Text -- John 4:32 (NET)

4:32 But he said to them, “I have food to eat that you know nothing about.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 4:32

Meat ( brōsin ).

Originally the act of eating (Rom 14:17) from bibrōskō , but soon and commonly as that which is eaten like brōma once in John (Joh 4:34). So here and Joh 6:27, Joh 6:55. Cf. vernacular English "good eating,""good eats."

Robertson: Joh 4:32

I ... ye ( egō ...humeis ).

Emphatic contrast. Spiritual food Jesus had.

Vincent: Joh 4:32

Meat ( βρῶσιν )

Originally the act of eating (Col 2:16), but often of that which is eaten. A parallel is found in the vulgar phrase, a thing is good or poor eating . The word is always used by Paul in its original sense.

Vincent: Joh 4:32

Know not of ( οὐκ οἴδατε )

Incorrect. Rev., rightly, ye know not; i.e., you do not know its virtue.

JFB: Joh 4:31-38

That is, while the woman was away.

JFB: Joh 4:31-38

Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.

JFB: Joh 4:32

What spirituality of mind! "I have been eating all the while, and such food as ye dream not of." What can that be? they ask each other; have any supplies been brought Him in our absence? He knows what they are saying though He hears it not.

Clarke: Joh 4:32

I have meat to eat that ye know not of - Our blessed Lord seizes every opportunity to raise the minds of his apostles to heavenly things, through the medium of earthly matters. Nor does he force these things into such service. Properly understood, earthly substances are the types, representatives, and shadows of heavenly things.

Calvin: Joh 4:32

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.

It will perhaps be said, that eating and drinking cannot but be avocations which withdraw some portion of our time that might be better employed. This I acknowledge to be true, but as the Lord kindly permits us to take care of our body, so far as necessity requires, he who endeavors to nourish his body with sobriety and moderation does not fail to give that preference which he ought to give to obedience to God. But we must also take care not to adhere so firmly to our fixed hours, as not to be prepared to deprive ourselves of food, when God holds out to us any opportunity, and, as it were, fixes the present hour. Christ, having now in his hands such an opportunity which might pass away, embraces it with open arms, and holds it fast. When the present duty enjoined on him by the Father presses him so hard that he finds it necessary to lay aside every thing else, he does not scruple to delay taking food; and, indeed, it would have been unreasonable that, when the woman left her pitcher and ran to call the people, Christ should display less zeal. In short, if we propose it as our object not to lose the causes of life on account of life itself, it; will not be difficult to preserve the proper medium; for he who shall place it before him as the end of life to serve the Lord, from which we are not at liberty to turn aside even for the immediate danger of death, will certainly reckon it to be of more value than eating and drinking. The metaphor of eating and drinking is so much the more graceful on this occasion, that it was drawn seasonably from the present discourse.

TSK: Joh 4:32

I have : Joh 4:34; Job 23:12; Psa 63:5, Psa 119:103; Pro 18:20; Isa 53:11; Jer 15:16; Act 20:35

that : Psa 25:14; Pro 14:10; Rev 2:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 4:32

I have meat to eat - See Joh 4:34.

Poole: Joh 4:32

But our blessed Lord was more intent upon gospelizing the Samaritans, than satisfying his hunger: what this meat was, he opens himself, (see Joh 4:34 ).

Gill: Joh 4:32

But he said unto them,.... That is, "Jesus", as the Persic, or the Lord Jesus, as the Ethiopic versions express it:

I have meat to eat that ye know not of: meaning the conversion of the Samaritan woman, and of other Samaritans, who were flocking in great numbers to him, which he knew, though his disciples did not; and the harvest of souls he had a prospect of, see Joh 4:35, was as meat unto him, delightful and refreshing; and his mind and thoughts were so taken up with these things, that he had no inclination to any corporeal food.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Joh 4:32

^{( 4 )} But he said unto them, I have meat to eat that ye know not of.

^{( 4 )} We may have care of our bodies, but in such a way that we prefer willingly and freely the occasion which is offered us to enlarge the kingdom of God before all necessities of this life, whatever else they may be.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 4:1-54

1 Christ talks with a woman of Samaria, and reveals himself unto her.

27 His disciples marvel.

31 He declares to them his zeal for God's glory.

39 Many Samaritans believe on him.

43 He departs into Galilee, and heals the ruler's son that lay sick at Capernaum.

Combined Bible: Joh 4:31-42

of the Gospel of John   

CHAPTER 15   

CHRIST IN SAMARIA   

John 4:31-42   

We begin with the usual Analysis of the passage which is to be before us. In it we see:—   

1. The Disciples’ Solicitude, verse 31.  

2. The Disciples’ Ignorance, verse 32.  

3. The Disciples Instructed, verses 34-38.  

4. The Samaritan Converts, verse 39.  

5. The Samaritan’ s Request, verse 40.  

6. The Samaritan Converts added unto, verse 41.  

7. The Samaritan’ s Confession, verse 42.  

Verses 31-38 form a parenthesis and tell us something of what transpired during the interval that followed the woman’ s leaving the well and the Samaritans coming to Christ because of her testimony to Him. They record a conversation which took place between the Lord and His disciples. The disciples, it will be remembered, had "gone away unto the city to buy meat," and had returned from their quest, to find their Master engaged in conversation with a woman of Samaria. They had marvelled at this, but none had interrogated Him on the matter. As they had heard the Savior pronounce the ineffable "I am" title (verse 26), a Divine restraint had fallen upon them. But now the interview between the Lord Jesus and the Samaritan harlot was over. Grace had won a glorious victory. A sinner had been brought out of darkness into God’ s marvelous light, and in consequence, had gone forth to tell others the good news which meant so much to her own heart.  

Once more the Savior was left alone with His disciples. They had returned in time to hear His closing words with the woman’ , and had seen the summary effect they had on her. They had witnessed that which should have corrected and enlarged their cramped vision. They had been shown that whatever justification there might have been in the past for the Jews to have "no dealings with the Samaritans," this no longer held good. The Son of God had come to earth, "full of grace and truth," and the glad tidings concerning Him must be proclaimed to all people. This was a hard lesson for these Jewish disciples, but with infinite patience the Lord bore with their spiritual dullness. In what follows we have a passage of great practical importance, which contains some weighty truths upon service.  

"In the meanwhile His disciples prayed him, saying, Master, eat" (John 4:31). A little earlier in the day the disciples had left their Master sitting on the well, wearied from the long journey. Accordingly, they had procured some food, and had returned to Him with it. But He evidenced no desire for it. Instead of finding Christ weary and faint, they discovered Him to be full of renewed energy. He had received refreshment which they knew not of. This they could not understand, and so they begged Him to eat of that which they had brought Him. Their request was a kindly one. Their appeal to Him was well meant. But it was merely the amiability of the flesh. The ‘ milk of human kindness’ must not be mistaken for the fruit of the Spirit. Sentimentality is not spirituality.  

"But he said unto them, I have meat to eat that ye know not of" (John 4:32). This was scarcely a rebuke: it was more a word of instruction for their enlightenment. Their minds were upon material things; the Lord speaks of that which is spiritual. "Meat" was used as a figurative expression for that which satisfied. Christ’ s heart had been fed. His spirit had been invigorated. What it was that had refreshed Him we learn from His next utterance. It was something the disciples "knew not of." Not yet had they discovered that the one who gives out of the things of God is also a receiver. In dispensing spiritual blessing to others, one is blest himself. Peace and joy are a part of the reward which comes to him who does the will of God. The obedient servant has "meat to eat" that those not engaged in service know nothing about. These, and other principles of service, were what the Lord would now press upon His disciples.  

"Therefore said the disciples one to another, Hath any man brought him ought to eat?" (John 4:33). This confirmed what Christ had just said: disciples of His they might be, but as yet they were very ignorant about spiritual things. Their minds evidently dwelt more upon material things, than the things of God. They knew very little about the relation of Christ to the Father: their thoughts turned at once to the question as to whether or not any man had "brought him ought to eat." Even good men are sometimes very ignorant; yea, the best of men are, until taught of God. "How dull and thick brained are the best, ‘ till God rend the veil, and enlighten both the organ and the object" (John Trapp, 1650, A.D.). But let us not smile at the dullness of those disciples; instead, see in them an exhibition of our own spiritual stupidity, and need of being taught of God.  

"Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work" (John 4:34). What did Christ mean? In what sense is doing the will of God "meat" to one who performs it? What is the Father’ s "work?" And how was Christ "finishing" it? The answer to those questions must be sought in the setting of our verse, noting its connection with what has gone before and what follows. We must first ascertain the leading subject of the passage of which this verse forms a part.  

As we proceed with our examination of the passage it will become more and more evident that its leading subject is service. The Lord was giving needed instruction to His disciples, and preparing them for their future work. He sets before them a concise yet remarkably complete outline of the fundamental principles which underlie all acceptable service for God. The all-important and basic principle is that of absolute obedience to the will of God. The servant must do the will of his master. This the perfect Servant Himself exemplified. Note how He refers to God. He does not say here, "My meat is to do the will of the Father," but "the will of Him that sent me." That shows it is service which is in view.  

Now what was "the will" of the One who had sent Christ into the world? Was it not to deliver certain captives from the hands of the Devil and bring them from death unto life? If there is any doubt at all on the point John 6:38 and 39 at once removes it— "For 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 which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." This at once helps us to define the Father’ s "work"— "and finish his work, which must not be confounded with the work that was peculiarly the Son’ s: though closely related, they were quite distinct. The "will" of the Father was that all those He had "given" to the Son should be saved; His "work" had been in appointing them unto salvation. "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thess. 5:9). Appointment unto salvation (see also 2 Thessalonians 2:13) is peculiarly the work of the Father; the actual saving of those appointed is the work of the Son, and in the saving of God’ s elect the Son finishes the "work" of the Father. An individual example of this had just been furnished in the case of the Samaritan woman, and others were about to follow in the "many" who should believe on Him because of her testimony (verse 39), and the "many more" who would believe because of His own word (verse 41).  

How all this casts its own clear light on John 5:4 of this fourth chapter, and explains to us the force of the "must" here The Lord had not journeyed to Samaria to gratify His own desire, for "he pleased not himself." In infinite grace the Son of God had condescended to lay aside (temporarily) His glory and stooped to the place of a Servant; and in service, as in everything else, He is our great Exemplar. He shows us how to serve, and the first great principle which comes out here is that joy of heart, satisfaction of soul, sustenance of spirit— "meat"— is to be found in doing the will, performing the pleasure, of the One who sends forth. Here, then, the perfect Servant tells us what true service is— the simple and faithful performance of that which has been marked out for us by God. Our "meat"— the sustenance of the laborers heart, the joy of his soul— is not to be sought in results (the "increase") but in doing the will of Him that sent us forth. That was Christ’ s meat, and it must be ours, too. This was the first lesson, the Lord here teaches His disciples about Service. And it is the first thing which each of us who are His servants now, need to take to heart.  

"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" (John 4:35). It is very evident that it is the subject of Service which is still before us, and the principle enunciated in this verse is easily perceived. However, let us first endeavor to arrive at the local force of these words, and their particular significance to the disciples, before we reduce them to a principle of application to ourselves.  

"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." There is no need to conclude that the disciples had been discussing among themselves the condition of the fields through which they had walked on their way to the city to buy meat; though they may have done so. Rather does it seem to us that the Lord continued to instruct His disciples in figurative language. There seems no doubt that the Savior had in mind the spiritual state of the Samaritans and the estimate formed of them by His disciples. Possibly the Samaritans who had listened to the striking testimony of the woman now saved were on their way toward the well, though yet some considerable distance away, and pointing to them the Savior said to the disciples, "Lift up your eyes" and behold their state.  

"Lift up your eyes, and look on the fields; for they are white already to harvest." This was plainly a rebuke. The disciples regarded Samaria as a most unlikely field to work in; at best much sowing would be required, and then a long wait, before any ripened grain could be expected. They never dreamed of telling them that the Messiah was just outside their gates! Must they not have hung their heads in shame when they discovered how much more faithful and zealous had been this woman than they? Here, then, is a further reason why Christ "must needs go through Samaria"— to teach His disciples a much needed missionary lesson.  

What, now, is the application to us of the principle contained in this verse? Surely it is this: we must not judge by appearances. Ofttimes we regard certain ones as hopeless cases, and are tempted to think it would be useless to speak to them about Christ. Yet we never know what seeds of Truth may have been lodged in their hearts by the labors of other sowers. We never know what influences may be working: ofttimes those who seem to us the most unlikely cases, when put to the test are the most ready to hear of the Savior. We cannot tell how many months there are to harvest!  

"And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together" (John 4:36). If the previous verse contained a rebuke, here was a word to encourage. "He that reapeth receiveth wages" seems to mean, This is a work in which it is indeed a privilege to be engaged, for the laborer receives a glorious reward, inasmuch as he "gathereth fruit unto life eternal." The reward is an eternal one, for not only do those saved through the labors of the reaper receive eternal life, but because of this the joy of both will be eternal too. "That both he that soweth and he that reapeth may rejoice together." The sower may have labored hard toward the salvation of souls, and yet never be permitted to witness in this life the success which God gave to his efforts. The reaper, however, does witness the ingathering; nevertheless, both sower and reaper shall rejoice together in the everlasting salvation of those garnered through their joint efforts.  

"And herein is that saying true, One soweth, and another reapeth" (John 4:37). There is a timely warning here. To "reap" is not everything, blessed as the experience is: to "sow" is equally important. The bountiful crop garnered at Sychar was, under God, the result of the labors of earlier sowers. These Samaritans were already informed about the appearing of the Messiah, and for this knowledge they were indebted to the faithful ministry of earlier servants of God. That one sows and another reaps had been exemplified in the case of the converted adulteress. Christ had met the need which the testimony of the prophets had awakened within her.  

How gracious of the Lord to recognize and own the labors of those earlier sowers! Apparently their work had counted for little. They had sown the seed, yet seemingly the ground on which it had fallen was very unpromising. But now, under the beneficent influence of the Sun of righteousness came the harvest, and the Lord is not slack to remind His disciples of their indebtedness to the labors of those who had gone before. Doubtless, Philip would recall these words of Christ in a coming day (see Acts 8). And what comfort is there here for the sower today! His labors may seem to go for nothing, but if he is diligent in sowing the proper "seed," let him know that sooner or later all faithful service is rewarded. He may not "reap," but "another" will— "Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord" (1 Cor. 15:58).  

"I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors" (John 4:38). There is no doubt a historical reference here which points us back to what is recorded in Matthew 10, from which we learn that the Lord had sent forth the twelve apostles to "preach," and to "heal the sick" (verses 7, 8.). This was in Judea, and the success of their labors is indicated in John 4:1, 2— they had made and baptized many disciples. One can imagine the elation of the disciples over their success, and it was to repress their vanity that Christ here says to them, "I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors." He reminds them that they had prospered because others had labored before them. It was a word encouraging to the sower, sobering to the reaper. We may observe, in passing, that when the Lord sends us forth to "reap," He directs us to fields which have already been sown. It should also be noted that the toil of the sower is more arduous than that of the reaper: when Christ says, "Other men labored, and ye (the reapers) are entered into their (the sowers’ ) labors" He used a word which signified "to toil to the point of exhaustion," indeed it is the same word which is used of the Savior at the beginning of this chapter, when we read, "Jesus therefore, being wearied with His journey." Luther was wont to say, "The ministry is not an idle man’ s occupation." Alas that so often it degenerates into such.  

Sowing and reaping are two distinct departments of Gospel ministry, and spiritual discernment (wisdom from God) is requisite to see which is the more needed in a given place. "To have commenced sowing at Sychar would have indicated a want of discernment as to the condition of souls in that city. To have concluded from their success at Sychar, that all Samaria was ready to receive the Lord, would have been manifestly erroneous, as the treatment He met with in one of the villages of Samaria at a later period in His life clearly demonstrates. This, surely, can speak to us, where sowing and reaping may go on almost side by side. The work in one place is no criterion of what that in another place should be; nor does it follow, that the laborer, highly blessed in one locality, has only to move to another, to find that field also quite ready for his reaping-hook" (C. E. Stuart).  

"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" (John 4:39). At first glance it looks as though this verse introduces a change of subject, yet really it is not so. This verse, as also the two following, enunciates and illustrates other principles of service. In the first place, we are shown how that God is pleased to use feeble messengers to accomplish mighty ends. Frequently He employs weak instruments to make manifest His own mighty power. In this, as in everything else, the Lord’ s thoughts and ways are very different from ours. He employed a shepherd lad to vanquish the mighty Goliath. He endowed a Hebrew slave with more wisdom than all the magicians of Babylon possessed. He made the words of Naaman’ s servants to have greater effect upon their august master than did those of the renowned Elisha. In making selection for the mother of the Savior, He chose not a princess, but a peasant woman. In appointing the heralds of the Cross, fishermen were the ones called. And so a mighty work of grace was started there in Sychar by a converted harlot. "How unsearchable are his judgments, and his ways past finding out!"  

"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." The full force of this can only be appreciated as we go back to what is told us in verses 28 and 29. She did not say. ‘ Of what use can I be for Christ?— I who have lost character with men, and have sunken into the lowest depths of degradation!’ No; she did not stop to reason, but with a conscience that had been searched in the presence of the Light and its burden of guilt removed, with a heart full of wonderment and gratitude to the One who had saved her, she immediately went forth to serve and glorify Him. She told what she knew; she testified of what she had found, but in connection with a Person. It was of Him she spoke; it was to Him she pointed. "He told me," she declared, thus directing others to that One who had dealt so blessedly with her. But she did not stop there. She did not rest satisfied with simply telling her fellow-townsmen of what she had heard, nor Whom she had met. She desired others to meet with Him for themselves. "Come" she said; Come to Him for yourselves. And God honored those simple and earnest words: "Many of the Samaritans of that city believed on him for (because of) the saying of the woman." Thus are we shown the great aim in service, namely, to bring souls into the presence of Christ Himself.  

"So when the Samaritans came unto him, they besought him to abide with them; and he abode there two days. And many more believed because of his Word; and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Savior of the world" (John 4:40-42, A. R. V.). We have quoted from the A. B. V. because we believe it is the more correct here. The A. V. makes these Samaritans say, "For we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world." The majority of the Greek MSS. do not contain the words "the Christ" in verse 42. These Samaritans had learned from the lips of the woman who He was, "the Christ;" now they had discovered for themselves what He was— the One who met their deepest need, "The Savior."  

The above scripture places Samaria in striking contrast from the unbelief and rejection of the Judeans and those dwelling in Jerusalem, where so many of His mighty works had been done, and where it might be expected multitudes would have received Him. Here in Samaria was a people who seemed most unpromising; no record is given of Christ performing a single miracle there; and yet many of these despised Samaritans received Him. And is it not much the same today? Those whom we would think were most disposed to be interested in the things of God are usually the most indifferent; while those whom we are apt to regard as outside, if not beyond, the reach of God’ s grace, are the very ones that are brought to recognize their deep need, and become, ultimately, the most devoted among the followers of the Lamb.  

Let us now seek to gather up into a terse summary the leading lessons of the verses which have been before us. The whole passage has to do with service, and the fundamental principles of service are here enunciated and illustrated. First, we learn the essential requirement of service, as illustrated in the example of the Samaritan woman— a personal acquaintance with the Savior, and a heart overflowing for Him. Second, we are taught the spirit in which all service should be carried on— the faithful performance of the task allotted us; finding our satisfaction not in results, but in the knowledge that the will of God has been done by us. Third, we are shown the urgency of service— the fields already white unto harvest. Fourth, we have encouragement for service— the fact that we are gathering "fruit unto life eternal." Fifth, we learn about the interdependence of the servants— "one soweth and another reapeth:" there is mutual dependence one on the other: a holy partnership between those who work in the different departments of spiritual agriculture. Sixth, we have a warning for servants: they who are used to doing the reaping must not be puffed up by their success, but must remember that they are entering into the labors of those who have gone before. Finally; we are taught here the aim ever to be kept in view, and that is to bring souls into the presence of Christ, that they may become independent of us, having learned to draw directly from Him.  

We would call attention to the following points brought out in these verses. First, the worldwide missionary need signified in the Lord’ s words in verse 35. Second, to the distinctive characteristic of this Age as seen in the absence of any public miracles. There is no hint of Christ performing any miracles here in Samaria: nor is He doing so publicly in the world today. Third, to the means employed as indicated in verses 39 and 41, where we are told that it was the woman’ s testimony, and the Word which caused many of the Samaritans to "believe." Thus it is throughout this Age. It is the personal testimony of believers and the preaching of the Word, which are the Divinely appointed means for the propagation of Christianity. Fourth, we may note the striking prominence of the Gentiles in this typical picture: "Many of the Samaritans... believed on Him." While there is a remnant of Israel "according to the election of grace" (typified in the few disciples who were with Christ), nevertheless, it is the Gentile element which predominates in the saved of this Age. Fifth, mark that Christ is owned here not as "The Son of man," nor as "The Son of David," but as "The Savior of the world." This title does not mean that Christ is the Savior of the human race, but is a general term, used in contradistinction from Israel, including all believing Gentiles scattered throughout the earth.  

Thus, once more, we discover that with marvelous skill the Holy Spirit has caused this historical narrative which traces the actions of the Savior in Samaria, and which records the instructions He there gave to His disciples, to embody a perfect outline which sets forth the leading features of this present Era of Grace, during which God is taking out of the Gentiles a people for His name. This should cause us to search more diligently for the hidden beauties and harmonies of Scripture.  

Below are the questions for the next lesson:—   

1. How does verse 43 bring out the perfections of Christ?  

2. How does "the Galileans received Him" (verse 45) confirm, "no honor in His own country" (Galilee) of verse 44?  

3. Why are we told Christ was in Cana when He healed the nobleman’ s son? verse 46.  

4. Why are we told the nobleman belonged to Capernaum? verse 46.  

5. In what way does verse 48 apply to us today?  

6. What does the word "yesterday" in verse 52 tell us about the nobleman?  

  

MHCC: Joh 4:27-42

The disciples wondered that Christ talked thus with a Samaritan. Yet they knew it was for some good reason, and for some good end. Thus when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves that all is well that Jesus Christ says and does. Two things affected the woman. The extent of his knowledge. Christ knows all the thoughts, words, and actions, of all the children of men. And the power of his word. He told her secret sins with power. She fastened upon that part of Christ's discourse, many would think she would have been most shy of repeating; but the knowledge of Christ, into which we are led by conviction of sin, is most likely to be sound and saving. They came to him: those who would know Christ, must meet him where he records his name. Our Master has left us an example, that we may learn to do the will of God as he did; with diligence, as those that make a business of it; with delight and pleasure in it. Christ compares his work to harvest-work. The harvest is appointed and looked for before it comes; so was the gospel. Harvest-time is busy time; all must be then at work. Harvest-time is a short time, and harvest-work must be done then, or not at all; so the time of the gospel is a season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a good work. Our Saviour, by teaching one poor woman, spread knowledge to a whole town. Blessed are those who are not offended at Christ. Those taught of God, are truly desirous to learn more. It adds much to the praise of our love to Christ and his word, if it conquers prejudices. Their faith grew. In the matter of it: they believed him to be the Saviour, not only of the Jews but of the world. In the certainty of it: we know that this is indeed the Christ. And in the ground of it, for we have heard him ourselves.

Matthew Henry: Joh 4:27-42

We have here the remainder of the story of what happened when Christ was in Samaria, after the long conference he had with the woman.

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, Pro 30:32; Psa 39:1-3.

The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, Joh 4:28, Joh 4:29. Observe here,

1. How she forgot her errand to the well, Joh 4:28. 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 24:18), and see that promise, Mat 10:42. (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. Mr. Hildersham, in one of his sermons on this verse, from this instance largely justifies those who leave their worldly business on week-days to go to hear sermons.

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,

(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 Luk 15:9), 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. Quae 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.

(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 4:13. 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. [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.

(3.) What success she had in this invitation: They went out of the city, and came to him, Joh 4:30. 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, 2Ki 7:3, etc. 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.

III. Christ's discourse with his disciples while the woman was absent, Joh 4:31-38. See how industrious our Lord Jesus was to redeem time, to husband every minute of it, and to fill up the vacancies of it. When the disciples were gone into the town, his discourse with the woman was edifying, and suited to her case; when she was gone into the town, his discourse with them was no less edifying, and suited to their case; it were well if we could thus gather up the fragments of time, that none of it may be lost. Two things are observable in this discourse: -

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,

(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 (Joh 4:33): 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 24:33), and Samuel, that would not sit down till David was anointed, 1Sa 16:11.

(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. [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, Joh 4:34. Note, First, The salvation of sinners is the will of God, and the instruction of them in order thereunto is his work. See 1Ti 2:4. 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.

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, Joh 4:35-38. 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: -

(1.) That it was necessary work, and the occasion for it very urgent and pressing (Joh 4:35): You say, It is four months to harvest; but I say, The fields are already white. Here is,

[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.

[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, Joh 4:31. "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 49:10), 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. 2. By the disposition of men. John Baptist had made ready a people prepared for the Lord, Luk 1:17. Since he began to preach the kingdom of God every man pressed into it, Luk 16:16. This, therefore, was a time for the preachers of the gospel to apply themselves to their work with the utmost vigour, to thrust in their sickle, when the harvest was ripe, Rev 14:15. It was necessary to work now, pity that such a season should be let slip. If the corn that is ripe be not reaped, it will shed and be lost, and the fowls will pick it up. If souls that are under convictions, and have some good inclinations, be not helped now, their hopeful beginnings will come to nothing, and they will be a prey to pretenders. It was also easy to work now; when the people's hearts are prepared the work will be done suddenly, 2Ch 29:36. It cannot but quicken ministers to take pains in preaching the word when they observe that people take pleasure in hearing it.

(2.) That it was profitable and advantageous work, which they themselves would be gainers by (Joh 4:36): " 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 22:13), or those who by fraud kept back the hire of those particularly who reaped their corn-fields, Jam 5:4. 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, 1Ti 4:16. 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 1:13); it is gathered for Christ (Son 8:11, Son 8:12); 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. [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, 1Th 2:19. 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.

(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, Joh 4:37, Joh 4:38. This sometimes denotes a grievous judgment upon him that sows, Mic 6:15; Deu 28:30, Thou shalt sow, and another shall reap; as Deu 6:11, 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 40:3-5. [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. See 1Pe 1:12; Heb 4:2; Rom 16:25, Rom 16:26. [2.] This also intimates two things concerning the ministry of the apostles of Christ. First, That it was a fruitful ministry: they were reapers that gathered in a great harvest of souls to Jesus Christ, and did more in seven years towards the setting up of the kingdom of God among men than the prophets of the Old Testament had done in twice so many ages. Secondly, That it was much facilitated, especially among the Jews, to whom they were first sent, by the writings of the prophets. The prophets sowed in tears, crying out, We have laboured in vain; the apostles reaped in joy, saying, Thanks be to God, who always causeth us to triumph. 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.

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, Joh 4:39-42. See what impressions were made on them,

1. 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: -

(1.) To credit Christ's word (Joh 4:39): 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, 2Ki 5:2. 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, Psa 66:16.

(2.) They were brought to court his stay among them (Joh 4:40): 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, Act 16:15. [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. The historian seems to lay an emphasis upon their being Samaritans; as Luk 10:33; Luk 17:16. The Samaritans had not that reputation for religion which the Jews had; yet the Jews, who saw Christ's miracles, drove him from them: while the Samaritans, who saw not his miracles, nor shared in his favours, invited him to them. The proof of the gospel's success is not always according to the probability, nor what is experienced according to what is expected either way. The Samaritans were taught by the custom of their country to be shy of conversation with the Jews. There were Samaritans that refused to let Christ go through their town (Luk 9:53), but these begged him to tarry with them. Note, It adds much to the praise of our love to Christ and his word if it conquers the prejudices of education and custom, and sets light by the censures of men. Now we are told that Christ granted their request.

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.

Secondly, We are told what impressions were made upon them by Christ's own word, and his personal converse with them (Joh 4:41, Joh 4:42); 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 (Joh 4:41): 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 11:14. 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, Joh 4:42. 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 49:6. (2.) In the certainty of it; their faith now grew up to a full assurance: We know that this is indeed the Christ; alēthōs - 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. (3.) In the ground of it, which was a kind of spiritual sensation and experience: Now we believe, not because of thy saying, for we have heard him ourselves. They had before believed for her saying, and it was well, it was a good step; but now they find further and much firmer footing for their faith: " Now we believe because we have heard him ourselves, and have heard such excellent and divine truths, accompanied with such commanding power and evidence, that we are abundantly satisfied and assured that this is the Christ. "This is like what the queen of Sheba said of Solomon (1Ki 10:6, 1Ki 10:7): The one half was not told me. The Samaritans, who believed for the woman's saying, now gained further light; for to him that hath shall be given; he that is faithful in a little shall be trusted with more. 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, 1Co 2:5; 1Jo 5:9, 1Jo 5:10.

Barclay: Joh 4:31-34

This passage follows the normal pattern of the conversations of the Fourth Gospel. Jesus says something which is misunderstood. He says something which has a spiritual meaning. It is at first taken with an uncomprehending literalism and then slowly he unfolds the meaning until it is grasped and realized. It is exactly the same as Jesus did when he talked to Nicodemus about being born again, and when he talked to the woman about the water which quenched the thirst of the heart for ever.

By this time the disciples had come back with food, and they asked Jesus to eat. They had left him so tired and exhausted that they were worried that he did not seem to want to eat any of the provisions which they had brought back. It is strange how a great task can lift a man above and beyond bodily needs. All his life Wilberforce, who freed the slaves, was a little, insignificant, ailing creature. When he rose to address the House of Commons, the members at first used to smile at this queer little figure; but as the fire and the power came from the man, they used to crowd the benches whenever he rose to speak. As it was put: "The little minnow became a whale." His message, his task, the flame of truth and the dynamic of power conquered his physical weakness. There is a picture of John Knox preaching in his old age. He was a done old man; he was so weak that he had to be half lifted up the pulpit steps and left supporting himself on the book-board; but before he had long begun his sermon the voice had regained its old trumpet-call and he was like "to ding the pulpit into blads (to knock the pulpit into splinters) and leap out of it." The message filled the man with a kind of supernatural strength.

Jesus' answer to his disciples was that he had food of which they knew nothing. In their simplicity they wondered if someone had brought him food to eat. Then he told them: "My food is to do the will of him who sent me."

The great keynote of Jesus' life is submission to the will of God. His uniqueness lies in the very fact that he was the only person who ever was or who ever will be perfectly obedient to God's will. It can be truly said that Jesus is the only person in all the world who never did what he liked but always what God liked.

He was God-sent. Again and again the Fourth Gospel speaks of Jesus being sent by God. There are two Greek words used in the Fourth Gospel for this sending. There is apostellein (649) which is used seventeen times and pempein (3992) which is used twenty-seven times. That is to say, no fewer than forty-four times the Fourth Gospel speaks, or shows us Jesus speaking, about his being sent by God. Jesus was one who was under orders. He was God's man.

Then once Jesus had come, again and again he spoke of the work that was given him to do. In Joh 5:36he speaks of the works which his Father has given him to do. In Joh 17:4his only claim is that he has finished the work his Father gave him to do. When he speaks of taking up and laying down his life, of living and of dying, he says: "This commandment have I received of my Father" (Joh 10:18). He speaks continually, as he speaks here, of the will of God. "I have come down from heaven," he says, "not to do my own will, but the will of him who sent me" (Joh 6:38). "I always do," he says, "what is pleasing to him" (Joh 8:29). In Joh 14:23he lays it down, out of his personal experience and on his personal example, that the only proof of love lies in the keeping of the commandments of the one a man claims to love. This obedience of Jesus was not as it is with us, a spasmodic thing. It was the very essence and being, the mainspring and the core, the dynamic and the moving power of his life.

It is his great desire that we should be as he was.

(i) To do the will of God is the only way to peace. There can be no peace when we are at variance with the king of the universe.

(ii) To do the will of God is the only way to happiness. There can be no happiness when we set our human ignorance against the divine wisdom of God.

(iii) To do the will of God is the only way to power. When we go our own way, we have nothing to call on but our own power, and therefore collapse is inevitable. When we go God's way, we go in his power, and therefore victory is secure.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 4:27-38

2. Jesus' explanation of evangelistic ministry 4:27-38

Jesus had modeled evangelistic effectiveness for His disciples, though ironically they were absent for most of the lesson. Now he explained the rewards, urgency, and partnership of evangelism.

4:27 When Jesus' disciples returned from their shopping trip (v. 8), they were amazed to see Jesus talking with the woman. Their reaction reflects the typical Jewish prejudices against Samaritans and women. It was uncommon for rabbis to speak with women.¹⁹⁴ However they refrained from questioning her and Him probably to avoid becoming involved in this unusual conversation.

4:28 The fact that the woman left her water pot at the well suggests that she felt such excitement at having apparently discovered the Messiah that all but telling others left her mind. The Apostle John may have included this detail because her act had symbolic significance. Some commentators suggested that in her excitement she abandoned the old water pot (ceremonial structure) that was no longer necessary (cf. v. 23). I doubt this interpretation and tend to view this detail as simply evidence of her excitement. There is plenty of symbolism in this story already that Jesus explained.

It would have been natural for the woman to report her discovery to the men in Sychar since they would have had to determine if Jesus really was the Messiah.

4:29 Her hyperbole is understandable. Her example as a witness was a good one for John's readers. What made her think that Jesus could be the Messiah was not only His claim but His ability to know her past, His words and His works. She wisely framed her thinking about Jesus in the form of a question to elicit investigation rather than as a dogmatic assertion that others would probably have rejected out of hand (cf. v. 12).

4:30 The men, probably the community leaders, proceeded out to the well to investigate Jesus' identity. Some of them may have wanted the secrets of this woman's past, perhaps secrets involving themselves, to remain buried.

4:31-32 Jesus showed little interest in eating even though He was probably hungry (v. 6). He used the disciples' urging to teach them something about His priorities. Something was more satisfying to Him than food. They showed interest in physical need primarily, but He had more concern for spiritual need.

4:33-34 The disciples continued to think only on the level of physical food as the woman had thought only of physical water (v. 15). They were all unspiritual in their thinking. Jesus responded that what satisfied Him more than physical food was the spiritual nourishment that came from doing the Father's will and advancing His work (cf. Deut. 8:3; Matt. 4:4; Luke 4:4; John 5:36; 6:38). That mission involved bringing eternal life to people (cf. 20:21).

"The creative will of God, realized in obedience, sustains life."¹⁹⁵

4:35 Jesus continued to speak of spiritual matters in physical terms. The whitened fields represent humankind in its condition of being ripe for divine judgment. Perhaps as Jesus spoke these words the disciples observed the customarily white-clothed men of Sychar wending their way through the fields toward them as so much living grain.

Jesus' reference to four months was probably proverbial. It was the approximate time between sowing and reaping. His point was that between the spiritual task of sowing the gospel and reaping belief the intervening time may be very brief.

The disciples needed spiritual vision. They could obtain it by lifting their eyes and looking on the fields of lost people rather than being completely absorbed in their physical needs. As with physical grain, the opportunity for harvesting spiritually is relatively brief. If left unreached, people die in their sins.

4:36 The reaper in view was Jesus, and potentially His disciples could become reapers. The wages that reapers receive are the reward for their labor. For Jesus this was the exaltation that the Father gave Him and will give Him for carrying out His will faithfully. For the disciples it is rewards that they and we can receive at the judgment seat of Christ for faithful service. Some of this reward comes immediately in the form of satisfaction and perhaps other blessings. The fruit is probably a reference to the people as grain that will obtain eternal life. The one who sows is anyone who proclaims the gospel, but ultimately Jesus (cf. Matt. 13:37).

4:37 The "Thus" in the NIV is misleading. It implies that this verse explains the previous one. However the Greek term, en touto (lit. in this) can look forward as well as backward. In this case it looks forward. Verse 37, which contains a proverb, summarizes verse 38. It means that both sowers and reapers are necessary to get a good harvest. Sowers must not think that their work is secondary to reaping, and reapers must remember the important contribution of those who sow. Today some Christians do more sowing than reaping and others experience more fruitful ministries as harvesters. Both are essential in God's plan (cf. 1 Cor. 3:6).

"The reaping of people for the granary of God is not the task of any one group, nor is it confined to one era. Each reaps the benefit of its forerunners, and succeeding generations in turn gain from the accomplishments of their predecessors."¹⁹⁶

4:38 The proverb was true in the situation of Jesus and His disciples. The purpose of the disciples' calling was reaping believers in Jesus. The Apostle John did not record Jesus' commissioning them for that purpose earlier, but that was His purpose (cf. v. 2). The Old Testament prophets and John the Baptist had sowed, but now Jesus and His disciples were reaping (cf. Acts 2).

College: Joh 4:1-54

JOHN 4

E. JESUS AND THE SAMARITANS (4:1-42)

1. Introduction (4:1-4)

¹ The Pharisees heard that Jesus was gaining and baptizing more disciples than John, ² although in fact it was not Jesus who baptized, but his disciples. ³ When the Lord learned of this, he left Judea and went back once more to Galilee.

⁴ Now he had to go through Samaria.

The fourth chapter of John begins with a transition paragraph that ties together passages before and after, somewhat like 2:12 and 3:22-24. The passage contains geographical, chronological, and didactic information of considerable significance.

4:1. The Pharisees' attitude toward Jesus may have been one reason why Jesus moved from Jerusalem to the Judean countryside (2:23; 3:22) and now to Samaria (4:4) and later to Galilee , (4:3) but it sounds as though here Jesus was already walking the mission road geographically that he called his disciples later to travel (compare the " mission geography" of Jesus in Acts 1:8). These first several chapters of the Johannine Gospel have predominantly stressed preaching and believing , but with the Pharisees and perhaps Herod Antipas in 3:24, the clouds of opposition loom on the horizon, beginning in earnest in the next chapter.

A second reason why Jesus left Judea was the imprisonment of the Baptist by Herod (3:24; Matt 4:12; Mark 1:14; Luke 3:20). The closing of the Baptist's ministry left Jesus free to move northward and fill the silent gap.

4:2. Some students see this verse as a later " editorial corrective," inserted to set straight a possible misunderstanding on the part of the reader of 3:26 that Jesus' disciples, but not he, baptized new disciples in greater numbers than the Baptist. There are, however, no genuine grounds for such a suggestion, textual, grammatical, theological or otherwise, and the so-called " corrective" would better have been inserted at 3:22, as Bultmann himself admits. A sort of parallel with Paul's assertion in 1 Corinthians 1:14-17 that he was not sent to baptize but to preach the gospel, has been drawn with John 4:2. Neither passage, however, was intended to trivialize baptism but to set aright the proper relation of baptizer and baptized in both instances.

4:3. That Jesus left Judea because of the jealousy of the Pharisees, has been questioned on the grounds that there were also Pharisees in Galilee. Their influence was apparently weaker in Galilee. Jesus was returning again (pavlin, palin ) to Galilee, the goal of his journey (note 1:43-2:12).

4:4. In saying that Jesus had to go through Samaria , does the " had to" (e[dei, edei ) imply God's providential leading (a real possibility)? The expression could alternatively be simply the result of Jesus' human decision to leave Judea, where trouble seemed to have been brewing, and to go immediately to Galilee - the shortest route to which lay through Samaria, as opposed to the route east of the Jordan river. Even Josephus acknowledges Samaria as the shortest way. A third view would seek to harmonize and mesh divine leading and human volition in Jesus' decision. The reference to " Samaria" means the province, not the city from which the province derived its name; it lay between Judea to the south and Galilee to the north. Samaria was not a single political entity in New Testament times, but was governed along with Judea by the Roman procurator from Caesarea on the shore of the Mediterranean Sea. Samaria had had a long history, however, by the days of Jesus. Omri, king of the ten northern tribes, built his new capital and called it Samaria (1 Kgs 16:24). The name was eventually applied to the region surrounding the capital and sometimes to the whole northern kingdom (Ezek 16:46). When the Assyrians captured the northern kingdom in 721 B.C., they deported the more gifted and wealthier Israelites and imported foreign pagans and settled them in the old kingdom of Israel. These foreigners brought with them their pagan gods and intermarried with the Israelites left in the land; thus, " Samaritan," came to mean a half-breed Israelite whose religion lacked features of a purer Judaism. Around 400 B.C. the Samaritans built a large temple atop Mount Gerizim, but near the end of the second century B.C. this structure was demolished by John Hyrcanus I, the Maccabean ruler over Judea. This act heightened for centuries the animosity between Jews and Samaritans.

2. Jesus and the Woman of Samaria (4:5-30)

The Setting (4:5-6)

⁵ So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. ⁶ Jacob's well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour.

4:5. Sychar in this verse is called a town (povli", polis ) - the term is usually translated " city" but it can mean " village" or " town." Sychar appeared in neither the Old Testament nor rabbinic literature, but was mentioned for the first time in the journal of the so-called pilgrim of Bordeaux (France) who made a trip to Palestine about A.D. 333 and saw all the villages named in the New Testament. Sychar often has been identified with the modern 'Askar on the shoulder of Mt. Ebal and opposite Mt. Gerizim. Sychar was said to be near the plot of ground Jacob had given to his son Joseph. This refers to Genesis 48:22, where Jacob on his deathbed said to Joseph, " And to you, as one who is over your brothers, I give the ridge of land (š^ekem , shoulder of a mountain) I took from the Amorites with my sword and my bow." When Israel conquered Canaan, they brought with them from Egypt the bones of their forefather Joseph, and buried them near Shechem " in the tract of land that Jacob bought for a hundred pieces of silver from the sons of Hamor, the father of Shechem" (Josh 24:32). This tract became the heritage of Joseph's descendents at Shechem. If Sychar and 'Askar should be identified, then Sychar was about half a mile northeast of Jacob's well.

4:6. The Old Testament did not record when and why Jacob dug this well (phghv, pçgç), but the reason may have lain in his desire for space between himself and his pagan neighbors, based on the unpleasant experiences of his father Isaac with pagan neighbors concerning common watering places (Gen 26:15-33). The well is walled with masonry for some ten feet from the top, and below that for nearly a hundred more feet the well was cut through solid rock. The word that John used here to describe the well is pçgç, which was a spring or fountain, but that is the kind of well it was (and still is): the well shaft penetrated a spring of flowing water which bubbled upwards at the bottom of the well. In 4:11-12, the term used to describe the well is frevar ( phrear ), which usually means a cistern or dug-out well. Jacob's well seemed to have been both: it was dug out of solid rock, but it also was fed by a bubbling underground spring that was unusually dependable year in and year out. The shaft of the well was about seven and a half feet in diameter, and the opening at the top was covered over like a cistern. This covering had a round opening in it nearly two feet wide for lowering a vessel on a rope to draw water. It was on this thick covering that Jesus tired as he was from the journey, sat down by the well.

Suprisingly for such a " spiritual" gospel (as Origen called it) the writer recorded more unmistakable marks of Jesus' humanity and creatureliness than did the Synoptics: tiredness, thirst, sleep, groaning, weeping, hunger, etc. The reality of Jesus' human nature was early called in question by the Gnostics; today his humanity is usually accepted, and his nature as deity is much more often questioned. The truth of the incarnation involves not only an assertion about Jesus' deity but also in an equal way about his humanity.

It was about the sixth hour when Jesus waited at the well. If this time notation was reckoned with the Jews from sunrise, then it was about noon, the time of day when most people took a break from labor and high heat. Some think the hour was reckoned according to a supposed Roman manner of time from either midnight or noon, so that it was either six o'clock in the morning or evening, not strange times for carrying water, especially should the day be hot. " About" (wJ", hôs) appears before all descriptions of time in this Gospel.

Jesus' Request for Water (4:7-9)

⁷ When a Samaritan woman came to draw water, Jesus said to her, " Will you give me a drink?" ⁸ (His disciples had gone into the town to buy food.)

⁹ The Samaritan woman said to him, " You are a Jew and I am a Samaritan woman. How can you ask me for a drink?" (For Jews do not associate with Samaritans. ^a )

^a 9 Or do not use dishes Samaritans have used

4:7. A well or spring, like a town gate, was a site where people congregated, quite like the meeting places in the Old Testament of Abraham's servant and Rebekah (Gen 24:11,15-17), of Jacob and Rachel (Gen 29:2-12). The Samaritan woman seems to have been alone. Since women more often came in groups to draw water, some have speculated that the public shame attached to her life-style (vv. 16-18) caused her to shun crowds and possibly endure noonday heat in order to do her work alone.

There was no vessel at the well to hold water; each person brought her/his own water drawing paraphernalia - and Jesus had no bucket or other vessel. The bucket would have been a vessel made of leather, and such that it could be collapsed for convenience in carrying. A stone jar could not be substituted for a bucket, because it could be too easily damaged or destroyed by hitting against the well's inner stone walls.

When Jesus said to her, " Will you give me a drink?" he took the initiative, as he usually did in all the Gospels. Jesus set up a crisis for Jewish legal procedures, because Jews avoided all social contact with Samaritans and women in public. A Jewish man did not talk with any women in public - even with his own wife.

Some Jews could envision their eating with Samaritans but most could not lest they be defiled; and so a Jewish legal statement soon was formulated that declared " all the daughters of the Samaritans are menstruants from their cradle," which made them continuously unclean. The Samaritan woman naturally was shocked when Jesus spoke to her. Jesus' disciples, who had gone into the town to buy food, would have been shocked along with her. This explanatory aside in verse 8 is not an addition appended at a late date, but added from the first writing of the Gospel in order to make sense of why the disciples were not with Jesus when he first met the Samaritan woman. Jesus broke the taboo and asked her for a drink.

4:8. When Jesus' disciples went into town to buy food this would have been kosher food, and hard to find in Samaria. Perhaps the least ceremonially defiling food for them would have been bread and fruits. Just to have passed through Samaria would have contaminated a Jew ceremonially. Sometimes such a journey brought physical attack by Samaritans.

4:9. The shocked woman spoke in surprise: " You are a Jew and I am a Samaritan woman. How can you ask me for a drink?" She recognized Jesus as a Jew probably by his dress and speech. This is the only time in John's Gospel that Jesus is bluntly called a Jew. This female Samaritan viewed him as a Jew; in 8:48 Jews will view him as a Samaritan!

Who spoke the line For Jews do not associate with Samaritans ? Was it the woman, or more likely, the author of the Fourth Gospel? The meaning of the explanatory statement in verse 9b is much debated; the meaning of the statement rests on the meaning of sugcravomai ( synchraomai ). This verb may mean " to associate with" or " to have dealings with." David Daube suggested that the word may mean " to use (vessels) in common with" the Samaritans.

Living Water (4:10-15)

¹⁰ Jesus answered her, " If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water."

¹¹" Sir," the woman said, " you have nothing to draw with and the well is deep. Where can you get this living water? ¹² Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?"

¹³ Jesus answered, " Everyone who drinks this water will be thirsty again, ¹⁴ but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life."

¹⁵ The woman said to him, " Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water."

4:10. Jesus quickly directed the conversation in a new direction, to what he wished her to learn. He challenged her to know two things: (a) the gift (dwreav, dôrea) of God and (b) who was really speaking to her. What was the gift of God? Numerous answers have been offered to this question: (1) For the Jews God's greatest gift was the Torah or law. (2) In Gnostic thought the gift of God was the life-giving revelation, e.g., Corpus Hermeticum 4:5. (3) The gift of God is Jesus himself and his ability to transmit eternal life to those who receive him (see 2 Cor. 9:15). This verse thus is identical with the thought of 3:16. Some refer the gift to the Holy Spirit but it is Jesus who gives the Spirit (Acts 2:33).

What did the woman not know about Jesus? That he was much more than a mere Jewish man; he was also the Son of God. Jesus said that if she had known the gift of God and who asked her for a drink, she would have asked him and he would have given her living water ; that is, she would have been seeking the water that Jesus could give - their positions were reversed: he was the giver and she in need. She spoke of physical water; Jesus spoke (on a different plane) of " living water." She understood " living water" in the ordinary sense: water that is running or springing as contrasted with cistern or still water (Gen 26:19; Lev 14:5). Jesus used " living water" in a spiritual sense (cf. John 7:37-39): " life-giving water."

4:11. The woman took Jesus' words literally, as she continued the conversation, " Sir . . . you have nothing to draw with and the well is deep. Where can you get this living water?" The " sir" (kuvrie, kyrie ) probably meant " sir" here, not " Lord." Jesus had no bucket, and the water was deep in the earth; where could he get water for her or for himself? " Where" (povqen, pothen ) was used thirteen times in John and points to the source or origin of things; it is a key term here and throughout the Gospel. Most persons in John did not know from where Jesus came, as the woman here did not know from whence Jesus received this living water.

4:12. In order to obtain water at this place, Jacob, the ancestor of both Jesus and the Samaritans, had to dig a deep well and provide the means for lifting the water from it. If Jesus could provide living water without digging a well, he must be greater than Jacob - or he was a pretender and deceiver. The form of the woman's question in Greek expected a negative answer, but it also gave Jesus the opportunity to present and press his message of good news. The woman failed to comprehend on two matters: (1) Jesus' type of living water did not come from an ordinary well, even one with a gushing spring in the bottom of it, and (2) Jesus was far greater than the ancestor Jacob. (Notice that in 8:53, a similar question contrasted Jesus and Abraham). That Jacob drank from the well showed its distinction, that his cattle drank from it shows the copiousness of its supply and that it could not satisfy man nor beast for long.

4:13-14. In these verses Jesus continued to disclose what he meant by his having living water to give, and to clear up the misunderstanding of verse 10. Notice the negativism of verse 13, but by contrast the positivism of verse 14. What Jesus said of water here cannot be said of natural water from a well: (1) after drinking it one will never thirst again; (2) the water within one, once drunk, will make that person a veritable spring; (3) such water will give eternal life to the one who drinks it. Jesus did not say that he was the living water (as he later said that he was the living bread [6:51]), but that from him the living water would proceed, just as later the Spirit was sent from him (7:39).

4:15. The woman continued to think in physical terms of all that Jesus had said, as is evidenced by her expressed desire for the water that Jesus claimed to be able to give her which would quench thirst forever, so that she could abandon these trips to Jacob's well forever. She did seem to think that Jesus talked of something miraculous, so some understanding had begun to take place in her.

The woman revealed (4:16-19)

¹⁶ He told her, " Go, call your husband and come back."

¹⁷" I have no husband," she replied.

Jesus said to her, " You are right when you say you have no husband. ¹⁸ The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true."

¹⁹" Sir," the woman said, " I can see that you are a prophet.

4:16-18. The woman must have been shocked by the next happening. Jesus was about to show to her her need for living water and its relation to her need for changing her personal, marital behavior. These verses clearly display the close relation of religion and ethics in Jesus' thinking and living. In order to receive Jesus' living water she must deal with the flagrant misuse of her sexuality. Jesus asked her to fetch her husband. She replied that she had no husband. He responded that she was correct, because she had had five husbands, and the man with whom she was currently living was not her husband. She was amazed that a stranger knew so much about her personal life; so, she exclaimed, " I can see that you are a prophet" - another response that marked a change in her perception of who Jesus was.

Any number of marriages was allowed by Jewish oral law but the rabbis approved only three. She had married five different men, who had died or divorced her, and she had not bothered to marry her present partner. John surely did not mean to relate this story so as to show the Samaritans as morally worse than the Jews. One of John's aims was rather to demonstrate Jesus' supernatural knowledge (cf. 1:48; 4:29). Another aim was to show Jesus' ability to salvage the worst of sinful persons, and to make something very much better of their lives. In verse 18 the woman was learning what truth (ajlhqev", alçthes) was.

4:19. Jesus' recounting of the sordid truth about a person (the woman herself) whom he had never met led the Samaritan woman to the swift conclusion that he was a prophet, since prophets were thought by Jews and Samaritans to have access to divine knowledge and secrets not available to others. Such precise information about her past proved that Jesus was inspired.

The Samaritans accepted only the Pentateuch as Scripture. Deuteronomy 18:15-19 contained the promise of a prophet to come who would be like Moses but greater than Moses. The Samaritans called their messianic-like figure Taheb . Many have speculated that the Samaritan woman had this " prophet" in mind when she called Jesus " Prophet," but the text says nothing further on what kind of prophetic person she may have had in mind - beyond his possessing supernatural knowledge.

Jesus Reveals Himself (4:20-26)

²⁰ Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem."

²¹ Jesus declared, " Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. ²² You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. ²³ Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. ²⁴ God is spirit, and his worshipers must worship in spirit and in truth."

²⁵ The woman said, " I know that Messiah" (called Christ) " is coming. When he comes, he will explain everything to us."

²⁶ Then Jesus declared, " I who speak to you am he."

4:20. This verse seems to mark an abrupt change of topic, but if Jesus could possibly be a genuine prophet (v. 19) with access to superhuman knowledge (vv. 17b-18), would one not naturally turn to him for answers to questions that had long puzzled everyone concerned, such as the validity and location of Jewish and/or Samaritan worship? The woman therefore lost little time in taking advantage of the new possibility and posed the problem of what constituted true worship. Such a position understands the woman as making a sort of confession that Jesus was the prophet or Taheb awaited by the Samaritans.

Another understanding of verse 20 is that the Samaritan woman, embarrassed by Jesus' revelation of her sordid past, simply raised a thorny theological issue concerning the site of worship in order to avoid having to face up to and deal with her guilt. It is always easier to discuss theology than to face one's own sins and to repent. This position, however, has been criticized as psychologizing the text. It is, however, a very old approach to the meaning of the text.

Whatever the reason she raised the issue, the woman touched on a vital subject (and she may have been ready to use Jesus' answer to help her evaluate him as a prophet and as a possible candidate for the Messiah [v. 25]). She wanted to know which place was the correct site for acceptable worship of God: Mount Gerizim of the Samaritans, or Mount Moriah in Jerusalem of the Jews? Samaria could have made quite a case for itself as the location of the nation's shrine: (1) At this site God first appeared to Abraham after entering Canaan (Gen 12:6-7). (2) Here Jacob first lived (Gen 33:18). (3) Here Joseph first sought for his brothers (Gen 37:12-13). (4) In this area was one of the cities of refuge (Josh 20:7-9). (5) Between Mt. Ebal and Mt. Gerizim Joshua read the blessings and cursings on those who keep or neglect the Mosaic law (Josh 8:33). (6) Here Joshua delivered his valedictory to Israel (Josh 24:1). (7) Here were interred the bones of Joseph (Josh 24:32). (8) Here (in the city of Samaria) was the capital of Israel, the northern nation of the ten divided tribes (1 Kgs 12:1, 25).

Further, if Samaritan traditions of later centuries existed in the time of Jesus, one might add even more to Samaria's record: (1) Paradise (that is, for the Samaritans) was situated on top of Mt. Gerizim. (2) Adam was formed from the dust of Mt. Gerizim. (3) On Gerizim Adam built his first altar. (4) Seth also here did the same. (5) Gerizim was the Mt. Ararat on which Noah's ark rested, and the only place that the flood did not inundate, and so was the only place not defiled after the flood by dead bodies. (6) On this mountain Noah reared his altar. (7) Here Abraham attempted to offer Isaac. (8) Here Abraham met Melchizedek. (9) Here was the Bethel, where Jacob had the ladder dream.

Jerusalem had an equally brilliant record as a place of great importance in early and later biblical history and worship, including Abraham's presence there, and the first kings and priests of the united nation. Most important, however, was the fact that the Jews worshiped on Mt. Moriah in Jerusalem because God said he would select the spot for his worship (Deut 12:5-11; 1 Kgs 9:3; 2 Chr 3:12), and thus, God eliminated other locations as possible competing sites.

4:21. Jesus did not rudely ignore the woman's challenge to debate, nor did he turn aside to discuss the merits of Jerusalem vs. Mt. Gerizim as the place for worship. What he did was to emphasize not the place but the nature of worship. Jesus said that the time was coming (apparently after the crucifixion and resurrection) when neither Jews nor Samaritans would seek to worship God at any exclusive site, as though the site or the worship conducted there were superior to any other site or sites (cf. 1 Tim. 2:8).

The Father is the most used Johannine designation for God and one of the most often used in Judaism. He is thought of as primarily the Father of the Son, but also of the Jews - and apparently of the Samaritans too, or at least potentially of some of the Samaritans (cf. vv. 39,42).

4:22. Jesus spoke now as a Jew, and presented a contrast between the intelligent worship of the Jews and the (at least in part) ignorant worship of the Samaritans. The latter rejected all the revelation in the Old Testament except that of the Pentateuch; the Jews accepted the entire Old Canon; thus, Jesus is able to say that we (Jews) worship what we know, while you Samaritans worship what you do not know (because you reject so much of the content of divine revelation in the Scriptures). Further, this rejection led to a dead end because salvation came from revelation and promises given to the Jews but not (directly) to the Samaritans. From the Jews came the Messiah, according to the flesh, and from them came also the prophets, apostles, and other inspired writers who gave the full knowledge of salvation accomplished by the Messiah in accord with God's eternal plan or will. This is a passage of tremendous significance. Worship without revelation may be spontaneous but it can never be informed or saving. Samaria in the Old Testament became a center of Baal worship and in the Christian era became the home of magicians or sorcerers and theological errorists (Gnostics), who prided themselves on their ignorance of the unknowable God.

4:23. Jesus said that a time is coming and has now come. The time was already here, though its meaning and significance were not understood. As that " time" came to greater fulfillment, the true worshipers would worship the Father in spirit and truth. Spirit and truth are two of the characteristic, fundamental elements in God's nature and ours. Both terms set God apart, along with mankind and angels, from all the rest of his creation. When human beings worship, they use the part of their nature that is already nearest to God in construction and operation. To refuse to worship or to worship anything less than God is to deny that our and God's nature is spirit, and to worship what is false, not true.

4:24. God is not a spirit, but spirit. Because " spirit" here is a predicate adjective that modifies God, Spirit is the essence of God's nature. Apparently the expression meant (1) that God is not confined to space and time in temples (Acts 7:48), (2) that he is not made of material, as idolaters (even the Stoics) contended (Acts 17:29), and (3) that he is not an abstract, impersonal force but a personal being.

The nature of God dictates the nature of worship: His worshipers must worship in spirit and in truth. This verse is admittedly of great significance, but the meaning of these words seems to elude many commentators. Of the numerous interpretations that have been offered of these lines, the following four are a sampling: (1) the verses 23 and 24 show that acceptable worship is offered to the Trinity: the Father in 23b, the spirit in both verses as the Holy Spirit, and the truth as the Son. (2) =En pneuvmati ( en pneumati , in spirit) points to " the supernatural life that Christians enjoy," while ejn ajlhqeiva/ (en alçtheia, in truth) points to " the single basis of this supernatural life in Christ, through whom God's will is faithfully fulfilled." Apparently Barrett understood " spirit" to mean " Holy Spirit" and worship must occur in " a supernatural life," but what the latter is he does not say - perhaps it is equal to Paul's " life in Christ." (3) Worship that is acceptable to God is not cultic worship but worship that takes place in the eschatological age. Bultmann never really says, but apparently it is worship indebted entirely to the incarnation, death and resurrection, ascension and glorification of Jesus. If that is accurate, then verses 23-24 mean worship in the Christian age is true worship only if " the eschatological event is realized in it." (4) A different understanding of worship in spirit and truth arose from the fact that a Jewish man and a Samaritan woman met at Jacob's well and discussed worship acceptable to God. Judaism of the first century A.D. has been said to be a worship of the letter and not of the spirit; thus, as over against the Jew one is to worship God in spirit, not primarily in letter. Samaritanism was a worship dominated by falsehood (note their rejection of the truth in most of the Old Testament), and so, as over against the Samaritan, the time is coming when acceptable worshipers will employ all of God's truth that is available, especially the truth in the Scriptures.

The first and third options for the meaning of " spirit and truth" are closer to one another than at first appears: acceptable worship must (dei', dei ) involve deity as its object (the Father) and be offered through the spirit (Holy Spirit?) because of the achievements (revelation, death-resurrection, and judging) by the Son.

4:25-26. Jesus' intuitive knowledge of the woman's personal life and his ability to answer a difficult question about the place of worship led the woman to think of him as a possible Samaritan Messiah, who, in her Samaritan thinking would be a prophet-teacher, called Taheb (probably meaning " the one who restores" or perhaps " the one who returns" ). This Messiah would teach the people and explain all things. Jews did not seemingly think primarily of their Messiah as a teacher, unless it was as a teacher of the Gentiles.

The woman said that when Messiah came, he would explain everything to us. This statement is both revealing and concealing: it reveals that a modicum of belief in Jesus is in the woman, but it conceals her doubts and the immaturity of her faith. It does, however, enable Jesus to reveal himself to her in verse 26, " I, the one speaking to you, am he (the Messiah)."

This confession of Jesus' Messiahship may be the first such confession in the four Gospels. Why should Jesus confess himself as Messiah, and why first to a half-pagan? As to the latter question, (1) he needed to be more explicit with Samaritans than Jews; (2) he could speak more openly in Samaria than either Judea or Galilee because fewer Jews were present in Samaria (no one was about to make him a king there (as in 6:15), and (3) he intended to be in Samaria only a brief time (cf. v. 4). As to why he himself confessed his Messiahship, (a) the Twelve did not hear it, so they were the first among his disciples to confess him, and (b) non-Jews and half-Jews, from the start, were viewed by Jesus as of great importance and worth, even though Palestinian culture around him acted otherwise (cf. Mark 7:24-30, esp. 26-27).

Reactions to Jesus (4:27-30)

²⁷ Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, " What do you want?" or " Why are you talking with her?"

²⁸ Then, leaving her water jar, the woman went back to the town and said to the people, ²⁹" Come, see a man who told me everything I ever did. Could this be the Christ ^a ?" ³⁰ They came out of the town and made their way toward him.

^a 29 Or Messiah

4:27. Jesus' disciples returned from Sychar where they had purchased food (v. 8), and were somewhat shocked to find him talking with a woman. Shocked though they were, yet the disciples did not ask, " What do you want?" or " Why are you talking to her?" It seems unlikely that the first question is addressed to the woman and the second to Jesus. They probably did not question Jesus for speaking with a strange woman in public (1) for fear of being rebuked by Jesus for their own male prejudices, or (2) because they knew the character of Jesus well enough by now not to doubt his " personal moral standards and commitment" in every ethical situation. Concerning Jesus' relations with women see 7:51-8:11; 11:5, and also Luke 7:36-50; 8:2-3; 10:38-42.

4:28. The Samaritan woman left her water jar at the well and went back to the town. Why did she leave the water jar behind? (1) She had just filled the jar, so she left it that Jesus could finally receive the drink which he had earlier requested; (2) she simply forgot it in her excitement to tell her townsfolk what had happened; (3) she had not yet filled the jar, so it was foolish to carry it back and forth empty, especially since it was a heavy jar; (4) she was making a complete break with her past, and so she abandoned her jar as a sign of the complete abandonment of that past; (5) she abandoned the jar as a symbol of renunciation of the old worship ceremonies in favor of worship in spirit and truth. Numbers (2) and (3) make the greatest sense; number (4) seems also a possibility.

4:29. The woman went back to invite the town to come and see a man who told her details about her life that only a prophet could know, and this ability probably meant for a Samaritan that such a one could certainly be the prophet of Deuteronomy 18:15-18, that is, the Samaritan Messiah. She expressed her conclusion about Jesus bluntly and yet somewhat cautiously, " Could this be the Christ?" Her question, which was introduced by the word mhvti (mçti), may denote a negative answer, or at least imply some sense of uncertainty. At this point, Haenchen noticed that the woman did not base her acknowledgement of Jesus' possible Messiahship on Jesus' own direct disclosure to her in verse 26 that he was the Christ or Messiah. Haenchen, however, seemed to misunderstand the situation: (1) This was a Samaritan whose expected Messiah was rather different from the Messiah of the Jews - a Samaritan prophet/teacher as over against a Jewish king/warrior (at least in the popular mind) - so she may have been slow to repeat the bold language of Jesus in verse 26, and instead she cautiously asked her fellow townsfolk if this might be the (Samaritan) Messiah. (2) Furthermore, Haenchen himself suggested that the woman based her recognition of Jesus' Messiahship (in v. 29) on Jesus' miraculous knowledge of her life (in v. 18).

4:30. At any rate the Samaritans left the city (the tense is aorist) and were heading (imperfect) toward Jesus. The call ( Come, see ) and testimony of the woman were already at work in their lives. While they were coming, Jesus spoke with his disciples at the well; and John recorded this conversation.

3. Jesus and the Samaritans (4:31-42)

Jesus and the Testifying of His Disciples (4:31-38)

³¹ Meanwhile his disciples urged him, " Rabbi, eat something."

³² But he said to them, " I have food to eat that you know nothing about."

³³ Then his disciples said to each other, " Could someone have brought him food?"

³⁴" My food," said Jesus, " is to do the will of him who sent me and to finish his work. ³⁵ Do you not say, 'Four months more and then the harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. ³⁶ Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. ³⁷ Thus the saying 'One sows and another reaps' is true. ³⁸ I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor."

4:31-33. The disciples asked Jesus to eat some of the food that they had secured in Sychar, but he answered that he had food to eat that they knew nothing about. The disciples then proceeded to misunderstand about Jesus' food, just as the Samaritan woman had misunderstood earlier about Jesus' living water. They asked him if anyone had brought him food, to which Jesus began to explain what kind of food he was talking about.

4:34. Jesus described his food as " doing the will of God" and as " finishing (teleiovw, teleioô, " perfect" or " complete" ) God's work." He spoke of God as " the one who had sent him," a designation of God used often in this Gospel (e.g., 3:17; 5:23-24,30,37; 6:38-39; 7:16; etc.). His work with the Samaritan woman (and her fellow townspeople) was Jesus' " doing the will of God," and in this " doing" was greater nourishment and satisfaction than in any amount of food that the disciples could provide him. He had rather " do God's will than to eat when he was hungry." Actually he did both, because the whole discussion was meant to distinguish the physical from the spiritual, and to stress the necessity of both. Some, therefore, see this passage as echoing Deuteronomy 8:3 (" man shall not live by bread alone but by every word that proceeds from the mouth of God" ) as quoted by Jesus in his first temptation in Matthew 4:4 and Luke 4:4. " To do God's will" has been said to be within the reach of every person; " to accomplish God's work" was Jesus' lot alone, if by this latter should be meant the incarnational, atoning-by-dying, and resurrectional work of Jesus - and this latter, doubtless, was what Jesus had in mind. Notice, however, that ministering to human needs by evoking faith in Jesus was as much " God's will" and " God's work" as the great miraculous acts of virginal birth and resurrection of Jesus. One, without the other, was incomplete and even futile.

4:35. This paragraph is a sort of sermonette based on two proverb-like sentences, both related to harvesting (vv. 35a and 37) and both with a comment (vv. 35b-36 and 38). The first proverbial saying was " Four months more and then the harvest." To what did the saying refer? (1) Jesus' disciples may have said that harvest time was four months away, but Jesus said the harvest was already ripe and needed reaping instantly. The word for " ripe" is leukaiv ( leukai , " white" ) and may have been suggested by the approaching Samaritans dressed in white. (2) It may have been a common rural proverb, Hebraic in format or possibly Grecian (suggested by its iambic trimeter forms), and the saying was placed on the disciples' lips by Jesus in order to date this moment: four months before harvest could be understood to be about January or early February. (3) Bultmann thought that this proverb minimized the interval of time between sowing and reaping (the Gospel); indeed, sowing and reaping took place simultaneously because Bultmann's realized eschatology demanded it so. That may be true, but not because of eschatology. (4) Aileen Guilding thought that the proverb pointed to the lectionary readings in the synagogue for that period of the year, but this is purely speculative. Number (1) above seems to make most sense of the verse.

Verse 35 has always been of great importance to the missionary imperative addressed to Christians. One cannot say that there will yet be time in the future to do mission work; the mission call may or may not still be futuristic but it is definitely real in the present time. This opportune time may be lost forever by waiting. " Now" is the time for evangelization - as well as for education, worship, etc.

4:36. Harvest time is stressed by the notation that already the harvester was receiving his wage (misqovn, misthon , means " wage" here, not " reward" ) and was gathering fruit for eternal life. The harvester was not waiting for the time of harvest; the harvest was already present. What was the harvest and who were the harvesters? The harvest or crop was the human beings (here the Samaritans) who became followers (disciples) of Jesus. The harvesters were Jesus (and later the disciples of Jesus [v. 38]). The goal or purpose for which the fields were harvested was eternal life (grain that was harvested has always been " preserved" or " saved" in bins; that is, its life-giving powers were preserved that those who ate it might live). Jesus was the original sower/harvester (not John the Baptist or the Old Testament prophets); he sowed the seed in conversation with the Samaritan woman and later in the Samaritans in his teaching in their village.

The sower planted in anticipation of the joy that would come in the future; the harvester reaped in the joy of the harvest that was being gathered all around.

4:37. This verse, however, has been supposed by many modern commentators to contradict verse 36. Verse 37 says, " Thus the saying, 'One sows and another reaps' is true." First of all, " Thus" is a poor translation, because it seems to imply that verse 37 explains verse 36; but, the Greek ejn touvtw/ (en toutô, " in this" ) may refer forward (cf. 9:30; 13:35; 15:8) or backward (16:30 only, in John). Further, what does the saying in verse 37 mean? Bultmann and others hold that the saying expressed the unfortunate inequality in life: one sowed but did not share in the harvest, while another shared the harvest who had nothing to do with the sowing (the verse does not really say this). More likely the saying asserted that one sowed and another reaped but the work of both was essential to a joyful harvest - and so both were equally important. This latter explanation avoids verse 37's contradicting verse 36.

4:38. Jesus has sent (aorist tense) the apostles to reap that on which they had not labored (perfect tense). Others had labored and they had entered into the results of their labors. Their testimony to the Samaritans was practically nil. Jesus had done most of this testifying, but they benefited from it. Some see this passage as a sort of forecast (or " seed sowing" ) by Jesus and his disciples of the later " harvest" made by Philip the evangelist in Acts 8:4-8.

Firsthand and Secondhand Testimony (4:39-42)

³⁹ Many of the Samaritans from that town believed in him because of the woman's testimony, " He told me everything I ever did." ⁴⁰ So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. ⁴¹ And because of his words many more became believers.

⁴² They said to the woman, " We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world."

4:39. Many of the Samaritans believed in Jesus through the testimony of the woman. Woman though she was, she brought much of a town to faith in Christ, which is more than Jesus' disciples had done thus far! The woman was an eyewitness in this verse; they, at best, were believers in Jesus because they accepted her testimony. (Faith is the acceptance of testimony!) They were exactly where we stand: dependent on the testimony of eyewitnesses in the New Testament. She had seen and/or heard a bit of the supernatural in Jesus when he told her some of the secrets of her life, and she believed. Now some of the Samaritans accept her testimony.

4:40-41. The Samaritans urged Jesus to stay with them, and he taught them for two days. Now they accepted his words about God, which on the one hand, still made them secondhand receivers of testimony; on the other hand, they saw and heard him face to face, which made them in these matters also firsthand witnesses, on a par to a small extent with the other eyewitnesses in the New Testament.

4:42. What did the Samaritans conclude about Jesus and the Samaritan woman? They did not degrade her testimony when they said " We no longer believe just because of what you said; now we have heard for ourselves, and we know . . . ." They confirmed her testimony. Even more Samaritans came to believe in Jesus when they saw and heard him, but this Gospel will say later that such is not the highest kind of faith (20:29). The conclusion of the Samaritans about Jesus was " We know that this man really is the Savior of the world." The way in which one comes to believe or comes to faith in the New Testament desperately needs fresh study by the divided world church. Too much or too little of the miraculous, and too much or too little of the human are not the roads to belief and conversion in Scripture. Even when the Samaritans saw and heard Jesus they did little more than believe, the same as when they heard about him from the woman.

The title " Savior of the world" is rare in the New Testament (here and 1 John 4:14; cf. 1 Tim. 1:1; 2 Tim. 1:10; Titus 1:3). The title summarized and is based on God's work of saving the world through Jesus in John 3:16-17. In the Old Testament, " savior" is applied to God occasionally (Ps 24:5; Isa 12:2; 43:3,11; 63:8.

In paganism of the first century, " savior" was a technical term that described divine or semidivine deliverers, especially the Roman emperors. Inscriptions that read " savior of the world" frequently applied to Hadrian (A.D. 117-138). Zeus and the healing god, Asclepius were regularly given the title, as were also the gods of the Mystery religions; for example, Isis and Serapis. Borchert called attention to the use by early Christians of the symbol of the fish as an identifying mark: the Greek word for fish was ijcquv" ( ichthys ), whose letters stood for I hsou" C risto" Q eou U io" S wthr (Jesus Christ, God's Son, Savior). The term " savior" took a prominent position in the confessions of faith in the New Testament and the early church.

Note the growth in recognition of Jesus by the woman of Samaria as this chapter 4 in John unfolds; she addressed him as Jew (v. 9), lord (sir) (v. 11), prophet (v. 19), Messiah (v. 29), and (with her fellow townsfolk) savior of the world (v. 42). Note further that in this chapter three very practical issues were addressed and resolved (or at least progress was made with them): (1) racial prejudice, (2) gender prejudice, and (3) the guilt of sin.

F. JESUS' HEALING OF THE NOBLEMAN'S SON,

THE SECOND SIGN AT CANA (4:43-54)

1. Introduction (4:43-45)

⁴³ After the two days he left for Galilee. ⁴⁴ (Now Jesus himself had pointed out that a prophet has no honor in his own country.) ⁴⁵ When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Feast, for they also had been there.

The purpose of this story has been debated, but it seems clear that the passage was intended to portray a kind or stage of faith not evidenced in the Gospel up to this point: faith in Jesus without the believer's having first encountered a miraculous sign. " Faith without sight" was first fleetingly noted in the previous incident of Jesus and the Samaritans when the men of the city came out to see and hear Jesus at the well after they heard the testimony of the woman concerning him (v. 39). Even when they believed Jesus after two days of his teaching, they believed because of his word (v. 41) which they had heard , not because of miraculous signs which they had seen . This hearing Jesus that produced faith in him, however, was a case of faith based upon the physical senses' reaction to physical data. Disciples of Jesus in the future would not be able to hear him teach in person .

4:43-45. This short paragraph constitutes a hinge on which the text turns to a new subject or emphasis. Verse 43 says simply that after two days (of teaching in Samaria) Jesus started for Galilee. In verse 44 Jesus spoke a maxim, " A prophet has no honor in his own country," which was often true, and which also sounded much like the saying(s) that he quoted in Matthew 13:57; Mark 6:4; and Luke 4:24. Two problems arise immediately with verse 44. First the wording of verse 44 for " in his own country" in Greek is ejn th'/ ijdiva/ patrivdi (en tç idia patridi); patris means " home land" or " home town." (The Synoptics also used patris to mean " home town ," Nazareth, but John seemed to use it to refer to Jesus' " home land" ). Second, the next verse (v. 45) goes on to state that Jesus was welcomed in Galilee by those who had seen all that he had done in Jerusalem at the recent Passover feast which they had also attended. The maxim seems out of place or even untrue, because the Galileans gave him honor, not dishonor, when he arrived there this time. Why did the author place end to end acceptance of Jesus in Galilee, and the usual rejection of a prophet in his own home country? Numerous solutions to the problems have been offered. (1) The patris referred to Judea at Bethlehem. Against this view: (a) the Fourth Gospel set forth Nazareth as the place from which Jesus derived (1:45-46; 7:41,52; 19:19). (b) Judea rejected him and Galilee accepted him; so, this would be where the opposition was mild and approval was strong. (2) Jesus' real patris was heaven. This was accurate, but it spiritualized or allegorized the whole passage. (3) Perhaps the best solution saw patris as identical with Galilee, but Galilee as it represented Jewish identity, even Judean interests, as over against Samaritans; thus, Galilee and Judea, together, were pitted over against Samaria, not Judea against Galilee. Samaria had just received Jesus, but Galilee's reception was based on miracles that they had recently witnessed him perform in Jerusalem - and that was not the kind of faith that Jesus prized (2:23-25).

2. The Healing of the Nobleman's Son (4:46-54)

⁴⁶ Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum. ⁴⁷ When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death.

⁴⁸" Unless you people see miraculous signs and wonders," Jesus told him, " you will never believe."

⁴⁹ The royal official said, " Sir, come down before my child dies."

⁵⁰ Jesus replied, " You may go. Your son will live."

The man took Jesus at his word and departed. ⁵¹ While he was still on the way, his servants met him with the news that his boy was living. ⁵² When he inquired as to the time when his son got better, they said to him, " The fever left him yesterday at the seventh hour."

⁵³ Then the father realized that this was the exact time at which Jesus had said to him, " Your son will live." So he and all his household believed.

⁵⁴ This was the second miraculous sign that Jesus performed, having come from Judea to Galilee.

4:46-47. The site of this healing marked Jesus' return to Cana where his first miracle (water to wine) had been performed. Some see a Cana-to-Cana cycle of Jesus' activities here, but if so, the text makes little of it. A man met him, who was greatly agitated, because his son was severely sick of a fever and near to death. The man is called a basivliko" ( basilikos , v. 46) from Capernaum. The term may be an adjective (royal) or a noun . Many exegetes, therefore, have viewed the man as an officer in the army or government service (such as a revenue collector) of Herod Antipas (4 B.C.-A.D. 39), who was not really a king, though he did belong to the royal house of Herod the Great, and sometimes was called king by the people (cf. Mark 6:14). If so, he very likely was a Gentile, though the text never calls him that. Some have attempted to identify him and this whole story with the centurion in Matthew 8:5-13 and Luke 7:1-10, but the accounts differ in important ways. That he was Chuza (Luke 8:3) or the Manean (Acts 13:1), as older exegetes often suggested, is surely not accurate. The royal official had heard that Jesus was returned from Judea and was at Cana, so the official left his ill son, traveled to Jesus at Cana, and begged him to come and heal his son.

4:48. Jesus exclaimed, " Unless you people see miraculous signs and wonders you will never believe." Note the plural " you people," which meant that Jesus addressed more persons than just the official. The sentence also meant that faith based solely on seeing miracles was never enough; it is not so much faith, as sight. One who witnessed a miracle did not so much believe as know. The testimony was, in such cases, directly and objectively encountered by one's own senses, and not through and dependent on the tongue and/or pen of another person. Such faith the Samaritans possessed but not the Galileans - and others. Note that the miraculous " signs" were also viewed as wonders (tevrata, terata ).

4:49. The officer begged Jesus with renewed urgency to come down (Cana is situated well above Capernaum which is on the shore of the Sea of Galilee; the sea is some six hundred and eighty feet below sea level.) to his house and heal his child before he died. The officer operated on at least two assumptions: (1) that Jesus had to be present to effect a healing on his son; so Jesus must accompany the official to his home in Capernaum where the sick boy lay; (2) that Jesus was powerless to effect any kind of cure or relief beyond death (chapter 11 will set this misunderstanding aright). One should not fault this man's faith too much, because others, such as Mary and Martha, had the same two flaws (11:21,22, 32,39).

4:50. Jesus replied with a command, " Go!" (an imperative, rather than the mild " You may go" in NIV). " Your son lives" (or " is living" ), Jesus added. The royal official took Jesus at his word (literally, " believed the word which Jesus said to him" ) and departed. This was the kind of faith that Jesus was always seeking: acceptance of his word or testimony without hesitation and without first seeing a miracle. This is the highest type of faith encountered by Jesus thus far in this Gospel, even a bit more advanced than the Samaritans, because this official had not had the benefit of even two days of teaching from Jesus as the Samaritans had had.

4:51-52. While the official was on the way down from Cana, he met his servants coming up to tell him about the child's healing. He inquired of the servants what time his son was suddenly healed. (Most healings are a bit slow, but this one was quick.) They informed him that it was about 1:00 P.M. (if they were reckoning by usual time: day beginning at sunrise, or about 7:00 P.M. if they reckoned by a supposed Roman time beginning at noon).

4:53. At any rate, the basilikos knew that it was Jesus who did the healing of his son across some 18-22 miles. The report of the servants showed the officer/father that the work of Jesus was instantly and totally effective. When the father realized this truth, he and all his household believed . This statement introduced into the New Testament for the first time the language of " household belief," a new paradigm in Christian missions and conversion, cf. Acts 10:2; 11:14; 16:15, 31; 18:8. Notice that a household " believed" ; that is, the statement " and all his household" is regulated by the verb ejpivsteusen ( episteusen ). There was no way to become a disciple of Jesus or a part of that community without one's having believed - and that still is true.

In verse 50 the basilikos believed the word and in verse 53 " he and all his household believed." Are these lines a demonstration or at least evidence of growth in faith on the part of the basilikos ? Possibly so. That should not surprise a student of the New Testament because growth in a Christian was expected in the apostolic age. The Christian mind and life were not formed instantaneously by a miraculous gift of faith that could never be enlarged (or shrunk) in one's future. This kind of determinism simply is not in the New Testament. Rather the expectation of growth and progress, in the life of a disciple of Jesus, is!

4:54. Since John 2:23 and 4:45 mentioned more than two miracles done by Jesus, this healing of the official's son could not be accurately called Jesus' second miraculous sign ; so say several commentators. This is to overlook the contents of these several statements about miracles by Jesus. John meant here " the second miraculous sign that Jesus performed in Cana."

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 4:5-42

XXVI.
JESUS SETS OUT FROM JUDÆA FOR GALILEE.
Subdivision B.
AT JACOB'S WELL, AND AT SYCHAR.
^dJOHN IV. 5-42.

   ^d5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.  6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called a city, and adjoined the land which Jacob gave to Joseph (Gen 33:19, Gen 47:22, Jos 24:32), Joseph's tomb being about one hundred yards east of it. The mummy of Joseph, carried out of Egypt at the time of the Exodus, was buried in this parcel of ground, and there is but little doubt that it really rests in the place indicated by the tomb; and though the name Sychar may be derived from the words "liar" or "drunkard," it is more likely that it means "town of the sepulchre," referring to this tomb. The Old Testament is silent as to when or why Jacob dug this well. It lies on the southern side of the valley of Shechem, where it opens upon [141] the plain of Moreh (now called el-Mukhnah), about a hundred yards south of the foot of Mt. Gerizim. It is one of the few Biblical sites about which there is no dispute, and probably the only place on earth where one can draw a circle of a few feet, and say confidently that the feet of Christ have stood within the circumference. Maundrell, who visited it in 1697, said that it was 105 feet deep, and had in it fifteen feet of water. But travelers have thrown stones into it to sound its depth, until at present it is only sixty-six feet deep, and has no water in it except in very wet winters. It is seven and half feet in diameter, and is walled with masonry to a depth of about ten feet, below which it is cut through the solid rock. It lies 400 nearly due south from Joseph's tomb. As the neighborhood abounds in springs, the well would hardly have been dug save by one who wished to be independent of his neighbors -- as Jacob did.] Jesus therefore, being wearied with his journey, sat thus by the well. [John gives us important items as to the humanity of Jesus. He tells us how he sat as a wayworn traveler, hungry and thirsty, at Jacob's well; and he alone records the words, "I thirst," spoken on the cross (Joh 19:28). The top of the well is arched over like a cistern, and a round opening is left about twenty inches in diameter. On this arch or curbing Jesus sat. We should note the perpetuity of blessings which springs from a good deed. Gutenberg did not foresee the newspaper when he invented printing; Columbus did not anticipate the land of the free when he led discoverers to our shore, nor is it likely that the prophetic eye of Jacob ever saw the wearied Christ resting upon the well-curb which he was building.] It was about the sixth hour. [That is, twelve o'clock, if we reckon by Jewish time, or six o'clock in the evening, if we reckon by the Roman method. We prefer the latter method.]  7 There cometh a woman of Samaria to draw water [She was not of the city of Samaria (which was then called Sebaste -- the Greek word for Augustus -- in honor of Augustus Cæsar, who had given it to Herod the Great), but a woman of the province of Samaria, which [142] lay between Judæa and Galilee, and reached from the Jordan on the east to the Mediterranean on the west, comprising the country formerly occupied by the tribe of Ephraim and the half tribe of Manasseh]: Jesus saith unto her, Give me to drink.  8 For his disciples were gone away into the city to buy food. [Had the disciples been present they would have bargained with the woman for the use of her rope and pitcher; but in their absence Jesus himself asked her for a drink. He met her on the ground of a common humanity, and conceded to her the power of conferring a favor. Women have been immemorially the water-carriers in the East (Gen 24:13, Gen 24:14, Exo 2:16). Palestine is in summer a parched land, inducing intense thirst, and the people usually comply cheerfully with the request for water; it was probably so in Jesus' day (Mat 10:42). Mohammed commanded that water should never be refused.]  9 The Samaritan woman therefore saith unto him, How is it that thou, being a Jew [as his language and dress declared], askest drink of me, whom am a Samaritan woman? (For Jews have no dealings with Samaritans.) [It is not likely that she meant to refuse his request, but she yielded to the temptation to banter one who she thought despised her, and whose necessities now caused him for a moment to forget his pride. The ancestors of the Samaritans were introduced into the land of Israel by the king of Assyria, after he led the ten tribes into captivity (2Ki 17:24-41). When the Jews returned from their captivity in Babylon and began to rebuild their temple, the Samaritans asked permission to build with them, and when this was refused, an enmity arose between the two people which never died out (Ezr 4:1-5, Neh 2:10, Neh 2:19, Neh 4:1-3). We must, however, restrict the word "dealings" to social intercourse. Race antipathy did not ordinarily interfere with trade or other matters involving money, as is shown by Joh 3:16, 2Co 9:15). But she knew not that God had bestowed a special Gift, and much less that the one to whom she spoke was that Gift. Had she known she would have understood that though physically Jesus was the object of her charity, spiritually their cases were reversed, and she was the needy one, as Jesus intimates. Living water would mean literally "running" or "spring water," as contrasted with still or cistern water (Gen 26:19, Lev 14:5). Jesus here uses it in the spiritual sense. He fills us with his grace and truth (Joh 1:14) and grants unto us continual, untold refreshing (Rev 7:17). The reviving and regenerating effects of the Holy Spirit are likewise called living water (Joh 7:37-39).]  11 The woman saith unto him, Sir [the word "Sir" is elsewhere translated "Lord"], thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? [She understood his words literally, and was puzzled by them; but, won by the courtesy which suggested an exchange of gifts, she answered respectfully, though incredulously.]  12 Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? [We should note three points in this verse: 1. The greatness of Jesus. The woman had just called him "Lord." The man at Bethesda, though he knew not Jesus, afterwards did the same (Joh 5:7). People felt the majesty and dignity of Jesus. When he offered to give a greater blessing than that given by Jacob, the woman at once contrasted him with Jacob -- Jacob with sons and cattle and wealth -- and wondered if this lonely [144] stranger could really imagine himself greater than the illustrious patriarch. 2. She claimed descent from Jacob; it was a false claim. Jesus classed the Samaritans with Gentiles (Mat 10:5), and spoke of them as strangers or aliens (Luk 17:18). 3. She spoke of the well as given by Jacob. She meant that it had been given to Joseph (Gen 48:22), and that her people had inherited it as descendants of Joseph.]  13 Jesus answered and said unto her, Every one that drinketh of this water shall thirst again:  14 but whosoever drinketh of the water that I shall give him shall never thirst [Jesus here draws a contrast between earthly and heavenly blessings. No worldly joy gives lasting satisfaction, but Jesus is the bread and water of life to his disciples (Joh 6:35) their unfailing satisfaction]; but the water that I shall give him shall become in him a well of water springing up unto eternal life. [A beautiful figure of the joy in Christ. In heat, in cold; in drought, in shower; in prosperity, in adversity; it still springs up, cheering and refreshing the soul, and this unto all eternity -- Rev 7:17, Rev 21:6.]  15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw. [She but dimly comprehended the nature of Christ's offer, but was persuaded of two things: 1. The wonderful water was to be desired. 2. Jesus was able and willing to give it. When she spoke of coming "to draw" her words suggested the household to which it was her duty to minister, and prepared the way for the command of Jesus to bring the head of the household.]  16 Jesus saith unto her, Go, call thy husband, and come hither. [She had asked Jesus for the water of God's grace, but she needed to be made conscious of how much she needed it -- conscious (if we follow the figure) of her dormant thirst. Jesus, therefore, gave command to call her husband, that by so doing he might reveal her life and waken her to repentance.]  17 The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband:  18 for [145] thou hast had five husbands; and he whom thou now has is not thy husband: this hast thou said truly. [The divine wisdom of Jesus brought to light a sad state of affairs. During the period of five marriages the woman's life had at least some outward show of respectability, but now it was professedly unclean. The number of marriages reflects somewhat upon the character of the woman, and hints that some of them may have been dissolved by her own fault, though the loose divorce law of that age permitted a man to dissolve the marriage ties on very slight provocation. Among the Jews the great Hillel is reported to have said that a man might properly divorce his wife if she burnt his dinner while cooking. It is not likely that any higher ideals of matrimony obtained among the Samaritans.]  19 The woman saith unto him, Sir, I perceive that thou art a prophet. [She had heard of the miraculous knowledge of the Jewish prophets, and this evidence given her by Jesus persuaded her that he was one of them, as a like evidence had persuaded Nathanael (Joh 1:48, Joh 1:49). By thus calling him a prophet she virtually confessed the truth as to all the things concerning which he had accused her.]  20 Our fathers worshipped in this mountain [i. e., Mt. Gerizim]; and ye [ye Jews] say, that in Jerusalem is the place where men ought to worship. [Though a desire to divert the conversation from her own sins may have, in some slight measure, prompted the woman to bring up this question about places of worship, yet her main motive must have been far higher. If we ourselves stood in the presence of one whom we felt assured to be fully inspired of God, how hastily would we propound to him some of the vexed questions which befog the religion of our time! Prompted by such a feeling, this woman sought to have the great dispute between Jew and Samaritan decided. Solomon's temple in Jerusalem was soon after its erection confronted by those who denied its claims to be exclusively the place set apart for divine worship. Jeroboam, the rebellious servant of Solomon, taught the people that Bethel and Dan were as acceptable for worship as Jerusalem. But [146] Jerusalem, as the site of the first great temple, held precedence above all rivals until its claims were discredited in popular estimation by the fact that it was destroyed by Nebuchadnezzar. When, after many years, the returning captives rebuilt its walls, it lacked the sanction of age, and it had lost many of the features of divine recognition, which contributed to the sacredness and grandeur of the first structure. Soon after its erection in the days of Nehemiah, Manasseh, son of the high priest Joiada, and brother of the high priest Jonathan (Neh 12:10, Neh 12:11, Neh 13:28), married to the daughter of Sanballat, Persian governor of Samaria. Refusing to dissolve this marriage at the decree of the governor of Jerusalem, Manasseh was chased by Nehemiah from Jerusalem, and his father-in-law made him high priest of the Samaritans, and undertook to build for him the temple which afterwards crowned the summit of Mt. Gerizim. Manasseh left Jerusalem about B. C. 332. The temple built for him was destroyed by John Hyrcanus about B. C. 129, but the place where it stood was still the sacred center of Samaritan worship, as it is to this day. Mt. Gerizim, and its supporting city of Shechem, had many grounds on which to base their claims to be a sacred locality: 1, Here God appeared to Abraham for the first time after his entering Canaan (Gen 12:6, Gen 12:7); 2, here Jacob first dwelt (Gen 33:18); 3, here Joseph came seeking his brethren (Gen 37:12, Gen 37:13); 4, here was a city of refuge (Jos 20:7-9); 5, here Joshua read the blessings and cursings (Jos 8:33); 6, here also he gave his last address (Jos 24:1); 7, here were buried the bones of Joseph (Jos 24:32), and the neighborhood was prominent at the time of the division of the ten tribes (1Ki 12:1, 1Ki 12:25). If we may consider Samaritan traditions of that day as similar to those of the present, they had added greatly to the real importance of the neighborhood, for they now contend that 1, Paradise was on the summit of Gerizim; 2, Adam was formed of the dust of Gerizim; 3, on Gerizim Adam reared his first altar; 4, Seth here reared his first altar; 5, Gerizim was the Ararat on which the Ark rested, and the only spot which the flood did [147] not overflow; and therefore the only place which escaped the defilement of dead bodies; 6, on it Noah reared his altar; 7, here Abraham attempted to offer Isaac; 8, here he met Melchizedek; 9, here was the real Bethel, where Jacob slept and saw his ladder vision. Backed by such high claims, the woman deemed it possible that this prophet might decide in favor of Samaria's holy place. We should note that the Samaritans worshiped in Mt. Gerizim because they could say, "Our fathers did so." Thus many errors are perpetuated to-day because our fathers practiced them; but our fathers had no more authority to alter or amend God's word than we have. The Jews worshiped in Jerusalem because it had been prophesied that God would select a spot as the peculiar place for his worship (Deu 12:5-11), and because according to this prophecy God had selected Mt. Moriah in Jerusalem -- 1Ki 9:3, 2Ch 3:1, 2Ch 3:2.]  21 Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. [Jesus uses the word "hour" to indicate that the time was near at hand when all religious distinctions as to places would be abolished, and when every spot might be used for purposes of worship -- 1Ti 2:8.]  22 Ye worship that which ye know not: we worship that which we know. For salvation is from the Jews. [Jesus here speaks as a Jew, and draws a comparison between the intelligent worship of his people and the ignorant worship of the Samaritans. Though the Samaritans possessed the Pentateuch, they were without the revelation of God which the prophets of Israel had developed, and their worship was neither authorized nor accredited by God. Moreover, it led toward nothing; for salvation was evolved from the Jewish religion, and not from that of Samaria. Salvation proceeded from the Jews. From them, according to the flesh, Christ came, and from them came also the prophets, apostles, and inspired writers who have given us that full knowledge of salvation which we possess to-day. We must take the words of Jesus as referring rather to the two religions than to the [148] two peoples. Though as a body the Jews did not know whom they worshiped, and though their teachers were blind leaders of the blind, yet the fault was in their unbelief, and not in the revelation or religion in which they refused to believe. On the contrary, if the Samaritans had believed his religion to the full, it would hardly have been sufficient to have enabled him to know what he worshiped. Samaria was, in the days of idolatry of Israel, a chief seat of Baal worship, and in later days it was the home of magicians and sorcerers.]  23 But the hour cometh, and now is [the hour is really here, but the knowledge of it is not yet comprehended], When the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. [Jesus draws the mind of the woman from the place of worship to the Person or Being worshiped, and from the form to the spirit of worship. God seeks for genuine and not formal worshipers, and for those who worship him in truth; i. e., those who render him the obedience of faith with a filial spirit, and not those who render him the empty service of types and shadows, ceremonies and rites, which, through disbelief, have lost their meaning.]  24 God is a Spirit [These words contain one of the most simple, yet most profound, truths which ever fell upon mortal ear. Their truth is one of the great glories of revelation, and corrects the mistaken conclusion of human reason. They show that 1, God is absolutely free from all limitations of space and time, and is therefore not to be localized in temples (Act 7:48); 2, that God is not material, as idolaters contend; 3, that he is not an abstract force, as scientists think, but a Being; 4, that he is lifted above all need of temples, sacrifices, etc., which are a benefit to man, but not to God (Act 17:25). Spiritual excellence raises man above the beast, and spiritual excellence in turn raises God above man -- Isa 31:3]: and they that worship him must worship in spirit and truth. [That is, men must offer a worship corresponding with the nature and attributes of God.]  25 The woman saith unto him, I know that Messiah cometh (he [149] that is called Christ): when he is come, he will declare unto us all things. [The breadth and largeness of Jesus' teaching suggested to her the great Teacher who was to come, and caused her to yearn for him who could tell, as she thought, perhaps even larger things. The Samaritans justified their idea of a coming Benefactor by passages found in the Pentateuch, and got their name for him from the Jews. Relying on the prophecy found at Deu 18:18, modern Samaritans regard the Messiah as a returning Moses, calling him El-Mudy -- the Guide. They contend that his name will begin with M, and that he will live to be 120 years old. This woman's idea of the Messiah was probably also very crude, but it was in part an improvement on the general Jewish conception, for it regarded him as a teacher rather than a world-conquering, earthly prince.]  26 Jesus saith unto her, I that speak to thee am he. [This is the first recorded declaration of his Messiahship made by Jesus. He was not confessed to be Messiah by Simon Peter (Mat 16:16) till the last year of his ministry. Jesus spoke more freely as to his office in Samaria than in Judæa or Galilee; for, 1, the Samaritans would make no effort to take him by force and make him a king (Joh 6:15); 2, his short stay in Samaria justified an explicit and brief revelation.]  27 And upon this came his disciples; and they marvelled that he was speaking with a woman. [The spirit of the Rabbis is shown by their later precept; viz.: "Let no one talk with a woman in the street, no, not with his own wife." The estate of woman was then, and had been for a long time previous, very low. Socrates thanked the gods daily that he was born neither a slave nor a woman. Roman law gave the husband absolute authority over the wife, even to put her to death; and Jewish contempt for women is made apparent by the readiness with which the Jews divorced them]; yet no man said, What seekest thou? or, Why speakest thou with her? [So deep was their reverence and respect that they did not question, though they did not understand.]  28 So the woman left her waterpot [in the forgetfulness [150] of great joy, and as the unconscious pledge of her return], and went away into the city [Sychar], and saith to the people,  29 Come, see a man, who told me all things that ever I did [To publish Christ is one of the first impulses of those who feel Christ's gracious power. Her invitation is like that given by Philip (Joh 1:46). On second thought her statement is not so much of an exaggeration as it at first appears. Her five marriages and present state covered the whole period of her maturer life, and the way in which Jesus had disclosed it all convinced her that every detail of it was spread out before him]: can this be the Christ? [Her question does not imply that she herself had any doubts about the matter. She uses the interrogative form because she does not wish to be dogmatic, but prefers to let the people judge for themselves. Observe the woman's change of mind concerning Jesus. She first called him "Jew" (Joh 4:9), then "Sir" (Joh 4:11), then "prophet" (Joh 4:19), and now she invites her city to come forth and see "the Christ."]  30 They went out of the city, and were coming to him.  31 In the meanwhile [the time between the departure of the woman and the arrival of her fellow-townsmen] the disciples prayed him, saying, Rabbi, eat.  32 But he said unto them, I have meat to eat that ye know not of.  33 The disciples therefore said one to another, Hath any man brought him aught to eat? [They understood his words literally, as a declaration that he had dined.]  34 Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work. [His delight at the woman's conversion, as a part of the work which his Father had given him to do, overcame for a time his desire for food. Food has several characteristics: 1. enjoyment; 2. satisfaction of desire; 3. refreshment and strength. God's work had these characteristics to Jesus, whose life fulfilled the principle that man shall not live by bread alone.]  35 Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white [151] already unto harvest. [Jacob's well overlooked the luxuriant grainfields of the plain of Moreh. As the disciples looked abroad over its patches of varying green, they would say that it would yet be four months before these patches could be harvested. The harvests in the natural world are slow. But turning their eyes toward Sychar, the disciples could see the citizens of the town in their white garments pouring forth to see Jesus, and to be gathered by him as a harvest of disciples which had sprung up and ripened from the seeds of truth sown by the woman but a few moments before. Spiritual sowing brings speedy harvests. Some commentators look upon the words of Jesus as proverbial, but there is no proverb extant which places only four months between sowing and reaping. In Palestine this period covers six months. We must, therefore, take the words of Jesus as a plain statement as to the length of time between the date of his speaking and the date of harvest. Harvest begins about the middle of April, and counting back four months from that date we find that this visit to Sychar occurred somewhere about the middle of December.]  36 He that reapeth receiveth wages, and gathereth fruit unto life eternal: that he that soweth and he that reapeth may rejoice together. [Harvest times were seasons of great joy (Deu 16:13-15, Psa 126:6, Isa 9:3). But the joy of joys shall come when God gathers his redeemed into the heavenly garner. In this present the humble teacher sows and the evangelist, or more gifted brother, reaps; but in that glad hour it shall matter little whether we have been a sower or a reaper, for we shall all rejoice together. Sower and reaper alike shall receive wages, a part of which shall be the "fruit" gathered -- the souls saved. Jesus regarded gaining a brother as a large compensation, a great gain -- Mat 18:15.]  37 For herein is the saying true [see Isa 65:21, Isa 65:22, Lev 26:16, Job 31:8, Mic 6:15], One soweth, and another reapeth.  38 I sent you to reap [Christ, as Lord of the harvest, sent both sowers and reapers] that whereon ye have not labored: others have labored, and ye are entered into [152] their labor. [In earlier days many prophets and holy men had labored to prepare the people of Palestine, that they might be gathered of Christ as disciples. Later John the Baptist had wrought a mighty work toward this same end. Into a field thus sown and cultivated Jesus was now leading his apostles, that they might reap for him the ripened harvest. He bids them observe the speedy and easy reaping on this occasion as an encouraging example to them, that they may go forth with strong assurance and confidence. Even the minds of the Samaritans were prepared to receive him, and a quick harvest could be gathered among them.]  39 And from that city many of the Samaritans believed on him because of the word of the woman, who testified, He told me all things that ever I did. [The Jews rejected the testimony of the prophets and holy men of God as recorded in the Scripture (Joh 5:46, Joh 5:47), but the Samaritans accepted the testimony of this woman, and she was a sinner.]  40 So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. ["His own" received him not, but these "strangers" welcomed him. The stay was brief, but long enough to prepare the way for a future church among the Samaritans in the neighboring city of Samaria (Act 8:5-8). From the nearer town of Shechem came Justin Martyr, one of the greatest Christian writers of the second century.]  41 And many more believed because of his word:  42 and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world. [Only such ready hearers could arrive at so great a truth in so short a time. Wealth of revelation and blessing had made the Jews selfish, and their conception of the Messiah was so perverted by this selfishness that they could not conceive of him as being a world Saviour. Thus wealth often dwarfs where it should rather enlarge the heart. The incident comprised in this section presents the expansiveness of Christianity in a threefold aspect; viz.: 1, we see it [153] breaking down the walls of racial prejudice; 2, we observe it elevating woman, and certifying her fitness to receive the very highest spiritual instruction; 3, we behold it lifting up the degraded and sinful, and supplying them from the fountains of grace. Such is real Christianity -- the Christianity of Christ.]

[FFG 141-154]

Lapide: Joh 4:1-45

1-54

CHAPTER 4

When therefore Jesus knew, &c. . . . than John, that is, than John had made and baptized, says S. Augustine (lib. 2 , de cons. Evang., c. 18), for John was now in prison. For these things had happened through the occasion of John's imprisonment. For Jesus, knowing of John's imprisonment, and fearing the envy and calumny of the Pharisees, who had already stirred up Herod against John, that they might not be the means of casting Himself also into prison through the instrumentality of Herod or Pilate, and put him to death before the time predetermined by the Father, prudently retired out of Judea into Galilee. See what has been said about this on Matt iv. 12.

Although Jesus, &c. Both because Jesus was occupied in the greater works of preaching and Healing the sick; as Paul saith, "Christ sent me not to baptize, but to preach the Gospel" (1Co 1:17), also that He might show that the efficacy of His baptism was greater than that of John's. See what has been said on iii. 32.

He left Judea, &c. Not as though He feared death, but that He might mollify the envy of the Pharisees, says S. Chrysostom. For the Pharisees were very influential. For most of the priests, senators, and magistrates belonged to their sect. This was the second occasion of Christ retiring into Galilee, the first being in chap. 1. 43.

He must needs, &c. For Samaria lies betwixt Judea and Galilee. Cyril observes that Christ does not here go counter to his own command, by which He enjoined on His apostles not to go into the cities of the Samaritans (S. Matt. x. 5). For He there forbids them not to go to the Samaritans of set purpose, nor to continuously evangelise them, lest they should prejudice the Jews, who were their enemies, against themselves and the faith of Christ. Jesus on this occasion was only passing through Samaria on His way to Galilee.

Samaria was the district which was occupied by the tribe of Ephraim, and half the tribe of Manasseh. It took its name of Samaria from the royal city, which was built upon the hill Somer. See 1Ki 16:24.

Ver. 5.— He came therefore, &c . Sichar, i.e., Sichem. When Jeroboam revolted from Rehoboam, and usurped the kingdom of the Ten Tribes, he made this city his capital. The capital was afterwards transferred by Omri to Samaria. Afterwards, in the time of Alexander the Great, Sichem was again made the capital of the region of Samaria, as Josephus testifies ( Ant., ii. 8), and was called Neapolis. In the time of our Saviour Sichem was corrupted into Sichar. It is now called Naplous This city was the site of many famous deeds mentioned in Scripture. Abraham journeying from Mesopotamia into Canaan, came first to Sichem, and built an altar to the Lord, and received the promise of that land. See Gen. xii. and xiii.

Jacob also returning from Mesopotamia fixed his tent here, and bought a piece of ground from the sons of Emmor (Gen. xxxiii.). Here Dinah, his daughter, was corrupted by the son of the King of Sichem (Gen. xxxiv.). Sichem was appointed one of the cities of refuge (Josh. xx.) Here the ten tribes revolted from Judea through the folly of Rehoboam. The bones of Joseph were buried at Sichem, as is related at the end of the Book of Joshua. S. Jerome ( tract. de loc. Hebr. ) says that Salem and Sichem were the same. Hence it follows that Melchisedec, the type of Christ, was also king of this city.

Near the parcel of ground, &c. See what I have said on Gen. xlviii. 22. Wherefore Joseph when he was dying in Egypt commanded his bones to be translated to Sichem, as to his own piece of land, which had been left him by the will of his father.

Ver. 6.— Jacob's fountain (Vulg.) This fountain was a well dug by Jacob, as appears from ver. 12. This is the meaning of the Hebrew beer. So S. Augustine says, giving the meaning of fons in Latin, "Every well is a fountain, but not every fountain a well. Where water springs out of the earth, and affords drink, it is called a fountain. If it is on the surface it is called a fountain only: but if: it be deep, it is called a well, and loses the name of fountain." Varro derives the word fons from fundo, to pour. A fountain, he says, is where living water is poured out of the earth. Jacob's fount therefore was a well which Jacob had dug in this place for the use of himself and his family. Or he may have bought it of the Shechemites, as Ruperti thinks.

Jesus therefore being wearied ; for He went about among the towns and villages on foot, even till His death. His apostles followed His example. Blessed Xavier and his followers lately did the same in India. Piously does S. Augustine say ( Tract. 15), "Not in vain is Jesus wearied; not in vain is the power of God fatigued: for not vainly is He wearied by whom the weary are refreshed. Not in vain is He wearied, when if He forsake us, we are weary, but if He be present with us, we are strong. For though Jesus was wearied with His journey, yet it was the strength of Christ which has created thee. The strength of Christ made thee, that that which was not might be: the weakness of Christ caused that that which was should not perish. He formed us by His strength: He sought us by His weakness. Therefore He Himself cherishes the weak, as a hen her chickens, for to her He compared Himself."

Upon the fount : Greek, ε̉πί τη̃ πηγη̃, at the fount, or near the well. Or strictly, above the fount, because the bubbling water was deep down in the well.

Sat thus : where He conveniently could. He sat upon the ground without a seat, as wayfarers are wont to sit down besides wells and fountains, for the sake of rest and refreshment. So S. Chrysostom and Euthymius. Or more simply, He sat thus, means, as being tired with His journey. He sat as men are wont to sit when they are tired, showing by so doing that they are weary. So Cajetan and others

3 . Sat thus may mean, in this way, i.e., under the circumstances which I will now pass under review. He sat thus, i.e., when it was the sixth hour, and the woman came to draw water, and the disciples had gone away to buy food.

Sixth hour. He gives the reason why Jesus sat at the fountain; because He was wearied, hungry, and thirsty. It was the sixth hour, or mid-day, when the heat is greatest. Nonnus renders, It was the hour bringing thirst.

A woman of Samaria : of the district, not the city of Samaria. She came from the city of Sichar, which was near the well.

Jesus saith to her. Jesus took the initiative in conversing with her. For He knew that the woman, being a Samaritan, would not do so, but would dislike Him as being a Jew. But "He who desired to drink thirsted for the faith of the woman," says S. Augustine. Observe the wonderful affability and charity of Christ in seeking to enter into conversation with a wretched harlot, that He might convert her, and through her a whole city.

Ver. 8 . — For His disciples, &c. The word for gives the reason why Jesus asked drink of the woman; because His disciples, from whom otherwise He would have sought food and drink, had gone into the city to buy food. For Jesus wished to drink beside the well, and to drink from it, just as poor travellers are wont to do, especially in Syria and Arabia, and other hot countries where there is a scarcity of water. This happened by Christ's tacit providence, that His disciples being all gone away into the city, He might by Himself be able more easily, in talking with this immodest woman, to spare her shame, and disclose her immodesty, and so convert her to faith and modesty.

Ver. 9.— The woman therefore saith, &c. Therefore in Greek and Hebrew often merely marks the beginning of a sentence. Here, however, it denotes an inference from the preceding question of Christ.

Jesus had asked the woman for water; the woman therefore replied to His question, How is it, &c . The woman recognised Jesus to be a Jew from His dress and speech, which Christ, out of good feeling to His country, accommodated to that of his fellow-countrymen.

For the Jews, &c ., i.e., have no intercourse, do not use the same bed, or cup, or vessel, as though they were impure and abominable on account of their schism. These words may be either those of the Evangelist, or of the Samaritan woman. In either case they are very appropriate. Learn from this example how we ought to shun the friendship, looks, and conversation of heretics; for "their speech doth eat as doth a cancer," saith S. Paul.

Ver. 10.— Jesus answered, &c. If thou knewest the gift of God. This gift is (1.) common, what God has given to every man, "if thou knowest that I am Christ, the Saviour of the world." 2. Especial to thyself, what God now manifests to thee through Me, that through My conversation thou mayest have an opportunity of salvation, that thou mayest believe in Me, and so be justified and saved. So Maldonatus.

Thou perchance wouldst have asked, Greek, σὺ άν ήτησας αυ̉τὸν, i.e., thou surely wouldst have asked. For α̉ν here is an expletive and confirmatory particle. The Vulgate, however, has forsitan, perchance, to denote the free will of the asker.

And He would have given, &c. Christ leads her from earthly water to spiritual water. Let religious and apostolical men do likewise. Observe, as a stagnant lake, or pool, is termed dead, because it moves not; so, on the contrary, flowing water is called living water, especially that which leaps forth, as it were, from fountains, as though animated by a living spirit.

Moreover, Christ's evangelical doctrine is here called living water : so are the Holy Ghost and His grace. So S. Cyril, and other authors passim. It is called water (1.) because, like water, it cleanses the soul from sin. Indeed, it gives the soul new beauty and adornment, which water does not do: according to the words, "Thou shalt wash me, and I shall be whiter than snow." Again, though water washes, it likewise weakens and destroys. For we see that clothes which are washed, are cleansed indeed, but are worn away. But it is not thus with the Holy Ghost, for He cleanses the soul, and at the same time gives it greater strength. And the more the soul is washed the stronger it becomes.

2. Because the Holy Ghost and His grace cool the heat of concupiscence, and all the other passions of the soul.

3. Because it quenches spiritual thirst.

4. Because as water fertilises the earth, trees, and plants, so does grace render the soul fruitful in good works and all virtues. But grace does a greater work than water: for it elevates the soul, so that it not only produces natural good fruit, but the supernatural fruit of faith, hope, and charity, according to the words, "He that abideth in Me, the same bringeth forth much fruit." Again, water from a pear-tree produces pears, from a rose-bush roses. But grace brings forth in one and the same soul the fruits of all virtues, and that in a soul which before was so polluted by sin that it produced nothing but the evil fruits of wickedness.

Moreover, the Holy Spirit and His grace are called living water. 1. Because the Holy Ghost liveth in Himself with the fulness of His Divinity a blessed and Divine life, and imparts this His own life to the believing soul. Indeed, the Holy Ghost, with the Father and the Son, is uncreated and essential Life Itself, from which the natural and supernatural life of all angels, men, animals, and plants flows as from a fountain, yea, an ocean.

2. Because the grace of the Holy Spirit is the form by which life is lived according to the Spirit. Therefore grace is, as it were, the soul of the soul; the soul, I say, of virtue and holiness.

3. Because by His grace the Holy Ghost, who is Life Itself, dwells within us, and quickens us.

4. Because He effects that the soul shall be continually renewed unto what is good, ever arranging new steps in the heart, by which it mounts to better and higher things, according to the words in the 84th Psalm, ver. 6, "He hath disposed ascensions in His heart." (Vulg.) For as S. Ambrose says, "The grace of the Holy Spirit knows not tardy efforts, but constrains the soul to ascend with the Blessed Virgin the hills of virtues."

5. S. Augustine says, Living water is so called, because it flows in such a manner that it is united with its fount or source. What is called dead water is that which is cut off from its source. Grace therefore is called living water because it is never separated from its fount, which is the Holy Ghost. Just as the Holy Ghost Himself is inseparable from His source, which is the Father and the Son, and ever liveth most closely united with them in the Divine Essence. Wherefore although the Holy Ghost pours Himself into the soul, yet He departeth not from the Father and the Son; yea, He causes the Father and the Son to enter into the soul together with Himself, that they all may dwell therein, as in their temple, according to the words (Joh 14:23), "If any man loveth Me he will keep My word, and My Father will love him: and we will come unto him, and make our abode with him." So S. Cyril ( lib. 2, c. 22), "He calls the grace of the Spirit living, because it is life-giving ; and because it is united to its source, and makes us to be united." For grace always depends upon the Holy Spirit, and by it the Spirit dwells in us, and is united with us, and by it we are united to Him, according to the words, Your members are the temple of the holy Ghost (1 Cor. vi.)

6.The water of a fountain being brought down into the valleys by means of pipes, can again from them, by the continuous rush of the water from the fount, be drawn to as great a height as its original source. This is proved by constant experience. In like manner heavenly grace, like a fountain of gifts and virtues, flowing down from the Holy Ghost out of heaven, makes us to leap back as it were thither as high as its source, even to God and heaven. The water which I shall give him shall be in him a fount of water leading up into eternal life (Joh 5:14, Vulg.)

Ver. 11.— The woman, &c. The Greek is, Thou hast not α̉ντλημα, a pitcher, or waterpot. Observe, the fountain is here called a well, and is said to be deep. Rupertus writes that its depth was forty cubits.

Ver. 12.— Art Thou greater, &c. Observe, the Samaritans were Assyrians whom Salmanasar had brought into Samaria instead of the original inhabitants, the ten tribes of Israel, whom he carried away into Assyria. These Assyrians, however, wished, when the Jewish state was in a flourishing condition, to be accounted Jews ( Jos., Ant., lib. 11, cap. ult. ), both because they dwelt in the portion of the Holy Land which had been allotted to the tribe of Ephraim, and because they were commingled with the Israelites who had been left in the country. Another reason was because they partly followed the Jewish religion. For they worshipped the God of Israel, together with the Assyrian idols (2Ki 7) This then was why the woman called Jacob our father, as though the Samaritans were Israelites, and descended from him. The meaning then is, "Jacob had no better water than this, for if he had had, he surely would have drank of it, both himself, and his children. If thou, therefore, 0 Jesus, art able to give, or to find better water than this, Thou must needs be greater than the Patriarch Jacob, our father." So S. Chrysostom. By degrees did Jesus raise the woman's mind, so that she should at length acknowledge Him to be the Messiah. For from what He had said, If thou knewest 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, the woman conjectured, or suspected, that Jesus was making Himself to be greater than Jacob.

Ver. 13.— Jesus answered, &c. Jesus modestly points out to this woman, who was extolling the water of her own well, that His living water must be far better, because it would quench all, even future thirst. From this He tacitly left it to be gathered that He was superior to Jacob. As S. Chrysostom says, "He did not say that He was greater, because He would have seemed to be boasting of Himself, not yet being known; but this meaning lay hid under His words. For He said not simply, I will give thee water; but taking no notice of Jacob's water, He praises His own, wishing to show its difference from the (different) nature of the givers of the gifts, and how greatly He excelled the Patriarch." S. Cyril adds, "He showed that sensible and earthly water was infinitely inferior to that which He would have her understand" (that He would give her).

Whoso drinketh, &c . Tropologically, S. Augustine: "The water in the well," he says, "is the pleasure of the world in a dark abyss, which men draw with the pitcher of desire. For this makes men always to thirst, because cupidity is insatiable."

But whose shall drink, &c. Meaning, He that shall receive from Me living water, that is, the grace of the Holy Spirit, shall no more thirst for justice, the friendship of God, virtue, or holiness, because he shall already have them through grace. We must understand, unless he should wilfully squander and lose this water of grace by deadly sin. This is Christ's antithesis: Common water, 0 woman, such as thine out of this well, when drunk, only quenches thirst for a brief space, because it does not remain in the body. But this water of Mine, which is the grace of the Holy Spirit, is in itself of such efficacy, that if it be even once tasted, it will suffice to banish thirst for ever. For it will always abide in the soul, the same and immutable. For the habitual grace of the ordinary Law of God, brings with itself at set times prevenient helps, that is to say, the impulses of exciting grace, which, as they are needful, so also they suffice, for retaining the spiritual vigour of the soul, and also its perseverance unto salvation. This is the teaching of the Council of Trent ( Sess. 6, c. 16).

You will ask, Why then is it said in the Book of Ecclesiasticus, "They that drink me shall yet be thirsty?" For this would seem to be contrary to what Christ here says of His grace, He shall nor thirst for ever. I answer that the meaning of "they that drink me shall yet be thirsty," is, they shall desire to be still more filled with that wisdom of God which they already possess. They will wish for an increase of the wisdom and grace of God. Thus S. Ignatius the martyr, when, being condemned to the lions, he came into the amphitheatre of Rome, said, looking round at the spectators, "I am come hither to die for my Jesus, for whom I thirst unquenchably, that I may be united to Him in heaven."

Observe, that the Holy Spirit by His grace begins to fulfil in this life all the thirst and desire of the soul, but in heaven He does this perfectly. Also He extinguishes the thirst of pride and concupiscence. Lastly, in heaven He altogether takes away all the hunger and thirst of the soul, every defect and trouble, through the glory and endowment of impassibility, according to the words, "I shall be satisfied when Thy glory shall appear" (Psa 7:15): also, "They shall not hunger nor thirst any more; neither shall the heat, nor the sun smite them" (Isa 49:10). As the Gloss says, "He promises the fulness of the Spirit, which shall be in the resurrection, because with Him is the fountain of life with which they shall be inebriated. Heavenly glory therefore makes up all defects both of soul and body, all desires, and all thirst. "For beatitude is a perfect state through the aggregation of all goods," says Boethius, according as it is said, "Thou shalt give them drink out of the torrent of Thy pleasure (Psa 36:9).

Ver. 14.— But the water, &c. . . . waters leaping up (Syriac). The allusion is to those fountains which flow with such an impetus, the water behind pressing on that which is before, that although they be brought down into the valleys, yet by means of pipes they ascend to the level of the original spring. Thus the grace of the Holy Spirit draws the soul to its source, which is God and heaven. For grace is the seed of glory. The Arabic translates, The water which I will give, shall be in him water which shall bring a flood of eternal life. Grace then propels, as it were, a man to heaven, and never rests until it carries him where there is no thirst, nor defect, nor misery, but where all is abundance, and all is happiness. For this is the meaning of everlasting life. For this fountain of grace which is in the soul is derived from its original Spring, which is the Holy Ghost in heaven, even like a fountain which, being artificially conducted, bursts forth in a square, or garden, but is derived from its original spring in some mountain.

2. It shall be in him a fount, because, as Theophylact says, the water of grace which Christ instils into the faithful soul is being ever multiplied in it. For the saints receive the seeds and beginning of good through grace, but they themselves "trade" with it, and work for its increase, that, as it were a fountain, it may abound in them, and afford abundant drink, not only to themselves, but to many others. As S. Chrysostom says, "He that hath a fountain in himself is not troubled with thirst." And Origen, "Every one of the angels hath in him a fount of water welling up unto life eternal from the Word Himself."

3. A fountain, the more it flows downward, the more water there flows into it from above. So too the more any one pours his own grace upon others, the more God clauses to flow into him.

Lastly, this is a paradox spoken by Christ, that whereas earthly water flows downwards, this His fountain flows upwards, according to the saying, The founts of the holy rivers are borne upwards. Here is a great and marvellous leap, the mighty and infinite power of the Holy Ghost, which makes the earthy and laden hearts of men to leap from earth to highest heaven, from grace to glory, from the flesh to the spirit, from death to life eternal, from Satan to God. To believers therefore it is said, Sursum corda. And this is a sure sign of the indwelling of grace and the Holy Ghost, if our minds are occupied in heaven, if we speak and do heavenly things, if we say, with S. Paul, "Our conversation is in heaven." For this cause Christ came down from heaven, that He might make us to rise from earth to heaven, according to the words, "Behold he cometh, leaping upon the mountains, skipping upon the hills" (Son 2:8).

The woman saith, &c. "She was delighted," says S. Austin, "not to thirst, and thought that this promise was made unto her by the Lord in a fleshly sense. Her poverty drove her to the labour of coming and drawing water from a well at a distance from the town; and her weakness shrank from this toil. The woman, who was carnal and ignorant, did not yet understand that Christ was speaking of the spiritual water of grace. Then He smote her with another dart, that she might have loftier thoughts concerning Him."

Therefore Jesus saith unto her, Go call thy husband. Observe from S. Chrysostom and others that Christ bade the woman call her husband with this pretext, that it would not be proper to give this so great a gift of living water to a married woman without the knowledge of her husband. But Christ really intended to open out to her the hidden things of her life, and her secret fornication, that so He might draw her confession from her, and arouse her to repentance. At the same time He would show her that He was more than a mere man, that He was the Christ, from whom she might ask and expect remission of her sins and everlasting salvation.

For this was the living water which Christ set forth.

Ver. 17.— The woman answered, &c. From hence it is plain that this woman was thus a widow, and therefore not an adulteress, but a harlot, unless indeed her lover were married, in which case both were guilty of adultery.

Ver. 18.— For thou hast had, &c. Nonnus says, For thou hast had five husbands, one after another; and he whom thou now hast is not thy lawful husband. So S. Austin, Bede, Euthymius, and others passim. But S. Chrysostom and Maldonatus think they were unlawful, adulterous connections, and that they are here spoken of by Christ in this sense, that she was now living with a sixth adulterer. But the former sense is the more probable, because Christ makes an antithesis between the five former, which were lawful connections, and this sixth, which was unlawful.

Observe here the gentle and courteous method of Christ's reproof. He does not say directly to the woman, "Thou art an adulteress, or a fornicatrix—do penance for thy fornications." But He praises her for speaking the truth in saying, she had no husband. Then He adds, He whom thou now hast is not thy husband, tacitly implying that she was living in sin with him, and that He knew of this secret sin by the revelation of God, and therefore that He was a prophet, from whom she ought to ask pardon and grace.

S. Basil ( Epist. 2. ad Amphiloch.) says that a third marriage is an abomination to the Church, but better than fornication. And in his first epistle to the same he says, "The thrice married are often excommunicated for three or four years, not longer: and such unions are called polygamy, or qualified fornication. Therefore the Lord said to the Samaritan woman, who had had five husbands, He whom thou now hast is not thy husband, surely because those who had gone beyond a second union were not worthy the name of husband, or wife." But the Church is now of a different mind. For it is certain that fourth, fifth, sixth, seventh, or more marriages, are licit, although they are indecent, and marks of incontinence. And this is what S. Basil appears to have meant.

Ver. 19.— The woman, &c. Because Thou revealest the hidden things of my life, whether good or bad, which Thou couldest not know except by the revelation of God, especially since thou art a Jew and a foreigner, I humbly accept Thy gentle reproof, and confess my sin. "By one and the same confession," says Rupertus, "she confessed, as to herself, what she was, and as to Him, what she was able to perceive He was."

Ver. 20.— Our fathers, &c. The woman, acknowledging Jesus to be a prophet, now proposes a question concerning religion, which was at that time a great source of controversy between the Jews and the Samaritans. This she did that she might know which side she ought to take, so that she might provide for her salvation. For she was more agitated by this question than by thirst for the living water which Christ promised her, which she did not understand.

Worshipped : observe that by worship here and elsewhere is signified the whole public ritual of worshipping God, especially by means of sacrifices, and the other ceremonies instituted by Moses at God's mouth. This public worship could only be offered in the Tabernacle erected by Moses, and afterwards in the Temple built by Solomon. This is plain from God's law in Deu 14:24. For otherwise, by natural and Divine right, it ever has been, and is lawful to worship and call upon God privately always and in every place. Thus in Gen 22:5, Abraham said to his servants, "After we have worshipped, i.e., sacrificed, we will come again to you."

In this mountain : Garizim, which overhangs the city of Sichem. From this mountain Jotham, the son of Gideon, cursed the Sichemites, (Jdg 9:7).

There was a famous and unending controversy between the Samaritans and the Jews concerning worshipping and sacrificing in this mountain. In the time of Alexander the Great, Manasses, the brother of Jaddi, the High Priest who met Alexander, and appeased him, when he was incensed against the Jews, married a foreign wife, the daughter of Sanballat, whom Darius, the last king of Persia, had set over Samaria. Manasses, being excluded by his brother from the performance of sacerdotal functions, fled to his father-in-law, Sanballat. Sanballat built a noble temple on Mount Garizim, and appointed Manasses to be its priest. Thither fled many Jewish refugees, especially those who, like Manasses, had married strange wives, contrary to the Law. As an excuse they made use of the argument that Sichem was celebrated for the worship and sacrifices of the Patriarchs, as of Jacob (Gen 33:20; Jos 24:1), of the Tribes (Deu 26:12), where Moses by God's command bids Joshua to build an altar on Mount Garizim, and there offer burnt-offerings, and engrave the Decalogue on stones, and promulgate the Law of God to the Twelve Tribes, with blessings to those who kept it, the people answering "Amen."

This temple stood upon Mount Garizim for 200 years, until it was destroyed by Hyrcanus, son of Simon, the brother of Judas Maccabeus ( Jos., Ant. , 1. 3, c. 17). Josephus also relates that the Jews and Samaritans referred their controversy for settlement to Ptolemy Philometor, King of Egypt, who decided it in favour of the Jews, on the ground that the latter had built their temple at the instance of Moses. But the Samaritans were not contented with this decision, and still persisted in their schism.

Ver. 21.— Jesus saith, &c . Ye, i.e., whosoever rightly, according to God's ordinance, wish to worship God the Father. The meaning is, the hour cometh, the time of the Evangelical Law and doctrine, about to be instituted by Me, by which, immediately after My death, which is shortly to come to pass, the Law of Moses shall be abolished, and all its rites for worshipping God in the Temple at Jerusalem, as well as in this your rival temple on Garizim. For throughout the whole world Christian churches shall be built, in which God shall be worshipped in spirit and in truth. This is what Malachi predicted under the reign of Christ (Mal 1:10-11).

The Hebrew for the pure or clean oblation is mincha, sc., the Eucharist, or the oblation of the Body and Blood of Christ, which alone has succeeded to all the ancient sacrifices of animals.

Ver. 22.— Ye worship what ( Arabic, whom ) ye know not, &c. Here Christ gives a direct answer to the woman, and decides the Jews to be in the right in the controversy concerning the worship of God, condemning the Samaritans as schismatics. He says, You, 0 ye Samaritans, worship ye know not what, because ye worship God together with your Assyrian idols; and associating God as it were with idols, ye worship a false or fictitious God. Again the Samaritans had their own heresies and errors, which S. Epiphanius recapitulates. In the same manner the Turks and Jews worship a God whom they know not, because they deny Him to be in a Trinity of Persons. So also Calvin with his followers, in denying the omnipotence of God, and making Him cruel in condemning some men to hell without any demerit on their part, worship not a true, but a false God. For the true God is Almighty, and most kind.

2. and better. Ye worship, i.e. ye have a method of worship and sacrifice which ye do not know to have proceeded from God. For ye have framed it out of your own imagination, contrary to the will and law of God. But we Jews know what we worship, because we follow the way of worshipping God which was prescribed by Moses.

For salvation, &c. Both because I, Christ, who am the Author of salvation, am not born of the Samaritans, but of the Jews, as well as because the true knowledge and worship of God, which leads men to salvation, formerly emanated from the Jews to the Gentiles, and now in the New Law will emanate from Me, a Jew, to all nations.

Ver. 23.— But the hour cometh, &c . Now is the time of the New Law of My Gospel, in which the true worshippers, namely, Christians, whether Jews, or Samaritans, or of other nations, being converted unto Me, shall worship God, not in this mountain, nor Jerusalem only, by the carnal sacrifices of beasts, as the Jews and Samaritans do, but in all places throughout the world in spirit and in truth.

In spirit and truth. Observe, the Samaritans ignorantly and falsely worshipped God. But the Jews worshipped the true God indeed, but chiefly by corporeal victims, and other bodily symbols, and in one stated place, Jerusalem: all which things were shadows and types of the spiritual worship which was to he inaugurated by Christ. To both these Christ opposes His faithful Christians, who instead of the body, worship God in spirit; and in truth instead of in falsity, shadows and ignorance. For God is an incorporeal Spirit, most true, and most pure. Spirit therefore here signifies the spiritual worship of faith, hope, and charity, devotion, contrition, and other virtues, by which God is most rightly worshipped by Christians, and not through shadows and figures, but in truth. In truth therefore is in the true, sincere, and worthy worship of God, in which God is well pleased, according to the words (Psa 1:18), "In holocausts Thou shalt not be delighted: the sacrifice for God is a broken spirit" (Vulg.). Also (Psa 49:23), "The sacrifice of praise shall honour Me"0 (Vulg.). And (Psa 4:6), "Sacrifice the sacrifice of justice, and trust in the Lord."

As Theophylact says, "Because many seem to worship in soul, but have not right knowledge, such as heretics, therefore He added, and in truth. For it behoves us both to worship God with the mind, and also to have a sound faith with regard to Him. Such a worshipper was Paul, as Origen says, when he declares, "God is my witness, whom I serve' (Greek, ώ λατζεύω, i.e., worship with latria ) in my spirit (Rom 1:9)." And the Gloss says, not in the Temple, not in the mountain, but in the innermost temple of the heart, and with a true knowledge must God be worshipped. The Samaritan therefore worshipped God in a mountain, or locally, the Jew in a shadow, or figuratively, the Christian in spirit and in truth, truly and spiritually. For, as S. Chrysostom says, "The former things were figures, now all is truth."

Others explain thus, we must worship God in spirit, i.e., by the Spirit, or the inspiration of the Holy Spirit.

"Mystically, by the spirit is intended," says Theophylact, "action: by truth, contemplation." For all Christians serve God either by an active, or a contemplative life.

Heretics object, since God should be worshipped by Christians in spirit and in truth, therefore all corporal rites and ceremonies ought to be rejected in baptism.

I answer by denying the consequence. For these are not shadows and figures of the Old Law, but ornaments, incentives, and effects of the Spirit, and therefore pertain to the Spirit. For without sacraments and sacrifices the Church cannot exist, because without them she would cease to be visible, and could not be united and gathered together. In form these ceremonies are practised by Christians, and flow from the inward spirit of faith, hope, and charity. Therefore they belong to the Spirit, as results depend upon a cause, and external upon interior actions. It was otherwise with the ignorant and carnal Jews, who placed all their worship in external sacrifices and rites. So SS. Cyril and Ambrose, ( De Sp. Sc. l 3 . c. 12).

Even the heathen saw that God, to be worshipped acceptably, must be worshipped in spirit and in truth.

"If God be Mind, as ancient verses tell,

 Who worship Him in spirit, worship well."

God is a Spirit, &c. This is the reason a priori : God is a most pure and true Spirit, therefore He is pleased only with worship in spirit and in truth. "If God were a body," says S. Augustine, "it would be fitting to worship Him in a mountain, because a mountain is material. Hence it is plain against the Anthropomorphites, and against Tertullian and Lactantius, that God has not a body, even the least material conceivable, but that He is a most immaterial Spirit." That axiom therefore of Tertullian is false, "that what is incorporeal is non-existent." However, Tertullian and Lactantius seem to use the words body and corporeal in an improper sense, merely to denote an actual substance.

Listen to S. Augustine expounding these words of Christ ( lib. De Spec. c. 1). "God is a Spirit incomprehensible, incorporeal, immutable, that cannot be bounded by space, everywhere whole, nowhere divided: everywhere present, ineffably penetrating all things, containing all things, knowing all things, beholding all things; Almighty, governing all things: wholly in heaven, wholly in earth, wholly everywhere. Always working, always resting, gathering, but needing not, carrying all things without being burdened, filling all things, but not included in them, creating and protecting, nourishing and perfecting all things. Thou seekest, but Thou never wantest anything. Loving, but not inflamed. Thou art jealous, but untroubled. Thou repentest without grieving. Thou art angry, and tranquil all the while. Thou changest Thy works, but Thy counsel knows no alteration. Thou holdest all things, fillest all things, embracest all things, art above all things, sustainest all things. Nor dost Thou in one part sustain, and in another super-exceed: nor in one part dost Thou fill, and in another include. In sustaining Thou super-exceedest, and in super-exceeding Thou sustainest. Thou teachest the hearts of the faithful without the service of words, 'reaching from one end to another mightily, and sweetly disposing all things.'"

What is God? Listen to Arnobius invoking Him ( lib. 1, Cont. Gent.). "0 greatest and highest Creator of things invisible. Thou art invisible, and art never comprehended by any other natures. Worthy, indeed worthy art Thou, if only Thou mayest be called worthy by mortal lips, after whom all intelligent nature aspires, and to whom it never ceases to give thanks: to whom every living thing ought continually to bend the knee, and supplicate with unceasing prayers. For Thou art the First Cause: the locality and space of things: the foundation of whatsoever is infinite, unborn, immortal, eternal, the Only One, whom no corporeal form outlines, no circumscription bounds, without quality or size, without situation, motion, or hold: concerning whom nothing can be said or expressed by mortal words: and that Thou mayest be understood, we must be silent, and that as in a shadow a fallible look may seek after Thee, nothing whatsoever must be muttered."

Ver. 25.— The woman saith, &c. Cometh, Greek, ε̉ζχεται, present tense, is come, who will presently solve all things that are doubtful to us in religion, and will teach us where, when, and how God is to be worshipped. The woman knew this by common speech and report. For already the sceptre had been transferred from Judah to Herod, and Daniel's seventy weeks were fulfilled, so that all men knew that the time for the Advent of Messiah was close at hand. The Jews thought that John the Baptist was Messiah: but he himself attested that Jesus was Messiah. Wherefore through this assertion of the Baptist the report was widely diffused that Messiah had come.

Who is called Christ. These are not the words of the woman, who spake only in the Hebrew or Syrian language, but of the Evangelist interpreting the Hebrew word Messiah, by Christ, the Anointed One.

Ver. 26.— Jesus saith, &c. "I am the Messias, or the Christ. Have faith in Me: receive My doctrine and my law, that thou mayest be saved and blessed." Christ both spoke this with the outward voice, but still more with an inward voice, illuminating the woman's mind, and kindling her will, to love and reverence Him. Whereon the woman believed straightway, and moved her whole city to believe in Him.

Ver. 27.— And immediately, &c. Origen, S. Cyril, and others, think it is meant that the disciples marvelled at the humility of Christ that He should condescend to talk, with a poor and foreign woman.— But if so, the Evangelist would have written, that He should talk with such a woman. Wherefore S. Cyprian ( Tract. de Sing. Clericorum ) and others better explain thus;—that Christ was not accustomed to talk with women alone, and with this end in view, that He might give an example of chastity and prudence to all the faithful, but especially to clerics, priests, preachers, and religious. For rightly says the wise man, "A moth proceedeth from a garment, and so doth the iniquity of man from the woman" (Ecclus. 43:13) Hence Eliseus and all the saints most carefully avoided converse with women. It was their common opinion that women can be approached with but little profit, and with great peril, either to the woman or the man—peril of chastity, or at the least, of reputation.

You will say—Are then women to be neglected? I answer, By no means: but let them be taught in public preaching, or catechising. If they are sick, or there be any other reason why the priest should come to them, let it be in an open place, acting as Christ here did: and let a witness be present, as S. Charles Borromeo took care should always be in his own case.

Ver. 28.— She left, &c. "Having heard Him say," saith S. Augustine, "' I am He that talketh with thee,' and having received the Lord Christ into her heart, what could she do but leave her pitcher, and run to preach the Gospel?" For she knew that Jesus must be a Prophet because He had revealed to her the secrets of her heart. When therefore He declared that He was Messias, she believed in Him, knowing that He was a man worthy of credit, who could neither deceive, nor be deceived. Wherefore she ran into the city without delay, fearing lest Jesus might go away if she tarried. As S. Chrysostom says, "She had come to draw water, but as soon as she found the true Fountain she despised the other; and by the grace which came down upon her from above, she discharges the office of an Apostle."

For this is the Spirit of Christ, to infuse into those whom He converts zeal for converting others, that they may make others partakers of that great benefit which they feel in themselves. Elegantly and piously does S. Ambrose write of this ( Serm. 30): "By a new kind of marvel, the woman, who came to the well of Samaria a harlot, went away chaste from the fountain of Christ. And she who came to fetch water carried back modesty. For as soon as the Lord showed her her sins, she knew and confessed them: she announced Christ to be the Saviour. And leaving her water-pot at the well, she does not carry a pitcher back to the city, but she brings grace. She seems to return without a load, but she goes back full of sanctity. She returned full, I say, because she came a sinner, she returns a preacher. And she who had left her water-pot carried back the fulness of Christ. She brought back no harm to her city, for though, it is true, she carried no water to it, she brought them the whole well of salvation."

Ver. 29.— Come and see, &c. Saith Cyril, "Giving an account of the miracle, she prepared her hearers to believe:" because although, as S. Chrysostom says, she had not heard the whole history of her life from Christ, from what she did hear she believed (He knew) the rest.

Is not this the Christ? "She speaks as though hesitating, that they might give their opinion," said Euthymius. For she herself had no doubt, but firmly believed Jesus to be the Messiah. As S. Chrysostom says, "Observe the immense wisdom of this woman: she neither affirms nor denies that He is the Christ. She did not wish that she should be the author of their believing in Him. She wished them to be persuaded by hearing Him for themselves, which persuasion would be far more likely to happen in that way. For without doubt she understood that if they once tasted of that Fountain, they would have the same opinion about it that she had." This Samaritan woman then, by the conversation and grace of Christ, from a sinner became a penitent and a saint, yea a preacher of Christ like Mary Magdalen.

Her proper name was Photina, who is reckoned among the Saints in the Roman Martyrology on the 20th of March, in the words following: "On the same day Saint Photina, the Samaritan woman, her sons, Joseph and Victor: also Sebastian, a general, Anatolius, Photius, &c., brothers, who all confessed Christ and obtained martyrdom." On which Baronius says, "The Greek Menology assigns this day for her commemoration." Her head is religiously preserved at Rome, in the basilica of S. Paul, where I have seen it amongst other relies of the saints.

Ver. 30.— They went out, &c . And from what they saw of the wisdom and holiness of His words and manners, they believed in Him as the Messiah, as is plain from verse 42. "The hardness of the Jews," says Cyril, "is reproved by the readiness to believe of the Samaritans." For the Samaritans were converted by one conversation of Christ, but the Jews after three years of His preaching, and after all the many miracles which He had wrought, would not believe.

Ver. 31 . — In the meanwhile, &c . "This," says S. Chrysostom, "they did out of love and zeal for their Master, seeing Him wearied with the heat and the journey." At the same time they were thinking about themselves. Hungry and tired as they were, they wished to eat, but did not venture to do so until Christ should commence, and bless the meal, as was His wont. "Jesus was accustomed," says Theophylact, "to accept the gift of food when offered, though He giveth food to all flesh. This He did, that they who presented it might gain merit, and that no one might be ashamed to be poor, nor think it hard to be fed by others." For it is fitting that Teachers should have other persons to provide food for them, that they themselves having no other cares may be careful only about the ministry of the word.

Ver. 32.— But He said, &c. "I am hungering for the conversion of the Samaritans, which I am procuring through the woman. So that spiritual hunger diminishes and keeps down, if it does not take away, all hunger for bodily food: meanwhile you who are tired and famished, eat as much as you please." "More obscurely He intimates," says S. Cyril, "that if the disciples knew of the conversion of the Samaritans, which was then going on, they would be thinking of that food, rather than be taking thought for corporal food. For since they were to be the future Teachers of the world, He teaches them by His own example that they ought to have far more care for the salvation of men than for their own bodies."

Ver. 33.— Then said His disciples, &c. The Apostles did not understand that Christ was speaking of spiritual food. Wherefore S. Augustine says, "What wonder was it that if the woman did not understand about the water? behold, the disciples do not understand the food."

Ver. 34.— Jesus saith, &c. Christ here tells the work of preaching, and man's redemption, His, that is, His own special and sweetest food, because by it, as by the greatest dainties, He was fed and delighted. So Euthymius says, "The will of the Father, who had sent Him, and His work enjoined upon Christ, is the salvation of men, according to the words, I have finished the work which Thou gavest me to do."

Tropologically, let Christians, and specially preachers, learn from Christ that their spiritual food ought to be obedience and zeal for souls. 1. Because both sustain the life of the soul. 2. Because both, like food, cause the powers of the mind to become strong. 3. Because as food causes a child to grow up to be a perfect man, so do these two virtues make us to grow to a virile state of spiritual strength.

Ver. 35.— Say not ye, &c. From the metaphor of food He passes to the allegorical harvest, from which are food and bread.

Say not ye? That is, ye are wont often to say. From this it would appear that the Apostles, as they passed through the corn fields of the Sichemites, talked among themselves about the coming harvest, as men are wont to do. From hence Christ took occasion to speak about the spiritual harvest, i.e., the conversion of the Samaritans. As though He had said, "The care of the natural harvest interests you: but the care of the spiritual harvest ought to concern you far more, that you should help Me in converting the Samaritans."

Yet four months. Maldonatus thinks this was a proverb, meaning that there was time enough for thinking about any matter—as the natural harvest, for instance: but that it could not be used of the spiritual harvest; for that indeed was already ripe for being reaped by Christ and the Apostles. For Maldonatus thinks this was spoken by Christ about the end of March, when the harvest is not far off.

S. Augustine and others take the words as they stand, literally. Wherefore these words should be seen to have been spoken by Christ in the month of January, after the eight months in which He had preached in Judea. For in four months from January or in May, the crops are ripe, and the harvest comes. Wherefore at Pentecost, which fell in May, they offered to God the loaves of the first fruits of the new harvest. "Ye," says S. Augustine, "are counting four months unto harvest. I show you another harvest, white and prepared already." So He says, Lift up your eyes, and look unto the fields that they are white already unto the harvest. The white fields He calls the city of Sichem, and the places round about, which, stirred up by the woman, bring hearers in troops to Christ. As though He had said, Ye see these fields, filled not with wheat, but with a multitude of people flocking to Me, who are prepared to receive My doctrine, and to be admitted into My Church. Labour then strenuously with Me, 0 My Apostles, to reap the harvest. The wheat harvest may be four months distant yet: but the harvest of souls is nigh, yea ready, amongst these Samaritans. It is fitting then that you and I should reap them, and gather them into the garner of God." Theophylact says, "Lift up both your bodily and your spiritual eyes, and see the multitude of the Samaritans. See their minds eager to believe, which, like fields that are ripe for salvation, have need of reapers."

Ver. 36.— And he that reapeth, &c. Christ invites the Apostles to labour with Him in gathering in this harvest, by the hope of an eternal reward. As though He said, "He that reaps wheat receives wages, but only brief and temporal: but he that reaps with Me this spiritual harvest of souls gathers it unto life eternal. For this harvest the reaper gains both for himself and for his crop, that is, for the souls whom he converts, for he leads them to heaven as it were in triumph." "The fruit of this terrestrial harvest," says S. Chrysostom, "does not arrive at eternal life, but that spiritual harvest always accompanies us." Christ calls Moses and the Prophets sowers, who with great labour delivered the seeds of faith to the Jews, i.e., such first principles as that God is One, and that the Messiah would come for the salvation of the world. The reapers are Christ and His Apostles, who, by the teaching of the Gospel, perfected these first principles of the Prophets, and by the faith and grace of Christ sanctified both Jews and Samaritans, and brought them to eternal life. Wherefore this conversion of the Samaritans brought joy, not only to Christ and the Apostles, but to Moses and the Prophets, because their seed had not proved unfruitful, but had been brought by Christ to an abundant harvest. As S. Augustine says, "If the Prophets had not been sowers, whence had it come to that woman to say, I know that Messiah cometh? That woman was already ripe fruit." And again, "They had different labours in time, but they shall have an equal fruition of joy, when they together receive the wages of everlasting life." It is often very different in the natural harvest, where the reaper rejoices, but the sower sorrows.

Ver. 37.— For in this, &c. A word, i.e., a proverb, which is "current in the mouths of many," says S. Chrysostom. This proverb, one soweth, &c., which is spoken of the natural harvest, is still more true with regard to the spiritual sowers and reapers. "The sowers were the Prophets, the reapers are you, 0 ye Apostles, who by My doctrine will bring to perfection the seeds of faith which were sown by the Prophets, and will gather them, when ripe, into the storehouse of the Church." Wherefore He subjoins an explanation.

Ver. 38.— I have sent, &c. I have sent, i.e., I have desired and determined to send. An inchoate and destined, not a completed, action is signified. The Prophets, and teachers of the Law, and such as they, with great toil taught the uninstructed minds of the Jews the rudiments of the knowledge of God, and prepared them for the Christian harvest of righteousness and holiness. You, 0 ye Apostles, have entered into their labours, because ye shall convert the minds of the Jews prepared to receive Me.

Moreover Christ said this, that by the example of the Prophets, who sowed so laboriously, He might animate the Apostles to preach the gospel, which was more easy, and involved less toil. "Lest," as S. Chrysostom says, "they should be troubled as about to undergo the greatest burden, when they were sent to preach. They must think that the Prophets had had yet harder labour, even as sowing the seed is harder labour, and needs greater anxiety than reaping. As the Gloss says, "Unless the Jews had been prepared by the Prophets, they would not have listened to the Apostles."

Ver. 39.— Of that city many believed, &c They were moved because she confessed before her fellow-citizens that she had lived in fornication with a man not her husband, as Christ had told her, that by means of her own shame she might make known the honour and glory of Christ, the true Prophet and Messiah.

Ver. 40.— He abode there two days : not longer, lest, if He abode longer among Samaritans, the Jews should calumniate Him, as not being the Messiah, who was promised to the Jews, rather than to the Samaritans.

Ver. 42.— And said to the woman, &c. Saviour of the world, understand Messiah, as the Syriac Version adds, who was sent by God for the salvation not of Israel only, as the Jews pretended, but of all the nations of the whole world. Of the world I say, lost by sin. Deservedly does S. Chrysostom in this place admire the, as it were, sudden faith of the Samaritans, when the Jews were so dilatory and hard to believe in Christ.

Ver. 43.— After two days, &c. That is, He went into other cities and villages of Galilee, leaving out Nazareth, His own city, as S. Matthew says (Mat 4:13).

Ver. 44.— For Jesus, &c. The word for expresses the reason why Jesus left Nazareth, His own city, and went into the other parts of Galilee, because the Nazarenes despised Him as their fellow-citizen, and the son of an artizan.

Ver. 45.— When therefore He was come, &c. All the miracles, especially that He alone had cast out all the buyers and sellers from the Temple, as well as the many other signs that He had shown.

Observe: The Jews, after the many miracles of Christ which they saw, did not believe in His preaching, nor even receive Him. The Galileans, who also saw many miracles, received Him kindly but did not believe in Him. But the Samaritans, although they saw no miracles, received Him, and believed Him to be the Messiah, sent by God for the salvation of the whole world. So those who are without, often receive what those of the household disdain and despise.

Ver. 46.— A certain nobleman. The Latin translator seems to have had in his Greek copies βασιλισκος, i.e., regulus, a little king. The present reading is βασιλικος, i.e., royal, understand counsellor, or public minister, of Herod Antipas; a prefect, or intimate friend of his. The Syriac has, a royal servant:  S. Chrysostom says, "because he was of the royal race, or discharged some princely function." Nonnus says, "he was a courtier, who was over the army." Origen says, "he was perhaps of the family of Tiberius Cæsar, employed by him in some office of Judea."

Capharnaum : it is probable that this nobleman's son lay ill at Capharnaum, because it was his father's usual place of abode. And his father, hearing that Jesus, who healed so many sick, was come out of Judea into Cana of Galilee, went thither, to ask of Jesus the healing of his son; as is plain from what follows. The nobleman seems to have been a Jew, not a Gentile, as both S. Jerome and Origen think. We may think so, because he had little faith, and for that reason was reproved by Christ; whereas the Gentiles were prompt to believe, and so were praised by Him, as was the case with the centurion, and the woman of Canaan.

Some, as Irenæus, think that this nobleman was the same person as the centurion mentioned in Mat 8:5. But they were different persons. For the centurion, when Christ was willing to go to him, asked him to remain where he was. But this nobleman asks Christ to come to his sick son. The former came to Christ as He was descending from the mountain to Capharnaum. The nobleman comes to Jesus as He is going into Cana. The boy of the former was sick with palsy; this one's child was ill with a fever. Christ was all but present when He healed the former: this He healed being absent. The one was a servant, the other a son. So S. Chrysostom, Theophylact, and others.

Ver. 47.— When he had heard, &c. The nobleman having heard the fame of Christ, that He healed all sick persons whatsoever, proceeded from Capharnaum to Cana, to ask Jesus, who was staying there, to come back with him to Capharnaum, to heal his son. This was a journey of fourteen hours, or leagues, and therefore long and difficult. Wherefore he had little faith in Jesus, says S. Gregory, since he did not think He could save unless He were corporeally present.

Ver. 48.— Jesus therefore, &c . Signs and prodigies mean nearly the same thing. Signs, however, are properly what take place in natural things, and by nature, slowly operating, but which Christ wrought in a moment, and therefore miraculously. Such are the healing of the sick. But prodigies are things which surpass the whole power of nature, as the raising of the dead.

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 4 (Chapter Introduction)

Overview

Joh 4:1, Christ talks with a woman of Samaria, and reveals himself unto her; Joh 4:27, His disciples marvel; Joh 4:31, He declares to them his zeal for God’s glory; Joh 4:39, Many Samaritans believe on him; Joh 4:43, He departs into Galilee, and heals the ruler’s son that lay sick at Capernaum.

Poole: John 4 (Chapter Introduction)

CHAPTER 4

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 4 (Chapter Introduction)

(Joh 4:1-3) Christ's departure into Galilee.

(v. 4-26) His discourse with the Samaritan woman.

(v. 27-42) The effects of Christ's conversation with the woman of Samaria.

(Joh 4:43-54) Christ heals the nobleman's son.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 4 (Chapter Introduction)

It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea (Joh 4:1-3). II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria (Joh 4:4-6). 2. His discourse with the Samaritan woman at a well (v. 7-26). 3. The notice which the woman gave of him to the city (Joh 4:27-30). 4. Christ's talk with his disciples in the meantime (Joh 4:31-38). 5. The good effect of this among the Samaritans (Joh 4:39-42). III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door (Joh 4:46-54).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 4 (Chapter Introduction)

Breaking Down The Barriers (Joh_4:1-9)

The Living Water (Joh_4:10-15)

Facing The Truth (Joh_4:15-21)

The True Worship (Joh_4:22-26)

Sharing The Wonder (Joh_4:27-30)

The Most Satisfying Food (Joh_4:31-34)

The Sower, The Harvest And The Reapers (Joh_4:35-38)

The Saviour Of The World (Joh_4:39-42)

The Unanswerable Argument (Joh_4:43-45)

A Courtier's Faith (Joh_4:46-54)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

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[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, 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. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.