{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.4.1-3.1","start":1,"end":3,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Chap. IV. Ver. 1, 2, 3. “When therefore Jesus knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not but His disciples,) He left Judæa, and departed again into Galilee.”\n\nHe indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. “Wherefore then ‘departed’ He?” Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, “Handle Me and see, for a spirit hath not flesh and bones” ( Luke xxiv. 39 ); therefore also He rebuked Peter when he said, “Be it far from Thee, this shall not be unto thee.” ( Matt. xvi. 22.) So much was this matter an object of care to Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.1","cites":[{"at":1001,"text":"Luke xxiv. 39","label":"Luke 24:39","href":"/luk/24/#v39","status":"detected"},{"at":1118,"text":"Matt. xvi. 22","label":"Matthew 16:22","href":"/mat/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p15"},{"id":"chrysostom.JHN.4.1-3.2","start":1,"end":3,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"[2.] For this is no small part of the doctrines of the Church; it is the chief point of the salvation wrought for us; by which all has been brought to pass, and has had success, for it was thus that the bonds of death were loosed, sin taken away, and the curse abolished, and ten thousand blessings introduced into our life. And therefore He especially desired that the Dispensation should be believed, as having been the root and fountain of innumerable goods to us.\n\nYet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And to this the Evangelist points when he says,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p19"},{"id":"chrysostom.JHN.4.4.1","start":4,"end":4,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 4. “And He must needs go through Samaria.”\n\nShowing that He made this the by-work of the journey. Which also the Apostles did; for just as they, when persecuted by the Jews, came to the Gentiles; so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophenician woman. And this was done that all defense might be cut away from the Jews, and that they might not be able to say, “He left us, and went to the uncircumcised.” And therefore the disciples excusing themselves said, “It was necessary that the Word of God should first have been spoken unto you; but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” ( Acts xiii. 46.) And He saith again Himself, “I am not come but unto the lost sheep of the house of Israel” ( Matt. xv. 24 ); and again, “It is not meet to take the children’s bread, and to give it to dogs.” But when they drove Him away, they opened a door to the Gentiles. Yet not so did He come to the Gentiles expressly, but in passing. In passing then,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.2","cites":[{"at":714,"text":"Acts xiii. 46","label":"Acts 13:46","href":"/act/13/#v46","status":"detected"},{"at":823,"text":"Matt. xv. 24","label":"Matthew 15:24","href":"/mat/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p25"},{"id":"chrysostom.JHN.4.5-6.1","start":5,"end":6,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 5, 6. “He cometh to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob’s well was there.”\n\nWhy is the Evangelist exact about the place? It is, that when thou hearest the woman say, “Jacob our father gave us this well,” thou mayest not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p30"},{"id":"chrysostom.JHN.4.5-6.2","start":5,"end":6,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"[3.] Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.\n\nTo this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He useth no beast to carry Him, but walketh so much on a stretch, as even to be wearied with His journeying. And this He ever teacheth, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridgeth many even of necessary things. Wherefore He said, “Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head.” ( Matt. viii. 20.) Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, “He shall drink of the brook in the way” ( Ps. cx. 7 ): by this showing His frugal way of life. This too the Evangelist shows in this place.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.3","cites":[{"at":1279,"text":"Matt. viii. 20","label":"Matthew 8:20","href":"/mat/8/#v20","status":"detected"},{"at":1487,"text":"Ps. cx. 7","label":"Psalms 110:7","href":"/psa/110/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p37"},{"id":"chrysostom.JHN.4.6.1","start":6,"end":6,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"“He therefore,” saith the Evangelist, “being wearied with His journey, sat thus at the well.”\n\nSeest thou that His sitting was because of weariness? because of the heat? because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshiped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says,\n\n“It was about the sixth hour.”\n\nHe sat “thus.” What meaneth “thus”? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p55"},{"id":"chrysostom.JHN.4.6-8.1","start":6,"end":8,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 6, 7, 8. “Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink. For His disciples were gone away into the city to buy meat.”\n\nHence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spake to them concerning “the leaven of the Pharisees” ( Matt. xvi. 6 ), they thought that it was because they carried no bread; and when he introduces them plucking the ears of corn, and eating ( Matt. xii. 1 ), and when he saith that Jesus came to the fig-tree by reason of hunger ( Matt. xxi. 18 ), it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. Observe them, for instance, in this place neither bringing anything with them, nor because they brought not anything, caring for this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the instant we rise from our beds attend to this before anything else, calling cooks and butlers, and giving our directions with all earnestness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, valuing those things as necessary which we ought to have deemed of less importance. Therefore all things are in confusion. We ought, on the contrary, making much account of all spiritual things, after having accomplished these, then to apply ourselves to the others.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.3","cites":[{"at":636,"text":"Matt. xvi. 6","label":"Matthew 16:6","href":"/mat/16/#v6","status":"detected"},{"at":776,"text":"Matt. xii. 1","label":"Matthew 12:1","href":"/mat/12/#v1","status":"detected"},{"at":864,"text":"Matt. xxi. 18","label":"Matthew 21:18","href":"/mat/21/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p44"},{"id":"chrysostom.JHN.4.7-8.1","start":7,"end":8,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 7. “There cometh a woman of Samaria to draw water.”\n\n[4.] Observe how he declareth that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. ( Matt. x. 5.) And therefore the Evangelist has put,\n\nVer. 8. “For His disciples were gone away into the city to buy meat.”\n\nBringing in many reasons for His conversation with her. What doth the woman? When she heard, “Give Me to drink,” she very wisely makes the speech of Christ an occasion for a question, and saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.3","cites":[{"at":368,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":420,"text":"Ver. 8","label":"John 4:8","href":"/jhn/4/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p62"},{"id":"chrysostom.JHN.4.9.1","start":9,"end":9,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 9. “How is it that thou, being a Jew, askest drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans.”\n\nAnd whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she doth not say, “The Samaritans have no dealings with the Jews,” but, “The Jews do not admit the Samaritans.” Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. “Not that which goeth in,” saith He, “defileth a man, but that which goeth out.” ( Matt. xv. 11 .) And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way, yet if any came to Him He did not prevent them. And to the disciples also He said thus, “Into any city of the Samaritans enter ye not.” He did not say, “And when they come to you, reject them”; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.4","cites":[{"at":1154,"text":"Matt. xv. 11","label":"Matthew 15:11","href":"/mat/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:9","href":"/jhn/4/#v9-catena"}],"inFull":"/works/chrysostom/31/#iv.xxxiii-p68"},{"id":"chrysostom.JHN.4.10.1","start":10,"end":10,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 10. “If thou knewest the gift of God and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water.”\n\nFirst, He showeth that she is worthy to hear and not to be overlooked, and then He revealeth Himself. For she, as soon as she had learnt who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/31/#iv.xxxiii-p75"},{"id":"chrysostom.JHN.4.11.1","start":11,"end":11,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 11. “Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?”\n\nAlready He hath raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason doth she here call Him, “Lord”; but assigning to Him high honor. That she spake these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What saith he? “How can these things be?” and again, “How can a man be born when he is old?” and again, “Can he enter the second time into his mother’s womb, and be born?” But this woman more reverently: “Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?” Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, “If thou hadst had that living water, thou wouldest not have asked of me, but wouldest rather have provided for thyself. Thou art but a boaster.” But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she saith, “How is it that thou, being a Jew, askest drink of me?” she saith not, as though speaking to an alien and an enemy, “Far be it from me to give to thee, who art a foe and a stranger to our nation.” And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride ; but what saith she?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:11–12","href":"/jhn/4/#v11-catena"}],"inFull":"/works/chrysostom/31/#iv.xxxiii-p77"},{"id":"chrysostom.JHN.4.12.1","start":12,"end":12,"heading":"Homily XXXI. John iii. 35, 36","excerpt":"Ver. 12. “Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?”\n\nObserve how she thrusts herself into the noble stock of the Jews. For what she saith is somewhat of this kind: “Jacob used this water, and had nothing better to give us.” And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, “he drank thereof himself, and his children, and his cattle,” she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: “Thou canst not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in thy power to give me, and thou canst not have another and a better, unless thou dost confess that thou art greater than Jacob. Whence then hast thou that water which thou promisest that thou wilt give us?” The Jews did not converse with Him thus mildly, and yet He spake to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience saith and hears all, and does not so much as think of what the Jews most probably would have asserted, that “This fellow is mad, and beside himself: he hath tied me to this fount and well, giving me nothing, but using big words”; no, she endures and perseveres until she has found what she seeks.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","locus":"31.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:11–12","href":"/jhn/4/#v11-catena"}],"inFull":"/works/chrysostom/31/#iv.xxxiii-p81"},{"id":"chrysostom.JHN.4.13-14.1","start":13,"end":14,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"[1.] Scripture calls the grace of the Spirit sometimes “Fire,” sometimes “Water,” showing that these names are not descriptive of its essence, but of its operation; for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, “He shall baptize you with the Holy Ghost, and with Fire” ( Matt. iii. 11 ): the other, Christ, “Out of his belly shall flow rivers of living water.” ( John vii. 38.) “But this,” saith John, “spake He of the Spirit, which they should receive.” So also conversing with the woman, He calleth the Spirit water; for, “Whosoever shall drink of the water which I shall give him, shall never thirst.” So also He calleth the Spirit by the name of “fire,” alluding to the rousing and warming property of grace, and its power of destroying transgressions; but by that of “water,” to declare the cleansing wrought by it, and the great refreshment which it affordeth to those minds which receive it. And with good reason; for it makes the willing soul like some garden thick with all manner of trees fruitful and ever-flourishing, allowing it neither to feel despondency nor the plots of Satan, and quenches all the fiery darts of the wicked one.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.1","cites":[{"at":354,"text":"Matt. iii. 11","label":"Matthew 3:11","href":"/mat/3/#v11","status":"detected"},{"at":446,"text":"John vii. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/32/#iv.xxxiv-p4"},{"id":"chrysostom.JHN.4.13-14.2","start":13,"end":14,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"Wherefore also He, having heard, “Art thou greater than our father Jacob,” leaveth Jacob, and speaketh concerning the water, saying, “Whosoever shall drink of this water, shall thirst again”; and He maketh His comparison, not by depreciating one, but by showing the excellence of the other; for He saith not, that “this water is naught,” nor “that it is inferior and contemptible,” but what even nature testifies that He saith: “Whosoever shall drink of this water shall thirst again; but whosoever shall drink of the Water which I shall give him, shall never thirst.” The woman before this had heard of “living Water” ( v. 10 ), but had not known its meaning. Since because that water is called “living” which is perennial and bubbles up unceasingly from uninterrupted springs, she thought that this was the water meant. Wherefore He points out this more clearly by speaking thus, and establishing by a comparison the superiority (of the water which He would give). What then saith He? “Whosoever shall drink of the Water that I shall give him, shall never thirst.” This and what was said next especially showed the superiority, for material water possesses none of these qualities. And what is it that follows? “It shall be in him a well of water springing up into everlasting life.” For as one that hath a well within him could never be seized by thirst, so neither can he that hath this Water.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.1","cites":[{"at":621,"text":"v. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:14","href":"/jhn/4/#v14-catena"}],"inFull":"/works/chrysostom/32/#iv.xxxiv-p14"},{"id":"chrysostom.JHN.4.15.1","start":15,"end":15,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"Ver. 15. “Give me this water, that I thirst not, neither come hither to draw.”\n\nSeest thou how little by little she is led up to the highest doctrines? First she thought Him some Jew who was transgressing the Law; then when He had repelled that accusation, (for it was necessary that the person who was to teach her such things should not be suspected,) having heard of “living water,” she supposed that this was spoken of material water; afterwards, having learnt that the words were spiritual, she believed that the water could remove the necessity caused by thirst, but knew not yet what this could be; she still doubted, deeming it indeed to be above material things, but not being exactly informed. But here having gained a clearer insight, but not yet fully perceiving the whole, (for she saith, “Give me this water, that I thirst not, neither come hither to draw,”) she for the time preferreth Him to Jacob. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:15","href":"/jhn/4/#v15-catena"}],"inFull":"/works/chrysostom/32/#iv.xxxiv-p16"},{"id":"chrysostom.JHN.4.16.1","start":16,"end":16,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"“And what kind of connection,” saith some one, “is there in the saying, ‘Go, call thy husband’?” The discourse was concerning a gift and grace surpassing mortal nature: the woman was urgent in seeking to receive it. Christ saith, “Call thy husband,” showing that he also must share in these things; but she, eager to receive (the gift), and concealing the shamefulness of the circumstances, and supposing that she was conversing with a man, said, “I have no husband.” Christ having heard this, now seasonably introduces His reproof, mentioning accurately both points; for He enumerated all her former husbands, and reproved her for him whom she now would hide. What then did the woman? she was not annoyed, nor did she leave Him and fly, nor deem the thing an insult, but rather admired Him, and persevered the more. “I perceive,” saith she, “that Thou art a Prophet.” Observe her prudence; she did not straightway run to Him, but still considers Him, and marvels at Him. For, “I perceive,” means, “Thou appearest to me to be a Prophet.” Then when she suspected this, she asks Him nothing concerning this life, not concerning bodily health, or possessions, or wealth, but at once concerning doctrines. For what saith she?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/32/#iv.xxxiv-p28"},{"id":"chrysostom.JHN.4.16-19.1","start":16,"end":19,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"Ver. 16–19. “Go, call thy husband, and come thither. The woman answered and said I have no husband. Jesus saith unto her, Thou hast well said, I have no husband: for thou hast had five husbands, and he whom thou now hast is not thy husband: in that saidst thou truly. The woman saith unto Him, Sir, I perceive that Thou art a Prophet.”\n\n[2.] O how great the wisdom of the woman! how meekly doth she receive the reproof! “How should she not,” saith some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knoweth them but he who hath them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, “Why seek ye to kill me?” ( c. vii. 19 ), they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, “Thou hast a demon, who seeketh to kill thee?” While she not only doth not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.1","cites":[{"at":925,"text":"c. vii. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/32/#iv.xxxiv-p24"},{"id":"chrysostom.JHN.4.19-20.1","start":19,"end":20,"heading":"Homily XXXII. John iv. 13, 14","excerpt":"Ver. 20. “Our fathers worshiped in this mountain,” (meaning Abraham and his family, for thither they say that he led up his son,) “and how say ye that in Jerusalem is the place where men ought to worship?”\n\n[3.] Seest thou how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then doth Christ? He doth not resolve the question, (for to answer simply to men’s words was not His care, for it was needless,) but leads the woman on to the greater height, and doth not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","locus":"32.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/32/#iv.xxxiv-p31"},{"id":"chrysostom.JHN.4.21-22.1","start":21,"end":22,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"... That this be not our case, let us hold fast the sacred anchor by which Christ bringeth over the Samaritan woman now. For when she had said, “How say ye that Jerusalem is the place in which men ought to worship?” Christ replied, “Believe Me, woman, that the hour cometh, when ye shall neither in Jerusalem, nor yet in this mountain, worship the Father.” An exceedingly great doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting to speak on the matter, and to show why the Fathers worshiped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduceth the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, “About the ‘place’ of worship ye have no need henceforth to dispute, but in the ‘manner’ the Jews have an advantage over you Samaritans, for ‘ye,’ He saith, ‘worship ye know not what; we know what we worship.’”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:22","href":"/jhn/4/#v22-catena"}],"inFull":"/works/chrysostom/33/#iv.xxxv-p4"},{"id":"chrysostom.JHN.4.22.1","start":22,"end":22,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"How then did the Samaritans “know not” what they worshiped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that “the God of this place is wroth with us” ( 2 Kings xxvi.), in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He saith, “Ye worship ye know not what; we know what we worship.” Do not wonder that He numbereth Himself among Jews, for He speaketh to the woman’s opinion of Him as though He were a Jewish Prophet, and therefore He putteth, “we worship.” For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshiped to the Lord of the creature. But for a time He speaketh as a Jew; and the expression “we” in this place meaneth “we Jews.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p9"},{"id":"chrysostom.JHN.4.23.1","start":23,"end":23,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"Ver. 23. “But the hour cometh, and now is, when the true worshipers shall worship the Father.”\n\n“We, O woman,” He saith, “excel you in the manner of our worship, but even this shall henceforth have an end. Not the places only, but even the manner of serving God shall be changed. And this change is at your very doors. ‘For the hour cometh, and now is.’”\n\n[2.] For since what the Prophets said they said long before the event, to show that here it is not so, He saith, “And now is.” Think not, He saith, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, “when the true worshipers shall worship the Father in spirit and in truth.” In saying “true,” He excludeth Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaketh of the Church, that she is the “true” worship, and such as is meet for God.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:23","href":"/jhn/4/#v23-catena"}],"inFull":"/works/chrysostom/33/#iv.xxxv-p15"},{"id":"chrysostom.JHN.4.23.2","start":23,"end":23,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"“For the Father seeketh such to worship Him.”\n\nIf then He in times past sought such as these, He allowed to those others their way of worship, not willingly, but from condescension, and for this reason, that He might bring them in also. Who then are “the true worshipers”? Those who confine not their service by place, and who serve God in spirit; as Paul saith, “Whom I serve in my spirit in the Gospel of His Son”: and again, “I beseech you that ye present your bodies a living sacrifice, acceptable unto God, your reasonable service.” ( Rom. i. 9 and xii. 1.) But when he saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.2","cites":[{"at":540,"text":"Rom. i. 9","label":"Romans 1:9","href":"/rom/1/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p21"},{"id":"chrysostom.JHN.4.24.1","start":24,"end":24,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"Ver. 24. “God is a Spirit” [God is spirit]. He declareth nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He saith, “they that worship Him, must worship Him in spirit and in truth.” For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in divers ways, it is not, He saith, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate thyself to the Lord; make thyself a holocaust, this is to offer a living sacrifice. Ye must worship “in truth” ; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is “truth.” For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires.” The woman was made dizzy by His discourse, and fainted in at the sublimity of what He said, and, in her trouble, hear what she saith:","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p26"},{"id":"chrysostom.JHN.4.25-26.1","start":25,"end":26,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"Ver. 25, 26. “I know that Messias cometh, which is called Christ: when He is come, He will tell us all things. Jesus saith unto her, I am that speak unto thee.”\n\nAnd whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? From the writings of Moses themselves. For even in the beginning He revealed the Son. “Let Us make man in Our Image, after Our Likeness” ( Gen. i. 26 ), was said to the Son. It was He who talked with Abraham in the tent. ( Gen. xviii.) And Jacob prophesying concerning Him said, “A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations.” ( Gen. xviii.) And Moses himself saith, “The Lord thy God will raise up unto you a Prophet of your brethren like unto me, unto Him shall ye hearken.” ( Deut. xviii. 15.) And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.2","cites":[{"at":402,"text":"Gen. i. 26","label":"Genesis 1:26","href":"/gen/1/#v26","status":"detected"},{"at":838,"text":"Deut. xviii. 15","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p29"},{"id":"chrysostom.JHN.4.25-26.2","start":25,"end":26,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"“And why, pray,” saith one, “did not Christ lead on the woman by these means? why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why?” Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He doth not speak to her from them, but draweth her on by the “water” and by prophecy, and bringeth her to make mention of Christ and then revealeth Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, “How long dost Thou make us to doubt? tell us if Thou art the Christ” ( c. x. 24 ), to them He gave no clear answer, but to this woman He said plainly, that He is. For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted others also, and in every circumstance we may observe the carefulness and faith of the woman.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.2","cites":[{"at":836,"text":"c. x. 24","label":"John 10:24","href":"/jhn/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p33"},{"id":"chrysostom.JHN.4.27.1","start":27,"end":27,"heading":"Homily XXXIII. John iv. 21, 22","excerpt":"Ver. 27. “And upon this came His disciples,” (very seasonably did they come when the teaching was finished,) “and marveled that He talked with the woman, yet no man said, What seekest Thou? or, Why talkest Thou with her?”\n\n[3.] At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, “Who is the greatest in the Kingdom of Heaven?” ( Matt. xviii. 1 ), when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them. And indeed John did that a long time after towards the very end, when He enjoyed greater confidence, and was bold in the love of Christ; for he it was, he saith, “whom Jesus loved.” What could equal such blessedness?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","locus":"33.2","cites":[{"at":887,"text":"Matt. xviii. 1","label":"Matthew 18:1","href":"/mat/18/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/33/#iv.xxxv-p36"},{"id":"chrysostom.JHN.4.28-29.1","start":28,"end":29,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also. They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.\n\nObserve too how prudently she speaks; she said not, “Come and see the Christ,” but with the same condescension by which Christ had netted her she draws the men to Him; “Come,” she saith, “see a Man who told me all that ever I did.” She was not ashamed to say that He “told me all that ever I did.” Yet she might have spoken otherwise, “Come, see one that prophesieth”; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupieth it.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p6"},{"id":"chrysostom.JHN.4.29.1","start":29,"end":29,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"“Is not this the Christ?” Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, “Come, believe,” but, “Come, see”; a gentler expression than the other, and one which more attracted them. Seest thou the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p11"},{"id":"chrysostom.JHN.4.31-33.1","start":31,"end":33,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 31. “In the mean time His disciples asked Him, saying, Master, eat.” “Asked,” here is “besought,” in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher? What then saith Christ?\n\nVer. 32, 33. “I have meat to eat that ye know not of. Therefore” (saith the Evangelist) “said the disciples one to another, Hath any man brought Him aught to eat?”\n\nWhy now wonderest thou that the woman when she heard of “water,” still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.1","cites":[{"at":349,"text":"Ver. 32, 33","label":"John 4:32–33","href":"/jhn/4/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p13"},{"id":"chrysostom.JHN.4.34.1","start":34,"end":34,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 34. “My meat is to do the will of Him that sent Me, and to finish His work.”\n\nHe here calleth the salvation of men “meat,” showing what an earnest desire He hath of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He revealeth not all off-hand, but first throweth the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, “My meat is to do the will of My Father?” (though not even this would have been clear, yet clearer than the other.) But what saith He? “I have meat to eat that ye know not of”; for He desireth, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words. But what is “the will of the Father”? He next speaketh of this, and explaineth.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p17"},{"id":"chrysostom.JHN.4.35.1","start":35,"end":35,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 35. “Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest.”\n\n[2.] Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of “meat,” He signified nothing else than the salvation of the men who should come to Him; and again, the “field” and the “harvest” signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the “eyes” of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, “fields already white.” For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p20"},{"id":"chrysostom.JHN.4.35.2","start":35,"end":35,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"And wherefore instead of calling them “fields” and “harvest,” did He not plainly say, that “the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit”? What mean these figures used by Him? for this He doth not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? for the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience. Which one may here see most wisely effected by the parable.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p22"},{"id":"chrysostom.JHN.4.36.1","start":36,"end":36,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 36. “And he that reapeth receiveth wages, and gathereth fruit unto life eternal.”\n\nFor the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that “he who drinketh it shall never thirst,” so He doth here also when He saith, “that this fruit is gathered unto eternal life.”\n\n“That both he that soweth and he that reapeth may rejoice together.”\n\nWho is “he that soweth”? Who “he that reapeth”? The Prophets are they that sowed but they reaped not, but the Apostles. “Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility.” By these arguments He here desireth to prove, that “the wish of the Prophets is, that all men should come to Me.” This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He showeth moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effecteth at once by this parable. He maketh mention also of a proverbial expression generally circulated.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p24"},{"id":"chrysostom.JHN.4.37.1","start":37,"end":37,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 37. “Herein,” He saith, “is that saying true, One soweth and another reapeth.”\n\nThese words the many used whenever one party had supplied toil and another had reaped the fruits; and He saith, “that the proverb is in this instance especially true, for the Prophets labored, and ye reap the fruits of their labors.” He said not “the rewards,” (for neither did their great labor go unrewarded,) but “the fruits.” This also Daniel did, for he too makes mention of a proverb, “Wickedness proceedeth from the wicked”; and David in his lamenting makes mention of a similar proverb. Therefore He said beforehand, “that both he that soweth and he that reapeth may rejoice together.” For since He was about to declare, that “one hath sowed and another reapeth,” lest any one should deem that the Prophets were deprived of their reward, He asserteth something strange and paradoxical, such as never chanceth in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not “rejoice together,” but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p30"},{"id":"chrysostom.JHN.4.38.1","start":38,"end":38,"heading":"Homily XXXIV. John iv. 28, 29","excerpt":"Ver. 38. “I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors.”\n\nBy this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. “For that of the Prophets,” He saith, “was the more difficult, and the fact witnesseth to My word, that ye are come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud.” While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, “Lift up your eyes, and look on the fields, that they are white.” Thus He spake, and the fact was clear, and the words seen (true) by the event. For saith St. John,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","locus":"34.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/34/#iv.xxxvi-p33"},{"id":"chrysostom.JHN.4.39-41.1","start":39,"end":41,"heading":"Homily XXXV. John iv. 40–43","excerpt":"“So when the Samaritans were come unto Him, they besought Him that He would tarry with them: and He abode there two days. And many more believed because of His own Word; and said unto the woman, Now we believe, not because of thy saying: for we have heard Him ourselves, and know that This is indeed the Christ, the Saviour of the world. Now after two days He departed thence, and went into Galilee.”\n\nNothing is worse than envy and malice, nothing more mischievous than vainglory; it is wont to mar ten thousand good things. So the Jews, who excelled the Samaritans in knowledge, and had been always familiar with the Prophets, were shown from this cause inferior to them. For these believed even on the testimony of the woman, and without having seen any sign, came forth beseeching Christ to tarry with them; but the Jews, when they had beheld His wonders, not only did not detain Him among them, but even drove Him away, and used every means to cast Him forth from their land, although His very Coming had been for their sake. The Jews expelled Him, but these even entreated Him to tarry with them. Was it not then rather fitting, tell me, that He should receive those who asked and besought Him, than that He should wait upon those who plotted against and repulsed Him, while to those who loved and desired to retain Him He gave not Himself? Surely this would not have been worthy of His tender care; He therefore both accepted them, and tarried with them two days. They desired to keep Him among them continually, (for this the Evangelist has shown by saying, that “they besought Him that He would tarry with them,”) but this He endured not, but stayed with them only two days; and in these many more believed on Him. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p3"},{"id":"chrysostom.JHN.4.42.1","start":42,"end":42,"heading":"Homily XXXV. John iv. 40–43","excerpt":"... For, saith the Evangelist, “they said to the woman, Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world.” The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had contrived the whole scheme, continually were for stoning Him, but these, when He was not even intending to come to them, drew Him to themselves. And they, even with signs, remain uncorrected; these, without signs, manifested great faith respecting Him, and glory in this very thing that they believe without them; while the others ceased not asking for signs and tempting Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p4"},{"id":"chrysostom.JHN.4.42.2","start":42,"end":42,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Hear then what these say; “We know that this is of a truth the Christ, the Saviour of the world.” Seest thou how they at once understood that He should draw the world to Him, that He came to order aright our common salvation, that He intended not to confine His care to the Jews, but to sow His Word everywhere? The Jews did not so, but going about to establish their own righteousness, submitted not themselves to the righteousness of God; while these confess that all are deserving of punishment, declaring with the Apostle, that “all have sinned, and come short of the glory of God; being justified freely by His grace.” ( Rom. iii. 23, 24.) For by saying that He was “the Saviour of the world,” they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":626,"text":"Rom. iii. 23, 24","label":"Romans 3:23–24","href":"/rom/3/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p16"},{"id":"chrysostom.JHN.4.43-44.1","start":43,"end":44,"heading":"Homily XXXV. John iv. 40–43","excerpt":"“Now after two days He departed thence and went into Galilee.”\n\nVer. 44. “For Jesus Himself testified that a Prophet hath no honor in his own country.”\n\nWherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that thou mayest not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause, saying that they gave no heed unto Him; on this account He went not thither, that their condemnation might not be the greater. For I suppose that in this place He speaketh of Capernaum as “His country.” Now, to show that there He received no honor, hear Him say, “And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell.” ( Matt. xi. 23.) He calleth it “His own country,” because there He set forth the Word of the Dispensation, and more especially dwelt upon it. “What then,” saith some one, “do we not see many admired among their kindred?” In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":64,"text":"Ver. 44","label":"John 4:44","href":"/jhn/4/#v44","status":"detected"},{"at":743,"text":"Matt. xi. 23","label":"Matthew 11:23","href":"/mat/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:43–44","href":"/jhn/4/#v43-catena"}],"inFull":"/works/chrysostom/35/#iv.xxxvii-p22"},{"id":"chrysostom.JHN.4.45.1","start":45,"end":45,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Ver. 45. “Then when He was come into Galilee, the Galilæans received Him, having seen all the things that He did at Jerusalem at the feast, for they also came unto the feast.”\n\nSeest thou that these men so ill spoken of are found most to come to Him? For one said, “Can there any good thing come out of Nazareth?” ( c. i. 46 ), and another, “Search and look, for out of Galilee ariseth no prophet.” ( c. vii. 52.) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; “Thou art a Samaritan,” said one, “and hast a devil.” ( c. viii. 48.) Yet behold, both Samaritans and Galilæans believe, to the shame of the Jews, and Samaritans are found better than Galilæans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":316,"text":"c. i. 46","label":"John 1:46","href":"/jhn/1/#v46","status":"detected"},{"at":401,"text":"c. vii. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"},{"at":616,"text":"c. viii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p26"},{"id":"chrysostom.JHN.4.46.1","start":46,"end":46,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Ver. 46. “So Jesus came again into Cana of Galilee, where He made the water wine.”\n\nThe Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone.\n\nThat He came then “to Cana,” the Evangelist has said, but he has not added the cause why He came. Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:46","href":"/jhn/4/#v46-catena"}],"inFull":"/works/chrysostom/35/#iv.xxxvii-p28"},{"id":"chrysostom.JHN.4.46-47.1","start":46,"end":47,"heading":"Homily XXXV. John iv. 40–43","excerpt":"“And there was a certain nobleman whose son was sick at Capernaum.”\n\nVer. 47. “When he heard that Jesus was come out of Judæa into Galilee, he went unto Him and besought Him that He would come down and heal his son.”\n\nThis person certainly was of royal race, or possessed some dignity from his office, to which the title “noble” was attached. Some indeed think that this is the man mentioned by Matthew ( Matt. viii. 5 ), but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one saith, “I am not worthy that Thou shouldest come under my roof”; but this other even urges Him, saying, “Come down ere my son die.” In that instance He came down from the mountain, and entered into Capernaum; but here, as He came from Samaria, and went not into Capernaum but into Cana, this person met Him. The servant of the other was possessed by the palsy, this one’s son by a fever.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":69,"text":"Ver. 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"},{"at":405,"text":"Matt. viii. 5","label":"Matthew 8:5","href":"/mat/8/#v5","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:47","href":"/jhn/4/#v47-catena"}],"inFull":"/works/chrysostom/35/#iv.xxxvii-p32"},{"id":"chrysostom.JHN.4.47-48.1","start":47,"end":48,"heading":"Homily XXXV. John iv. 40–43","excerpt":"“And he came and besought Him that He would heal his son: for he was at the point of death.” What saith Christ?\n\nVer. 48. “Except ye see signs and wonders, ye will not believe.”\n\nYet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him, declaring that when Jesus said, “Go, thy son liveth,” he believed His word, and went. What then is that which He saith here? Either He useth the words as approving of the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, “Lord, I believe,” said besides, “help Thou mine unbelief.” And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring “at what hour the fever left him,” since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was “yesterday at the seventh hour,” then “himself believed and his whole house.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":113,"text":"Ver. 48","label":"John 4:48","href":"/jhn/4/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p36"},{"id":"chrysostom.JHN.4.48.1","start":48,"end":48,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Seest thou that he believed when his servants, not when Christ spake? Therefore He rebuketh the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever. Indeed, that he came without any strong purpose appears from this, that when Christ was come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judæa. Or if he was afraid, this is not to be endured either.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p42"},{"id":"chrysostom.JHN.4.48-50.1","start":48,"end":50,"heading":"Homily XXXV. John iv. 40–43","excerpt":"But what can be the reason why in the case of the centurion He by a free offer undertook to come, while here though invited, He goeth not? Because in the former case faith had been perfected, and therefore He undertook to go, that we might learn the rightmindedness of the man; but here the nobleman was imperfect. When therefore he continually urged Him, saying, “Come down,” and knew not yet clearly that even when absent He could heal, He showeth that even this was possible unto Him in order that this man might gain from Jesus not going, that knowledge which the centurion had of himself. And so when He saith,“Except ye see signs and wonders, ye will not believe,” His meaning is, “Ye have not yet the right faith, but still feel towards Me as towards a Prophet.” Therefore to reveal Himself and to show that he ought to have believed even without miracles, He said what He said also to Philip, “Believest thou that the Father is in Me and I in the Father? Or if not, believe Me for the very works’ sake.” ( c. xiv. 10, 11.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:50","href":"/jhn/4/#v50-catena"}],"inFull":"/works/chrysostom/35/#iv.xxxvii-p51"},{"id":"chrysostom.JHN.4.49.1","start":49,"end":49,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.\n\nVer. 49. “Sir,” he saith, “come down ere my child die.”\n\nAs though He could not raise him after death, as though He knew not what state the child was in. It is for this that Christ rebuketh him and toucheth his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He healeth the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.\n\n[3.] At that time then, owing to his emotion, the nobleman gave no great heed to the words, or to those only which related to his son, yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.1","cites":[{"at":234,"text":"Ver. 49","label":"John 4:49","href":"/jhn/4/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p46"},{"id":"chrysostom.JHN.4.51-53.1","start":51,"end":53,"heading":"Homily XXXV. John iv. 40–43","excerpt":"Ver. 51–53. “And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 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.”\n\nSeest thou how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the working of Christ. For when he had reached the very gates of death, as his father showed by saying, “Come down ere my child die”; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master was gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himself to no purpose; so he ascertained all things exactly, and “himself believed and his whole house.” For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","locus":"35.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/35/#iv.xxxvii-p56"},{"id":"chrysostom.JHN.4.54.1","start":54,"end":54,"heading":"Homily XXXVI. John iv. 54; v. 1","excerpt":"[1.] As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless is written in them.\n\nConsider, for instance, what the Evangelist in this place saith, “This is again the second miracle that Jesus did, when He was come out of Judæa into Galilee.” Even the word “second” he has added not without cause, but to exalt yet more the praise of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html","locus":"36.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/36/#iv.xxxviii-p4"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.4.1-3.1","start":1,"end":3,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"2. Now when the Lord knew this, “when He had heard that the Pharisees had learned that He was making more disciples than John, and baptized more (though Jesus baptized not, but His disciples), He left Judea, and departed again into Galilee.” We must not discourse of this too long, lest, by dwelling on what is manifest, we shall lack the time to investigate and lay open what is obscure. Certainly, if the Lord saw that the fact of their coming to know that He made more disciples, and baptized more, would so avail to salvation to the Pharisees in following Him, as to become themselves His disciples, and to desire to be baptized by Him; rather would He not have left Judea, but would have remained there for their sakes. But because He knew their knowledge of the fact, and at the same time knew their envy, and that they learned this, not to follow, but to persecute him, He departed thence. He could, indeed, even when present, cause that He should not be taken of them, if He would not; He had it in His power not to be put to death, if He would not, since He had the power not to be born, if He would not. But because, in everything that He did as man, He was showing an example to them who were to believe on Him (that any one servant of God sinneth not if he retire into another place, when he sees, it may be, the rage of his persecutors, or of them that seek to bring his soul into evil; but if a servant of God did this he might appear to commit sin, had not the Lord led the way in doing it), that good Master did this to teach us, not because He feared it.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p4"},{"id":"augustine.JHN.4.2.1","start":2,"end":2,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"3. It may perhaps surprise you why it is said, that “Jesus baptized more than John;” and after this was said, it is subjoined, “although Jesus baptized not, but His disciples.” What then? Was the statement made false, and then corrected by this addition? Or, are both true, viz. that Jesus both did and also did not baptize? He did in fact baptize, because it was He that cleansed; and He did not baptize, because it was not He that touched. The disciples supplied the ministry of the body; He afforded the aid of His majesty. Now, when could He cease from baptizing, so long as He ceased not from cleansing? Of Him it is said by the same John, in the person of the Baptist, who saith, “This is He that baptizeth.” Jesus, therefore, is still baptizing; and so long as we continue to be baptized, Jesus baptizeth. Let a man come without fear to the minister below; for he has a Master above.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:2","href":"/jhn/4/#v2-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:2","href":"/jhn/4/#v2-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p5"},{"id":"augustine.JHN.4.4-6.1","start":4,"end":6,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"5. This much, then, on the preliminary circumstances, by occasion of which He came to a conversation with that woman, let us look at the matters that remain; matters full of mysteries and pregnant with sacraments. “And He must needs pass through Samaria. He cometh then to a city of Samaria which is called Sychar, near to the parcel of ground which Jacob gave to his son Joseph. Now Jacob’s fountain was there.” It was a well; but every well is a fountain, yet not every fountain a well. For where the water flows from the earth, and offers itself for use to them that draw it, it is called a fountain; but if accessible, and on the surface, it is called only a fountain: if, however, it be deep and far down, it is called a well, but in such wise as not to lose the name of fountain.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:6","href":"/jhn/4/#v6-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p8"},{"id":"augustine.JHN.4.6.1","start":6,"end":6,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"6. “Jesus therefore, being wearied with His journey, sat thus on the well. It was about the sixth hour.” Now begin the mysteries. For it is not without a purpose that Jesus is weary; not indeed without a purpose that the strength of God is weary; not without a purpose that He is weary, by whom the wearied are refreshed; not without a purpose is He weary, by whose absence we are wearied, by whose presence we are strengthened. Nevertheless Jesus is weary, and weary with His journey; and He sits down, and that, too, near a well; and it is at the sixth hour that, being wearied, He sits down. All these things hint something, are intended to intimate something, they make us eager, and encourage us to knock. May Himself open to us and to you; He who has deigned to exhort us, so as to say, “Knock, and it shall be opened to you.” It was for thee that Jesus was wearied with His journey. We find Jesus to be strength, and we find Jesus to be weak: we find a strong and a weak Jesus: strong, because “in the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God.” Wouldest thou see how this Son of God is strong? “All things were made by Him, and without Him was nothing made:” and without labor, too, were they made. Then what can be stronger than He, by whom all things were made without labor? Wouldest thou know Him weak? “The Word was made flesh, and dwelt among us.” The strength of Christ created thee, the weakness of Christ created thee anew. The strength of Christ caused that to be which was not: the weakness of Christ caused that what was should not perish. He fashioned us by His strength, He sought us by His weakness.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p9"},{"id":"augustine.JHN.4.6.2","start":6,"end":6,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"9. But why at the sixth hour? Because at the sixth age of the world. In the Gospel, count up as an hour each, the first age from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the removing to Babylon; the fifth, from the removing to Babylon to the baptism of John: thence is the sixth being enacted. Why dost thou marvel? Jesus came, and, by humbling Himself, came to a well. He came wearied, because He carried weak flesh. At the sixth hour, because in the sixth age of the world. To a well, because to the depth of this our habitation. For which reason it is said in the psalm: “From the depth have I cried unto Thee, O Lord.” He sat, as I said, because He was humbled.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:6","href":"/jhn/4/#v6-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p13"},{"id":"augustine.JHN.4.7.1","start":7,"end":7,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"10. “And there came a woman.” Figure of the Church not yet justified, but now about to be justified: for this is the subject of the discourse. She comes ignorant, she finds Him, and there is a dealing with her. Let us see what, and wherefore. “There cometh a woman of Samaria to draw water.” The Samaritans did not belong to the nation of the Jews: they were foreigners, though they inhabited neighboring lands. It would take a long time to relate the origin of the Samaritans; that we may not be detained by long discourse of this, and leave necessary matters unsaid, suffice to say, then, that we regard the Samaritans as aliens. And, lest you should think that I have said this with more boldness than truth, hear the Lord Jesus Himself, what He said of that Samaritan, one of the ten lepers whom He had cleansed, who alone returned to give thanks: “Were there not ten cleansed? And where are the nine? There was not another to give glory to God, save this stranger.” It is pertinent to the image of the reality, that this woman, who bore the type of the Church, comes of strangers: for the Church was to come of the Gentiles, an alien from the race of the Jews. In that woman, then, let us hear ourselves, and in her acknowledge ourselves, and in her give thanks to God for ourselves. For she was the figure, not the reality; for she both first showed forth the figure and became the reality. For she believed on Him who, of her, set the figure before us. “She cometh, then, to draw water.” Had simply come to draw water, as people are wont to do, be they men or women.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:7","href":"/jhn/4/#v7-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p15"},{"id":"augustine.JHN.4.7-9.1","start":7,"end":9,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"11. “Jesus saith unto her, Give me to drink. For His disciples were gone away into the city to buy meat. Then saith the Samaritan woman unto Him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? For the Jews have no dealings with the Samaritans.” You see that they were aliens: indeed, the Jews would not use their vessels. And as the woman brought with her a vessel with which to draw the water, it made her wonder that a Jew sought drink of her,—a thing which the Jews were not accustomed to do. But He who was asking drink was thirsting for the faith of the woman herself.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.11","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:9","href":"/jhn/4/#v9-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p17"},{"id":"augustine.JHN.4.10.1","start":10,"end":10,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"12. At length, hear who it is that asketh drink: “Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest, it may be, have asked of Him, and He would have given thee living water.” He asks to drink, and promises to give drink. He longs as one about to receive; He abounds as one about to satisfy. “If thou knewest,” saith He, “the gift of God.” The gift of God is the Holy Spirit. But as yet He speaks to the woman guardedly, and enters into her heart by degrees. It may be He is now teaching her. For what can be sweeter and kinder than that exhortation? “If thou knewest the gift of God,” etc.: thus far He keeps her in suspense. That is commonly called living water which issues from a spring: that which is collected from rain in pools and cisterns is not called living water. And it may have flowed from a spring; yet if it should stand collected in some place, not admitting to it that from which it flowed, but, with the course interrupted, separated, as it were, from the channel of the fountain, it is not called “living water:” but that is called living water which is taken as it flows. Such water there was in that fountain. Why, then, did He promise to give that which He was asking?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:10","href":"/jhn/4/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:10","href":"/jhn/4/#v10-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:10","href":"/jhn/4/#v10-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p18"},{"id":"augustine.JHN.4.11.1","start":11,"end":11,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"13. The woman, however, being in suspense, saith to Him, “Lord, thou hast nothing to draw with, and the well is deep.” See how she understood the living water, simply the water which was in that fountain. “Thou wouldst give me living water, and I carry that with which to draw, and thou dost not. The living water is here; how art thou to give it me?” Understanding another thing, and taking it carnally, she does in a manner knock, that the Master may open up that which is closed. She was knocking in ignorance, not with earnest purpose; she is still an object of pity, not yet of instruction.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p19"},{"id":"augustine.JHN.4.12-14.1","start":12,"end":14,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"14. The Lord speaks somewhat more clearly of that living water. Now the woman had said, “Art thou greater than our father Jacob, who gave us the well, and drank of it himself, his children, and his cattle?” Thou canst not give me of the living water of this well, because thou hast nothing to draw with: perhaps thou promisest another fountain? Canst thou be better than our father, who dug this well, and used it himself, and his? Let the Lord, then, declare what He called living water. “Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but he that drinketh of the water that I shall give him, shall not thirst forever; but the water which I shall give him will become in him a fountain of water, springing up into everlasting life.” The Lord has spoken more openly: “It shall become in him a fountain of water, springing up into everlasting life. He that drinketh of this water shall not thirst forever.” What more evident than that it was not visible, but invisible water, that He was promising? What more evident than that He was speaking, not in a carnal, but in a spiritual sense?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.14","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:11–12","href":"/jhn/4/#v11-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p20"},{"id":"augustine.JHN.4.13-14.1","start":13,"end":14,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"16. Nevertheless, let us not overlook the fact that it is something spiritual that the Lord was promising. What means, “Whoso shall drink of this water shall thirst again?” It is true as to this water; it is true as to what the water signified. Since the water in the well is the pleasure of the world in its dark depth: from this men draw it with the vessel of lusts. Stooping forward, they let down the lust to reach the pleasure fetched from the depth of the well, and enjoy the pleasure and the preceding lust let down to fetch it. For he who has not despatched his lust in advance cannot get to the pleasure. Consider lust, then, as the vessel; and pleasure as the water from the depth of the well: when one has got at the pleasure of this world, it is meat to him, it is drink, it is a bath, a show, an amour; can it be that he will not thirst again? Therefore, “Whoso shall drink of this water,” saith He, “will thirst again;” but if he shall receive water of me, “he shall never thirst.” “We shall be satisfied,” it saith, “with the good things of Thy house.” Of what water, then, is He to give, but of that of which it is said, “With Thee is the fountain of life”? For how shall they thirst, who “shall be drunk with the fatness of Thy house”?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.16","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p22"},{"id":"augustine.JHN.4.15.1","start":15,"end":15,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"17. What He was promising them was a certain feeding and abundant fullness of the Holy Spirit: but the woman did not yet understand; and not understanding, how did she answer? “The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw.” Want forced her to labor, and her weakness was pleading against the toil. Would that she heard the invitation, “Come unto me, all ye that labor and are heavy laden, and I will refresh you!” This is, in fact, what Jesus was saying to her, that she might no longer labor: but she did not yet understand.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.17","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p25"},{"id":"augustine.JHN.4.16.1","start":16,"end":16,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"18. At length, wishing her to understand, “Jesus saith unto her, Go, call thy husband, and come hither.” What means this, “Call thy husband”? Was it through her husband that He wished to give her that water? Or, because she did not understand, did He wish to teach her through her husband? Perhaps it was as the apostle says concerning women, “If they wish to learn anything, let them ask their husbands at home.” But this the apostle says of that where there is no Jesus present to teach. It is said, in short, to women whom the apostle was forbidding to speak in the Church. But when the Lord Himself was at hand, and in person speaking to her, what need was there that He should speak to her by her husband? Was it through her husband that he spoke to Mary, while sitting at His feet and receiving His word; while Martha, wholly occupied with much serving, murmured at the happiness of her sister? Wherefore, my brethren, let us hear and understand what it is that the Lord says to the woman, “Call thy husband.” For it may be that He is saying also to our soul, “Call thy husband.” Let us inquire also concerning the soul’s husband. Why, is not Jesus Himself already the soul’s real husband? Let the understanding be present, since what we are about to say can hardly be apprehended but by attentive hearers: therefore let the understanding be present to apprehend, and perhaps that same understanding will be found to be the husband of the soul.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.18","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p27"},{"id":"augustine.JHN.4.17-18.1","start":17,"end":18,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"20. And, the husband being not yet called, still she does not understand, still she minds the flesh; for the man is absent: “I have not,” saith she, “a husband.” And the Lord proceeds and utters mysteries. Thou mayest understand that woman really to have had at that time no husband; she was living with some man, not a lawful husband, rather a paramour than a husband. And the Lord said to her, “Thou hast well said, I have not a husband.” How then didst Thou say, “Call thy husband”? Now hear how the Lord knew well that she had not a husband. “He says to her,” etc. In case the woman might suppose that the Lord had said, “Thou hast well said, I have not a husband,” just because He had learned this fact of her, and not because he knew it by His own divinity, hear something which thou hast not said: “For thou hast had five husbands, and he whom thou now hast is not thy husband; this thou hast said truly.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.20","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p32"},{"id":"augustine.JHN.4.18.1","start":18,"end":18,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"21. Once more He urges us to investigate the matter somewhat more exactly concerning these five husbands. Many have in fact understood, not indeed absurdly, nor so far improbably, the five husbands of this woman to mean the five books of Moses. For the Samaritans’ made use of these books, and were under the same law: for it was from it they had circumcision. But since we are hemmed in by what follows, “And he whom thou now hast is not thy husband,” it appears to me that we can more easily take the five senses of the body to be the five former husbands of the soul. For when one is born, before he can make use of the mind and reason, he is ruled only by the senses of the flesh. In a little child, the soul seeks for or shuns what is heard, and seen, and smells, and tastes, and is perceived by the touch. It seeks for whatever soothes, and shuns whatever offends, those five senses. At first, the soul lives according to these five senses, as five husbands; because it is ruled by them. But why are they called husbands? Because they are lawful and right: made indeed by God, and are the gifts of God to the soul. The soul is still weak while ruled by these five husbands, and living under these five husbands; but when she comes to years of exercising reason, if she is taken in hand by the noble discipline and teaching of wisdom, these five men are succeeded in their rule by no other than the true and lawful husband, and one better than they, who both rules better and rules for eternity, who cultivates and instructs her for eternity. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.21","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p33"},{"id":"augustine.JHN.4.19.1","start":19,"end":19,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"23. “The woman saith unto Him, Sir, I see that thou art a prophet.” The husband begins to come, he is not yet fully come. She accounted the Lord a prophet, and a prophet indeed He was; for it was of Himself He said, that “a prophet is not without honor, save in his own country.” Again, of Him it was said to Moses, “A Prophet will I raise up to them of their brethren, like unto thee.” Like, namely, as to the form of the flesh, but not in the eminence of His majesty. Accordingly we find the Lord Jesus called a Prophet. Hence this woman is now not far wrong. “I see,” she saith, “that thou art a prophet.” She begins to call the husband, and to shut out the paramour; she begins to ask about a matter that is wont to disquiet her. For there was a contention between the Samaritans and the Jews, because the Jews worshipped God in the temple built by Solomon; but the Samaritans, being situated at a distance from it, did not worship there. For this reason the Jews, because they worshipped God in the temple, boasted themselves to be better than the Samaritans. “For the Jews have no dealings with the Samaritans:” because the latter said to them, How is it you boast and account yourselves to be better than we, just because you have a temple which we have not? Did our fathers, who were pleasing to God, worship in that temple? Was it not in this mountain where we are they worshipped? We then do better, say they, who pray to God in this mountain, where our fathers prayed. Both peoples contended in ignorance, because they had not the husband: they were inflated against each other, on the one side in behalf of the temple, on the other in behalf of the mountain.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.23","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:19–20","href":"/jhn/4/#v19-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:19–20","href":"/jhn/4/#v19-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p35"},{"id":"augustine.JHN.4.20-21.1","start":20,"end":21,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"24. What, however, does the Lord teach the woman now, as one whose husband has begun to be present? “The woman saith unto Him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me.” For the Church will come, as it is said in the Song of Songs, “will come, and will pass over from the beginning of faith.” She will come in order to pass through; and pass through she cannot, except from the beginning of faith. Rightly she now hears, the husband being present: “Woman, believe me.” For there is that in thee now which can believe, since thy husband is present. Thou hast begun to be present with the understanding when thou calledst me a prophet. Woman, believe me; for if ye believe not, ye will not understand. Therefore, “Woman, believe me, for the hour will come when ye shall neither in this mountain nor in Jerusalem worship the Father. Ye worship ye know not what: we worship what we know; for salvation is of the Jews. But the hour will come.” When? “And now is.” Well, what hour? “When the true worshippers shall worship the Father in spirit and in truth,” not in this mountain, not in the temple, but in spirit and in truth. “For the Father seeketh such to worship Him.” Why does the Father seek such to worship Him, not on a mountain, not in the temple, but in spirit and in truth? “God is Spirit.” If God were body, it were right that He should be worshipped on a mountain, for a mountain is corporeal; it were right He should be worshipped in the temple, for a temple is corporeal. “God is Spirit; and they that worship Him, must worship in spirit and in truth.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.24","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p38"},{"id":"augustine.JHN.4.21.1","start":21,"end":21,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"25. We have heard, and it is manifest; we had gone out of doors, and we are sent inward. Would I could find, thou didst say, some high and lonely mountain! For I think that, because God is on high, He hears me the rather from a high place. Because thou art on a mountain, dost thou imagine thyself near to God, and that He will quickly hear thee, as if calling to Him from the nearest place? He dwells on high, but regards the lowly. “The Lord is near.” To whom? To the high, perhaps? “To them who are contrite of heart.” ’Tis a wonderful thing: He dwelleth on high, and yet is near to the lowly; “He hath regard to lowly things, but lofty things He knoweth from afar;” He seeth the proud afar off, and He is the less near to them the higher they appear to themselves to be. Didst thou seek a mountain, then? Come down, that thou mayest come near Him. But wouldest thou ascend? Ascend, but do not seek a mountain. “The ascents,” it saith, “are in his heart, in the valley of weeping.” The valley is humility. Therefore do all within. Even if perhaps thou seekest some lofty place, some holy place, make thyself a temple for God within time. “For the temple of God is holy, which temple are ye.” Wouldest thou pray in a temple? Pray in thyself. But be thou first a temple of God, for He in His temple heareth him that prays.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.25","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:24","href":"/jhn/4/#v24-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p41"},{"id":"augustine.JHN.4.22-23.1","start":22,"end":23,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"26. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. We worship that which we know: ye worship ye know not what; for salvation is of the Jews.” A great thing has He attributed to the Jews; but do not understand Him to mean those spurious Jews. Understand that wall to which another is joined, that they may be joined together, resting on the corner-stone, which is Christ. For there is one wall from the Jews, another from the Gentiles; these walls are far apart, only until they are united in the Corner. Now the aliens were strangers and foreigners from the covenants of God. According to this, it is said, “We worship what we know.” It is said, indeed, in the person of the Jews, but not of all Jews, not of reprobate Jews, but of such as were the apostles, as were the prophets, as were all those saints who sold all their goods, and laid the price of their goods at the apostles’ feet. “For God hath not rejected His people which He foreknew.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.26","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p46"},{"id":"augustine.JHN.4.25.1","start":25,"end":25,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"27. The woman heard this, and proceeded. She had already called Him a prophet; she observes that He with whom she was speaking uttered such things as still more pertained to the prophet; and what answer did she make? See: “The woman saith unto Him, I know that Messias will come, who is called Christ: when He then is come, He will show us all things.” What is this? Just now she saith, The Jews are contending for the temple, and we for this mountain: when He has come, He will despise the mountain, and overthrow the temple; He will teach us all things, that we may know how to worship in spirit and in truth. She knew who could teach her, but she did not yet know Him that was now teaching her. But now she was worthy to receive the manifestation of Him. Now Messias is Anointed: Anointed, in Greek, is Christ; in Hebrew, Messias; whence also, in Punic, Messe means Anoint. For the Hebrew, Punic and Syriac are cognate and neighboring languages.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.27","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:25","href":"/jhn/4/#v25-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p49"},{"id":"augustine.JHN.4.25-26.1","start":25,"end":26,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"28. Then, “The woman saith unto Him, I know that Messias will come, who is called Christ: when He then is come, He will tell us all things. Jesus saith unto her, I that speak with thee am He.” She called her husband; he is made the head of the woman, and Christ is made the head of the man. Now is the woman constituted in faith, and ruled, as about to live rightly. After she heard this, “I that speak with thee am He,” what further could she say, when the Lord Jesus willed to manifest Himself to the woman, to whom He had said, “Believe me?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.28","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p50"},{"id":"augustine.JHN.4.27-28.1","start":27,"end":28,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"29. “And immediately came His disciples, and marvelled that He talked with the woman.” That He was seeking her that was lost, He who came to seek that which was lost: they marvelled at this. They marvelled at a good thing, they were not suspecting an evil thing. “Yet no man said, What seekest Thou, or why talkest Thou with her?”\n\n30. “The woman then left her water-pot.” Having heard, “I that speak with thee am He,” and having received Christ the Lord into her heart, what could she do but now leave her water-pot, and run to preach the gospel? She cast out lust, and hastened to proclaim the truth. Let them who would preach the gospel learn; let them throw away their water-pot at the well. You remember what I said before of the water-pot: it was a vessel with which the water was drawn, called hydria, from its Greek name, because water is hydor in Greek; just as if it were called aquarium, from the Latin. She threw away her water-pot then, which was no longer of use, but a burden to her, such was her avidity to be satisfied with that water. Throwing her burden away, to make known Christ, “she ran to the city, and says to those men, Come, and see a man that told me all things that ever I did.” Step by step, lest those men should get angry and indignant, and should persecute her. “Is this Christ? Then they went out of the city, and came to Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.29","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:28","href":"/jhn/4/#v28-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p51"},{"id":"augustine.JHN.4.31-34.1","start":31,"end":34,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"31. “And in the meanwhile His disciples besought Him, saying, Master, eat.” For they had gone to buy meat, and had returned. “But He said, I have meat to eat which ye know not of. Therefore said the disciples one to another, Hath any man brought Him aught to eat?” What wonder if that woman did not understand about the water? See; the disciples do not yet understand the meat. But He heard their thoughts, and now as a master instructs them, not in a round-about way, as He did the woman while He still sought her husband, but openly at once: “My meat,” saith He, “is to do the will of Him that sent me.” Therefore, in the case of that woman, it was even His drink to do the will of Him that sent Him. That was the reason why He said, “I thirst, give me to drink;” namely, to work faith in her, and to drink of her faith, and to transplant her into His own body, for His body is the Church. Therefore He saith, “My meat is to do the will of Him that sent me.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.31","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/15/#iii.xvi-p53"},{"id":"augustine.JHN.4.35-38.1","start":35,"end":38,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"32. “Say ye not, that there are yet four months, and then cometh harvest?” He was aglow for the work, and was arranging to send forth laborers. You count four months to the harvest; I show you another harvest, white and ready. Behold, I say unto you, “Lift up your eyes, and see that the fields are already white for the harvest.” Therefore He is going to send forth the reapers. “For in this is the saying true, that one reapeth, another soweth: that both he that soweth and he that reapeth may rejoice together. I have sent you to reap that on which ye have not labored: others have labored, and ye are entered into their labor.” What then? He sent reapers; sent He not the sowers? Whither the reapers? Where others labored already. For where labor had already been bestowed, surely there had been sowing; and what had been sown had now become ripe, and required the sickle and the threshing. Whither, then, were the reapers to be sent? Where the prophets had already preached before; for they were the sowers. For had they not been the sowers, whence had this come to the woman, “I know that Messias will come”? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.32","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:36","href":"/jhn/4/#v36-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:36","href":"/jhn/4/#v36-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:37–38","href":"/jhn/4/#v37-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p54"},{"id":"augustine.JHN.4.39-42.1","start":39,"end":42,"heading":"Tractate XV. Chapter IV. 1–42","excerpt":"33. “And many Samaritans of that city believed on Him, because of the saying of the woman, who testified, He told me all that ever I did. And when the Samaritans came to Him, they besought Him that He would tarry with them; and He tarried there two days. And many more believed because of His word; and said to the woman, Now we believe, not because of thy words; for we have heard Him ourselves, and we know that this is indeed the Saviour of the world.” This also must be slightly noticed, for the lesson is come to an end. The woman first announced Him, and the Samaritans believed her testimony; and they besought Him to stay with them, and He stayed there two days, and many more believed. And when they had believed, they said to the woman, “Now we believe, not because of thy word; but we are come to know Him ourselves, and we know that this is indeed the Saviour of the world:” first by report, then by His presence. So it is to-day with them that are without, and are not yet Christians. Christ is made known to them by Christian friends; and just upon the report of that woman, that is, the Church, they come to Christ, they believe through this report. He stays with them two days, that is, gives them two precepts of charity; and many more believe, and more firmly believe, on Him, because He is in truth the Saviour of the world.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","locus":"15.33","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:42","href":"/jhn/4/#v42-catena"}],"inFull":"/works/augustine/15/#iii.xvi-p57"},{"id":"augustine.JHN.4.43-44.1","start":43,"end":44,"heading":"Tractate XVI. Chapter IV. 43–54","excerpt":"Now Jesus, after His stay of two days in Samaria, “departed into Galilee,” where He was brought up. And the evangelist, as he goes on, says, “For Jesus Himself testified that a prophet hath no honor in his own country.” It was not because He had no honor in Samaria that Jesus departed thence after two days; for Samaria was not His own country, but Galilee. Whilst, therefore, He left Samaria so quickly, and came to Galilee, where He had been brought up, how does He testify that “a prophet hath no honor in his own country”? Rather does it seem that He might have testified that a prophet has no honor in his own country, had He disdained to go into Galilee, and had stayed in Samaria.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","locus":"16.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/16/#iii.xvii-p4"},{"id":"augustine.JHN.4.44.1","start":44,"end":44,"heading":"Tractate XVI. Chapter IV. 43–54","excerpt":"7. Therefore let the Prophet have honor among us, because He had no honor in His own country. He had no honor in His country, wherein He was formed; let Him have honor in the country which He has formed. For in that country was He, the Maker of all, made as to the form of a servant. For that city in which He was made, that Zion, that nation of the Jews He Himself made when He was with the Father as the Word of God: for “all things were made by Him, and without Him was nothing made.” Of that man we have to-day heard it said: “One Mediator of God and men, the man Christ Jesus.” The Psalms also foretold, saying, “My mother is Sion, shall a man say.” A certain man, the Mediator man between God and men, says, “My mother Sion.” Why says, “My mother is Sion”? Because from it He took flesh, from it was the Virgin Mary, of whose womb He took upon Him the form of a servant; in which He deigned to appear most humble. “My mother is Sion,” saith a man; and this man, who says, “My mother is Sion,” was made in her, became man in her. For He was God before her, and became man in her. He who was made man in her, “Himself did found her; the Most High was made man in her most low.” Because “the Word was made flesh, and dwelt among us.” “He Himself, the Most High, founded her.” Now, because He founded this country, here let Him have honor. The country in which He was born rejected Him; let that country receive Him which He regenerated.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","locus":"16.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/16/#iii.xvii-p12"},{"id":"augustine.JHN.4.46-48.1","start":46,"end":48,"heading":"Tractate XVI. Chapter IV. 43–54","excerpt":"... He has now returned to this city of Galilee. “And, behold, a certain ruler, whose son was sick, came to Him, and began to beseech Him to go down” to that city or house, “and heal his son; for he was at the point of death.” Did he who besought not believe? What dost thou expect to hear from me? Ask the Lord what He thought of him. Having been besought, this is what He answered: “Except ye see signs and wonders, ye believe not.” He shows us a man lukewarm, or cold in faith, or of no faith at all; but eager to try by the healing of his son what manner of person Christ was, who He was, what He could do. The words of the suppliant, indeed, we have heard: we have not seen the heart of the doubter; but He who both heard the words and saw the heart has told us this. In short, the evangelist himself, by the testimony of his narrative, shows us that the man who desired the Lord to come to his house to heal his son, had not yet believed. For after he had been informed that his son was whole, and found that he had been made whole at that hour in which the Lord had said, “Go thy way, thy son liveth;” then he saith, “And himself believed, and all his house.” Now, if the reason why he believed, and all his house, was that he was told that his son was whole, and found the hour they told him agreed with the hour of Christ’s foretelling it, it follows that when he was making the request he did not yet believe. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","locus":"16.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:46","href":"/jhn/4/#v46-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:51–53","href":"/jhn/4/#v51-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 4:54","href":"/jhn/4/#v54-catena"}],"inFull":"/works/augustine/16/#iii.xvii-p6"},{"id":"augustine.JHN.4.48.1","start":48,"end":48,"heading":"Tractate XVI. Chapter IV. 43–54","excerpt":"5. For He showed that He would break off these branches, and ingraft this wild olive, when moved by the faith of the centurion, who said to Him, “I am not worthy that thou shouldest come under my roof; but only speak the word, and my child shall be healed: for I also am a man put under authority, having soldiers under me; and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. Jesus turned to those who followed Him, and said, Verily I say unto you, I have not found so great faith in Israel.” Why not found so great faith in Israel? “Because a prophet has no honor in his own country.” Could not the Lord have said to that centurion, what He said to this ruler, “Go, thy child liveth?” See the distinction: this ruler desired the Lord to come down to his house; that centurion declared himself to be unworthy. To the one it was said, “I will come and heal him;” to the other, “Go, thy son liveth.” To the one He promised His presence; the other He healed by His word. The ruler sought His presence by force; the centurion declared himself unworthy of His presence. Here is a ceding to loftiness; there, a conceding to humility. As if He said to the ruler, “Go, thy son liveth;” do not weary me. “Except ye see signs and wonders, ye believe not;” thou desirest my presence in thy house, I am able to command by a word; do not wish to believe in virtue of signs: the centurion, an alien, believed me able to work by a word, and believed before I did it; you, “except ye see signs and wonders, believe not.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","locus":"16.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/16/#iii.xvii-p9"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.4.1.1","start":1,"end":1,"heading":"When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,","excerpt":"AUG. Truly had the Pharisees' knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judaea, but would have remained for their sake: but seeing, as He did, that this knowledge of Him was coupled with envy, and made them not followers, but persecutors, He departed thence. He could too, had He pleased, have stayed amongst them, and escaped their hands; but He wished to shew His own example to believers in time to come, that it was no sin for a servant of God to fly from the fury of persecutors. He did it like a good teacher, not out of fear for Himself, but for our instruction. CHRYS. He did it too to pacify the envy of men and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.2.1","start":2,"end":2,"heading":"(Though Jesus himself baptized not, but his disciples,)","excerpt":"AUG. It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected? CHRYS. Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ. AUG. Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of which it was said, The Same He which baptizeth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p5","status":"detected","href":"/jhn/4/#v2-augustine","ref":"John 4:2"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p5","status":"detected","href":"/jhn/4/#v2-augustine","ref":"John 4:2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.2.2","start":2,"end":2,"heading":"(Though Jesus himself baptized not, but his disciples,)","excerpt":"ALCUIN. The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. We reply, that the Spirit was given, though not in so manifest a way as he was after the Ascension, in the shape of fiery tongues. For, as Christ Himself in His human nature ever possessed the Spirit, and yet afterwards at His baptism the Spirit descended visibly upon Him in the form of a dove; so before the manifest and visible coming of the Holy Spirit, all saints might possess the Spirit secretly. AUG. But we must believe that the disciples of Christ were already baptized themselves, either with John's baptism, or, as is more probable, with Christ's. For He who had stooped to the humble service of washing His disciples' feet, had not failed to administer baptism to His servants, who would thus be enabled in their turn to baptize others.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.3-4.1","start":3,"end":4,"heading":"He left Judaea, and departed again into Galilee.","excerpt":"CHRYS. Christ on withdrawing from Judaea, joined those whom He was with before, as we read next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God's wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to shew that it was not for want of power on His part that He delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God's law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.4-5.1","start":4,"end":5,"heading":"And he must needs go through Samaria.","excerpt":"BEDE. He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The particular place to which our Lord went is next given: Then cometh He to a city of Samaria which is called Sychar. CHRYS. It was the place where Simeon and Levi made a great slaughter for Dinah. THEOPHYL. But after the sons of Jacob had desolated the city, by the slaughter of the Sychemites, Jacob annexed it to the portion of his son Joseph, as we read in Genesis, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword, and with my bow. This is referred to in what follows, Near to the place of ground which Jacob gave to his son Joseph.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.6.1","start":6,"end":6,"heading":"Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.","excerpt":"Now Jacob's well was there. AUG. It was a well. Every well is a spring, but every spring is not a well. Any water that rises from the ground, and can be drawn for use, is a spring: but where it is ready at hand, and on the surface, it is called a spring only; where it is deep and low down, it is called a well, not a spring. THEOPHYL. But why does the Evangelist make mention of the parcel of ground, and the well? First, to explain what the woman says, Our father Jacob gave us this well: secondly, to remind you that what the Patriarchs obtained by their faith in God, the Jews had lost by their impiety. They had been supplanted to make room for Gentiles. And therefore there is nothing new in what has now taken place, i. e. in the Gentiles succeeding to the kingdom of heaven in the place of the Jews.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p8","status":"detected","href":"/jhn/4/#v4-augustine","ref":"John 4:4–6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.6.2","start":6,"end":6,"heading":"Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.","excerpt":"CHRYS. Christ prefers labour and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c. AUG. Jesus, we see, is strong and weak: strong, because in the beginning was the Word; weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey, sat on the well. CHRYS. As if to say, not on a seat, or a couch, but on the first place He saw — upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour. THEOPHYL. He mentions our Lord's sitting and resting from His journey, that none might blame Him for going to Samaria Himself, after He had forbidden the disciples going.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.6.3","start":6,"end":6,"heading":"Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.","excerpt":"AUG. His journey is His assumption of the flesh for our sake. For whither doth He go, Who is every where present? What is this, except that it was necessary for Him, in order to come to us, to take upon Him visibly a form of flesh? So then His being wearied with His journey, what meaneth it, but that He is wearied with the flesh? And wherefore is it the sixth hour? Because it is the sixth age of the world. Reckon severally as hours, the first age from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David unto the carrying away into Babylon, the fifth from thence to the baptism of John; on l. this calculation the present age is the sixth hour. AUG. At the sixth hour then our Lord comes to the well. The black abyss of the well, methinks, represents the lowest parts of this universe, i. e. the earth, to which Jesus came at the sixth hour, that is, in the sixth age of mankind, the old age, as it were, of the old man, which we are bidden to put off, that we may put on the new. For so do we reckon the different ages of man's life: the first age is infancy, the second childhood, the third boyhood, the fourth youth, the fifth manhood, the sixth old age. Again, the sixth hour, being the middle of the day, the time at which the sun begins to descend, signifies that we, who are called by Christ, are to check our pleasure in visible things, that by the love of things invisible refreshing the inner man, we may be restored to the inward light which never fails. By His sitting is signified His humility, or perhaps His magisterial character; teachers being accustomed to sit.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p13","status":"detected","href":"/jhn/4/#v6-augustine","ref":"John 4:6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.7.1","start":7,"end":7,"heading":"There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.","excerpt":"CHRYS. That this conversation might not appear a violation of His own injunctions against talking to the Samaritans, the Evangelist explains how it arose; viz. for He did not come with the intention beforehand of talking with the woman, but only would not send the woman away, when she had come. There came a woman of Samaria to draw water. Observe, she comes quite by chance. AUG. The woman here is the type of the Church, not yet justified, but just about to be And it is a part of the resemblance, that she comes from a foreign people. The Samaritans were foreigners, though they were neighbours; and in like manner the Church was to come from the Gentiles, and to be alien from the Jewish race. THEOPHYL. The argument with the woman arises naturally from the occasion: Jesus saith unto her, Give me to drink. As man, the labour and heat He had undergone had made Him thirsty. AUG. Jesus also thirsted after that woman's faith? AUG. He thirsteth for their faith, for whom He shed His blood.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p15","status":"detected","href":"/jhn/4/#v7-augustine","ref":"John 4:7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.8.1","start":8,"end":8,"heading":"(For his disciples were gone away unto the city to buy meat.)","excerpt":"CHRYS. This shews us too not only our Lord's strength and endurance as a traveller, but also his carelessness about food; for His disciples did not carry about food with them, since it follows, His disciples were gone away into the city to buy food. Herein is shewn the humility of Christ; He is left alone. It was in His power, had He pleased, not to send away all, or, on their going away, to leave others in their place to wait on Him. But He did not choose to have it so: for in this way He accustomed His disciples to trample upon pride of every kind. However some one will say, Is humility in fishermen and tent-makers so great a matter? But these very men were all on a sudden raised to the most lofty situation upon earth, that of friends and followers of the Lord of the whole earth. And men of humble origin, when they arrive at dignity, are on this very account more liable than others to be lifted up with pride; the honour being so new to them. Our Lord therefore to keep His disciples humble, taught them in all things to subdue themselves.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.9.1","start":9,"end":9,"heading":"Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.","excerpt":"... The woman on being told, Give Me to drink, very naturally asks, How is it that Thou, being a Jew, askest drink of me, who am a woman of Samaria? She knew Him to be a Jew from His figure and speech. Here observe her simpleness. For even had our Lord been bound to abstain from dealing with her, that was His concern, not hers; the Evangelist saying not that the Samaritans would have no dealings with the Jews, but that the Jews have no dealings with the Samaritans. The woman however, though not in fault herself, wished to correct what she thought a fault in another. The Jews after their return from the captivity entertained a jealousy of the Samaritans, whom they regarded as aliens, and enemies; and the Samaritans did not use all the Scriptures, but only the writings of Moses, and made little of the Prophets. They claimed to be of Jewish origin, but the Jews considered them Gentiles, and hated them, as they did the rest of the Gentile world. AUG. The Jews would not even use their vessels. So it would astonish the woman to hear a Jew ask to drink out of her vessel; a thing so contrary to Jewish rule. CHRYS. But why did Christ ask what the law allowed not? It is no answer to say that He knew she would not give it, for in that case, He clearly ought not to have asked for it. Rather His very reason for asking, was to shew His indifference to such observances, and to abolish them for the future.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p17","status":"detected","href":"/jhn/4/#v7-augustine","ref":"John 4:7–9"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html#iv.xxxiii-p69","status":"detected","href":"/jhn/4/#v9-chrysostom","ref":"John 4:9"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.10.1","start":10,"end":10,"heading":"Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.","excerpt":"AUG. He who asked to drink, however, out of the woman's vessel, thirsted for the woman's faith: Jesus answered and said unto her, If thou knewest the gift of God, or Who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water. ORIGEN. For it is as it were a doctrine, that no one receives a divine gift, who seeks not for it. Even the Saviour Himself is commanded by the Father to ask, that He may give it Him, as we read, Require of Me, and I will give Thee the heathen for Thine inheritance. And our Saviour Himself says, Ask, and it shall be given you. Wherefore He says here emphatically, Thou wouldest have asked of Him, and He would have given thee. AUG. He lets her know that it was not the water, which she meant, that He asked for; but that knowing her faith, He wished to satisfy her thirst, by giving her the Holy Spirit. For so must we interpret the living water, which is the gift of God; as He saith, If thou knewest the gift of God. AUG. Living water is that which comes out of a spring, in distinction to what is collected in ponds and cisterns from the rain. If spring water too becomes stagnant, i. e. collects into some spot, where it is quite separated from its fountain head, it ceases to be living water.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p18","status":"detected","href":"/jhn/4/#v10-augustine","ref":"John 4:10"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p18","status":"detected","href":"/jhn/4/#v10-augustine","ref":"John 4:10"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p18","status":"detected","href":"/jhn/4/#v10-augustine","ref":"John 4:10"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.10.2","start":10,"end":10,"heading":"Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.","excerpt":"CHRYS. In Scripture the grace of the Holy Spirit is sometimes called fire, sometimes water, which shews that these words are expressive not of its substance, but of its action. The metaphor of fire conveys the lively and sin-consuming property of grace; that of water the cleansing of the Spirit, and the refreshing of the souls who receive Him. THEOPHYL. The grace of the Holy Spirit then He calls living water; i. e. lifegiving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.11-12.1","start":11,"end":12,"heading":"The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?","excerpt":"CHRYS. These words raised the woman's notions of our Lord, and make her think Him no common person. She addresses Him reverentially by the title of Lord; The woman, saith unto Him, Lord, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water? AUG. She understands the living water to be the water in the well; and therefore says, Thou wishest to give me living water; but Thou hast nothing to draw with as I have: Thou canst not then give me this living water; Art Thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? CHRYS. As if she said, Thou canst not say that Jacob gave us this spring, and used another himself: for and they that were with him drank thereof, which would not have been done, had he had another better one. Thou canst not, then give me of this spring; and Thou hast not another better spring, unless Thou confess Thyself greater than Jacob. Whence then hast Thou the water, which Thou promisest to give us? THEOPHYL. The addition, and his cattle, shews the abundance of the water; as if she said, Not only is the water sweet, so that Jacob and his sons drank of it, but so abundant, that it satisfied the vast multitude of the Patriarchs' cattle. CHRYS. See how she thrusts herself upon the Jewish stock. The Samaritans claimed Abraham as their ancestor, on the ground of his having come from Chaldea; and called Jacob their father, as being Abraham's grandson. BEDE. Or she calls Jacob their father, because she lived under the Mosaic law, and possessed the farm which Jacob gave to his son Joseph. ORIGEN. In the mystical sense, Jacob's well is the Scriptures. The learned then drink like Jacob and his sons; the simple and uneducated, like Jacob's cattle.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html#iv.xxxiii-p78","status":"detected","href":"/jhn/4/#v11-chrysostom","ref":"John 4:11"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p20","status":"detected","href":"/jhn/4/#v12-augustine","ref":"John 4:12–14"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html#iv.xxxiii-p82","status":"detected","href":"/jhn/4/#v12-chrysostom","ref":"John 4:12"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.13.1","start":13,"end":13,"heading":"Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:","excerpt":"CHRYS. To the woman's question, Art Thou greater than our father Jacob? He does not reply, I am greater, lest He should seem to boast; but His answer implies it; Jesus answered and said to her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; as if He said, If Jacob is to be honoured because he gave you this water, what wilt thou say, if I give thee far better than this? He makes the comparison however not to depreciate Jacob, but to exalt Himself. For He does not say, that this water is vile and counterfeit, but asserts a simple fact of nature, viz. that whosoever drinketh of this water shall thirst again. AUG. Which is true indeed both of material water, and of that of which it is the type. For the water in the well is the pleasure of the world, that abode of darkness. Men draw it with the waterpot of their lusts; pleasure is not relished, except it be preceded by lust. And when a man has enjoyed this pleasure, i. e. drunk of the water, he thirsts again; but if he have received water from Me, he shall never thirst. For how shall they thirst, who are drunken with the abundance of the house of God? But He promised this fulness of the Holy Spirit.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.14.1","start":14,"end":14,"heading":"But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.","excerpt":"CHRYS. The excellence of this water, viz. that he that drinketh of it never thirsts, He explains in what follows, But the water that I shall give him shall be in him a well of water springing up into everlasting life. As a man who had a spring within him, would never feel thirst, so will not he who has this water which I shall give him. THEOPHYL. For the water which I give him is ever multiplying. The saints receive through grace the seed and principle of good; but they themselves make it grow by their own cultivation.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html#iv.xxxiv-p14","status":"detected","href":"/jhn/4/#v13-chrysostom","ref":"John 4:13–14"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.15.1","start":15,"end":15,"heading":"The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.","excerpt":"CHRYS. See how the woman is led by degrees to the highest doctrine. First, she thought He was some lax Jew. Then hearing of the living water, she thought it meant material water. Afterwards she understands it as spoken spiritually, and believes that it can take away thirst, but she does not yet know what it is, only understands that it was superior to material things: The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. Observe, she prefers Him to the patriarch Jacob, for whom she had such veneration. AUG. Or thus; The woman as yet understands Him of the flesh only. She is delighted to be relieved for ever from thirst, and takes this promise of our Lord's in a carnal sense. For God had once granted to His servant Elijah, that he should neither hunger nor thirst for forty days; and if He could grant this for forty days, why not for ever? Eager to possess such a gift, she asks Him for the living water; The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. Her poverty obliged her to labour more than her strength could well bear; would that she could hear, Come unto Me, all that labour and are heavy laden, and I will refresh you, Jesus had said this very thing, i. e. that she need not labour any longer; but she did not understand Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html#iv.xxxiv-p17","status":"detected","href":"/jhn/4/#v15-chrysostom","ref":"John 4:15"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p21","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.16.1","start":16,"end":16,"heading":"Jesus saith unto her, Go, call thy husband, and come hither.","excerpt":"... At last our Lord was resolved that she should understand: Jesus saith unto her, Go call thy husband, and come hither. What meaneth this? Did He wish to give her the water through her husband? Or, because she did not understand, did He wish to teach her by means of her husband? The Apostle indeed saith of women, If they will learn any thing, let them ask their husbands at home. But this applies only where Jesus is not present. Our Lord Himself was present here; what need then that He should speak to her through her husband? Was it through her husband that He spoke to Mary, who sat at His feet?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.16-18.1","start":16,"end":18,"heading":"Jesus saith unto her, Go, call thy husband, and come hither.","excerpt":"AUG. Jesus seeing that the woman did not understand, and wishing to enlighten her, says, Call thy husband; i. apply thine understanding. For when the life is well ordered, the understanding governs the soul itself, pertaining to the soul. For though it is indeed nothing else than the soul, it is at the same time a certain part of the soul. And this very part of the soul which is called the understanding and the intellect, is itself illuminated by a light superior to itself. Such a Light was talking with the woman; but in her there was not understanding to be enlightened. Our Lord then, as it were, says, I wish to enlighten, and there is not one to be enlightened; Call thy husband, i. apply thine understanding, through which thou must be taught, by which governed. The five former husbands may be explained as the five senses, thus: a man before he has the use of his reason, is entirely under the government of his bodily senses. Then reason comes into action; and from that time forward he is capable of entertaining ideas, and is either under the influence of truth or error. The woman had been under the influence of error, which error was not her lawful husband, but an adulterer. Wherefore our Lord says, Put away that adulterer which corrupts thee, and call thy husband, that thou mayest understand Me.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.17-18.1","start":17,"end":18,"heading":"The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.","excerpt":"CHRYS. The woman then being urgent in Asking for the promised water, Jesus saith unto her, Go call thy husband; to shew that he too ought to have a share in these things. But she was in a hurry to receive the gift, and wished to conceal her guilt, (for she still imagined she was speaking to a man:) The woman answered and said, I have no husband. Christ answers her with a seasonable reproof; exposing her as to former husbands, and as to her present one, whom she had concealed; Jesus said unto her, Thou hast well said, I have no husband. AUG. Understand, that the woman had not a lawful husband, but had formed an irregular connexion with some one. He tells her, Thou hast had five husbands, in order to shew her His miraculous knowledge.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.18.1","start":18,"end":18,"heading":"For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.","excerpt":"AUG. The five husbands some interpret to be the five books which were given by Moses. And the words, He whom thou now hast is not thy husband, they understand as spoken by our Lord of Himself; as if He said, Thou hast served the five books of Moses, as five husbands; but now he whom thou hast, i. e. whom thou hearest, is not thy husband; for thou dost not yet believe in him. But if she did not believe in Christ, she was still united to those five husbands, i. e. five books, and therefore why is it said, Thou hast had five husbands, as if she no longer had them? And how do we understand that a man must have these five books, in order to pass over to Christ, when he who believes in Christ, so far from forsaking these books, embraces them in this spiritual meaning the more strongly? Let us turn to another interpretation.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.19-20.1","start":19,"end":20,"heading":"The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.","excerpt":"CHRYS. The woman is not offended at Christ's rebuke. She does not leave Him, and go away. Far from it: her admiration for Him is raised: The woman saith unto Him, Sir, I perceive that Thou art a Prophet: as if she said, Thy knowledge of me is unaccountable, Thou must be a prophet. AUG. The husband was beginning to come to her, though He had not yet fully come. She thought our Lord a prophet, and He was a prophet: for He says of Himself, A prophet is not without honour, save in his own country. CHRYS. And having come to this belief she asks no questions relating to this life, the health or sickness of the body: she is not troubled about thirst, she is eager for doctrine. AUG. And she begins enquiries on a subject that perplexed her; Our fathers worshipped in this mountain; and ye say that in Jerusalem, is the place where men ought to worship. This was a great dispute between the Samaritans and the Jews. The Jews worshipped in the temple built by Solomon, and made this a ground of boasting over the Samaritans. The Samaritans replied, Why boast ye, because ye have a temple which we have not? Did our fathers, who pleased God, worship in that temple? Is it not better to pray to God in this mountain, where our fathers worshipped? CHRYS. By, our fathers, she means Abraham, who is said to have offered up Isaac here. ORIGEN. Or thus; The Samaritans regarded Mount Gerizim, near which Jacob dwelt, as sacred, and worshipped upon it; while the sacred place of the Jews was Mount Sion, God's own choice. The Jews being the people from whom salvation came, are the type of true believers; the Samaritans of heretics. Gerizim, which signifies division, becomes the Samaritans; Sion, which signifies watch becomes the Jews.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 23","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p35","status":"detected","href":"/jhn/4/#v19-augustine","ref":"John 4:19"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 32","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxiv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 23","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p35","status":"detected","href":"/jhn/4/#v19-augustine","ref":"John 4:19"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.21.1","start":21,"end":21,"heading":"Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.","excerpt":"CHRYS. Christ however does not solve this question immediately, but leads the woman to higher things, of which He had not spoken till she acknowledged Him to be a prophet, and therefore listened with a more full belief: Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. He says, Believe me, because we have need of faith, the mother of all good, the medicine of salvation, in order to obtain any real good. They who endeavour without it, are like men who venture on the sea without a boat, and, being able to swim only a little way, are drowned. AUG. Believe Me, our Lord says with fitness, as the husband is now present. For now there is one in thee that believes, thou hast begun to be present in the understanding; but if ye will not believe, surely ye shall not be established, isa. ALCUIN. In saying, the hour cometh, He refers to the Gospel dispensation, which was now approaching; under which the shadows of types were to withdraw, and the pure light of truth was to enlighten the minds of believers.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.22.1","start":22,"end":22,"heading":"Ye worship ye know not what: we know what we worship: for salvation is of the Jews.","excerpt":"CHRYS. There was no necessity for Christ to shew why the fathers worshipped in the mountain, and the Jews in Jerusalem. He therefore was silent on that question; but nevertheless asserted the religious superiority of the Jews on another ground, the ground not of place, but of knowledge; Ye worship ye know not what, we know what we worship; for salvation is of the Jews. ORIGEN. Ye, literally refers to the Samaritans, but mystically, to all who understand the Scriptures in an heretical sense. We again literally means the Jews, but mystically, I the Word, and all who conformed to My Image, obtain salvation from the Jewish Scriptures. CHRYS. The Samaritans worshipped they knew not what, a local, a partial God, as they imagined, of whom they had the same notion that they had of their idols. And therefore they mingled the worship of God with the worship of idols. But the Jews were free from this superstition: indeed they knew God to be the God of the whole world; wherefore He says, We worship what we know. He reckons Himself among the Jews, in condescension to the woman's idea of Him; and says as if He were a Jewish prophet, We worship, though it is certain that He is the Being who is worshipped by all. The words, For salvation is of the Jews, mean that every thing calculated to save and amend the world, the knowledge of God, the abhorrence of idols, and all other doctrines of that nature, and even the very origin of our religion, comes originally from the Jews. In salvation too He includes His own presence, which He says is of the Jews, as we are told by the Apostle, Of whom as concerning the flesh Christ came. See how He exalts the Old Testament, which He shews to be the root of every thing good; thus proving in every way that He Himself is not opposed to the Law.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html#iv.xxxv-p4","status":"detected","href":"/jhn/4/#v21-chrysostom","ref":"John 4:21–22"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.23.1","start":23,"end":23,"heading":"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.","excerpt":"CHRYS. The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour cometh, and now is, when, the true worshippers shall worship the Father in spirit and in truth. He says, and now is, to shew that this was not a prediction, like those of the ancient Prophets, to be fulfilled in the course of ages. The event, He says, is now at hand, it is approaching your very doors. The words, true worshippers, are by way of distinction: for there are false worshippers who pray for temporal and frail benefits, or whose actions are ever contradicting their prayers. CHRYS. Or by saying, true, he excludes the Jews together with the Samaritans. For the Jews, though better than the Samaritans, were yet as much inferior to those who were to succeed them, as the type is to the reality. The true worshippers do not confine the worship of God to place, but worship in the spirit; as Paul saith, Whom I serve with my spirit.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html#iv.xxxv-p17","status":"detected","href":"/jhn/4/#v23-chrysostom","ref":"John 4:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.23.2","start":23,"end":23,"heading":"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.","excerpt":"ORIGEN. Twice it is said, The hour cometh, and the first time without the addition, and now is. first seems to allude to that purely spiritual worship which is suited only to a state of perfection; the second to earthly worship, perfected as far as is consistent with human nature. When that hour cometh, which our Lord speaks of, the mountain of the Samaritans must be avoided, and God must be worshipped in Sion, where is Jerusalem, which is called by Christ the city of the Great King. And this is the Church, where sacred oblations and spiritual victims are offered up by those who understand the spiritual law. So that when the fulness of time shall have come, the true worship, we must suppose, will no longer be attached to Jerusalem, i. e. to the present Church: for the Angels do not worship the Father at Jerusalem: and thus those who have obtained the likeness of the Jews, worship the Father better than they who are at Jerusalem. And when this hour is come, we shall be accounted by the Father as sons. Wherefore it is not said, Worship God, but, Worship the Father. But for the present the true worshippers worship the Father in spirit and in truth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.23-24.1","start":23,"end":24,"heading":"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.","excerpt":"CHRYS. He speaks here of the Church; wherein there is true worship, and such as becometh God; and therefore adds, For the Father seeketh such to worship Him. For though formerly He willed that mankind should linger under a dispensation of types and figures, this was only done in condescension to human frailty, and to prepare men for the reception of the truth. ORIGEN. But if the Father seeks, He seeks through Jesus, Who came to seek and to save that which was lost, and to teach men what true worship was. God is a Spirit; i. e. He constitutes our real life, just as our breath (spirit) constitutes our bodily life. CHRYS. Or it signifies that God is incorporeal; and that therefore He ought to be worshipped not with the body, but with the soul, by the offering up a pure mind, i. e. that they who worship Him, must worship Him in spirit and in truth. The Jews neglected the soul, but paid great attention to the body, and had various kinds of purification. Our Lord seems here to refer to this, and to say, not by cleansing of the body, but by the incorporeal nature within us, i. e. the understanding, which He calls the spirit, that we must worship the incorporeal God.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.24.1","start":24,"end":24,"heading":"God is a Spirit: and they that worship him must worship him in spirit and in truth.","excerpt":"HILARY. Or, by saying that God being a Spirit ought to be worshipped in spirit, He indicates the freedom and knowledge of the worshippers, and the uncircumscribed nature of the worship: according to the saying of the Apostle, Where the Spirit of the Lord is, there is liberty. CHRYS. And that we are to worship in truth, means that whereas the former ordinances were typical; that is to say, circumcision, burnt offerings, and sacrifices; now, on the contrary, every thing is real. THEOPHYL. Or, because many think that they worship God in the spirit, i, e. with the mind, who yet held heretical doctrines concerning Him, for this reason He adds, and in truth. May not the words too refer to the two kinds of philosophy among us, i. e. active and contemplative; the spirit standing for action, according to the Apostle, As many as are led by the Spirit of God; truth, on the other hand, for contemplation. Or, (to take another view,) as the Samaritans thought that God was confined to a certain place, and ought to be worshipped in that place; in opposition to this notion, our Lord may mean to teach them here, that the true worshippers worship not locally, but spiritually. Or again, all being a type and shadow in the Jewish system, the meaning may be that the true worshippers will worship not in type, but in truth. God being a Spirit, seeketh for spiritual worshippers; being the truth, for true ones.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.24.2","start":24,"end":24,"heading":"God is a Spirit: and they that worship him must worship him in spirit and in truth.","excerpt":"AUG. O for a mountain to pray on, thou criest, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwelleth on high. Yes, God dwelleth on high, but He hath respect unto the humble. Wherefore descend that thou mayest ascend. \" Ways on high are in their heart,\" it is said, \" passing in the valley of tears,\" and in \" tears\" is humility. Wouldest thou pray in the temple? pray in thyself; but first do thou become the temple of God.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 25","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p41","status":"detected","href":"/jhn/4/#v21-augustine","ref":"John 4:21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.25.1","start":25,"end":25,"heading":"The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.","excerpt":"CHRYS. The woman was struck with astonishment at the loftiness of His teaching, as her words shew: The woman saith unto Him, I know that Messias cometh, which is called Christ. AUG. Unctus in Latin, Christ in Greek, in the Hebrew Messias. She knew then who could teach her, but did not know Who was teaching her. When He is come, He will tell us all things: as if she said, The Jews now contend for the temple, we for the mountain; but He, when He comes, will level the mountain, overthrow the temple, and teach us how to pray in spirit and in truth. CHRYS. But what reason had the Samaritans for expecting Christ's coming? They acknowledged the books of Moses, which foretold it. Jacob prophesies of Christ, The sceptre shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come. And Moses says, The Lord thy God shall raise up a Prophet from the midst of thee, of thy brethren. ORIGEN. It should be known, that as Christ rose out of the Jews, not only declaring but proving Himself to be Christ; so among the Samaritans there arose one Dositheus by name, who asserted that he was the Christ prophesied of. AUG. It is a confirmation to discerning minds that the five senses were what were signified by the five husbands, to find the woman making five carnal answers, and then mentioning the name of Christ.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 18","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xx.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 27","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p49","status":"detected","href":"/jhn/4/#v25-augustine","ref":"John 4:25"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.26.1","start":26,"end":26,"heading":"Jesus saith unto her, I that speak unto thee am he.","excerpt":"CHRYS. Christ now reveals Himself to the woman: Jesus saith unto her, I that speak unto thee am He. Had He told the woman this to begin with, it would have appeared vanity. Now, having gradually awakened her to the thought of Christ, His disclosure of Himself is perfectly opportune. He is not equally open to the Jews, who ask Him, If Thou be the Christ, tell us plainly; for this reason, that they did not ask in order to learn, but to do Him injury; whereas she spoke in the simplicity of her heart.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.27.1","start":27,"end":27,"heading":"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?","excerpt":"CHRYS. The disciples arrive opportunely, and when the teaching is finished: And upon this came His disciples, and marvelled that He talked with the woman. They marvelled at the exceeding kindness and humility of Christ, in condescending to converse with a poor woman, and a Samaritan. AUG. He who came to seek that which was lost, sought the lost one. This was what they marvelled at: they marvelled at His goodness; they did not suspect evil. CHRYS. But notwithstanding their wonder, they asked Him no questions, No man said, What seekest Thou? or, Why talkest Thou with her? So careful were they to observe the rank of disciples, so great was their awe and veneration for Him. On subjects indeed which concerned themselves, they did not hesitate to ask Him questions. But this was not one.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 33","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.28.1","start":28,"end":28,"heading":"The woman then left her waterpot, and went her way into the city, and saith to the men,","excerpt":"ORIGEN. The woman is almost turned into an Apostle. So forcible are His words, that she leaves her waterpot to go the city, and tell her townsmen of them. The woman then left her waterpot, i. e. gave up low bodily cares, for the sake of benefiting others. Let us do the same. Let us leave off caring for things of the body, and impart to others of our own. AUG. Hydria answers to our word aquarium; hydor being Greek for water. CHRYS. As the Apostles, on being called, left their nets, so does she leave her waterpot, to do the work of an Evangelist, by calling not one person, but a whole city: She went her way into the city, and saith to the men, Come, see a man which told me all things that ever I did: is not this the Christ? ORIGEN. She calls them together to see a man, whose words were deeper than man's. She had had five husbands, and then was living with the sixth, not a lawful husband. But now she gives him up for a seventh, and she leaving her waterpot, is converted to chastity.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.28.2","start":28,"end":28,"heading":"The woman then left her waterpot, and went her way into the city, and saith to the men,","excerpt":"AUG. The circumstance of the woman's leaving her waterpot on going away, must not be overlooked. For the waterpot signifies the love of this world, i. e. concupiscence, by which men from the dark depth, of which the well is the image, i. e. from an earthly conversation, draw up pleasure. It was right then for one who believed in Christ to renounce the world, and, by leaving her waterpot, to shew that she had parted with worldly desires. AUG. She cast away therefore concupiscence, and hastened to proclaim the truth. Let those who wish to preach the Gospel, learn, that they should first leave their waterpots at the well. ORIGEN. The woman having become a vessel of wholesome discipline, lays aside as contemptible her former tastes and desires.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 30","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p52","status":"detected","href":"/jhn/4/#v27-augustine","ref":"John 4:27–28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.29-30.1","start":29,"end":30,"heading":"Come, see a man, which told me all things that ever I did: is not this the Christ? Then they went out of the city, and came unto him.","excerpt":"CHRYS. She was not prevented by shamefacedness from spreading about what had been said to her. For the soul, when it is once kindled by the divine flame, regards neither glory, nor shame, nor any other earthly thing, only the flame which consumes it. But she did not wish them to trust to her own report only, but to come and judge of Christ for themselves. Come, see a man, she says, She does not say, Come and believe, but, Come and see; which is an easier matter. For well she knew that if they only tasted of that well, they would feel as she did. ALCUIN. It is only by degrees, however, that she comes to the preaching of Christ. First she calls Him a man, not Christ; for fear those who heard her might be angry, and refuse to come. CHRYS. She then neither openly preaches Christ, nor wholly omits Him, but says, Is not this the Christ? This wakened their attention, Then they went out of the city, and came unto Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.31-32.1","start":31,"end":32,"heading":"In the mean while his disciples prayed him, saying, Master, eat. But he said unto them, I have meat to eat that ye know not of.","excerpt":"AUG. His disciples had gone to buy food, and had returned. They offered Christ some: In the mean while His disciples prayed Him, saying, Master, eat. CHRYS. They all ask Him at once, Him so fatigued with the journey and heat. This is not impatience in them, but simply love, and tenderness to their Master. ORIGEN. They think the present time convenient for dining; it being after the departure of the woman to the city, and before the coming of the Samaritans; so that they sit at meat by themselves. This explains, In the mean while. THEOPHYL. Our Lord, knowing that the woman of Samaria was bringing the whole town out to Him, tells His disciples, I have meat that ye know of. CHRYS. The salvation of men He calls His food, shewing His great desire that we should be saved. As food is an object of desire to us, so was the salvation of men to Him. Observe, He does not express Himself directly, but figuratively; which makes some trouble necessary for His hearers, in order to comprehend His meaning, and thus gives a greater importance to that meaning when it is understood. THEOPHYL. That ye know not of, i. e. know not that I call the salvation of men food; or, know not that the Samaritans are about to believe and be saved.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.33.1","start":33,"end":33,"heading":"Therefore said the disciples one to another, Hath any man brought him ought to eat?","excerpt":"... The disciples however were in perplexity: Therefore said the disciples one to another, Hath any man brought Him ought to eat? AUG. What wonder that the woman did not understand about the water? Lo, the disciples do not understand about the meat. CHRYS. They shew, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him. THEOPHYL. From the question of the disciples, Hath any man brought Him ought to eat, we may infer that our Lord was accustomed to receive food from others, when it was offered Him: not that He who giveth food to all flesh, needed any assistance; but He received it, that they who gave it might obtain their reward, and that poverty thenceforth might not blush, nor the support of others be esteemed a disgrace. It is proper and necessary that teachers should depend on others to provide them with food, in order that, being free from all other cares, they may attend the more to the ministry of the word.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.34.1","start":34,"end":34,"heading":"Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.","excerpt":"AUG. Our Lord heard His doubting disciples, and answered them as disciples, i. plainly and expressly, not circuitously, as He answered the women; Jesus saith unto them, My meat is to do the will of Him that sent Me. ORIGEN. Fit meat for the Son of God, who was so obedient to the Father, that in Him was the same will that was in the Father: not two wills, but one will in both. The Son is capable of first accomplishing the whole will of the Father. Other saints do nothing against the Father's will; He does that will. That is His meat in an especial sense. And what means, To finish His work? It would seem easy to say, that a work was what was ordered by him who set it; as where men are set to build or dig. But some who go deeper ask whether a work being finished does not imply that it was before incomplete; and whether God could originally have made an incomplete work? The completing of the work, is the completing of a rational creature: for it was to complete this work, which was as yet imperfect, that the Word made flesh come. THEOPHYL. He finished the work of God, i. e. man, He, the Son of God, finished it by exhibiting our nature in Himself without sin, perfect and uncorrupt. He finished also the work of God, i, e. the Law, (for Christ is the end of the Law.) by abolishing it, when every thing in it had been fulfilled, and changing a carnal into a spiritual worship.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.34.2","start":34,"end":34,"heading":"Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.","excerpt":"ORIGEN. The matter of spiritual drink and living water being explained, the subject of meat follows. Jesus had asked the woman of Samaria, and she could give Him none good enough. Then came the disciples, having procured some humble food among the people of the country, and offered it Him, beseeching Him to eat. They fear perhaps lest the Word of God, deprived of His own proper nourishment, fail within them; and therefore with such as they have found, immediately propose to feed Him, that being confirmed and strengthened. He may abide with His nourishers. Souls require food as well as bodies. And as bodies require different kinds of it, and in different quantities, so is it in things which are above the body. Souls differ in capacity, and one needs more nourishment, another less. So too in point of quality, the same nourishment of words and thoughts does not suit all. Infants just born need the milk of the word; the grown up, solid meat. Our Lord says, I have meat to eat. For one who is over the weak who cannot behold the same things with the stronger, may always speak thus.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.35.1","start":35,"end":35,"heading":"Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.","excerpt":"CHRYS. What is the will of the Father He now proceeds to explain: Say ye not. There are yet four months, then cometh harvest? THEOPHYL. Now ye are expecting a material harvest. But I say unto you, that a spiritual harvest is at hand: Lift up your eyes, and look on the fields; for they are white already to harvest. He alludes to the Samaritans who are approaching. CHRYS. He leads them as his custom is, from low things to high. Fields and harvest here express the great number of souls, which are ready to receive the word. The eyes are both spiritual, and bodily ones, for they saw a great multitude of Samaritans now approaching. This expectant crowd he calls very suitably white fields. For as the corn, when it grows white, is ready for the harvest; so were these ready for salvation. But why does He not say this in direct language? Because by making use in this way of the objects around them, he gave greater vividness and power to His words, and brought the truth home to them; and also that His discourse might be more pleasant, and might sink deeper into their memories.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 34","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.35-36.1","start":35,"end":36,"heading":"Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.","excerpt":"ORIGEN. How can we consistently give an allegorical meaning to the words, Lift up your eyes, &c. and only a literal one to the words, There are yet four months, and then cometh harvest? The same principle of interpretation surely must be applied to the latter, that is to the former. The four months represent the four elements, i. e. our natural life; the harvest, the end of the world, when all conflict shall have ceased, and truth shall prevail. The disciples then regard the truth as incomprehensible in our natural state, and look forward to the end of the world for attaining the knowledge of it. But this idea our Lord condemns: Say not ye, there are four months, and then cometh harvest? Behold, I say unto you. Lift up your eyes. In many places of Holy Scripture, we are commanded in the same way to raise the thoughts of our minds, which cling so obstinately to earth. A difficult task this for one who indulges his passions, and lives carnally. Such an one will not see if the fields be white to the harvest. For when are the fields white to the harvest? When the Word of God comes to light up and make fruitful the fields of Scripture. Indeed, all sensible things are as it were fields made white for the harvest, if only reason be at hand to interpret them. We lift up our eyes, and behold the whole universe overspread with the brightness of truth. And he that reapeth those harvests, has a double reward of his reaping; first, his wages; And he that reapeth receiveth wages; meaning his reward in the life to come; secondly, a certain good state of the understanding, which is the fruit of contemplation, And gathereth fruit unto life eternal.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.36.1","start":36,"end":36,"heading":"And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.","excerpt":"AUG. He was intent now on beginning the work, and hastened to send labourers: And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. CHRYS. Again, He distinguishes earthly from heavenly things, for as above He said of the water, that he who drank of it should never thirst, so here He says, He that reapeth gathereth fruit unto life eternal; adding, that both he that soweth and he that reapeth may rejoice together. The Prophets sowed, the Apostles reaped, yet are not the former deprived of their reward. For here a new thing is promised; viz. that both sowers and reapers shall rejoice together. How different this from what we see here. Now he that soweth grieveth because he soweth for others, and he only that reapeth rejoiceth. But in the new state, the sower and reaper share the same wages. AUG. The Apostles and Prophets had different labours, corresponding to the difference of times; but both will attain to like joy, and receive together their wages, even eternal life.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 32","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p54","status":"detected","href":"/jhn/4/#v35-augustine","ref":"John 4:35–38"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 34","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 32","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p54","status":"detected","href":"/jhn/4/#v35-augustine","ref":"John 4:35–38"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.37-38.1","start":37,"end":38,"heading":"And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.","excerpt":"CHRYS. He confirms what He says by a proverb, And, herein is that saying true, one soweth and another reapeth, i. e. one party has the labour, and another reaps the fruit. The saying is especially applicable here, for the Prophets had laboured, and the disciples reaped the fruits of their labours: I sent you to reap that whereon ye bestowed no labour. AUG. So then He sent reapers, no sowers. The reapers went where the Prophets had preached. Read the account of their labours: they all contain prophecy of Christ. And the harvest was gathered on that occasion when so many thousands brought the prices of their possessions, and laid them at the Apostles' feet; relieving their shoulders from earthly burdens, that they might follow Christ. Yea verily, and from that harvest were a few grains scattered, which filled the whole world. And now ariseth another harvest, which will be reaped at the end of the world, not by Apostles, but by Angels. The reapers, He says, are the Angels. CHRYS. I sent you to reap that whereon ye bestowed no labour, i. e. have reserved you for a favourable time, in which the labour is less, the enjoyment greater. The more laborious part of the work was laid on the Prophets, viz. the sowing of the seed: Other men laboured, and ye are entered into their labours. Christ here throws light on the meaning of the old prophecies. He shews that both the Law and the Prophets, if rightly interpreted, led men to Him; and that the Prophets were sent in fact by Himself. Thus the intimate connexion is established between the Old Testament and the New.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 34","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 32","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p54","status":"detected","href":"/jhn/4/#v35-augustine","ref":"John 4:35–38"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.39-40.1","start":39,"end":40,"heading":"And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.","excerpt":"CHRYS. It is now, as it were, harvest time, when the corn is gathered, and a whole floor soon covered with sheaves; And many of the Samaritans of that city believed on Him, for the saying of the woman which testified. He told me all that ever I did. They considered that the woman would never of her own accord have conceived such admiration for one Who had reproved her offences, unless He were really some great and wonderful person. And thus relying solely on the testimony of the woman, without any other evidence, they went out to beseech Christ to stay with them: So when the Samaritans were come to Him, they besought Him that He would tarry with them. The Jews when they saw His miracles, so far from begging Him to stay, tried in every way to get rid of His presence. Such is the power of malice, and envy, and vain glory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Him with them, He would not consent, but only tarried there two days.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.40.1","start":40,"end":40,"heading":"So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.","excerpt":"ORIGEN. It is natural to ask, why our Saviour stays with the Samaritans, when He had given a command to His disciples not to enter into any city of the Samaritans. But we must explain this mystically. To go the way of the Gentiles, is to be imbued with Gentile doctrine; to go into a city of the Samaritans, is to admit the doctrines of those who believe the Scriptures, but interpret them heretically. But when men have given up their own doctrines, and come to Jesus, it is lawful to stay with them.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.41-42.1","start":41,"end":42,"heading":"And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.","excerpt":"CHRYS. The Jews disbelieved in spite of miracles, while these exhibited great faith, before even a miracle was wrought, and when they had only heard our Lord's words. And many more believed because of His own word. Why then do not the Evangelists give these words? To shew that they omit many important things, and because the result shews what they were; the result being that the whole city was convinced. On the other hand, when the hearers are not convinced, the Evangelists are obliged to give our Lord's words, that the failure may be seen to be owing to the indifference of the hearers, not to any defect in the preacher. And now, having become Christ's disciples, they dismiss their first instructor; And they said unto the woman, Now we believe not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. How soon they understand that He was come for the deliverance of the whole world, and could not therefore confine His purposes to the Jews, but must sow the Word every where. Their saying too, The Saviour of the world, implies that they looked on this world as miserable and lost; and that, whereas Prophets and Angels had come to save it, this was the only real Saviour, the Author not only of temporal but eternal salvation. And, observe, whereas the woman had spoken doubtfully, Is not this the Christ? they do not say, we suspect, but we know, know, that this is indeed the Saviour of the world, not one Christ out of many. Though they had only heard His words, they said as much as they could have done, had they seen ever so many and great miracles.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.42.1","start":42,"end":42,"heading":"And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.","excerpt":"AUG. So then they knew Christ first by report of another, afterwards by His own presence; which is still the case of those that are without the fold, and not yet Christians. Christ is announced to them by some charitable Christians, by the report of the woman, i. e. the Church; they come to Christ, they believe on Him, through the instrumentality of that woman; He stays with them two days, i. e. gives them two precepts of charity. And thenceforth their belief is stronger. They believe that He is indeed the Saviour of the world. ORIGEN. For it is impossible that the same impression should be produced by hearing from one who has seen, and seeing one's self; walking by sight is different from walking by faith. The Samaritans now do not believe only from testimony, but from really seeing the truth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 15, section 33","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvi.html#iii.xvi-p57","status":"detected","href":"/jhn/4/#v39-augustine","ref":"John 4:39–42"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.43-44.1","start":43,"end":44,"heading":"Now after two days he departed thence, and went into Galilee. For Jesus himself testified, that a prophet hath no honour in his own country.","excerpt":"AUG. After staying two days in Samaria, He departed into Galilee, where He resided: Now after two days He departed thence, and went into Galilee, AUG. Why then does the Evangelist say immediately, For Jesus Himself testified, that a prophet hath no honour in his own country. For He would seem to have testified more to the truth, had He remained in Samaria, and not gone into Galilee. Not so: He stayed two days in Samaria, and the Samaritans believed on Him: He stayed the same time in Galilee, and the Galileans did not believe on Him, and therefore He said, that a prophet hath no honour in his own country. CHRYS. Or consider this the reason that He went, not to Capernaum, but to Galilee and Cana, as appears below, His country being, I think, Capernaum. As He did not obtain honour there, hear what He says; And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell. He calls it His own country, because He had most resided here.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 16","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html#iv.xxxvii-p24","status":"detected","href":"/jhn/4/#v43-chrysostom","ref":"John 4:43–44"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.44.1","start":44,"end":44,"heading":"For Jesus himself testified, that a prophet hath no honour in his own country.","excerpt":"THEOPHYL. Or thus: Our Lord on leaving Samaria for Galilee, explains why He was not always in Galilee: viz. because of the little honour He received there. A prophet hath no honour in his own country. ORIGEN. The country of the prophets was Judaea, and every one knows how little honour they received from the Jews, as we read, Whom of the prophets have not your fathers persecuted? One cannot but wonder at the truth of this saying, exemplified not only in the contempt cast upon the holy prophets and our Lord Himself, but also in the case of other teachers of wisdom who have been despised by their fellow-citizens and put to death CHRYS. But do we not see many held in admiration by their own people? We do; but we cannot argue from a few instances. If some are honoured in their own country, many more are honoured out of it, and familiarity generally subjects men to contempt.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.45.1","start":45,"end":45,"heading":"Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.","excerpt":"... The Galileans however received our Lord: Then when He was come into Galilee, the Galileans received Him. Observe how those who are spoken ill of, are always the first to come to Christ. Of the Galileans we find it said below, Search and look, for out of Galilee ariseth no prophet. And He is reproached with being a Samaritan, Thou art a Samaritan, and hast a devil. And yet the Samaritans and Galileans believe, to the condemnation of the Jews. The Galileans however are superior to the Samaritans; for the latter believed from hearing the woman's words, the former from seeing the signs which He did: Having seen all the things that He did at Jerusalem at the feast. ORIGEN. Our Lord by ejecting those who sold sheep and oxen from the temple, had impressed the Galileans with a strong idea of Majesty, and they received Him. His power was shewn no less in this act, than in making the blind to see, and the deaf to hear. But probably He had performed some other miracles as well. BEDE. They had seen Him at Jerusalem, For they also went unto the feast. Our Lord's return has a mystical meaning, viz. that, when the Gentiles have been confirmed in the faith by the two precepts of love, i. e. at the end of the world, He will return to His country, i. e. Judaea. ORIGEN. The Galilaeans were allowed to keep the feast at Jerusalem, where they had seen Jesus. Thus they were prepared to receive Him, when He came: otherwise they would either have rejected Him; or He, knowing their unprepared state, would not have gone near them.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.46.1","start":46,"end":46,"heading":"So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.","excerpt":"CHRYS. On a former occasion our Lord attended a marriage in Cana of Galilee, now He goes there to convert the people, and confirm by His presence the faith which His miracle had produced. He goes there in preference to His own country. AUG. There, we are told, His disciples believed on Him, Though the house was crowded with guests, the only persons who believed in consequence of this great miracle, were His disciples. He therefore visits the city again, in order to try a second time to convert them. THEOPHYL. The Evangelist reminds us of the miracle in order to express the praise due to the Samaritans. For the Galileans in receiving Him were influenced as well by the miracle He had wrought with them, as by those they had seen at Jerusalem. The nobleman certainly believed in consequence of the miracle performed at Cana, though he did not yet understand Christ's full greatness; And there was a certain nobleman whose son was sick at Capernaum. ORIGEN. Some think that this was an officer of King Herod's; others, that he was one of Caesar's household, then employed on some commission in Judaea. It is not said that He was a Jew. AUG. He is called a nobleman, either as being of the royal family, or as having some office of government.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 35, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html#iv.xxxvii-p30","status":"detected","href":"/jhn/4/#v46-chrysostom","ref":"John 4:46"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 16, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html#iii.xvii-p6","status":"detected","href":"/jhn/4/#v46-augustine","ref":"John 4:46–48"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.47.1","start":47,"end":47,"heading":"When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.","excerpt":"CHRYS. Some think that he is the same centurion, who is mentioned in Matthew. But that he is a different person is clear from this; that the latter, when Christ wished to come to his house, entreated Him not; whereas the former brought Christ to his house, though he had received no promise of a cure. And the latter met Jesus on His way from the mountain to Capernaum; whereas the former came to Jesus in Cana. And the latter servant was laid up with the palsy, the former's son with a fever. Of this nobleman then we read, When he heard that Jesus was come out of into Galilee, he went unto Him, and besought Him that He would heal his son: for he was at the point of death","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html#iv.xxxvii-p34","status":"detected","href":"/jhn/4/#v46-chrysostom","ref":"John 4:46–47"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.48.1","start":48,"end":48,"heading":"Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.","excerpt":"AUG. Did not he who made this request believe? Mark what our Lord says; Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. This is to charge the man either with lukewarmness, or coldness of faith, or with want of faith altogether: as if his only object was to put Christ's power to the test, and see who and what kind of person Christ was, and what He could do. The word prodigy (wonder) signifies something far off, in futurity. AUG. Our Lord would have the mind of the believer so raised above all mutable things, as not to seek even for miracles. For miracles, though sent from heaven, are, in their subject matter, mutable.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 16","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.49.1","start":49,"end":49,"heading":"The nobleman saith unto him, Sir, come down ere my child die.","excerpt":"GREG. Remember what He asked for, and you will plainly see that he doubted. He asked Him to come down and see his son: The nobleman saith unto him. Sir, come down, ere my child die. His faith was deficient; in that he thought that our Lord could not save, except He were personally present. CHRYS. And mark his earthly mind, shewn in hurrying Christ along with him; as if our Lord could not raise his son after death. Indeed it is very possible that he may have asked in unbelief. For fathers often are so carried away by their affection, as to consult not only those they depend upon, but even those they do not depend upon at all: not wishing to leave any means untried, which might save their children. But had he had any strong reliance upon Christ, he would have gone to Him in Judaea.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.50.1","start":50,"end":50,"heading":"Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.","excerpt":"GREG. Our Lord in His answer implies that He is in a certain sense where He is invited present even when He is absent from a place. He saves by His command simply, even as by His will He created all things: Jesus saith unto him, Go thy way, thy son liveth. Here is a blow to that pride which honours human wealth and greatness, and not that nature which is made after the image of God. Our Redeemer, to shew that things made much of among men, were to be despised by Saints, and things despised made much of, did not go to the nobleman's son? but was ready to go to the centurion's servant. CHRYS. Or thus; In the centurion there was confirmed faith and true devotion, and therefore our Lord was ready to go. But the nobleman's faith was still imperfect, as he thought our Lord could not heal in the absence of the sick person. But Christ's answer enlightened him. And the man believed the word which Jesus had spoken to him, and went his way. He did not believe, however, wholly or completely.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html#iv.xxxvii-p51","status":"detected","href":"/jhn/4/#v48-chrysostom","ref":"John 4:48–50"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.51-53.1","start":51,"end":53,"heading":"And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 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.","excerpt":"ORIGEN. His rank appears in the fact of his servants meeting him: And as he was now going down, his servants met him, and told him, saying, Thy son liveth. CHRYS. They met him, to announce what had happened, and prevent Christ coming, as He was no longer wanted. That the nobleman did not fully believe, is shewn by what follows: Then enquired he of them at what hour he began to amend. He wished to find out whether the recovery was accidental, or owing to our Lord's word. And they said unto him, Yesterday at the seventh hour the fever left him. How obvious is the miracle? His recovery did not take place in an ordinary way, but all at once; in order that it might be seen to be Christ's doing, and not the result of nature: 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. AUG. If he only believed when he was told that his son was well again, and had compared the hour according to his servant's account, with the hour predicted by Christ, he did not believe when he first made the petition. BEDE. So, we see, faith, like the other virtues, is formed gradually, and has its beginning, growth, and maturity. His faith had its beginning, when he asked for his son's recovery; its growth, when he believed our Lord's words, Thy son liveth; its maturity, after the announcement of the fact by his servants.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 35","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 16, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html#iii.xvii-p6","status":"detected","href":"/jhn/4/#v46-augustine","ref":"John 4:46–48"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.4.54.1","start":54,"end":54,"heading":"This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.","excerpt":"AUG. The Samaritans believed on the strength of His words only: that whole house believed on the strength of the miracle which had been brought in it. The Evangelist adds, This is again the second miracle which Jesus did, when He was come out of Judaea into Galilee. CHRYS. The second miracle, he says markedly. The Jews had not come to the more perfect faith of the Samaritans, who saw no miracle. ORIGEN. The sentence is ambiguous. Taken one way, it means that Jesus after coming to Galilee, performed two miracles, of which that of healing the nobleman's son was the second: taken another, it means, that of the two miracles which Jesus performed in Galilee, the second was done after coming from Judaea into Galilee. The latter is the true and received meaning.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 16, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html#iii.xvii-p6","status":"detected","href":"/jhn/4/#v46-augustine","ref":"John 4:46–48"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.4.1.1","start":1,"end":1,"heading":"That the Pharisees had heard","excerpt":"That the Pharisees had heard. The Pharisees alone are mentioned by the Evangelist as having been hostile to Christ; not that the other scribes were friendly, but because this sect was at that time in the ascendant, and because they were filled with rage under the pretense of godly zeal. It may be asked, Did they envy Christ that he had more disciples, because their stronger attachment to John led them to promote his honor and reputation? The meaning of the words is different; for though they were formerly dissatisfied at finding that John collected disciples, their minds were still more exasperated, when they saw that a still greater number of disciples came to Christ. From the time that John avowed himself to be nothing more than the herald of the Son of God, they began to flock to Christ in greater crowds, and already he had almost completed his ministry. Thus he gradually resigned to Christ the office of teaching and baptizing.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.1-3.1","start":1,"end":3,"heading":"When, therefore, the Lord knew","excerpt":"1. When, therefore, the Lord knew. The Evangelist, intending now to give an account of the conversation which Christ had with a Samaritan woman, begins with explaining the cause of his journey. Knowing that the Pharisees were ill-disposed towards him, he did not wish to expose himself to their anger before the proper time. This was his motive for setting out from Judea. The Evangelist thus informs us that Christ did not come into Samaria with the intention of dwelling there, but because he had to pass through it on his way from Judea to Galilee; for until, by his resurrection, he should open up the way for the gospel, it was necessary that he should be employed in gathering the sheep of Israel to which he had been sent. That he now favored the Samaritans with his instruction was an extraordinary and almost accidental occurrence, if we may be allowed the expression.\n\nBut why does he seek the retirement and lurking-places of Galilee, as if he were unwilling to be known, which was highly to be desired? I reply, he knew well the proper way to act, and made such use of the opportunities of usefulness that he did not allow a moment to be lost. He wished, therefore, to pursue his course with regularity, and in such a manner as he judged to be proper. Hence too we hear that our minds ought to be regulated in such a manner that, on the one hand, we may not be deterred by any fear from going forward in duty; and that, on the other hand, we may not too rashly throw ourselves into dangers. All who are earnestly desirous to pursue their calling will be careful to maintain this moderation, for which they will steadily follow the Lord even through the midst of deaths; they will not rush into them heedlessly, but will walk in their ways. Let us, therefore, remember that we must not advance farther than our calling demands.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.2.1","start":2,"end":2,"heading":"Though Jesus himself baptized not","excerpt":"2. Though Jesus himself baptized not. He gives the designation of Christ’s Baptism to that which he conferred by the hands of other, in order to inform us that Baptism ought not to be estimated by the person of the minister, but that its power depends entirely on its Author, in whose name, and by whose authority, it is conferred. Hence we derive a remarkable consolation, when we know that our baptism has no less efficacy to wash and renew us, than if it had been given by the hand of the Son of God. Nor can it be doubted that, so long as he lived in the world, he abstained from the outward administration of the sign, for the express purpose of testifying to all ages, that Baptism loses nothing of its value when it is administered by a mortal man. In short, not only does Christ baptize inwardly by his Spirit, but the very symbol which we receive from a mortal man ought to be viewed by us in the same light as if Christ himself displayed his hand from heaven, and stretched it out to us. Now if the Baptism administered by a man is Christ’s Baptism, it will not cease to be Christ’s Baptism whoever be the minister. And this is sufficient for refuting the Anabaptists, who maintain that, when the minister is a wicked man, the baptism is also vitiated, and, by means of this absurdity, disturb the Church; as Augustine has very properly employed the same argument against the Donatists.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.5.1","start":5,"end":5,"heading":"Which is called Sichar","excerpt":"5. Which is called Sichar Jerome, in his epitaph on Paula, thinks that this is an incorrect reading, and that it ought to have been written Sichem; and, indeed, the latter appears to have been the ancient and true name; but it is probable that, in the time of the Evangelist, the word Sichar was already in common use. As to the place, it is generally agreed that it was a city situated close to Mount Gerizzim, the inhabitants of which were treacherously slain by Simeon and Levi, (Genesis 34:25,) and which Abimelech, a native of the place, afterwards razed to its foundations, (Judges 9:45.) But the convenience of its situation was such that, a third time, a city was built there, which, in the age of Jerome, they called Neapolis By adding so many circumstances, the Apostle removes all doubt; for we are clearly informed by Moses where that field was which Jacob assigned to the children of Joseph, (Genesis 48:22.) It is universally acknowledged, also, that Mount Gerizzim was near to Shechem. We shall afterwards state that a temple was built there; and there can be no doubt that Jacob dwelt a long time in that place with his family.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[{"at":483,"text":"Genesis 34:25","label":"Genesis 34:25","href":"/gen/34/#v25","status":"detected"},{"at":581,"text":"Judges 9:45","label":"Judges 9:45","href":"/jdg/9/#v45","status":"detected"},{"at":906,"text":"Genesis 48:22","label":"Genesis 48:22","href":"/gen/48/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.6.1","start":6,"end":6,"heading":"And Jesus, fatigued by the journey","excerpt":"And Jesus, fatigued by the journey. He did not pretend weariness, but was actually fatigued; for, in order that he might be better prepared for the exercise of sympathy and compassion towards us, he took upon him our weaknesses, as the Apostle shows that\n\nwe have not a high priest who cannot be touched with the feeling of our infirmities, (Hebrews 4:15.)\n\nWith this agrees the circumstance of the time; for it is not wonderful that, being thirsty and fatigued, he rested at the well about noon; for as the day, from sunrise to sunset, had twelve hours, the sixth hour was Noon When the Evangelist says that he sat thus, he means that it was the attitude of a man who was fatigued","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[{"at":342,"text":"Hebrews 4:15","label":"Hebrews 4:15","href":"/heb/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.7.1","start":7,"end":7,"heading":"A woman came from Samaria","excerpt":"7. A woman came from Samaria. When he asks water from the woman, he does it not merely with the intention of obtaining an opportunity to teach her; for thirst prompted him to desire to drink. But this cannot hinder him from availing himself of the opportunity of instruction which he has obtained, for he prefers the salvation of the woman to his own wants. Thus, forgetting his own thirst, as if he were satisfied with obtaining leisure and opportunity for conversation, that he might instruct her in true godliness, he draws a comparison between the visible water and the spiritual, and waters with heavenly doctrine the mind of her who had refused him water to drink.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.9.1","start":9,"end":9,"heading":"How dost thou, who art a Jew?","excerpt":"9. How dost thou, who art a Jew? This is a reproach, by which she retorts upon him the contempt which was generally entertained by his nation. The Samaritans are known to have been the scum of a people gathered from among foreigners. Having corrupted the worship of God, and introduced many spurious and wicked ceremonies, they were justly regarded by the Jews with detestation. Yet it cannot be doubted that the Jews, for the most part, held out their zeal for the law as a cloak for their carnal hatred; for many were actuated more by ambition and envy, and by displeasure at seeing the country which had been allotted to them occupied by the Samaritans, than by grief and uneasiness because the worship of God had been corrupted. There was just ground for the separation, provided that their feelings had been pure and well regulated. For this reason Christ, when he first sends the Apostles to proclaim the Gospel, forbids them to turn aside to the Samaritans, (Matthew 10:5.)\n\nBut this woman does what is natural to almost all of us; for, being desirous to be held in esteem, we take very ill to be despised. This disease of human nature is so general, that every person wishes that his vices should please others. If any man disapproves of us, or of any thing that we do or say, we are immediately offended without any good reason. Let any man examine himself, and he will find this seed of pride in his mind, until it has been eradicated by the Spirit of God. This woman, therefore, knowing that the superstitions of her nation were condemned by the Jews, now offers an insult to them in the person of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[{"at":966,"text":"Matthew 10:5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.9.2","start":9,"end":9,"heading":"For the Jews hold no intercourse with the Samaritans","excerpt":"For the Jews hold no intercourse with the Samaritans. These words I consider to have been uttered by the woman. Others suppose that the Evangelist added them for the sake of explanation, and, indeed, it is of little consequence which meaning you prefer. But I think it more natural to believe that the woman jeers at Christ in this manner: “What? Is it lawful for you to ask drink from me, when you hold us to be so profane?” If any prefer the other interpretation, I do not dispute the point. Besides, it is possible that the Jews carried their abhorrence of the Samaritans beyond proper bounds; for as we have said that they applied to an improper purpose a false pretense of zeal, so it was natural for them to go to excess, as almost always happens with those who give way to wicked passions.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.10.1","start":10,"end":10,"heading":"Jesus answered","excerpt":"10. Jesus answered. Christ now, availing himself of the opportunity, begins to preach about the grace and power of his Spirit, and that to a woman who did not at all deserve that he should speak a word to her. This is certainly an astonishing instance of his goodness. For what was there in this wretched woman, that, from being a prostitute, she suddenly became a disciple of the Son of God? Though in all of us he has displayed a similar instance of his compassion. All the women, indeed, are not prostitutes, nor are all the men stained by some heinous crime; but what excellence can any of us plead as a reason why he deigned to bestow on us the heavenly doctrine, and the honor of being admitted into his family? Nor was it by accident that the conversation with such a person occurred; for the Lord showed us, as in a model, that those to whom he imparts the doctrine of salvation are not selected on the ground of merit. And it appears at first sight a wonderful arrangement, that he passed by so many great men in Judea, and yet held familiar discourse with this woman. But it was necessary that, in his person, it should be explained how true is that saying of the Prophet,\n\nI was found by them that sought me not; I was made manifest to them that asked not after me. I said to those who sought me not, Behold, here I am, (Isaiah 65:1.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.10.2","start":10,"end":10,"heading":"If thou knewest the gift of God","excerpt":"If thou knewest the gift of God. These two clauses, If thou knewest the gift of God, and, who it is that talketh with thee, I read separately, viewing the latter as an interpretation of the former. For it was a wonderful kindness of God to have Christ present, who brought with him eternal life. The meaning will be more plain if, instead of and, we put namely, or some other word of that kind, thus: If thou knewest the gift of God, namely, who it is that talketh with thee By these words we are taught that then only do we know what Christ is, when we understand what the Father hath given to us in him, and what benefits he brings to us. Now that knowledge begins with a conviction of our poverty; for, before any one desires a remedy, he must be previously affected with the view of his distresses. Thus the Lord invites not those who have drunk enough, but the thirsty, not those who are satiated, but the hungry, to eat and drink. And why would Christ be sent with the fullness of the Spirit, if we were not empty?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.10.3","start":10,"end":10,"heading":"He would have given thee","excerpt":"Again, as he has made great progress, who, feeling his deficiency, already acknowledges how much he needs the aid of another; so it would not be enough for him to groan under his distresses, if he had not also hope of aid ready and prepared. In this way we might do no more than waste ourselves with grief, or at least we might, like the Papists, run about in every direction, and oppress ourselves with useless and unprofitable weariness. But when Christ appears, we no longer wander in vain, seeking a remedy where none can be obtained, but we go straight to him. The only true and profitable knowledge of the grace of God is, when we know that it is exhibited to us in Christ, and that it is held out to us by his hand. In like manner does Christ remind us how efficacious is a knowledge of his blessings, since it excites us to seek them and kindles our hearts. If thou knewest, says he, thou wouldst have asked. The design of these words is not difficult to be perceived; for he intended to whet the desire of this woman, that she might not despise and reject the life which was offered to her.\n\nHe would have given thee. By these words Christ testifies that, if our prayers be addressed to him, they will not be fruitless; and, indeed, without this confidence, the earnestness of prayer would be entirely cooled. But when Christ meets those who come to him, and is ready to satisfy their desires, there is no more room for sluggishness or delay. And there is no man who would not feel that this is said to all of us, if he were not prevented by his unbelief.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.10.4","start":10,"end":10,"heading":"Living water","excerpt":"Living water. Though the name Water is borrowed from the present occurrence, and applied to the Spirit, yet this metaphor is very frequent in Scripture, and rests on the best grounds. For we are like a dry and barren soil; there is no sap and no rigour in us, until the Lord water us by his Spirit. In another passage, the Spirit is likewise called clean water, (Hebrews 10:22,) but in a different sense; namely, because he washes and cleanses us from the pollutions with which we are entirely covered. But in this and similar passages, the subject treated of is the secret energy by which he restores life in us, and maintains and brings it to perfection. There are some who explain this as referring to the doctrine of the Gospel, to which I own that this appellation is fully applicable; but I think that Christ includes here the whole grace of our renewal; for we know that he was sent for the purpose of bringing to us a new life. In my opinion, therefore, he intended to contrast water with that destitution of all blessings under which mankind groan and labor. Again, living water is not so called from its effect, as life-giving, but the allusion is to different kinds of waters. It is called living, because it flows from a living fountain.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[{"at":363,"text":"Hebrews 10:22","label":"Hebrews 10:22","href":"/heb/10/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.11.1","start":11,"end":11,"heading":"Sir, thou hast nothing to draw with","excerpt":"11. Sir, thou hast nothing to draw with. As the Samaritans were despised by the Jews, so the Samaritans, on the other hand, held the Jews in contempt. Accordingly, this woman at first not only disdains Christ but even mocks at him. She understands quite well that Christ is speaking figuratively, but she throws out a jibe by a different figure, intending to say, that he promises more than he can accomplish.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.12.1","start":12,"end":12,"heading":"Art thou greater than our father Jacob?","excerpt":"12. Art thou greater than our father Jacob? She proceeds to charge him with arrogance in exalting himself above the holy patriarch Jacob. “Jacob,” she says, “was satisfied with this well for his own use and that of his whole family: and hast thou a more excellent water?” How faulty this comparison is, appears plainly enough from this consideration, that she compares the servant to the master, and a dead man to the living God; and yet how many in the present day fall into this very error? The more cautious ought we to be not to extol the persons of men so as to obscure the glory of God. We ought, indeed, to acknowledge with reverence the gifts of God, wherever they appear. It is, therefore, proper that we should honor men who are eminent in piety, or endued with other uncommon gifts; but it ought to be in such a manner that God may always remain eminent above all — that Christ, with his Gospel, may shine illustriously, for to him all the splendor of the world must yield.\n\nIt ought also to be observed that the Samaritans falsely boasted of being descended from the holy Fathers. In like manner do the Papists, though they are a bastard seed, arrogantly boast of the Fathers, and despise the true children of God. Although the Samaritans had been descended from Jacob according to the flesh, yet, as they were altogether degenerated and estranged from true godliness, this boasting would have been ridiculous. But now that they are Cutheans by descent, (2 Kings 17:24,) or at least collected out of the profane Gentiles, they still do not fail to make false pretensions to the name of the holy Patriarch. But this is of no avail to them; and such must be the case with all who wickedly exult in the light of men, so as to deprive themselves of the light of God, and who have nothing in common with the holy Fathers, whose name they have abused.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[{"at":1467,"text":"2 Kings 17:24","label":"2 Kings 17:24","href":"/2ki/17/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.13-14.1","start":13,"end":14,"heading":"Every one that drinketh of this water","excerpt":"13. Every one that drinketh of this water. Though Christ perceives that he is doing little good, and even that his instruction is treated with mockery, he proceeds to explain more clearly what he had said. He distinguishes between the use of the two kinds of water; that the one serves the body, and only for a time, while the power of the other gives perpetual vigor to the soul. For, as the body is liable to decay, so the aids by which it is supported must be frail and transitory. That which quickens the soul cannot but be eternal. Again, the words of Christ are not at variance with the fact, that believers, to the very end of life, burn with desire of more abundant grace. For he does not say that, from the very first day, we drink so as to be fully satisfied, but only means that the Holy Spirit is a continually flowing fountain; and that, therefore, there is no danger that they who have been renewed by spiritual grace shall be dried up. And, therefore, although we thirst throughout our whole life, yet it is certain that we have not received the Holy Spirit for a single day, or for any short period, but as a perennial fountain, which will never fail us. Thus believers thirst, and keenly thirst, throughout their whole life; and yet they have abundance of quickening moisture; for however small may have been the measure of grace which they have received, it gives them perpetual vigor, so that they are never entirely dry. When, therefore, he says that they shall be satisfied, he contrasts not with Desire but only with Drought\n\nShall be a fountain of water springing up into eternal life. These words express still more clearly the preceding statement; for they denote a continual watering, which maintains in them a heavenly eternity during this mortal and perishing life. The grace of Christ, therefore, does not flow to us for a short time, but overflows into a blessed immortality; for it does not cease to flow until the incorruptible life which it commences be brought to perfection.,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.15.1","start":15,"end":15,"heading":"Give me this water","excerpt":"15. Give me this water. This woman undoubtedly is sufficiently aware that Christ is speaking of spiritual water; but because she despises him, she sets at naught all his promises; for so long as the authority of him who speaks is not acknowledged by us, his doctrine is not permitted to enter. Indirectly, therefore, the woman taunted Christ, saying, “Thou boastest much, but I see nothing: show it in reality, if thou canst.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.16.1","start":16,"end":16,"heading":"Call thy husband","excerpt":"16. Call thy husband. This appears to have no connection with the subject; and, indeed, one might suppose that Christ, annoyed and put to shame by the impudence of the woman, changes the discourse. But this is not the case; for when he perceived that jeers and scoffs were her only reply to what he had said, he applied an appropriate remedy to this disease, by striking the woman’s conscience with a conviction of her sin. And it is also a remarkable proof of his compassion that, when the woman was unwilling of her own accord to come to him, he draws her, as it were, against her will. But we ought chiefly to observe what I have mentioned, that they who are utterly careless and almost stupid must be deeply wounded by a conviction of sin; for such persons will regard the doctrine of Christ as a fable, until, being summoned to the judgment-seat of God, they are compelled to dread as a Judge him whom they formerly despised. All who do not scruple to rise against the doctrine of Christ with their scoffing jests must be treated in this manner, that they may be made to feel that they will not pass unpunished. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.17-18.1","start":17,"end":18,"heading":"I have not a husband","excerpt":"17. I have not a husband. We do not yet fully perceive the fruit of this advice, by which Christ intended to pierce the heart of this woman, to lead her to repentance. And, indeed, we are so intoxicated, or rather stupified, by our self-love, that we are not at all moved by the first wounds that are inflicted. But Christ applies an appropriate cure for this sluggishness, by pressing the ulcer more sharply, for he openly reproaches her with her wickedness; though I do not think that it is a single case of fornication that is here pointed out, for when he says that she has had five husbands, the reason of this probably was, that, being a froward and disobedient wife, she constrained her husbands to divorce her. I interpret the words thus: “Though God joined thee to lawful husbands, thou didst not cease to sin, until, rendered infamous by numerous divorces, thou prostitutedst thyself to fornication.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.19.1","start":19,"end":19,"heading":"Sir, I perceive that thou art a Prophet","excerpt":"19. Sir, I perceive that thou art a Prophet. The fruit of the reproof now becomes evident; for not only does the woman modestly acknowledge her fault, but, being ready and prepared to listen to the doctrine of Christ, which she had formerly disdained, she now desires and requests it of her own accord. Repentance, therefore, is the commencement of true docility, as I have already said, and opens the gate for entering into the school of Christ. Again, the woman teaches us by her example, that when we meet with any teacher, we ought to avail ourselves of this opportunity, that we may not be ungrateful to God, who never sends Prophets to us without, as it were, stretching out the hand to invite us to himself. But we must remember what Paul teaches, that they who have grace given to them to teach well are sent to us by God; for","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.20.1","start":20,"end":20,"heading":"Our fathers","excerpt":"20. Our fathers. It is a mistaken opinion which some hold, that the woman, finding the reproof to be disagreeable and hateful, cunningly changes the subject. On the contrary, she passes from what is particular to what is general, and, having been informed of her sin, wishes to be generally instructed concerning the pure worship of God. She takes a proper and regular course, when she consults a Prophet, that she may not fall into a mistake in the worship of God. It is as if she inquired at God himself in what manner he chooses to be worshipped; for nothing is more wicked than to contrive various modes of worship without the authority of the word of God.\n\nIt is well known that there was a constant dispute between the Jews and the Samaritans about the true rule of worshipping God. Although the Cutheans and other foreigners, who had been brought into Samaria, when the ten tribes were led into captivity, were constrained by the plagues and punishments of God to adopt the ceremonies of the Law, and to profess the worship of the God of Israel, (as we read, 2 Kings 17:27;) yet the religion which they had was imperfect and corrupted in many ways; which the Jews could not all endure. But the dispute was still more inflamed after that Manasseh, son of the high priest John, and brother of Jaddus, had built the temple on mount Gerizzim, when Darius, the last king of the Persians, held the government of Judea by the hand of Sanballat, whom he had placed there as his lieutenant. For Manasseh, having married a daughter of the governor, that he might not be inferior to his brother, made himself a priest there, and procured for himself by bribes as many apostles as he could, as Josephus relates, (Ant. 11:7:2, and 8:2.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[{"at":1066,"text":"2 Kings 17:27","label":"2 Kings 17:27","href":"/2ki/17/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.20.2","start":20,"end":20,"heading":"Our fathers worshipped in this mountain","excerpt":"Our fathers worshipped in this mountain. The Samaritans at that time did, as we learn from the words of the woman, what is customary with those who have revolted from true godliness, to seek to shield themselves by the examples of the Fathers. It is certain that this was not the reason which induced them to offer sacrifices there, but after that they had framed a false and perverse worship, obstinacy followed, which was ingenious in contriving excuses. I acknowledge, indeed, that unsteady and thoughtless men are sometimes excited by foolish zeal, as if they had been bitten by a gad-fly, so that when they learn that any thing has been done by the Saints, they instantly seize on the example without any exercise of judgment.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.21.1","start":21,"end":21,"heading":"Woman, believe me","excerpt":"21. Woman, believe me. In the first part of this reply, he briefly sets aside the ceremonial worship which had been appointed under the Law; for when he says that the hour is at hand when there shall be no peculiar and fixed place for worship, he means that what Moses delivered was only for a time, and that the time was now approaching when the partition-wall (Ephesians 2:14) should be thrown down. In this manner he extends the worship of God far beyond its former narrow limits, that the Samaritans might become partakers of it.\n\nThe hour cometh. He uses the present tense instead of the future; but the meaning is, that the repeal of the Law is already at hand, so far as relates to the Temple, and Priesthood, and other outward ceremonies. By calling God Father, he seems indirectly to contrast Him with the Fathers whom the woman had mentioned, and to convey this instruction, that God will be a common Father to all, so that he will be generally worshipped without distinction of places or nations.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iii.html","locus":null,"cites":[{"at":363,"text":"Ephesians 2:14","label":"Ephesians 2:14","href":"/eph/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.22.1","start":22,"end":22,"heading":"You worship what you know not, we worship what we know","excerpt":"He now explains more largely what he had briefly glanced at about the abolition of the Law; but he divides the substance of his discourse into two parts. In the former, he charges with superstition and error the form of worshipping God which had been used by the Samaritans, but testifies that the true and lawful form was observed by the Jews. And he assigns the cause of the difference, that from the word of God the Jews obtained certainty as to his worship, while the Samaritans received nothing certain from the mouth of God. In the second part, he declares that the ceremonies hitherto observed by the Jews would soon be at an end.\n\n22. You worship what you know not, we worship what we know. This is a sentence worthy of being remembered, and teaches us that we ought not to attempt any thing in religion rashly or at random; because, unless there be knowledge, it is not God that we worship, but a phantom or idol. All good intentions, as they are called, are struck by this sentence, as by a thunderbolt; for we learn from it, that men can do nothing but err, when they are guided by their own opinion without the word or command of God. For Christ, defending the person and cause of his nation, shows that the Jews are widely different from the Samaritans. And why?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.22.2","start":22,"end":22,"heading":"Because salvation is from the Jews","excerpt":"Because salvation is from the Jews. By these words he means that they have the superiority in this respect, that God had made with them a covenant of eternal salvation. Some restrict it to Christ, who was descended from the Jews; and, indeed, since\n\nall the promises of God were confirmed and ratified in him, (2 Corinthians 1:20,)\n\nthere is no salvation but in him. But as there can be no doubt that Christ gives the preference to the Jews on this ground, that they do not worship some unknown deity, but God alone, who revealed himself to them, and by whom they were adopted as his people; by the word salvation we ought to understand that saving manifestation which had been made to them concerning the heavenly doctrine.\n\nBut why does he say that it was from the Jews, when it was rather deposited with them, that they alone might enjoy it? He alludes, in my opinion, to what had been predicted by the Prophets, that the Law would go forth from Zion, (Isaiah 2:3; Micah 4:2,) for they were separated for a time from the rest of the nations on the express condition, that the pure knowledge of God should flow out from them to the whole world. It amounts to this, that God is not properly worshipped but by the certainty of faith, which cannot be produced in any other way than by the word of God. Hence it follows that all who forsake the word fall into idolatry; for Christ plainly testifies that an idol, or an imagination of their own brain, is substituted for God, when men are ignorant of the true God; and he charges with ignorance all to whom God has not revealed himself, for as soon as we are deprived of the light of his word, darkness and blindness reign.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[{"at":311,"text":"2 Corinthians 1:20","label":"2 Corinthians 1:20","href":"/2co/1/#v20","status":"detected"},{"at":956,"text":"Isaiah 2:3","label":"Isaiah 2:3","href":"/isa/2/#v3","status":"detected"},{"at":968,"text":"Micah 4:2","label":"Micah 4:2","href":"/mic/4/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.23.1","start":23,"end":23,"heading":"But the hour cometh","excerpt":"23. But the hour cometh. Now follows the latter clause, about repealing the worship, or ceremonies, prescribed by the Law. When he says that the hour cometh, or will come, he shows that the order laid down by Moses will not be perpetual. When he says that the hour is now come, he puts an end to the ceremonies, and declares that the time of reformation, of which the Apostle speaks, (Hebrews 9:10,) has thus been fulfilled. Yet he approves of the Temple, the Priesthood, and all the ceremonies connected with them, so far as relates to the past time. Again, to show that God does not choose to be worshipped either in Jerusalem or in mount Gerizzim, he takes a higher principle, that the true worship of Him consists in the spirit; for hence it follows that in all places He may be properly worshipped.\n\nBut the first inquiry which presents itself here is, Why, and in what sense, is the worship of God called spiritual? To understand this, we must attend to the contrast between the spirit and outward emblems, as between the shadows and the truth. The worship of God is said to consist in the spirit, because it is nothing else than that inward faith of the heart which produces prayer, and, next, purity of conscience and self-denial, that we may be dedicated to obedience to God as holy sacrifices.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[{"at":385,"text":"Hebrews 9:10","label":"Hebrews 9:10","href":"/heb/9/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.23.2","start":23,"end":23,"heading":"The true worshippers","excerpt":"The true worshippers. Christ appears indirectly to reprove the obstinacy of many, which was afterwards displayed; for we know how obstinate and contentious the Jews were, when the Gospel was revealed, in defending the ceremonies to which they had been accustomed. But this statement has a still more extensive meaning; for, knowing that the world would never be entirely free from superstitions, he thus separates the devout and upright worshippers from those who were false and hypocritical. Armed with this testimony, let us not hesitate to condemn the Papists in all their inventions, and boldly to despise their reproaches. For what reason have we to fear, when we learn that God is pleased with this plain and simple worship, which is disdained by the Papists, because it is not attended by a cumbrous mass of ceremonies? And of what use to them is the idle splendor of the flesh, by which Christ declares that the Spirit is quenched? What it is to worship God in spirit and truth appears clearly from what has been already said. It is to lay aside the entanglements of ancient ceremonies, and to retain merely what is spiritual in the worship of God; for the truth of the worship of God consists in the spirit, and ceremonies are but a sort of appendage. And here again it must be observed, that truth is not compared with falsehood, but with the outward addition of the figures of the Law; so that — to use a common expression — it is the pure and simple substance of spiritual worship.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.24.1","start":24,"end":24,"heading":"God is a Spirit","excerpt":"24. God is a Spirit. This is a confirmation drawn from the very nature of God. Since men are flesh, we ought not to wonder, if they take delight in those things which correspond to their own disposition. Hence it arises, that they contrive many things in the worship of God which are full of display, but have no solidity. But they ought first of all to consider that they have to do with God, who can no more agree with the flesh than fire with water. This single consideration, when the inquiry relates to the worship of God, ought to be sufficient for restraining the wantonness of our mind, that God is so far from being like us, that those things which please us most are the objects of his loathing and abhorrence. And if hypocrites are so blinded by their own pride, that they are not afraid to subject God to their opinion, or rather to their unlawful desires, let us know that this modesty does not hold the lowest place in the true worship of God, to regard with suspicion whatever is gratifying according to the flesh. Besides, as we cannot ascend to the height of God, let us remember that we ought to seek from His word the rule by which we are governed. This passage is frequently quoted by the Fathers against the Arians, to prove the Divinity of the Holy Spirit, but it is improper to strain it for such a purpose; for Christ simply declares here that his Father is of a spiritual nature, and, therefore, is not moved by frivolous matters, as men, through the lightness and unsteadiness of their character, are wont to be.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.25.1","start":25,"end":25,"heading":"The Messiah is about to come","excerpt":"25. The Messiah is about to come. Although religion among the Samaritans was corrupted and mixed up with many errors, yet some principles taken from the Law were impressed on their minds, such as that which related to the Messiah. Now it is probable that, when the woman ascertained from Christ’s discourse that a very extraordinary change was about to take place in the Church of God, her mind instantly recurred to the recollection of Christ, under whom she hoped that all things would be fully restored. When she says that the Messiah is about to come, she seems to speak of the time as near at hand; and, indeed, it is sufficiently evident from many arguments, that the minds of men were everywhere aroused by the expectation of the Messiah, who would restore the affairs which were wretchedly decayed, or rather, which were utterly ruined.\n\nThis, at least, is beyond all controversy, that the woman prefers Christ to Moses and to all the Prophets in the office of teaching; for she comprehends three things in a few words. First, that the doctrine of the Law was not absolutely perfect, and that nothing more than first principles was delivered in it; for if there had not been some farther progress to be made, she would not have said that the Messiah will tell us all things. There is an implied contrast between him and the Prophets, that it is his peculiar office to conduct his disciples to the goal, while the Prophets had only given them the earliest instructions, and, as it were, led them into the course. Secondly, the woman declares that she expects such a Christ as will be the interpreter of his Father, and the teacher and instructor of all the godly. Lastly, she expresses her belief that we ought not to desire any thing better or more perfect than his doctrine, but that, on the contrary, this is the farthest object of wisdom, beyond which it is unlawful to proceed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.26.1","start":26,"end":26,"heading":"It is I who talk with thee","excerpt":"26. It is I who talk with thee. When he acknowledges to the woman that; he is the Messiah, he unquestionably presents himself as her Teacher, in compliance with the expectation which she had formed; and, therefore, I think it probable, that he proceeded to give more full instruction, in order to satisfy her thirst. Such a proof of his grace he intended to give in the case of this poor woman, that he might testify to all that he never fails to discharge his office, when we desire to have him for our Teacher. There is, therefore, no danger that he will disappoint one of those whom he finds ready to become his disciples. But they who refuse to submit to him, as we see done by many haughty and irreligious men, or who hope to find elsewhere a wisdom more perfect — as the Mahometans and Papists do — deserve to be driven about by innumerable enchantments, and at length to be plunged in an abyss of errors. Again, by these words, “I who talk with thee am the Messiah, the Son of God,” he employs the name Messiah as a seal to ratify the doctrine of his Gospel; for we must remember that he was anointed by the Father, and that the Spirit of God rested on him, that he might bring to us the message of salvation, as Isaiah declares, (Isaiah 61:1.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.27.1","start":27,"end":27,"heading":"His disciples came, and wondered","excerpt":"27. His disciples came, and wondered. That the disciples wondered, as the Evangelist relates, might arise from one of two causes; either that they were offended at the mean condition of the woman, or that they reckoned the Jews to be polluted, if they entered into conversation with the Samaritans. Now though both of these feelings proceeded from a devout reverence for their Master, yet they are wrong in wondering at it as an improper thing, that he deigns to bestow so great honor on a woman who was utterly despised. For why do they not rather look at themselves? They would certainly have found no less reason to be astonished, that they who were men of no note, and almost the offscourings of the people, were raised to the highest rank of honor. And yet it is useful to observe what the Evangelist says — that they did not venture to put a question; for we are taught by their example that, if any thing in the works or words of God and of Christ be disagreeable to our feelings, we ought not to give ourselves a loose rein so as to have the boldness to murmur, but ought to preserve a modest silence, until what is hidden from us be revealed from heaven. The foundation of such modesty lies in the fear of God and in reverence for Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.28.1","start":28,"end":28,"heading":"Therefore the woman left her pitcher","excerpt":"28. Therefore the woman left her pitcher. This circumstance is related by the Evangelist to express the ardor of her zeal; for it is an indication of haste, that she leaves her pitcher, and returns to the city. And this is the nature of faith, that when we have become partakers of eternal life, we wish to bring others to share with us; nor is it possible that the knowledge of God shall lie buried and inactive in our hearts without being manifested before men, for that saying must be true:\n\nI believed, and therefore I will speak, (Psalm 116:10.)\n\nThe earnestness and promptitude of the woman are so much the more worthy of attention, that it was only a small spark of faith that kindled them; for scarcely had she tasted Christ when she spreads his name throughout the whole city. In those who have already made moderate progress in his school, sluggishness will be highly disgraceful. But she may appear to deserve blame on this account, that while she is still ignorant and imperfectly taught, she goes beyond the limits of her faith. I reply, she would have acted inconsiderately, if she had assumed the office of a teacher, but when she desires nothing more than to excite her fellow-citizens to hear Christ speaking, we will not say that she forgot herself, or proceeded farther than she had a right to do. She merely does the office of a trumpet or a bell to invite others to come to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.v.html","locus":null,"cites":[{"at":536,"text":"Psalm 116:10","label":"Psalms 116:10","href":"/psa/116/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.29.1","start":29,"end":29,"heading":"See a man","excerpt":"29. See a man. As she here speaks doubtfully, she might appear not to have been greatly moved by the authority of Christ. I reply, as she was not qualified to discourse about such high mysteries, she endeavors, according to her feeble capacity, to bring her fellow-citizens to permit themselves to be taught by Christ. It was a very powerful stimulant which she employed to excite them, when she knew, by a sign which was not obscure or doubtful, that he was a prophet; for, since they could not form a judgment from his doctrine, this lower preparation was useful and well adapted to them. Having, therefore, learned that Christ had revealed to the woman things which were hidden, they infer from it that he is a Prophet of God. This having been ascertained, they begin to attend to his doctrine. But the woman goes farther; for she bids them inquire if he be not the Messiah, being satisfied if she could only persuade them to seek, of their own accord, what she had already found in Christ; for she knew that they would find more than she promised.\n\nWho told me all things that ever I did. Why does she tell a lie, by saying that Christ told her all things? I have already shown that Christ did not reprove her for a single instance of fornication, but that he placed before her, in a few words, many sins of her whole life. For the Evangelist has not minutely recorded every sentence, but states generally that Christ, in order to repress the woman’s talkativeness, brought forward her former and present life. Yet we see that the woman, kindled by a holy zeal, does not spare herself, or her reputation, to magnify the name of Christ: for she does not scruple to relate the disgraceful passages of her life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.31-32.1","start":31,"end":32,"heading":"I have food to eat which you know not","excerpt":"32. I have food to eat which you know not. It is wonderful that, when he is fatigued and hungry, he refuses to eat; for if it be said that he does this for the purpose of instructing us, by his example, to endure hunger, why then did he not do so always? But he had another object than to say that we ought simply to refuse food; for we must attend to this circumstance, that his anxiety about the present business urges him so strongly, and absorbs his whole mind, so that it gives him no uneasiness to despise food. And yet he does not say that he is so eager to obey the commands of his Father, that he neither eats nor drinks. He only points out what he must do first, and what must be done afterwards; and thus he shows, by his example, that the kingdom of God ought to be preferred to all the comforts of the body. God allows us, indeed, to eat and drink, provided that we are not withdrawn from what is of the highest importance; that is, that every man attend to his own calling.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.34.1","start":34,"end":34,"heading":"My food is to do the will of him who sent me","excerpt":"34. My food is to do the will of him who sent me. He means not only that he esteems it very highly, but that there is nothing in which he takes greater delight, or in which he is more cheerfully or more eagerly employed; as David, in order to magnify the Law of God, says not only that he values it highly, but that it is sweeter than honey, (Psalm 19:10.) If, therefore, we would follow Christ, it is proper not only that we devote ourselves diligently to the service of God, but that we be so cheerful in complying with its injunctions that the labor shall not be at all oppressive or disagreeable.\n\nThat I may finish his work. By adding these words, Christ fully explains what is that will of the Father to which he is devoted; namely, to fulfill the commission which had been given to him. Thus every man ought to consider his own calling, that he may not consider as done to God what he has rashly undertaken at his own suggestion. What was the office of Christ is well known. It was to advance the kingdom of God, to restore to life lost souls, to spread the light of the Gospel, and, in short, to bring salvation to the world. The excellence of these things caused him, when fatigued and hungry, to forget meat and drink. Yet we derive from this no ordinary consolation, when we learn that Christ was so anxious about the salvation of men, that it gave him the highest delight to procure it; for we cannot doubt that he is now actuated by similar feelings towards us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.v.html","locus":null,"cites":[{"at":343,"text":"Psalm 19:10","label":"Psalms 19:10","href":"/psa/19/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.35.1","start":35,"end":35,"heading":"Do you not say?","excerpt":"35. Do you not say? He follows out the preceding statement; for, having said that nothing was more dear to him than to finish the work of the Father, he now shows how ripe it is for execution; and he does so by a comparison with the harvest. When the corn is ripe, the harvest cannot bear delay, for otherwise the grain would fall to the ground and be lost; and, in like manner, the spiritual corn being now ripe, he declares that there must be no delay, because delay is injurious. We see for what purpose the comparison is employed; it is to explain the reason why he hastens to perform his work. By this expression, Do you not say? he intended indirectly to point out how much more attentive the minds of men are to earthly than to heavenly things; for they burn with so intense a desire of harvest that they carefully reckon up months and days, but it is astonishing how drowsy and indolent they are in gathering the heavenly wheat. And daily experience proves that this wickedness not only is natural to us, but can scarcely be torn from our hearts; for while all provide for the earthly life to a distant period, how indolent are we in thinking about heavenly things? Thus Christ says on another occasion, Hypocrites, you discern by the face of the sky what sort of day to-morrow will be, but you do not acknowledge the time of my visitation, (Matthew 16:3.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.36.1","start":36,"end":36,"heading":"And he who reapeth receiveth reward","excerpt":"36. And he who reapeth receiveth reward. How diligently we ought to devote ourselves to the work of God, he proves by another argument; namely, because a large and most excellent reward is reserved for our labor; for he promises that there will be fruit, and fruit not corruptible or fading. What he adds about fruit may be explained in two ways; either it is an announcement of the reward, and on that supposition he would say the same thing twice in different words; or, he applauds the labors of those who enrich the kingdom of God, as we shall afterwards find him repeating,\n\nI have chosen you, that you may go and bear fruit, and that your fruit may remain, (John 15:16.)\n\nAnd certainly both considerations ought greatly to encourage the ministers of the word, that they may never sink under the toil, when they hear that a crown of glory is prepared for them in heaven, and know that the fruit of their harvest will not only be precious in the sight of God, but will also be eternal. It is for this purpose that Scripture everywhere mentions reward, and not for the purpose of leading us to judge from it as to the merits of works; for which of us, if we come to a reckoning, will not be found more worthy of being punished for slothfulness than of being rewarded for diligence? To the best laborers nothing else will be left than to approach to God in all humility to implore forgiveness. But the Lord, who acts towards us with the kindness of a father, in order to correct our sloth, and to encourage us who would otherwise be dismayed, deigns to bestow upon us an undeserved reward.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vi.html","locus":null,"cites":[{"at":664,"text":"John 15:16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.36.2","start":36,"end":36,"heading":"That he who soweth, and he who reapeth, may rejoice together","excerpt":"That he who soweth, and he who reapeth, may rejoice together. By these words Christ shows that the fruit which the Apostles will derive from the labors of others cannot give just ground of complaint to any person. And this additional statement deserves notice; for if in the world the groans of those who complain that the fruit of their labor has been conveyed to another do not hinder the new possessor from cheerfully reaping what another has sown, how much more cheerful ought the reapers to be, when there is mutual consent and mutual joy and congratulation?\n\nBut, in order that this passage may be properly understood, we must comprehend the contrast between sowing and reaping The sowing was the doctrine of the Law and the Prophets; for at that time the seed thrown into the soil remained, as it were, in the blade; but the doctrine of the Gospel, which brings men to proper maturity, is on that account justly compared to the harvest. For the Law was very far from that perfection which has at length been exhibited to us in Christ. To the same purpose is the well-known comparison between infancy and manhood which Paul employs, when he says, that","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.37-38.1","start":37,"end":38,"heading":"For in this is the saying true","excerpt":"37. For in this is the saying true. This was a common proverb, by which he showed that many men frequently receive the fruit of the labor of others, though there was this difference, that he who has labored is displeased at seeing the fruit carried away by another, whereas the Apostles have the Prophets for the companions of their joy. And yet it cannot be inferred from this, that the Prophets themselves are witnesses, or are aware, of what is now going on in the Church; for Christ means nothing more than that the Prophets, so long as they lived, taught under the influence of such feelings, that they already rejoiced on account of the fruit which they were not permitted to gather. The comparison which Peter employs (1 Peter 1:12) is not unlike; except that he addresses his exhortation generally to all believers, but Christ here speaks to the disciples alone, and, in their person, to the ministers of the Gospel. By these words he enjoins them to throw their labors into a common stock, so that there may be no wicked envy among them; that those who are first sent to the work ought to be so attentive to the present cultivation as not to envy a greater blessing to those who are afterwards to follow them; and that they who are sent, as it were, to gather the ripe fruit, ought to be employed with equal cheerfulness in their office; for the comparison which is here made between the teachers of the Law and of the Gospel may likewise be applied to the latter, when viewed in reference to each other.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vi.html","locus":null,"cites":[{"at":726,"text":"1 Peter 1:12","label":"1 Peter 1:12","href":"/1pe/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.39-40.1","start":39,"end":40,"heading":"And many Samaritans out of that city believed","excerpt":"39. And many Samaritans out of that city believed. The Evangelist here relates what was the success of the woman’s announcement to her citizens, from which it is evident that the expectation and desire of the promised Messiah had no small vigor among them. Now, the word believe is here used inaccurately, and means that they were induced by the woman’s statement to acknowledge Christ to be a Prophet. It is, in some respects, a commencement of faith, when minds are prepared to receive the doctrine. Such an entrance to faith receives here the honorable appellation of faith, in order to inform us how highly God esteems reverence for his word, when he confers so great honor on the docility of those who have not yet been taught. Now, their faith manifests itself in this respect, that they are seized with a desire to profit, and, for that reason, desire that Christ should remain with them","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.41.1","start":41,"end":41,"heading":"And many more believed","excerpt":"41. And many more believed. From what followed it is evident that Christ’s compliance with their wish was highly proper; for we see how much fruit was reaped from the two days which he granted to their request. By this example we are taught that we ought never to refrain from working, when we have it in our power to advance the kingdom of God; and if we are afraid that our readiness in complying may be liable to unfavorable reports, or may often prove to be useless, let us ask from Christ the Spirit of counsel to direct us. The word believe is now used in a different sense; for it means not only that they were prepared for faith, but that they actually had a proper faith","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.42.1","start":42,"end":42,"heading":"We believe","excerpt":"We believe. This expresses more fully the nature of their faith, that it has been drawn from the word of God itself, so that they can boast of having the Son of God as their Teacher; as, indeed, it is on his authority alone that we can safely rely. True, indeed, he is not now visibly present, so as to speak to us mouth to mouth; but, by whomsoever we happen to hear him, our faith cannot rest on any other than on himself. And from no other source proceeds that knowledge which is likewise mentioned; for the speech which comes from the mouth of a mortal man may indeed fill and satisfy the ears, but will never confirm the soul in calm confidence of salvation, so that he who has heard may be entitled to boast that he knows In faith, therefore, the first thing necessary is, to know that it is Christ who speaks by his ministers; and the next is, to give him the honor which is due; that is, not to doubt that he is true and faithful, so that, relying on so undoubted a guarantee, we may rely safely on his doctrine.\n\nAgain, when they affirm that Jesus is the Christ and the Savior of the world, they undoubtedly have learned this from hearing him. Hence we infer that, within two days, the sum of the Gospel was more plainly taught by Christ than he had hitherto taught it in Jerusalem. And Christ testified that the salvation, which he had brought, was common to the whole world, that they might understand more fully that it belonged to them also; for he did not call them on the ground of their being lawful heirs, as the Jews were, but taught that he had come to admit strangers into the family of God, and to bring peace to those who were far off, (Ephesians 2:17.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.44.1","start":44,"end":44,"heading":"For Jesus himself testified","excerpt":"44. For Jesus himself testified. The apparent contradiction which strikes us here at first sight, has given rise to various interpretations. There is an excess of subtlety in the explanation given by Augustine, that Christ was without honor among his own countrymen, because he had done more good among the Samaritans in two days only than he had done, in a long time, among the Galileans; and because, without miracles, he gained more disciples in Samaria than a great number of miracles had gained him in Galilee. Nor am I satisfied with the view of Chrysostom, who understands Christ’s country to be Capernaum, because he dwelt there more frequently than in any other place. I rather agree with Cyril, who says that he left the city of Nazareth, and departed into a different part of Galilee; for the other three Evangelists mention Nazareth, when they relate this testimony of Christ. The meaning might indeed be that, while the time of full manifestation was not yet come, he chose to remain concealed in his native country, as in a more obscure retreat. Some, too, explain it to mean, that he remained two days in Samaria, because there was no reason why he should hasten to go to a place where contempt awaited him. Others think that he went straight to Nazareth, and immediately left it; but, as John relates nothing of this sort, I do not venture to yield to that conjecture. A more correct view of it is, that when he saw himself despised in his native city Nazareth, he rather withdrew to another place. And, therefore, it immediately follows (verse 46) that he came into the town of Cana. What is next added — that the Galileans received him — was a token of reverence, not of contempt.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.44.2","start":44,"end":44,"heading":"","excerpt":"Now this proverb, and the meaning of it, may have a twofold origin; for it is a universal fault, that those whom we have heard crying in the cradle, and whom we have seen acting foolishly in their boyhood, are despised by us throughout their whole life, as if they had made no progress, since they were boys. To this is added another evil — envy, which prevails more among acquaintances. But I think it probable that the proverb arose from this circumstance, that Prophets were so ill-treated by their own nation; for good and holy men, when they perceived that there was in Judea so great ingratitude towards God, so great contempt of his word, so great obstinacy, might justly utter this complaint, that nowhere are the Prophets of God less honored than in their own country. If the former meaning be preferred, the name Prophet must be understood generally to denote any teacher, as Paul calls Epimenides a prophet of the Cretians, (Titus 1:12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.45.1","start":45,"end":45,"heading":"The Galileans received him","excerpt":"45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God. Nor does John relate this with any other design than to inform us that Christ performed miracles in presence of many witnesses, so that the report of them was spread far and wide. Again, this points out one advantage of miracles, that they prepare the way for doctrine; for they cause reverence to be paid to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.47-48.1","start":47,"end":48,"heading":"When he had heard that Jesus had come","excerpt":"47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ’s manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.\n\nBut how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.48.1","start":48,"end":48,"heading":"","excerpt":"True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.\n\nTo the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1 Corinthians 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, “Let them first perform miracles, and then we will lend an ear to their doctrine;” as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak falsely when they say that they would believe. Some outward astonishment would be produced, but they would not be a whit more attentive to doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[{"at":991,"text":"1 Corinthians 1:22","label":"1 Corinthians 1:22","href":"/1co/1/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.49.1","start":49,"end":49,"heading":"Sir, come down, ere my child die","excerpt":"49. Sir, come down, ere my child die. Since he perseveres in asking, and at length obtains what he wished, we may conclude that Christ did not reprove him in such a manner as if he intended altogether to reject him, and refused his prayers; but that he rather did so for the purpose of correcting that fault which obstructed the entrance of true faith. And we ought to remember — what I have formerly stated — that this was a general reproof of a whole people, and was not peculiarly addressed to one individual. In this manner, whatever is improper, or distorted, or superfluous, in our prayers, must be corrected or removed, that dangerous obstructions may be taken out of the way. Now courtiers are usually fastidious and haughty, and do not willingly submit to be treated with harshness; but it deserves notice, that this man, humbled by his necessitous case, and by the dread of losing his son, does not burst into a passion, or murmur, when Christ speaks to him roughly, but passes by that reproof in modest silence. We find the same things in ourselves; for we are astonishingly delicate, impatient, and fretful until, subdued by adversities, we are constrained to lay aside our pride and disdain.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.50.1","start":50,"end":50,"heading":"Thy son liveth","excerpt":"50. Thy son liveth. The first thing that strikes us here is, the astonishing kindness and condescension of Christ, that he bears with the man’s ignorance, and stretches his power beyond what had been expected. He requested that Christ would come to the place and cure his son. He thought it possible that his son could be freed from sickness and disease, but not that he could be raised up after he was dead; and therefore he urges Christ to make haste, that his son’s recovery may not be prevented by his death. Accordingly, when Christ pardons both, we may conclude from it how highly he values even a small measure of faith. It is worthy of observation that Christ, while he does not comply with his desire, grants much more than he had requested; for he testifies as to the present health of his son. Thus it frequently happens that our Heavenly Father, while he does not comply with our wishes in every particular, proceeds to relieve us by unexpected methods, that we may learn not to prescribe to him in anything. When he says, Thy son liveth, he means that he has been rescued from the danger of death.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.50.2","start":50,"end":50,"heading":"The man believed the word which Jesus had spoken to him","excerpt":"The man believed the word which Jesus had spoken to him. Having come with the conviction that Christ was a prophet of God, he was on that account so much disposed to believe, that, as soon as he had heard a single word, he seized it and fixed it in his heart. Though he did not entertain all the respect that he ought for the power of Christ, yet a short promise suddenly awoke new confidence in his mind, so that he believed the life of his son to be contained in a single word of Christ. And such is the promptitude with which we ought to receive the word of God, but it is very far from producing always so immediate an effect on the hearers. For how many will you find that profit as much by many sermons as this man, who was half a heathen, profited by hearing a single word? So much the more ought we to labor with zeal to arouse our sluggishness, and, above all, to pray that God would touch our hearts in such a manner, that we may not be less willing to believe than He is ready and gracious to promise.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.51.1","start":51,"end":51,"heading":"While he was still going down","excerpt":"51. While he was still going down. Here is described the effect of faith, together with the efficacy of the word; for as Christ, by a word, restores to life this child who was just dying, so in one moment the father, by his faith, regains his son safe and sound. Let us therefore know that, whenever the Lord offers his benefits to us, his power will always be ready to accomplish whatever he promises, provided that the door be not shut against him by our unbelief. It does not always happen, I acknowledge, and even is not frequent or ordinary, that God instantly displays his arm for giving us assistance; but whenever he delays, he has always a good reason, and one that is highly advantageous to us. This at least is certain, that so far is he from delaying unnecessarily, that he rather contends with the obstacles which we throw in the way; and, therefore, when we do not see his immediate aid, let us consider how much of concealed distrust there is in us, or at least how small and limited our faith is. And we ought not to wonder if He is unwilling to allow his benefits to be lost, or to throw them at random on the ground, but chooses to bestow them on those who, by opening the bosom of their faith, are ready to receive them. And though he does not always assist his people in the same manner, yet in no instance will the faith of any one be fruitless, or hinder us from experiencing the truth of what the Prophet says, that the promises of God, even when they seem to delay, are in reality making great haste.\n\nThough it tarry, wait for it; because it will surely come, it will not tarry, (Habakkuk 2:3.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.52.1","start":52,"end":52,"heading":"Therefore he inquired at them","excerpt":"52. Therefore he inquired at them. That this courtier asked his servants at what time his son began to recover, was done by a secret impulse from God, that the truth of the miracle might be rendered more conspicuous. For by nature we have an exceedingly wicked disposition to extinguish the light of the power of God, and Satan labors, by various means, to hide the works of God from our view; and, therefore, in order that they may obtain from us that praise which is due to them, they must be made so manifest that no room is left for doubt. Whatever then may be the ingratitude of men, still this circumstance does not permit so illustrious a work of Christ to be ascribed to chance.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.4.53.1","start":53,"end":53,"heading":"And he believed, and his whole house","excerpt":"53. And he believed, and his whole house. It may appear absurd that the Evangelist should mention this as the commencement of faith in that man, whose faith he has already commended. Nor can it be supposed that the word believe — at least in this passage — relates to the progress of faith. But it must be understood that this man, being a Jew and educated in the doctrine of the Law, had already obtained some taste of faith when he came to Christ; and that he afterwards believed in the saying of Christ was a particular faith, which extended no farther than to expect the life of his son. But now he began to believe in a different manner; that is, because, embracing the doctrine of Christ, he openly professed to be one of his disciples. Thus not only does he now believe that his son will be cured through the kindness of Christ, but he acknowledges Christ to be the Son of God, and makes a profession of faith in his Gospel. His whole family joins him, which was an evidence of the miracle; nor can it be doubted that he did his utmost to bring others along with him to embrace the Christian religion.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.x.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.4.1.1","start":1,"end":1,"heading":"That he made and baptized more disciples than John ... That the Pharisees were informed of this","excerpt":"III. That he made and baptized more disciples than John; not only more than John did at this time, but more than he had done at any time. Christ's converse was more winning than John's. His miracles were convincing, and the cures he wrought gratis very inviting.\n\nIV. That the Pharisees were informed of this; they heard what multitudes he baptized, for they had, from his first appearing, a jealous eye upon him, and wanted not spies to give them notice concerning him. Observe, 1. When the Pharisees thought they had got rid of John (for he was by this time imprisoned), and were pleasing themselves with that, Jesus appears, who was a greater vexation to them than ever John had been. The witnesses will rise again. 2. That which grieved them was that Christ made so many disciples. The success of the gospel exasperates its enemies, and it is a good sign that it is getting ground when the powers of darkness are enraged against it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.1-2.1","start":1,"end":2,"heading":"That he made disciples ... That he baptized those whom he made disciples","excerpt":"I. That he made disciples; he prevailed with many to embrace his doctrine, and to follow him as a teacher come from God. His ministry was successful, notwithstanding the opposition it met with (Ps. cx. 2, 3); mathetas poiei—it signifies the same with matheteuo—to disciples. Compare Gen. xii. 5. The souls which they had gotten, which they had made (so the word is), which they had made proselytes. Note, It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. Fit, non nascitur, Christianus—The Christian is made such, not born such. Tertullian.\n\nII. That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, v. 2. 1. Because he would put a difference between his baptism and that of John, who baptized all himself; for he baptized as a servant, Christ as a master. 2. He would apply himself more to preaching work, which was the more excellent, 1 Cor. i. 17. 3. He would put honour upon his disciples, by empowering and employing them to do it; and so train them up to further services. 4. If he had baptized some himself, they would have been apt to value themselves upon that, and despise others, which he would prevent, as Paul, 1 Cor. i. 13, 14. 5. He would reserve himself for the honour of baptizing with the Holy Ghost, Acts i. 5. 6. He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":194,"text":"Ps. cx. 2, 3","label":"Psalms 110:2–3","href":"/psa/110/#v2","status":"detected"},{"at":283,"text":"Gen. xii. 5","label":"Genesis 12:5","href":"/gen/12/#v5","status":"detected"},{"at":762,"text":"v. 2","label":"John 4:2","href":"/jhn/4/#v2","status":"detected"},{"at":999,"text":"1 Cor. i. 17","label":"1 Corinthians 1:17","href":"/1co/1/#v17","status":"detected"},{"at":1286,"text":"1 Cor. i. 13, 14","label":"1 Corinthians 1:13–14","href":"/1co/1/#v13","status":"detected"},{"at":1381,"text":"Acts i. 5","label":"Acts 1:5","href":"/act/1/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.1-3.1","start":1,"end":3,"heading":"That our Lord Jesus knew very well what informations were given in against him","excerpt":"V. That our Lord Jesus knew very well what informations were given in against him to the Pharisees. It is probable the informers were willing to have their names concealed, and the Pharisees loth to have their designs known; but none can dig so keep as to hide their counsels from the Lord (Isa. xxix. 15), and Christ is here called the Lord. He knew what was told the Pharisees, and how much, it is likely, it exceeded the truth; for it is not likely that Jesus had yet baptized more than John; but so the thing was represented, to make him appear the more formidable; see 2 Kings vi. 12.\n\nVI. That hereupon our Lord Jesus left Judea and departed again to go to Galilee.\n\n1. He left Judea, because he was likely to be persecuted there even to the death; such was the rage of the Pharisees against him, and such their impious policy to devour the man-child in his infancy. To escape their designs, Christ quitted the country, and went where what he did would be less provoking than just under their eye. For, (1.) His hour was not yet come (ch. vii. 30), the time fixed in the counsels of God, and the Old-Testament prophecies, for Messiah's being cut off. He had not finished his testimony, and therefore would not surrender or expose himself. (2.) The disciples he had gathered in Judea were not able to bear hardships, and therefore he would not expose them. (3.) Hereby he gave an example to his own rule: When they persecute you in one city, flee to another. We are not called to suffer, while we may avoid it without sin; and therefore, though we may not, for our own preservation, change our religion, yet we may change our place. Christ secured himself, not by a miracle, but in a way common to men, for the direction and encouragement of his suffering people.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":291,"text":"Isa. xxix. 15","label":"Isaiah 29:15","href":"/isa/29/#v15","status":"detected"},{"at":574,"text":"2 Kings vi. 12","label":"2 Kings 6:12","href":"/2ki/6/#v12","status":"detected"},{"at":1041,"text":"ch. vii. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.3.1","start":3,"end":3,"heading":"He departed into Galilee","excerpt":"2. He departed into Galilee, because he had work to do there, and many friends and fewer enemies. He went to Galilee now, (1.) Because John's ministry had now made way for him there; for Galilee, which was under Herod's jurisdiction, was the last scene of John's baptism. (2.) Because John's imprisonment had now made room for him there. That light being now put under a bushel, the minds of people would not be divided between him and Christ. Thus both the liberties and restraints of good ministers are for the furtherance of the gospel, Phil. i. 12. But to what purpose does he go into Galilee for safety? Herod, the persecutor of John, will never be the protector of Jesus. Chemnitius here notes, Pii in hác vit´ quos fugiant habent; ad quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium nostrum es—The pious have those, in this life, to whom they can fly; but they have none to fly to, who can afford them refuge, except thee, O God.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":540,"text":"Phil. i. 12","label":"Philippians 1:12","href":"/php/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.4.1","start":4,"end":4,"heading":"Christ's coming into Samaria","excerpt":"I. Christ's coming into Samaria. He charged his disciples not to enter into any city of the Samaritans (Matt. x. 5), that is, not to preach the gospel, or work miracles; nor did he here preach publicly, or work any miracle, his eye being to the lost sheep of the house of Israel. What kindness he here did them was accidental; it was only a crumb of the children's bread that casually fell from the master's table.\n\n1. His road from Judea to Galilee lay through the country of Samaria (v. 4): He must needs go through Samaria. There was no other way, unless he would have fetched a compass on the other side Jordan, a great way about. The wicked and profane are at present so intermixed with God's Israel that, unless we will go out of the world, we cannot avoid going through the company of such, 1 Cor. v. 10. We have therefore need of the armour or righteousness on the right hand and on the left, that we may neither give provocation to them nor contract pollution by them. We should not go into places of temptation but when we needs must; and then we should not reside in them, but hasten through them. Some think that Christ must needs go through Samaria because of the good work he had to do there; a poor woman to be converted, a lost sheep to be sought and saved. This was work his heart was upon, the therefore he must needs go this way. It was happy for Samaria that it lay in Christ's way, which gave him an opportunity of calling on them. When I passed by thee, I said unto thee, Live, Ezek. xvi. 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":104,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":486,"text":"v. 4","label":"John 4:4","href":"/jhn/4/#v4","status":"detected"},{"at":798,"text":"1 Cor. v. 10","label":"1 Corinthians 5:10","href":"/1co/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.5-6.1","start":5,"end":6,"heading":"The place described","excerpt":"2. His baiting place happened to be at a city of Samaria. Now observe,\n\n(1.) The place described. It was called Sychar; probably the same with Sichem, or Shechem, a place which we read much of in the Old Testament. Thus are the names of places commonly corrupted by tract of time. Shechem yielded the first proselyte that ever came into the church of Israel (Gen. xxxiv. 24), and now it is the first place where the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot observes; as also that the valley of Achor, which was given for a door of hope, hope to the poor Gentiles, ran along by this city, Hos. ii. 15. Abimelech was made king here; it was Jeroboam's royal seat; but the evangelist, when he would give us the antiquities of the place, takes notice of Jacob's interest there, which was more its honour than its crowned heads. [1.] Here lay Jacob's ground, the parcel of ground which Jacob gave to his son Joseph, whose bones were buried in it, Gen. xlviii. 22; Josh. xxiv. 32. Probably this is mentioned to intimate that Christ, when he reposed himself hard by here, took occasion from the ground which Jacob gave Joseph to meditate on the good report which the elders by faith obtained. Jerome chose to live in the land of Canaan, that the sight of the places might affect him the more with scripture stories. [2.] Here was Jacob's well which he digged, or at least used, for himself and his family. We find no mention of this well in the Old Testament; but the tradition was that it was Jacob's well.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":359,"text":"Gen. xxxiv. 24","label":"Genesis 34:24","href":"/gen/34/#v24","status":"detected"},{"at":618,"text":"Hos. ii. 15","label":"Hosea 2:15","href":"/hos/2/#v15","status":"detected"},{"at":971,"text":"Gen. xlviii. 22","label":"Genesis 48:22","href":"/gen/48/#v22","status":"detected"},{"at":988,"text":"Josh. xxiv. 32","label":"Joshua 24:32","href":"/jos/24/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.6.1","start":6,"end":6,"heading":"The posture of our Lord Jesus at this place","excerpt":"(2.) The posture of our Lord Jesus at this place: Being wearied with his journey, he sat thus on the well. We have here our Lord Jesus,\n\n[1.] Labouring under the common fatigue of travellers. He was wearied with his journey. Though it was yet but the sixth hour, and he had performed but half his day's journey, yet he was weary; or, because it was the sixth hour, the time of the heat of the day, therefore he was weary. Here we see, First, That he was a true man, and subject to the common infirmities of the human nature. Toil came in with sin (Gen. iii. 19), and therefore Christ, having made himself a curse for us, submitted to it. Secondly, That he was a poor man, else he might have travelled on horseback or in a chariot. To this instance of meanness and mortification he humbled himself for us, that he went all his journeys on foot. When servants were on horses, princes walked as servants on the earth, Eccl. x. 7. When we are carried easily, let us think on the weariness of our Master. Thirdly, It should seem that he was but a tender man, and not of a robust constitution; it should seem, his disciples were not tired, for they went into the town without any difficulty, when their Master sat down, and could not go a step further. Bodies of the finest mould are most sensible of fatigue, and can worst bear it.\n\n[2.] We have him here betaking himself to the common relief of travellers; Being wearied, he sat thus on the well. First, He sat on the well, an uneasy place, cold and hard; he had no couch, no easy chair to repose himself in, but took to that which was next hand, to teach us not to be nice and curious in the conveniences of this life, but content with mean things. Secondly, He sat thus, in an uneasy posture; sat carelessly—incuriose et neglectim; or he sat so as people that are wearied with travelling are accustomed to sit.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":548,"text":"Gen. iii. 19","label":"Genesis 3:19","href":"/gen/3/#v19","status":"detected"},{"at":915,"text":"Eccl. x. 7","label":"Ecclesiastes 10:7","href":"/ecc/10/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.7.1","start":7,"end":7,"heading":"There comes a woman of Samaria to draw water","excerpt":"1. They discourse concerning the water, v. 7-15.\n\n(1.) Notice is taken of the circumstances that gave occasion to this discourse.\n\n[1.] There comes a woman of Samaria to draw water. This intimates her poverty, she had no servant to be a drawer of water; and her industry, she would do it herself. See here, First, How God owns and approves of honest humble diligence in our places. Christ was made known to the shepherds when they were keeping their flock. Secondly, How the divine Providence brings about glorious purposes by events which seem to us fortuitous and accidental. This woman's meeting with Christ at the well may remind us of the stories of Rebekah, Rachel, and Jethro's daughter, who all met with husbands, good husbands, no worse than Isaac, Jacob, and Moses, when they came to the wells for water. Thirdly, How the preventing grace of God sometimes brings people unexpectedly under the means of conversion and salvation. He is found of them that sought him not.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":40,"text":"v. 7-15","label":"John 4:7–15","href":"/jhn/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.7.2","start":7,"end":7,"heading":"Jesus begins with a modest request for a draught of water","excerpt":"(2.) Let us observe the particulars of this discourse.\n\n[1.] Jesus begins with a modest request for a draught of water: Give me to drink. He that for our sakes became poor here becomes a beggar, that those who are in want, and cannot dig, may not be ashamed to beg. Christ asked for it, not only because he needed it, and needed her help to come at it, but because he would draw on further discourse with her, and teach us to be willing to be beholden to the meanest when there is occasion. Christ is still begging in his poor members, and a cup of cold water, like this here, given to them in his name, shall not lose its reward.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.8.1","start":8,"end":8,"heading":"His disciples were gone away into the city to buy meat","excerpt":"[2.] His disciples were gone away into the city to buy meat. Hence learn a lesson, First, Of justice and honesty. The meat Christ ate, he bought and paid for, as Paul, 2 Thess. iii. 8. Secondly, Of daily dependence upon Providence: Take no thought for the morrow. Christ did not go into the city to eat, but sent his disciples to fetch his meat thither; not because he scrupled eating in a Samaritan city, but, 1. Because he had a good work to do at that well, which might be done while they were catering. It is wisdom to fill up our vacant minutes with that which is good, that the fragments of time may not be lost. Peter, while his dinner was getting ready, fell into a trance, Acts x. 10. 2. Because it was more private and retired, more cheap and homely, to have his dinner brought him hither, than to go into the town for it. Perhaps his purse was low, and he would teach us good husbandry, to spend according to what we have and not go beyond it. At least, he would teach us not to affect great things. Christ could eat his dinner as well upon a draw well as in the best inn in the town. Let us comport with our circumstances. Now this gave Christ an opportunity of discoursing with this woman about spiritual concerns, and he improved it; he often preached to multitudes that crowded after him for instruction, yet here he condescends to teach a single person, a woman, a poor woman, a stranger, a Samaritan, to teach his ministers to do likewise, as those that know what a glorious achievement it is to help to save, though but one soul, from death.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":168,"text":"2 Thess. iii. 8","label":"2 Thessalonians 3:8","href":"/2th/3/#v8","status":"detected"},{"at":682,"text":"Acts x. 10","label":"Acts 10:10","href":"/act/10/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.9.1","start":9,"end":9,"heading":"The woman ... quarrels with him","excerpt":"[2.] The woman, though she does not deny his request, yet quarrels with him because he did not carry on the humour of his own nation (v. 9): How is it? Observe, First, What a mortal feud there was between the Jews and the Samaritans: The Jews have no dealings with the Samaritans. The Samaritans were the adversaries of Judah (Ezra iv. 1), were upon all occasions mischievous to them. The Jews were extremely malicious against the Samaritans, \"looked upon them as having no part in the resurrection, excommunicated and cursed them by the sacred name of God, by the glorious writing of the tables, and by the curse of the upper and lower house of judgment, with this law, That no Israelite eat of any thing that is a Samaritan's, for it is as if he should eat swine's flesh.\" So Dr. Lightfoot, out of Rabbi Tanchum. Note, Quarrels about religion are usually the most implacable of all quarrels. Men were made to have dealing one with another; but if men, because one worships at one temple and another at another, will deny the offices of humanity, and charity, and common civility, will be morose and unnatural, scornful and censorious, and this under colour of zeal for religion, they plainly show that however their religion may be true they are not truly religious; but, pretending to stickle for religion, subvert the design of it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":134,"text":"v. 9","label":"John 4:9","href":"/jhn/4/#v9","status":"detected"},{"at":327,"text":"Ezra iv. 1","label":"Ezra 4:1","href":"/ezr/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.9.2","start":9,"end":9,"heading":"How ready the woman was to upbraid Christ","excerpt":"... Secondly, How ready the woman was to upbraid Christ with the haughtiness and ill nature of the Jewish nation: How is it that thou, being a Jew, askest drink of me? By his dress or dialect, or both, she knew him to be a Jew, and thinks it strange that he runs not to the same excess of riot against the Samaritans with other Jews. Note, Moderate men of all sides are, like Joshua and his fellows (Zech. iii. 8), men wondered at. Two things this woman wonders at, 1. That he should ask this kindness; for it was the pride of the Jews that they would endure any hardship rather than be beholden to a Samaritan. It was part of Christ's humiliation that he was born of the Jewish nation, which was now not only in an ill state, subject to the Romans, but in an ill name among the nations. With what disdain did Pilate ask, Am I a Jew? Thus he made himself not only of no reputation, but of ill reputation; but herein he has set us an example of swimming against the stream of common corruptions. We must, like our master, put on goodness and kindness, though it should be ever so much the genius of our country, or the humour of our party, to be morose and ill-natured. This woman expected that Christ should be as other Jews were; but it is unjust to charge upon every individual person even the common faults of the community: no rule but has some exceptions. 2. She wonders that he should expect to receive this kindness from her that was a Samaritan: \"You Jews could deny it to one of our nation, and why should we grant it to one of yours?\" Thus quarrels are propagated endlessly by revenge and retaliation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":400,"text":"Zech. iii. 8","label":"Zechariah 3:8","href":"/zec/3/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.10.1","start":10,"end":10,"heading":"Christ takes this occasion to instruct her in divine things","excerpt":"[3.] Christ takes this occasion to instruct her in divine things: If thou knewest the gift of God, thou wouldst have asked, v. 10. Observe,\n\nFirst, He waives her objection of the feud between the Jews and Samaritans, and takes no notice of it. Some differences are best healed by being slighted, and by avoiding all occasions of entering into dispute about them. Christ will convert this woman, not by showing her that the Samaritan worship was schismatical (though really it was so), but by showing her her own ignorance and immoralities, and her need of a Saviour.\n\nSecondly, He fills her with an apprehension that she had now an opportunity (a fairer opportunity than she was aware of) of gaining that which would be of unspeakable advantage to her. She had not the helps that the Jews had to discern the signs of the times, and therefore Christ tells her expressly that she had now a season of grace; this was the day of her visitation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":124,"text":"v. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.10.2","start":10,"end":10,"heading":"He hints to her what she should know, but was ignorant of","excerpt":"a. He hints to her what she should know, but was ignorant of: If thou knewest the gift of God, that is, as the next words explain it, who it is that saith, Give me to drink. If thou knewest who I am. She saw him to be a Jew, a poor weary traveller; but he would have her know something more concerning him that did yet appear. Note, (a.) Jesus Christ is the gift of God, the richest token of God's love to us, and the richest treasure of all good for us; a gift, not a debt which we could demand from God; not a loan, which he will demand from us again, but a gift, a free gift, ch. iii. 16. (b.) It is an unspeakable privilege to have this gift of God proposed and offered to us; to have an opportunity of embracing it: \"He who is the gift of God is now set before thee, and addresses himself to thee; it is he that saith, Give me to drink; this gift comes a begging to thee.\" (c.) Though Christ is set before us, and sues to us in and by his gospel, yet there are multitudes that know him not. They know not who it is that speaks to them in the gospel, that saith, Give me to drink; they perceive not that it is the Lord that calls them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":579,"text":"ch. iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.10.3","start":10,"end":10,"heading":"He would have given thee living water","excerpt":"b. He hopes concerning her, what she would have done if she had known him; to be sure she would not have given him such a rude and uncivil answer; nay, she would have been so far from affronting him that she would have made her addresses to him: Thou wouldest have asked. Note, (a.) Those that would have any benefit by Christ must ask for it, must be earnest in prayer to God for it. (b.) Those that have a right knowledge of Christ will seek to him, and if we do not seek unto him it is a sign that we do not know him, Ps. ix. 10. (c.) Christ knows what they that want the means of knowledge would have done if they had had them, Matt. xi. 21.\n\nc. He assures her what he would have done for her if she had applied to him: \"He would have given thee (and not have upbraided thee as thou doest me) living water.\" By this living water is meant the Spirit, who is not like the water in the bottom of the well, for some of which he asked, but like living or running water, which was much more valuable. Note, (a.) The Spirit of grace is as living water; see ch. vii. 38. Under this similitude the blessings of the Messiah had been promised in the Old Testament, Isa. xii. 3; xxxv. 7; xliv. 3; lv. 1; Zech. xiv. 8. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. (b.) Jesus Christ can and will give the Holy Spirit to them that ask him; for he received that he might give.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":521,"text":"Ps. ix. 10","label":"Psalms 9:10","href":"/psa/9/#v10","status":"detected"},{"at":632,"text":"Matt. xi. 21","label":"Matthew 11:21","href":"/mat/11/#v21","status":"detected"},{"at":1054,"text":"ch. vii. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"},{"at":1158,"text":"Isa. xii. 3","label":"Isaiah 12:3","href":"/isa/12/#v3","status":"detected"},{"at":1171,"text":"xxxv. 7","label":"Isaiah 35:7","href":"/isa/35/#v7","status":"detected"},{"at":1180,"text":"xliv. 3","label":"Isaiah 44:3","href":"/isa/44/#v3","status":"detected"},{"at":1189,"text":"lv. 1","label":"Isaiah 55:1","href":"/isa/55/#v1","status":"detected"},{"at":1196,"text":"Zech. xiv. 8","label":"Zechariah 14:8","href":"/zec/14/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.11-12.1","start":11,"end":12,"heading":"The woman objects against and cavils at the gracious intimation","excerpt":"[4.] The woman objects against and cavils at the gracious intimation which Christ gave her (v. 11, 12): Thou hast nothing to draw with; and besides, Art thou greater than our father Jacob? What he spoke figuratively, she took literally; Nicodemus did so too. See what confused notions they have of spiritual things who are wholly taken up with the things that are sensible. Some respect she pays to this person, in calling him Sir, or Lord; but little respect to what he said, which she does but banter.\n\nFirst, She does not think him capable of furnishing her with any water, no, not this in the well that is just at hand: Thou has nothing to draw with, and the well is deep. This she said, not knowing the power of Christ, for he who causeth the vapours to ascend from the ends of the earth needs nothing to draw. But there are those who will trust Christ no further than they can see him, and will not believe his promise, unless the means of the performance of it be visible; as if he were tied to our methods, and could not draw water without our buckets. She asks scornfully, \"Whence hast thou this living water? I see not whence thou canst have it.\" Note, The springs of that living water which Christ has for those that come to him are secret and undiscovered. The fountain of life is hid with Christ. Christ has enough for us, though we see not whence he has it.\n\nSecondly, She does not think it possible that he should furnish her with any better water than this which she could come at, but he could not: Art thou greater than our father Jacob, who gave us the well?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":92,"text":"v. 11, 12","label":"John 4:11–12","href":"/jhn/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.12.1","start":12,"end":12,"heading":"Art thou greater than our father Jacob?","excerpt":"a. We will suppose the tradition true, that Jacob himself, and his children, and cattle, did drink of this well. And we may observe from it, (a.) The power and providence of God, in the continuance of the fountains of water from generation to generation, by the constant circulation of the rivers, like the blood in the body (Eccl. i. 7), to which circulation perhaps the flux and reflux of the sea, like the pulses of the heart, contribute. (b.) The plainness of the patriarch Jacob; his drink was water, and he and his children drank of the same well with his cattle.\n\nb. Yet, allowing that to be true, she was out in several things; as, (a.) In calling Jacob father. What authority had the Samaritans to reckon themselves of the seed of Jacob? They were descended from that mixed multitude which the king of Assyria had placed in the cities of Samaria; what have they to do then with Jacob? Because they were the invaders of Israel's rights, and the unjust possessors of Israel's lands, were they therefore the inheritors of Israel's blood and honour? How absurd were those pretensions! (b.) She is out in claiming this well as Jacob's gift, whereas he did no more give it than Moses gave the manna, ch. vi. 32. But thus we are apt to call the messengers of God's gifts the donors of them, and to look so much at the hands they pass through as to forget the hand they come from. Jacob gave it to his sons, not to them. Yet thus the church's enemies not only usurp, but monopolize, the church's privileges. (c.) She was out in speaking of Christ as not worthy to be compared with our father Jacob. An over-fond veneration for antiquity makes God's graces, in the good people of our own day, to be slighted.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":326,"text":"Eccl. i. 7","label":"Ecclesiastes 1:7","href":"/ecc/1/#v7","status":"detected"},{"at":1203,"text":"ch. vi. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.13.1","start":13,"end":13,"heading":"The water of Jacob's well yielded but a transient satisfaction","excerpt":"[5.] Christ answers this cavil, and makes it out that the living water he had to give was far better than that of Jacob's well, v. 13, 14. Though she spoke perversely, Christ did not cast her off, but instructed and encouraged her. He shows her,\n\nFirst, That the water of Jacob's well yielded but a transient satisfaction and supply: \"Whoso drinketh of this water shall thirst again. It is no better than other water; it will quench the present thirst, but the thirst will return, and in a few hours a man will have as much need, and as much desire, of water as ever he had.\" This intimates, 1. The infirmities of our bodies in this present state; they are still necessitous, and ever craving. Life is a fire, a lamp, which will soon go out, without continual supplies of fuel and oil. The natural heat preys upon itself. 2. The imperfections of all our comforts in this world; they are not lasting, nor our satisfaction in them remaining. Whatever waters of comfort we drink of, we shall thirst again. Yesterday's meat and drink will not do to-day's work.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":128,"text":"v. 13, 14","label":"John 4:13–14","href":"/jhn/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.14.1","start":14,"end":14,"heading":"He shall never thirst","excerpt":"Secondly, That the living waters he would give should yield a lasting satisfaction and bliss, v. 14. Christ's gifts appear most valuable when they come to be compared with the things of this world; for there will appear no comparison between them. Whoever partakes of the Spirit of grace, and the comforts of the everlasting gospel,\n\na. He shall never thirst, he shall never want that which will abundantly satisfy his soul's desires; they are longing, but not languishing. A desiring thirst he has, nothing more than God, still more and more of God; but not a despairing thirst.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":94,"text":"v. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.14.2","start":14,"end":14,"heading":"This water that Christ gives shall be in him a well of water","excerpt":"b. Therefore he shall never thirst, because this water that Christ gives shall be in him a well of water. He can never be reduced to extremity that has in himself a fountain of supply and satisfaction. (a.) Ever ready, for it shall be in him. The principle of grace planted in him is the spring of his comfort; see ch. vii. 38. A good man is satisfied from himself, for Christ dwells in his heart. The anointing abides in him; he needs not sneak to the world for comfort; the work and the witness of the Spirit in the heart furnish him with a firm foundation of hope and an overflowing fountain of joy. (b.) Never failing, for it shall be in him a well of water. He that has at hand only a bucket of water needs not thirst as long as this lasts, but it will soon be exhausted; but believers have in them a well of water, overflowing, ever flowing. The principles and affections which Christ's holy religion forms in the souls of those that are brought under the power of it are this well of water. [a.] It is springing up, ever in motion, which bespeaks the actings of grace strong and vigorous. If good truths stagnate in our souls, like standing water, they do not answer the end of our receiving them. If there be a good treasure in the heart, we must thence bring forth good things. [b.] It is springing up unto everlasting life; which intimates, First, The aims of gracious actings. A sanctified soul has its eye upon heaven, means this, designs this, does all for this, will take up with nothing short of this. Spiritual life springs up towards its own perfection in eternal life. Secondly, The constancy of those actings; it will continue springing up till it come to perfection. Thirdly, The crown of them, eternal life at last. The living water rises from heaven, and therefore rises towards heaven; see Eccl. i. 7. And now is not this water better than that of Jacob's well?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":315,"text":"ch. vii. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"},{"at":1813,"text":"Eccl. i. 7","label":"Ecclesiastes 1:7","href":"/ecc/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.15.1","start":15,"end":15,"heading":"Give me this water","excerpt":"[6.] The woman (whether in jest or earnest is hard to say) begs of him to give her some of this water (v. 15): Give me this water, that I thirst not. First, Some think that she speaks tauntingly, and ridicules what Christ had said as mere stuff; and, in derision of it, not desires, but challenges him to give her some of this water: \"A rare invention; it will save me a great deal of pains if I never come hither to draw.\" But, Secondly, Others think that it was a well-meant but weak and ignorant desire. She apprehended that he meant something very good and useful, and therefore saith Amen, at a venture. Whatever it be, let me have it; who will show me any good? Ease, or saving of labour, is a valuable good to poor labouring people. Note, 1. Even those that are weak and ignorant may yet have some faint and fluctuating desires towards Christ and his gifts, and some good wishes of grace and glory. 2. Carnal hearts, in their best wishes, look no higher than carnal ends. \"Give it to me,\" saith she, \"not that I may have everlasting life\" (which Christ proposed), \"but that I come not hither to draw.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":103,"text":"v. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.16.1","start":16,"end":16,"heading":"Go, call thy husband, and come hither","excerpt":"Observe, (1.) How discreetly and decently Christ introduces this discourse (v. 16): Go, call thy husband, and come hither. Now, [1.] The order Christ gave her had a very good colour: \"Call thy husband, that he may teach thee, and help thee to understand these things, which thou art so ignorant of\" The wives that will learn must ask their husbands (1 Cor. xiv. 35), who must dwell with them as men of knowledge, 1 Pet. iii. 7. \"Call thy husband, that he may learn with thee; that then you may be heirs together of the grace of life. Call thy husband, that he may be witness to what passes between us.\" Christ would thus teach us to provide things honest in the sight of all men, and to study that which is of good report. [2.] As it had a good colour, so it had a good design; for hence he would take occasion to call her sin to remembrance. There is need of art and prudence in giving reproofs; to fetch a compass, as the woman of Tekoa, 2 Sam. xiv. 20.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":76,"text":"v. 16","label":"John 4:16","href":"/jhn/4/#v16","status":"detected"},{"at":350,"text":"1 Cor. xiv. 35","label":"1 Corinthians 14:35","href":"/1co/14/#v35","status":"detected"},{"at":413,"text":"1 Pet. iii. 7","label":"1 Peter 3:7","href":"/1pe/3/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.16-18.1","start":16,"end":18,"heading":"The next subject of discourse with this woman is concerning her husband","excerpt":"2. The next subject of discourse with this woman in concerning her husband, v. 16-18. It was not to let fall the discourse of the water of life that Christ started this, as many who will bring in any impertinence in conversation that they may drop a serious subject; but it was with a gracious design that Christ mentioned it. What he had said concerning his grace and eternal life he found had made little impression upon her, because she had not been convinced of sin: therefore, waiving the discourse about the living water, he sets himself to awaken her conscience, to open the wound of guilt, and then she would more easily apprehend the remedy by grace. And this is the method of dealing with souls; they must first be made weary and heavy-laden under the burden of sin, and then brought to Christ for rest; first pricked to the heart, and then healed. This is the course of spiritual physic; and if we proceed not in this order we begin at the wrong end.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":76,"text":"v. 16-18","label":"John 4:16–18","href":"/jhn/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.17.1","start":17,"end":17,"heading":"I have no husband","excerpt":"(2.) How industriously the woman seeks to evade the conviction, and yet insensibly convicts herself, and, ere she is aware, owns her fault; she said, I have no husband. Her saying this intimated no more than that she did not care to have her husband spoken of, nor that matter mentioned any more. She would not have her husband come thither, lest, in further discourse, the truth of the matter should come out, to her shame; and therefore, \"Pray go on to talk of something else, I have no husband;\" she would be thought a maid or a widow, whereas, though she had no husband, she was neither. The carnal mind is very ingenious to shift off convictions, and to keep them from fastening, careful to cover the sin.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.18.1","start":18,"end":18,"heading":"How closely our Lord Jesus brings home the conviction to her conscience","excerpt":"(3.) How closely our Lord Jesus brings home the conviction to her conscience. It is probable that he said more than is here recorded, for she thought that he told her all that ever she did (v. 29), but that which is here recorded is concerning her husbands. Here is, [1.] A surprising narrative of her past conversation: Thou has had five husbands. Doubtless, it was not her affliction (the burying of so many husbands), but her sin, that Christ intended to upbraid her with; either she had eloped (as the law speaks), had run away from her husbands, and married others, or by her undutiful, unclean, disloyal conduct, had provoked them to divorce her, or by indirect means had, contrary to law, divorced them. Those who make light of such scandalous practices as these, as no more than nine days' wonder, and as if the guilt were over as soon as the talk is over, should remember that Christ keeps account of all. [2.] A severe reproof of her present state of life: He whom thou now hast is not thy husband. Either she was never married to him at all, or he had some other wife, or, which is most probable, her former husband or husbands were living: so that, in short, she lived in adultery. Yet observe how mildly Christ tells her of it; he doth not call her strumpet, but tells her, He with whom thou livest is not thy husband: and then leaves it to her own conscience to say the rest. Note, Reproofs are ordinarily most profitable when they are least provoking. [3.] Yet in this he puts a better construction than it would well bear upon what she said by way of shuffle and evasion: Thou has well said I have no husband; and again, In that saidst thou truly. What she intended as a denial of the fact (that she had none with whom she lived as a husband) he favourably interpreted, or at least turned upon her, as a confession of the fault. Note, Those who would win souls should make the best of them, whereby they may hope to work upon their good-nature; for, if they make the worst of them, they certainly exasperate their ill-nature.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":190,"text":"v. 29","label":"John 4:29","href":"/jhn/4/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.19.1","start":19,"end":19,"heading":"Sir, I perceive that thou art a prophet","excerpt":"(1.) A case of conscience proposed to Christ by the woman, concerning the place of worship, v. 19, 20.\n\n[1.] The inducement she had to put this case: Sir, I perceive that thou art a prophet. She does not deny the truth of what he had charged her with, but by her silence owns the justice of the reproof; nor is she put into a passion by it, as many are when they are touched in a sore place, does not impute his censure to the general disgust the Jews had to the Samaritans, but (which is a rare thing) can bear to be told of a fault. But this is not all; she goes further: First, She speaks respectfully to him, calls him Sir. Thus should we honour those that deal faithfully with us. This was the effect of Christ's meekness in reproving her; he gave her no ill language, and then she gave him none. Secondly, She acknowledges him to be a prophet, one that had a correspondence with Heaven. Note, The power of the word of Christ in searching the heart, and convincing the conscience of secret sins, is a great proof of its divine authority, 1 Cor. xiv. 24, 25. Thirdly, She desires some further instruction from him. Many that are not angry at their reprovers, nor fly in their faces, yet are afraid of them and keep out of their way; but this woman was willing to have some more discourse with him that told her of her faults.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":92,"text":"v. 19, 20","label":"John 4:19–20","href":"/jhn/4/#v19","status":"detected"},{"at":1043,"text":"1 Cor. xiv. 24, 25","label":"1 Corinthians 14:24–25","href":"/1co/14/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.20.1","start":20,"end":20,"heading":"The case itself","excerpt":"[2.] The case itself that she propounded concerning the place of religious worship in public. Some think that she started this to shift off further discourse concerning her sin. Controversies in religion often prove great prejudices to serious godliness; but, it should seem, she proposed it with a good design; she knew she must worship God, and desired to do it aright; and therefore, meeting with a prophet, begs his direction. Note, It is our wisdom to improve all opportunities of getting knowledge in the things of God. When we are in company with those that are fit to teach, let us be forward to learn, and have a good question ready to put to those who are able to give a good answer. It was agreed between the Jews and the Samaritans that God is to be worshipped (even those who were such fools as to worship false gods were not such brutes as to worship none), and that religious worship is an affair of great importance: men would not contend about it if they were not concerned about it. But the matter in variance was where they should worship God. Observe how she states the case:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.20.2","start":20,"end":20,"heading":"Our fathers worshipped in this mountain ... You say that in Jerusalem is the place","excerpt":"First, As for the Samaritans: Our fathers worshipped in this mountain, near to this city and this well; there the Samaritan temple was built by Sanballat, in favour of which she insinuates, 1. That whatever the temple was the place was holy; it was mount Gerizim, the mount in which the blessings were pronounced; and some think the same on which Abraham built his altar (Gen. xii. 6, 7), and Jacob his, Gen. xxxiii. 18-20. 2. That it might plead prescription: Our fathers worshipped here. She thinks they have antiquity, tradition, and succession, on their side. A vain conversation often supports itself with this, that it was received by tradition from our fathers. But she had little reason to boast of their fathers; for, when Antiochus persecuted the Jews, the Samaritans, for fear of sharing with them in their sufferings, not only renounced all relation to the Jews, but surrendered their temple to Antiochus, with a request that it might be dedicated to Jupiter Olympius, and called by his name. Joseph. Antiq. 12. 257-264.\n\nSecondly, As to the Jews: You say that in Jerusalem is the place where men ought to worship. The Samaritans governed themselves by the five books of Moses, and (some think) received only them as canonical. Now, though they found frequent mention there of the place God would choose, yet they did not find it named there; and they saw the temple at Jerusalem stripped of many of its ancient glories, and therefore thought themselves at liberty to set up another place, altar against altar.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":372,"text":"Gen. xii. 6, 7","label":"Genesis 12:6–7","href":"/gen/12/#v6","status":"detected"},{"at":404,"text":"Gen. xxxiii. 18-20","label":"Genesis 33:18–20","href":"/gen/33/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.21.1","start":21,"end":21,"heading":"He puts a slight upon the question","excerpt":"(2.) Christ's answer to this case of conscience, v. 21, &c. Those that apply themselves to Christ for instruction shall find him meek, to teach the meek his way. Now here,\n\n[1.] He puts a slight upon the question, as she had proposed it, concerning the place of worship (v. 21): \"Woman, believe me as a prophet, and mark what I say. Thou art expecting the hour to come when either by some divine revelation, or some signal providence, this matter shall be decided in favour either of Jerusalem or of Mount Gerizim; but I tell thee the hour is at hand when it shall be no more a question; that which thou has been taught to lay so much weight on shall be set aside as a thing indifferent.\" Note, It should cool us in our contests to think that those things which now fill us, and which we make such a noise about, shall shortly vanish, and be no more: the very things we are striving about are passing away: The hour comes when you shall neither in this mountain nor yet at Jerusalem worship the Father. First, The object of worship is supposed to continue still the same—God, as a Father; under this notion the very heathen worshipped God, the Jews did so, and probably the Samaritans. Secondly, But a period shall be put to all niceness and all differences about the place of worship. The approaching dissolution of the Jewish economy, and the erecting of the evangelical state, shall set this matter at large, and lay all in common, so that it shall be a thing perfectly indifferent whether in either of these places or any other men worship God, for they shall not be tied to any place; neither here nor there, but both, and any where, and every where. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":49,"text":"v. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"},{"at":271,"text":"v. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.22.1","start":22,"end":22,"heading":"He determines against the Samaritan worship","excerpt":"[2.] He lays a stress upon other things, in the matter of religious worship. When he made so light of the place of worship he did not intend to lessen our concern about the thing itself, of which therefore he takes occasion to discourse more fully.\n\nFirst, As to the present state of the controversy, he determines against the Samaritan worship, and in favour of the Jews, v. 22. He tells here, 1. That the Samaritans were certainly in the wrong; not merely because they worshipped in this mountain, though, while Jerusalem's choice was in force, that was sinful, but because they were out in the object of their worship. If the worship itself had been as it should have been, its separation from Jerusalem might have been connived at, as the high places were in the best reigns: But you worship you know not what, or that which you do not know. They worshipped the God of Israel, the true God (Ezra iv. 2; 2 Kings xvii. 32); but they were sunk into gross ignorance; they worshipped him as the God of that land (2 Kings xvii. 27, 33), as a local deity, like the gods of the nations, whereas God must be served as God, as the universal cause and Lord. Note, Ignorance is so far from being the mother of devotion that it is the murderer of it. Those that worship God ignorantly offer the blind for sacrifice, and it is the sacrifice of fools. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":373,"text":"v. 22","label":"John 4:22","href":"/jhn/4/#v22","status":"detected"},{"at":895,"text":"Ezra iv. 2","label":"Ezra 4:2","href":"/ezr/4/#v2","status":"detected"},{"at":907,"text":"2 Kings xvii. 32","label":"2 Kings 17:32","href":"/2ki/17/#v32","status":"detected"},{"at":1012,"text":"2 Kings xvii. 27, 33","label":"2 Kings 17:27","href":"/2ki/17/#v27","status":"detected"},{"at":1012,"text":"2 Kings xvii. 27, 33","label":"2 Kings 17:33","href":"/2ki/17/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.22.2","start":22,"end":22,"heading":"That the Jews were certainly in the right","excerpt":"... 2. That the Jews were certainly in the right. For, (1.) \"We know what we worship. We go upon sure grounds in our worship, for our people are catechised and trained up in the knowledge of God, as he has revealed himself in the scripture.\" Note, Those who by the scriptures have obtained some knowledge of God (a certain though not a perfect knowledge) may worship him comfortably to themselves, and acceptably to him, for they know what they worship. Christ elsewhere condemns the corruptions of the Jews' worship (Matt. xv. 9), and yet here defends the worship itself; the worship may be true where yet it is not pure and entire. Observe, Our Lord Jesus was pleased to reckon himself among the worshippers of God: We worship. Though he was a Son (and then are the children free), yet learned he this obedience, in the days of his humiliation. Let not the greatest of men think the worship of God below them, when the Son of God himself did not. (2.) Salvation is of the Jews; and therefore they know what they worship, and what grounds they go upon in their worship. Not that all the Jews were saved, nor that it was not possible but that many of the Gentiles and Samaritans might be saved, for in every nation he that fears God and works righteousness is accepted of him; but, [1.] The author of eternal salvation comes of the Jews, appears among them (Rom. ix. 5), and is sent first to bless them. [2.] The means of eternal salvation are afforded to them. The word of salvation (Acts xiii. 26) was of the Jews. It was delivered to them, and other nations derived it through them. This was a sure guide to them in their devotions, and they followed it, and therefore knew what they worshipped. To them were committed the oracles of God (Rom. iii. 2), and the service of God, (Rom. ix. 4). The Jews therefore being thus privileged and advanced, it was presumption for the Samaritans to vie with them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":518,"text":"Matt. xv. 9","label":"Matthew 15:9","href":"/mat/15/#v9","status":"detected"},{"at":1358,"text":"Rom. ix. 5","label":"Romans 9:5","href":"/rom/9/#v5","status":"detected"},{"at":1485,"text":"Acts xiii. 26","label":"Acts 13:26","href":"/act/13/#v26","status":"detected"},{"at":1742,"text":"Rom. iii. 2","label":"Romans 3:2","href":"/rom/3/#v2","status":"detected"},{"at":1781,"text":"Rom. ix. 4","label":"Romans 9:4","href":"/rom/9/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.23.1","start":23,"end":23,"heading":"The great and glorious revolution which should introduce this change","excerpt":"Secondly, He describes the evangelical worship which alone God would accept and be well pleased with. Having shown that the place is indifferent, he comes to show what is necessary and essential—that we worship God in spirit and in truth, v. 23, 24. The stress is not to be laid upon the place where we worship God, but upon the state of mind in which we worship him. Note, The most effectual way to take up differences in the minor matters of religion is to be more zealous in the greater. Those who daily make it the matter of their care to worship in the spirit, one would think, should not make it the matter of their strife whether he should be worshipped here or there. Christ had justly preferred the Jewish worship before the Samaritan, yet here he intimates the imperfection of that. The worship was ceremonial, Heb. ix. 1, 10. The worshippers were generally carnal, and strangers to the inward part of divine worship. Note, It is possible that we may be better than our neighbours, and yet not so good as we should be. It concerns us to be right, not only in the object of our worship, but in the manner of it; and it is this which Christ here instructs us in. Observe,\n\na. The great and glorious revolution which should introduce this change: The hour cometh, and now is—the fixed stated time, concerning which it was of old determined when it should come, and how long it should last. The time of its appearance if fixed to an hour, so punctual and exact are the divine counsels; the time of its continuance is limited to an hour, so close and pressing is the opportunity of divine grace, 2 Cor. vi. 2. This hour cometh, it is coming in its full strength, lustre, and perfection, it now is in the embryo and infancy. The perfect day is coming, and now it dawns.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":239,"text":"v. 23, 24","label":"John 4:23–24","href":"/jhn/4/#v23","status":"detected"},{"at":821,"text":"Heb. ix. 1, 10","label":"Hebrews 9:1","href":"/heb/9/#v1","status":"detected"},{"at":821,"text":"Heb. ix. 1, 10","label":"Hebrews 9:10","href":"/heb/9/#v10","status":"detected"},{"at":1601,"text":"2 Cor. vi. 2","label":"2 Corinthians 6:2","href":"/2co/6/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.23.2","start":23,"end":23,"heading":"The blessed change itself","excerpt":"b. The blessed change itself. In gospel times the true worshippers shall worship the Father in spirit and in truth. As creatures, we worship the Father of all: as Christians, we worship the Father of our Lord Jesus. Now the change shall be, (a.) In the nature of the worship. Christians shall worship God, not in the ceremonial observances of the Mosaic institution, but in spiritual ordinances, consisting less in bodily exercise, and animated and invigorated more with divine power and energy. The way of worship which Christ has instituted is rational and intellectual, and refined from those external rites and ceremonies with which the Old-Testament worship was both clouded and clogged. This is called true worship, in opposition to that which was typical. The legal services were figures of the true, Heb. ix. 3, 24. Those that revolted from Christianity to Judaism are said to begin in the spirit, and end in the flesh, Gal. iii. 3. Such was the difference between Old-Testament and New-Testament institutions. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":808,"text":"Heb. ix. 3, 24","label":"Hebrews 9:3","href":"/heb/9/#v3","status":"detected"},{"at":808,"text":"Heb. ix. 3, 24","label":"Hebrews 9:24","href":"/heb/9/#v24","status":"detected"},{"at":928,"text":"Gal. iii. 3","label":"Galatians 3:3","href":"/gal/3/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.23-24.1","start":23,"end":24,"heading":"In the temper and disposition of the worshippers","excerpt":"... (b.) In the temper and disposition of the worshippers; and so the true worshippers are good Christians, distinguished from hypocrites; all should, and they will, worship God in spirit and in truth. It is spoken of (v. 23) as their character, and (v. 24) as their duty. Note, It is required of all that worship God that they worship him in spirit and in truth. We must worship God, [a.] In spirit, Phil. iii. 3. We must depend upon God's Spirit for strength and assistance, laying our souls under his influences and operations; we must devote our own spirits to, and employ them in, the service of God (Rom. i. 9), must worship him with fixedness of thought and a flame of affection, with all that is within us. Spirit is sometimes put for the new nature, in opposition to the flesh, which is the corrupt nature; and so to worship God with our spirits is to worship him with our graces, Heb. xii. 28. [b.] In truth, that is, in sincerity. God requires not only the inward part in our worship, but truth in the inward part, Ps. li. 6. We must mind the power more than the form, must aim at God's glory, and not to be seen of men; draw near with a true heart, Heb. x. 22.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":219,"text":"v. 23","label":"John 4:23","href":"/jhn/4/#v23","status":"detected"},{"at":251,"text":"v. 24","label":"John 4:24","href":"/jhn/4/#v24","status":"detected"},{"at":401,"text":"Phil. iii. 3","label":"Philippians 3:3","href":"/php/3/#v3","status":"detected"},{"at":606,"text":"Rom. i. 9","label":"Romans 1:9","href":"/rom/1/#v9","status":"detected"},{"at":890,"text":"Heb. xii. 28","label":"Hebrews 12:28","href":"/heb/12/#v28","status":"detected"},{"at":1026,"text":"Ps. li. 6","label":"Psalms 51:6","href":"/psa/51/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.23-24.2","start":23,"end":24,"heading":"The reasons why God must be thus worshipped","excerpt":"Thirdly, He intimates the reasons why God must be thus worshipped.\n\na. Because in gospel times they, and they only, are accounted the true worshippers. The gospel erects a spiritual way of worship, so that the professors of the gospel are not true in their profession, do not live up to gospel light and laws, if they do not worship God in spirit and in truth.\n\nb. Because the Father seeketh such worshippers of him. This intimates, (a.) That such worshippers are very rare, and seldom met with, Jer. xxx. 21. The gate of spiritual worshipping is strait. (b.) That such worship is necessary, and what the God of heaven insists upon. When God comes to enquire for worshippers, the question will not be, \"Who worshipped at Jerusalem?\" but, \"Who worshipped in spirit?\" That will be the touchstone. (c.) That God is greatly well pleased with and graciously accepts such worship and such worshippers. I have desired it, Ps. cxxxii. 13, 14; Cant. ii. 14. (d.) That there has been, and will be to the end, a remnant of such worshippers; his seeking such worshippers implies his making them such. God is in all ages gathering in to himself a generation of spiritual worshippers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":496,"text":"Jer. xxx. 21","label":"Jeremiah 30:21","href":"/jer/30/#v21","status":"detected"},{"at":915,"text":"Ps. cxxxii. 13, 14","label":"Psalms 132:13–14","href":"/psa/132/#v13","status":"detected"},{"at":935,"text":"Cant. ii. 14","label":"Song of Songs 2:14","href":"/sng/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.24.1","start":24,"end":24,"heading":"Because God is a spirit","excerpt":"c. Because God is a spirit. Christ came to declare God to us (ch. i. 18), and this he has declared concerning him; he declared it to this poor Samaritan woman, for the meanest are concerned to know God; and with this design, to rectify her mistakes concerning religious worship, to which nothing would contribute more than the right knowledge of God. Note, (a.) God is a spirit, for he is an infinite and eternal mind, an intelligent being, incorporeal, immaterial, invisible, and incorruptible. It is easier to say what God is not than what he is; a spirit has not flesh and bones, but who knows the way of a spirit? If God were not a spirit, he could not be perfect, nor infinite, nor eternal, nor independent, nor the Father of spirits. (b.) The spirituality of the divine nature is a very good reason for the spirituality of divine worship. If we do not worship God, who is a spirit, in the spirit, we neither give him the glory due to his name, and so do not perform the act of worship, nor can we hope to obtain his favour and acceptance, and so we miss of the end of worship, Matt. xv. 8, 9.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":62,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.25.1","start":25,"end":25,"heading":"The faith of the woman, by which she expected the Messiah","excerpt":"4. The last subject of discourse with this woman is concerning the Messiah, v. 25, 26. Observe here,\n\n(1.) The faith of the woman, by which she expected the Messiah: I know that Messias cometh—and he will tell us all things. She had nothing to object against what Christ had said; his discourse was, for aught she knew, what might become the Messiah then expected; but from him she would receive it, and in the mean time she thinks it best to suspend her belief. Thus many have no heart to the price in their hand (Prov. xvii. 16), because they think they have a better in their eye, and deceive themselves with a promise that they will learn that hereafter which they neglect now. Observe here,\n\n[1.] Whom she expects: I know that Messias cometh. The Jews and Samaritans, though so much at variance, agreed in the expectation of the messiah and his kingdom. The Samaritans received the writings of Moses, and were no strangers to the prophets, nor to the hopes of the Jewish nation; those who knew least knew this, that Messias was to come; so general and uncontested was the expectation of him, and at this time more raised than ever (for the sceptre was departed from Judah, Daniel's weeks were near expiring), so that she concludes not only, He will come, but erchetai—\"He comes, he is just at hand:\" Messias, who is called Christ. The evangelist, though he retains the Hebrew word Messias (which the woman used) in honour to the holy language, and to the Jewish church, that used it familiarly, yet, writing for the use of the Gentiles, he takes care to render it by a Greek word of the same signification, who is called Christ-Anointed, giving an example to the apostle's rule, that whatever is spoken in an unknown or less vulgar tongue should be interpreted, 1 Cor. xiv. 27, 28.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":76,"text":"v. 25, 26","label":"John 4:25–26","href":"/jhn/4/#v25","status":"detected"},{"at":515,"text":"Prov. xvii. 16","label":"Proverbs 17:16","href":"/pro/17/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.25.2","start":25,"end":25,"heading":"What she expects from him","excerpt":"[2.] What she expects from him: \"He will tell us all things relating to the service of God which it is needful for us to know, will tell us that which will supply our defects, rectify our mistakes, and put an end to all our disputes. He will tell us the mind of God fully and clearly, and keep back nothing.\" Now this implies an acknowledgement, First, Of the deficiency and imperfection of the discovery they now had of the divine will, and the rule they had of the divine worship; it could not make the comers thereunto perfect, and therefore they expected some great advance and improvement in matters of religion, a time of reformation. Secondly, Of the sufficiency of the Messiah to make this change: \"He will tell us all things which we want to know, and about which we wrangle in the dark. He will introduce peace, by leading us into all truth, and dispelling the mists of error.\" It seems, this was the comfort of good people in those dark times that light would arise; if they found themselves at a loss, and run aground, it was a satisfaction to them to say, When Messias comes, he will tell us all things; as it may be to us now with reference to his second coming: now we see through a glass, but then face to face.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.27.1","start":27,"end":27,"heading":"The interruption given to this discourse by the disciples' coming","excerpt":"I. The interruption given to this discourse by the disciples' coming. It is probable that much more was said than is recorded; but just when the discourse was brought to a head, when Christ had made himself known to her as the true Messiah, then came the disciples. The daughters of Jerusalem shall not stir up nor awake my love till he please. 1. They wondered at Christ's converse with this woman, marvelled that he talked thus earnestly (as perhaps they observed at a distance) with a woman, a strange woman alone (he used to be more reserved), especially with a Samaritan woman, that was not of the lost sheep of the house of Israel; they thought their Master should be as shy of the Samaritans as the other Jews were, at least that he should not preach the gospel to them. They wondered he should condescend to talk with such a poor contemptible woman, forgetting what despicable men they themselves were when Christ first called them into fellowship with himself. 2. Yet they acquiesced in it; they knew it was for some good reason, and some good end, of which he was not bound to give them an account, and therefore none of them asked, What seekest thou? or, Why talkest thou with her? Thus, when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves with this in general, that all is well which Jesus Christ saith and doeth. Perhaps there was something amiss in their marveling that Christ talked with the woman: it was something like the Pharisees being offended at his eating with publicans and sinners. But, whatever they thought, they said nothing. If thou hast thought evil at any time, lay thy hand upon thy mouth, to keep that evil thought from turning into an evil word, Prov. xxx. 32; Ps. xxxix. 1-3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.28.1","start":28,"end":28,"heading":"How she forgot her errand to the well","excerpt":"The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, v. 28, 29. Observe here,\n\n1. How she forgot her errand to the well, v. 28. Therefore, because the disciples were come, and broke up the discourse, and perhaps she observed they were not pleased with it, she went her way. She withdrew, in civility to Christ, that he might have leisure to eat his dinner. She delighted in his discourse, but would not be rude; every thing is beautiful in its season. She supposed that Jesus, when he had dined, would go forward in his journey, and therefore hastened to tell her neighbours, that they might come quickly. Yet a little while is the light with you. See how she improved time; when one good work was done, she applied herself to another. When opportunities of getting good cease, or are interrupted, we should seek opportunities of doing good; when we have done hearing the word, then is a time to be speaking of it. Notice is taken of her leaving her water-pot or pail. (1.) She left it in kindness to Christ, that he might have water to drink; he turned water into wine for others, but not for himself. Compare this with Rebecca's civility to Abraham's servant (Gen. xxiv. 18), and see that promise, Matt. x. 42. (2.) She left it that she might make the more haste into the city, to carry thither these good tidings. Those whose business it is to publish the name of Christ must not encumber or entangle themselves with any thing that will retard or hinder them therein. When the disciples are to be made fishers of men they must forsake all. (3.) She left her water-pot, as one careless of it, being wholly taken up with better things. Note, Those who are brought to the knowledge of Christ will show it by a holy contempt of this world and the things of it. And those who are newly acquainted with the things of God must be excused, if at first they be so taken up with the new world into which they are brought that the things of this world seem to be for a time wholly neglected. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":104,"text":"v. 28, 29","label":"John 4:28–29","href":"/jhn/4/#v28","status":"detected"},{"at":172,"text":"v. 28","label":"John 4:28","href":"/jhn/4/#v28","status":"detected"},{"at":1213,"text":"Gen. xxiv. 18","label":"Genesis 24:18","href":"/gen/24/#v18","status":"detected"},{"at":1251,"text":"Matt. x. 42","label":"Matthew 10:42","href":"/mat/10/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.29.1","start":29,"end":29,"heading":"How solicitous she was to have her friends and neighbours acquainted with Christ","excerpt":"2. How she minded her errand to the town, for her heart was upon it. She went into the city, and said to the men, probably the aldermen, the men in authority, whom, it may be, she found met together upon some public business; or to the men, that is, to every man she met in the streets; she proclaimed it in the chief places of concourse: Come, see a man who told me all things that ever I did. Is not this the Christ? Observe,\n\n(1.) How solicitous she was to have her friends and neighbours acquainted with Christ. When she had found that treasure, she called together her friends and neighbours (as Luke xv. 9), not only to rejoice with her, but to share with her, knowing there was enough to enrich herself and all that would partake with her. Note, They that have been themselves with Jesus, and have found comfort in him, should do all they can to bring others to him. Has he done us the honour to make himself known to us? Let us do him the honour to make him known to others; nor can we do ourselves a greater honour. This woman becomes an apostle. Quæ scortum fuerat egressa, regreditur magistra evangelica—She who went forth a specimen of impurity returns a teacher of evangelical truth, saith Aretius. Christ had told her to call her husband, which she thought was warrant enough to call every body. She went into the city, the city where she dwelt, among her kinsfolks and acquaintance. Though every man is my neighbour that I have opportunity of doing good to, yet I have most opportunity, and therefore lie under the greatest obligations, to do good to those that live near me. Where the tree falls, there let it be made useful.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":601,"text":"Luke xv. 9","label":"Luke 15:9","href":"/luk/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.29.2","start":29,"end":29,"heading":"How fair and ingenuous she was","excerpt":"(2.) How fair and ingenuous she was in the notice she gave them concerning this stranger she had met with. [1.] She tells them plainly what induced her to admire him: He has told me all things that ever I did. No more is recorded than what he told her of her husbands; but it is not improbable that he had told her of more of her faults. Or, his telling her that which she knew he could not by any ordinary means come to the knowledge of convinced her that he could have told her all that she ever did. If he has a divine knowledge, it must be omniscience. He told her that which none knew but God and her own conscience. Two things affected her:—First, the extent of his knowledge. We ourselves cannot tell all things that ever we did (many things pass unheeded, and more pass away and are forgotten); but Jesus Christ knows all the thoughts, words, and actions, of all the children of men; see Heb. iv. 13. He hath said, I know thy works. Secondly, The power of his word. This made a great impression upon her, that he told her her secret sins with such an unaccountable power and energy that, being told of one, she is convinced of all, and judged of all. She does not say, \"Come, see a man that has told me strange things concerning religious worship, and the laws of it, that has decided the controversy between this mountain and Jerusalem, a man that calls himself the Messias;\" but, \"Come see a man that has told me of my sins.\" She fastens upon that part of Christ's discourse which one would think she would have been most shy of repeating; but experimental proofs of the power of Christ's word and Spirit are of all others the most cogent and convincing; and that knowledge of Christ into which we are led by the conviction of sin and humiliation is most likely to be sound and saving. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":896,"text":"Heb. iv. 13","label":"Hebrews 4:13","href":"/heb/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.29.3","start":29,"end":29,"heading":"She invites them to come and see him","excerpt":"... [2.] She invites them to come and see him of whom she had conceived so high an opinion. Not barely, \"Come and look upon him\" (she does not invite them to him as a show), but, \"Come and converse with him; come and hear his wisdom, as I have done, and you will be of my mind.\" She would not undertake to manage the arguments which had convinced her, in such a manner as to convince others; all that see the evidence of truth themselves are not able to make others see it; but, \"Come, and talk with him, and you will find such a power in his word as far exceeds all other evidence.\" Note, Those who can do little else towards the conviction and conversion of others may and should bring them to those means of grace which they themselves have found effectual. Jesus was now at the town's end. \"Now come see him.\" When opportunities of getting the knowledge of God are brought to our doors we are inexcusable if we neglect them; shall we not go over the threshold to see him whose day prophets and kings desired to see? [3.] She resolves to appeal to themselves, and their own sentiments upon the trial. Is not this the Christ? She does not peremptorily say, \"He is the Messiah,\" how clear soever she was in her own mind, and yet she very prudently mentions the Messiah, of whom otherwise they would not have thought, and then refers it to themselves; she will not impose her faith upon them, but only propose it to them. By such fair but forcible appeals as these men's judgments and consciences are sometimes taken hold of ere they are aware.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.30.1","start":30,"end":30,"heading":"What success she had in this invitation","excerpt":"(3.) What success she had in this invitation: They went out of the city, and came to him, v. 30. Though it might seem very improbable that a woman of so small a figure, and so ill a character, should have the honour of the first discovery of the Messiah among the Samaritans, yet it pleased God to incline their hearts to take notice of her report, and not to slight it as an idle tale. Time was when lepers were the first that brought tidings to Samaria of a great deliverance, 2 Kings vii. 3, &c. They came unto him; did not send for him into the city to them, but in token of their respect to him, and the earnestness of their desire to see him, they went out to him. Those that would know Christ must meet him where he records his name.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":90,"text":"v. 30","label":"John 4:30","href":"/jhn/4/#v30","status":"detected"},{"at":479,"text":"2 Kings vii. 3","label":"2 Kings 7:3","href":"/2ki/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.31.1","start":31,"end":31,"heading":"He neglected his meat and drink for his work","excerpt":"1. How Christ expresses the delight which he himself had in his work. His work was to seek and save that which was lost, to go about doing good. Now with this work we here find him wholly taken up. For,\n\n(1.) He neglected his meat and drink for his work. When he sat down upon the well, he was weary, and needed refreshment; but this opportunity of saving souls made him forget his weariness and hunger. And he minded his food so little that, [1.] His disciples were forced to invite him to it: They prayed him, they pressed him, saying, Master, eat. It was an instance of their love to him that they invited him, lest he should be faint and sick for want of some support; but it was a greater instance of his love to souls that he needed invitation. Let us learn hence a holy indifference even to the needful supports of life, in comparison with spiritual things. [2.] He minded it so little that they suspected he had had meat brought him in their absence (v. 33): Has any man brought him aught to eat? He had so little appetite for his dinner that they were ready to think he had dined already. Those that make religion their business will, when any of its affairs are to be attended, prefer them before their food; as Abraham's servant, that would not eat till he had told his errand (Gen. xxiv. 33), and Samuel, that would not sit down till David was anointed, 1 Sam. xvi. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":959,"text":"v. 33","label":"John 4:33","href":"/jhn/4/#v33","status":"detected"},{"at":1289,"text":"Gen. xxiv. 33","label":"Genesis 24:33","href":"/gen/24/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.32-33.1","start":32,"end":33,"heading":"He made his work his meat and drink","excerpt":"(2.) He made his work his meat and drink. The work he had to do among the Samaritans, the prospect he now had of doing good to many, this was meat and drink to him; it was the greatest pleasure and satisfaction imaginable. Never did a hungry man, or an epicure, expect a plentiful feast with so much desire, nor feed upon its dainties with so much delight, as our Lord Jesus expected and improved an opportunity of doing good to souls. Concerning this he saith, [1.] That it was such meat as the disciples knew not of. They did not imagine that he had any design or prospect of planting his gospel among the Samaritans; this was a piece of usefulness they never thought of. Note, Christ by his gospel and Spirit does more good to the souls of men than his own disciples know of or expect. This may be said of good Christians too, who live by faith, that they have meat to eat which others know not of, joy with which a stranger does not intermeddle. Now this word made them ask, Has any man brought him aught to eat? so apt were even his own disciples to understand him after a corporal and carnal manner when he used similitudes. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.34.1","start":34,"end":34,"heading":"My meat is to do the will of him that sent me","excerpt":"... [2.] That the reason why his work was his meat and drink was because it was his Father's work, his Father's will: My meat is to do the will of him that sent me, v. 34. Note, First, The salvation of sinners is the will of God, and the instruction of them in order thereunto is his work. See 1 Tim. ii. 4. There is a chosen remnant whose salvation is in a particular manner his will. Secondly, Christ was sent into the world on this errand, to bring people to God, to know him and to be happy in him. Thirdly, He made this work his business and delight. When his body needed food, his mind was so taken up with this that he forgot both hunger and thirst, both meat and drink. Nothing could be more grateful to him than doing good; when he was invited to meat he went, that he might do good, for that was his meat always. Fourthly, He was not only ready upon all occasions to go to his work, but he was earnest and in care to go through it, and to finish his work in all the parts of it. He resolved never to quit it, nor lay it down, till he could say, It is finished. Many have zeal to carry them out at first, but not zeal to carry them on to the last; but our Lord Jesus was intent upon finishing his work. Our Master has herein left us an example, that we may learn to do the will of God as he did; 1. With diligence and close application, as those that make a business of it. 2. With delight and pleasure in it, as in our element. 3. With constancy and perseverance; not only minding to do, but aiming to finish, our work.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":165,"text":"v. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":294,"text":"1 Tim. ii. 4","label":"1 Timothy 2:4","href":"/1ti/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.35.1","start":35,"end":35,"heading":"Christ ... excites his disciples to diligence in their work","excerpt":"2. See here how Christ, having expressed his delight in his work, excites his disciples to diligence in their work; they were workers with him, and therefore should be workers like him, and make their work their meat, as he did. The work they had to do was to preach the gospel, and to set up the kingdom of the Messiah. Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, v. 35-38. Note, gospel time is harvest time, and gospel work harvest work. The harvest is before appointed and expected; so was the gospel. Harvest time is busy time; all hands must be then at work: every one must work for himself, that he may reap of the graces and comforts of the gospel: ministers must work for God, to gather in souls to him. Harvest time is opportunity, a short and limited time, which will not last always; and harvest work is work that must be done then or not at all; so the time of the enjoyment of the gospel is a particular season, which must be improved for its proper purposes; for, once past, it cannot be recalled. The disciples were to gather in a harvest of souls for Christ. Now he here suggests three things to them to quicken them to diligence:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":474,"text":"v. 35-38","label":"John 4:35–38","href":"/jhn/4/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.35.2","start":35,"end":35,"heading":"A saying of Christ's disciples concerning the corn-harvest","excerpt":"(1.) That it was necessary work, and the occasion for it very urgent and pressing (v. 35): You say, It is four months to harvest; but I say, The fields are already white. Here is,\n\n[1.] A saying of Christ's disciples concerning the corn-harvest; there are yet four months, and then comes harvest, which may be taken either generally—\"You say, for the encouragement of the sower at seed-time, that it will be but four months to the harvest.\" With us it is but about four months between the barley-sowing and the barley-harvest, probably it was so with them as to other grain; or, \"Particularly, now at this time you reckon it will be four months to next harvest, according to the ordinary course of providence.\" The Jews' harvest began at the Passover, about Easter, much earlier in the year than ours, by which it appears that this journey of Christ from Judea to Galilee was in the winter, about the end of November, for he travelled all weathers to do good. God has not only promised us a harvest every year, but has appointed the weeks of harvest; so that we know when to expect it, and take our measures accordingly.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":83,"text":"v. 35","label":"John 4:35","href":"/jhn/4/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.35.3","start":35,"end":35,"heading":"A saying of Christ's concerning the gospel harvest","excerpt":"[2.] A saying of Christ's concerning the gospel harvest; his heart was as much upon the fruits of his gospel as the hearts of others were upon the fruits of the earth; and to this he would lead the thoughts of his disciples: Look, the fields are already white unto the harvest. First, Here in this place, where they now were, there was harvest work for him to do. They would have him to eat, v. 31. \"Eat!\" saith he, \"I have other work to do, that is more needful; look what crowds of Samaritans are coming out of the town over the fields that are ready to receive the gospel;\" probably there were many now in view. People's forwardness to hear the word is a great excitement to ministers' diligence and liveliness in preaching it. Secondly, In other places, all the country over, there was harvest work enough for them all to do. \"Consider the regions, think of the state of the country, and you will find there are multitudes as ready to receive the gospel as a field of corn that is fully ripe is ready to be reaped.\" The fields were now made white to the harvest, 1. By the decree of God revealed in the prophecies of the Old Testament. Now was the time when the gathering of the people should be to Christ ( Gen. xlix. 10), when great accessions should be made to the church and the bounds of it should be enlarged, and therefore it was time for them to be busy. It is a great encouragement to us to engage in any work for God, if we understand by the signs of the times that this is the proper season for that work, for then it will prosper. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":392,"text":"v. 31","label":"John 4:31","href":"/jhn/4/#v31","status":"detected"},{"at":1212,"text":"Gen. xlix. 10","label":"Genesis 49:10","href":"/gen/49/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.36.1","start":36,"end":36,"heading":"That it was profitable and advantageous work","excerpt":"(2.) That it was profitable and advantageous work, which they themselves would be gainers by (v. 36): \"He that reapeth receiveth wages, and so shall you.\" Christ has undertaken to pay those well whom he employs in his work; for he will never do as Jehoiakim did, who used his neighbour's service without wages (Jer. xxii. 13), or those who by fraud kept back the hire of those particularly who reaped their corn-fields, Jam. v. 4. Christ's reapers, though they cry to him day and night, shall never have cause to cry against him, nor to say they served a hard Master. He that reapeth, not only shall but does receive wages. There is a present reward in the service of Christ, and his work is its own wages. [1.] Christ's reapers have fruit: He gathereth fruit unto life eternal; that is, he shall both save himself and those that hear him, 1 Tim. iv. 16. If the faithful reaper save his own soul, that is fruit abounding to his account, it is fruit gathered to life eternal; and if, over and above this, he be instrumental to save the souls of others too, there is fruit gathered. Souls gathered to Christ are fruit, good fruit, the fruit that Christ seeks for (Rom. i. 13); it is gathered for Christ (Cant. viii. 11, 12); it is gathered to life eternal. This is the comfort of faithful ministers, that their work has a tendency to the eternal salvation of precious souls. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":94,"text":"v. 36","label":"John 4:36","href":"/jhn/4/#v36","status":"detected"},{"at":311,"text":"Jer. xxii. 13","label":"Jeremiah 22:13","href":"/jer/22/#v13","status":"detected"},{"at":420,"text":"Jam. v. 4","label":"James 5:4","href":"/jas/5/#v4","status":"detected"},{"at":840,"text":"1 Tim. iv. 16","label":"1 Timothy 4:16","href":"/1ti/4/#v16","status":"detected"},{"at":1162,"text":"Rom. i. 13","label":"Romans 1:13","href":"/rom/1/#v13","status":"detected"},{"at":1202,"text":"Cant. viii. 11, 12","label":"Song of Songs 8:11–12","href":"/sng/8/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.36.2","start":36,"end":36,"heading":"They have joy","excerpt":"... [2.] They have joy: That he that sows and they that reap may rejoice together. The minister who is the happy instrument of beginning a good work is he that sows, as John Baptist; he that is employed to carry it on and perfect it is he that reaps: and both shall rejoice together. Note, First, Though God is to have all the glory of the success of the gospel, yet faithful ministers may themselves take the comfort of it. The reapers share in the joy of harvest, though the profits belong to the master, 1 Thess. ii. 19. Secondly, Those ministers who are variously gifted and employed should be so far from envying one another that they should rather mutually rejoice in each other's success and usefulness. Though all Christ's ministers are not alike serviceable, nor alike successful, yet, if they have obtained mercy of the Lord to be faithful, they shall all enter together into the joy of their Lord at last.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":507,"text":"1 Thess. ii. 19","label":"1 Thessalonians 2:19","href":"/1th/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.37-38.1","start":37,"end":38,"heading":"That it was easy work","excerpt":"(3.) That it was easy work, and work that was half done to their hands by those that were gone before them: One soweth, and another reapeth, v. 37, 38. This sometimes denotes a grievous judgment upon him that sows, Mic. vi. 15; Deut. xxviii. 30, Thou shalt sow, and another shall reap; as Deut. vi. 11, Houses full of all good things, which thou filledst not. So here. Moses, and the prophets, and John Baptist, had paved the way to the gospel, had sown the good seed which the New-Testament ministers did in effect but gather the fruit of. I send you to reap that whereon you bestowed, in comparison, no labour. Isa. xl. 3-5. [1.] This intimates two things concerning the Old-Testament ministry:—First, That it was very much short of the New-Testament ministry. Moses and the prophets sowed, but they could not be said to reap, so little did they see of the fruit of their labours. Their writings have done much more good since they left us than ever their preaching did. Secondly, That it was very serviceable to the New-Testament ministry, and made way for it. The writings of the prophets, which were read in the synagogues every sabbath day, raised people's expectations of the Messiah, and so prepared them to bid him welcome. Had it not been for the seed sown by the prophets, this Samaritan woman could not have said, We know that Messias cometh. The writings of the Old Testament are in some respects more useful to us than they could be to those to whom they were first written, because better understood by the accomplishment of them. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":141,"text":"v. 37, 38","label":"John 4:37–38","href":"/jhn/4/#v37","status":"detected"},{"at":215,"text":"Mic. vi. 15","label":"Micah 6:15","href":"/mic/6/#v15","status":"detected"},{"at":228,"text":"Deut. xxviii. 30","label":"Deuteronomy 28:30","href":"/deu/28/#v30","status":"detected"},{"at":289,"text":"Deut. vi. 11","label":"Deuteronomy 6:11","href":"/deu/6/#v11","status":"detected"},{"at":613,"text":"Isa. xl. 3-5","label":"Isaiah 40:3–5","href":"/isa/40/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.37-38.2","start":37,"end":38,"heading":"From the labours of ministers that are dead and gone","excerpt":"... Note, From the labours of ministers that are dead and gone much good fruit may be reaped by the people that survive them and the ministers that succeed them. John Baptist, and those that assisted him, had laboured, and the disciples of Christ entered into their labours, built upon their foundation, and reaped the fruit of what they sowed. See what reason we have to bless God for those that are gone before us, for their preaching and their writing, for what they did and suffered in their day, for we are entered into their labours; their studies and services have made our work the easier. And when the ancient and modern labourers, those that came into the vineyard at the third hour and those that came in at the eleventh, meet in the day of account, they will be so far from envying one another the honour of their respective services that both they that sowed and they that reaped shall rejoice together; and the great Lord of thee harvest shall have the glory of all.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.39.1","start":39,"end":39,"heading":"By the woman's testimony concerning Christ","excerpt":"IV. The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, v. 39-42. See what impressions were made on them,\n\n1. By the woman's testimony concerning Christ; though a single testimony, and of one of no good report, and the testimony no more than this, He told me all that ever I did, yet it had a good influence upon many. One would have thought that his telling the woman of her secret sins would have made them afraid of coming to him, lest he should tell them also of their faults; but they will venture that rather than not be acquainted with one who they had reason to think was a prophet. And two things they were brought to:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":154,"text":"v. 39-42","label":"John 4:39–42","href":"/jhn/4/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.39.2","start":39,"end":39,"heading":"To credit Christ's word","excerpt":"(1.) To credit Christ's word (v. 39): Many of the Samaritans of that city believed on him for the saying of the woman. So far they believed on him that they took him for a prophet, and were desirous to know the mind of God from him; this is favourably interpreted as believing on him. Now observe, [1.] Who they were that believed: Many of the Samaritans, who were not of the house of Israel. Their faith was not only an aggravation of the unbelief of the Jews, from whom better might have been expected, but an earnest of the faith of the Gentiles, who would welcome that which the Jews rejected. [2.] Upon what inducement they believed: For the saying of the woman. See here, First, How God is sometimes pleased to use very weak and unlikely instruments for the beginning and carrying on of a good work. A little maid directed a great prince to Elisha, 2 Kings v. 2. Secondly, How great a matter a little fire kindles. Our Saviour, by instructing one poor woman, spread instruction to a whole town. Let not ministers be either careless in their preaching, or discouraged in it, because their hearers are few and mean; for, by doing good to them, good may be conveyed to more, and those that are more considerable. If they teach every man his neighbour, and every man his brother, a great number may learn at second hand. Philip preached the gospel to a single gentleman in his chariot upon the road, and he not only received it himself, but carried it into his country, and propagated it there. Thirdly, See how good it is to speak experimentally of Christ and the things of God. This woman could say little of Christ, but what she did say she spoke feelingly: He told me all that ever I did. Those are most likely to do good that can tell what God has done for their souls, Ps. lxvi. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":30,"text":"v. 39","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"},{"at":855,"text":"2 Kings v. 2","label":"2 Kings 5:2","href":"/2ki/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.40.1","start":40,"end":40,"heading":"They were brought to court his stay among them","excerpt":"(2.) They were brought to court his stay among them (v. 40): When they were come to him they besought him that he would tarry with them. Upon the woman's report, they believed him to be a prophet, and came to him; and, when they saw him, the meanness of his appearance and the manifest poverty of his outward condition did not lessen their esteem of him and expectations from him, but still they respected him as a prophet. Note, There is hope of those who are got over the vulgar prejudices that men have against true worth in a low estate. Blessed are they that are not offended in Christ at the first sight. So far were they from being offended in him that they begged he would tarry with them; [1.] That they might testify their respect to him, and treat him with the honour and kindness due to his character. God's prophets and ministers are welcome guests to all those who sincerely embrace the gospel; as to Lydia, Acts xvi. 15. [2.] That they might receive instruction from him. Those that are taught of God are truly desirous to learn more, and to be better acquainted with Christ. Many would have flocked to one that would tell them their fortune, but these flocked to one that would tell them their faults, tell them of their sin and duty. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":53,"text":"v. 40","label":"John 4:40","href":"/jhn/4/#v40","status":"detected"},{"at":922,"text":"Acts xvi. 15","label":"Acts 16:15","href":"/act/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.40.2","start":40,"end":40,"heading":"He abode there","excerpt":"First, He abode there. Though it was a city of the Samaritans nearly adjoining to their temple, yet, when he was invited, he tarried there; though he was upon a journey, and had further to go, yet, when he had an opportunity of doing good, he abode there. That is no real hindrance which will further our account. Yet he abode there but two days, because he had other places to visit and other work to do, and those two days were as many as came to the share of this city, out of the few days of our Saviour's sojourning upon earth.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.41.1","start":41,"end":41,"heading":"That their number grew","excerpt":"Secondly, We are told what impressions were made upon them by Christ's own word, and his personal converse with them (v. 41, 42); what he said and did there is not related, whether he healed their sick or no; but it is intimated, in the effect, that he said and did that which convinced them that he was the Christ; and the labours of a minister are best told by the good fruit of them. Their hearing of him had a good effect, but now their eyes saw him; and the effect was, 1. That their number grew (v. 41): Many more believed: many that would not be persuaded to go out of the town to him were yet wrought upon, when he came among them, to believe in him. Note, It is comfortable to see the number of believers; and sometimes the zeal and forwardness of some may be a means to provoke many, and to stir them up to a holy emulation, Rom. xi. 14. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":118,"text":"v. 41, 42","label":"John 4:41–42","href":"/jhn/4/#v41","status":"detected"},{"at":502,"text":"v. 41","label":"John 4:41","href":"/jhn/4/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.42.1","start":42,"end":42,"heading":"That their faith grew","excerpt":"... 2. That their faith grew. Those who had been wrought upon by the report of the woman now saw cause to say, Now we believe, not because of thy saying, v. 42. Here are three things in which their faith grew:—(1.) In the matter of it, or that which they did believe. Upon the testimony of the woman, they believed him to be a prophet, or some extraordinary messenger from heaven; but now that they have conversed with him they believe that he is the Christ, the Anointed One, the very same that was promised to the fathers and expected by them, and that, being the Christ, he is the Saviour of the world; for the work to which he was anointed was to save his people from their sins. They believed him to be the Saviour not only of the Jews, but of the world, which they hoped would take them in, though Samaritans, for it was promised that he should be Salvation to the ends of the earth, Isa. xlix. 6. (2.) In the certainty of it; their faith now grew up to a full assurance: We know that this is indeed the Christ; alethos—truly; not a pretended Christ, but a real one; not a typical Saviour, as many under the Old Testament, but truly one. Such an assurance as this of divine truths is what we should labour after; not only, We think it probable, and are willing to suppose that Jesus may be the Christ, but, We know that he is indeed the Christ. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":154,"text":"v. 42","label":"John 4:42","href":"/jhn/4/#v42","status":"detected"},{"at":890,"text":"Isa. xlix. 6","label":"Isaiah 49:6","href":"/isa/49/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.42.2","start":42,"end":42,"heading":"How faith comes by hearing","excerpt":"... In this instance we may see how faith comes by hearing. [1.] Faith comes to the birth by hearing the report of men. These Samaritans, for the sake of the woman's saying, believed so far as to come and see, to come and make trial. Thus the instructions of parents and preachers, and the testimony of the church and our experienced neighbours, recommend the doctrine of Christ to our acquaintance, and incline us to entertain it as highly probable. But, [2.] Faith comes to its growth, strength, and maturity, by hearing the testimony of Christ himself; and this goes further, and recommends his doctrine to our acceptance, and obliges us to believe it as undoubtedly certain. We were induced to look into the scriptures by the saying of those who told us that in them they had found eternal life; but when we ourselves have found it in them too, have experienced the enlightening, convincing, regenerating, sanctifying, comforting, power of the word, now we believe, not for their saying, but because we have searched them ourselves: and our faith stands not in the wisdom of men, but in the power of God, 1 Cor. ii. 5; 1 John v. 9, 10.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.43.1","start":43,"end":43,"heading":"Christ's coming into Galilee","excerpt":"I. Christ's coming into Galilee, v. 43. Though he was as welcome among the Samaritans as he could be any where, and had better success, yet after two days he left them, not so much because they were Samaritans, and he would not confirm those in their prejudices against him who said, He is a Samaritan (ch. viii. 48), but because he must preach to other cities, Luke iv. 43. He went into Galilee, for there he spent much of his time. Now see here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":33,"text":"v. 43","label":"John 4:43","href":"/jhn/4/#v43","status":"detected"},{"at":303,"text":"ch. viii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"},{"at":362,"text":"Luke iv. 43","label":"Luke 4:43","href":"/luk/4/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.43-44.1","start":43,"end":44,"heading":"Whither Christ went","excerpt":"1. Whither Christ went; into Galilee, into the country of Galilee, but not to Nazareth, which was strictly his own country. He went among the villages, but declined going to Nazareth, the head city, for a reason here given, which Jesus himself testified, who knew the temper of his countrymen, the hearts of all men, and the experiences of all prophets, and it is this, That a prophet has no honour in his own country. Note, (1.) Prophets ought to have honour, because God has put honour upon them and we do or may receive benefit by them. (2.) The honour due to the Lord's prophets has very often been denied them, and contempt put upon them. (3.) This due honour is more frequently denied them in their own country; see Luke iv. 24; Matt. xiii. 57. Not that it is universally true (no rule but has some exceptions), but it holds for the most part. Joseph, when he began to be a prophet, was most hated by his brethren; David was disdained by his brother (1 Sam. xvii. 28); Jeremiah was maligned by the men of Anathoth (Jer. xi. 21), Paul by his countrymen the Jews; and Christ's near kinsmen spoke most slightly of him, ch. vii. 5. Men's pride and envy make them scorn to be instructed by those who once were their school-fellows and play-fellows. Desire of novelty, and of that which is far-fetched and dear-bought, and seems to drop out of the sky to them, makes them despise those persons and things which they have been long used to and know the rise of. (4.) It is a great discouragement to a minister to go among a people who have no value for him or his labours. Christ would not go to Nazareth, because he knew how little respect he should have there. (5.) It is just with God to deny his gospel to those that despise the ministers of it. They that mock the messengers forfeit the benefit of the message. Matt. xxi. 35, 41.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":722,"text":"Luke iv. 24","label":"Luke 4:24","href":"/luk/4/#v24","status":"detected"},{"at":735,"text":"Matt. xiii. 57","label":"Matthew 13:57","href":"/mat/13/#v57","status":"detected"},{"at":957,"text":"1 Sam. xvii. 28","label":"1 Samuel 17:28","href":"/1sa/17/#v28","status":"detected"},{"at":1021,"text":"Jer. xi. 21","label":"Jeremiah 11:21","href":"/jer/11/#v21","status":"detected"},{"at":1122,"text":"ch. vii. 5","label":"John 7:5","href":"/jhn/7/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.45.1","start":45,"end":45,"heading":"What entertainment he met with among the Galileans","excerpt":"2. What entertainment he met with among the Galileans in the country (v. 45): They received him, bade him welcome, and cheerfully attended on his doctrine. Christ and his gospel are not sent in vain; if they have not honour with some, they shall have with others. Now the reason given why these Galileans were so ready to receive Christ is because they had seen the miracles he did at Jerusalem, v. 45. Observe, (1.) They went up to Jerusalem at the feast, the feast of the passover. The Galileans lay very remote from Jerusalem, and their way thither lay through the country of the Samaritans, which was troublesome for a Jew to pass through, worse than Baca's valley of old; yet, in obedience to God's command, they went up to the feast, and there they became acquainted with Christ. Note, They that are diligent and constant in attending on public ordinances some time or other meet with more spiritual benefit than they expect. (2.) At Jerusalem they saw Christ's miracles, which recommended him and his doctrine very much to their faith and affections. The miracles were wrought for the benefit of those at Jerusalem; yet the Galileans who were accidentally there got more advantage by them than they did for whom they were chiefly designed. Thus the word preached to a mixed multitude may perhaps edify occasional hearers more than the constant auditory.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":70,"text":"v. 45","label":"John 4:45","href":"/jhn/4/#v45","status":"detected"},{"at":396,"text":"v. 45","label":"John 4:45","href":"/jhn/4/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.46.1","start":46,"end":46,"heading":"His curing the nobleman's son","excerpt":"3. What city he went to. When he would go to a city, he chose to go to Cana of Galilee, where he had made the water wine (v. 46); thither he went, to see if there were any good fruits of that miracle remaining; and, if there were, to confirm their faith, and water what he had planted. The evangelist mentions this miracle here to teach us to keep in remembrance what we have seen of the works of Christ.\n\nII. His curing the nobleman's son that was sick of a fever. This story is not recorded by any other of the evangelists; it comes in Matt. iv. 23.\n\nObserve, 1. Who the petitioner was, and who the patient: the petitioner was a nobleman; the patient was his son: There was a certain nobleman. Regulus (so the Latin), a little king; so called, either for the largeness of his estate, or the extent of his power, or the royalties that belonged to his manor. Some understand it as denoting his preferment—he was a courtier in some office about the king; others as denoting his party—he was an Herodian, a royalist, a prerogative-man, one that espoused the interests of the Herods, father and son; perhaps it was Chuza, Herod's steward (Luke viii. 3), or Manæn, Herod's foster-brother, Acts xiii. 1. There were saints in Cæsar's household. The father a nobleman, and yet the son sick; for dignities and titles of honour will be no security to persons and families from the assaults of sickness and death. It was fifteen miles from Capernaum where this nobleman lived to Cana, where Christ now was; yet this affliction in his family sent him so far to Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":122,"text":"v. 46","label":"John 4:46","href":"/jhn/4/#v46","status":"detected"},{"at":538,"text":"Matt. iv. 23","label":"Matthew 4:23","href":"/mat/4/#v23","status":"detected"},{"at":1136,"text":"Luke viii. 3","label":"Luke 8:3","href":"/luk/8/#v3","status":"detected"},{"at":1185,"text":"Acts xiii. 1","label":"Acts 13:1","href":"/act/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.47.1","start":47,"end":47,"heading":"How the petitioner made his application to the physician","excerpt":"2. How the petitioner made his application to the physician. Having heard that Jesus was come out of Judea to Galilee, and finding that he did not come towards Capernaum, but turned off towards the other side of the country, he went to him himself, and besought him to come and heal his son, v. 47. See here, (1.) His tender affection to his son, that when he was sick he would spare no pains to get help for him. (2.) His great respect to our Lord Jesus, that he would come himself to wait upon him, when he might have sent a servant; and that he besought him, when, as a man in authority, some would think he might have ordered his attendance. The greatest men, when they come to God, must become beggars, and sue sub forma pauperis—as paupers. As to the errand he came upon, we may observe a mixture in his faith. [1.] There was sincerity in it; he did believe that Christ could heal his son, though his disease was dangerous. It is probable he had physicians to him, who had given him over; but he believed that Christ could cure him when the case seemed deplorable. [2.] Yet there was infirmity in his faith; he believed that Christ could heal his son, but, as it should seem, he thought he could not heal him at a distance, and therefore he besought him that he would come down and heal him, expecting, as Naaman did, that he would come and strike his hand over the patient, as if he could not cure him but by a physical contact. Thus we are apt to limit the Holy One of Israel, and to stint him to our forms. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":292,"text":"v. 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.48.1","start":48,"end":48,"heading":"The gentle rebuke he met with in this address","excerpt":"3. The gentle rebuke he met with in this address (v. 48): Jesus said to him, \"I see how it is; except you see signs and wonders, you will not believe, as the Samaritans did, though they saw no signs and wonders, and therefore I must work miracles among you.\" Though he was a nobleman, and now in grief about his son, and had shown great respect to Christ in coming so far to him, yet Christ gives him a reproof. Men's dignity in the world shall not exempt them from the rebukes of the word or providence; for Christ reproves not after the hearing of his ears, but with equity, Isa. xi. 3, 4. Observe, Christ first shows him his sin and weakness, to prepare him for mercy, and then grants his request. Those whom Christ intends to honour with his favours he first humbles with his frowns. The Comforter shall first convince. Herod longed to see some miracle (Luke xxiii. 8), and this courtier was of the same mind, and the generality of the people too. Now that which is blamed is, (1.) That, whereas they had heard by credible and incontestable report of the miracles he had wrought in other places, they would not believe except they saw them with their own eyes, Luke iv. 23. They must be honoured, and they must be humoured, or they will not be convinced. Their country must be graced, and their curiosity gratified, with signs and wonders, or else, though the doctrine of Christ be sufficiently proved by miracles wrought elsewhere, they will not believe. Like Thomas, they will yield to no method of conviction but what they shall prescribe. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":50,"text":"v. 48","label":"John 4:48","href":"/jhn/4/#v48","status":"detected"},{"at":577,"text":"Isa. xi. 3, 4","label":"Isaiah 11:3–4","href":"/isa/11/#v3","status":"detected"},{"at":858,"text":"Luke xxiii. 8","label":"Luke 23:8","href":"/luk/23/#v8","status":"detected"},{"at":1165,"text":"Luke iv. 23","label":"Luke 4:23","href":"/luk/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.49.1","start":49,"end":49,"heading":"His continued importunity in his address","excerpt":"4. His continued importunity in his address (v. 49): Sir, come down ere my child die. Kyrie—Lord; so it should be rendered. In this reply of his we have, (1.) Something that was commendable: he took the reproof patiently; he spoke to Christ respectfully. Though he was one of those that wore soft clothing, yet he could bear reproof. It is none of the privileges of peerage to be above the reproofs of the word of Christ; but it is a sign of a good temper and disposition in men, especially in great men, when they can be told of their faults and not be angry. And, as he did not take the reproof for an affront, so he did not take it for a denial, but still prosecuted his request, and continued to wrestle till he prevailed. Nay, he might argue thus: \"If Christ heal my soul, surely he will heal my son; if he cure my unbelief, he will cure his fever.\" This is the method Christ takes, first to work upon us, and then to work for us; and there is hope if we find him entering upon this method. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":45,"text":"v. 49","label":"John 4:49","href":"/jhn/4/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.49.2","start":49,"end":49,"heading":"Something that was blameworthy","excerpt":"... (2.) Something that was blameworthy, that was his infirmity; for, [1.] He seems to take no notice of the reproof Christ gave him, says nothing to it, by way either of confession or of excuse, for he is so wholly taken up with concern about his child that he can mind nothing else. Note, The sorrow of the world is a great prejudice to our profiting by the word of Christ. Inordinate care and grief are thorns that choke the good seed; see Exod. vi. 9. [2.] He still discovered the weakness of his faith in the power of Christ. First, He must have Christ to come down, thinking that else he could do the child no kindness. It is hard to persuade ourselves that distance of time and place are no obstructions to the knowledge and power of our Lord Jesus; yet so it is: he sees afar off, for his word, the word of his power, runs very swiftly. Secondly, He believes that Christ could heal a sick child, but not that he could raise a dead child, and therefore, \"O come down, ere my child die,\" as if then it would be too late; whereas Christ has the same power over death that he has over bodily diseases. He forgot that Elijah and Elisha had raised dead children; and is Christ's power inferior to theirs? Observe what haste he is in: Come down, ere my child die; as if there were danger of Christ's slipping his time. He that believeth does not make haste, but refers himself to Christ. \"Lord, what and when and how thou pleasest.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":443,"text":"Exod. vi. 9","label":"Exodus 6:9","href":"/exo/6/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.50.1","start":50,"end":50,"heading":"The answer of peace which Christ gave to his request at last","excerpt":"5. The answer of peace which Christ gave to his request at last (v. 50): Go thy way, thy son liveth. Christ here gives us an instance, (1.) Of his power, that he not only could heal, but could heal with so much ease, without the trouble of a visit. Here is nothing said, nothing done, nothing ordered to be done, and yet the cure wrought: Thy son liveth. The healing beams of the Sun of righteousness dispense benign influences from one end of heaven to another, and there is nothing hid from the heat thereof. Though Christ is now in heaven, and his church on earth, he can send from above. This nobleman would have Christ come down and heal his son; Christ will heal his son, and not come down. And thus the cure is the sooner wrought, the nobleman's mistake rectified, and his faith confirmed; so that the thing was better done in Christ's way. When he denies what we ask, he gives what is much more to our advantage; we ask for ease, he gives patience. Observe, His power was exerted by his word. In saying, Thy son lives, he showed that he has life in himself, and power to quicken whom he will. Christ's saying, Thy soul lives, makes it alive. (2.) Of his pity; he observed the nobleman to be in pain about his son, and his natural affection discovered itself in that word, Ere my child, my dear child, die; and therefore Christ dropped the reproof, and gave him assurance of the recovery of his child; for he knows how a father pities his children.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":65,"text":"v. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.50.2","start":50,"end":50,"heading":"The nobleman's belief of the word of Christ","excerpt":"6. The nobleman's belief of the word of Christ: He believed, and went away. Though Christ did not gratify him so far as to go down with him, he is satisfied with the method Christ took, and reckons he has gained his point. How quickly, how easily, is that which is lacking in our faith perfected by the word and power of Christ. Now he sees no sign or wonder, and yet believes the wonder done. (1.) Christ said, Thy son liveth, and the man believed him; not only believed the omniscience of Christ, that he knew the child had recovered, but the omnipotence of Christ, that the cure was effected by his word. He left him dying; yet, when Christ said, He lives, like the father of the faithful, against hope he believed in hope, and staggered not through unbelief. (2.) Christ said, Go thy way; and, as an evidence of the sincerity of his faith, he went his way, and gave neither Christ nor himself any further disturbance. He did not press Christ to come down, did not say, \"If he do recover, yet a visit will be acceptable;\" no, he seems no further solicitous, but, like Hannah, he goes his way, and his countenance is no more sad. As one entirely satisfied, he made no great haste home; did not hurry home that night, but returned leisurely, as one that was perfectly easy in his own mind.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.51-53.1","start":51,"end":53,"heading":"The further confirmation of his faith","excerpt":"7. The further confirmation of his faith, by comparing notes with his servants at his return. (1.) His servants met him with the agreeable news of the child's recovery, v. 51. Probably they met him not far from his own house, and, knowing what their master's cares were, they were willing as soon as they could to make him easy. David's servants were loth to tell him when the child was dead. Christ said, Thy son liveth; and now the servants say the same. Good news will meet those that hope in God's word. (2.) He enquired what hour the child began to recover (v. 52); not as if he doubted the influence of Christ's word upon the child's recovery, but he was desirous to have his faith confirmed, that he might be able to satisfy any to whom he should mention the miracle; for it was a material circumstance. Note, [1.] It is good to furnish ourselves with all the corroborating proofs and evidences that may be, to strengthen our faith in the word of Christ, that it may grow up to a full assurance. Show me a token for good. [2.] The diligent comparison of the works of Christ with his word will be of great use to us for the confirming of our faith. This was the course the nobleman took: He enquired of the servants the hour when he began to amend; and they told him, Yesterday at the seventh hour (at one o'clock in the afternoon, or, as some think this evangelist reckons, at seven o'clock at night) the fever left him; not only he began to amend, but he was perfectly well on a sudden; so the father knew that it was at the same hour when Jesus said to him, Thy son liveth. As the word of God, well-studied, will help us to understand his providences, so the providence of God, well observed, will help us to understand his word; for God is every day fulfilling the scripture. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":169,"text":"v. 51","label":"John 4:51","href":"/jhn/4/#v51","status":"detected"},{"at":563,"text":"v. 52","label":"John 4:52","href":"/jhn/4/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.52-53.1","start":52,"end":53,"heading":"Two things would help to confirm his faith","excerpt":"... Two things would help to confirm his faith:—First, That the child's recovery was sudden and not gradual. They name the precise time to an hour: Yesterday, not about, but at the seventh hour, the fever left him; not it abated, or began to decrease, but it left him in an instant. The word of Christ did not work like physic, which must have time to operate, and produce the effect, and perhaps cures by expectation only; no, with Christ it was dictum factum—he spoke and it was done; not, He spoke and it was set a doing. Secondly, That it was just at the same time that Christ spoke to him: at that very hour. The synchronisms and coincidents of events add very much to the beauty and harmony of Providence. Observe the time, and the thing itself will be more illustrious, for every thing is beautiful in its time; at the very time when it is promised, as Israel's deliverance (Exod. xii. 41); at the very time when it is prayed for, as Peter's deliverance, Acts xii. 12. In men's works, distance of place is the delay of time and the retarding of business; but it is not so in the works of Christ. The pardon, and peace, and comfort, and spiritual healing, which he speaks in heaven, are, if he pleases, at the same time effected and wrought in the souls of believers; and, when these two come to be compared in the great day, Christ will be glorified in his saints, and admired in all them that believe.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":882,"text":"Exod. xii. 41","label":"Exodus 12:41","href":"/exo/12/#v41","status":"detected"},{"at":962,"text":"Acts xii. 12","label":"Acts 12:12","href":"/act/12/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.53.1","start":53,"end":53,"heading":"The happy effect and issue of this","excerpt":"8. The happy effect and issue of this. The bringing of the cure to the family brought salvation to it. (1.) The nobleman himself believed. He had before believed the word of Christ, with reference to this particular occasion; but now he believed in Christ as the Messiah promised, and became one of his disciples. Thus the particular experience of the power and efficacy of one word of Christ may be a happy means to introduce and settle the whole authority of Christ's dominion in the soul. Christ has many ways of gaining the heart, and by the grant of a temporal mercy may make way for better things. (2.) His whole house believed likewise. [1.] Because of the interest they all had in the miracle, which preserved the blossom and hopes of the family; this affected them all, and endeared Christ to them, and recommended him to their best thoughts. [2.] Because of the influence the master of the family had upon them all. A master of a family cannot give faith to those under his charge, nor force them to believe, but he may be instrumental to remove external prejudices, which obstruct the operation of the evidence, and then the work is more than half done. Abraham was famous for this (Gen. xviii. 19), and Joshua, ch. xxiv. 15. This was a nobleman, and probably he had a great household; but, when he comes into Christ's school, he brings them all along with him. What a blessed change was here in this house, occasioned by the sickness of the child! This should reconcile us to afflictions; we know not what good may follow from them. Probably, the conversion of this nobleman and his family at Capernaum might induce Christ to come afterwards, and settle at Capernaum, as his head-quarters in Galilee. When great men receive the gospel, they may be instrumental to bring it to the places where they live.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":1194,"text":"Gen. xviii. 19","label":"Genesis 18:19","href":"/gen/18/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.4.54.1","start":54,"end":54,"heading":"The evangelist's remark upon this cure","excerpt":"9. Here is the evangelist's remark upon this cure (v. 54); This is the second miracle, referring to ch. ii. 11, where the turning of water into wine is said to be the first; that was soon after his first return out of Judea, this soon after his second. In Judea he had wrought many miracles, ch. iii. 2; iv. 45. They had the first offer; but, being driven thence, he wrought miracles in Galilee. Somewhere or other Christ will find a welcome. People may, if they please, shut the sun out of their own houses, but they cannot shut it out of the world. This is noted to be the second miracle, 1. To remind us of the first, wrought in the same place some months before. Fresh mercies should revive the remembrance of former mercies, as former mercies should encourage our hopes of further mercies. Christ keeps account of his favours, whether we do or no. 2. To let us know that this cure was before those many cures which the other evangelists mention to be wrought in Galilee, Matt. iv. 23; Mark i. 34; Luke iv. 40. Probably, the patient being a person of quality, the cure was the more talked of and sent him crowds of patients; when this nobleman applied himself to Christ, multitudes followed. What abundance of good may great men do, if they be good men!","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.v.html","locus":null,"cites":[{"at":51,"text":"v. 54","label":"John 4:54","href":"/jhn/4/#v54","status":"detected"},{"at":100,"text":"ch. ii. 11","label":"John 2:11","href":"/jhn/2/#v11","status":"detected"},{"at":292,"text":"ch. iii. 2; iv. 45","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":976,"text":"Matt. iv. 23","label":"Matthew 4:23","href":"/mat/4/#v23","status":"detected"},{"at":990,"text":"Mark i. 34","label":"Mark 1:34","href":"/mrk/1/#v34","status":"detected"},{"at":1002,"text":"Luke iv. 40","label":"Luke 4:40","href":"/luk/4/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.4.1-2.1","start":1,"end":2,"heading":"","excerpt":"knew) even though none told Him the fact. ... heard) Comp. ch. iii. 25, 26. ... the Pharisees) who were likely to be displeased at it: ch. i. 24, “They which were sent to John, were of the Pharisees :” for the Pharisees’ wish was, that disciples should join themselves : Matt. xxiii. 15, “ Ye compass sea and land to make one proselyte.” ... more) See again, ch. ii. 26, “ All men come to Him.” ... did not baptize) To baptize, a ministerial action: Acts x. 48, “He, Peter, commanded them to be baptized” [sc. by subordinate ministers]; 1 Cor. i. 17, “ Christ sent me not to baptize, but to preach the Gospel.” John, being a minister [subordinate to Him], baptized with his own hand ; his [John’s] disciples, as it seems, baptized none. But Christ baptizes with the Holy Spirit.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":63,"text":"iii. 25, 26","label":"John 3:25–26","href":"/jhn/3/#v25","status":"detected"},{"at":139,"text":"i. 24","label":"John 1:24","href":"/jhn/1/#v24","status":"detected"},{"at":271,"text":"Matt. xxiii. 15","label":"Matthew 23:15","href":"/mat/23/#v15","status":"detected"},{"at":363,"text":"ii. 26","label":"John 2:26","href":"/jhn/2/#v26","status":"detected"},{"at":450,"text":"Acts x. 48","label":"Acts 10:48","href":"/act/10/#v48","status":"detected"},{"at":537,"text":"1 Cor. i. 17","label":"1 Corinthians 1:17","href":"/1co/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.4.1","start":4,"end":4,"heading":"","excerpt":"In the very passing through He did great things. ... through Samaria) An admirable arrangement [economy ], especially at that early period. What Jesus afterwards forbade the disciples, Matt. x. 5, “ Into any city of the Samaritans enter ye not,’ He Himself avoided in this place. The Samaritans went out to Him, ver. 30; nor, except when besought, did He give them two days, ver. 40. Nay, even He so guided His conference with the Samaritan woman, that it was only at her earnest request He imparted His grace to her; ver. 15, “Sir, give me this water, that I thirst not.” [He adopted a similar method towards the Gentiles: Matt. xv. 21, etc. (The woman of Canaan); Mark vii. 24, etc. [The same woman, termed a Greek (or marg., a Gentile), a Bee Phanicign). —Harm., p. 171.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":185,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":312,"text":"ver. 30","label":"John 4:30","href":"/jhn/4/#v30","status":"detected"},{"at":375,"text":"ver. 40","label":"John 4:40","href":"/jhn/4/#v40","status":"detected"},{"at":518,"text":"ver. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"},{"at":624,"text":"Matt. xv. 21","label":"Matthew 15:21","href":"/mat/15/#v21","status":"detected"},{"at":666,"text":"Mark vii. 24","label":"Mark 7:24","href":"/mrk/7/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.5.1","start":5,"end":5,"heading":"","excerpt":"Formerly elles Sichem; subsequently, by the change of a single letter, Sichar, ... reward [wages], namely, that of Jacob’s expedition : Gen. xlviii. 22, “I have given to thee (Joseph) one portion, which I (Jacob) took out of the hand of the Amorite with my sword.” On this account Jacob was able to bequeath to Joseph this region, in respect to the land divinely promised [to his seed. See Josh. xvii. 14]. To this derivation, ver. 36 seems to allude, ... [He that reapeth, receiveth] wages. For neither is such an allusion to a derivation despised elsewhere: ch. ix. 7, ‘Siloam, which is by interpretation, Sent.” ... gave) Jacob had dwelt there, ver. 12; and had given it as an estate to Joseph, owing to his special love for him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":136,"text":"Gen. xlviii. 22","label":"Genesis 48:22","href":"/gen/48/#v22","status":"detected"},{"at":390,"text":"Josh. xvii. 14","label":"Joshua 17:14","href":"/jos/17/#v14","status":"detected"},{"at":427,"text":"ver. 36","label":"John 4:36","href":"/jhn/4/#v36","status":"detected"},{"at":564,"text":"ix. 7","label":"John 9:7","href":"/jhn/9/#v7","status":"detected"},{"at":648,"text":"ver. 12","label":"John 4:12","href":"/jhn/4/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.6.1","start":6,"end":6,"heading":"","excerpt":"owing to the journey) He had made a long journey on foot. ... So, as the convenience of the place, such as it was, admitted of, without pomp, alone, as one who was not ostensibly showing an expectation of the Samaritan woman, but was wishing, on account of mere weariness, to take rest. The popular character of Jesus’ life is worthy of all admiration, as also His fellowship [with humanity in all points]; the very feature in Him which the early Christians imitated. See Macar. Apophth., pp: 247, 248, concerning the simplicity [openness] of Macarius in his daily intercourse with others. It was also fitting that at that time, not more openly, but as it were by chance, Christ should present Himself to foreigners [i.e. those not Jews]; Matt. x. 5, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not;” xv. 23, etc. [the woman of Canaan]. ... Mid-day [This was] the cause why Jesus was wearied; and why the woman was seeking water, the disciples bread.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":739,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.7.1","start":7,"end":7,"heading":"","excerpt":"Me to drink) At precisely the seventh subsequent alternation [vicissitudine] in the conference, until the disciples come, reckoning from this address, which would seem to be indifferent, Jesus wonderfully brings on the matter to that crowning point, I am the Messiah, ver. 26; a point, to learn which the apostles required so long a — time [ch. xvi. 31, “Jesus answered them, Do ye now believe?”] In fact the tree takes longer to grow than the ear of corn. So also He led on the nobleman to faith by but two utterances; ver. 48, 50, “ Except ye see signs and wonders, ye will not believe:” and, “ Go thy way, thy son liveth.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":268,"text":"ver. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"},{"at":345,"text":"xvi. 31","label":"John 16:31","href":"/jhn/16/#v31","status":"detected"},{"at":520,"text":"ver. 48, 50","label":"John 4:48","href":"/jhn/4/#v48","status":"detected"},{"at":520,"text":"ver. 48, 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.8.1","start":8,"end":8,"heading":"","excerpt":"for) Had the disciples been present to have drawn for Him, Jesus would not have asked the woman. ... That they might buy food. When afterwards sent to teach, for the sake of teaching, they did not enter the Samaritan towns.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.9.1","start":9,"end":9,"heading":"","excerpt":"how is it) Her manifest simplicity shines forth from the very first words of the Samaritan woman. ... a Jew) From His dress or His dialect she inferred that He was a Jew. ... for not) A parenthesis of the Evangelist, expressing the cause why it seemed strange to the Samaritan woman. The Rabbinical maxim accords with this: To eat the bread of a Samaritan man, and to drink his wine, is unlawful. ... use together [have friendly dealings with]) What is denied is, not all intercourse between the Jews and Samaritans (comp. the previous verse; “ His disciples were gone away unto the city to buy meat”), but intimacy.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.10.1","start":10,"end":10,"heading":"","excerpt":"if thou hadst known) Ignorance is a hindrance; but the disclosure of her ignorance shows the compassion of the Lord, and kindled a longing desire in the woman’s heart. ... gift) The gift is the living water. ... who it is) He speaks in the third person, modestly. It is the prerogative of Him, who saith this, to give the living water. Subsequently He discloses, who it is ; ver. 26. ... thou wouldest ask—and He would give: or rather, thou wouldest have asked, and He would have given, i.e., not only would you not wonder at my asking, but even you of your own accord would have asked of Me. ... The Lord then saith, Thou wouldest have asked from Me, before that I said to thee, Give Me to drink. And, He had said, Give Me to drink, that, conversely, the woman might learn to ask from Himself the living water. ... water) In a similar way Jesus takes an allegory from bread, ch. vi. 27, etc. [Having fed 5000 with a few loaves, and being therefore followed by the crowd, He proceeds, “ Labour not for the meat that perisheth, but for that meat, which endureth unto everlasting life, which the Son of Man shall give unto you,”] etc. : and from light, ch. viii. 12 “I am the light of the world:” [an image suggested perhaps by the sun then rising: comp. ver. 2], “early in the morning”: which things are in nature the first, the most elementary, necessary, common to all and salutary. ... which is living, and thence life-imparting ; ver. 14; “The water that I shall give him, shall be in him a well of water springing up into everlasting life:” ch. vii. 38; “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of water.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":375,"text":"ver. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"},{"at":880,"text":"vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":1155,"text":"viii. 12","label":"John 8:12","href":"/jhn/8/#v12","status":"detected"},{"at":1253,"text":"ver. 2","label":"John 4:2","href":"/jhn/4/#v2","status":"detected"},{"at":1433,"text":"ver. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":1549,"text":"vii. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.11.1","start":11,"end":11,"heading":"","excerpt":"Lord) Previously she had not called Him Lord: now she so calls Him, inasmuch as speaking piously about God, though as yet unknown to her, ver. 15, “ Lord, give me this water : [Engl. Ver. of Kips is ¢ Sir’] 19 “ Lord, I perceive that thou art a prophet.” So ch. v. 7 [The impotent man], a man, who knew not Jesus, calls Him Lord. They had a feeling in some way or other of His dignity.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":138,"text":"ver. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"},{"at":262,"text":"v. 7","label":"John 5:7","href":"/jhn/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.12.1","start":12,"end":12,"heading":"","excerpt":"greater) as being one, who demandest, or can make good greater things. Comp. ch. viii. 53 “ Art Thou greater than our father Abraham, which is dead? Whom makest Thou Thyself?” ... than our Father Jacob) So the Samaritans had persuaded themselves: but falsely, Matt. x. 5, “ Into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.” ... Jacob) who was most thoroughly skilled in the things of pastoral life and the procuring of water, and was most successful in the concerns of his household [in managing his property]. ... to us) in the person of Joseph; ver. 5, “ the parcel of ground, that Jacob gave to his son Joseph.” She speaks thus on that false hypothesis [prevailing among the Samaritans] as to Jacob being their father. ... he drank) The patriarchs used water rather than wine. The woman means this: The patriarch himself was content with this water, nor did he ask for better water. ... and his cattle) oxen and sheep. Of course the men-servants and maid-servants, who generally feed the cattle, also drank of it. The well therefore was abundantly supplied and of ancient date.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":81,"text":"viii. 53","label":"John 8:53","href":"/jhn/8/#v53","status":"detected"},{"at":260,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":600,"text":"ver. 5","label":"John 4:5","href":"/jhn/4/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.14.1","start":14,"end":14,"heading":"","excerpt":"to all eternity shall not thirst) Is then he, who once has drunk the water, which Christ gives, free from all thirst? Truly that water, as far as it depends on itself, has in it an everlasting virtue; and when thirst returns, the defect is on the part of the man, not of the water. But the drinking of elementary water is able to allay thirst subsequently, only for some hours. ... but) Comp. ch. vi. 27, “that meat, which endureth unto everlasting life.” ... from being water shall become a fountain, as a tree from a sucker. The fountain has no thirst. ... In believers there is a spring: the Roman Pontiff is not that spring, from whom in particular is to be derived faith, holiness, blessedness, and the ratification [validity] of every function in the Church. ... The abounding fruitfulness of believers.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":397,"text":"vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.15-16.1","start":15,"end":16,"heading":"","excerpt":"give me) The woman asks for the water, as the Jews asked bread, ch. vi. 34, “ Lord evermore give us this bread,” for the support of the body. By this time the matter is come to that point, that the woman says, give; to whom before the same word had been addressed [by Jesus] “Give Me to drink,” ver. 7. ... hither) with toil. She wishes to have at home that fountain. ... He saith) Now He makes an avenue for giving to the woman, who begs for water, a better kind of it, than that which she had begged ... husband) The woman seems to have supposed, that the reason why she is desired to call her husband is, in order that he may help her in taking up and carrying home the water, ver. 15, promised [by Jesus], ver. 14. But Jesus by this address throws open the inmost conscience of the woman, and causes repentance, and elicits confession, ver 29. Nor does He say that “Go, call thy husband,” altogether abruptly ; but those words, and that I come not hither, ver. 15, and the words here, ver. 16, Come hither, correspond to one another. In that place, which the woman thinks to avoid hereafter, there is given to her the living water.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":68,"text":"vi. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"},{"at":295,"text":"ver. 7","label":"John 4:7","href":"/jhn/4/#v7","status":"detected"},{"at":680,"text":"ver. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"},{"at":710,"text":"ver. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":960,"text":"ver. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"},{"at":989,"text":"ver. 16","label":"John 4:16","href":"/jhn/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.17-18.1","start":17,"end":18,"heading":"","excerpt":"well, i.e. truly. There is the utmost gravity in the Lord’s speech combined with the utmost courtesy. This plain assertion altogether convicted the Samaritan woman. ... five) Five marriage connexions embraced almost the whole life of the woman; and by the mention of them He clearly recalled to the recollection of the woman her whole life. ... He means husbands, as is evident from the subsequent antithesis. Whether they all died, or whether the woman lost some of them by other ways also, her own conscience, stirred up by the Lord, was suggesting. ... is not) This sixth marriage was not a lawful one, or else not consummated ; either desertion, or some other impediment, arising from one or other of the two parties, had occurred to prevent it. The woman is not at all said to have renounced the man, at ver. 28.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":809,"text":"ver. 28","label":"John 4:28","href":"/jhn/4/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.19-20.1","start":19,"end":20,"heading":"","excerpt":"I perceive) from Thy knowledge about the most secret things. ... our fathers) The woman forthwith brings forward on this occasion a difficulty, which she seems to have felt somewhile before on a religious point, and is eagerly desirous to be instructed by the prophet. The Lord meets such minds [with light and encouragement]. A desultory question is not always to be censured. By our fathers, the woman means not merely nearer ancestors, but even the patriarchs. For even against the Jews themselves the Samaritans relied on antiquity. Again in their turn the Jews were wont to appeal to the Fathers, ch. vi. 31, “ our Fathers did eat manna in the desert.” ... in this) The woman [in saying this] was pointing to Mount Gerizim. ... adored [worshipped]) The whole of religion can be reduced to adoration.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":606,"text":"vi. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.21.1","start":21,"end":21,"heading":"","excerpt":"believe Me) Christ often said to the Jews and His disciples, I say unto you, ver. 35. In this passage alone, to the Samaritan woman, He says, believe Me. They were more bound to believe than she. The formule employed follow this proportion [i.e. are proportioned to their degree of religious privileges respectively]. ... It is called the hour, not because that whole time is short, but because its beginning is nigh: ch. v. 25, “The hour is coming and now is when the dead shall hear the voice of the Son of God,” xvi. 2, “ The hour cometh, that whosoever killeth you will think that he doeth God service.” ... neither, nor) He does not say, both there, and here; but, neither there, nor here. The Samaritans were not compelled to go to Jerusalem, Acts viii. 14, “ When the apostles at Jerusalem had heard that Samaria had received the word of God, they sent unto them Peter and John :” and what need was there subsequently of the Cruciati ? What need is there of pilgrimages ? Here all distinction of places is clearly abolished—a distinction which the ancients had strictly observed: Num. xxiii. 27, “ Balak said unto Balaam, Come I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence ;” 1 Tim. ii. 8, “I will therefore that men pray everywhere, lifting up holy hands,” etc. If distinction there still be, these words intimate that our worship ought to be anywhere else rather than at Jerusalem. ... the Father) He admits the woman most familiarly into the stronghold of the faith. Comp. Matt. vi. 9, “ After this manner pray ye, Our Father which art in heaven.” The antithesis to this is ver. 20, 21, “ Our fathers worshipped in this mountain: Art thou greater than our father Jacob?”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":77,"text":"ver. 35","label":"John 4:35","href":"/jhn/4/#v35","status":"detected"},{"at":422,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":749,"text":"Acts viii. 14","label":"Acts 8:14","href":"/act/8/#v14","status":"detected"},{"at":1087,"text":"Num. xxiii. 27","label":"Numbers 23:27","href":"/num/23/#v27","status":"detected"},{"at":1263,"text":"1 Tim. ii. 8","label":"1 Timothy 2:8","href":"/1ti/2/#v8","status":"detected"},{"at":1563,"text":"Matt. vi. 9","label":"Matthew 6:9","href":"/mat/6/#v9","status":"detected"},{"at":1664,"text":"ver. 20, 21","label":"John 4:20–21","href":"/jhn/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.22.1","start":22,"end":22,"heading":"","excerpt":"Ye know not what. He shows under how great ignorance they labour ; ... Ye know not what worship ye practise ; we know, what is our worship. ... we) He speaks as an ordinary Jew; inasmuch as not being yet known to the Samaritan woman. ... Salvation) Truly so! The very derivation of the name Jesus, whom the woman calls a Jew, ver. 9. Comp. ver. 42, [The Samaritans] “ We know that this is indeed the Christ, the Saviour of the world.” ... is) For such was the promise: that the Saviour and the knowledge of Him would originate from the Jews, and that from the Jews that knowledge would be extended to others. [Jesus speaks of the Jews in more glorifying terms when addressing foreigners than when addressing Jews.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":326,"text":"ver. 9","label":"John 4:9","href":"/jhn/4/#v9","status":"detected"},{"at":340,"text":"ver. 42","label":"John 4:42","href":"/jhn/4/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.23.1","start":23,"end":23,"heading":"","excerpt":"but) Jesus does not account it enough to have preferred the Jewish worship, knowledge, and religion, to Samaritanism, but further He shows this, that a worship superior not merely to that which was practised on that mountain, but even to that which was practised at Jerusalem, is at hand. ... and now is) This [which was not added at ver. 21] “ The hour cometh, when ye shall neither in this mountain,” etc. is now added, lest the woman should think that in the meantime she must seek a settlement in Judea. It was presently afterwards fulfilled, ver. 39, 41, “ Many of the Samaritans of that city believed on Him for the saying of the woman, etc. : many more believed because of His own word.” ... the true worshippers) For instance, the Samaritans, ver.41. ... in spirit and in truth) There is contained herein a testimony as to the Holy Trinity. The Father is worshipped in the Holy Spirit, and in the Truth accomplished through Jesus Christ. They who worship the Father, as sons, in Spirit and Truth, these are placed above mere considerations of localities, and of all circumstances of that kind. ... seeks) for they are rare to be met with.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":334,"text":"ver. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"},{"at":547,"text":"ver. 39, 41","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"},{"at":547,"text":"ver. 39, 41","label":"John 4:41","href":"/jhn/4/#v41","status":"detected"},{"at":751,"text":"ver.41","label":"John 4:41","href":"/jhn/4/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.24.1","start":24,"end":24,"heading":"","excerpt":"a Spirit) When God is called a Spirit, we must not merely think of a Being separate from body and place, but also one having spiritual qualities, truth, wisdom, holiness, power, etc. To this nature of God ought to correspond our worship: and to the living God living gifts ought to be offered : Heb. ix. 14, “ How much more shall the blood of Christ, etc., purge your conscience from dead works to serve the living God?” Rom. xii. 1, “I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” He holds a profound and striking conversation with an ordinary woman, whom He had scarcely seen. He did not commit to His disciples more lofty truths.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":295,"text":"Heb. ix. 14","label":"Hebrews 9:14","href":"/heb/9/#v14","status":"detected"},{"at":421,"text":"Rom. xii. 1","label":"Romans 12:1","href":"/rom/12/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.25-26.1","start":25,"end":26,"heading":"","excerpt":"[the woman] saith) with joy at the truth which she had come to know, and with earnestness and hope of coming to the full knowledge, concerning Messiah Himself ... who is called Christ) The evangelist adds this, as an interpretation. Chrysost. on the passage, Whence was it, that the Samaritans were expecting the Christ, seeing that they admitted the authority of Moses alone? It was from Moses himself. ... saith) He hastened to say the whole before the coming of His disciples. John did not hear the conversation. But afterwards, at the dictation of the Spirit, he wrote it out, ch. xiv. 26, “The Comforter, the Holy Ghost, shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you.” ... I) Nowhere did He speak of Himself more directly, even to the disciples themselves.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":585,"text":"xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.27-28.1","start":27,"end":28,"heading":"","excerpt":"upon this) Most opportunely there was time sufficient for the colloquy. ... wondered) Wonder whets [sharpens, tends to promote] progress. ... what seekest thou?) They could not easily suppose that Jesus had conferred a spiritual benefit on a Samaritan woman. ... left) either about to fill her water-vessel afterwards, or forgetful of lesser things, through joy; also being thus about to run the less encumbered. The woman treats the water as Jesus treated bread, as a secondary consideration, ver. 32, [To His disciples, urging Him to eat] “I have meat to eat that ye know not of” [ Without delay, and by a spontaneous effort, faith, and the joy and certainty of it, are brought to bear in leading others also to the chief good, when once discovered.—V. g.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":494,"text":"ver. 32","label":"John 4:32","href":"/jhn/4/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.29-30.1","start":29,"end":30,"heading":"","excerpt":"all things) These, no doubt, the woman explained to her fellow-citizens with a candid confession, although most of them were even known to them previously. ... they went out) They readily assented to the woman, or [some perhaps] even left their dinner. Others might have thought it beneath them, so readily to go forth from their home and their city gate. [And they would have had many objections which, not without show of reason, they might have started; Was it to be thought likely, that precisely at that point of time, and in that very place, the Messiah, so long expected, has appeared to such a woman? —V. g]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.31-32.1","start":31,"end":32,"heading":"","excerpt":"meanwhile) Between the departure of the woman and the arrival of the Samaritans. ... but He) He therefore dispensed with dinner, His spiritual ardour taking away hunger. ... ye know not of) This tended to increase their wonder and eagerness to learn. A most sweet enigma !","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.34.1","start":34,"end":34,"heading":"","excerpt":"the meat) with which my appetite is satisfied. ... that I may finish) Not yet had Jesus reached the middle of His time of action, and yet now He is thinking of the end [the finishing work]: so earnestly did He act throughout. The same verb occurs, ch. v. 36, “ The works which My Father hath given Me to finish.” Concerning the thing meant, comp. ch. vi. 38, 39, at the end: “I came down from heaven not to do Mine own will, but the will of Him that sent Me; and this is the Father’s will,” etc., “that of all which He hath given Me, I should lose nothing, but raise it up again at the last day.” ... work) a work, one, great, and which embraces Israelites, Samaritans, and all nations.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":252,"text":"v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"},{"at":351,"text":"vi. 38, 39","label":"John 6:38–39","href":"/jhn/6/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.35.1","start":35,"end":35,"heading":"","excerpt":"These are the four months, Nisan in its latter part, the whole of Ijar, the whole of Sivan, and Thammuz in its earlier part. [Coresponding to our April, May, June, and July.—V. g.] The wheat harvest, which is called actually the harvest, differs from the barley harvest. “The beginning of the one was about the time of Passover: that of the other was considerably subsequent; Exod. ix. 25, 31, 32, “The barley was smitten, for the barley was in the ear; but the wheat and the rye were not smitten; for they were not grown up ;” to wit, in Palestine, about the time of Pentecost, Exod. xxxiv. 22, “Thou shalt observe the feast of weeks, of the first fruits of wheat-harvest.” Moreover, the harvest was later in Galilee than in Judea. ... This formula indicates in this passage, that His speech is figurative. The antithesis to the words here is, ... ye say, who look more to external things. So ver. 32, “I have meat to eat that ye know not of.” ... the regions [ fields]) The Samaritans are described as ripe for believing, ver. 39, “ Many of the Samaritans believed on Him, for the saying of the woman,” etc., who were at the time being seen on the plain [sc. coming towards Him]; ver. 30, “Then they went out of the city, and came unto Him.” The natural, though in progress, is at a greater distance than the Gospel harvest.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":376,"text":"Exod. ix. 25, 31, 32","label":"Exodus 9:25","href":"/exo/9/#v25","status":"detected"},{"at":376,"text":"Exod. ix. 25, 31, 32","label":"Exodus 9:31–32","href":"/exo/9/#v31","status":"detected"},{"at":579,"text":"Exod. xxxiv. 22","label":"Exodus 34:22","href":"/exo/34/#v22","status":"detected"},{"at":894,"text":"ver. 32","label":"John 4:32","href":"/jhn/4/#v32","status":"detected"},{"at":1024,"text":"ver. 39","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"},{"at":1182,"text":"ver. 30","label":"John 4:30","href":"/jhn/4/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.36.1","start":36,"end":36,"heading":"","excerpt":"and now accordingly. The time of the New Testament is the harvest. ... he who reapeth) The harvest itself follows at a very brief interval the whitening of the fields. ... [wages]) namely, the fruit itself: great compensation for one’s trouble, great gain: Matt. xviii. 15, “If he shall hear thee, thou hast gained thy brother.” ... receiveth) already, at the present time. ... fruit) many souls. ... the sower) The sowing in Israel drew after it a harvest in Judea, in Samaria, and over the whole earth. ... together) in the same life eternal: not the one without the other: Heb. xi. 40, “ God having provided some better thing for us, that they without us should not be made perfect.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":257,"text":"Matt. xviii. 15","label":"Matthew 18:15","href":"/mat/18/#v15","status":"detected"},{"at":576,"text":"Heb. xi. 40","label":"Hebrews 11:40","href":"/heb/11/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.37.1","start":37,"end":37,"heading":"","excerpt":"A proverb which also was current among the Greeks. ... one) Most wisely a succession has been instituted in the Divine economy: sowing time in each case is [comes] first, in relation to the harvest that is to follow. Often the sower and reaper are one and the same person. But by reason of the period that intervenes, the same person becomes in some measure distinct from himself. Certainly each one is a sower in relation to his successors, and a reaper in relation to his predecessors; but the distinction chiefly referred to here is that between ministers of the Old and of the New Testament. ... another) Do not ask, why Messiah did not come sooner. The reply is ready at hand. The sowing time goes before by a long interval: the harvest quickly gathers [the fruit]. The Divine economy has its delays exactly answering the end contemplated. Comp. Rom. v. 6,—‘‘ When we were yet without strength, in due time Christ died for the ungodly,”—notes.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":851,"text":"Rom. v. 6","label":"Romans 5:6","href":"/rom/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.38.1","start":38,"end":38,"heading":"","excerpt":"The Lord of the whole harvest. ... I sent) I have begun to send (ver. 2) you to the Jews, intending hereafter to send you through the whole earth. ... others) the prophets. ... He does not say, we, but you. Christ is the Lord. ... their labour) the results obtained by their labours: Neh. v. 13,“I shook my lap, and said, So God shake out every man from his house, and from his labour (the fruit of it), that performeth not this promise.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":65,"text":"ver. 2","label":"John 4:2","href":"/jhn/4/#v2","status":"detected"},{"at":284,"text":"Neh. v. 13","label":"Nehemiah 5:13","href":"/neh/5/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.39.1","start":39,"end":39,"heading":"","excerpt":"believed) Wonderful openness to conviction ! They had not yet seen Jesus ; comp. ver. 40, “So when the Samaritans were come to Him.” Her testimony must have been given by the woman with great efficacy and power [among those souls, which were athirst, and had never before experienced such things.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":81,"text":"ver. 40","label":"John 4:40","href":"/jhn/4/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.40-41.1","start":40,"end":41,"heading":"","excerpt":"to abide [to tarry]) always, or at least a long time. ... He abode) We do not read that the Samaritans were then baptized. Nor was then the time as yet for the Church being regularly and permanently established outside of Judea. It is probable that many of them were subsequently baptized ; Acts viii. 16, [under Philip’s preaching] “They were baptized in the name of the Lord Jesus.” ... two days) He once therefore passed the night there. They were supplied with one draught of the living water unto everlasting life; ver. 14, “The water that I shall give him shall be in him a well of water, springing up unto everlasting life.” ... Of Himself.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":291,"text":"Acts viii. 16","label":"Acts 8:16","href":"/act/8/#v16","status":"detected"},{"at":520,"text":"ver. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.42.1","start":42,"end":42,"heading":"","excerpt":"now no longer) The true progress of faith is here evinced. ... ourselves) Augustine admirably remarks on this passage: At first it was by the report of others, afterwards by His own presence [the men were led to believe].. This is the way in which those who are abroad, and are not yet Christians, are dealt with in the present day. Christ is announced as having come, through Christian friends ; that woman as it were, that is, the Church, announcing the tidings. Men come to Christ, and believe, through that report; He remains with them two days, i.e. He gives them the two precepts of charity : and far more persons, and more firmly too, believe in Him, that He is indeed Himself the Saviour of the world. Hence it is evident in what sense that hackneyed quotation ought to be understood : I indeed would not believe the Gospel, did not the authority of the Catholic Church admonish (others read, move) me to do so: Contra Ep. fundamenti, Chap. v. Inasmuch as in this passage Augustine is not teaching, but is opposing the Manicheans. ... of the world) not merely of the Jews. Faith frees from party zeal: they believe in Jesus, since He is the Saviour of the world, having laid aside their boasting of their fathers, ver. 12, “ Art Thou greater than our father Jacob,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":1222,"text":"ver. 12","label":"John 4:12","href":"/jhn/4/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.43-44.1","start":43,"end":44,"heading":"","excerpt":"He departed) The departure of Jesus was useful to the Samaritans, considering what were their customs, inasmuch as in many respects they were alien to those of the Jews. ... His own country) John presupposes it as a fact known, from ch. i. 46, [Nathanael] “Can anything good come out of Nazareth?” xix. 19, [the inscription over the cross, which would be well known] “Jesus of Nazareth,” etc., and from the other evangelists, that Nazareth was the country of Jesus; and hence he infers, from the testimony of Jesus, the reason why He went into Galilee at large, and not to His own country, Nazareth.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":237,"text":"i. 46","label":"John 1:46","href":"/jhn/1/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.46-47.1","start":46,"end":47,"heading":"","excerpt":"By that very miracle the flame of faith was kindled in the nobleman ; ... Probably the sense of the word in Josephus is the one here. He uses the term to distinguish the courtiers, and other officers of the kings, from those of Rome, B. J. vii. 5, 2; Ant. xv. 8, 4. So this man would be an officer in the court of Herod Antipas. ... whose son) His only son, as the article seems to imply. ... out of Judea) The nobleman also, without doubt, had seen or heard the things that Jesus had done at Jerusalem: ver. 45, “ The Galileans received Him, having seen all the things that He did at Jerusalem at the feast.” ... that He would come down) Cana was situated in a higher position.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":504,"text":"ver. 45","label":"John 4:45","href":"/jhn/4/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.48.1","start":48,"end":48,"heading":"","excerpt":"unless) Jesus implies, that He can give life to the nobleman’s son, even though the patient be absent : and He requires the nobleman to believe it, and not to require that Jesus should — set out with him, as being himself about to see at the bedside of the sufferer the cure wrought on him. ... ye see) ch. xx. 29, [Jesus to Thomas] “Because thou hast seen Me, thou hast believed ; blessed are they that have not seen, and yet have believed.” ... ye will not believe) i.e. A disease has fallen upon thy son, that an opportunity might be afforded Me for rendering miraculous aid, which, as ye have not seen, ye do not believe: comp. ch. xi. 4, [Jesus as to Lazarus] “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby,” wherein the address, ch. xi. 40, is given, somewhat in inverse order, as compared with that to the nobleman, [Jesus to Martha] “ Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” ‘There was something of the Judaic feeling, which was eagerly intent on miracles, in the nobleman, who seems to have been a Jew. This is marked by the use of the second person plural. . But at the same time a miracle is promised, and faith is also first required on the nobleman’s part; and whilst it is being required, it is awakened by Jesus: comp. ch. x. 37, “If I do not the works of My Father, believe Me not.” The reply, compounded of a kind of outward appearance of repulse, and a tacit promise of aid, is in consonance with the feeling of the suppliant, compounded as it was of faith and weakness.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":307,"text":"xx. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"},{"at":636,"text":"xi. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"},{"at":799,"text":"xi. 40","label":"John 11:40","href":"/jhn/11/#v40","status":"detected"},{"at":1350,"text":"x. 37","label":"John 10:37","href":"/jhn/10/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.49-50.1","start":49,"end":50,"heading":"","excerpt":"come down) The weakness of the suppliant is twofold, as though the Lord had need to be present, and could not equally revive the dead. And yet even before that the parent went down, his son was restored to life. ... liveth) In antithesis to, before that he die, ver. 49.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":262,"text":"ver. 49","label":"John 4:49","href":"/jhn/4/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.51-52.1","start":51,"end":52,"heading":"","excerpt":"now) He was therefore hastening, in order that he might see those things which he believed: yet the trial of his faith lasted till the following day. He believes even his servants before that he sees. ... servants) who themselves also subsequently believed. ... met) Because the patient had so quickly become convalescent, they were desirous of knowing what had happened, and of gladdening their master by the tidings of his son’s recovery. Their joy was mutual. Without doubt the servants said, At this very seventh hour our master spake with Jesus [and so inferred, the cure was due to His miraculous power]. ... liveth) They announce the fact in the same words which Jesus had spoken [ver. 50]. ... hour) The more carefully the Divine works and benefits are considered, the more nourishment faith acquires. ... the fever) This disease, under ordinary circumstances, is slow in its retiring. ... better) [lit. more adorned] A delightful word to use of one becoming convalescent, especially a boy. He was supposing that it was only the risk of death that had been overcome ; but there follows an account of the fever having been entirely removed [lit. quenched].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":688,"text":"ver. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.4.54.1","start":54,"end":54,"heading":"","excerpt":"the second) He had wrought miracles at Jerusalem, ch, ii. 23. This, therefore, is the second, which was wrought in Galilee, when He had come thither out of Judea. [This it seems . is the method of John, that he moves in a ternary way [selecting incidents by threes]. He relates three miracles accomplished in Galilee: first, at the marriage, ch. ii.; the second, on the nobleman’s son, in this passage ; the third, in feeding five thousand men, ch. vi. Three also in Judea: the first at the feast of Pentecost, on the impotent man at Bethesda, ch. v.; the second, after the feast of tabernacles, on the blind man, ch. ix.; the third, on the dead man Lazarus, before the Passover, ch. xi. So also after the Ascension, he has described in all three appearances, in which the Saviour exhibited Himself to the disciples: ch. xxi. 14, “This is now the third time, that Jesus showed Himself to His disciples, after that He was risen from the dead.”— Harm , p. 174, etc.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":821,"text":"xxi. 14","label":"John 21:14","href":"/jhn/21/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.4.1.1","start":1,"end":1,"heading":"When therefore the Lord knew, &c.","excerpt":"The connection between this chapter and the last will be found at the 25th verse of the last chapter. The controversy between John's disciples and the Jews was the means of calling public attention to our Lord's ministry. It became a subject of common conversation, and attracted the notice of the principal religious teachers of the Jews, viz., the Pharisees. They had already been disturbed by the ministry of John the Baptist, and the crowds which attended it. (John i. 19—28.) The deputation which they sent to John had been distinctly told by him that One greater than himself was about to appear. When therefore \" the Pharisees heard\" mat Jesus was actually baptizing more disciples, and attracting more attention than John, we can well imagine that their minds would be even more disturbed than before. A vague uncomfortable feeling would arise in their hearts, that this mysterious person, who had cast out of the temple the buyers and sellers in so miraculous a manner, and was now baptizing so many disciples, might possibly be -the Christ. And then would come the attendant feeling, that if this was the Christ, He was not the Christ they either expected or wanted. The result of both feelings would probably be a bitter enmity against our Lord, and a secret determination, if possible, to settle all doubts by putting Him to death.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":465,"text":"John i. 19","label":"John 1:19","href":"/jhn/1/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.1.2","start":1,"end":1,"heading":"","excerpt":"In what manner our Lord \"knew\" what the Pharisees had heard, we need not be careful to inquire. Possibly He knew it from information obtained by His disciples. We can hardly doubt that some of them kept up intercourse with their old master, John the Baptist, and so learned what was going on at ^non. — It is more probable that He knew it from His omniscience as God. We are frequently told that \" He knew the thoughts \" of His enemies, and acted and spoke accordingly. It is good for us all to remember that nothing is spoken, talked of, or reported among men, however secretly, which Christ does not know.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.1-6.1","start":1,"end":6,"heading":"JOHN IV. 1—6.","excerpt":"We should observe, for another thing, in this passage, what is said about our Lord's human nature. We read that Jesus was \" weaned with his journey.\"\n\nWe learn from this, as well as many other expressions in the Gospels, that our Lord had a body exactly like our own. When \" the Word became flesh,\" He took on Him a nature like our own in all things, sin only excepted. Like ourselves. He grew from infancy to youth, and from youth to man's estate. Like ourselves. He hungered, thirsted, felt pain, and needed sleep. He was liable to every sinless infirmity to which we are liable. In all things His body was framed like our own.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.2.1","start":2,"end":2,"heading":"Though Jesus himself baptized not, &c.","excerpt":"The fact that our Lord did not actually administer baptism with His own hands, is only mentioned here in the Gospels, and is noteworthy. It shows, at any rate, that what is done by Christ's ministers, at Christ's command, in the administration of ordinances, is regarded as done by Christ Himself. The preceding verse says that \" Jesus baptized,\" while the present one says, that He \" baptized not.\" Lightfoot remarks, \"It is ordinary, bath in Scripture phrase and in other language, to speak of a thing as done by a man himself, which is done by another at his appointment. So Pharaoh's daughter is said to 'nurse Moses,' and Solomon is said to 'build the temple and his own house.' So David ' took Saul's spear and cruse,' meaning Abishai by David's appointment,\" (1 Sam, xxvi. 12.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.2.2","start":2,"end":2,"heading":"","excerpt":"To these reasons we may add another of considerable importance. Oar Lord would show us that the effect and benefit of baptism do not depend on the person who administers it. We cannot doubt that Judas Iscariot baptized some. The intention of the minister does not affect the validity of the sacrament.\n\nOne thing seems abundantly clear, and that is, that baptism is not an ordinance of primary, but of subordinate importance in Christianity. The high-flown and extravagant language used by some divines about the sacrament of baptism and its effects, is quite irreconcilable with the text before us, as well as with the general teaching of Scripture. (See Acts x. 48; 1 Cor. i. 17.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":656,"text":"Acts x. 48","label":"Acts 10:48","href":"/act/10/#v48","status":"detected"},{"at":668,"text":"1 Cor. i. 17","label":"1 Corinthians 1:17","href":"/1co/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.3.1","start":3,"end":3,"heading":"He left Judaea, &c.","excerpt":"The context of the preceding verses seems to show that this movement was intended to avoid the designs of the Pharisees against our Lord. If he had remained in Judaea, He would have been cut off, and pat to death before the appointed time. He therefore withdrew into the province of Galilee, where He was further off from Jerusalem, and where His ministry would attract less public notice.\n\nOur Lord's conduct on this occasion shows us that it is not obligatory on a Christian to await danger to life and person, when he sees it coming, and that it is not cowardice to use ai' reasonable means to avoid it. We are not to court martyrdom, or needlessly to throw our lives away. There is a time for all things, — a time to live and work, as well as a time to suffer and to die. Whether some of the primitive martyrs would have acted as our Lord did here may be questioned. Their zeal for martyrdom seems sometimes to have partaken of the character of fanaticism.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.4.1","start":4,"end":4,"heading":"He must needs go through Samaria.","excerpt":"Many pious and profitable remarks have been made on this expression. It has been thought to teach that our Lord went purposely, and out of the regular road, in order to save the soul of the Samaritan woman. It admits of grave question whether this opinion is well-founded. — There was no other way by which a person could conveniently go from Judaea to Galilee, excepting through Samaria. — The\" expression, therefore, is probably nothing more than a natural introduction to the story of the Samaritan woman. The first in the train of circumstances which led to her conversion, was the circumstance that Jesus was obliged to pass through Samaria, on His journey towards Galilee. This accounted for His meeting with a Samaritan woman.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.5.1","start":5,"end":5,"heading":"Then cometh...city...called Sychar.","excerpt":"The common opinion is, that the city here spoken of is the same as Sichem or Shechem. (Gen. xxxiii. 18, 19.) Few places in Palestine, after Jerusalem, have had so much of Bible history connected with them. Here God first appeared to Abraham. (Gen. xii. 6.) Here Jacob dwelt when he first returned from Padan-aram, and here the disgraceful history of Dinah, and the consequent murder (-f the Shechemites took place. (Gen. xxxiv. 2, &c.) Here Joseph's brethren fed their flocks when Jacob sent him to them, little thinking he would never see him again for many years. (Gen. xxxvii. 12.) Here, when Israel took possess' on of the land of Canaan, was one of the cities of refuge. (Josh. xx. 7,8.) Here Joshua gathered all the tribes when he addressed them for the last time. (Josh, xxiv 1.) Here the bones of Joseph were buried, and all the patriarchs were interred. (Josh. xxiv. 32 ; Acts, vii. 16.) Here the principal events in the history of Abimelech took place. (Judges ix. 1, &c.) Here Rehoboam met the tribes of Israel after Solomon's death, and gave the answer which rent his kingdom in two. (1 Kings, xii. 1.) Here Jeroboam first dwelt, when he was made king of Israel. (1 Kings xii. 25.) And finally, close by Shechem was the city of Samaria itself, and the two hills of Ebal and Gerizim, where the solemn blessings and cursings were recited, after Israel entered Canaan. (Josh. viii. 33.) A more interesting neighbourhood it is difficult to imagine. Whichever way the eye of a wearied traveller looked, he would see something to remind him of Israel's history.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":87,"text":"Gen. xxxiii. 18, 19","label":"Genesis 33:18–19","href":"/gen/33/#v18","status":"detected"},{"at":243,"text":"Gen. xii. 6","label":"Genesis 12:6","href":"/gen/12/#v6","status":"detected"},{"at":416,"text":"Gen. xxxiv. 2","label":"Genesis 34:2","href":"/gen/34/#v2","status":"detected"},{"at":567,"text":"Gen. xxxvii. 12","label":"Genesis 37:12","href":"/gen/37/#v12","status":"detected"},{"at":677,"text":"Josh. xx. 7,8","label":"Joshua 20:7–8","href":"/jos/20/#v7","status":"detected"},{"at":864,"text":"Josh. xxiv. 32","label":"Joshua 24:32","href":"/jos/24/#v32","status":"detected"},{"at":964,"text":"Judges ix. 1","label":"Judges 9:1","href":"/jdg/9/#v1","status":"detected"},{"at":1176,"text":"1 Kings xii. 25","label":"1 Kings 12:25","href":"/1ki/12/#v25","status":"detected"},{"at":1379,"text":"Josh. viii. 33","label":"Joshua 8:33","href":"/jos/8/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.5.2","start":5,"end":5,"heading":"Near...parcel...ground...Jacob...Joseph.","excerpt":"The ground here spoken of seems to consist of two parts. One part was bought by Jacob of Hamor, Shechem's father, for a hundred pieces of silver. (Gen. xxxiii. 29.) The other seems to have been his by conquest, when his sons slew the Shechemites for dishonouring Dinah. (Gen. xxxiv. 28, and xlviii. 22.)\n\nLet it be carefully noted that St. John here speaks of Jacob and Joseph and the events of their lives, as if the history contained in Genesis was all simple matter of fact. It is always so in the New Testament. The modern theory, that the histories of the Old Testament are only fables, destitute of any foundation in fact, is a mere baseless invention, without a single respectable argument to be adduced in its favour.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":147,"text":"Gen. xxxiii. 29","label":"Genesis 33:29","href":"/gen/33/#v29","status":"detected"},{"at":271,"text":"Gen. xxxiv. 28","label":"Genesis 34:28","href":"/gen/34/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.6.1","start":6,"end":6,"heading":"Jacob's well","excerpt":"It is not known how or when this well received its name. In Genesis we find mention of Abraham and Isaac digging wells, but not of Jacob doing so. All we know about it is what we read in the chapter before us,\n\nA well called Jacob's well is still shown to all travellers in Palestine, near the ruins of Shechem, and is commonly supposed to be one of the oldest and most genuine remains of ancient times in the Holy Land. In fact there seems no reason for disputing the common belief, that it is the very identical well at which our Lord sat and held the conversation recorded in this chapter. It is in good preservation, and about thirty yards deep,","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.6.2","start":6,"end":6,"heading":"Wearied with his journey.","excerpt":"This expression deserves notice. It shows the reality of our Lord's human nature. He had a body like our own, subject to all the conditions of flesh and blood. — It shows our Lord's infinite compassion, humility, and condescension, when He became flesh, and came on earth to live and die for our sins. Though He was rich He became poor. He who had made the world, and whose were \"the cattle on a thousand hills,\" was content to be a weary traveller on foot, in order to provide eternal redemption for us. We never read of Jesus travelling in a carriage, and only once of His riding on a beast. — It supplies the poor with the strongest argument for contentment. If Christ was willing to be poor, we may surely be willing to submit to poverty. Men need not be ashamed of poverty, if they have not brought it on themselves by misconduct. It is disgraceful to be profligate and immoral. But it is no sin to be poor. — Finally, it shows believers what a sympathizing Saviour Christ is. He knows what it is to have a weak and weary body. He can be touched with the feeling of our infirmities. When our work wearies us, though we are not weary of our work, we may confidently tell Jesus, and ask Him for help. He knows the heart of a weary man.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.6.3","start":6,"end":6,"heading":"It was about the sixth hour.","excerpt":"What time of the day was this, according to our calculation of time ? — By far the most common opinion is, that the sixth hour here means twelve o'clock, the hottest and sultriest time of the day. It is notorious that the Jewish day began at six o'clock in the evening. Our seven o'clock was their one o'clock, and their sixth hour would be our twelve o'clock.\n\nIt is however only just and right to say, that some commentators, as Wordsworth and Burgon, maintain strongly that in St. John's Gospel the Jewish mode of reckoning the hours of the day is not observed. They say that, writing later than the other Evangelists, and in Asia Minor, St. John uses the Roman or Asiatic mode of reckoning time, and that the Roman mode was like our own. They say, therefore, that when the disciples followed Jesus, (John i. 39,) at the tenth hour, it was ten o'clock in the morning, and when the fever left the ruler's son at the seventh hour, it was seven o'clock in the evening. (John iv. 52.) They say that when Pilate brought forth Jesus to the Jews, on the day of the crucifixion, at the sixth hour, (John xix. 14,) it was six o'clock in the morning. And finally, they say that when Jesus, in the passage before us, sat wearied on the well at the sixth hour, it means six o'clock in the evening. Moreover, they plead in support of their view, that it is inhn't ly more likely that a woman would come to a well to draw water at six o'clock in the evening than at twelve o'clock in the day. In Genesis it is distinctly said that the \"evening\" is the \" time that women go out to draw water.\" (Gen. xxiv. 11.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":804,"text":"John i. 39","label":"John 1:39","href":"/jhn/1/#v39","status":"detected"},{"at":970,"text":"John iv. 52","label":"John 4:52","href":"/jhn/4/#v52","status":"detected"},{"at":1094,"text":"John xix. 14","label":"John 19:14","href":"/jhn/19/#v14","status":"detected"},{"at":1583,"text":"Gen. xxiv. 11","label":"Genesis 24:11","href":"/gen/24/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.7.1","start":7,"end":7,"heading":"Then cometh...woman...draw water.","excerpt":"The scarcity of water in the hot climates of the East makes drawing water from the nearest well an important part of the daily business of an Eastern household. We learn from other parts of Scripture that it was a work ordinarily done by women. (G-en. xxiv. 11. 1 Sam. ix. 11.) A well became naturally a common meeting-place for the inhabitants ol a neighbourhood, and especially for the young people. (Judges v. 11.) The insinuation, however, of some writers, as Schottgen, that the Samaritan woman's motives in coming to the well were possibly immoral, seems destitute of any foundation. Bad as her moral character evidently was, we have no right to heap upon her more blame than is warranted by facts.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":262,"text":"1 Sam. ix. 11","label":"1 Samuel 9:11","href":"/1sa/9/#v11","status":"detected"},{"at":403,"text":"Judges v. 11","label":"Judges 5:11","href":"/jdg/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.7.2","start":7,"end":7,"heading":"Jesus saith...Give me to drink.","excerpt":"In this simple request of our Lord there are four things deserving notice, (a.) It was a gracious act of spiritual aggression on a sinner. He did not wait for the woman to speak to Him, but was the first to begin conversation. (b.) It was an act of marvellous condescension. He by whom all things were made, the Creator of fountains, brooks, and rivers, is not ashamed to ask a draught of water from the hand of one of his sinful creatures, (c.) It was an act full of wisdom and prudence. He does not at once force religion on the attention of the woman, and rebuke her for her sins. He begins with a subject apparently indifferent, and yet one of which the woman's mind was doubtless full. He asks her for water, (d.) It was an act full of the nicest tact, and exhibiting perfect knowledge of the human mind. He asks a favour, and puts Himself under an obligation. No line of proceeding, it is well known to all wise people, would be more likely to conciliate the woman's feelings towards Him, and to make her willing to hear His teaching. Simple as the request was, it contains principles which deserve the closest attention of all who desire to do good to ignorant and thoughtless sinners.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.7-26.1","start":7,"end":26,"heading":"JOHN IV. 7—26.","excerpt":"We should mark, secondly, Christ's readiness to give mercies to careless sinners. He tells the Samaritan woman that if she had asked, \" He would have given her living water.\" He knew the character of the person before Him perfectly well. Yet He says, \"If she had asked, He would have given,\" — He would have given the living water of grace, mercy, and peace.\n\nThe infinite willingness of Christ to receive sinners is a golden truth, which ought to be treasured up in our hearts, and diligently impressed on others. The Lord Jesus is far more ready to hear than we are to pray, and far more ready to give favours than we are to ask them. All day long He stretches out His hands to the disobedient and gainsaying. He has thoughts of pity and compassion towards the vilest of sinners, even when they have no thoughts of Him. He stands waiting to bestow mercy and grace on the worst and most unworthy, if they will only cry to Him. He will never draw back from that well-known promise, \"Ask and ye shall receive: seek and ye shall find.\" The lost will discover at the last day, that they had not because they asked not.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.7-26.2","start":7,"end":26,"heading":"","excerpt":"In leaving the whole passage, there are several striking points which ought never to be forgotten. (a.) Our Lord's mercy is remarkable. That such an one as He should deal so graciously with such a sinner is a striking fact. (b.) Our Lord's wisdom is remarkable. How wise was every step of His way in dealing with this sinful soul! (c.) Our Lord's patience is remarkable. How He bore with the woman's ignorance, and what trouble He took to lead her to knowledge ! (d) Our Lord's power is remarkable. What a complete victory He won at last! How almighty must that grace be which could soften and convert such a carnal and wicked heart!\n\nWe must never despise any soul, after reading this passage. None can be worse than this woman. But Christ did not despise her.\n\nWe must never despair of any soul, after reading this passage. If this woman was converted, any one may be converted.\n\nFinally, we must never contemn the use of all wise and reasonable means in dealing with souls. There is a \" wisdom which is profitable to direct \" in approaching ignorant and ungodly people, which must be diligently sought.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.8.1","start":8,"end":8,"heading":"His disciples...gone...buy meat.","excerpt":"This verse is an instance of our Lord's general rule not to work a miracle in order to supply his own wants. He who could feed five thousand with a few loaves and fishes when He willed, was content to buy food, like any other man. — It is an instance of His lowly-mindedness. The Creator of all things, though rich, for our sakes became poor. — It ought to teach Christians that they are not meant to be so spiritual as to neglect the management of money, and a reasonable use of it for the supply of their wants. God could feed His children, as He fed Elijah, by a daily miracle. But He knows it is better for our souls, and more likely to call grace into exercise, not to feed them so, but to make them think, and use means. There is no real spirituality in being careless about money. Jesus Himself allowed His disciples to \" buy.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.9.1","start":9,"end":9,"heading":"Then saith...woman...How is it...a Jew...Samaria.","excerpt":"This question implies that the woman was surprised at our Lord speaking to her. It was an unexpected act of condescension on His part, and as such arrested her attention. Thus one point, at any rate, was gained. It is a great matter if we can only get a careless sinner to give us a quiet hearing. We shall soon see how our Lord improved the opportunity.\n\nHow the woman knew our Lord to be a Jew, is matter of conjecture. Some think that she knew it by the dialect that He spoke. Some think that she knew it by the fringe upon His dress, which he probably wore, in conformity to the Mosaic law, (Num. XT 38, 39,) and which the Samaritans very likely neglected. One thing is very clear. There was nothing in our Lord's personal appearance, when He was a man upon earth, to distinguish Him from any other Jewish traveller who might have been found sitting at a well. There was nothing eccentric or peculiar about his dress. He looked like other men.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.9.2","start":9,"end":9,"heading":"The Jews have no dealings...Samaritans.","excerpt":"This sentence is generally thought, with much reason, to be the explanatory comment of St. John, and not the words of the Samaritan woman. It certainly seems more natural to take it so. The sentence should then be read as a parenthesis. Calvin thinks it is the woman's words, but his reasons are not convincing.\n\nThe enmity between the Jews and Samaritans, here referred to, no doubt originated in the separation of the ten tribes under Jeroboam, and the establishment of the kingdom of Israel. It was exceedingly increased after the ten tribes were carried into captivity by the Assyrians, by the fact that the Samaritans became mingled with foreigners, whom the king of Assyria sent to Samaria from Babylon and other places, and so lost their right to be called pure Jews. (2 Kings xvii. 1, &c.) It was further aggravated by the opposition which the inhabitants of Samaria made to the re-building of Jerusalem, after the return from the captivity of Babylon, in the days of Ezra. (Ezra iy. 10, &c.) In the days of our Lord the Jews seem to have gone into the extreme of regarding the Samaritans as entirely foreigners, and aliens from the commonwealth of Israel. When they told our Lord that He was \" a Samaritan and had a devil,\" they meant the expression to convey the bitterest scorn and reproach. (John viii. 48.) It is clear, however, from the conversation in th's chapter, that the Samaritans, however mistaken on many points, were not ignorant heathens. They regarded themselves as descended from Jacob. They had a kind of Old Testament religion. They expected the coming of Messias.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":776,"text":"2 Kings xvii. 1","label":"2 Kings 17:1","href":"/2ki/17/#v1","status":"detected"},{"at":1304,"text":"John viii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.10.1","start":10,"end":10,"heading":"Jesus answered, &c.","excerpt":"In this verse our Lord proceeds to use the opportunity which the woman's question affords Him. He passes over for the present her expression of surprise at a Jew speaking to a Samaritan. He begins by exciting her curiosity and raising her expectations, by speaking of something within her reach which He calls \" living water.\" The first step to take with a careless sinner after his attention has been arrested, is to produce on his mind the impression that we can tell him of something to his advantage within his reach. There is a certain vagueness in our Lord's words which exhibit His consummate wisdom. A systematic statement of doctrinal truth would have been thrown away at this stage of the woman's feeling. The general and figurative language which our Lord employed, was exactly calculated to arouse her imagination, and to lead her on to further inquiry.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.10.2","start":10,"end":10,"heading":"The gift of God.","excerpt":"Of these four views the last seems to me, on the whole, the most probable and satisfactory. The first sounds strange and unlike the usual teaching of Scripture. \" If thou knewest the Holy Spirit, thou wouldst have asked,\" is an expression we can hardly expect at this period of our Lord's ministry, when the mission of the Comforter had not yet been explained. — The second view seems hardly more natural than the first. — The third view is undoubtedly recommended by the fact that Christ is frequently spoken of as God's great gift to the world. If the woman had really known anything aright about Messiah, and had known that He was before her, she would have asked of Him living water. Nevertheless, it is a strong objection to this view, that it makes our Lord apparently say the same thing twice over. \" If thou knewest Christ, and that it is Christ who speaks.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.10.3","start":10,"end":10,"heading":"Living water.","excerpt":"The meaning of this expression, like \"the gift of God,\" is variously explained. Some, as Calovius and Chemnitius, seem to think it means the doctrine of God's mercy, pardon, cleansing, and justification. Others, as Chrysostom, Augustine, Cyril, Theophylact, Calvin, Beza, Gualter, Musculus, and Ferus, think it means the Holy Spirit, renewing, and sanctification.\n\nI doubt whether either view is quite correct. I am inclined, with Bullinger and Rollock, to regard the expression as a general figurative description of everything which it is Christ's office to bestow on the soul of man, — pardon, peace, mercy, grace, justification, and sanctification. As water is cleansing, purifying, cooling, refreshing, thirst-satisfying to man's body, so are Christ's gifts to thei soul. I think everything that a sinful soul needs is purposely included under the general words, \" living water.\" It comprises not only the justifying \" blood which cleanses from all sin,\" but the sanctifying grace of the Spirit, by which we \" cleanse ourselves from all filthiness,\"— not only the inward peace which is the result of pardon, but the sense of inward comfort, which is the companion of renewal of hearts.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.11.1","start":11,"end":11,"heading":"The woman saith, &c. / Sir.","excerpt":"The words of the woman in this and the folk wing verse, imply surprise, curiosity, and perhaps a slight sneer. At any rate they show that her attention was arrested. A strange Jew at a well suddenly speaks to her about \"living water.\" What could He mean? Was He in earnest or not? With a woman's curiosity she desires to know.\n\n[Sir.] The Greek word so rendered is generally translated \"Lord\" This leads some, as Chrysostom, to think, that the woman's heart was so far impressed now, that she purposely used a term of respect and reverence. We must not, however, lay too much stress on the word. It is certainly translated \"Sir,\" in other places, where inferiors speak to superiors Matt, xiii 27; xxi. 30; xxvii. 63. John iv. 49; v. 7 ; xii. 21; xx. 15. Rev, vii. 14. Yet it is difficult to see what other word the woman could have used in addressing a strange man, without rudeness and discourtesy.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":717,"text":"John iv. 49","label":"John 4:49","href":"/jhn/4/#v49","status":"detected"},{"at":730,"text":"v. 7","label":"John 5:7","href":"/jhn/5/#v7","status":"detected"},{"at":737,"text":"xii. 21","label":"John 12:21","href":"/jhn/12/#v21","status":"detected"},{"at":746,"text":"xx. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.11.2","start":11,"end":11,"heading":"Nothing to draw with. / The well is deep.","excerpt":"The Greek expression here is simply a substantive, meaning \" an instrument for drawing water.\" What it was we are left to conjecture. Schleusner suggests from Nonnus that it must mean a cup fastened to a rope.\n\n[The well is deep.] These words, according to the universal testimony of travellers at this day, are still literally true. The well is at least thirty yards deep, and to a person not provided with a rope, as the woman doubtless saw was our Lord's case, the water would be inaccessible.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.12.1","start":12,"end":12,"heading":"Our father Jacob...gave us the well.","excerpt":"Let it be noted that the woman carefully claimed relationship with Jacob, and called him our father, though after all the intermixture of the Samaritans with heathen nations, the relationship was not very easy of proof. But it is common to find people shutting their eyes to difficulties, when they want to prove a connection or relationship. The advocates of an extreme view of apostolical succession seldom condescend to notice difficulties when they assert that episcopally ordained ministers can trace their order up to the apostles.\n\nWhen it says that \"Jacob gave\" the well, there is probably a reference to the grant which Jacob made to his son Joseph of the district near the well. From Joseph came the tribe of Ephraim, to which, no doubt, the Samaritan woman claimed to belong. (Qen xlviii. 22.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.13.1","start":13,"end":13,"heading":"Jesus answered, &c. / Whosoever drinketh...this water...thirst again.","excerpt":"In this and the following verse our Lord proceeds to raise the desires of the woman by exalting the value of the living water of which He had spoken. He still refrains from distinct statements of doctrinal truth. He still adheres to the figurative expression, \" water.\" And yet He makes an advance, and leads on the woman gently and almost imperceptibly to glorious spiritual things. Now, for the first time, He begins to speak of \" everlasting life.\"\n\n[Whosoever drinketh....this water.. ..thirst again.] It will be noted, that our Lord does not answer the woman's questions directly. He keeps steadily to the one point He desires to fasten on her mind, viz.: the infinite excellence of a certain \"living water \" which He had to give. And first He reminds her of what she knew well by laborious experience. The water of Jacob's well might be good and plentiful. But still he who drank of it was only satisfied for a few hours. He soon thirsted again.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.14.1","start":14,"end":14,"heading":"Whosoever drinketh...never thirst.","excerpt":"These words contain a precious promise, and declare a glorious truth of the Gospel. The benefits of Christ's gifts are promised to every one who is willing to receive them, whosoever and whatsoever he may be. He may have been as bad .'is the Samaritan woman. But the promise is for him as well as for her, \"whosoever drinketh, shall never thirst.\" — The declaration \" shall never thirst\" does not mean, \" shall never feel any spiritual want at all.\" It simply asserts the abiding and enduring nature of the benefits which Christ gives. He that drinks of the living water which Christ gives, shall never entirely and completely lose the cleansing, purifying, and soulrefreshing effects which it produces.\n\nOur English translation of this sentence hardly gives the full sense of the Greek. Literally rendered, it would be, \" shall never thirst unto eternity.\" The same expression is used frequently hi St. John's Gospel. See John vi. 51 — 58; viii. 51; x. 28; xi. 26; xiv. 16.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":923,"text":"John vi. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.14.2","start":14,"end":14,"heading":"The water...I...give...well...everlasting life.","excerpt":"To see the full meaning of this figurative sentence, it must be paraphrased. The meaning seems to be something of this kind. \" The gift of grace, mercy, and peace which I am ready to give, shall be in the heart of him who receives it an everflowing source of comfort, satisfaction, and spiritual refreshment, continuing and flowing on, not only through this life, but unto life eternal He that receives my gift of living water has a fountain opened in his soul of spiritual satisfaction, which shall neither be dried up in this life or the life to come, but shall flow on to all eternity.\"\n\nLet it be noted that the whole verse is a strong argument in favour of the doctrine of the perpetuity of grace, and the consequent perseverance in the faith of believers. It is difficult to understand how the Arminian doctrine of the possibility of believers completely falling away, and being lost, can be reconciled with any natural interpretation of this verse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.15.1","start":15,"end":15,"heading":"The woman saith, &c.","excerpt":"In this verse, I think, we see the first sparks of good in the woman's soul. Our Lord's words aroused a desire in her heart for this living water of which He had spoken. She does what our Lord said she ought to have done at first. She \"asks\" Him to give her the water.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.15.2","start":15,"end":15,"heading":"Give me this water...that...thirst not...draw.","excerpt":"I venture to think that none of these three views is quite correct. The true motive of the request was probably a vague feeling of desire that the woman herself could hardly have defined. It is useless to analyze and scrutinize too closely the first languid and imperfect desires that arise in souls when the Spirit begins His work of conversion. It is folly to say that the first movings of a heart towards God must be free from all imperfect motives and all mixture of infirmity. The woman's motives in saying \"Give me this water,\" were probably mixed and indefinite Material water was not out of her thoughts, and yet she had probably some desires after everlasting life. Enough for us. to know, that she asked and received, she sought and found. Our great aim must be to persuade sinners to apply to Jesus, and to say to Him, \" Give me to drink.\" If we forbid them to ask anything until they can prove that they ask in a perfect spirit, we should do no good at all. It would be as foolish to scrutinize the grammatical construction of an infant's cries, as to analyze the precise motives of a soul's first breathings after God. If it breathes at all and says, \" Give,\" we ought to be thankful.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.16.1","start":16,"end":16,"heading":"Jesus saith...Go...call...husband...hither.","excerpt":"This verse begins an entirely new stage in the history of the woman's conversion. From this point we hear no more of \" living water.\" Figurative language is dropped entirely. Our Lord's words become direct, personal, and plain. The woman had asked at last for \" living water.\" At once our Lord proceeds to give it to her.\n\nOur Lord's reasons for bidding the woman to call her husband, have been variously interpreted. Some think that he only meant her to understand that He had spoken long enough to her, a solitary woman; and that before He proceeded further, she must call her husband to be a witness of the conversation, and to partake of the benefits He was going to confer. This seems the view of Chrysostom and Theophylact. — Others think, with far more probability, in my judgment, that our Lord's main object in naming the woman's husband, was to produce in her mind conviction of sin, and to show her His own divine knowledge of all things. He knew that she had no husband, and He purposely named him in order to touch her conscience. He always knew the thoughts of those to whom He spoke ; and He knew in the present case, what the effect of His words would be. It would bring to light the woman's besetting sin. — It is as though He said, \" Thou dost ask me for living water. Thou dost at last express a desire for that great spiritual gift which I am able to bestow. Well,- then, I begin by bidding thee know thyself and thy sinfulness. I will show thee that I know thy spiritual disease, and can lay my finger on the most dangerous ailment of thy soul. Go, call thy husband, and come hither.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.17.1","start":17,"end":17,"heading":"The woman answered...no husband. / Jesus said...Thou hast well said...husband.","excerpt":"These words were an honest and truthful confession, so far as they went. Whether the woman wished it to be supposed that she was a widow, it would perhaps be hardly fair to inquire. Theophylact and Euthymius suggest that she did wish to deceive our Lord. The way in which our Lord receives her declaration, makes it probable that she did not profess to be a widow, and very likely her dress showed that she was not. In this point of view the honesty of her confession is noteworthy. There is always more hope of one who honestly and bluntly confesses sin, than of a smooth-tongued hypocrite.\n\n[Jesus said.. .thou hast well said...husband.] Our Lord's commendation of the woman's honest confession deserves notice. It teaches ns that we should make the best of an ignorant sinner's words. An unskilful physician of souls would probably have rebuked the woman sharply for her wickedness, if her words led him to suspect it. Our Lord on the contrary says, \" Thou hast well said.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.18.1","start":18,"end":18,"heading":"Thou hast had five husbands.","excerpt":"Many foolish and unseemly things have been written about this sentence, which it is not worth while to bring forward. Of course it is utterly improbable that the woman had lost five husbands by death, and had been five times a widow. The more likely explanation is that she had been divorced and put away by several husbands in succession. Divorces were notoriously common among the Jews, and in all probability among the Samaritans, for very trivial causes. In the case, however, of the woman before us, the second clause of the verse before us makes it likely that she had been justly divorced for adultery.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.18.2","start":18,"end":18,"heading":"In that saidst thou truly.","excerpt":"There is a kindness very worthy of notice in these words. Wicked and abandoned as this Samaritan woman was, our Lord deals gently and kindly with her, and twice in one breath commends her confession: \" Thou hast well said. — In that thou saidst truly.\" Kindness of manner like this will always be found a mo-it important point in dealing Avith the ungodly. Scolding and sharp rebuke, however well-deserved, have a tendency to harden and shut up hearts, and to make people bolt their doors. Kindness, on the contrary, wins, softens, conciliates, and disarms prejudice. An unskilful soul-physician would probably have ended his sentence by saying, \" Thou art a wicked woman ; and if thou dost not repent, thou wilt be lost.\" All this would have been true no doubt. But how different our Lord's grave and gentle remark, \" Thou saidst truly I\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.19.1","start":19,"end":19,"heading":"The woman saith...I perceive...prophet.","excerpt":"I think we see in this verse a great change in the Samaritan woman's mind. She evidently confesses the entire truth of what our Lord had just said, and turns to Him as an anxious inquirer about her soul. It is as though she said, \"I perceive at last that thou art indeed no common person. Thou hast told me what thou couldst not have known, if thou wert not a prophet sent from God. Thou hast exposed sins which I cannot deny, and aroused spiritual concern which I would now fain have relieved. Now give me instruction.\"\n\nLet it be noted that the thing which first struck the Samaritan woman, and made her call Jesus \" a prophet,\" was the same that struck Nathanael, viz., our Lord's perfect knowledge. — To call our Lord \" a prophet \" at first sight may seem not much. But it must be remembered that even after His resurrection, the two disciples going to Emmaus, only described Jesus as a \"prophet mighty in deed and word.\" (Luke xxiv. 19.) A clear knowledge of the divine nature of Messiah seems to have been one of the points on which almost the whole Jewish nation was ignorant. Et en the learned Scribes could not explain how Messiah was to be David's Lord and also David's Son. (Mark xii. 37.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":927,"text":"Luke xxiv. 19","label":"Luke 24:19","href":"/luk/24/#v19","status":"detected"},{"at":1186,"text":"Mark xii. 37","label":"Mark 12:37","href":"/mrk/12/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.20.1","start":20,"end":20,"heading":"Our fathers worshipped, &c.","excerpt":"To see the full drift of this verse, we must carefully remember the state of the Samaritan woman's mind at this moment. I think that she spoke under spiritual anxiety. She was alarmed by having her sins suddenly exposed. She found herself for the first time in the presence of a prophet. She felt for the first time the necessity of religion. But at once the old question between the Jews and Samaritans arose before her mind. How was she to know what was truth ? What was she to believe ? Her own people said that the Samaritan mode of worshipping God was correct. The Jews said that Jerusalem was the only pace where men ought to worship. Between these two conflicting opinions what was she to do ?","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.20.2","start":20,"end":20,"heading":"","excerpt":"When the woman spoke of \"this mountain,\" she doubtless meant the hill on which the rival temple of Samaria was built, to the bitter annoyance of the Jerusalem Jews. It is said that this temple was first built in the days of Nehemiah by Sanballat, and that his son-in-law, the son of Joiada, whom Nehemiah \" chased from him,\" was its first high-priest. (Neh. xiii. 29.) Some have gone so far as to maintain that the hill Gerizim at Samaria was the hill on which Abraham offered up Isaac, and that the words of the woman refer to this. The more common opinion is that Mount Moriah at Jerusalem was the place.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":353,"text":"Neh. xiii. 29","label":"Nehemiah 13:29","href":"/neh/13/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.21.1","start":21,"end":21,"heading":"Ye shall neither...this mountain...Jerusalem...worship, &c.","excerpt":"Our Lord here declares that under the Gospel there was to be no more distinction of places like Jerusalem. The old dispensation under which men were bound to go up to Jerusalem three times a year, to attend the feasts and worship in the temple, was about to pass away. All questions about the superior sanctity of Samaria or Jerusalem would soon be at an end. A church was about to be founded, whose members would find access to the Father everywhere, and would need no temple-service, and no priests or sacrifices or altars in order to approach God. Ir was therefore mere waste of time to be disputing about the comparative claims of either Samaria or Jerusalem. Under the Gospel all places would soon be alike.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.21.2","start":21,"end":21,"heading":"","excerpt":"The utter passing away of the whole Jewish system seems clearly pointed at in this verse. To bring into the Christian Church holy places, sanctuaries, altars, priests, sacrifices, gorgeous vestments, and the like, is to dig up that which has been long buried, and to turn to candles for light under the noon-day sun. The favourite theory of the Irvingites that we ought as far as possible in our public worship, to copy the Jewish temple services and ceremonial, seems incapable of reconciliation with this verse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.22.1","start":22,"end":22,"heading":"Ye worship...know not what.","excerpt":"In this verse our Lord unhesitatingly condemns the religious system of the Samaritans, as compared with that of the Jews. The Samaritans could show no Scriptural authority, no revelation of God, commanding and sanctioning their worship. Whatever it was, it was purely an invention of man, which God had never formally authorized or accredited. They had no warrant for believing that it was accepted. They had no right to feel sure that their prayers, praises, and offerings were received. In short, all was uncertainty. They were practically worshipping an \"unknown God.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.22.2","start":22,"end":22,"heading":"Salvation is of the Jews.","excerpt":"Our Lord here declares that God's promises of a Saviour and Redeemer specially belong to the Jerusalem Jews. They were the descendants of the tribe of Judah, and to them belonged the house and lineage of David. On this point at any rate the Samaritans had no right whatever to claim equality with 'the Jews. Granting that the Samaritans had any right to be called Israelites, they were of the tribe of Ephraim, from which it was nowhere said that Messiah should spring. And in truth the Samaritans were of such mixed origin, that they had no right to be called Israelites at all.\n\nI believe with Olshausen, that \" salvation,\" in this verse, was really intended to mean \" the Saviour\" Himself. The use of the article in the Greek is striking. It is literally \" the salvation.\" Does not the saying to Zacchaeus point the same way? \" This day is salvation come to this house.\" (Luke xix. 9.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":875,"text":"Luke xix. 9","label":"Luke 19:9","href":"/luk/19/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.23.1","start":23,"end":23,"heading":"The hour cometh and now is. / True worshippers...worship...spirit and...truth.","excerpt":"These words mean that the times of the Gospel approach, and indeed have already begun. \"They have begun by the preaching of the kingdom of God. They will be fully brought in by my death and ascension, and the establishment of the New Testament church.\"\n\n[True worshippers ..worship. ..spirit and.. .truth.] Our Lord here declares who alone would be considered true worshippers in the coming dispensation of the Gospel. They would not be merely those who worshipped in this place or in that place. They would not be exclusively Jews, or exclusively Gentiles, or exclusively Samaritans. The external part of the worship would be of no value compared to the internal state of the worshippers. They only would be counted true worshippers who worshipped in spirit and in truth.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.23.2","start":23,"end":23,"heading":"True worshippers...worship...spirit and...truth.","excerpt":"The words \"in spirit and in truth\" are variously interpreted, and much has been written about them, I believe the simplest explanation to be this. The word \" spirit\" must not be taken to mean the Holy Spirit, but the intellectual or mental part of man in contradistinction to the material or carnal part of man. This distinction is clearly marked in 1 Cor. vii. 34, \"Holy in body and in spirit.\" — \" Worship in spirit\" is heart-worship in contradistinction to all formal, material, carnal worship, consisting only of ceremonies, offerings, sacrifices, and the like. When a Jew offered a formal meat-offering, with his heart far away, it was worship after the flesh. When David offered in prayer a broken and a contrite heart, it was worship in spirit. — \" Worship in truth,\" means worship through the one true way of access to God, without the medium of the sacrifices or priesthood, which were ordained till Christ died on the cross. When the veil was rent, and the way into the holiest made manifest by Christ's death, then, and not till then, men \"worshipped in truth.\" Before Christ, they worshipped through types, and shadows, and figures, and emblems. After Christ they worshipped in truth. — Spirit is opposed to \" flesh ;\" truth to \"shadow.\" \" Spirit,\" in short, is heart-service, contrasted with lip worship and formal devotion. \" Truth\" is the full light of the Christian dispensation contrasted with the twilight of the law of Moses.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":350,"text":"1 Cor. vii. 34","label":"1 Corinthians 7:34","href":"/1co/7/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.23.3","start":23,"end":23,"heading":"The Father seeketh such...worship him.","excerpt":"This is a remarkable sentence. I believe it to mean that \" the hour is come, in which the Father has ordained from eternity that He will gather out of the world a company of true and spiritual worshippers. He is even now seeking out and gathering in such worshippers.\" — The expression \" seeketh\" is peculiar. There is something like it in the sentence, \"The Son of man is come to seek and to save that which is lost.\" (Luke xix. 10.) It seems to show the exceeding compassion of the Father, and His infinite willingness to save souls. He does not merely wait for men to come to Him. He ''seeks\" for them. — It also shows the wide opening of God the Father's mercy under the Gospel. He no longer confines His grace to the Jews. He now seeks and desires to gather in everywhere true worshippers out of every ration.\n\nThe clause appears to me specially intended to encourage the Samaritan woman. Let her not trouble herself with difficulties about the comparative claims of the Samaritan and Jewish systems. Was she willing to be a spiritual worshipper ? That was the one question which deserved her attention.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":420,"text":"Luke xix. 10","label":"Luke 19:10","href":"/luk/19/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.24.1","start":24,"end":24,"heading":"God is a Spirit.","excerpt":"Our Lord here declares to the Samaritan woman the true nature of God. Let her cease to think that God was such an one as man, and that He could not be found, or approached, or addressed, like a mere earthly monarch, except at one particular place. Let her learn to have higher, nobler, and more exalted views of the Being with whom sinners have to do. Let her know this day that God was a Spirit.\n\nThe declaration before us is one of the most lofty and definite sayings about God's nature which is to be found in the whole Bible. That such a declaration should have been made to such a person as the Samaritan woman is a wonderful instance of Christ's condescension! To define precisely the full meaning of the expression is past man's understanding. The leading idea most probably is, that \"God is an immaterial being, that He dwelleth not in temples made with hands, and that He is not, like ourselves, therefore, absent from one place when He is present at another.\" These things are all true, but how little we can realize them 1","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.24.2","start":24,"end":24,"heading":"They...worship...must...worship...spirit...truth.","excerpt":"Our Lord draws this broad conclusion from the statement of God's nature which He has just made. If \" God is a Spirit\" it behoves those who would worship Him acceptably, to worship in spirit and in truth. It is unreasonable to suppose that He can like any worship which does not come from the heart, or can be so well pleased with worship which is offered through types and ceremonies, as with worship offered through the true way which He has provided, and is now revealing.\n\nThe importance of the great principle laid down in this and the preceding verse, can never be overrated. Any religious teaching which tends to depreciate heart-worship, and to turn Christianity into a mere formal service, or which tends to bring back Jewish shadows, ceremonies, and services, and to introduce them into Christian worship, is on the face of these remarkable verses most unscriptural and deserving of reprobation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.25.1","start":25,"end":25,"heading":"The woman saith, I know...Messias...Christ, &c.","excerpt":"This verse is an interesting one. It shows the woman at last brought to the very state of mind in which she would be prepared to welcome a revelation of Christ. She had been told of \" living water,\" and had expressed a desire for it. She had been told her own sin, and had been unable to deny it. She had been told the uselessness of resting on any formal membership of the Samaritan Church, and the necessity of spiritual and heart-worship of God. And now what can she say ? It is all true, she feels, — she cannot gainsay it. But what can she do? To whom is she to go? Whose teaching can she follow? All she can do is to say that \" she knows Messias is one day coming, and that He will make all things clear and plain.\" It is evident that she wishes for Him. She is uncomfortable and sees no relief for her newlyraised perplexities, unless Messias should appear.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.25.2","start":25,"end":25,"heading":"","excerpt":"The mention of Messias in this verse, makes it clear that the Samaritans were not altogether ignorant of the Old Testament, and that there was an expectation of a Redeemer of some kind among them, as well as among the Jews. The existence of a general expectation of this sort throughout the East, at the time when our Lord appeared on earth, is a fact to which even heathen writers have testified.\n\nWhen the woman says, \"He will tell us all things,\" we must probably not inquire too closely into what she meant. It is very likely that she had only a vague feeling that Messias would remove all doubts and show all things needful to salvation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.26.1","start":26,"end":26,"heading":"Jesus saith...I...speak...am he.","excerpt":"These words are the fullest declaration which our Lord ever made of His own Messiahship, which the Gospel writers have recorded. That such a full declaration should be made to such a person as the Samaritan woman is one of the most wonderful instances of our Lord's grace and condescension related in the New Testament! At last the woman obtained an answer to one of her first questions, \"Art thou greater than our father Jacob ? \" When the answer came it completely converted her soul.\n\nRollock remarks on this verse, how ready and willing Christ is to reveal Himself to a sinner's soul. The very moment that this woman expressed any desire for Messiah, He at once revealed Himself to her— \"I am He.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.27.1","start":27,"end":27,"heading":"Upon this.","excerpt":"The true idea contained in this expression seems to be, \"At this point, at this critical juncture in the conversation between our Lord and the woman.\" — What the woman would have said next after our Lord's marvellous discovery of Himself, we are left to conjecture. But just as our Lord said, ''I am the Messiah,\" the disciples returned from buying food, and their appearance stopped the conversation. The woman's heart was probably too full, and her mind too much excited to say more in the presence of witnesses, and especially of strangers. Therefore no more was said, and she withdrew. The soul, in the beginning of a work of grace, shrinks from discovering its workings before strangers.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.27.2","start":27,"end":27,"heading":"Marvelled...talked with the woman.","excerpt":"I am inclined to think that these words would have been more correctly rendered, \"Talked with a woman.\" There is no article in \"the original Greek. The wonder of the disciples was excited, not so much by our Lord talking to this woman, as by His talking to a woman at all. It is clear from Rabbinical writings, that there was a common opinion among the Jews that both in understanding and religion women were an inferior order of beings to men. This ignorant prejudice had most likely leavened the minds of the disciples, and is probably referred to in this place. Of the woman's moral character it is not clear that the disciples could know anything at all.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.27.3","start":27,"end":27,"heading":"No man said, What seekest...why talkest, &c.","excerpt":"The expression, \"No man said,\" seems to imply that no man ventured to ask any question what was our Lord's reason for talking with the woman. It is not very clear why the sentence is introduced. The object probably is, as Cyril and Chrysostom remark, to show us the deep reverence and respect with which the disciples regarded our Lord and all His actions, even at this early period of His ministry. — It also shows us that they sometimes thought things about Him to which they dared not give expression, and saw deeds of His which they could not understand, but were content silently to wonder at them. There is a lesson for us in their conduct. When we cannot understand the reason of our Lord's dealings with souls, let us hold our peace, and try to believe that there are reasons which we shall know one day. A good servant in a great house must do his own duty, and ask no questions. A young student of medicine must take many things on trust.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.27-30.1","start":27,"end":30,"heading":"JOHN IV. 27—30.","excerpt":"We see, lastly, in this passage, how zealous a truly converted person is to do good to others. We are told that the Samaritan woman \" went into the city, and said to the men, Come, see a man which told me all things that ever I did : is not this the Christ ?\" In the day of her conversion she became a missionary. She felt so deeply the amazing benefit she had received from Christ, that she could not hold her peace about Him. Just as Andrew told his brother Peter about Jesus, and Philip told Nathanael that he had found Messiah, and Saul, when converted, straightway preached Christ, so, in the same way, the Samaritan woman said, \"Come and see Christ.\" She used no abstruse arguments. She attempted no deep reasoning about our Lord's claim to be the Messiah. She only said, \" Come and see.\" Out of the abundance of her heart her mouth spoke.\n\nThat which the Samaritan woman here did, all true Christians ought to do likewise. The Church needs it. The state of the world demands it. Common sense points out that it is right. Every one who has received the grace of God, and tasted that Christ is gracious, ought to find words to testify of Christ to others. Where is our faith, if we believe that souls around us are perishing, and that Christ alone can save them, and yet hold our peace? Where is our charity if we can see others going down to hell, and yet say nothing to them about Christ and salvation? — We may well doubt our own love to Christ, if our hearts are never moved to speak of Him. We may well doubt the safety of our own souls, if we feel no concern about the souls of others.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.28.1","start":28,"end":28,"heading":"The woman...left...waterpot.","excerpt":"The Greek word here rendered \" water-pot \" is the same that is used in the account of the miracle at Cana in Galilee. (John ii. 6.) It does not mean a small drinking-vessel, but a large jar, such as a woman in Eastern countries would carry on her head. We can therefore well understand that if the woman wished to return in haste to the city she would leave her water-pot. So large a vessel could not be carried quickly, whether empty or full.\n\nThe mind of the woman in leaving her water-pot seems to me clear and unmistakeable. She was entirely absorbed in the things which she had heard from our Lord's mouth. She was anxious to tell them without delay to her friends and neighbours. She therefore postponed her business of drawing water, for which she had left her house, as a matter of secondary importance, and hurried off to tell others what she had been told. The sentence is deeply instructive.\n\nLightfoot thinks, beside this, that the woman left her water-pot out of kindness to our Lord, \" that Jesus and His disciples might have wherewithal to drink.\"\n\n[Went her way., city.] The Greek word rendered \"went her way,\" means simply, \" departed \" or \" went.\" The city must of course mean \" Sychar.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":119,"text":"John ii. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.29.1","start":29,"end":29,"heading":"Come, see a man.","excerpt":"The missionary spirit of the woman, in this verse, deserves special notice. Having found Christ herself, she invites others to come and be acquainted with Him. Origen calls her \" the apostle of the Samaritans.\"\n\nLet it be noted that her words are simple in the extreme. She enters into no argument. She only asks the men to \" come and see.\" This, after all, is often the best way of dealing with souls. A bold invitation to come and make trial of the Gospel often produces more effect than the most elaborate arguments in support of its doctrines. Most men do not want their reason convinced so much as their will bent, and their conscience aroused. A simple-minded, hearty, unlearned young disciple will often touch hearts that would hear an abstruse argument without being moved. — This fact is most encouraging to all believers who try to do good. All cannot argue. But all believers may say, \" Come and see Christ. If you would only look at Him and see Him, you would soon believe.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.29.2","start":29,"end":29,"heading":"Told me all things...ever I did.","excerpt":"These words must be taken with some qualification?. Of course they cannot mean that our Lord had literally told the woman \" all things that ever she did in her life.\" This would have been physically impossible in the space of a single afternoon. — The probable meaning is, \"He has told me all the principal sins that I have committed. He has shown a perfect knowledge of the chief events of my life. He has shown such thorough acquaintance with my history, that I doubt not He could have told me anything I ever did.\"\n\nSome allowance must probably be made for the warm and excited feelings of the woman when she spoke these words. She used hyperbolical and extravagant language, under the influence of these feelings, which she would probably not have used in a calm state of mind, and which we must therefore not judge too strictly. Moreover, as Poole remarks, it admits of doubt whether our Lord may not have spoken of other things in the conversation, which St. John has not been inspired to record.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.29.3","start":29,"end":29,"heading":"Is not this the Christ?","excerpt":"The Greek words so rendered would be translated with equal correctness, \"Is this the Christ? Can this be the Christ?\" A similar form of interrogative sentence is found in thirteen other places in the New Testament. In twelve of them the interrogative is used without \" not,\" viz., Matt. vii. 16; xxvi. 22, 26] Mark iv. 21; xiv. 9; Luke vi. 39; John vii. 31 ; viii. 22; xviii. 35; Acts x. 47 ; 2 Cor. i. 17; James iii. 11. — In only one place is the interrogative used with \" not,\" Matt. xii. 23. I am inclined, on the whole, to think that \" not\" would have been better omitted in the sentence before us. Euthymius takes this view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":281,"text":"Matt. vii. 16","label":"Matthew 7:16","href":"/mat/7/#v16","status":"detected"},{"at":296,"text":"xxvi. 22, 26","label":"Matthew 26:22","href":"/mat/26/#v22","status":"detected"},{"at":296,"text":"xxvi. 22, 26","label":"Matthew 26:26","href":"/mat/26/#v26","status":"detected"},{"at":310,"text":"Mark iv. 21","label":"Mark 4:21","href":"/mrk/4/#v21","status":"detected"},{"at":323,"text":"xiv. 9","label":"Mark 14:9","href":"/mrk/14/#v9","status":"detected"},{"at":331,"text":"Luke vi. 39","label":"Luke 6:39","href":"/luk/6/#v39","status":"detected"},{"at":344,"text":"John vii. 31","label":"John 7:31","href":"/jhn/7/#v31","status":"detected"},{"at":359,"text":"viii. 22","label":"John 8:22","href":"/jhn/8/#v22","status":"detected"},{"at":369,"text":"xviii. 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"},{"at":380,"text":"Acts x. 47","label":"Acts 10:47","href":"/act/10/#v47","status":"detected"},{"at":393,"text":"2 Cor. i. 17","label":"2 Corinthians 1:17","href":"/2co/1/#v17","status":"detected"},{"at":407,"text":"James iii. 11","label":"James 3:11","href":"/jas/3/#v11","status":"detected"},{"at":481,"text":"Matt. xii. 23","label":"Matthew 12:23","href":"/mat/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.30.1","start":30,"end":30,"heading":"And came unto him.","excerpt":"Perhaps the sentence would be more literally rendered, \" were coming,\" or \" began to come to Him.\" It was while they were coming that the conversation which immediately follows, between Christ and His disciples, took place, and perhaps it was the sight of the crowd coming which made our Lord say some of the things that He did.\n\nCalvin remarks on this part of the woman's history, that some may think her blameable, in that \"while she is still ignorant and imperfectly taught, she goes beyond the limits of her faith. I reply that she would have acted inconsiderately if she had assumed the office of a teacher; but when she desires nothing more than to excite her fellow-citizens to hear Christ speaking, we will not say that she forgot herself, or proceeded further than she had a right to do. She merely does the office of a trumpet or a bell, to invite others to come to Christ.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.31.1","start":31,"end":31,"heading":"In the mean while. / Prayed.","excerpt":"This expression means \" during the time when the Samaritans were coming out of the city to the well,\" between the time when the woman went her way, and the time when her fellow-countrymen, aroused by her testimony, appeared at the well. It is highly probable that they were already in sight.\n\n[Prayed.] The Greek word so rendered is remarkable. It is frequently used to convey the idea of \"asking, or making inquiry.\" It is a curious fact that it is not used in describing any person's address to God in prayer, except in the case of our Lord Jesus Christ. (John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20.) There is one remarkable instance where it seems to be used in describing a believer's prayer. (1 John v. 16.) But this instance stands so entirely alone that it is probable the meaning is not \"pray,\" but \" make curious inquiry.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":558,"text":"John xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"},{"at":573,"text":"xvi. 26","label":"John 16:26","href":"/jhn/16/#v26","status":"detected"},{"at":583,"text":"xvii. 9, 15, 20","label":"John 17:15","href":"/jhn/17/#v15","status":"detected"},{"at":583,"text":"xvii. 9, 15, 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"},{"at":583,"text":"xvii. 9, 15, 20","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":696,"text":"1 John v. 16","label":"1 John 5:16","href":"/1jn/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.31.2","start":31,"end":31,"heading":"Master, eat.","excerpt":"The difference between our Lord and His disciples appears here in a striking manner. Their weak minds were preoccupied with the idea of food and bodily sustenance. His heart was filled with the great object of His ministry, \" doing good to souls.\" It is a striking illustration of a difference that may frequently be seen between a believer of great grace and a believer of little grace. The latter, with the best possible intentions, will often attach an importance to bodily and temporal things, with which the strong believer will feel no sympathy.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.31-42.1","start":31,"end":42,"heading":"JOHN IV. 31—42.","excerpt":"We have, for another thing, in these verses, strong encouragement held out to those who labour to do good to souls. We read, that our Lord described the world as a \"field white for the harvest;\" and then f^ aid to His disciples, \" He that reapeth, receiveth wages, and gathereth fruit unto life eternal.\"\n\nWork for the souls of men, is undoubtedly attended by great discouragements. The heart of natural man is very hard and unbelieving. The blindness of most men to their own lost condition and peril of ruin, is something past description. \" The carnal mind is enmity against God.\" (Rom. viii. 7.) No one can have any just idea of the desperate hardness of men and women, until he has tried to do good. No one can have any conception of the small number of those who repent and believe, until he has personally endeavoured to \" save some.\" (1 Cor. ix. 22.) To suppose that everybody will become a true Christian, who is told about Christ, and entreated to believe, is mere childish ignorance. \" Few there be that find the narrow way !\" The labourer for Christ will find the vast majority of those among whom he labours, unbelieving and impenitent, in spite of all that he can do. \"The many\" will not turn to Christ. These are discouraging facts. But they are facts, and facts that ought to be known.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":585,"text":"Rom. viii. 7","label":"Romans 8:7","href":"/rom/8/#v7","status":"detected"},{"at":843,"text":"1 Cor. ix. 22","label":"1 Corinthians 9:22","href":"/1co/9/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.31-42.2","start":31,"end":42,"heading":"","excerpt":"In leaving the passage we may well wonder that so many \" Samaritans \" should at once have believed on our Lord, when so few \"Jews\" ever believed. Our wonder may well be increased, when we consider that our Lord worked no miracle on this occasion, and that the word was the only instrument used to open the Samaritans' hearts. — We see, for one thing, the entire sovereignty of the grace of God. The last are often first and the first last. The most ignorant and unenlightened believe and are saved, while the most learned and enlightened continue unbelieving and are lost. — We see, for another thing, that it is not miracles and privileges, but grace, which converts souls. The Jews saw scores of mighty miracles worked by our Lord, and heard Him preach for weeks and months, and yet with a few rare exceptions remained impenitent and hardened. The Samaritans saw no miracles worked at all, and only had our Lord among (hem for two days, and yet many of them believed. If ever there was clear proof that the grace of the Holy Spirit is the chief thing needed in order to procure the conversion of souls, we have it in the verses we are now leaving.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.32.1","start":32,"end":32,"heading":"I have meat, &c.","excerpt":"The meaning of our Lord's words in this verse must evidently be figurative. He had soul-nourishment and soul-sustenance of which His disciples were ignorant. He found such refreshment in doing good to ignorant souls that for the time present He did not feel bodily hunger.\n\nThere is no necessity for supposing that our Lord referred to any miraculous supply of His bodily wants in this place. His words appear to me only to indicate that He found such delight and comfort in doing good to souls, that it was as good as meat and drink to Him. Many of His holiest servants in every age, I believe, could testify much the same. The joy and happiness of spiritual success has for the time lifted them above all bodily wants, and supplied the place of material meat and drink. I see no reason why this may not have been the case with our Lord. He had a body in all respects constituted like our own.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.33.1","start":33,"end":33,"heading":"Therefore said...one to another, &c.","excerpt":"These words seem to have been spoken privately, or whispered one to another, by the disciples. Their inability to put any but a carnal sense on their Master's words, has been already remarked. In slowness to see a spiritual sense in His language they do not appear at all unlike Nicodemus and the Samaritan woman. \" What wonder is it,\" says Augustine, \"if the woman could not understand our Lord, speaking about living water, when the disciples could not understand Him speaking about meat ?\"\n\nThe original Greek of the expression \" hath any man brought him ought to eat,\" is remarkable. There is a negative left out in our translation. It seems to show that the question of the woman, at verse 29, would have been better rendered, \" Is this the Christ ? Can this be the Christ ?\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.34.1","start":34,"end":34,"heading":"Jesus saith, &c.","excerpt":"The leading idea of this verse is, \" that doing God's will, and finishing God's work, was so soul-refreshing and pleasant to our Lord that He found it equivalent to meat and drink.\"\n\nThe Greek expression rendered \" to do,\" and \" to finish,\" would have been more literally rendered, \" that I should do,\" and, \" that I should finish.\" But there can be little doubt, as Winer remarks, that the language is intended to have an infinitive sense. Precisely the same construction is employed in another remarkable place, John xvii. 3. It seems matter of regret that our translators did not render that verse as they have rendered the verse before us. It should have been, \" this is life eternal to know thee, &c.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":514,"text":"John xvii. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.34.2","start":34,"end":34,"heading":"","excerpt":"The \" will of God,\" which it was Christ's meat to \" do,\" must mean God's will, that salvation by faith in a Saviour should be proclaimed, and a door of mercy set wide open to the chief of sinners. \" It is my meat,\" says our Lord, \" to do that will, and to proclaim to every one with whom I speak that whosoever believeth on the Son shall not perish.\" The view that it simply means, \" my meat is to obey God's commandments and do what He has told me to do,\" appears to me to fall short of the full meaning of the expression. The leading idea seems to me to be specially God's will about proclaiming salvation by Christ. Compare John vi. 39, 40.\n\nThe \" work of God,\" which it was Christ's meat to \" finish,\" must mean that work of complete fulfilment of a Saviour's office which Christ came on earth to perform, and that obedience to God's law which He came to render. \" It is my meat,\" says our Lord, \"to be daily doing that great work which I came into the world to do for man's soul, to be daily preaching peace, and daily fulfilling all righteousness.\" Compare John xvii. 4.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":627,"text":"John vi. 39, 40","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"},{"at":1063,"text":"John xvii. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.35.1","start":35,"end":35,"heading":"Say not ye, &c.","excerpt":"This saying is interpreted in two different ways.\n\nSome think, as Origen, Rupertus, Brentius, Beza, Jansenius, Cyril, Lightfoot, Lampe, Suicer, and many others, that our Lord really meant that there were four literal months to harvest, at the time when He spoke ; and that as the harvest began about May, He spoke in February. The sense would then be, \" Ye say at this time of the year that it will be harvest in four months. But I tell you there is a spiritual harvest already before you, if you will only lift up your eyes and see it.\"\n\nOthers think, as De Dieu, Maldonatus, Calovius, Whitby, Schottgen, Pearce, Tittman, Stier, Alford, Barnes, and Tholuck, that our Lord only meant that it was a proverbial saying among the Jews, — \" four months between seed time and harvest,\" and that He did not mean the words to be literally taken. The sense would then be, \"Ye have a common saying that it is four months from seed time to harvest. But I tell you that in spiritual works the harvest ripens far more quickly. Behold those Samaritans coming out already to hear the word, the very day that seed has been sown among them. The fields are already white for harvest.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.35.2","start":35,"end":35,"heading":"","excerpt":"Either of the above views make good sense and good divinity. Yet on the whole I prefer the second view, viz. : that our Lord quoted a proverb. To suppose that He really meant that there were literally four months to pass away before harvest, appears to me to involve serious chronological difficulties. It necessitates the assumption that at least three quarters of a year had passed away since the passover, when our Lord purified the temple. (John ii. 23.) No doubt this possibly may have been the case. But it does not appear to me probable. — In addition we must remember that our Lord, on another occasion, referred to a proverbial saying about the weather, beginning much as He does hi-re, \" Ye say.\" Matt. xvi. 3. Moreover, in this very passage He quotes a proverb about \" one sowing and another reaping,\" within two verses. The expression therefore, \"say not ye,\" seems to me to point to a proverbial saying much more than to a fact. The antithesis to it is the \" I say,\" which immediately follows.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":445,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"},{"at":707,"text":"Matt. xvi. 3","label":"Matthew 16:3","href":"/mat/16/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.35.3","start":35,"end":35,"heading":"Lift up...eyes...look...fields...white...harvest.","excerpt":"There can be little doubt that this saying must be interpreted figuratively. The sense is, \" There is a harvest of souls before you ready to be gathered in.\" The same figure is used elsewhere. (Matt. ix. 37. Luke X. 32.)\n\nSome think, as Chrysostom, that when our Lord said, \" Be hold.. ..lift up your eyes.. .look,\" He spoke with especial reference to the crowd of Samaritans whom He saw coming from the city to the well. If this be so, it is hard to suppose that He first, began conversation with the woman at six o'clock in the evening.\n\nOthers think, that our Lord spoke these words with reference to the whole world, and specially the Jewish nation, at the time of His ministry. They were so ready and prepared for the preaching- of the Gospel, that they were like a field white for harvest. The expression, \" lift up your eyes,\" is used elsewhere in Scripture, when mental attention is being called to something remarkable. See Isai. xlix. 18 ; Ix. 4 ; Gen. xiii. 14, 15.\n\nI am disposed to think that both views are correct. Our Lord wished His disciples to notice that both at Samaria and elsewhere the minds of men were everywhere ready to receive the message of the Gospel in an unusual degree. Let them mark how willing the multitude was everywhere to listen to the truth. Let them know that everywhere, as in the apparently hopeless field of Samaria, they would find a harvest of souls ready to be reaped, if only they would be reapers.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":194,"text":"Matt. ix. 37","label":"Matthew 9:37","href":"/mat/9/#v37","status":"detected"},{"at":208,"text":"Luke X. 32","label":"Luke 10:32","href":"/luk/10/#v32","status":"detected"},{"at":933,"text":"Isai. xlix. 18","label":"Isaiah 49:18","href":"/isa/49/#v18","status":"detected"},{"at":950,"text":"Ix. 4","label":"Isaiah 9:4","href":"/isa/9/#v4","status":"detected"},{"at":958,"text":"Gen. xiii. 14, 15","label":"Genesis 13:14–15","href":"/gen/13/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.36.1","start":36,"end":36,"heading":"He that reapeth, &c.","excerpt":"This verse seems to me to show thai our Lord is speaking generally of the field of this world, and of the whole work which His apostles would have to do in it, not only in Samaria, but to the ends of the earth. The verse is a general promise for the encouragement of all labourers of Christ. The full meaning of it can hardly be brought out without a paraphrase. \"The reaper of the spiritual harvest has a far more honourable and satisfactory office than the reaper of the natural harvest. He receives wages and gathers fruit not for this life only, but for the life to come. The wages that he receives are eternal wages, a crown of glory that fadeth not away. (1 Pet. V. 4.) The fruit that he gathers is eternal fruit, souls plucked from destruction and saved for evermore.\" See Daniel xii. 3; John XV. 16; and 1 Cor. ix. 17.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":662,"text":"1 Pet. V. 4","label":"1 Peter 5:4","href":"/1pe/5/#v4","status":"detected"},{"at":780,"text":"Daniel xii. 3","label":"Daniel 12:3","href":"/dan/12/#v3","status":"detected"},{"at":795,"text":"John XV. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"},{"at":812,"text":"1 Cor. ix. 17","label":"1 Corinthians 9:17","href":"/1co/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.36.2","start":36,"end":36,"heading":"That both he...soweth...reapeth...rejoice together.","excerpt":"These words appear to me to refer to the common joy that there will be in heaven among all who have laboured for Christ, when the whole harvest of saved souls is finally gathered in. The Old Testament prophets and John the Baptist, who sowed, will all rejoice together with the apostles, who reaped. — The results of the spiritual harvest are not like those of the natural harvest, temporal, but eternal, so that a day will come when all who have laboured for it in any way, either by sowing or reaping, will sit down and rejoice together to all eternity. Here in this world the sower sometimes doe-i not live to see the fruit of his labour, and the reaper who gathers in the harvest rejoices alone. But work done in the spiritual harvest is eternal work, and consequently both sowers and reapers are sure at last to \"rejoice together,\" and to see the fruit of their toil.\n\nLet it be noted, that in heaven there will at last be no jealousy and envy among Christ's labourers. Some will have been sowers and some will have been reapers. But all will have done that part of the work allotted to them, and all will finally \"rejoice together.\" Envious feelings will be absorbed in common joy.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.37.1","start":37,"end":37,"heading":"Herein...that saying true, &c.","excerpt":"Our Lord here quotes a proverbial saying, which appears to me to confirm the view I have already maintained, that the expression of the 35th verse, \" Say not ye there are yet four months,\" &c., refers to a proverb.\n\nThe phrase \" herein\" means literally, \" in this,\" and seems to me to refer to the verse which immediately follows. \" That common saying, one soweth and another reapeth, is made good in this way, — is fulfilled by this circumstance, — is verified in the following manner, viz., I sent you to reap,\" &c.\n\nThe meaning of the proverb is plain. \" It is a common saying among men that it often falls to one to sow the field and to another to reap it. The sower and the reaper are not always the same person.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.38.1","start":38,"end":38,"heading":"I sent you to reap, &c.","excerpt":"Our Lord here states the manner in which the proverbial saying of the preceding verse is true. He tells the apostles that they were sent to reap a spiritual harvest on which they had bestowed no labour. Other men had laboured, viz., the prophets of the Old Testament and John the Baptist. They had broken up the ground. They had sown the seed. The result of their labour was that the minds of men in the apostles' times were prepared to expect the Messiah, and the apostles had only to go forth and proclaim the glad tidings that Messiah was come.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.38.2","start":38,"end":38,"heading":"","excerpt":"The past tense in this verse, \" I have sent,\" is used, as a grammarian would say, proleptically. It means, \"I do send you.\" Such a use of the past tense is common in Scripture, and especially when God speaks of a thing about to be done. With God there is no uncertainty. When He undertakes a thing, it may be regarded as done and finished, because in His counsels it is certain to be finished. Our Lord's meaning is, \"I send you throughout Samaria, Galilee, and Judaea, to reap the fruit of the labours of the prophets and John the Baptist. They have sowed, and you have now only to reap.\"\n\nSome think, as Stier and Alford, that when our Lord said, \" other men have laboured,\" He referred rather to Himself than to the prophets. I am unable to see this. It appears to me a forced and unnatural interpretation. I hold decidedly with Chrysostom, Cyril, Theophylact, Calvin, Zwingle, Melancthon, Brentius, Lampe, and Poole, that it applies principally to the law and prophets. — \"If the prophets were not the sowers,\" saith Augustine, \"whence had that saying come to the woman, I know that Messias cometh?\" — Origen says, \"Did not Moses and Elias, the sowers, rejoice with the reapers, Peter, James, and John, when they saw the glory of the Son of God at the transfiguration ?\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.39.1","start":39,"end":39,"heading":"Many...Samaritans...believed.","excerpt":"About the exact nature of the belief mentioned here and in the 41st verse, we have no materials for forming an opinion. Whether it was only an intellectual belief that Christ was the Messiah, or whether it was that true faith of the heart which justifies a sinner before God, we are left to conjecture. The more probable opinion appears to be that it was true faith, though very weak and unintelligent, like that of the apostles themselves. It is a strong confirmation of this view, that when Philip, after the day of Pentecost, went down to Samaria and preached Christ, his preaching was received with joy, and many were baptized, both men and women. (Acts viii. 5 — 12.) The Gospel was received without prejudice, and embraced at once as an acknowledged truth.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":653,"text":"Acts viii. 5","label":"Acts 8:5","href":"/act/8/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.39.2","start":39,"end":39,"heading":"For...saying...woman...testified, &c.","excerpt":"These words show the importance of merely human testimony to Christ's Gospel. The word of one weak woman was made the instrumental means of belief to many souls. There was nothing remarkable in the woman's word. It contained no elaborate reasoning, and no striking eloquence. It was only a hearty, earnest testimony of a believing heart. Yet God was pleased to use it to the conversion of souls. We must never despise the use of means. If the woman had not spoken, the Samaritans would not have been converted. — Above all, we must never despise means because of their apparent weakness, feebleness, and inaptness to do good. God can make the weakest instruments powerful to pull down the strongholds of sin and Satan, just as He made David's sling and stone prevail over Goliah.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.40.1","start":40,"end":40,"heading":"So when...Samaritans...come...besought...tarry, &c.","excerpt":"The desire of the Samaritans for instruction is shown in this verse, and the willingness of Christ to assist inquirers is strikingly exhibited. He waits to be entreated. If we have Him not abiding with us, it is because we do not ask Him. The two disciples journeying to Emmaus would have missed a great privilege if they had not said, \" Abide with us.\" (Luke xxiv. 29.)\n\nFerus on this verse remarks the wide difference between the Samaritans and the Gergesenes. The Gergesenes prayed our Lord to \" depart \" from them, the Samaritans to \" tarry \" with them. (Matt. viii. 34.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":355,"text":"Luke xxiv. 29","label":"Luke 24:29","href":"/luk/24/#v29","status":"detected"},{"at":559,"text":"Matt. viii. 34","label":"Matthew 8:34","href":"/mat/8/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.40.2","start":40,"end":40,"heading":"He abode...two days.","excerpt":"We can only suppose that these two days were spent in teaching and preaching the Gospel. One would like to know all that was thought and said in those two days. But it is an instance of the occasional \" silences \" of Scripture, which every attentive Bible-reader must have noticed. The first thirty years of our Lord's life at Nazareth, — the way in which St. Paul spent his time in Arabia, — and his employment during his two years' imprisonment in Cassarea, are similar silences. (Gal. i. 17 ; Acts xxiv. 27.)\n\nIt is an interesting fact which has been observed by some writers, that at this very day, Nablous and its neighbourhood, occupying the site of Samaria and Sychar, are in a more flourishing and prosperous condition than almost any place in Palestine. While Capernaum, and Chorazin, and Bethsaida, which rejected Christ, have almost entirely passed away, Samaria, which believed and received Him, flourishes still.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":483,"text":"Gal. i. 17","label":"Galatians 1:17","href":"/gal/1/#v17","status":"detected"},{"at":496,"text":"Acts xxiv. 27","label":"Acts 24:27","href":"/act/24/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.41.1","start":41,"end":41,"heading":"Many more believed...own word.","excerpt":"This verse shows the sovereignty of God in saving souls. One is called in one way and another in another. Some Samaritans believed when they heard the woman testify. Others did not believe till they heard Christ Himself. — We must be careful that we do not bind down the Holy Ghost to one mode of operation. The experience of saved souls often differs widely. If people are brought to repentance and faith in Christ, we must not be stumbled because they are not all brought in the same way.\n\nOlshausen remarks on this verse, \" Here is a rare instance in which t'le ministry of the Lord produced an awakening on a lai ge scale. Ordinarily we find that a few individuals only were aroused by Him, and that these, like grains of seed, scattered here and the. e, became the germs of a new and higher order of things among the people at large.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.42.1","start":42,"end":42,"heading":"Now we believe...not...thy saying.","excerpt":"The Greek words so rendered would be translated more literally, \"Not any longer because of thy saying do we believe.\"\n\nCalvin thinks that the Greek word here rendered \" saying,\" means literally, \" talk or talkativeness,\" and that \" the Samaritans appear to boast that they have now a stronger foundation than a woman's tongue.\" In the only other three places where it is used, it is translated \"speech.\" (Matt. xxvi. 73; Mark xiv. 70; John viii. 43.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":405,"text":"Matt. xxvi. 73","label":"Matthew 26:73","href":"/mat/26/#v73","status":"detected"},{"at":421,"text":"Mark xiv. 70","label":"Mark 14:70","href":"/mrk/14/#v70","status":"detected"},{"at":435,"text":"John viii. 43","label":"John 8:43","href":"/jhn/8/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.42.2","start":42,"end":42,"heading":"This is indeed...Christ...Saviour...world.","excerpt":"The Greek words BO rendered would be translated more literally, ''This is the Saviour of the world, the Christ.\"\n\nThe singular fulness of the confession made by these Samaritans deserves special notice. A more full declaration of our Lord's office as \" Saviour of the world \" is nowhere to be found in the Gospels. Whether the Samaritans clearly understood what they meant when they spoke of our Lord as \" the Saviour,\" may be reasonably doubted. But that they saw with peculiar clearness a truth which the Jews were specially backward in seeing that He had come to be a Redeemer for all mankind, and not for the \" Jews \" only, seems evident from the expression \"the world.\" That such a testimony should have been borne to Christ, by a mixed race, of semi-heathen origin, like the Samaritans, and not by the Jews, is a remarkable instance of the grace of God.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.43.1","start":43,"end":43,"heading":"After two days. / Departed thence.","excerpt":"The Greek words here would be more literally rendered, \" After the two days,\" i. e., after the two days mentioned in the preceding verse.\n\n[Departed thence.'] Quesnel remarks, \" It is an instance of selfdenial which is very uncommon, to leave those who respect and applaud us, that we may go to preach among others from whom we have reason to expect a quite different treatment.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.43-54.1","start":43,"end":54,"heading":"JOHN IV. 43—54.","excerpt":"We learn, lastly, from this passage, that Christ's word is as good as Christ's presence. We read, that Jesus did not come down to Capernaum to see the sick young man, but only spoke the word, \"Thy son liveth.\" Almighty power went with that little sentence. That very hour the patient began to amend. Christ only spoke, and the cure was done. Christ only commanded, and the deadly disease stood fast.\n\nThe fact before us is singularly full of comfort. It gives enormous value to every promise of mercy, grace, and peace, which ever fell from Christ's lips. He that by faith has laid hold on some word of Christ, has got his feet upon a rock. What Christ has said, He is able to do ; and what He has undertaken. He will never fail to make good. The sinner who has really reposed his soul on the word of the Lord Jesus, is safe to all eternity. He could not be safer. il' he saw the book of life, and his own name written in it. If Christ has said, \"Him that cometh to me, I will in nowise cast out,\" and our hearts can testify, \"I have come,\" we need not doubt that we are saved. In the things of this world, we say that seeing is believing. But in the things of the Gospel, believing is as good as seeing ' Christ's word is as good as man's deed. He of whom Jesus says in the Gospel, \" He liveth,\" is alive for evermore, and shall never die.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.44.1","start":44,"end":44,"heading":"For Jesus himself testified...his own country.","excerpt":"This verse has much perplexed commentators. What is meant by the expression, ''His own country?\" If it means Galilee, as most suppose, how are we to reconcile it with the words which follow, \"the Galileans received him?\" — And again, what is the connection between the verse before us and the one which precedes it ? Why should our Lord go into Galilee, when it was a place where He had no honour? And finally, how are we to reconcile the statement that our Lord had n) \"honour\" in Galilee with the undeniable fact that nearly all His disciples and adherents were Galileans ? All these points have given rise to much speculation and conjecture.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.44.2","start":44,"end":44,"heading":"","excerpt":"(/.) The following explanation appears to me by far the most probable one. The words, \" His own country,\" mean neither Galilee nor Judaea, but \"Nazareth.\" The sense is, \"Jesus departed from Samaria into Galilee, but not to His own country Nazareth, because He testified, both now and on other occasions, that a prophet has no honour in his own country.\" — In confirmation of the view I have maintained, it deserves notice, that in the six only places in which the Greek word here rendered \"country\" is found in the Gospels, beside the one before us, it always means the town of Nazareth, and not the district in which Nazareth is situated. (Matt. xiii. 54, 57 ; Mark vi. 1, 4 ; Luke iv. 23, 24.) The view I have supported is that of Cyril, Calvin, Calovius, Lampe, Poole, De Dieu, Pearce, Doddridge, Dyke, and Olshausen.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":641,"text":"Matt. xiii. 54, 57","label":"Matthew 13:54","href":"/mat/13/#v54","status":"detected"},{"at":641,"text":"Matt. xiii. 54, 57","label":"Matthew 13:57","href":"/mat/13/#v57","status":"detected"},{"at":662,"text":"Mark vi. 1, 4","label":"Mark 6:1","href":"/mrk/6/#v1","status":"detected"},{"at":662,"text":"Mark vi. 1, 4","label":"Mark 6:4","href":"/mrk/6/#v4","status":"detected"},{"at":678,"text":"Luke iv. 23, 24","label":"Luke 4:23–24","href":"/luk/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.44.3","start":44,"end":44,"heading":"","excerpt":"The lesson of the proverb is a very instructive one. It is one of the most melancholy proofs of man's fallen and corrupt state, that he never values what he is familiar with, and that familiarity breeds contempt. Ministers of the Gospel discover this by painful experience, when they have resided many years in the same parish, and ministered long in the same congregation. Those who have the most abundant supply of Gospel privileges are often the people who value them least. \" The nearer the church the further from God,\" is often found to be literally true. Those who live furthest off, and are obliged to deny themselves most in order to hear the Gospel, are often the very persons who take most pains to hear it.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.45.1","start":45,"end":45,"heading":"Galilaeans received him. / Having seen...things...Jerusalem...feast.","excerpt":"The word \"received\" probably means no more than that they \"received Him with respect and reverence,\" as One who was no common person. There is no warrant for supposing that they all received Him with true faith, and experimentally believed on Him as the Saviour of their souls.\n\n[Having seen....things....Jerusalem....feast.] This expression confirms the view already maintained (John ii. 23), that our Lord did many other miracles at Jerusalem at the first passover, when He was there, beside casting the buyers and sellers out of the temple, It is probable that the miracles recorded in the four Gospels are only a selection out of the number that Christ worked.\n\nHere, as elsewhere, we see the special use of miracles. They served to arrest men's attention, and gave the impression that He who wrought them deserved a hearing. The Galileans were ready to receive Christ respectfully, because they had seen His miracles.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":380,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.45.2","start":45,"end":45,"heading":"They also went...feast.","excerpt":"This sentence is a useful proof of the universality of the Jewish custom of attending the great feasts at Jerusalem, and especially the feast of the Passover. Even those who lived furthest off from Jerusalem, in Galilee, made a point of going to the Passover It serves to show the publicity of our Lord's ministry, both in life and death. When He was crucified at the Passover, the event happened in the presence of myriads of witnesses from every part of the world. The overruling providence of God ordered things so that the facts of Christ's life and death could never be denied. \" This thing was not done in a corner.\" (Acts xxv. 26.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":624,"text":"Acts xxv. 26","label":"Acts 25:26","href":"/act/25/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.46.1","start":46,"end":46,"heading":"Jesus came again...Cana. / A certain nobleman.","excerpt":"The circumstance of our Lord going twice to Cana may be accounted for by remembering the fact that one of His disciples, \" Nathanael,\" belonged to Cana, and that His mother, Mary, in all probability had relatives there. (See note on John iil 1.)\n\n[A certain nobleman.] The Greek word rendered \" nobleman \" is only found here in this sense, as a substantive, in the New Testament. The marginal reading, \" courtier or ruler,\" hardly makes it more clear. Some have conjectured that the nobleman must have been some one attached to Herod's court, and is therefore called \" a royal person,\" which is the literal meaning of the word. Some, as Luther, Chemnitius, Lightfoot, and Pearce, have also conjectured that \" Chuza, Herod's steward,\" whose wife Joanna became one of our Lord's disciples, and \"ministered unto Him,\" (Luke viii. 3,) must have been this nobleman. This is no doubt possible, and would be an interesting fact if it could be proved. But there is no authority for it, except conjecture. Lightfoot adds a conjecture, that if not Chuza it might have been Manaen. (Acts xiii. 1.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":816,"text":"Luke viii. 3","label":"Luke 8:3","href":"/luk/8/#v3","status":"detected"},{"at":1072,"text":"Acts xiii. 1","label":"Acts 13:1","href":"/act/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.46.2","start":46,"end":46,"heading":"Son was sick at Capernaum.","excerpt":"\"We should always notice the number and greatness of miracles which our Lord worked at Capernaum, and the dignity of the persons at whose instance they were worked. Here He healed the Centurion's servant. (Matt. viii. 5.) Here, in all probability, He restored to life the daughter of Jairus, the ruler of the synagogue. (Mark v. 21.) And here, in the present instance, He healed the nobleman's son. Three distinct and leading classes had, each of them, a mighty miracle wrought among them. The Centurion was a Gentile soldier. The ruler of the synagogue was a Jew of high ecclesiastical position. The nobleman was connected with the highest civil authorities. The consequence no doubt was that the name and power of Christ became known to every leading family in Capernaum. No wonder that our Lord says, \" Thou Capernaum that art exalted unto heaven.\" (Matt. xi. 23.) No place was so privileged as this city.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":206,"text":"Matt. viii. 5","label":"Matthew 8:5","href":"/mat/8/#v5","status":"detected"},{"at":321,"text":"Mark v. 21","label":"Mark 5:21","href":"/mrk/5/#v21","status":"detected"},{"at":853,"text":"Matt. xi. 23","label":"Matthew 11:23","href":"/mat/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.47.1","start":47,"end":47,"heading":"Heard that Jesus was come, &c.","excerpt":"This verse shows how widely spread was the fame of the miracle wrought at Cana upon the occasion of our Lord's former visit, and how great was the report of our Lord's miracles at Jerusalem, brought back by the Galileans who went to the feast. In no other way can we account for the nobleman going to our Lord and beseeching Him to come and heal his son. Our Lord must have got the reputation of being One who was both able and willing to work such cures.\n\nMusculus remarks on this verse, how much more love descends than ascends. In all the Gospels we never read of any sons or daughters coming to Christ on behalf of their parents.\n\nDyke observes, \" Some crosses drive men to Christ, especially in our children. This was the cross that subdued Egypt: and to great men, such as this ruler, who have much to leave their children, this cross is the greatest.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.48.1","start":48,"end":48,"heading":"Then said Jesus, Except ye see, &c.","excerpt":"Our Lord in this verse appears to refer to the common desire expressed by the Jews to see miracles and signs, as a proof of His Messiahship. \" Cannot you believe unless you actually see with your own eyes a miracle worked ? Is your faith so small, that except you see something you cannot believe ?\" — No doubt our Lord knew the heart of the man before Him. He wished to test his faith, and to draw out from him more earnest desires after the mercy that he wanted. The resemblance between our Lord's first answer to the nobleman and His first answer to the woman of Canaan, who came to Him about her daughter, deserve comparison. (Matt. xv. 24.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":631,"text":"Matt. xv. 24","label":"Matthew 15:24","href":"/mat/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.48.2","start":48,"end":48,"heading":"","excerpt":"Chrysostom remarks, \" Christ's meaning is, Ye have not yet the right faith, but still feel towards me as only a prophet. He rebuketh the state of mind with which the nobleman had come to Him, because that before a miracle he believed not strongly. Thus too He drew him on the more to belief — That the nobleman came and entreated was nothing wonderful, for parents in their great affection are wont to resort to, and talk with physicians. But that he came without any strong purpose appears from this, that he only came to Christ when Christ came into Galilee, whereas, if he had firmly believed, he would not have hesitated, when his child was at the point of death, to go into Judaea.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.49.1","start":49,"end":49,"heading":"The nobleman saith, &c.","excerpt":"This verse shows the earnestness of the nobleman's desire for relief, quickened and sharpened by the apparent rebuff contained in our Lord's reply to his first application. Yet it was a saying exhibiting much ignorance. It is dear that he did not discover what our Lord hinted at, that possibly he might be helped without His coming down to see his sick son. He neither denies the truth of our Lord's words, nor enters into argument. He only knew that he felt in grievous distress, and begged our Lord to \"come down ere his child died.\" That our Lord could heal him he did not doubt. But that He could heal him at a distance, without even seeing him, was something that he could not yet understand.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.50.1","start":50,"end":50,"heading":"Jesus saith unto him, &c.","excerpt":"Three things are very deserving of notice in this verse, (a.) We should observe our Lord's marvellous kindness and compassion. He takes no notice of the nobleman's weak faith and slowness of understanding. He freely grants his request, and gives his son life and health without delay. (b.) We should observe our Lord's almighty power. He simply speaks the words, \" Thy son liveth,\" and at once a sick person, at several miles' distance, is cured and made well. He spake and it was done, (c.) We should observe, not least, the unhesitating confidence which the nobleman reposed in our Lord's power. He asked no more questions after he heard the words, \" Thy son liveth.\" At once he believed that all would be well, and went his way.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.50.2","start":50,"end":50,"heading":"","excerpt":"Chrysostom remarks, \" What can be the reason why in the case of the Centurion Christ undertook voluntarily to come and heal, while here, though invited, he came not ? Because in the case of the Centurion faith had been perfected, and therefore He undertook to go, that we might learn the right-mindedness of the man; but here the nobleman was imperfect. When therefore he continually urged Him, saying. Come down, and knew not clearly that even when absent He could heal. He showeth that even this was possible unto Him, in order that this man might gain, from His not going, that knowledge which the Centurion had of himself.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.51.1","start":51,"end":51,"heading":"As he was now going down. / Thy son liveth.","excerpt":"The relative positions of Cana and Capernaum are not precisely known at the present day. The exact site of Capernaum is matter of dispute among travellers and geographers. All we can glean from the expression before us is, that Cana was probably in the hill country, and Capernaum on the lake of Galilee. Hence a person leaving Cana for Capernaum would \" go down.\"\n\n[Thy son liveth.] The meaning of this expression must evidently be, \"Thy son is so much better, that he is comparatively alive from the dead. He was as one dead. He is now alive.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.52.1","start":52,"end":52,"heading":"Then inquired he the hour. / He began to amend.","excerpt":"This man's mind seems at once to have laid hold on the nature of the miracle, and to have acknowledged the power of Christ's word.\n\n[He began to amend] The Greek expression so rendered is a very peculiar one, and only found in this place. It is literally, \" Had himself better, in more elegant order.\" — Let it be noted, that here, as elsewhere, we find an expression which is only used once in the New Testament. This shows that it is no valid argument against the inspiration of any text or passage, that it contains Creek expressions nowhere else used.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.52.2","start":52,"end":52,"heading":"Yesterday at the seventh hour.","excerpt":"This expression has been differently interpreted — according to the view which commentators take of St. John's mode of reckoning time. Those who think that he numbered hours in the same way that we do, maintain that it means, \"at seven o'clock in the evening.\" Those, on the contrary, who maintain that St. John observed the Jewish mode of computation, say that it means \" at one o'clock in the afternoon.\"\n\nI have already given it as my decided opinion, that John observes the Jewish mode of reckoning time ; and I therefore hold with those who think, that \" the seventh hour\" means one o'clock. The arguments of those who say that, if ii had been one o'clock, the nobleman would never have taken till the next day to reach home, appear to my mind quite inconclusive. For one thing, we know nothing accurately of the distance from Cana to Capernaum. — For another thing, we forget the slow rate at which people travel in Eastern countries, on bad roads, in a hilly country. — For another thing, it is entirely an assumption to suppose that the nobleman had nothing else to do at Cana, when he came to Jesus about his son. For anything we know, he had, as a nobleman, business of various kinds, which male it impossible for him to reach home in the afternoon after Jesus had said, \"Thy son liveth.\" — Last, but not least, it seems hardly probable that the nobleman would have asked our Lord to come down to Capernaum at so late an hour as seven o'clock in the evening ; or would have set off on his own return ai that hour, and met his servants in the night.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.53.1","start":53,"end":53,"heading":"Himself believed. / His whole house.","excerpt":"Beda remarks, on the matter of the nobleman's believing, that \"there are three degrees of faith, — the beginning, the increase, and the perfect- on. There was a beginning in this man, when he first came to Christ; an increase, when our Lord told him that his son lived; and a perfection, when he found him to have recovered at that very time.\"\n\n[His whole house.] This expression probably mean?, \" his whole family,\" — including children and servants. We have no right whatever to exclude children from the sense of the words. Remembering this, we shall better understand what is meant, when it is written, St. Paul baptized \" the household of Stephanas : \" or when it is related, that the house of Lydia was baptized. (1 Cor. i. 16 ; Acts xvi. 15.)\n\nThere seems no reason for doubting that the nobleman, from this time forth, became a thorough, true-hearted, believer in Christ. If, as some suppose, he is the same as Chuza, Herod's steward, we may perhaps date the conversion of Joanna his wife, to the period of the verse now before us.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":720,"text":"1 Cor. i. 16","label":"1 Corinthians 1:16","href":"/1co/1/#v16","status":"detected"},{"at":735,"text":"Acts xvi. 15","label":"Acts 16:15","href":"/act/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.4.54.1","start":54,"end":54,"heading":"The second miracle that Jesus did.","excerpt":"The plain meaning of these words is, that our Lord had worked no other miracle in Galilee before this one, excepting that of turning the w-ater into wine at Cana. It appears likely that many of our Lord's earliest miracles were wrought in Judaea and Jerusalem; although we have no record of them, except in the second chapter of St. John's GospeL (John ii. 23.) This fact is note-worthy, because it throws light on the wickedness of the Jews at Jerusalem, where at last Christ was condemned and crucified.\n\nChrysostom remarks, \" The word ' second' is not added without cause, but to exalt yet more the praises of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached so high as those who had not. seen one.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":348,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.4.1.1","start":1,"end":1,"heading":"When therefore the Lord knew...; the Lord; the Pharisees; than John","excerpt":"The word therefore carries back the reader to the narrative, iii. 22 ff. The action which roused controversy was necessarily notorious. Nothing implies that the knowledge of the Lord was supernatural (see ii. 24, note). It could not but be that as Christ's work spread, He should become acquainted with the thoughts which it revealed outside the circle of His disciples.\n\nthe Lord] The absolute title occurs in the narrative of St John, vi. 23, xi. ^, xx. 20. Comp. xx. 2, 13, 18, 35, xxi. 7. It is found also not unfrequently in the narrative of St Luke, x. i, xvii. 5 f., xxii. 61, &c.\n\nthe Pharisees] If they heard of the success of Christ's teaching, and the word perhaps implies that they continued to observe the new Prophet who had appeared at Jerusalem, there could be no doubt how they would regard Him. It is worthy of notice that St John never notices (by name) the Sadducees or the Herodians. The Pharisees were the true representatives of the unbelieving nation.\n\nThe direct form of the sentence reproduces the message which was brought to them: Jesus [whose name they knew] is making and baptizing more disciples than John.\n\nthan John] had done, as by this time he was probably thrown into prison. Though John had more points of contact with the Pharisees than Christ, coming as he did in the way of righteousness, even he had excited their apprehensions. Cf. Matt. xxi. 32.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":466,"text":"xx. 2, 13, 18, 35","label":"John 20:13","href":"/jhn/20/#v13","status":"detected"},{"at":466,"text":"xx. 2, 13, 18, 35","label":"John 20:18","href":"/jhn/20/#v18","status":"detected"},{"at":466,"text":"xx. 2, 13, 18, 35","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"},{"at":466,"text":"xx. 2, 13, 18, 35","label":"John 20:35","href":"/jhn/20/#v35","status":"detected"},{"at":1374,"text":"Matt. xxi. 32","label":"Matthew 21:32","href":"/mat/21/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.1-3.1","start":1,"end":3,"heading":"Chap. IV. 1—3.","excerpt":"The Lord changes the scene of His ministry that He may avoid a premature collision with the Pharisaic party. Comp. vii. i, x. 39 f.\n\nThese verses serve as a transition passage. The Lord left Judaea, as He had left Jerusalem, and went again to Galilee, there to carry on His prophet's work.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.1-44.1","start":1,"end":44,"heading":"i. The Work in Samaria (iv. 1—44)","excerpt":"This section consists of three parts. The opening verses (1 — 3) form the historical transition from the notice of the teaching in Judaea (iii. 22 ff.). This is followed by the detailed account of the Lord's conversation with the Samaritan woman (4 — 38), and by a summary of His intercourse with the people (39—42).\n\nThe whole section is peculiar to St John, and bears evident traces of being the record of an eye-witness. Other notices of the Lord's dealing with Samaritans are found Luke ix. 52 ff., xvii. 16. Comp. Luke x. 33.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":486,"text":"Luke ix. 52","label":"Luke 9:52","href":"/luk/9/#v52","status":"detected"},{"at":519,"text":"Luke x. 33","label":"Luke 10:33","href":"/luk/10/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.1-54.1","start":1,"end":54,"heading":"","excerpt":"In looking back over this section (ii. 13 — iv. 54), the signs of harmonious progress in the development of the Lord's work are obvious. At first He stands before men with words and deeds of power, and they interpret and misinterpret His character, yet so that He cannot enter upon His kingdom by the way of a universal welcome from the ancient theocracy (ii. 13 — 25). Then follows the beginning of the direct revelation of a divine presence, which is shewn at once to have a larger significance than for Israel. Christ sets Himself forth in two representative scenes as satisfying the hope of men, yet otherwise than they had expected (iii., iv.). He acknowledges that He is the Messiah in the sense of the woman of Samaria ; but the higher teaching which He addressed to Nicodemus is veiled in riddles. At the same time a new confession is added to those of the first chapter (i. 51, note). The Samaritans acknowledge Christ to be \"the Saviour of the world\" (iv. 42, note).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.2.1","start":2,"end":2,"heading":"Though (And yet) Jesus...","excerpt":"The words are a correction of the report which has been just quoted. Comp. iii. 26. Christ did not personally baptize (comp. iii. 22) because this Judaic baptism was simply a symbolic act, the work of the servant and not of the Lord. The sacrament of baptism presupposes the Death and Resurrection of Christ. This is very well set forth by Tertullian, 'de Bapt.' 11.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":75,"text":"iii. 26","label":"John 3:26","href":"/jhn/3/#v26","status":"detected"},{"at":125,"text":"iii. 22","label":"John 3:22","href":"/jhn/3/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.3.1","start":3,"end":3,"heading":"He left; again; into Galilee","excerpt":"The original word is a very remarkable one ... ; and there is no exact parallel in the New Test, to this usage (yet compare ch. xvi. 28). The general idea which it conveys seems to be that of leaving anything to itself, to its own wishes, ways, fate ; of withdrawing whatever controlling power was exercised before. Christ had claimed Jerusalem as the seat of His royal power, and Judaea as His kingdom. That claim He now in one sense gave up.\n\nagain] The reference is to i. 43. There was a danger of confusing these two visits to Galilee in the Synoptic accounts. St John therefore sharply distinguishes them.\n\ninto Galilee] Where His preaching would excite less hostility on the part of the religious heads of the people, while they would also have less power there.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":128,"text":"xvi. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.4.1","start":4,"end":4,"heading":"must needs","excerpt":"i.e. this was the natural route from Jerusalem to Galilee. Josephus ('Antiq.' xx. 5. i) speaks of it as that usually adopted by Galilaean pilgrims; and in one place uses the same phrase as St John : \"Those who wish to go away quickly [from Galilee to Jerusalem] must needs ... go through Samaria, for in this way it is possible to reach Jerusalem from Galilee in three days\" (' Vita,' § 52). Sometimes travellers went on the other side of Jordan. Comp. Luke ix. 52 f. This \"passing through\" gave occasion for a prophetic revelation of the future extension of the Gospel (comp. Acts i. 8), and stands in no opposition to the special charge to the Apostles, Matt. x. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":453,"text":"Luke ix. 52","label":"Luke 9:52","href":"/luk/9/#v52","status":"detected"},{"at":577,"text":"Acts i. 8","label":"Acts 1:8","href":"/act/1/#v8","status":"detected"},{"at":656,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.4-26.1","start":4,"end":26,"heading":"4—26.","excerpt":"The order of thought in the conversation is perfectly natural. A simple request raises the question of the difference of Jew and Samaritan (4 — 9). The thought of this difference gives occasion to the suggestion of a unity springing from a gift of love greater than that of \"a cup of cold water\" (v. 10). How can such a gift be conceived of ? how can a poor wayfarer provide it (v. 11 f.) ? The answer lies in the description of its working (vv. 13 f.). Then follows the personal petition (v. 15), followed by the personal conviction (vv. 16 ff.), and confession (v. 19). This leads to the expression of a central religious difficulty (v. 20), which Christ resolves (21—24). Hereupon the word of faith (v. 25) is crowned by the self-revelation of Christ (v. 26).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":297,"text":"v. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"},{"at":379,"text":"v. 11","label":"John 4:11","href":"/jhn/4/#v11","status":"detected"},{"at":442,"text":"vv. 13","label":"John 4:13","href":"/jhn/4/#v13","status":"detected"},{"at":490,"text":"v. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"},{"at":535,"text":"vv. 16","label":"John 4:16","href":"/jhn/4/#v16","status":"detected"},{"at":564,"text":"v. 19","label":"John 4:19","href":"/jhn/4/#v19","status":"detected"},{"at":636,"text":"v. 20","label":"John 4:20","href":"/jhn/4/#v20","status":"detected"},{"at":703,"text":"v. 25","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"},{"at":755,"text":"v. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.4-38.1","start":4,"end":38,"heading":"The Conversation with the Woman of Samaria (4—38)","excerpt":"The record of the conversation consists of two main parts, (1) the account of the conversation itself (4 — 26), and (2) the account of its issues (27—38), both immediately (27— 30), and in its spiritual lessons (31 — 38).\n\nThe whole passage forms a striking contrast and complement to iii. 1 — 21. The woman, the Samaritan, the sinner, is placed over against the Rabbi, the ruler of the Jews, the Pharisee. The nature of worship takes the place of the necessity of the new birth ; yet so that either truth leads up to the other. The new birth is the condition for entrance into the Kingdom : true worship flows from Christ's gift.\n\nThere is at the same time a remarkable similarity of method in Christ's teaching in the two cases. Immediate circumstances, the wind and the water, furnished present parables, through which deeper thoughts were suggested, fitted to call out the powers and feelings of a sympathetic listener.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.5.1","start":5,"end":5,"heading":"Then cometh he...; a city...which is called Sychar...","excerpt":"So ... he cometh... a city...which is called Sychar...] a city called Sychar, as xi. 54; Matt. ii. 23. The term \" city \" is used widely, as in the passages quoted, and does not imply any considerable size, but rather one of the \" little walled villages with which every eminence is crowned.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":89,"text":"Matt. ii. 23","label":"Matthew 2:23","href":"/mat/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.5.2","start":5,"end":5,"heading":"the parcel of ground...Joseph","excerpt":"Comp. Gen. xxxiii. 19, xlviii. 22 (xxxiv. 25) ; Josh. xxiv. 32. The blessing of Jacob treated the purchase which he had made, and the warlike act of his sons in the district, as a pledge of the future conquests of the sons of Joseph, to whom he gives the region as a portion The LXX. play upon the word and introduce Shechem ... as the substantial (not literal) rendering. In recognition of the promise the bones of Joseph were deposited at Shechem on the occupation of Palestine (Josh. xxiv. 32 ; Acts vii. 15, 1 6).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Gen. xxxiii. 19","label":"Genesis 33:19","href":"/gen/33/#v19","status":"detected"},{"at":23,"text":"xlviii. 22","label":"Genesis 48:22","href":"/gen/48/#v22","status":"detected"},{"at":48,"text":"Josh. xxiv. 32","label":"Joshua 24:32","href":"/jos/24/#v32","status":"detected"},{"at":481,"text":"Josh. xxiv. 32","label":"Joshua 24:32","href":"/jos/24/#v32","status":"detected"},{"at":498,"text":"Acts vii. 15, 1","label":"Acts 7:15","href":"/act/7/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.6.1","start":6,"end":6,"heading":"wearied; thus; on the well; and it was... the sixth hour","excerpt":"It is important to notice in St John the clearest traces of the Lord's perfect manhood. He alone preserves the word \" I thirst\" in the account of the Passion, xix. 28.\n\nthus] The word may mean (1) either \" thus wearied as He was,\" or (2) simply, just as He was, without preparation or further thought. In the former sense it would have been natural that the adverb should precede the verb ... as in Acts vii. 8, xx. 11, xxvii. 17.\n\non the well] by the spring ....\n\nand it was... the sixth hour] The clause stands by itself: It was... The time indicated is probably six in the evening. The night would not close so rapidly as to make the subsequent description (v. 35) impossible. Compare Additional Note on ch. xix.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":399,"text":"Acts vii. 8","label":"Acts 7:8","href":"/act/7/#v8","status":"detected"},{"at":412,"text":"xx. 11","label":"Acts 20:11","href":"/act/20/#v11","status":"detected"},{"at":420,"text":"xxvii. 17","label":"Acts 27:17","href":"/act/27/#v17","status":"detected"},{"at":661,"text":"v. 35","label":"John 4:35","href":"/jhn/4/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.7.1","start":7,"end":7,"heading":"Give me to drink","excerpt":"The later legends give the woman the significant name Photina.\n\nGive me to drink] The request must be taken in its literal and obvious meaning (v. 6) ; but at the same time to ask was in this case to give. The Teacher first met His hearer on the common ground of simple humanity, and conceded to her the privilege of conferring a favour.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":144,"text":"v. 6","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.8.1","start":8,"end":8,"heading":"For his disciples; were gone away; meat","excerpt":"If they had been present they could have supplied the want. \"Something to draw with\" (v. 11), a \"bucket\" of skin, often found by the well sides, would form naturally part of the equipment of the little travelling party. This seems to be a better explanation of the reason than to suppose that the absence of the disciples gave the opportunity for the conversation.\n\nwere gone away] Perhaps St John remained with Christ. The narrative is more like that of an eye-witness than a secondary account derived from the woman, or even from the Lord Himself. Yet it may be urged that v. 33 naturally suggests that the Lord had been left alone.\n\nmeat] i.e. food, as commonly (Matt. iii. 4, vi. 25, &c.), but here only in the New Testament in the plural. Eggs, fruit, and the like might be purchased from Samaritans, as they could not contract defilement. Compare Lightfoot on v. 4. The later rules however were stricter. \"To eat the bread of a Samaritan\" it was said \"was as eating the flesh of swine.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":86,"text":"v. 11","label":"John 4:11","href":"/jhn/4/#v11","status":"detected"},{"at":575,"text":"v. 33","label":"John 4:33","href":"/jhn/4/#v33","status":"detected"},{"at":666,"text":"Matt. iii. 4","label":"Matthew 3:4","href":"/mat/3/#v4","status":"detected"},{"at":680,"text":"vi. 25","label":"Matthew 6:25","href":"/mat/6/#v25","status":"detected"},{"at":866,"text":"v. 4","label":"John 4:4","href":"/jhn/4/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.9.1","start":9,"end":9,"heading":"Then saith the woman of Samaria...; thou, being a Jew","excerpt":"The Samaritan woman therefore saith ... The form in this verse ... is different from that in v. 7 .... The stress is laid on character as implied in national descent and not on mere local connexion.\n\nThe strangeness of the request startles the woman; \"What further,\" she seems to ask, \"lies behind this request?\" The original is perfectly symmetrical (thou which art a Jew ...of me which am a Samaritan woman...). There is force also in the distinct addition of the word woman .... That the request was made not only of a Samaritan but of a woman completed the wonder of the questioner.\n\nthou, being a Jew] Some peculiarity of dress or dialect or accent would shew this (comp. Mark xiv. 70).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":93,"text":"v. 7","label":"John 4:7","href":"/jhn/4/#v7","status":"detected"},{"at":677,"text":"Mark xiv. 70","label":"Mark 14:70","href":"/mrk/14/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.9.2","start":9,"end":9,"heading":"for the Jews have no dealings with the Samaritans; have... dealings","excerpt":"for Jews. ..with Samaritans. These words, which are omitted by an important group of ancient authorities, are, if genuine, an explanatory note of the Evangelist. In this relation the present form (have no dealings) is remarkable. The origin of the hostility of the two peoples, which lasts to the present day, may be traced to the Assyrian colonisation of the land of Israel (2 K. xvii. 24). From this followed the antagonism of the Samaritans to the Jews at the Return (Ezra iv., Neh. vi., which led to the erection of a rival temple on Mount Gerizim. Comp. Ecclus. L 25, 26. 'Dict. of Bible,' III. p. 1117.\n\nhave... dealings] The original word ... suggests the relations of familiar intercourse and not of business. Offices of kindness were not expected between Jews and Samaritans. The spirit of religious bitterness still lingers on the spot. \"On asking drink from a woman [near Nablous] who was filling her pitcher, we were angrily and churlishly refused: — 'The Christian dogs might get it for themselves'\" (Tristram, 'Land of Israel,' p. 134, ed. 3).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.10.1","start":10,"end":10,"heading":"If thou knewest (hadst known) the gift of God...","excerpt":"The words are, as commonly in St John s Gospel, an answer to the essential idea of the foregoing question. The woman had sought an explanation of the marvel that a Jew should ask a favour of a Samaritan woman. This however, as she dimly guessed, was only a part of the new mystery. The frank appeal to a human charity deeper than religious antagonism did indeed indicate a possibility of union greater than hope. Had she known what God had now done for men, and who that Jewish Teacher was whom she saw, she would herself have boldly asked of Him a favour far greater than He had asked of her, and would have received it at once: she would have become the petitioner, and not have wondered at the petition: her present difficulty would have been solved by her apprehension of the new revelation which had been made not to Jew or Samaritan but to man. Had she known the gift of God, the gift of His Son (iii. 16) in which was included all that man could want, she would have felt that needs of which she was partly conscious (v. 25) could at length be satisfied. Had she known who it was that said to her, Give me to drink, she would have laid open her prayer to Him without reserve or doubt, assured of His sympathy and help.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1025,"text":"v. 25","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.10.2","start":10,"end":10,"heading":"the gift","excerpt":"The word here used ... occurs only in this place in the Gospels.\n\nIt carries with it something of the idea of bounty, honour, privilege ; and is used of the gift of the Spirit (Acts ii. 38, viii. 20, x. 45, xi. 17), and of the gift of redemption in Christ (Rom. v. 15 ; 2 Cor. ix. 15), manifested in various ways (Eph. iii. 7, iv. 7; Hebr. vi. 4). This usage shews that there is here a general reference to the blessings given to men in the revelation of the Son, and not a simple description of what was given to the woman in the fact of her interview with Christ. \"The gift of God\" is all that is freely offered in the Son.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":177,"text":"Acts ii. 38","label":"Acts 2:38","href":"/act/2/#v38","status":"detected"},{"at":190,"text":"viii. 20","label":"Acts 8:20","href":"/act/8/#v20","status":"detected"},{"at":200,"text":"x. 45","label":"Acts 10:45","href":"/act/10/#v45","status":"detected"},{"at":207,"text":"xi. 17","label":"Acts 11:17","href":"/act/11/#v17","status":"detected"},{"at":257,"text":"Rom. v. 15","label":"Romans 5:15","href":"/rom/5/#v15","status":"detected"},{"at":270,"text":"2 Cor. ix. 15","label":"2 Corinthians 9:15","href":"/2co/9/#v15","status":"detected"},{"at":314,"text":"Eph. iii. 7","label":"Ephesians 3:7","href":"/eph/3/#v7","status":"detected"},{"at":327,"text":"iv. 7","label":"Ephesians 4:7","href":"/eph/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.10.3","start":10,"end":10,"heading":"living water","excerpt":"' that is perennial, springing from an unfailing source (Gen. xxvi. 19), ever flowing fresh (Lev. xiv. 5). The request which Christ had made furnished the idea of a parable; the bodily want whereby He suffered suggested an image of the spiritual blessing which He was ready to bestow.\n\nThe Jews were already familiar with the application of the phrase (living water) to the quickening energies which proceed from God (Zech. xiv. 8; Jer. ii. 13, xvii. 13. Comp. v. 14, note), though it may be doubtful how far the prophetic language would be known to Samaritans, Here the words indicate that which on the divine side answers to the spiritual thirst, the aspirations of men for fellowship with God. This under various aspects may be regarded as the Revelation of the Truth, or the gift of the Holy Spirit, individually or socially, or whatever, according to varying circumstances, leads to that eternal life (v. 14) which consists in the knowledge of God and His Son Jesus Christ (xvii. 3).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":57,"text":"Gen. xxvi. 19","label":"Genesis 26:19","href":"/gen/26/#v19","status":"detected"},{"at":93,"text":"Lev. xiv. 5","label":"Leviticus 14:5","href":"/lev/14/#v5","status":"detected"},{"at":418,"text":"Zech. xiv. 8","label":"Zechariah 14:8","href":"/zec/14/#v8","status":"detected"},{"at":432,"text":"Jer. ii. 13","label":"Jeremiah 2:13","href":"/jer/2/#v13","status":"detected"},{"at":445,"text":"xvii. 13","label":"Jeremiah 17:13","href":"/jer/17/#v13","status":"detected"},{"at":461,"text":"v. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":907,"text":"v. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.11.1","start":11,"end":11,"heading":"the well is deep; that living water","excerpt":"The well is at present partially choked up with rubbish. See v. 6, note. In Maundrell's time (March, 1697), it was 105 feet deep and had fifteen feet of water in it. Dr Tristram found in it only \"wet mud\" in December ('Land of Israel,' p. 143, ed. 3), but towards the end of February it was \"full of water\" (id. p. 401). that living water] Simply the living water, whereof thou speakest.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":61,"text":"v. 6","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.11-12.1","start":11,"end":12,"heading":"11, 12.","excerpt":"The woman's answer is in spirit exactly like the first. Her thoughts reach forward to some truth which she feels to be as yet far from her. How can she conceive of the gift? The well of Jacob is, in one sense, a well of \"living water,\" yet it cannot be that which supplies the Speaker with His gift, for \"the well is deep,\" and He has \"nothing to draw with.\" He offers in word that for which He asks. How again can she conceive of Him who speaks to her? He is wearied and thirsty, and yet professes to command resources which were sealed to the patriarchs.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.12.1","start":12,"end":12,"heading":"Art thou; our father Jacob; gave us; children; cattle","excerpt":"The pronoun is emphatic: \"Art thou, a poor, wearied traveller, of more commanding power than the patriarch who gained by labour what he gave us?\"\n\nour father Jacob] The Samaritans claimed descent from Joseph as representing the ancient tribes of Ephraim and Manasseh. (Joseph. 'Ant.' XI. 8. 6.)\n\ngave us] left, that is, to his descendants as a precious heritage. The tradition is independent of the Old Testament.\n\nchildren] sons, the special representatives of his house.\n\ncattle] The original word ... may mean slaves, but the sense given in A. V. is more natural. The well was sufficient for large wants. The word occurs here only in the New Testament, and is not found in LXX.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.13.1","start":13,"end":13,"heading":"Whosoever; of this water","excerpt":"More exactly, Every one that... The form of expression is contrasted with the hypothetical whosoever in v. 14. \"With this change of form follows also a change of tense ....\n\nof this water] pointing to the well.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":104,"text":"v. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.13-14.1","start":13,"end":14,"heading":"13, 14.","excerpt":"The words of Christ carry on the parable of the tenth verse, and in doing so. still answer the thought and not the words of the woman. They imply that she had felt rightly that it was some other water than that for which Christ asked which He was waiting to give: that one greater than Jacob was there. The water which the patriarch had drunk and given satisfied a want for the moment: the living water satisfied a want for ever, and in such a way that a fresh and spontaneous source supplied each recurrent need of refreshment.\n\nThe mode in which the new thought is developed corresponds exactly with vi. 49 f.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.14.1","start":14,"end":14,"heading":"thirst; shall be... a well of water ...everlasting life","excerpt":"in the sense of feeling the pain of an unsatisfied want, Rev. vii. 16. But the divine life and the divine wisdom bring no satiety, Ecclus. xxiv. 21.\n\nshall be... a well of water ...everlasting life] shall become. ..a spring of water... eternal life. It shall not serve for the moment only, but shall also preserve power to satisfy all future wants if it be appropriated by the receiver. The communication of the divine energy, as a gift of life, necessarily manifests itself in life. The blessing welcomed proves a spring of blessing, which rises towards and issues in eternal life- for this is as the infinite ocean in which all divine gifts find their end and consummation. The life comes from the Source of life and ascends to Him again.\n\nThe image is developed in three stages. Christ's gift is as a spring of water, of water leaping up in rich abundance, and that not perishing or lost but going forth to the noblest fulfilment.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":57,"text":"Rev. vii. 16","label":"Revelation 7:16","href":"/rev/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.14.2","start":14,"end":14,"heading":"springing up into","excerpt":"The original word ... describes the \" leaping\" of a thing of life, and not the mere \"gushing up\" of a fountain.\n\nThere is a Jewish saying that \"when the Prophets speak of water they mean the Law\" (Wünsche, ad loc.). The Incarnate Word was what the Scribes wished to make the Scriptures. Compare also ' Aboth,' I. 4 ; iz.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.15.1","start":15,"end":15,"heading":"15.; come hither","excerpt":"The relation of the persons is now changed. A greater want supersedes the less. The woman is no longer able to follow the thoughts which lie before her in their mysterious depth ; but at least she can ask for the gift which has already been assured to her (v. 10). She seeks a favour in turn before she has granted that which was sought of her. Sir, give me this water, that I thirst not, neither come hither to draw. The gift appeared to her to have two virtues, corresponding to the twofold description just given of it. It would satisfy her own personal wants : and it would also, as being a source of blessing no less than a blessing, enable her to satisfy the wants of those to whom she had to minister.\n\ncome hither] The original word according to the best authorities ... gives the idea of \"come all the way hither\" across the intervening plain.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":257,"text":"v. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.16.1","start":16,"end":16,"heading":"Jesus (He) saith...","excerpt":"The apparently abrupt transition seems to be suggested by the last words of v. 15. In those the speaker passed beyond herself. She confessed by implication that even the greatest gift was not complete unless it was shared by those to whom she was bound. If they thirsted, though she might not thirst, her toilsome labour must be fulfilled still. According to this interpretation Christ again reads her thought ; and bids her summon him to whom it was her duty to minister. The gift was for him also; and the command was at the same time a test of the woman's awakening faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"v. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.17.1","start":17,"end":17,"heading":"I have no husband; well said","excerpt":"The words are half sad, half apologetic, as of one who shrinks from the trial conscious of weakness, and who seeks further assurance of power before rendering complete obedience. The command might disprove the knowledge and claims of the mysterious Teacher. The exact form of the Lord's answer suggests that a pause for a brief space followed. Jesus said (saith) to her, Thou saidst well, I have no husband... in that thou hast said truly. The plea had been left, as it were, to be solemnly pondered (Thou saidst, not Thou hast said), and the transposition of the words in the repetition of it, by which the emphasis is thrown in the original on husband which lay before on I have not, at once reveals how the thoughts of the woman were laid bare.\n\nwell said] It is possible that there is something of a sad irony in the words, as there is in Matt vii. 9 ; 2 Cor. xi. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":843,"text":"Matt vii. 9","label":"Matthew 7:9","href":"/mat/7/#v9","status":"detected"},{"at":857,"text":"2 Cor. xi. 4","label":"2 Corinthians 11:4","href":"/2co/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.18.1","start":18,"end":18,"heading":"five husbands","excerpt":"Though the facilities for divorce are said to have been fewer among the Samaritans than among the Jews, there is no reason to suppose that the woman's former marriages were illegally dissolved. That which was true in her statement pointed the rebuke. Her present position, though dishonourable, was not expressly forbidden by the Mosaic Law.\n\nThe singular details which are given of the woman's life have led many commentators to regard her as offering in her personal history a figure of the religious history of her people, which had been united to and separated from \"five gods\" (Jos. 'Antt.' ix. 14. 3; 2 K. xvii. 29 ff.), and was at last irregularly serving the true God.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.19.1","start":19,"end":19,"heading":"I perceive; a prophet","excerpt":"The word ... marks contemplation, continued progressive vision, not immediate perception. See ii. 23. We cannot tell in what way the Lord's words were more significant to the woman than to us (see i. 48, 49), but they evidently bore with them to her a complete conviction that her whole life was open to the eyes of the speaker (v. 29).\n\na prophet] The emphasis lies on the title and not on the pronoun .... The first thought in the Samaritan's mind is that the connexion of man with God has been authoritatively restored; and if so, then, she argues, it may be that discrepancies as to local worship will be solved.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":329,"text":"v. 29","label":"John 4:29","href":"/jhn/4/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.20.1","start":20,"end":20,"heading":"Our fathers ... and ye say ...","excerpt":"To the student of the law the exclusive establishment of worship at Jerusalem must have been a great difficulty. To a Samaritan no question could appear more worthy of a prophet's decision than the settlement of the religious centre of the world. Thus the difficulty which is proposed is not a diversion, but the natural thought of one brought face to face with an interpreter of the divine will.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.20.2","start":20,"end":20,"heading":"in this mountain","excerpt":"pointing to Mount Gerizim, at the foot of which the well lies. According to the Samaritan tradition it was on this mountain that Abraham prepared the sacrifice of Isaac, and here also that he met Melchisedek. In Deut. xxvii. 12 f. Gerizim is mentioned as the site on which the six tribes stood who were to pronounce the blessings for the observance of the law. And in the Samaritan Pentateuch, Gerizim and not Ebal is the mountain on which the altar was erected, Deut. xxvii. 4.\n\nThe natural reference to the unnamed mountain is an unmistakable trait from the life.\n\nA striking passage is quoted from 'Bereshith R.' § 32, by Lightfoot and Wünsche: \"R. Jochanan, going to Jerusalem to pray, passed by [Gerizim]. A certain Samaritan seeing him asked him, Whither goest thou ? I am, saith he, going to Jerusalem to pray. To whom the Samaritan, Were it not better for thee to pray in this holy mountain than in that cursed house ? \" Compare ' Bereshith R.' §81.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":212,"text":"Deut. xxvii. 12","label":"Deuteronomy 27:12","href":"/deu/27/#v12","status":"detected"},{"at":463,"text":"Deut. xxvii. 4","label":"Deuteronomy 27:4","href":"/deu/27/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.21.1","start":21,"end":21,"heading":"21.; Woman, believe me","excerpt":"The rival claims of Gerizim and Jerusalem are not determined by the Lord, for they vanish in the revelation of a universal religion.\n\nWoman, believe me] The true form of the original ... marks the present beginning of faith, which is to grow to something riper. Compare x. 38, xii. 36, xiv. 1, 11. On the other hand, the single act of faith is marked ... in Acts xvi. 31. In the two parallel narratives, Mark v. 36, Luke viii. 50 ..., the two forms are used : that which is general and continuous in the first passage is concentrated into a special act in the second by the addition of, \"and she shall be saved.\" In the present connexion the unique phrase (believe me) corresponds to the familiar \"Verily, verily,\" as introducing a great truth. Comp. Mal. i. 11.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":358,"text":"Acts xvi. 31","label":"Acts 16:31","href":"/act/16/#v31","status":"detected"},{"at":404,"text":"Mark v. 36","label":"Mark 5:36","href":"/mrk/5/#v36","status":"detected"},{"at":416,"text":"Luke viii. 50","label":"Luke 8:50","href":"/luk/8/#v50","status":"detected"},{"at":751,"text":"Mal. i. 11","label":"Malachi 1:11","href":"/mal/1/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.21.2","start":21,"end":21,"heading":"the hour cometh; the hour; neither ... nor yet at Jerusalem; worship the Father","excerpt":"This consummation was still future. The temple still claimed the reverent homage of believers (ii. 16). Contrast v. 23.\n\nthe hour] There is a divine order in accordance with which each part of the whole scheme of salvation is duly fulfilled. Comp. v. 25, 28, xvi. 2, 4, 25, 32. So Christ had \" His hour,\" ii. 4, note.\n\nneither ... nor yet (nor) at Jerusalem] The two centres of worship are spoken of in the same terms ... in the prospect of the future.\n\nworship the Father] The word worship was used indefinitely in v. 20: here it finds its true complement. The object of worship determines its conditions. He who is known as the Father finds His home where His children are. This absolute use of the title, \" the Father,\" is characteristic of St John, and almost peculiar to him. Other examples are found, Matt. xi. 27 and parallels; Acts i. 4, 7; Rom. vi. 4; Eph. ii. 18. See Additional Note. The revelation of God as the Father sums up the new tidings of the Gospel. In this place the title stands in a significant relation to the boast of a special descent (our fathers, v. 20).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":113,"text":"v. 23","label":"John 4:23","href":"/jhn/4/#v23","status":"detected"},{"at":248,"text":"v. 25, 28","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"},{"at":248,"text":"v. 25, 28","label":"John 4:28","href":"/jhn/4/#v28","status":"detected"},{"at":516,"text":"v. 20","label":"John 4:20","href":"/jhn/4/#v20","status":"detected"},{"at":807,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":835,"text":"Acts i. 4, 7","label":"Acts 1:4","href":"/act/1/#v4","status":"detected"},{"at":835,"text":"Acts i. 4, 7","label":"Acts 1:7","href":"/act/1/#v7","status":"detected"},{"at":849,"text":"Rom. vi. 4","label":"Romans 6:4","href":"/rom/6/#v4","status":"detected"},{"at":861,"text":"Eph. ii. 18","label":"Ephesians 2:18","href":"/eph/2/#v18","status":"detected"},{"at":1075,"text":"v. 20","label":"John 4:20","href":"/jhn/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.22.1","start":22,"end":22,"heading":"Ye worship ye know not what","excerpt":"Your worship, that is, is directed to One with whose character, as He has revealed Himself through the prophets and in the history of His people, you are really unacquainted. You know whom to worship, but you do not know Him. By confining your faith to the law you condemn yourselves to ignorance of the God of Israel. We Jews, on the other hand (the pronoun again is emphatic), worship that which we know; for the promised salvation is of the Jews.. The power of Judaism lay in the fact that it was not simple deism, but the gradual preparation for the Incarnation. The Jew therefore knew that which he worshipped, so far as the will, and in that the nature, of God was gradually unfolded before him. Contrast viii. 54. ye...we...] The sharp contrast between Samaritans and Jews which runs through the narrative (vv. 9, 20, ye say), and the pointed reference to \"the Jews\" which follows, fix beyond all reasonable doubt the interpretation of the pronouns.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":814,"text":"vv. 9, 20","label":"John 4:20","href":"/jhn/4/#v20","status":"detected"},{"at":814,"text":"vv. 9, 20","label":"John 4:9","href":"/jhn/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.22.2","start":22,"end":22,"heading":"what...; salvation; is of...","excerpt":"not Him whom... The abstract form suggests the notion of God, so far as His attributes and purposes were made known, rather than of God as a Person, revealed to men at last in the Son: xiv. 9. Compare Acts xvii. 23 ....\n\nsalvation] Rather, the promised and expected salvation ... to be realised in the mission of Messiah. So Acts iv. 12. Compare Acts xiii. 26. See also Rev. vii. 10, xii. 10, xix. 1.\n\nis of...] that is, \"proceeds from\" ..., not \"belongs to.\" Comp. i. 46, note, vii. 22, 52, (x. 16). The thought is expressed in a symbol in Rev. xii. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":201,"text":"Acts xvii. 23","label":"Acts 17:23","href":"/act/17/#v23","status":"detected"},{"at":325,"text":"Acts iv. 12","label":"Acts 4:12","href":"/act/4/#v12","status":"detected"},{"at":346,"text":"Acts xiii. 26","label":"Acts 13:26","href":"/act/13/#v26","status":"detected"},{"at":370,"text":"Rev. vii. 10","label":"Revelation 7:10","href":"/rev/7/#v10","status":"detected"},{"at":384,"text":"xii. 10","label":"Revelation 12:10","href":"/rev/12/#v10","status":"detected"},{"at":393,"text":"xix. 1","label":"Revelation 19:1","href":"/rev/19/#v1","status":"detected"},{"at":466,"text":"i. 46","label":"John 1:46","href":"/jhn/1/#v46","status":"detected"},{"at":541,"text":"Rev. xii. 5","label":"Revelation 12:5","href":"/rev/12/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.23.1","start":23,"end":23,"heading":"But...; the hour cometh, and now is; the true worshippers","excerpt":"The old differences of more and less perfect knowledge were to be done away.\n\nthe (rather an) hour cometh, and now is] The presence of Christ among men brought with it this result at once, though local worship (v. 21) was not yet abolished. Compare v. 25 as contrasted with v. 28. In each case the subtle contrast between the immediate and ultimate issues which are pointed to is most significant and characteristic of the exact circumstances to which the words belong. See also xvi. 25, 32.\n\nthe true worshippers] The original term \" true\" ... describes that which is not only truly but also completely what it professes to be. Thus it is used in connexion with those material objects under which Christ represents Himself. See i. 9, vi. 32, vii. 28, viii. 16, xv. 1, note, xvii. 3, xix. 35. The popular sense of the word \"ideal\" — fulfilling the complete conception — comes near to this usage.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":211,"text":"v. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"},{"at":249,"text":"v. 25","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"},{"at":274,"text":"v. 28","label":"John 4:28","href":"/jhn/4/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.23.2","start":23,"end":23,"heading":"in spirit and (in) truth","excerpt":"The words describe the characteristics of worship in one complex phrase ... and not in two co-ordinate phrases. Worship involves an expression of feeling and a conception of the object towards whom the feeling is entertained. The expression is here described as made in spirit: the conception as formed in truth. Judaism (speaking generally) was a worship of the letter and not of spirit (to take examples from the time): Samaritanism was a worship of falsehood and not of truth. By the Incarnation men are enabled to have immediate communion with God, and thus a worship in spirit has become possible: at the same time the Son is a complete manifestation of God for men, and thus a worship in truth has been placed within their reach. These two characteristics answer to the higher sense of the second and third commandments, the former of which tends to a spiritual service, and the latter to a devout regard for the \" name \" of God, that is, for every revelation of His Person or attributes or action.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.23.3","start":23,"end":23,"heading":"spirit; truth","excerpt":"In biblical language, that part of man's nature which holds, or is capable of holding, intercourse with the eternal order is the spirit (1 Thess. v. 23). The spirit in man responds to the Spirit of God. Comp. vi. 63. The sphere of worship was therefore now to be that highest region where the divine and human meet, and not, as in an earlier period of discipline, material or fleshly. Comp. Rom. i. 9.\n\ntruth] Worship is necessarily limited by the idea of the being worshipped. A true idea of God is essential to a right service of Him. Comp. Hebr. viii. 5, x. 1.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":137,"text":"1 Thess. v. 23","label":"1 Thessalonians 5:23","href":"/1th/5/#v23","status":"detected"},{"at":209,"text":"vi. 63","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"},{"at":391,"text":"Rom. i. 9","label":"Romans 1:9","href":"/rom/1/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.23.4","start":23,"end":23,"heading":"for; seeketh; such to worship him","excerpt":"The phrase in the original ... is remarkable. It alleges a reason which is assumed to be conclusive from the nature of the case : for the Father also on His part, which is expressed fairly by for in fact, for indeed. Comp. Matt. viii. 9 and parallel, xxvi. 73 and parallels ; Mark x. 45 ; Luke vi. 32 ff., xi. 4, xxii. 37 ; Acts xix. 40 ; Rom. xi. 1, and not unfrequently in St Paul.\n\nseeketh] There is a real correspondence between the true worshipper and God. Comp. i. 43 (findeth), note. The true ... worshipper answers to the true ... God (xvii. 3).\n\nsuch to worship him] such for His worshippers.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":223,"text":"Matt. viii. 9","label":"Matthew 8:9","href":"/mat/8/#v9","status":"detected"},{"at":276,"text":"Mark x. 45","label":"Mark 10:45","href":"/mrk/10/#v45","status":"detected"},{"at":289,"text":"Luke vi. 32","label":"Luke 6:32","href":"/luk/6/#v32","status":"detected"},{"at":324,"text":"Acts xix. 40","label":"Acts 19:40","href":"/act/19/#v40","status":"detected"},{"at":339,"text":"Rom. xi. 1","label":"Romans 11:1","href":"/rom/11/#v1","status":"detected"},{"at":468,"text":"i. 43","label":"John 1:43","href":"/jhn/1/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.24.1","start":24,"end":24,"heading":"God is a Spirit","excerpt":"God is Spirit, absolutely free from all limitations of space and time. The nature and not the personality of God is described, just as in the phrases, God is light (1 John i. 5), or God is love (1 John iv. 8). This premiss is drawn from a true interpretation of the old revelation (Isai. xxxi. 3), but the conclusion which follows belongs to the new. The declaration in its majestic simplicity is unique ; though St John implies in the two other revelations of God's being which he has given (ll. cc.) the truth which is declared by it.\n\nworship him in spirit and in truth] More exactly, worship In spirit and truth (v. 23).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":165,"text":"1 John i. 5","label":"1 John 1:5","href":"/1jn/1/#v5","status":"detected"},{"at":195,"text":"1 John iv. 8","label":"1 John 4:8","href":"/1jn/4/#v8","status":"detected"},{"at":282,"text":"Isai. xxxi. 3","label":"Isaiah 31:3","href":"/isa/31/#v3","status":"detected"},{"at":617,"text":"v. 23","label":"John 4:23","href":"/jhn/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.25.1","start":25,"end":25,"heading":"25.; I know","excerpt":"The woman's answer to the declaration made to her helps us to understand why it was made. She had acknowledged the Lord as a prophet, but she felt that such truths could be affirmed only by one who was more than a prophet, and for such a one she looked. In her hope Messiah was the perfect lawgiver and not the conqueror. Truth and not dominion was the blessing she connected with His mission. The confession, like the revelation by which it was followed, is unique in the gospels.\n\nI know] Compare iii. *, we know. The object and the ground of knowledge are characteristically different.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.25.2","start":25,"end":25,"heading":"which is called Christ; when he is come; he will tell us all things","excerpt":"The words may be part of the speech of the woman, in which case they imply that the Greek title was that which was popularly current (cf. v. 29). At least, the different form in which the interpretation is given in i. 41 must be noticed. This exact form ... is used as part of a title elsewhere, xi. 16, xx. 24, xxi. 2 (cf. Luke xxii. 1).\n\nFor the Samaritan conceptions of Messiah see ' Introd. to Study of the Gospels,' pp. 159 f.\n\nwhen he is come] When He comes. The pronoun ... is emphatic, and fixes the attention on Messiah as contrasted with, and standing apart from, all other teachers.\n\nhe will tell us all things] More exactly, He will announce all things unto us. The word ... is used of the fresh and authoritative message of the Advocate, xvi. 13 ff. The teaching so given would be absolute and complete.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":138,"text":"v. 29","label":"John 5:29","href":"/jhn/5/#v29","status":"detected"},{"at":324,"text":"Luke xxii. 1","label":"Luke 22:1","href":"/luk/22/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.26.1","start":26,"end":26,"heading":"26.; I that speak","excerpt":"The woman was prepared to welcome Messiah in His prophetic dignity, and in this He makes Himself known to her. Compare ix. 35 ff. In each case the revelation answers to the faith of the recipient. With these acknowledgments prompted by grace contrast the acknowledgment yielded to legal authority, Matt. xxvi. 63, 64.\n\nI that speak] Or rather, I that talk ... : the word suggests the notion of free, familiar conversation, which is brought out in the next verse. It was by this intercourse of loving and searching sympathy, that Christ revealed Himself as the hope of men. Comp. ix. 37, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":298,"text":"Matt. xxvi. 63, 64","label":"Matthew 26:63–64","href":"/mat/26/#v63","status":"detected"},{"at":579,"text":"ix. 37","label":"John 9:37","href":"/jhn/9/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.27.1","start":27,"end":27,"heading":"And... came and marvelled...; talked with the woman","excerpt":"And... came; and they marvelled. The change of tense, which marks the pause of wonder, requires the insertion of the pronoun.\n\ntalked with the woman] was talking with a woman, against the custom of the doctors by whom it was said that \"a man should not salute a woman in a public place, not even his own wife,\" and that it was \"better that the words of the law should be burnt than delivered to women.\" Compare 'Aboth' i. 5 (Taylor); and Buxtorf, 'Lex. Rabb.'p. 1146; and contrast Gal. iii. 28. One of the thanksgivings in the daily service of the Synagogue is: \" Blessed art Thou, O Lord ... Who hast not made me a woman.\"\n\nA double question arose in the minds of the disciples. Could their master require a service from a woman? or could He wish to commune with her as a teacher? Yet they were content to wait. In due time He would remove their doubts. Even thus early they had learnt to abide His time.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":481,"text":"Gal. iii. 28","label":"Galatians 3:28","href":"/gal/3/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.27-30.1","start":27,"end":30,"heading":"27—30.","excerpt":"The conversation being ended, its immediate effects are noticed. The disciples reverently wonder. The woman is filled with a hope beyond hope. Her countrymen are moved by her enthusiasm. The whole picture is full of life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.28.1","start":28,"end":28,"heading":"The woman then left...went her way...","excerpt":"So the woman left... went away... This time the woman's answer is in action. The Lord had set aside His own want: she set aside her own purpose. But she shewed that her absence was to be but for a brief space by \"leaving her water-pot.\" And meanwhile the message which she bore to the city was for all, for the men, the inhabitants generally, and not for her \"husband\" only.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.29.1","start":29,"end":29,"heading":"29.; all things that ever I did; is not this the Christ?","excerpt":"The Samaritan woman, like the first disciples (i. 41, 45), at once tells what she has found, and with the same appeal Come, see (i. 46).\n\nall things that ever I did (that I did)] The words here and v. 39 are more definite in their reference than A. V. ; and the truth of the exaggerated phrase lies in the effect which Christ's words had upon the woman's conscience (18 ff.). She was convinced that He knew all, and in the revelation which He had made, she seemed to feel that He had told her all, because He had by that called up all before her eyes.\n\nis not this the Christ ?] The original words cannot be so rendered. The form of the woman's question ... suggests the great conclusion as something even beyond hope: Can this be the Christ ? Is it possible to believe that the highest blessing has suddenly been given to us ? The form of the sentence grammatically suggests a negative answer (v. 33), but hope bursts through it. Compare Matt. xii. 23. The same phrase occurs Matt. xxvi. 22, 25; John viii. 22, xviii. 35; James iii. 11, &c.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":198,"text":"v. 39","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"},{"at":895,"text":"v. 33","label":"John 4:33","href":"/jhn/4/#v33","status":"detected"},{"at":939,"text":"Matt. xii. 23","label":"Matthew 12:23","href":"/mat/12/#v23","status":"detected"},{"at":977,"text":"Matt. xxvi. 22, 25","label":"Matthew 26:22","href":"/mat/26/#v22","status":"detected"},{"at":977,"text":"Matt. xxvi. 22, 25","label":"Matthew 26:25","href":"/mat/26/#v25","status":"detected"},{"at":997,"text":"John viii. 22","label":"John 8:22","href":"/jhn/8/#v22","status":"detected"},{"at":1012,"text":"xviii. 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"},{"at":1023,"text":"James iii. 11","label":"James 3:11","href":"/jas/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.30.1","start":30,"end":30,"heading":"30.; came unto","excerpt":"Omit Then. The result of the woman's message is given abruptly. The trust of the hearers is the measure of her zeal.\n\ncame unto] The tense of the original ... is vividly descriptive. The villagers started on their journey, and are seen, as it were, pursuing it Comp. v. 35. They went out of the city and came on their way towards him (Vulg. exierunt et veniebant).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":267,"text":"v. 35","label":"John 4:35","href":"/jhn/4/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.31.1","start":31,"end":31,"heading":"his disciples; prayed; Master","excerpt":"the disciples. The love of the disciples overpowered their wonder. They strive to satisfy the wants of their Master and not their own curiosity (v. 47).\n\nprayed] begged, asked ...: vv. 40, 47, xii. 21, &c.\n\nMaster] The original preserves the Hebrew form Rabbi (comp. i. 38) which has been translated here and in ix. 2, xi. 8. Elsewhere Rabbi has been rightly kept in this Gospel.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":145,"text":"v. 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"},{"at":181,"text":"vv. 40, 47","label":"John 4:40","href":"/jhn/4/#v40","status":"detected"},{"at":181,"text":"vv. 40, 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"},{"at":267,"text":"i. 38","label":"John 1:38","href":"/jhn/1/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.31-38.1","start":31,"end":38,"heading":"31—38.","excerpt":"The deeper lessons of the incident are unfolded when the Lord was left alone with His disciples. Their natural and loving request leads Him to point to wants more truly imperious than those of the body, thus carrying on the teaching of the act and word just given to and by the woman (31 — 34)- The actual, unexpected, condition of the Samaritans, is used to illustrate the urgency and the fruitfulness of the work to which the apostles were called.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.32.1","start":32,"end":32,"heading":"meat to eat that ye (emphatic) know not of","excerpt":"that ye know not; that is meat of which ye know not the virtue and power. Comp. v. aa. For the image, see vi. 27.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.33.1","start":33,"end":33,"heading":"one to another","excerpt":"not venturing to ask more from their Lord. Comp. xvi. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":49,"text":"xvi. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.34.1","start":34,"end":34,"heading":"to do... and to finish...; that sent me; finish; his work","excerpt":"The exact form of the expression ... emphasizes the end and not the process, not the doing . . . and finishing but that I may do... and finish. Comp. vi. 29, xv. 8, xvii. 3; 1 John iii. 11, v. 3. The distinction in tenses between the two verbs ... which is found in the common texts is not supported by the best authorities.\n\nthat sent me] Comp. v. 36 f.\n\nfinish] accomplish. The original word is characteristic of St John, and the Epistle to the Hebrews: ch. v. 36, xvii. 4, 23, xix. 28; 1 John ii. 5, iv. 12, 17 f.; Hebr. ii. 10, v. 9, vii. 28, &c.\n\nhis work] Comp. v. 19, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":150,"text":"vi. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":174,"text":"1 John iii. 11","label":"1 John 3:11","href":"/1jn/3/#v11","status":"detected"},{"at":190,"text":"v. 3","label":"1 John 5:3","href":"/1jn/5/#v3","status":"detected"},{"at":346,"text":"v. 36","label":"John 4:36","href":"/jhn/4/#v36","status":"detected"},{"at":460,"text":"v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"},{"at":489,"text":"1 John ii. 5","label":"1 John 2:5","href":"/1jn/2/#v5","status":"detected"},{"at":503,"text":"iv. 12, 17","label":"1 John 4:12","href":"/1jn/4/#v12","status":"detected"},{"at":503,"text":"iv. 12, 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":532,"text":"v. 9","label":"John 4:9","href":"/jhn/4/#v9","status":"detected"},{"at":568,"text":"v. 19","label":"John 4:19","href":"/jhn/4/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.34-38.1","start":34,"end":38,"heading":"34 ff.","excerpt":"The train of thought in these verses appears to be this. \"My true food lies in working for the fulfilment of my Father's will, and the partial accomplishment of this end is even now before my eyes. You, as you traverse these corn plains, anticipate without doubt the coming harvest. And the labour of the sower is a parable of all spiritual labour. The issue of that labour is not less certain than the issue of this. Nay, further : the spiritual harvest of which that natural harvest is a figure is even now ready for the sickle. In this sense, the reaper already has his reward and the sower through him. For the work of these two is essentially separate. In spiritual labour the homely proverb is fulfilled: He who reaps sows not what he reaps, he who sows reaps not what he sows. Still the joy of the reaper crowns the toil of the sower; and these first-fruits of Samaria, the firstfruits of a spiritual harvest, crown my joy.\" Comp. Matt. ix. 37, 38.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":938,"text":"Matt. ix. 37, 38","label":"Matthew 9:37–38","href":"/mat/9/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.35.1","start":35,"end":35,"heading":"Say not ye... harvest","excerpt":"These words have been understood in two ways, either (1) as a proverbial saying, marking roughly the interval between some familiar date (seedtime) and harvest; or (2) as a description of the actual state of things at the time, so that when the words were spoken there were four months to the harvest. The emphatic \"ye\" (say not ye), which appears to indicate men's clear calculation of natural events, favours the first interpretation ; but the form of the sentence (there are yet...) and the period named, which is less than the interval between seedtime and harvest, favour the second. If this latter view be adopted we have an approximate date for the narrative. The harvest began about the middle of April, and lasted to the end of May (Tristram, 'The Land of Israel,' pp. 583 f.). The conversation therefore might be placed about the end of January (or early in February). By this time the fields would be already green. Dr Tristram found the wheat and barley near Jerusalem, sown just after Christmas, four inches high on February 20th (/. r. p. 399). But on this supposition it would follow from this passage, compared with ii. 13 and iv. 3, that the Lord must have continued about ten months in Judaea, a supposition which seems to be inconsistent with iv. 45. See Additional Note on v. 1.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1293,"text":"v. 1","label":"John 4:1","href":"/jhn/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.35.2","start":35,"end":35,"heading":"Lift up your eyes; the fields; for","excerpt":"Comp. Isai. xlix. 18. This prophetic passage offers a striking parallel in thought and language.\n\nthe fields] At the present time the plain at the foot of Gerizim is fertile corn-land (Stanley, 'S. and P.' 233 ff.). The detail has the truth of life in it. The disciples saw the promise of rich crops: but Christ saw the spiritual harvest of which the fields were the image (Matt. xiii. 3 ff., &c.), even now come in its first-fruits, as the people from the city approached.\n\nfor] Rather, that. Look on (i. 38) the fields, and observe that ... The woman, we may suppose, with the Samaritans (v. 30), was seen returning to the well.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Isai. xlix. 18","label":"Isaiah 49:18","href":"/isa/49/#v18","status":"detected"},{"at":374,"text":"Matt. xiii. 3","label":"Matthew 13:3","href":"/mat/13/#v3","status":"detected"},{"at":591,"text":"v. 30","label":"John 4:30","href":"/jhn/4/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.35-36.1","start":35,"end":36,"heading":"35, 36.","excerpt":"The punctuation and reading at the end of verse 35 are uncertain, but it seems best to omit already at the close of it, and to substitute it for and at the beginning of v. 36: Already he that reapeth... The harvest was strangely anticipated in this first welcome of the word beyond the limits of Judaism.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":169,"text":"v. 36","label":"John 4:36","href":"/jhn/4/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.36.1","start":36,"end":36,"heading":"receiveth wages ...that both (omit) he...","excerpt":"There is even now work for him to do, which has an immediate reward, and he gathereth fruit which shall not perish or be consumed, but endure unto life eternal. Comp. v. 14, vi. 27, xii. 35. There in that higher order the sower shall \" see of his travail \" and be glad : the forerunner who has long passed away shall meet him who has received the harvest of his earlier work and share his joy. The application seems to be to lawgiver and priest and prophet, and all who \"went before\" Christ's coming in old times and even now go before Him. Christ Himself stands as the Lord of the Harvest (v. 38) and not here as the Sower.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":167,"text":"v. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":591,"text":"v. 38","label":"John 4:38","href":"/jhn/4/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.37.1","start":37,"end":37,"heading":"And herein is that saying ...; herein","excerpt":"For herein is the saying... \"I say this,\" so the words imply, \" to prepare you by the lesson of your immediate success for future disappointment, for in this spiritual sowing and harvesting the common proverb finds its complete, ideal, fulfilment ... : one soweth and another reapeth.\"\n\nherein] i.e. in the fact that you are reaping already (v. 36) what others sowed. And the principle was to find application in their labours also.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":342,"text":"v. 36","label":"John 4:36","href":"/jhn/4/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.38.1","start":38,"end":38,"heading":"I sent you ...ye bestowed no labour...; other men laboured...into their labours","excerpt":"The words probably point to the successful labours of the Apostles in Judaea (v. 2). At the same time their whole mission was included in their call.\n\nother men laboured (have laboured)... into their labours (labour)] The reference, as in the case of the sower, is to all who had in any manner prepared the way for Christ. He was, as has been said, like Joshua, who brought His Own people to \"a land for which they did not labour \" (Josh. xxiv. 13) ; and it is possible that the words may contain a reference to that passage of the Old Testament. The \" you \" is emphatic throughout. The word \"laboured\" is the same as that used for \"wearied\" in v. 6 .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":78,"text":"v. 2","label":"John 4:2","href":"/jhn/4/#v2","status":"detected"},{"at":433,"text":"Josh. xxiv. 13","label":"Joshua 24:13","href":"/jos/24/#v13","status":"detected"},{"at":645,"text":"v. 6","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.39.1","start":39,"end":39,"heading":"believed... for the saying","excerpt":"Rather, because of the word (v. 41), the narrative ..., and not the simple statement only, of the woman as (or while) she (earnestly, constantly, and not once for all) testified ... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":29,"text":"v. 41","label":"John 4:41","href":"/jhn/4/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.39-42.1","start":39,"end":42,"heading":"The work in Sychar (39—44). / 39—42.","excerpt":"39 — 42. The ready faith of the woman was found also among her countrymen. As she had looked for a religious teacher in the Christ, they acknowledged in Him \"the Saviour of the world.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.40.1","start":40,"end":40,"heading":"So when ... were come (came) ...; that he would tarry","excerpt":"Their belief went thus far, that they wished to hear more of His teaching.\n\nthat he would tarry] Rather, to abide (i. 38, 39), as in the second clause.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.41.1","start":41,"end":41,"heading":"many more; because of his (omit own) word","excerpt":"The phrase is comparative, far more (in reference to v. 39), and not positive .... This isolated notice is an instructive illustration of our fragmentary knowledge of the Lord's whole work.\n\nbecause of his (omit own) word] Comp. v. 39.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":53,"text":"v. 39","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"},{"at":229,"text":"v. 39","label":"John 4:39","href":"/jhn/4/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.42.1","start":42,"end":42,"heading":"Now we believe ... heard him ourselves; the Christ, the Saviour of the world","excerpt":"More exactly, No longer Is It because of thy speech that we believe, for we have heard for ourselves. The order is remarkable. The word speech ... corresponds with talk in vv. 26, 27. It occurs elsewhere in New Testament only ch. viii. 43 ; Matt. xxvi. 73 (Mark xiv. 70). It does not appear that the Samaritans asked for signs like the Jews (comp. v. 48), or that any outward miracles were wrought among them.\n\nthe Christ, the Saviour of the world] The words the Christ must be omitted, in accordance with an overwhelming concurrence of ancient authorities. The simple title, the Saviour of the world (Vulg. Salvator mundi), is found once again in 1 John iv. 14 ; and it is a significant fact that this magnificent conception of the work of Christ was first expressed by a Samaritan, for whom the hope of a Deliverer had not been shaped to suit national ambition. So at last faith rose to the level of the promise, v. 21. The \"salvation\" (v. 22) sprang from the Jews, and was recognised by Samaritans.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":172,"text":"vv. 26, 27","label":"John 4:26–27","href":"/jhn/4/#v26","status":"detected"},{"at":230,"text":"viii. 43","label":"John 8:43","href":"/jhn/8/#v43","status":"detected"},{"at":241,"text":"Matt. xxvi. 73","label":"Matthew 26:73","href":"/mat/26/#v73","status":"detected"},{"at":257,"text":"Mark xiv. 70","label":"Mark 14:70","href":"/mrk/14/#v70","status":"detected"},{"at":348,"text":"v. 48","label":"John 4:48","href":"/jhn/4/#v48","status":"detected"},{"at":648,"text":"1 John iv. 14","label":"1 John 4:14","href":"/1jn/4/#v14","status":"detected"},{"at":915,"text":"v. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"},{"at":939,"text":"v. 22","label":"John 4:22","href":"/jhn/4/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.43.1","start":43,"end":43,"heading":"Now after two days he departed thence, and went ...","excerpt":"After the two days (mentioned in v. 40) he went forth ... thence into Galilee.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":33,"text":"v. 40","label":"John 4:40","href":"/jhn/4/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.43-54.1","start":43,"end":54,"heading":"3. The Work in Galilee (43—54)","excerpt":"This notice of Christ's Galilaean work consists of a general account of the welcome which He found (vv. 43 — 45), followed by the narrative of a second \"sign\" (vv. 46 — 54).\n\nIt seems probable that the earlier part of the Synoptic narratives (Mark i. 14 — ii. 14 and parallels) must be placed in the interval which extended from iv. 43 — v. 1. So far there are no signs of the special hostility which seems to have been called out by the healing on the Sabbath wrought on the next visit to Jerusalem.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":100,"text":"vv. 43","label":"John 4:43","href":"/jhn/4/#v43","status":"detected"},{"at":160,"text":"vv. 46","label":"John 4:46","href":"/jhn/4/#v46","status":"detected"},{"at":243,"text":"Mark i. 14","label":"Mark 1:14","href":"/mrk/1/#v14","status":"detected"},{"at":338,"text":"v. 1","label":"John 4:1","href":"/jhn/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.43-54.2","start":43,"end":54,"heading":"","excerpt":"The contents of the section are peculiar to St John. It has indeed been questioned whether \"the healing of the nobleman's son\" is not identical with \" the healing of the centurion's servant,\" recorded by St Matthew (viii. 5 ff.) and St Luke (vii. 2 ff.). Both miracles were wrought at Capernaum, and wrought in the same manner, at a distance. But in all other respects the incidents are characteristically unlike, as to (1) Place. The request was made here at Cana, there at Capernaum.\n\n(2) Time. Here immediately after the return to Galilee, there after some time had elapsed.\n\n(3) Persons. Here the subject was a son, there a slave : here the petitioner was probably a Jew, there a heathen soldier.\n\n(4) Character. Here the faith of the father, as interpreted by the Lord, is weak; there the faith of the centurion is exceptionally strong.\n\n(5) Manner. Here the request is granted in a way opposed to the prayer, there in accordance with it: here the Lord refuses to go, there He offers to go to the sufferer.\n\nThe two miracles are in fact complementary. In the one, weak faith is disciplined and confirmed: in the other, strong faith is rewarded and glorified. The fame of the former miracle may easily have encouraged the centurion to appeal to the Lord in his distress.\n\nIn one other case the Lord is recorded to have exercised His power at a distance, Matt. xv. 22 and parallels.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1358,"text":"Matt. xv. 22","label":"Matthew 15:22","href":"/mat/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.44.1","start":44,"end":44,"heading":"Jesus himself; testified ... country","excerpt":"The testimony of Christ was the same as the testimony of the Apostles after the fall of Jerusalem.\n\ntestified ... country] The general meaning of this clause depends upon the sense given to his own country. This has been understood to be (1) Galilee generally, (2) Nazareth, (3) Lower Galilee, in which Nazareth was situated, as distinguished from Upper Galilee, in which was Capernaum, (4) Judaea. Against the first three lies the fatal objection, that it seems impossible that St John should speak of Galilee in this connexion as Christ's \"own country\" .... Both by fact and by the current interpretation of prophecy, Judaea alone could receive that title (comp. Orig. 'Tom.' xm. 54). Moreover, Judaea is naturally suggested by the circumstances. The Lord had not been received with due honour at Jerusalem. His Messianic claim had not been welcomed. He did not trust Himself to the Jews there. He was forced to retire. If many followed Him, they were not the representatives of the people, and their faith reposed on miracles. No apostle was a Jew in this narrower sense. Nothing then can be more appropriate than to mark this outward failure of the appeal to Judaea by an application of the common proverb (comp. Matt. xxiii. 37 ; Luke xiii. 34), followed by the notice of the ready welcome given to Christ by Galilaeans (v. 45).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1217,"text":"Matt. xxiii. 37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"},{"at":1235,"text":"Luke xiii. 34","label":"Luke 13:34","href":"/luk/13/#v34","status":"detected"},{"at":1326,"text":"v. 45","label":"John 4:45","href":"/jhn/4/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.44.2","start":44,"end":44,"heading":"","excerpt":"If this interpretation of \"his own country\" be accepted, it will be enough simply to notice the other interpretations which have found favour. Thus the words have been supposed to mean, (1) Jesus departed into Upper Galilee (or Capernaum), for He testified that a prophet hath no honour in his own country (Lower Galilee or Nazareth). (2) Jesus departed into Galilee, ennobled by the fame which He had gained in Jerusalem, and which He could not have gained in Galilee, for He testified that a prophet hath no honour in his own country, and therefore must win it in some strange place. (3) Jesus departed into Galilee to meet what He knew would be a hopeless conflict ; or to seek there rest from labour.\n\nIt may be noticed that the emphatic epithet own distinguishes the phrase used here from that found in Matt. xiii. 54, 57 (where \"own\" is inserted by some copies) and in Luke iv. 23, 24. The addition indicates the special force which the Evangelist attached to the words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":808,"text":"Matt. xiii. 54, 57","label":"Matthew 13:54","href":"/mat/13/#v54","status":"detected"},{"at":808,"text":"Matt. xiii. 54, 57","label":"Matthew 13:57","href":"/mat/13/#v57","status":"detected"},{"at":875,"text":"Luke iv. 23, 24","label":"Luke 4:23–24","href":"/luk/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.45.1","start":45,"end":45,"heading":"Then when he was come...; received; they also went ...","excerpt":"So when He came... The issue justified the proverb. In Galilee, which was not Messiah's country, not even in popular estimation a prophet's home (vii. 52), Jesus found a ready reception. His works at Jerusalem, which had produced no permanent effect upon the spot, impressed the Galilaeans more deeply ; and it is not unlikely that Galilaean pilgrims formed the greater part of \"the many\" who \"believed on His name \" at the Passover (ii. 23).\n\nreceived] \"welcomed\" .... See iii. 27, note.\n\nthey also went ...] and therefore if in one sense they were strangers yet they were not religious aliens.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.46.1","start":46,"end":46,"heading":"So Jesus came again...; nobleman","excerpt":"He came therefore again... In consequence of the welcome which He received He went on to Cana, where He had first \" manifested forth His glory\" (ii. 11).\n\nnobleman] Rather, officer In the service of the king, i.e. Herod Antipas, tetrarch of Galilee, who was popularly known as ' ' king : \" Matt. xiv. 9. The word ... is used by Josephus (e.g. <B. J.' j. 13 (ii). j) for any person employed at court. The Vulgate, following an early but false reading ..., gives regulus, \"a petty king,\" \"a chieftain.\" Some have conjectured that this officer was Chuza, \"Herod's steward\" (Luke viii. 3), or Manaen, his foster-brother (Acts xiii. 1). Capernaum] ii. 12, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":290,"text":"Matt. xiv. 9","label":"Matthew 14:9","href":"/mat/14/#v9","status":"detected"},{"at":571,"text":"Luke viii. 3","label":"Luke 8:3","href":"/luk/8/#v3","status":"detected"},{"at":617,"text":"Acts xiii. 1","label":"Acts 13:1","href":"/act/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.47.1","start":47,"end":47,"heading":"went; come down; he was at the point of death","excerpt":"Literally, went away .... The word emphasizes the thought that the father left his son for the time.\n\ncome down] Comp. ii. 12.\n\nhe was at the point of death] The Vulgate rendering is worthy of notice: incipiebat mori. Comp. Acts xxvii. 33. Contrast xii. 33, esset moriturus.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":119,"text":"ii. 12","label":"John 2:12","href":"/jhn/2/#v12","status":"detected"},{"at":224,"text":"Acts xxvii. 33","label":"Acts 27:33","href":"/act/27/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.48.1","start":48,"end":48,"heading":"Then said Jesus...; see; signs and wonders","excerpt":"Jesus therefore said... The Lord read the character of the petitioner even through a petition which might seem to shew faith.\n\nsee] Comp. xx. 29. His faith required the support of sight.\n\nsigns and wonders] The two words ... are combined Matt, xxiv. 24 ; Mark xiii. 22; Acts (ii. 19), ii. 22, 43, iv. 30, v. 12, vi. 8, vii. 36, viii. 13, xiv. 3, xv. 12; Rom. xv. 19; 2 Cor. xii. 12; (2 Thess. ii. 9); Hebr. ii. 4. They severally mark the two chief aspects of miracles: the spiritual aspect, whereby they suggest some deeper truth than meets the eye, of which they are in some sense symbols and pledges; and the external aspect, whereby their strangeness arrests attention. \"Sign\" and \"work\" (see v. 20) are the characteristic words for miracles in St John. The word here translated \" wonders\" is never used by itself in the New Testament.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":138,"text":"xx. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"},{"at":255,"text":"Mark xiii. 22","label":"Mark 13:22","href":"/mrk/13/#v22","status":"detected"},{"at":305,"text":"v. 12","label":"John 4:12","href":"/jhn/4/#v12","status":"detected"},{"at":354,"text":"Rom. xv. 19","label":"Romans 15:19","href":"/rom/15/#v19","status":"detected"},{"at":367,"text":"2 Cor. xii. 12","label":"2 Corinthians 12:12","href":"/2co/12/#v12","status":"detected"},{"at":384,"text":"2 Thess. ii. 9","label":"2 Thessalonians 2:9","href":"/2th/2/#v9","status":"detected"},{"at":696,"text":"v. 20","label":"John 4:20","href":"/jhn/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.48.2","start":48,"end":48,"heading":"ye will not believe","excerpt":"ye will in no wise believe. The plural (ye) marks the nobleman as the representative of a class, to whom miracles were the necessary support of a faith which was not reluctant but feeble. The negative phrase ... does not express the simple fact, but in some degree connects it with the state of things of which it is the result: \"There is no likelihood — no possibility— that ye should believe.\" Perhaps however the phrase is better taken as an interrogation : Will ye in no wise believe? Comp. ch. xviii. 11 ; (Rev. xv. 4). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":499,"text":"xviii. 11","label":"John 18:11","href":"/jhn/18/#v11","status":"detected"},{"at":512,"text":"Rev. xv. 4","label":"Revelation 15:4","href":"/rev/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.49.1","start":49,"end":49,"heading":"Sir, come down...; child","excerpt":"The faith, however imperfect, which springs out of fatherly love is unshaken. It clings to what it can grasp. Compare Mark ix. 24, which offers a complete spiritual parallel.\n\nchild] The diminutive ... is used significantly here; not \"son\" (v. 47) or \"boy\" (v. 51). Compare Mark v. 23, 35.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":118,"text":"Mark ix. 24","label":"Mark 9:24","href":"/mrk/9/#v24","status":"detected"},{"at":241,"text":"v. 47","label":"John 4:47","href":"/jhn/4/#v47","status":"detected"},{"at":258,"text":"v. 51","label":"John 4:51","href":"/jhn/4/#v51","status":"detected"},{"at":274,"text":"Mark v. 23, 35","label":"Mark 5:23","href":"/mrk/5/#v23","status":"detected"},{"at":274,"text":"Mark v. 23, 35","label":"Mark 5:35","href":"/mrk/5/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.50.1","start":50,"end":50,"heading":"Go thy way; thy son liveth; And the man...Jesus had spoken...","excerpt":"The assurance thus given is the final test, and it is sustained. So far the father endured without seeing. The crisis of life and death was present; hence it is enough to say \"liveth\" (v. 51) and not \"is healed.\" Comp. Mark v. a.i.\n\nAnd the man.. .Jesus had spoken...] The man...Jesus spake...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":185,"text":"v. 51","label":"John 4:51","href":"/jhn/4/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.51.1","start":51,"end":51,"heading":"met him, and told him, saying, Thy son liveth","excerpt":"met him, saying that his boy ... liveth. Here only (according to the true reading) St John uses the oblique form (\"that his boy liveth\"), and not as in A. V., the direct (\"Thy son liveth\").","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.52.1","start":52,"end":52,"heading":"Then inquired he... And they said...; he began to amend","excerpt":"He inquired therefore. ..So they said ......\n\nhe began to amend] The original phrase is remarkable ..., and appears to have been used in familiar conversation, as we might say \"he begins to do nicely,\" or \"bravely.\" The closest parallel is in Arrian: \"When the doctor comes in you must not be afraid as to what he will say ; nor if he says ' You are doing bravely' ..., must you give way to excessive joy\" ('Dissert. Epict.' iii. 10. 1.3; comp. Dissert. II. 18. 14).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.52.2","start":52,"end":52,"heading":"Yesterday at the seventh hour...; at the seventh hour","excerpt":"i.e. 7 p.m. See note on ch. xix. Such a phrase could scarcely be used of one o'clock in the afternoon in the evening of the same natural day.\n\nat the seventh hour] The original expresses duration of time ... and not a point of time.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.53.1","start":53,"end":53,"heading":"believed","excerpt":"that Jesus was the Christ. Comp. iii. 15 note. The belief in v. 50 is simply belief in the specific promise.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":33,"text":"iii. 15","label":"John 3:15","href":"/jhn/3/#v15","status":"detected"},{"at":61,"text":"v. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.4.54.1","start":54,"end":54,"heading":"This is again the second miracle ...when he was come...","excerpt":"More closely: This did Jesus again as a second sign having come (after He came)... The point lies in the relation of the two miracles as marking two visits to Cana, separated by a visit to Jerusalem. The form of the phrase corresponds with that in ii. 11.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.3.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:22","href":"/jhn/3/#v22-bengel","text":"iv. 1","snippet":"[He did not however long delay there ... and that because of the Pharisees, who were even less well-inclined towards Jesus, than towards John, ch. iv. 1, “ When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John.”—Harm., p. 165.] ... was baptizing) ch. iv. 1, 2, “Though Jesus Himself baptized not, but His disciples."},{"id":"westcott.JHN.4.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:35","href":"/jhn/4/#v35-westcott","text":"v. 1","snippet":"See Additional Note on v. 1."},{"id":"westcott.JHN.4.43-54.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:43–54","href":"/jhn/4/#v43-westcott","text":"v. 1","snippet":"It seems probable that the earlier part of the Synoptic narratives (Mark i. 14 — ii. 14 and parallels) must be placed in the interval which extended from iv. 43 — v. 1."},{"id":"westcott.JHN.6.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:23","href":"/jhn/6/#v23-westcott","text":"iv. 1","snippet":"the Lord] Comp. iv. 1, xi. 2, xxi. 7."}],"2":[{"id":"henry.JHN.3.22.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 3:22","href":"/jhn/3/#v22-henry","text":"ch. iv. 2","snippet":"He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, ch. iv. 2."},{"id":"bengel.JHN.3.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:22","href":"/jhn/3/#v22-bengel","text":"iv. 1, 2","snippet":"… were even less well-inclined towards Jesus, than towards John, ch. iv. 1, “ When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John.”—Harm., p. 165.] ... was baptizing) ch. iv. 1, 2, “Though Jesus Himself baptized not, but His disciples."},{"id":"bengel.JHN.4.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:10","href":"/jhn/4/#v10-bengel","text":"ver. 2","snippet":"… that meat, which endureth unto everlasting life, which the Son of Man shall give unto you,”] etc. : and from light, ch. viii. 12 “I am the light of the world:” [an image suggested perhaps by the sun then rising: comp. ver. 2], “early in the morning”: which things are in nature the first, the most elementary, necessary, common to all and salutary. ... which is living, and thence life-imparting ; ver. 14; “The water that I shall give him, …"},{"id":"bengel.JHN.4.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:38","href":"/jhn/4/#v38-bengel","text":"ver. 2","snippet":"I sent) I have begun to send (ver. 2) you to the Jews, intending hereafter to send you through the whole earth. ... others) the prophets. ..."},{"id":"westcott.JHN.4.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:38","href":"/jhn/4/#v38-westcott","text":"v. 2","snippet":"The words probably point to the successful labours of the Apostles in Judaea (v. 2)."}],"3":[{"id":"westcott.JHN.16.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:28","href":"/jhn/16/#v28-westcott","text":"iv. 3","snippet":"leave the world] Comp. iv. 3, note."}],"4":[{"id":"westcott.JHN.4.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:8","href":"/jhn/4/#v8-westcott","text":"v. 4","snippet":"Compare Lightfoot on v. 4."}],"5":[{"id":"bengel.JHN.4.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:12","href":"/jhn/4/#v12-bengel","text":"ver. 5","snippet":"… Jacob) who was most thoroughly skilled in the things of pastoral life and the procuring of water, and was most successful in the concerns of his household [in managing his property]. ... to us) in the person of Joseph; ver. 5, “ the parcel of ground, that Jacob gave to his son Joseph."}],"6":[{"id":"henry.JHN.19.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:28","href":"/jhn/19/#v28-henry","text":"ch. iv. 6, 7","snippet":"It was not at all strange that he was thirsty; we find him thirsty in a journey (ch. iv. 6, 7), and now thirsty when he was just at his journey's end."},{"id":"bengel.JHN.13.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:25","href":"/jhn/13/#v25-bengel","text":"iv. 6","snippet":"It is a good gloss [interpolated explanatory note]; comp. ch. iv. 6, note?"},{"id":"bengel.JHN.19.14.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:14","href":"/jhn/19/#v14-bengel","text":"John iv. 6, 52","snippet":"… apply the name to any other hours than those of which the first was in the early morning, the twelfth in the evening; so John xi. 9, “ Are there not twelve hours in the day?” whence the sixth, seventh, and tenth occur, John iv. 6, 52, i. 39."},{"id":"ryle.JHN.19.14.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:14","href":"/jhn/19/#v14-ryle","text":"John iv. 6","snippet":"If the \" sixth hour,\" when Jesus sat on the well (see John iv. 6), meant really our English six o'clock in the evening, it makes it impossible to understand how the conversation with the woman, her return to her native village, the telling of the men to come and see Jesus, the …"},{"id":"westcott.JHN.1.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:39","href":"/jhn/1/#v39-westcott","text":"iv. 6","snippet":"Comp. iv. 6, note, and Additional Note on ch. xix."},{"id":"westcott.JHN.4.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:7","href":"/jhn/4/#v7-westcott","text":"v. 6","snippet":"Give me to drink] The request must be taken in its literal and obvious meaning (v. 6) ; but at the same time to ask was in this case to give."},{"id":"westcott.JHN.4.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:11","href":"/jhn/4/#v11-westcott","text":"v. 6","snippet":"See v. 6, note."},{"id":"westcott.JHN.4.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:38","href":"/jhn/4/#v38-westcott","text":"v. 6","snippet":"The word \"laboured\" is the same as that used for \"wearied\" in v. 6 .... ..."}],"7":[{"id":"henry.JHN.19.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:28","href":"/jhn/19/#v28-henry","text":"ch. iv. 6, 7","snippet":"It was not at all strange that he was thirsty; we find him thirsty in a journey (ch. iv. 6, 7), and now thirsty when he was just at his journey's end."},{"id":"bengel.JHN.4.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:15–16","href":"/jhn/4/#v15-bengel","text":"ver. 7","snippet":"By this time the matter is come to that point, that the woman says, give; to whom before the same word had been addressed [by Jesus] “Give Me to drink,” ver. 7. ... hither) with toil."},{"id":"ryle.JHN.5.6.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:6","href":"/jhn/5/#v6-ryle","text":"John iv, 7","snippet":"(John iv, 7."},{"id":"ryle.JHN.21.5.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:5","href":"/jhn/21/#v5-ryle","text":"John iv. 7","snippet":"(John iv. 7."},{"id":"westcott.JHN.4.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:9","href":"/jhn/4/#v9-westcott","text":"v. 7","snippet":"The form in this verse ... is different from that in v. 7 ...."}],"8":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."}],"9":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"bengel.JHN.4.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:22","href":"/jhn/4/#v22-bengel","text":"ver. 9","snippet":"The very derivation of the name Jesus, whom the woman calls a Jew, ver. 9."},{"id":"ryle.JHN.8.48.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:48","href":"/jhn/8/#v48-ryle","text":"John iv. 9","snippet":"(John iv. 9."},{"id":"westcott.JHN.1.29.6","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:29","href":"/jhn/1/#v29-westcott","text":"John iv. 9","snippet":"Creation summed up in humanity considered apart from (viii. 12, ix. 5, r John iv. 9), and so at last hostile to God (xiv. 17, xv. 1 8)."},{"id":"westcott.JHN.4.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:22","href":"/jhn/4/#v22-westcott","text":"vv. 9, 20","snippet":"Contrast viii. 54. ye...we...] The sharp contrast between Samaritans and Jews which runs through the narrative (vv. 9, 20, ye say), and the pointed reference to \"the Jews\" which follows, fix beyond all reasonable doubt the interpretation of the pronouns."},{"id":"westcott.JHN.4.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:34","href":"/jhn/4/#v34-westcott","text":"v. 9","snippet":"The original word is characteristic of St John, and the Epistle to the Hebrews: ch. v. 36, xvii. 4, 23, xix. 28; 1 John ii. 5, iv. 12, 17 f.; Hebr. ii. 10, v. 9, vii. 28, &c."}],"10":[{"id":"chrysostom.JHN.4.13-14.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 4:13–14","href":"/jhn/4/#v13-chrysostom","text":"v. 10","snippet":"The woman before this had heard of “living Water” ( v. 10 ), but had not known its meaning."},{"id":"chrysostom.JHN.6.32.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:32","href":"/jhn/6/#v32-chrysostom","text":"c. iv. 10","snippet":"“If thou knewest who it is that saith unto thee, Give Me to drink, thou wouldest have asked of Him, and He would have given unto thee living water” ( c. iv. 10 ); and again, “The water which I shall give."},{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"iv. 10","snippet":"… has regard rather to those things which the series of circumstances and the state of souls require, than to the unseasonable interruptions of the speakers. ... not) Very similar things are opposed to one another: ch. iv. 10, [Jesus to the woman of Samaria] “ If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink ; thou wouldest have asked of Him, and He would have given thee living water.” ... that perisheth) …"},{"id":"bengel.JHN.14.17.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:17","href":"/jhn/14/#v17-bengel","text":"iv. 10","snippet":"Comp. ch. iv. 10, “If thou knewest the gift of God, and who it is, etc., thou wouldest have asked of Him, and He would have given thee living water."},{"id":"ryle.JHN.3.16.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:16","href":"/jhn/3/#v16-ryle","text":"John iv. 10","snippet":"Christ is the \" gift of God,\" spoken of to the Samaritan woman, (John iv. 10,) and the \" unspeakable gift\" spoken of by St."},{"id":"ryle.JHN.6.35.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:35","href":"/jhn/6/#v35-ryle","text":"John iv. 10","snippet":"(John iv. 10."},{"id":"westcott.JHN.4.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:15","href":"/jhn/4/#v15-westcott","text":"v. 10","snippet":"The woman is no longer able to follow the thoughts which lie before her in their mysterious depth ; but at least she can ask for the gift which has already been assured to her (v. 10)."}],"11":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"ryle.JHN.6.52.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:52","href":"/jhn/6/#v52-ryle","text":"John iv. 11","snippet":"(John iv. 11."},{"id":"ryle.JHN.8.33.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:33","href":"/jhn/8/#v33-ryle","text":"iv. 11","snippet":"(See John iii. 4; iv. 11; vi. 34."},{"id":"ryle.JHN.12.21.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:21","href":"/jhn/12/#v21-ryle","text":"John iv. 11, 13, 19","snippet":"(John iv. 11, 13, 19."},{"id":"westcott.JHN.4.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:8","href":"/jhn/4/#v8-westcott","text":"v. 11","snippet":"\"Something to draw with\" (v. 11), a \"bucket\" of skin, often found by the well sides, would form naturally part of the equipment of the little travelling party."}],"12":[{"id":"chrysostom.JHN.8.52-53.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:52–53","href":"/jhn/8/#v52-chrysostom","text":"c. iv. 12","snippet":"( c. iv. 12."},{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"bengel.JHN.4.5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:5","href":"/jhn/4/#v5-bengel","text":"ver. 12","snippet":"For neither is such an allusion to a derivation despised elsewhere: ch. ix. 7, ‘Siloam, which is by interpretation, Sent.” ... gave) Jacob had dwelt there, ver. 12; and had given it as an estate to Joseph, owing to his special love for him."},{"id":"bengel.JHN.4.42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:42","href":"/jhn/4/#v42-bengel","text":"ver. 12","snippet":"Faith frees from party zeal: they believe in Jesus, since He is the Saviour of the world, having laid aside their boasting of their fathers, ver. 12, “ Art Thou greater than our father Jacob,” etc."},{"id":"ryle.JHN.6.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:31","href":"/jhn/6/#v31-ryle","text":"John iv. 12","snippet":"(John iv. 12."},{"id":"ryle.JHN.8.53.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:53","href":"/jhn/8/#v53-ryle","text":"John iv. 12","snippet":"\" (John iv. 12.)"},{"id":"westcott.JHN.4.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:48","href":"/jhn/4/#v48-westcott","text":"v. 12","snippet":"signs and wonders] The two words ... are combined Matt, xxiv. 24 ; Mark xiii. 22; Acts (ii. 19), ii. 22, 43, iv. 30, v. 12, vi. 8, vii. 36, viii. 13, xiv. 3, xv. 12; Rom. xv. 19; 2 Cor. xii. 12; (2 Thess. ii. 9); Hebr. ii. 4."},{"id":"westcott.JHN.8.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:53","href":"/jhn/8/#v53-westcott","text":"iv. 12","snippet":"Comp. iv. 12."},{"id":"westcott.JHN.18.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:33","href":"/jhn/18/#v33-westcott","text":"iv. 12","snippet":"Comp. iv. 12."}],"13":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"ryle.JHN.12.21.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:21","href":"/jhn/12/#v21-ryle","text":"John iv. 11, 13, 19","snippet":"(John iv. 11, 13, 19."}],"14":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"henry.JHN.4.13.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:13","href":"/jhn/4/#v13-henry","text":"v. 13, 14","snippet":"[5.] Christ answers this cavil, and makes it out that the living water he had to give was far better than that of Jacob's well, v. 13, 14."},{"id":"henry.JHN.7.38.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:38","href":"/jhn/7/#v38-henry","text":"ch. iv. 14","snippet":"Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, ch. iv. 14."},{"id":"henry.JHN.17.2-3.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:2–3","href":"/jhn/17/#v2-henry","text":"ch. iv. 14","snippet":"[a.] He sanctifies them in this world, gives them the spiritual life which is eternal life in the bud and embryo, ch. iv. 14."},{"id":"bengel.JHN.4.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:10","href":"/jhn/4/#v10-bengel","text":"ver. 14","snippet":"… perhaps by the sun then rising: comp. ver. 2], “early in the morning”: which things are in nature the first, the most elementary, necessary, common to all and salutary. ... which is living, and thence life-imparting ; ver. 14; “The water that I shall give him, shall be in him a well of water springing up into everlasting life:” ch. vii. 38; “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of water.”"},{"id":"bengel.JHN.4.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:15–16","href":"/jhn/4/#v15-bengel","text":"ver. 14","snippet":"… had begged ... husband) The woman seems to have supposed, that the reason why she is desired to call her husband is, in order that he may help her in taking up and carrying home the water, ver. 15, promised [by Jesus], ver. 14."},{"id":"bengel.JHN.4.40-41.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:40–41","href":"/jhn/4/#v40-bengel","text":"ver. 14","snippet":"They were supplied with one draught of the living water unto everlasting life; ver. 14, “The water that I shall give him shall be in him a well of water, springing up unto everlasting life.” ..."},{"id":"ryle.JHN.7.38.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:38","href":"/jhn/7/#v38-ryle","text":"John iv. 14","snippet":"(John iv. 14."},{"id":"westcott.JHN.4.10.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:10","href":"/jhn/4/#v10-westcott","text":"v. 14","snippet":"Comp. v. 14, note), though it may be doubtful how far the prophetic language would be known to Samaritans, Here the words indicate that which on the divine side answers to the spiritual thirst, the aspirations of men for …"},{"id":"westcott.JHN.4.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:13","href":"/jhn/4/#v13-westcott","text":"v. 14","snippet":"The form of expression is contrasted with the hypothetical whosoever in v. 14."},{"id":"westcott.JHN.4.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:36","href":"/jhn/4/#v36-westcott","text":"v. 14","snippet":"Comp. v. 14, vi. 27, xii. 35."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"iv. 14","snippet":"Comp. iv. 14."},{"id":"westcott.JHN.6.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:53","href":"/jhn/6/#v53-westcott","text":"iv. 14","snippet":"Comp. iv. 14."},{"id":"westcott.JHN.8.12.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:12","href":"/jhn/8/#v12-westcott","text":"iv. 14","snippet":"Comp. iv. 14, vi. 57."}],"15":[{"id":"henry.JHN.4.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:7","href":"/jhn/4/#v7-henry","text":"v. 7-15","snippet":"They discourse concerning the water, v. 7-15."},{"id":"bengel.JHN.4.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:4","href":"/jhn/4/#v4-bengel","text":"ver. 15","snippet":"Nay, even He so guided His conference with the Samaritan woman, that it was only at her earnest request He imparted His grace to her; ver. 15, “Sir, give me this water, that I thirst not."},{"id":"bengel.JHN.4.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:11","href":"/jhn/4/#v11-bengel","text":"ver. 15","snippet":"Lord) Previously she had not called Him Lord: now she so calls Him, inasmuch as speaking piously about God, though as yet unknown to her, ver. 15, “ Lord, give me this water : [Engl."},{"id":"ryle.JHN.6.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:34","href":"/jhn/6/#v34-ryle","text":"John iv. 15","snippet":"(John iv. 15."},{"id":"westcott.JHN.4.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:16","href":"/jhn/4/#v16-westcott","text":"v. 15","snippet":"The apparently abrupt transition seems to be suggested by the last words of v. 15."}],"16":[],"17":[{"id":"bengel.JHN.1.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:50","href":"/jhn/1/#v50-bengel","text":"iv. 17, 18","snippet":"I saw) The repetition confirms [the assertion]: as at ch. iv. 17, 18. ..."}],"18":[{"id":"bengel.JHN.1.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:50","href":"/jhn/1/#v50-bengel","text":"iv. 17, 18","snippet":"I saw) The repetition confirms [the assertion]: as at ch. iv. 17, 18. ..."},{"id":"ryle.JHN.1.42.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:42","href":"/jhn/1/#v42-ryle","text":"John iv. 18","snippet":"(John iv. 18, etc.) — The effect produced in both cases, is very worthy of notice."}],"19":[{"id":"henry.JHN.9.17.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:17","href":"/jhn/9/#v17-henry","text":"ch. iv. 19","snippet":"The woman of Samaria concluded he was a prophet before she had any thought of his being the Messiah (ch. iv. 19); so this blind man thought well of Christ according to the light he had, though he did not think well enough of him; but, being faithful in what he had already attained to, God revealed even that unto him."},{"id":"ryle.JHN.12.21.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:21","href":"/jhn/12/#v21-ryle","text":"John iv. 11, 13, 19","snippet":"(John iv. 11, 13, 19."},{"id":"westcott.JHN.4.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:34","href":"/jhn/4/#v34-westcott","text":"v. 19","snippet":"his work] Comp. v. 19, note."}],"20":[{"id":"henry.JHN.4.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:19","href":"/jhn/4/#v19-henry","text":"v. 19, 20","snippet":"A case of conscience proposed to Christ by the woman, concerning the place of worship, v. 19, 20."},{"id":"bengel.JHN.4.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:21","href":"/jhn/4/#v21-bengel","text":"ver. 20, 21","snippet":"The antithesis to this is ver. 20, 21, “ Our fathers worshipped in this mountain: Art thou greater than our father Jacob?”"},{"id":"westcott.JHN.4.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:21","href":"/jhn/4/#v21-westcott","text":"v. 20","snippet":"worship the Father] The word worship was used indefinitely in v. 20: here it finds its true complement."},{"id":"westcott.JHN.4.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:22","href":"/jhn/4/#v22-westcott","text":"vv. 9, 20","snippet":"Contrast viii. 54. ye...we...] The sharp contrast between Samaritans and Jews which runs through the narrative (vv. 9, 20, ye say), and the pointed reference to \"the Jews\" which follows, fix beyond all reasonable doubt the interpretation of the pronouns."},{"id":"westcott.JHN.4.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:48","href":"/jhn/4/#v48-westcott","text":"v. 20","snippet":"\"Sign\" and \"work\" (see v. 20) are the characteristic words for miracles in St John."}],"21":[{"id":"bengel.JHN.4.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:23","href":"/jhn/4/#v23-bengel","text":"ver. 21","snippet":"… but further He shows this, that a worship superior not merely to that which was practised on that mountain, but even to that which was practised at Jerusalem, is at hand. ... and now is) This [which was not added at ver. 21] “ The hour cometh, when ye shall neither in this mountain,” etc. is now added, lest the woman should think that in the meantime she must seek a settlement in Judea."},{"id":"westcott.JHN.2.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:4","href":"/jhn/2/#v4-westcott","text":"iv. 21","snippet":"Comp. iv. 21, xx- J3» 15- At the same time it emphasizes the special relation which it expresses ; as here the contrast between the divine Son and the human Mother."},{"id":"westcott.JHN.4.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:23","href":"/jhn/4/#v23-westcott","text":"v. 21","snippet":"the (rather an) hour cometh, and now is] The presence of Christ among men brought with it this result at once, though local worship (v. 21) was not yet abolished."},{"id":"westcott.JHN.4.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:42","href":"/jhn/4/#v42-westcott","text":"v. 21","snippet":"So at last faith rose to the level of the promise, v. 21."},{"id":"westcott.JHN.6.57.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:57","href":"/jhn/6/#v57-westcott","text":"iv. 21","snippet":"Comp. iv. 21, note."},{"id":"westcott.JHN.16.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:25","href":"/jhn/16/#v25-westcott","text":"iv. 21","snippet":"Comp. iv. 21, note."}],"22":[{"id":"bengel.JHN.13.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:32–33","href":"/jhn/13/#v32-bengel","text":"iv. 22","snippet":"… Jews) In this one passage alone, when speaking with the disciples, He calls them Jews, never on any other occasion, except to the Samaritan woman, to Caiaphas, and to Pilate, once only to each of these persons ; ch. iv. 22; xviii. 20, 36."},{"id":"ryle.JHN.13.33.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:33","href":"/jhn/13/#v33-ryle","text":"John iv. 22","snippet":"Elsewhere He uses the expression in speaking to the Samaritan woman (John iv. 22) and before Caiaphas and Pilate."},{"id":"westcott.JHN.3.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:11","href":"/jhn/3/#v11-westcott","text":"iv. 22","snippet":"Comp. iv. 22."},{"id":"westcott.JHN.4.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:42","href":"/jhn/4/#v42-westcott","text":"v. 22","snippet":"The \"salvation\" (v. 22) sprang from the Jews, and was recognised by Samaritans."}],"23":[{"id":"bengel.JHN.1.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:17","href":"/jhn/1/#v17-bengel","text":"iv. 23","snippet":"To grace and truth the law gives way, ch. iv. 23 [The true worshippers shall worship the Father in spirit and truth: for the Father seeketh such to worship Him]. ..."},{"id":"westcott.JHN.1.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:17","href":"/jhn/1/#v17-westcott","text":"iv. 23","snippet":"Comp. iv. 23."},{"id":"westcott.JHN.1.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:43","href":"/jhn/1/#v43-westcott","text":"iv. 23","snippet":"Comp. iv. 23."},{"id":"westcott.JHN.4.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:21","href":"/jhn/4/#v21-westcott","text":"v. 23","snippet":"Contrast v. 23."},{"id":"westcott.JHN.4.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:24","href":"/jhn/4/#v24-westcott","text":"v. 23","snippet":"worship him in spirit and in truth] More exactly, worship In spirit and truth (v. 23)."},{"id":"westcott.JHN.6.32.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:32","href":"/jhn/6/#v32-westcott","text":"iv. 23","snippet":"Comp. iv. 23, note."}],"24":[{"id":"chrysostom.JHN.1.1.4","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:1","href":"/jhn/1/#v1-chrysostom","text":"John iv. 24","snippet":"For as in speaking concerning the Father, he says, “God is a Spirit” ( John iv. 24 ), and we do not, because the article is not joined to “Spirit,” yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. ..."},{"id":"chrysostom.JHN.1.18.3","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:18","href":"/jhn/1/#v18-chrysostom","text":"c. iv. 24","snippet":"… these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that “God is a spirit, and they that worship Him must worship Him in spirit and in truth” ( c. iv. 24 ); and again, that it is impossible to see God; “that no man knoweth” Him, “save the Son” ( Matt. xi. 27 ); that He is the Father of the true and Only-Begotten; and all other things that are told us of Him."},{"id":"henry.JHN.4.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:23","href":"/jhn/4/#v23-henry","text":"v. 23, 24","snippet":"Having shown that the place is indifferent, he comes to show what is necessary and essential—that we worship God in spirit and in truth, v. 23, 24."}],"25":[{"id":"calvin.JHN.1.41.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 1:41","href":"/jhn/1/#v41-calvin","text":"John 4:25","snippet":"Thus we shall find the woman of Samaria saying, the Messiah will come, (John 4:25;) which makes it the more wonderful that he who was so eagerly desired by all, and whom they had constantly in their mouths, should be received by so small a number of persons."},{"id":"ryle.JHN.7.41.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:41","href":"/jhn/7/#v41-ryle","text":"John iv. 25","snippet":"(John iv. 25."},{"id":"westcott.JHN.1.41.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:41","href":"/jhn/1/#v41-westcott","text":"iv. 25, 29","snippet":"Comp. iv. 25, 29."},{"id":"westcott.JHN.4.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:10","href":"/jhn/4/#v10-westcott","text":"v. 25","snippet":"Had she known the gift of God, the gift of His Son (iii. 16) in which was included all that man could want, she would have felt that needs of which she was partly conscious (v. 25) could at length be satisfied."},{"id":"westcott.JHN.4.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:21","href":"/jhn/4/#v21-westcott","text":"v. 25, 28","snippet":"Comp. v. 25, 28, xvi. 2, 4, 25, 32."},{"id":"westcott.JHN.4.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:23","href":"/jhn/4/#v23-westcott","text":"v. 25","snippet":"Compare v. 25 as contrasted with v. 28."},{"id":"westcott.JHN.11.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:16","href":"/jhn/11/#v16-westcott","text":"iv. 25","snippet":"Comp. iv. 25, (xix. 17), i. 38."}],"26":[{"id":"chrysostom.JHN.10.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:24","href":"/jhn/10/#v24-chrysostom","text":"c. iv. 26","snippet":"For He said to the woman of Samaria, “I Am that speak unto thee” ( c. iv. 26 ); and to the blind man, “Thou hast both seen Him, and it is He that talketh with thee."},{"id":"henry.JHN.4.25.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:25","href":"/jhn/4/#v25-henry","text":"v. 25, 26","snippet":"The last subject of discourse with this woman is concerning the Messiah, v. 25, 26."},{"id":"henry.JHN.8.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:25","href":"/jhn/8/#v25-henry","text":"ch. iv. 26","snippet":"The account he had already given of himself he resolved to abide by; he had declared himself to be the Son of God (ch. v. 17), to be the Christ (ch. iv. 26), and the bread of life, and had proposed himself as the object of that faith which is necessary to salvation, and to this he refers them for an answer to their question."},{"id":"bengel.JHN.4.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:7","href":"/jhn/4/#v7-bengel","text":"ver. 26","snippet":"… alternation [vicissitudine] in the conference, until the disciples come, reckoning from this address, which would seem to be indifferent, Jesus wonderfully brings on the matter to that crowning point, I am the Messiah, ver. 26; a point, to learn which the apostles required so long a — time [ch. xvi. 31, “Jesus answered them, Do ye now believe?”] In fact the tree takes longer to grow than the ear of corn."},{"id":"bengel.JHN.4.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:10","href":"/jhn/4/#v10-bengel","text":"ver. 26","snippet":"Subsequently He discloses, who it is ; ver. 26. ... thou wouldest ask—and He would give: or rather, thou wouldest have asked, and He would have given, i.e., not only would you not wonder at my asking, but even you of your own accord would have asked of Me. ..."},{"id":"ryle.JHN.9.37.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:37","href":"/jhn/9/#v37-ryle","text":"John iv. 26","snippet":"(John iv. 26 ; Matt. v. 10—12.)"},{"id":"westcott.JHN.4.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:42","href":"/jhn/4/#v42-westcott","text":"vv. 26, 27","snippet":"The word speech ... corresponds with talk in vv. 26, 27."},{"id":"westcott.JHN.6.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:20","href":"/jhn/6/#v20-westcott","text":"iv. 26","snippet":"Comp. iv. 26, viii. 24, 28, 58, (ix. 9), xiii. 19, xviii. 5, 6, 8; Mark xiii. 6; Luke xxi. 8."}],"27":[{"id":"westcott.JHN.4.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:42","href":"/jhn/4/#v42-westcott","text":"vv. 26, 27","snippet":"The word speech ... corresponds with talk in vv. 26, 27."}],"28":[{"id":"bengel.JHN.4.17-18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:17–18","href":"/jhn/4/#v17-bengel","text":"ver. 28","snippet":"The woman is not at all said to have renounced the man, at ver. 28."},{"id":"ryle.JHN.21.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:8","href":"/jhn/21/#v8-ryle","text":"John iv. 28","snippet":"(John iv. 28.)"},{"id":"westcott.JHN.4.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:21","href":"/jhn/4/#v21-westcott","text":"v. 25, 28","snippet":"Comp. v. 25, 28, xvi. 2, 4, 25, 32."},{"id":"westcott.JHN.4.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:23","href":"/jhn/4/#v23-westcott","text":"v. 28","snippet":"Compare v. 25 as contrasted with v. 28."}],"29":[{"id":"henry.JHN.4.18.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:18","href":"/jhn/4/#v18-henry","text":"v. 29","snippet":"It is probable that he said more than is here recorded, for she thought that he told her all that ever she did (v. 29), but that which is here recorded is concerning her husbands."},{"id":"henry.JHN.4.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:28","href":"/jhn/4/#v28-henry","text":"v. 28, 29","snippet":"The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, v. 28, 29."},{"id":"henry.JHN.16.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:30","href":"/jhn/16/#v30-henry","text":"ch. iv. 29","snippet":"This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (ch. iv. 29), and upon Nathanael that Christ saw him under the fig-tree, ch. i. 48, 49."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"iv. 29","snippet":"Jesus knew who Simon was, ch. i. 42: The mind and action of Nathanael, ver. 47, 48: What is in every man, ch. ii. 25: The deeds of the woman of Samaria, ch. iv. 29: What He Himself was about to do, ch. vi. 6: The treachery of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of …"},{"id":"westcott.JHN.1.41.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:41","href":"/jhn/1/#v41-westcott","text":"iv. 25, 29","snippet":"Comp. iv. 25, 29."},{"id":"westcott.JHN.4.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:19","href":"/jhn/4/#v19-westcott","text":"v. 29","snippet":"… tell in what way the Lord's words were more significant to the woman than to us (see i. 48, 49), but they evidently bore with them to her a complete conviction that her whole life was open to the eyes of the speaker (v. 29)."}],"30":[{"id":"bengel.JHN.4.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:4","href":"/jhn/4/#v4-bengel","text":"ver. 30","snippet":"The Samaritans went out to Him, ver. 30; nor, except when besought, did He give them two days, ver. 40."},{"id":"bengel.JHN.4.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:35","href":"/jhn/4/#v35-bengel","text":"ver. 30","snippet":"… fields]) The Samaritans are described as ripe for believing, ver. 39, “ Many of the Samaritans believed on Him, for the saying of the woman,” etc., who were at the time being seen on the plain [sc. coming towards Him]; ver. 30, “Then they went out of the city, and came unto Him."},{"id":"westcott.JHN.4.35.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:35","href":"/jhn/4/#v35-westcott","text":"v. 30","snippet":"The woman, we may suppose, with the Samaritans (v. 30), was seen returning to the well."},{"id":"westcott.JHN.6.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:17","href":"/jhn/6/#v17-westcott","text":"iv. 30","snippet":"Comp. iv. 30."}],"31":[{"id":"henry.JHN.4.35.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:35","href":"/jhn/4/#v35-henry","text":"v. 31","snippet":"They would have him to eat, v. 31."}],"32":[{"id":"bengel.JHN.4.27-28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:27–28","href":"/jhn/4/#v27-bengel","text":"ver. 32","snippet":"The woman treats the water as Jesus treated bread, as a secondary consideration, ver. 32, [To His disciples, urging Him to eat] “I have meat to eat that ye know not of” [ Without delay, and by a spontaneous effort, faith, and the joy and certainty of it, are brought to bear in leading others also to the …"},{"id":"bengel.JHN.4.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:35","href":"/jhn/4/#v35-bengel","text":"ver. 32","snippet":"So ver. 32, “I have meat to eat that ye know not of.” ... the regions [ fields]) The Samaritans are described as ripe for believing, ver. 39, “ Many of the Samaritans believed on Him, for the saying of the woman,” etc., who were …"},{"id":"ryle.JHN.11.13.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:13","href":"/jhn/11/#v13-ryle","text":"John iv. 32","snippet":"(Matt. xvi. 6; John iv. 32.)"}],"33":[{"id":"henry.JHN.4.31.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:31","href":"/jhn/4/#v31-henry","text":"v. 33","snippet":"[2.] He minded it so little that they suspected he had had meat brought him in their absence (v. 33): Has any man brought him aught to eat?"},{"id":"westcott.JHN.4.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:8","href":"/jhn/4/#v8-westcott","text":"v. 33","snippet":"Yet it may be urged that v. 33 naturally suggests that the Lord had been left alone."},{"id":"westcott.JHN.4.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:29","href":"/jhn/4/#v29-westcott","text":"v. 33","snippet":"The form of the sentence grammatically suggests a negative answer (v. 33), but hope bursts through it."},{"id":"westcott.JHN.17.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:19","href":"/jhn/17/#v19-westcott","text":"iv. 33","snippet":"through the truth] in truth ..., truly, really, and not merely in name or externally (comp. iv. 33, note)."}],"34":[{"id":"henry.JHN.13.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4","href":"/jhn/13/#v4-henry","text":"ch. iv. 34","snippet":"… taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, ch. iv. 34."},{"id":"henry.JHN.19.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:30","href":"/jhn/19/#v30-henry","text":"ch. iv. 34","snippet":"It was his meat and drink to finish his work (ch. iv. 34), and the meat and drink refreshed him, when they gave him gall and vinegar."},{"id":"bengel.JHN.6.28-29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:28–29","href":"/jhn/6/#v28-bengel","text":"iv. 34","snippet":"… work? ver. 27, “‘ Labour—for the meat which endureth to everlasting life.”\" ... the works of God) The works approved by God, and which unite us to God. ... the work of God) That work which is approved by God: comp. ch. iv. 34, [Jesus said] “ My meat is to do the will of Him that sent Me, and to finish His work."},{"id":"bengel.JHN.6.56-57.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:56–57","href":"/jhn/6/#v56-bengel","text":"iv. 34","snippet":"The meat of Jesus was to do the will of Him by whom He was sent, ch. iv. 34; the meat of the believer is, to eat Christ, and to feed on Him, by the will of the Father. ... and I) The as has its Apodosis in that clause, so also He who eateth ... on account of the Father [Engl."},{"id":"ryle.JHN.17.3.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:3","href":"/jhn/17/#v3-ryle","text":"John iv. 34","snippet":"It is the same phrase that is so rendered in John iv. 34 : \" My meat is to do the will."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"iv. 34","snippet":"Comp. iv. 34, note."},{"id":"westcott.JHN.12.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:45","href":"/jhn/12/#v45-westcott","text":"iv. 34","snippet":"Comp. iv. 34, v. 34, 30, vi. 38, vii. 16, (18), 28, 33, viii. 36, 39, ix. 4, xiii. 20, xv. 31, xvi. 5 (peculiar to St John, and used only by the Lord)."},{"id":"westcott.JHN.15.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:13","href":"/jhn/15/#v13-westcott","text":"iv. 34","snippet":"Comp. iv. 34, v. 8, xvii. 3 ; 1 John iv. 17 ; 3 John 4."},{"id":"westcott.JHN.15.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:21","href":"/jhn/15/#v21-westcott","text":"iv. 34","snippet":"Comp. iv. 34, v. 24, 30, vi. 38, 39, vii. 16, 18, 28, 33, viii. 26, 29, ix. 4, xii. 44 f., xiii. 20, xvi. 5."},{"id":"westcott.JHN.17.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"iv. 34","snippet":"Comp. iv. 34, vi. 29."},{"id":"westcott.JHN.17.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:4","href":"/jhn/17/#v4-westcott","text":"iv. 34","snippet":"For the use of the word \"perfect\" (Vulg. consummavi) comp. iv. 34, note."}],"35":[{"id":"bengel.JHN.4.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:21","href":"/jhn/4/#v21-bengel","text":"ver. 35","snippet":"believe Me) Christ often said to the Jews and His disciples, I say unto you, ver. 35."},{"id":"westcott.JHN.4.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:6","href":"/jhn/4/#v6-westcott","text":"v. 35","snippet":"The night would not close so rapidly as to make the subsequent description (v. 35) impossible."},{"id":"westcott.JHN.4.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:30","href":"/jhn/4/#v30-westcott","text":"v. 35","snippet":"The villagers started on their journey, and are seen, as it were, pursuing it Comp. v. 35."},{"id":"westcott.JHN.6.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:5","href":"/jhn/6/#v5-westcott","text":"iv. 35","snippet":"Comp. iv. 35, (i. 38)."}],"36":[{"id":"henry.JHN.4.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:35","href":"/jhn/4/#v35-henry","text":"v. 35-38","snippet":"Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, v. 35-38."},{"id":"bengel.JHN.4.5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:5","href":"/jhn/4/#v5-bengel","text":"ver. 36","snippet":"To this derivation, ver. 36 seems to allude, ..."},{"id":"westcott.JHN.4.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:34","href":"/jhn/4/#v34-westcott","text":"v. 36","snippet":"that sent me] Comp. v. 36 f."},{"id":"westcott.JHN.4.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:37","href":"/jhn/4/#v37-westcott","text":"v. 36","snippet":"herein] i.e. in the fact that you are reaping already (v. 36) what others sowed."}],"37":[{"id":"henry.JHN.4.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:35","href":"/jhn/4/#v35-henry","text":"v. 35-38","snippet":"Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, v. 35-38."}],"38":[{"id":"henry.JHN.4.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:35","href":"/jhn/4/#v35-henry","text":"v. 35-38","snippet":"Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, v. 35-38."},{"id":"westcott.JHN.4.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:36","href":"/jhn/4/#v36-westcott","text":"v. 38","snippet":"Christ Himself stands as the Lord of the Harvest (v. 38) and not here as the Sower."},{"id":"westcott.JHN.17.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:18","href":"/jhn/17/#v18-westcott","text":"iv. 38","snippet":"Comp. iv. 38."}],"39":[{"id":"bengel.JHN.4.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:23","href":"/jhn/4/#v23-bengel","text":"ver. 39, 41","snippet":"It was presently afterwards fulfilled, ver. 39, 41, “ Many of the Samaritans of that city believed on Him for the saying of the woman, etc. : many more believed because of His own word.” ... the true worshippers) For instance, the Samaritans, ver.41. ... in spirit and …"},{"id":"bengel.JHN.4.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:35","href":"/jhn/4/#v35-bengel","text":"ver. 39","snippet":"So ver. 32, “I have meat to eat that ye know not of.” ... the regions [ fields]) The Samaritans are described as ripe for believing, ver. 39, “ Many of the Samaritans believed on Him, for the saying of the woman,” etc., who were at the time being seen on the plain [sc. coming towards Him]; ver. 30, “Then they went out of the city, and came unto Him."},{"id":"westcott.JHN.4.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:29","href":"/jhn/4/#v29-westcott","text":"v. 39","snippet":"all things that ever I did (that I did)] The words here and v. 39 are more definite in their reference than A."},{"id":"westcott.JHN.4.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:41","href":"/jhn/4/#v41-westcott","text":"v. 39","snippet":"The phrase is comparative, far more (in reference to v. 39), and not positive ...."}],"40":[{"id":"henry.JHN.4.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:39","href":"/jhn/4/#v39-henry","text":"v. 39-42","snippet":"The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, v. 39-42."},{"id":"bengel.JHN.4.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:4","href":"/jhn/4/#v4-bengel","text":"ver. 40","snippet":"The Samaritans went out to Him, ver. 30; nor, except when besought, did He give them two days, ver. 40."},{"id":"bengel.JHN.4.39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:39","href":"/jhn/4/#v39-bengel","text":"ver. 40","snippet":"They had not yet seen Jesus ; comp. ver. 40, “So when the Samaritans were come to Him."},{"id":"westcott.JHN.4.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:31","href":"/jhn/4/#v31-westcott","text":"vv. 40, 47","snippet":"prayed] begged, asked ...: vv. 40, 47, xii. 21, &c."},{"id":"westcott.JHN.4.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:43","href":"/jhn/4/#v43-westcott","text":"v. 40","snippet":"After the two days (mentioned in v. 40) he went forth ... thence into Galilee."}],"41":[{"id":"henry.JHN.4.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:39","href":"/jhn/4/#v39-henry","text":"v. 39-42","snippet":"The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, v. 39-42."},{"id":"bengel.JHN.4.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:23","href":"/jhn/4/#v23-bengel","text":"ver. 39, 41","snippet":"It was presently afterwards fulfilled, ver. 39, 41, “ Many of the Samaritans of that city believed on Him for the saying of the woman, etc. : many more believed because of His own word.” ... the true worshippers) For instance, the Samaritans, ver.41. ... in spirit and …"},{"id":"westcott.JHN.4.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:39","href":"/jhn/4/#v39-westcott","text":"v. 41","snippet":"Rather, because of the word (v. 41), the narrative ..., and not the simple statement only, of the woman as (or while) she (earnestly, constantly, and not once for all) testified ... ..."}],"42":[{"id":"henry.JHN.4.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:39","href":"/jhn/4/#v39-henry","text":"v. 39-42","snippet":"The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, v. 39-42."},{"id":"henry.JHN.4.41.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:41","href":"/jhn/4/#v41-henry","text":"v. 41, 42","snippet":"Secondly, We are told what impressions were made upon them by Christ's own word, and his personal converse with them (v. 41, 42); what he said and did there is not related, whether he healed their sick or no; but it is intimated, in the effect, that he said and did that which convinced them that he was the Christ; and the labours of a minister …"},{"id":"bengel.JHN.4.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:22","href":"/jhn/4/#v22-bengel","text":"ver. 42","snippet":"Comp. ver. 42, [The Samaritans] “ We know that this is indeed the Christ, the Saviour of the world.” ... is) For such was the promise: that the Saviour and the knowledge of Him would originate from the Jews, and that from the Jews …"},{"id":"westcott.JHN.3.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:17","href":"/jhn/3/#v17-westcott","text":"iv. 42","snippet":"The true title of the Son is \" the Saviour of the world\" (ch. iv. 42 ; 1 John iv. 14."},{"id":"westcott.JHN.8.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:43","href":"/jhn/8/#v43-westcott","text":"iv. 42","snippet":"They could not perceive the meaning or the source of His speech, in which little by little He familiarly set forth His work (comp. iv. 42), because they could not grasp the purport of His Word, the one revelation of the Incarnate Son in which all else was included."}],"43":[],"44":[{"id":"westcott.JHN.13.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:21","href":"/jhn/13/#v21-westcott","text":"iv. 44","snippet":"testified] Comp. iv. 44."}],"45":[{"id":"bengel.JHN.2.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:23","href":"/jhn/2/#v23-bengel","text":"iv. 45","snippet":"in the feast) the people being collected, ch. iv. 45, “ The Galilzans received Him, having seen all the things that He did at Jerusalem at the feast.” ... believed) as those, concerning whom ch. viii. 30 speaks : “ As He spake these words, many believed on Him ;” xii. …"},{"id":"bengel.JHN.4.46-47.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:46–47","href":"/jhn/4/#v46-bengel","text":"ver. 45","snippet":"… an officer in the court of Herod Antipas. ... whose son) His only son, as the article seems to imply. ... out of Judea) The nobleman also, without doubt, had seen or heard the things that Jesus had done at Jerusalem: ver. 45, “ The Galileans received Him, having seen all the things that He did at Jerusalem at the feast.” ... that He would come down) Cana was situated in a higher position."},{"id":"westcott.JHN.4.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:44","href":"/jhn/4/#v44-westcott","text":"v. 45","snippet":"Matt. xxiii. 37 ; Luke xiii. 34), followed by the notice of the ready welcome given to Christ by Galilaeans (v. 45)."}],"46":[{"id":"chrysostom.JHN.2.9-10.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 2:9–10","href":"/jhn/2/#v9-chrysostom","text":"c. iv. 46","snippet":"( c. iv. 46."},{"id":"bengel.JHN.2.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:23","href":"/jhn/2/#v23-bengel","text":"iv. 46","snippet":"… believed on Him ;” xii. 42, “ Among the chief rulers also many believed on Him.” ... signs) More signs are recorded as having been done by the Evangelists in Galilee, than in Judzea and Jerusalem: ver. 1, and chap. iv. 46 [The miracle of the wine at Cana, and on the nobleman’s son at Capernaum]."}],"47":[{"id":"bengel.JHN.2.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:4","href":"/jhn/2/#v4-bengel","text":"iv. 47","snippet":"The same word [occurs], ch. iv. 47, viii. 42. ... hour) of doing what you hint to Me, i.e. of withdrawing. ."},{"id":"westcott.JHN.4.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:31","href":"/jhn/4/#v31-westcott","text":"v. 47","snippet":"They strive to satisfy the wants of their Master and not their own curiosity (v. 47)."},{"id":"westcott.JHN.4.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:49","href":"/jhn/4/#v49-westcott","text":"v. 47","snippet":"child] The diminutive ... is used significantly here; not \"son\" (v. 47) or \"boy\" (v. 51)."}],"48":[{"id":"bengel.JHN.4.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:7","href":"/jhn/4/#v7-bengel","text":"ver. 48, 50","snippet":"So also He led on the nobleman to faith by but two utterances; ver. 48, 50, “ Except ye see signs and wonders, ye will not believe:” and, “ Go thy way, thy son liveth.”"},{"id":"westcott.JHN.4.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:42","href":"/jhn/4/#v42-westcott","text":"v. 48","snippet":"It does not appear that the Samaritans asked for signs like the Jews (comp. v. 48), or that any outward miracles were wrought among them."}],"49":[{"id":"ryle.JHN.4.11.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:11","href":"/jhn/4/#v11-ryle","text":"John iv. 49","snippet":"It is certainly translated \"Sir,\" in other places, where inferiors speak to superiors Matt, xiii 27; xxi. 30; xxvii. 63. John iv. 49; v. 7 ; xii. 21; xx. 15."}],"50":[{"id":"henry.JHN.11.11.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:11","href":"/jhn/11/#v11-henry","text":"ch. iv. 50","snippet":"He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (ch. iv. 50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him."},{"id":"bengel.JHN.4.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:7","href":"/jhn/4/#v7-bengel","text":"ver. 48, 50","snippet":"So also He led on the nobleman to faith by but two utterances; ver. 48, 50, “ Except ye see signs and wonders, ye will not believe:” and, “ Go thy way, thy son liveth.”"},{"id":"bengel.JHN.4.51-52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:51–52","href":"/jhn/4/#v51-bengel","text":"ver. 50","snippet":"… doubt the servants said, At this very seventh hour our master spake with Jesus [and so inferred, the cure was due to His miraculous power]. ... liveth) They announce the fact in the same words which Jesus had spoken [ver. 50]. ... hour) The more carefully the Divine works and benefits are considered, the more nourishment faith acquires. ... the fever) This disease, under ordinary circumstances, is slow in its retiring. ... better) [lit. …"},{"id":"ryle.JHN.11.6.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:6","href":"/jhn/11/#v6-ryle","text":"John iv. 50","snippet":"But we know also that if He had at once hurried to Bethany and healed Lazarus, or spoken a word from a distance at Bethabara and commanded his healing, as in John iv. 50, the mighty miracle of raising him would never have been wrought, and the wonderful sayings of Bethany would never have been spoken."},{"id":"westcott.JHN.2.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"iv. 50","snippet":"Comp. iv. 50, v. 46, 47, *x, 9the scripture] The phrase \"the Scripture\" occurs elsewhere ten times in St John, vii. 38, 42, x. 35, xiii. 18 (xvii. 12), xix. 24, 28, 36, 37 (xx. 9), and in every case except xvii. 12 and xx. 9 the …"},{"id":"westcott.JHN.4.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:53","href":"/jhn/4/#v53-westcott","text":"v. 50","snippet":"The belief in v. 50 is simply belief in the specific promise."}],"51":[{"id":"westcott.JHN.4.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:49","href":"/jhn/4/#v49-westcott","text":"v. 51","snippet":"child] The diminutive ... is used significantly here; not \"son\" (v. 47) or \"boy\" (v. 51)."},{"id":"westcott.JHN.4.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:50","href":"/jhn/4/#v50-westcott","text":"v. 51","snippet":"The crisis of life and death was present; hence it is enough to say \"liveth\" (v. 51) and not \"is healed."}],"52":[{"id":"bengel.JHN.11.10-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:10–11","href":"/jhn/11/#v10-bengel","text":"iv. 52","snippet":"Comp. ch. iv. 52, [The nobleman’s son recovered of the fever “ at the same hour in the which Jesus said, Thy son liveth."},{"id":"bengel.JHN.19.14.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:14","href":"/jhn/19/#v14-bengel","text":"John iv. 6, 52","snippet":"… apply the name to any other hours than those of which the first was in the early morning, the twelfth in the evening; so John xi. 9, “ Are there not twelve hours in the day?” whence the sixth, seventh, and tenth occur, John iv. 6, 52, i. 39."},{"id":"ryle.JHN.4.6.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:6","href":"/jhn/4/#v6-ryle","text":"John iv. 52","snippet":"(John iv. 52."}],"53":[],"54":[]}}