Garner-Howes Baptist Commentary

FROM JUDEA TO GALILEE WITH JESUS v. 1-3

1) "When therefore the Lord knew," (hos oun egno ho kurios) "When therefore the master knew,’’ recognized, was aware.

2) "How the Pharisees had heard," (hoti ekousan hoi Pharisaioi) "That the Pharisees had heard," had received the reports of, both Jesus’ miracle ministry, and baptismal and church-disciple ministry, now begun, John 2:23; John 3:26-27.

3) "That Jesus made and baptized," (hoti lesous poiei kai baptizei) "That Jesus actively makes and baptizes,’’ or was active in Judea, both making and baptizing disciples, John 3:22. Note Jesus first made and second baptized disciples. The baptismal regeneration theory holds that one baptizes a sinner first, then makes him thereby into a disciple or a saint. But God’s order is the right order, salvation before baptism. Any other order is not the Divine order.

4) "More disciples than John," (pleionas mathetas e loannes) "Even more disciples than John," than John the Baptist, as John’s disciples expressed it that "all men come to Him," meaning all classes of men, from every walk of life, John 3:26. A true disciple is made when a sinner repents of his sins, and believes in Jesus Christ, at which point he becomes a child of God, Galatians 3:26; receives a pure heart, Acts 15:9; becomes a new creature in Christ Jesus, Ephesians 2:8-10; 2 Corinthians 5:17. The practice of John the Baptist, Jesus, and the New Testament church, was to baptize or immerse only those who had first given evidence of a new birth, a quickening of the Holy Spirit, Matthew 3:1-8; Acts 19:4; Luke 13:3; John 8:24; Matthew 28:18-20.

Baptism is a "symbolic" putting on of Christ, an identifi­cation of willingness to follow Him in service and worship, Galatians 3:27; Romans 6:4-5.

1) "(Though Jesus himself baptized not," (kaitoi ge lesous autos ouk ebaptizen) "Although Jesus himself did not baptize," or administer baptism, did not do the immersing of those who repented, believed in Him, and became disciples to company with Him.

2) "But his disciples," (all’ hoi mathetat autou) "But instead his disciples did;- Jesus left it to His disciples to do the baptizing, thereby providing for its continuance, after He was gone. Thus a precedence was set as a ground for His later mandate to His church disciples to continue the ordinance as an admission rite to the church, Matthew 28:16-20.

1) "He left Judea," (apeken ten loudaian) "He left or went away from Judea," leaving it to its own ways, knowing that hostility of the Pharisees would increase as believing Jews were baptized and turned from the Mosaic law rites and worship of the synagogues to follow, worship, and serve Him, in new order of worship.

2) "And departed again into Galilee." (kai apelthen palin eis ten Galilaian) "And went away again into the country of Galilee," as He had before, John 1:43, to the north of Judea, to His native home state in Israel, where He might be harassed less by the hate of the Jews.

JESUS AND THE WOMAN OF SAMARIA v. 4-13

1) "And he must needs," (edei de auton) "And it behooved him," in doing His Father’s will and work, because there was a Divine need for His word and testimony. It was both the shortest way to Galilee and His testimony was needed there.

2) "Go through Samaria." (dierchesthai dia tes Samareias) "To pass through Samaria," as surely as there was a Divine need and call for Philip to go down into the desert of Gaza, Acts 8:26-40; and for Paul and his witnessing missionary companions to go into Macedonia, Acts 1:6-10. Samaria lay between Galilee and Judea, some 35 miles north of Jerusalem, the smallest province of Palestine, with the city of Samaria, later called Sabaste, as its main population center.

1) "Then cometh he to a city of Samaria," (erchetai oun eis polin tes Samareias) "Therefore he comes, of his own choice and volition, into a city of Samaria," some eight miles south of the ancient city of Samaria, and lying between two mountains of cursings and blessings, called Mt. Gerizim and Mt. Ebal; The first Gerizim, is the Mt. of blessings, and the second, Mt. Ebal, is the Mt. of cursings, Genesis 27:12-13.

2) "Which is called Sychar," (legomenen Suchar) "Being called Sychar," a city named Sychar, meaning falsehood, now called Nabulus, near ancient Shechem, where Jacob’s twelve sons treacherously betrayed a pledge and covenant with certain men of Shechem, Genesis 34:1-31.

3) "Near to the parcel of ground," (plesian tou choriou) "Located near the piece of land," a small estate, Genesis 33:19; This had been bought from Hamor, Shechem’s father, by Jacob, as a place to build an altar and place of temporary family residence, to pitch the family tent, while resting a while in journey, Genesis 33:18-20. It was near the city of Shechem in Jacob’s day.

4) "That Jacob gave to his son Joseph." (ho edoken lakob (to) loseph to huio autou) "Which Jacob gave (parceled out) to Joseph, his son," as recounted, Genesis 48:21-22, the place where the bones of Joseph were later buried when brought up from Egypt, as a pledge fulfill­ment, his brethren had taken from him before his death, Genesis 50:24-26; Joshua 24:32.

1) "Now Jacob’s well was there." (en de ekei pege tou lakob) "Now there was out there a fountain (well) of Jacob," one Jacob had dug centuries before; It is now curbed by stones and a tourist attraction for the Christian, Jewish, and Moslem world.

2) ’’Jesus therefore, being wearied with his journey," (ho oun lesous kekopiakos A tes hodoiporias) "Therefore Jesus having become weary or fatigued from the journey," to Samaria, being tested, as a man "in all things," as we are Hebrews 4:14-16.

3) "Sat thus on the well:”- (ekathezeto houtos epi te pege) "Sat there wearied upon the fountain curb," or curb of the well, while His disciples had apparently gone into the city to buy food and other needs of travel, John 4:27; John 4:31-34.

4) "And it was about the sixth hour." (hora en hos hekte) "It was about the sixth hour," of the day, about noon, mid-day, a time for temporary rest and refreshment in a journey. It appears that the disciples had no intention at this time to stay or tarry a few days in and among the Samaritans, a thing they did, however, after the salvation of the special fallen woman, and many of the Samaritan men, John 4:39-43. It appears that John remained with Jesus while the other disciples went into the city, since he is the only writer to recount the story, just as he did the story of Nicodemus at night, John 3:1-36.

1) "There cometh a woman of Samaria to draw water:”(erchetai gune ek tes Samareias antlesai hudor) "There comes a woman, of her own accord, out of Samaria to draw water," to meet her thirst and physical needs, at mid-day or high noon, John 4:6. That women drew water for family needs was a custom of that day, as it had been from ancient times, when Rebecca drew water as a marriage contact for her, Genesis 24:11.

2) "Jesus saith unto her," (legei auto ho lesous) "Jesus said directly to her," as a point of conversation that led to her salvation.

3) "Give me to drink." (dos moi pein) "Give me to drink," or give me a drink of water. This He said, not because He was starving, but as an approach by which He might explain to her that He could satisfy her thirsty soul, with The Water of life, Psalms 42:1-2. He asked of her, that she might ask of Him.

1) "(For his disciples were gone away," (hoi gar mathetai autou apelelutheisan) "For his disciples had gone away," and left Jesus and John there at the well, known as Jacob’s well.

2) "Unto the city to buy meat.)" (eis ten polin hina trophas agorasosin) "Into the city in order that they might buy food supplies," in the city of Sychar, not the ancient city of Samaria, some two hours walking distance away. It is evident that either the law approved of their buying food from the Samaritans or they ignored the law of cere­monial cleanliness.

1) "Then saith the woman of Samaria," (legei oun auto he gene he Samaritis) "The Samaritan woman therefore replied to him," responded to His request for a drink of water from her hand, drawn water from Jacob’s well.

2) "How is it that thou, being a Jew," (pos su loudaios on) "Just how do you, being a Jew;- This she knew by His appearance, speech, accent, and dress, as well as that of John, this gospel writer who was with Him.

3) "Askest drink of me," (par’emou pein aiteis) "Do you ask of and from me a drink," a gift of water, water which is universal, free, and necessary to sustain physical life. Just why do you do it? Jesus you see, sought to elicit talk, conversation, openness, and honesty from sinners, that they might be led to a confession with the mouth, as well as an heart belief, Romans 10:9-10.

4) "Which am a woman of Samaria?" (gunaikos Samaritidos ouses) "Being a Samaritan woman?" An half-breed, an heathen to the Jews, with whom the Jews were not to be on terms of intimacy. For their origin see 2 Kings 17:1-41

5) "For the Jews have no dealings with the Samaritans." (ou gar sugchrontai loudaioi Samaritais) "Because Jews associate not with Samaritans," who were considered as uncircumcised, Acts 11:3; Galatians 2:12. They have no intimate social or marital intermingling. That is each practiced segregation, as an accepted pattern of social and family life. And they had but little, if any, business exchange with them, Acts 10:28.

1) "Jesus answered and said unto her," (apekrithe lesous kai eipen aute) "Jesus responded and said to her," that inquiring, responding, Samaritan, water-drawing woman, of a kind that Jews generally refused even to communicate with.

2) "If thou knewest the gift of God," (ei edeis ten dorean tou theou) "If you perceived the gift of God," that is available to you, something so much greater than I have asked of you; If your eyes and understanding were opened concerning yourself, your need, and God’s gift to satisfy your need, 2 Corinthians 4:3-4; Ephesians 4:18; John 3:16; Ephesians 2:8.

3) "And who it is that saith to thee," (kai tis estin ho legon soi) "And who the one is (now) saying to you," now communicating with you, one who is more than a prejudiced, self-righteous, ceremonially clean Jew, one who is the Lamb of God Himself, the water of life Himself.

4) "Give me to drink;"- (dos moi pein) "Give me to drink," though He Himself was the water of life, that Rock from which, and from whom Israel drank in the wilderness, 1 Corinthians 10:4.

5) "Thou wouldest have asked of him," (su an etesas auton) "You would have asked of him," appealed to Him, requested of Him drink to satisfy your thirsty soul, your wicked, unsatisfied, longing soul, which you have tried to satisfy chasing, living with many men, John 4:16-18; Psalms 42:1-2.

6) "And he would have given thee living water." (kai edoken an soi hudor zon) "And he would have given, (doled out) to you, living water," that unspeakable gift, by which one should never die, 2 Corinthians 9:15. He is that water of life, free, available to all, satisfying, plentiful in supply, for the source never dies, ever flows, Isaiah 12:3; Isaiah 41:17-18; Jeremiah 2:13; Jeremiah 17:13; Zechariah 13:1. The fountain is open, flowing, continuously today, inviting weary, life thirsty souls to drink, Revelation 22:17.

1) "The woman saith unto him, Sir," (legei auto kurie) "She responded to him, Sir, master, or Lord," respectfully, earnestly, honestly she spoke, the best she knew how, John 7:17.

2) "Thou hast nothing to draw with, and the well is deep:”(oute antlema echeis kai to phrean estin bathu) The well is 76 feet deep and 9 feet in diameter today. Though she was correct regarding that natural well of Jacob, she was yet blind, unseeing, struggling to know the implica­tions of the claims of Jesus to give her some cool water that would be the best, most peaceful and lasting she had ever had, John 4:10.

3) "From whence has thou that living water?" (pothen oun echeis to hudor to zon) "Whence or from what source do you have, hold, or possess the living water?" And how can you draw out from so deep to give me such good, living water? Everyone that asks receives and each who seeks finds, if he seeks and asks with all his heart, earnest, honest, full of affections, Jeremiah 29:13; Isaiah 55:6-7; Psalms 145:18-19.

1) "Art thou greater than our father Jacob," (me su meizon ei tou patros hemon lakob) "Are you greater than Jacob our father;- The Samaritans, like the Moslems, as well as the Jews, claimed both Jacob and Abraham as their father. This Samaritan woman thus claims a kinship with Jesus.

2) "Which gave us the well," (hos edoken hemin to phrear) "Who gave the well to us," upon the parcel of ground that he also set aside for a burial place of Joseph’s bones, Genesis 33:19; Genesis 48:22; Joshua 24:32.

3) "And drank thereof himself," (kai autos eks autou epien) "And drank out of or from it himself," was nourished from its waters, as well as his domestics.

4) "And his children, and his cattle?" (kai hoi huioi autou kai ta thremmata autou) "And his sons and his cattle?" who had to use a pail to draw out the water. Are you a greater one than any or all of them? This is the question. He was not only greater than, the temple, Lord of the sabbath, before Abraham, greater than Solomon, Moses, and Jonah, but also greater than Jacob, as a pro­vider of a well of water, a fountain of water of life, that never shall run dry, John 4:14.

1) "Jesus answered and said unto her," (apekrethe lesous kai eipen aute) "Jesus then responded to her," who had insinuated herself into his ancestral lineage, through Jacob, as the Pharisees and Sadducees did, in doting on Abraham as their Ancestor, Matthew 3:8-9; John 8:33; John 8:37-40.

2) "Whosoever drinketh of this water," (pas ho pinon ek tou hudatos toutou) "Everyone drinking of this water," this kind of water, from Jacob’s well, from which men have repeatedly drawn for 1,600 years or more.

3) "Shall thirst again:" (dipsesei palin) "Will thirst again," keep on thirsting, because it is natural water, evaporating water, temporary water, water that may be stopped or polluted, as Israel did in her wilderness wan­derings. Yet, the grace of God intervened to furnish these wandering, sojourning, imperfect pilgrims, natural water, supernaturally provided to sustain them, a type of Jesus Christ, our spiritual water, fountain or well, that shall never go dry, from which one, once drinking, shall live forever, Numbers 20:6-12; 1 Corinthians 10:4 John 4:14.

THE SPIRIT AS THE WATER OF LIFE, FOREVER v. 14-39

1) "But whosoever drinketh of the water," (hos d’ an pie ek tou hudatos) "But whosoever drinks of the water,"

2) "That I shall give him," (hou ego doso auto) "Which I will give to him," dole out to him who asks, John 4:10.

3) "Shall never thirst;- (ou me dipsesei eis ton aiona) "Will by no means thirst into the age," or into eternity. This Jesus-given water of life quenches soul-thirst forever. See?

4) "But the water that I shall give him," (alla to hudor ho doso auto) "But the (kind of) water which I will give to him," is different from Jacob’s well of water which had two problems: 1) it was outside the city, a distance from all; and 2) Second, it quenched natural thirst for but a few hours, and had to be secured again and again lest one die.

5) "Shall be in him a well of water," (genesetai en auto pege hudatos) "Will become in him a fountain of water," an internal and eternal fountain of waters of refreshment and spiritual delight, beginning, bubbling up, when he believes on earth, and continuing in the eternal ages of heaven, John 5:24; John 10:27-29.

6) "Springing up into everlasting life." (hallomenou eis zoen aionion) "Springing or bubbling up into eternal life," as an artesian fountain or well, sustaining his spiritual needs forever, time without cessation or termination, John 6:35; John 17:2-3; Romans 6:23; 1 John 5:13. The superfluous provision of this water of life, once received, is of such that it just never has to be repeated, it keeps on lasting into eternity.

1) "The woman saith unto him," (legei pros auton he gene) "The woman says directly to him," in search of relief for her repeated tedious trips to draw natural water.

2) "Sir, give me this water," (kurie dos moi touto to hudor) "Sir, give me this (kind of) water."

3) "That I thirst not," (hina me dipsa) "in order that I thirst no more," like I do, that makes me come here to draw tediously, repeatedly. The water of life does not destroy physical thirst nor the bread of life physical hunger. They only satisfy the thirst and hunger of the soul, forever, John 6:35.

4) "Neither come hither to draw." (mede dierchomai enthade antlein) "Nor ever come all the way here to draw again." She was content to have temporal satisfaction to the extent that she would thirst no more for this kind of water.

1) "Jesus saith unto her," (legei aute) "He replied to her," regarding this carnal request, to turn her thoughts to a deeper conviction of uncleansed sin in her soul.

2) "Go, call thy husband," (hupage phoneson ton andra sou) "Go call your husband," the man for whom you draw water. The gift is available for him also, see? Matthew 11:28; John 6:37; John 7:17.

3) "And come hither." (kai elthe enthade) "And come hither of your own accord," or if you will. To face the guilt of sin, and acknowledge it is necessary for one to drink of the water of life, Luke 13:3; Luke 13:5; Acts 17:30; 2 Corinthians 7:10.

1) "The woman answered and said," (apekrithe he gune kai eipen) "The woman replied and said," in response to the direction of Jesus.

2) "I have no husband." (ouk echo andra) "I do not have an husband," or am not married to a man; But Jesus had turned her from her physical, selfish craving for physical water, to bring her face to face with her own wretched, sinful life, Romans 3:19; Romans 3:23.

3) "Jesus said unto her, Thou hast well said," (lege aute ho lesous kalos eipes) "Jesus said to her, you said it well," in an ideal, truthful way. You are honest in your confession, so far. She had now begun to face her own inner thirst for soul satisfaction, which she had not found in an immoral life, where there exists no peace, Isaiah 57:20-21.

4) "I have no husband:- (hoti andra ouk echo) "That I have not an husband," in a legal, marital, or moral and ethical way; Though she was cohabiting with a man to whom she was not married, a sin Jesus too could forgive, and grant to her a joyous, peaceful soul, Titus 2:14. The woman was evidently brought to such remorse that she realized that Jesus knew every deed and act of her sinful life, to the extent she later told men of the city, "He told me all things that ever I did,’’ John 4:29.

1) "For thou hast had five husbands;- (pente gar andras esches) "For you have had five husbands," in a legal, marital way.

2)"And he whom thou now hast is not thy husband:" (kai nun on echeis ouk estin sou aner) "And now, the one with whom you are cohabiting is not your husband," in a legal, moral, or ethical sense, in your flagrant manner of a live in way at this time.

3) "In that saidest thou truly." (touto alethes eirekas) "This that you have said is truly your situation."

1) "The woman saith unto him," (legei auto he gene) "The woman (then) replied to him," with a perception of His Divine disclosure of her real standing before God.

2) "Sir, I perceive that thou art a prophet." (kurietheoro hoti prophetes ei su) "Sir, I conclude that you are a prophet," for He knew all men, John 2:24, and what is in man, every man, 1 Samuel 16:7; Matthew 9:4; John 16:30.

If one hear not the law and the prophets, or Him who came to fulfill them, he would not repent or believe, though one came crying to him from the dead, Luke 16:30-31; John 8:24.

1) "Our fathers worshipped in this mountain;”- (hoi pateras hemon en to orei touto prosekunesan) "Our fathers worshipped in this mountain," Mt. Gerizim, right here where we are standing, as described, Deuteronomy 27:12-13, right here in Samaria, where Abraham built his first altar in the land, Genesis 12:6-7; and Jacob did the same 200 years later, Genesis 33:18-20. Note her sudden switch from personal matters of sin, guilt, and defilement to the piety of her family lineage, followed by an attempt to put Jesus on defense, over a matter of where God should be worshipped.

2) "And ye say, that in Jerusalem," (kai humeis legete hoti en lerosolumois) "And you all say that in Jerusalem,’’ in Judea some 35 miles southward; This is an evasion ploy, a conflict ploy, resorted to by the Samaritan woman, when confronted by her own sinful manner of life. And it was in Jerusalem that God chose for Israel to come for worship as a national worship center, Deuteronomy 12:5; 1 Kings 8:1 to 1 Kings 9:3.

3) "Is the place where men ought to worship." (estin ho topos hopou proskunein dei) "Is located the place where it behooves one to worship;- She resorted to "our church," ploy, the issues of prevalent national prejudices, religious ceremonies, and worship places, to avoid the piercing conviction of guilt and shame of sin that Jesus had brought to her heart, 2 Chronicles 6:6-7; 2 Chronicles 12:15-16.

1) "Jesus saith unto her,’’ (legei aute ho Iesous) "Jesus replied to her," in a manner to avoid a controversy over issues between races, nationalities, and religious ceremonies, back to the issues and needs of her heart, Malachi 1:11.

2) "Woman, believe me, the hour cometh," (posteue moi gunai hoti erchetai hora) "Trust me, woman, that there approaches an hour," a specific time, following His death upon the cross, after which the New Covenant order of worship and service should begin, to each out to all nations, through the church, following the Holy Spirit empowering in Jerusalem on Pentecost, Luke 24:44-53; Matthew 28:18-20; Acts 1:8-11; Hebrews 10:24-25; Ephesians 3:21.

3) "When ye shall neither in this mountain," (hote oute en to orei touto) "That neither in this mountain," of Samaria, Mt. Gerizim and Ebal, as once sanctioned for a special place of teaching and worship, Deuteronomy 17:12-20.

4) "Nor yet at Jerusalem, worship the Father." (oute en lerosolumois proskunesete to patri) "Nor in Jerusalem will you all worship the Father," in a restricted, Divinely mandated way, as you have for 1,000 years. Because the law fulfillment order of worship was approaching Divine termination or abolition, to be taken out of the way, nailed to the cross, 2 Corinthians 3:7-11; Colossians 2:14-17; Galatians 3:24-25.

1) ’’Ye worship ye know not what:- (humeis proskuneito ho ouk oidate) "You all do not recognize or perceive what you worship:- Such was described Psalms 115:4-9. The Samaritans accepted the Pentateuch, the first of the five Old Testament books, but they rejected the prophets through whom the Messiah was more specifically revealed, Deuteronomy 18:15-18; Isaiah 53:1-12. They had there­fore become a housing center for idolatrous worship and admiration, much as Athens in Greece, 2 Kings 17:29; Acts 17:22-23.

2) "We know what we worship:- (hemeis proskunoumen -ho oidamen) "We perceive, recognize, or realize the One we worship." The Samaritans simply did not know the utter emptiness and ignorance of their false, idolatrous worship, Psalms 115:1-11; Acts 17:23-31.

3) "For salvation is of the Jews.’’ (hoti he soteria ek ton loudaaon estin) ”Because salvation is or exists out of or from among the Jews," of the Jewish nation, Isaiah 2:1-5; Romans 1:16; Romans 9:4-5.

1) "But the hour cometh,’’ (alla erchetai hora) "But there is coming an hour,’’ is approaching an hour, that fully came on the cross, and was confirmed at Pentecost, John 19:30; Galatians 3:13; Luke 24:44-45; Acts 2:1-47.

2) "And now is," (kai nun estin) "And now and here­after it exists, in reality, for He had already called out, chosen certain disciples of John of whom He had instituted His church, that was thereafter to become the center of worship and Divine service, on a universal scale, after or beginning at Pentecost, Luke 24:47-49; Acts 1:8.

3) "When the true worshippers shall worship," (hoti hoi alethinoi proskunetai proskunesousin to patri) "That the true or real worshippers will worship the Father," in and through the empowered church, Ephesians 3:21.

4) "In spirit and in truth:” (en pneumati kai aletheia) "in spirit and in truth," being begotten of the Spirit and wor­shipping in harmony with the Word of truth, John 17:18; Psalms 119:160; And they would be empowered in their worship in and through the church, by the Holy Spirit, John 14:16-17; Acts 1:8.

5) "For the Father seeketh such to worship him." (kai gar ho pater toioutous zetei tous proskunountas auton) "For certainly the Father seeks such to worship him," in public assembly, Hebrews 10:24-25; with the continual "forever" promised presence of Jesus, in the person or vice-gerency of the Holy Spirit, John 14:16-17; Matthew 18:20; John 17:24. Because Jesus is "with" and "in the midst of" His church always, His church that has the spirit abiding in, and empowering it forever. The Father seeks and directs His children to meet Him in church assembly to receive His blessings and behold His glory, See?

1) "God is a Spirit:”- (pneuma ho theos) "God (is, exists as) Spirit," in essence of or in His essential existing nature of being. The trinitarian or Elohim, one true God is Spirit, eternal, Hebrews 9:14, in contrast with lifeless forms of idol gods, Psalms 115:1-11; 1 Corinthians 3:17.

2) "And they that worship him,’’ (kai toun proskunountas) "And the ones who worship him," in an acceptable, real, or genuine manner, as described James 1:27; Ro 121; John 1:18; 1 Corinthians 14:25.

3) "Must worship him in spirit and in truth." (en pneumati kai aletheia dei proskunein) "Must practice worshipping Him in spirit and in truth," Colossians 1:8; Acts 2:4; Philippians 3:3; as set forth in the Word through the church, which He purchased with His own blood, Acts 20:28; Ephesians 3:21; 1 Corinthians 16:1-2; Hebrews 10:24-25; Acts 18:12-13; Revelation 14:3; Revelation 22:9.

1) "The woman saith unto him," (legei auto he gene) "The woman then said to him," in a rather overwhelming bewilderment.

2) "I know that messiah cometh, which is called Christ:”- (oida hoti Messias erchetai ho, legomenos Christos) "I know or realize that (the) Messiah comes, the one repeatedly being called Christ:" This knowledge was based on the promised Messiah, as gleaned from the Pentateuch, Genesis 3:15-16; Deuteronomy 18:15-18, and other allusions.

3) "When he is come,” (hotan elthe ekeinos) "When that one is come," and is present with and among us, that one of whom all true prophets spoke, Acts 10:43.

4) "He will tell us all things." (anangelei humin hapanta) "He will announce to or explain to us all things," we need to know. She was willing to wait on Him, His appearance, and then to hear His testimony, she thought, Acts 3:22-23.

1) "Jesus saith unto her," (legei auto ho lesous) "Jesus said directly and plainly to her," to cause her to understand and be without excuse for continuing in her sins, Romans 2:1.

2) "I that speak unto thee am he." (ego eimi ho lalon soi) "I am that very one, now speaking to you," I am that Christ, that Messiah-savior. His words were plainer than He had ever spoken, even to the twelve apostles. His previous disclosures of her sinful state of living prepared her for this plain testimony from Jesus, John 4:17-18; John 4:29; John 9:35-38; Mark 14:61-62. Jesus made this plain disclosure to her because it could not be used to charge political motives against Him.

1) "And upon this came his disciples," (kai epi touto elthan hoi mathetai autou) "And upon this ((saying) his disciples came," returned from the city where they had gone to buy food, John 4:8.

2) "And marveled that he talked with the woman:- (kai ethaumazon hoti meta gunaikos elalei) "And they marveled that he was speaking with a woman," that kind of a woman, a Samaritan whose life was low-class in a moral sense. For Jewish men simply did not salute, converse with, or make friends with the Samaritans, lest they be defiled and degraded. And Rabbis were forbidden to speak or converse with a woman in a public place, not even their own wives.

3) "Yet no man said, What seekest thou," (oudeis mentoi eipen ti zeteis) "However, no one said, what are you seeking:" trying to find or learn from her; Respect for one’s character will restrict curiosity, where the character is known to be above reproach, as the character of Jesus was, Luke 23:4.

4) "Or, why talkest thou with her?" (e ti laleis met’ autes) "Or why were you talking to her?" Their silence was due to their reverence or respect for Him, not for her. They had already learned that He had Divine reasons for His actions, reasons that might not always appear on the surface, for He was God, Isaiah 55:8-9.

One of the prayers of daily thanksgiving of Jewish Rabbis of that era was "Blessed art thou 0 Lord - who hast not made me a woman."

Yet women were among His most faithful disciples who ministered to Him through all His ministry. They were also of the numbered of the church who received the baptism of the Holy Spirit at Pentecost, Acts 1:12-26; Acts 2:1-4.

1) "The woman then left her waterpot," (apeken oun ten hudrian autes he gune) "Then the woman left her waterpot," upon the arrival of the other disciples, other than John who had remained there with Jesus. She simply forgot about her waterpot and physical thirst, having apparently here trusted Jesus.

2) "And went her way into the city," (kai apelthen eis ten polin) "And went away into the city," probably beyond her residence, a convert to Jesus Christ, a messenger, a confessed witness and missionary.

3) "And saith to the men," (kai legei tois anthropois) "And said to the men," apparently to her male consorts or acquaintances, wherever she found them, in the city, along the highway, and in the market place. She told about the redeeming savior who had come to seek and to save the lost, Luke 19:10; Acts 1:8.

1) "Come see a man,’’ (deute idete anthropou) "You all come, behold or get acquainted with a man," even the Son of man, Luke 9:10. With this invitation she skillfully drew many to come to Jesus, John 4:39.

2) "Which told me all things that ever I did:” (hos eipen moi panta ha epoiesa) "Who told me all (kind of things) which I did;- This appears to be an hyperbole, an exaggerated statement, that reflected her deep conviction of degradation into which she had fallen and was then living, John 4:16-19.

3) "Is not this the Christ?" (meti houtos estin ho Christos) "is not this one the Christ?" or "This one is not the Christ, is he?" Yet she desires the men to guess it, to come to the same joyous, regenerated conclusion that she had, Matthew 12:23; Matthew 16:16.

1) "Then they went out of the city," (ekselthon ek tes poleos) "They (then) went out of and away from the city," the city of Sychar where both they and the once fallen Samaritan woman resided. John 4:5.

2) "And came unto him." (kai erchonto pros auton) "And come to where he was, of their own will and accord," upon the testimony of the woman. They chose to consider what this changed, glowing new convert had told them. She was a prime example of God’s blessing the testimony of converts who will obediently go and tell others what the Savior has done for them and is willing to do for others, for you; Jesus told her to go and bring her husband: She did more, John 4:16; John 4:28-29; Ecclesiastes 11:1-6.

1) "In the mean while his disciples prayed him," (en to metaksu eroton auton hoi mathetai) "In the meantime the disciples appealed to him," while they were alone, as the excited, eager men, hearers from Sychar, were rushing across the green field to the place of Jacob’s well, to learn of the water and bread of life eternal, which their former woman companion had found. His disciples were hungry by this time, and requested Him anxiously.

2) "Saying, Master, eat." (legontes hrabbi phage) "Repeatedly saying, master, eat;" or Rabbi, respectful teacher, eat. This idea of the appeal is we have gone to Sychar and back, brought food for you; now, eat, don’t take what we have done for you lightly. But His hunger and fatigue had disappeared in His earnest witnessing to the lowly, fallen woman, John 4:34; while "Hungering and thirsting after righteousness," to share it with the sin-stained woman, He had been filled, Matthew 5:6.

1) "But he said unto them," (ho de eipen autois) "Then he responded directly to them," to their concerned, repeated appeals.

2) "I have meat to eat,’’ (ego brosin echo phagein) "I possess food to eat, continually," Divine food and drink, sacred satisfaction, such as received in His fast of 40 days in the mount of temptation, so that He might resist the Devil, Matthew 4:1-11.

3) "That ye know not of." (hen humeis ouk oidate) "Which you all do not know or realize," John 6:38. The woman forgot her natural thirst and waterpot, and Jesus forgot His hunger, while enraptured with His rescue-mission of the Samaritan woman, 1 Corinthians 9:19-22.

1) "Therefore said the disciples one to another," (elegon oun hoi mathetai pros allelous) "Then the disciples said to one another," inquiring with uncertainty what He meant, but not daring to ask Him further. They had interpreted His language literally; Yet they sensed that they could be misinterpreting what He had meant as in Matthew 16:6-12.

2) "Hath any man brought him ought to eat?" (me tis enegken auto phagein)"No one has brought him anything to eat, has he?" They did not grasp the spiritual sense of His words of the moment; They inquired still, of natural food and drink, Job 23:12.

1) "Jesus saith unto them," (legei autois ho lesous) "Jesus said to them," explaining what He had just said to His confused disciples, that they had not understood, John 4:32.

2) "My meat is to do the will of him that sent me," (emon broma estin hina poio to thelema tou pempsantos me) "My food is (exists in this) in order that l may continually do the priority will of him who has sent me," my strongest desire and that which pleases me most, as prophesied Psalms 40:7-8; As also expressed by our Lord and reported by the apostles, Matthew 26:39; John 6:33; Hebrews 10:7.

3) "And to finish his work." (kai teleioso autou to ergon) "And to complete his work, which He sent me to do, to seek and to save the lost, John 3:17; Luke 19:10; John 17:4.

1) "Say not ye, There are yet four months," (ouch humeis legete hoti eti tetramenos estin) "You all say not that there yet exists four months of time," or there is no rush, there is plenty of time, ere danger or a real need is at hand to prepare for the harvest, don’t you? Our Lord seems to allude to a common proverb or saying prevalent among His disciples, as in Matthew 16:2.

2) "And then cometh harvest?" (kai ho therismos erchetai) "And the harvest arrives, do you not?" Is not that the normal attitude toward the natural harvest? And it was, whether it was of wheat, barley, or rye, etc.; they could and did predict when the harvest would most likely be ripe.

3) "Behold, I say unto you," (idou lego humin) "Take note, I tell you," as a matter to be seriously considered, of more importance than the growing and ripening grain of the field, from which you receive you meat or daily food.

4) "Lift up your eyes," (eparate tous opthalmous humon) "Just lift up your eyes," to extend the distance and circumference of your vision, and get a vision of more important grain, Proverbs 29:18.

5) "And look on the fields," (kai theasasthe tas choras) "And just gaze upon or consider the fields;- And the field (or fields) is the world, Matthew 13:38; Their immediate field in view was Samaria.

6) "For they are white already to harvest.’’ (hoti leukai eisin pros therismon) ’’Because they are white-ripe and ready to harvest," among the nations, all nations of the world, to whom I send you all forth, Matthew 28:18-20; Mark 16:15; Luke 24:46-51; Acts 1:8; The fields were already white, "dead ripe," and the laborers few, Mt 9;37; Acts 8:5-6; Acts 8:12.

1) "And he that reapeth receiveth wages," (ho therizon misthon lambanei) "The one who reaps receives wages," personal pay or remuneration for his labors, as well as the one who sows, Psalms 126:5-6; Ecclesiastes 11:1-6; 1 Corinthians 3:8; 1 Corinthians 9:16-17.

2) "And gathereth fruit unto life eternal:- (kai sunagei karpon eis zoen aionion) "And personally gathers fruit with relation to eternal life," so that the final testimony of one’s labors, influence, and works that follow him in the Lord, will not be without remuneration, at the judgement seat of Christ, Romans 6:22; 2 Corinthians 5:10-11.

3) "That both he that soweth and he that reapeth," (hina ho opeiron kai ho therizon) "in order that he who sows and he who reaps," as one plants and another waters, etc. 1 Corinthians 3:6; Acts 16:14; 1 Corinthians 15:10-11.

4) "May rejoice together." (homou chaire) "May rejoice one day together," at the time of rewarding, 1 Corinthians 3:5; 1 Corinthians 3:9; 1 Thessalonians 2:19; Ecclesiastes 11:1.

1) "And herein is that saying true," (en gar touto ho logos estin alethinos) "For in this the word is true and trustworthy," that the obedient laborer for God shall not go unblessed or unrewarded, Deuteronomy 15:10; Proverbs 19:17.

2) "One soweth, and another reapeth." (hoti allos estin ho speiron kai allos ho therizon) "That the one person sows and another person reaps," Micah 6:15; Matthew 10:42; Galatians 6:9-10. Yet God does not forget one’s labor of love, as certified Hebrews 6:10. Sometimes one does not live to see the fruits of his testimony or labors here, as a parent, a teacher, a missionary, a writer or an author, but God keeps the score, Revelation 14:13.

1) "I sent you to reap," (ego apesteila humas therizein) "I sent you all busily to reap," in the over-ripe fields, an application of the idea of John 4:37; 1 Timothy 1:15.

2) "That whereon ye bestowed no labor:" (ho ouch humeis kekopiakate) "What you all have not labored," to produce or to prepare for the harvest, for those who may follow you, Deuteronomy 6:10-11.

3) "Other men laboured," (alloi kekopiakasin) ’’Other people have labored," gone before you, entailing to you a benefit and debt of gratitude. The prophets had labored and witnessed and John the Baptist had prepared them for the way of Jesus, Acts 10:43; Acts 1:22-23.

4) "And ye are entered into their labours." (kai humeis eis ton kopon auton eiseleluthate) "And you all have entered into their labor," to share in reaping what others have sown, watered, and cultivated, Jeremiah 7:25; Jeremiah 25:4; Jeremiah 29:19; Jeremiah 44:4; 2 Chronicles 36:15-16; 1 Peter 1:12; This spirit is expressed by Paul, Romans 1:14-16.

1) "And many of the Samaritans,” (ek de polloi ton Samariton) "Then many out of the Samaritans," or from among the Samaritans.

2) "Of that city believed on him," (tes poleos ekeines episteusan eis a uton) "Of that city believed or trusted into him," of and from the city of Sychar, John 4:5, near ancient Shechem, where Jacob had bought the parcel of campground from Hamor, the father of Shechem, as a place to camp, build an altar, and a burial plot, Genesis 33:18-19; Joshua 24:32.

3) "For the saying of the woman which testified," (dia ton logon tes gunaikos marturouses) "Because of the testimony or witnessing of the woman," as she went into that city, stirring quite a scene, no longer overtly or covertly soliciting men of the city for immoral gain, but telling them that she has found a new man, the Messiah, the Redeemer, John 4:19.

4) "He told me all that ever I did." (hoti eipen moi panta ha epoiesa) "That he told me all (kind of) things which I had done and then did," even her wicked living, (shacking up) with a man to whom she was not legally, morally, or ethically married, John 4:16-18; John 4:29. These believing Samaritans became early examples of those who believe on Jesus Christ though they have never seen Him, John 20:29; Romans 4:18-20; 2 Corinthians 5:7.

JESUS AND THE SAMARITANS, v. 40-45

1) "So when the Samaritans were come unto him," (hos oun elthon pros auton hoi Samaritai) "Then when the Samaritans came to him," of their own volition, resulting from the testimony of the woman, after they had received Him as the Messiah, more than a prophet, John 4:39.

2) "They besought him that he would tarry with them” (eroton auton meinai par’ autois) "They requested him to remain (for a time) with or among them," just to be near them and to teach them the will of the Father for their lives and their families. How different their attitude from that of the proud Pharisees and Sadducees, Herodians, and scribes, and the self-seeking Gadarenes who prayed Him to depart from among them, Luke 8:37; The magistrates of Philippi begged the same of Paul and Silas, Acts 16:39.

3) "And he abode there two days." (kai emeinen ekei duo hemeras) "And he remained out there two days," two more days, as a guest of this newborn, new creature in Christ Samaritans, 2 Corinthians 5:17. These Samaritans, who had come to the Light, just wanted to be near Him to learn more about Him to fellowship Him, John 8:12.

1) "And many more believed," (kai polio pleious episteusan) "And many more (of them) believed," into or trusted Him! They found salvation, a new life, and a new hope, Romans 5:1-5; Titus 2:11-13; Romans 1:16; Acts 16:30-31; Ephesians 2:8-9.

2) "Because of his own word;” (dia ton logon autou) "Because of his own word or testimony and teaching," not just because of what the former fallen Samaritan woman they had known all too well had witnessed. Of the power of one new-born, cleansed soul that will cry out “come and see," calling men to Jesus, the Savior, the life-giver, the giver of hope to fallen men and women, John 1:46; Matthew 22:28; Revelation 22:17.

1) "And said unto the woman," (te gunaike elegon) "Then they said directly to the woman," who had told them about the Christ, after they had "come with her," at her invitation, and met the Christ.

2) "Now we believe, not because of thy saying:” (hoti ouketi dia ten sen lalian pisteuomen) "That we believe no longer just because of your report or testimony," that He told you He was the Christ, and that He sought you, John 4:25-26.

3) "For we have heard him ourselves," (autoi gar akekoamen) "For we ourselves have heard," as every man is called to do, Luke 14:35; Acts 3:22-23.

4) "And know that this," (kai oidamen hoti houtos) "And know, perceive or are convinced that this one," and have no doubt, as witnessed by the Holy Spirit, God the Father, and John the Baptist, as well as the Christ Himself, Matthew 1:16-17; John 1:29; John 4:25-26; John 17:3; 1 Timothy 4:10; John 4:14.

5) "Is indeed the Christ, the Saviour of the world." (estin alethos ho soter tou kosmou) "Is surely the Saviour or deliverer of the world," of the world’s needs, confirming the testimony of the Samaritan woman, and an army, a host of personal witnesses of former days, Luke 2:25-38; Hebrews 12:1-2; Romans 1:16.

1 ) "Now after two days," (meta de tas duo hemeras) "Then after two days had passed," two sweet, precious days of fellowship with these newborn witnesses of the Samaritan nationality in Sychar, John 4:40; Psalms 133:1-3; Hebrews 13:1-3.

2) "He departed thence and went into Galilee." (ekselthen ekeithen eis ten Galilaian) "He went out of and away into the area of Galilee," or into the country of Galilee, from Samaria, to the north, into His native country, Matthew 2:23; Matthew 4:12-25. In which journey He by­passed Nazareth, where He was brought up, for the reason given in the following verse, John 4:44. He had begun this journey when "He must needs go through Samaria," John 4:3-4.

1) "For Jesus himself testified," (autos gar lesous emarturesen) "For Jesus himself testified," often, on numerous occasions, of His lack of acceptance, lack of recognition among His own, John 1:11-12; especially in His own native land.

2) "That a prophet hath no honor in his own country." (hoti prophetes ten te idia patridi timen ouk ekei) "That a prophet has not honor (due him) in his own native place," his own community, especially, as recounted, Matthew 13:54,­57; Mark 6:4; Luke 4:23-24.

1) "Then when he was come into Galilee," (hote oun elthen eis ten Galilaian) "Then when he came into Galilee,"

2) "The Galileeans received him," (edeksanto auton hoi Galilaioi) "The Galileeans received him," or took Him to themselves, welcomed Him among them, as a fellow countryman, for a time.

3) "Having seen all the things that he did at Jerusalem at the feast:” (panta heorakotes hosa epoiesen en lerosolumois en te heorte) "Having observed all things which he did in Jerusalem at the feast," of the Passover, in the recent past, John 2:13; John 2:23. They had been convinced, like Nicodemus, by the miracles that He had done, and by the things He had said, that He was from God, John 3:21; John 20:30-31.

4) "For they also went unto the feast." (kai autoi gar elthon eis ten heorte) "For they had also gone unto the feast." Those devout enough to have traveled the 60 mile journey over rough mountains to the feast at Jerusalem, who observed the law, because of their respect for the law of God, were more likely to honor the Christ than the official, paid religious employees of Judaism among the Pharisees and Sadducees, you see? Deuteronomy 16:13-16.

JESUS HEALS THE NOBLEMAN’S SON, v. 46-54

1) "So Jesus came again into Cana of Galilee," (elthen oun palin eis ten Kana tes Galilaias) "Then he came again into Cana of Galilee," where He had begun His miracle ministry, John 2:11; John 21:2.

2) "Where he made the water wine." (hopou epoiesen to hudor oinon) "Where he made the water to become wine," John 2:3; John 2:7-11.

3) ’’And there was a certain nobleman," (kai en tis basilikos) "And there was a certain courtier," attaché of noble rank, a ruler in Galilee, perhaps an officer of Herod’s civil or military court.

4) "Whose son was sick at Capernaum." (hou ho huios esthenei en kapharnaoum) "The son of whom ailed (was very sick) in Capernaum," some twenty miles Northeast of Cana, where Jesus made residence when in that area of Galilee, where He was well known, Matthew 4:12-13; Luke 4:31, Mark 1:21.

1) "When he heard that Jesus was come," (houtos akousas hoti lesous ekei) "This one upon hearing that Jesus comes," was coming, on His way.

2) "Out of Judea into Galilee," (ek tes loudaias eis ten Galilaian) "Out of Judea into the country of Galilee."

3) "He went unto him, and besought him," (apelthen pros auton kai erota) "He went away from Capernaum and out to meet him and requested earnestly,"

4) "That he would come down and heal his son," (hina katake kai hiasetai autou ton huion) "In order that he might come down and cure his son:" He thought it needful that Jesus "come down" to his residence, from the hills west of Capernaum and the Sea of Galilee, from the city of Cana, Psalms 145:18-19.

5) "For he was at the point of death." (emellen gar apothneskein) "Because he was about to die." The noble­man’s faith was sufficient to cause him to go to Jesus for help in this crisis hour of need, Psalms 46:1. Jesus neither refused, nor granted the request at once, but chided the selfish object of the nobleman’s mission.

1) " Then said Jesus unto him," (eipen oun ho lesous pros auton) "Then said Jesus to him," this noble ruler of Herod, in the area of Capernaum.

2) "Except ye see signs and wonders," (ean me semeia kai terata idete) "Unless you all see signs and prodigies or special demonstrations," miracles that He performed to attest His Deity, when men were too blind and ignorant to read and interpret the fulfilled prophecies before their eyes, John 2:11; John 3:2; 1 Corinthians 1:22-23; 2 Corinthians 4:3-4; Ephesians 4:18.

3) "Ye will not believe." (ou me pisteusete) "You will not believe at all." They were weak in faith, or ignorant of, and blind to the prophecies of His coming as the Messiah; As He had come of the Jews, of the tribe of Judah, of the family of David, of the city of Bethlehem, of His call out of Egypt, of His being brought up in Nazareth.

1) "The nobleman saith unto him, Sir," (legei pros auton ho basilikos kurie) "The kingly courtier said to him, Lord, Master, or Sir:" He came directly to Jesus for compassionate help, and no such request for healing was ever turned away by our Lord; It was a respectful, earnest, humble prayer appeal from a man of distinction, much as our Lord prayer, John 11:41-42.

2) "Come down ere my child die." (katabethi prin apothanein to paidion mou) "Come down before my child completely dies," as he is now dying. The "come down" term indicates that Capernaum by the seaside where the nobleman’s son was critically ill, was of much lower elevation than the Cana area where he had gone to find Jesus, John 4:46-47. Jesus did not go down with him; He would demonstrate that His power was not restricted to His physical presence.

1) "Jesus saith unto him, Go thy way;- (legei auto ho lesous poreuou) "Jesus says to him, go on," as you will, on back home, to his side.

2) "Thy son liveth." (ho huios sou ze) "Your son lives," is alive; He is not dead, but lives on and will be all right, is the idea conveyed, as He had spoken to the centurion whose servant was sick with palsy, Matthew 8:13.

3) "And the man believed the word ’ " (episteusen ho anthropos to logo) "The man trusted the word or statement," without physically seeing the miraculous power of Jesus demonstrated in healing his son, at that moment, some twenty miles away, down in Capernaum, much as the Syrophenician woman experienced, Mark 7:29-30.

4) "That Jesus had spoken unto him," (hon eipen auto ho lesous) "Which Jesus said directly unto him," that his son lives yet, and would continue to live.

5) "And he went his way." (kai eporeueto) "And he went his way, or went away," believing that he would find his son healed, as he did, John 4:51-53.

1) "And as he was now going down," (ede de autou katabainontos) "Then while the courtier was going down," back from Cana to his home in Capernaum, John 4:46.

2) "His servants met him, and told him, saying " (hoi douloi hupentesan auto legontes) "His slave-servants met him, repeatedly saying," with elation or excitement, with a good testimony regarding his son. They gave him the reward of his faith in the words of Jesus, the assurance that his son was now well, cured of the illness that once held him in the grips of death.

3) "Thy son liveth." (hoti ho pais autou ze) "That your boy lives," is alive, just as Jesus had assured him, John 4:50. Jesus is the way, the truth, and the life. He is the sustainer of physical life in every man, every moment of every day, La 3:22, 23; Acts 17:28.

1) "Then enquired he of them the hour," (eputheto oun ten horan par’ auton) "Then he inquired from them the hour," to strengthen his faith and share with these ser­vants specifics, concerning the words of Jesus, in response to his request. He certified that the word of the Lord written and spoken was true from the beginning, Psalms 119:160; John 1:18.

2) "When he began to amend." (en he kompsoteron eschen) "In which he became better," at what hour of the day he had been made well.

3) "And they said unto him," (eipan oun auto) "Then they said to him," for the record, for a certification of the truth of Jesus’ words, and as a reward of the nobleman’s persevering faith that took him to Jesus, and brought him back to his now healthy son.

4) "Yesterday at the seventh hour the fever left him." (hoti echthes horan hebdomen) "That yesterday (at the) seventh hour,’’ of the day, about one o’clock in the after­noon. (apheken auton ho puretos) "The fever left him," went away, disappeared, or vanished. Let such specific testamentary evidence of the truthfulness and trust­worthiness of Jesus be accepted as spoken or recounted by the Scriptures, Luke 17:14; 2 Timothy 3:16-17.

1 ) "So the father knew that it was at the same hour," (egno oun ho pater hoti ekeine te hora) "Then the father knew that at or in that very hour," just past high noon or mid-day, at one o’clock in the afternoon.

2) "In the which Jesus said unto him," (en he eipen auto ho lesous) "in which Jesus told him," directly in the presence of John who here recounts it.

3) "Thy son liveth," (ho huios sou ze) "Your son lives," and will be all right, is the idea, John 4:50.

4) "And himself believed and his whole house." (kai episteusen autos kai he oikia autou hole) "And he believed as well as his whole or entire household;- All who were old enough, both of his family and servants, believed or trusted in Jesus Christ, those servants who had come out to meet him, John 4:51; To whom he told the story. It is a blessed thing when fathers lead their entire household, of responsible age to believe in and obey Jesus Christ, Acts 16:14-15; Acts 16:30-34; Acts 18:8.

1 ) "This is again the second miracle that Jesus did," (touto de palin deuteron semeton epoiesen ho lesous) "This then is again the second miracle that Jesus did," or performed. The former is recounted John 2:11.

2) "When he was come out of Judaea into Galilee." (elthon ek tes loudaias eis ten Galilaian) "While coming out of Judea and into Galilee," from His visit at the feast in Jerusalem, and His stay in Samaria, as recounted in this chapter, John 4:3-45.