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A.T. Robertson · Citado em PreceptAustin
João 4
Robertson on Messiah - The Samaritans looked for a Messiah, a prophet like Moses (Deut. 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9+). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (see Josephus Antiquiteis. XVIII. Chapter 4, Section 1). (John 4 Word Pictures in the NT) Marvin
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Robertson - It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Psa. 126:5f.). This may be the punishment for sin (Deut. 28:30; Mic. 6:15). Sometimes one reaps where he has not sown (Deut. 6:11; Josh. 24:13). It is the prerogative of the Master to reap (Matt. 25:26f.), but Jesus here lets the disciples share his joy. (John 4 Word Pictures in the NT) Blum - A sower has a harder time because he sees no immediate fulfillment. John the Baptist stirred a nation to repent but he died before the day of Pentecost, when the disciples in great joy saw thousands come to faith in Jesus. (SEE Bible Knowledge Commentary - scroll up and down for more text) Abraham Kuyper ONE SOWS AND ANOTHER REAPS John 4:37 What’s our way of doing things? Oh, we sow and think that before we came nothing had been done to the field. We also think that after we have sowed, we have to wait a long time before something is produced that can be cut with the scythe. We think that our mowing always has to be the mowing of our own sowing! In imagining that everything happens by our hand and that no one else is at work except us, we are always mistaken. We are wrong in thinking that everything comes down to what we do and is to be credited to our account. We err in supposing that every field continues to lie fallow until we drive the plow’s blade through it and unless we scatter the seed on it by our own hand. It’s just like Jesus said about his disciples. They thought this way. And we do too. Jesus put it like this: “You say, ‘we have just finished the sowing, and now we have to wait another four months before the harvest comes.’ ” Their sowing! Their mowing! Doing it all themselves! So obviously, when things don’t move along on schedule, we become impatient. Then we talk about our disappointment. Then we say our work was in vain. We talk about working in vain with our children, working in vain in the Lord’s vineyard, and working in vain as a people and nation. It’s vanity all around us! Naturally enough, sowing isn’t that enjoyable. It amounts to throwing something away and burying it in the cold ground, where it sinks out of sight. The person who sows leaves with plenty but returns home empty-handed. It’s like the poet who versified the Psalms put it so aptly: The one who carries the seed he sows goes out weeping and sows it all. No, what gives pleasure is not the sowing but the reaping: For without dreading a catastrophe, before long he will return a happy man, rejoicing in that fortunate hour carrying home the sheaves he stores. The one who mows always goes out empty-handed, but he comes back with his arms full! The one who sows becomes poorer. But the one who mows becomes wealthier with every swish of the scythe. The glory and enjoyment lies in the stroke of the sickle and not in the fruitfulness of the bare ground. For sowing is entrusted to the earth, therefore to dying and burying. But mowing has to do with resurrection and living. Its focus is the wealth of the harvest. Aware of this, the One who comforts our souls calls us first of all to be involved in mowing, not sowing. In his tender love, he has assigned us the lot of rejoicing with the mower, not that of weeping with the sower who goes out to scatter. Pay close attention to this. Jesus says: “You imagine that you still have to wait for many months before the harvest is yours, but this is due to your pride and spiritual blindness. They are caused because you trust in nothing but your own effort, your own sowing. You are preoccupied with nothing other than the bleak, dark earth. But I tell you now, get rid of that pride. Lift up your eyes and consider the fields, for they are already white unto harvest.” Where is your sickle, O you of little faith? How you hold back, mumbling and complaining to yourself! Oh, you definitely also have to sow, but you first have to mow! You have to mow before anything else. You have to mow and gather into full sheaves all that I have worked for when I plowed and sowed and moistened and watered and caused to ripen. I did this all before you or anyone else realized what was happening. I did it in my mysterious and wondrous grace. “O that you would simply mow. For mowing is so glorious,” says the Lord! “Even now he who mows receives his wages and gathers a crop unto eternal life, so that the sower and reaper may rejoice together” (v. 36). Your spiritual mistake is concealed above all in the fact that you always think that you can’t mow unless you have first done the sowing yourself. But I tell you: “One sows, and another mows” (v. 37). And “I have sent you out not first of all to sow, but to reap what you have not sown and to gather in the fruit of their efforts” (v. 38). What a beautiful, glorious way of putting it by my Savior! My own effort is not self-standing and isolated, therefore. It is connected with the efforts of others. It is related to all the effort expended during those long centuries that lie behind me. It is connected to what was achieved by grace during those times and prepared for our times. It is also connected with all the effort that those alongside and around me expend in the broader and wider fields that constitute the lush pastures of the Good Shepherd. Yes, and it is connected above all with what is being accomplished so amazingly by my Savior in the background of all of life generally—quietly, mysteriously, and by the soft and cool rustling of his work everywhere. He is busy in every human heart. He is achieving something every day and in every soul. He is aware of everything. He knows everyone by name and appeals to them “on the basis of his great power and because he is able to do great things.” And look! Now I’m connected to the complete body of that divine work that has been accomplished through the centuries by all the efforts of God’s children. I’m connected not for the purpose of contributing anything major but something modest to it. The main reason why the Lord sends us out is not that we might contribute so much to that work, but that our souls might be inspired and our hearts quickened by the glorious sight of his miraculous work. It is the sight of fields white with a bountiful harvest! But by our pride we would like to destroy all of that and turn things completely around! We would like to see it as a bad thing that the sowing was not our doing. Our darkened eyes would like to see the whitened fields as bleak, bare ground. Our self-serving natures have too little of the childlike abandon that would let us play happily in those fields with our sickles. How ungrateful we still are! Oh, how miserable we would be if God only put us to work on human hearts where nothing had been done as yet! In human hearts that kick up nothing but the dust of sin and anger and are raw and untamed! But in his mercy God doesn’t do that. He protects so much of the harvest in the lives of our children and congregations. He sometimes even causes it to ripen by his saving grace, when in our evil hearts we would rather complain than rejoice and weep rather than celebrate. Then we feel like martyrs. Then we complain about our having become complainers. Then we plow on rocks. Then people become discouraged and simply give up. Then, when we’ve spoiled everything in our self-serving pride, we think that we’ve been misunderstood and haven’t been appreciated! Shame on our souls! But know this! This is exactly how you blow out the candlesticks that have to blaze with the light of Jesus’ glory. What then should weigh heavily on your heart is that this is how you corrupt your child instead of nurturing and building them up properly. This is how you destroy a congregation instead of strengthening and building it. This is how you poison the atmosphere rather than purifying it. Then your face falls. Your eyes become downcast. Everything looks black in your soul and in the depths of your being. Oh, then lift your eyes again, you elders and pastors and members of Christ’s flock. Look at the fields. Look how white they are. It is time for the harvest! REAP - Stewart Custer -“They that sow in tears shall reap in joy” (Ps. 126:5). “And herein is that saying true, One soweth, and another reapeth” (John 4:37). “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (II Cor. 9:6). “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal. 6:7–9). GOLDEN THOUGHT In due season we shall reap if we faint not. John 4:38 “I sent you to reap that for which you have not labored; others have labored and you have entered into their labor.” TLB - I sent you to reap where you didn’t sow; others did the work, and you received the harvest.” BGT John 4:38 ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. NET John 4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor." NLT John 4:38 I sent you to harvest where you didn't plant; others had already done the work, and now you will get to gather the harvest." ESV John 4:38 I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor." NIV John 4:38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor." GNT John 4:38 ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. KJV John 4:38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. YLT John 4:38 I sent you to reap that on which ye have not laboured; others laboured, and ye into their labour have entered. ASV John 4:38 I sent you to reap that whereon ye have not labored: others have labored, and ye are entered into their labor. CSB John 4:38 I sent you to reap what you didn't labor for; others have labored, and you have benefited from their labor." NKJ John 4:38 "I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors." NRS John 4:38 I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor." NAB John 4:38 I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work." NJB John 4:38 I sent you to reap a harvest you have not laboured for. Others have laboured for it; and you have come into the rewards of their labour. GWN John 4:38 I have sent you to harvest a crop you have not worked for. Other people have done the hard work, and you have followed them in their work." sent: Acts 2:41 Acts 4:4,32 Acts 5:14 Acts 6:7 Acts 8:4-8,14-17 others: John 1:7, 2 Chr 36:15 Jer 44:4 Mt 3:1-6 Mt 4:23 Mt 11:8-13 Acts 10:37,38,42,43 1Pe 1:11,12 John 4 Resources - Multiple Sermons and Commentaries I sent you to reap that for which you have not labored - In other words Jesus would be sending His disciples into "fields" that other hard working farmers had "plowed" and "cultivated," but who did not reap the crops/fruit thereof. We see Jesus' words come to fruition (pun intended) in the book of Acts (Read Acts 2:41+ Acts 4:4,32+ Acts 5:14+ Acts 6:7+, Acts 15:3+)
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Robertson adds "Reference to Jn 3:22f. the work of the Baptist and the jealousy of his disciples." Others say the therefore when has a transitional function or simply "loosely connects the narrative with the preceding." (An Exegetical Summary of John 1-9) and does not have the usual inferential meaning (i.e., proceeding from general premisses to a necessary and specific conclusion). Carson says therefore here is "a loose ‘so’ or ‘therefore’, in this instance connecting the fact of Jesus’ rising influence with his discovery that the Pharisees had heard of it." (John 4 Commentary) The Lord (kurios) - Notice that several versions (NET, NLT, ESV) have "Jesus" and not "Lord." Several early and important manuscripts, along with the majority of later manuscripts have kurios, "Lord" here instead of Iesous, "Jesus". Knew (ginosko) that the Pharisees (pharisaios) had heard that Jesus was making and baptizing (baptizo) more disciples (mathetes) than John - Jn 4:1-3 is one sentence in Greek. John had clearly "passed the torch" so Jesus was increasing and he was decreasing (Jn 3:30+). The Pharisees kept a close eye on Jesus (see Jn 1:19, 24+) and John the Baptist because of their distinctive message regarding repentance and the kingdom (John = Mt 3:2+, Jesus = Mt 4:17+). The fact that Jesus was making and baptizing disciples would suggest that there was a response to His message (but compare Jn 1:11-13+). Here the writer states that the religious leaders learned that Jesus' following was growing faster than that of John the Baptist. How did Jesus know (ginosko)? John does not tell us how He knew but it would be one of these three considerations - (1) exercising His omniscience (which He did occasionally), (2) revealed to Him by the Father and/or the Spirit or (3) in the simple giving of information from another person familiar with the details. Blum - Since Jesus was working on God's schedule (cf Jn 4:34), He knew how His ministry would end. Until that appointed time, He must live carefully, so He withdrew from the conflict until His "hour" (John 7:6, 8, 30; 8:20; cf. 12:23; 13:1; 17:1)....This second interview is another illustration of the fact that "He knew what was in a man" (Jn 2:25). The Samaritan woman contrasts sharply with Nicodemus. He was seeking; she was indifferent. He was a respected ruler; she was an outcast. He was serious; she was flippant. He was a Jew; she was a despised Samaritan. He was (presumably) moral; she was immoral. He was orthodox; she was heterodox. He was learned in religious matters; she was ignorant. Yet in spite of all the differences between this "churchman" and this woman of the world, they both needed to be born again. Both had needs only Christ could meet. (See Bible Knowledge Commentary - scroll up and down to show more pages) As
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Robertson - John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). (John 4 Word Pictures in the NT) Teachings such as Jesus' weariness are strong, clear evidence against the false teaching of Docetism (from dokeo = to seem), the thought that Jesus only "appeared" to have human body, but was not really incarnate. John directly refuted this false teaching in 1Jn 4:2-3. (cp 2 John 1:7) Docetism was condemned at the Council of Chalcedon in 451 (Chalcedonian Creed A.D. 451). As an aside being wearied (kopiao) is not necessarily a reflection of burnout. Note Paul's weariness and Paul's power as he sought to bring disciples to spiritual maturity (Col 1:27-28), the apostle recording "For this purpose (Always pause and ask "What purpose?" - see Col 1:28b+) also I labor (kopiao), striving (agonizomai) (THE NEXT PHRASE GIVES THE KEY TO AVOIDING BURNOUT EVEN WHEN WE FIND MINISTRY EXHAUSTING!) according to His power, which mightily works (present tense) within me." (Clearly "within me" is a description of the indwelling Spirit, our Enabler for fruitful ministry - cp Jn 15:5) (Col 1:29+) Was sitting thus by the well (pege) - This is another description of God's perfect providence. Jesus was at the right time and the right place to save the soul of a Samaritan woman. O, to have the sensitivity for souls that Jesus continually had! Alan Carr adds that "All along the way of life Jesus positions Himself directly in our pathway. We kind of cruise through life without much thought for God or His plan. Then, out of the blue, there Jesus is, right in our faces. He establishes these crossroads to bring us to salvation. Thank God for the strategic crossroads of life!" (Sermons and Outlines) About the sixth hour - If this refers to Roman time, it would be about 6 P.M., but considering the context, it is most likely a reference to Jewish time, which would be noon, in the heat of the day. The majority of modern conservative commentators agree with this "Jewish" interpretation of the "sixth hour." Some writers contrast the Samaritan woman meeting Jesus at high noon, with the clandestine meeting of Nicodemus the teacher of Israel under the cover of night! Interesting! (John 3:1-2+) Another fact to support the 12 noon time is that this woman would not want to be at the well when most of the other women were coming to draw water, which would have been in the cool of the evening. Köstenberger notes "In an intriguing parallel, Josephus speaks of Moses, who, upon reaching a given town, “sat down on the brink of a well and there rested after his toil and hardships, at midday, not far from the town” (Ant. 2.11.1 §257)." (Baker Exegetical Commentary on the New Testament) Ray Stedman sees the sixth hour differently - According to this account, it was "the sixth hour" when Jesus stopped at the well. By Jewish reckoning that would be noon. But according to Roman time, which I think John uses throughout his gospel, it was six o'clock in the evening. So it was no surprise that Jesus was weary. He had been walking in the hot sun all day. He was thirsty, so he sat beside the well to rest while the disciples went into the city to find something to eat. Thus we have here a very beautiful picture of our Lord's humanity. (The Man Who Understood Woman) Being wearied (2872)(kopiao from kopos = labor, fatigue, and used in secular Greek of a "beating") speaks of intense, hard, wearisome toil even to the point of utter exhaustion. Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. The person (in this case Jesus) has become physically worn out, weary or faint. In fact the work described by kopiao left one so weary it was as if they had been beaten. Well (4077)(pege) literally refers to a fountain or well which supplies water. In classic Greek pege was a designation for the source of streams or rivers. The fact that pege was used of "Jacob's well" indicates that it was apparently supplied with running water from an underground source. Pege is used metaphorically to speak of life–giving truth in John 4:14. It is also used metaphorically in Proverbs 13:14, 14:27. Pege is used several times as a symbol of the highest degree of joy. Liddell-Scott says pege is "mostly in plural of running waters, streams… metaphorically "streams of tears… metaphorically the fount, source, origin." TDNTA - pēge occurs some 100 times in the LXX for various Hebrew terms, some of which are also rendered by krenē, which means a “well” (cf. also phréar). The sources of water mentioned in the OT are usually artificial fountains or wells. The aridity of the country means that there is a need to bore for water and also to conserve it in cisterns. Many springs are mentioned either with or without names, and their importance may be seen from the judgments of Hos 13., the promises of Isa 35:7; 41:18, etc., and the eschatological image of Joel 3:18 (cf. also the use of pēge in Jer. 8:23; Song 4:12, 15; Pr 5:16; 10:11). With God himself is the pēge zōes (“the fountain of life”) in Ps 36:9, and God complains that his people have forsaken him, the fountain of living waters, in Jer. 2:13 (cf. Jer 17:13). Friberg on pege - (1) literally spring, fountain, (living) well, as a source of water; to be distinguished from phrear (cistern or reservoir for storing surface water) (cf. Jn 4.6 and 4.11); (2) metaphorically, the fountain of the water of life, identified in Jn 4.14 as eternal life; (3) figuratively in Mk 5.29 as a hemorrhaging, issue or flow of blood; (4) metaphorically and plural in 2Pe 2.17 presumptuous sinners who resemble dried up springs. (Analytical Lexicon) NIDNTT notes that in classic Greek, pege could "assume the general figurative meaning of source. Early on in popular Gk. belief, rivers and springs were personified as inferior divinities." Other metaphorical uses include a "fountain" of tears, blood or some other liquid. Liddell-Scott says that some of the metaphorical uses of pege describe "source" or "origin" of something. BDAG - 1. a source of someth. that gushes out or flows, spring, fountain, flow 2. the place of origin or the cause of a full abundance of someth., fountainhead, fig. ext. of 1 Pege can describe the flow of something (blood - Mk 5:29, Lev 12:7). In the 5 uses in the Revelation, observe the striking contrast between pege used of the natural world (Rev 14:7) versus the supernatural world (Rev 7:17, 21:6), and pege associated with judgment (Rev 8:10, 14:7) versus the uses associated with life (Rev 7:17, 21:6). One use in Isaiah is particularly noteworthy as it was a passage that was apparently chanted at the Feast of Tabernacles when the water was drawn from the Pool of Shalom (the waters of which originated from the Gihon Spring) and was transported with great celebration and joy back to the Temple for the priest to pour out. And so the Jews would sing "Therefore you will joyously draw water from the springs (Heb = mayan; Lxx = pege) of salvation (Heb = Yeshuah, cp Name of Messiah Yeshua )." (Isaiah 12:3-note) Pege - 11x in 10 v - Usage: flow(1), fountain(1), spring(1), springs(5), well(3). Mark 5:29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. John 4:6 and Jacob's well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour. John 4:14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life." James 3:11 Does a fountain send out from the same opening both fresh and bitter water? 2 Peter 2:17-note These are springs without water and mists driven by a storm, for whom the black darkness has been reserved.
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Robertson - Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. (John 4 Word Pictures in the NT) Steven Cole on living (zao) water - Jesus is referring to the eternal life that the Holy Spirit gives… “Living water” is the same thing as the “new birth,” but just a different analogy. God is not a dead god like the idols but is the "Living Father" (Jn 6:57) and the "Living God" (Mt 16:16, Acts 14:15, Ro 9:26, 2Cor 3:3, 6:16, 1Ti 3:15, 4:10, Heb 3:12, Heb 9:13, 10:31, 12:22, Rev 7:2). Jesus is referred to as the "living One" (Luke 24:5, Rev 1:18) and the "Living Bread" (Jn 6:51) which all must "eat" (clearly speaks of belief as explained in Jn 11:25. Eating probably speaks of entering an unbreakable union of eternal covenant with Jesus - pictured by married couples feeding each other cake) of Him will live (Jn 6:51, 57). His Word is more life giving than physical bread (Mt 4:4, Lk 4:4). Living water (Jn 4:10,11) in context describes Jesus' message of salvation, the Gospel. In the future we will drink from "springs of the water of life" (NIV = "Living water" = Rev 7:17) Jesus is our living Stone (1Pe 2:4 and because of our union with him, we are "living stones" 1Pe 2:5). In John 7:38 living water refers to the Holy Spirit. Believers are to present themselves to God as a living… sacrifice (Ro 12:1) which is our act of worship. God's word is described as living (living oracles = Acts 7:38, living and active = Heb 4:12; living and abiding Word of God = 1Pe 1:23). "Living creatures" describes those around the Throne of God (Rev 4:9, 5:14, Rev 15:7). Gift (1431)(dorea from didomi = to give) refers to a free gift and emphasizes the gratuitous character of the gift. Dorea carries the sense of a bountiful, free, honorable gift which is bestowed freely, without price or compensation. Friberg - gift, free gift, benefit; in the NT used only of spiritual and supernatural gifts that are freely given by God to believers, including eternal life (Jn 4.10), the Holy Spirit (Acts 2.38), righteousness, i.e. state of being put right with God (Ro 5.17), enabling grace for appointed ministry (Eph 3.7) (BORROW Analytical Lexicon of the Greek New Testament) Dorea - 19v - freely(1), gift(12), needlessly(1), without a cause(1), without charge(1), without cost(2), without paying(1). Matt. 10:8; Jn. 4:10; Jn. 15:25; Acts 2:38; Acts 8:20; Acts 10:45; Acts 11:17; Rom. 3:24; Rom. 5:15; Rom. 5:17; 2 Co. 9:15; 2 Co. 11:7; Gal. 2:21; Eph. 3:7; Eph. 4:7; 2 Thess. 3:8; Heb. 6:4; Rev. 21:6; Rev. 22:17 Asked (154)(aiteo) means to ask for something with a sense of urgency and even to the point of demanding. In contrast to the related verb erotao, aiteô more frequently suggests attitude of a suppliant, the petition of one who is lesser in position than the one to whom the petition is made. For example, aiteo is used of men in asking something from God = Mt 7:7 Jas 1:5 1Jn 3:22; a child from a parent = Mt 7:9-10; a subject from a king = Acts 12:20; priests and people from Pilate = Lk 23:23; beggar from a passer by = Acts 3:2. Living (alive) (2198)(zao) refers literally to natural physical life, but in John 4:10 Jesus uses zao to refer to supernatural, spiritual life (cf Jn 11:25, 26). In Ro 1:17 zao refers to the new birth. Friberg - (1) of natural physical life; (a) live, be living, be alive (1Co 15.45 ), opposite die; (b) of return from death become alive again (Mt 9.18); (c) of recovery from sickness get well, recover, be well (Jn 4.50); (d) with mention of the sphere or basis of life live in (Acts 17.28); live by (Mt4.4); (2) of supernatural, spiritual life, including resurrected life for the body and eternal life for the soul (Jn 11.25, 26); (3) of the conduct of life live (as) (Ga 2.14); continue (to sin) (Ro 6.2); live (for) ( 2Co 5.15); (4) participle zon living, of things deriving from God as the source of life (1Pe 1.3) (BORROW Analytical Lexicon of the Greek New Testament) Zao in John's Gospel - Jn. 4:10; Jn. 4:11; Jn. 4:50; Jn. 4:51; Jn. 4:53; Jn. 5:25; Jn. 6:51; Jn. 6:57; Jn. 6:58; Jn. 7:38; Jn. 11:25; Jn. 11:26; Jn. 14:19; Question: What did Jesus mean when He spoke of living water? Answer: Jesus uses the phrase “living water” in two instances in the Bible. The first instance is found in John chapter 4. Jesus was tired and sat at a well while His disciples went into town to buy food. A Samaritan woman came to draw water, and Jesus asked her for a drink. The Samaritan woman was quite shocked because Jesus was a Jew, and Jews simply hated the Samaritans. Of course, she had no idea who Jesus was and asked Him how He could ask her for water since He was a Jew. Jesus ignored the question and went right to the point, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10). Notice that He does not say that He is the living water, but that He would give living water to her, and when she received it, she would never thirst again. Of course, that does not tell us what the living water is! For that, we must go to another passage of Scripture. In this case, Jesus is in the temple surrounded by a throng of worshipers. He suddenly cried out, “If anyone is thirsty, let him come to me and drink. He who believes in Me, as the Scriptures said, ‘From his innermost being will flow rivers of living water.’ But this He spoke of the Spirit, Whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:37–39+, emphasis added). Here Jesus refers to the Holy Spirit as the living water. External influence of the Spirit had always been given in the conversion and sanctification of the Old Testament saints and prophets, but the gift of the Spirit who would indwell believers had not yet been received (Acts 10:44–45). So, though many people say that Jesus is the living water, Jesus Himself intended the phrase to mean the Holy Spirit who dwells in believers and seals them for salvation (Ephesians 1:13–14). It is the ministry of the Spirit, flowing out of a heart redeemed by God, that blesses believers and, through them, brings life and light to the world. GotQuestions.org SCRIPTURAL CHAIN ON "LIVING WATER" Scriptural Chain for Living (running, flowing) water - The Hebrew phrase in each of the following passages is literally "'al-mayim hayyim" = "water living" and in the Lxx the word for "living" (Hebrew = hayyim) is translated with the verb zoa = to live. And so we see this beautiful phrase scattered from Genesis to Revelation. The beautiful phrase,CHAY MAYIM, "living water" occurs 1st in Ge 26:19 & then in Lv 14:5,v6, 50, 51, 52, 15:13 > running water, Nu19:17 > flowing water Song4:15 > fresh water, Je 2:13 > living waters, Je17:13 > living water, Zec14:8 > living waters from Jerusalem during 1000 YEAR reign of Messiah. First use = Ge 26:19 = "a well of living water" (Young's Literal) Lev 14:5-6, 50, 51, 52, Lev 15:13 = "running water" Nu 19:17 = "flowing water" > (related to the healing waters of the red heifer - see commentary - Lxx = "hudor zon [present tense]" = literally "water continually living" - What is the significance of a red heifer in the Bible?) Song 4:15 = "fresh water" Jer 2:13 "living waters" Jer 17:13 = "living water" Zec 14:8 = "living waters" > living waters from Jerusalem during 1000 YEAR reign of Messiah. (see commentary) Jn 4:10 = "living water" Jn 4:14 = " well of water springing up to eternal life" Jn 7:38 "living water" (see commentary) Rev 7:17 = "springs of the water of life" (see commentary) Rev 21:6 = "the spring of the water of life without cost" (see commentary) Rev 22:1 = " river of the water of life" (see commentary) Rev 22:17 = "take the water of life without cost." (see commentary) LIVING WATER - The Bible frequently pictures spiritual life as water. • Jesus is the source of this living water “Jesus answered her [the Samaritan woman], ‘If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.’ ” John 4:10 • This living water reaches our deepest needs. Jesus said: “Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” John 7:38+ • This living water is like a spring which never dries up: “For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water.” Revelation 7:17+ • This living water produces a fruitful life: “On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.” Revelation 22:2+ (The Gospel of John made easy) David
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Robertson - "The woman's curiosity is keenly excited about this new kind of water." (That's an understatement!) (John 4 Word Pictures in the NT) Barclay speaks of the inner longing in every man for something eternal - At the heart of all this there is the fundamental truth that in the human heart there is a thirst for something that only Jesus Christ can satisfy. Sinclair Lewis in one of his books draws a picture of a respectable little business man who kicked over the traces. He is talking to the girl he loves. She says to him: "On the surface we seem quite different; but deep down we are fundamentally the same. We are both desperately unhappy about something--and we don't know what it is." In every man there is this nameless unsatisfied longing; this vague discontent; this something lacking; this frustration. In Sorrell and Son Warwick Deeping tens of a conversation between Sorrell and his son. The boy is talking about life. He says that it is like groping in an enchanted fog. The fog breaks for a moment; you see the moon or a girl's face; you think you want the moon or the face; and then the fog comes down again; and leaves you groping for something, you don't quite know what. Wordsworth, in the Ode on the Intimations of Immortality, speaks of, Those obstinate questionings Of sense and outward things, Fallings from us, vanishings; Blank misgivings of a creature Moving about in worlds not realized. Augustine talks about "our hearts being restless till they find rest in thee." Part of the human situation is that we cannot find happiness out of the things that the human situation has to offer. As Browning had it: Just when we're safest, there's a sunset touch, A fancy from a flower-bell, someone's death, A chorus ending from Euripides-- And that's enough for fifty hopes and fears As old and new at once as Nature's self. To rap and knock and enter in our soul. We are never safe from the longing for eternity which God has put in man's soul (Eccl 3:11KJV). There is a thirst which only Jesus Christ can satisfy. (Daily Study Bible) At The Well - With joy you will draw water from the wells of salvation. —Isaiah 12:3 A guide in Israel was preparing to lead a tour into the desert. His instructions to the group were simple and clear: “If you do not have these two items, I will not allow you to accompany us. You must have a broad-brimmed hat and a full bottle of water. These will protect you from the sun, and from the thirst caused by wind and dryness.” Water. It’s essential to survival. That’s why a woman came to the well in Samaria (John 4:7). She came at noon, when few people were there. She was startled when a young Jewish man asked her for something to drink. Jesus broke huge barriers with His request—she was a woman, had been married many times, and wasn’t a Jew. Jesus offered her water far better than that from the well. He had “living water,” which only He could give (John 4:10,13-14). I believe she took that water and was spiritually cleansed, for she told everyone what she had experienced: “Come, see a Man who told me all things that I ever did. Could this be the Christ?” (John 4:29). Are you at the well? Is your soul thirsting for God? Do you need the cleansing and refreshment He offers? He is waiting there to satisfy you with the “living water” of salvation and the gift of everlasting life. - David C. Egner Gracious and Almighty Savior, Source of all that shall endure, Quench my thirst with living water, Living water, clear and pure. —Vinal Jesus is the only fountain who can satisfy the thirsty soul. Spoil Yourself - Whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain. —John 4:14 - The old saying “The proof of the pudding is in the eating” is true. We can’t prove the quality of something until we’ve tried it. If we find it to be superior, we become spoiled and can never again be satisfied with less. That’s the discovery the Samaritan woman made as she talked with Jesus (Jn. 4). When He offered her “living water” (Jn 4:10), she thought He was referring to better drinking water. She was convinced that the water from the well was the best available—until she met the One who offered her spiritual water. Her testimony led many others to put their trust in Christ (Jn 4:39). The late Malcolm Muggeridge, English journalist and broadcaster, made a similar discovery. Before meeting Christ, he had been drinking from the finest earthly fountains—fame, success, pleasure, and fulfillment. “Yet I say to you,” he once testified, “and I beg of you to believe me, multiply these tiny triumphs by a million, add them all together, and they are nothing, less than nothing, measured against one draught of that living water that is offered to the spiritually hungry.” Now none but Christ can satisfy, None other name for me; There's love and life and lasting joy, Lord Jesus, found in Thee. —McGranahan Only Jesus, the Living Water, can satisfy the thirsty soul. Drink deep of God’s goodness, His faithfulness too, Leave no room for doubting and fear; His Word is the water of life pure and true, Refreshing and cooling and clear. —Hess Only Jesus, the Living Water, can satisfy our thirst for God. Bibles And Buckets (Read: Isaiah 12:1-6) - With joy you will draw water from the wells of salvation. —Isaiah 12:3 - At a women’s retreat, one person was carrying a Bible and a bucket. It’s easy to understand why she was carrying the Bible, but why the bucket? With a twinkle in her eye, she explained, “The bucket reminds me to draw all the living water I possibly can.” Pointing to a crack in the bucket, she said, “Like me, my bucket leaks, reminding me to keep coming back to the Lord for more!” Isaiah 12 is a hymn of praise to God, our source of living water—the water that forever quenches spiritual thirst (Jn. 4:14). The prophet said we could freely draw this water from God’s “wells of salvation” (Isa. 12:3). Believers of all generations can testify: “The Lord is my strength … [my] song … my salvation” (Isa 12:2). F. B.
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Robertson - "The woman‘s curiosity is keenly excited about this new kind of water." (John 4 Word Pictures in the NT) Give me this water - She was reasoning logically, in earthly terms, like Nicodemus (cp Jn 3:4+), for like him she could not fully grasp that Jesus was using literal descriptions in a figurative, spiritual sense. She still thought He was referring to literal, physical water. So while she didn’t understand what Jesus meant, she wanted what He had. As stated earlier, she wanted to avoid the work of coming to the well every day. “Jesus, if you want to make my life easier and more convenient, then I’m all for it. Give it to me!” Alford comments that her "request seems to be made still under a misunderstanding, but not so great an one as at first sight appears. She apprehends this water as something not requiring an bucket to draw it;—as something whose power shall never fail;—which shall quench thirst for ever." ( Greek Testament Critical Exegetical Commentary) Steven Cole on Give me this water - There is a subjective element in interpreting this woman’s request (Jn 4:15), “Sir, give me this water, so I will not be thirsty nor come all the way here to draw.” Some think that she was being sarcastic. She has just pointed out that Jesus has nothing to draw with and the well is deep. She has expressed her doubt that He is greater than Jacob. So perhaps now she is taunting Him or viewing His offer as amusing, but not serious. Others think that she was only thinking in material terms. She was interested in the living water if it would spare her the trouble of coming each day to draw and haul water from this well. I understand her response to reflect sincere interest in what Jesus is offering, but she’s still confused. I think that she recognizes that this unusual Jewish stranger might be talking about something more than physical water, but she’s still thinking on too literal of a plane, like Nicodemus when he equated the new birth with returning to his mother’s womb (Jn 3:4). She was a woman looking for love, but she had failed in her relationships with men. She probably had a vague discontent with her Samaritan worship, which had not satisfied her spiritual thirst. So she responds to Jesus’ invitation to ask for the living water, but she’s still mixed up in thinking that it will also satisfy her physical thirst. J. C. Ryle (John 4 Commentary) observes wisely that it is useless to analyze too closely the first imperfect desires in the hearts of those in whom the Spirit is beginning to move. We should not demand that a person’s early motives in coming to Christ must be free from all imperfection. He says (ibid.), Material water was not out of her thoughts, and yet she had probably some desires after everlasting life. Enough for us to know, that she asked and received, she sought and found. Our great aim must be to persuade sinners to apply to Jesus, and to say to Him, “Give me to drink.” If we forbid them to ask anything until they can prove that they ask in a perfect spirit, we should do no good at all. It would be as foolish to scrutinize the grammatical construction of an infant’s cries, as to analyze the precise motives of a soul’s first breathings after God. If it breathes at all and says, “Give,” we ought to be thankful. The point is, this woman recognized some sort of inner need for the living water that Jesus offered, even if she didn’t completely understand what that living water was. If you want to drink the living water of salvation, you have to acknowledge your need for God, even if you’re not totally clear about what salvation means. Being self-sufficient will not bring you to Jesus. You have to recognize that you have needs that only God can satisfy. (Coming to Salvation John 4:15-26) So (hina) - This Greek conjunction (hina) often (as here) is used as a term of purpose or result - (as do phrases like - so that, in order that, that, as a result). When a term of purpose or result is encountered, it behooves the reader to always ask at least - "What is purpose (or result or effect)?" There are two results in this case. What are they? I will not be thirsty - This is an interesting statement. While she still is thinking literal water, in some sense she believes that the literal water Jesus gives is a perpetual thirst quencher. She is very close to the deeper, spiritual truth of which Jesus spoke! Thirsty (1372) (dipsao from dipsa = thirst) is used to refer to literal thirst (Mt 25:35, 37, 42, 44; Jn 19:28) and figurative thirst (Mt 5:6, Jn 4:13, 14, 6:35, 7:37, Rev 7:16, 21:6, 22:17). And so we see that dipsao is used to describe both physical thirst and the deep spiritual longing that is in every heart. Come all the way here to draw - Undoubtedly her daily trek to draw water was a weary task, and here she sees the possibility of being set free from this daily grind. How wonderful it would soon be for this woman when she finally grasped the truth of Jesus' words and was set free (See discussion of Greek verb "set free" - eleutheroo) from the yoke of bondage to sin and Satan! Before the cleansing water must come the confessing daughter! No conversion without conviction! Bomkamp - We do great disservice to people if we try to lead them to pray a sinner’s prayer to receive Christ as Savior before we have explained to them what sin is and made them realize that they are presently under condemnation before the Lord because of breaking His laws. People have to flee to the Savior with a sense of fear of impending judgment for their sins in order to realize and receive the salvation that has been provided for them. (John 4:1-25) Thirsty - This metaphor speaks of spiritual thirst (albeit that is not necessarily the woman's understanding of course). In the OT we see the related phrase "my soul thirsts" for God. Spiritual thirst is a picture of one of our greatest physical needs, our need for water. A man can live many days without food, but cannot survive long without water (cp Amos 8:13). By analogy our greatest spiritual need is for Jesus and the new birth His Spirit brings about when we place our faith in Him. Remember the Sprite commercial which had the tagline Obey your Thirst? Jesus is saying "Obey your spiritual thirst. Come and by faith drink of Me." No matter how much we drink from the wells of worldly wealth, fame and pleasure, we will only become more thirsty. The only real thirst quencher of our parched soul is Jesus The Giver of living water. So the devout sons of Korah cry "My soul thirsts for God, for the living God." (Ps 42:2). And David cries "O God, You are my God (Rich Mullins uses this phrase in his song "Sometimes by Step"); I shall seek You earnestly; My soul thirsts for You, my flesh yearns for You, in a dry and weary land where there is no water." (Ps 63:1) Commenting on Ps 63:1,
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Robertson on husband - The Greek anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit. (John 4 Word Pictures in the NT) Lenski on answered and said - the doubling of the verbs marking the great importance of her reply (BORROW The Interpretation of St. John's Gospel) Jesus said to her, “You have correctly said (Gk = "Well [kalos] have you said"), ‘I have no husband - To reiterate his declaration reflects Jesus' omniscience. "Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (Jn 1:48; 2:24f.; 5:20)." (Robertson John 4 Word Pictures in the NT) J C
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Robertson has a lengthy note on this mountain - Jacob's Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus B.C. 129. Abraham (Genesis 12:7) and Jacob (Genesis 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in Deut. 28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deut. 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still. (John 4 Word Pictures in the NT) Leon Morris on this mountain - “Our fathers” points back to the building of altars in this region by Abraham (Gen. 12:7) and Jacob (Gen. 33:20). Mt. Gerizim was the scene of the blessing of the people when they came into the promised land (Deut. 11:29; 27:12). The Samaritans also read in their Bibles that an altar was commanded to be set up in this mountain (Deut. 27:4ff.). They had a tradition that Abraham’s offering of Isaac took place on this mountain and they held that it was here that Abraham met Melchizedek. In fact, most of the blessed events in the time of the patriarchs seem to have been linked with Gerizim! (BORROW The Gospel according to John : NICNT). Vincent on this mountain - Gerizim, at the foot of which lies the well. Here, according to the Samaritan tradition, Abraham sacrificed Isaac, and met Melchisedek. By some convulsion of nature, the central range of mountains running north and south, was cleft open to its base at right angles to its own line of extension, and the deep fissure thus made is the vale of Nâlus, as it appears to one coming up the plain of El Mákhna from Jerusalem. The valley is at least eighteen hundred feet above the level of the sea, and the mountains on either hand tower to an elevation of about one thousand feet more. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end the vale is not more than sixty rods wide; and there, I suppose, the tribes assembled to hear the “blessings and cursings” read by the Levites (Deut. 27, 28). The panorama seen from the top of Gerizim is about the most extensive and imposing in all Palestine. The summit is a small level plateau. In the midst of the southern end is a sloping rock, said by the Samaritans to be the site of the altar of their temple, and on approaching which they remove their shoes. At the eastern edge of the plateau, a small cavity in the rock is shown as the place on which Abraham offered up Isaac. Ebal is three thousand and seventy-nine feet above the sea-level, and more than two hundred and thirty feet higher than Gerizim.* (John 4 Commentary) Related Resources: What is the significance of Mount Gerizim in the Bible? Wikipedia - Gerizim Fausset Bible Dictionary Gerizim Holman Bible Dictionary Gerizim and Ebal Hastings' Dictionary of the Bible Gerizim Hastings' Dictionary of the NT Gerizim International Standard Bible Encyclopedia Gerizim, Mount Kitto Biblical Cyclopedia Ebal and gerizim Gerizim mount McClintock and Strong's Bible Encyclopedia Gerizim, Mount Gerizim The Jewish Encyclopedia Gerizim, Mount And you people say that in Jerusalem is the place where men ought (dei = must) to worship - NIV = "the place where we must worship is in Jerusalem." She is saying that you Jews say the Temple in Jerusalem is the ONLY true place to worship. Robertson sees her remarks as a side maneuver - The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. (John 4 Word Pictures in the NT) Steven
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Robertson has a good thought on why Jesus uses believe - Unique phrase in place of the common amēn amēn (verily, verily). (John 4 Word Pictures in the NT) An hour is coming when neither in this mountain nor in Jerusalem will you worship the Father - Hour is coming is an idiomatic phrase used seven times by John with no uses by the synoptic writers (Jn 4:21, Jn 4:23, Jn 5:25, Jn 5:28, Jn 16:2, Jn 16:25, Jn 16:32) In other words this mountain Gerizim will not be the location of true worship but neither will the Temple in Jerusalem be the place of true worship. Jesus knew that the Temple would no longer even be standing in 40 years. And He also knew that His body was the ultimate Temple that would be resurrected and would be the place, or better the Person (Himself), through Whom one would be able to worship the Father (cf Jn 2:19-21+, Jn 14:6). Vincent on an hour is coming means it is "even now on its way." (John 4 Commentary) Robertson adds that "The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the “necessity” (dei = must). “These ancient rivalries will disappear when the spirituality of true religion is fully realized.” Jesus told this sinful woman one of his greatest truths. (John 4 Word Pictures in the NT) John
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Robertson has a good word here - This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Ro 8:5+) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. (John 4 Word Pictures in the NT) Believer's Study Bible - The true worship of God will be afforded by Christ's death (His hour) since it removes the barrier imposed by sin. Henry
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Robertson - In plain language Jesus now declares that he is the Messiah as he does to the blind man (John 9:37 = "You have both seen Him, and He is the one who is talking with you."). (John 4 Word Pictures in the NT) Tenney - In Galilee, where there were many would-be Messiahs and a constant unrest based on the messianic hope, such a claim would have been dangerous. (EBC) Brian Bell - Look at her progress, she saw Jesus as: a Jew (9); a Sir (11); greater than Jacob (12); a prophet (19); Messiah (25); Christ (29). Note that Jesus literally says "'I am, who am speaking to thee.'" The translations add the pronoun "He" but it is not present in the original Greek. In other words, Jesus is making one of the great "I Am" statements, just as He did in John 8:58+ when He declared "Before Abraham was I Am!" The Jews (who had actually professed belief in Him but proved themselves false) "picked up stones to throw at Him, but Jesus hid Himself and went out of the temple." (Jn 8:59) Why did they seek to stone Jesus? Because they interpreted His "I Am" as a declaration of deity, which in fact it was. In making this declaration Jesus is in essence repeating the words of Jehovah to Abraham in Exodus 3:14+ "God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM (Lxx - Ego Eimi) has sent me to you.’” "Twenty-three times our Lord says, “I am,” and seven times adds rich metaphors (cf. John 6:35, 41, 48, 51 = "The Bread of Life"; Jn 8:12 = "The Light of the world"; Jn 10:7, 9 = "The Door", Jn 10:11, 14 = "The Good Shepherd"; Jn 11:25 = "The Resurrection and the Life"; Jn 14:6 = "The Way, the Truth, and the Life"; Jn 15:1, 5 = "The Vine")." Related Resource: See discussion of Jehovah and Jesus Marvin
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Robertson adds that were coming is the "Imperfect middle, graphically picturing the long procession as they approached Jesus." (John 4 Word Pictures in the NT) How many were coming is not stated, but probably an appreciable number. Steven
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Robertson - “kept beseeching him.” ...Their concern for the comfort of Jesus overcame their surprise about the woman. (John 4 Word Pictures in the NT) Leon
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Robertson - The disciples had done no sowing here in Sychar, only Jesus and the woman. (John 4 Word Pictures in the NT) Jesus' description of the labor to the point of weariness (physically and spiritually) in the sowing of Gospel seed reminds one of Paul's encouraging word to Timothy The hard-working (kopiao) farmer ought (dei = must, necessity) to be the first to receive his share (metalambano) of the crops (karpos = fruit). (2 Ti 2:6+)
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Robertson - She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ’s rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour. (John 4 Word Pictures in the NT) Rod Mattoon - The woman told her people what she knew and what she had found. She spoke of the Lord and pointed the people to Him. No miracles were performed here except for the miracle of a changed life. Her changed life created curiosity. 2 Corinthians 3:2 "You are our letter, written in our hearts, known and read by all men;" This woman was fruitful. No one knows how many were saved because of her witness or how many have been saved from generation to generation because of the effects of her witness for Christ. Her knowledge of Christ led to the service of Christ. The extent or proportion in which we know the Lord is the proportion in which we are prepared to serve Him. Do you want to walk with God closer each day? If so, then serve Him with all your heart. May the Lord helps us to leave our water pots behind and put value on the souls of men than the things of the earth! Brian Bell - A solitary seed has been planted, and within the time it takes to eat lunch, an entire field of humanity becomes ripe for harvest, for the kingdom of God. (Spiritual Dehydration) Larry Richards - As a college student I sold encyclopedias for a time. I was enthusiastic when I began, and sold 11 of my first 13 presentations. But then I began to think about what I was saying as I followed the script for my presentation. And I realized that much of what I was saying just wasn’t true. After that, though I kept on trying for a while, I could make no sale at all. That’s one thing that’s so exciting about presenting Jesus to others, as the Samaritan woman did. We can share with enthusiasm, for God’s promised benefits are assured. Whoever comes to see for himself or herself will be saved. Believed (4100)(pisteuo) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. Pisteuo is clearly a key verb in the Gospel of John = Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 = " these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His Name." (cf Christ, our life - Col 3:4+). Testified (witnessed) (3140)(martureo from mártus = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting. In ancient Greek literature the bearing of witness was related to the confirmation of an event. One bore witness to support the truth of an event. Martureo is a key verb used more in John than in the synoptic Gospels combined -Jn. 1:7; Jn. 1:8; Jn. 1:15; Jn. 1:32; Jn. 1:34; Jn. 2:25; Jn. 3:11; Jn. 3:26; Jn. 3:28; Jn. 3:32; Jn. 4:39; Jn. 4:44; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24; Billy Graham - ONE WOMAN’S TESTIMONY JOHN 4:39 The striking thing about this great revival at Sychar, when an entire city listened to the Gospel, is how God used a former sinner like this woman to be an evangelist. The disciples had gone to the city, and there had been little interest in them. However, an hour or two later a woman who had been a prostitute threw the entire population into a ferment of excitement; and in a few minutes they were streaming out to meet with Christ. God had not chosen to use the church leaders. He had chosen to use a former prostitute. As we look at history time and again, we are struck time after time by the fact that God has used the most unlikely and the most unworthy instruments to bring about spiritual awakening. Time after time the principle is found exemplified that Paul laid down in 1 Corinthians: “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the . . . mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are” (1 Corinthians 1:27–28). Thus, no matter how sinful or unworthy we may feel today, God can use us. Throughout history God has chosen ordinary people and unworthy people and the least likely people. If God could use such a woman two thousand years ago to bring a revival to the city of Sychar, how much more God could use you and me today if we would put ourselves in His hand! He can use us in our communities, our towns, our cities, our country, our world! Our Father and our God, thank You for using people like me to spread Your Word to the world. I am the least likely person, I know, to be used for such a glorious work. Show me what You want me to do, Lord, and I’ll do it. I know I can do it through the strength of Christ Jesus, my Lord. Amen. Cyril Hocking - John 4:39–42 THE SAVIOUR OF THE WORLD WE READ THAT both the disciples and the woman had gone ‘into the city’, vv. 8 (lit), 28. But there the similarity ended: the disciples had gone to bring ‘meat’ (i.e. ‘food’), v. 8; the woman had gone to bring ‘men’, v. 28. They had sought provisions; she had sought people. To them, Sychar comprised shops and furnished the opportunity to purchase; to her, Sychar comprised souls and furnished the opportunity to witness. What do I see when I am in town? The men of Sychar not only ‘came to him’, v. 30, and ‘believed’ on him’, v. 39, but ‘they besought him that he would tarry with them’, v. 40;ct. Matt. 8:34. How marked the contrast between these Samaritans and those of the Samaritan village who ‘did not receive him’, Luke 9:52–53. How blessed the men of Sychar were in return. Although as a general and temporary rule, the Lord and His apostles did not enter ‘into any city of the Samaritans’ to preach, Matt. 10:5, this particular city benefited from His presence for two whole days. ‘He abode there’, John 4:40: oh, that He might ‘abide with us’ too, Luke 24:29. The high watermark of the Lord’s journey through Samaria comes in the very last words of the section—‘we … know that this is … the Saviour of the world’, v. 42. The woman at the well had progressed in her appreciation of Jesus from ‘a Jew’, to ‘a prophet’, to ‘the Christ’, vv. 9, 19, 25–26, but the men of the city, with the advantage of two days of His own instruction, reached even higher and confessed Him as ‘the Saviour of the world’; that is, of the human race, the ‘world’ of men which God loved so much, 3:16. It was not to judge this world but to save it that He had been sent and that He had come, 3:17; 12:47. Although ‘salvation is of the Jews’, v. 22, it is by no means exclusively for the Jews and the faith of the men of Sychar embraced One whose saving ministry, though encompassing Israel, Acts 13:23, is certainly not confined to it. In company with the author of the Gospel, they saw and testified that He had been sent to be ‘the Saviour of the world’, 1 John 4:14. Adequate provision has been made for the whole world, 2:2; the salvation of God knows no national barriers and no racial discrimination, Acts 28:28. John 4:27-39 Barriers And Blessings Many . . . believed in Him because of the word of the woman who testified, “He told me all that I ever did.” —John 4:39 What did Jesus see when He looked at the woman at the well in John 4? He saw someone who wanted acceptance and desperately needed to know she was loved. Most of all, He saw someone who needed what only He could give—a new heart. It was no accident that the disciples had all gone to town to buy food. Surely, they would have tried to warn Jesus not to talk to this person—a woman, a Samaritan, and someone with a bad reputation. Not being one to follow protocol, however, Jesus used this encounter to bless her with the truth of “living water” (John 4:10). In just one conversation, He broke down barriers of old hostilities, of gender bias, of ethnic and racial divides. And this woman became the first of many Samaritans to confess that Jesus was the Messiah (vv.39-42). When she told others of her encounter with a Man who knew “all that I ever did,” she was already practicing the principle of “sowing and reaping” that Jesus was teaching His followers (John 4:35-38). Many believed that day, and later Philip, Peter, John, and others would preach in Samaria and lead many more to Christ (Acts 8:5-14; 15:3). From sinking sand He lifted me, With tender hand He lifted me; From shades of night to plains of light, O praise His name, He lifted me! —Gabriel John 4:40 So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. BGT John 4:40 ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾽ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. NET John 4:40 So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days, NLT John 4:40 When they came out to see him, they begged him to stay in their village. So he stayed for two days, ESV John 4:40 So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. NIV John 4:40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. GNT John 4:40 ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾽ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. KJV John 4:40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. YLT John 4:40 When, then, the Samaritans came unto him, they were asking him to remain with them, and he remained there two days; ASV John 4:40 So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. CSB John 4:40 Therefore, when the Samaritans came to Him, they asked Him to stay with them, and He stayed there two days. NKJ John 4:40 So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days. NRS John 4:40 So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. NAB John 4:40 When the Samaritans came to him, they invited him to stay with them; and he stayed there two days. NJB John 4:40 So, when the Samaritans came up to him, they begged him to stay with them. He stayed for two days, and GWN John 4:40 So when the Samaritans went to Jesus, they asked him to stay with them. He stayed in Samaria for two days. they : Ge 32:26 Pr 4:13 Song 3:4 Jer 14:8 Lu 8:38 10:39 24:29 Ac 16:15 He stayed there two days: Lu 19:5-10 2Co 6:1,2 Rev 3:20 John 4 Resources - Multiple Sermons and Commentaries JESUS STAYS IN SAMARIA! So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days - Asking is erotao in the imperfect tense picturing these "former enemies" of the Jewish people asking this Jewish man over and over to stay with them! This is the power of the Gospel in transforming a heart! And so this is an incredible statement in light of the intense animosity and outright hatred between Jews and Samaritans. Clearly Jesus was teaching (by example) His disciples that while He came to the Jews, was from the Jews, but was not just FOR the Jews, but was for all races of mankind (Jn 3:16+). Can you just imagine having Jesus in your city for two days! Clearly He was welcomed by the many believers. Jesus knew that while many had believed because of the word of the woman, the fields were still white for harvest and He would use His Word as the "harvesting implement!" Robertson - They wanted to cultivate the acquaintance of Jesus. So he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (Jn 4:9). The reaping went on gloriously. (John 4 Word Pictures in the NT) Steven
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Robertson - John’s explanation of the conduct of Jesus by quoting a proverb often used by Jesus Mark 6:4; Matt. 13:57; Luke 4:24 in reference to Nazareth), but not necessarily used by Jesus on this occasion. (John 4 Word Pictures in the NT) Grant Osborne on no honor - At first glance, this statement appears to contradict Jn 4:45, for it says prophets are not honored, while Jn 4:45 says “the Galileans welcomed him.” Several solutions have been suggested: (1) His “own hometown” is Judea since he was born in Bethlehem of Judea, so that he had no honor there but was made welcome in Galilee (Origen, Westcott, Hoskyns, Sanders, Lindars). John, however, emphasized Jesus’ Galilean roots (Jn 1:46; 2:1; 7:41–42) and said nothing of his Judean birth. (2) It was added by a later redactor (Brown). This explanation is unnecessary in light of the flow of the text; there is no true contradiction. (3) The lack of honor comes from this world as a whole, and Jesus’ “homeland” is heaven (Lightfoot, Morris). Yet while this is certainly true in John as a whole, there is no indication this is the meaning here, and if true, it could even necessitate the idea that Jesus is not honored in heaven, his “homeland.” The earth/heaven distinction is not in the immediate context. (4) His “own country” is “Jewish soil” (both Galilee and Judea, so Carson, Blomberg, Burge, Köstenberger), and the contrast is between true reception (Jn 1:11) and an ironic, apparent reception (Jn 4:45; see commentary below). This is probably the best interpretation since it fits the context better than the others. (See The Gospel of John) John
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Robertson says the nobleman was "One connected with the king (basileus), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee." (John 4 Word Pictures in the NT) See Capernaum in the map above to the East of Cana. Was sick is astheneo (a = not + sthenos = strength) in the imperfect tense indicating a continuing illness. NET Note - Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. Tenney has an interesting thought on this royal official - It is possible that the official was a Gentile. If so, the three persons Jesus interviewed in this early ministry represented the Jews, the Samaritans, and the Gentiles—in short, the world he came to save. John’s Gospel, though it chronicles chiefly the ministry of Jesus in Jerusalem, has a much wider horizon than the area of his residence. NET Note on royal official - Although βασιλικός (basilikos) has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14–29). Capernaum was a border town, so doubtless there were many administrative officials in residence there. CONTRAST OF TWO SIMILAR MIRACLES Mt 8:5-13+ Royal official Centurion Son healed Slave healed Official's faith initially inadequate (v48) Centurion’s faith strong James Smith - Handfuls of Purpose - FAITH: ITS NATURE AND REWARD. John 4:46-54. "He, bounteous of thy faith, for not misspent Is confidence unto the Father lent; Thy need is sown and rooted for His rain... Trust on! One day, beyond all thought of praise, A sunny joy will crown thee with its rays: Nor other than thy need, thy recompense." —MacDonald. Some of God's brightest blessings come to us clothed in the dark weeds of mourning. If this nobleman's heart had not been moved through the sickness of his son, he never would have known the healing power of Jesus Christ through faith. Blessed is that sorrow which constrains us to go believingly to the Son of God. I. An Earnest Request. "When he heard that Jesus was come... he went and besought Him that He would come down and heal his son" (v. 47). He heard, he went, he besought. This is the workings of an honest heart. His request that Christ would "come down" shows faith in the power of His presence, but perhaps a lack of faith in His promise. The Lord would teach the nobleman and us that His Word is as good as Himself. "The words that I speak unto you are spirit and life." They have the same character as Himself. II. A Gentle Rebuke. "Jesus said unto him, Except ye see signs and wonders, ye will not believe" (v. 48). "The Jews require a sign" (1 Cor. 1:22). In this reply, Christ was saying to the nobleman, as it were, Are you not prepared to believe Me just now without seeing signs and wonders wrought by Me? You are prepared to believe that I am the Messiah if I come down and heal your son, who is at the point of death. "Ye will not believe except ye see." There is a faith that is more noble than this. "Believe and thou shalt see." What better are they of our own day, who will not believe except they feel. A lame faith is always on the look out for the crutches of "signs and wonders." III. A Definite Promise. When the nobleman had said, in effect: Signs or no signs, in Thy mercy, "come down ere my child die," then the Lord offered to his faith the word of healing, "Go thy way, thy son liveth" (vv. 49, 50). In giving him His Word He was giving him the "bread of life" both for himself and his son. "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." "Faith cometh by hearing, and hearing by the Word of God." IV. A Believing Act. "The man believed the Word... and went his way" (v. 50). Now that he is prepared to believe Christ, without seeing signs, he is satisfied with His Word of promise, and so went his way, asking for nothing else. He had the blessedness of the man who had not seen, and yet had believed (John 20:29). This is the faith that crowns the Christ with glory and honour. The faith that saves is a faith that acts confidently. To have faith in Christ for anything promised, that is yet unseen, is to have the evidence that that thing is in reality for you (Heb. 11:1). "He that believeth on the Son hath." We walk by faith, not by sight. What vital importance our Lord always associates with His words. They are "spirit and life." A man is either blessed or doomed, according to his attitude toward them. To believe His testimony is to set to our seal that God is true (John 3:33 . To disbelieve this record is to make God a liar (1 John 5:10) V. A Confirming Evidence. "As he was going down, his servants met him, saying. Thy son liveth... when?... yesterday at the seventh hour. So the father knew that it was at the self same hour in the which Jesus said unto him, Thy son liveth" (vv. 51-53). Is such faith not always confirmed by the providence of God? Had Joshua not to confess, at the end of his eventful life, that "not one thing had failed of all that the Lord had promised?" (Josh. 23:14). Believe and thou shalt see, for in the "self same hour" in which the almighty Redeemer says that expected thing shall be done, it will be done. Those who go in faith, and at His bidding, as this nobleman did, will surely find that He is faithful who hath promised. The assurance of salvation must as certainly follow the act of faith.
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Robertson - Jesus is not discounting his “signs and wonders” (sēmeia kai terata], both words together here only in John, though common in N. T. as in Matt. 24:24; Mark 13:22; Acts 2:19, 22, 43; 2 Thess. 2:9; Heb. 2:4), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker. (John 4 Word Pictures in the NT) You simply will (absolutely) not believe (pisteuo) -Not is the double negative (ou me) signifying absolutely not believe reflecting the hardness of their hearts and stubborn refusal to believe in Jesus without miracles. He is referring of course to belief in Himself as the Savior of the world. He did countless miracles in Israel in His 3 years of ministry, but most of those who witnessed the miracles refused to put their faith in Him. Merrill Tenney - The reply of Jesus seems like a heartless rejection. He seemed to insinuate that the official, like the rest of the Galileans, was only giving an excuse for eliciting a miracle from him. On the other hand, Jesus’ words may express his hope more than his exasperation. He desired a belief characterized by dedication rather than amazement, and the second half of the episode shows that his aim was to inculcate a genuine commitment rather than merely to perform a cure.(EBC) Blum - Jesus’ address to him, though sharp, was necessary. A faith built only on miraculous signs is not a complete faith (cf. 2:23–25). Many (you people) hesitate to believe in Jesus apart from seeing miraculous signs (sēmeia) and wonders (terata). Faith in Jesus is absolutely necessary, but not all believers are given public portents (cf. Matt. 16:1–4; 1 Cor. 1:22). (SEE Bible Knowledge Commentary - scroll up and down for more text) Believe (4100)(pisteuo from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of.
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Robertson on believed - Not just the word of Jesus (Jn 4:50), but complete faith in Jesus himself as the Messiah, absolute use of pisteuo as in Jn 1:7+ All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts 18:8+, cf Acts 11:14+, Acts 16:31+, 1 Cor 1:16, 16:15). (John 4 Word Pictures in the NT) Tenney - When the father considered the details of his meeting with Jesus and the good news concerning his son’s recovery, he was convinced that it was more than coincidence at work. The timing was miraculous, and the boy’s recovery was more than even circumstances could have brought about. “So he and his household believed.” Blum - The lesson of this incident is that Jesus’ power is able to save from death even at a great distance. His Word has power to work; people are simply to believe His Word. (SEE Bible Knowledge Commentary - scroll up and down for more text) Grant Osborne - Note the progression of faith: he had an inadequate faith based only on miraculous signs (Jn 4:48); then a preliminary faith in Jesus’ words (Jn 4:50); and finally a full-fledged faith that included his whole family, probably his slaves as well (in the ancient world, a family generally followed the patriarch’s faith). Jesus had shown himself to have power over life (cf. Jn 5:21; 11:25), and this led to full-fledged faith. Note also the different types of faith to this point: The disciples believed when they saw Jesus’ glory (Jn 2:11), but many others believed only on the basis of signs (Jn 2:23); the Samaritans believed on the basis of his words (Jn 4:39–42), but many Galileans believed only on the basis of signs and wonders (Jn 4:48). Finally, the official and his house came to faith on the basis of Jesus’ works and his words. John concludes by pointing out that “this was the second miraculous sign Jesus did in Galilee.” There were other signs (Jn 2:23), but this is the second in Galilee. (See The Gospel of John, scroll up and down for more text) John 4:54 This is again a second sign that Jesus performed when He had come out of Judea into Galilee. BGT John 4:54 Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. NET John 4:54 Jesus did this as his second miraculous sign when he returned from Judea to Galilee. NLT John 4:54 This was the second miraculous sign Jesus did in Galilee after coming from Judea. ESV John 4:54 This was now the second sign that Jesus did when he had come from Judea to Galilee. NIV John 4:54 This was the second miraculous sign that Jesus performed, having come from Judea to Galilee. GNT John 4:54 Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. KJV John 4:54 This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee. YLT John 4:54 this again a second sign did Jesus, having come out of Judea to Galilee. ASV John 4:54 This is again the second sign that Jesus did, having come out of Judaea into Galilee. CSB John 4:54 This, therefore, was the second sign Jesus performed after He came from Judea to Galilee. NKJ John 4:54 This again is the second sign Jesus did when He had come out of Judea into Galilee. NRS John 4:54 Now this was the second sign that Jesus did after coming from Judea to Galilee. NAB John 4:54 (Now) this was the second sign Jesus did when he came to Galilee from Judea. NJB John 4:54 This new sign, the second, Jesus performed on his return from Judaea to Galilee. GWN John 4:54 This was the second miracle that Jesus performed after he had come back from Judea to Galilee. John 4 Resources - Multiple Sermons and Commentaries Related Passages: John 2:11+ This beginning of His signs (SIGN NUMBER ONE) Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. SIGN NUMBER TWO IN JOHN'S GOSPEL This is again a second sign that Jesus performed when He had come out of Judea into Galilee- Literally "this did Jesus again as a second sign." "This act of healing was the second of the eight major signs that John records as proof that Jesus was the Messiah." (SEE The MacArthur New Testament Commentary - scroll up and down for more text) Blum - Both signs in Galilee (changing the water into wine [Jn 2:1–11] and healing the official’s son) demonstrate that Jesus is the Promised One. Yet both signs had a certain hidden aspect to them. Only the disciples and some servants saw His miracle at the wedding, and this healing was not in public view. (SEE Bible Knowledge Commentary - scroll up and down for more text) Robertson - The first one was also in Cana (2:1ff.), but many were wrought in Jerusalem also (Jn 2:23). (John 4 Word Pictures in the NT)
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Robertson - John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). Teachings such as Jesus' weariness are strong, clear evidence against the false teaching of Docetism (from Dokeo = to seem), the thought that Jesus only "appeared" to have human body, but was not really incarnate. John directly refuted this false teaching in 1Jn 4:2-3. (cp 2 John 1:7) Docetism was condemned at the Council of Chalcedon in 451 (Chalcedonian Creed A.D. 451). As an aside weary is not necessarily a reflection of burnout. Note Paul's weariness and Paul's power as he sought to bring disciples to spiritual maturity (Col 1:27-28), the apostle recording "For this purpose (Always pause and ask "What purpose?" - see Col 1:28b-note) also I labor (kopiao), striving (agonizomai) (HERE IS THE KEY TO AVOIDING BURNOUT EVEN WHEN WE FIND MINISTRY EXHAUSTING!) according to His power, which mightily works (present tense) within me." (Clearly "within me" is a description of the indwelling Spirit, our Enabler for fruitful ministry - cp Jn 15:5) (Col 1:29-note) Was sitting thus by the well - Alan Carr comments that "All along the way of life Jesus positions Himself directly in our pathway. We kind of cruise through life without much thought for God or His plan. Then, out of the blue, there Jesus is, right in our faces. He establishes these crossroads to bring us to salvation. Thank God for the strategic crossroads of life!" (Sermons and Outlines) Well (4077)(pege) literally refers to a fountain or well which supplies water. In classic Greek pege was a designation for the source of streams or rivers. The fact that pege was used of "Jacob's well" indicates that it was apparently supplied with running water from an underground source. Pege is used metaphorically to speak of life–giving truth in John 4:14. It is also used metaphorically in Proverbs 13:14, 14:27. Pege is used several times as a symbol of the highest degree of joy. Liddell-Scott says pege is "mostly in plural of running waters, streams… metaphorically "streams of tears… metaphorically the fount, source, origin." TDNTA - pēge occurs some 100 times in the LXX for various Hebrew terms, some of which are also rendered by krenē, which means a “well” (cf. also phréar). The sources of water mentioned in the OT are usually artificial fountains or wells. The aridity of the country means that there is a need to bore for water and also to conserve it in cisterns. Many springs are mentioned either with or without names, and their importance may be seen from the judgments of Hos 13., the promises of Isa 35:7; 41:18, etc., and the eschatological image of Joel 3:18 (cf. also the use of pēge in Jer. 8:23; Song 4:12, 15; Pr 5:16; 10:11). With God himself is the pēge zōes (“the fountain of life”) in Ps 36:9, and God complains that his people have forsaken him, the fountain of living waters, in Jer. 2:13 (cf. Jer 17:13). Friberg on pege - (1) literally spring, fountain, (living) well, as a source of water; to be distinguished from phrear (cistern or reservoir for storing surface water) (cf. Jn 4.6 and 4.11); (2) metaphorically, the fountain of the water of life, identified in Jn 4.14 as eternal life; (3) figuratively in Mk 5.29 as a hemorrhaging, issue or flow of blood; (4) metaphorically and plural in 2Pe 2.17 presumptuous sinners who resemble dried up springs. (Analytical Lexicon) NIDNTT notes that in classic Greek, pege could "assume the general figurative meaning of source. Early on in popular Gk. belief, rivers and springs were personified as inferior divinities." Other metaphorical uses include a "fountain" of tears, blood or some other liquid. Liddell-Scott says that some of the metaphorical uses of pege describe "source" or "origin" of something. BDAG - 1. a source of someth. that gushes out or flows, spring, fountain, flow 2. the place of origin or the cause of a full abundance of someth., fountainhead, fig. ext. of 1 Pege can describe the flow of something (blood - Mk 5:29, Lev 12:7). In the 5 uses in the Revelation, observe the striking contrast between pege used of the natural world (Rev 14:7) versus the supernatural world (Rev 7:17, 21:6), and pege associated with judgment (Rev 8:10, 14:7) versus the uses associated with life (Rev 7:17, 21:6). One use in Isaiah is particularly noteworthy as it was a passage that was apparently chanted at the Feast of Tabernacles when the water was drawn from the Pool of Shalom (the waters of which originated from the Gihon Spring) and was transported with great celebration and joy back to the Temple for the priest to pour out. And so the Jews would sing "Therefore you will joyously draw water from the springs (Heb = mayan; Lxx = pege) of salvation (Heb = Yeshuah, cp Name of Messiah Yeshua )." (Isaiah 12:3-note) Pege - 11x in 10 v - Usage: flow(1), fountain(1), spring(1), springs(5), well(3). Mark 5:29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. John 4:6 and Jacob's well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour. 14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life." James 3:11 Does a fountain send out from the same opening both fresh and bitter water? 2 Peter 2:17-note These are springs without water and mists driven by a storm, for whom the black darkness has been reserved.
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Robertson - Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. (Robertson's Word Pictures) Steven Cole on living water - By “living water,” Jesus is referring to the eternal life that the Holy Spirit gives… “Living water” is the same thing as the “new birth,” but just a different analogy. SCRIPTURAL CHAIN ON "LIVING WATER" Scriptural Chain for Living (running, flowing) water - The Hebrew phrase in each of the following passages is literally "'al-mayim hayyim" = "water living" and in the Lxx the word for "living" (Hebrew = hayyim) is translated with the verb zoa = to live. And so we see this beautiful phrase scattered from Genesis to Revelation. First use = Ge 26:19 = "a well of living water" (Young's Literal) > Lev 14:5-6, 50, 51, 52, Lev 15:13 = "running water" > Nu 19:17 = "flowing water" > Song 4:15 = "fresh water" > Jer 2:13 "living waters" > Jer 17:13 = "living water" > Zec 14:8 = "living waters" > Jn 4:10 = "living water" > Jn 4:14 = " well of water springing up to eternal life" > Jn 7:38 "living water" > Rev 7:17 = "springs of the water of life" > Rev 21:6 = "the spring of the water of life without cost" > Rev 22:1 = " river of the water of life" > Rev 22:17 = "take the water of life without cost." Living (alive) (2198)(zao) refers literally to natural physical life, but in this passage Jesus uses zao to refer to supernatural, spiritual life (cf Jn 11:25, 26). In Ro 1:17 zao refers to the new birth. God is not a dead god like the idols but is the "Living Father" (Jn 6:57) and the "Living God" (Mt 16:16, Acts 14:15, Ro 9:26, 2Cor 3:3, 6:16, 1Ti 3:15, 4:10, Heb 3:12, Heb 9:13, 10:31, 12:22, Rev 7:2). Jesus is referred to as the "living One" (Luke 24:5, Rev 1:18) and the "Living Bread" (Jn 6:51) which all must "eat" (clearly speaks of belief as explained in Jn 11:25. Eating probably speaks of entering an unbreakable union of eternal covenant with Jesus - pictured by married couples feeding each other cake) of Him will live (Jn 6:51, 57). His Word is more life giving than physical bread (Mt 4:4, Lk 4:4). Living water (Jn 4:10,11) in context describes Jesus' message of salvation, the Gospel. In the future we will drink from "springs of the water of life" (NIV = "Living water" = Rev 7:17) Jesus is our living Stone (1Pe 2:4 and because of our union with him, we are "living stones" 1Pe 2:5). In John 7:38 living water refers to the Holy Spirit. Believers are to present themselves to God as a living… sacrifice (Ro 12:1) which is our act of worship. God's word is described as living (living oracles = Acts 7:38, living and active = Heb 4:12; living and abiding Word of God = 1Pe 1:23). "Living creatures" describes those around the Throne of God (Rev 4:9, 5:14, Rev 15:7). ><>><>><> LIVING WATER - The Bible frequently pictures spiritual life as water. • Jesus is the source of this living water “Jesus answered her [the Samaritan woman], ‘If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.’ ” John 4:10 • This living water reaches our deepest needs. Jesus said: “Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” John 7:38 • This living water is like a spring which never dries up: “For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water.” Revelation 7:17 • This living water produces a fruitful life: “On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.” Revelation 22:2 (The Gospel of John made easy) ><>><>><> Ray Pritchard on the Holy Spirit as Living Water - Water is one of the most common symbols for the Holy Spirit in the Bible. Since water is indispensable for human life, the phrase “living water” is an apt metaphor for the Spirit’s work in the human heart. Zechariah 14:8 looks forward to a time after the return of Christ when the climate and geography of earth will be changed as Jesus Christ sets up His kingdom on the earth. There will be a great earthquake, splitting the Mount of Olives in two (Zech 4:4), followed by enormous changes in the normal pattern of daytime and nighttime (Zech 4:6–7). On that day “living water” will flow from Jerusalem. This is no doubt both literal and symbolic. There will be a literal river, but the river will symbolize the free flow of the Spirit throughout the entire earth. Jesus used this word picture in John 4 during His conversation with the woman at the well. Although she came seeking literal water, He promised to give her “living water” which would satisfy her thirst forever (John 4:10). That “living water” becomes a “spring of water” within the heart of the believer, welling up to eternal life. As the water rises rapidly in the well, it comes to the surface and flows over the edges. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Water is also necessary for cleansing. Ephesians 5:26 pictures this aspect of the Spirit’s work when it mentions the “washing with water through the Word.” The Word is the cleansing agent; the Spirit is the cleansing power. As the Spirit applies the Word to our lives, we are cleansed from the stain of sin and the filth of the world. The Holy Spirit flows through believers like a mighty river of living water, bringing new life and providing deep, inner cleansing. As we yield ourselves to Christ, the abundance of His life (the “living water”) flows out to those around us. River of God, I live in a dry, barren land. All around me men and women die of thirst. Make me a channel of living water to those who desperately need it. Amen. (Names of the Holy Spirit) ><>><>><> F B
João 4:4-15
Robertson - "The woman's curiosity is keenly excited about this new kind of water." (That's an understatement!) Barclay speaks of the inner longing in every man for something eternal - At the heart of all this there is the fundamental truth that in the human heart there is a thirst for something that only Jesus Christ can satisfy. Sinclair Lewis in one of his books draws a picture of a respectable little business man who kicked over the traces. He is talking to the girl he loves. She says to him: "On the surface we seem quite different; but deep down we are fundamentally the same. We are both desperately unhappy about something--and we don't know what it is." In every man there is this nameless unsatisfied longing; this vague discontent; this something lacking; this frustration. In Sorrell and Son Warwick Deeping tens of a conversation between Sorrell and his son. The boy is talking about life. He says that it is like groping in an enchanted fog. The fog breaks for a moment; you see the moon or a girl's face; you think you want the moon or the face; and then the fog comes down again; and leaves you groping for something, you don't quite know what. Wordsworth, in the Ode on the Intimations of Immortality, speaks of, Those obstinate questionings Of sense and outward things, Fallings from us, vanishings; Blank misgivings of a creature Moving about in worlds not realized. Augustine talks about "our hearts being restless till they find rest in thee." Part of the human situation is that we cannot find happiness out of the things that the human situation has to offer. As Browning had it: Just when we're safest, there's a sunset touch, A fancy from a flower-bell, someone's death, A chorus ending from Euripides-- And that's enough for fifty hopes and fears As old and new at once as Nature's self. To rap and knock and enter in our soul. ><>><>><> We are never safe from the longing for eternity which God has put in man's soul (Eccl 3:11KJV). There is a thirst which only Jesus Christ can satisfy. (Daily Study Bible) ><>><>><> At The Well - With joy you will draw water from the wells of salvation. —Isaiah 12:3 A guide in Israel was preparing to lead a tour into the desert. His instructions to the group were simple and clear: “If you do not have these two items, I will not allow you to accompany us. You must have a broad-brimmed hat and a full bottle of water. These will protect you from the sun, and from the thirst caused by wind and dryness.” Water. It’s essential to survival. That’s why a woman came to the well in Samaria (John 4:7). She came at noon, when few people were there. She was startled when a young Jewish man asked her for something to drink. Jesus broke huge barriers with His request—she was a woman, had been married many times, and wasn’t a Jew. Jesus offered her water far better than that from the well. He had “living water,” which only He could give (John 4:10,13-14). I believe she took that water and was spiritually cleansed, for she told everyone what she had experienced: “Come, see a Man who told me all things that I ever did. Could this be the Christ?” (John 4:29). Are you at the well? Is your soul thirsting for God? Do you need the cleansing and refreshment He offers? He is waiting there to satisfy you with the “living water” of salvation and the gift of everlasting life. - David C. Egner Gracious and Almighty Savior, Source of all that shall endure, Quench my thirst with living water, Living water, clear and pure. —Vinal Jesus is the only fountain who can satisfy the thirsty soul. ><>><>><> Spoil Yourself - Whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain. —John 4:14 - The old saying “The proof of the pudding is in the eating” is true. We can’t prove the quality of something until we’ve tried it. If we find it to be superior, we become spoiled and can never again be satisfied with less. That’s the discovery the Samaritan woman made as she talked with Jesus (Jn. 4). When He offered her “living water” (Jn 4:10), she thought He was referring to better drinking water. She was convinced that the water from the well was the best available—until she met the One who offered her spiritual water. Her testimony led many others to put their trust in Christ (Jn 4:39). The late Malcolm Muggeridge, English journalist and broadcaster, made a similar discovery. Before meeting Christ, he had been drinking from the finest earthly fountains—fame, success, pleasure, and fulfillment. “Yet I say to you,” he once testified, “and I beg of you to believe me, multiply these tiny triumphs by a million, add them all together, and they are nothing, less than nothing, measured against one draught of that living water that is offered to the spiritually hungry.” Now none but Christ can satisfy, None other name for me; There's love and life and lasting joy, Lord Jesus, found in Thee. —McGranahan Only Jesus, the Living Water, can satisfy the thirsty soul. ><>><>><> Drink deep of God’s goodness, His faithfulness too, Leave no room for doubting and fear; His Word is the water of life pure and true, Refreshing and cooling and clear. —Hess Only Jesus, the Living Water, can satisfy our thirst for God. ><>><>><> Bibles And Buckets (Read: Isaiah 12:1-6) - With joy you will draw water from the wells of salvation. —Isaiah 12:3 - At a women’s retreat, one person was carrying a Bible and a bucket. It’s easy to understand why she was carrying the Bible, but why the bucket? With a twinkle in her eye, she explained, “The bucket reminds me to draw all the living water I possibly can.” Pointing to a crack in the bucket, she said, “Like me, my bucket leaks, reminding me to keep coming back to the Lord for more!” Isaiah 12 is a hymn of praise to God, our source of living water—the water that forever quenches spiritual thirst (Jn. 4:14). The prophet said we could freely draw this water from God’s “wells of salvation” (Isa. 12:3). Believers of all generations can testify: “The Lord is my strength … [my] song … my salvation” (Isa 12:2). F. B.
João 4:4-15
Robertson - "The woman‘s curiosity is keenly excited about this new kind of water." Give me this water - She was like Nicodemus (cp Jn 3:4), for like him she could not grasp that Jesus was using literal descriptions in a figurative, spiritual sense. She still thought He was referring to literal, physical water. So while she didn’t understand what Jesus meant but she wanted what He had. She wanted to avoid the work of coming to the well every day. “Jesus, if you want to make my life easier and more convenient, then I’m all for it. Give it to me!” Alford comments that her "request seems to be made still under a misunderstanding, but not so great an one as at first sight appears. She apprehends this water as something not requiring an bucket to draw it;—as something whose power shall never fail;—which shall quench thirst for ever." ( Greek Testament Critical Exegetical Commentary) So (hina) - This Greek conjunction (hina) often (as here) is used as a term of purpose or result - (as do phrases like - so that, in order that, that, as a result). When a term of purpose or result is encountered, it behooves the reader to always ask at least - "What is purpose (or result or effect)?" There are two results in this case. What are they? I will not be thirsty - This is an interesting statement. While she still is thinking literal water, in some sense she believes that the literal water Jesus gives is a perpetual thirst quencher. She is very close to the deeper, spiritual truth of which Jesus spoke! Thirsty (1372) (dipsao from dipsa = thirst) is used to refer to literal thirst (Mt 25:35, 37, 42, 44; Jn 19:28) and figurative thirst (Mt 5:6, Jn 4:13, 14, 6:35, 7:37, Rev 7:16, 21:6, 22:17). And so we see that dipsao is used to describe both physical thirst and the deep spiritual longing that is in every heart. Come all the way here to draw - Undoubtedly her daily trek to draw water was a weary task, and here she sees the possibility of being set free from this daily grind. How wonderful it would soon be for this woman when she finally grasped the truth of Jesus' words and was set free (See discussion of Greek verb "set free" - eleutheroo) from the yoke of bondage to sin and Satan! Before the cleansing water must come the confessing daughter! No conversion without conviction! Bomkamp - We do great disservice to people if we try to lead them to pray a sinner’s prayer to receive Christ as Savior before we have explained to them what sin is and made them realize that they are presently under condemnation before the Lord because of breaking His laws. People have to flee to the Savior with a sense of fear of impending judgment for their sins in order to realize and receive the salvation that has been provided for them. (John 4:1-25) Thirsty - This metaphor speaks of spiritual thirst. In the OT we see the related phrase "my soul thirsts" for God. Spiritual thirst is a picture of one of our greatest physical needs, our need for water. A man can live many days without food, but cannot survive long without water (cp Amos 8:13). By analogy our greatest spiritual need is for Jesus and the new birth His Spirit brings about when we place our faith in Him. Remember the Sprite commercial which had the tagline Obey your Thirst? Jesus is saying "Obey your spiritual thirst. Come and by faith drink of Me." No matter how much we drink from the wells of worldly wealth, fame and pleasure, we will only become more thirsty. The only real thirst quencher of our parched soul is Jesus The Giver of living water. So the devout sons of Korah cry "My soul thirsts for God, for the living God." (Ps 42:2). And David cries "O God, You are my God (Rich Mullins uses this phrase in his song "Sometimes by Step"); I shall seek You earnestly; My soul thirsts for You, my flesh yearns for You, in a dry and weary land where there is no water." (Ps 63:1) Commenting on Ps 63:1,