JOHN CHAPTER 4.

JOHN CHAPTER 4.

WHY JESUS LEFT JUDAH.  4:1-3.  The Lord knew of the hostility of the Pharisees to John and now because of His own success as a preacher, He anticipated their enmity to Himself.  His success is expressed in the words "Jesus was gaining and baptizing more disciples than John."  Jesus firstly made or gained disciples and then they were baptized by His own disciples that continued with Him. (compare 1.Cor.1:14-17).

           

SAMARIA.  4:4-6. To return to Galilee Jesus had to pass through Samaria.  This was the usual course, however, very strict Jews avoided any contact with the Samaritans by taking the longer journey through Perea.  But Jesus was not influenced by such scruples.  It is also worthwhile to notice that the Greek word translated "had, must, it is necessary" was sometimes used by the Lord to express the Divine purpose concerning His destiny or work.  It is possible that such an inference is intended here.

           

John's Gospel clearly depicts the humanity of Jesus.  He was tired, hungry and thirsty from the long journey and gladly sat down by the well.  Added to this, there was the heat of the midday sun, and the constant interviews with folk along the tiresome journey.

           

THE SAMARITAN WOMAN.  4:7-9. Why did this woman come at this unusual hour to draw water?  Why did she not come in the evening when others came?  Why did she come alone?  And why did she come to Jacob's well when there was a spring nearer the town?  It is probable that her sordid and scandalous manner of living induced her to come when she did.  She came alone at midday because of shame and from fear of reproach.

           

Jesus asked for water to drink from her and this surprised her as she had discerned that he was a Jew.  And Jews greatly despised Samaritans, especially Samaritan women.  Barrett points out that the Greek word translated "have no dealings with" in the A.V. and R.V. and "do not associate with" in the N.I.V. properly means, "to use together with" or "associate on friendly terms with someone." 

           

Barrett writes that a regulation was made known in 65-66 A.D. warning Jews that Samaritan women were menstruants from the cradle and that one could never know when they were not ritually unclean.  However, Leon Morris considers these words are the comment of the inspired writer, a view which the N.I.V. seems to support.  And Leon Morris points out that such regulations do not spring from thin air, and the saying before us indicates that there must have been widespread Jewish scruples in Jesus' time.

           

However, the Lord was free from all such racial and national scruples, He refused to put women in a lower category than men. He rejects as binding mere ceremonial distinctions.  While Jesus recognized God's provisional choice of a people to fulfil His purpose, God's ultimate will seeks the welfare of all.  Jesus was acquainted with the hardships of human existence, and we observe His humility and grace as He discusses and discovers to this woman her need.  Godet once wrote that the way to gain a soul is to ask a service from it.

           

THE GIFT OF GOD.  4:10-15.  Jesus gently reproaches the woman that she knew nothing of God's gift nor concerning himself who was so ready to give her the living water.  She perceived nothing of the spiritual quality of His gift nor anything of His personal greatness.  Her mind continued to revolve around her own physical needs.  It is with astonishment that she inquires if He thought himself to be greater than our father Jacob.  For she proudly claimed descent from Jacob.

           

Jesus speaks of the surpassing greatness of His gift to anything Jacob could give.  Jacob was a great man in this woman's estimation and she drew water from this well with strong feelings of loyalty.  However, Jesus answered, "Everyone who drinks this water will be thirsty again, but whoever drinks of the water I give him will never thirst again."  Then He continues to describe the water that He gave, it would become a perennial spring within the human heart.  Therefore He says, "Indeed, the water that I give him will become in him a spring of water welling up to everlasting life."  N.I.V.

           

Expositors have discussed as to what is meant by "the gift of God" and "Living water." 

Raymond Brown suggests the terms were used to describe the Torah, that is, the Law of Moses.  For while usually "living water" meant running water, here the term is used with a spiritual meaning.  For Jesus presents himself and His teaching as the replacement of the Law which was accepted by the Samaritans.  Jesus is greater than Jacob, than Moses or the Law.  However, we can only come to know the son of God by the power of the Spirit.

           

In verse 14 the word, "welling up" N.I.V. represent a Greek word that describes an animal leaping up.  And R. Brown points out that it is used only here of water.  The Lord wished to emphasize the power of the new life, and its abundance, and the satisfaction it gives as energised by the Holy Spirit.

           

The woman was still unable to grasp the meaning of Jesus' words, and she replies, "Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water." N.I.V.  Her only thought was her physical thirst, and the prospect of relief from her labour. But there is unbelief and flippancy in her approach to Jesus.

           

HER LIFE UNVEILED.  4:16-18. Jesus knew that her conscience must be awakened and she must become conscious of the guiltiness of her sinful life.  And until He brought home to her conscience her sin, she could not become aware of the true nature of God's gift.  Therefore the Lord said to her, "Go, call your husband and come back."  The woman now finds herself in a position where she must confess the truth concerning her life, she has no husband.  Then Jesus said to her, "You are right when you say you have no husband.  The fact is, you have had five husbands, and the man you now have is not your husband.  What you have said is quite true." N.I.V.  We suggest that she was a much divorced woman, and as the Samaritans allowed divorce only for adultery, her life must have been notoriously sinful.  When the Lord replies, "the man you now have is not your husband" the implication is he is someone else's husband.

           

The woman was amazed at His insight into her life's story.  She rightly assumes that He could not have gained such information from gossip.  And she must have been amazed at His wonderful grace in offering to her the living water.  She came to a new understanding of Jesus, she perceived He was a prophet.  This was a big step for her as the Samaritans did not generally recognize the prophetic ministry in Judaea.

           

THE NEW AND UNIVERSAL ORDER OF WORSHIP.  4:19-26. She may have desired to change the subject from her wretched life of sin, but on the other hand, she may have had a curious interest in the true centre of worship.  And now assured of Jesus' prophetic powers she wanted to hear what He said as to the true place of Worship.  This question aroused both Jews and Samaritans.  It created great antagonism whether the place of worship was Jerusalem or Gerizim in Samaria?  The Lord speaks in a manner to lift her thoughts above localities as He speaks of the true worshippers.  We are amazed that a poor, despised and sin-laden Samaritan woman should hear such a sublime revelation.  Not even the orthodox and honourable Jewish rabbi Nicodemus heard such a revelation.

           

1.  The Samaritan or schismatic form at Gerizim.  The Samaritan were non-conformists and schismatic.  They rejected the prophetic writings and opposed Jerusalem as the place of worship.

           

2.  The provisional order at Jerusalem.  The Jewish order of worship was provisional, temporary and prophetic of the new and final order.  The Jews worshipped God who had revealed himself to them throughout their history.  God had chosen them to be the means by whom He should make known His Salvation to the nations.  Their history was prophetic of Christ who was to arise from them.

           

3.  The new and universal order.  The new order was already breaking in for the Messiah had come.  And since it was centred in a Person (Matt.18:20), can no longer be interpreted in accordance with certain O.T. Scriptures such as, 2.Kings 21:4; 2.Chron.6:6.  Such Scriptures made Jerusalem the centre of worship, but Matt.18:20 must be understood in contrast to these Scriptures.  Priority of place and race are done away with in Christ.  He died and rose again that in the risen Christ all should worship the Father in spirit and truth.  The true criterion of worship is not the place, but the manner of worship.

           

This new order of worship is founded in the love of the Father to all His children, that is, to all who are born from above.  It is our response to the Father's love. "Father" is a keyword in this section.  Did the father-image awaken memories and influences for good in the heart of this woman?  Sir Bernard Shaw tells of the wrench he felt when as a small boy he first realized that his father was a habitual drunkard.  His belief in a perfect and omniscient Father-image was ruined forever, and that experience made him emotionally the rebel and sceptic he became.

           

The necessity of the new order is based on the revelation of God.  For God is Spirit and His worshippers will worship the Father in Spirit and truth, for they are the kind of worshippers that Father seeks.  Here much can be said for the rendering of the N.Am.Bible., which supplies Spirit with  a capital S.  R. Brown supports this, but Leon Morris disagrees.  One thing is clear, the new order extends beyond the limits of space and place and sectarian rivalry.

           

The woman is impressed with His teaching though she does not fully understand it.  However, she confesses, "I know that Messiah (called Christ) is coming.  When he comes He will explain everything to us." N.I.V.  We do not know much about the Messianic hope in Samaria at that time.  We presume it was not developed very much.  However, the Samaritans waited for the coming of `Taheb', the "Restorer", his work was chiefly to teach.  The `Taheb' was expected to settle the question as to where the true centre of worship was, Gerizim or Jerusalem.  The Lord finally reveals Himself as the Christ.  He was the fulfilment of their Messianic expectations.

           

THE DISCIPLES RETURN.  4:2-30.  When the disciples returned, having purchased food, they were surprised to find Jesus talking to the woman.  Usually a Jewish Rabbi avoided talking to a woman, even to his own wife, in public.  Therefore the disciples would certainly be surprised to find Him talking to a Samaritan woman or they were greatly despised.  They did not understand the grace and humility that marked His pathway.  They did not know what to say, but one would suggest that their silence suggests a measure of censure.  The woman herself would feel uncomfortable in their presence and so she departed leaving her water jar as a token of her intention to return. 

           

On arriving back in the town she said, "Come see a man who told me everything I ever did." N.I.V.  Her new enthusiasm had dispelled all fear and shame.  She invites the townsfolk, "come see," she is confident that Jesus was His own best witness and that if the people met Him they would be convinced.  So the people came out of the town and made their way towards Him.