John 4:7

4:4-26 There was great hatred between the Samaritans and the Jews. Christ's road from Judea to Galilee lay through Samaria. We should not go into places of temptation but when we needs must; and then must not dwell in them, but hasten through them. We have here our Lord Jesus under the common fatigue of travellers. Thus we see that he was truly a man. Toil came in with sin; therefore Christ, having made himself a curse for us, submitted to it. Also, he was a poor man, and went all his journeys on foot. Being wearied, he sat thus on the well; he had no couch to rest upon. He sat thus, as people wearied with travelling sit. Surely, we ought readily to submit to be like the Son of God in such things as these. Christ asked a woman for water. She was surprised because he did not show the anger of his own nation against the Samaritans. Moderate men of all sides are men wondered at. Christ took the occasion to teach her Divine things: he converted this woman, by showing her ignorance and sinfulness, and her need of a Saviour. By this living water is meant the Spirit. Under this comparison the blessing of the Messiah had been promised in the Old Testament. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. What Jesus spake figuratively, she took literally. Christ shows that the water of Jacob's well yielded a very short satisfaction. Of whatever waters of comfort we drink, we shall thirst again.

But whoever partakes of the Spirit of grace, and the comforts of the gospel, shall never want that which will abundantly satisfy his soul. Carnal hearts look no higher than carnal ends. Give it me, saith she, not that I may have everlasting life, which Christ proposed, but that I come not hither to draw. The carnal mind is very ingenious in shifting off convictions, and keeping them from fastening. But how closely our Lord Jesus brings home the conviction to her conscience! He severely reproved her present state of life. The woman acknowledged Christ to be a prophet. The power of his word in searching the heart, and convincing the conscience of secret things, is a proof of Divine authority. It should cool our contests, to think that the things we are striving about are passing away. The object of worship will continue still the same, God, as a Father; but an end shall be put to all differences about the place of worship. Reason teaches us to consult decency and convenience in the places of our worship; but religion gives no preference to one place above another, in respect of holiness and approval with God. The Jews were certainly in the right. Those who by the Scriptures have obtained some knowledge of God, know whom they worship. The word of salvation was of the Jews. It came to other nations through them. Christ justly preferred the Jewish worship before the Samaritan, yet here he speaks of the former as soon to be done away.

John 4:7-8 . There cometh — At the very juncture of time; a woman of Samaria to draw water — The providence of God so ordering it, that she might have an opportunity of hearing the truth, in order to her salvation. Jesus — With a view to introduce a discourse which he graciously intended should be the means of her conversion; saith to her, Give me to drink — And it is remarkable, that in this one conversation he brought her to that knowledge which the apostles were so long in attaining. For his disciples were gone unto the city — Otherwise they might have assisted him to get water, and he would not have needed to have asked her.

John 4:7 . ἔρχεται … ὕδωρ , apparently this clause is prepared for by the preceding, “There comes a woman of Samaria,” that is, a Samaritan woman, not, of course, “from the city Samaria,” which is two hours distant from the well, ἀντλῆσαι ὕδωρ , infinitive and aorist, both classical; cf. Rebecca in Genesis 24:11 , etc., having her ὑδρία on her shoulder or on her head, ἄγγος ἐπὶ τῇ κεφαλῇ ἔχουσα , Herod., John 4:12 ; and Ovid’s “Ponitur e summa fictilis urna coma”. [Elsner] ἄντλος is the hold of a ship where the bilge settles: ἀντλέω , to bale a ship; hence, to draw water. To her Jesus says, Δός μοι πιεῖν , the usual formula; cf. δώσω πιεῖν , Pherecrates, Frag. , 67, and Aristoph., Pax , 49.

A woman Held in low esteem by the popular teachers; a Samaritan, and therefore despised by the Jews; poor, for drawing water was not, as in earlier times, performed by women of station (Genesis 24:15; Genesis 29:9). Of Samaria Literally, out of Samaria (ἐκ). Not of the city of Samaria, which was some six miles distant, but the country. A Samaritan by race and religion. To draw See on John 2:8.

It is uncertain whether this woman was a citizen of Samaria, which city is said to be at two miles distance from this place, or one of that country, which went by that name (for Samaria was the name of that region, as well as of a city). She came not out of any design to meet with Christ there, but came to draw water; they having not pumps and wells so common as we have, were forced to travel for water for their necessary uses. Thus it often happeneth that we meet with Divine mercy when we think not of it. God is found of those who seek him not, nor inquire after him, Isaiah 65:1 ; which lets us see how all our motions and actions are at the Divine disposal and government. Rachel went not to the well to meet with the tidings of a husband, but to water her father’s flock; but yet there she met with Jacob, Genesis 29:9 ; as it had happened to Rebekah before, Genesis 24:15 . This woman (as appeareth by what followeth) was no better than a harlot; to her Christ (fleeing from the Pharisees, the great doctors of the Jews) bringeth the glad tidings of the gospel, and she receives them. So admirable are the dispensations of Divine Providence. He prevents this woman, saying unto her, Give me to drink.

7 . a woman of Samaria ] i.e. of the province; not of the city of Samaria, at that time called Sebaste, in honour of Augustus, who had given it to Herod the Great. Herod’s name for it survives in the modern Sebustieh. A woman of the city of Samaria would not have come all that distance to fetch water. In legends this woman is called Photina. Give me to drink ] Quite literal, as the next verse shews. He asked her for refreshment because His disciples had gone away. ‘Give me the spiritual refreshment of thy conversion’ is a meaning read into the words and not found in them.

John 4:7 .[81] Ἐκ τῆς , of ) Construe with γυνή , a woman .— δός μοι πιεῖν , give Me to drink ) At precisely the seventh subsequent alternation [vicissitudine] in the conference, until the disciples come, reckoning from this address, which would seem to be indifferent, Jesus wonderfully brings on the matter to that crowning point, I am the Messiah , John 4:26 ; a point, to learn which the apostles required so long a time [ch. John 16:31 , “Jesus answered them, Do ye now believe?”] In fact the tree takes longer to grow than the ear of corn. So also He led on the nobleman to faith by but two utterances; John 4:48 ; John 4:50 , “Except ye see signs and wonders, ye will not believe:” and, “Go thy way, thy son liveth.” [81] ἔρχεται γυνή , there cometh a woman ) The external opportunities [conveniences] of every-day life subserve the progressive advances of the kingdom of GOD.—V. g.

(7) Of Samaria — i.e., of the country ( John 4:1 ), not of the city, which was nine miles farther north. She was of the people inhabiting the valley between Ebal and Gerizim, not, like Himself, a chance passenger by the well. The contrast is at once drawn between Him, a Jew and a man, and her, of Samaria and a woman. Give me to drink is the almost always asked and almost never refused favour as the traveller meets the native by the well-side. He was wearied by the heat of the journey, and seeks the ordinary refreshment.

Of Samaria - Not of the "city" of Samaria, for this was at a distance of 8 miles, but a woman who was a Samaritan, and doubtless from the city of Sychar. Give me to drink - This was in the heat of the day, and when Jesus was weary with his journey. The request was also made that it might give him occasion to discourse with her on the subject of religion, and in this instance we have a specimen of the remarkably happy manner in which he could lead on a conversation so as to introduce the subject of religion.