John 4

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 10 2 8 0 0 CHAPTER IV) ) 4:1 26) 4 1 Now when the Lord knew that the Pharisees had heard, Jesus is gaining and baptizing more disciples than John 2 although Jesus himself was not baptizing, but his disciples , 3 he left Judea and went back again to Galilee.) 4 Now he had to go through Samaria. 5 So he came to a Samaritan town called Sychar, near the parcel of ground which Jacob had given to his son Joseph. 6 And Jacob s spring was there. So Jesus, travel-weary, was sitting by the spring just as he was. It was about the sixth hour.) 7 There came a woman of Samaria to draw water. Jesus said to her, Give me a drink. 8 For his disciples were gone away into the town in order to buy articles of food. 9 So the Samaritan woman said to him, How is it that you, a Jew, ask a drink of me, a Samaritan woman? (For Jews do not use [vessels] together with Samaritans.) 10 Jesus answered and said to her, If you knew the gift of God, and who it is that said to you, Give me a drink, you would have been the one to ask him, and he would have given you living water. ��89��) 11 She said to him, Sir, you have no rope-bucket, and the well is deep; where do you get that living water? 12 Surely, you are not greater, are you, than our father Jacob, who gave us this well, and he himself drank from it, and so did his sons and his flocks? 13 Jesus answered and said to her, Whoever drinks this water will get thirsty again; 14 but whoever drinks the water that I shall give him will in no way be thirsty again forever, but the water that I shall give him will become within him a spring of water that keeps on bubbling up unto everlasting life. ) 15 The woman said to him, Sir, give me this water, in order that I may not get thirsty nor have to keep on coming so far to draw. 16 He said to her, Go, call your husband, and come back here. 17 The woman answered and said, I have no husband. Jesus said to her, You were right when you said, A husband I have not 18 for five husbands you have had, but the one whom you now have is not your husband; this you have stated correctly. ) 19 The woman said to him, Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain, but you say that��90�� the place where one must worship is in Jerusalem. 21 Jesus said to her, Believe me, woman, the hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. 22 you worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming yea, has already arrived! when the genuine worshipers will worship the Father in spirit and truth, for such are the very people whom the Father is seeking as his worshipers. 24 God is Spirit, and those who worship (him) must worship in spirit and truth. 25 The woman said, I know that Messiah is coming (the One who is called Christ); whenever he arrives, he will declare everything to us. 26 Jesus said to her, I, the One who is talking to you, am he. ) ) 1 1 2 8 0 “tw://bible.?id=41.6.17-41.6.20|AUTODETECT|” 4:1. Now when the Lord knew that the Pharisees had heard, Jesus is gaining and baptizing more disciples than John. About December of the year 27 a.d. the Baptist was imprisoned 7 1 -1 9 0 “tw://bible.?id=41.6.17-41.6.20|AUTODETECT|” Mark 6:17 20) 1 1 -1 9 0 0 ). The religious leaders of Jerusalem who, in the days of John s great popularity, had been filled with jealousy, rejoiced. What were the reasons for their displeasure with him? (See on 1:19.) But this joy was of short duration, for other tidings reached the Pharisees: namely, that the multitudes surrounding Jesus the disciples whom he was gaining and baptizing were more numerous than those which had followed the herald. In fact, even before John s imprisonment Jesus had forged ahead of him in popular favor (3:22 26). Hence, from the point of view of the members of the Sanhedrin, matters were becoming worse instead of better.) 1 1 2 8 0 “tw://bible.?id=40.4.12|AUTODETECT|” Now when the Lord (see on 1:38, footnote 44) knew. How did he know? (See on 5:6). The modern Greek New Testament has ����� learned here; he had come to know. Specifically, Jesus had come to know: a. that John had been imprisoned 7 1 -1 9 0 “tw://bible.?id=40.4.12|AUTODETECT|” Matt. 4:12) 1 1 -1 9 0 0 ); and b. that the Pharisees had heard that the crowds had gone over to Jesus, who was gaining and baptizing more disciples than John.) 1 1 2 8 0 “tw://bible.?id=46.1.17|AUTODETECT|” 2. Although Jesus himself was not baptizing, but his disciples. No one must ever be able to boast, I was baptized by the Lord himself in person, whereas you were baptized by a mere disciple. 7 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|” I Cor. 1:17) 1 1 -1 9 0 0 .) That Jesus, nevertheless, approved of baptism and assumed responsibility for the rite as administered by his disciples is clear from the use of the singular of the verb to baptize both here (4:1) and in 3:22. What they (his disciples) did, he was in reality doing (through his agents).) 1 3 2 8 0 0 3. He left Judea. Jesus decides to leave (on this verb see 4:28) Judea. Why? Because he was well aware of the fact that his own great popularity in the country-region of Judea would bring about such keen resentment on the part of the religious leaders in that southern province that this resentment, in the natural course of events, would lead to a premature crisis. Now the Lord knew that for every event in his life there was an appointed time in God s decree.

And he also knew that the appropriate moment for his death had not yet arrived. As soon as that moment arrived, he would voluntarily lay down his life (cf. 10:18; 13:1; 14:31). He would do so then, but not before then. Hence, he must now leave Judea.) And went back again to Galilee. Jesus went back again to Galilee. From this word again (�����) it certainly cannot be deduced that he had already been living in Galilee for a considerable period of time, so that the entire story recorded in Chapter 4 must be referred to the close of Christ s earthly ministry.

It is much more natural to infer that the author was thinking of the events recorded in 2:1 12. Jesus had been in Galilee in late February or early March. It was there that he had performed his first sign. From Cana and Capernaum he had traveled to Jerusalem at the time of the Passover. And now, after having spent some time in the capital and in the country-region of Judea, he was going back again to Galilee.) 4. Now he had to go through Samaria.

Jesus had to go through Samaria. There were several roads leading from Judea to Galilee: one near the seacoast, another through Perea, and one through the heart of Samaria. Josephus informs us, however, that it was the custom of the Galileans, when they came to the holy city at the festivals, to take their journey through the country of the Samaritans (Antiquities, XX, vi, 1). Besides, the shortest distance from the Jerusalem-Jericho region, where Jesus had been carrying on his ministry, to Cana in Galilee, his destination (4:46), was the road through Samaria. It is possible that the verb had to or must (���) refers merely to this circumstance; namely, that in order to save time and needless steps, a traveler coming from the country-region of Judea had to go through Samaria if he desired to reach Cana in Galilee. Nevertheless, in view of the fact that our Lord s consciousness of fulfilling the divine plan is constantly stressed in this Gospel (see 2:4; 7:30; 8:20; 12:23; 13:1; 14:31) and is implied also in the immediate context (4:1 3), it is more probable that the meaning here is: he had to go through Samaria in agreement with the orders of his heavenly Father: to do the will of the One who had sent him and to accomplish his work (4:34).) 1 1 2 8 0 “tw://bible.?id=5.27.12|AUTODETECT|” 5. So he came to a Samaritan town called Sychar. Having entered the province of Samaria, Jesus reached the fork of an old Roman road, just south of Sychar at the site of present-day Askar, with Joseph s tomb near-by. To the w.n.w of Sychar or Askar is Gerizim, the mount of the blessing 7 1 -1 9 0 “tw://bible.?id=5.27.12|AUTODETECT|” Deut. 27:12) 1 1 -1 9 0 “tw://bible.?id=5.27.13|AUTODETECT|” ). Behind Askar and to the n.e. of Gerizim rises the more elevated Ebal, the mount of the curse 7 1 -1 9 0 “tw://bible.?id=5.27.13|AUTODETECT|” Deut. 27:13) 1 1 -1 9 0 “tw://bible.?id=1.12.0|AUTODETECT|” ).��91�� Today a modern city of considerable size is situated at the foot and on the slopes of Mt. Gerizim. It is called Nablus, which is an Arabic corruption of Neapolis (new city). On the southern slope of Gerizim one finds the synagogue of the Samaritans that contains the scrolls of the Samaritan Pentateuch, to which the owners ascribe a fantastic antiquity. The biblical city of Shechem was located not far from the present Nablus. On Shechem see ) 7 1 -1 9 0 “tw://bible.?id=1.12.0|AUTODETECT|” Gen. 12) 1 1 -1 9 0 “tw://bible.?id=1.34.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.34.0|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=1.37.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.37.12|AUTODETECT|” 37:12) 1 1 -1 9 0 “tw://bible.?id=1.37.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.37.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=6.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.21.21|AUTODETECT|” Josh. 21:21) 1 1 -1 9 0 “tw://bible.?id=6.24.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.0|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=7.9.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.9.0|AUTODETECT|” Judg. 9) 1 1 -1 9 0 “tw://bible.?id=11.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.12.25|AUTODETECT|” I Kings 12:25) 1 1 -1 9 0 “tw://bible.?id=24.41.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.41.5|AUTODETECT|” Jer. 41:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=1.33.19|AUTODETECT|” Jesus stopped at a spot about one-half mile s.s.w. of Sychar, near to the parcel of ground which Jacob had given to his son Joseph. According to ) 7 1 -1 9 0 “tw://bible.?id=1.33.19|AUTODETECT|” Gen. 33:19) 1 1 -1 9 0 “tw://bible.?id=1.48.22|AUTODETECT|” Jacob, on his return from Paddan-aram, had bought a field from the children of Hamor for a hundred pieces of silver. The ground purchased was probably a rather extensive tract, much larger than the burial-lot which contains Joseph s tomb. It probably included the place where the well was dug, which was therefore near the burial-lot of Joseph. However, it would seem that the Amorites failed to honor this business-transaction, and that they acted as if the land h ad never been sold to Jacob. So Jacob had to regain his property by force of arms. Later he gave it to his favorite son Joseph. We read 7 1 -1 9 0 “tw://bible.?id=1.48.22|AUTODETECT|” Gen. 48:22) 1 1 -1 9 0 0 ):) 1 1 2 8 0 0 Moreover, I have given to thee one portion (literally shoulder or mountain-slope, Hebrew shechem, from which the city of Shechem derived its name) above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. ) 1 1 2 8 0 “tw://bible.?id=1.50.25|AUTODETECT|” When Joseph was about to die in Egypt, he requested that when the Lord would visit his people by bringing them back to the land of the fathers 7 1 -1 9 0 “tw://bible.?id=1.50.25|AUTODETECT|” Gen. 50:25) 1 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=1.50.25|AUTODETECT|” ) his body would be buried there 7 1 -1 9 0 “tw://bible.?id=1.50.25|AUTODETECT|” Gen. 50:25) 1 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=6.24.32|AUTODETECT|” ). This was done, as is recorded in ) 7 1 -1 9 0 “tw://bible.?id=6.24.32|AUTODETECT|” Josh. 24:32) 1 1 -1 9 0 0 :) 1 3 2 8 0 0 And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money; and they became the inheritance of the children of Joseph. ) 6. It was on this piece of land which Jacob once had owned, and not far from the lot where Joseph had been buried, that Jesus stopped in order to rest a while. The place was admirably suited to this purpose, for Jacob s Spring (or Jacob s Well) was there. Jews, Samaritans, Mohammedans, and Christians agree in associating this spring with the patriarch Jacob. There is not a good reason to doubt the truth of this tradition.) We must distinguish between two terms used in this account: spring��92�� (����, probably in 4:6 in the sense of spring-fed well) and well (�����). The first term occurs in 4:6, 14.

In 4:6 (used twice in that verse) it probably refers to the fact that water was known to be bubbling up at the bottom of the pit. The second term is found in 4:11, 12. It indicates any kind of well, whether spring-fed or not. The shaft of Jacob s Well at the time of this story and again today is more than 100 feet deep. The debris, which collected during the intervening centuries, and which caused so many commentaries to say that the depth Isaiah 75 feet, has been removed in recent years. The well is surrounded by the walls of a convent.

The water of Jacob s Spring is very refreshing, not inferior in quality to that of the surrounding springs.) 1 1 2 8 0 “tw://bible.?id=1.26.15|AUTODETECT|” The question has often been asked, Why did Jacob dig a well here, when an unusually copious water-supply was gushing out of the near-by mountains of Samaria? The answer may be that other fountains sometimes were dry in the summer or that he wanted his own well on his own ground for his own flocks, He did not desire to have any trouble with the neighbors regarding water-rights. For the troubles of his father Isaac regarding wells see ) 7 1 -1 9 0 “tw://bible.?id=1.26.15|AUTODETECT|” Gen. 26:15) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 So Jesus, travel-weary (fatigued as a result of a long journey), was sitting by the spring, just as he was; i.e., tired, dusty, and thirsty. The Fourth Gospel stresses not only the divine but also the human nature of Jesus; see p. 84. The Greek preposition ��, which we have translated by, has as primary meaning upon. The phrase in which it occurs can, therefore, be rendered upon (the curbstone of) the spring. Yet, in view of the fact that this preposition (used here with the locative) can also have the secondary meaning by or at, which is simpler (requiring no mental insertion of words which are not actually found in the text), it is probably better to give it that meaning here, just as in 5:2.) It was about the sixth hour. (For the difficult problem of time-computation in the Fourth Gospel we refer to what has been said on pp. 104, 105.) Here in 4:6 the Roman civil day computation so that it would be either 6 A. M. or 6 P.

M. when Jesus arrived at the spring can lay claim to many arguments in its favor. However, we must immediately modify this statement, for 6 A. M. is obviously out of the question, in view of the entire context. We are not saying that it is entirely impossible that the Jewish time-reckoning is followed here, so that it was noon when our Lord arrived at the well. Nevertheless, we prefer the theory that it was 6 P. M., and this on the basis of the following considerations:) 1 1 2 8 0 “tw://bible.*?id=1.24.11|AUTODETECT|”

(1) This was the usual time for drawing water 7 1 -1 9 0 “tw://bible.*?id=1.24.11|AUTODETECT|”

Gen. 24:11) 1 1 -1 9 0 0

). The fact that a woman comes to this well all alone does not prove anything to the contrary. Let it be borne in mind that there were several springs in the immediate vicinity, so that it may not have been strictly necessary for all the women of Sychar to go to this one.��93�� Or the other women may have come a little earlier, not wishing to associate with this particular woman, for obvious reasons (4:16 18).) 1 1 2 8 0 0

(2) There would still be plenty of time for the events recorded in verses 27 40. Besides, it is certainly more likely that the Samaritans in great numbers would resort to Jesus in the cool of the evening, when the work was done, than at high noon.) 1 1 2 8 0 “tw://bible.*?id=42.24.29|AUTODETECT|”

(3) If it was toward evening (6 P. M.), we can also understand the request of the people that Jesus abide with them (4:40), which reminds one of ) 7 1 -1 9 0 “tw://bible.*?id=42.24.29|AUTODETECT|”

Luke 24:29) 1 1 -1 9 0 0

Abide with us, for it is toward evening, and the day is now far spent. We admit, of course, that a similar request could have been made any time of the day, but it was most appropriate in the late afternoon or evening.) 1 2 2 8 0 0 7 10. At Jacob s Spring she sees a stranger. It is Jesus who, in obedience to the will of the Father and in complete harmony with his own inner desire (4:34), is going to direct every effort to manifest his glory in the land of the Samaritans, gathering fruit for eternal life (4:36). By means of this woman the Lord purposes to reach her neighbors. He will prove to be the Savior not only for his elect in Judea but also for those in Samaria.) The contrast between the third chapter of John (Christ s work in Judea) and the fourth (his work in Samaria) is very striking. In the former Jesus was described as dealing with a man (Nicodemus); here, in chapter 4, with a woman; there with a Jew, here with a Samaritan; there with a person of high moral standing, here with an individual of low repute. Nevertheless, the Lord proves himself able to save both.) 1 1 2 8 0 “tw://bible.?id=20.11.30|AUTODETECT|” Now in the process of winning the soul 7 1 -1 9 0 “tw://bible.?id=20.11.30|AUTODETECT|” Prov. 11:30) 1 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 1 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” James 5:20) 1 1 -1 9 0 0 ) of this woman Jesus appeals to her sympathy , to her curiosity , to her desire for ultimate rest and satisfaction ( whoever drinks the water that I shall give him will in no way be thirsty again forever ) and to her conscience . He addresses himself to every phase of her personality in order that the goal may be reached.) 1 1 2 8 0 0 And what is the woman doing? One would almost be justified in saying: for a while she is trying her utmost not to be saved, as will be shown. Nevertheless, though she opposes the efforts of Christ, the bulwarks of opposition are being broken down one by one, until finally, and in her case perhaps rather suddenly, grace penetrates and achieves the victory. However, that victory of grace over sin in her own life is presupposed (cf. 4:34, 36) rather than explicitly stated. The real topic is not the salvation of this soul, nor even the salvation of many souls in the province of Samaria, but rather the manner in which by means of this work the glory of God in Christ is made manifest.) 1 1 2 8 0 “tw://bible.?id=1.24.15|AUTODETECT|” There came a woman of Samaria. The idea is not that the woman came all the way from the city of Samaria, a two hour walk at least! What is meant is that she was a native of the province of Samaria. She came to draw water. Hence, we can picture her carrying her water-pitcher (4:28) upon her head or, like Rebecca, upon her shoulder 7 1 -1 9 0 “tw://bible.?id=1.24.15|AUTODETECT|” Gen. 24:15) 1 1 -1 9 0 0 ), as she walks from her home in Sychar (4:5, 28) in a southerly direction to Jacob s Spring. How many people living today would not consider it rather burdensome to have to walk even this half mile to get water? The Samaritan woman would agree with them (4:15).) 1 3 2 8 0 0 Appealing then to her sympathy Jesus said to her, Give me a drink. It is reasonable to assume that the request was made after the woman had drawn the water; see on 4:28. It was an altogether natural request, for Jesus was, indeed, thirsty. At the same time it was also a manifestation of divine strategy and of psychological insight, for if you wish to gain entrance into the heart of another person two methods can be employed: a. do that person a favor; b. give that person an opportunity to do you a favor. Often b. is more effective than a. Rightly considered, however, Jesus combined the two (a. and b.)!) 8.

The request of Jesus was also very natural for this reason that he was alone, there was no one else to serve him; and he had nothing with which to draw water. His disciples (see on 2:2) were gone away into the town in order to buy articles of food, i.e., to purchase provisions. It would seem that at this time Jews and Samaritans, though mutually hostile, still had dealings with each other to some extent (Jews could buy from Samaritans), which observation should guard us against a wrong interpretation of the parenthetical sentence in 4:9.) 9. Nevertheless, the relation between Jews and Samaritans was by no means cordial, as is evident from what the woman now says in answer to the request of this stranger. So the Samaritan woman said to him, How is it that you, a Jew, ask a drink of me, a Samaritan woman? Christ s accent and pronunciation probably sufficed to indicate to this woman that the stranger was a Jew.) 1 1 2 8 0 “tw://bible.?id=12.17.3-12.17.6|AUTODETECT|” In order to understand the religious enmity between the two peoples it is necessary to give a brief review of the history of the Samaritans. When Israel s last king Hosea, after first paying tribute to Assyria, transferred his allegiance to Egypt, Samaria, the capital of the northern kingdom, was surrounded by the armies of Shalmaneser and after a long siege was taken by Sargon. This was in the year 722 b.c. Most of the people were driven forth from their country and carried away to Assyria, Halah, and the Habor, the river of Gozan, and the cities of the Medes 7 1 -1 9 0 “tw://bible.?id=12.17.3-12.17.6|AUTODETECT|” II Kings 17:3 6) 1 1 -1 9 0 “tw://bible.*?id=15.3.0|AUTODETECT|” ). The very poor were allowed to remain behind in the land of Israel. Foreigners from Babylon and surrounding territories were brought to the devastated region, and these intermarried with the Israelites which had been left behind. To this mixed population was given the name Samaritans (after Samaria, the metropolis, founded by Omri). The colonists from foreign lands were not pleased with conditions as they found them. They found the country overrun by wild beasts, and they correctly ascribed this plague to the displeasure of Jehovah whom they had offended.

They begged their monarch to send them an Israelitish priest, who would teach them the law of the god of the land. And so it came about that an adulterated Judaism was grafted on the pagan cult. When a remnant of the Jews returned to the land of the fathers (chiefly, but not exclusively, from those who had been deported in the Babylonian Exile of 586 b.c.), built the altar of burnt-offering, and laid the foundation of the temple, jealous Samaritans and their allies interrupted the work 7 1 -1 9 0 “tw://bible.?id=15.3.0|AUTODETECT|” Ezra 3) 1 1 -1 9 0 0 and 4). The reason for this was that they had been refused permission to cooperate in the work of rebuilding. They had asked:) 1 2 2 8 0 0 Let us build with you; for we seek your God, as you do; and we sacrifice unto him since the days of Esar-haddon king of Assyria, who brought us up hither. ) The answer which they had received was as follows:) 1 1 2 8 0 “tw://bible.?id=16.4.1|AUTODETECT|” You have nothing to do with us in building a house unto our God. Having received this blunt refusal, the Samaritans hated the Jews 7 1 -1 9 0 “tw://bible.?id=16.4.1|AUTODETECT|” Neh. 4:1) 1 1 -1 9 0 “tw://bible.?id=16.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=16.4.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ) and subsequently built their own temple on Mt. Gerizim. This was destroyed by one of the Maccabean rulers, John Hyrcanus, about the year 128 b.c. The worshipers, however, continued to offer their adorations on the summit of the hill where the sacred edifice had stood. They do so even today. At Passover the entire community leaves home and camps on top of Gerizim where, when the full moon rises, the highpriest intones the prayers, and the slaughterers cut the throats of the lambs just as they did many, many centuries ago.

The Samaritans now number about 270 people. Of the Old Testament they accept only the five books of Moses. It seemed for a while as if the sect was doomed to extinction, owing to their close inbreeding and the great shortage of women among them. Of late, how ever, they have begun to marry Jewish women,) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.9.53|AUTODETECT|” The unfriendly sentiments of the Jews with respect to the Samaritans may be gathered from such passages as 8:48 and (the apocryphal book) Ecclesiasticus 50:25, 26. The similarly hostile attitude of the Samaritans toward the Jews is shown in ) 7 1 -1 9 0 “tw://bible.?id=42.9.51-42.9.53|AUTODETECT|” Luke 9:51 53) 1 1 -1 9 0 “tw://bible.?id=43.4.0|AUTODETECT|” . Our Lord s lovingkindness overleaped the boundaries of national hatred as is shown not only here in ) 7 1 -1 9 0 “tw://bible.?id=43.4.0|AUTODETECT|” John 4) 1 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” but also in ) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 “tw://bible.?id=42.9.55|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.55|AUTODETECT|” 55) 1 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.19|AUTODETECT|” 17:11 19) 1 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” ; and in the Parable of the Good Samaritan 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Luke 10:25 37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Having now briefly reviewed the history of the relation between Jews and Samaritans, we are somewhat better prepared for the woman s question, How is it that you, a Jew, ask a drink of me, a Samaritan woman? Nevertheless, unless another factor is taken into account, we might still be tempted to ask, If Samaritans were willing to sell victuals to the Jews (4:8), why should they not be willing to offer them water? Or, the question might be stated thus, If the disciples of Jesus could buy food from the Samaritans, why did the woman consider it so strange that a Jew would ask her for a drink? The explanation is found in the explanatory note (whether added by John himself or another the textual evidence is indecisive does not matter):) 1 1 2 8 0 “tw://bible.?id=3.15.0|AUTODETECT|” (For Jews do not use [vessels] together with Samaritans.) The verb which we have translated (do not) use [vessels] together with (����������) in all probability should not be translated have (no) dealings with. As a matter of fact the Jews did have dealings with the Samaritans, but according to Pharisaic interpretation of the laws of purity 7 1 -1 9 0 “tw://bible.?id=3.15.0|AUTODETECT|” Lev. 15) 1 1 -1 9 0 0 ) Jews and Samaritans were not allowed to use drinking-vessels together.��94�� It is for this reason that this woman, realizing that Jesus will have to use her pitcher, is greatly surprised and, perhaps also somewhat pleased that this Jew addresses her and is willing to drink from her pitcher.) 1 1 2 8 0 “tw://bible.?id=66.3.17|AUTODETECT|” 10. Our Lord makes use of this aroused feeling of surprise on her part, and fans into flame her curiosity in order that her respect for him may increase, and the work of rescuing this soul from the fetters of sin and evil may make further progress. Though he does not answer her question in so many words, he does not ignore it. He shows that the question is based on an erroneous presupposition. She proceeded from the assumption: you, a Jew, are needy and helpless.& I, a Samaritan woman am self-sufficient and therefore able to supply your need. Jesus, by his answer, shows that the very opposite is the case: she is the one who needs the water, and he is the Fountain that is able to supply it! Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.3.17|AUTODETECT|” Rev. 3:17) 1 1 -1 9 0 0 . Hence, we read: Jesus answered and said to her, If you knew the gift of God, and who it is that said to you, Give me a drink, you would have been the one to ask him, and he would have given you living water.��95��) 1 1 2 8 0 0 We have in these words another glorious mashal. (We refer the reader to what has been said on this subject in connection with 2:19.) The term living water lends itself to a twofold interpretation (just as do the mysterious terms in 2:19 and 3:3). A riddle-like character of the saying causes reflection, wonderment. It will make the woman ask questions. And that is exactly what Jesus wants. Even though she does not grasp the significance of his words at once, she will revolve them in her mind, until by and by, with dramatic suddenness, all will become clear. This, as we have said before, is divine pedagogy!) 1 1 2 8 0 “tw://bible.?id=1.26.19|AUTODETECT|” When Jesus spoke about the gift of God, he meant living water. But living water could mean spring-water 7 1 -1 9 0 “tw://bible.?id=1.26.19|AUTODETECT|” Gen. 26:19) 1 1 -1 9 0 0 ), which bubbles up by itself, in distinction from rain water, which must be collected in a cistern or reservoir. Of course, it happens at times that a shaft is sunk into the earth until a spring is reached. Jacob s Spring illustrates the point exactly. Hence, when Jesus said, he would have given you living water, the woman interprets this to mean, he would have given you not the water which has for some time been standing in the well but the spring-water at the bottom of it.) 1 11 2 8 0 0 However, in the mind of Christ fresh and pure and never-ceasing spring-water was a symbol of everlasting life or salvation. As yet the woman does not know who he is namely, the Author of salvation nor what is meant by the living water of which he speaks.) Note also this point: there is a mild rebuke in the words of Jesus; as if he had said, I asked you for ordinary water, the lesser gift, but you hesitate; if you had asked me for living water, the supreme gift , I would not have hesitated but would have given it to you at once. However, the rebuke is softened by the clause: If you knew the gift of God and who it is, implying, You did not know. ) 11. She said to him, Sir, you have no rope-bucket, and the well is deep; where do you get that living water?) Jesus had told the woman that to the one who asks him he gives the living water. Thinking that the reference was to the spring-water at the very bottom of the well, the woman answered, Sir, you have no rope-bucket (from �����, bilge-water in a hold; hence, �����: to bale out, to draw out; and ������: the rope-bucket used to draw water out of a well). As the woman sees it, two obstacles make it impossible for Jesus to supply this living water about which he has been speaking:) a. he has no rope-bucket; but even if he had one,) b. the well (�x �����, see on 4:6) is deep (again, see on 4:6).) How then will anyone be able to get at the spring-water that bubbles up at the very bottom of this well, below the standing water?

The woman is thoroughly perplexed and mystified. What this stranger is saying seems to be absurd. Meanwhile, however, she keeps on revolving the riddle in her mind!) 12. She continues, Surely, you are not greater, are you, than our father Jacob (through Joseph the Samaritans traced their descent to Jacob, conveniently forgetting their mixed ancestry), who gave us this well (explained in connection with 4:5), and he himself drank from it, and so did his sons and his flocks (flocks, literally: nurselings, whatever has to be nourished or fed; here the reference is to animals). Though the question anticipates a negative answer, yet the woman shows that she is beginning to ponder the greatness of this stranger. Thus, she is being made receptive for the Gospel.) 13, 14.

Has she questioned the stranger s superior greatness? Jesus now indicates that he is, indeed, greater by far than Jacob, for the gift which he bestows is infinitely more precious than the one bequeathed upon posterity by the patriarch. It is in this sense that Christ s answer must be interpreted: Jesus answered and said to her, Whoever drinks this water will get thirsty again; but whoever drinks the water that I shall give him will in no way be thirsty again forever, but that water which I shall give him will become a spring of water that keeps on bubbling up unto everlasting life. Thus Jesus appeals to her craving for ultimate rest and satisfaction.) Note the contrast which Jesus draws here:) Physical water from Jacob s Well: The Living Water which Jesus Bestows: ) 1 1 2 8 0 “tw://bible.?id=23.49.10|AUTODETECT|” (1) cannot prevent one from becoming thirsty again & and again & and again. (1) makes one lose this thirst for all time to come; i.e., gives lasting satisfaction. Once a believer, always a believer. Once reborn, always reborn. Cf. 6:35; also ) 7 1 -1 9 0 “tw://bible.?id=23.49.10|AUTODETECT|” Is. 49:10) 1 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” Rev. 7:16) 1 1 -1 9 0 “tw://bible.?id=66.7.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.7.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=66.21.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.6|AUTODETECT|” 21:6) 1 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” 22:1) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” 17) 1 1 -1 9 0 0 . ) 1 10 2 8 0 0 (2) remains outside of the soul, and is incapable of filling its needs. (2) enters into the soul and remains within, as a source of spiritual refreshment and satisfaction. ) (3) is limited in quantity, lessens, disappears whenever we drink it. (3) is a self-perpetuating spring (the progressive idea; see also on 1:12). Here on earth it sustains a person spiritually, with a view to the everlasting life in the realms above . ) ) ) 15. The woman by this time has become aware of the fact that Jesus (verse 14) is referring to a very special kind of water. Hence, she said to him, Sir, give me this water & Nevertheless, she still believes that this water, no matter how precious it may be, is physical in character. She believes that it can prevent physical thirst: & that I may not get thirsty nor have to keep on coming so far (present subjunctive ���������) to draw. Ordinarily, if she wanted the water from Jacob s Well, she would have to walk those ten minutes from her home to this well, and she would have to do this every day, at least once a day.

Hence, she yearns for the water which not only quenches but prevents thirst.) You would have been the one to ask for this gift of God, Jesus had said (4:10). Now she actually asks, Sir, give me this water. Yet, her request is not in compliance with the hint contained in verse 10, for she does not yet recognize the spiritual nature of the gift of God neither does she know the character of the Giver.) 16. Many see no connection between the woman s request, Sir, give me this water, (verse 15) and Jesus reply. He said to her, Go, call your husband and come back here. They are of the opinion that the Lord changes the subject at this juncture.

Others, in somewhat similar vein, suggest that what Jesus meant was something like this: Since you, woman, are so slow of understanding that you do not perceive that in mentioning living water I was speaking about a spiritual gift, I now consider your case hopeless. Please call your husband. Perhaps, I can succeed better with him. ) However, in that case we would have to suppose that Jesus actually did not know that she had no husband; but the context informs us that he did know this (4:17, 18). There is, however, a close connection between the woman s request and Christ s command. Does the woman desire living water? Then there must be a thirst for this water.

This thirst will not be truly awakened unless there be a sense of guilt, a consciousness of sin. The mention of her husband is the best means of reminding this woman of her immoral life. The Lord is now addressing himself to her conscience.) 17, 18. The woman answered and said, I have no husband.) Very abrupt is the woman s answer. She, who has been so very talkative (note 4:11, 12, 15), suddenly becomes close-mouthed. It is interesting to count the number of words in her various replies: according to the Greek, in verse nine she uses 11 words (Syriac, closely related to Samaritan, also 11 words); in verse fifteen, 13 words (Syriac, 15); in verses eleven and twelve, 42 words (Syriac, 29); but in verse seventeen, only 3 words: not I-have husband (�P� �� ����; Syriac, also only 3 words)!

Is she single then? A widow, perhaps? She knows very well that her curt reply does not do justice to the truth! She is throwing up her guard. She refuses to be exposed or unmasked. She is by no means immediately ready to make a full confession of her sins.

That is what we meant when we said (see on 4:7 10): One would almost be justified in saying: for a while she is trying her utmost not to be saved.) 1 1 2 8 0 “tw://bible.*?id=5.24.1|AUTODETECT|” But the Lord does not leave her alone. He finishes what he has begun. Jesus said to her, You were right when you said, A husband I have not. Note that Jesus lays all the emphasis on the word husband, placing it first in the sentence, whereas in the woman s speech it had been the last word. (This, at least, is true in the Greek, which is of some significance. The fact that some manuscripts have the same order of words in both cases is probably due to harmonistic corruption). The woman is living with a man.

She has a paramour; not a husband, not even in a loosely legal sense. Jesus continues, & for five husbands you have had, but the one whom you now have is not your husband; this you have stated correctly. How the Lord, in this one sentence lays bare her entire past and present life (cf. 4:29)! If even among the Jews many people followed the laxer school of Hillel in interpreting the divorce-regulation of ) 7 1 -1 9 0 “tw://bible.*?id=5.24.1|AUTODETECT|” Deut. 24:1) 1 1 -1 9 0 0 , so that as a result a husband would divorce his wife if she did not exactly please him, it is easy to see that among the Samaritans conditions touching marriage and divorce were not any better. This woman had had five husbands. (It is, of course, possible that one or two had died.) Jerome makes mention of a woman who had had no less than twenty-two husbands! There is nothing new under the sun.) 1 6 2 8 0 0 How did Jesus know all this? (See p. 191.) In his conversation with this woman the Lord had indicated that she should obtain a saving knowledge of a. the gift of God; i.e., the living water; and b. the Giver of this gift (see 4:10). By exposing her sin Jesus is preparing her heart for the knowledge and reception of the gift (4:16 18). By revealing and laying bare her entire immoral present and past life he is revealing the character of the Giver (4:17, 18). He manifests himself as One who according to his divine nature is the Omniscient One! Thus he also answers the question of 4:12.) 19. The woman said to him, Sir, I perceive that you are a prophet.) The woman does not deny the remarks of Jesus concerning her immoral life.

In fact, by calling him a prophet (which to her meant one who can read secrets) she really admits her guilt! It is clear from 4:29 that this stranger s r�sum� of her evil conduct shocked her beyond words. Though she did not see in him the Messiah, nevertheless, such penetrating knowledge makes her think of the coming Messiah who will know and will declare everything.) 20. She continues: Our fathers worshiped on this mountain (perhaps pointing to Gerizim), but you say that the place where one must worship is in Jerusalem.) Some commentators see in this remark the (implied) question of one who is seeking information on a matter in which she was really interested. Others look upon it as an artful and clever device to divert the conversation from a very painful topic to one of a much more innocent character.) The following, as we see it, must be borne in mind: a. When Scripture does not reveal inner motives, it is generally best not to speak with the air of certainty.

One must often be satisfied with probability. b. A probable answer or solution will be one which does justice to the requirement of consistent character portrayal. On this score the theory that the woman, by means of her remark about the proper place of worship, was trying abruptly to break off and change the subject merits consideration, for this is exactly what she had tried once before (4:17). Nothing is more common than for sinners to make an attempt to change the subject in order to avoid painful reminders of sinful conduct. c. Nevertheless, why should it be considered impossible that both classes of commentators are correct, except, of course, in so far as an interpreter of the one class definitely rejects the solution favored by the other class? In fact, does not this appear to be the most plausible?) 1 1 2 8 0 “tw://bible.?id=1.12.7|AUTODETECT|” Here, as it seems probable to us, we see a woman who in her anxiety to drop a painful subject proposes a question about which she has heard much and in which she has developed a certain interest. This interest has been stimulated by the stranger at the well, who has shocked her to the very depths of her being. The Holy Spirit is working in her heart. Though she does not cherish the idea of dwelling any longer on the subject of her immoral life, she is beginning even now to regret her condition. But where will she go and what must she do? Must she worship on Gerizim or at Jerusalem? (See what has been said, in our explanation of 4:4, 5, 9. about Gerizim and the worship at that place.) Our fathers 7 1 -1 9 0 “tw://bible.?id=1.12.7|AUTODETECT|” Gen. 12:7) 1 1 -1 9 0 “tw://bible.?id=1.33.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.33.20|AUTODETECT|” 33:20) 1 1 -1 9 0 “tw://bible.?id=5.27.4|AUTODETECT|” ) had erected altars at Shechem on or near Gerizim s slopes. And the Samaritan Pentateuch substitutes Gerizim for Ebal in ) 7 1 -1 9 0 “tw://bible.?id=5.27.4|AUTODETECT|” Deut. 27:4) 1 1 -1 9 0 0 . The Jews, on the other hand, placed great stress on Jerusalem as the one, central place of worship.��96�� Who was right? is the implied question.) 1 1 2 8 0 0 21. Jesus answers that not where one worships matters but the attitude of heart and mind and the obedience to God s truth regarding the object and method of worship is what matters. It is not the where but the how and the what that is all-important.) 1 1 2 8 0 “tw://bible.?id=36.2.11|AUTODETECT|” Jesus said to her, Believe me. He said this in order to emphasize the startling character of the declaration which he is about to make. The expression the hour is coming, is found also in 4:23; 5:25, 28; 16:2, 25, 32. When the Lord continues, when neither in this mountain nor in Jerusalem will you worship the Father, he predicts that God s elect from every tribe and nation will serve him 7 1 -1 9 0 “tw://bible.?id=36.2.11|AUTODETECT|” Zeph. 2:11) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 0 ). The clause may be paraphrased thus: the hour is coming when neither exclusively in this mountain nor exclusively in Jerusalem will you worship the one and only Father (through Jesus Christ) of the Church Universal. That is his answer with respect to the where (which already contains a hint with respect to the how and the what).) 1 1 2 8 0 “tw://bible.?id=19.147.19|AUTODETECT|” 22. With respect to the what the Lord continues, You (Samaritans) worship what you do not know i.e., the creature of your own imagination, having rejected the prophetical and poetical books of the Old Testament; we (Jews) worship what we know i.e., God as revealed to us in the entire Old Testament , for salvation is from (�) the Jews. Literally he says the salvation; i.e., that specific rescue from the guilt, pollution, and punishment of sin, and that sum-total of every spiritual endowment, which God grants to his people on the basis of the redemptive work of his Son. That this salvation proceeds from the Jews is clear from ) 7 1 -1 9 0 “tw://bible.?id=19.147.19|AUTODETECT|” Ps. 147:19) 1 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=23.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.2.3|AUTODETECT|” Isa. 2:3) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 “tw://bible.?id=33.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.4.1|AUTODETECT|” Mic. 4:1) 1 1 -1 9 0 “tw://bible.?id=33.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.4.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.1|AUTODETECT|” Rom. 3:1) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.9.3-45.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.3-45.9.5|AUTODETECT|” 9:3 5) 1 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” 9:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.*?id=40.27.51|AUTODETECT|” 23. Finally, anent the how and the what Jesus states what is found in 4:23, 24. He introduces this great saying by employing an expression that is also found in 5:25, The hour is coming yea, has already arrived! . In the mind of our Lord the perfected state of the future is foreshadowed in the present. The present is the future in embryo. Thus, the kingdom of heaven is both future and present.

This holds also with respect to everlasting life. It is true that the worship of the Father in spirit and truth will not reach perfection until the great day of the consummation of all things; but even now the religion of the old dispensation, which attached so much importance to stipulated seasons, places, and outward observances, is beginning to vanish. Very soon the veil of the temple will be rent in two from top to bottom 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 0 ), and with it the last remnant of the validity of ceremonial worship will cease to exist.) 1 1 2 8 0 “tw://bible.?id=42.19.10|AUTODETECT|” & when the genuine worshipers (i.e., those deserving of the name) will worship the Father in spirit and truth. The verb will worship (fut. indicative of ���������) in the Fourth Gospel never means merely will respect; see also 4:20, 21, 22, 24; 9:38; 12:20. The final phase in spirit and truth has been interpreted variously. The context should decide. Jesus has been emphasizing two things: a. worship which is worth the name is not hampered by physical considerations; e.g., whether one prays at this place or at that place (4:21); and b. such worship operates in the realm of truth: clear and definite knowledge of God derived from his special revelation (4:22). In such a setting, it would seem to us, worshiping in spirit and truth can only mean a. rendering such homage to God that the entire heart enters into the act, and b. doing this in full harmony with the truth of God as revealed in his Word.

Such worship, therefore, will not only be spiritual instead of physical, inward instead of outward, but it will also be directed to the true God as set forth in Scripture and as displayed in the work of redemption. As some see it, a humble, spiritual attitude means little. According to others, truth or doctrinal soundness is of no importance. Both are one-sided, unbalanced, and therefore wrong. Genuine worshipers worship in spirit and truth! For such are the very people whom the Father is seeking as his worshipers, not in the sense that there are individuals who have made themselves such worshipers, and that the Father is, as it were, searching for them; but in the sense that he keeps on intensely yearning for his elect in order that he may make them such worshipers.

His seeking is saving 7 1 -1 9 0 “tw://bible.*?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 0 ). It is ever God who takes the initiative in the work of salvation; it is never man (cf. 3:16; 6:37, 39, 44, 65; 15:16).) 1 1 2 8 0 0 24. The necessity for distinctly spiritual worship is rooted in the very being of God: God is Spirit. In the original (������ A ����) the subject, God, stands last and is preceded by the article. The predicate, Spirit, is the first word of the sentence, and is not preceded by the article. (Cf. our remarks on the grammatical construction of the third clause of 1:1.) The predicate is placed first for the sake of emphasis: completely spiritual in his essence is God! He is not a stone-deity or tree-deity, neither is he a mountain-deity so that he has to be worshiped on this or that specific mountain; e.g., Gerizim! He is an independent, incorporeal, personal Being.

Hence, those who worship him must worship in spirit and truth. Genuine worshipers not only will worship the Father in spirit and truth; they must do so. Jesus places his own must over against that of the woman (cf. 4:24 with 4:20). ) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” 25. The thoughts of the woman have been directed toward the expectation of the coming Messiah. The stranger s penetrating knowledge about her own life (4:17, 18; cf. 4:29) and his deep insight into the essence of God and of all true worship (4:21 24) remind her of certain traditions which, on the basis of ) 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 0 , had been transmitted to the people of Samaria. Not that she in any way recognized this stranger as being the Messiah. Far from it; but by what he had said he made her think of the Messiah. Hence, we are not surprised to read, The woman said, I know that Messiah is coming, the One who is called Christ (an addition by John, the author, for the sake of his readers in Asia Minor); whenever he arrives, he will declare everything to us.) 1 1 2 8 0 “tw://bible.?id=44.8.9|AUTODETECT|” The fact that among the Samaritans, too, there was a Messianic expectation (note that the woman even employs the tern Messiah as a proper name without preceding article) is clear from this passage, from ) 7 1 -1 9 0 “tw://bible.?id=44.8.9|AUTODETECT|” Acts 8:9) 1 1 -1 9 0 0 , and from Josephus, Antiquities XVIII, iv, 1. Nevertheless, as to time of fulfilment the hope in the woman s heart was rather vague. She says, Whenever he arrives ; it may be tomorrow, but it may also be several years from now. The fact which should be emphasized, however, is this: she now hopes! She is beginning to yearn for Messiah, the One who will tell her just what to do for her own sinful condition; nay more, the One who will openly declare (cf. 16:13, 14, 15) everything, not only to her but also to her people .) 1 2 2 8 0 0 26. And now the supreme moment of Messianic self-disclosure has arrived. Jesus said to her, I, the One who is talking to you, am he. This is the greatest surprise of all! But this is also the only solution to all the problems and the only answer to all the questions that have arisen in this woman s heart.) Did this woman accept Jesus as her Lord? If so, why is this not stated in so many words? Anent these questions we refer to what has already been said in our explanation of 4:7 10.) 1 1 2 8 0 “tw://bible.?id=40.11.25|AUTODETECT|” When the further question is asked, How is it that Jesus disclosed himself to her as the Christ and not to everyone with whom he came into contact? we answer that it was well-pleasing in the sight of the Father to hide this great fact from the wise and understanding but to reveal it to this predestined child of his 7 1 -1 9 0 “tw://bible.?id=40.11.25|AUTODETECT|” Matt. 11:25) 1 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ). Was it safe for Jesus to reveal himself as the Messiah? In this connection it must be borne in mind that, as far as we know, Jesus performed no miracles in Samaria. Such deeds of power at times resulted in the perversion of the concept of the Messianic office (cf. 6:15). Also, after a stay of only two days (4:40) he again proceeded on his way toward Galilee, so that there was hardly sufficient time in which the declaration, I am Messiah could have aroused opposition from the side of the authorities, bringing about a premature crisis) 1 19 2 8 0 0 Synthesis of 4:1 26) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles: to Samaria: the conversation with the Samaritan Woman.) In order to prevent a premature crisis Jesus left Judea for Galilee. He had to go through Samairia. He reached Sychar, located in this province, and sat down, weary and thirsty, at Jacob s Spring or Well. Here he engaged in a conversation with an immoral Samaritan woman. He asked her for a drink, spoke to her about the living water which he himself was able to supply, told her that this living water would not only quench thirst but would even prevent its recurrence, revealed to her the secrets of her own immoral life, showed her the character of true worship, and finally disclosed himself to her as the Messiah.) The woman s heart rebelled against the disclosure of her sinful state and she tried to change the subject.

It seems at first as if the woman is in control of the conversation and as if the Lord allows himself to be sidetracked. However, without realizing it, the woman is being led to the goal established by the Lord himself.) Is this woman, in her attempt to evade the real issue, a symbol of the sinner as he is by nature? Is the manner in which Christ addresses her an example for us to follow in working with the lost?) This section shows a progressive series of surprises. Little by little Jesus reveals who he is; and, in complete correspondence with this gradually ascending self-disclosure, the woman s confession also advances, so that she sees in this stranger first a Jew; then, a prophet, finally, the Christ.) ) 4:27 42) 27 And at that moment his disciples came, and were amazed that��97�� he was talking with a woman. Yet no one said, What do you desire (of her)? or, Why are you talking with her? 28 So the woman left her water jar and went back to town, and she said to the people. 29 Come, see a man who told me all that I ever did. He is not, perhaps, the Christ, is he? 30 They went out of the town and were coming to him.) 31 In the meantime his disciples kept urging him, saying, Rabbi, eat. 32 But he said to them, I have food to eat of which you have no knowledge. 33 The disciples then were saying to each other, Surely, no one has brought him food? 34 Jesus said to them, My food is to��98�� do the will of the One who sent me, and to accomplish his work. 35 Are you not saying, There are yet four months; then comes the harvest?

I say to you. Look, lift up your eyes and scan the fields that��99�� they are white for harvesting. 36 Already the reaper receives wages and gathers fruit for everlasting life, in order that the sower and the reaper may rejoice together. 37 For in this is real the proverb,��100�� One is the sower, and another the reaper. 38 I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor. ) 39 Now many of the Samaritans from that town believed in him because of the word of the woman who testified, He told me all I ever did. 40 So when the Samaritans came to him, they kept urging him to remain with them. And he remained there two days. 41 And many more believed because of his word. 42 And they were saying to the woman, It is no longer because of your talk that we believe, for we ourselves have heard, and we know that this is really the Savior of the world. ) ) 4:27. And at that moment his disciples came. Note: at that moment!

The disciples had finished their business in Sychar and naturally returned to the well. Jesus had just made his great declaration, reaching a climax in a manner that was wholly natural and unforced. Yet, the divine providence is such that at that exact moment not earlier, so that the conversation with the woman would have been interrupted; nor later, so that the disciples would have missed this great event (their Lord condescending to a Samaritan woman) with all its missionary implications the disciples arrived! This is a glorious manifestation and illustration of the operation of God s providence for the furtherance of his kingdom.) They came and were amazed (kept on wondering) that he was talking with a woman. Was he not a rabbi? Then how could he ignore the rabbinical rule: Let no one talk with a woman in the street, no not with his own wife ?

The disciples were receiving a lesson in the true emancipation of womanhood. Though they continued to wonder at what they saw and heard, their reverence for their master was so great that no one said, What do you desire (of her)? The answer, had it been given, would have been, To receive from her physical water. Nor did any one ask, Why are you talking with her? The answer, had it been given, would have been, To give her living water.) 28. So the woman left her water jar and went back to town, and she said to the people.

The wonderful news which the woman had just received (and which she just had to tell others), as well as the arrival of the disciples, caused her to go back to town. She left her water jar at the well. Very generally this is interpreted to mean that in her excitement because of the strange happenings she forgot her pitcher as she hurried back to tell everybody the news. According to many, the story of the woman s water jar is as follows: a. To the well comes this woman equipped with a pitcher to draw water. Before she draws it, a tired traveler we know that it was Jesus asks her for a drink. b.

The conversation continues, in which she becomes so interested that the water jar remains empty. c. Having heard the stranger s great declaration, she rushes off, forgetting all about the jar.) More natural, however and also more in keeping with the correct translation of the parenthetical clause of verse 9 is the following construction:) a. To the well comes this woman equipped with a pitcher to draw water. She draws water, filling her pitcher. Viewing the filled jar, a total stranger, whom she recognizes to be a Jew and who is sitting by the well, asks her for a drink.) b. Knowing that it is not customary for Jews to use vessels together with Samaritans, she does not immediately offer the requested gift, but asks the stranger to explain his strange request.

An increasingly interesting and revealing conversation develops.) c. Having heard the stranger s great declaration, and being now fully convinced that genuine worship is of an entirely spiritual nature and that accordingly there can be no basic objection to the idea of Jews and Samaritans drinking from the same pitcher, she purposely leaves the jar at the well, so that Jesus may quench his physical thirst, and so that he may know that she has taken to heart the lesson anent the nature of true religion. Afterward, having led a multitude of people to the well, she can retrieve her pitcher.) 1 1 2 8 0 “tw://bible.?id=50.3.13|AUTODETECT|” In this connection we should remember that 4:28 does not say she forgot 7 1 -1 9 0 “tw://bible.?id=50.3.13|AUTODETECT|” Phil. 3:13) 1 1 -1 9 0 0 ), but she left (�����, first aorist active indicative of �����) her water jar. Exactly the same form of this verb was used earlier, in this same chapter (4:3): the Lord & left Judea (A ������ & ����� �t� ��������). He did not forget Judea but he purposely left it. So here also: she did not forget her water jar but she purposely left it, left it there for him to use.) 1 3 2 8 0 0 29. In Sychar this woman, having gathered a crowd, exclaims, Come, see a man who told me all that I ever did. Here she reveals the wisdom of Philip when he spoke to Nathaniel (1:46). Though we have no reason to doubt that in her own heart she is already convinced that Jesus is, indeed, the Christ, she very wisely formulates her question in such a manner that the people will have to arrive at their own answer. She said, He is not, perhaps, the Christ, is he?) 30. They went out of the town and were coming to him.

The crowd rushed off immediately (aorist tense) and is pictured in the act of proceeding toward Jesus (imperfect tense). In verse 35 the disciples are told to lift up their eyes and see these people as they are approaching the well. In verse 40 they have arrived.) 31. In the meantime his disciples kept urging him, saying, Rabbi, eat. Genuine concern for the physical needs of Jesus finally overcame the disciples amazement. So, in the meantime i.e., from the woman s departure to the arrival of the Samaritans his disciples kept urging him, saying, Rabbi, eat. (On the term Rabbi see 1:38, footnote 44.) As these men saw it, it was time to eat.

Besides, Jesus must be hungry by now. Hence, let him eat.) 1 1 2 8 0 “tw://bible.*?id=46.8.4|AUTODETECT|”

32. But the Lord replied, I have food to eat of which you have no knowledge. In the original of verse 32 the term translated food is ������; while in verse 34 it is �����. John uses the two terms apparently with very little difference in meaning. In its primary sense the first one signifies eating 7 1 -1 9 0 “tw://bible.*?id=46.8.4|AUTODETECT|”

I Cor. 8:4) 1 1 -1 9 0 “tw://bible.*?id=46.6.13|AUTODETECT|”

Concerning the eating of things sacrificed to idols ); and from this it develops into a synonym for food, just as in our English vernacular we speak of good eating or eats. The second terms means food, victual(s), anything that is eaten, and in that sense meat 7 1 -1 9 0 “tw://bible.*?id=46.6.13|AUTODETECT|” I Cor. 6:13) 1 1 -1 9 0 0

Meats for the belly ).) 1 4 2 8 0 0

33. In verse 34 Jesus himself explains the character of this food; see on that verse. It is spiritual nourishment. Because the disciples had not been present during the conversation with the woman, they had no knowledge of this mysterious food to which the Lord referred. As so often in this Gospel see on 2:19 the disciples, just like the Samaritan woman (4:11, 15), interpret his words literally. They are pictured as asking each other, Surely, no one has brought him food?

It is hard for them to imagine that in the land of the Samaritans anyone could have brought food to Jesus!) 34. Jesus said to them, My food that which imparts satisfaction to me and in which my soul delights is to do the will of my Sender i.e., the Father (5:36) (see also 3:34) and to accomplish his work. i.e., to bring this work to its predestined goal; to fulfil and finish it. In the night of the Supper, a few hours before his death on the cross, Jesus, using a participle of the same verb, said, I glorified thee on the earth, having accomplished (���������) the work which thou hast given me to do (17:4). The nature of that work is indicated in 17:4, 6 (see in Vol. II). A verb ultimately derived from the same root is used in 19:28, 30, spoken when Jesus bowed his head and gave up his spirit: ����������, i.e., It is finished. ) 35.

Are you not saying, There are yet four months; then comes the harvest. The disciples were saying this. The harvest in this region being in April (or early May), it was now December (or early January). For, this is probably not a proverb indicating the usual time-interval between seedtime and harvest. Aside from the fact that four months would be incorrect (for the interval is actually longer), and that no such proverb or anything resembling it has been found anywhere, the adverb yet would seem to be hardly fitting. In a proverb one would expect simply: There are four months between seedtime and harvest, or simply, There are four months; then comes the harvest, but not, There are yet four months; then comes the harvest.

The words which introduce the chronological indication Are you not saying prove nothing either way. The disciples had been observing the month-old verdure, and they had just now been saying, & yet four more months; then comes the harvest. ) In the mind of Jesus there is a close relationship though also a contrast (see on 4:36, 37) between the physical and the spiritual harvest. In the verses which follow, the Lord bases his remarks upon this relationship. We should bear in mind that by this time the procession of Samaritans (4:30) was becoming plainly visible as coming across the fields it approached the well. Pointing at this harvest of faith (4:39) Jesus says to his disciples, Look, lift up your eyes, and scan (��������; see on 1:14 footnote 33) the fields, that they are white for harvesting (4:35). Though the grain-harvest may still be four months off, the soul-harvest is ripe for the plucking even now!

When Jesus tells the disciples to ponder the spectacle of the approaching Samaritans, and to consider them to be fields ready for harvesting, does this not clearly imply that he is sending out his disciples to gather this harvest?��101��) 1 1 2 8 0 “tw://bible.?id=30.9.13|AUTODETECT|” 36. The word already ($��) belongs to verse 35, not to verse 36, where it would be redundant. Already not four months from now as is true with respect to the physical harvest the reaper receives wages, a reward; and gathers fruit for everlasting life, he is gathering fruit destined for everlasting life. (For meaning of everlasting life see on 1:4 and 3:16.) Thus, the sower and the reaper rejoice together. Generally there is a considerable interval between sowing and reaping. But in this case hardly any time had elapsed between the sowing of the seed and the reaping of the harvest. Hence, in order that the sower and the reaper may rejoice together. Christ, the Sower, and the disciples, as reapers, rejoice together. The prophecy of ) 7 1 -1 9 0 “tw://bible.?id=30.9.13|AUTODETECT|” Amos 9:13) 1 1 -1 9 0 0 is fulfilled:) 1 3 2 8 0 0 Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and the hills shall melt. ) 37, 38. The disciples, therefore, as reapers, will be able to rejoice in a spiritual crop which they themselves have not planted. For, the rule in the realm of the spiritual is that the sower and the reaper are two different persons. Hence, Jesus continues:) For in this the proverb is real attains its most striking illustration.) 1 1 2 8 0 “tw://bible.?id=5.6.11|AUTODETECT|” In the realm of the natural the proverb One is the sower and another the reaper often corresponds to the actual facts of life; e.g., a man may reap where he has not sown 7 1 -1 9 0 “tw://bible.?id=5.6.11|AUTODETECT|” Deut. 6:11) 1 1 -1 9 0 “tw://bible.?id=6.24.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.13|AUTODETECT|” Josh. 24:13) 1 1 -1 9 0 “tw://bible.?id=5.28.30|AUTODETECT|” ), or a sower may never experience the joy of reaping 7 1 -1 9 0 “tw://bible.?id=5.28.30|AUTODETECT|” Deut. 28:30) 1 1 -1 9 0 “tw://bible.?id=18.31.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.31.8|AUTODETECT|” Job 31:8) 1 1 -1 9 0 “tw://bible.?id=33.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.15|AUTODETECT|” Mic. 6:15) 1 1 -1 9 0 0 ): someone else gathers in the harvest. But in the realm of the spiritual it is the usual thing that one man reaps where another has sown. Each kingdom-worker is at the same time reaper (of that which has been sown by others) and sower (of seed which brings forth a harvest that will be gathered by others). Hence, both sower and reaper rejoice in this divine arrangement: there will always be a harvest to reap.) 1 1 2 8 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” I sent you to reap, says Jesus. The question has been asked, What act of commissioning does this sentence indicate? It cannot refer to what is recorded in ) 7 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” Mark 3:13 19) 1 1 -1 9 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” nor to the contents of ) 7 1 -1 9 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” Mark 6:6 13) 1 1 -1 9 0 “tw://bible.?id=40.9.35-40.11.1|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.9.35-40.11.1|AUTODETECT|” Matt. 9:35 11:1) 1 1 -1 9 0 0 ), for the events there described had not yet taken place. Besides, in these passages the disciples are charged to sow rather than to reap. It is also open to doubt whether Jesus has in mind 4:2 which refers to the work of the disciples in Judea. Far more in harmony with the present context, it would seem to us, is the thought that Jesus referred to the commissioning that is so clearly implied in 4:35. (See comments on 4:35.) I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor. Right here in Samaria the Lord had just now commissioned his disciples to reap that for which they had not labored.

Others had labored among these Samaritans, and now the disciples have been commissioned to enter into (i.e., to gather the fruits of) their labor. But who were these others who had toiled (worked with much effort)? At this point many introduce Moses, the Old Testament prophets, John the Baptist, etc. More definitely in harmony with the historical facts and with the immediate context is the inference that the Lord here refers to himself think of the labor of love which he had performed here at the well, as recorded in 4:1 26 and the Samaritan woman, whose preparatory labor is recorded in 4:29, 39. Both Jesus and the Samaritan woman had been laboring among these Samaritans: Jesus indirectly, via the Samaritan woman; she, in turn, directly, among her neighbors. Into this labor the disciples now entered.) 1 2 2 8 0 0 39. The story begun in 4:28, 29 is now continued. Now many of the people of Sychar believed on him because of the word of the woman, who testified, He told me all that I ever did. i.e., they were deeply impressed by the mysterious powers of one who was able to reveal a person s past.) 40. They were, moreover, friendly to Jesus, not hostile. In fact, they were so eager to meet this stranger personally, in order to see for themselves, that they came to him. They were also hospitable toward Jesus and kept on urging him to remain with them.) 1 1 2 8 0 “tw://bible.?id=40.10.5|AUTODETECT|” Jesus did not evangelize the province of Samaria. In harmony with the will of his heavenly Father (4:4) he remained there two days only, and he limited his work to one small village. Therefore, nothing in this account conflicts in any way with the order issued to the disciples in ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” . And that order, it must be borne in mind, was of an entirely temporary character. It was set aside and supplanted by the great commission 7 1 -1 9 0 “tw://bible.?id=40.28.18-40.28.20|AUTODETECT|” Matt. 28:18 20) 1 1 -1 9 0 “tw://bible.?id=44.8.0|AUTODETECT|” ). Much fruitful labor was carried on in the city and province of Samaria at a later time 7 1 -1 9 0 “tw://bible.?id=44.8.0|AUTODETECT|” Acts 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.9.56|AUTODETECT|” 41. And many more believed because of his word. The attitude of the Samaritans at the well contrasts sharply with those other Samaritan villagers who later refused to receive him because he was on his way to Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.9.51-42.9.56|AUTODETECT|” Luke 9:51 56) 1 1 -1 9 0 0 ). Nevertheless, we need not suppose that the faith of all these people of Sychar who went out to see Jesus was saving faith. With some it probably remained on the level of 2:23. (See comments on 2:23.) With others, we may safely assume, it rose to the highest level after they had heard the word of Jesus himself. Also, the number of those who accepted him because of his own word was far larger than the number of those who had believed on him as a result of the woman s testimony.) 1 3 2 8 0 0 42. And they were saying. That far larger group of believers now address the woman in these words: It is no longer because of your talk that we believe, for we ourselves have heard, and we know that this is really the Savior of the world. Note in this connection:) (1) The talk (! �����) of the woman is here (in 4:42) contrasted with the word (A �����, 4:41) of Christ. However, in 4:39 the woman s testimony (for �������� and �������� see on 1:7) is called her word (�����).) (2) What these Samaritans say involves a principle that has validity for all time: personal contact with Christ is necessary to make faith complete.) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” (3) The Samaritans call Jesus the Savior of the world. ��102�� The Lord had told the Samaritan woman that salvation is from the Jews (4:22). In his brief stay among them he must have emphasized that this salvation was, nevertheless, for the world. In fact, this glorious truth is already implied in 4:21, 23. Study the following passages for the concept Savior as applied to Jesus: ) 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” Luke 2:11) 1 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” Acts 5:31) 1 1 -1 9 0 “tw://bible.?id=44.13.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.23|AUTODETECT|” 13:23) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” 3:6) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” II Peter 1:1) 1 1 -1 9 0 “tw://bible.?id=61.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.1.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” 2:20) 1 1 -1 9 0 “tw://bible.?id=61.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=62.4.14|AUTODETECT|” . The full title Savior of the world is found not only here in 4:42 but also in ) 7 1 -1 9 0 “tw://bible.?id=62.4.14|AUTODETECT|” I John 4:14) 1 1 -1 9 0 0 . This world consists of elect from every nation: from the realm of heathendom (in the present context, from the realm of Samaritans) as well as from that of Judaism. (For the various meanings of the term world in the Fourth Gospel see on 1:10, footnote 26.)) 1 21 2 8 0 0 As the world s Savior, Jesus, on the basis of and by means of his own infinite sacrifice, takes away sin s guilt, pollution, and punishment, and bestows upon the hearts and lives of those whom he so favors all the fruits of the operation of the Holy Spirit.) Synthesis of 4:27 42) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles; to Samaria: work among the people of Sychar.) When, at the providential moment, the disciples came back from Sychar, having made their purchases, they were greatly astonished to see the Lord talking with a woman. Thus, quietly and without ostentation, Jesus gives these men a lesson in the true, spiritual emancipation of womanhood. Without changing any creation-ordinance regarding the proper place of woman, the Lord clearly indicates that before God the soul of a woman is not less precious than that of a man.) After the arrival of the disciples the woman, now that Jesus has reached a glorious climax of self-revelation, runs back to town that she may tell her people the great news. In taking her departure she purposely leaves her water-jar at the well, so that Jesus may quench his thirst. Has not the Lord made very clear to her that true worship is essentially spiritual in nature, and that it is the same for all individuals whether they be Jews or Samaritans?

Why then should a Jew hesitate to drink from a Samaritan vessel?) In Sychar the woman tells her story and piques the curiosity of her neighbors by asking, Come, see a man who told me all that I ever did. He is not, perhaps, the Christ, is he? ) In her absence the disciples, gathered with their Master at the well, learn that his need for physical food is superseded by the intense satisfaction which he received in bringing this woman out of the darkness into the light, thereby carrying forward the accomplishment of the will of his heavenly Sender. On the approach of the Samaritans Jesus exhorts his disciples to look upon this arriving procession as a spiritual harvest. Only a few moments ago the seed had been sown first, by Jesus himself in the heart of the woman, then by her in the hearts of her people , and now harvest-time has already arrived! How different it is in the physical realm where at this moment the harvest was still four months away. And how wonderful that the disciples, viewed as reapers, are privileged to harvest that which they have not sown.) In accepting Jesus by faith the Samaritans form a striking and pleasing contrast with most of the Jews.

If the entire story (4:1 42) be taken into account, definite progress in faith is clearly noticeable, so that Jesus is regarded as a mere Jew, then as a prophet, next as Messiah, and finally as the Savior of the world.) The omniscience which the Lord reveals marks him as being, indeed, the Christ, the Son of God. Hence, the author of the Fourth Gospel has again reached his goal (20:30).) ) 4:43 54) 43 Now after the two days he departed from that place and went to Galilee. 44 For Jesus himself had testified, A prophet has no honor in his own fatherland. 45 So when he came to Galilee, the Galileans welcomed him having seen all that he had done in Jerusalem at the feast; for they too had attended the feast.) 46 Now he came again to Cana of Galilee, where he had turned the water into wine. And at Capernaum there was a courtier whose son was ill. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death.) 48 Jesus therefore said to him, Unless you see signs and wonders, you will definitely not believe. 49 The courtier said to him, Sir, come down before my dear child is dead. 50 Jesus said to him, Go your way, your son lives. The man believed the word which Jesus had spoken to him and he went on his way) 51 Now while he was still going down (to Capernaum), his servants met him, saying that��103�� his child was living. 52 So he asked them at what hour he had begun to improve, and they said to him, Yesterday, at the seventh hour, the fever left him. 53 The father therefore knew that this was the very hour when Jesus had said to him, Your son lives. And he himself believed, and so did his whole household. 54 Now this was the second sign that Jesus performed after he had come from Judea to Galilee.) ) 4:43 45. Now after the two days he departed from that place and went to Galilee. 44 For Jesus himself had testified, A prophet has no honor in his own fatherland. 45 So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast; for they too had attended the feast.) This paragraph presents a problem.

We are told that Jesus returned to Galilee because a prophet has no honor in his own fatherland. Just what does this mean? From the list of explanations that have been offered we select the following:) (1) Some contend that Jesus clings to his plan to go to Galilee in spite of the fact that he knows that a prophet has no honor in his own fatherland (i.e., in Galilee).��104��) We cannot accept this explanation. The passage clearly states that Jesus went to Galilee because he knew that a prophet has no honor in his own fatherland; not in spite of this knowledge but because of it. The word which connects verse 43 and verse 44 is the particle for (���) in its causal sense.) (2) Others say that Jesus proceeds from Sychar to Galilee because he knows that in his fatherland i.e., the land of his birth, Judea his labor had been fruitless.��105��) 1 1 2 8 0 “tw://bible.?id=40.13.54|AUTODETECT|” This explanation we also reject, for the simple reason that everywhere else in the Gospels the term his fatherland clearly points to Galilee, never to Judea. See ) 7 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” Matt. 13:54) 1 1 -1 9 0 “tw://bible.?id=40.13.57|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.57|AUTODETECT|” 57) 1 1 -1 9 0 “tw://bible.?id=41.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.1|AUTODETECT|” Mark 6:1) 1 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” Luke 4:16) 1 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” 24) 1 1 -1 9 0 0 . In these passages we find the same proverb, but the country to which it refers is that in which Nazareth is located. Although Jesus was born in Bethlehem of Judea, nevertheless, his parents had their home in Galilee, and it was in Galilee that he grew up to manhood. Galilee was, accordingly, his own country.) 1 4 2 8 0 0 (3) Then there are those who claim: Jesus goes to Galilee, but not until he has won esteem in Jerusalem, for he knew that a prophet has no honor in his own country (i.e., in Galilee). Having won esteem in Judea, he finds that Galilee is now also ready to honor him.��106��) It is claimed that verse 45 proves this theory to be correct. There we read:) So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast; for they too had attended the feast. ) In favor of this explanation it must be admitted that a. It does justice to the meaning of the particle for (causal relationship), b. It correctly interprets the term his fatherland as referring to Galilee, and c. It takes the context into consideration to some extent.) 1 1 2 8 0 “tw://bible.*?id=40.13.54-40.13.58|AUTODETECT|” Nevertheless, we are not ready to accept this theory. Our objections are as follows: a. It reads too much into the text. To say, Jesus departed & and went to Galilee, for he himself testified, A prophet has no honor in his own fatherland, is not at all the same as it would be to say: Jesus did not go to Galilee until he had first won fame in Jerusalem, for he himself testified, A prophet has no honor in his own fatherland. In the first case (the text as it actually reads) a reason is given to show why Jesus proceeded on his way to Galilee. In the second case a reason is given to indicate why he worked in Jerusalem before going to Galilee.

These are two different propositions, and it will never do to assume that the reader already knows the contents of verse 45 before he has even come across verse 44! b. This view assumes that the text intends to indicate that Jesus received honor in Galilee. But in the other passages in which the same proverb occurs the very opposite is clearly taught 7 1 -1 9 0 “tw://bible.*?id=40.13.54-40.13.58|AUTODETECT|”

Matt. 13:54 58) 1 1 -1 9 0 “tw://bible.*?id=41.6.1-41.6.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.6.1-41.6.6|AUTODETECT|”

Mark 6:1 6) 1 1 -1 9 0 “tw://bible.*?id=42.4.16-42.4.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.4.16-42.4.30|AUTODETECT|”

Luke 4:16 30) 1 1 -1 9 0 0

instead of honoring him, the people made an attempt to kill him). Moreover, when 4:45 states that the Galileans welcomed him, because they had seen his miracles, this must not be interpreted to mean that they honored him (4:48 teaches the opposite). Outward enthusiasm, often for selfish purposes, is not honor.) 1 9 2 8 0 0 (4) There is still another explanation: Jesus went to Galilee because here he did not need to fear such honor as would bring him into immediate collision with the Pharisees, creating a premature crisis.��107��) We accept this explanation for the following reasons:) a. It is by far the most simple and obvious. Not only does it do full justice to the term his own fatherland (interpreting it in the light of the parallel passages in the other Gospels) and also to the causal connection expressed by the particle for, but it accepts verses 43 and 44 at face value, just as they stand, without any attempt to encumber them with mental insertions or preconceived historical constructions. The contents of the two verses may then be briefly analyzed as follows: After the two days Jesus departed from Sychar. He went to Galilee, his fatherland. He did this because he knew that a prophet has no honor in his own country, as he himself had also testified.) b.

It is entirely in harmony with the preceding context. In this connection it must be borne in mind that verses 43 and 44 resume the thought that was expressed in verses 1 3. The account of Christ s conversation with the Samaritan woman and of his work among the Samaritans (4:4 42) is, in reality, an interlude. The reasonable nature of the explanation will appear when 4:1 3 and 4:44 are read consecutively; as follows:) Now when the Lord knew that the Pharisees had heard, Jesus is gaining and baptizing more disciples than John although Jesus himself was not baptizing, but his disciples , he left Judea and went back again to Galilee.& For he himself testified, A prophet has no honor in his own fatherland. ) c. It is entirely in harmony with the succeeding context. Though the Galileans were, of course, happy to receive into their midst a miracle-worker (4:45), they did not thereby honor him (4:48).

By and by they begin to grumble about him (6:41); they finally leave him in great numbers (6:66).) 46. Now he came again to Cana of Galilee.) The Great Galilean Ministry begins at this point. It covers the period December of the year 27 April of the year 29 a.d., about sixteen months in all. After the death of Herod the Great in the year 4 b.c. his kingdom had been divided among his sons in the following manner:) Archelaus had become ethnarch of Judea, Samaria, and part of Idumea, ruling over these regions from 4 b.c. to 6 a.d. When he was deposed, his territory was placed under procurators, who succeeded each other. One of them was Pontius Pilate, the procurator who ordered Christ s crucifixion.

He ruled from 26 36 a.d.) 1 1 2 8 0 “tw://bible.?id=42.3.1|AUTODETECT|” Philip had been made tetrarch of the region east and northeast of the Sea of Galilee, a tetrarchy to which the evangelist Luke gives the name the region of Iturea and Trachonitis 7 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” Luke 3:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 To Herod Antipas has been assigned Galilee and Perea, over which he reigned as tetrarch, in which capacity he continued from 4 b.c. 39 a.d. He was a full brother of Archelaus.) 1 1 2 8 0 “tw://bible.?id=40.2.0|AUTODETECT|” Hence, during the Great Galilean Ministry Jesus labored in the domain of Herod Antipas. This is the Herod of the Gospels 7 1 -1 9 0 “tw://bible.?id=40.2.0|AUTODETECT|” Matthew 2) 1 1 -1 9 0 “tw://bible.?id=42.1.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.1.0|AUTODETECT|” Luke 1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.4.12-40.15.20|AUTODETECT|” A very large portion of the Gospels of Matthew and Mark is devoted to this Great Galilean Ministry; also a considerable portion of Luke s Gospel 7 1 -1 9 0 “tw://bible.?id=40.4.12-40.15.20|AUTODETECT|” Matt. 4:12 15:20) 1 1 -1 9 0 “tw://bible.?id=41.1.14-41.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.14-41.7.23|AUTODETECT|” Mark 1:14 7:23) 1 1 -1 9 0 “tw://bible.?id=42.4.14-42.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.14-42.9.17|AUTODETECT|” Luke 4:14 9:17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Whereas it is the purpose of John s Gospel to select only those events from the life of our Lord in which his deity becomes most strikingly evident (see pp. 33 35) and whereas its author presupposes that his readers are acquainted with the contents of the other three Gospels (see pp. 31, 32), it is not surprising that the record of the Great Galilean Ministry is here confined to two events: the healing of the courtier s son (4:46 54) and the multiplication of the loaves (chapter 6). The miracle recorded in chapter 5, though occurring during the Great Galilean Ministry, actually took place in Judea.) The main point, however, is this: Jesus, the Christ, the Son of God, is revealing himself to ever-widening circles. He has now again reached Cana of Galilee. Here he performs a miracle in which his divine majesty and power are exhibited in a most remarkable manner.) Where he had turned the water into wine. The Cana to which Jesus came was the one where he had performed his first sign (see our comments on 2:1 11). Nathaneal lived here (21:2).

The news of the Lord s arrival at Cana reached Capernaum, located about two and one-half miles south-west of the point where the Jordan River, coming from the north, enters the Sea of Galilee. This was the town of James and John, the sons of Zebedee and Salome. It was a tax-collecting center and probably the seat of a Roman military post. See also on 2:12.) 1 1 2 8 0 “tw://bible.?id=42.8.3|AUTODETECT|” And at Capernaum there was a courtier. A royal officer (��� ���������) is introduced at this point. He was probably one of the courtiers of the tetrarch Herod Antipas. His name is not given. Hence, to identify him with Chuza 7 1 -1 9 0 “tw://bible.?id=42.8.3|AUTODETECT|” Luke 8:3) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ) or with Manaen 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 0 ) is pure guess-work. It would seem that this courtier was a Jew, for in 4:48 he is included in the multitude of Jews (cf. 2:23) who were interested in Jesus chiefly as a miracle-worker. It is not impossible that this man had attended the Passover at Jerusalem and while there had seen some of the miracles which Jesus had performed. At any rate, he recognized that the new prophet had power to heal, for there had been ample time for the fame of Jesus to spread throughout Galilee.) 1 3 2 8 0 0 Whose son was ill & at the point of death. We learn that this man had a son who was ill. Whether the son was an only child (which some infer from the expression A �1�� in 4:46, 50) cannot be established. It is not even absolutely certain that the son was still a very young child. The Fourth Gospel uses the term ������� in the sense of a little one (16:21) and as a term of endearment or familiarity, like our lad (21:5).) We do know, however, that the sickness of this son was very severe. He was at the point of death (4:47, 49).) When he heard that Jesus had come from Judea to Galilee, he repeatedly begged him to come down and heal his son.) 1 1 2 8 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” The sick child s father, having traveled from Capernaum to Cana, committed at least two errors. (1) He took for granted that in order to effect a cure Jesus would have to travel from Cana to Capernaum and would have to come to the bedside of the boy. In this respect he does not compare favorably with the centurion whose servant was ill 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Luke 7:1 10) 1 1 -1 9 0 0 ), and with whom, nevertheless, he has been confused. (2) He also was convinced that Christ s power did not extend beyond death. Jesus must come at once, for the child is at the point of death. If there be any delay so that the boy dies before the healer arrives, all will be lost. Such was his faith. ) 1 7 2 8 0 0 Basic to these two errors was a third one that is pointed out in the next paragraph:) 48 50. Jesus therefore said to him, Unless you see signs and wonders, you will definitely not believe. Jesus complains that this man, who had already heard (and, perhaps, seen) so much of the Christ, is still standing on the lowest rung of faith s ladder. His confidence, and that of others like him, has to be constantly fed by signs and wonders. He does not believe in the divine person of Christ nor even in his word if the latter be unaccompanied by a miracle.) When Jesus spoke of signs and wonders, he was not referring to two kinds of supernatural works. Rather, the same deed of power is a sign when it is viewed in one way, and a wonder (�����) when it is viewed in another way. (For the meaning of the term sign, �������, see on 2:1 11.) A wonder is something startling.

The term views the mighty deed not, like sign, from the point of view of the light which it sheds upon the person and work of the Lord, but from the aspect of the effect which it has upon the spectators. These spectators were always looking for something sensational or exciting! So Jesus says, Unless you see signs and wonders, you will definitely not (�P ��) believe. ) This arrow of tender rebuke hit the mark. The man takes to heart the word of earnest warning and serious complaint, as is shown in 4:50. At the same time his heart is all wrapped up in the condition of his son. The courtier therefore pours out his soul in this one, brief word of urgency: he said to him, Sir, come down, before my dear child is dead.) Jesus, who at this very moment is healing both the son s body and the father s soul, said to him, Go your way, your son lives.

This last expression must not be toned down to something like is going to live. It indicates that by a deed of omnipotence performed at this moment the child is now fully restored and is, therefore, enjoying complete health and vigor.) The man whose faith had been resting completely upon miracles now advances to a higher stage: he believed the word which Jesus had spoken. Accepted the word though he saw no deed. The next day (cf. 4:52), probably at dawn, the father went on his way back to Capernaum.) 51. Now while he was still going down (to Capernaum), his servants met him, saying that his child was living. In Capernaum the servants have noticed the sudden and remarkable recovery.

Filled with rejoicing they cannot wait for the arrival of their master. Between the lines we can easily discern the fact that in this household the relation between master and servants was ideal. The servants, on their way to meet their master with the glad news, shout the message of cheer as soon as they see him. The phrase which they in all probability��108�� employed was almost identical to that which had been used by Jesus himself: Your child lives. Note: Jesus had used the term your son (A �1�� ���); the father had said my dear child (�� ������� ���) but cf. 4:47; the servants now say your child.) 1 1 2 8 0 “tw://bible.*?id=23.28.16|AUTODETECT|” 52. Very natural, indeed, is the father s further question. He asked them at what hour he had begun to improve (literally, to do nicely, handsomely, an idiomatic expression). And they said to him, Yesterday, at the seventh hour, the fever left him. Here again we are confronted with the problem of time-computation in the Fourth Gospel. And now also, as before, the Roman civil-day computation would seem to offer the most natural explanation.

If the seventh hour means one o clock in the afternoon (by Jewish time-reckoning), we would have to suppose that the courtier, having heard from the lips of Jesus that his son was restored, decided to stay right in Cana for the rest of that day, not leaving for home until the next morning; or else, that, having walked a few miles, he spent the rest of the afternoon, evening, and night at some village along the road, before proceeding on his way to see his son. Now this is certainly very unnatural. The explanation which is at times advanced by those who, nevertheless, favor the Jewish time-computation, is this: the father deliberately delayed his journey back to Capernaum, knowing that he that believeth shall not make haste 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Isa. 28:16) 1 1 -1 9 0 0 ). But would not the love of the father for his child, now fully restored, have impelled him to proceed on his way immediately; and this in view of the fact that, if the Jewish time-reckoning applies here, there would still have been ample time to reach home long before midnight? Must we, indeed, suppose that both the father and the servants acted in a most leisurely fashion? On the other hand, if the cure was effected at 7 P. M., according to the Roman civil-day computation, we can understand that the father could not reach Capernaum until the following day. Although the distance between Cana and Capernaum is only sixteen miles, much of this is hilly country, so that not much less than seven hours is required to cover it. (For other instances of Roman civil-day time-computation see pp. 104, 105, 157, 158.)) 1 1 2 8 0 0 53. When the servants answered, Yesterday, at the seventh hour, the fever left him, their master immediately recognized the hour: the father therefore knew that this was the very hour when Jesus had said, Your son lives. And the father himself believed and so did his whole household; i.e., all those dwelling in this house; perhaps (in addition to the father) the mother, the servants, this healed child and other children, if there were any who had arrived at the years of discretion. Of course, it is not necessary to assume that there were other children. On the other hand, it is not necessary either to take for granted that this was the only child.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” 54. Now this was the second sign that Jesus performed after he had come from Judea to Galilee. Having returned from Judea to Galilee, this was the second sign which the Lord performed there. Both occurred in Cana. In both the Lord had manifested his glory. First, by turning water into wine, he had indicated his absolute control over the physical universe.

And now, by means of this second sign, he had shown that distance presents no real obstacle to the manifestation of his power and love. Accordingly, in both instances, the Savior had made himself known as the Son of God (20:31). And finally, both of these miracles were used by the Lord as means (in conjunction with his words) to bring about faith in the hearts of his children. After the first sign the disciples believed. After the second, not only the official at the royal court believed but so did his entire household. This is the usual way in the kingdom.

God is the God of the covenant. His promise is to bless believing parents and their seed 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=19.105.8-19.105.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.105.8-19.105.10|AUTODETECT|” Ps. 105:8 10) 1 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” Acts 2:39) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Synthesis of 4:43 54) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles; to Galilee: healing of the nobleman s son.) Having gathered fruit unto everlasting life in Samaria, Jesus now resumes his journey toward Galilee. He does not at this time return to Judea where the rapid increase in the number of his disciples was tending in the direction of a premature crisis (4:1 3), but he continues on his way to the north, knowing that the immediate danger in his home-country of Galilee is not as great as in Judea: a prophet has no honor in his own fatherland. ) 1 1 2 8 0 “tw://bible.?id=42.3.1|AUTODETECT|” Arrived in Cana the place where he had performed his first miracle a Jew of noble rank urged him to come to his home at once. This man seems to have been a courtier in the service of king Herod Antipas, who was really a tetrarch 7 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” Luke 3:1) 1 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=42.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.7|AUTODETECT|” 9:7) 1 1 -1 9 0 0 ; literally, ruler over a fourth part of the kingdom; later, ruler over any part of the country; hence, petty king). The courtier s son lay ill at home in Capernaum. The father kept urging Jesus to come down to Capernaum to heal this child.) 1 4 2 8 0 0 Not only did Jesus grant physical healing to the child but he also imparted spiritual healing to the father, whose faith he transformed; as follows:) (1) from a mere belief in Christ s miracle-working power (4:47, 48);) (2) to faith in the word of Jesus (4:50); and finally) (3) to faith in the person of Christ, in which faith this father was joined by his entire household.) 1 1 2 8 0 “tw://bible.?id=41.1.41|AUTODETECT|” In this second sign at Cana the glory of Christ was made manifest in a most remarkable manner. At times Jesus imparted healing by touching the sick 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 1 1 -1 9 0 “tw://bible.?id=41.1.31|AUTODETECT|” ), or by taking them by the hand 7 1 -1 9 0 “tw://bible.?id=41.1.31|AUTODETECT|” Mark 1:31) 1 1 -1 9 0 “tw://bible.?id=41.2.11|AUTODETECT|” ), or by issuing a command to them 7 1 -1 9 0 “tw://bible.?id=41.2.11|AUTODETECT|” Mark 2:11) 1 1 -1 9 0 0 ). Here, however, there is nothing of the kind. The Son of God asserts his will. Result? Instantly healing power enters the body of a boy, restoring him completely & at a distance of sixteen miles!) 1 5 2 8 0 0 ) ) 89 II C; see pp. 41, 42) 90 On E�� see pp. 54, 57) 91 See W.H.A.B., Plate IX; also Viewmaster Travelogue, Reel Number 4016, The Samaritans, Samaria, Palestine, Scene 4.) 1 1 2 8 0 “tw://bible.?id=43.4.6|AUTODETECT|” 92 Cf. W. R. Hutton, Spring and Well in ) 7 1 -1 9 0 “tw://bible.?id=43.4.6|AUTODETECT|” John 4:6) 1 1 -1 9 0 “tw://bible.?id=43.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.4.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.12|AUTODETECT|” 12) 1 1 -1 9 0 0 , ExT, 56(1945), 27.) 1 8 2 8 0 0 93 A. Edersheim, The Life and Times of Jesus the Messiah, New York, 1898, vol. 1, p. 409.) 94 Cf. JBL, 69(1950), 137 147.) 95 The protasis indicates present unreality, while the apodosis refers to past unreality. But the difference in time is negligible: If you knew now.& then a moment ago you would not have asked. ) 96 S.BK., p. 437.) 97 On E�� see pp. 55, 57.) 98 On 5�� see pp. 45, 48.) 99 On E�� see pp. 55, 57.) 100 On E�� see pp. 54, 57.) 1 1 2 8 0 “tw://bible.?id=40.9.37|AUTODETECT|” 101 Note similar connection between ) 7 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” Matt. 9:37) 1 1 -1 9 0 “tw://bible.?id=40.9.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.9.38|AUTODETECT|” 38) 1 1 -1 9 0 0 and 10:1. Here Jesus tells the disciples that the harvest is plenteous, the laborers few. He urges them to pray the Lord of the harvest that he may send forth laborers into his harvest. Then he calls them, and sends them out into the harvest.) 1 7 2 8 0 0 102 Romans called their emperors Savior of the world. See A. Deissmann, Light From The Ancient East (translated by L. R. M. Strachan) New York, 1922, pp. 364, 365.) 103 On E�� see pp. 54, 57.) 104 Cf.

F. W. Grosheide, Kommentaar op het Nieuwe Testament, Johannes, Amsterdam, 1950, vol. 1, p. 324. He maintains that the sense of the passage is that Jesus takes no account of the fact, well-known also to him, that a prophet is nor honored in his own fatherland.) 105 Thus C. Bouma, Het Evangelie Naar Johannes, in Korte Verklaring, Kampen, 1927, p. 69.) 106 Cf. R.

C. H. Lenski, The Interpretation of John, Columbus, Ohio, 1931, pp. 332 335.) 107 Cf. M. Dods, The Gospel of St. John, in The Expositor s Greek Testament, pp. 732, 733.) 108 We cannot be entirely certain, because we are dealing here with indirect discourse.)