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Gospel of John - Chapter 4
- 4 Theological as well as geographical necessity - could have gone longer way, but most Jews went via
Samaria, except the very strict.
- Samaria not mentioned by Mark; mentioned once by Matt,; several times by Luke, including Acts 1:8.
- Samaria's people deported by Assyrians 722 BC and land colonised by 5 nations who added worship of
Yahweh to their other gods, eventually worshipping Yahweh only. 2 Kgs 17:23-41; Neh 13:28. Rebuffed as
unclean after Judean exile - Samaria's offer to help with rebuilding the Temple refused: Ezra 4:2. Samaritan
kept the Pentateuch, but did not have the other books: psalms, prophets, &c. Therefore only a partial
understanding of Messiah from Pentateuch. Relations with Jews worsened when Jews burned Samaritan
temple on Mt Gerizim 122 BC.
- Sychar: Jerome says = Shechem; Gen 33:18-19; Gen 48:22; Josh 24:32.
- 6 “Pege” = fountain, spring - unusual word for usual cistern-type well - perhaps fed by a spring. Human
tiredness: could weary traveller find refreshment from Jacob’s well - ie the religion of Israel? 6th hour, as at
Crucifixion.
- 7 Coming at noon suggests social isolation: normal time was am or evening, when cool.
- Non-Jews are also seeking God - Jesus' ministry is to all people. Rabbi would not speak to any woman in
public, especially if different community. Jesus really was thirsty. God often breaks into our lives unasked.
Several parallels with passion: "Give me a drink"; 6th hour; work completed.
- 8 Apparently "having no dealings with Samaritans" (v.9) does not prevent the disciples purchasing food from
them - but perhaps dry goods is ok.
- 9 Hatred between Jews and Samaritans born of religious differences in a shared inheritance - Cf N Ireland.
Having a drink from the woman would require Jesus to share the drinking vessel, which was forbidden.
Comment probably said by narrator.
- 10 “Gift of God” - ie Scriptures. Only place in Gospels where 'gift' appears as a noun - Greek word emphasises
how free it is. If you Greeks/philosophers/mystics knew what I am offering you, you would realise it will
answer your search. Reversal - challenges her to ask him for drink. Living water = flowing water, much
preferred for purification rituals. Suggests cleansing and water of new birth. But Jesus means more, explaining
living water within a believer in terms of the Holy Spirit (7:38-39) and its teaching. The new life he gives is
connected with the activity of the Holy Spirit. Jesus calls himself the bread of life, but not the living water. Cf
also "Come you are thirsty" (Is 55:1); "water from the temple" (Ezek 47:1-12); "garden fountain", "well of
flowing water" (Song 4:15); "fountain of life" (Ps 36:9). Jacob’s well was then water by filtration from ground:
better (less static) than from a cistern (phrear), but not as good as from a fountain or spring (pege). Tradition
says Jacob’s well originally overflowed. 100 ft deep. Emphatic 'you' would have asked him for a drink.
- 11 "Sir" is respectful, but possibly distancing - is she reluctant to be drawn into a theological discussion in the
heat of the day - and with a Jew, who might be argumentative or threatening? The disciples were probably
carrying a collapsible bucket on their travels, but had left Jesus without it.
- 12 Defensively claims her dignity as descendent of Jacob: his well has been good enough, does not need
replacing - why should her religious life need renewing? “his flocks” - or his cattle/slaves - ie enough for all,
freeborn, slaves and beasts. Cf Jn 8:53. The irony, of course, is that Jesus is indeed greater than Jacob.
- 13 Drinking from Jacob's well will not quench thirst permanently - the religion of Jacob is ultimately not
enough.
- 14 Theological meaning. Cf Jewish sacrifices which must be repeated with once only sacrifice of Jesus.
Water will gush up and overflow as from a fountain (pege) ("welling up" is inadequate) to affect those around
the recipient: faith-commitment has evangelical effect on others. Contrasts external water of Torah with
internal water of the Spirit.
- 15 Positive response - does not give up like Pharisee. Responds to v.10. Perhaps not taking him seriously,
humouring him? Almost a flip answer. No indication she has any idea what Jesus is really saying - like
Nicodemus, and the disciples later.
- 16 Repeats her words “Come here”. Bring your husband here - ie your Samaritan religion - and then draw
from Christ. What god do you really believe in? Call your god and come to me, where the only true worship is
to be found - identifies himself with Mt Gerizim.
- 17 Briefest possible reply - hoping to divert discussion from sensitive area? Now Jesus does have her full
attention! He goes on to reveal some supernatural information about her, as to Nathanael.
- 18 Usually this verse is taken at its face value: for whatever reason she has had 5 husbands, which in itself does
not denote immorality. But she now appears to be "living in sin" with a man she is not married to. Perhaps
wrong but really no big deal, as it is often portrayed.
- Also perhaps refers to the 5 previous religions of Samaria (Jer 2: 1-13; 2 Kgs 17:30-31). Worship in Samaria
infected by worship from 5 nations (says 7, but Josephus says 5). Current “man” could be Rome - not
intermarried as always before. Or currently do not worship the true God - ie Samaritan religion has some
externals of true religion, professes to worship the true God but lacks the reality. Reminds of religious adultery
of Samaria. Augustine and others saw the 5 husbands as the 5 books of Moses.
- 19 Accepts Jesus’ analysis of her national history - not a change of topic. A prophet was sometimes thought to
have special insights into people (Cf Lk 7:39). (Deut 18:15). Now she understands Jesus to be more than an
ordinary man - perhaps glimmerings of belief?
- 20 Understands Jesus is talking of worship - is this from understanding an allegorical meaning in Jesus' words,
such as the above? Takes the opportunity to ask a question, showing more than basic interest in her religion -
perhaps to keep Jesus away from further discussing her husbands. (Gen 31: 19-34; Gen 35:4). Which nation is
the true descendant of Jacob? (Gen 28:16-18). Samaritans claim Jacob knew Mt Gerizim - altars by Abraham
(Gen: 12:7) and Jacob (Gen 33:20) and blessing (Deat 11:29; 27:12); emphatic 'you' Jews insist he did not, and
that Mt Gerizim is not a proper place to worship. Jews base belief that Jerusalem is only place to worship God
on 2 Chron 6:6; 7:12; Ps 78:68, but Samaritans did not have these books, and the Pentateuch is not so specific.
- 21 “Woman”: same title as for Mary. Unusually Jesus refers to his Father as 'the Father' - the one Father of all,
contrasting with 'our fathers' whose example the woman had appealed to. Troubled times ahead are predicted
when worship in either place will not be possible.
- 22 Hellenist mysticism got no further than describing God as mystery, unknowable spirit. “We” = Jews (or
Johannine community?). Revelation to Jews, ie law of Moses etc, not unimportant. Samaritans had Pentateuch
only - not Prophets, Wisdom &c. 'The' salvation comes from the Jews - ie Jesus, who brings messianic
salvation, is a Jew. Probably does not imply that following Jewish religion brings salvation (any more than
following any other religion does, of itself!).
- 23 Jesus confronts non-Jewish mysticism: God is Spirit, but is also Father, whose authority and love should be
recognised in spiritual worship. Worship in spirit and truth replaces all previous. 'Spirit' not in sense of Holy
Spirit, but in sense that since God is spirit we must relate to him spiritually, with our spirit, not outwardly, but
with the right internal attitude. There should be complete sincerity and complete reality (truth) in our approach
to God. Community of Jesus’ disciples exists already now - crystal clear that transcendence is now here - a
crisis - in human time and form: Jesus is the “place” where all men should now worship God, he is the
definitive revelation. All who seek and truly listen to God can become his disciples - must be willing to learn
from God. Gospel is for all who have spiritual hunger - whatever religion, or none. Therefore we must build a
sound spiritual and seeking basis for our faith; and build on existing values of honesty etc in others to lead
them to God, who actively seeks us - new Christian idea - not just accepts our worship. The Spirit reveals the
truth and enables one to worship God appropriately, and God’s work to be finished in Christ and through his
church.
- 24 Not God is 'one' or 'the' spirit, but his essential nature is spirit, as in the statements 'God is light'. Spirit is
emphasised: since he is essentially spirit, the worship brought to him must be of a spiritual nature - not just
desirable, but it 'must' be like this- it is absolutely necessary. In OT 'Spirit of God' usually refers to divine
activity - God is ceaselessly active as life-giving spirit, and must be worshipped is a manner befitting this
nature. We cannot dictate how to worship God, we must accept the way he offers. We had no access to God's
realm in which to worship him, but we can now worship him in the place where he is present, ie in Jesus, who
is the truth incarnate.
- Truth: Greek word meant truth as opposed to falsehood, as for us now. But NT use imported OT features, so
truth also refers to faithfulness, reliability, trustworthiness, sureness, etc. Especially used in this way of God,
and derive some of the meaning from connection with God. Truth is characteristic of God. "In your
faithfulness/truth destroy them (Ps 54:5) only makes sense with this meaning: God will certainly act with
complete integrity. "As truth is in Jesus" (not 'as it is in') (Eph 4:21) also points to Jesus as where the truth of
God resides. Developed in other NT passages. Culminates in John's Gospel, where it tends to mean 'God's
reality', the only true reality, and closely linked to Jesus, "full of grace and truth" (1:14). Jesus said "I am the
truth" (14:6). Truth is not just the teaching about God transmitted by Jesus, but is God's very reality revealing
itself in Jesus. Pilate asks "What is truth?" the Cross gives the answer in an action. So for disciples knowing the
truth is not an intellectual exercise, but is experiencing fellowship with God. By contrast the evil one does not
stand in the truth and there is no truth in him (8:44). The Spirit continues Jesus' work as the "Spirit of truth"
(14:17 etc), the "Spirit is the truth" (1 Jn 5:6), and the Spirit will guide people "into all the truth" (16:13). Only
those who are "of the truth" (18:37) hear Christ's voice. Truth is a quality of action, so the Father seeks
worshippers "in spirit and truth" (4:23). Truth is the essential nature of God, is revealed in Jesus, is expressed
in the gospel of salvation, and issues in lives founded on truth and showing forth truth.
- 25 Are you really Jacob’s replacement? Samaritan expected “taheb” - a prophet like Moses who would reveal
all, not a king like David. Messiah is Jewish - used messiah for politeness to a Jew, or for readers? 'He' is
emphatic.
- 26 "I am" (ego eimi). The only such direct admission in John’s Gospel before the trial - and to a Samaritan
woman, not to a Jew. Cf Ex 3:14,28. He can respond simply and freely here, but not to Jews who expect a
political king. The climax of this conversation: we now see its effects.
- 27 Too amazed to speak - disciples now the outsiders.
- Woman had risked criticism in quest for knowledge of the messiah: disciples unwilling to do so - prefer to
ignore and keep their dignity, or have learned that Jesus usually has reasons for his actions. “astonished” - or
marvelled, as at miracles in synoptics.
- 28 Jar remains as reminder of absent woman - marvellous stage prop. (or reminder of Cana water jars?) - she
will return, forgetting her outcast status - or perhaps she is so deeply impressed by what Jesus has said that now
she has no need of jar - she can take some living water to townspeople without it. Or left it so that Jesus might
drink? But it suggests she will return.
- 29 “Come and see” - invitation to discipleship (Cf Jn 1:39). Immediately starts spreading what she has heard,
with pardonable exaggeration. Adding a tentative question, as though expecting 'No' but hoping for a 'Yes'.
- 30 A very positive response: the people 'kept coming to him' - an impression of some numbers.
- 31 They were only concerned with earthly food, and only interacted with Samaritans to buy food.
- 32 Now the double meaning approach is turned on the disciples - are they ready for eternal life? Food may be
eaten, but Jesus is interested in sustenance of another sort.
- 33 Too embarrassed or proud to ask Jesus directly what He means. Disciples do not understand Jesus any
better than anyone else: we can commit in Baptism without really understanding what discipleship entails.
- 34 Cf: “Man shall not live by bread alone, but by every word that proceeds from the mouth of God”. 'My' is
emphatic: Jesus' only purpose is to do God’s will. (Cf Jn 5:36, 17:4). “complete” or accomplish, as at
Crucifixion - none of his work is complete until the Crucifixion.
- 35 See the Samaritans coming with harvest from fields provided by Jacob for his descendants. His disciples
too will reap the harvest from Jesus' work. But they must not relax and take it easy: the harvest must be
collected when it is ready, else it will rot or go sour.
- 36 “already” could refer to v.35: fields already ripe. Not a long time before reaping - already in the messianic
age. Is 27:12 - expects reconciliation of Jews and Samaritans; Amos 9:13 - John implies into one community -
ie John’s community. Wages normally paid when task completed, so 'already being paid' implies eternal life
here already.
- 37 Not clear who has done the sowing: Ot prophets, John Baptist, Jesus - especially on the Cross?
- 38 But whoever, it is clear that the disciples are being sent to reap - to participate now in an ongoing mission,
not just training for it. 3 stages of mission: the seed, Jesus; Apostles and other witnesses; we who reap results.
Acts 8:4-25.
- 39 Believed initially on woman’s word: woman is witness to Jesus. Disciples called others; only John and this
woman are witnesses - special. She is first Johannine Apostle sent to share good news. Harvest already begun.
First genuine believer after Mary at Cana.
- “He told me everything” - ie everything that matters.
- 40 'Kept on urging' him to stay. Hospitality, and also accept as messiah. Cf Jn 1:11 - his own did not receive
him. Historical level? “2 days” - less than 3 days - Resurrection still necessary for perfection.
- 41 It is hearing his word that brings belief. (Not reading?!) The whole message for which Jesus stands.
- 42 She wasn’t sure earlier - now they are, and moreover sure he is not just the messiah to supplant Jacob, but
Saviour of the World. Being with Jesus brings new quality to their belief - the woman’s witness is not
sufficient: ie true faith must be based on experience. But her word is still influential: 'no longer' implies not
ignored. Cf Acts 8:4-25. ‘Saviour’ frequently used, but ‘Saviour of the World’ used only of Roman Emperor -
recognises Jesus as active in world affairs. In whole NT used only here and 1Jn 4:14. Jesus is more than a
perfect example - he really saves. Samaritans recognise that Jesus is the one to replace Rome as ‘their man’. A
type-scene: “well-courtship” story Cf Gn 24:10-61, 29:1-20, Ex 2:15-21. Cf Cana: messianic joy of God’s
presence brings back the bride who had gone after false gods. Samaritans’ identity as born of Jacob replaced
by identity as reborn by will of God. Christians called to be free of ethnic and national boundaries - their home
is not in Rome, but wherever the harvest of true worshippers is waiting to be gathered in. Distinguish healthy
loyalty to national or other social groups from blind obedience that becomes idolatry. Start with seeing the very
human Jesus in v.6 who reveals his divinity v.26, and is believed in because people hear his word, not just see
him.
- 43 Is the two days significant? One days less than the resurrection, which is still to come?
- 44 Strange place and linkage for this verse. In synoptics this is said about Nazareth (Mt 13:57, Mk 6:4, Lk
4:24) (in Galilee). But no implication on John's Gospel that Jesus is from Judea - more linked to Galilee where
brought up in Nazareth (1:46; 19:19). Perhaps Jesus not impressed that only the “royal official” responds to
him with faith in Galilee. Or is his fatherland/country really Judea, land of his earthly father, where he was not
believed, and he is now welcomed in Galilee? But his reason for leaving Judea was more converts than the
Baptist (v 1). And surely Jesus would not move to Galilee in hope of more 'honour'? Perhaps his 'country' is
heaven?
- 45 But the welcome is by those who had seen all that he did in Jerusalem Cf Lk 4:14-15. But Cf Jn 2:23 -
Jesus did not trust people who only believe because of the signs he does. Perhaps the Galileans who believe
because of “all that he did” is better - and the Samaritans who believed because of his word (Jn 4:42) better
still? The Galileans gave him honour of a sort, but not the honour that was due to him.
- 46 Strong reminder of Cana, and the marriage of Israel to God (and link to Samaritan woman’s “husbands”).
Here it is explicitly stated that Jesus changed water into wine - not explicit in Chap 2. “Royal official”,
“nobleman” or “courtier” - probably at King Herod’s court, and therefore probably a Jew, rather than a gentile
as in similar - but probably distinct - synoptic stories (Mt 8:5-13; Lk 7:1-10).
- 47 Healing not previously mentioned by John - how does official know Jesus can heal?
- Nicodemus, representative Jew in Jerusalem, was hardly aware of his need for Jesus’ capability; Samaritan
woman, away from Jerusalem, becomes aware of her need and of Jesus’ offer to meet it; In Cana, even further
from Jerusalem, the official is aware of his need and of Jesus’ ability from the outset. His royal connections are
useless, he does not send for Jesus, but travels 20 miles to beg a favour of a carpenter. Amazing humility - we
must swallow our pride too.
- 48 “You” plural - ie all you who are born of the “will of man”. “and wonders” only time used in John. Cf Ex
7:3-4. “will never believe” - strong double negative: harsh statement. Cf Jn 2:4. Perhaps Jesus sees that in his
heart he does not yet believe and trust in Jesus' ability to heal, without a sign - the Samaritans believed his
word without a sign. Jesus accepts people who believe because of the signs he does, but such faith is not the
highest that he seeks.
- 49 Ignores Jesus’ negative reaction - Cf Jn 2:5 and does not argue. Adds endearing diminutive “little” to plead
for compassion. His affection for his son outweighs all other considerations.
- 50 Jesus’ words - that his son will live - are repeated, emphasising the eternal life they symbolise, and also that
hearing - which is a gradual process - is important; seeing - which is relatively instantaneous - is not enough on
its own: a two-fold manifestation Cf Jn 1:14,18. Faith needs time to develop. “Go your son will live” Cf 1
Kings 17:23. “The man” - transitional between v.46 and v.53? “believed his word” - the word is important for
belief. He believes/relies on Jesus and went home: the essence of faith is to believe that what Jesus says is
true, and to base our actions on it. It was a stiff test - he would have assumed that Jesus' presence was
necessary - Elijah lay on top of the boy he healed. So to accept Jesus' word and return home without any 'sign'
from Jesus was a big act of faith.
- 51 Confirms his belief in Jesus’ word.
- 52 Just checking!! Perhaps he was not quite sure - or is this for our benefit? Yesterday: surprising he did not
arrive home the same day, if left early afternoon, only 20 miles, probably had a horse. Perhaps confident
enough to stay and talk to Jesus more, before leaving next day. We also could rest with Jesus, before rushing
on with next task, etc.
- ie at the 7th hour: Jesus was with the woman at the well at the 6th hour (2 days ago).
- 53 Now he is not identified by his position as official, but as father - now reborn? Again: Jesus gives life - sign
of eternal life given by Jesus’ word. 'He lives' said 3 times.
- Like the father we put 2 & 2 together and assume that Jesus caused the son to recover - John does not say so
directly. Now the father “believes” (not going to be easy back at court!) - not “believes in ...”: now full in
faith. The sign pointed him beyond wonder-worker, he sees the hand of God in Jesus' action, and believes. Like
the Samaritan woman, the official leads others to faith - the first Johannine house-community. But here the
townspeople do not follow, even with a wondrous sign, perhaps justifying Jesus’ strictures in v.48.
- 54 Link back to Cana, which we assume to be the first sign. There is no limit to who can share in the divine
marriage of God with his people. Compared with the healing of the centurion’s son (Mt 8:5-13) John's story has
many differences, and may be based on a different original. It brings out what is involved in fully
acknowledging the power of Jesus.
- In Matthew Jesus offers to come to the centurion’s house, seeing the humility in his heart before he responds
with “I am not worthy ..” In John the royal official begs Jesus to come to his home, but Jesus prefers to heal at
a distance - why? Having identified Jesus’ success in Samaria and Galilee, we are now ready for the
confrontations with those who do not believe.
- Both the Cana signs were just after Jesus left Judea for Galilee. There is progression: transformation of things
to transformation from death to life; miracle near to at a distance.
- Chiasms:
- a: 4-6: labor/field
- b: 7-18: woman surprised at Jesus’ words; food
- c: 19-24: spirit/truth
- b: 25-34: disciples surprised at Jesus’ words; food
- a: 35-38: labor/fields.
- a: 4-7: Jesus asks for a drink; Jacob’s well (pege)
- b: 8-11: division between judeans/Samaritans; living water
- c: 12: are you greater?
- b: 13-14: unity among those who drink living water
- a: 15: woman asks for a drink: become a fountain (pege).
- a: 16-19: Jesus is a prophet
- b: 20: worship on mountain/hour is coming
- c: 22: you don’t know/we know
- b: 23-24: worship in spirit and truth/hour is coming
- a: 25-26: Jesus is the messiah.
- a: 27-30: Samaritan woman gets people to come to Jesus
- b: 31: Disciples: “eat”
- c: 32: food of which you do not know
- b: 33-34: disciples: “eat”
- a: 35-38: parable of harvest.
- a: 39: Samaritans believe/all that I did
- b: 40-41: two days
- c: 42: Saviour of the world
- b: 43-44: two days
- a: 45 Galileans welcome/all that he had done.