building a rival temple, even though they accepted the books of Moses as Scripture.

For salvation is of the Jews- the Jews had been protected from idolatry by God, and as such, ideally, were an example of that salvation from false worship from which the other nations of the earth should have learnt. And inasmuch as He was a Jew, and was enlightening her as to the future mode of worship, salvation from future errors in relation to worship was of the Jews also. This is one way in which God’s promise to Abraham was fulfilled, for He had said “in thy seed shall all the nations of the earth be blessed”, Genesis 22:18, and it was a great blessing for the nations to have a people in their midst who worshipped the true God. It is surely not without significance that those words were spoken to Abraham when he was standing beside an altar on Moriah, having said to his young men that he was going there to worship.

4:23
But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

But the hour cometh- the “but” prepares for the change that is to be brought in at a season soon to begin.

And now is- now we know what the Lord Jesus was doing as He “sat thus on the well” before the woman arrived. Without adopting any special posture, or putting on special clothes, and with no temple or altar, He, wearied by His journey, worshipped His God in the energy of the Spirit of God. As such, He becomes the example of a present-day true worshipper, who needs no earthly means to enable him to worship.

When the true worshippers- so this new mode of worship will render all others outmoded. Only Christian worship is “true”, that is, corresponds to reality. Hebrews 8:2 says that the Lord Jesus is now the minister of the true tabernacle, and in spirit those who worship God are able to come into that sanctuary.

Shall worship the Father in spirit- they will be enabled to enter into the very presence of God in heaven, by the power of the Spirit of God acting upon their spirits. They will not need the things of time and sense to help them, (things which the natural man appreciates, such as splendid buildings, ornate rituals, costly vestments, fragrant incense, moving music, and beautiful choir-singing), but their faith will lay hold on spiritual realities.

And in truth- the idea of the word is that of full development, and full conformity to things as they really are. Now that the Lord Jesus has made God manifest, the ideal situation has arrived. The Lord Jesus accused those of His day of drawing near to God with their lips, but their hearts were far from Him, Matthew 15:8, but the true worshippers will come to God in sincerity and reality. They will also come near to God in submission to the truth which He has revealed about Himself, and not be influenced by error. When Joshua was at Shechem, he appealed to the people to worship God “in sincerity and in truth”, and this they resolved to do, Joshua 24:1,14,21.

For the Father seeketh such to worship him- how affecting to the hearts of God’s people that they are in a position to satisfy this strong desire on the part of their Father. He had made man so that he might glorify Him, but Adam and his race seek their own glory. There has been a blessed Man down here, however, who could honestly say that He sought the glory of Him who had sent Him, John 7:18; 8:49,50. Those who believe in Him are enabled to do this, too, in their measure.
The book of Leviticus, which was God’s instruction book for the priests, begins with Him calling from within the sanctuary to Israel, that they might come and worship Him, Leviticus 1:1,2. Sadly, those under the law in large part failed to satisfy the desire of His heart. Those under grace are in a better position.

4:24
God is a Spirit: and they that worship him must worship him in spirit and in truth.

God is a Spirit- This expression should not be read “God is Spirit”, as if He is abstract and undefined. God is the Supreme Spirit Being, those who worship Him must be enabled by the Spirit so to do, for they cannot worship God by natural means. Although the Scriptures speak of God as if He has arms, eyes, and suchlike, this is simply to enable us to appreciate His spiritual features using earthly language. It is called the language of accommodation.

And they that worship him must worship him in spirit and in truth- not only does the Father seek this sort of worshipper, as verse 23 indicates, but now we learn that these are the only ones that can worship Him aright; they must worship like this if they are to worship at all. It follows that those who do claim to worship God, but who cling to the mixture of Old Testament and pagan rituals that makes up the worship of Christendom, are mistaken if they think they glorify God by such means.

We could say the following things about worship in spirit:

It is not a occupation for natural men, for they have no capacity to worship God as they do not possess the Spirit.

It is not the exercise of a natural gift, such as the ability to sing, or play a musical instrument. Choirs and singers belong to a former age, and they worshipped God on behalf of others. Believers of this age do not need that sort of help. In fact, it is a hindrance. An awareness of this would do away with a very large part of what Christendom calls worship.

Not a sensual thing, where the senses are appealed to. Those who have an appreciation of Christ will not need incense to enable them to worship. Those who enter in spirit into the holiest of all in heaven can completely disregard their earthly surroundings.

Not an earthly occupation, for the believer’s place of worship is in heaven. There are no places of worship on earth at the present time, despite what men say. The believer may worship God at any time and in any place, although that does not mean he may ignore the gatherings of believers and be an isolated unit.

Not ritualistic, with settled words to say, set hymns to sing, particular positions to adopt. A meeting for true worship will not be prearranged, but governed by the Spirit of God. True worship is the outcome when we are constrained to worship God because truth governs our spirits .

We could say the following things about worship in truth:

It is not according to Old Testament rituals, for they have been done away by Christ, who “taketh away the first, that he may establish the second”, Hebrews 10:9. Christendom, being a mixture of Levitical ceremonies and pagan rituals, has no right to say that it worships in truth.

It is not according to the false religion of the Samaritans, or any other cult.

It is not carried out in hypocrisy, with lips claiming to praise God, but hearts far from Him, Matthew 15:8.

It is not carried out in accordance with the doctrines of men, but by the truth of God. The ideas of men have no place in the worship of God, for as the Lord said to the scribes and Pharisees, “But in vain they do worship me, teaching for doctrines the commandments of men.” Matthew 15:9.

4:25
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.

The woman saith to him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things- this statement shows that she was intelligent as to the hopes of Israel, even though the Samaritans only accepted the first five books of the Bible, and the first mention of Messiah is in 1 Samuel 2:10, outside those books. In some way or other the truth about a coming Messiah had filtered through to her and her people, despite not having any dealings with the Jews formally. She is clearly interested in spiritual things, despite the fact that her life-style might suggest otherwise. (This shows it is not wise to dismiss those who live immoral lives, as if they could never obey the truth of the gospel). She believes that if He can tell what is in her heart, He can tell what is in the heart of God, and she was right in her thinking. Does she half-wonder whether He is the Christ?

4:26
Jesus saith unto her, I that speak unto thee am he.

Jesus saith unto her, I that speak unto thee am he- at last the one has arrived who, being God’s Only Begotten, is able to fully tell out God so that we may intelligently worship Him. One, moreover, who is God’s Firstborn Son also. Firstborn sons had a threefold task in the eastern family. They were like a king, ensuring the father’s will was carried out; like a prophet, unfolding the father’s mind to the family; like a priest, introducing the family into the father’s presence. The Lord is acting in these three ways in this chapter. He acts as a king, not only by “claiming” Samaria as part of His realm, but also by decreeing what shall happen in Gerizim and Jerusalem. He acts as a prophet by not only telling the woman of her sinful lifestyle, but also giving her insight into the mind of the Father about worship. He acts as a priest to enable His people to enter into the heavenly sanctuary, so that they may enjoy the privilege of worshipping Him in spirit and in truth.

Special note on worship
Definition of worship. In the Old Testament the word used for worship means to bow down, suggesting self-effacement and holy fear, whilst the word used in the New Testament is “to kiss towards”, suggesting love, (kiss), acknowledgement, (towards), and reverence.

Display of worship. Worship is closely connected with sacrifice. In Hebrews 10:1,2 those who come to the altar with their sacrifices are called worshippers. The Christian worshipper comes, not with an animal, but with the sacrifice of praise, the fruit of lips which confess the name of Christ, Hebrews 13:15.

They may also come with other sacrifices that please God, even acts of kindness, and material help, for the next verse says, “But to do good and communicate, forget not: for with such sacrifices God is well pleased.” Hebrews 13:16. A miserly spirit is not a worshipping spirit, however grand the words uttered in the hearing of men may be.

Furthermore, there is required of the Christian the sacrifice of his body, for it is to be a living sacrifice, Romans 12:1. Formerly that body was the headquarters of the sin-principle, Romans 6:6, and self’s desires and ambitions were advanced through it. Now the body has been set free from the tyranny of sin through association with the crucifixion of Christ, and can be used in the service, not of self and sin, but of God.

Service also is worship. Sometimes a distinction is made between these two things, but the fact is that service is a priestly activity, and should be conducted with dignity and reverence. The apostle Paul refers to the service of the Philippian believers as “the sacrifice and service of your faith”, Philippians 2:17. Paul spoke of preaching the gospel as a worshipful service, for such is the precise meaning of the word for serve that he used in Romans 1:9.

We see then that worship is not to be confined to an hour or two on Sunday, but is to be the constant attitude and activity of the believer. Even the necessary duties of daily life should be sanctified to God as rendered unto Him. The apostle Paul reminds the believing slaves at Colosse that they served the Lord Christ as they toiled for their earthly masters, Colossians 3:24.

Preparation for worship. As we have noticed, (but we repeat it here for the sake of completeness), John chapter 4 indicates to us four necessities before genuine worship can be engaged in.

First, the worshipper must have the indwelling Spirit of God. It is only those who have the Spirit of God within them who can truly worship God. To be a true worshipper means to worship in a manner that corresponds to the reality of the demands that God makes on us. The Holy Spirit is said in John 4:14 to spring up into everlasting life, or, in other words, energetically lead the believer’s heart into the things connected with everlasting life, which are the things of God. True worship is not sensual and self-satisfying, but gratifies the heart of God.

Such worship is boring and tedious to the unbeliever, so the religions of men have to accommodate the desires of the natural man in some way. To some, contemporary music is the answer, and noises indistinguishable from a modern rock concert are passed off as being the worship of God. Of course, nothing can be further from the truth. To others, chanting and dreary droning fulfils their need, as if worship is a miserable occupation. This too is false. Only occupation with the glories of God and His Son, as prompted by the Spirit of God, can be called true worship. The Spirit of God energises the believer to approach God the Father and give to Him His due. This alone may be described as the worship of God in the Spirit, Philippians 3:3. All other is worship in accordance with the doctrines and thoughts of men, and as such is vain and pointless, Matthew 15:9.

Second, the true worshipper has known inward cleansing. This principle is set out in the dealings of the Lord Jesus with the Samaritan woman at the well. The Holy Spirit is not given to those who have not repented of their sins. Nor can He do His work of prompting and energising worship if the believer harbours unconfessed sin in his heart. The psalmist said, “If I regard iniquity in my heart, the Lord will not hear me.” Psalm 66:18.

Third, the true worshipper has insight into the person of Christ. This was indicated when the Lord said to the woman, “If thou knewest…who it is that saith to thee give me to drink”, John 4:10. The Spirit of God delights to take of the things of Christ and reveal them unto the believer, that he may have material with which to express the glories of the Son of God in His Father’s presence. The Father is the seeker of worship, the Son is the subject of worship, and the Spirit is the sustainer of that worship.

Fourth, the true worshipper has intelligence as to the way worship is to be offered. This is seen in the two-fold description of worship as being in spirit and in truth.

True worship is in spirit because God is a Spirit, and we must worship Him in a way that is compatible with His nature and character. Worship is not sensual, but spiritual, being the moving of the believer’s spirit towards God is acknowledgement and reverence for Him, and in adoration for the manifestation of Himself that He has given in His Son.

Section 3   Verses 27-42
Truths about service

4:27
And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?

And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? Their first reaction was to wonder what the woman was doing speaking to the Lord. Then they wondered why He was speaking to her. The Jews were prejudiced against the Samaritans; it was no doubt clear in some way that she was one. The disciples must learn not to be biased.

Something held them back from voicing their questions, either to the woman or to the Lord. Hopefully this was out of politeness, and an unwillingness to embarrass the woman by discussing her when she was present.

4:28
The woman then left her waterpot, and went her way into the city, and saith to the men,

The woman then left her waterpot, and went her way into the city, and saith to the men- the disciples are clearly not able to deal with this situation, and have nothing to contribute to the conversation. Sensing this, perhaps, and filled with her new-found joy, the woman returns to the city. She left her waterpot, for she now had water that was not to be found in any well, but was within her, a fountain of water springing up. As a result, she was eager to communicate this source of true joy to others. In a later passage, the Lord spoke of the water of the Spirit flowing out from the believer, John 7:38, and this is what in principle is happening here, although the Spirit would not be given in this way until Jesus was glorified, as that passage also tells us, verse 39.

She fully intended to come back, so left her pot behind. But it was also a symbolic action, for she was leaving her old life behind also. She had renounced it with repentance as she spoke to Christ. Significantly, we are not told whether the man she was living with came back with her to the well. She would need to separate from him anyway now that she had repented, for she could not continue to live in sin, but must bring forth fruits meet for repentance, Matthew 3:8.

4:29
Come, see a man, which told me all things that ever I did: is not this the Christ?

Come, see a man, which told me all things that ever I did: is not this the Christ? The Samaritans only accepted the five books of Moses, and therefore when she referred to a prophet in verse 19 she most likely meant the one promised in Deuteronomy 18:17-19. But Peter in Acts 3:22,23 and Stephen in Acts 7:37 make it clear that that prophet is Christ. So she has now come to the conclusion that He is the Messiah, the prophet. That is why in her testimony to the men of the city she does not say “Is not this the prophet”, but, “Is not this the Christ”. The Jews had begun to distinguish between the two titles, as we see from the fact that after John the Baptist had said he was not the Christ, they went on to ask if he was the prophet, treating them as separate persons, John 1:20,21.

4:30
Then they went out of the city, and came unto him.

Then they went out of the city, and came unto him- the men begin to come out of the city, for they wish to hear Him themselves, and not indirectly. They would find, however, that the woman’s testimony was true. All who know the Lord and therefore speak of Him should be faithful in their witness. They come to Him even though the woman has described Him as one who told her all things she ever did. They are not hiding from the light, but seeking the truth, which is a very commendable attitude. She must also have assured them that He did not share the Jewish prejudice against Samaritans, but was prepared to have dealings with her and them.

4:31
In the mean while his disciples prayed him, saying, Master, eat.

In the mean while his disciples prayed him, saying, Master, eat- the conversation of verses 31-38 takes place whilst the Samaritan woman is going back into the city to tell what has happened, and whilst the Samaritans were travelling from Sychar to the well. The disciples had gone to the city for food; the woman came from the city for water, and the Lord uses both things to bring out spiritual truth. Having used the water of the well to impart important doctrine about worship, the Lord is about to use the subject of food to tell important things to His disciples about service. Note the moral order here, truth about worship first, then truth about service, an order which should be preserved in practice. It is important that those who seek to serve God by speaking to others, should do so only after having spoken to God. We must bless God before blessing men.

4:32
But he said unto them, I have meat to eat that ye know not of.

But he said unto them, I have meat to eat that ye know not of- just as He spoke of living water to the woman, so He speaks of spiritual food to the disciples. Up to that point they had not learnt about these things, and would not fully do so until chapter six. The prophet had said that “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles”, Isaiah 40:31, and as He waited on God at the well, and as He soared into the heavens in spirit as He worshipped, He who had rested on the well-side because He was weary found that His strength was spiritually renewed.

4:33
Therefore said the disciples one to another, Hath any man brought him ought to eat?

Therefore said the disciples one to another, Hath any man brought him ought to eat? Like the woman beforehand, they persist in thinking on natural lines, not realising that the Lord is teaching them an important lesson about spiritual food. If they are to serve Him, they must have food for their souls to energize them. To the disciples, the idea that the woman had brought Him food was unthinkable.

4:34
Jesus saith unto them, my meat is to do the will of him that sent me, and to finish his work.

Jesus saith unto them, my meat is to do the will of him that sent me, and to finish his work- meat was the old word for food, and included flour, Leviticus 2, and fish, John 21:5,6. The fact that the conversation went on to the subject of harvests suggests they had bought bread. In His temptation experience, the Lord showed that He was sustained to do God’s will, even though He did not have physical food. His explanation was, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God”, Matthew 4:4. All will be explained in chapter six, and especially when He says, “As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me.” John 6:57.

It is not so much that the meat itself is the doing of the will of God, but that it is given in order that the will of God might be done. Literally rendered, the words are, “My meat is (in order) that I should do the will of him who sent me”. So He was nourished in soul by the word of God, so that He might do His Father’s will in life, and also finish the work at Calvary. In this He is the example to His people as they seek to worship and serve God.

4:35
Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.

Say not ye, There are yet four months, and then cometh harvest? A farmer might in everyday conversation quote proverbs about the natural harvest, and if harvest-time was four months away he might think he could relax a little. The disciples might have talked like this if they walked through the cornfields on their way back to the well from the city. Especially so if they were carrying loaves of bread in their hands. They are about to learn that there is work to be done, for the harvest is at hand in a spiritual sense, not four months away.

Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest- the Lord speaks on a higher level, and about spiritual harvests, just as He spoke about spiritual food. That harvest, not being natural, could occur at any time, with no need to wait for four months.

No doubt the Samaritans as they approached them, (perhaps in white robes), were the harvest in view to the Lord at that moment, but they were an earnest also of the Gentiles who would be saved in the age of grace that would follow the finishing of His work. The fact that He would finish the work of the cross would be an incentive to the disciples to finish the work of harvesting the grain.

4:36
And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together- those who reap the corn, and those who sowed the seed in the first place, may both rejoice together at threshing time in the fruits of their combined labours. Christ and the Samaritan woman had been workers together in sowing seed, and they are now rejoicing together at the harvest of souls that will result from the whole city coming out to hear Him. Part of the reward for those who worked to produce that harvest was to eat of the produce of the threshing-floor. Even oxen that trod out the corn were provided for by God, Deuteronomy 25:4, and see 1 Corinthians 9:9.

There are those who patiently sow the seed of the word of God in the hearts of men, and there are also those who come along after that has taken place and finalise the process, and by the grace of God and the working of the Holy Spirit souls are saved, and receive the great gift of eternal life.

The mention of life eternal indicates that the subject of the teaching is spiritual in character. The Lord is preparing His disciples for the time when they will go forth amongst the Gentiles preaching the gospel of God. They must not expect always to be reaping, but may have to persevere in the sowing. They should not be disappointed if they do not see any results from their labours in the short-term, but God’s word shall always accomplish God’s will, as Isaiah 55:10,11 declares, and this will be evident eventually, either in time or in eternity. In that scripture God said, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it”.

4:37
And herein is that saying true, One soweth, and another reapeth.

And herein is that saying true, One soweth, and another reapeth- lack of immediate results should not deter the believer from earnest sowing of the seed. As Paul exhorted Timothy in the light of coming judgement, “Preach the word; be instant in season, out of season”, 2 Timothy 4:2. It may be that the harvest will be a long time coming, and another reaps where he has bestowed no labour, but the sower should not despair. The Lord is probably rephrasing His own statement in the previous verse that he that sows and he that reaps rejoice together at the end of the season. That there is “one” and “another” is implied in the idea of rejoicing together.

4:38
I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.

I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours- if they had purchased loaves in the city, they had reaped the benefit of other men labouring to produce a harvest. This becomes a parable for their future activity, for when He would formally call these twelve disciples, He would name them apostles, Luke 6:13. This word means “a sent one”. So by choosing them it is implied He sent them.

He had been labouring at the well-side, and so had the woman laboured as she went back to the city to testify personally. So just as they had loaves in their hands for which they had not laboured, so they would enter into the spiritual labours of others. We see an example of this when Philip went into Samaria, (in obedience to the Lord’s command in Acts 1:8), for many responded to the message he brought them. No doubt the Lord’s labour, and that of the woman, had prepared the way for Philip to harvest souls.

4:39
And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.

And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did- His insight into the heart of the woman at the well would tell them that He knew their hearts too, and thus their faith was accompanied by repentance, as must always be the case in true conversion. They did not shrink from the exposure of their sins in the light of His presence, unlike those who love darkness and hate the light, John 3:19,20.

4:40
So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.

So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days- we cannot but notice the difference between this incident and the one recorded in Luke 9:51-56. The reason the Samaritans were hostile then was because Christ was going up to Jerusalem, and this brought to the fore their religious prejudice. Here, however, they have learnt from the woman that worship in Jerusalem is to be rendered obsolete. The stay of only two days was surely because He was not sent but unto the lost sheep of the house of Israel, Matthew 15:24, but where there was an earnest seeking after Him, He would not turn away.

4:41
And many more believed because of his own word;

And many more believed because of his own word- how blessed is the age in which we live, for Christ promised to be present with those whom He would send out into the world, Matthew 28:20. So it is that Mark 16:20 records that when the apostles went forth, the Lord was working with them. In line with this, He said to the apostles, “Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me”, John 13:20.

4:42
And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

And said unto the woman, Now we believe, not because of thy saying- the woman had faithfully testified to the men of the city concerning Christ’s dealings with her, and the way in which He had brought her to repentance and faith.

For we have heard him ourselves- it is a good thing to recognise that when the gospel is preached accurately, then that is the voice of Christ to the sinner. The Lord Jesus stated clearly that those who pass from death unto life are those who hear His word, (with the hearing of faith), and believe on the one who sent Him, John 5:24.

And know that this is indeed the Christ, the Saviour of the world- perhaps the Samaritans did not understand the full meaning of the title they gave to the Lord, and simply meant that He was sometimes prepared to bless Gentiles like themselves. John takes it up in his epistle, however, and describes the Lord as the one the Father sent to be the Saviour of the world, 1 John 4:14, so it was not a secondary matter, but part of the eternal purpose of God to bless Gentiles, Ephesians 3:6,11. Passages like Ephesians 2:11-22 and Colossians 1:21-23 show how wide the scope of the gospel is. So He is not just Israel’s Messiah, or Christ, but for the world also. ,

It was said of Joseph that his branches ran over the wall, Genesis 49:22, no doubt in reference to the way he had been used of God to bless the Egyptians as their governor, for we read, “And all countries came into Egypt to Joseph for to buy corn, because that the famine was so sore in all lands.” Genesis 41:57. But Christ has gone further, and broken down the middle wall of partition between Jew and Gentile, Ephesians 2:14.

Section 4   Verses 43-52
The miracle at a distance

4:43
Now after two days he departed thence, and went into Galilee.

Now after two days he departed thence, and went into Galilee- the words are literally, “after the two days”, that is, those mentioned in verse 40. The journey mentioned here is a continuation of the one referred to in verse 3. It is apparent from Mark 1:14 that the ministry of the Lord Jesus which he, Matthew and Luke record at the beginning of their account only began after John was cast into prison. Therefore their record is not the same as the Galilean journey recorded in John 1:43 to 3:21. John makes this clear in 3:24 when he states that John the Baptist had not been cast into prison, yet Christ had ministered in Galilee already, according to his gospel. John thereby deals with any misapprehension that might have grown up on this point.

A critical time has been reached both in the ministry of John the Baptist, and that of the Lord Jesus. John is soon to be imprisoned, and the enemies of Christ would be encouraged by that to turn their attention to Christ Himself. It is important that the situation be kept calm, for the time for His death is not yet. Accordingly, the Lord withdraws from Judea, 3:22, 4:1-3, where the influence of the Jewish authorities in Jerusalem was felt the most.

4:44
For Jesus himself testified, that a prophet hath no honour in his own country.

For Jesus himself testified, that a prophet hath no honour in his own country- we could look on this verse as one of John’s explanatory remarks, written decades after the event to make things clear. When the Lord went back to His home-town of Nazareth, He stated that the reason He did miracles in Capernaum but no miracles in Nazareth was because “no prophet is accepted in his own country”, Luke 4:24. In other words, He only did miracles when it was likely that there would be a meaningful response; He did not work miracles for show or to gain popularity, but to illustrate the truth He brought as a prophet. So this testimony was given after the events of John 4, but nonetheless John, writing many years later, sees in the saying an explanation for Christ’s journey to Galilee.

We should remember that one of the main purposes of the miracles was to bring to faith in His person. As He Himself said later on to Philip, “Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake, John 14:11. So there are two avenues to faith. The first is the ideal way, to accept His word as being true and therefore believe on Him. The second way is to believe on Him because of the testimony of His miracles.

The woman of Samaria and the men of the city believed on Him without seeing any miracles done, but the men of Jerusalem had only believed on Him as a miracle worker, John 2:23-25. This was not enough. He who knows the hearts of men was aware that their faith was not in His person as the Son of God.

So we now have another reason that the Lord “must needs go through Samaria”, for it will demonstrate that there are those who are prepared to believe on Him without miracles. We might ask why the Samaritans were prepared to believe like this. The answer must be that they believed He was a prophet, and as such was able to tell them the mind of God without the aid of a miracle.

Having established this principle, the Lord is prepared, in grace and longsuffering, to return to Galilee. But He does so as one who has no honour in their minds as a prophet. It could not be said that “a miracle-worker has no honour in his own country”, for we shall learn in verse 45 that they welcomed Him in that capacity. He will return to test them. Sadly, He will have to rebuke their refusal to believe unless they see signs and wonders, verse 48.

John is also using the Lord’s words here, (which have not yet been spoken, for Luke 4 comes after John 4), to point out another principle behind what is happening. It is another way of saying that He was going away from Samaria in order to moderate the level of popularity that surrounded Him. It is true that the Galileans would receive Him, verse 45, but only because of the miracles they had seen Him do at Jerusalem. They would not welcome Him as a prophet able to unfold the mind of God to them. But the Galileans of Nazareth would go further, and try to murder Him, Luke 4:29.

It is noticeable throughout the gospel records that the Lord always withdrew from situations where He was becoming popular. He ever made Himself of no reputation. We see this in the following examples:

“And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him”, Matthew 4:25; 5:1.

“Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.” Matthew 8:18.

“But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. And he withdrew himself into the wilderness, and prayed.” Luke 5:15,16.

4:45
Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast: for they also went to the feast.

Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast- once again there is that attitude of heart which the Lord Jesus rebuked in John 2:23-25 by not committing Himself to them. The miracles were a means to an end, not the end in themselves. The persistence of this attitude explains why the Lord Jesus will be so severe in His rebuke in verse 48.

For they also went to the feast- this explains why the disciples and His brethren left Cana with Him and stayed at Capernaum for a few days after the wedding, John 2:12,13. They would be waiting to join the caravan of pilgrims that would start from Galilee to go up to Jerusalem for the feast of Passover. The Lord’s brothers were accustomed to go up to the feasts, as we see from John 7:2-10.

The Galileans, having seen miracles done in Jerusalem at the feast, are clearly expecting the same thing to happen now. They are disappointed, however, for the next verse begins with “so”. The reason that the Lord went to Cana was to avoid the clamour for miracles that He found was still prevalent in Galilee generally. John makes it clear in verse 54 that the miracle performed when the Lord was in Cana was done straight after He had come from Judaea.

4:46
So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum- note the special mention of Cana. Only two miracles are recorded at this place, which was the town of Nathanael, John 20:2. The first miracle had to do with the instantaneous production of wine from water, without the long process by which a vine turns rainwater into wine. The Lord shows Himself to be the master of time, and the master of matter too, being able to change one substance into another. In this second miracle, He shows that the space between Himself and the sick child is no problem to Him.

Now in Genesis 1:1 we are presented with the three things which go to make up the universe, namely, time, (“in the beginning”), and space and matter, (“the heaven and the earth). He who was there in the beginning creating all things, is now showing Himself to be in control of them still, even though He has become man.

The man of Cana is a nobleman or courtier, quite possibly of Herod’s court, for Cana of Galilee was part of Herod’s jurisdiction, Luke 23:6,7. (It may even be that as a result of this miracle the child’s mother was converted, for Luke mentions Joanna, the wife of Chuza, Herod’s steward amongst those who ministered to the Lord of their substance, Luke 8:3). Herod, even if he has not already imprisoned John the Baptist, will soon do so. The Lord sends a signal to him, that even though he has control over His herald, he has not ultimate control, for that lies in the hands of Christ, who can deliver the son of one of his very own courtiers from death.

4:47
When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death- notice the words and phrases indicating movement, confirming Christ’s mastery of space- “went unto Him…come down…go thy way…went his way…now going down…met him” The courtier needs to come from Cana to Capernaum to ask for blessing, but does not yet realise that Christ does not need to go from Capernaum to Cana to give the blessing. Indeed, He refuses to go so that the miracle may be performed without publicity. If He had set out for Capernaum, an excited crowd would have gathered around Him, and this He wished to avoid.

4:48
Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.

Then said Jesus unto him, Except ye see signs and wonders, ye will not believe- the apostle Paul wrote, “the Jews require a sign”, 1 Corinthians 1:22, for they saw in it God at work, and could subject it to their critical examination. Yet the Lord said, “blessed are they that have not seen, and yet have believed”, John 20:29. We see certain matters relating to faith in these verses, as follows:

Verse 48	Faith tested
Verse 50	Faith rewarded
Verse 50	Faith displayed
Verse 53	Faith confirmed
Verse 53	Faith continuing
Verse 53	Faith influencing

Note the Lord adds the word “wonders” here, the only occurrence in John’s gospel, emphasising that with the majority there was a superficial view of things, for they only looked for stimulation of the natural senses.

The apparently severe response to this distraught man’s request was designed, no doubt, to test him, and to bring out the genuine faith the Lord is looking for, and not mere wonderment. It is important to note that “ye” is plural, so the Lord is addressing the man as if he represents Galilee as a whole. Moses wrote a song for the children of Israel, and he records God as saying, “I wound, and I heal”, Deuteronomy 32:39, and so it is here, for the man might have thought the Lord’s words to be wounding, but they were designed for his blessing and the blessing of others. He wounded the man and healed his son. That the words were not malicious is seen not only in the fact that the Lord did indeed heal the man’s son, but also in that the man was not offended, but persisted with his request, and eventually believed on Him.

This shows that the Lord had indeed come to a place where He would have no proper honour, for He had to rebuke the people severely, an act which would certainly not gain Him popularity. The rebuke also indicates that He expects men to believe on Him through His word alone, and not to need miracles.

4:49
The nobleman saith unto him, Sir, come down ere my child die.

The nobleman saith unto him, Sir, come down ere my child die- the man is honest enough to not pretend that he did believe, so that he could get his son healed. The man is convinced that if the child dies all is over, whereas other miracles show that this is not the case, for Christ could raise the dead. Writing dispassionately about the event, John calls the child the man’s son, verse 46. When appealing to the Lord to help him, the man speaks of him as his “(little) child”. Once the Lord has dealt with the spurious attitude of the Galileans that this man represents, He is able to manifest His grace by healing the son.

4:50
Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.

Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way- the Lord knows the man’s heart, that he will in fact believe without seeing a miracle, even though he has expressed no faith of that sort as yet. The Lord now gives the child the dignified title of son, which accords with the dignified utterance, “Go thy way; thy son liveth”, words of power and sympathy. The word is not a curt dismissal, but an assertion that He does not need to travel to the scene of the sickness; the man must travel, but He need not.

There was something about the way the Lord spoke these words that convinced the nobleman that He is worthy of faith. As men would say later on, “Never man spake like this man”, John 7:46. The words of Christ not only showed His trustworthiness, but also His confidence. He did not say, “Thy son shall get better”, but His word of power completed the healing, even though the son was at the point of death. Note the change from “ye” in verse 48, to the man as representative of Galilee, to a personal “thy” to the man as an individual.

Many of Christ’s miracles were more dramatic than this one, but this one is recorded here because it represents the climax of an examination John is making of different types of faith. See the summary after the notes on verse 54. Here, a Galilean is prepared to accept the Lord’s word, and believes without actually seeing the result of the miracle for himself. To believe the word of Christ is asserted to be the means of gaining eternal life in the next chapter, 5:24.

Does “thy son liveth” imply that the Lord believed he would have died otherwise? The man clearly almost despaired of the Lord arriving in time before the child died, for he was at the point of death, verse 47. It was not the Lord’s purpose to allow the child to die, as He would allow Lazarus to die in John 11, for it was evidently not yet the time to reveal the truth as to His power to raise the dead. (This would certainly gain Him honour, and He was not seeking this; see John 12:17-19). There is a certain progression however, for here is a child at the point of death; Jairus’s daughter was the same, but died before the Lord arrived at her bedside, Luke 8:42,49; the widow of Nain’s son was being carried out to be buried, Luke 7:12, and Lazarus had been in the grave four days, John 11:39. In each case the power of Christ over the seemingly unstoppable march of death was evident.

It is noticeable in these accounts that Christ is perfectly unhurried in the face of death. The Lord stops to talk to the widow before raising her son, Luke 7:13, in Luke 8:43-48 He heals a woman on the way to seeing Jairus’s daughter, and He waited two days before setting out to raise Lazarus from the dead, John 11:6. It cannot be that the Lord of Life and Glory should be defeated by death and corruption, for He came to bring life and immortality to light, 2 Timothy 1:10.

4:51
And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

And as he was now going down, his servants met him, and told him, saying, Thy son liveth- the servants use yet another word, not the one of tender affection, nor the title of dignity, but simply the word which means a member of the family. Note that they use exactly the same expression as the Lord, “Thy son liveth”, except they use a different word for son as suited their position in the household, as already noted.

It is clear that a far as the servants were concerned, the lad who was at the point of death when the nobleman started out to find Christ, became as good as dead in their eyes, for they do not say “Thy son has been healed”, but “Thy son liveth”, so close was he to death. They may even have thought he had died. This must have greatly encouraged the man in his faith. Their testimony is completely unsolicited, for they make their announcement before the man asks, such is their excitement.

4:52
Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him- the father only dares to ask if his son is getting better and is convalescing, (“amend”). The servants are able to tell him that the fever has left him, and the child is now doing well, with all danger of death passed. The servants use the same word as is used in verse 1 of the Lord leaving Judaea, and the woman leaving her waterpot, verse 28. It is an intensive word, showing that there was no doubt that the fever had definitely left the boy.

By the correspondence between the hour the Lord spoke the words, and the time the servants realised he was better, the man knew that the recovery had taken place in response to the Lord’s words, and was not a coincidence.

The man does not say to them, “The Lord said at the seventh hour the child would get better”, nor did they say “That is when it happened”.The servants do not know as yet that there has been a miracle, so their testimony as to the hour the child became well is valuable, being independent and unsolicited testimony to the reality of the miracle.

4:53
So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth- he had believed before, but now his faith was confirmed, and he was now a steadfast believer. John wrote his gospel so that we might believe, 20:31, but he wrote his first epistle to those “that believe on the name of the Son of God” that they might, as he put it, “know that ye have eternal life, and that ye may believe on the name of the Son of God, 1 John 5:13. So his gospel brings to faith, and the epistle confirms that faith. This is how it is with the nobleman.

And himself believed, and his whole house- this steadfast faith was shared by his household, for the action of the Lord at a distance had penetrated right into the man’s house. Needless to say the members of the household must have been old enough to believe, for the idea of some that a man’s household is automatically reckoned to be believing is contrary to the scripture which says that “the just shall live by his faith”, Habakkuk 2:4. No-one can believe for another, for faith is an intensely personal thing.

4:54
This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee- the Lord had done many miracles between the first one at Cana, and this one, as we learn from John 2:23. So it is not the second one literally, but the second one to be done after coming into Galilee from Judaea, the first one being in John 2:1-11. The two miracles resulted in real faith, for after the first, “his disciples believed on him”, John 2:11, and as we have just seen, the nobleman and his household believed too. In between, the miracles in Jerusalem only resulted in incomplete faith. This suggests a reason why John links the two miracles together, even though they were several months apart. They serve to form chapters two, three and four into a distinct unit in which various aspects of faith are explored. We could summarise the matter as follows:

2:1-12	Faith and seeing Christ’s glory
2:13-25	Faith only because of miracles
3:1-17	Faith in the crucified Son of God
3:18-21	Faith in relation to condemnation
3:22-36	Faith setting its seal that God is true
4:1-19	Faith accompanied by repentance
4:20-26	Faith and worship
4:27-42	Faith without a miracle
4:43-48	Faith withheld if no miracle
4:49-54	Faith without seeing a miracle