mh_parser/vol_split/43 - John/Chapter 4.xml

<div2 id="John.v" n="v" next="John.vi" prev="John.iv" progress="72.49%" title="Chapter IV">
<h2 id="John.v-p0.1">J O H N.</h2>
<h3 id="John.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="John.v-p1">It was, more than any thing else, the glory of the
land of Israel, that it was Emmanuel's land (<scripRef id="John.v-p1.1" osisRef="Bible:Isa.8.8" parsed="|Isa|8|8|0|0" passage="Isa 8:8">Isa. viii. 8</scripRef>), 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, <scripRef id="John.v-p1.2" osisRef="Bible:John.4.1-John.4.3" parsed="|John|4|1|4|3" passage="Joh 4:1-3">ver. 1-3</scripRef>. II. Passing through Samaria,
which, though a visit in transitu, here takes up most room. 1. His
coming into Samaria, <scripRef id="John.v-p1.3" osisRef="Bible:John.4.4-John.4.6" parsed="|John|4|4|4|6" passage="Joh 4:4-6">ver.
4-6</scripRef>. 2. His discourse with the Samaritan woman at a
well, <scripRef id="John.v-p1.4" osisRef="Bible:John.4.7-John.4.26" parsed="|John|4|7|4|26" passage="Joh 4:7-26">ver. 7-26</scripRef>. 3. The
notice which the woman gave of him to the city, <scripRef id="John.v-p1.5" osisRef="Bible:John.4.27-John.4.30" parsed="|John|4|27|4|30" passage="Joh 4:27-30">ver. 27-30</scripRef>. 4. Christ's talk with his
disciples in the meantime, <scripRef id="John.v-p1.6" osisRef="Bible:John.4.31-John.4.38" parsed="|John|4|31|4|38" passage="Joh 4:31-38">ver.
31-38</scripRef>. 5. The good effect of this among the Samaritans,
<scripRef id="John.v-p1.7" osisRef="Bible:John.4.39-John.4.42" parsed="|John|4|39|4|42" passage="Joh 4:39-42">ver. 39-42</scripRef>. III. We find
him residing for some time in Galilee (<scripRef id="John.v-p1.8" osisRef="Bible:John.4.43-John.4.46" parsed="|John|4|43|4|46" passage="Joh 4:43-46">ver. 43-46</scripRef>), and his curing a nobleman's
son there, that was at death's door, <scripRef id="John.v-p1.9" osisRef="Bible:John.4.46-John.4.54" parsed="|John|4|46|4|54" passage="Joh 4:46-54">ver. 46-54</scripRef>.</p>
<scripCom id="John.v-p1.10" osisRef="Bible:John.4" parsed="|John|4|0|0|0" passage="Joh 4" type="Commentary"/>
<scripCom id="John.v-p1.11" osisRef="Bible:John.4.1-John.4.3" parsed="|John|4|1|4|3" passage="Joh 4:1-3" type="Commentary"/><div class="Commentary" id="Bible:John.4.1-John.4.3">
<h4 id="John.v-p1.12">Christ's Journey into
Galilee.</h4>
<p class="passage" id="John.v-p2">1 When therefore the Lord knew how the Pharisees
had heard that Jesus made and baptized more disciples than John,
  2 (Though Jesus himself baptized not, but his disciples,)
  3 He left Judæa, and departed again into Galilee.</p>
<p class="indent" id="John.v-p3">We read of Christ's coming into Judea
(<scripRef id="John.v-p3.1" osisRef="Bible:John.3.22" parsed="|John|3|22|0|0" passage="Joh 3:22"><i>ch.</i> iii. 22</scripRef>), after
he had kept the feast at Jerusalem; and now he left Judea four
months before harvest, as is said here (<scripRef id="John.v-p3.2" osisRef="Bible:John.4.35" parsed="|John|4|35|0|0" passage="Joh 4:35"><i>v.</i> 35</scripRef>); so that it is computed that he
staid in Judea about six months, to build upon the foundation John
had laid there. We have no particular account of his sermons and
miracles there, only in general, <scripRef id="John.v-p3.3" osisRef="Bible:John.4.1" parsed="|John|4|1|0|0" passage="Joh 4:1"><i>v.</i> 1</scripRef>.</p>
<p class="indent" id="John.v-p4">I. That he <i>made disciples;</i> he
prevailed with many to embrace his doctrine, and to follow him as a
teacher come from God. His ministry was successful, notwithstanding
the opposition it met with (<scripRef id="John.v-p4.1" osisRef="Bible:Ps.110.2-Ps.110.3" parsed="|Ps|110|2|110|3" passage="Ps 110:2,3">Ps. cx.
2, 3</scripRef>); <b><i>mathetas poiei</i></b>—it signifies the
same with <b><i>matheteuo</i></b>—<i>to disciples.</i> Compare
<scripRef id="John.v-p4.2" osisRef="Bible:Gen.12.5" parsed="|Gen|12|5|0|0" passage="Ge 12:5">Gen. xii. 5</scripRef>. <i>The souls
which they had gotten,</i> which they had <i>made</i> (so the word
is), which they had <i>made proselytes.</i> Note, It is Christ's
prerogative to <i>make disciples,</i> first to bring them to his
foot, and then to form and fashion them to his will. <i>Fit, non
nascitur, Christianus—The Christian is made such, not born
such.</i> Tertullian.</p>
<p class="indent" id="John.v-p5">II. That he <i>baptized</i> those whom he
<i>made disciples,</i> admitted them by <i>washing them with
water;</i> not himself, but by the ministry of his disciples,
<scripRef id="John.v-p5.1" osisRef="Bible:John.4.2" parsed="|John|4|2|0|0" passage="Joh 4:2"><i>v.</i> 2</scripRef>. 1. Because he
would put a difference between his baptism and that of John, who
baptized all himself; for he baptized as a servant, Christ as a
master. 2. He would apply himself more to preaching work, which was
the more excellent, <scripRef id="John.v-p5.2" osisRef="Bible:1Cor.1.17" parsed="|1Cor|1|17|0|0" passage="1Co 1:17">1 Cor. i.
17</scripRef>. 3. He would put honour upon his disciples, by
empowering and employing them to do it; and so train them up to
further services. 4. If he had baptized some himself, they would
have been apt to value themselves upon that, and despise others,
which he would prevent, as Paul, <scripRef id="John.v-p5.3" osisRef="Bible:1Cor.1.13-1Cor.1.14" parsed="|1Cor|1|13|1|14" passage="1Co 1:13,14">1
Cor. i. 13, 14</scripRef>. 5. He would reserve himself for the
honour of baptizing with the Holy Ghost, <scripRef id="John.v-p5.4" osisRef="Bible:Acts.1.5" parsed="|Acts|1|5|0|0" passage="Ac 1:5">Acts i. 5</scripRef>. 6. He would teach us that the
efficacy of the sacraments depends not on any virtue in the hand
that administers them, as also that what is done by his ministers,
according to his direction, he owns as done by himself.</p>
<p class="indent" id="John.v-p6">III. That he made and baptized <i>more
disciples than John;</i> not only more than John did at this time,
but more than he had done at any time. Christ's converse was more
winning than John's. His miracles were convincing, and the cures he
wrought <i>gratis</i> very inviting.</p>
<p class="indent" id="John.v-p7">IV. That the Pharisees were informed of
this; they heard what multitudes he baptized, for they had, from
his first appearing, a jealous eye upon him, and wanted not spies
to give them notice concerning him. Observe, 1. When the Pharisees
thought they had got rid of John (for he was by this time
imprisoned), and were pleasing themselves with that, Jesus appears,
who was a greater vexation to them than ever John had been. The
witnesses will rise again. 2. That which grieved them was that
Christ made so many disciples. The success of the gospel
exasperates its enemies, and it is a good sign that it is getting
ground when the powers of darkness are enraged against it.</p>
<p class="indent" id="John.v-p8">V. That our Lord Jesus knew very well what
informations were given in against him to the Pharisees. It is
probable the informers were willing to have their names concealed,
and the Pharisees loth to have their designs known; but none can
dig so keep as to <i>hide their counsels from the Lord</i>
(<scripRef id="John.v-p8.1" osisRef="Bible:Isa.29.15" parsed="|Isa|29|15|0|0" passage="Isa 29:15">Isa. xxix. 15</scripRef>), and
Christ is here called <i>the Lord.</i> He knew what was told the
Pharisees, and how much, it is likely, it exceeded the truth; for
it is not likely that Jesus had yet baptized <i>more than John;</i>
but so the thing was represented, to make him appear the more
formidable; see <scripRef id="John.v-p8.2" osisRef="Bible:2Kgs.6.12" parsed="|2Kgs|6|12|0|0" passage="2Ki 6:12">2 Kings vi.
12</scripRef>.</p>
<p class="indent" id="John.v-p9">VI. That hereupon our Lord Jesus <i>left
Judea</i> and <i>departed again</i> to go to Galilee.</p>
<p class="indent" id="John.v-p10">1. He <i>left Judea,</i> because he was
likely to be persecuted there even to the death; such was the rage
of the Pharisees against him, and such their impious policy to
devour the man-child in his infancy. To escape their designs,
Christ quitted the country, and went where what he did would be
less provoking than just under their eye. For, (1.) His hour was
not yet come (<scripRef id="John.v-p10.1" osisRef="Bible:John.7.30" parsed="|John|7|30|0|0" passage="Joh 7:30"><i>ch.</i> vii.
30</scripRef>), the time fixed in the counsels of God, and the
Old-Testament prophecies, for Messiah's being cut off. He had not
finished his testimony, and therefore would not surrender or expose
himself. (2.) The disciples he had gathered in Judea were not able
to bear hardships, and therefore he would not expose them. (3.)
Hereby he gave an example to his own rule: <i>When they persecute
you in one city, flee to another.</i> We are not called to suffer,
while we may avoid it without sin; and therefore, though we may
not, for our own preservation, change our religion, yet we may
change our place. Christ secured himself, not by a miracle, but in
a way <i>common to men,</i> for the direction and encouragement of
his suffering people.</p>
<p class="indent" id="John.v-p11">2. He departed into Galilee, because he had
work to do there, and many friends and fewer enemies. He went to
Galilee now, (1.) Because John's ministry had now <i>made way</i>
for him there; for Galilee, which was under Herod's jurisdiction,
was the last scene of John's baptism. (2.) Because John's
imprisonment had now <i>made room</i> for him there. That light
being now put under a bushel, the minds of people would not be
divided between him and Christ. Thus both the liberties and
restraints of good ministers are for the furtherance of the gospel,
<scripRef id="John.v-p11.1" osisRef="Bible:Phil.1.12" parsed="|Phil|1|12|0|0" passage="Php 1:12">Phil. i. 12</scripRef>. But to what
purpose does he go into Galilee for safety? Herod, the persecutor
of John, will never be the protector of Jesus. Chemnitius here
notes, <i>Pii in hác vit´ quos fugiant habent; ad quos vero fugiant
ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium
nostrum es</i>—<i>The pious have those, in this life, to whom they
can fly; but they have none to fly to, who can afford them refuge,
except thee, O God.</i></p>
</div><scripCom id="John.v-p11.2" osisRef="Bible:John.4.4-John.4.26" parsed="|John|4|4|4|26" passage="Joh 4:4-26" type="Commentary"/><div class="Commentary" id="Bible:John.4.4-John.4.26">
<h4 id="John.v-p11.3">Christ at the Well of
Samaria.</h4>
<p class="passage" id="John.v-p12">4 And he must needs go through Samaria.   5
Then cometh he to a city of Samaria, which is called Sychar, near
to the parcel of ground that Jacob gave to his son Joseph.   6
Now Jacob's well was there. Jesus therefore, being wearied with
<i>his</i> journey, sat thus on the well: <i>and</i> it was about
the sixth hour.   7 There cometh a woman of Samaria to draw
water: Jesus saith unto her, Give me to drink.   8 (For his
disciples were gone away unto the city to buy meat.)   9 Then
saith the woman of Samaria unto him, How is it that thou, being a
Jew, askest drink of me, which am a woman of Samaria? for the Jews
have no dealings with the Samaritans.   10 Jesus answered and
said unto her, If thou knewest the gift of God, and who it is that
saith to thee, Give me to drink; thou wouldest have asked of him,
and he would have given thee living water.   11 The woman
saith unto him, Sir, thou hast nothing to draw with, and the well
is deep: from whence then hast thou that living water?   12
Art thou greater than our father Jacob, which gave us the well, and
drank thereof himself, and his children, and his cattle?   13
Jesus answered and said unto her, Whosoever drinketh of this water
shall thirst again:   14 But whosoever drinketh of the water
that I shall give him shall never thirst; but the water that I
shall give him shall be in him a well of water springing up into
everlasting life.   15 The woman saith unto him, Sir, give me
this water, that I thirst not, neither come hither to draw.  
16 Jesus saith unto her, Go, call thy husband, and come hither.
  17 The woman answered and said, I have no husband. Jesus
said unto her, Thou hast well said, I have no husband:   18
For thou hast had five husbands; and he whom thou now hast is not
thy husband: in that saidst thou truly.   19 The woman saith
unto him, Sir, I perceive that thou art a prophet.   20 Our
fathers worshipped in this mountain; and ye say, that in Jerusalem
is the place where men ought to worship.   21 Jesus saith unto
her, Woman, believe me, the hour cometh, when ye shall neither in
this mountain, nor yet at Jerusalem, worship the Father.   22
Ye worship ye know not what: we know what we worship: for salvation
is of the Jews.   23 But the hour cometh, and now is, when the
true worshippers shall worship the Father in spirit and in truth:
for the Father seeketh such to worship him.   24 God <i>is</i>
a Spirit: and they that worship him must worship <i>him</i> in
spirit and in truth.   25 The woman saith unto him, I know
that Messias cometh, which is called Christ: when he is come, he
will tell us all things.   26 Jesus saith unto her, I that
speak unto thee am <i>he.</i></p>
<p class="indent" id="John.v-p13">We have here an account of the good Christ
did in Samaria, when he <i>passed through</i> that country in his
way to Galilee. The Samaritans, both in <i>blood</i> and
<i>religion,</i> were <i>mongrel Jews,</i> the posterity of those
colonies which the king of Assyria planted there after the
captivity of the ten tribes, with whom the poor of the land that
were left behind, and many other Jews afterwards, incorporated
themselves. They worshipped the God of Israel only, to whom they
erected a temple on mount Gerizim, in competition with that at
Jerusalem. There was great enmity between them and the Jews; the
Samaritans would not admit Christ, when they saw he was going to
Jerusalem (<scripRef id="John.v-p13.1" osisRef="Bible:Luke.9.53" parsed="|Luke|9|53|0|0" passage="Lu 9:53">Luke ix. 53</scripRef>); the
Jews thought they could not give him a worse name than to say,
<i>He is a Samaritan.</i> When the Jews were in prosperity, the
Samaritans claimed kindred to them (<scripRef id="John.v-p13.2" osisRef="Bible:Ezra.4.2" parsed="|Ezra|4|2|0|0" passage="Ezr 4:2">Ezra iv. 2</scripRef>), but, when the Jews were in
distress, they were Medes and Persians; see Joseph. <i>Antiq.</i>
11. 340-341; 12. 257. Now observe,</p>
<p class="indent" id="John.v-p14">I. Christ's coming into Samaria. He charged
his disciples not to <i>enter into any city of the Samaritans</i>
(<scripRef id="John.v-p14.1" osisRef="Bible:Matt.10.5" parsed="|Matt|10|5|0|0" passage="Mt 10:5">Matt. x. 5</scripRef>), that is, not
to preach the gospel, or work miracles; nor did he here preach
publicly, or work any miracle, his eye being to <i>the lost sheep
of the house of Israel.</i> What kindness he here did them was
<i>accidental;</i> it was only a <i>crumb</i> of the children's
bread that casually <i>fell from the master's table.</i></p>
<p class="indent" id="John.v-p15">1. His <i>road</i> from Judea to Galilee
lay through the <i>country</i> of Samaria (<scripRef id="John.v-p15.1" osisRef="Bible:John.4.4" parsed="|John|4|4|0|0" passage="Joh 4:4"><i>v.</i> 4</scripRef>): <i>He must needs go through
Samaria.</i> There was no other way, unless he would have fetched a
compass on the other side <i>Jordan,</i> a great way about. The
wicked and profane are at present so intermixed with God's Israel
that, unless we will go <i>out of the world,</i> we cannot avoid
<i>going through</i> the company of such, <scripRef id="John.v-p15.2" osisRef="Bible:1Cor.5.10" parsed="|1Cor|5|10|0|0" passage="1Co 5:10">1 Cor. v. 10</scripRef>. We have therefore need of the
armour or righteousness on the right hand and on the left, that we
may neither give <i>provocation</i> to them nor contract
<i>pollution</i> by them. We should not go into places of
temptation but when we <i>needs must;</i> and then we should not
reside in them, but <i>hasten through</i> them. Some think that
Christ <i>must needs</i> go through Samaria because of the good
work he had to do there; a poor woman to be converted, a lost sheep
to be sought and saved. This was work his heart was upon, the
<i>therefore</i> he <i>must needs</i> go this way. It was happy for
Samaria that it lay <i>in Christ's way,</i> which gave him an
opportunity of calling on them. <i>When I passed by thee, I said
unto thee, Live,</i> <scripRef id="John.v-p15.3" osisRef="Bible:Ezek.16.6" parsed="|Ezek|16|6|0|0" passage="Eze 16:6">Ezek. xvi.
6</scripRef>.</p>
<p class="indent" id="John.v-p16">2. His baiting place happened to be at a
<i>city of Samaria.</i> Now observe,</p>
<p class="indent" id="John.v-p17">(1.) The place described. It was called
<i>Sychar;</i> probably the same with <i>Sichem,</i> or
<i>Shechem,</i> a place which we read much of in the Old Testament.
Thus are the names of places commonly corrupted by tract of time.
Shechem yielded the first proselyte that ever came into the church
of Israel (<scripRef id="John.v-p17.1" osisRef="Bible:Gen.34.24" parsed="|Gen|34|24|0|0" passage="Ge 34:24">Gen. xxxiv. 24</scripRef>),
and now it is the first place where the gospel is preached out of
the commonwealth of Israel; so Dr. Lightfoot observes; as also that
the <i>valley of Achor,</i> which was given for a <i>door of
hope,</i> hope to the poor Gentiles, ran along by this city,
<scripRef id="John.v-p17.2" osisRef="Bible:Hos.2.15" parsed="|Hos|2|15|0|0" passage="Ho 2:15">Hos. ii. 15</scripRef>. Abimelech was
made king here; it was Jeroboam's royal seat; but the evangelist,
when he would give us the antiquities of the place, takes notice of
Jacob's interest there, which was more its honour than its crowned
heads. [1.] Here lay Jacob's ground, the <i>parcel of ground which
Jacob</i> gave to his son Joseph, whose bones were buried in it,
<scripRef id="John.v-p17.3" osisRef="Bible:Gen.48.22 Bible:Josh.24.32" parsed="|Gen|48|22|0|0;|Josh|24|32|0|0" passage="Ge 48:22,Jos 24:32">Gen. xlviii. 22; Josh. xxiv.
32</scripRef>. Probably this is mentioned to intimate that Christ,
when he reposed himself hard by here, took occasion from the ground
which Jacob gave Joseph to meditate on the good report which the
elders by faith obtained. Jerome chose to live in the land of
Canaan, that the sight of the places might affect him the more with
scripture stories. [2.] Here was Jacob's well which he digged, or
at least used, for himself and his family. We find no mention of
this well in the Old Testament; but the tradition was that it was
Jacob's well.</p>
<p class="indent" id="John.v-p18">(2.) The posture of our Lord Jesus at this
place: <i>Being wearied with his journey, he sat thus on the
well.</i> We have here our Lord Jesus,</p>
<p class="indent" id="John.v-p19">[1.] Labouring under the common fatigue of
travellers. He was <i>wearied with his journey.</i> Though it was
yet but the sixth hour, and he had performed but half his day's
journey, yet he was weary; or, <i>because</i> it was the sixth
hour, the time of the heat of the day, therefore he was weary. Here
we see, <i>First,</i> That he was a <i>true man,</i> and subject to
the common infirmities of the human nature. Toil came in with sin
(<scripRef id="John.v-p19.1" osisRef="Bible:Gen.3.19" parsed="|Gen|3|19|0|0" passage="Ge 3:19">Gen. iii. 19</scripRef>), and
therefore Christ, having made himself a curse for us, submitted to
it. <i>Secondly,</i> That he was a <i>poor man,</i> else he might
have travelled on horseback or in a chariot. To this instance of
meanness and mortification he humbled himself for us, that he went
all his journeys on foot. When <i>servants</i> were on <i>horses,
princes walked as servants on the earth,</i> <scripRef id="John.v-p19.2" osisRef="Bible:Eccl.10.7" parsed="|Eccl|10|7|0|0" passage="Ec 10:7">Eccl. x. 7</scripRef>. When we are carried easily, let us
think on the weariness of our Master. <i>Thirdly,</i> It should
seem that he was but a <i>tender man,</i> and not of a robust
constitution; it should seem, his disciples were not tired, for
they went into the town without any difficulty, when their Master
sat down, and could not go a step further. Bodies of the finest
mould are most sensible of fatigue, and can worst bear it.</p>
<p class="indent" id="John.v-p20">[2.] We have him here betaking himself to
the common relief of travellers; <i>Being wearied, he sat thus on
the well. First,</i> He sat <i>on the well,</i> an <i>uneasy
place,</i> cold and hard; he had no couch, no easy chair to repose
himself in, but took to that which was <i>next hand,</i> to teach
us not to be nice and curious in the conveniences of this life, but
content with <i>mean things. Secondly,</i> He sat <i>thus,</i> in
an <i>uneasy posture;</i> sat <i>carelessly—incuriose et
neglectim;</i> or he sat <i>so</i> as people that are wearied with
travelling are accustomed to sit.</p>
<p class="indent" id="John.v-p21">II. His discourse with a Samaritan woman,
which is here recorded at large, while Christ's dispute with the
doctors, and his discourse with Moses and Elias on the mount, are
buried in silence. This discourse is reducible to four heads:—</p>
<p class="indent" id="John.v-p22">1. They discourse <i>concerning the
water,</i> <scripRef id="John.v-p22.1" osisRef="Bible:John.4.7-John.4.15" parsed="|John|4|7|4|15" passage="Joh 4:7-15"><i>v.</i>
7-15</scripRef>.</p>
<p class="indent" id="John.v-p23">(1.) Notice is taken of the
<i>circumstances</i> that gave occasion to this discourse.</p>
<p class="indent" id="John.v-p24">[1.] There comes a <i>woman</i> of Samaria
to <i>draw water.</i> This intimates her poverty, she had no
servant to be a <i>drawer of water;</i> and her industry, she would
do it herself. See here, <i>First,</i> How God owns and approves of
honest humble diligence in our places. Christ was made known to the
shepherds when they were keeping their flock. <i>Secondly,</i> How
the divine Providence brings about glorious purposes by events
which seem to us fortuitous and accidental. This woman's meeting
with Christ at the well may remind us of the stories of Rebekah,
Rachel, and Jethro's daughter, who all met with husbands, good
husbands, no worse than Isaac, Jacob, and Moses, when they came to
the wells for water. <i>Thirdly,</i> How the preventing grace of
God sometimes brings people unexpectedly under the means of
conversion and salvation. He is found of them that sought him
not.</p>
<p class="indent" id="John.v-p25">[2.] His disciples were <i>gone away into
the city to buy meat.</i> Hence learn a lesson, <i>First,</i> Of
justice and honesty. The meat Christ ate, he bought and paid for,
as Paul, <scripRef id="John.v-p25.1" osisRef="Bible:2Thess.3.8" parsed="|2Thess|3|8|0|0" passage="2Th 3:8">2 Thess. iii. 8</scripRef>.
<i>Secondly,</i> Of daily dependence upon Providence: <i>Take no
thought for the morrow.</i> Christ did not go into the city to eat,
but sent his disciples to fetch his meat thither; not because he
scrupled eating in a Samaritan city, but, 1. Because he had a good
work to do at that well, which might be done while they were
catering. It is wisdom to fill up our vacant minutes with that
which is good, that the <i>fragments</i> of time may <i>not be
lost.</i> Peter, while his dinner was getting ready, fell into a
trance, <scripRef id="John.v-p25.2" osisRef="Bible:Acts.10.10" parsed="|Acts|10|10|0|0" passage="Ac 10:10">Acts x. 10</scripRef>. 2.
Because it was more private and retired, more cheap and homely, to
have his dinner brought him hither, than to go into the town for
it. Perhaps his purse was low, and he would teach us <i>good
husbandry,</i> to <i>spend</i> according to what we <i>have</i> and
not go beyond it. At least, he would teach us not to affect great
things. Christ could eat his dinner as well upon a <i>draw well</i>
as in the best inn in the town. Let us <i>comport</i> with our
circumstances. Now this gave Christ an opportunity of discoursing
with this woman about spiritual concerns, and he improved it; he
often preached to multitudes that crowded after him for
instruction, yet here he condescends to teach a single person, a
woman, a poor woman, a stranger, a Samaritan, to teach his
ministers to do likewise, as those that know what a glorious
achievement it is to help to save, though but <i>one soul,</i> from
death.</p>
<p class="indent" id="John.v-p26">(2.) Let us observe the <i>particulars</i>
of this discourse.</p>
<p class="indent" id="John.v-p27">[1.] Jesus begins with a modest request for
a draught of water: <i>Give me to drink.</i> He that <i>for our
sakes became poor</i> here becomes a beggar, that those who are in
want, and cannot dig, may not be ashamed to beg. Christ asked for
it, not only because he needed it, and needed her help to come at
it, but because he would draw on further discourse with her, and
teach us to be willing to be beholden to the meanest when there is
occasion. Christ is still begging in his poor members, and a <i>cup
of cold water,</i> like this here, given to them in his name, shall
not lose its reward.</p>
<p class="indent" id="John.v-p28">[2.] The woman, though she does not deny
his request, yet quarrels with him because he did not carry on the
humour of his own nation (<scripRef id="John.v-p28.1" osisRef="Bible:John.4.9" parsed="|John|4|9|0|0" passage="Joh 4:9"><i>v.</i>
9</scripRef>): <i>How is it?</i> Observe, <i>First,</i> What a
mortal feud there was between the Jews and the Samaritans: <i>The
Jews have no dealings with the Samaritans.</i> The Samaritans were
the <i>adversaries of Judah</i> (<scripRef id="John.v-p28.2" osisRef="Bible:Ezra.4.1" parsed="|Ezra|4|1|0|0" passage="Ezr 4:1">Ezra
iv. 1</scripRef>), were upon all occasions mischievous to them. The
Jews were extremely malicious against the Samaritans, "looked upon
them as having no part in the resurrection, excommunicated and
cursed them by the sacred name of God, by the glorious writing of
the tables, and by the curse of the upper and lower house of
judgment, with this law, That no Israelite eat of any thing that is
a Samaritan's, for it is as if he should eat swine's flesh." So Dr.
Lightfoot, out of <i>Rabbi Tanchum.</i> Note, Quarrels about
religion are usually the most implacable of all quarrels. Men were
made to <i>have dealing</i> one with another; but if men, because
one worships at one temple and another at another, will deny the
offices of humanity, and charity, and common civility, will be
morose and unnatural, scornful and censorious, and this under
colour of zeal for religion, they plainly show that however their
religion may be <i>true</i> they are not <i>truly religious;</i>
but, pretending to stickle for religion, subvert the design of it.
<i>Secondly,</i> How ready the woman was to upbraid Christ with the
haughtiness and ill nature of the Jewish nation: <i>How is it that
thou, being a Jew, askest drink of me?</i> By his dress or dialect,
or both, she knew him to be a Jew, and <i>thinks it strange</i>
that he runs not to the same excess of riot against the Samaritans
with other Jews. Note, Moderate men of all sides are, like Joshua
and his fellows (<scripRef id="John.v-p28.3" osisRef="Bible:Zech.3.8" parsed="|Zech|3|8|0|0" passage="Zec 3:8">Zech. iii.
8</scripRef>), <i>men wondered at.</i> Two things this woman
wonders at, 1. That he should <i>ask</i> this kindness; for it was
the pride of the Jews that they would endure any hardship rather
than be beholden to a Samaritan. It was part of Christ's
humiliation that he was born of the Jewish nation, which was
<i>now</i> not only in an <i>ill state,</i> subject to the Romans,
but in an <i>ill name</i> among the nations. With what disdain did
Pilate ask, <i>Am I a Jew?</i> Thus he <i>made himself</i> not only
<i>of no reputation,</i> but of <i>ill reputation;</i> but herein
he has set us an example of swimming against the stream of common
corruptions. We must, like our master, put on <i>goodness</i> and
<i>kindness,</i> though it should be ever so much the genius of our
country, or the humour of our party, to be morose and ill-natured.
This woman expected that Christ should be as other Jews were; but
it is unjust to charge upon every individual person even the common
faults of the community: no rule but has some exceptions. 2. She
wonders that he should <i>expect to receive</i> this kindness from
her that was a Samaritan: "You Jews could deny it to one of our
nation, and why should we grant it to one of yours?" Thus quarrels
are propagated endlessly by revenge and retaliation.</p>
<p class="indent" id="John.v-p29">[3.] Christ takes this occasion to instruct
her in divine things: <i>If thou knewest the gift of God, thou
wouldst have asked,</i> <scripRef id="John.v-p29.1" osisRef="Bible:John.4.10" parsed="|John|4|10|0|0" passage="Joh 4:10"><i>v.</i>
10</scripRef>. Observe,</p>
<p class="indent" id="John.v-p30"><i>First,</i> He waives her objection of
the feud between the Jews and Samaritans, and takes no notice of
it. Some differences are best <i>healed</i> by being
<i>slighted,</i> and by avoiding all occasions of <i>entering into
dispute</i> about them. Christ will convert this woman, not by
showing her that the Samaritan worship was <i>schismatical</i>
(though really it was so), but by showing her her own ignorance and
immoralities, and her need of a Saviour.</p>
<p class="indent" id="John.v-p31"><i>Secondly,</i> He fills her with an
apprehension that she had now an opportunity (a fairer opportunity
than she was aware of) of gaining that which would be of
unspeakable advantage to her. She had not the helps that the Jews
had to discern the signs of the times, and therefore Christ tells
her expressly that she had now a season of grace; this was <i>the
day of her visitation.</i></p>
<p class="indent" id="John.v-p32"><i>a.</i> He hints to her what she
<i>should know,</i> but was ignorant of: <i>If thou knewest the
gift of God,</i> that is, as the next words explain it, <i>who it
is that saith, Give me to drink.</i> If thou knewest <i>who I
am.</i> She saw him to be a Jew, a poor weary traveller; but he
would have her know something more concerning him that did yet
appear. Note, (<i>a.</i>) Jesus Christ is the <i>gift of God,</i>
the richest token of God's love to us, and the richest treasure of
all good for us; <i>a gift,</i> not a debt which we could demand
from God; not a <i>loan,</i> which he will demand from us again,
but a gift, a free gift, <scripRef id="John.v-p32.1" osisRef="Bible:John.3.16" parsed="|John|3|16|0|0" passage="Joh 3:16"><i>ch.</i>
iii. 16</scripRef>. (<i>b.</i>) It is an unspeakable privilege to
have this gift of God proposed and offered to us; to have an
opportunity of embracing it: "He who is the gift of God is now set
before thee, and addresses himself to <i>thee;</i> it is he that
saith, <i>Give me to drink;</i> this gift comes a begging to thee."
(<i>c.</i>) Though Christ is set before us, and sues to us in and
by his gospel, yet there are multitudes that <i>know him not.</i>
They know not who it is that speaks to them in the gospel, that
saith, <i>Give me to drink;</i> they perceive not that it is the
Lord that calls them.</p>
<p class="indent" id="John.v-p33"><i>b.</i> He hopes concerning her, what she
would have done if she had known him; to be sure she would not have
given him such a rude and uncivil answer; nay, she would have been
so far from affronting him that she would have made her addresses
to him: <i>Thou wouldest have asked.</i> Note, (<i>a.</i>) Those
that would have any benefit by Christ must ask for it, must be
earnest in prayer to God for it. (<i>b.</i>) Those that have a
right knowledge of Christ will seek to him, and if we do not seek
unto him it is a sign that we do not know him, <scripRef id="John.v-p33.1" osisRef="Bible:Ps.9.10" parsed="|Ps|9|10|0|0" passage="Ps 9:10">Ps. ix. 10</scripRef>. (<i>c.</i>) Christ knows what they
that want the means of knowledge would have done if they had had
them, <scripRef id="John.v-p33.2" osisRef="Bible:Matt.11.21" parsed="|Matt|11|21|0|0" passage="Mt 11:21">Matt. xi. 21</scripRef>.</p>
<p class="indent" id="John.v-p34"><i>c.</i> He assures her what he would have
done for her if she had applied to him: "He <i>would have given
thee</i> (and not have upbraided thee as thou doest me) <i>living
water.</i>" By this living water is meant the <i>Spirit,</i> who is
not like the water in the bottom of the well, for some of which he
asked, but like <i>living</i> or <i>running</i> water, which was
much more valuable. Note, (<i>a.</i>) The Spirit of grace is as
<i>living water;</i> see <scripRef id="John.v-p34.1" osisRef="Bible:John.7.38" parsed="|John|7|38|0|0" passage="Joh 7:38"><i>ch.</i>
vii. 38</scripRef>. Under this similitude the blessings of the
Messiah had been promised in the Old Testament, <scripRef id="John.v-p34.2" osisRef="Bible:Isa.12.3 Bible:Isa.35.7 Bible:Isa.44.4 Bible:Isa.55.1 Bible:Zech.14.8" parsed="|Isa|12|3|0|0;|Isa|35|7|0|0;|Isa|44|4|0|0;|Isa|55|1|0|0;|Zech|14|8|0|0" passage="Isa 12:3,35:7,44:4,55:1,Zec 14:8">Isa. xii. 3; xxxv. 7; xliv. 3;
lv. 1; Zech. xiv. 8</scripRef>. The graces of the Spirit, and his
comforts, satisfy the thirsting soul, that knows its own nature and
necessity. (<i>b.</i>) Jesus Christ <i>can</i> and <i>will</i> give
the Holy Spirit to them that ask him; for he <i>received</i> that
he might <i>give.</i></p>
<p class="indent" id="John.v-p35">[4.] The woman objects against and cavils
at the gracious intimation which Christ gave her (<scripRef id="John.v-p35.1" osisRef="Bible:John.4.11-John.4.12" parsed="|John|4|11|4|12" passage="Joh 4:11,12"><i>v.</i> 11, 12</scripRef>): <i>Thou hast
nothing to draw with;</i> and besides, <i>Art thou greater than our
father Jacob?</i> What he spoke figuratively, she took literally;
Nicodemus did so too. See what confused notions they have of
spiritual things who are wholly taken up with the things that are
sensible. Some respect she pays to this person, in calling him
<i>Sir,</i> or <i>Lord;</i> but little respect to what he said,
which she does but banter.</p>
<p class="indent" id="John.v-p36"><i>First,</i> She does not think him
capable of furnishing her with any water, no, not this in the well
that is just at hand: <i>Thou has nothing to draw with,</i> and
<i>the well is deep.</i> This she said, not knowing the power of
Christ, for he who <i>causeth the vapours</i> to ascend from the
ends of the earth needs <i>nothing to draw.</i> But there are those
who will trust Christ no further than they can see him, and will
not believe his promise, unless the means of the performance of it
be <i>visible;</i> as if he were tied to our methods, and could not
draw water without our buckets. She asks scornfully, "<i>Whence
hast thou this living water?</i> I see not whence thou canst have
it." Note, The springs of that living water which Christ has for
those that come to him are secret and undiscovered. The fountain of
life is hid with Christ. Christ has enough for us, though we see
not whence he has it.</p>
<p class="indent" id="John.v-p37"><i>Secondly,</i> She does not think it
possible that he should furnish her with any better water than this
which she could come at, but he could not: <i>Art thou greater than
our father Jacob, who gave us the well?</i></p>
<p class="indent" id="John.v-p38"><i>a.</i> We will suppose the tradition
true, that Jacob <i>himself, and his children, and cattle, did
drink of this well.</i> And we may observe from it, (<i>a.</i>) The
power and providence of God, in the continuance of the fountains of
water from generation to generation, by the constant circulation of
the rivers, like the blood in the body (<scripRef id="John.v-p38.1" osisRef="Bible:Eccl.1.7" parsed="|Eccl|1|7|0|0" passage="Ec 1:7">Eccl. i. 7</scripRef>), to which circulation perhaps the
flux and reflux of the sea, like the pulses of the heart,
contribute. (<i>b.</i>) The plainness of the patriarch Jacob; his
drink was water, and he and his children drank of the same well
with his cattle.</p>
<p class="indent" id="John.v-p39"><i>b.</i> Yet, allowing that to be true,
she was out in several things; as, (<i>a.</i>) In calling Jacob
<i>father.</i> What authority had the Samaritans to reckon
themselves of the seed of Jacob? They were descended from that
mixed multitude which the king of Assyria had placed in the cities
of Samaria; what have they to do then with Jacob? Because they were
the <i>invaders</i> of Israel's rights, and the unjust possessors
of Israel's lands, were they therefore the <i>inheritors</i> of
Israel's blood and honour? How absurd were those pretensions!
(<i>b.</i>) She is out in claiming this well as Jacob's gift,
whereas he did no more give it than Moses gave the <i>manna,</i>
<scripRef id="John.v-p39.1" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>ch.</i> vi. 32</scripRef>. But thus
we are apt to call the <i>messengers</i> of God's gifts the
<i>donors</i> of them, and to look so much at the hands they
<i>pass through</i> as to forget the hand they <i>come from.</i>
Jacob gave it to his sons, not to <i>them.</i> Yet thus the
church's enemies not only <i>usurp,</i> but monopolize, the
church's privileges. (<i>c.</i>) She was out in speaking of Christ
as not worthy to be compared with our father Jacob. An over-fond
veneration for antiquity makes God's graces, in the good people of
our own day, to be slighted.</p>
<p class="indent" id="John.v-p40">[5.] Christ answers this cavil, and makes
it out that the <i>living water</i> he had to give was far better
than that of Jacob's well, <scripRef id="John.v-p40.1" osisRef="Bible:John.4.13-John.4.14" parsed="|John|4|13|4|14" passage="Joh 4:13,14"><i>v.</i> 13, 14</scripRef>. Though she spoke
perversely, Christ did not cast her off, but instructed and
encouraged her. He shows her,</p>
<p class="indent" id="John.v-p41"><i>First,</i> That the water of Jacob's
well yielded but a <i>transient</i> satisfaction and supply:
"<i>Whoso drinketh of this water shall thirst again.</i> It is no
better than other water; it will quench the present thirst, but the
thirst will return, and in a few hours a man will have as much
<i>need,</i> and as much <i>desire,</i> of water as ever he had."
This intimates, 1. The <i>infirmities</i> of our bodies in this
present state; they are still <i>necessitous,</i> and ever
<i>craving.</i> Life is a <i>fire,</i> a <i>lamp,</i> which will
soon go out, without continual supplies of fuel and oil. The
natural heat preys upon itself. 2. The <i>imperfections</i> of all
our comforts in this world; they are not lasting, nor our
satisfaction in them remaining. Whatever waters of comfort we drink
of, we shall <i>thirst again.</i> Yesterday's meat and drink will
not do to-day's work.</p>
<p class="indent" id="John.v-p42"><i>Secondly,</i> That the living waters he
would give should yield a lasting satisfaction and bliss, <scripRef id="John.v-p42.1" osisRef="Bible:John.4.14" parsed="|John|4|14|0|0" passage="Joh 4:14"><i>v.</i> 14</scripRef>. Christ's gifts appear
most valuable when they come to be compared with the things of this
world; for there will appear no comparison between them. Whoever
partakes of the Spirit of grace, and the comforts of the
everlasting gospel,</p>
<p class="indent" id="John.v-p43"><i>a.</i> He shall <i>never thirst,</i> he
shall never want that which will abundantly satisfy his soul's
desires; they are <i>longing,</i> but not <i>languishing.</i> A
<i>desiring</i> thirst he has, nothing more <i>than</i> God, still
more and more <i>of</i> God; but not a <i>despairing</i>
thirst.</p>
<p class="indent" id="John.v-p44"><i>b.</i> Therefore he shall never thirst,
because this water that Christ gives <i>shall be in him a well of
water. He</i> can never be reduced to extremity that has in himself
a <i>fountain</i> of supply and satisfaction. (<i>a.</i>) <i>Ever
ready,</i> for it shall be <i>in him.</i> The principle of grace
planted <i>in him</i> is the spring of his comfort; see <scripRef id="John.v-p44.1" osisRef="Bible:John.7.38" parsed="|John|7|38|0|0" passage="Joh 7:38"><i>ch.</i> vii. 38</scripRef>. A good man is
<i>satisfied from himself,</i> for Christ <i>dwells in his
heart.</i> The anointing abides in him; he needs not sneak to the
world for comfort; the <i>work</i> and the <i>witness</i> of the
Spirit in the heart furnish him with a firm foundation of hope and
an overflowing fountain of joy. (<i>b.</i>) <i>Never failing,</i>
for it shall be in him a <i>well of water.</i> He that has at hand
only a bucket of water needs not thirst as long as this lasts, but
it will soon be <i>exhausted;</i> but believers have in them a
<i>well of water,</i> overflowing, ever flowing. The
<i>principles</i> and <i>affections</i> which Christ's holy
religion <i>forms</i> in the souls of those that are brought under
the power of it are this <i>well of water.</i> [<i>a.</i>] It is
<i>springing up,</i> ever in motion, which bespeaks the actings of
grace strong and vigorous. If good truths <i>stagnate</i> in our
souls, like standing water, they do not answer the end of our
receiving them. If there be a good treasure in the heart, we must
thence bring forth good things. [<i>b.</i>] It is springing up
<i>unto everlasting life;</i> which intimates, <i>First,</i> The
<i>aims</i> of gracious actings. A sanctified soul has its eye upon
heaven, means this, designs this, does all for this, will take up
with nothing short of this. Spiritual life springs up towards its
own perfection in eternal life. <i>Secondly,</i> The
<i>constancy</i> of those actings; it will continue springing up
till it come to perfection. <i>Thirdly,</i> The crown of them,
eternal life at last. The living water rises <i>from</i> heaven,
and therefore rises <i>towards</i> heaven; see <scripRef id="John.v-p44.2" osisRef="Bible:Eccl.1.7" parsed="|Eccl|1|7|0|0" passage="Ec 1:7">Eccl. i. 7</scripRef>. And now is not this water better
than that of Jacob's well?</p>
<p class="indent" id="John.v-p45">[6.] The woman (whether in jest or earnest
is hard to say) begs of him to give her some of this water
(<scripRef id="John.v-p45.1" osisRef="Bible:John.4.15" parsed="|John|4|15|0|0" passage="Joh 4:15"><i>v.</i> 15</scripRef>): <i>Give me
this water, that I thirst not. First,</i> Some think that she
speaks <i>tauntingly,</i> and ridicules what Christ had said as
mere stuff; and, in derision of it, not <i>desires,</i> but
<i>challenges</i> him to give her some of this water: "A rare
invention; it will save me a great deal of <i>pains</i> if I never
<i>come hither to draw.</i>" But, <i>Secondly,</i> Others think
that it was a <i>well-meant</i> but weak and ignorant desire. She
apprehended that he meant something very good and useful, and
therefore saith <i>Amen,</i> at a venture. <i>Whatever it be,</i>
let me have it; <i>who will show me any good? Ease,</i> or saving
of labour, is a valuable good to poor labouring people. Note, 1.
Even those that are weak and ignorant may yet have some faint and
fluctuating desires towards Christ and his gifts, and some good
wishes of grace and glory. 2. Carnal hearts, in their best wishes,
look no higher than carnal ends. "Give it to me," saith she, "not
that I may have everlasting life" (which Christ proposed), "but
that I <i>come not hither to draw.</i>"</p>
<p class="indent" id="John.v-p46">2. The next subject of discourse with this
woman in <i>concerning her husband,</i> <scripRef id="John.v-p46.1" osisRef="Bible:John.4.16-John.4.18" parsed="|John|4|16|4|18" passage="Joh 4:16-18"><i>v.</i> 16-18</scripRef>. It was not to let fall
the discourse of the water of life that Christ started this, as
many who will bring in any <i>impertinence</i> in conversation that
they may drop a serious subject; but it was with a gracious design
that Christ mentioned it. What he had said concerning his grace and
eternal life he found had made little impression upon her, because
she had not been convinced of sin: therefore, waiving the discourse
about the living water, he sets himself to awaken her conscience,
to open the wound of guilt, and then she would more easily
apprehend the remedy by grace. And this is the method of dealing
with souls; they must first be made <i>weary</i> and
<i>heavy-laden</i> under the burden of sin, and then brought to
Christ for rest; first pricked to the heart, and then healed. This
is the course of spiritual physic; and if we proceed not in this
order we begin at the wrong end.</p>
<p class="indent" id="John.v-p47">Observe, (1.) How discreetly and decently
Christ introduces this discourse (<scripRef id="John.v-p47.1" osisRef="Bible:John.4.16" parsed="|John|4|16|0|0" passage="Joh 4:16"><i>v.</i> 16</scripRef>): <i>Go, call thy husband, and
come hither.</i> Now, [1.] The order Christ gave her had a <i>very
good colour: "Call thy husband,</i> that he may teach thee, and
help thee to understand these things, which thou art so ignorant
of" The wives that will learn must <i>ask their husbands</i>
(<scripRef id="John.v-p47.2" osisRef="Bible:1Cor.14.35" parsed="|1Cor|14|35|0|0" passage="1Co 14:35">1 Cor. xiv. 35</scripRef>), who must
dwell with them <i>as men of knowledge,</i> <scripRef id="John.v-p47.3" osisRef="Bible:1Pet.3.7" parsed="|1Pet|3|7|0|0" passage="1Pe 3:7">1 Pet. iii. 7</scripRef>. "<i>Call thy husband,</i> that
he may learn with thee; that then you may be <i>heirs together of
the grace of life. Call thy husband,</i> that he may be witness to
what passes between us." Christ would thus teach us to <i>provide
things honest in the sight of all men,</i> and to study that which
is of good report. [2.] As it had a good colour, so it had a
<i>good design;</i> for hence he would take occasion to call her
sin to remembrance. There is need of art and prudence in giving
reproofs; to fetch a compass, as the woman of Tekoa, <scripRef id="John.v-p47.4" osisRef="Bible:2Sam.14.20" parsed="|2Sam|14|20|0|0" passage="2Sa 14:20">2 Sam. xiv. 20</scripRef>.</p>
<p class="indent" id="John.v-p48">(2.) How industriously the woman seeks to
evade the conviction, and yet insensibly convicts herself, and, ere
she is aware, owns her fault; she said, <i>I have no husband.</i>
Her saying this intimated no more than that she did not care to
have her husband spoken of, nor that matter mentioned any more. She
would not have her husband come thither, lest, in further
discourse, the truth of the matter should come out, to her shame;
and therefore, "Pray go on to talk of something else, <i>I have no
husband;</i>" she would be thought a <i>maid</i> or a <i>widow,</i>
whereas, though she had no husband, she was neither. The carnal
mind is very ingenious to <i>shift off</i> convictions, and to keep
them from fastening, careful to <i>cover the sin.</i></p>
<p class="indent" id="John.v-p49">(3.) How closely our Lord Jesus brings home
the conviction to her conscience. It is probable that he said more
than is here recorded, for she thought that he told her all that
ever she did (<scripRef id="John.v-p49.1" osisRef="Bible:John.4.29" parsed="|John|4|29|0|0" passage="Joh 4:29"><i>v.</i>
29</scripRef>), but that which is here recorded is concerning her
husbands. Here is, [1.] A <i>surprising narrative</i> of her
<i>past</i> conversation: <i>Thou has had five husbands.</i>
Doubtless, it was not her <i>affliction</i> (the burying of so many
husbands), but her <i>sin,</i> that Christ intended to upbraid her
with; either she had <i>eloped</i> (as the law speaks), had run
away from her <i>husbands,</i> and married others, or by her
undutiful, unclean, disloyal conduct, had provoked them to
<i>divorce her,</i> or by indirect means had, contrary to law,
<i>divorced them.</i> Those who make light of such scandalous
practices as these, as no more than <i>nine days' wonder,</i> and
as if the guilt were over as soon as the talk is over, should
remember that Christ keeps account of all. [2.] A severe reproof of
her present state of life: <i>He whom thou now hast is not thy
husband.</i> Either she was never married to him at all, or he had
some other wife, or, which is most probable, her former husband or
husbands were living: so that, in short, <i>she lived in
adultery.</i> Yet observe how mildly Christ tells her of it; he
doth not call her <i>strumpet,</i> but tells her, <i>He with whom
thou livest is not thy husband:</i> and then leaves it to her own
conscience to say the rest. Note, Reproofs are ordinarily <i>most
profitable</i> when they are <i>least provoking.</i> [3.] Yet in
this he puts a better construction than it would well bear upon
what she said by way of shuffle and evasion: <i>Thou has well said
I have no husband;</i> and again, <i>In that saidst thou truly.</i>
What she intended as a <i>denial of the fact</i> (that she had none
with whom she lived as a husband) he favourably interpreted, or at
least turned upon her, as a <i>confession of the fault.</i> Note,
Those who would win souls should <i>make the best</i> of them,
whereby they may hope to <i>work</i> upon their <i>good-nature;</i>
for, if they <i>make the worst</i> of them, they certainly
<i>exasperate</i> their <i>ill-nature.</i></p>
<p class="indent" id="John.v-p50">3. The next subject of discourse with this
woman is concerning <i>the place of worship,</i> <scripRef id="John.v-p50.1" osisRef="Bible:John.4.19-John.4.24" parsed="|John|4|19|4|24" passage="Joh 4:19-24"><i>v.</i> 19-24</scripRef>. Observe,</p>
<p class="indent" id="John.v-p51">(1.) A case of conscience proposed to
Christ by the woman, concerning the place of worship, <scripRef id="John.v-p51.1" osisRef="Bible:John.4.19-John.4.20" parsed="|John|4|19|4|20" passage="Joh 4:19,20"><i>v.</i> 19, 20</scripRef>.</p>
<p class="indent" id="John.v-p52">[1.] The inducement she had to put this
case: <i>Sir, I perceive that thou art a prophet.</i> She does not
deny the truth of what he had charged her with, but by her silence
owns the justice of the reproof; nor is she put into a passion by
it, as many are when they are touched in a sore place, does not
impute his censure to the general disgust the Jews had to the
Samaritans, but (which is a rare thing) can bear to be told of a
fault. But this is not all; she goes further: <i>First,</i> She
speaks respectfully to him, calls him <i>Sir.</i> Thus should we
<i>honour</i> those that deal faithfully with us. This was the
effect of Christ's meekness in reproving her; he gave her no ill
language, and then she gave him none. <i>Secondly,</i> She
acknowledges him to be a <i>prophet,</i> one that had a
correspondence with Heaven. Note, The power of the word of Christ
in searching the heart, and convincing the conscience of secret
sins, is a great proof of its divine authority, <scripRef id="John.v-p52.1" osisRef="Bible:1Cor.14.24-1Cor.14.25" parsed="|1Cor|14|24|14|25" passage="1Co 14:24,25">1 Cor. xiv. 24, 25</scripRef>. <i>Thirdly,</i> She
desires some further instruction from him. Many that are not
<i>angry</i> at their reprovers, nor fly in their faces, yet are
<i>afraid</i> of them and keep out of their way; but this woman was
willing to have some more discourse with him that told her of her
faults.</p>
<p class="indent" id="John.v-p53">[2.] The case itself that she propounded
concerning the <i>place of religious worship in public.</i> Some
think that she started this to shift off further discourse
concerning her sin. Controversies in religion often prove great
prejudices to serious godliness; but, it should seem, she proposed
it with a good design; she knew she must worship God, and desired
to do it aright; and therefore, meeting with a prophet, begs his
direction. Note, It is our wisdom to improve all opportunities of
getting knowledge in the things of God. When we are in company with
those that are <i>fit to teach,</i> let us be <i>forward to
learn,</i> and have a <i>good question</i> ready to put to those
who are able to give a <i>good answer.</i> It was agreed between
the Jews and the Samaritans that God is to be worshipped (even
those who were such fools as to worship <i>false</i> gods were not
such brutes as to worship none), and that religious worship is an
affair of great importance: men would not <i>contend</i> about it
if they were not <i>concerned</i> about it. But the matter in
variance was <i>where</i> they should worship God. Observe how she
states the case:—</p>
<p class="indent" id="John.v-p54"><i>First,</i> As for the Samaritans: <i>Our
fathers worshipped in this mountain,</i> near to this city and this
well; there the Samaritan temple was built by Sanballat, in favour
of which she insinuates, 1. That whatever the temple was the place
was holy; it was mount <i>Gerizim,</i> the mount in which the
blessings were pronounced; and some think the same on which Abraham
built his altar (<scripRef id="John.v-p54.1" osisRef="Bible:Gen.12.6-Gen.12.7" parsed="|Gen|12|6|12|7" passage="Ge 12:6,7">Gen. xii. 6,
7</scripRef>), and Jacob his, <scripRef id="John.v-p54.2" osisRef="Bible:Gen.33.18-Gen.33.20" parsed="|Gen|33|18|33|20" passage="Ge 33:18-20">Gen.
xxxiii. 18-20</scripRef>. 2. That it might plead prescription:
<i>Our fathers</i> worshipped here. She thinks they have antiquity,
tradition, and succession, on their side. A <i>vain
conversation</i> often supports itself with this, that it was
<i>received by tradition from our fathers.</i> But she had little
reason to boast of <i>their fathers;</i> for, when Antiochus
persecuted the Jews, the Samaritans, for fear of sharing with them
in their sufferings, not only renounced all relation to the Jews,
but surrendered their temple to Antiochus, with a request that it
might be dedicated to Jupiter Olympius, and called by his name.
Joseph. <i>Antiq.</i> 12. 257-264.</p>
<p class="indent" id="John.v-p55"><i>Secondly,</i> As to the Jews: <i>You
say</i> that <i>in Jerusalem is the place where men ought to
worship.</i> The Samaritans governed themselves by the five books
of Moses, and (some think) received <i>only them</i> as canonical.
Now, though they found frequent mention there of the place God
would choose, yet they did not find it named there; and they saw
the temple at Jerusalem stripped of many of its ancient glories,
and therefore thought themselves at liberty to set up another
place, altar against altar.</p>
<p class="indent" id="John.v-p56">(2.) Christ's answer to this case of
conscience, <scripRef id="John.v-p56.1" osisRef="Bible:John.4.21" parsed="|John|4|21|0|0" passage="Joh 4:21"><i>v.</i> 21</scripRef>,
&amp;c. Those that apply themselves to Christ for instruction shall
find him <i>meek, to teach the meek his way.</i> Now here,</p>
<p class="indent" id="John.v-p57">[1.] He puts <i>a slight</i> upon the
question, as she had proposed it, concerning the place of worship
(<scripRef id="John.v-p57.1" osisRef="Bible:John.4.21" parsed="|John|4|21|0|0" passage="Joh 4:21"><i>v.</i> 21</scripRef>): "<i>Woman,
believe me</i> as a prophet, and mark what I say. Thou art
expecting the <i>hour to come</i> when either by some divine
revelation, or some signal providence, this matter shall be decided
in favour either of Jerusalem or of Mount Gerizim; but I tell thee
the hour is at hand when it shall be no more a question; that which
thou has been taught to lay so much weight on shall be set aside as
a thing <i>indifferent.</i>" Note, It should cool us in our
contests to think that those things which now fill us, and which we
make such a noise about, shall shortly <i>vanish,</i> and be <i>no
more:</i> the very things we are striving about are passing away:
<i>The hour comes when you shall neither in this mountain nor yet
at Jerusalem worship the Father. First,</i> The object of worship
is supposed to continue still the same—<i>God,</i> as a Father;
under this notion the very heathen worshipped God, the Jews did so,
and probably the Samaritans. <i>Secondly,</i> But a period shall be
put to all niceness and all differences about the place of worship.
The approaching dissolution of the Jewish economy, and the erecting
of the evangelical state, shall set this matter <i>at large,</i>
and lay all <i>in common,</i> so that it shall be a thing perfectly
indifferent whether in either of these places or any other men
worship God, for they shall not be tied to any place; neither
<i>here</i> nor <i>there,</i> but <i>both,</i> and <i>any
where,</i> and <i>every where.</i> Note, The worship of God is not
now, under the gospel, appropriated to any place, as it was under
the law, but it is God's will that men pray every where. <scripRef id="John.v-p57.2" osisRef="Bible:1Tim.2.8 Bible:Mal.1.11" parsed="|1Tim|2|8|0|0;|Mal|1|11|0|0" passage="1Ti 2:8,Mal 1:11">1 Tim. ii. 8; Mal. i. 11</scripRef>. Our
reason teaches us to consult <i>decency</i> and <i>convenience</i>
in the places of our worship: but our religion gives no preference
to one place above another, in respect to holiness and
acceptableness to God. Those who prefer any worship merely for the
sake of the house or building in which it is performed (though it
were as magnificent and as <i>solemnly</i> consecrated as ever
Solomon's temple was) forget that the <i>hour is come</i> when
there shall be no difference put in God's account: no, not between
Jerusalem, which <i>had been</i> so famous for sanctity, and the
mountain of Samaria, which <i>had been</i> so infamous for
impiety.</p>
<p class="indent" id="John.v-p58">[2.] He <i>lays a stress</i> upon other
things, in the matter of religious worship. When he made so light
of the place of worship he did not intend to lessen our concern
about the thing itself, of which therefore he takes occasion to
discourse more fully.</p>
<p class="indent" id="John.v-p59"><i>First,</i> As to the present state of
the controversy, he <i>determines</i> against the Samaritan
worship, and in favour of the Jews, <scripRef id="John.v-p59.1" osisRef="Bible:John.4.22" parsed="|John|4|22|0|0" passage="Joh 4:22"><i>v.</i> 22</scripRef>. He tells here, 1. That the
Samaritans were certainly <i>in the wrong;</i> not merely because
they worshipped in this mountain, though, while Jerusalem's choice
was in force, that was sinful, but because they were out in the
object of their worship. If the worship itself had been as it
should have been, its separation from Jerusalem might have been
connived at, as the <i>high places</i> were in the best reigns:
<i>But you worship you know not what,</i> or <i>that which you do
not know.</i> They worshipped the God of Israel, the true God
(<scripRef id="John.v-p59.2" osisRef="Bible:Ezra.4.2 Bible:2Kgs.17.32" parsed="|Ezra|4|2|0|0;|2Kgs|17|32|0|0" passage="Ezr 4:2,2Ki 17:32">Ezra iv. 2; 2 Kings xvii.
32</scripRef>); but they were sunk into gross ignorance; they
worshipped him as the <i>God of that land</i> (<scripRef id="John.v-p59.3" osisRef="Bible:2Kgs.17.27 Bible:2Kgs.17.33" parsed="|2Kgs|17|27|0|0;|2Kgs|17|33|0|0" passage="2Ki 17:27,33">2 Kings xvii. 27, 33</scripRef>), as a local deity,
like the gods of the nations, whereas God must be served <i>as
God,</i> as the universal cause and Lord. Note, Ignorance is so far
from being the <i>mother</i> of devotion that it is the
<i>murderer</i> of it. Those that worship God <i>ignorantly</i>
offer the <i>blind for sacrifice,</i> and it is the <i>sacrifice of
fools.</i> 2. That the Jews were certainly <i>in the right.</i>
For, (1.) "<i>We know what we worship.</i> We go upon sure grounds
in our worship, for our people are catechised and trained up in the
knowledge of God, as he has revealed himself in the scripture."
Note, Those who by the scriptures have obtained some knowledge of
God (a <i>certain</i> though not a <i>perfect</i> knowledge) may
worship him <i>comfortably</i> to themselves, and <i>acceptably</i>
to him, for they <i>know what they worship.</i> Christ elsewhere
condemns the corruptions of the Jews' worship (<scripRef id="John.v-p59.4" osisRef="Bible:Matt.15.9" parsed="|Matt|15|9|0|0" passage="Mt 15:9">Matt. xv. 9</scripRef>), and yet here defends the worship
itself; the worship may be <i>true</i> where yet it is not
<i>pure</i> and <i>entire.</i> Observe, Our Lord Jesus was pleased
to reckon himself among the <i>worshippers</i> of God: <i>We
worship. Though he was a Son</i> (and then are the children free),
<i>yet learned he this obedience,</i> in the days of his
humiliation. Let not the greatest of men think the worship of God
below them, when the Son of God himself did not. (2.) <i>Salvation
is of the Jews;</i> and therefore they know what they worship, and
what grounds they go upon in their worship. Not that all the Jews
were saved, nor that it was not possible but that many of the
Gentiles and Samaritans might be saved, for in <i>every nation</i>
he that fears God and works righteousness is <i>accepted of
him;</i> but, [1.] The author of eternal salvation comes of the
Jews, appears among them (<scripRef id="John.v-p59.5" osisRef="Bible:Rom.9.5" parsed="|Rom|9|5|0|0" passage="Ro 9:5">Rom. ix.
5</scripRef>), and is sent first to <i>bless</i> them. [2.] The
means of eternal salvation are afforded to them. The <i>word of
salvation</i> (<scripRef id="John.v-p59.6" osisRef="Bible:Acts.13.26" parsed="|Acts|13|26|0|0" passage="Ac 13:26">Acts xiii.
26</scripRef>) was <i>of the Jews.</i> It was delivered to them,
and other nations derived it through them. This was a sure guide to
them in their devotions, and they followed it, and therefore knew
what they worshipped. To them were committed the <i>oracles of
God</i> (<scripRef id="John.v-p59.7" osisRef="Bible:Rom.3.2" parsed="|Rom|3|2|0|0" passage="Ro 3:2">Rom. iii. 2</scripRef>), and
the <i>service of God,</i> (<scripRef id="John.v-p59.8" osisRef="Bible:Rom.9.4" parsed="|Rom|9|4|0|0" passage="Ro 9:4">Rom. ix.
4</scripRef>). The Jews therefore being thus privileged and
advanced, it was presumption for the Samaritans to vie with
them.</p>
<p class="indent" id="John.v-p60"><i>Secondly,</i> He describes the
evangelical worship which alone God would accept and be well
pleased with. Having shown that the place is <i>indifferent,</i> he
comes to show what is <i>necessary</i> and <i>essential</i>—that
we worship God <i>in spirit and in truth,</i> <scripRef id="John.v-p60.1" osisRef="Bible:John.4.23-John.4.24" parsed="|John|4|23|4|24" passage="Joh 4:23,24"><i>v.</i> 23, 24</scripRef>. The stress is not to be
laid upon the <i>place</i> where we worship God, but upon the state
of <i>mind</i> in which we worship him. Note, The most effectual
way to take up differences in the minor matters of religion is to
be more zealous in the greater. Those who daily make it the matter
of their care to worship <i>in the spirit,</i> one would think,
should not make it the matter of their strife whether he should be
worshipped here or there. Christ had justly preferred the Jewish
worship before the Samaritan, yet here he intimates the
imperfection of that. The worship was <i>ceremonial,</i> <scripRef id="John.v-p60.2" osisRef="Bible:Heb.9.1 Bible:Heb.9.10" parsed="|Heb|9|1|0|0;|Heb|9|10|0|0" passage="Heb 9:1,10">Heb. ix. 1, 10</scripRef>. The worshippers
were generally <i>carnal,</i> and strangers to the <i>inward
part</i> of divine worship. Note, It is possible that we may be
better than our neighbours, and yet not so good as we should be. It
concerns us to be right, not only in the <i>object</i> of our
worship, but in the <i>manner</i> of it; and it is this which
Christ here instructs us in. Observe,</p>
<p class="indent" id="John.v-p61"><i>a.</i> The great and glorious revolution
which should introduce this change: <i>The hour cometh, and now
is</i>—the fixed stated time, concerning which it was of old
determined when it should come, and how long it should last. The
time of its <i>appearance</i> if <i>fixed</i> to an hour, so
punctual and exact are the divine counsels; the time of its
<i>continuance</i> is <i>limited</i> to an hour, so close and
pressing is the opportunity of divine grace, <scripRef id="John.v-p61.1" osisRef="Bible:2Cor.6.2" parsed="|2Cor|6|2|0|0" passage="2Co 6:2">2 Cor. vi. 2</scripRef>. This hour <i>cometh,</i> it is
coming in its full strength, lustre, and perfection, it <i>now
is</i> in the embryo and infancy. The <i>perfect day is coming,</i>
and now it <i>dawns.</i></p>
<p class="indent" id="John.v-p62"><i>b.</i> The blessed change itself. In
gospel times the <i>true worshippers shall worship the Father in
spirit and in truth.</i> As creatures, we worship the Father of
<i>all:</i> as Christians, we worship <i>the Father of our Lord
Jesus.</i> Now the change shall be, (<i>a.</i>) In the
<i>nature</i> of the worship. Christians shall worship God, not in
the ceremonial observances of the Mosaic institution, but in
<i>spiritual</i> ordinances, consisting less in <i>bodily
exercise,</i> and animated and invigorated more with divine power
and energy. The way of worship which Christ has instituted is
rational and intellectual, and refined from those external rites
and ceremonies with which the Old-Testament worship was both
clouded and clogged. This is called true worship, in opposition to
that which was typical. The legal services were <i>figures of the
true,</i> <scripRef id="John.v-p62.1" osisRef="Bible:Heb.9.3 Bible:Heb.9.24" parsed="|Heb|9|3|0|0;|Heb|9|24|0|0" passage="Heb 9:3,24">Heb. ix. 3, 24</scripRef>.
Those that revolted from Christianity to Judaism are said to
<i>begin in the spirit, and end in the flesh,</i> <scripRef id="John.v-p62.2" osisRef="Bible:Gal.3.3" parsed="|Gal|3|3|0|0" passage="Ga 3:3">Gal. iii. 3</scripRef>. Such was the difference
between Old-Testament and New-Testament institutions. (<i>b.</i>)
In the <i>temper</i> and <i>disposition</i> of the worshippers; and
so the true worshippers are good Christians, distinguished from
hypocrites; all <i>should,</i> and they will, worship God <i>in
spirit and in truth.</i> It is spoken of (<scripRef id="John.v-p62.3" osisRef="Bible:John.4.23" parsed="|John|4|23|0|0" passage="Joh 4:23"><i>v.</i> 23</scripRef>) as their character, and
(<scripRef id="John.v-p62.4" osisRef="Bible:John.4.24" parsed="|John|4|24|0|0" passage="Joh 4:24"><i>v.</i> 24</scripRef>) as their
duty. Note, It is required of all that worship God that they
worship him <i>in spirit and in truth.</i> We must worship God,
[<i>a.</i>] <i>In spirit,</i> <scripRef id="John.v-p62.5" osisRef="Bible:Phil.3.3" parsed="|Phil|3|3|0|0" passage="Php 3:3">Phil.
iii. 3</scripRef>. We must depend upon <i>God's Spirit</i> for
strength and assistance, laying our souls under his influences and
operations; we must devote <i>our own spirits</i> to, and employ
them in, the service of God (<scripRef id="John.v-p62.6" osisRef="Bible:Rom.1.9" parsed="|Rom|1|9|0|0" passage="Ro 1:9">Rom. i.
9</scripRef>), must worship him with fixedness of thought and a
flame of affection, with <i>all that is within us.</i> Spirit is
sometimes put for the new nature, in opposition to the
<i>flesh,</i> which is the corrupt nature; and so to worship God
<i>with our spirits</i> is to worship him <i>with our graces,</i>
<scripRef id="John.v-p62.7" osisRef="Bible:Heb.12.28" parsed="|Heb|12|28|0|0" passage="Heb 12:28">Heb. xii. 28</scripRef>. [<i>b.</i>]
<i>In truth,</i> that is, in <i>sincerity.</i> God requires not
only the <i>inward part</i> in our worship, but <i>truth in the
inward part,</i> <scripRef id="John.v-p62.8" osisRef="Bible:Ps.51.6" parsed="|Ps|51|6|0|0" passage="Ps 51:6">Ps. li. 6</scripRef>.
We must mind the power more than the form, must aim at God's glory,
and not to be <i>seen of men;</i> draw near with a <i>true
heart,</i> <scripRef id="John.v-p62.9" osisRef="Bible:Heb.10.22" parsed="|Heb|10|22|0|0" passage="Heb 10:22">Heb. x. 22</scripRef>.</p>
<p class="indent" id="John.v-p63"><i>Thirdly,</i> He intimates the reasons
why God must be thus worshipped.</p>
<p class="indent" id="John.v-p64"><i>a.</i> Because in gospel times they, and
they only, are accounted the <i>true</i> worshippers. The gospel
erects a spiritual way of worship, so that the professors of the
gospel are not true in their profession, do not live up to gospel
light and laws, if they do not worship God <i>in spirit and in
truth.</i></p>
<p class="indent" id="John.v-p65"><i>b.</i> Because <i>the Father seeketh
such worshippers of him.</i> This intimates, (<i>a.</i>) That such
worshippers are very rare, and seldom met with, <scripRef id="John.v-p65.1" osisRef="Bible:Jer.30.21" parsed="|Jer|30|21|0|0" passage="Jer 30:21">Jer. xxx. 21</scripRef>. The gate of spiritual
worshipping is strait. (<i>b.</i>) That such worship is necessary,
and what the God of heaven insists upon. When God comes to
<i>enquire</i> for worshippers, the question will not be, "Who
worshipped at Jerusalem?" but, "Who worshipped in spirit?" That
will be the touchstone. (<i>c.</i>) That God is greatly well
pleased with and graciously accepts such worship and such
worshippers. <i>I have desired it,</i> <scripRef id="John.v-p65.2" osisRef="Bible:Ps.132.13-Ps.132.14 Bible:Song.2.14" parsed="|Ps|132|13|132|14;|Song|2|14|0|0" passage="Ps 132:13,14,So 2:14">Ps. cxxxii. 13, 14; Cant. ii. 14</scripRef>.
(<i>d.</i>) That there has been, and will be to the end, a remnant
of such worshippers; his <i>seeking</i> such worshippers implies
his <i>making</i> them such. God is in all ages gathering in to
himself a generation of spiritual worshippers.</p>
<p class="indent" id="John.v-p66"><i>c.</i> Because <i>God is a spirit.</i>
Christ came to <i>declare God</i> to us (<scripRef id="John.v-p66.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i. 18</scripRef>), and this he has declared
concerning him; he declared it to this poor Samaritan woman, for
the meanest are concerned to know God; and with this design, to
rectify her mistakes concerning religious worship, to which nothing
would contribute more than the right knowledge of God. Note,
(<i>a.</i>) <i>God is a spirit,</i> for he is an infinite and
eternal mind, an intelligent being, incorporeal, immaterial,
invisible, and incorruptible. It is easier to say what God is not
than what he is; a spirit <i>has not flesh and bones,</i> but
<i>who knows the way of a spirit?</i> If God were not <i>a
spirit,</i> he could not be <i>perfect,</i> nor infinite, nor
eternal, nor independent, nor the Father of spirits. (<i>b.</i>)
The spirituality of the divine nature is a very good reason for the
spirituality of divine worship. If we do not worship God, who is
<i>a spirit, in the spirit,</i> we neither <i>give him the glory
due to his name,</i> and so do not perform the <i>act</i> of
worship, nor can we hope to obtain his favour and acceptance, and
so we miss of the <i>end</i> of worship, <scripRef id="John.v-p66.2" osisRef="Bible:Matt.15.8-Matt.15.9" parsed="|Matt|15|8|15|9" passage="Mt 15:8,9">Matt. xv. 8, 9</scripRef>.</p>
<p class="indent" id="John.v-p67">4. The last subject of discourse with this
woman is concerning the Messiah, <scripRef id="John.v-p67.1" osisRef="Bible:John.4.25-John.4.26" parsed="|John|4|25|4|26" passage="Joh 4:25,26"><i>v.</i> 25, 26</scripRef>. Observe here,</p>
<p class="indent" id="John.v-p68">(1.) The faith of the woman, by which she
expected the Messiah: <i>I know that Messias cometh—and he will
tell us all things.</i> She had nothing to object against what
Christ had said; his discourse was, for aught she knew, what might
become the Messiah then expected; but <i>from him</i> she would
receive it, and in the mean time she thinks it best to suspend her
belief. Thus many have no heart to the price <i>in their hand</i>
(<scripRef id="John.v-p68.1" osisRef="Bible:Prov.17.16" parsed="|Prov|17|16|0|0" passage="Pr 17:16">Prov. xvii. 16</scripRef>), because
they think they have a better <i>in their eye,</i> and deceive
themselves with a promise that they will learn that
<i>hereafter</i> which they neglect <i>now.</i> Observe here,</p>
<p class="indent" id="John.v-p69">[1.] Whom she expects: <i>I know that
Messias cometh.</i> The Jews and Samaritans, though so much at
variance, agreed in the expectation of the messiah and his kingdom.
The Samaritans received the writings of Moses, and were no
strangers to the prophets, nor to the hopes of the Jewish nation;
those who knew least knew this, that Messias was to come; so
general and uncontested was the expectation of him, and at this
time more raised than ever (for the sceptre was departed from
Judah, Daniel's weeks were near expiring), so that she concludes
not only, <i>He will come,</i> but <b><i>erchetai</i></b>—"<i>He
comes,</i> he is just at hand:" <i>Messias, who is called
Christ.</i> The evangelist, though he retains the Hebrew word
<i>Messias</i> (which the woman used) in honour to the holy
language, and to the Jewish church, that used it familiarly, yet,
writing for the use of the Gentiles, he takes care to render it by
a Greek word of the same signification, <i>who is called
Christ-Anointed,</i> giving an example to the apostle's rule, that
whatever is spoken in an unknown or less vulgar tongue should be
<i>interpreted,</i> <scripRef id="John.v-p69.1" osisRef="Bible:1Cor.14.27-1Cor.14.28" parsed="|1Cor|14|27|14|28" passage="1Co 14:27,28">1 Cor. xiv.
27, 28</scripRef>.</p>
<p class="indent" id="John.v-p70">[2.] What she expects from him: "<i>He will
tell us all things</i> relating to the service of God which it is
needful for us to know, will tell us that which will supply our
defects, rectify our mistakes, and put an end to all our disputes.
He will tell us the mind of God fully and clearly, and keep back
nothing." Now this implies an acknowledgement, <i>First,</i> Of the
deficiency and imperfection of the discovery they now had of the
divine will, and the rule they had of the divine worship; it
<i>could not make the comers thereunto perfect,</i> and therefore
they expected some great advance and improvement in matters of
religion, a time of reformation. <i>Secondly,</i> Of the
sufficiency of the Messiah to make this change: "<i>He will tell us
all things</i> which we want to know, and about which we wrangle in
the dark. He will introduce <i>peace,</i> by <i>leading us into all
truth,</i> and dispelling the mists of error." It seems, this was
the comfort of good people in those dark times that light would
arise; if they found themselves at a loss, and run aground, it was
a satisfaction to them to say, <i>When Messias comes, he will tell
us all things;</i> as it may be to us now with reference to his
second coming: now we see through a glass, but then <i>face to
face.</i></p>
</div><scripCom id="John.v-p70.1" osisRef="Bible:John.4.27-John.4.42" parsed="|John|4|27|4|42" passage="Joh 4:27-42" type="Commentary"/><div class="Commentary" id="Bible:John.4.27-John.4.42">
<h4 id="John.v-p70.2">Christ at the Well of
Samaria.</h4>
<p class="passage" id="John.v-p71">27 And upon this came his disciples, and
marvelled that he talked with the woman: yet no man said, What
seekest thou? or, Why talkest thou with her?   28 The woman
then left her waterpot, and went her way into the city, and saith
to the men,   29 Come, see a man, which told me all things
that ever I did: is not this the Christ?   30 Then they went
out of the city, and came unto him.   31 In the mean while his
disciples prayed him, saying, Master, eat.   32 But he said
unto them, I have meat to eat that ye know not of.   33
Therefore said the disciples one to another, Hath any man brought
him <i>ought</i> to eat?   34 Jesus saith unto them, My meat
is to do the will of him that sent me, and to finish his work.
  35 Say not ye, There are yet four months, and <i>then</i>
cometh harvest? behold, I say unto you, Lift up your eyes, and look
on the fields; for they are white already to harvest.   36 And
he that reapeth receiveth wages, and gathereth fruit unto life
eternal: that both he that soweth and he that reapeth may rejoice
together.   37 And herein is that saying true, One soweth, and
another reapeth.   38 I sent you to reap that whereon ye
bestowed no labour: other men laboured, and ye are entered into
their labours.   39 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.   40 So when the Samaritans were
come unto him, they besought him that he would tarry with them: and
he abode there two days.   41 And many more believed because
of his own word;   42 And said unto the woman, Now we believe,
not because of thy saying: for we have heard <i>him</i> ourselves,
and know that this is indeed the Christ, the Saviour of the
world.</p>
<p class="indent" id="John.v-p72">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.</p>
<p class="indent" id="John.v-p73">I. The <i>interruption given to this
discourse</i> 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, <i>then came the disciples.</i> The <i>daughters of
Jerusalem</i> shall not <i>stir up nor awake my love till he
please.</i> 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 <i>reserved</i>), 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, <i>What seekest thou?</i> or, <i>Why
talkest thou with her?</i> 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 <i>amiss</i> in their
<i>marveling</i> that <i>Christ talked with the woman:</i> it was
something like the Pharisees being offended at his eating with
publicans and sinners. But, whatever they <i>thought,</i> they said
<i>nothing. If thou hast thought evil</i> at any time, <i>lay thy
hand upon thy mouth,</i> to keep that evil thought from turning
into an evil word, <scripRef id="John.v-p73.1" osisRef="Bible:Prov.30.32 Bible:Ps.39.1-Ps.39.3" parsed="|Prov|30|32|0|0;|Ps|39|1|39|3" passage="Pr 30:32,Ps 39:1-3">Prov.
xxx. 32; Ps. xxxix. 1-3</scripRef>.</p>
<p class="indent" id="John.v-p74">The notice which the woman gave to her
neighbours of the extraordinary person she had happily met with,
<scripRef id="John.v-p74.1" osisRef="Bible:John.4.28-John.4.29" parsed="|John|4|28|4|29" passage="Joh 4:28,29"><i>v.</i> 28, 29</scripRef>.
Observe here,</p>
<p class="indent" id="John.v-p75">1. How she <i>forgot her errand to the
well,</i> <scripRef id="John.v-p75.1" osisRef="Bible:John.4.28" parsed="|John|4|28|0|0" passage="Joh 4:28"><i>v.</i> 28</scripRef>.
Therefore, because the disciples were come, and broke up the
discourse, and perhaps she observed they were not pleased with it,
she <i>went her way.</i> She withdrew, in civility to Christ, that
he might have leisure to <i>eat his dinner.</i> She delighted in
his discourse, but would not be <i>rude;</i> 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. <i>Yet a little
while is the light with you.</i> See how she improved time; when
one good work was done, she applied herself to another. When
opportunities of <i>getting good</i> cease, or are interrupted, we
should seek opportunities of <i>doing good;</i> when we have done
<i>hearing</i> the word, then is a time to be <i>speaking</i> of
it. Notice is taken of her <i>leaving her water-pot</i> or
<i>pail.</i> (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 (<scripRef id="John.v-p75.2" osisRef="Bible:Gen.24.18" parsed="|Gen|24|18|0|0" passage="Ge 24:18">Gen. xxiv. 18</scripRef>),
and see that promise, <scripRef id="John.v-p75.3" osisRef="Bible:Matt.10.42" parsed="|Matt|10|42|0|0" passage="Mt 10:42">Matt. x.
42</scripRef>. (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
<i>forsake all.</i> (3.) She left her water-pot, as one <i>careless
of it,</i> 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
<i>newly</i> acquainted with the things of God must be
<i>excused,</i> 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.</p>
<p class="indent" id="John.v-p76">2. How she <i>minded her errand to the
town,</i> for her heart was upon it. She <i>went into the city,</i>
and said to <i>the men,</i> probably the aldermen, the men in
authority, whom, it may be, she found met together upon some public
business; or to <i>the men,</i> that is, to every man she met in
the streets; she proclaimed it in the chief places of concourse:
<i>Come, see a man who told me all things that ever I did. Is not
this the Christ?</i> Observe,</p>
<p class="indent" id="John.v-p77">(1.) How <i>solicitous</i> she was to
<i>have her friends and neighbours</i> acquainted with Christ. When
she had found that treasure, she <i>called together her friends and
neighbours</i> (as <scripRef id="John.v-p77.1" osisRef="Bible:Luke.15.9" parsed="|Luke|15|9|0|0" passage="Lu 15:9">Luke xv.
9</scripRef>), not only to <i>rejoice with her,</i> 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. <i>Quæ scortum fuerat egressa, regreditur magistra
evangelica—She who went forth a specimen of impurity returns a
teacher of evangelical truth,</i> saith <i>Aretius.</i> Christ had
told her to <i>call her husband,</i> which she thought was warrant
enough to <i>call every body.</i> She went into <i>the city,</i>
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 <i>opportunity,</i> and therefore lie
under the greatest <i>obligations,</i> to do good to those that
live near me. <i>Where the tree falls,</i> there let it be made
useful.</p>
<p class="indent" id="John.v-p78">(2.) How fair and ingenuous she was in the
notice she gave them concerning this stranger she had met with.
[1.] She <i>tells them</i> plainly what induced her to admire him:
<i>He has told me all things that ever I did.</i> 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 <i>divine</i> knowledge, it must
be omniscience. He told her that which none knew but God and her
own conscience. Two things affected her:—<i>First, the extent of
his knowledge.</i> We ourselves cannot tell <i>all things that ever
we did</i> (many things pass <i>unheeded,</i> and more pass away
and are forgotten); but Jesus Christ knows all the thoughts, words,
and actions, of all the children of men; see <scripRef id="John.v-p78.1" osisRef="Bible:Heb.4.13" parsed="|Heb|4|13|0|0" passage="Heb 4:13">Heb. iv. 13</scripRef>. He hath said, <i>I know thy
works. Secondly, The power of his word.</i> This made a great
impression upon her, that he told her her <i>secret sins</i> with
such an unaccountable power and energy that, being told of one, she
is <i>convinced of all, and judged of all.</i> 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 <i>Messias;</i>" but, "<i>Come see a man</i> 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 <i>knowledge of Christ</i> into which we are led by the
conviction of sin and humiliation is most likely to be <i>sound</i>
and <i>saving.</i> [2.] She <i>invites them</i> to <i>come and
see</i> 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 <i>show</i>), but, "Come and converse with him; come and
<i>hear his wisdom,</i> 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 <i>appeal to
themselves,</i> and their own sentiments upon the trial. <i>Is not
this the Christ?</i> 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.</p>
<p class="indent" id="John.v-p79">(3.) What success she had in this
invitation: <i>They went out of the city, and came to him,</i>
<scripRef id="John.v-p79.1" osisRef="Bible:John.4.30" parsed="|John|4|30|0|0" passage="Joh 4:30"><i>v.</i> 30</scripRef>. Though it
might seem very improbable that a woman of so <i>small</i> a
figure, and so <i>ill</i> 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,
<scripRef id="John.v-p79.2" osisRef="Bible:2Kgs.7.3" parsed="|2Kgs|7|3|0|0" passage="2Ki 7:3">2 Kings vii. 3</scripRef>, &amp;c. They
<i>came unto him;</i> 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 <i>went out to him.</i> Those that would
know Christ must meet him where he records his name.</p>
<p class="indent" id="John.v-p80">III. Christ's discourse with his disciples
while the woman was absent, <scripRef id="John.v-p80.1" osisRef="Bible:John.4.31-John.4.38" parsed="|John|4|31|4|38" passage="Joh 4:31-38"><i>v.</i> 31-38</scripRef>. See how industrious our
Lord Jesus was to <i>redeem time,</i> to husband every minute of
it, and to <i>fill up</i> the vacancies of it. When the disciples
were gone into the town, his discourse with the woman was
<i>edifying,</i> 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 <i>thus</i> gather up the
fragments of time, that none of it may be lost. Two things are
observable in this discourse:—</p>
<p class="indent" id="John.v-p81">1. How Christ <i>expresses the delight</i>
which he himself had in his work. His work was to <i>seek and
save</i> that which was lost, to go about doing good. Now with this
work we here find him wholly taken up. For,</p>
<p class="indent" id="John.v-p82">(1.) <i>He neglected his meat and drink for
his work.</i> When he sat down upon the well, he was <i>weary,</i>
and needed refreshment; but this opportunity of saving souls made
him forget his weariness and hunger. And he minded <i>his food</i>
so little that, [1.] His disciples were forced to invite him to it:
<i>They prayed him,</i> they pressed him, saying, <i>Master,
eat.</i> It was an instance of their <i>love to him</i> that they
invited him, lest he should be faint and sick for want of some
support; but it was a greater instance of his <i>love to souls</i>
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 (<scripRef id="John.v-p82.1" osisRef="Bible:John.4.33" parsed="|John|4|33|0|0" passage="Joh 4:33"><i>v.</i> 33</scripRef>): <i>Has any man brought him
aught to eat?</i> 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 (<scripRef id="John.v-p82.2" osisRef="Bible:Gen.24.33" parsed="|Gen|24|33|0|0" passage="Ge 24:33">Gen. xxiv. 33</scripRef>), and Samuel, that would not
sit down till David was anointed, <scripRef id="John.v-p82.3" osisRef="Bible:1Sam.16.11" parsed="|1Sam|16|11|0|0" passage="1Sa 16:11">1
Sam. xvi. 11</scripRef>.</p>
<p class="indent" id="John.v-p83">(2.) He <i>made his work his meat and
drink.</i> The work he <i>had to do</i> among the Samaritans, the
prospect he now had of doing good to many, this was <i>meat and
drink</i> 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 <i>meat</i> as the disciples <i>knew not of.</i>
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 <i>know of</i>
or <i>expect.</i> 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, <i>Has any man brought him aught to eat?</i> 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: <i>My meat is to do the will of him that sent
me,</i> <scripRef id="John.v-p83.1" osisRef="Bible:John.4.34" parsed="|John|4|34|0|0" passage="Joh 4:34"><i>v.</i> 34</scripRef>. Note,
<i>First,</i> The salvation of sinners is the <i>will of God,</i>
and the instruction of them in order thereunto is <i>his work.</i>
See <scripRef id="John.v-p83.2" osisRef="Bible:1Tim.2.4" parsed="|1Tim|2|4|0|0" passage="1Ti 2:4">1 Tim. ii. 4</scripRef>. There is a
chosen remnant whose salvation is in a particular manner his will.
<i>Secondly,</i> Christ was <i>sent into the world</i> on this
errand, to bring people to God, to know him and to be happy in him.
<i>Thirdly,</i> 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 <i>to
meat</i> he went, that he might <i>do good,</i> for that was his
meat always. <i>Fourthly,</i> He was not only ready upon all
occasions to go to his work, but he was <i>earnest</i> and in care
to go <i>through</i> it, and to <i>finish his work</i> in all the
parts of it. He resolved never to quit it, nor lay it down, till he
could say, <i>It is finished.</i> Many have zeal to carry them
<i>out</i> at first, but not zeal to carry them <i>on</i> to the
last; but our Lord Jesus was intent upon <i>finishing his work.</i>
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 <i>do,</i> but aiming to <i>finish,</i> our
work.</p>
<p class="indent" id="John.v-p84">2. See here how Christ, having expressed
his delight in <i>his</i> work, excites his disciples to diligence
in <i>their</i> work; they were workers <i>with him,</i> and
therefore should be workers <i>like him,</i> and make their work
their <i>meat,</i> as he did. The work they had to do was to
<i>preach the gospel,</i> and to set up the kingdom of the Messiah.
Now this work he here compares to <i>harvest work,</i> the
gathering in of the fruits of the earth; and this similitude he
prosecutes throughout the discourse, <scripRef id="John.v-p84.1" osisRef="Bible:John.4.35-John.4.38" parsed="|John|4|35|4|38" passage="Joh 4:35-38"><i>v.</i> 35-38</scripRef>. Note, gospel time is
harvest time, and gospel work harvest work. The harvest is before
<i>appointed</i> and expected; so was the gospel. Harvest time is
<i>busy</i> time; all hands must be then at work: every one must
work for <i>himself,</i> that he may reap of the graces and
comforts of the gospel: ministers must work <i>for God,</i> to
gather in souls to him. Harvest time is <i>opportunity,</i> a short
and limited time, which will not last always; and harvest work is
work that must be done <i>then</i> 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:—</p>
<p class="indent" id="John.v-p85">(1.) That it was <i>necessary work,</i> and
the <i>occasion</i> for it very urgent and pressing (<scripRef id="John.v-p85.1" osisRef="Bible:John.4.35" parsed="|John|4|35|0|0" passage="Joh 4:35"><i>v.</i> 35</scripRef>): <i>You say, It is four
months to harvest;</i> but I say, <i>The fields are already
white.</i> Here is,</p>
<p class="indent" id="John.v-p86">[1.] A saying of Christ's disciples
concerning the <i>corn-harvest;</i> there <i>are yet four months,
and then comes harvest,</i> which may be taken either
<i>generally</i>—"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 <i>all weathers</i> to do good. God has
not only promised us a harvest every year, but has appointed the
<i>weeks of harvest;</i> so that we know <i>when</i> to expect it,
and take our measures accordingly.</p>
<p class="indent" id="John.v-p87">[2.] A saying of Christ's concerning the
<i>gospel harvest;</i> 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: <i>Look,
the fields are already white unto the harvest. First,</i> Here in
<i>this</i> place, where they <i>now</i> were, there was harvest
work for <i>him</i> to do. They would have him to <i>eat,</i>
<scripRef id="John.v-p87.1" osisRef="Bible:John.4.31" parsed="|John|4|31|0|0" passage="Joh 4:31"><i>v.</i> 31</scripRef>. "Eat!" saith
he, "I have other work to do, that is more needful; <i>look</i>
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.
<i>Secondly,</i> In <i>other places,</i> all the country over,
there was harvest work enough for them all to do. "<i>Consider the
regions,</i> 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 <i>white to the harvest,</i> 1. By the <i>decree of God</i>
revealed in the prophecies of the Old Testament. Now was the time
when the gathering of the people should be to Christ ( <scripRef id="John.v-p87.2" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix. 10</scripRef>), 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 <i>disposition
of men.</i> John Baptist had <i>made ready a people prepared for
the Lord,</i> <scripRef id="John.v-p87.3" osisRef="Bible:Luke.1.17" parsed="|Luke|1|17|0|0" passage="Lu 1:17">Luke i. 17</scripRef>.
Since he began to preach the kingdom of God <i>every man pressed
into it,</i> <scripRef id="John.v-p87.4" osisRef="Bible:Luke.16.16" parsed="|Luke|16|16|0|0" passage="Lu 16:16">Luke xvi. 16</scripRef>.
This, therefore, was a time for the preachers of the gospel to
apply themselves to their work with the utmost vigour, to <i>thrust
in their sickle,</i> when the harvest was ripe, <scripRef id="John.v-p87.5" osisRef="Bible:Rev.14.15" parsed="|Rev|14|15|0|0" passage="Re 14:15">Rev. xiv. 15</scripRef>. It was <i>necessary</i> to work
now, pity that such a season should be let slip. If the corn that
is <i>ripe</i> be not reaped, it will <i>shed</i> 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 <i>easy</i> to work now; when the people's
hearts are <i>prepared</i> the work will be done <i>suddenly,</i>
<scripRef id="John.v-p87.6" osisRef="Bible:2Chr.29.36" parsed="|2Chr|29|36|0|0" passage="2Ch 29:36">2 Chron. xxix. 36</scripRef>. It
cannot but quicken ministers to take <i>pains</i> in preaching the
word when they observe that people <i>take pleasure</i> in hearing
it.</p>
<p class="indent" id="John.v-p88">(2.) That it was <i>profitable</i> and
<i>advantageous</i> work, which they themselves would be gainers by
(<scripRef id="John.v-p88.1" osisRef="Bible:John.4.36" parsed="|John|4|36|0|0" passage="Joh 4:36"><i>v.</i> 36</scripRef>): "<i>He that
reapeth receiveth wages,</i> 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, <i>who used his neighbour's service
without wages</i> (<scripRef id="John.v-p88.2" osisRef="Bible:Jer.22.13" parsed="|Jer|22|13|0|0" passage="Jer 22:13">Jer. xxii.
13</scripRef>), or those who <i>by fraud kept back the hire of
those</i> particularly <i>who reaped their corn-fields,</i>
<scripRef id="John.v-p88.3" osisRef="Bible:Jas.5.4" parsed="|Jas|5|4|0|0" passage="Jam 5:4">Jam. v. 4</scripRef>. Christ's reapers,
though they cry <i>to him</i> day and night, shall never have cause
to cry <i>against him,</i> nor to say they served a hard Master. He
that reapeth, not only <i>shall</i> but <i>does</i> receive wages.
There is a present reward in the service of Christ, and his work is
<i>its own wages.</i> [1.] Christ's reapers have <i>fruit: He
gathereth fruit unto life eternal;</i> that is, he shall both save
himself and those that hear him, <scripRef id="John.v-p88.4" osisRef="Bible:1Tim.4.16" parsed="|1Tim|4|16|0|0" passage="1Ti 4:16">1
Tim. iv. 16</scripRef>. If the faithful reaper save his own soul,
that is fruit abounding to his account, it is fruit gathered to
<i>life eternal;</i> and if, over and above this, he be
instrumental to save the souls of others too, there is <i>fruit
gathered.</i> Souls gathered to Christ are fruit, good fruit, the
fruit that Christ seeks for (<scripRef id="John.v-p88.5" osisRef="Bible:Rom.1.13" parsed="|Rom|1|13|0|0" passage="Ro 1:13">Rom. i.
13</scripRef>); it is gathered for Christ (<scripRef id="John.v-p88.6" osisRef="Bible:Song.8.11-Song.8.12" parsed="|Song|8|11|8|12" passage="So 8:11,12">Cant. viii. 11, 12</scripRef>); it is gathered to
<i>life eternal.</i> This is the comfort of faithful ministers,
that their work has a tendency to the eternal salvation of precious
souls. [2.] They have <i>joy: That he that sows and they that reap
may rejoice together.</i> The minister who is the happy instrument
of beginning a good work is <i>he that sows,</i> as John Baptist;
he that is employed to carry it on and perfect it is <i>he that
reaps:</i> and both shall rejoice together. Note, <i>First,</i>
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 <i>joy of harvest,</i> though the profits
belong to the master, <scripRef id="John.v-p88.7" osisRef="Bible:1Thess.2.19" parsed="|1Thess|2|19|0|0" passage="1Th 2:19">1 Thess. ii.
19</scripRef>. <i>Secondly,</i> 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
<i>serviceable,</i> nor alike <i>successful,</i> yet, if they have
obtained mercy of the Lord to be <i>faithful,</i> they shall all
enter <i>together into the joy of their Lord</i> at last.</p>
<p class="indent" id="John.v-p89">(3.) That it was <i>easy work,</i> and work
that was half done to their hands by those that were gone before
them: <i>One soweth, and another reapeth,</i> <scripRef id="John.v-p89.1" osisRef="Bible:John.4.37-John.4.38" parsed="|John|4|37|4|38" passage="Joh 4:37,38"><i>v.</i> 37, 38</scripRef>. This sometimes denotes a
grievous judgment upon him that sows, <scripRef id="John.v-p89.2" osisRef="Bible:Mic.6.15 Bible:Deut.28.30" parsed="|Mic|6|15|0|0;|Deut|28|30|0|0" passage="Mic 6:15,De 28:30">Mic. vi. 15; Deut. xxviii. 30</scripRef>,
<i>Thou shalt sow, and another shall reap;</i> as <scripRef id="John.v-p89.3" osisRef="Bible:Deut.6.11" parsed="|Deut|6|11|0|0" passage="De 6:11">Deut. vi. 11</scripRef>, <i>Houses full of all
good things, which thou filledst not.</i> So here. Moses, and the
prophets, and John Baptist, had <i>paved</i> the way to the gospel,
had sown the good seed which the New-Testament ministers did in
effect but gather the fruit of. <i>I send you to reap that whereon
you bestowed,</i> in comparison, no <i>labour.</i> <scripRef id="John.v-p89.4" osisRef="Bible:Isa.40.3-Isa.40.5" parsed="|Isa|40|3|40|5" passage="Isa 40:3-5">Isa. xl. 3-5</scripRef>. [1.] This intimates
<i>two things</i> concerning the Old-Testament
ministry:—<i>First,</i> That it was very much <i>short</i> of the
New-Testament ministry. Moses and the <i>prophets</i> sowed, but
they could not be said to <i>reap,</i> 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. <i>Secondly,</i>
That it was very <i>serviceable</i> 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, <i>We know that Messias cometh.</i> 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 <scripRef id="John.v-p89.5" osisRef="Bible:1Pet.1.12 Bible:Heb.4.2 Bible:Rom.16.25-Rom.16.26" parsed="|1Pet|1|12|0|0;|Heb|4|2|0|0;|Rom|16|25|16|26" passage="1Pe 1:12,Heb 4:2,Ro 16:25,26">1 Pet. i. 12; Heb. iv. 2; Rom. xvi.
25, 26</scripRef>. [2.] This also intimates <i>two things</i>
concerning the ministry of the <i>apostles of Christ. First,</i>
That it was a <i>fruitful</i> 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. <i>Secondly,</i> That it was much <i>facilitated,</i>
especially among the Jews, to whom they were first sent, by the
writings of the prophets. The prophets <i>sowed in tears,</i>
crying out, <i>We have laboured in vain;</i> the apostles <i>reaped
in joy,</i> saying, <i>Thanks be to God, who always causeth us to
triumph.</i> Note, From the labours of ministers that are dead and
gone much good fruit may be reaped by the people that
<i>survive</i> them and the ministers that <i>succeed</i> them.
John Baptist, and those that assisted him, had <i>laboured,</i> 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 <i>gone before
us,</i> for their preaching and their writing, for what they
<i>did</i> and <i>suffered</i> in their day, for we are <i>entered
into their labours;</i> 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 <i>they that sowed</i> and they that <i>reaped</i> shall
rejoice together; and the great Lord of thee harvest shall have the
glory of all.</p>
<p class="indent" id="John.v-p90">IV. The <i>good effect</i> which this visit
Christ made to the Samaritans (<i>en passant</i>) had upon them,
and the fruit which was now presently gathered among them,
<scripRef id="John.v-p90.1" osisRef="Bible:John.4.39-John.4.42" parsed="|John|4|39|4|42" passage="Joh 4:39-42"><i>v.</i> 39-42</scripRef>. See
what impressions were made on them,</p>
<p class="indent" id="John.v-p91">1. By the <i>woman's testimony</i>
concerning <i>Christ;</i> though a single testimony, and of one of
no good report, and the testimony no more than this, <i>He told me
all that ever I did,</i> 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 <i>two things</i> they were brought to:—</p>
<p class="indent" id="John.v-p92">(1.) To <i>credit</i> Christ's <i>word</i>
(<scripRef id="John.v-p92.1" osisRef="Bible:John.4.39" parsed="|John|4|39|0|0" passage="Joh 4:39"><i>v.</i> 39</scripRef>): <i>Many of
the Samaritans of that city believed on him for the saying of the
woman.</i> So far they <i>believed on him</i> that they took him
for a <i>prophet,</i> 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: <i>Many of the
Samaritans,</i> who were not of the house of Israel. Their faith
was not only an <i>aggravation</i> of the <i>unbelief</i> of the
Jews, from whom better might have been expected, but an
<i>earnest</i> of the <i>faith</i> of the Gentiles, who would
welcome that which the Jews rejected. [2.] Upon what inducement
they believed: <i>For the saying of the woman.</i> See here,
<i>First,</i> 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, <scripRef id="John.v-p92.2" osisRef="Bible:2Kgs.5.2" parsed="|2Kgs|5|2|0|0" passage="2Ki 5:2">2 Kings v. 2</scripRef>. <i>Secondly,</i> 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 <i>careless</i> in their preaching, or
<i>discouraged</i> in it, because their hearers are <i>few</i> and
<i>mean;</i> for, by doing good to <i>them,</i> good may be
conveyed to <i>more,</i> and those that are more considerable. If
they <i>teach every man his neighbour,</i> and <i>every man his
brother,</i> a great number may learn at <i>second hand.</i> 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. <i>Thirdly,</i> See how good it
is to speak <i>experimentally</i> of Christ and the things of God.
This woman could say little of Christ, but what she did say she
spoke feelingly: <i>He told me all that ever I did.</i> Those are
most likely to do good that can tell what God has done <i>for their
souls,</i> <scripRef id="John.v-p92.3" osisRef="Bible:Ps.66.16" parsed="|Ps|66|16|0|0" passage="Ps 66:16">Ps. lxvi.
16</scripRef>.</p>
<p class="indent" id="John.v-p93">(2.) They were brought to <i>court his
stay</i> among them (<scripRef id="John.v-p93.1" osisRef="Bible:John.4.40" parsed="|John|4|40|0|0" passage="Joh 4:40"><i>v.</i>
40</scripRef>): When they were come to him <i>they besought him
that he would tarry with them.</i> Upon the woman's report, they
believed him to be a prophet, and <i>came to him;</i> and, when
they <i>saw</i> 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 <i>true worth</i> in a
<i>low estate.</i> Blessed are they that are not offended in Christ
at the <i>first sight.</i> So far were they from being offended in
him that they begged he would tarry with them; [1.] That they might
<i>testify their respect</i> 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, <scripRef id="John.v-p93.2" osisRef="Bible:Acts.16.15" parsed="|Acts|16|15|0|0" passage="Ac 16:15">Acts xvi. 15</scripRef>. [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 <i>their fortune,</i> but these flocked to one that would
tell them <i>their faults,</i> tell them of their sin and duty. The
historian seems to lay an emphasis upon their being Samaritans; as
<scripRef id="John.v-p93.3" osisRef="Bible:Luke.10.33 Bible:Luke.17.16" parsed="|Luke|10|33|0|0;|Luke|17|16|0|0" passage="Lu 10:33,17:16">Luke x. 33; xvii. 16</scripRef>.
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 <i>proof</i> of the gospel's
success is not always according to the <i>probability,</i> nor what
is <i>experienced</i> according to what is <i>expected</i> 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 (<scripRef id="John.v-p93.4" osisRef="Bible:Luke.9.53" parsed="|Luke|9|53|0|0" passage="Lu 9:53">Luke ix. 53</scripRef>), 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.</p>
<p class="indent" id="John.v-p94"><i>First,</i> He <i>abode there.</i> Though
it was a city of the Samaritans nearly adjoining to their temple,
yet, when he was <i>invited,</i> he <i>tarried</i> there; though he
was upon a journey, and had further to go, yet, when he had an
opportunity of doing good, he <i>abode there.</i> That is no real
<i>hindrance</i> which will <i>further</i> our account. Yet he
abode there but <i>two days,</i> because he had other places to
visit and other work to do, and those <i>two</i> days were as many
as came to the share of this city, out of the few days of our
Saviour's sojourning upon earth.</p>
<p class="indent" id="John.v-p95"><i>Secondly,</i> We are told what
impressions were made upon them by Christ's own word, and his
personal converse with them (<scripRef id="John.v-p95.1" osisRef="Bible:John.4.41-John.4.42" parsed="|John|4|41|4|42" passage="Joh 4:41,42"><i>v.</i> 41, 42</scripRef>); what he <i>said</i> and
<i>did</i> 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
<i>him</i> had a good effect, but <i>now their eyes saw him;</i>
and the effect was, 1. That their number grew (<scripRef id="John.v-p95.2" osisRef="Bible:John.4.41" parsed="|John|4|41|0|0" passage="Joh 4:41"><i>v.</i> 41</scripRef>): <i>Many more believed:</i>
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, <scripRef id="John.v-p95.3" osisRef="Bible:Rom.11.14" parsed="|Rom|11|14|0|0" passage="Ro 11:14">Rom.
xi. 14</scripRef>. 2. That their faith grew. Those who had been
wrought upon by the report of the woman now saw cause to say,
<i>Now we believe, not because of thy saying,</i> <scripRef id="John.v-p95.4" osisRef="Bible:John.4.42" parsed="|John|4|42|0|0" passage="Joh 4:42"><i>v.</i> 42</scripRef>. Here are three things
in which their <i>faith grew:</i>—(1.) In the matter of it, or
that which they did believe. Upon the testimony of the woman, they
believed him to be <i>a prophet,</i> or some extraordinary
messenger from heaven; but now that they have conversed with him
they believe that he is <i>the Christ,</i> the <i>Anointed One,</i>
the very same that was promised to the fathers and expected by
them, and that, being the <i>Christ,</i> he is the <i>Saviour of
the world;</i> for the work to which he was anointed was to <i>save
his people from their sins.</i> They believed him to be the Saviour
not only of the Jews, but <i>of the world,</i> which they hoped
would take them in, though Samaritans, for it was promised that he
should be <i>Salvation to the ends of the earth,</i> <scripRef id="John.v-p95.5" osisRef="Bible:Isa.49.6" parsed="|Isa|49|6|0|0" passage="Isa 49:6">Isa. xlix. 6</scripRef>. (2.) In the
<i>certainty</i> of it; their faith now grew up to a full
assurance: <i>We know</i> that this is indeed the <i>Christ;</i>
<b><i>alethos</i></b>—<i>truly;</i> not a pretended Christ, but a
real one; not a <i>typical</i> Saviour, as many under the Old
Testament, but <i>truly</i> 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 <i>Jesus</i> may be the
<i>Christ,</i> but, We know that he is <i>indeed the Christ.</i>
(3.) In the <i>ground</i> of it, which was a kind of spiritual
sensation and experience: <i>Now we believe, not because of thy
saying, for we have heard him ourselves.</i> They had before
<i>believed for her saying,</i> and it was well, it was a good
step; but now they find <i>further</i> and much <i>firmer</i>
footing for their faith: "<i>Now we believe</i> because we have
<i>heard him ourselves,</i> and have heard such excellent and
divine truths, accompanied with such commanding power and evidence,
that we are abundantly satisfied and assured that <i>this is the
Christ.</i>" This is like what the queen of Sheba said of Solomon
(<scripRef id="John.v-p95.6" osisRef="Bible:1Kgs.10.6-1Kgs.10.7" parsed="|1Kgs|10|6|10|7" passage="1Ki 10:6,7">1 Kings x. 6, 7</scripRef>): The
<i>one half was not told me.</i> The Samaritans, who believed for
the woman's saying, now gained further light; for <i>to him that
hath shall be given;</i> he that is faithful in a little shall be
trusted with more. In this instance we may see how <i>faith comes
by hearing.</i> [1.] Faith comes <i>to the birth</i> by hearing the
<i>report of men.</i> These Samaritans, for the sake of the woman's
saying, believed so far as to <i>come and see,</i> to come and make
trial. Thus the instructions of parents and preachers, and the
testimony of the church and our experienced neighbours,
<i>recommend</i> the doctrine of Christ <i>to our acquaintance,</i>
and incline us to entertain it as highly probable. But, [2.] Faith
<i>comes to its growth,</i> strength, and maturity, by hearing the
testimony of Christ himself; and this goes further, and recommends
his doctrine <i>to our acceptance,</i> and obliges us to believe it
as undoubtedly certain. We were induced to look into the scriptures
<i>by the saying</i> 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, <i>not
for their saying,</i> but because we have searched them ourselves:
and our faith <i>stands not in the wisdom of men, but in the power
of God,</i> <scripRef id="John.v-p95.7" osisRef="Bible:1Cor.2.5 Bible:1John.5.9-1John.5.10" parsed="|1Cor|2|5|0|0;|1John|5|9|5|10" passage="1Co 2:5,1Jo 5:9,10">1 Cor. ii. 5; 1
John v. 9, 10</scripRef>.</p>
</div><scripCom id="John.v-p95.8" osisRef="Bible:John.4.43-John.4.54" parsed="|John|4|43|4|54" passage="Joh 4:43-54" type="Commentary"/><div class="Commentary" id="Bible:John.4.43-John.4.54">
<h4 id="John.v-p95.9">The Nobleman's Son Restored.</h4>
<p class="passage" id="John.v-p96">43 Now after two days he departed thence, and
went into Galilee.   44 For Jesus himself testified, that a
prophet hath no honour in his own country.   45 Then when he
was come into Galilee, the Galilæans received him, having seen all
the things that he did at Jerusalem at the feast: for they also
went unto the feast.   46 So Jesus came again into Cana of
Galilee, where he made the water wine. And there was a certain
nobleman, whose son was sick at Capernaum.   47 When he heard
that Jesus was come out of Judæa into Galilee, he went unto him,
and besought him that he would come down, and heal his son: for he
was at the point of death.   48 Then said Jesus unto him,
Except ye see signs and wonders, ye will not believe.   49 The
nobleman saith unto him, Sir, come down ere my child die.   50
Jesus saith unto him, Go thy way; thy son liveth. And the man
believed the word that Jesus had spoken unto him, and he went his
way.   51 And as he was now going down, his servants met him,
and told <i>him,</i> saying, Thy son liveth.   52 Then
enquired he of them the hour when he began to amend. And they said
unto him, Yesterday at the seventh hour the fever left him.  
53 So the father knew that <i>it was</i> at the same hour, in the
which Jesus said unto him, Thy son liveth: and himself believed,
and his whole house.   54 This <i>is</i> again the second
miracle <i>that</i> Jesus did, when he was come out of Judæa into
Galilee.</p>
<p class="indent" id="John.v-p97">In these verses we have,</p>
<p class="indent" id="John.v-p98">I. Christ's <i>coming</i> into Galilee,
<scripRef id="John.v-p98.1" osisRef="Bible:John.4.43" parsed="|John|4|43|0|0" passage="Joh 4:43"><i>v.</i> 43</scripRef>. Though he was
as welcome among the Samaritans as he could be any where, and had
better success, yet <i>after two days</i> he left them, not so much
because they were Samaritans, and he would not confirm those in
their prejudices against him who said, <i>He is a Samaritan</i>
(<scripRef id="John.v-p98.2" osisRef="Bible:John.8.48" parsed="|John|8|48|0|0" passage="Joh 8:48"><i>ch.</i> viii. 48</scripRef>), but
because <i>he must preach to other cities,</i> <scripRef id="John.v-p98.3" osisRef="Bible:Luke.4.43" parsed="|Luke|4|43|0|0" passage="Lu 4:43">Luke iv. 43</scripRef>. <i>He went into Galilee,</i> for
there he spent much of his time. Now see here,</p>
<p class="indent" id="John.v-p99">1. Whither Christ went; into Galilee, into
the country of Galilee, but not to Nazareth, which was strictly
<i>his own</i> country. He went among the villages, but declined
going to Nazareth, the head city, for a reason here given, which
<i>Jesus himself testified,</i> who knew the temper of his
countrymen, the hearts of all men, and the experiences of all
prophets, and it is this, That <i>a prophet has no honour in his
own country.</i> Note, (1.) Prophets ought to have honour, because
God has put honour upon them and we do or may receive benefit by
them. (2.) The honour due to the Lord's prophets has very often
been denied them, and contempt put upon them. (3.) This <i>due</i>
honour is more frequently denied them <i>in their own country;</i>
see <scripRef id="John.v-p99.1" osisRef="Bible:Luke.4.24 Bible:Matt.13.57" parsed="|Luke|4|24|0|0;|Matt|13|57|0|0" passage="Lu 4:24,Mt 13:57">Luke iv. 24; Matt. xiii.
57</scripRef>. Not that it is universally true (no rule but has
some exceptions), but it holds for the most part. Joseph, when he
began to be a prophet, was most hated by his brethren; David was
disdained by his brother (<scripRef id="John.v-p99.2" osisRef="Bible:1Sam.17.28" parsed="|1Sam|17|28|0|0" passage="1Sa 17:28">1 Sam.
xvii. 28</scripRef>); Jeremiah was maligned by the men of Anathoth
(<scripRef id="John.v-p99.3" osisRef="Bible:Jer.11.21" parsed="|Jer|11|21|0|0" passage="Jer 11:21">Jer. xi. 21</scripRef>), Paul by his
countrymen the Jews; and Christ's near kinsmen spoke most slightly
of him, <scripRef id="John.v-p99.4" osisRef="Bible:John.7.5" parsed="|John|7|5|0|0" passage="Joh 7:5"><i>ch.</i> vii. 5</scripRef>.
Men's pride and envy make them scorn to be instructed by those who
once were their school-fellows and play-fellows. Desire of novelty,
and of that which is far-fetched and dear-bought, and seems to drop
out of the sky to them, makes them despise those persons and things
which they have been long used to and know the rise of. (4.) It is
a great discouragement to a minister to go among a people who have
no value for him or his labours. Christ would not go to Nazareth,
because he knew how little respect he should have there. (5.) It is
just with God to deny his gospel to those that despise the
ministers of it. They that mock the messengers forfeit the benefit
of the message. <scripRef id="John.v-p99.5" osisRef="Bible:Matt.21.35 Bible:Matt.21.41" parsed="|Matt|21|35|0|0;|Matt|21|41|0|0" passage="Mt 21:35,41">Matt. xxi. 35,
41</scripRef>.</p>
<p class="indent" id="John.v-p100">2. What entertainment he met with among the
Galileans in the country (<scripRef id="John.v-p100.1" osisRef="Bible:John.4.45" parsed="|John|4|45|0|0" passage="Joh 4:45"><i>v.</i>
45</scripRef>): They <i>received him,</i> bade him welcome, and
cheerfully attended on his doctrine. Christ and his gospel are not
sent in vain; if they have not honour with <i>some,</i> they shall
have with <i>others.</i> Now the reason given why these Galileans
were so ready to receive Christ is because they had seen <i>the
miracles he did at Jerusalem,</i> <scripRef id="John.v-p100.2" osisRef="Bible:John.4.45" parsed="|John|4|45|0|0" passage="Joh 4:45"><i>v.</i> 45</scripRef>. Observe, (1.) They went up to
Jerusalem at the feast, the feast of the passover. The Galileans
lay very remote from Jerusalem, and their way thither lay through
the country of the Samaritans, which was troublesome for a Jew to
pass through, worse than Baca's valley of old; yet, in obedience to
God's command, they <i>went up to the feast,</i> and there they
became acquainted with Christ. Note, They that are diligent and
constant in attending on public ordinances some time or other meet
with more spiritual benefit than they expect. (2.) At Jerusalem
they <i>saw</i> Christ's miracles, which recommended him and his
doctrine very much to their faith and affections. The miracles were
wrought for the benefit of those at Jerusalem; yet the Galileans
who were accidentally there got more advantage by them than they
did for whom they were chiefly designed. Thus the word preached to
a <i>mixed multitude</i> may perhaps edify <i>occasional</i>
hearers more than the constant auditory.</p>
<p class="indent" id="John.v-p101">3. What city he went to. When he would go
to a city, he chose to go to Cana of Galilee, <i>where he had made
the water wine</i> (<scripRef id="John.v-p101.1" osisRef="Bible:John.4.46" parsed="|John|4|46|0|0" passage="Joh 4:46"><i>v.</i>
46</scripRef>); thither he went, to see if there were any good
fruits of that miracle remaining; and, if there were, to confirm
their faith, and water what he had planted. The evangelist mentions
this miracle here to teach us to keep in remembrance what we
<i>have seen</i> of the works of Christ.</p>
<p class="indent" id="John.v-p102">II. His <i>curing</i> the <i>nobleman's
son</i> that was sick of a fever. This story is not recorded by any
other of the evangelists; it comes in <scripRef id="John.v-p102.1" osisRef="Bible:Matt.4.23" parsed="|Matt|4|23|0|0" passage="Mt 4:23">Matt. iv. 23</scripRef>.</p>
<p class="indent" id="John.v-p103">Observe, 1. Who the <i>petitioner</i> was,
and who the <i>patient:</i> the petitioner was a <i>nobleman;</i>
the patient was his son: <i>There was a certain nobleman.
Regulus</i> (so the Latin), a <i>little king;</i> so called, either
for the largeness of his estate, or the extent of his power, or the
royalties that belonged to his manor. Some understand it as
denoting his <i>preferment</i>—he was a courtier in some office
about the king; others as denoting his <i>party</i>—he was an
Herodian, a royalist, a prerogative-man, one that espoused the
interests of the Herods, father and son; perhaps it was Chuza,
Herod's steward (<scripRef id="John.v-p103.1" osisRef="Bible:Luke.8.3" parsed="|Luke|8|3|0|0" passage="Lu 8:3">Luke viii.
3</scripRef>), or Manæn, Herod's foster-brother, <scripRef id="John.v-p103.2" osisRef="Bible:Acts.13.1" parsed="|Acts|13|1|0|0" passage="Ac 13:1">Acts xiii. 1</scripRef>. There were saints in Cæsar's
household. The father a nobleman, and yet the son sick; for
dignities and titles of honour will be no security to persons and
families from the assaults of sickness and death. It was fifteen
miles from Capernaum where this nobleman lived to Cana, where
Christ now was; yet this affliction in his family sent him so far
to Christ.</p>
<p class="indent" id="John.v-p104">2. How the petitioner made <i>his
application</i> to the physician. Having heard that <i>Jesus was
come out of</i> Judea to Galilee, and finding that he did not come
towards Capernaum, but turned off towards the other side of the
country, he <i>went to him</i> himself, and <i>besought him to come
and heal his son,</i> <scripRef id="John.v-p104.1" osisRef="Bible:John.4.47" parsed="|John|4|47|0|0" passage="Joh 4:47"><i>v.</i>
47</scripRef>. See here, (1.) His <i>tender affection</i> to his
son, that when he was sick he would spare no pains to get help for
him. (2.) His <i>great respect</i> to our Lord Jesus, that he would
come himself to wait upon him, when he might have sent a servant;
and that he <i>besought him,</i> when, as a man in authority, some
would think he might have ordered his attendance. The greatest men,
when they come to God, must become beggars, and sue <i>sub forma
pauperis—as paupers.</i> As to the errand he came upon, we may
observe a mixture in <i>his faith.</i> [1.] There was
<i>sincerity</i> in it; he did believe that Christ could heal his
son, though his disease was dangerous. It is probable he had
physicians to him, who had given him over; but he believed that
Christ could cure him when the case seemed deplorable. [2.] Yet
there was <i>infirmity</i> in his faith; he believed that Christ
could heal his son, but, as it should seem, he thought he could not
heal him at a distance, and therefore he besought him that he would
<i>come down</i> and heal him, expecting, as Naaman did, that he
would come and <i>strike his hand</i> over the patient, as if he
could not cure him but by a <i>physical contact.</i> Thus we are
apt to <i>limit the Holy One of Israel,</i> and to stint him to our
forms. The centurion, a Gentile, a soldier, was so strong in faith
as to say, <i>Lord, I am not worthy that thou shouldest come under
my roof,</i> <scripRef id="John.v-p104.2" osisRef="Bible:Matt.8.8" parsed="|Matt|8|8|0|0" passage="Mt 8:8">Matt. viii. 8</scripRef>.
This nobleman, a Jew, must have Christ to come down, though it was
a good day's journey, and despairs of a cure unless he come down,
as if he must teach Christ how to work. We are encouraged to
<i>pray,</i> but we are not allowed to prescribe: Lord, heal me;
but, whether with a word or a touch, <i>thy will be done.</i></p>
<p class="indent" id="John.v-p105">3. The gentle rebuke he met with in this
address (<scripRef id="John.v-p105.1" osisRef="Bible:John.4.48" parsed="|John|4|48|0|0" passage="Joh 4:48"><i>v.</i> 48</scripRef>):
<i>Jesus said to him,</i> "I see how it is; <i>except you see signs
and wonders, you will not believe,</i> as the Samaritans did,
though they saw no signs and wonders, and therefore I must work
miracles among you." Though he was a <i>nobleman,</i> and now in
<i>grief</i> about his son, and had shown great respect to Christ
in coming so far to him, yet Christ gives him a reproof. Men's
dignity in the world shall not exempt them from the rebukes of the
word or providence; for Christ reproves not <i>after the hearing of
his ears,</i> but <i>with equity,</i> <scripRef id="John.v-p105.2" osisRef="Bible:Isa.11.3-Isa.11.4" parsed="|Isa|11|3|11|4" passage="Isa 11:3,4">Isa. xi. 3, 4</scripRef>. Observe, Christ first shows
him his sin and weakness, to prepare him for mercy, and then grants
his request. Those whom Christ intends to honour with his
<i>favours</i> he first <i>humbles</i> with his <i>frowns.</i> The
<i>Comforter</i> shall first <i>convince.</i> Herod longed to see
some miracle (<scripRef id="John.v-p105.3" osisRef="Bible:Luke.23.8" parsed="|Luke|23|8|0|0" passage="Lu 23:8">Luke xxiii.
8</scripRef>), and this courtier was of the same mind, and the
generality of the people too. Now that which is blamed is, (1.)
That, whereas they had heard by credible and incontestable report
of the miracles he had wrought in other places, they would not
believe except they saw them with their own eyes, <scripRef id="John.v-p105.4" osisRef="Bible:Luke.4.23" parsed="|Luke|4|23|0|0" passage="Lu 4:23">Luke iv. 23</scripRef>. They must be
<i>honoured,</i> and they must be <i>humoured,</i> or they will not
be <i>convinced.</i> Their country must be graced, and their
curiosity gratified, with signs and wonders, or else, though the
doctrine of Christ be sufficiently proved by miracles wrought
elsewhere, they <i>will not believe.</i> Like Thomas, they will
yield to no method of conviction but what they shall prescribe.
(2.) That, whereas they had seen divers miracles, the evidence of
which they could not gainsay, but which sufficiently proved Christ
to be a teacher come from God, and should now have applied
themselves to him for instruction in his doctrine, which by its
native excellency would have <i>gently led them on,</i> in
believing, to a spiritual perfection, instead of this they would go
no further in believing than they were <i>driven</i> by signs and
wonders. The <i>spiritual</i> power of the word did not <i>affect
them,</i> did not <i>attract</i> them, but only the <i>sensible</i>
power of miracles, which were <i>for those</i> who believe not,
while <i>prophesying</i> was for <i>those that believe,</i>
<scripRef id="John.v-p105.5" osisRef="Bible:1Cor.14.22" parsed="|1Cor|14|22|0|0" passage="1Co 14:22">1 Cor. xiv. 22</scripRef>. Those that
admire <i>miracles</i> only, and <i>despise prophesying,</i> rank
themselves with unbelievers.</p>
<p class="indent" id="John.v-p106">4. His continued importunity in his address
(<scripRef id="John.v-p106.1" osisRef="Bible:John.4.49" parsed="|John|4|49|0|0" passage="Joh 4:49"><i>v.</i> 49</scripRef>): <i>Sir,
come down ere my child die.</i> <b><i>Kyrie</i></b>—<i>Lord;</i>
so it should be rendered. In this reply of his we have, (1.)
Something that was commendable: he took the reproof patiently; he
spoke to Christ respectfully. Though he was one of those that wore
soft clothing, yet he could bear reproof. It is none of the
privileges of peerage to be above the reproofs of the word of
Christ; but it is a sign of a good temper and disposition in men,
especially in great men, when they can be told of their faults and
not be angry. And, as he did not take the reproof for an affront,
so he did not take it for a denial, but still prosecuted his
request, and continued to wrestle till he prevailed. Nay, he might
argue thus: "If Christ heal <i>my soul,</i> surely he will heal
<i>my son;</i> if he cure <i>my</i> unbelief, he will cure
<i>his</i> fever." This is the method Christ takes, first to work
<i>upon</i> us, and then to work <i>for</i> us; and there is hope
if we find him entering upon this method. (2.) Something that was
blameworthy, that was his infirmity; for, [1.] He seems to take no
notice of the reproof Christ gave him, says nothing to it, by way
either of confession or of excuse, for he is so wholly taken up
with concern about his child that he can mind nothing else. Note,
The sorrow of the world is a great prejudice to our profiting by
the word of Christ. Inordinate care and grief are thorns that choke
the good seed; see <scripRef id="John.v-p106.2" osisRef="Bible:Exod.6.9" parsed="|Exod|6|9|0|0" passage="Ex 6:9">Exod. vi.
9</scripRef>. [2.] He still discovered the weakness of his faith in
the power of Christ. <i>First,</i> He must have Christ to come
down, thinking that else he could do the child no kindness. It is
hard to persuade ourselves that distance of time and place are no
obstructions to the knowledge and power of our Lord Jesus; yet so
it is: he sees afar off, for his word, the word of his power,
<i>runs very swiftly. Secondly,</i> He believes that Christ could
heal a <i>sick</i> child, but not that he could raise a <i>dead</i>
child, and therefore, "O <i>come down, ere my child die,</i>" as if
then it would be too late; whereas Christ has the same power over
death that he has over bodily diseases. He forgot that Elijah and
Elisha had raised dead children; and is Christ's power inferior to
theirs? Observe what haste he is in: <i>Come down, ere my child
die;</i> as if there were danger of Christ's slipping his time.
<i>He that believeth does not make haste,</i> but refers himself to
Christ. "Lord, what and when and how thou pleasest."</p>
<p class="indent" id="John.v-p107">5. The answer of peace which Christ gave to
his request at last (<scripRef id="John.v-p107.1" osisRef="Bible:John.4.50" parsed="|John|4|50|0|0" passage="Joh 4:50"><i>v.</i>
50</scripRef>): <i>Go thy way, thy son liveth.</i> Christ here
gives us an instance, (1.) Of his <i>power,</i> that he not only
could heal, but could heal with so much ease, without the trouble
of a visit. Here is nothing <i>said,</i> nothing <i>done,</i>
nothing <i>ordered</i> to be done, and yet the cure wrought: <i>Thy
son liveth.</i> The healing beams of the Sun of righteousness
dispense benign influences from one end of heaven to another, and
<i>there is nothing hid from the heat thereof.</i> Though Christ is
now in heaven, and his church on earth, he can <i>send from
above.</i> This nobleman would have Christ <i>come down and heal
his son;</i> Christ will heal his son, and not <i>come down.</i>
And thus the cure is the sooner wrought, the nobleman's mistake
rectified, and his faith confirmed; so that the thing was better
done in Christ's way. When he denies what we ask, he gives what is
much more to our advantage; we ask for ease, he gives patience.
Observe, His power was exerted by his word. In saying, <i>Thy son
lives,</i> he showed that he has <i>life in himself,</i> and power
to <i>quicken whom he will.</i> Christ's saying, <i>Thy soul
lives,</i> makes it alive. (2.) Of his <i>pity;</i> he observed the
nobleman to be <i>in pain</i> about his son, and his natural
affection discovered itself in that word, <i>Ere my child,</i> my
dear child, die; and therefore Christ dropped the reproof, and gave
him assurance of the recovery of his child; for he knows how a
father <i>pities his children.</i></p>
<p class="indent" id="John.v-p108">6. The nobleman's belief of the word of
Christ: He <i>believed,</i> and <i>went away.</i> Though Christ did
not gratify him so far as to go down with him, he is satisfied with
the method Christ took, and reckons he has gained his point. How
quickly, how easily, is that which is lacking in our faith
perfected by the word and power of Christ. Now he <i>sees no sign
or wonder,</i> and yet <i>believes</i> the wonder done. (1.) Christ
said, <i>Thy son liveth,</i> and the man <i>believed</i> him; not
only believed the omniscience of Christ, that he <i>knew</i> the
child had recovered, but the omnipotence of Christ, that the cure
was <i>effected</i> by his word. He left him <i>dying;</i> yet,
when Christ said, <i>He lives,</i> like the father of the faithful,
<i>against hope he believed in hope,</i> and <i>staggered not
through unbelief.</i> (2.) Christ said, <i>Go thy way;</i> and, as
an evidence of the sincerity of his faith, he <i>went his way,</i>
and gave neither Christ nor himself any further disturbance. He did
not press Christ to come down, did not say, "If he do recover, yet
a visit will be acceptable;" no, he seems no further solicitous,
but, like Hannah, he goes his way, and his countenance is <i>no
more sad.</i> As one entirely satisfied, he made no great haste
home; did not hurry home that night, but returned leisurely, as one
that was perfectly easy in his own mind.</p>
<p class="indent" id="John.v-p109">7. The further confirmation of his faith,
by comparing notes with his servants at his return. (1.) His
servants met him with the agreeable news of the child's recovery,
<scripRef id="John.v-p109.1" osisRef="Bible:John.4.51" parsed="|John|4|51|0|0" passage="Joh 4:51"><i>v.</i> 51</scripRef>. Probably they
met him not far from his own house, and, knowing what their
master's cares were, they were willing as soon as they could to
make him easy. David's servants were loth to tell him when the
child was dead. Christ said, <i>Thy son liveth;</i> and now the
servants say the same. Good news will meet those that hope in God's
word. (2.) He enquired what hour the child began to recover
(<scripRef id="John.v-p109.2" osisRef="Bible:John.4.52" parsed="|John|4|52|0|0" passage="Joh 4:52"><i>v.</i> 52</scripRef>); not as if
he doubted the influence of Christ's word upon the child's
recovery, but he was desirous to have his faith confirmed, that he
might be able to satisfy any to whom he should mention the miracle;
for it was a material circumstance. Note, [1.] It is good to
furnish ourselves with all the corroborating proofs and evidences
that may be, to strengthen our faith in the word of Christ, that it
may grow up to <i>a full assurance. Show me a token for good.</i>
[2.] The diligent comparison of the works of Christ with his word
will be of great use to us for the confirming of our faith. This
was the course the nobleman took: <i>He enquired of the servants
the hour when he began to amend;</i> and they told him,
<i>Yesterday at the seventh hour</i> (at one o'clock in the
afternoon, or, as some think this evangelist reckons, at seven
o'clock at night) the <i>fever left him;</i> not only he began to
amend, but he was perfectly well on a sudden; so <i>the father knew
that it was at the same hour</i> when Jesus said to him, <i>Thy son
liveth.</i> As the word of God, well-studied, will help us to
understand his providences, so the providence of God, well
observed, will help us to understand his word; for God is every day
<i>fulfilling the scripture.</i> Two things would help to confirm
his faith:—<i>First,</i> That the child's recovery was
<i>sudden</i> and not <i>gradual.</i> They name the precise time to
an hour: <i>Yesterday,</i> not <i>about,</i> but <i>at</i> the
seventh hour, <i>the fever left him;</i> not it <i>abated,</i> or
began to <i>decrease,</i> but it <i>left him</i> in an instant. The
word of Christ did not work like physic, which must have time to
operate, and produce the effect, and perhaps <i>cures by
expectation</i> only; no, with Christ it was <i>dictum factum—he
spoke and it was done;</i> not, He spoke and it was <i>set a doing.
Secondly,</i> That it was just at the same time that Christ spoke
to him: <i>at that very hour.</i> The synchronisms and coincidents
of events add very much to the beauty and harmony of Providence.
Observe the <i>time,</i> and the <i>thing</i> itself will be more
illustrious, for every thing is beautiful <i>in its time;</i> at
the very time when it is <i>promised,</i> as Israel's deliverance
(<scripRef id="John.v-p109.3" osisRef="Bible:Exod.12.41" parsed="|Exod|12|41|0|0" passage="Ex 12:41">Exod. xii. 41</scripRef>); at the
very time when it is <i>prayed for,</i> as Peter's deliverance,
<scripRef id="John.v-p109.4" osisRef="Bible:Acts.12.12" parsed="|Acts|12|12|0|0" passage="Ac 12:12">Acts xii. 12</scripRef>. In men's
works, distance of place is the delay of time and the retarding of
business; but it is not so in the works of Christ. The pardon, and
peace, and comfort, and spiritual healing, which he speaks in
heaven, are, if he pleases, at the same time effected and wrought
in the souls of believers; and, when these two come to be
<i>compared</i> in the great day, Christ will be <i>glorified in
his saints, and admired in all them that believe.</i></p>
<p class="indent" id="John.v-p110">8. The <i>happy effect and issue of
this.</i> The bringing of the cure to the family brought salvation
to it. (1.) The nobleman <i>himself believed.</i> He had before
<i>believed</i> the word of Christ, with reference to this
particular occasion; but now he <i>believed in Christ</i> as the
Messiah promised, and became one of his disciples. Thus the
<i>particular</i> experience of the power and efficacy of
<i>one</i> word of Christ may be a happy means to introduce and
settle the whole authority of Christ's dominion in the soul. Christ
has many ways of gaining the heart, and by the grant of a
<i>temporal</i> mercy may make way for <i>better</i> things. (2.)
His <i>whole house</i> believed likewise. [1.] Because of the
<i>interest</i> they all had in the miracle, which preserved the
<i>blossom</i> and <i>hopes</i> of the family; this affected them
all, and endeared Christ to them, and recommended him to their best
thoughts. [2.] Because of the <i>influence</i> the master of the
family had upon them <i>all.</i> A master of a family cannot give
faith to those under his charge, nor <i>force</i> them to believe,
but he may be instrumental to remove <i>external prejudices,</i>
which obstruct the operation of the evidence, and then the work is
more than half done. <i>Abraham</i> was famous for this (<scripRef id="John.v-p110.1" osisRef="Bible:Gen.18.19" parsed="|Gen|18|19|0|0" passage="Ge 18:19">Gen. xviii. 19</scripRef>), and Joshua,
<scripRef id="John.v-p110.2" osisRef="Bible:John.24.15" parsed="|John|24|15|0|0" passage="Joh 24:15"><i>ch.</i> xxiv. 15</scripRef>. This
was a <i>nobleman,</i> and probably he had a <i>great
household;</i> but, when he comes into Christ's school, he brings
them all along with him. What a blessed change was here in this
house, occasioned by the sickness of the child! This should
reconcile us to afflictions; we know not what good may follow from
them. Probably, the conversion of this <i>nobleman</i> and his
family at Capernaum might induce Christ to come afterwards, and
settle at Capernaum, as his head-quarters in Galilee. When great
men receive the gospel, they may be instrumental to bring it to the
places where they live.</p>
<p class="indent" id="John.v-p111">9. Here is the evangelist's remark upon
this cure (<scripRef id="John.v-p111.1" osisRef="Bible:John.4.54" parsed="|John|4|54|0|0" passage="Joh 4:54"><i>v.</i> 54</scripRef>);
<i>This is the second miracle,</i> referring to <scripRef id="John.v-p111.2" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11"><i>ch.</i> ii. 11</scripRef>, where the turning of water
into wine is said to be the first; that was soon after his first
return out of Judea, this soon after his second. In Judea he had
wrought many miracles, <scripRef id="John.v-p111.3" osisRef="Bible:John.3.2 Bible:John.4.45" parsed="|John|3|2|0|0;|John|4|45|0|0" passage="Joh 3:2,4:45"><i>ch.</i>
iii. 2; iv. 45</scripRef>. They had the first offer; but, being
driven thence, he wrought miracles in Galilee. Somewhere or other
Christ will find a welcome. People may, if they please, shut the
sun out of <i>their own houses,</i> but they cannot shut it <i>out
of the world.</i> This is noted to be the <i>second</i> miracle, 1.
To remind us of the first, wrought in the same place some months
before. <i>Fresh</i> mercies should revive the remembrance of
former mercies, as former mercies should encourage our hopes of
further mercies. Christ keeps account of his favours, whether we do
or no. 2. To let us know that <i>this</i> cure was <i>before</i>
those many cures which the other evangelists mention to be wrought
in Galilee, <scripRef id="John.v-p111.4" osisRef="Bible:Matt.4.23 Bible:Mark.1.34 Bible:Luke.4.40" parsed="|Matt|4|23|0|0;|Mark|1|34|0|0;|Luke|4|40|0|0" passage="Mt 4:23,Mk 1:34,Lu 4:40">Matt. iv.
23; Mark i. 34; Luke iv. 40</scripRef>. Probably, the patient being
a person of quality, the cure was the more talked of and sent him
crowds of patients; when this nobleman applied himself to Christ,
multitudes followed. What abundance of good may great men do, if
they be good men!</p>
</div></div2>