John 4
DODDJohn 4:1-26
Parallels: Galatians 49
Judea to Galilee meets with a woman of Samaria, to a conference with her, in which he discovers as the Messiah. John IV. 1—26.
JOHN IV. 1.
THE testimony which the Baptist had given to Christ, together with the miracles he himself had wrought at Jerusalem during the passover (see John ii. 23; and iii. 2,) impressed the minds of the people to such a degree, that, during his long abode in those parts, vast numbers were continually flocking around him; which gave great umbrage to the Jewish rulers. When therefore the Lord knew that the Pharisees, whose interest in the sanhedrim was so considerable, had heard with great concern what began to be so much talked of abroad, that Jesus made and baptized more disciples than John the Baptist himself had done; (Though indeed Jesus himself, for wise reasons, did not chuse to baptize any with his own hands, but left some of his disciples to do it in the name of a Messiah shortly to be manifested;) In order to avoid both their envy and their curiosity, he left Judea, after having continued there about eight months, and de-
an John the Baptist am not certain whether John’s imprisonment I had been sure it could still have thought account of that event (the preceding section) last testimony, though not possibly intervene: most probable) Mat. 14, (sect. xxxi. init.) they both in plain after John’s imprisonment saying it is aston- of Mr. Whiston’s should place all these tism and temptation of uments to confirm his more specious than they for solve or balance the making John declare at he saw the Spirit des- ce a year before it did enious writer has for- ar as to represent the adictory view; (see
Whiston’s Harmony, p. 135—139, and compared with p. 242.) The interpr given above of Mat. iii. 14; and Lu 21. (p. 113, 114) may solve some chief arguments on which he built singular hypothesis.
b Jesus himself did not chuse to any with his own hands.] This mi partly to avoid importunate inquiries er he was the Messiah, and partly vent those prejudices which migh arisen against the more perfect f baptism afterwards instituted, if ar received this less perfect baptism Christ himself.
c After having continued there eight months.] This appears from v for harvest began quickly after the pa Lev. xxiii. 10, 15. Christ therefore in Judea from one passover till withi months of the other; that is near months; so that this journey into must be made near the middle of probably about the beginning of o cember. See Sir Isaac Newton on Pr p. 147, 148.
Jesus discourses with a woman of Samaria.
parted again into Galilee, his former abode, and departed again XXIX. where the influence and power of the council into Galilee.
were not so great.
Now, unless he would have taken such a circuit through Judea and the neighbouring parts as in his present circumstances was very inconvenient, he was obliged to go through the country of Samaria. He cometh therefore, in his way, to a city of Samaria, originally called Sichem, but now, especially by the Jews, Sichar; which name they used as a term of reproach, intimating thereby that it was the seat of drunkards (see Isa. xxviii. 1,) and it was near that piece of ground which Jacob (having purchased it of the children of Hamor, Gen. xxxiii. 19) by a particular grant gave to Joseph his beloved Son; (compare Gen. xlviii. 22; and Josh. xxiv. 32.) And there was a well belonging to it, called Jacob’s well; it having been used by him and his family while they dwelt in these parts; (see Gen. xxxiii. 18; xxxv. 4.) Now Jesus being wearied with his journey, sat down immediately by the side of the well; [and] it was then about the sixth hour, or just high noon; so that the heat joined with the fatigue of the journey to increase both his thirst and faintness.
And at this very juncture of time there comes a certain woman of Samaria to draw water: and Jesus (on purpose to introduce a discourse by which he graciously intended her conversion and salvation) says unto her, I desire you would give me [some water] to drink. For his disciples were not near to assist him, but were gone to the neighbouring city to buy food.
Then says the woman of Samaria to him, How is it that thou who art, as appears by thy habit and dialect, a Jew, askest drink of me, who
d A term of reproach.] It is remarkable, as Mr. L’Enfant observes, that Sichar in the Syriac language signifies a drunkard and a liar.
e Sate down immediately.] Ἐκπαιξίω ἦν, that is, weary as he was, says Dr. Whitby. I think Mr. Blackwall has not sufficiently proved that the sometimes signifies therefore, or for this cause, though he has attempted it in his Sacred Classics, vol I. p. 143, 144. The particle seems to have much the sense I have here given
it, Acts xx. 11, and may often be rendered accordingly, upon that, or after which; see Acts vii. 8; xvii. 33; xxvii. 44; and John viii. 59. Compare Elsner. Observ. Vol. I. p. 403.
f The heat joined with the fatigue, &c.] It is well known that in the latitude in which Jerusalem lies, the weather sometimes in December is exceeding hot at noon, even on days when the cold has been very severe in the morning.
Having asked or drink, he offers her living water.
am a woman of Samaria? for the reader must observe that the Jews have no friendly intercourse with the Samaritans, nor so much as care to receive any favour from them, looking upon them as an impure and accursed nation.
Jesus, to convince her that he was not under the power of such common prejudices, and to awaken her farther inquiries, answered and said unto her, If thou hadst known the great gift of God which he is now bestowing upon the children of men by his Son, and who it is that says unto thee, Give me to drink, thou wouldest not only have complied with his request, but wouldest ere this time surely have asked him, and he, without objecting to thee on account of the people to whom thou belongest, would readily have given thee living water, far better than what thou art now drawing. By which our Lord intimated his ability and readiness to communicate those influences of God’s Holy Spirit which afford the noblest refreshment to the soul, and therefore are often described by water.
But the woman, who understood him only in a common sense, of fresh spring water, says to
g The Jews have no friendly intercourse with the Samaritans.] This must be the import of συγκροταί here; for it is evident from ver. 8 that the Jews had some dealings with them. It has been frequently observed that many causes concurred to occasion this inveterate hatred of the Jews to the Samaritans; such as not only their foreign extract, and the early mixture of superstition and idolatry in their religion (2 Kings xvii. 24—33—41,) but also the injurious manner in which they treated the Jews after their return from the captivity (Ezra iv. 1—6; Neh. vi. 1—14) and especially their building a temple on mount Gerizim, which they made the center of their worship in opposition to that at Jerusalem; Joseph. Antiq. lib. xi. cap. 8. And perhaps nothing contributed more to expose them to the contempt and abhorrence of the Jews than that infamous offer they made to Antiochus of dedicating that temple to Jupiter, and admitting the rites of his idolatrous worship, at a time when the Jews were suffering the utmost extremities in defence of their religion; see Joseph. Antiq. lib. xii. cap. 5. (al. 7.) § 5. Havercam. The reader may find several
passages in Whitby and Lightfoot’s Har. Heb. in loc. that express the mutual aversion of the two nations to each other.
h Thou wouldest surely have asked him.] This seems exactly to express the force of the phrase, συγκροταί αυθεν.
i He would have given thee living water.] It is certain that the phrase living water does in many good authors signify spring water, or running water, in opposition to that which stagnates and so quickly grows not only flat, or, as we commonly express it, dead, but at length corrupt; (see Elen. in loc. and compare Gen. xxvi. 19; Lev. xiv. 6; Jer. ii. 13.) Yet, as our Lord elsewhere in a remarkable passage recorded by this evangelist (John vi. 51,) calls himself Living Bread, because by feeding upon him life is to be obtained, it seemed convenient literally to adhere to the original in this version; though I own it is very probable this woman understood our Lord of some fine spring water which flowed so easily as not to need the pains of drawing, and was, on this account at least, preferable to that of Jacob’s well. And our Lord’s reply, ver. 13, 14, shews that the simile would hold in that respect
He acquaints her with the excellency o
him with greater respect than before (as being struck both with the piety and kindness of his former reply,) Sir, thou hast no bucket, nor any thing else to draw with, and the well before thee, which is the only spring hereabouts, is very deep; whence hast thou then this living water of which thou speakest? or what is the extraordinary supply which thou declarest may be had from thee? Art thou greater and wiser than our father Jacob who gave us this well, leaving it to his descendants as a legacy of importance; and while he lived he drank of it himself, with his children and his cattle, as the best water in these parts?
Jesus answered and said unto her, Whoever drinketh of this water, how much soever it may be esteemed, though it refresh the body for a little while, will quickly thirst again: But he that drinketh of the water which I shall give him, will find it so reviving to the soul that he will never thirst, or be in danger any more of perishing for want; but the water which I shall give him will be a never failing source for his supply, and will be in him as a fountain of water that will continually be springing up and flowing on to everlasting life: for that which I shall communicate to him will bring him to everlasting composure and satisfaction of mind now, and will be the earnest and principle of eternal happiness.
The woman, still ignorant of his spiritual meaning, and understanding him only of natural water, says unto him, Sir, I claim thy promise, and desire thou wouldest give me this extraordinary water, that I may not thirst any more,
Thou hast no bucket.] This, as it is the most material instrument for drawing water, answers the Greek αἴλημα better than any single English word I recollect. And we find afterwards, upon the woman’s returning in haste to the city, that she left her water pot or pail behind her, ver. 28, which was the vessel she had brought to draw with. Mr. Maundrell tells us that he well now shewn as Jacob’s is thirty five yards deep: Maund. Journey to Jesus. p. 63. Will never thirst] Some would render μν δίμησι εις τεν αἴανα, shall not thirst
for ever: but not to urge how much this spoils the antithesis, the expression used John vi. 35, μν δίμησι ποιητές, is not liable to any such ambiguity. The force and truth of our Lord’s assertion seems to lie in this, that the most impatient and restless desires of the soul being satisfied, when it is fixed on God as its supreme happiness, other thirst was not worth being mentioned; see John viii. 51, 52. sect. 105: John xi. 26. sect. 140: with the notes on those places; and John xiii. 10. sect. clxix.
He convinces her of his being a prophet.
either come hither nor have the trouble to come hither daily to sECT xix. draw. draw it, as I now do.
Jesus perceiving her ignorance, and willing to discover himself to her in a manner that I might more immediately touch her conscience, says unto her, Go home, and call thy husband to me, and then come hither again. The woman, sensible of the way in which she lived, and thinking to conceal her shame, answered and said, I have no husband. Jesus says to her, Thou hast answered well, in that thou hast said, I have no husband: For I know that thou hast had ive husbands, and that he whom thou hast now with thee, as thou hast never been lawfully married to him, is not thy husband: in this respect thou hast spoken truly and properly.
The woman, surprised at such an extraordinary instance of his knowledge, (yet desirous at the same time to turn off the discourse from a subject so much to her confusion,) says to him, Sir, I perceive, by thy discovering the circumstances of my life so truly, though I am a perfect stranger to thee, that thou art a prophet; and therefore I would gladly take this opportunity of being informed concerning that great question which divides the Jewish and Samaritan nations.
It is well known from the Mosaic writings that our fathers worshipped on this mountain,
m Is not thy husband.] This can imply no less than that she was not married to the man she lived with now at all: for Christ seems to allow the other free to have been husbands, though her separation from some of the former, and her marriage with the rest, had been unlawful; which quite overthrows that argument which Jerom would draw from hence against the lawfulness of marrying more than once. See Heinsius in loc.
n That great question which divides the Jewish and Samaritan nations.] It is well known, and necessary to be recollected here, that Sanballat, by the permission of Alexander the Great, had built a temple upon mount Gerizim for Manasseh his son in law, who, for marrying Sanballat’s daughter, was expelled from the priesthood, and from Jerusalem; (see Neh. xiii. 28; and Joseph. Antiq. lib. xi. cap. 8.) This was the place where the Samaritans used to
worship in opposition to Jerusalem; and it was so near Sichem, the scene of this story, that a man’s voice might be heard from the one to the other; Judg. ix. 7.
o Our fathers worshipped on this mountain.] As the Samaritans pretended to deduce their genealogy from Jacob, so it is evident that this refers to Abraham and to Jacob, who erected altars in this place, (Gen. xii. 6, 7; and xxviii. 18, 20;) and possibly to the whole congregation, who were directed, when they came into the land of Canaan, to put the blessing upon mount Gerizim, Deut. xi. 29. And though Hyreanur the son of Simon, who succeeded his father as high priest and prince of the Jews, had long ago destroyed the temple which Sanballat built here, (Joseph. Antiq. lib. xiii. cap. 9. [al. 17] § 1) yet it is plain that the Samaritans still resorted thither, having no doubt, rebuilt it, though probably in meander manner.
God must be worshippe in spirit and in truth .
which we think a circumstance of considerable weight in our favour; whereas you Jews say that the temple at Jerusalem is the great place where we should all present our sacrifices unto God, and ought to attend upon the duties of his worship, and whither all the tribes are to resort three times a year. I would beg therefore to be informed by thee in this important case, which of the two I should believe, and which is really the place most acceptable unto God.
In answer to this case of conscience, Jesus says to her, Woman, believe me, and attend to what I say, The hour is now coming when this controversy shall be entirely over, and neither on this mountain, nor at Jerusalem, shall ye worship the Father in the same manner as you now do; for God is going now to introduce such a pure and spiritual dispensation as will remove all manner of distinctions as to the place in which he would be worshipped, and supersede the ceremonies practised here or there. But as to this dispute which has so long been carried on between the Jews and you, it is apparent, on the principles of the Mosaic religion, that you Samaritans are in a gross mistake; and with respect not only to the place, but in a great measure to the object also, and the manner of your services, you worship you know not what: whereas we Jews are much better instructed in these things, and know whom, and on what authority, we worship; for truly the salvation God has promised to his people is to arise from the Jews, and the way of obtaining it is with the greatest advantage to be learnt among them. Nevertheless, as I said before, I assure you again, the hour approaches, and now is just arrived, when the true and acceptable worshippers shall worship the great Father of all, not with these external rites on which you lay so much stress, but in spirit and in truth,
P Worship the Father in spirit and in truth.] Truth is elsewhere opposed to types and ceremonies, John i. 14, 17; Heb. viii. 2; ix. 24. This important sentiment, as likewise what is said in ver. 24, is well illustrated by many fine quotations from ancient writers by Grotius, in loc. And all that know anything of that learned com-
mentator, know that he has a thousand rich collections of this kind which do a great honour to scripture by illustrating its superior beauties; but it would be quite foreign to the design of this work either to transcribe such collections, or to attempt any supplement to them.
Jesus expressly tells her he is the Messiah.
or in a more devotional and rational manner, to which these corporeal and typical ordinances must soon give way; for the Father seeketh such to worship him, as that kind of homage is most suited to his own nature, as well as peculiarly delightful and useful to the pious mind. For God is himself a pure Spirit; and therefore they that worship him, ought to worship him in spirit and in truth: and as some degree of spirituality and sincerity is necessary under every dispensation, you need not wonder if at length he set aside those external rites which were never principally regarded by him.
The woman saith unto him, I know that the Messiah, who is called Christ, is coming, and will soon appear; [and] when he is actually come, he will undoubtedly teach us all these sublime truths at which you have been hinting, and whatever other things it is necessary for us to know.⁹
Upon her mentioning this, as Jesus was not apprehensive of those inconveniencies here which might have attended such an open acknowledgment among the Jews, he plainly and directly tells her in so many words, I that am now speaking to thee, am he: a declaration which, no doubt, she heard with great amazement; but before she could answer him the disciples appeared, which for the present put an end to the conference.
⁹ Teach us all things it is necessary for us to know.] This (as well as ver. 29, 42) plainly proves both that the Samaritans expected the Messiah, and that they concluded he would be a prophet.
⁹ Not apprehensive of those inconveniencies here which might have attended such an open acknowledgment among the Jews.] That Christ was very cautious of acknowledging himself to be the promised Messiah, in his conversing with the Jews, is very apparent (compare Mat. xvi. 20; Mark viii. 29, 30; Luke xxii. 67; and John x. 24;) and the reason was, that the Jews had such notions of the temporal kingdom of the Messiah, that they would have construed an open declaration of himself under that character as a claim to the throne of David; in consequence of which many
would have taken up arms in the cause (John vi. 15,) and others would have accused him to the Roman governor as a rebel against Caesar (Luke xx. 20,) as they afterwards did, Luke xxiii. 2. This Mr. Locke has stated at large in his Reasonableness of Christianity, p. 59—77. Yet I think there was a nicety in Christ’s conduct beyond what is there represented: for our Lord in effect declared the thing while he declined that particular title; and in a multitude of places represents himself as the Son of man, and the Son of God, which were both equivalent phrases, and generally understood by the Jews, though a Roman would not so easily have entered into the force of them. Accordingly we find this interpretation was in fact given to them, John vii. 31—41; and ix. 22.
o . I.
Reflections on Christ’s discourse with the Samaritan.
IMPROVEMENT.
CONDESCENDING and compassionate Redeemer! who would XXIX. thus graciously converse with a Samaritan, with a woman of an Verse infamous reputation too, from whom, on various accounts, a 6,9 haughty Pharisee would have turned away in proud disdain! and could forget this thirst, pressing as that appetite is, that he might instruct and lead her to the waters of life!
Gracious gift of God to the children of men! how noble and how lasting a delight does it administer! Let it be our language, 15 Lord, evermore give us this living water! Oh, pour out this enlivening spirit on us, which alone can allay the thirst of our 13 souls, and give us that lasting satisfaction which we in vain would seek from these broken cisterns, from these precarious 14 streams; till at length the fountain springs up in Paradise, and flows on to life everlasting!
May this good spirit anticipate those immortal delights to our 23 souls by leading us into that spirituality of worship which the nature of God demands, and which the gospel dispensation is so eminently calculated to promote! Let it be inscribed on our 24 hearts that God is a Spirit; and let it teach us to worship him in spirit and in truth. Such worshippers the Father seeks; such may he ever find in us!
May all intemperate zeal for matters of doubtful disputation, 20, 21 all sentiments of bigotry and severity against our brethren, be happily swallowed up in this infinitely greater concern! and while others contend about places and forms of worship, may we pour out our hearts before him, and feel the love of God and man shed abroad in them by his Spirit given unto us! (Rom. v. 5.)
John 4:27-42
Christ’s discourse with his disciples at Jacob’s well: his visit to the Samaritans, and their regards to him. John IV. 27—42.
JOHN IV. 27.
THUS expressly did Jesus declare to the XXX. woman of Samaria that he was the Mes- John siah; and immediately upon this his disciples IV.27 (who, as was said before, were gone into the city to buy food) came to this well, where Jesus had appointed them to meet him; and they wondered that he was thus talking in so friendly a manner with the woman,ᵃ whom they knew to JOHN IV. 27. AND upon this came his disciples, and marvelled that he talked with
ᵃ With the woman, μπε γυγκεσ.ʳ. As ment, and many others, render it with a the article is wanting, the Prussian Testa- woman; and Dr. Lightfoot, in his note on
iples return, and the woman goes into the city.
be one of that nation so peculiarly obnoxious to the Jews. But though it gave them some uneasiness, yet they had such a reverence for him that none of them said, What dost thou seek from this Samaritan? or why dost thou talk with her?
Then the woman, seeing other company coming up to interrupt the discourse, immediately left her waterpot, or pail, behind her, as her thoughts were taken up with matters of far greater importance; and went away in haste to the neighbouring city, and says to the men of her acquaintance there, Come directly to Jacob’s well, and you may there see a wonderful man, who has told me in a manner all that ever I did, even some of the most secret circumstances of my past life: is not this the expected Messiah? I assure you it seems exceeding probable to me that he is; and he himself has told me so in so many words.
They therefore, struck with so great a name, in concurrence with so strange an event, went in great numbers out of the city, and came to him, who still continued where the woman left him.
In the mean time the disciples entreated him to refresh himself, saying, Rabbi, eat of the provisions we have brought thee. But he, referring to the conversation he had lately had with the woman, and to the preparation making for the conversion of the Samaritans, said unto them with an air of great satisfaction, I have meat to eat that ye know not of, which gives me a much better entertainment than you can bring me. The disciples therefore, not understanding his words in that spiritual sense in which he intended them, said one to another with some sur-
this place, has produced a great many unaccountable, and some of them very stupid, passages from the Talmud and other Rabbinical writers, to prove that it was reckoned scandalous for a man of distinction to talk publicly with a woman; (see Lightfoot’s Hor. Hebra. in loc.) But the disciples surely knew that Jacob and Moses, and others of their greatest and holiest prophets, had done it; and some of them in circumstances remarkably resembling this in which the woman came to draw water; compare Gen. xxix. 9—12; Exod. ii. 15—17. See also 1 Sam. ix. 11—14.) It
is plain the wonder here was that he talked with a Samaritan. As for the omission of the article, see note b on John i. 1. p. 24. and the end of note d in this section, on John iv. 36.
b Eat of the provisions we have brought thee.] Their bringing back the provisions to him here makes it probable that he did not intend, had it not been on this occasion, to have gone into the town; and so (as was said in the paraphrase, ver. 27 ordered his disciples to meet him at this place, which was undoubtedly well known to travellers.
Jesus reckons it his meat to do his Father’s
prise, considering where he was, Has any one been with him in our absence, and brought him any [food] to eat here? Jesus, who knew the loss they were at to understand his meaning, says, to explain it to them, My most refreshing and delightful *food is to do the will of him that sent me into the world, and to finish his work as fast as possible, in the conversion of souls, and in the propagation of his kingdom; and I with pleasure can assure you that it is now going on successfully. *Do not you say, that there are yet four months, and harvest cometh?*ᶜ Nay but behold, I say unto you, Lift up your eyes even now, and survey the fields round about you; for they are already laden with a plentiful crop, and appear white unto the harvest: alluding to the disposition of the people in general, and more particularly to the multitude of Samaritans, who, struck with the report of the woman, were coming to inquire after him as the Messiah; and unto whom he pointed, and directed them to look, as being then within their view.
*And he yet farther added, It is your happiness to be employed in such a work as this; for he that faithfully reaps the harvest of which I now speak, receiveth far more valuable wages than men can give, and has the great additional satisfaction of thinking that he gathers in the fruit unto eternal life:*ᵈ so that, on this account,
ᶜ There are yet four months, and harvest cometh.] Dr. Whitby and Grotius, and many others, understand this as if our Lord had said, “It is a proverbial expression, for the encouragement of husbandmen, that there are but four months between seed time and harvest.” And the author of the late English translation therefore renders it (in his paraphrastic manner) You commonly say, ‘T’other four months, and the harvest will come. But I cannot acquiesce in this interpretation: (1) Because none of the learned writers mentioned above, nor Dr. Lightfoot, who is large on this text, could produce any such proverb. (2) Because indeed there could be no foundation for it, since the distance between seed time and harvest must differ according to the different kinds of grain in question. And (3) Because if there had been such a proverb, it would have been improper to apply it here; since our Lord
was not speaking of the period of time between the prophets sowing and the apostles reaping (to which four months has no analogy;) but only means to tell them, that though they reckoned yet four months to the earthly harvest, the spiritual harvest was now ripe. So that I chuse, as Sir Isaac Newton does, to take the words in their plainest sense, as an intimation that it was then four months to the beginning of harvest; see noteᶜ on ver. 3. p. 167. And I take this passage to be of very great importance for settling the chronology of Christ’s ministry.
ᵈ Gathers in the fruit unto eternal life.] I apprehend our Lord’s thought here to have been more comprehensive than commentators have been aware. He seems to compare the case of a Christian minister to that of a considerate reaper, who is supported in his fatigue, not only by a regard to his own wages, but to the advantage
any of the Samaritans believe in Christ.
both he that sows and he that reaps may rejoice together; and those souls to whose salvation they have in different ways contributed, will be to both a crown of honour, and objects of everlasting complacency and delight.
For in this sense it may be justly said, that herein is that proverbial saying remarkably true, One soweth and another reapeth; for after he has sown his field, it often happens that a man dies before he gathers in the harvest, and so leaves it to another who enjoys the advantage of his pains. And thus it is that I have sent you forth to reap the fruit of that on which you have not laboured either to till or sow the ground; the prophets, and other holy men of former ages, having toiled as it were to cultivate the field, and thereby made your work a great deal easier than it would otherwise have been. So that the success of my preaching this day in your absence is an emblem of what God has wisely ordered in the course of his Providence: others have laboured, and you are entered into the field on which their labour has been carefully employed. Let this engage you therefore to apply yourselves in earnest to your work with a becoming spirit and a ready cheerfulness.
Now when the woman had informed the people of the discourse which she had had with Jesus, many of the Samaritans from that city believed on him as some extraordinary person, by reason of that saying of the woman who testified concerning him, He told me all that ever I did. When therefore the Samaritans had heard the wonderful account the woman gave of Jesus, and were come with her to the well to see him, they were so taken with the manner of his deportment, and the strain of his discourses, that they entreated him to tarry with them for some time, as being desirous of a farther acquaintance with him, and of receiving farther benefit from his instructions: and, ready to lay
which the public receives by the harvest he gathers in. This the expression of the same seems plainly to import, and so is nearly parallel to Jam. v. 20, and suggests a most forcible consideration to diligence and zeal. K. here seems to be put for the K. that is, the souls he gathers in. The field on which their labour has been employed.] This seems the signification of K. here, as Grotius well proves. Compare 2 Cor. x. 15.
He tarries there two days, and many more
hold of every opportunity of doing good, he went with them to their city, and continued there two days. And there were many more who in this time believed on him, on account of his own discourse, which they might also see confirmed by some extraordinary works. And they said to the woman, Now we believe, and that not merely nor yet chiefly on account of what thou hast spoken of him; for we ourselves have heard him teach, and have examined his credentials; and, by the most convincing evidence, we know that this is really the Christ, the Saviour of the world, even the expected Messiah, and are determined to regard him as such.
IMPROVEMENT.
Let us behold with pleasure the glorious example of our blessed Redeemer, and learn to imitate his zeal. It was his meat a drink to pursue his Father’s work, to glorify God, and to do good to souls: and ought it not to be ours? Let us bless God for every opportunity of applying to it, and every field of service which Providence opens to us. Let gospel ministers especially be thankful for all that hath been done to introduce their services, not only by the ministrations of the prophets under the Old Testament, but by the apostles also under the New, and by succeeding servants of Christ in every age of the church. In this sense, with regard to us, is that proverb true, One soweth and another reapeth. We have entered into the labours of others: may others in time enter into ours! May the work be delivered over from one faithful hand to another, and be carried on by each with growing zeal and success! Blessed time, when all the workmen shall meet and join their songs; and each of the souls gathered into eternal life shall be,
Continued there two days.] This was a proper medium between entirely neglecting them and giving them so much of his time and company as would have broken in upon the design of his journey into Galilee, or might have given umbrage to the Jews. Many more believed on him.] This was the more extraordinary, as they not only had a national prejudice against him as a Jew, but, living near mount Gerizim, had a particular interest in maintaining the usual worship there, which must be very advantageous to the neighbourhood. Perhaps on his account they would no longer worship here, which might irritate the rest of the Samaritans, and might in part provoke the
ill usage that Christ afterwards met with in this country. Luke ix. 52, 53. The Saviour of the world.] They might probably collect from what was prophesied by Jacob of the Messiah, Gen. xlix. 10, To him shall the gathering of the people be, that the Gentile nations were to receive some benefit by the Messiah’s coming, and one way or another to be subjected to him; and Christ’s discourse might confirm that apprehension: but there is no reason at all to believe they perfectly understood the doctrine of the calling of the idolatrous Gentiles, which was so long a mystery even to the apostles themselves.
Reflections on a zeal for doing good to souls.
to all concerned in their conversion or edification, an ornament of glory and a source of pleasure!
Surely, if we know Christ ourselves, we shall, like this woman of Samaria, be solicitous to communicate the knowledge to others, and shall sometimes forget our little worldly interests to attend to this vast superior care. May we believe in him, not merely on the report and testimony of others, but on our own experience; that, having tasted that the Lord is gracious, we may bear a more lively and effectual testimony to him!
Let us watchfully observe the leadings of Providence, and whatever our own schemes may have been, let us still adjust our conduct by the intimations of present duty; and, especially where we have reason to believe that God is by his Spirit beginning to work on men’s hearts, let us be ambitious of being workers together with him. A word spoken in such a season is remarkably good, and it is a great part of Christian and ministerial prudence to observe and improve those tender times.
John 4:59
Parallels: John 6
Christ having declared that the foregoing discourse in a spiritual sense, is forsaken by many of his while the apostles assure him of their continued mates the treachery of Judas. John VI. 59,
JOHN IV. 59.
THESE things, which had been now delivered by our Lord, he spake before all sorts of hearers in the synagogue, as he was teaching at Capernaum: and, for wise reasons, he involved a part of his discourse in figurative and mysterious language; as in particular, that which related to eating his flesh, and drinking his blood.
Many therefore of those who followed him as his disciples, having heard [it,] said, This is a difficult and strange discourse; and who can hear or understand it? In its literal sense it is plainly absurd, and we know not what other interpretation to give it.
But Jesus knowing in himself that his disciples murmured about it, though they did not speak out their objections and scruples, said unto them, Does this which you have just now heard so much offend you? and do you stumble at it as incredible? [What] then if ye shall see the Son of man ascending up into heaven, where he was before? would you then understand what was meant by the bread of life coming down from thence, as the food of the world? Or would you then believe that I came from heaven, notwithstanding the objection you have made as to the meanness of my parentage? Thus our Lord intimated his intended ascension; and in the mean time, as a key to his former discourse, he added, As
s he was teaching at Capernaum] bly (as was hinted above, ver. 444) the foregoing discourses were used after the reading of the law rayer. We are not to wonder at dialogue which passed here: there any other instances of disputes which
Christ or his apostles had with the in their synagogues. See Mat. xii. 9, sect. 1. Luke xiii. 10, & seq. sect. Acts xiii. 44, & seq. and xvii. 17. cending up into heaven, where he was.] A very celebrated writer thinks refers to the Son of man appear. Daniel in the clouds of heaven: but
his appearing to him t more an argument of time of that appearance of the symbols Roman empires was a existence at that time.
Would you then from heaven, &c.] says of his ascension tended to intimate the his discourse in a fig would so soon be evi eat his flesh, which into heaven.
in the human frame it is the indwelling Spirit that quickens every part of it; and the flesh, how exactly soever organized and adorned, if separate from that, profits nothing, but is an insensible and inactive corpse; so also the words which I speak unto you are spirit, that is, they are to be taken in a spiritual sense, and then you will find they are life to your souls; whereas to take them in a literal sense, would be most unprofitable and monstrous. It is indeed strange that you should think of it; but I know there are some of you who believe not, and would shelter your infidelity under these mean and disingenuous cavils. This he plainly told them: for Jesus knew from the beginning, who they were that believed, and who did not; and even knew the very person who it was that at last should so basely betray him. And he farther said, For this reason I told you, (ver. 44) that no man can come unto me, except it be given him of my Father; because I know that the prejudices of corrupt nature lies strongly against such a doctrine as I publish, and that nothing but Divine grace will subdue them. From this time many who had borne the name of his disciples, abusing and misrepresenting what he had now delivered, as if it had been either absurd or utterly unintelligible, went back and walked no more with him; plainly perceiving that their true character was now discovered, as well as that their secular views were disappointed. Jesus therefore said unto the twelve apostles, Will you also go away? The multitude are gone, and will you also follow them, and leave me entirely alone? Choose for yourselves; for I desire not to detain you against your will. Then Simon Peter, with his usual zeal, answered him, Lord, to whom should we go, if we were really disposed to quit thee? or what advantage could we expect by it? Thou hast the words of eternal life, and hast even now been directing us in the way to it; and God forbid that any other hopes [him of my Father.] and shews how far the loose and gloses of Dr. Clarke and Dr. Clag from expressing the true and deter rms; which plainly sense of our Lord’s words. retention given above,
He declares his knowledge of the treachery of
and views should ever be preferred by us to these! However others may be governed by their carnal prejudices, and a defuded multitude may treat thee with contempt, we firmly believe, and assuredly know, on the most convincing evidence, that thou art the Messiah, the Son of the living God; in which persuasion we are determined to hazard all in thy service, and to sacrifice even our lives to thee.
Jesus then answered them, Such a resolution might reasonably be expected from you all; for have I not chosen you twelve to the honour of a peculiar intimacy with me, and to a station of the most distinguished eminence and importance in the church? And yet I know, that one of you is a devil, and, under the influence of that malignant spirit of darkness, will turn my accuser and betrayer.
This he spake concerning Judas Iscariot [the son] of Simon; for it was he who at that time began to harbour in his breast this execrable purpose, and had then thoughts of betraying him, though he was one of the twelve apostles, and therefore under peculiar obligations to fidelity and duty.
IMPROVEMENT.
We have, through the Divine goodness, been with those gospel truths, in their full evidence, section, which were more obscurely hinted to the on Christ’s personal ministry: may we therefore spiritual sense of this sublime and excellent dis the credible account of his ascension into glory is:
« Have I not chosen you twelve, &c.] I see not the least reason with Elsner to expunge the note of interrogation, and render it, I have not chosen you all; which would entirely enervate the spirit of the following clause.
« My accuser and betrayer.] According to Mr. Locke, our Lord intimates that this was the reason why he had not more plainly declared himself to be the Messiah, because he knew Judas would have accused him of rebellion against the Romans; (for so the word diademis does sometimes signify a false accuser; see 1 Tim. iii. 11; 2 Tim. iii. 3; and Tit. ii. 3.) But I can see no proof that Judas, from the beginning, intended to betray Christ. It is more proba-
ble he at first engaged with him in expectation of secular advantage; and finding those views disappointed, he might now begin to form that detestable scheme which he afterwards executed. If this was the occasion on which he first entertained the thought (as I think it probably might,) one would imagine that such an intimation of his secret wickedness must have struck him to the heart.
« Had thoughts of betraying him.] The words quasi et al. wagabidona, may properly, though not necessarily, import thus much; and, I think, had not this been actually the case, Christ would not have said he is a devil, but rather that he would become one.
Reflections on the firmness of our adherence to Christ.
rest, let us receive the whole of his doctrine with the most humble submission; earnestly entreating the influences of Divine grace, that we may not only be drawn to Christ, but be so firmly attached to his interest, that whoever else forsake him, we may never go away. On the contrary, may we rather collect an argument from their ingratitude and folly, more strenuously and more affectionately to adhere to him! Indeed to whom should we go but to him? He has the words of eternal life. From him therefore, in all lowly subjection of soul, may we learn those lessons on which our everlasting happiness depends!
May we never, like Judas, conceal a treacherous and disaffected heart, under the specious appearance of piety and goodness? This would be only imposing on ourselves; for his penetrating eye can never be deceived. May we approve the integrity of our souls in his sight, and repose an unlimited confidence in him, as one whom we believe and know to be a Divine Saviour, Christ the Son of the living God!