João 4
Bob Utley · You Can Understand the Bible
João 4
CONTEXTUAL INSIGHTS TO VERSES 1-54 There is a purposeful structure in chapters 3 and 4 Mister Religious (Nicodemus) vs. Miss Outcast (woman at the well) Jerusalem-based Judaism (Orthodox) vs. Samaritan Judaism (heretical) The truths about the person and work of Jesus are further developed by dialogue with the woman at the well (John 4:1-26) dialogue with His disciples (John 4:27-38) testimony of the villagers (John 4:39-42) reception by the Galileans (John 4:43-45) sign/miracle of Jesus' power over sickness, John 4:46-54
João 4:1-6
4:1 "the Lord" John, recalling the incident in his mind (by means of the Spirit) years later, uses "Lord" and "Jesus" in the same sentence as referring to one person. Several Greek manuscripts have "Jesus" twice in John 4:1 (i.e., א, D, NRSV, NJB, REB), but "Lord" is in MSS P 66,75 , A, B, C, L (NASB, NKJV). However, even with the far better manuscript attestation for "Lord" UBS 4 put "Jesus" in the text and gives it a "C" rating (considerable degree of doubt). SPECIAL TOPIC: CHRIST JESUS AS LORD ▣ "the Pharisees" See SPECIAL TOPIC: PHARISEES. ▣ "heard that Jesus was making and baptizing more disciples than John" Jesus left this area because of possible tensions between His followers and John the Baptist's followers stirred up by the Pharisees. The Synoptics say that He left because Herod Antipas had arrested John the Baptist (cf. Matt. 4:12; Mark 1:14; Luke 3:20). 4:2 "Jesus Himself was not baptizing" This is not a disparaging comment on baptism (cf. Matt. 28:19; Acts 2:38; 8:12; 16:33; 22:16), but a recognition of the egocentric nature of humanity (i.e., "I was baptized by Jesus" or Paul, cf. 1 Cor. 1:17). Apparently Jesus did baptize at the beginning of His ministry (cf. John 3:22), but later stopped. John is correcting the false statement of the Pharisees. 4:3 "He left Judea and went away again into Galilee" These are two AORIST ACTIVE INDICATIVES used to emphasize Jesus' geographical movements. 4:4 "He had to pass through Samaria" "Had" is the Greek VERB dei, which is used several times in this context (cf. John 3:7,14,30). It is usually translated "must" or "necessary." There is a divine purpose in this route for Jesus. It is the shortest route; Josephus tells us that Jews from Galilee usually used this route. However, the Jews of Judea hated the Samaritans and would not walk through their land because they considered them religious half-breeds. SPECIAL TOPIC: RACISM ▣ "through Samaria" There was a great hatred between the Samaritans and the Judeans going back to the Eighth Century B.C. In 722 B.C. the Northern Ten Tribes, with their capital in Samaria, were taken captive by Assyria and were deported to Media (cf. 2 Kgs. 17:6). Other captured people were resettled in northern Palestine (cf. 2 Kgs. 17:24). Through the years these pagans intermarried with what was left of the Israelite population. The Jews considered the Samaritans religious half-breeds and heretics (cf. Ezra 4:1-4). This gives a context for John 4:9. 4:5 "a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph" (cf. Gen. 33:18,19; Josh. 24:32). Many assume Sychar is Shechem, though this is not stated in the NT. 4:6 "Jacob's well was there" This was really a dug-out cistern about 100' deep. It was not running water (a spring), but collected rainwater. It is never mentioned in the OT but the name does link the area to a Patriarchal tradition. ▣ "Jesus, being wearied from His journey" We see clearly the human nature of Jesus here (cf. Luke 2:52), but He was never too tired to love people! NASB, NKJV, JB, Peshitta "It was about the sixth hour" NRSV, TEV, REB "It was about noon" There is much discussion about which method of reckoning time John used in his Gospel. Some references seem to be Jewish time and some Roman time. Jews begin the day at 6 p.m.; Roman time begins at midnight; therefore, Jesus probably arrived at the well very early (i.e., 6 a.m.).
João 4:7-14
4:7 "There came a woman of Samaria" This woman had come alone to a distant well at an unusual time of day because of her social position in the village. ▣ "to draw water" Each person seeking water must bring his/her own leather water holder and rope. ▣ "'Give Me a drink'" This is an AORIST ACTIVE IMPERATIVE which carried a sense of some urgency. This request was both a physical need and a way to engage her in a spiritual dialogue. 4:8 This verse sets the stage for Jesus' private conversation with this outcast woman of a heretical sect of Judaism. This was both a physical need and a way to engage her in spiritual dialog. 4:9 "'How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman'" Jews were not even allowed to drink from the same waterpot as a Samaritan (cf. Jewish traditions based on Leviticus 15). Jesus was ignoring two cultural barriers: speaking to a Samaritan speaking to a woman in public SPECIAL TOPIC: WOMEN IN THE BIBLE ▣ "(for Jews have no dealings with Samaritans)" The parenthesis (NASB, NRSV), which is another explanatory addition from John, is missing in MSS א * and D, but is present in P 63,66,75,76 , אi 1 , A, B, C, L. The UBS 4 gives its inclusion an "A" rating (certain). This is another parenthetical note by John to help Gentile leaders understand the cultural context. SPECIAL TOPIC: TEXTUAL CRITICISM 4:10 "If" This is a SECOND CLASS CONDITIONAL SENTENCE which is called "contrary to fact." A statement is made that is false to highlight a conclusion that is also false. This is the only use of the word "gift" in John's Gospel. Here it refers to Jesus as the gift of God (cf. John 3:16) who gives eternal life. In John 7:38-39 and Acts it is used of the giving of the Holy Spirit (cf. Acts 2:38; 8:20; 10:45; 11:17). The focus is on the undeserved, unmerited grace of God which is revealed in Christ by the Spirit. SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII ▣ "living water" This term has an OT metaphorical background (cf. Ps. 36:9; Isa. 12:3; 44:3; Jer. 2:13; 17:13; Zech. 14:8). Jesus uses the term "living water" as synonymous to "spiritual life." However, the Samaritan woman thought he was referring to running water, as opposed to the collected rain water of the cistern. It is characteristic of John's Gospel that Jesus (the light of the world) is regularly misunderstood (i.e., Nicodemus). The earthly, fallen realm does not comprehend the heavenly realm (i.e., Jesus' message). 4:11 "Sir" This is the Greek term kurious in its VOCATIVE form kurie. It can be used as a polite address (sir) or as a theological statement (Lord) referring to Jesus as full Deity as in John 4:1 and Rom. 10:13. Here it is a polite address. Context, context, context! SPECIAL TOPIC: LORD (adon and kurios) 4:12 "You are not greater than our father Jacob, are You" The grammar expects a "no" answer. This is an obviously ironic statement. The Samaritan woman was claiming the greatness of her own descent which the Samaritans traced through Ephraim and Manasseh back to Jacob. Jesus is greater than Abraham (cf. John 8:53,58). The amazing thing is that Jesus' superiority was exactly what He was claiming! This conversation addresses two theological issues. God/Jesus' love for outcasts (i.e., Samaritans, women) Jesus' superiority over Judaism and racial pride (see full note at John 8:53) SPECIAL TOPIC: JESUS IS GREATER THAN. . . 4:13-14 "but whoever drinks the water I will give him shall never thirst" This probably had Messianic implications (cf. Isa. 12:3; 48:21; 49:10). This phrase is a strong double negative. There is a play on the VERB TENSES. The PRESENT ACTIVE PARTICIPLE of John 4:13 implies drinking again and again, while the AORIST ACTIVE SUBJUNCTIVE of John 4:14 implies a one-time drinking. 4:14 "a well of water springing up to eternal life" This is a PRESENT PARTICIPLE which means "continuously leaping" (cf. Isa. 58:11 and John 7:38). For desert people, water was a symbol of life and divine provision.
João 4:15-26
4:15 The woman, like Nicodemus, is still understanding Jesus on a very physical (literal) level. This was not unusual even for the disciples. They often misinterpreted Jesus by missing His figurative language (cf. John 4:31-33; 11:11-13). 4:16 The UBS 4 does not even mention the possibility that the name "Jesus" was added (cf. NKJV, NRSV, NJB, REB). The NET Bible gives the manuscript evidence for its inclusion (p. 1903, i.e., MSS א *,c , A, C 2 , D, L, and W, but it is missing from MSS P 66,75 , B, C). Scribes tended to make the text clearer and easier to follow. SPECIAL TOPIC: TEXTUAL CRITICISM ▣ "Go, call" This is a PRESENT ACTIVE IMPERATIVE followed by an AORIST ACTIVE IMPERATIVE. 4:17 "I have no husband" Sin must be faced. Jesus does not condone but neither does He condemn. 4:18 "you have had five husbands" Jesus employs supernatural knowledge to shake the woman from the physical sphere to the spiritual sphere (cf. John 1:48). 4:19 "I perceive that You are a prophet" The woman had not yet come to a Messianic understanding. She was trying to skirt the major issue of her relationship with God by the use of a compliment (just like Nicodemus in John 3:2). Other commentators see this reference to "prophet" as a Messianic reference from Deut. 18:15-22. SPECIAL TOPIC: PROPHECY (OT) 4:20 "Our fathers" This refers to Abraham and Jacob (cf. Gen. 12:7; 33:20). She is asserting her sense of covenantal inclusion (cf. John 8:31-59). ▣ "worshiped in this mountain" This refers to the theological argument as to where God (YHWH) should be worshiped. The Jews emphasized Mt. Moriah (site of Jewish Temple), while the Samaritans emphasized Mt. Gerizim (Samaritan temple destroyed in 129 B.C. by John Hyrcanus). In our day this would be the attempt by people to whom we are witnessing to get away from the issue of their relationship with Christ by bringing up a theological red herring. Humans enjoy studying religion and philosophy as long as it does not affect them personally (cf. John 3:19-21). SPECIAL TOPIC: WORSHIP SPECIAL TOPIC: MT. MORIAH 4:21 "'an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father'" This must have been a shocking statement to her and also to His disciples. Where is not the issue, but who! Jesus is the new temple (i.e., John 2:19-21). Worshiping Him is available to all, in all places! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 4:22 "for salvation is from the Jews" This is an affirmation of the origin of the Messiah (cf. Gen. 12:2-3; 49:8-12; Isa. 2:3; Rom. 9:4-5). 4:23 "But an hour is coming, and now is" This may be an allusion to Mal. 1:11 about universal worship. It is obvious that Jesus brought the gift of eternal life during His lifetime as well as after His death. This statement reflects the tension which exists between the two comings of the Messiah. The two Jewish ages have now been overlapped. The New Age of the Spirit is present, yet we still live in the old age of evil and sin. Jesus is surely claiming that the New Age had begun in Him. The age of the Spirit, the Messianic age, had been inaugurated! SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "hour" See SPECIAL TOPIC: HOUR ▣ "in spirit and truth" The term "spirit" speaks of a worship that is not locally or physically based. The term "truth" was used in the Greek world to speak of a mental concept, while the Hebrew background was that of faithfulness or trustworthiness. SPECIAL TOPIC: TRUTH (the concept) IN JOHN'S WRITINGS SPECIAL TOPIC: "TRUE" (the term) IN JOHN'S WRITINGS ▣ "the Father" It was very unusual to call God "Father" in the New Testament without adding a reference to Jesus as His unique Son. SPECIAL TOPIC: FATHERHOOD OF GOD ▣ "for such people the Father seeks to be His worshipers" God is actively seeking lost humanity (cf. Isa. 55; Ezek. 18:23,32; Luke 19:10; John 1:12; 3:16). The new people of God are believers, not Jews or Gentiles (cf. Rom. 2:28-29; 1 Cor. 12:13; Gal. 2:28-29; Col. 3:11). The New Age is not about geography! 4:24 "God is spirit" There are several short clauses in John's writings which describe the character of God: (1) God is love; (2) God is light; (3) God is spirit. This can mean (1) not physical; (2) not limited to one locality; (3) not related to time sequence or (4) heavenly vs. earthly. SPECIAL TOPIC: SPIRIT IN THE BIBLE 4:25 "Messiah is coming" The term Messiah occurs only twice in the NT, both in John's Gospel (cf. John 1:41; 4:25). SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: CHRIST JESUS AS LORD ▣ "when that One comes, He will declare all things to us" This shows that the Samaritans were expecting a Messiah. It also shows they saw the Messiah as coming to reveal the fullness of God. 4:26 "I who speak to you am He" This may be an allusion to Isa. 52:6. It is a plain, open affirmation of His Deity (so different from the Synoptic Gospels)! It is a play on "I Am," which reflected the OT Covenant name for God, YHWH (cf. Exod.3:12, 14). Jesus used this OT name for God as a way of referring to YHWH's self-revelation visibly and clearly in Himself (cf. John 8:24, 28, 58; 13:19; 18:5 compare Isa. 41:4; 43:10; 46:4). This specialized use of "I Am" must be differentiated from the well known "I Am" statements of John, 6:35, 51; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5, which are followed by qualifying NOUNS. SPECIAL TOPIC: NAMES FOR DEITY, D.
João 4:27-30
4:27 "they were amazed that He had been speaking with a woman" Culturally this was just not done by orthodox Jews or village folks. ▣ "yet no one said, 'What do You seek' or, 'Why do You speak with her'" This is an eyewitness comment from John. He must have remembered this shocking event at the well! 4:28 "the woman left her waterpot" This is such a beautiful eyewitness, historical note that showed the excitement of this woman as she rushed back to the village to testify (cf. John 4:29-30). The "waterpot" is different from the leather pouch used to draw water. 4:29 "this is not the Christ, is it" The grammatical form expects a "no" answer, but the context shows that she really did believe He was! Context trumps grammar! SPECIAL TOPIC: CHRIST JESUS AS LORD
João 4:31-38
4:32 This is another allusion to the dualism of heaven vs. earth, the spiritual vs. the physical. Jesus was on an evangelistic, revelatory mission. People were/are priority! 4:34 "My food is to do the will of Him who sent me and to accomplish His work" John 17 is a clear expression of Jesus' understanding of what the Father wanted him to do (cf. Mark 10:45; Luke 19:10; John 6:29). Jesus was sent from above, from the very presence of God, the Father, and His mission was to reveal the Father and do the work of the Father on earth. This is the vertical dualism so characteristic of John (above versus below, spirit versus flesh). There are two different terms used of Jesus being sent. pempō (John 4:34; 5:23,24,30,37; 6:38,39,40,44; 7:16,18,28,33; 8:16,18,26,29; 9:4; 12:44,45,49; 14:24; 15:21; 16:5) apostellō (John 3:17,24; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,18,21,23,25; 20:21; see SPECIAL TOPIC: SEND) These are synonymous as John 20:21 shows. It also shows that believers are also sent into a lost world as representatives of the Father for the purpose of redemption (cf. 2 Cor. 5:13-21). SPECIAL TOPIC: THE WILL (thelēma) OF GOD 4:35 "'There are yet four months, and then comes the harvest'" This is a figurative phrase showing that the opportunity for spiritual response was now! People were saved by trusting, believing, faithing in Him during Jesus' life, not only after the resurrection. 4:36-38 "One sows, another reaps" These verses are referring to the ministry of the prophets or possibly John the Baptist. This is used in 1 Cor. 3:6-8 for the relationship between Paul's ministry and Apollos' ministry.
João 4:39-42
4:39 "many of the Samaritans believed in Him" John uses the VERB "believe" in combination with several other terms: "believe in" (en) "believe that" (hoti) most often, "believe into" (eis) or put trust in (cf. John 2:11,23; 3:16,18,36; 6:29,35,40; 7:5,31,38, 48; 8:30; 9:35,36; 10:42; 11:25,26,45,48; 12:11,37,42,44,46; 14:1,12; 16:9; 17:20) Originally the Samaritans believed because of the woman's testimony (John 4:39), but after they heard Jesus they personally received His testimony (John 4:41-42). Jesus came to the lost sheep of Israel, but His gospel was for all mankind: Samaritans, Syro-Phoenician women, and Roman soldiers (cf. Rom. 10:12; 1 Cor. 12:13; Gal. 3:28-29; Col. 3:11). SPECIAL TOPIC: JOHN'S USE OF "BELIEVE" SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "because of the word of the woman who testified" If God used the witness of this heretical and immoral woman, He can also use mine and yours! This verse shows the significance of a personal testimony. SPECIAL TOPIC: WITNESSES TO JESUS 4:40 NASB, NRSV "asking" "urged" TEV, NJB, Peshitta "begged" This is a strong Greek term and should be translated "urged" or "begged." The intensity of this term can be seen in its use in John 4:47 (cf. Luke 4:38). 4:42 "the Savior of the world" This same universal title is used in 1 John 4:14. It is also used in the universal sense of God's love for all mankind (cf. 1 Tim. 2:6; Heb. 2:9; 1 John 2:2). The promise of Gen. 3:15 has been fulfilled! In the first century this phrase was often used of Caesar. Roman persecution occurred because Christians used this title exclusively for Jesus. This title also shows how the NT authors attributed God the Father's titles to the Son: Titus 1:3 ‒ 1:4; Titus 2:10 ‒ 2:13; Titus 3:4 ‒ 3:6. The Jews had rejected Jesus (cf. John 1:11), but the Samaritans quickly and easily received Him (cf. John 1:12)! The NT is not about Israel, but about Jesus. SPECIAL TOPIC: OUR SAVIOR
João 4:43-45
4:43 This verse shows that Jesus moved more freely and more often between Judea and Galilee than one might assume from the Synoptic Gospels. 4:44 This is a very unusual verse because it does not fit the preceding context. It may refer to the Galilean ministry that was about to begin (cf. John 4:3). This proverb is also found in Matt. 13:57; Mark 6:4; Luke 4:24. In the Synoptics it refers to Galilee, but here it refers to Judea. 4:45 "the Galileans received Him" They had already experienced Jesus' teachings and miracles during an earlier Passover visit to Jerusalem. The Galileans are also said to have "received" Jesus (cf. John 1:12), but many of them did not follow through on that reception and later abandoned Him (cf. John 8:31-47). "Believe" (cf. John 3:16) and "receive" (cf. John 1:12) involve more than an initial reception (cf. the Parable of the Soils in Matt. 13:18-23; Mark 4:12-20; Luke 8:11-15). SPECIAL TOPIC: THE NEED TO PERSEVERE SPECIAL TOPIC: FAITH, BELIEVE, AND TRUST ▣ "for they themselves also went to the feast" The NET Bible marks this as another parenthetical comment of the author, as they do all of John 4:44 (cf. NRSV, NIV).
João 4:46-54
4:46 NASB, NRSV, NJB "a royal official" "a certain nobleman" "a government official" "an officer in the royal service" "a servant of a king" This was a governmental official in the service of the Herod family. 4:48 "'Unless you people see signs and wonders, you simply will not believe'" This is a THIRD CLASS CONDITIONAL SENTENCE with a strong DOUBLE NEGATIVE. Jesus addresses this man in the PLURAL. The Jews were seeking signs (cf. John 2:18; 6:2, 30; Matt. 12:38; 16:1). But this servant of Herod believed before the sign was given. SPECIAL TOPIC: SIGN 4:49 "child" In three verses John uses three different terms. John 4:49 ‒ paidion (NASB, "child") John 4:50 ‒ huiōs (NASB, "son") John 4:51 ‒ pais (NASB, "son") Obviously these terms were used synonymously. 4:50 This verse catches the essence of John's Gospel—believe in Jesus, believe His words, believe His acts, believe in His Person! This man's faith is affirmed in his belief without sight of Jesus' promises. 4:53 "he himself believed and his whole household" Notice the stages of "belief" John 4:50 John 4:53 This is the first of many accounts where one person's belief affected the whole family. Cornelius (Acts 10:44-48) Lydia (Acts 16:15) the Philippian jailer (Acts 16:31-34) Crispus (Acts 18:8) Stephanus (1 Cor. 1:16) There has been much discussion about these household conversions, but it must be asserted that all members of the family needed to personally receive Jesus for themselves. The Middle East is much more tribal and family-oriented than modern cultures. It is also true that the significant others in our lives affect our choices. SPECIAL TOPIC: HOUSEHOLD BAPTISMS 4:54 The first public sign was the wedding feast at Cana (cf. John 2:1-11).