John 4:9 Ulasan

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

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John; see Joh 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

Then saith the woman of Samaria unto him,.... In a scoffing, jeering way, how is it, that thou being a Jew; which she might know, by his language and his dress: askest drink of me, which am a woman of Samaria? not that the waters of Samaria were unlawful for a Jew to drink of; for as "the land of the Cuthites (or Samaritans), was pure, or clean, so, "their collections of water", and their habitations, and their ways were clean (m),'' and might be used; but because the Jews used no familiarity with the Samaritans, nor would they receive any courtesy or kindness from them, as follows: for the Jews have no dealings with the Samaritans: some take these to be the words of the evangelist, commenting upon, and explaining the words of the woman; but they seem rather to be her own words, giving a reason why she returned such an answer; and which must be understood, not in the strictest sense, as if they had no dealings at all with them: indeed in some things they had no dealings with them, and at some certain times; hence that discourse of the Samaritans with a Jewish Rabbi (n). "The Cuthites (or Samaritans) inquired of R. Abhu, your fathers, , "used to deal with us" (or minister to us, or supply us with necessaries), wherefore do not ye deal with us? (or take a supply from us;) he replied unto them, your fathers did not corrupt their works, you have corrupted your works.'' They might not use their wine and vinegar, nor admit them to their tables; they say of a man (o), "because the Cuthites (or Samaritans) ate at his table, it was the reason why his children went into captivity--and further add, that whoever invites a Cuthite (or Samaritan) into his house, and ministers to him, is the cause of captivity to his children.'' And they forbid a man to enter into partnership with a Cuthite (or Samaritan (p)): and particularly, "three days before the feasts of idolaters (for such they reckoned the Samaritans, as well as others), it is forbidden to have any commerce with them, to borrow of them, or lend to them (q) &c.'' But then at other times, and in other respects, they had dealings with them; they might go into their cities and buy food of them, as the disciples did, Joh 4:8; they might send their wheat to a Samaritan miller, to be ground (r); and as it appears from the above citations, their houses and habitations were clean, and might be lodged in, with which compare Luk 9:52; the poor of the Samaritans were maintained with the poor of Israel (s); wherefore the sense is, as Dr. Lightfoot observes, that the Jews refused to receive the least favour or kindness at the hand of a Samaritan; and therefore the woman might justly wonder, that Christ should ask so small a favour of her, as a little water. The reason of this distance and aversion, was religion; and so the Ethiopic version, rather paraphrasing than translating, renders the words, "the Jews do not agree in religion, nor do they communicate with the Samaritans, nor mix together": and this was of long standing, and had been occasioned and increased by various incidents; for when the ten tribes revolted in Jeroboam's time, the calves were set up in Dan and Bethel, in order to draw off the people from worship at Jerusalem, which gave great umbrage to the tribes of Judah and Benjamin; and when the ten tribes were carried away captive by the king of Assyria, he planted the cities of Samaria with colonies in their room, consisting of Heathenish and idolatrous persons, brought from Babylon, and other places; to whom he sent a priest, to instruct them in the manner of the God of the land; but with these instructions, they still retained their idols, and their idolatrous practices; see Kg2 17:24, which must render them odious to the Jews: and these were the principal adversaries of the Jews, after their return from captivity; and discouraged them, and weakened their hands, in the building of the second temple: but what latest, and most of all had fixed this aversion and enmity, was this; Manasseh, brother to Jaddua the high priest, having married Sanballat's daughter, governor of Samaria, was for it removed from the priesthood; who applying to his father-in-law, he proposed building for him a temple on Mount Gerizim, and making him an high priest; for which he obtained leave of Alexander the Great, and accordingly built one, and made his son-in-law high priest; which drew a great many profligate Jews over to him, who mixing with the Samaritans, set up a worship, religion, and priesthood, in distinction from the Jews; and this was ever after a matter of contention and quarrel between these people, and the reason why they would have no dealings with them. (m) T. Hieros. Avoda Zara, fol. 44. 4. (n) Ib. (o) T. Bab. Sanhedrin, fol. 104. 1. (p) T. Bab. Becorot, fol. 7. 2. Piske Toseph. ib. art. 4. & in Megilla, art 102. (q) Misna Avoda Zara, c. 1. sect. 1. (r) Misua Demai, c. 3. sect. 4. (s) Piske Tosephot Yoma, art. 63.

And all this was, not of works of righteousness which we have done, nor because we loved Thee,-for our first earthly forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;-but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation to take us into compassion. Hence, for the future, a joyous festival is established for us of the race of Adam, because the first Creator of Adam of His own free-will has become the Second Adam. And the brightness of the Lord our God hath come down to sojourn with us, so that we see God face to face, and are saved.

What doth the woman? When she heard, "Give Me to drink," she very wisely makes the speech of Christ an occasion for a question, and saith, "How is it that thou, being a Jew, askest drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans." And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she doth not say, "The Samaritans have no dealings with the Jews," but, "The Jews do not admit the Samaritans." Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully.

Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. "Not that which goeth in," saith He, "defileth a man, but that which goeth out." And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way of salvation, yet if any came to Him He did not prevent them. And to the disciples also He said thus, "Into any city of the Samaritans enter ye not." He did not say, "And when they come to you, reject them"; that would have been very unworthy of His lovingkindness.

(Tract. xiii) The Jews would not even use their vessels. So it would astonish the woman to hear a Jew ask to drink out of her vessel; a thing so contrary to Jewish rule.

It is evident that the blessed John wanted to reveal the virtue of the woman through this story. This request for water was not to be taken lightly. She instead first brings up the rules of the law. With great honesty she did not tolerate this infringement of the law even with strangers, even though it could have happened easily and almost necessarily [because of the thirst needing to be quenched]. Therefore, in order that it might not appear that the woman did not want to give water to the foreigner out of meanness or hostility, the Evangelist added these words: “Jews do not share things in common with Samaritans,” so that we might know that she refused to give him water not as to someone who was a stranger to her religion but because she wanted to warn him not to transgress the rules of the law by being led by his thirst. At this stage our Lord took this answer of the woman as the right opportunity for his teaching.

By appearance and, perhaps, by clothing, and by other bodily bearing, and by the conversation itself, the Samaritan woman took the Lord for a Jew, which is why she says to Him: "How is it that you, being a Jew," and so on. See how perceptive the woman was. If anyone needed to be on guard, it would have been the Lord, not her. For she did not say "Samaritans have no dealings with Jews," but rather "Jews have no dealings with Samaritans." Nevertheless, the woman does not stop at this, but, having thought that the Lord was doing something unlawful, she corrects what was not according to the law.

Our Lord prepared the woman to receive his spiritual teaching by giving her an occasion to question him. First, her question is given. Secondly, her reason for asking it (v 9). Here we should point out that our Lord, when asking the woman for a drink, had in mind more a spiritual drink than a merely physical one. But the woman, not yet understanding about such a spiritual drink, thought only of a physical drink. So she responds: How is it that you, being a Jew, ask me, a woman of Samaria, for a drink? For Christ was a Jew, because it was promised that he would be from Judah: "The scepter will not be taken away from Judah... until he who is to be sent comes" (Gn 49:10); and he was born from Judah: "It is evident that our Lord came from Judah" (Heb 7:14). The woman knew that Christ was Jewish from the way he dressed: for as Numbers (15:37) says, the Lord commanded the Jews to wear tassels on the corners of their garments, and put a violet cord on each tassel, so that they could be distinguished from other people. Then the reason for this question is given: either by the Evangelist, as the Gloss says, or by the woman herself, as Chrysostom says; the reason being, the Jews had nothing to do with Samaritans. Apropos of this, we should note that, as mentioned in 2 Kings, it was on account of their sins that the people of Israel, i.e., of the ten tribes, who were worshipping idols, were captured by the king of the Assyrians, and led as captives into Babylonia. Then, so that Samaria would not remain unpopulated, the king gathered people from various nations and forced them to live there. While they were there, the Lord sent lions and other wild beasts to trouble them; he did this to show that he let the Jews be captured because of their sins, and not because of any lack in his own power. When news of their trouble reached the Assyrian king and he was informed that this was happening because these people were not observing the rites of the God of that territory, he sent them a priest of the Jews who would teach them God's law as found in the law of Moses. This is why, although these people were not Jewish, they came to observe the Mosaic law. However, along with their worship of the true God, they also worshipped idols, paid no attention to the prophets, and referred to themselves as Samaritans, from the city of Samaria which was built on a hill called Somer (1 Kgs 16:24). After the Jews returned to Jerusalem from their captivity, the Samaritans were a constant source of trouble, and as we read in Ezra, interfered with their building of the temple and the city. Although the Jews did not mix with other people, they especially avoided these Samaritans and would have nothing to do with them. And this is what we read: Jews had nothing to do with the Samaritans. He does not say that the Samaritans do not associate with Jews, for they would have gladly done so and have cooperated with them. But the Jews rebuffed them in keeping with what is said in Deuteronomy (7:2): "Do not make agreements with them." If it was not lawful for the Jews to associate with Samaritans, why did God ask a Samaritan woman for a drink? One might answer, as Chrysostom does, that the Lord asked her because he knew that she would not give him the drink. But this is not an adequate answer, because one who asks what is not lawful is not free from sin—not to mention the scandal—even though what he asks for is not given to him. So we should say, as we find in Matthew (12:8): "The Son of Man is Lord even of the sabbath." Thus, as Lord of the law, he was able to use or not use the law and its observances and legalities as it seemed suitable to him. And because the time was near when the nations would be called to the faith, he associated with those nations.

Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.

That thou, being a Jew - Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from Mar 14:70, a Jew of that district might easily be known. The Jews have no dealings with the Samaritans - Perhaps better, Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, συγχρωνται, has been variously translated and understood. It comes from συν, together, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans - will borrow nothing from them - will not drink out of the same cup or well with them - will not sit down to meals with them, nor eat out of the same vessel - will have no religious connection, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection; or, in other words, that they might be annihilated.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42) the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."

How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan. for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Luk 10:30-37), and the thankfulness of the Samaritan leper (Luk 17:16, Luk 17:18).