João 4

Marvin Vincent · Citado em PreceptAustin

João 4

Vincent point out that "This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. (ED: The synoptic Gospels use the Father 10x in 6 verses while John uses the Father 80x in 64 verses.) (John 4 Commentary) 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. Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion Worship (bow down) (4352) see note below on proskuneo a key word (verb) in this section (Jn 4:20, 22, 22, 23 24) Cyril Hocking - John 4:21–26 I AM HE (THE CHRIST) WITH WHAT PERSONAL AUTHORITY He commands this unsure seeker to ‘believe me’—an imperative phrase not used elsewhere, cf. Jn 14:8. Earthly places of worship must yield to the heavenly, v. 21. No servant-seer had prophesied of this coming hour when no earthly sanctuary, whether the schismatic Gerizim of her fathers or the divinely selected Jerusalem, would be the place of approach to God. The Son alone knows the Father, and in revealing Him to all without distinction He opens up a new equality and immediacy of access to the Father. The new sphere of worship is not a tangible temple on earth, but the real, the true tabernacle in heaven. The Father seeks true worshippers, vv. 22–24. But as the Son of man who came to seek and to save the lost, He must settle first the controversy the woman has raised. Unequivocally, Samaritanism is spurious; it is neither divinely revealed nor approved; its guides and devotees alike are ignorant of what they worship. Conversely, biblical Judaism is the only divinely revealed religion; its sanctuary, sacrifices and service encouraged worship consistent with the holiness of God. Salvation for all, then, is from the Jews alone, v. 22, to whose Messiah the gathering of all peoples is destined to be, as Jacob had prophesied, Gen. 49:10. Truly she is in the presence of a greater than Jacob, vv. 5, 12, who will allow but one source of salvation for her and for the world; for our Lord sprang out of Judah. In the privileged hour ‘that now is’, ‘true worshippers’ belong to a new order altogether. The must of worship here, calls for more than truthfulness and sincerity. Neither procedures nor posture nor place nor personal attitude (important though this has always been) are demanded here. Christ is Himself the truth, 14:6, and on His return to heaven would send the Spirit of truth to indwell, enlighten and equip His own, The true worshipper now worships by the Spirit of God, Phil. 3:3, ‘in spirit and (better ‘even’) truth’, boldly entering the true sanctuary and into the presence of the only true God Himself, via the new and living way. The Messiah declares all things, vv. 25–26. Of this, the woman is sure. The ‘prophet’ who had exposed her dark secrets now will permit no further delay. He now declares plainly ‘I am he’ (the first such personal revelation was given to a Samaritan!) so that Sychar also should hear her witness and run with her to Him! John 4:22 “You worship what you do not know; we worship what we know, for salvation is from the Jews. BGT John 4:22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν. NET John 4:22 You people worship what you do not know. We worship what we know, because salvation is from the Jews. NLT John 4:22 You Samaritans know very little about the one you worship, while we Jews know all about him, for salvation comes through the Jews. ESV John 4:22 You worship what you do not know; we worship what we know, for salvation is from the Jews. NIV John 4:22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. GNT John 4:22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν. KJV John 4:22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. YLT John 4:22 ye worship what ye have not known; we worship what we have known, because the salvation is of the Jews; ASV John 4:22 Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. CSB John 4:22 You Samaritans worship what you do not know. We worship what we do know, because salvation is from the Jews. NKJ John 4:22 "You worship what you do not know; we know what we worship, for salvation is of the Jews. NRS John 4:22 You worship what you do not know; we worship what we know, for salvation is from the Jews. NAB John 4:22 You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. NJB John 4:22 You worship what you do not know; we worship what we do know; for salvation comes from the Jews. GWN John 4:22 You don't know what you're worshiping. We Jews know what we're worshiping, because salvation comes from the Jews. know: 2Ki 17:27-29,41 Ezr 4:2 Ac 17:23,30 worship: 2Ch 13:10-12 Ps 147:19 Ro 3:2 Ro 9:4-5 for: Ge 49:10 Ps 68:20 Isa 2:3 12:2,6 46:13 Zep 3:16,17 Zec 9:9 Lu 24:47 Ro 9:4,5 Heb 7:14 John 4 Resources - Multiple Sermons and Commentaries SALVATION IS FROM THE JEWS You worship (proskuneo) what you do not know - The NLT is somewhat blunt in rendering it "You Samaritans know very little about the one you worship." Do not know means the Samaritans have absolutely, completely missed the truth about what constitutes true worship. How true today of so many in religious circles who think they are sincerely worshipping God, but who are sincerely wrong! (cf religious iconography or use of statutes, relics, etc) The Samaritans were like the Athenians about whom Paul declared "For while I was passing through and examining the objects of your worship (IN ATHENS), I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you....30 “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent (MEANING IN CONTEXT TO BE SAVED, REPENT AND BELIEVE, WHICH WOULD GRANT THEM ENTREE TO WORSHIP THE KING IN SPIRIT AND TRUTH),(Acts 17:23,30+)

João 4

Vincent says the therefore when points "back to Jn 3:22+, and the controversy which arose about the two baptisms."(John 4 Commentary)

João 4

Vincent says "The interrogative particle indicates that a negative answer is expected: Surely thou art not." But notice that Jesus does not even answer this question, refusing to be side tracked from His main objective which was to give her the "Good News" of "living water." (John 4 Commentary) THOUGHT - I fear that too often when I am sharing the Gospel with others, I (unlike Jesus) allow myself to be side-tracked from the main objective of clearly and simply speaking the Gospel! Brian Bell - "Jesus doesn’t always answer our questions…but our needs!… She tries to mildly put Jesus in His place with her “who-do-you-think-you are” question. Jesus patiently appeals to her immediate desire for physical water. In doing so He appeals to her greater, though less obvious, spiritual thirst." (Spiritual Dehydration) Barclay on our father Jacob - She goes on to speak of "our father Jacob." The Jews would, of course, have strenuously denied that Jacob was the father of the Samaritans, but it was part of the Samaritan claim that they were descended from Joseph, the son of Jacob, by way of Ephraim and Manasseh. The woman is in effect saying to Jesus: "This is blasphemous talk. Jacob, our great ancestor, when he came here, had to dig this well to gain water for his family and his cattle. Are you claiming to be able to get fresh, running stream water? If you are, you are claiming to be wiser and more powerful than Jacob. That is a claim that no one has any right to make." (William Barclay's Daily Study Bible) Alford on greater than Jacob - for his (Jacob’s) gift was of water which cannot satisfy: but the water which He should give has living power, and becomes an eternal fountain within. This however, ‘that He was greater than Jacob,’ lies only in the background: the water is the subject, as before. (Greek Testament Critical Exegetical Commentary) Ironside on greater that our father Jacob - Jesus might have said to her, “Greater than Jacob! My poor woman, did you ever read in the first book of Moses the story of your father Jacob, as you call him. How one night he had sent his family and flocks across the ford, and he was bowed in prayer alone when there came to him a mysterious personality with whom Jacob struggled all night. Then the unknown one said, ‘Let me go, for the day breaketh,’ and Jacob said, ‘I will not let thee go, except thou bless me’“ (Ge 32:26). Jesus might have said to the woman, “Do you remember that story? Well, I am the One who met Jacob there in the darkness and overcame his stubborn will.” But I am afraid that if He had told her that, she would have shrunk from Him, thinking that He was insane. Instead of alarming her, He sought to reach her heart and conscience. (Ironside's Notes) In John 8, the "believing" Jews (see the "fruit" of their belief - compare Jn 8:30 and John 8:42-44, especially Jn 8:45, 59) asked Jesus “Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?” Later, in this same scene Jesus declared to them "Truly, truly, I say to you, before Abraham was born, I am" (John 8:58), which would mean that He was also "before" (greater than) Jacob, because Abraham was the first great patriarch, and preceded Jacob. Elsewhere, John clearly differentiates Jesus' ministry from Moses (Jn 1:17) and also states that Jesus was greater than Jonah and Solomon (Mt 12:41-42) Jacob… who gave us the well - Arnold notes that her statement "is sheer tradition. The book of Genesis does not record Jacob ever digging a well, much less drinking from it himself or giving it to any of his sons. Mention is merely made of Jacob’s buying and giving Shechem to Joseph (Ge 33:19; 48:22), in the vicinity of which Jacob’s well is located." (Ibid) The well (phrear) - It speaks so a man-made cistern. Jesus used a different Greek word (pege) for well in Jn 4:14, which means as discussed above refers to a spring or fountain. On the other hand, the woman was talking about what is in essence a hole in the ground. What a striking contrast - a hole in the ground (temporal, natural, sustaining physical life) versus a bubbling spring (eternal, supernatural, giving spiritual life)! Jesus' way is ALWAYS THE BEST! John 4:13 Jesus answered and said to her, "Everyone who drinks of this water will thirst again: BGT John 4:13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ· πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· NET John 4:13 Jesus replied, "Everyone who drinks some of this water will be thirsty again. NLT John 4:13 Jesus replied, "Anyone who drinks this water will soon become thirsty again. ESV John 4:13 Jesus said to her, "Everyone who drinks of this water will be thirsty again, NIV John 4:13 Jesus answered, "Everyone who drinks this water will be thirsty again, GNT John 4:13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· KJV John 4:13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: YLT John 4:13 Jesus answered and said to her, 'Every one who is drinking of this water shall thirst again; ASV John 4:13 Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: CSB John 4:13 Jesus said, "Everyone who drinks from this water will get thirsty again. NKJ John 4:13 Jesus answered and said to her, "Whoever drinks of this water will thirst again, NRS John 4:13 Jesus said to her, "Everyone who drinks of this water will be thirsty again, NAB John 4:13 Jesus answered and said to her, "Everyone who drinks this water will be thirsty again; NJB John 4:13 Jesus replied: Whoever drinks this water will be thirsty again; GWN John 4:13 Jesus answered her, "Everyone who drinks this water will become thirsty again. Jn 6:27,49; Isaiah 65:13,14; Luke 16:24 "I CAN'T GET NO SATISFACTION" Everyone (whoever in Jn 4:14) - Praise God for Jesus' use of this all inclusive pronoun EVERYONE! We were ALL thirsty outcasts in His eyes, all lost without Him and yet He cam for EVERYONE, and EVERYONE who believes in Him will live forever with Him. Hallelujah! We can go for weeks without food, but only a few days without water. EVERYONE needs to periodic rehydration in order to sustain physical life. But on the spiritual plane Jesus is alluding to the failure of anything and everything earthly which has the power to quench our spiritual thirst! THOUGHT - While we as believers have drunk of the LIVING WATER and have been made spiritually alive by the Holy Spirit ("past tense salvation"), until we are glorified (1 Jn 3:2+), we are still in a "wilderness" in this godless, God-hating world (cf Amos 8:11) and must daily drink of the God's WATER OF LIFE to sustain and sanctify our souls (present tense salvation) (Jn 17:17, cf "pure milk of the word" 1 Pe 2:2+, Eph 5:26+). Drinks (present tense = continually drinks) of this (physical) water. Note the striking contrast between "two drinks" - here Jesus describes continually drinking from the world's water, which can never fully satisfy, versus just one drink (aorist tense in Jn 4:14) of the water Jesus offers, which satisfies and gives life for all eternity! What a contrast! Have you partaken of the "drink that refreshes" today and forever? Drinks is in the active voice which speaks of a choice of one's will. While we would never (in our natural sinful state) crave spiritual water, the Spirit stirs our heart to desire it, but we must still make the conscious, volitional choice to drink (Mystery of divine sovereignty and free will!) Alan Carr comments on Jesus' use of different tenses for drinks, explaining that "This is the nature of salvation. One can drink of the pleasures of this world, like this poor woman, and will still have to try to find more ways to satisfy themselves. However, one trip to the fountain of living water will forever satisfy the thirsty soul. Coming to Jesus will forever meet the needs of life and of the heart." (Sermon) This water - This refers to physical water. Robertson is probably correct writing that "Jesus pointed to the well (“this water”)." Thirst (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. Max Alderman on will thirst again - This illustrates thirst from a Biblical position. The world also has its own ways of expressing its thirst. When I was a teenager, the words of a popular rock song went something like this, “I can’t get no satisfaction …” This group was expressing not only its thirst, but also its inability to quench that thirst. The world thirsts after so many different things. There are those thirsting after money, sex, fame, popularity and a host of many other things yet not having that thirst quenched. Satan offers many "oases" in this dry thirsty world (Ed comment: I would prefer to refer to them as mirages or, if water, pools of poison water at best!). But the thirst always returns. Though Jesus was referring to drinking water when He said, “Whosoever drinks of this water shall thirst again,” the results are the same when man attempts to satisfy his thirst apart from the Lord’s living water. Alford on thirst again - The words apply to every similar quenching of desire by earthly means: the desire springs up again—is not satisfied, but only postponed. The manna was as insufficient to satisfy hunger,—as this water, thirst, see Jn 6:49; 6:58. It is only the living water which can satisfy. (John 4 Commentary) Brian Bell on thirst again - Love, success, wealth, fame but a few of the countless springs at which men had stooped to drink. Imagine a handful of stickers that read “will thirst again!” and placing them everywhere you went. On the TV set; on bars & pubs; on bottles of alcohol; on a joint; on a prostitute; on the desk of the business exec who made it to the top… “you will thirst again!” It seems like we all have to “test the waters” ourselves though. No, we can’t learn from Adam & Eve who tried the forbidden fruit that didn’t satisfy… it made them thirst again! Samson saw a woman in Timnah (“go get her for me”); took a Gaza strip harlot; then Delilah… and still died a thirsty man. We don’t know if Solomon ever quenched his thirst? (700 wives; 300 concubines) (Ed comment: See Eccl 1:2-3) (Spiritual Dehydration)

João 4

Vincent on perceive - Not immediate perception, but rather, I perceive as I observe Thee longer and more carefully. In another note of theoreo Vincent explains "(theoreo) was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently. (Ed Note: And even with a sense of amazement. Who would not be amazed when a stranger recited sordid details of one's past life?)" (John 4 Commentary) Robertson on You are a prophet - She felt that this was the explanation of his knowledge of her life and she wanted to change the subject at once to the outstanding theological dispute. (John 4 Word Pictures in the NT) Henderson comments that "by calling Him a prophet (which to her meant one who can read secrets) she really admits her guilt!" It is clear from Jn 4:29 that this stranger’s résumé of her evil conduct shocked her beyond words. Leon

João 4

Vincent comments on worship what you do not know - This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare John 7:28; 8:19, 27. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God. (John 4 Commentary) We worship (proskuneo) what we know - Again the NLT is blunt = "while we Jews know all about Him." Using We Jesus identifies Himself with the Jewish people and in fact He Himself did attend the Temple to worship. The Samaritan worship was false worship, while Jewish worship (when done with a right heart attitude) was true worship of God. Worship (bow down) (4352) see note below on proskuneo a key word (verb) in this section (Jn 4:20, 22, 22, 23 24) For (hoti) - In this context hoti means because or for (this reason), used to introduce a cause or reason based on an evident fact Salvation is from the Jews - Salvation is literally "THE (indicates specific) salvation." (see Roberton's note below) The word salvation (soteria) is from soter which means Savior in turn from sozo which means to rescue from peril! So in a sense Jesus is alluding to the truth that the Savior Who Alone can give salvation is of Jewish origin (not Samaritan or any other ethnicity). This was the salvation promised and which was even now about to be revealed to this Samaritan woman in the Messiah. Robertson on salvation is from the Jews - “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, 71, 77; Acts 13:26, 47). It was for the whole world (John 3:17), but it comes “out of” (ἐκ [ek]) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God’s Son, was a Jew. (John 4 Word Pictures in the NT) John

João 4

Vincent on Messiah - The woman uses the Jewish name, which was known in Samaria. The Samaritans also expected the Messiah, basing their hopes on such Scriptures as Ge. 3:15+; Ge 49:10; Num. 24:17+; Deut. 18:15. (ED: REMEMBER THEY ONLY ACCEPTED THE PENTATEUCH) They looked for Him to restore the kingdom of Israel and to re-establish the worship on Gerizim, where they supposed that the tabernacle was hidden. They called Him Hushab or Hathab, meaning the Converter, or, according to some, the Returning One. The Samaritan idea was less worldly and political than the Jewish (ED: THIS IS AN INTERESTING THOUGHT!). (John 4 Commentary)(Bolding added) Leon

João 4

Vincent has a wonderful summary of Jesus' method of evangelizing this Samaritan woman - This incident furnishes a notable illustration of our Lord’s love for human souls, and of His skill, tact, and firmness in dealing with moral degradation and ignorant bigotry. He conciliates the woman by asking a favor. Her hesitation arises less from prejudice of race than from surprise at being asked for drink by a Jew (compare the story of Zacchæus). He seizes upon a near and familiar object as the key-note of His great lesson. He does not overwhelm her with new knowledge, but stimulates question and thought. He treats her sin frankly, but not harshly. He is content with letting her see that He is aware of it, knowing that through Him, as the Discerner, she will by and by reach Him as the Forgiver. Even from her ignorance and coarse superstition He does not withhold the sublimest truth. He knows her imperfect understanding, but He assumes the germinative power of the truth itself. He is not deterred from the effort to plant His truth and to rescue a soul, either by His own weariness or by the conventional sentiment which frowned upon His conversation with a woman in a public place. Godet contrasts Jesus’ method in this case with that employed in the interview with Nicodemus. “With Nicodemus He started from the idea which filled every Pharisee’s heart, that of the kingdom of God, and deduced therefrom the most rigorous practical consequences. He knew that He had to do with a man accustomed to the discipline of the law. Then He unveiled to him the most elevated truths of the kingdom of heaven, by connecting them with a striking Old Testament type, and contrasting them with the corresponding features of the Pharisaic programme. Here, on the contrary, with a woman destitute of all scriptural training, He takes His point of departure from the commonest thing imaginable, the water of the well. He suddenly exalts it, by a bold antithesis, to the idea of that eternal life which quenches forever the thirst of the human heart. Spiritual aspiration thus awakened in her becomes the internal prophecy to which He attaches His new revelations, and thus reaches that teaching on true worship which corresponds as directly to the peculiar prepossessions of the woman, as the revelation of heavenly things corresponded to the inmost thoughts of Nicodemus. Before the latter He unveils Himself as the only-begotten Son, but this while avoiding the title of “Christ.” With the woman He boldly uses this term; but he does not dream of initiating into the mysteries of incarnation and redemption a soul which is yet only at the first elements of religious life and knowledge” (John 4 Commentary) Allen Ross on “I AM” Several times in the Gospels Jesus made the amazing claim to be the “I AM” of the Old Testament. In the 8th chapter of John He was debating with the Jewish leaders over identity. They claimed to be of their father Abraham, but He said they were of their father the devil (Jn 8:44). Towards the end of this confrontation, Jesus said that Abraham rejoiced to see His day (Jn 8:56). The Jewish leaders pointed out that Jesus was not yet fifty years old, and so how could He have seen Abraham. That is when He answered, “Before Abraham was, I AM.” At this they picked up stones to stone Him, for they knew what He was claiming. Likewise in the Garden of Gethsemane when they came to arrest Jesus, Jesus said to them, “I AM” — and they all drew back and fell to the ground (John 18:6,7). It was not the simple boldness of identifying Himself as the one they sought that caused this, but the claim He was making, and had been making throughout His life. In John 10:30 Jesus declared, “I and the Father are one.” And there also they took up stones to kill Him. In the Old Testament God revealed Himself to Moses as “I AM that I AM” (Exod. 3:13-1614); and that name was then put into the third person form to be used by the people of God: “Yahweh.” Throughout the Old Testament this name “Yahweh” revealed the Lord God as the one who was sovereignly independent of all creation. And as the Lord Himself used the name, it came to express His complete provision for all of the needs of the people: I AM—your healer, your rock, your redeemer, your sustainer, etc. In Isaiah 41:4 He revealed Himself as the first and the last, an expression that Jesus used to describe Himself in the Revelation (Rev 1:8+) to John (see again Isaiah 44:6). In fact, throughout the Gospel of John Jesus followed this Old Testament use of the “I AM”: I am the bread of life (John 6:32-35); I am the light of the world (John 8:12-20); I am the door (John 10:7-10); I am the good shepherd (John 10:11-16); I am the resurrection and the life (John 11:25-27); I am the way, the truth and the life (John 14:6); and I am the vine (John 15:1-8). These are largely statements that only God could make; and the use of “I am” in each underscores that connection. Jesus was claiming to be divine, and that is why they killed Him. People today often say that Jesus never really claimed to be God. But the leaders crucified Him, and the charge was blasphemy. The people of His day surely understood the claim. He was in fact making that claim, because He was, and is, in fact, the Lord God, the Holy One of Israel. If the Lord Jesus Christ is the great I AM, then it was He, in a pre-incarnate appearance, who appeared to Moses at the burning bush as “I AM.” It was He in a pre-incarnate appearance who met with Moses on Mount Sinai as a man speaks to a friend, who put Moses in the cleft of the rock as He passed by, who caused Moses’ face to shine with His glory (compare the transfiguration in Matthew 17). It was He whom the Israelites saw when they “ate with God” the peace offering on the slopes of Sinai (Exod. 24:10). What they saw was a glimpse of the God of glory, the expanse that was the base of His throne, something of what Isaiah saw (Isaiah 6), or Ezekiel (Ezekiel 1), or John on Patmos (Rev. 1). And if our Lord is the I AM of the Old Testament, then Old Testament references to “Yahweh” could just as easily refer to Him as to the Father. That is why the New Testament writers often quote Old Testament passages that refer to Yahweh and interpret them to mean Christ. Hebrews 1 is an explanation of who Jesus truly was and is. And after rehearsing the Old Testament passages that predicted His messianic kingship, the writer refers to Him as the Creator by applying Psalm 102 to Jesus: “In the beginning, O Yahweh, you laid the foundations of the earth.” The passage goes on to say that they will all wear out, but our Lord remains the same forever. The writers came to understand that there were three persons in the Godhead, a trinity. One God, but three persons. If the Son of God, our Lord Jesus Christ, is in truth the second person of the trinity, if the title “Son of God” means more than a title for a king, then we should not be surprised at all to see Him revealed in the Old Testament Scriptures (see Proverbs 30:4, “What is His [God’s] name, and what is His Son’s name?”). After all, the second person of the trinity is the one who reveals the Godhead to all of mankind. So before the Son of God entered the human race in Bethlehem, He did in fact come to earth in various ways in the Old Testament. And He did reveal Himself as the “I AM,” as “Yahweh,” in the Old Testament. Such an identity for Jesus ought to inspire greater devotion from us, and greater trust as well, for He is the One who can provide all our needs, not only spiritual but physical as well. JESUS IS JEHOVAH (Yahweh) OF JEHOVAH Mutual Title or Act OF JESUS Creator Isa 45:22, 43:11 Savior 1Sam 2:6 Raise Dead Judge John 5:27, cf Mt 25:31-46 Light I Am John 8:58, 18:5-6 Shepherd Isa 42:8, 48:11 Glory of God John 17:1,5 Isa 41:4, 44:6 First and Last Rev 1:17, 2:8 Redeemer Isa 62:5, Hos 2:16 Bridegroom Rev 21:2, cf Mt 25:1ff Rock 1Cor 10:4 Forgiver of sins Mark 2:7, 10 Worshiped by Angels Throughout OT Addressed in Prayer Creator of Angels Confessed as Lord QUESTION - What did Jesus mean when He said “I AM”? | GotQuestions.org - SEE RELATED VIDEO ANSWER - Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14. If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way. Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are I AM the Bread of Life (John 6:35, 41, 48, 51); I AM the Light of the World (John 8:12); I AM the Door of the Sheep (John 10:7, 9); I AM the Good Shepherd (John 10:11,14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); I AM the True Vine (John 15:1, 5). John 4:27 At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, “What do You seek?” or, “Why do You speak with her?” BGT John 4:27 Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν· τί ζητεῖς ἤ τί λαλεῖς μετ᾽ αὐτῆς; NET John 4:27 Now at that very moment his disciples came back. They were shocked because he was speaking with a woman. However, no one said, "What do you want?" or "Why are you speaking with her?" NLT John 4:27 Just then his disciples came back. They were shocked to find him talking to a woman, but none of them had the nerve to ask, "What do you want with her?" or "Why are you talking to her?" ESV John 4:27 Just then his disciples came back. They marveled that he was talking with a woman, but no one said, "What do you seek?" or, "Why are you talking with her?" NIV John 4:27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, "What do you want?" or "Why are you talking with her?" GNT John 4:27 Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν, Τί ζητεῖς ἤ Τί λαλεῖς μετ᾽ αὐτῆς; KJV John 4:27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? YLT John 4:27 And upon this came his disciples, and were wondering that with a woman he was speaking, no one, however, said, 'What seekest thou?' or 'Why speakest thou with her?' ASV John 4:27 And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her? CSB John 4:27 Just then His disciples arrived, and they were amazed that He was talking with a woman. Yet no one said, "What do You want?" or "Why are You talking with her?" NKJ John 4:27 And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, "What do You seek?" or, "Why are You talking with her?" NRS John 4:27 Just then his disciples came. They were astonished that he was speaking with a woman, but no one said, "What do you want?" or, "Why are you speaking with her?" NAB John 4:27 At that moment his disciples returned, and were amazed that he was talking with a woman, but still no one said, "What are you looking for?" or "Why are you talking with her?" NJB John 4:27 At this point his disciples returned and were surprised to find him speaking to a woman, though none of them asked, 'What do you want from her?' or, 'What are you talking to her about?' GWN John 4:27 At that time his disciples returned. They were surprised that he was talking to a woman. But none of them asked him, "What do you want from her?" or "Why are you talking to her?" marvelled (KJV): Joh 4:9 Lu 7:39 John 4 Resources - Multiple Sermons and Commentaries THE TIMELY RETURN OF THE DISCIPLES This passage is another reminder of God's sovereignty (and providence), but had the disciples returned earlier, they would have interrupted Jesus' conversation with the woman. God's timing is always perfect. At this point - At this juncture. Just then. At this very moment. It is as if she leaves on cue, the "cue" being the return of the disciples. Brian Bell - Then right at this dramatic cliff-hanging moment, guess who shows up with the burgers & fries? The disciples in a very awkward situation for everyone - well, except for Jesus. His disciples (mathetes) came - The return for getting food to eat in Sychar (Jn 4:8). And they were amazed (thaumazo) that He had been speaking with a woman, yet no one said, “What do You seek?” or, “Why do You speak with her?” - Thaumazo is in the vivid imperfect tense picturing something occurring over and over. One can picture the disciples, perhaps even looking at each other in continued amazement! They were incredulous (and even speechless - yes, even "open mouth, insert foot" Peter!). A rabbi speaking with a woman. Unheard of. Not only were they in "enemy" territory (Samaria), Jesus was breaking all culturally accepted norms by speaking with this woman, a Samaritan woman at that. And yet they are "smart enough" (or shocked enough) to keep their mouths shut this time. Steven

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Vincent adds this reads something like "Surely this cannot be, yet with some hope." (John 4 Commentary) NET Note adds that "The use of mete normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of "reverse psychology," designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims." Tenney - “You don’t suppose this could be the Messiah, do you?” would be a fair translation of her words. THOUGHT- This teaches us that to be effective witnesses, it’s often good to ask questions rather than make pronouncements. Bill Fay (audio recording) suggests asking these questions: “ (1) Do you have any kind of spiritual belief? (2) To you, who is Jesus? (3) Do you think that there is heaven or hell? (4) If you died, where are you going? (5) Why would God let you into heaven?” Then, after listening to the person’s answers, ask, “ (6) If what you believe is not true, do you want me to tell you?” (ED: I use a very simple but powerful tract entitled "Are You Going to Heaven?" [Order and bunch and hand out a bunch - I handed out 7 today to workers in my cul-de-sac. The tract is available in Spanish and 4 of my handouts today were in Spanish] and that is usually the question I ask people rather than all 6 of these questions. My neighbor came to Christ 20 years ago based on my wife asking her that question while she was working in her yard!) Fay says that in thousands of encounters, he’s never had a firm “no” to that last question. Then you can show the person the Bible verses that explain the gospel. But I think the main reason that this woman’s witness was effective was that she was excited about Jesus and these men who knew her could see the change in her. Before, she would not have spoken to any of them. She didn’t even want to speak to the other women in the village, which is probably why she was getting water at noon, when no one else would be at the well. But here she was, willing to bring up her own notoriously sinful past, exuberantly telling about this man whom she had met. The change and her excitement about Jesus were evident. Evangelism and sales have many differences, but there are some parallels. One common feature is that the most successful salesmen are those who are excited about their product. They think that what they’re selling will solve your problems. If a salesman is apathetic about his product, you’re not likely to buy it. But if he tells you how the product changed his life and he wants you to experience the same thing, you just might be interested. So here we have a woman who knew far less than Nicodemus did and she had a far worse background than his. But she was far bolder and did far more good than he did because she was excited about Him as the Messiah and she testified about her own experience with Jesus. God will use your witness if you’ve had a genuine encounter with the Lord Jesus and you’re excited about Him. And if you’re not excited about Him, you need to figure out why not. (Steven Cole) MacArthur quotes Homer Kent who explains that "The woman immediately wanted to give testimony to others of what she had found. But she did so with utmost tact. It would have been unseemly, presumptuous, and probably ineffective for this woman to attempt to teach the men of the city regarding spiritual truth. Her background hardly qualified her to speak with authority on religious and spiritual matters. Therefore, her statement to them was phrased in a deliberately cautious way so as not to arouse antagonism (ED: AND INSTEAD PIQUE THEIR CURIOSITY TO SEEK THE ANSWER FOR THEMSELVES). (BORROW Homer A. Kent Jr. Light in the Darkness: Studies in the Gospel of John [Grand Rapids: Baker, 1974], 79–80) (SEE The MacArthur New Testament Commentary - scroll up and down for more text) Grant Osborne notes that "Even though this woman was undoubtedly held in contempt for her immoral lifestyle, her witness sparked great curiosity, and the people came to see Jesus for themselves. We hear nothing more of the woman in the story, but the pattern is so close to that of John 1:35–50 (the conversion of Andrew and Philip is implied in their actions) that the Evangelist likely intends us to see that she became a believer, along with the majority of the village." (See The Gospel of John) John

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Vincent - Went out is the aorist tense, denoting the coming forth from the city as a single act at a point of time. Came is the imperfect, denoting action in progress. The observance of the distinction makes the narrative more graphic. They were coming. Unto should be toward (πρὸς). The imperfect also is required by the following words: “In the meanwhile” (while the woman was still absent and the Samaritans were coming toward Him) “the disciples were praying (urging)” Him to eat. (John 4 Commentary)

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Vincent on Cana - Note the article the Cana, (To distinguish it from Cana in Cœlo-Syria). The article defines the Cana previously referred to (John 2). (John 4 Commentary)

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Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion." Signs (4592)(semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. In John a sign is generally a "miraculous sign" that points to some deeper spiritual significance in connection with the event (Jn 2:11, 18). Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true. Wonders (5059)(teras) are similar to signs but appeal to the senses, being recognized as a phenomenon that needs to be explained. Something strange, exceptional, causing the beholder to marvel. BDAG on teras - something that astounds because of transcendent association -- prodigy, portent, omen, wonder in our literature only plural and combined with semeion. Friberg on teras - wonder, marvel, portent, something so unusual it arouses close observation. Teras is derived from the verb tereo which means to keep, watch and thus conveys the idea of something which due to its extraordinary character is apt to be observed and kept in the memory. It is a miracle regarded as startling, imposing or amazing. Teras refers to “something strange", a phenomena which compels one's attention and causes one to "look again" or causes the beholder to marvel. Teras is always in the plural and always translated “wonders.” Signs and wonders - Matt. 24:24; Mk. 13:22; Jn. 4:48; Acts 4:30; Acts 5:12; Acts 14:3; Acts 15:12; Rom. 15:19; 2 Co. 12:12; Heb. 2:4

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Vincent on fever - From pur, fire. So the Latin febris, which is for ferbris, from ferveo, to glow with heat. (John 4 Commentary) Mattoon - The time of healing was at the same moment Jesus spoke the words of assurance. The nobleman now has a confirmed faith. God did what He said He would do. He does the same for us all throughout our lives. He keeps the promises we claim. At the wedding of Cana, Jesus revealed His power over time. Instantaneously He changed the water to wine. Here, with the nobleman's son, the Lord shows His power over space. This nobleman now gets a contagious faith, as he shares with others what the Lord has done. Beloved, the Lord wants us to have a contagious faith too. How is this achieved? We must understand the power of the Lord, His Word, and the power of faith. God's Word is powerful and will ignite our confidence in Him and our faith in Him. Left (863)(aphiemi) means literally to send away, dismiss. It is used of forgiving offences (Matt. 6:34; Jas. 5:15); of yielding up (Matt. 27:50); of letting alone (Matt. 19:14); of allowing or permitting (Luke 6:12). This is the same verb used for the Samaritan woman when she left her waterpot (Jn 4:28). It is also used of the disciples when they "immediately left their nets and followed" Jesus (Mt 4:20). Aphiemi in John - Jn. 4:3; Jn. 4:28; Jn. 4:52; Jn. 8:29; Jn. 10:12; Jn. 11:44; Jn. 11:48; Jn. 12:7; Jn. 14:18; Jn. 14:27; Jn. 16:28; Jn. 16:32; Jn. 18:8; Jn. 20:23 John 4:53 So the father knew that it was at that hour in which Jesus said to him, “Your son lives”; and he himself believed and his whole household. BGT John 4:53 ἔγνω οὖν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς· ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. NET John 4:53 Then the father realized that it was the very time Jesus had said to him, "Your son will live," and he himself believed along with his entire household. NLT John 4:53 Then the father realized that that was the very time Jesus had told him, "Your son will live." And he and his entire household believed in Jesus. ESV John 4:53 The father knew that was the hour when Jesus had said to him, "Your son will live." And he himself believed, and all his household. NIV John 4:53 Then the father realized that this was the exact time at which Jesus had said to him, "Your son will live." So he and all his household believed. GNT John 4:53 ἔγνω οὖν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς, Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. KJV John 4:53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. YLT John 4:53 then the father knew that it was in that hour in which Jesus said to him -- 'Thy son doth live,' and he himself believed, and his whole house; ASV John 4:53 So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. CSB John 4:53 The father realized this was the very hour at which Jesus had told him, "Your son will live." Then he himself believed, along with his whole household. NKJ John 4:53 So the father knew that it was at the same hour in which Jesus said to him, "Your son lives." And he himself believed, and his whole household. NRS John 4:53 The father realized that this was the hour when Jesus had said to him, "Your son will live." So he himself believed, along with his whole household. NAB John 4:53 The father realized that just at that time Jesus had said to him, "Your son will live," and he and his whole household came to believe. NJB John 4:53 The father realised that this was exactly the time when Jesus had said, 'Your son will live'; and he and all his household believed. GWN John 4:53 Then the boy's father realized that it was the same time that Jesus had told him, "Your son will live." So the official and his entire family became believers. at the: Ps 33:9 107:20 Mt 8:8,9,13 and himself: Lu 19:9 Ac 2:39 Acts 16:15,34 Acts 18:8 John 4 Resources - Multiple Sermons and Commentaries Related Passages: Acts 16:34+ And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household. CONVINCED BY DIVINE COINCIDENCE So the father knew (ginosko) that it was at that hour in which Jesus said to him, “Your son lives” - The official's faith grew and like the Samaritan woman he was compelled to pass it on! "It was the time of his son’s recovery that verified to the father that a miracle had taken place." (SEE The MacArthur New Testament Commentary - scroll up and down for more text) And he himself believed (see pisteuo) and his whole household - Jesus' word brought this man to faith along with his entire household. People are amazed by coincidences, but generally they do not attribute them to the direct activity of God. -- Tenney

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Vincent - Other miracles had indeed been wrought between these two; but John emphasizes these two as marking Jesus’ coming from Judæa to Galilee. The healing of the nobleman’s child was the second miracle, only in respect of its taking place upon Jesus’ withdrawal from Judæa into Galilee. Hence the again. He wrought a miracle again, when He again came into Galilee, and this miracle was the second, marking His second coming. (John 4 Commentary) Robert Neighbor - The Eight Signs in John The Sign of the Water Turned to Wine (John 2:1-11). The Sign of the Healing of the Nobleman's Son (John 4:46-54). The Sign of Bethesda's Pool (John 5:1-13). The Sign of the Loaves and the Fishes (John 6:1-15). The Sign of the Walking on the Sea (John 6:16-24). The Sign of the Man Born Blind (John 9:1-17). The Sign of the Resurrection of Lazarus (John 11:33-47). The Sign of the Draught of Fishes (John 21:1-14). In the Book of Hebrews, we read the following: "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will" (Heb. 2:4). Three things stand before us — miracles, wonders, and signs. These, in the Greek, are designated by three different words: "dunamis," power, significant of mighty works; "teras," wonder, significant of causing the people to marvel; "semeion," a sign, significant of a foreshadowing of Christ. These words are used in the Gospel as follows: Dunamis occurs 38 times — 13 times in Matthew, 10 times in Mark, and 15 times in Luke. "Teras" occurs 3 times — once in Matthew, once in Mark, once in John. "Semeion" occurs 48 times in the Gospels — 13 in Matthew, 7 in Mark, 11 in Luke, 17 in John. "Semeion" is translated in John 13 times by the word "miracle," and four times by the word "signs." The above notations show that there are three purposes in a miracle: first, it portrays the power of a Living Christ; second, it causes the people to wonder, and thirdly, it produces a sign, concerning the Lord Jesus Christ. The Gospel of John was distinctively written that "ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name" (John 20:31). With one single exception, the Holy Spirit, in the Gospel of John, refers to the miracles of Christ under the word "semeion," a "sign." The purpose of the Holy Spirit was to set forth distinctive marks of the Deity of Christ, that men might believe in Him and have life. We have sought in this study of the signs in John to set forth that particular phase of the sign, which manifests Christ, as the Son of God, the life of His people, Israel. J R Miller - The Second Miracle at Cana John 4:43-54 "Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum." After leaving Sychar, Jesus seems to have gone at once to Cana. He never rested. When His work was done in one place He hastened to another. He was never in a hurry, never flustered, never feverish in His haste—but He never loitered nor lost a moment's time. If we keep our heart at peace, and live according to God's laws, there is little danger of our injuring our health by too much work. Then, even if duty demands serious toil and self-denying labor—it is Christlike not to withhold ourselves from it. "For whoever will save his life—shall lose it." Taking too good care of oneself—is the way to make the least of one's life. Jesus was no exception to the well-known rule that "A prophet has no honor in his own country." It is a common saying that no man is a hero to his own servant. Those who live in familiar relations with the great or the good, are the least likely to recognize the elements of greatness or goodness in them. Many of the men whose names shine in the galaxy of fame, and whose work lives in the world with undying influence—had little honor from those among whom they walked, and perhaps would have little honor today if they were to return and live in the old relationships. We often fail to recognize the true excellence of our best friends, while they stay with us. It is not until she is gone out of a home—that a mother's real value is appreciated. The same is true of each member of the household and of each friend upon whom we lean much, and whose life is a great deal to us. Jesus walked among the people in Judea, taught, produced His miracles, and lived out His sweet, beautiful life of love in their midst—but they failed to recognize the Messiah in Him. "He was in the world, and the world was made by Him—and the world knew Him not. He came unto His own—and His own received Him not" (1:10, 11). We are in danger in these very days of failing to appreciate the blessings of Christianity, because they are so familiar to us. Sickness and suffering are everywhere. No one is exempt from them. Even the mansions of the noble are not sheltered from the invasions of disease. There is no charm in wealth orrank or power—to keep fever away. Into the home of this nobleman suffering came. It was only a child, too, who was sick. Even to the youngest, illness comes—as well as to the old. Trouble often sends to Christ, those who would not have gone—if the trouble had not touched them. It was the sickness of the nobleman's child, that sent him to Jesus. He had heard of the great Healer—but probably had never sought Him, nor even thought of seeking Him. But when his child was stricken down and seemed about to die—he remembered what he had heard about Jesus that He was able to heal the sick and even bring back to life those who were near death. So this great man hastened away all the long distance to Cana—to find this Healer. We all owe far more than we know to our troubles. We do not recognize our need of divine help—until we are in some sore distress when human help can do nothing for us. Thenwe turn to God. If we never had a sense of sinfulness, we would never seek Christ as our Savior. If we never realized our powerlessness in the midst of temptation, we would never turn to Christ as our helper. Indeed, the Bible becomes a new book to us—in times of trouble. Many of the best things in it we never would have found—had it not been for some great need which made their meaning real to us. We do not turn with our heart's cravings to God—until we realize the insufficiency of this world's friendships and blessings. The child seemed about to die. The record says "he was at the point of death." The point of death is a point to which all of us must come sometime in our life. We must pass through this world along many different ways—but every one of us comes at last to the point of death. All earthly roads pass that way. No matter how bright the path is on which our feet are now walking, somewhere on it, perhaps far away yet, perhaps closer than we think—awaits this point of death. We should learn to live so that if at any sudden hour we find ourselves facing death—we would not be troubled nor disturbed. In this nobleman's earnest pleading we have a revelation of a father's heart. He pleaded, "Come down before my child dies!" We do not realize the value of father-love as an impulse in this world. The secret which sends thousands of men every day to their tasks, their struggles, their heroisms—is back in the homes from which they come, where children stay. We idealize mother-love, not overmuch—but perhaps sometimes to the exclusion or at least to the forgetting of father-love, which has scarcely a less powerful motive in the inspiring of the noble things of human life. The sickness of a child sent this nobleman miles away to plead with Christ. There was a great faith also in the father's heart—he believed that Jesus could save his child's life. He seems not to have thought, however, that even the Master, with all His power, could do anything without journeying all the way to his home. He thought the Healer's presence necessary to the putting forth of His power. So he insisted on having Jesus go with him to his home, where his child lay dying. Jesus recognized the father's faith and assured him at once that his child would recover. "You may go. Your son will live." More than twenty miles off the sick boy lay—but the power of Jesus healed him there just as easily as if He had been at the bedside. The word of power flew through the air all that long distance like an electric flash, and on his couch of pain, the suffering child suddenly felt a thrill of health. A moment later, and the fever was entirely gone and the child was altogether well. This miracle should have much comfort for us. We cannot now bring Christ in bodily presence to the room where our loved one is lying—but we can pray to Him, and He can heal our friend just as easily from His heavenly home—as if He were present where he lies. We can also ask God to bless our friend twenty miles away from us, or a thousand miles away—and He can do it just as easily as if the friend were close by our side when we pray. The father hastened home, and on the way learned that his request had been granted. "While he was still on the way, his servants met him with the news that his boy was living." Ever after that day, when he looked upon this child, the father would remember that his boy's spared life, was an answer to a prayer. The child would always know, too, that he was living in the world—because his father had thought about him one day when he was very sick, and had gone all the way to Cana to speak to Jesus on his behalf. Children do not know how many blessings they are enjoying, because their parents, teachers, pastors, and other friends have gone on errands to Christ for them, in the days of their need. The manner of the answer to this nobleman's prayer made a deep impression on the father. He compared the time and learned that the beginning of the child's recovery, was at the very moment when Jesus had said that the boy would live. He believed before—now his faith was confirmed. He found it just as the Master had said it would be. There were many other cases in which the words of Jesus were put to the test at once—and proved to be exactly true. He told the woman of Samaria all about her past life. He told Peter that the coin would be in the fish's mouth with which to pay the temple tax. He told the disciples they would find a colt tied, and rehearsed the conversation that would take place with the owner—and it all came out just as He said it would. He told the disciples, again, that they would meet a man bearing a pitcher of water, who would conduct them to the guest room; and the words came true. From these illustrations in common life, we learn that every word of Christ will be found to be true. He promised salvation and eternal life to those who will believe on Him, and everyone who believes and commits his life to Him—will find this promise fulfilled. He said that in His Father's house are many mansions, and that He will come again, to receive to Himself each believer; we shall find this word true. When we pass into the valley of the shadows, we shall find ourselves in the personal care of Christ, and shall be led by Him home, to enter the mansion which He has been preparing for us.

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Vincent says "The interrogative particle indicates that a negative answer is expected: Surely thou art not." But notice that Jesus does not even answer this question, refusing to be side tracked from His main objective which was to give her the "Good News" of "living water." I fear that too often when I am sharing the Gospel with others, I (unlike Jesus) allow myself to be side-tracked from the main objective of clearly and simply speaking the Gospel! Brian Bell - "Jesus doesn’t always answer our questions… but our needs!… She tries to mildly put Jesus in His place w/her “who-do-you-think-you are” question. Jesus patiently appeals to her immediate desire for physical water. In doing so He appeals to her greater, though less obvious, spiritual thirst." Barclay on our father Jacob - She goes on to speak of "our father Jacob." The Jews would, of course, have strenuously denied that Jacob was the father of the Samaritans, but it was part of the Samaritan claim that they were descended from Joseph, the son of Jacob, by way of Ephraim and Manasseh. The woman is in effect saying to Jesus: "This is blasphemous talk. Jacob, our great ancestor, when he came here, had to dig this well to gain water for his family and his cattle. Are you claiming to be able to get fresh, running stream water? If you are, you are claiming to be wiser and more powerful than Jacob. That is a claim that no one has any right to make." (William Barclay's Daily Study Bible) Alford on greater than Jacob - for his (Jacob’s) gift was of water which cannot satisfy: but the water which He should give has living power, and becomes an eternal fountain within. This however, ‘that He was greater than Jacob,’ lies only in the background: the water is the subject, as before. (Greek Testament Critical Exegetical Commentary) Ironside on greater that our father Jacob - Jesus might have said to her, “Greater than Jacob! My poor woman, did you ever read in the first book of Moses the story of your father Jacob, as you call him. How one night he had sent his family and flocks across the ford, and he was bowed in prayer alone when there came to him a mysterious personality with whom Jacob struggled all night. Then the unknown one said, ‘Let me go, for the day breaketh,’ and Jacob said, ‘I will not let thee go, except thou bless me’“ (Ge 32:26). Jesus might have said to the woman, “Do you remember that story? Well, I am the One who met Jacob there in the darkness and overcame his stubborn will.” But I am afraid that if He had told her that, she would have shrunk from Him, thinking that He was insane. Instead of alarming her, He sought to reach her heart and conscience. (Ironside's Notes) In John 8, the "believing" Jews (see the "fruit" of their belief - compare Jn 8:30 and John 8:42-44, especially Jn 8:45, 59) asked Jesus “Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?” Later, in this same scene Jesus declared to them "Truly, truly, I say to you, before Abraham was born, I am" (John 8:58), which would mean that He was also "before" (greater than) Jacob, because Abraham was the first great patriarch, and preceded Jacob. Elsewhere, John clearly differentiates Jesus' ministry from Moses (Jn 1:17) and also states that Jesus was greater than Jonah and Solomon (Mt 12:41-42) Jacob… who gave us the well - Arnold notes that her statement "is sheer tradition. The book of Genesis does not record Jacob ever digging a well, much less drinking from it himself or giving it to any of his sons. Mention is merely made of Jacob’s buying and giving Shechem to Joseph (Ge 33:19; 48:22), in the vicinity of which Jacob’s well is located." (Ibid) The well - Jesus used a different Greek word (pege) for well in Jn 4:14, which means as discussed above refers to a spring or fountain. On the other hand, the woman was talking about what is in essence a hole in the ground. What a striking contrast - a hole in the ground (temporal, natural, sustaining physical life) versus a bubbling spring (eternal, supernatural, giving spiritual life)! Jesus way is ALWAYS THE BEST! Well (5421)(phrear) see above. It speak so a man-made cistern. John 4:13 Jesus answered and said to her, "Everyone who drinks of this water will thirst again: apekrithe (API) Iesous kai eipen (AAI) aute, pas o pinon (PAP) ektou hudatos toutou dipsesei (FAI) palin;: Jn 6:27,49; Isaiah 65:13,14; Luke 16:24 "I CAN'T GET NO SATISFACTION" Everyone (whoever in Jn 4:14) - We can go for weeks without food, but only a few days without water. Everyone needs to periodic rehydration in order to sustain physical life. But on the spiritual plane Jesus is alluding to the vanity of all earthly things to satisfy our spiritual need. Drinks (present tense = continually drinks) of this (physical) water. Note the striking contrast between "two drinks" - here Jesus describes continually drinking from the world's water, which can never fully satisfy, versus just one drink (aorist tense in Jn 4:14) of the water Jesus offers, which satisfies and gives life for all eternity! What a contrast! Have you partaken of the "drink that refreshes" today and forever? In Alan Carr comments on Jesus' use of different tenses for drinks, explaining that "This is the nature of salvation. One can drink of the pleasures of this world, like this poor woman, and will still have to try to find more ways to satisfy themselves. However, one trip to the fountain of living water will forever satisfy the thirsty soul. Coming to Jesus will forever meet the needs of life and of the heart." (Sermon) This water - This refers to physical water. Robertson is probably correct writing that "Jesus pointed to the well (“this water”)." Thirst (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. Max Alderman on will thirst again - This illustrates thirst from a Biblical position. The world also has its own ways of expressing its thirst. When I was a teenager, the words of a popular rock song went something like this, “I can’t get no satisfaction …” This group was expressing not only its thirst, but also its inability to quench that thirst. The world thirsts after so many different things. There are those thirsting after money, sex, fame, popularity and a host of many other things yet not having that thirst quenched. Satan offers many "oases" in this dry thirsty world (Ed comment: I would prefer to refer to them as mirages or, if water, pools of poison water at best!). But the thirst always returns. Though Jesus was referring to drinking water when He said, “Whosoever drinks of this water shall thirst again,” the results are the same when man attempts to satisfy his thirst apart from the Lord’s living water. Alford on thirst again - The words apply to every similar quenching of desire by earthly means: the desire springs up again—is not satisfied, but only postponed. The manna was as insufficient to satisfy hunger,—as this water, thirst, see Jn 6:49; 6:58. It is only the living water which can satisfy. Brian Bell on thirst again - Love, success, wealth, fame but a few of the countless springs at which men had stooped to drink. Imagine a handful of stickers that read “will thirst again!” and placing them everywhere you went. On the TV set; on bars & pubs; on bottles of alcohol; on a joint; on a prostitute; on the desk of the business exec who made it to the top… “you will thirst again!” It seems like we all have to “test the waters” ourselves though. No, we can’t learn from Adam & Eve who tried the forbidden fruit that didn’t satisfy… it made them thirst again! Samson saw a woman in Timnah (“go get her for me”); took a Gaza strip harlot; then Delilah… and still died a thirsty man. We don’t know if Solomon ever quenched his thirst? (700 wives; 300 concubines) (Ed comment: See Eccl 1:2-3)