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John Chapter
Four
John 4
And now Jesus, being driven away by the jealousy of the
Jews, begins His ministry outside that people, while still acknowledging their
true position in the dealings of God. He goes away into Galilee; but His road
led Him by Samaria, in which dwelt a mingled race of strangers and of Israel-a
race who had forsaken the idolatry of the strangers, but who, while following
the law of Moses and calling themselves by the name of Jacob, had set up a
worship of their own at Gerizim. Jesus does not enter the town. Being weary He
sits down outside the town on the brink of the well-for He must needs go that
way; but this necessity was an occasion for the acting of that divine grace
which was in the fulness of His Person, and which overflowed the narrow limits
of Judaism.
There are some preliminary details to remark before entering on the
subject of this chapter. Jesus did not Himself baptise, for He knew the whole
extent of the counsels of God in grace, the true object of His coming. He could
not bind souls by baptism to a living Christ. The disciples were right in so
doing. They had so to receive Christ. It was faith on their part.
When rejected by the Jews, the Lord does not contend. He
leaves them; and, coming to Sychar, He found Himself in the most interesting
associations as regards the history of Israel, but in Samaria: sad testimony of
Israel's ruin. Jacob's well was in the hands of people who called themselves of
Israel, but the greater part of whom were not so, and who worshipped they knew
not what, although pretending to be of the stock of Israel. Those who were
really Jews had driven away the Messiah by their jealousy. He-a man despised by
the people-had gone away from among them. We see Him sharing the sufferings of
humanity, and, weary with His journey, finding only the side of a well on which
to rest at noon. He contents Himself with it. He seeks nothing but the will of
His God: it brought Him thither. The disciples were away; and God brought
thither at that unusual hour a woman by herself. It was not the hour at which
women went out to draw water; but, in the ordering of God, a poor sinful woman
and the Judge of quick and dead thus met together.
The Lord, weary and thirsty, had no means even to quench
His thirst. He is dependent as man, on this poor woman to have a little water
for His thirst. He asks it of her. The woman, seeing that He is a Jew, is
surprised; and now the divine scene unfolds itself, in which the heart of the
Saviour, rejected by men and oppressed by the unbelief of His people, opens to
let that fulness of grace flow out which finds its occasion in the necessities
and not in the righteousness of men. Now this grace did not limit itself to the
rights of Israel, nor lend itself to national jealousy. It was a question of
the gift of God, of God Himself who was there in grace, and of God come down so
low, that, being born among His people, He was dependent, as to His human
position, on a Samaritan woman for a drop of water to quench His thirst.
"If thou knewest the gift of God, and [not, who I am, but] who it is that
saith unto thee, Give me to drink"; that is to say, If thou hadst known
that God gives freely, and the glory of His Person who was there, and how
deeply He had humbled Himself, His love would have been revealed to thy heart,
and would have filled it with perfect confidence, in regard even to the wants
which a grace like this would have awakened in thy heart. "Thou wouldest
have asked," said the divine Saviour, "and he would have given
thee" the living water that springeth up into everlasting life. Such is
the heavenly fruit of the mission of Christ, wherever He is received. [1]
His heart lays it open (it was revealing Himself), pours
it out into the heart of one who was its object; consoling itself for the
unbelief of the Jews (rejecting the end of promise) by presenting the true
consolation of grace to the misery that needed it. This is the true comfort of
love, which is pained when unable to act. The floodgates of grace are lifted up
by the misery which that grace waters. He makes manifest that which God is in
grace; and the God of grace was there. Alas! the heart of man, withered up and
selfish, and pre-occupied with its own miseries (the fruits of sin), cannot at
all understand this. The woman sees something extraordinary in Jesus; she is
curious to know what it means-is struck with His manner, so that she has a
measure of faith in His words; but her desires are limited to the relief of the
toils of her sorrowful life, in which an ardent heart found no answer to the
misery it had acquired for its portion through sin.
A few words on the character of this woman. I believe the Lord would
shew that there is need, that the fields were ready for the harvest; and that
if the wretched self-righteousness of the Jews rejected Him, the stream of
grace would find its channel elsewhere, God having prepared hearts to hail it
with joy and thanksgiving, because it answered their misery and need-not the
righteous. The channel of grace was dug by the need and the misery which the
grace itself caused to be felt.
The life of this woman was shameful; but she was ashamed
of it; at the least her position had isolated her, by separating her from the
crowd that forgets itself in the tumult of social life. And there is no inward
grief like an isolated heart; but Christ and grace more than meets it. Its
isolati on more than ceases. He was more isolated than she. She came alone to
the well; she was not with the other women. Alone, she met with the Lord, by
the wonderful guidance of God who brought her there. The disciples even must go
away to make room for her. They knew nothing of this grace. They baptised
indeed in the name of a Messiah in whom they believed. It was well. But God was
there in grace-He who would judge the quick and the dead-and with Him a sinner
in her sins. What a meeting! And God who had stooped so low as to be dependent
on her for a little water to quench His thirst!
She had an ardent nature. She had sought for happiness;
she had found misery. She lived in sin, and was weary of life. She was indeed
in the lowest depths of misery. The ardour of her nature found sin no obstacle.
She went on, alas! to the uttermost. The will, engaged in evil, feeds on sinful
desires, and wastes itself without fruit. Nevertheless her soul was not without
a sense of need. She thought of Jerusalem, she thought of Gerizim. She waited
for the Messiah, who would tell them all things. Did this change her life? In
no wise. Her life was shocking. When the Lord speaks of spiritual things, in
language well suited to awaken the heart, directing her attention to heavenly
things in a way that one would have thought it impossible to misunderstand, she
cannot comprehend it. The natural man cannot understand the things of the
Spirit: they are spiritually discerned.
The novelty of the Lord's address excited her attention,
but did not lead her thoughts beyond her waterpot, the symbol of her daily
toil; although she saw that Jesus took the place of one greater than Jacob.
What was to be done? God wrought-He wrought in grace, and in this poor woman.
Whatever the occasion might be as regards herself, it was He who had brought
her thither. But she was unable to comprehend spiritual things though expressed
in the plainest manner; for the Lord spoke of the water that springs up in the
soul unto everlasting life. But as the human heart is ever revolving in its own
circumstances and cares, her religious need was limited practically to the traditions
by which her life, as regarded its religious thoughts and habits, was formed,
leaving still a void that nothing could fill. What then was to be done? In what
way can this grace act, when the heart does not understand the spiritual grace
which the Lord brings? This is the second part of the marvellous instruction
here. The Lord deals with her conscience. A word spoken by Him who searches the
heart, searches her conscience: she is in the presence of a man who tells her
all that ever she did. For, her conscience awakened by the word, and finding
itself laid open to the eye of God, her whole life is before her.
And who is He that thus searches the heart? She feels
that His word is the word of God. "Thou art a prophet." Intelligence
in divine things comes by the conscience, not by the intellect. The soul and
God are together, if we may so speak, whatever instrument is employed. She has
everything to learn, no doubt; but she is in the presence of Him who teaches
everything. What a step! What a change! What a new position! This soul, which
saw no farther than her waterpot and felt her toil more than her sin, is there
alone with the Judge of quick and dead-with God Himself. And in what manner?
She knows not. She only felt that it was Himself in the power of His own word.
But at least He did not despise her, as others did. Although she was alone, she
was alone with Him. He had spoken to her of life-of the gift of God; He had
told her that she had only to ask and have. She had understood nothing of His
meaning; but it was not condemnation, it was grace-grace that stooped to her,
that knew her sin and was not repelled by it, that asked her for water, that
was above Jewish prejudice with regard to her, as well as the contempt of the
humanly righteous-grace which did not conceal her sin from her, which made her
feel that God knew it nevertheless, He who knew it was there without alarming
her. Her sin was before God, but not in judgment.
Marvellous meeting of a soul with God, which the grace of
God accomplishes by Christ! Not that she reasoned about all these things; but
she was under the effect of their truth without accounting for it to herself;
for the word of God had reached her conscience, and she was in the presence of
Him who had accomplished it, and He was meek and lowly, and glad to receive a
little water at her hands. Her defilement did not defile Him. She could, in
fact, trust in Him, without knowing why. It is thus that God acts. Grace
inspires confidence-brings back the soul to God in peace, before it has any
intelligent knowledge, or can explain it to itself. In this way, full of trust,
she begins (it was the natural consequence) with the questions that filled her
own heart; thus giving the Lord an opportunity of fully explaining the ways of
God in grace. God had so ordered it; for the question was far from the
sentiments which grace afterwards led her to. The Lord replies according to her
condition: salvation was of the Jews. They were the people of God. Truth was
with them, and not with the Samaritans who worshipped they knew not what. But
God put all that aside. It was now neither at Gerizim nor at Jerusalem, that
they should worship the Father who manifested Himself in the Son. God was a
spirit, and must be worshipped in spirit and in truth. Moreover the Father
sought such worshippers. That is to say, the worship of their hearts must
answer to the nature of God, to the grace of the Father who had sought them. [2] Thus true worshippers should worship the
Father in spirit and in truth. Jerusalem and Samaria disappear entirely-have no
place before such a revelation of the Father in grace. God no longer hid
Himself; He was revealed perfectly in light. The perfect grace of the Father
wrought, in order to make Him known, by the grace that brought souls to Him.
Now the woman was not yet brought to Him; but, as we have
seen in the case of the disciples and of John the Baptist, a glorious
revelation of Christ acts upon the soul where it is, and brings the Person of
Jesus into connection with the need already felt. "The woman saith unto
him, I know that Messias cometh; and when he is come, he will tell us all
things." Small as her intelligence might be, and unable as she was to
understand what Jesus had told her, His love meets her where she can receive
blessing and life; and He replies, "I, that speak unto thee, am he."
The work was done: the Lord was received. A poor Samaritan sinner receives the
Messiah of Israel, whom the priests and the Pharisees had rejected from among
the people. The moral effect upon the woman is evident. She forgets her
waterpot, her toil, her circumstances. She is engrossed by this new object that
is revealed to her soul-by Christ; so engrossed that, without thinking, she
becomes a preacher; that is, she proclaims the Lord in the fulness of her heart
and with perfect simplicity. He had told her all that she had ever done. She
does not think at that moment of what it was. Jesus had told it her; and the
thought of Jesus takes away the bitterness of the sin. The sense of His
goodness removes the guile of heart that seeks to conceal its sin. In a word,
her heart is entirely filled with Christ Himself. Many believed in Him through
her declaration-"He has told me all that ever I did"; many more, when
they had heard Him. His own word carried with it a stronger conviction, as more
immediately connected with His Person.
Meanwhile the disciples come, and-naturally-marvel at His
talking with the woman. Their Master, the Messiah-they understood this; but the
grace of God manifested in the flesh was still beyond their thoughts. The work
of this grace was the meat of Jesus, and that in the lowliness of obedience as
sent of God. He was taken up with it, and, in the perfect humility of
obedience, it was His joy and His food to do His Father's will, and to finish
His work. And the case of this poor woman had a voice that filled His heart
with deep joy, wounded as it was in this world, because He was love. If the
Jews rejected Him, still the fields in which grace sought its fruits for the
everlasting granary were white already to harvest. He, therefore, who laboured
should not fail of his wages, nor of the joy of having such fruit unto life
eternal. Nevertheless, even the apostles were but reapers where others had
sown. The poor woman was a proof of this. Christ, present and revealed, met the
need which the testimony of the prophet had awakened. Thus (while exhibiting a
grace which revealed the love of the Father, of God the Saviour, and coming
out, consequently, from the pale of the Jewish system) He fully recognised the
faithful service of His labourers in former days, the prophets who, by the
Spirit of Christ from the beginning of the world, had spoken of the Redeemer,
of the sufferings of Christ and the glories that should follow. The sowers and
the reapers should rejoice together in the fruit of their labours.
But what a picture is all this of the purpose of grace,
and of its mighty and living fulness in the Person of Christ, of the free gift
of God, and of the incapability of the spirit of man to apprehend it,
preoccupied and blinded as he is by present things, seeing nothing beyond the
life of nature, although suffering from the consequences of his sin! At the
same time, we see that it is in the humiliation, the deep abasement, of the
Messiah, of Jesus, that God Himself is manifested in this grace. It is this
that breaks down the barriers, and gives free course to the torrent of grace
from on high. We see, also, that conscience is the doorway of understanding in
the things of God. We are brought truly into relationship with God when He
searches the heart. This is always the case. We are then in the truth. Moreover
God thus manifests Himself, and the grace and love of the Father. He seeks
worshippers, and that, according to this double revelation of Himself, however
great His patience may be with those who do not see farther than the first step
of the promises of God. If Jesus is received, there is a thorough change; the
work of conversion is wrought; there is faith. At the same time what a divine
picture of our Jesus-humbled, indeed, but even thereby the manifestation of God
in love, the Son of the Father, He who knows the Father, and accomplishes His
work! What a glorious and boundless scene opens before the soul that is
admitted to see and to know Him!
The whole range of grace is open to us here in His work
and its divine extent, in that which regards its application to the individual,
and the personal intelligence we may have respecting it. It is not precisely
pardon, nor redemption, nor the assembly. It is grace flowing in the Person of
Christ; and the conversion of the sinner, in order that he may enjoy it in
himself, and be capable of knowing God and of worshipping the Father of grace.
But how entirely have we broken out in principle from the narrow limits of
Judaism!
Nevertheless in His personal ministry, the Lord, always
faithful, putting Himself aside in order to glorify His Father by obeying Him,
repairs to the sphere of labour appointed Him of God. He leaves the Jews, for
no prophet is received in his own country, and goes into Galilee, among the
despised of His people, the poor of the flock, where obedience, grace, and the
counsels of God alike placed Him. In that sense, He did not forsake His people,
perverse as they were. There He works a miracle which expresses the effect of
His grace in connection with the believing remnant of Israel, feeble as their
faith might be. He comes again to the place where He had turned the water of purification
into the wine of joy ("which cheereth God and man"). By that miracle
He had, in figure, displayed the power which should deliver the people, and by
which, being received, He would establish the fulness of joy in Israel,
creating by that power the good wine of the nuptials of Israel with their God.
Israel rejected it all. The Messiah was not received. He retired among the poor
of the flock in Galilee, after having shewn to Samaria (in passing) the grace
of the Father, which went beyond all promises to, and dealings with, the Jew,
and in the Person and the humiliation of Christ led converted souls to worship
the Father (outside all Jewish system, true or false) in spirit and in truth;
and there, in Galilee, He works a second miracle in the midst of Israel, where
He still labours, according to His Father's will, that is to say, wherever
there is faith; not yet, perhaps, in His power to raise the dead, but to heal
and save the life of that which was ready to perish. He fulfilled the desire of
that faith, and restored the life of one who was at the point of death. It was
this, in fact, which He was doing in Israel while here below. These two great
truths were set forth-that which He was going to do according to the purposes
of God the Father, as being rejected; and that which He was doing at the time
for Israel, according to the faith He found among them.
In the chapters that follow we shall find the rights and
the glory shewn forth that attach to His Person; the rejection of His word and
of His work; the sure salvation of the remnant, and of all His sheep wherever
they may be. Afterwards-acknowledged by God, as manifested on earth, the Son of
God, of David, and of man-that which He will do when gone away, and the gift of
the Holy Ghost, are unfolded; also the position in which He placed the
disciples before the Father, and with regard to Himself. And then-after the
history of Gethsemane, the giving of His own life, His death as giving His life
for us-the whole result, in the ways of God, until His return, is briefly given
in the chapter that closes the book.
We may go more rapidly through the chapters till the
tenth, not as of little importance-far from it-but as containing some great
principles which may be pointed out, each in its place, without requiring much
explanation.
[1]
Note, too, here, that it is not as with Israel in the wilderness that there was
water from the smitten rock to drink. Here the promise is of a well of water
springing up unto everlasting life in ourselves.
[2] It
will be found in John's writings that, when responsibility is spoken of, God is
the word used; when grace to us, the Father and the Son. When indeed it is
goodness (God's character in Christ) towards the world, then God is spoken of.
── John Darby《Synopsis of John》
John 4
Chapter Contents
Christ's departure into Galilee. (1-3) His discourse with
the Samaritan woman. (4-26) The effects of Christ's conversation with the woman
of Samaria. (27-42) Christ heals the nobleman's son. (43-54)
Commentary on John 4:1-3
(Read John 4:1-3)
Jesus applied himself more to preaching, which was the
more excellent, 1 Corinthians 1:17, than to baptism. He would
put honour upon his disciples, by employing them to baptize. He teaches us that
the benefit of sacraments depends not on the hand that administers them.
Commentary on John 4:4-26
(Read John 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. God was
about to be revealed as the Father of all believers in every nation. The spirit
or the soul of man, as influenced by the Holy Spirit, must worship God, and
have communion with him. Spiritual affections, as shown in fervent prayers,
supplications, and thanksgivings, form the worship of an upright heart, in
which God delights and is glorified. The woman was disposed to leave the matter
undecided, till the coming of the Messiah. But Christ told her, I that speak to
thee, am He. She was an alien and a hostile Samaritan, merely speaking to her
was thought to disgrace our Lord Jesus. Yet to this woman did our Lord reveal
himself more fully than as yet he had done to any of his disciples. No past
sins can bar our acceptance with him, if we humble ourselves before him,
believing in him as the Christ, the Saviour of the world.
Commentary on John 4:27-42
(Read John 4:27-42)
The disciples wondered that Christ talked thus with a
Samaritan. Yet they knew it was for some good reason, and for some good end.
Thus when particular difficulties occur in the word and providence of God, it
is good to satisfy ourselves that all is well that Jesus Christ says and does.
Two things affected the woman. The extent of his knowledge. Christ knows all
the thoughts, words, and actions, of all the children of men. And the power of
his word. He told her secret sins with power. She fastened upon that part of
Christ's discourse, many would think she would have been most shy of repeating;
but the knowledge of Christ, into which we are led by conviction of sin, is
most likely to be sound and saving. They came to him: those who would know
Christ, must meet him where he records his name. Our Master has left us an
example, that we may learn to do the will of God as he did; with diligence, as
those that make a business of it; with delight and pleasure in it. Christ
compares his work to harvest-work. The harvest is appointed and looked for
before it comes; so was the gospel. Harvest-time is busy time; all must be then
at work. Harvest-time is a short time, and harvest-work must be done then, or
not at all; so the time of the gospel is a season, which if once past, cannot
be recalled. God sometimes uses very weak and unlikely instruments for
beginning and carrying on a good work. Our Saviour, by teaching one poor woman,
spread knowledge to a whole town. Blessed are those who are not offended at
Christ. Those taught of God, are truly desirous to learn more. It adds much to
the praise of our love to Christ and his word, if it conquers prejudices. Their
faith grew. In the matter of it: they believed him to be the Saviour, not only
of the Jews but of the world. In the certainty of it: we know that this is
indeed the Christ. And in the ground of it, for we have heard him ourselves.
Commentary on John 4:43-54
(Read John 4:43-54)
The father was a nobleman, yet the son was sick. Honours
and titles are no security from sickness and death. The greatest men must go
themselves to God, must become beggars. The nobleman did not stop from his
request till he prevailed. But at first he discovered the weakness of his faith
in the power of Christ. It is hard to persuade ourselves that distance of time
and place, are no hinderance to the knowledge, mercy, and power of our Lord
Jesus. Christ gave an answer of peace. Christ's saying that the soul lives,
makes it alive. The father went his way, which showed the sincerity of his
faith. Being satisfied, he did not hurry home that night, but returned as one
easy in his own mind. His servants met him with the news of the child's
recovery. Good news will meet those that hope in God's word. Diligent comparing
the works of Jesus with his word, will confirm our faith. And the bringing the
cure to the family brought salvation to it. Thus an experience of the power of
one word of Christ, may settle the authority of Christ in the soul. The whole
family believed likewise. The miracle made Jesus dear to them. The knowledge of
Christ still spreads through families, and men find health and salvation to
their souls.
── Matthew Henry《Concise Commentary on John》
John 4
Verse 3
[3] He
left Judaea, and departed again into Galilee.
He left Judea — To
shun the effects of their resentment.
Verse 4
[4] And he must needs go through Samaria.
And he must needs go through Samaria — The road lying directly through it.
Verse 5
[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.
Sychar —
Formerly called Sichem or Shechem.
Jacob gave — On
his death bed, Genesis 48:22.
Verse 6
[6] Now
Jacob's well was there. Jesus therefore, being wearied with his journey, sat
thus on the well: and it was about the sixth hour.
Jesus sat down —
Weary as he was.
It was the sixth hour — Noon; the heat of the day.
Verse 7
[7] There cometh a woman of Samaria to draw water: Jesus saith unto her, Give
me to drink.
Give me to drink — In
this one conversation he brought her to that knowledge which the apostles were
so long in attaining.
Verse 8
[8] (For
his disciples were gone away unto the city to buy meat.)
For his disciples were gone — Else he needed not have asked her.
Verse 9
[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.
How dost thou —
Her open simplicity appears from her very first words.
The Jews have no dealings — None by way of friendship. They would receive no kind of favour from
them.
Verse 10
[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.
If thou hadst known the gift — The living water; and who it is - He who alone is able to give it: thou
wouldst have asked of him - On those words the stress lies.
Water — In
like manner he draws the allegory from bread, John 6:27, and from light, 8:12; the first, the most simple, necessary,
common, and salutary things in nature.
Living water —
The Spirit and its fruits. But she might the more easily mistake his meaning,
because living water was a common phrase among the Jews for spring water.
Verse 12
[12] Art
thou greater than our father Jacob, which gave us the well, and drank thereof
himself, and his children, and his cattle?
Our father Jacob — So
they fancied he was; whereas they were, in truth, a mixture of many nations,
placed there by the king of Assyria, in the room of the Israelites whom he had
carried away captive, 2 Kings 17:24.
Who gave us the well — In Joseph their supposed forefather: and drank thereof - So even he had
no better water than this.
Verse 14
[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.
Will never thirst —
Will never (provided he continue to drink thereof) be miserable, dissatisfied,
without refreshment. If ever that thirst returns, it will be the fault of the
man, not the water.
But the water that I shall give him — The spirit of faith working by love, shall become in him - An inward
living principle, a fountain - Not barely a well, which is soon exhausted,
springing up into everlasting life - Which is a confluence, or rather an ocean
of streams arising from this fountain.
Verse 15
[15] The
woman saith unto him, Sir, give me this water, that I thirst not, neither come
hither to draw.
That I thirst not —
She takes him still in a gross sense.
Verse 16
[16]
Jesus saith unto her, Go, call thy husband, and come hither.
Jesus saith to her — He
now clears the way that he might give her a better kind of water than she asked
for.
Go, call thy husband — He strikes directly at her bosom sin.
Verse 17
[17] The
woman answered and said, I have no husband. Jesus said unto her, Thou hast well
said, I have no husband:
Thou hast well said — We
may observe in all our Lord's discourses the utmost weightiness, and yet the
utmost courtesy.
Verse 18
[18] For
thou hast had five husbands; and he whom thou now hast is not thy husband: in
that saidst thou truly.
Thou hast had five husbands — Whether they were all dead or not, her own conscience now awakened would
tell her.
Verse 19
[19] The
woman saith unto him, Sir, I perceive that thou art a prophet.
Sir, I perceive — So
soon was her heart touched.
Verse 20
[20] Our
fathers worshipped in this mountain; and ye say, that in Jerusalem is the place
where men ought to worship.
The instant she perceived this, she proposes
what she thought the most important of all questions.
This mountain —
Pointing to Mount Gerizim. Sanballat, by the permission of Alexander the Great,
had built a temple upon Mount Gerizim, for Manasseh, who for marrying
Sanballat's daughter had been expelled from the priesthood and from Jerusalem, Nehemiah 13:28. This was the place where the
Samaritans used to worship in opposition to Jerusalem. And it was so near
Sychar, that a man's voice might be heard from the one to the other.
Our fathers worshipped — This plainly refers to Abraham and Jacob (from whom the Samaritans
pretended to deduce their genealogy) who erected altars in this place: Genesis 12:6,7, and Genesis 33:18,20. And possibly to the whole
congregation, who were directed when they came into the land of Canaan to put
the blessing upon Mount Gerizim, Deuteronomy 11:29.
Ye Jews say, In Jerusalem is the place — Namely, the temple.
Verse 21
[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.
Believe me —
Our Lord uses this expression in this manner but once; and that to a Samaritan.
To his own people, the Jews, his usual language is, I say unto you.
The hour cometh when ye — Both Samaritans and Jews, shall worship neither in this mountain, nor at
Jerusalem - As preferable to any other place. True worship shall be no longer
confined to any one place or nation.
Verse 22
[22] Ye
worship ye know not what: we know what we worship: for salvation is of the
Jews.
Ye worship ye know not what — Ye Samaritans are ignorant, not only of the place, but of the very
object of worship. Indeed, they feared the Lord after a fashion; but at the
same time served their own gods, 2 Kings 17:33.
Salvation is from the Jews — So spake all the prophets, that the Saviour should arise out of the
Jewish nation: and that from thence the knowledge of him should spread to all
nations under heaven.
Verse 23
[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.
The true worshippers shall worship the Father — Not here or there only, but at all times and in all places.
Verse 24
[24] God
is a Spirit: and they that worship him must worship him in spirit and in truth.
God is a Spirit —
Not only remote from the body, and all the properties of it, but likewise full
of all spiritual perfections, power, wisdom, love, holiness. And our worship
should be suitable to his nature. We should worship him with the truly
spiritual worship of faith, love, and holiness, animating all our tempers,
thoughts, words, and actions.
Verse 25
[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.
The woman saith —
With joy for what she had already learned, and desire of fuller instruction.
Verse 26
[26]
Jesus saith unto her, I that speak unto thee am he.
Jesus saith —
Hasting to satisfy her desire before his disciples came.
l am He —
Our Lord did not speak this so plainly to the Jews who were so full of the
Messiah's temporal kingdom. If he had, many would doubtless have taken up arms
in his favour, and others have accused him to the Roman governor. Yet he did in
effect declare the thing, though he denied the particular title. For in a
multitude of places he represented himself, both as the Son of man, and as the
Son of God: both which expressions were generally understood by the Jews as
peculiarly applicable to the Messiah.
Verse 27
[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?
His disciples marvelled that he talked with a
woman — Which the Jewish rabbis reckoned
scandalous for a man of distinction to do. They marvelled likewise at his
talking with a woman of that nation, which was so peculiarly hateful to the
Jews.
Yet none said — To
the woman, What seekest thou? - Or to Christ, Why talkest thou with her?
Verse 28
[28] The
woman then left her waterpot, and went her way into the city, and saith to the
men,
The woman left her water pot — Forgetting smaller things.
Verse 29
[29]
Come, see a man, which told me all things that ever I did: is not this the
Christ?
A man who told me all things that ever I did — Our Lord had told her but a few things. But his words awakened her
conscience, which soon told her all the rest.
Is not this the Christ? — She does not doubt of it herself, but incites them to make the inquiry.
Verse 31
[31] In
the mean while his disciples prayed him, saying, Master, eat.
In the meantime —
Before the people came.
Verse 34
[34]
Jesus saith unto them, My meat is to do the will of him that sent me, and to
finish his work.
My meat —
That which satisfies the strongest appetite of my soul.
Verse 35
[35] Say
not ye, There are yet four months, and then cometh harvest? behold, I say unto
you, Lift up your eyes, and look on the fields; for they are white already to
harvest.
The fields are white already — As if he had said, The spiritual harvest is ripe already. The
Samaritans, ripe for the Gospel, covered the ground round about them.
Verse 36
[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.
He that reapeth —
Whoever saves souls, receiveth wages - A peculiar blessing to himself, and
gathereth fruit - Many souls: that he that soweth - Christ the great sower of
the seed, and he that reapeth may rejoice together - In heaven.
Verse 37
[37] And
herein is that saying true, One soweth, and another reapeth.
That saying — A
common proverb; One soweth - The prophets and Christ; another reapeth - The
apostles and succeeding ministers.
Verse 38
[38] I
sent you to reap that whereon ye bestowed no labour: other men laboured, and ye
are entered into their labours.
I — he Lord of the whole
harvest, have sent you - He had employed them already in baptizing, John 4:2.
Verse 42
[42] And
said unto the woman, Now we believe, not because of thy saying: for we have
heard him ourselves, and know that this is indeed the Christ, the Saviour of
the world.
We know that this is the Saviour of the world — And not of the Jews only.
Verse 43
[43] Now
after two days he departed thence, and went into Galilee.
He went into Galilee — That is, into the country of Galilee: but not to Nazareth. It was at
that town only that he had no honour. Therefore he went to other towns.
Verse 44
[44] For
Jesus himself testified, that a prophet hath no honour in his own country.
Verse 47
[47] When
he heard that Jesus was come out of Judaea 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.
To come down —
For Cana stood much higher than Capernaum.
Verse 48
[48] Then
said Jesus unto him, Except ye see signs and wonders, ye will not believe.
Unless ye see signs and wonders — Although the Samaritans believed without them.
Verse 52
[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.
He asked the hour when he amended — The more exactly the works of God are considered, the more faith is
increased.
── John Wesley《Explanatory Notes on John》
Chapter 4. Samaria
Sinner's Thirst
Savior's Thirst
I. A Fountain
That Never Thirst
II. Comparison
of Three Kinds of Worship
III. The
Healing of a Nobleman's Son
── Chih-Hsin Chang《An Outline of The New Testament》
Seven Principles Of Personal Evangelism (4:1-26)
INTRODUCTION
1. Most Christians want to share the gospel of Christ with others... a. Yet many often feel awkward in their attempts to talk with others b. Or they simply don't know how to establish contacts for a Bible study -- Causing many to experience frustration that discourages them from trying again 2. Perhaps we learn some things from Jesus, the master teacher... a. Who often engaged in personal evangelism as well as public preaching b. For example, His conversation with the Samaritan woman at Jacob's well - Jn 4:1-26 [Observing Jesus in action, it is possible to glean "Seven Principles OfPersonal Evangelism" that we would do well to remember in our own
efforts to teach others. One such principle is to...] I. CONTACT PEOPLE SOCIALLY
A. WE MUST HAVE SOCIAL CONTACT... 1. The import of Jesus passing through Samaria a. Many Jews, because of their disdain for Samaritans, avoided Samaria b. Jesus and His disciples chose to pass through Samaria assuring contact c. A similar example of Jesus making social contact - cf. Lk 5:29-32
2. When people aren't coming to Christ, it's because we are not going to the people! a. We can't be fishers of men by fishing in a barrel; if the fish won't come to the barrel, then we must go where the fish are! b. The problem with sowing the seed is not that there is not good ground to be found, but that the seed is still in the barn! - cf. Hag 2:19 B. DO NOT CONFUSE SEPARATION WITH ISOLATION... 1. Yes, we must be separate - 2 Co 6:14-18 2. But this does not mean we are to isolate ourselves a. Note the prayer of Christ - Jn 17:15 b. Note the command of Paul - 1 Co 5:9-11 3. Withdrawing ourselves from those who have not heard or obeyed the gospel in contrary to the will of the Lord! C. OPPORTUNITIES FOR SOCIAL CONTACT... 1. At school with fellow students a. Don't think you are too young to be involved in leading others to Christ b. Young Christians often possess the greatest opportunities to teach others c. How you serve now will likely be an indication of how you will serve later in life 2. At work with fellow employees or employers a. We spend much of our life with these people b. We have the greatest potential to influence them, especially by example 3. At home with neighbors, friends, and family a. Do we even know our neighbors? b. Those closest to us can be difficult sometimes, but are reachable - e.g., Mt 13:54-58; Jn 7:5; Ac 1:14 [Remember, Jesus said "Go into all the world..." (Mk 16:15). We must gowhere the people are! Another principle we can glean from Jesus'conversation with the woman is...] II. ESTABLISH A COMMON INTEREST
A. COMMON INTERESTS CREATE A BRIDGE... 1. Note Jesus' first words to the woman - Jn 4:7-8 a. She had come to draw water b. He was thirsty c. His first words centered around their common interest (water) 2. Realize the need to build rapport a. Meaningful dialogue is not easy, especially involving spiritual matters b. A common interest allows opportunity for meaningful dialogue c. Once a bridge for communication has been established, it will be easier to discuss God's word with another person B. COMMON INTERESTS ARE MANY... 1. They include family (such as children, grandchildren) 2. They include activities (such as work, community projects, hobbies) 3. They include shared experiences (such as travel, or even tragedies) [Don't feel that you must immediately begin talking about spiritualmatters. Take time to nurture common interests. Yet at some point wewant to reach the next stage, which leads to our third principle...] III. AROUSE SPIRITUAL INTEREST
A. THROUGH YOUR ACTIONS... 1. The example of Jesus - Jn 4:9 a. As a man He speaks to her, a woman b. As a rabbi He speaks to her, an immoral woman c. As a Jew He speaks to her, a Samaritan -- He aroused interest by simply speaking to her 2. Regarding our actions a. We can arouse spiritual interest by our example b. By showing kindness and compassion to all, even the evil and wicked c. By not harboring racial or social prejudices to those who are different d. By our own example of faith and hope - e.g., 1 Pe 3:1-2,15 B. THROUGH YOUR WORDS... 1. The example of Jesus - Jn 4:10-14 a. Jesus' statement shifted their conversation to spiritual matters b. He led them into a discussion on a common spiritual interest (living water!) 2. Regarding our words a. We can raise questions or make statements that shift conversations to spiritual matters 1) E.g., "What do you think our world is in such a mess?" 2) E.g., "Would you be interested in what the Bible says about...?" b. The discussion should first involve matters of common agreement 1) Start with things upon which you agree, to build rapport and instill confidence 2) This was the practice of apostolic preaching - e.g., Ac13:16-22
[Once spiritual interest has been aroused, another principle can begleaned from Jesus' conversation with the Samaritan woman...] IV. DON'T GO TOO FAR, TOO FAST
A. GIVE A PERSON WHAT THEY ARE READY FOR... 1. Note Jesus' discussion with the woman - Jn 4:15-16 a. She wanted the "living water", but did she really understand? b. Jesus saw the need to slow her down and provide the proper ground work 1) She needed faith in Him as the Messiah 2) He needed to provide evidence that He was the Messiah c. So instead of giving her the "living water"... 1) He tells her to get her husband 2) Which will result in her conviction of Him as a prophet 2. Sometimes people don't realize what they need first a. They'll want to talk about a particular subject b. But they really need something else first B. SOME EXAMPLES... 1. Some want to study Revelation, when they need to be grounded on the rest of the Bible first 2. Some want to discuss issues related to church organization, work, worship, etc., when they ought to focus on the "first principles" of the gospel 3. It is important that a person not choke on the "meat" of the Word - cf. 1 Co 3:1-2 [There is another principle of evangelism that takes into considerationthe need of the prospect...] V. DON'T CONDEMN UNNECESSARILY
A. THE EXAMPLE OF JESUS... 1. He could have dwelt on her being an adulteress - Jn 4:17-18 2. As stated elsewhere, He came to save the world, not to condemn it - cf. Jn 3:17 3. Not to say He will not one day judge the world, but that the primary purpose of His first coming was to offer salvation - cf. Jn 12:46-48 B. IN OUR EVANGELISTIC EFFORTS... 1. Though we preach against sin, our primary purpose is to save, not judge - 1 Co 5:12-13 2. Our focus should be to inform others of the forgiveness God offers - cf. 2 Co 5:18-20 a. God seeks reconciliation with sinners b. Ours is a ministry of reconciliation [Another important principle in evangelism to remember is...] VI. STICK WITH THE MAIN ISSUE
A. IN THE CASE OF THE SAMARITAN WOMAN... 1. She turned the subject away from herself to where one should worship - Jn 4:19-20 2. Jesus answered her question, while effectively turning the conversation back to the original subject: Who He is and what He offers - Jn 4:21-25 (cf. Jn 4:10) B. REMAIN STEADFAST TO YOUR OBJECTIVES... 1. If seeking to establish a common ground of agreement, avoid jumping ahead 2. As you move from common to uncommon ground... a. Take one step at a time b. Do not go on until agreement at each step has occurred 3. If your objective is simply to obtain consent for a home Bible study, avoid getting into a detailed discussion at that time - cf. Pro 15:28 [One last principle in evangelism gleaned from Jesus' conversation withthe woman at the well...] VII. CONFRONT DIRECTLY
A. JESUS' EXAMPLE THEN... 1. Finally, Jesus confronted the woman with His identity - Jn 4:26 2. This came after He had laid the groundwork B. EXAMPLES FOR TODAY... 1. In trying to set up a home Bible study a. Take advantage of social contacts b. Develop common interests c. Be open to comments that indicate a spiritual interest, while demonstrating your own faith through actions and words d. Avoid fruitless arguments, emphasize instead common beliefs e. Praise their good points and encourage them in the right direction f. Have one primary objective: to encourage them to study the Bible even more a. Ask if they would like to learn more about Jesus, the Bible, His church b. Note the example of Aquila and Priscilla with Apollos - Ac 18:24-26 g. Confront them directly with the opportunity to study the Bible 2. During the course of a home Bible study a. Continue to develop the social contact b. Continue to establish common interests c. Take time to accentuate common ground you share in your spiritual interests d. Go from common ground to uncommon ground carefully e. Stress the gospel message; don't obsess on their individual shortcomings f. Have one primary objective: to help them understand their need and gospel plan of salvation - Mk 16:15-16; Co 1:5-6 g. Confront them directly with the invitation to obey the gospel of Christ; for example, by asking... 1) "Does this make sense?" 2) "Is there anything I have said that you do not understand?" 3) "Have I been teaching you anything other than what the Bible teaches?" 4) "Would you like to obey Christ now and be baptized for the remission of your sins?" CONCLUSION
1. The result of Jesus' conversation with the Samaritan woman was the conversion of many people in the city of Sychar 2. This demonstrates the potential of personal evangelism... a. Who knows whether the one person you teach may in turn bring many to Christ? b. That one person may be like a seed from which seeds may come forth Realizing this potential, we can better appreciate the words of Jesus: "Do you not say, 'There are still four months and [then] comes the harvest'? Behold, I say to you, lift up your eyes and lookat the fields, for they are already white for harvest!" (Jn 4:35)
Perhaps by following the example of our Lord, we can be more useful inHis service...
The Gift Of Living Water (4:10-14)
INTRODUCTION
1. When Jesus met the Samaritan woman at the well, He spoke of "living water"... a. He approached her for a drink on His way to Galilee - Jn 4:3-8 b. She was amazed that He, a Jew, would speak to her, a Samaritan woman - Jn 4:9 -- Jesus used the opportunity to tell her about "living water" - Jn4:10-14
2. Questions abound about "the gift of God" and "living water" in this passage... a. What is "the gift of God"? 1) Many say it refers to Jesus 2) Others believe it refers to the salvation He offers b. What is the "living water" Jesus offers? 1) Many say it is a figure for salvation or eternal life 2) Others apply it to the Holy Spirit, because of Jn 7:37-39 -- Are they two different things, or one and the same? 3. Like others, I believe "the gift of God" and "living water" are one and the same... a. "Now it is quite clear that our Lord means the same thing, whatever it may be, by the two expressions, 'the gift of God' and 'the living water.'" - Maclaren b. "When Jesus spoke about 'the gift of God,' He meant 'living water.'" - Hendriksen -- Though I can appreciate why many believe "the gift of God" isJesus - cf. Jn 3:16
4. Like others, I tend to think "living water" in this passage may refer to the Holy Spirit... a. "By this living water is meant the Spirit..." - Matthew Henry b. "From [Jn 7:37-39] it is plain, that our Savior here by the living water he speaks of understood the Holy Spirit." - Poole [That "living water" in Jn 4:10-14 may be an allusion to the gift of theHoly Spirit comes from examining the nature of this "living water"described by Jesus both here and in Jn 7. For example...] I. THE LIVING WATER MUST BE DRUNK
A. AS EXPRESSED BY JESUS... 1. "...whoever drinks of the water that I shall give him will never thirst" - Jn 4:14 2. "If anyone thirsts, let him come to Me and drink" - Jn 7:37 B. DO WE "DRINK" THE HOLY SPIRIT...? 1. Yes, upon our conversion a. Those who repent and are baptized receive the gift of the Spirit - Ac 2:38-39 b. Those who are baptized are made to "drink" of the Spirit - 1 Co 12:13 2. Yes, as we continue to seek to be filled with the Spirit a. We are not to be drunk with wine, but filled with the Spirit - Ep 5:18-19 b. The implication may be that filling comes through "drinking" c. How do we continue to drink of the Spirit? I would suggest in these ways: 1) Singing and making melody in our heart - Ep 5:18-19 2) Feeding upon the Word of God, which is the sword of the Spirit - Ep 6:17 3) Praying for strength through the Spirit - Ep 3:16; cf. Lk11:13
[Thus we see a similarity between the "living water" of Jesus and whatis said concerning the Spirit and the Christian. The similaritycontinues...] II. THE LIVING WATER QUENCHES THIRST
A. AS EXPRESSED BY JESUS... 1. "but whoever drinks of the water that I shall give him will never thirst." - Jn 4:14 2. "If anyone thirsts, let him come to Me and drink." - Jn 7:37 B. DOES THE HOLY SPIRIT "QUENCH THIRST"...? 1. Yes, as prophesied by Isaiah - cf. Isa 44:3 2. Yes, if by quenching our thirst one means meeting our spiritual needs a. Such as our need for the love of God - cf. Ro 5:5 b. Such as our need for our love for God - cf. Ro 8:15; Ga 4:6 c. Such as our need to mortify the flesh - cf. Ro 8:12-13 d. Such as our need to abound in hope - cf. Ro 15:13 e. Such as our need for inner strength - cf. Ep 3:16 [In many ways the Spirit quenches our spiritual thirst! As we continueto note the similarity between "living water" and the Spirit in the lifeof the Christian, we next observe...] III. THE LIVING WATER IS IN YOU
A. AS EXPRESSED BY JESUS... 1. "the water that I shall give him will become in him..." - Jn4:14
2. "out of his heart..." - Jn 7:38 B. IS THE HOLY SPIRIT "IN" US...? 1. Yes, our bodies are temples of the Holy Spirit - 1 Co 6:19 2. Yes, for the Spirit dwells in us if we are Christ's - Ro 8:9,11 [How the Holy Spirit indwells the Christian may be a mystery; that Hedoes, there is no doubt. Note another similarity between "living water"and the Spirit in the life of the Christian...] IV. THE LIVING WATER SPRINGS UP
A. AS EXPRESSED BY JESUS... 1. "a fountain of water springing up" - Jn 4:14 2. "will flow rivers of living water" - Jn 7:38 B. DOES THE HOLY SPIRIT "SPRING UP"...? 1. Yes, by moving the Christian to "cry out" Abba, Father - Ro8:15; Ga 4:6
2. Yes, by helping the Christian to "abound" in hope - Ro 15:13 3. Yes, by producing "fruit" in the life of the Christian - Ga 5:22-23
[The fruit of the Spirit truly refreshes the soul of the Christian as"living water" does the thirsty soul. Finally, note one more similaritybetween "living water" and the Spirit in the life of the Christian...] V. THE LIVING WATER RESULTS IN ETERNAL LIFE
A. AS EXPRESSED BY JESUS... 1. "a fountain of water springing up into everlasting life." - Jn4:14
2. Note: the "living water" is not everlasting life itself, rather it results in everlasting life B. DOES THE HOLY SPIRIT "RESULT IN ETERNAL LIFE"...? 1. Yes, for through the Spirit we wait for the hope of righteousness - Ga 5:5 2. That hope, of course, is eternal life - Ti 1:2 3. By the Spirit whom God poured out on us abundantly through Jesus... a. We are renewed and justified by God's grace - Ti 3:5-6 b. Thus made heirs according to the hope of eternal life - Ti3:5-7
4. And sowing to the Spirit will of the Spirit reap everlasting life - Ga 6:8 CONCLUSION
1. While the "living water" in Jn 4:10-14 may pertain to salvation, I believe it has particular reference to the gift of the Spirit in the life of the Christian... a. Salvation involves both justification and sanctification b. The Holy Spirit certainly plays a role in both - cf. 1 Co 6:11; Ti3:4-7
c. And the Spirit is given to those who become Christians - Ac 2:38-39; 5:32; Ga 4:6
-- It certainly has such reference in Jn 7:37-39 2. If so, then we might understand Jesus' words to the Samaritan woman as follows... a. "If you knew the gift of God" - If you knew what God is willing to give you (i.e., the Spirit) b. "...and who it is who says to you..." - That He is the Messiah, the one who will pour out the Spirit on all flesh - cf. Jn 1:33;Ac 2:33
c. "...He would have given you living water..." - i.e., the Holy Spirit 1) The same promise made to all believers in Jn 7:37-39 2) Though not fully given until He was glorified (after His resurrection and ascension) 3. Are we enjoying the benefits of "The Gift Of Living Water" that Jesus offers...? a. It begins by responding to Christ in baptism - cf. Ac 2:38; 1 Co12:13
b. It continues by being careful not to "quench" the Spirit - cf. 1 Th 5:19; e.g., Ac 7:51 May our attitude be like that of the Samaritan woman: "Sir, give methis water..." - Jn 4:15
Worship In Spirit And Truth (4:20-24)
INTRODUCTION
1. At Jacob's well, Jesus and the Samaritan woman discussed the matter of worship... a. Samaritans and Jews differed as to where one should worship - Jn4:20
1) Samaritans believed they should worship on Mt. Gerazim 2) Jews understood that it should be in Jerusalem b. Jesus said the time was coming for a different kind of worship - Jn 4:21-24 1) Where worship would not be defined by its location (though Jews had been right) 2) Where true worshippers would worship the Father in spirit and truth 2. What does it mean to worship the Father in spirit and truth? Many say it means... a. To worship God from the heart ("in spirit") b. To worship God as He directs in His Word ("and truth") 3. Yet note the contrast made by Jesus... a. The Jews had worshipped correctly by going to Jerusalem b. But the time was coming when place would not be important -- A contrast is being made between OT worship and NT worship 4. Somehow Old Testament (OT) worship had not been "in spirit and truth"... a. Yet God required worship from the heart from the Jews - cf. Deu6:4-7; Isa 1:10-18
b. And God required worship as directed by His Word - cf. Deu 5:32-33 [If "in spirit and truth" does not mean "from the heart and in harmonywith God's Word", then what does it mean? Let's first consider...] I. WORSHIPPING GOD IN SPIRIT
A. MEANS TO OFFER "SPIRITUAL" WORSHIP... 1. In contrast to that which is mostly physical 2. This explanation is in keeping with the context - cf. Jn 4:24 a. Jesus began by saying "God is Spirit..." b. The worship of God is to be "in spirit" (i.e., spiritual) 3. Note these comments: a. "...men must offer a worship corresponding with the nature and attributes of God." - J. W. McGarvey b. "Since he is Spirit, he must receive spiritual worship..." - B.W. Johnson c. "A pure, a holy, a spiritual worship, therefore, is such as he seeks the offering of the soul rather than the formal offering of the body - the homage of the heart rather than that of the lips." - Albert Barnes -- A worship was coming that was more in keeping with God'snature!
B. AS OPPOSED TO "CARNAL" ORDINANCES... 1. OT worship consisted of carnal (fleshly) ordinances - cf. He9:1-10
a. A physical structure (tabernacle) b. Special priesthood, clothing for priests c. Lamp stands, burning incense d. Instruments of music e. Feast days f. Animal and meal sacrifices -- All which appealed to the carnal or physical senses of man 2. NT worship is geared more toward the spiritual side of man: a. God's temple is now spiritual, made up of Christians - 1 Co3:16; Ep 2:19-22
b. All Christians are priests, offering up spiritual sacrifices - 1 Pe 2:5,9 c. Our prayers are as sweet incense - Re 5:8 d. Our music is making melody with the heart, not the harp - Ep5:19
e. The Lord's Supper - Ac 20:7; 1 Co 10:16-17; 11:17-34 f. Spiritual sacrifices of praise and service - He 13:15; Ro12:1-2
-- The emphasis is on the spirit of man, not his physicalsenses!
[Physical ordinances of the Old Covenant were until "the time ofreformation" (He 9:9-10), which occurred with the coming of the NewCovenant. As Jesus proclaimed, the new worship is more in keeping withthe nature of God ("God is Spirit..."), designed to relate more to thespiritual side of man. Now let's examine...] II. WORSHIPPING GOD IN TRUTH
A. MEANS TO OFFER "TRUE (REAL)" WORSHIP... 1. To worship according to the commands of God? a. Certainly we should do this b. But this is no contrast to what God expected in the OT - cf. Deu 5:32-33 c. Jesus admitted that the Jews were right in their worship - Jn 4:22 2. What then is the contrast between worship that was and that which "now is"? a. Not between true and false worship b. But between that which is true (real) and that which had been a shadow -- A worship was coming that was more in keeping with truth andreality
B. AS OPPOSED TO "SHADOW (SYMBOL)" WORSHIP... 1. Many elements of worship in the OT were simply a shadow or figure of that to come a. The Tabernacle was a symbol - He 9:8-9 b. The Law with its worship was only a shadow of that to come - He 10:1 2. Christ is now in the true tabernacle (heaven)- He 9:11-12,24 a. We should expect the worship of the true to be different from that of the shadow b. We have already seen that to be the case: 1) Old Covenant worship, which was but a shadow, was physical in nature 2) New Covenant worship is according to the true realities (God is Spirit, Christ in heaven) and is therefore more spiritual in nature -- The emphasis is on that which is true (real), not which was ashadowy symbol of things to come
[This explanation of worshipping God "in spirit and truth" is more inkeeping with the immediate context. Since God is seeking "trueworshippers" who worship Him accordingly (Jn 4:23), some thoughts aboutour worship today may be appropriate...] III. WORSHIPPING GOD TODAY
A. NOT ALL WORSHIP IS ACCEPTABLE... 1. There is vain worship - Mt 15:7-9 a. Based on traditions of men, while ignoring the commands of God b. Offered without involving our "hearts" (spirits) 2. There is ignorant worship - Ac 17:22-23 a. Ignorant of the true nature of God b. Ignorant of the worship He desires 3. There is will worship - Co 2:20-23 (KJV) a. Self-imposed, not God-directed b. What we like, what we think is good -- Just because we worship God, does not mean He is pleased withour worship!
B. MANY OFFER CARNAL WORSHIP... 1. When they appeal to the OT for their authority for how they worship a. For instrumental music, burning incense, clapping, etc. b. They seek to justify that which appeals to the flesh (senses), not the spirit 2. When they offer that which appeals to their fleshly nature a. Preferring what is based on how it sounds b. Preferring what is based on how it feels -- Striving to be more spiritual, some revert to becoming morecarnal, a reason to be concerned (cf. Ga 4:9-11)!
C. GOD SEEKS TRUE WORSHIPPERS... 1. Who worship God "...with their spirits" - Matthew Poole a. Seeking to engage the spirit (mind) more than the organs of the body b. Content with the simplicity of worship that stresses the spiritual side of man 2. Who worship God "...according to the rule that he hath prescribed, in truth and reality." - ibid. a. Not desiring to return to the carnal ordinances imposed until a time of reformation b. Content with the worship ordained in the New Covenant 3. Who can worship God anywhere, anytime, with true spiritual worship - e.g., Ac 16:25 -- God seeks such worshippers, who seek to worship Him in spiritand truth!
CONCLUSION
1. Matthew Poole offered this explanation of our text in his commentary... "God...is a spiritual Being, the Father of spirits, and requires a spiritual service proportioned to His being; and therefore those that pay a religious homage to him, must do it with their spirits, and according to the rule that he hath prescribed, in truth andreality."
2. How can we be sure to offer spiritual and true worship acceptable to God...? a. Look to the New Testament for our authority in worship! b. Worship in ways ordained by Christ and His apostles! - cf. Ac 2:42 3. As God is Spirit... a. Our worship should be spiritual and not limited to special places b. The emphasis should be on the spiritual (e.g., meaning of the words), and not the physical (e.g., how it looks, sounds, feels) Remember... "...the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him."
One Sows And Another Reaps (4:35-38)
INTRODUCTION
1. Jesus, the Master Teacher, has much to teach us about winning souls... a. By way of example, He teaches us the need for compassion - e.g., Mt 9:35-36 b. By way of instruction, He teaches the need for prayer - e.g., Mt9:37-38
-- Many other things regarding evangelism can be gleaned from our Lord's example and words 2. On one occasion, Jesus taught His disciples an important principle of sowing and reaping... a. In Samaria, following His discussion with the woman at the well - cf. Jn 4:28-29 b. Apparently as people from the city were making their way to see Jesus - cf. Jn 4:30 c. As the crowd was making their way, Jesus told His disciples: 1) "Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest" - Jn 4:35 2) "He who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together." - Jn 4:36 3) "For in this the saying is true: 'One sows and another reaps.'" - Jn 4:37 4) "I have sent you to reap that for which you have not labored; others have labored, and you have entered into their labors." - Jn 4:38 3. In our study, I want to focus on the "true saying" Jesus referred to... a. I.e., "One sows and another reaps" b. Which provides valuable insight into the process of winning souls [From Jesus we learn that...] I. WINNING SOULS INVOLVES BOTH SOWING AND REAPING
A. THE PROCESS OF SOWING... 1. In agriculture, sowing involves preparing the soil and planting the seed 2. In winning souls to Christ, sowing likewise involves preparation and planting a. In which hearts are being prepared to receive the gospel b. In which hearts are first introduced to the gospel -- A process involving time, teaching, influence, often withlittle visible results
B. THE PROCESS OF REAPING... 1. In agriculture, reaping is the harvesting of what has been sown 2. In winning souls to Christ, reaping involves a similar harvest a. Involving souls who have already heard the Word b. Involving souls who decide to obey the Word - A process involving conversion, with great joy and excitementover the results
[Both sowing and reaping are necessary to win souls. Yet the "saying"reveals that the two are not always done by the same person(s)...] II. WE MAY REAP WHERE OTHERS HAVE SOWN
A. THIS WAS THE CASE IN SAMARIA... 1. Jesus sent His disciples to reap where others had labored - cf. Jn 4:38 2. Who had done the sowing? a. Jesus, in conversing with the woman at the well - Jn 4:5-26 b. The woman, in telling those in town about Jesus - Jn 4:28-30 -- The disciples were to benefit from the sowing done by others B. THIS IS OFTEN THE CASE TODAY... 1. There are times when people seem "ripe" (ready to be reaped) a. Ready to obey the gospel b. Requiring little effort on our part 2. This is likely due to "sowing" that occurred some time earlier a. Perhaps the example or teaching by a friend, family member in the past b. To which they did not respond then, but are ready now -- We often benefit from the sowing done by others C. THIS CAN BE MISINTERPRETED... 1. We might think that we have won souls by ourselves 2. We might think that those who convert many are great soul winners in of themselves -- Reaping does not always reflect where the hardest work has beendone
[We should be careful not to boast if we are privileged to reap whereothers have sown. Yet we can rejoice, for reaping even when others havesown is an exciting time for the laborers! Then again...] III. WE MAY SOW WHERE OTHERS WILL REAP
A. THIS WAS THE CASE IN SAMARIA... 1. Jesus did the sowing, but the disciples would do the reaping 2. The woman did some sowing, then Jesus and His disciples did the reaping - Jn 4:39-42 -- In this case, the sowing and reaping, though separate, occurredclose together
B. THIS IS OFTEN THE CASE TODAY... 1. There are times when a lot of sowing is being done a. Lives are influenced by the godly examples of other Christians b. Souls are taught the Word of God 2. Yet the reaping is not enjoyed by those doing the sowing a. Few seem to respond to the efforts being made b. Much time and energy is expended, with little immediate results 3. The reaping often comes later a. It might be years before the Word bears fruit b. It might be long after we are gone c. It might be done by others -- In such cases, the sowing and reaping occur far apart C. THIS CAN BE MISINTERPRETED... 1. Those sowing with little visible reaping may think they have failed a. Causing them to become discouraged b. Tempting them to discontinue their efforts 2. Others may think those who sow with little visible reaping are failures a. Presuming they must not be sowing the seed b. Presuming they must not be diligent in their efforts -- Failure to reap does not always reflect the hard work beingdone
[When the efforts to sow appear to produce little fruit, we should notdraw conclusions hastily. It can only lead to discouragement andpossible misjudgment others. Understanding the principle, "One Sows AndAnother Reaps", then may I suggest that...]
IV. WE SHOULD BE DILIGENT TO SOW AND REAP
A. DILIGENT IN SOWING... 1. There will be times when we will be mostly sowing the seed a. Teaching souls the first principles of the gospel of Christ - cf. Mk 16:15-16 b. Influencing souls by example - cf. 1 Pe 3:1-2 2. There may be times when we see little fruit from our efforts a. Jeremiah prophesied nearly fifty years with little success b. Jesus and His apostles had their periods when few would listen 3. Yet we can take comfort in knowing that God's Word is never sown in vain a. It will accomplish its purpose - cf. Isa 55:10-11 b. It has the power to save those who believe it - Ro 1:16; Ja1:21
c. God only holds us responsible for sowing the seed - cf. Ezek3:17-19
-- Even if we never reap, we can rejoice in the work of sowing, knowing that our labors for the Lord are not in vain - cf. 1 Co15:58
B. DILIGENT IN REAPING... 1. There may be times when we may reap where others have sown a. Souls who come to us, wanting to study, ready to obey b. Souls where others had sown, and we are privileged to reap 2. There may be times when there is much reaping with little effort a. Souls seem quick to respond b. Numbers of members increase 3. Yet we should be cautious not to boast a. The power is in the seed, not the sower or the reaper - He4:12
b. The providence of God is at work, He is the one who gives the increase - 1 Co 3:5-7 -- As we reap, be mindful of the contribution of others (including God), and rejoice together in the work of the Lord - cf. 1 Co3:8; Jn 4:36
CONCLUSION
1. Brothers and sisters in Christ, are we not laborers in the vineyard of the Lord...? a. Then let us not hesitate to reap where others have sown b. Then let us not hesitate to sow where others might reap 2. May the principle "One Sows And Another Reaps"... a. Encourage us when it seems we are sowing with little fruit to be seen b. Humble us when it seems we are reaping where we have not sown Finally, if we are not reaping at the moment, then let us at least besowing...!
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