Verse 1. The Lord knew. When Jesus knew. How he knew this we are
not informed; whether by that power of omniscience by which he knew all
things, or whether some person had informed him of it.
How the Pharisees had heard. The Pharisees, here, seem to
denote either the members of the Sanhedrim or those who were in
authority. They claimed the authority to regulate the rites and
ceremonies of religion, and hence they supposed they had a right to
inquire into the conduct of both John and our Lord. They had on a
former occasion sent to inquire of John to know by what authority he
had introduced such a rite into the religion of the Jewish people.
See Barnes "John 1:25".
More disciples than John. Though many of the Pharisees came to his
baptism-(Matthew Chapter 3.), yet those who were in authority were
displeased with the success of John, John 1:25. The reasons of this
were, probably, the severity and justness of his reproofs Matthew 3:7,
and the fact that by drawing many after him he weakened their authority
and influence. As they were displeased with John, so they were with
Jesus, who was doing the same thing on a larger scale--not only
making disciples, but baptizing also without their authority, and
drawing away the people after him.
{a} "baptized" John 3:22,26
Verse 2. Though Jesus himself baptized not. The reason why Jesus did
not baptize was probably because, if he had baptized, it might have made
unhappy divisions among his followers: those might have considered
themselves most worthy or honoured who had been baptized by him.
Comp. 1 Corinthians 1:17.
Verse 3. He left Judea. The envy and malice of the Pharisees he
might have known were growing so rapidly as to endanger his life. As
his time to die had not yet come, he retired to Galilee, a country
farther from Jerusalem, and much less under their control than Judea.
See Mark 2:22; Luke 3:1. Though he feared not death and did not shrink
from suffering, yet he did not needlessly throw himself into danger
or provoke opposition. He could do as much good in Galilee,
probably, as in Judea, and he therefore withdrew himself from immediate
danger.
Verse 4. And he must needs go through Samaria. Samaria was between
Judea and Galilee. The direct and usual way was to pass through Samaria.
Sometimes, however, the Jews took a circuitous route on the east side of
the Jordan, See Barnes "Matthew 2:22".
{b} "must needs go" Luke 2:49
Verse 5. Sychar. This city stood about eight miles south-east of the
city called Samaria, between Mount Ebal and Mount Gerizim. It was one of
the oldest cities of Palestine, and was formerly known by the name of
Shechem, or Sichem, Genesis 33:18; 12:6. The city was in the tribe of
Ephraim, Joshua 21:21. It was at this place that Joshua assembled
the people before his death, and here they renewed their covenant with
the Lord, Joshua chapter 24. After the death of Gideon it became a place
of idolatrous worship, the people worshipping Baal-berith,
Judges 9:46. It was destroyed by Abimelech, who beat down the city
and sowed it with salt, Judges 9:45. It was afterward rebuilt, and
became the residence of Jeroboam, the King of Israel, 1 Kings 12:25.
It was called by the Romans Flavia Neapolis, and this has been
corrupted by the Arabs into Nablus, its present name. It is still a
considerable place, and its site is remarkably pleasant and productive.
The parcel of ground. The piece of ground; or the land, &c.
That Jacob gave, &c. Jacob bought one piece of ground near to Shalem,
a city of Shechem, of the children of Hamor, the father of Shechem, for
an hundred pieces of silver, Genesis 33:19. In this place the bones
of Joseph were buried when they were brought up from Egypt,
Joshua 24:32. He also gave to Joseph an additional piece of ground
which he took from the hand of the Arnorite by his own valour,
"with his sword and his bow," as a portion above that which was given to
his brethren, Genesis 48:22. Possibly these pieces of ground lay near
together, and were a part of the homestead of Jacob. The well was
"near" to this. There is now, the Rev. E. Smith mentioned to me in
conversation, a place near this well called Shalem.
{c} "gave to his son Joseph" Genesis 38:19; 48:22; Joshua 24:32
Verse 6. Jacob's well. This is not mentioned in the Old Testament. It
was called Jacob's well, probably, either because it was handed down
by tradition that he dug it, or because it was near to the land which he
gave to Joseph. There is still a well a few miles to the east of
Nablus, which is said by the people there to be the same. The Rev. Eli
Smith, missionary to Syria, stated to me that he had visited this well.
It is about 100 feet deep. It is cut through solid rock of limestone. It
is now dry, probably from having been partly filled with rubbish, or
perhaps because the water has been diverted by earthquakes. The well is
covered with a large stone, which has a hole in the centre large enough
to admit a man. It is at the foot of Mount Gerizim, and has a plain on
the east.
Sat thus. Jesus was weary, and, being thus weary, sat down on the
well. The word translated on here may denote also by--he sat
down by the well, or near it.
The sixth hour. About twelve o'clock. This was the common time of
the Jewish meal, and this was the reason why his disciples were gone
away to buy food.
Verse 7. Of Samaria. Not of the city of Samaria, for this was at a
distance of 8 miles, but a woman who was a Samaritan, and doubtless
from the city of Sychar.
Give me to drink. This was in the heat of the day, and when Jesus
was weary with his journey. The request was also made that it might
give him occasion to discourse with her on the subject of religion, and
in this instance we have a specimen of the remarkably happy manner in
which he could lead on a conversation so as to introduce the subject of
religion.
Verse 8. Buy meat. Buy food.
Verse 9. No dealings with the Samaritans. For an account of the
Samaritans, and of the differences between them and the Jews,
See Barnes "Matthew 10:5".
{d} "for the Jews" Acts 10:28
Verse 10. The gift of God. The word gift, here denotes favour.
It may refer to Jesus himself, as the gift of God to the world,
given to save men from death John 3:16; 2 Corinthians 9:15 or it may refer
to the opportunity then afforded her of seeking salvation. If thou
knewest how favourable an opportunity God now gives thee to gain a
knowledge of himself, &c. And who it is, &c. If thou knewest that
the Messiah was speaking.
Living water. The Jews used the expression living water to denote
springs, fountains, or running streams, in opposition to dead and
stagnant water. Jesus here means to denote by it his doctrine, or his
grace and religion, in opposition to the impure and dead notions of the
Jews and the Samaritans. John 4:14. This was one of the many
instances in which he took occasion from common topics of conversation
to introduce religious discourse. None ever did it so happily as he
did, but, by studying his example and manner, we may learn also to do
it. One way to acquire the art is to have the mind full of the subject;
to make religion our first and main thing; to carry it with us into all
employments and into all society; to look upon everything in a religious
light, and out of the abundance of the heart the mouth will speak,
Matthew 12:34.
{e} "the gift of God" Ephesians 2:8
{f} "living water" Isaiah 12:3; 41:17,18; Jeremiah 2:13; Zechariah 13:1; 14:8; Revelation 22:17
Verse 11. Hast nothing to draw with. It seems that there were no
means of drawing water affixed to the well, as with us. Probably
each one took a pail or pitcher and a cord for the purpose. In
travelling this was indispensable. The woman, seeing that Jesus had no
means of drawing water, and not yet understanding his design, naturally
inquired whence he could obtain the water.
The well is deep. If the same one that is there now, it was about
100 feet deep.
Verse 12. Art thou greater? Art thou wiser, or better able to find
water, than Jacob was? It seems that she supposed that he meant that he
could direct her to some living spring, or to some better well in that
region, and that this implied more knowledge or skill than Jacob had.
To find water and to furnish a good well was doubtless considered a
matter of signal skill and success. It was a subject of great
importance in that region. This shows how ready sinners are to
misunderstand the words of Christ, and to pervert the doctrines of
religion. If she had had any proper anxiety about her soul, she would
at least have suspected that he meant to direct her thoughts to
spiritual objects.
Our father Jacob. The Samaritans were composed partly of the
remnant of the ten tribes, and partly of people sent from Chaldea;
still, they considered themselves descendants of Jacob.
Which gave us. This was doubtless the tradition, though there is no
evidence that it was true.
And drank thereof, &c. This was added in commendation of the water
of the well. A well from which Jacob, and his sons, and cattle had
drank must be pure, and wholesome, and honoured, and quite as valuable
as any that Jesus could furnish. Men like to commend that which their
ancestors used as superior to anything else. The world over, people
love to speak of that which their ancestors have done, and boast of
titles and honours that have been handed down from them, even if it is
nothing better than existed here--because Jacob's cattle had drunk of
the water.
Verse 13. Shall thirst again. Jesus did not directly answer her
question, or say that he was greater than Jacob, but he gave her an
answer by which she might infer that he was. He did not despise or
undervalue Jacob or his gifts; but, however great might be the value
of that well, the water could not altogether remove thirst.
Verse 14. The water that I shall give him. Jesus here refers,
without doubt, to his own teaching, his grace, his spirit, and to the
benefits which come into the soul that embraces his gospel. It is a
striking image, and especially in Eastern countries, where there are
vast deserts, and often a great want of water. The soul by nature is
like such a desert, or like a traveller wandering through such a
desert. It is thirsting for happiness, and seeking it everywhere, and
finds it not. It looks in all directions and tries all objects, but in
vain. Nothing meets its desires. Though a sinner seeks for joy in
wealth and pleasures, yet he is not satisfied. He still thirsts for
more, and seeks still for happiness in some new enjoyment. To such a
weary and unsatisfied sinner the grace of Christ is as cold waters
to a thirsty soul.
Shall never thirst. He shall be satisfied with this, and will
not have a sense of want, a distressing feeling that it is not adapted
to him. He who drinks this will not wish to seek for happiness in other
objects. Satisfied with the grace of Christ, he will not desire
the pleasures and amusements of this world. And this will be for
ever--in this world and the world to come. Whosoever drinketh of
this--all who partake of the gospel--shall be for ever satisfied
with its pure and rich joys.
Shall be in him. The grace of Christ shall be in his heart; or the
principles of religion shall abide with him.
A well of water. There shall be a constant supply, an unfailing
fountain; or religion shall live constantly with him.
Springing up. This is a beautiful image. It shall bubble or spring
up like a fountain. It is not like a stagnant pool--not like a deep
well, but like an ever-living fountain, that flows at all seasons of
the year, in heat and cold, and in all external circumstances of
weather, whether foul or fair, wet or dry. So religion always lives;
and, amid all changes of external circumstances--in heat and cold,
hunger and thirst, prosperity and adversity, life, persecution,
contempt, or death--it still lives on, and refreshes and cheers the
soul.
Into everlasting life. It is not temporary, like the supply of
our natural wants; it is not changing in its nature; it is not like a
natural fountain or spring of water, to play a while and then die away,
as all natural springs will at the end of the world. It is eternal in
its nature and supply, and will continue to live on for ever. We may
learn here--
1st. That the Christian has a never-failing source of consolation
adapted to all times and circumstances.
2nd. That religion has its seat in the heart, and that it should
constantly live there.
3rd. That it sheds its blessings on a world of sin, and is manifest by a
continual life of piety, like a constant flowing spring.
4th. That its end is everlasting life. It will continue for ever; and
whosoever drinks of this shall never thirst, but his piety shall be
in his heart a pure fountain springing up to eternal joy.
{g} "whosoever drinketh" John 6:35,58
{h} "I shall give him" John 17:2,3; Romans 6:23
{i} "in him a well" John 7:38
Verse 15. The woman said, &c. It may seem strange that the woman did
not yet understand him, but it shows how slow sinners are to understand
the doctrines of religion.
Verse 16. Go call thy husband. We may admire the manner which our
Saviour took to lead her to perceive that he was the Christ. His
instructions she did not understand. He therefore proceeded to show her
that he was acquainted with her life and with her sins. His object,
here, was to lead her to consider her own state and sinfulness--a
delicate and yet pungent way of making her see that she was a sinner.
By showing her, also, that he knew her life, though a stranger to her,
he convinced her that he was qualified to teach her the way to heaven,
and thus prepared her to admit that he was the Messiah, John 4:29.
Verse 17. I have no husband. This was said, evidently, to evade the
subject. Perhaps she feared that if she came there with the man that
she lived with, the truth might be exposed. It is not improbable that
by this time she began to suspect that Jesus was a prophet.
Hast well said. Hast said the truth.
Verse 18. Hast had five husbands. Who have either died; or who, on
account of your improper conduct, have divorced you; or whom you have
left improperly, without legal divorce. Either of these might have been
the case.
Is not thy husband. You are not lawfully married to him.
Either she might have left a former husband without divorce, and thus
her marriage with this man was unlawful, or she was living with him
without the form of marriage, in open guilt.
Verse 19. A prophet. One sent from God, and who understood her life.
The word here does not denote one who foretells future events, but
one who knew her heart and life, and who must therefore have come from
God. She did not yet suppose him to be the Messiah, John 4:25.
Believing him now to be a man sent from God, she proposed to him a
question respecting the proper place of worship. This point had been
long a matter of dispute between the Samaritans and the Jews. She
submitted it to him because she thought he could settle the question,
and perhaps because she wished to divert the conversation from the
unpleasant topic respecting her husbands. The conversation about her
manner of life was a very unpleasant topic to her--as it is always
unpleasant to sinners to talk about their lives and the necessity of
religion--and she was glad to turn the conversation to something
else. Nothing is more common than for sinners to change the
conversation when it begins to bear too hard upon their consciences;
and no way of doing it is more common than to direct it to some
speculative inquiry having some sort of connection with religion, as
if to show that they are willing to talk about religion, and do not wish
to appear to be opposed to it. Sinners do not love direct religious
conversation, but many are too well-bred to refuse altogether to talk
to consider her own state and sinfulness--a delicate and yet pungent way
of making her see that she was a sinner. By showing her, also, that he
knew her life, though a stranger to her, he convinced her that he was
qualified to teach her the way to heaven, and thus prepared her to admit
that he was the Messiah, John 4:29.
{k} "perceive" John 1:48,49
Verse 20. Our fathers. The Samaritans; perhaps also meaning to intimate
that the patriarchs had done it also. See Genesis 12:6; 33:20.
Worshipped. Had a place of worship.
In this mountain. Mount Gerizim, but a little way from Sychar.
On this mountain they had built a temple somewhat similar to the one in
Jerusalem. This was one of the main subjects of controversy between
them and the Jews. The old Samaritan Pentateuch, or five books of
Moses, has the word Gerizim instead of Ebal in Deuteronomy 27:4.
On this account, as well as because the patriarchs are mentioned as
having worshipped in Shethem, they supposed that that was the proper
place on which to erect the temple.
Ye say. Ye Jews.
In Jerusalem. The place where the temple was built. This was built
in accordance with the promise and command of God, Deuteronomy 12:5,11.
In building this, David and Solomon were under the divine direction,
2 Samuel 7:2; 3; 13; 1 Kings 5:5; 12; 8:15-22.
As it was contemplated in the law of Moses that there should be but
one place to offer sacrifice and to hold the great feasts, so it
followed that the Samaritans were in error in supposing that their
temple was the place. Accordingly, our Saviour decided in favour of the
Jews, yet in such a manner as to show the woman that the question was of
much less consequence than they supposed it to be.
{l} "this mountain" Judges 9:7
{m} "in Jerusalem" Deuteronomy 12:5-11; 1 Kings 9:3
Verse 21. Believe me. As she had professed to believe that he was a
prophet, it was right to require her to put faith in what he was about
to utter. It also shows the importance of what he was about to say.
The hour cometh. The time is coming, or is near.
When neither in this mountains, &c. Hitherto the public solemn
worship of God has been confined to one place. It has been a matter of
dispute whether that place should be Jerusalem or Mount Gerizim. That
controversy is to be of much less importance than you have supposed. The
old dispensation is about to pass away. The peculiar rites of the
Jews are to cease. The worship of God, so long confined to a single
place, is soon to be celebrated everywhere, and with as much acceptance
in one place as in another. He does not say that there would be no
worship of God in that place or in Jerusalem, but that the worship of
God would not be confined there. He would be worshipped in other
places as well as there.
{n} "when ye shall neither" Malachi 1:11; Matthew 18:20
Verse 22. Ye worship ye know not what. This probably refers to the
comparative ignorance and corruption of the Samaritan worship. Though
they received the five books of Moses, yet they rejected the prophets,
and of course all that the prophets had said respecting the true God.
Originally, also, they had joined the worship of idols to that of the
true God. See 2 Kings 17:26-34. They had, moreover, no authority
for building their temple and conducting public worship by sacrifices
there. On all these accounts they were acting in an unauthorized
manner. They were not obeying the true God, nor offering the worship
which he had commanded or would approve. Jesus thus indirectly
settled the question which she had proposed to him, yet in such a way
as to show her that it was of much less importance than she had supposed.
We know. We Jews. This they knew because God had commanded it;
because they worshipped in a place appointed by God, and because
they did it in accordance with the direction and teaching of the prophets.
Salvation is of the Jews. They have the true religion and the true
form of worship; and the Messiah, who will bring salvation, is to
proceed from them. See Luke 2:30; 3:6. Jesus thus affirms that the
Jews had the true form of the worship of God. At the same time he was
sensible how much they had corrupted it, and on various occasions
reproved them for it.
{o} "Ye worship" 2 Kings 17:29
{p} "for salvation" Isaiah 2:3; Romans 9:5
Verse 23. But the hour cometh, and now is. The old dispensation is
about to pass away, and the new one to commence. Already there is so
much light that God may be worshipped acceptably in any place.
The true worshippers. All who truly and sincerely worship God. They
who do it with the heart, and not merely in form.
In spirit. The word spirit, here, stands opposed to rites and
ceremonies, and to the pomp of external worship. It refers to the
mind, the soul, the heart. They shall worship God with a
sincere mind; with the simple offering of gratitude and prayer; with a
desire to glorify him, and without external pomp and splendour.
Spiritual worship is that where the heart is offered to God, and
where we do not depend on external forms for acceptance.
In truth. Not through the medium of shadows and types, not by means
of sacrifices and bloody offerings, but in the manner represented or
typified by all these, Hebrews 9:9,24. In the true way of direct
access to God through Jesus Christ.
For the Father seeketh, &c. Jesus gives two reasons why this kind of
worship should take place. One is that God sought it, or desired
it. He had appointed the old mode, but he did it because he sought to
lead the mind to himself even by those forms, and to prepare the
people for the purer system of the gospel, and now he sought or
desired that those who worshipped him should worship him in that
manner. He intimated his will by Jesus Christ.
{q} "in spirit" Philippians 3:3
Verse 24. God is a spirit. This is the second reason why men
should worship him in spirit and in truth. By this is meant that God is
without a body; that he is not material or composed of parts; that he is
invisible, in every place, pure and holy. This is one of the first truths
of religion, and one of the sublimest ever presented to the mind of man.
Almost all nations have had some idea of God as gross or material, but
the Bible declares that he is a pure spirit. As he is such a spirit, he
dwells not in temples made with hands (Acts 7:48), neither is
worshipped with men's hands as though he needed anything, seeing he
giveth to all life, and breath, and all things, Acts 17:25. A pure, a
holy, a spiritual worship, therefore, is such as he seeks--the offering
of the soul rather than the formal offering of the body--the
homage of the heart rather than that of the lips.
{r} "is a spirit" Philippians 3:3
Verse 25. I know that Messias cometh. As the Samaritans acknowledged
the five books of Moses, so they expected, also, the coming of the
Messiah.
Which is called Christ. These are probably the words of the
evangelist, as it is not likely that the woman would explain the name
on such an occasion.
Will tell us all things. Jesus had decided the question proposed to
him (John 4:20) in favour of the Jews. The woman does not seem to
have been satisfied with this answer, and said that the Messiah would
tell them all about this question. Probably she was expecting that he
would soon appear.
Verse 26. I that speak unto thee am he. I am the Messiah. This was
the first time that he openly professed it. He did not do it yet to the
Jews, for it would have excited envy and opposition. But nothing could
be apprehended in Samaria; and as the woman seemed reluctant to listen
to him as a prophet, and professed her willingness to listen to the
Messiah, he openly declared that he was the Christ, that by some means
he might save her soul. From this we may learn,
1st. The great wisdom of the Lord Jesus in leading the thoughts along to
the subject of practical personal religion.
2nd. His knowledge of the heart and of the life. He must be therefore
divine.
3rd. He gave evidence here that he was the Messiah. This was the design
of John in writing this gospel. He has therefore recorded this narrative,
which was omitted by the other evangelists.
4th. We see our duty. It is to seize on all occasions to lead sinners
to the belief that Jesus is the Christ, and to make use of all topics
of conversation to teach them the nature of religion. There never was
a model of so much wisdom in this as the Saviour, and we shall be
successful only as we diligently study his character.
5th. We see the nature of religion. It does not consist merely in
external forms. It is pure, spiritual, active, an ever-bubbling
fountain. It is the worship of a pure and holy God, where the heart
is offered, and where the desires of an humble soul are breathed out for
salvation.
{s} "I that speak" John 9:37
Verse 27. Upon this. At this time.
Marvelled. Wondered. They wondered because the Jews had no
intercourse with the Samaritans, and they were surprised that Jesus was
engaged with her in conversation.
Yet no man said. No one of the disciples. They had such respect and
reverence for him that they did not dare to ask him the reason of his
conduct, or even to appear to reprove him. We should be confident
that Jesus is right, even if we cannot fully understand all that he
does.
Verse 28. Left her water-pot. Her mind was greatly excited. She was
disturbed, and hastened to the city in great agitation to make this
known. She seems to have been convinced that he was the Messiah, and
went immediately to make it known to others. Our first business,
when we have found the Saviour, should be to make him known also to
others.
Verse 29. Is not this the Christ? Though she probably believed it,
yet she proposed it modestly, lest she should appear to dictate in
a case which was so important, and which demanded so much attention.
The evidence on which she was satisfied that he was the Messiah was
that he had told her all things that she had done--perhaps much more
than is here recorded. The question which she submitted to them was
whether this was not satisfactory proof that he was the Messiah.
Verse 30. They went out of the city. The men of the city left it and
went to Jesus, to hear and examine for themselves.
Verse 31. Prayed him. Asked him.
Verse 32. I have meat to eat. See Barnes "John 4:34".
Verse 33. Hath any man brought him, &c. This is one of the many
instances in which the disciples were slow to understand the Saviour.
Verse 34. My meat, &c. Jesus here explains what he said in
John 4:32. His great object--the great design of his life--was to do
the will of God. He came to that place weary and thirsty, and at the
usual time of meals, probably an hungered; yet an opportunity of doing
good presented itself, and he forgot his fatigue and hunger, and found
comfort and joy in doing good--in seeking to save a soul. This one
great object absorbed all his powers, and made him forget his weariness
and the wants of nature. The mind may be so absorbed in doing the will
of God as to forget all other things. Intent on this, we may rise above
fatigue, and hardship, and want, and bear all with pleasure in seeing
the work of God advance. See Job 23:12: "I have esteemed the words
of his mouth more than my necessary food." We may learn, also, that
the main business of life is not to avoid fatigue or to seek the supply
of our temporal wants, but to do the will of God. The mere supply of
our temporal necessities, though most men make it an object of their
chief solicitude, is a small consideration in the sight of him who
has just views of the great design of human life.
The will of him that sent me. The will of God in regard to the
salvation of men. See John 6:38.
To finish his work. To complete or fully to do the work
which he has commanded in regard to the salvation of men. It is his
work to provide salvation, and his to redeem, and his to apply the
salvation to the heart. Jesus came to do it by teaching, by his
example, and by his death as an expiation for sin. And he shows us that
we should be diligent. If he was so diligent for our welfare, if he
bore fatigue and want to benefit us, then we should be diligent, also,
in regard to our own salvation, and also in seeking the salvation of
others.
{t} "My meat" Job 23:12; John 6:38
{u} "finish his work" John 17:4
Verse 35. Say not ye. This seems to have been a proverb. Ye say--that
is, men say.
Four months and, &c. The common time from sowing the seed to the
harvest, in Judea, was about four months. The meaning of this passage
may be thus expressed:
"The husband-man, when he sows his seed, is
compelled to wait a considerable period before it
produces a crop. He is encouraged in sowing it; he
expects fruit; his labour is lightened by that
expectation; but it is not immediate--it is remote.
But it is not so with my preaching. The seed has
already sprung up. Scarce was it sown before it
produced an abundant harvest. The gospel was just
preached to a woman, and see how many of the
Samaritans come to hear it also. There is therefore
more encouragement to labour in this field than
the farmer has to sow his grain."
Lift your eyes. See the Samaritans coming to hear the gospel.
They are white. Grain, when ripe, turns from a green to a yellow or
light colour, indicating that it is time to reap it. So here were
indications that the gospel was effectual, and that the harvest was to
be gathered in. Hence we may learn,
1st. That there is as much encouragement to attempt to save souls as
the farmer has to raise a crop.
2nd. That the gospel is fitted to make an immediate impression
on the minds of men. We are to expect that it will. We are not to
wait to some future period, as if we could not expect immediate
results. This wicked and ignorant people--little likely, apparently, to
be affected--turned to God, heard the voice of the Saviour, and came in
multitudes to him.
3rd. We are to expect revivals of religion. Here was one instance
of it under the Saviour's own preaching. Multitudes were excited, moved,
and came to learn the way of life.
4th. We know not how much good may be done by conversation with even a
single individual. This conversation with a woman resulted in a deep
interest felt throughout the city, and in the conversion of many of
them to God. So a single individual may often be the means, in the
hand of God, of leading many to the cross of Jesus.
5th. What evils may follow from neglecting to do our duty! How easily
might Jesus have alleged, if he had been like many of his professed
disciples, that he was weary, that he was hungry, that it was
esteemed improper to converse with a woman alone, that she was an
abandoned character, and there could be little hope of doing her good!
How many consciences of ministers and Christians would have been
satisfied with reasoning like this? Yet Jesus, in spite of his fatigue
and thirst, and all the difficulties of the case, seriously set about
seeking the conversion of this woman. And behold what a glorious result!
The city was moved, and a great harvest was found ready to be gathered
in! Let us not be weary in well-doing, for in due season we shall
reap if we faint not.
{v} "white already" Matthew 9:37
Verse 36. He that reapeth. He that gathers the harvest, or he who so
preaches that souls are converted to Christ.
Receiveth wages. The labourer in the harvest receives his hire.
Jesus says it shall be thus with those who labour in the ministry--he
will not suffer them to go unrewarded. See Daniel 12:3; Matthew 19:28.
Gathereth fruit unto life eternal. Converts souls, who shall inherit
eternal life. The harvest is not temporary, like gathering grain, but
shall result in eternal life.
That both he that soweth, &c. It is a united work. It matters
little whether we sow the seed or whether we reap the harvest. It is
part of the same work, and whatever part we may do, we should
rejoice. God gives the increase, while Paul may plant and Apollos
water. The teacher in the Sunday-school, who sows the seed in early
life, shall rejoice with the minister of the gospel who may gather in
the harvest, and both join in giving all the praise to God.
{w} "gathereth" Romans 6:22
{x} "both he that soweth" 1 Corinthians 3:5-9
Verse 37. That saying. That proverb. This proverb is found in some of
the Greek writers (Grotius). Similar proverbs were in use among the
Jews. See Isaiah 65:21; 22; Leviticus 26:16; Micah 6:15.
One soweth, &c. One man may preach the gospel, and with little
apparent effect; another, succeeding him, may be crowned with eminent
success. The seed, long buried, may spring up in an abundant harvest.
{y} "one soweth" Micah 6:15
Verse 38. I sent you. In the commission given you to preach the
gospel. You have not labored or toiled in preparing the way for the
great harvest which is now to be gathered in.
Other men labored.
(1.) The prophets, who long labored to prepare the way for the coming
of the Messiah.
(2.) The teachers among the Jews, who have read and explained the law
and taught the people.
(3.) John the Baptist, who came to prepare the way. And,
(4.) The Saviour himself, who by his personal ministry taught the
people, and prepared them for the success which was to attend the
preaching of the apostles. Especially did Jesus lay the foundation for
the rapid and extensive spread of the gospel. He saw comparatively
little fruit of his ministry. He confined his labours to Judea, and
even there he was occupied in sowing seed which chiefly sprang up after
his death. From this we may learn,
1st. That the man who is crowned with eminent success has no cause of
boasting over others, any more than the man who reaps a field of
grain should boast over the man who sowed it. The labour of both is
equally necessary, and the labour of both would be useless if GOD did
not give the increase. Comp. 1 Corinthians 3:6.
2nd. We should not be discouraged if we do not meet with immediate
success. The man that sows is not disheartened because he does not
see the harvest immediately spring up. We are to sow our seed in the
morning, and in the evening we are not to withhold our hand, for we
know not whether shall prosper, this or that; and we are to go forth
bearing precious seed, though weeping, knowing that we shall come
again rejoicing, bearing our sheaves with us, Ecclesiastes 11:4; Psalms 126:6
3rd. Every part of the work of the ministry and of teaching men is
needful, and we should rejoice that we are permitted to bear any part,
however humble, in bringing sinners to the knowledge of our Lord and
Saviour Jesus Christ, 1 Corinthians 12:21-24.
Verses 39-42. And many of the Samaritans of that city believed on
him, &c. There is seldom an instance of so remarkable success as
this. From a single conversation, in Circumstances, in a place, and
with an individual little likely to be attended with such results, many
sinners were converted; many believed on the testimony of the woman;
many more came to hear, and believed because they heard him themselves.
We should never despair of doing good in the most unpromising
circumstances, and we should seize upon every opportunity to converse
with sinners on the great subject of their souls' salvation.
{a} "for the testimony" John 4:29
Verse 40. No Barnes text on this verse.
Verse 41. No Barnes text on this verse.
Verse 42. No Barnes text on this verse.
Verse 43. Into Galilee Into some of the parts of Galilee, though
evidently not into Nazareth, but probably direct to Cana,
John 4:46.
Verse 44. For Jesus himself testified, &c. See Barnes "Matthew 13:57".
The connection of this verse with the preceding may be thus explained:
"Jesus went to Galilee, but not to Nazareth, for he testified," &c. Or,
"Jesus went to Galilee, although he had said that a prophet had no
honour in his own country; yet, because he foreknew that the Galileans
would many of them believe on him, he went at this time."
{c} "a prophet" Matthew 13:57; Mark 6:4; Luke 4:24
Verse 45. Received him. Received him kindly, or as a messenger of
God. They had seen his miracles, and believed on him.
{d} "having seen" John 2:23
{e} "for they also went" Deuteronomy 16:16
A certain nobleman. One who was of the royal family, connected by
birth with Herod Antipas; or one of the officers of the court, whether
by birth allied to him or not. It seems that his ordinary residence
was at Capernaum. Capernaum was about a day's journey from Cana,
where Jesus then was.
{f} "he made the water wine" John 2:1,11
{1} "nobleman" or, "courtier" or, "ruler"
Verse 47. He went unto him. Though high in office, yet he did not
refuse to go personally to Jesus to ask his aid. He felt as a father;
and believing, after all that Jesus had done, that he could cure his
son, he travelled to meet him. If men receive benefits of Christ, they
must come in the same manner. The rich and the poor, the high and the
low, must come personally as humble suppliants, and must be willing
to bear all the reproach that may be cast on them for thus coming to
him. This man showed strong faith in being willing thus to go to
Jesus, but he erred in supposing that Jesus could heal only by his being
present with his son.
Would come down. It is probable that the miracles of Jesus
heretofore had been performed only on those who were present with
him, and this nobleman seems to have thought that this was necessary.
One design of Jesus in working this miracle was to show him that this
was not necessary. Hence he did not go down to Capernaum, but healed
him where he was.
Verse 48. Except ye see signs, &c. This was spoken not to the
nobleman only, but to the Galileans generally. The Samaritans had
believed without any miracle. The Galileans, he said, were less
disposed to believe him than even they were; and though he had wrought
miracles enough to convince them, yet, unless they continually saw
them, they would not believe.
{g} "signs and wonders" 1 Corinthians 1:22
Verse 49. Come down, &c. The earnestness of the nobleman evinces the
deep and tender anxiety of a father. So anxious was he for his son that
he was not willing that Jesus should delay a moment --not even to
address the people. He still seems to have supposed that Jesus had no
power to heal his son except he was present with him.
Verse 50. Go thy way. This was a kind and tender address. It was
designed to convince him that he could word a miracle though not
personally present.
Thy son liveth. Thy son shall recover; or he shall be restored to
health, according to thy request.
The man believed. The manner in which Jesus spoke it, and the
assurance which he gave, convinced the man that he could heal him
there as well as to go to Capernaum to do it. This is an instance of
the power of Jesus to convince the mind, to soothe doubts, to confirm
faith, and to meet our desires. He blesses not always in the manner
in which we ask, but he grants us our main wish. The father wished
his son healed by Jesus going down to Capernaum. Jesus healed him,
but not in the way in which he asked it to be done. God will hear
our prayers and grant our requests, but often not in the precise
manner in which we ask it. It is his to judge of the best way of
doing us good.
{h} "Go thy way" Matthew 8:13; Mark 7:29,30; Luke 17:14
Verse 51. No Barnes text on this verse.
Verse 52. The seventh hour. About one o'clock in the afternoon.
Verse 53. The same hour. The very time when Jesus spoke.
The fever left him. It seems that it left him suddenly and
entirely; so much so that his friends went to inform the father, and to
comfort him, and also, doubtless, to apprise him that it was not
necessary to ask aid from Jesus. From this miracle we may learn,
1st. That Jesus has an intimate knowledge of all things. He knew the
case of this son-the extent of his disease--where he was--and thus had
power to heal him.
2nd. That Jesus has almighty power. Nothing else could have healed this
child. Nor could it be pretended that he did it by any natural means.
He was far away from him, and the child knew not the source of the
power that healed him. It could not be pretended that there was any
collusion or jugglery. The father came in deep anxiety. The servants
saw the cure. Jesus was at a distance. Everything in the case bears
the mark of being the simple energy of God--put forth with equal ease
to heal, whether far or near. Thus he can save the sinner.
3rd. We see the benevolence of Jesus. Ever ready to aid, to heal, or to
save, he may be called on at all times, and will never be called on in
vain.
Himself believed. This miracle removed all his doubts, and he
became a real disciple and friend of Jesus.
His whole house. His whole family. We may learn from this,
1st. That sickness or any deep affliction is often the means of great
good. Here the sickness of the son resulted in the faith of all the
family. God often takes away earthly blessings that he may impart
rich spiritual mercies.
2nd. The father of a family may be the means of the salvation of his
children. Here the effort of a parent resulted in their conversion
to Christ.
3rd. There is great beauty and propriety when sickness thus results in
piety. For that it is sent. God does not willingly grieve or afflict
the children of men; and when afflictions thus terminate, it will be
cause of eternal joy, of ceaseless praise.
4th. There is a peculiar charm when piety thus comes into the families
of the rich and the noble. It is so unusual; their example and
influence go so far; it overcomes so many temptations, and affords
opportunities of doing so much good, that there is no wonder that the
evangelist selected this instance as one of the effects of the power
and of the preaching of the Lord Jesus Christ.
{i} "the same hour" Psalms 107:20
{k} "and himself believed" Acts 16:34; 18:8
Verse 54. No Barnes text on this verse.
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