Down to Earth But Heavenly Minded

What does John Chapter 4 mean?

The gospel of John frequently uses contrast as a teaching tool. In chapter 2, there is a distinction between the joyous, secretive miracle at the wedding (John 2:6–10) and the public, dramatic cleansing of the temple (John 2:13–16). Chapter 3 presents another contrast. This passage moves from the loud, public, confrontational temple incident to a quiet, private, instructional conversation with Nicodemus (John 3:1–2).

Chapter 4 once again presents meaningful contrasts. Nicodemus was a man of power and prestige, well educated, and one who sought out Jesus of his own free will. The Samaritan woman mentioned here is poor, outcast even among the outcast Samaritans, and not expecting to meet the Lord at all. Nicodemus needed to be reminded that his knowledge was incomplete (John 3:9–10). The Samaritan woman needed to be confronted with her sin (John 4:17–18), but also encouraged and given value (John 4:23). These contrasts help demonstrate how the gospel of Jesus Christ is not only for all people, in all times, but that it will reach each person wherever they are, spiritually speaking.

The first major portion of the chapter is Jesus’ conversation with the Samaritan woman. Their back-and-forth banter reveals Christ’s mastery of personal evangelism. This passage is also an excellent example of the principle of ipsissima vox, or “the very voice” of Scripture. Almost certainly, this conversation involved more words and more time than are recorded here. Rather than a verbatim transcript, John reports the substance of the conversation, probably as related to him by Jesus at some later time. As part of that discussion, Jesus reveals that He knows very personal details about the woman’s life (John 4:1–16).

Christ’s remark about the woman’s troubling lifestyle might seem blunt. The woman immediately tries to change the subject. She is confident and clever, but Jesus knows exactly what she needs to understand. The Savior knows what she has done, and who she is, and seeks her anyway. To worship “in spirit and truth” is the role of a true believer. That Christ seeks all people, despite our former sins or our current circumstances, and wants to make us sincere disciples is the great message of His conversation at the well (John 4:17–26).

When the woman goes into town, Jesus tries to get His disciples to understand the purpose of their mission. This hinges on the idea of reaping and sowing: a process of creating more true believers in Christ. In many cases, one person will lay the early foundations, and a later person will be there to follow through to conclusion. As Jesus is speaking, He apparently sees the people from Sychar coming in a large group. This might have led to a moment of embarrassment. The disciples of Christ went into town as a group and brought no one back to meet the Lord. Yet a single, untrained, outcast, female Samaritan not only told others, but she also brought them to see Jesus face-to-face (John 4:27–38).

This chapter presents a very practical foreshadowing of a command given by Jesus elsewhere in the Scriptures. At this point, Jesus has traveled from Jerusalem (John 2—3), through Judea and into Samaria (John 4). The Samaritans respond to Jesus by proclaiming Him “the Savior of the world.” At His ascension, Jesus will declare His disciples to be His witnesses “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Just as He had done, He called His followers to do (John 4:39–45).

Chapter 4 also includes the second of seven “signs” recorded in the gospel of John (John 4:54). Part of the lesson in Christ’s healing of this official’s son is the difference between belief based on miracles and belief rooted in trusting faith. Jesus essentially forces the man to demonstrate actual trust, which is validated soon afterward. While this miracle is more open than that at the wedding, it is still relatively quiet. Later miracles will become more public, more spectacular, and invite more hostility from the local religious leaders (John 4:46–54).

Chapter Context
John chapter 4 continues the use of contrast. Jesus goes from conversing with an educated, powerful, prestigious man (John 3:1–2) to talking to an outcast, unlearned, self-conscious woman. The combination of this passage, along with Jesus’ conversation with Nicodemus, makes an important spiritual point: the gospel is for all people, in all places, and all times. Christ can reach each person exactly where he or she needs to be reached.

Verse by Verse

Verse 1. Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John

A recurring theme of the gospel of John is God’s timetable. Jesus is always aware of God’s intended schedule. This influences how public He is with His miracles (John 2:9), how he wants others to speak of Him (Matthew 17:9), and even where He spends His time.

If John the Baptist’s results were enough to attract investigation from the Pharisees (John 1:19), Jesus’ ministry was sure to do the same. In this case, attention from the Pharisees could have led to a confrontation. The time is not right, at least not at that moment. Jesus chooses to move along back to Galilee.

This is an especially interesting choice, since John indicates that Jesus “had to” pass through Samaria (John 4:4). In terms of geography, there are routes to Galilee from Jerusalem which do not pass through Samaria. The more common choice for Jewish people would have been to take a slightly longer route, avoiding the hated Samaritans. The fact that Jesus “had to” take this route is another sign of His commitment to His mission and to the will of God. He was physically able to take a different path, but obedience required Him to take this one.

Context Summary
John 4:1–4 explains Jesus’ decision to travel away from Jerusalem, heading back towards Galilee. The primary reason is to avoid conflict with the Pharisees, for now. The shortest path is through Samaria. Yet most Jews would have chosen to detour east, avoiding the hated Samaritans entirely. However, Jesus is not only committed to the Father’s timeline, but He is also submissive to the Father’s will. Christ ”had to” take this route to cooperate with that mission. His discussion with the Samaritan woman at the well implies a divine purpose for His visit.

Verse 2. (although Jesus himself did not baptize, but only his disciples),

The sudden increase in Jesus’ ministry would have attracted attention from the Pharisees. John the Baptist was baptizing so many people that having enough room in the water was a concern (John 3:23). His popularity was enough to attract an investigation (John 1:19), and eventually created a controversy (John 3:25). Jesus is already surpassing that level of success (John 4:1).

However, a major theme of the gospel of John is God’s timing. Jesus is committed to obeying the will of the Father. That includes both “when” as well as “what.” The moment to begin confronting local religious leaders will come soon (John 5:18–19), but not yet. So, as this is not the right time, Jesus moves along to Galilee. Rather than taking the typical Jewish route around Samaria, though, the will of the Father obligates Jesus to go through the region (John 4:4).

This verse also clearly indicates that Jesus did not perform baptisms personally. Unfortunately, after Jesus’ resurrection and ascension, who baptized whom became a point of argument (1 Corinthians 1:12–15). If being baptized by Paul gave people an excuse to boast, imagine the potential problems if someone could claim to have been baptized by Christ Himself! Most likely, this is the reason Jesus left baptism to His disciples. These passages also underscore the idea that baptism is not a requirement for salvation (1 Corinthians 1:17).

Verse 3. he left Judea and departed again for Galilee.

Jesus is leaving Judea to delay confrontation with the Pharisees. Local religious leaders had felt the need to investigate John the Baptist (John 1:19), which eventually caused an argument (John 3:25). Now, Jesus’ ministry is even more popular than John’s (John 4:1). However, this is not the right time for a conflict with these men (John 2:4), so Jesus travels back to Galilee.

Samaritans were a half-Jew, half-Gentile tribe, both ethnically and religiously. As a result, they were despised by most Israelites (John 4:9). The shortest route from Jerusalem to Galilee is straight through Samaria. However, the typical choice for Jewish travelers was to travel north only after passing east over the Jordan river, avoiding the Samaritans entirely. Just as Jesus is submissive to the Father’s timing, He is also submissive to His plans. Therefore, this account will indicate that Jesus “had to pass through Samaria” (John 4:4). While this is not the case in a literal geographical sense, what happens next proves that it was certainly necessary in the context of His mission.

Verse 4. And he had to pass through Samaria.

Samaria lies directly between Jerusalem and Galilee. To make the shortest possible trip between the two, a person could simply pass through Samaritan territory on their way from the city. However, most Jews loathed Samaritans. The preferred route was to cross the Jordan river into Perea, avoiding contact with the despised tribe. And yet, this verse says Jesus “had to pass through” this territory.

Samaritans were half-Jewish and half-Gentile, both ethnically and religiously. This made them unclean, hated outcasts in the eyes of the common Israelite (John 4:9). Why would Jesus be obligated to go through this region if there were other options? In short, Jesus is not only submissive to God’s timing (John 2:4), but also to His will.

Travelling through Samaria provides Jesus an opportunity to speak with the woman at the well (John 4:7–9). This leads to more ministry opportunities, in speaking to the Samaritans of her town (John 4:40–41). Jesus also uses this as an object lesson for His disciples (John 4:35). In fact, what Jesus does on this short journey foreshadows His command to the disciples at His ascension. In this part of the gospel of John, Jesus travels from Jerusalem, through Judea, into Samaria, and is proclaimed by the Samaritans as the “Savior of the world” (John 4:42). At His ascension, in Acts 1:8, Jesus commands His disciples to carry His message “in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

Verse 5. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph.

Genesis 33:18–20 explains how Jacob acquired this piece of land. After being reunited with his estranged brother Esau, Jacob looks for a plot of land to build a settlement. He finds one and buys it from the sons of Hamor. Jacob was renamed “Israel” by God, becoming the patriarch of both the Jewish and Samaritan people (Genesis 32:28). Later, in Genesis 48:21–22, Israel (Jacob) would give this piece of land to his son, Joseph (Joshua 24:32).

For Jesus to be here was unusual. Samaritans were half-Jewish and half-Gentile. So, most Jews reviled them. This not only meant avoiding them, but even refusing to have any contact with them (John 4:9). Jesus, however, is here on a divine mission (John 4:4). His upcoming conversation with the woman at the well will provide valuable spiritual teachings. Even better, it will begin the process of spreading the gospel to the entire world (John 4:42).

Context Summary
John 4:5–26 describes one of the most famous moments in Jesus’ earthly ministry. Here, He converses with a Samaritan woman. She is not only an ”unclean” Samaritan, but also an outcast among her own people. At first, she attempts to avoid Jesus’ teachings. Her answers suggest a clever mind, but they are also flippant and sarcastic. Despite that, and despite knowing all about her sin, Jesus encourages her with the love of God. This breaks through her hard heart; as a result, many others are brought to meet Christ. The disciples are also taught a valuable lesson about the purpose of their mission.

Verse 6. Jacob ‘s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

Among the unique aspects of the gospel is that Jesus was fully, completely God, and yet fully, completely human as well. He experienced the same moral struggles as other people (Hebrews 4:15). He had to battle spiritual issues, as do all people (Matthew 4:3–11). He also experienced the limitations of the human body. When Christ spoke about being weary, He could speak from personal understanding. Verses such as this contradict the claim that Jesus’ body was not human, or that He was not truly incarnated.

John refers to the time of day as “the sixth hour.” Debates continue over which time system John uses in this gospel. Roman time, which begins at noon, would place this incident at around 6:00 p.m. This is the most likely interpretation. However, one can see that how John’s clock is interpreted differs from version to version, and some Bible translations are more modern in their mention of the time. The other possibility is that John is using the same time system as the other Gospels, which start the day at 6:00 a.m. Therefore, Jesus is either sitting at the well at noon or at 6:00 p.m. Either way, this is hot and bothersome time of day to lug water.

The inconvenient hour, in fact, is part of the background to this story. It gives clues about the Samaritan woman speaking with Jesus in the next verses. She comes alone and during one of the worst times of day to tote around a water pot. Given her tragic lifestyle (John 4:18), she was probably not welcomed by the other women in town. She had to draw water alone and at less ideal times.

Genesis 33:18–20 and Genesis 48:21–22 explain how this section of land came to Joseph through Jacob.

Verse 7. A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.”

Jesus’ request was surprising for several reasons. First, in that era, men and women typically did not speak to each other in public—especially if they were not married or related. This was even more the case when they didn’t already have some knowledge of each other. Secondly, the woman in question was a Samaritan. Most Jews hated Samaritans to begin with. In fact, rabbinic law declared that Samaritan women were perpetually unclean. Interacting with her, especially in a way that would involve contact and use of the same utensils, would have been unthinkable for a typical rabbi. As noted in verse 9, Jews typically refused even the slightest contact with Samaritans.

Given that this woman did not know Jesus, and they were completely alone (John 4:8), she might well have been nervous. She may have wondered what His intentions were, and why He was trying to talk to her. From a social standpoint, there were no obvious reasons why He would want to.

Verse 8. (For his disciples had gone away into the city to buy food.)

This is an important setup for the lesson Jesus will teach after the Samaritan woman leaves. All the disciples will enter the town; none will return with anyone new. These men, already disciples of Jesus, will not tell anyone else about Him today. On the other hand, a sinning, outcast, half-Jewish woman will bring a large portion of the town to see Jesus (John 4:29–30; 35). This is not completely surprising, given the general Jewish hatred for Samaritans. Jesus had quite a bit of work to do giving His disciples the right mindset. Still, this later incident would probably be a bit embarrassing for the men travelling with Christ.

The fact that Jesus and the Samaritan woman are alone also helps explain other quirks of this passage. The words recorded in the conversation seem much more like a summary than a transcript. This is the principle of ipsissima vox, meaning “the very voice” of Scripture. In short, this means that some passages of the Bible are accurate summations of a conversation, rather than a word-for-word record. If Jesus and the woman were alone, the content of the conversation was probably told to the disciples, including John, at some later time.

The tone taken by the Samaritan woman in the conversation is also partly explained by the lack of other men in the immediate area. She probably would never have approached the well alone when there was a crowd of strange men. She might not have even known Jesus was there. She certainly seems surprised that He wants to talk to her. Being alone, she probably was not expecting to see anyone there, and wondered what He had in mind.

Verse 9. The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.)

Samaritans were mostly hated by Jews for being religious and ethnic half-breeds. Men and women who were not related did not usually speak to each other in public. And Jews would never think to share utensils with an “unclean” Samaritan. Therefore, everything about Jesus’ request would be suspicious to this woman. Being alone, she probably would not have approached a crowd of strange men. But the disciples had left (John 4:8), and Jesus might have been sitting in a spot she couldn’t see until she was close by.

That context makes it easier to imagine the nervousness in her question. Some translations include the comment about Jews not having “dealings” with Samaritans as part of her response. Others treat that statement as a separate remark. John does frequently explain cultural ideas in this gospel (John 1:41–42), so either one is a possibility. Whether the woman said this aloud, or not, it was certainly implied.

Jesus’ answer (John 4:10) probably surprised her, as well. Judging by her reaction, she seems more than capable of holding up her end of an intelligent conversation.

Verse 10. Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”

One of the core principles involved in evangelism is the idea of “felt need.” In short, a person can’t act to correct a problem they don’t know they have! Here, Jesus is introducing the woman to the fact that she has a spiritual thirst which needs to be satisfied. Later in the conversation, Jesus will be far more direct about the obvious sin and shame woven into this woman’s lifestyle (John 4:16–18).

John’s presentation of this conversation reads like a summary, rather than a word-for-word transcript. Yet Jesus’ reply is still odd. When a strange man asked her for a drink, all alone, she probably wondered what His intentions were. His answer was almost certainly not what the woman was expecting to hear. Remarkably, some of her answers during the rest of the conversation are pointed and witty, even sarcastic. Jesus’ demeanor probably helped to ease her mind, even if she was still unsure of who He was, or what He was talking about.

Jesus will refer to the idea of “living water” again in this gospel (John 7:38–39). In both contexts the imagery suggests the Holy Spirit.

Verse 11. The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water?

The gospel of John often uses contrasts as it moves from scene to scene. In this case, chapter three involved Nicodemus, a well-educated, well-respected, and highly moral man (John 3:1–2). The woman Jesus is currently speaking to is not only a Samaritan woman, but a lonely outcast, not well educated in the Scriptures. And yet, as this verse shows, she had both a certain level of courage and wit.

Her answer suggests something like Nicodemus’ response to Jesus (John 3:3–4). There, Nicodemus grasped that there was symbolism in Jesus’ comment, but did not fully understand it. Here, the woman seems to recognize that Jesus is speaking of something other than literal water. She also recognizes that, whatever Jesus means, He’s making some sort of grand claim about Himself (John 4:12).

This comment also highlights two mistakes commonly made when someone is confronted with spiritual truth. One is to assume a physical, worldly interpretation of a spiritual point. This is a frequent mistake made by the Pharisees as they debate with Jesus in later chapters. The other mistake is responding with disbelief, instead of asking for more information directly. The woman’s response suggests that she knows Jesus has some other meaning in mind. And yet, looking at her upcoming comments, she seems dismissive. She’s not really seeking an answer, at least not yet. This helps to explain why Jesus responds to her as he does (John 4:17–18): by demonstrating His knowledge of her history and current sinful relationship.

Verse 12. Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.”

The back-and-forth conversation between Jesus and the Samaritan woman (John 4:7–9) shows her to be an interesting character. Her responses demonstrate more than a little courage and wittiness. Just as Nicodemus realized that Jesus wasn’t speaking literally in John 3:3–4, the Samaritan woman seems to recognize Jesus’ prior comment (John 4:10) has a double meaning. At the same time, she seems focused on the physical interpretation (John 4:15). And her continued answer in this verse shows she’s more focused on dismissing Jesus than really hearing Him out at this point.

The question here is almost certainly sarcastic. Not only is Jacob a revered figure, but just creating a well was a difficult task. In that region, wells had to be dug quite deeply to reach water. This location, as described in Genesis 33:18–20 and Genesis 48:21–22, is one of the deepest wells in the entire region. Rather than simply asking Jesus, “what does that mean?” she responds to his odd remark with banter of her own, including sarcastic dismissal.

Verse 13. Jesus said to her, “Everyone who drinks of this water will be thirsty again,

Here Jesus begins to unpack the concept of “living water.” Listeners commonly misinterpreted Jesus’ parables or teachings in a purely physical way. In some cases, those hearing Jesus sensed He wasn’t being literal but could not see the point of the analogy (John 3:3–4). In others, they mistook the intended lesson (John 2:19–21). Jesus starts by explaining the difference between the literal well water, meaning the physical world, and living water, meaning the Holy Spirit. This is a concept Jesus will return to, in a much more public way, later in this gospel (John 7:38–39).

No matter how hard we try, earthly things will never satisfy the natural human longing for God. Writers from Augustine to C. S. Lewis have noted that human nature finds itself ultimately dissatisfied with material things. We seek all kinds of earthly “water” in attempts to quench our spiritual thirst. Only a healed relationship with God, through salvation in Christ, can solve that problem.

Verse 14. but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.”

Jesus’ comments here present important facts about the nature of salvation. To get water from a well, a person must lower a bucket, then haul up the full container. This needs to be repeated as often as required to get more water. The water Jesus promises will become a permanent spring within the person.

In direct terms, Jesus is pointing out that salvation is neither obtained nor kept through works. In fact, Jesus is contrasting the nature of salvation with the nature of human efforts. One is temporary and requires work. The other is eternal and is obtained only as a gift. Twice, in fact, Jesus refers to this “living water” as something He will give. This is not something a person could draw for themselves, even if they wanted to.

Many of the things we pursue on earth are an attempt to fill the natural human longing for God. Augustine famously said to God, “You have formed us for Yourself, and our hearts are restless till they find rest in You.” This is part of what Jesus means by earthly water being only a temporary solution. Material things can never take the place of a relationship. Our ultimate purpose as created beings is to know, serve, and worship our Creator.

Looking at the Samaritan woman’s history, it seems she was looking for comfort or security in relationships (John 4:17–18). Sadly, that quest led her into an immoral and unsatisfying life.

Verse 15. The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

Judging by her response (John 4:11–12), the Samaritan woman probably realized immediately that Jesus was not speaking literally of water and wells. At the same time, His teachings were often misinterpreted in a physical way. Her answer here might reflect a deep misunderstanding of the point Jesus is making. More likely, however, she is being sarcastic. She has already scoffed at Jesus for posing as someone greater than Jacob (John 4:12). Since Jesus is still speaking in mostly symbolic terms, she is probably rolling her eyes at Him at this point.

Whatever her real motivation, the woman now asks Jesus to provide her with the water about which He has been speaking. Jesus’ reply (John 4:16) is critically important to understand for two reasons. First, even though she is asking for the “living water,” Jesus initially refuses her request. Since she doesn’t understand what He’s speaking of, she’s not ready for it (Matthew 13:20–21). The gospel wouldn’t be able to grow roots in her, yet.

Secondly, Jesus’ response in the next three verses will grab every bit of the Samaritan woman’s attention.

Verse 16. Jesus said to her, “Go, call your husband, and come here.”

In Matthew 13:20–21, Jesus refers to soil which is too hard to allow seeds to grow roots. In the context of the gospel, and the woman with whom He speaks, her heart is still hardened and not open to spiritual truth. How does a person make hard soil better suited to seeds? By breaking it: digging past the surface to expose what’s underneath. In a compassionate, but very forceful way, Jesus is about to break the hard soil of this woman’s heart, by pointing out her sin and cultural shame.

He begins by asking a more “typical” question for that time and culture. Unrelated men and women rarely spoke in public, so if Jesus were going to have more interaction with the woman, it would make sense for Him to demand her husband be present.

As seen in the prior verses, the Samaritan woman seems mentally sharp. She responds to Jesus with a certain amount of insight (John 4:11–12), and at least a hint of sarcasm (John 4:15). Her next remark (John 4:17) is her most curt response in the entire conversation. Banter or not, she seems to sense that it is better not to lie, not to this man.

Verse 17. The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’;

The Samaritan woman had come to the well alone, during a hot and unpleasant time of day, to draw water. One would have expected her to come at a cooler time, and / or with other women. More than likely, given what Jesus reveals here, the other women in town wanted nothing to do with her.

In prior verses, Jesus began explaining the “living water” He could offer her. And yet, when this woman first asked for it, He instead asked for her husband. Jesus knew that she didn’t understand the message yet and wasn’t ready for the gospel. Like seeds on hard soil, something needed to break open before truth could take root (Matthew 13:20–21).

So, Christ has two reasons to ask this question. First is to expose the woman to her own sin and to acknowledge the cultural shame she bore, to make her aware of her need. The second is to point out that, despite knowing about her sin and destitution, God still seeks people like her.

Her answer to Jesus is the shortest of her responses in the story. Even so, she is careful to phrase her answer in vague and unspecific terms. She simply denies having a husband. Jesus will fill in the rest of the details Himself.

Verse 18. for you have had five husbands, and the one you now have is not your husband. What you have said is true.”

In other contexts, this might seem like a blunt, even harsh description of the woman’s sin. Jesus’ words are direct and to the point. And they clearly are meant in response to her carefully phrased claim to not have a husband. Rather than press the question further, Jesus simply tells the woman what He already knows: that she has lived, and is living, an immoral life.

Christ’s motivation for this is a basic principle of evangelism. Those who don’t know they have a need cannot respond to that need. Jesus has already explained the difference between literal water and “living water.” Now, He exposes the fact that this woman is a sinner. Matthew 13:20–21 mentions that “seeds” of the gospel can’t take root in a heart made of hardened “soil.” Confronting a person with her specific sins is one way to make her understand her need for a Savior, and to break up that soil.

The dialog here reads like a summary, not a word-for-word transcript. It’s possible that Jesus described additional specific details about her past. Given what the woman tells the other Samaritans—that Jesus knew “everything” she had done—this is more likely than not (John 4:39). And yet, Jesus mentions these sins not simply to shame her, or even “just” to make her understand her own sin. The fact that Jesus not only knows that the woman is living in sin, but knows specific details of her sin, is crucial to understanding the rest of the conversation.

Jesus is also putting His upcoming statement about those whom God seeks in context. Jesus sought out this conversation, even though He knew that she was an immoral, outcast Samaritan woman. God seeks sinners, even though He knows exactly how depraved we really are. When Jesus says God is “seeking such people,” that includes this woman, who has been an outcast among outcasts.

Verse 19. The woman said to him, “Sir, I perceive that you are a prophet.

More so than any other words in this chapter, the response given in verses 19 and 20 proves two things about this Samaritan woman. First, that she is a perceptive and clever person. She has already shown some intuition in responding to Jesus’ earlier statements (John 4:11–12, 15). When Jesus mentions her sin, she acknowledges His insight—then immediately tries to distract Him with a religious dilemma (John 4:20). And not just any dilemma, but one specifically related to the conflict between Jews and Samaritans. This is not the response of a fool, nor of someone who is stammering or struggling for words.

And yet, secondly, this is not the response of a person seeking truth. The attempted decoy is meant to steer Jesus away from her personal issues, and towards something unrelated. Those who participate in evangelism often see this tactic. Rather than discuss a single issue, some non-believers will try to run down all sorts of rabbit-holes, looking for an escape from the point at hand.

Verse 20. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.”

Verses 19 and 20 make it clear that this Samaritan woman is no fool. She was perceptive enough to sense a deeper meaning behind Jesus’ first statement (John 4:11). She was willing to press the issue after that (John 4:15). And she was insightful enough not to lie, but to give a less-than-complete response when Jesus asked about her husband (John 4:17). When Jesus reveals that He knows exactly what she has done, she’s clever enough to try a distraction. The path she chooses shows she’s not only quick-minded, but clever.

This is a common problem in evangelism and in debate. Rather than deal with the point at hand, those looking to duck the issue may try to divert conversation onto something else. This is referred to as a “rabbit hole,” or sometimes as a “red herring.” It’s a path, or a statement, which serves no immediate purpose other than drawing attention away from the current topic.

In this case, the attempted distraction involves a classic argument between the Jews and Samaritans. Samaritans were not allowed to come to the temple in Jerusalem. Their religion taught that true worship could occur only on nearby Mount Gerizim. In a sense, this was something like a “young earth” vs “old earth” or “Calvinism” vs “Arminianism” debate. While the question itself might have been worthwhile, it’s not pertinent to what Jesus and the woman are discussing at that moment.

Jesus’ response will draw on His prior statement about the woman’s sin, as well as parrying her attempted distraction. Instead of letting her avoid the issue, Jesus will show how she needs to confront it: God knows, and He wants people like her anyway.

Verse 21. Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.

Jesus is responding to the Samaritan woman’s attempted distraction. Often, in evangelism or debate, one side will try to lure the other into a discussion not relevant to the point at hand. This usually comes in an effort to avoid the original topic. In this case, Jesus has just confronted the woman about her immoral lifestyle (John 4:17–18). Her clever-minded response is to ask Jesus about a controversial spiritual question (John 4:19–20).

Instead of taking the bait, Jesus simply deflects the question. The issue is simply not important as part of the conversation they are having. Instead of chasing a false trail, Jesus continues to explain the gospel. The woman’s question revolves around the proper location for worship. Jews only worshipped in the temple. Samarians only worshipped on Mount Gerizim. Jesus explains that, once His mission is complete, that worship will not be confined to any one place on earth. This would have been just as controversial to the Jews, who placed great importance in the physical temple.

This leads Jesus into an important truth about proper Christian worship: it requires spirit and truth.

Verse 22. You worship what you do not know; we worship what we know, for salvation is from the Jews.

The nation of Israel is God’s chosen people. This was the line which God chose to produce Jesus Christ, the Messiah (Romans 9:4–5). The truths of God’s prophets came through this nation. Other people, such as the Samaritans, were not given this full level of revelation. They were allowed to see the same creation as all other people (Romans 1:18–32), but they did not “know” God as the Israelites did. This did not leave them incapable of knowing anything about God, but it did mean there was a limit to what they could understand.

Jesus is in the process of correcting the Samaritan woman’s concept of God. Unlike Nicodemus, this woman was uneducated, poor, disrespected, outcast, and living in sin. And yet, those who worship God in spirit and truth are His: He wants those people to worship Him. This will be an incredibly uplifting message for a woman beaten up and thrown aside by the world. Verses 23 and 24 will put this new perspective into clear terms.

This section of John shows how Jesus’ life on earth was meant to complete the old, imperfect, and temporary means of reconciliation with God. Jesus came as the new sacrifice for sin (John 1:29), replacing the old ways of atonement (John 2:6–9), with His body the new temple (John 2:19–21), bringing a new birth (John 3:1–7), a new and living water (John 4:11).

Verse 23. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.

This verse is crucial for two reasons. First, this is part of Jesus’ correction on the meaning of worship. The Samaritan woman attempted to distract Jesus from her sin by asking Him to resolve an old spiritual argument. This was the question of where proper worship should occur: Mount Gerizim or the temple of Jerusalem? Rather than taking the bait, Jesus clarifies that “true” worship of God is not tied to a location, but to the intent of one’s heart.

This is also important for what it says about the Samaritan woman. She has lived an immoral lifestyle (John 4:16–18), perhaps desperate, and seemingly bearing so much cultural shame that she has been cast out even among the outcast Samaritans. Nicodemus, the educated and powerful Pharisee, needed to be humbled to be opened to God (John 3:9–12). This woman needs to know that she is wanted, loved, and valued. As always, Jesus meets each person at the exact point of their need.

The Samaritan woman has been looking to quench her spiritual thirst with a series of relationships. At first she did not understand what Jesus meant by a spring of living water, leaving no more thirst (John 4:13–14). Based on what she says in the next verse, it seems she is beginning to understand what Jesus is really speaking of.

Verse 24. God is spirit, and those who worship him must worship in spirit and truth.”

Jesus gave the Samaritan woman (John 4:23) a better explanation of what His offer of “living water” really is. This woman’s greatest thirst seems to have been for acceptance or security through relationship (John 4:16–18). The kind of relationship she seeks can only be truly found in God, and only through Christ. So, Jesus explains to her that “true worship” of God does not require one to be Jewish, or Samaritan, or in the temple, or on the mountain. Rather, true worship requires spirit and truth, and God is seeking those who want Him in this way.

Verse 24 also makes a clear point that God, Himself, is spirit. God is not simply a more complex physical being, or a limited creature. In other words, God is not restricted to seeing, hearing, or being in a single location, like the false gods of most religions. This also helps to keep Genesis 1:26 in context. The fact that man is created in “the image” of God does not mean we have some physical resemblance to Him. We share his moral and rational nature.

Verse 25. The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.”

Jesus’ primary conversation in John chapter 3 was with Nicodemus. Nicodemus was a wealthy, moral, educated, powerful man. The Samaritan woman Jesus speaks to now is Nicodemus’ mirror-image. She is outcast, immoral (John 4:17–18), unlearned, and socially powerless. In the previous verses, Jesus confronted her about her sin. She responded by attempting to change the subject, but Jesus persisted in explaining the truth. That included the idea that God must be worshipped in spirit and in truth, and He is looking for those kinds of followers.

Certain verses in the passage make it clear that the Samaritan woman was no fool. She wasn’t formally educated, but her banter with Jesus reveals a certain level of wit (John 4:11–12, 15, 19–20). Here she once again asks a question which reveals a sharp mind. Jesus has just revealed His knowledge of her entire past (John 4:29), and a deep knowledge of spiritual things. Apparently, she has heard a few things about the Promised One, but does not want to ask Jesus directly if this is who He is. She artfully mentions the idea of the Messiah to see how Jesus will respond.

Of course, in the next verse, we see that this is exactly what Jesus is trying to get her to understand: He is the Messiah.

A question raised here is where the woman heard about the Messiah. According to the gospel of John, the preaching of John the Baptist and Jesus had attracted quite a bit of attention. More than likely, she had heard from others connected to John the Baptist’s ministry. This left an opening for the gospel once she had the opportunity to meet Christ.

Verse 26. Jesus said to her, “I who speak to you am he.”

The gospel of John includes seven instances where Jesus refers to Himself using the expression “I AM,” connecting Himself to some spiritual idea. This is not usually thought of as one of those since Jesus simply acknowledges Himself as the Messiah. In some conversations, Jesus’ use of the phrase “I AM” is very deliberate and is a claim to divinity. For instance, in John 8:58, Jesus uses this expression in reference to Himself. The local religious leaders respond in shock, realizing that Jesus is claiming to be God (John 8:59), having used the same title that God used to describe Himself to Moses (Exodus 3:13–15).

What John records about the conversation with the Samaritan woman is clearly a summary, not a detailed transcript. Judging by the woman’s comments about Jesus’ knowledge (John 4:29), and her reaction in the next few verses, there are more words spoken between them than are written here.

This statement by Jesus is the exclamation point on a brilliant conversation. As He did with Nicodemus (John 3:1), Jesus moved directly to the need of the person He was speaking with. After making her acknowledge her need and her sin, He provided her with what He had previously promised: the water of eternal life. This, of course, was Christ Himself (John 7:37–38).

Verse 27. Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?”

Jesus had sent the disciples into town to buy food earlier in the passage (John 4:8). The fact that He was alone was probably the only reason the Samaritan woman had approached the well; in that time and place it would have been unwise for a woman to approach a group of strangers. She might not have even known Jesus was there. While His disciples were gone, Jesus opened the truth to the woman, who responds immediately to what she has learned (John 4:28–30).

No matter how a person looks at it, this passage is embarrassing for the disciples. These men are the students of Christ, and they know Him better than anyone else. And yet, they have told no one about Jesus. They didn’t bring a single person back to meet Jesus. Several verses from now, many Samaritans from the town will come to see Him. But they will have been brought by a woman with a sinful reputation who has just met Jesus. This makes Jesus’ description of the work of God even more stinging (John 4:34–38).

In the disciples’ defense, they are still early in their travels with Jesus. Their Jewish culture despised the Samaritans for being half-breeds both in race and religion. And Jesus has not yet given them a command to spread the gospel to others. While being outdone in evangelism by a Gentile woman is awkward, it’s not a great moral failure, either.

The verse also shows the immediate impression Jesus has made on His disciples. Even this early in their travels together, they are not openly questioning His actions. Virtually every detail of the prior passage was against cultural norms. Jesus was speaking to a woman, also a Samaritan, in a way that His culture considered inappropriate. But the disciples already know Jesus well enough to trust that He must have a good reason for what He is doing.

Context Summary
John 4:27–45 is an object lesson for the disciples. Jesus has just finished a conversation with a Samaritan woman, while the disciples were in town buying food. As it turns out, this supposedly unclean woman will bring many people to meet Christ. The disciples have brought no one. Jesus explains that some work to plant spiritual seeds, while others collect the harvest. Both are valuable and we should be ready for opportunities in either case.

Verse 28. So the woman left her water jar and went away into town and said to the people,

The woman had come to the well specifically to draw water. This was not a minor chore in an era without indoor plumbing. Her eagerness to tell others about Jesus was obviously boiling over. Leaving her water jar not only meant she’d forgotten her chore, but she’d left a valuable piece of her own property behind. Whether she intended all the time to come back and get it, we don’t know.

According to this verse, the woman told more than one person about her experience. In the Greek, the term is anthrōpois, which literally means, “human beings,” including both men and women. Interestingly, whatever social awkwardness she might have had over her past sins seems to be overcome. In the next verse, she uses her past as a reason for people to listen to Jesus: He knows all those things I’ve done!

That, in fact, might have been one reason for some of the men to come and speak to Jesus. A woman with her reputation (John 4:16–18) might have had “connections” with men who’d rather keep such things quiet (John 4:39).

Verse 29. “Come, see a man who told me all that I ever did. Can this be the Christ?”

Some commentators note that a woman who had five prior husbands, and was living in sin (John 4:17), might well have been “connected” to many other men in town. In its own way, this might have been part of the motivation for some men to come and speak to Jesus (John 4:39). When she said Jesus knew everything in her past, it could have made some of the Samaritan men nervous. The Scripture itself doesn’t specify. Regardless of motivation, the response to this woman’s witness is impressive. The next few verses will describe many people meeting Jesus, and a door being opened for more evangelism.

Yet again, this Samaritan woman shows her shrewd and clever mind. In Jesus’ day, women were considered unreliable witnesses. Fair or not, the Samaritan woman knew that if she made any overt claims about Jesus, they’d be dismissed. In that culture, nobody would trust the word of a woman. So, just as she used clever tactics with Jesus (John 4:11, 15, 19–20), she uses them on the people of town.

The way she asks her question, “Can this be the Christ?” is intended to be given a negative answer. She might have said it as, “This isn’t the Messiah, is He?” By referring to Jesus’ amazing knowledge, and suggesting the idea of the Promised One, she sparks curiosity. As a result, she brings many people to Christ, both physically (John 4:35), and in terms of introducing them to their Savior (John 4:39–42).

Verse 30. They went out of the town and were coming to him.

Jesus speaks with a Samaritan woman at a well near the town of Sychar (John 4:7). Not only is He willing to converse with her, but He also knows her shameful past and her spiritual struggles. While the disciples go into town and come back only with food, this Samaritan woman will convince others that they need to come and hear from Jesus themselves.

The fact that the people of town are on their way to see Jesus helps to clarify the meaning of His words in this passage. Jesus will tell His disciples (John 4:35) to look—to “lift up your eyes”—on the fields of a harvest. Most likely, He would have been indicating the approaching crowd from the Samaritan town.

This incident is a powerful object lesson for the disciples. Their true purpose, in Christ, is not about physical things. It’s about bringing others to a knowledge of the Messiah. The response of the townspeople is the first part of that lesson.

The second will come much later. When Jesus leaves His apostles to return to heaven, after His resurrection, He will tell them to be His “witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). In John chapters 2, 3, and 4, Jesus has done just that. He has traveled from Jerusalem to Judea and into Samaria. Here, the Samaritan people will be proclaiming Him the Savior of the entire world (John 4:42). This underscores the purpose of discipleship and evangelism: teaching others about Christ, so they can do the same.

Verse 31. Meanwhile the disciples were urging him, saying, “Rabbi, eat.”

The disciples had gone into town to buy food (John 4:8). Jesus had stayed behind at the well outside of town to rest (John 4:6). Naturally, when the disciples returned, their primary concern was Jesus’ hunger and thirst. That the men were “urging” Jesus to eat suggests that He was not accepting whatever food they had offered. Jesus, as was typical, takes the opportunity to make an everyday event into a profound spiritual lesson.

Virtually all English translations of John 4:31 use the word “meanwhile,” or “meantime.” This comes from an entire phrase in Greek, en tō metaxy. This explicitly means that there has been a passage of time. The prior verses described the Samaritan woman returning to town, telling others about Christ, and asking them to see Him. This verse implies that while all of this was going on, the disciples are trying to get Jesus to eat, and He is not interested in physical food. It’s entirely possible He was waiting for the events described in verses 39–42, to make His upcoming lesson more meaningful.

The term “Rabbi” means “teacher,” and was a title of respect. This was the same term used even by the Pharisee Nicodemus in reference to Jesus (John 3:1–2).

Verse 32. But he said to them, “I have food to eat that you do not know about.”

The New Testament records many places where Jesus says something provocative, controversial, or mysterious. In some cases, He even seems to choose His words and timing specifically to rattle the spiritually resistant (John 5:8–11; 9:13–14). His intent, in most cases, seems to be to let people’s reactions speak for themselves. A famous psychological experiment, the “Rorschach test,” was once used attempting to do the same thing. The test used blobs of ink, and what a person saw—supposedly—indicated more about their minds than anything else. While those tests are not reliable, the idea recognizes that a person’s own mind and perspective are powerful influences, even in what they claim to have seen or heard. Rather than vague shapes or obscure experiments, Jesus often asked pointed questions intended to let people reveal their own hearts (Mark 10:18; Luke 20:4). The way people respond to Jesus’ questions, or actions, demonstrates their level of spiritual knowledge, interest in the truth, and so forth.

In this case, Jesus has been refusing nutrition from the disciples for some length of time (John 4:31). His reference to food, not surprisingly, is completely misinterpreted by His followers, as verse 33 demonstrates.

Verse 33. So the disciples said to one another, “Has anyone brought him something to eat?”

The Bible records many instances where Jesus’ words are misinterpreted. Usually, this is by someone who is confused about Christ’s use of physical symbols for spiritual ideas (John 3:3–4; 4:10–11). But this opportunity for confusion is no accident. Scripture shows Jesus to be a master at asking questions which reveal a great deal about those who answer. Some of Christ’s statements are vague, others are provocative. In all cases, how people respond to Jesus’ remarks explains more about their intent than anything.

The disciples are still early in their travels with Jesus, so they are still easily confused when the conversation turns into a lesson. One reason for the confusion of the disciples would have been the very territory they were in. Jews usually avoided Samaritans and Samaria. This is because Samaritans were seen as impure and unclean, both in terms of blood and religion. There would have been no reason to think other Jews were around. And the normal practice was for Jews to refuse to use the same utensils as a Samaritan (John 4:9). If Jesus had been talking about physical food, it would have been a mystery from where or whom He’d gotten it.

Verse 34. Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.

Food is meant to refresh and recharge the body. A body which does not consume the right kinds of food will be weak, ineffective, and sickly. On the other hand, eating a good meal provides the body with energy and strength. Spiritually speaking, the “food” of our spirit is the will of God. Jesus was tired and weary from a long journey (John 4:6). And yet, simply following the will of God gave Him a spiritual boost (John 4:31–33).

This makes sense when we consider the idea of God as the Creator. If we are created for a purpose, and that purpose is the will of God, then it makes sense that we feel best when we’re accomplishing that purpose. Jesus quoted from Deuteronomy 8:3 when being tempted by Satan (Matthew 4:1–11). His comment then was that “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God’” (Matthew 4:4). There is more to our lives than simply keeping the physical body alive; we have a purpose beyond this world. We can’t feel “right” unless we’re living out that purpose. We can’t help but feel refreshed when we’ve made progress on behalf of the One who created us.

Verse 35. Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest.

In this passage, Jesus has drawn an analogy between the “spiritual food” of serving God and the physical food which refreshes the body (John 4:34). Here, He continues that analogy by comparing the work of evangelism to that of collecting crops.

The phrase Jesus uses at the start of this verse might have been a local proverb. Experienced farmers could look at the season and know how far away the harvest-time was. Those same farmers could look at their fields to recognize the right time to bring in the crops. Similarly, the disciples should have the ability to recognize the right time for a spiritual harvest.

In this case, the Samaritan woman is bringing many people from town back to meet Jesus (John 4:30). When a wheat field is ready to be collected, the tips of the plants appear white. The crowd of people, in white garments and headwear, might have echoed this same imagery. Presumably, the disciples could have turned from Jesus to see the sight of an approaching crowd and would have grasped His meaning. Evangelism is not merely something to be done when we think it’s convenient; waiting until the perfect moment means never getting anything done at all (Ecclesiastes 11:4).

Verse 36. Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together.

The physical and emotional payoff of planting crops comes when those returns are finally harvested. This is a time of happiness for everyone involved. And yet, the primary joy is for those who do the reaping: those bringing in the finished goods. Spiritually, those who plant seeds of the gospel are not always the same people who see those seeds take root and grow. Most often, people come to faith in Christ after one person plants a seed, a different person nourishes it, and still another helps the person express truly saving faith (1 Corinthians 3:5–9).

Earlier, the Samaritan woman mentioned the Messiah (John 4:25). She also mentions Messiah to the people in town after speaking with Jesus (John 4:29). It’s possible that she’d heard these ideas from the followers of John the Baptist. In other words, seeds have been planted in this area—the disciples need to pay attention and see where there are opportunities for a harvest! Jesus’ earlier remark (John 4:35) suggests this very idea. Others have planted seeds, now the time has come to bring those returns in.

Verse 37. For here the saying holds true, ‘One sows and another reaps.’

Depending on the timing, it’s entirely possible for crops in a field to be planted by one person and harvested by another. Jesus is describing the approaching crowd of Samaritans (John 4:30) by using the imagery of a wheat field, white and ready to be harvested (John 4:35). In this specific case, the people are being brought by the Samaritan woman Jesus was just speaking to (John 4:7–26).

This same woman mentioned the Messiah in her conversation with Jesus (John 4:25). She also referred to Messiah when speaking to the townspeople (John 4:29). At the time, the ministries of Jesus and John the Baptist were not only successful, but they were also attracting attention from the local religious leaders (John 1:19; 4:1). This means that the Samaritan woman, and the other townspeople, might have been “planted” with gospel seed by others.

Now, with the chance to hear and learn more about Jesus, these men and women were ready to be spiritually “harvested” and brought into a relationship with Christ (John 4:30–42). This should be both encouraging and challenging to believers. Our efforts to plant the gospel are never wasted: others may well complete what we’ve begun. And we should be sensitive to those who have been “seeded” with the gospel, so we can take opportunities to lead them to Christ.

Verse 38. I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

The prior verses are meant to be both comforting and challenging to Christians. In the physical field, it is common for one person to plant the seeds, while another eventually harvests the finished goods. Harvest is a time of joy, and so the work of the harvester tends to get more glory. And yet, both are required for the crops to be brought in.

Jesus has made a comparison between fields ready for harvest and the approaching crowd of Samaritans (John 4:35). These men are approaching thanks to the testimony of a Samaritan woman (John 4:29–30). There’s good reason to think that these people have heard something of the gospel from others (John 4:25). In other words, this is a field which has been seeded and only needs to be harvested. The disciples didn’t teach the Samaritans about the Messiah, and they certainly didn’t bring anyone back to meet Jesus.

This is why Jesus reminds them that their task—”reaping” for the sake of heaven—is not something they themselves worked for. Others have done the work to this point, but now the responsibility is on the disciples to finish.

Verse 39. Many Samaritans from that town believed in him because of the woman ‘s testimony, “He told me all that I ever did.”

This is an interesting verse for several reasons. First , in that time and place, the testimony of a woman was considered unreliable. Women could only testify in court if three or four of them had co-witnessed the same event. And yet, it was the word of a woman which brought these Samaritans to meet Jesus (John 4:28–30). Strictly speaking, this verse is not saying that the people of town were saved on account of the woman’s story. Rather, it was her story which led them to meet Jesus, resulting in their belief and salvation.

The other interesting point is that Jesus’ extensive knowledge is specifically mentioned. In that place and time, a woman’s opinion might have been pointless under normal circumstances. However, this woman might well have had less-than-honorable connections to other men in town (John 4:17–18). When she said that Jesus knew “all” she had done, that might have made some people nervous enough to go investigate.

This is also a prime example of why evangelism efforts are never wasted. There is no such thing as a person too far gone, too sinful, or too unimportant to share the gospel with. A lowly, outcast Samaritan woman was so impressed by Jesus that she sparked a revival in her town! The impact of her actions are still being felt in the Christian world today.

Verse 40. So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days.

One can only imagine how rattled the disciples must have been at this turn of events. Samaritans were ethnic and religious half-breeds. As a result, most Jews despised them and refused to have any unnecessary contact with them (John 4:9). And yet, in this episode, Jesus has spoken at length to someone who is not only Samaritan, but a woman (John 4:27). That same woman has brought many of the townspeople to meet Jesus (John 4:30), when none of the disciples did. And now Jesus is not only interacting with these people, but He is also staying for several days!

In part, This is Jesus putting into practice what He would command of the apostles after His ascension. In Acts 1:8, after rising from the dead, and just before ascending in Heaven, Jesus instructs His followers. He tells them to “be [His] witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” So far in the gospel of John, Jesus has traveled from Jerusalem to Judea and into Samaria. Here, He will be recognized as “the Savior of the world” (John 4:42).

Verse 41. And many more believed because of his word.

The testimony of the Samaritan woman brought many people to meet Jesus (John 4:29–30). It seems her mention that Jesus knew her past added special curiosity to the crowd (John 4:39). Her willingness to bring others to Christ started a revival in the town. Most people would have cast her aside as an immoral (John 4:17–18) and uneducated Samaritan woman. Jesus’ conversation with her proves that no opportunity for evangelism is wasted. For all the faults she had, according to the world, she immediately became an effective ambassador for Jesus.

Of course, those who came to see Christ after the woman’s testimony were just the beginning. As Jesus stayed with the people (John 4:40), He had even more opportunities to proclaim the gospel. Based on this verse, it’s reasonable to say that more people came to hear Jesus after He was invited to town than came at the request of the woman. That doesn’t change the sequence of events: she told others, and it grew into a bigger and bigger event (John 4:42).

Some of the most influential people in history are not the celebrity names we read about. Truly, some of the world’s most impactful lives are those whom we never even knew existed. They don’t get the credit others do (John 4:38), but their influence is what makes other people’s accomplishments possible. Thankfully, God knows and will reward each person accordingly (Matthew 6:18).

Verse 42. They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

The first thing that brought these people to hear from Jesus was the Samaritan woman’s testimony (John 4:29–30). This is remarkable enough, in that a woman’s testimony was not usually respected in that era. Her reference to Jesus’ deep knowledge of her past, and the fact that this past might have involved many of the men in town (John 4:17–18) probably added to their motivation. All the same, it was her willingness to act in faith which started the revival in her community (John 4:39).

Once a few people had met Jesus, they invited Him to spend additional time in town (John 4:40). This gave many more opportunities for Jesus to teach and preach. As one would expect, this was even more effective than a brief conversation. Whatever the people of town had thought about Jesus, based on the claims of the Samaritan woman, they now had personal, first-hand confirmation.

Jesus has travelled with His disciples from Jerusalem into Judea and now into Samaria. The statement about Jesus being the “Savior of the world” is not only true, but also meant to be a lesson to the disciples. After His resurrection, and just prior to ascending to heaven, Jesus will instruct His disciples. His command then will be to “be [His] witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). What He will ask them to do, He has already done by example.

Verse 43. After the two days he departed for Galilee.

Jesus’ initial reason for travelling away from Judea was to avoid premature conflict with the Pharisees (John 4:1–3). He planned to return to Galilee (John 4:43), but coming through Samaria to do so was an unusual choice. Jews, for the most part, hated Samaritans and refused to have any unnecessary contact with them (John 4:9). And yet, the Bible says that Jesus “had to” pass this way (John 4:4). The events which occurred in this chapter explain why: it was the will of God for Jesus to meet these people.

Jesus disregarded social conventions in passing through the region. He took an unusual path in speaking to the Samaritan woman (John 4:27). And He probably shocked the disciples by agreeing to stay so long to speak with the people (John 4:40). All of this, of course, was explained by the reaction of the Samaritan people: Jesus is “the Savior of the world.” His work, the action that gave Him spiritual strength, was to do the will of God (John 4:34), even if that wasn’t something others understood.

Verse 44. (For Jesus himself had testified that a prophet has no honor in his own hometown.)

This verse seems an odd statement to add to this story. Similar comments about a prophet’s lack of honor from his hometown are recorded in other Gospels (Mark 6:4; Luke 4:24). Most English translations place these words in parentheses since it clearly appears to be a sidenote. But the connection to this story is not immediately clear.

Jesus is travelling from Judea into Galilee (John 4:3), after spending two days teaching the Samaritans of Sychar (John 4:40). Surrounding verses mention His departure (John 4:43) and arrival (John 4:45). But the upcoming events don’t seem to indicate much rejection. In fact, verse 45 says He was welcomed. When Jesus has His next confrontation, it will be with the Pharisees in Jerusalem as recorded in John chapter 5. All of this raises the question of what John means by this remark, and why he included it in this place in his gospel.

Scholars offer several ideas. The most reasonable is that Jesus is returning to the region of Galilee, but not to His local hometown of Nazareth. He returned to the town of Cana (John 4:46), where He had performed His first miracle (John 2:11). Nazareth, however, is closer to Sychar than Cana; Jesus would have passed right by it. Once Jesus arrived in Cana, He was there long enough for a local official to hear about His arrival and make a journey to see Him (John 4:47). Cana and Capernaum are about twenty-five miles apart, so this was not a short trip.

This would put John’s remark about a prophet’s honor in context. Jesus is going to Galilee, the region, but bypasses His hometown of Nazareth, since the people there have no particular interest in His message.

Verse 45. So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast. For they too had gone to the feast.

Galilee is a region, not a specific town. Cana and Nazareth are two of the towns in that area. Since Jesus had previously been invited to a wedding in Cana (John 2:1–2), and performed a miracle there (John 2:11), it makes sense that He would be welcomed. It seems Jesus bypassed Nazareth due to a lack of interest from the people there; His own family and childhood friends didn’t seem to have much concern for His message (John 4:44).

Jesus is making this visit after spending some time in Jerusalem. There, He had cleansed the temple (John 2:13–17) and had also attracted quite a bit of attention for His teachings and works (John 2:23). Travelling to Jerusalem for various feasts was required of all able-bodied Jewish men of that region. So, there would have been many people from Galilee in the city to see these things Jesus was doing.

Verse 46. So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill.

Jesus left Jerusalem to avoid a conflict with the Pharisees. The time was not yet right for a confrontation, so He planned to return to Galilee. Instead of avoiding Samaria, as most Jews would, Jesus followed the will of God and passed through the town on Sychar (John 4:1–4). As a result, He was able to preach the gospel to a Samaritan woman (John 4:7–26), who brought many others to meet Christ (John 4:39). The disciples were given a living lesson in evangelism, and Jesus wound up staying there for a few days (John 4:35–38, 40).

Jesus’ first miracle, and the first of seven recorded in the gospel of John, was turning water into wine at a wedding in Cana (John 2:11). Capernaum is a town on the edge of the Sea of Galilee, about twenty-five miles east of Cana. For news to get to Capernaum, and someone to travel back, Jesus had to have been in Cana for the better part of a day, if not longer.

The Bible does not explain exactly who this man is. The Greek refers to him using only the word basilikos, which implies the idea of a nobleman, court officer, or other politically connected person. He might have been Jewish, or a Gentile, but the text does not specify. All we know is that his son is sick; coming to Jesus is more than likely not the first thing he’s tried to do for his child.

Context Summary
John 4:46–54 records the second of Jesus’ seven miracles in the gospel of John. The primary lesson of this miracle is the importance of biblical ”faith,” which is really ”trust.” Some people won’t believe—won’t actually ”trust” in Christ—without seeing a miraculous event. Jesus then asks the miracle-seeker to act in trusting faith: to leave without any hard proof that his request has been granted. As it turns out, the man has actual, trusting belief, and obeys. He finds his faith has already been rewarded on his way home. This also demonstrates the fact that God may sometimes answer our prayers long before we know He’s done so.

Verse 47. When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death.

The man in question is only described using the Greek word basilikos, meaning a court official or nobleman (John 4:46). Scripture doesn’t say if he was Jewish or a Gentile. Nor does it say exactly what his title was, what was wrong with his son, or any other details. None of those are the point of the story, so the Bible efficiently sticks to the important elements. Prior verses explained that Jesus’ ministry is attracting attention. The local religious leaders are already watching Him (John 4:1–3). He has caused one public disturbance in the temple (John 2:13–17). Local people who went to Jerusalem for the required feasts saw what He did in the city (John 2:23) and more than likely spread those stories when they got home. This would have included Capernaum, where this man was from. Jesus has also spent the last two days in Sychar, where He was well received (John 4:40–42).

According to this verse, the man’s son was in dire condition. So, probably as a final effort, he is willing to come plead with Jesus for healing. We can’t be sure, from the Bible alone, if word of Jesus’ wedding miracle had been spread (John 2:9–11). One way or the other, this man plans to ask Jesus for help. Specifically, he wants Jesus to come to his son to heal him. Jesus has other plans, however.

Verse 48. So Jesus said to him, “Unless you see signs and wonders you will not believe.”

In the original Greek, Jesus’ meaning in this verse is easier to see. The word “you” in English can refer to a single person or a group of people. The Greek terms used in this verse are plural: Jesus is saying “you people” want signs and miracles. His criticism is not of this man alone, but of the general attitude people have toward faith. This was a common problem in Jesus’ day (Matthew 16:1–4), and it is common in ours as well.

Jesus’ approach here is meant to show the difference between “knowledge” and “faith.” biblical faith is really trust—it is not enough to know something, one must rely on it, and act in accordance with it. Christ often made comments that seem blunt, dismissive, or even bizarre at first (Matthew 15:26; John 4:17–18; 6:51). His remarks always had a purpose, however. Mostly, this was meant to cause the other person to reveal their true intentions. Jesus is setting up a spiritual challenge for this man: are you willing to really trust me, without seeing proof, or not (John 4:49–50)?

Verse 49. The official said to him, “Sir, come down before my child dies.”

It’s easy to sympathize with the man’s approach to Jesus. As limited people, we often find ourselves only able to focus on one thing at a time. Jesus is making a theological point (John 4:48), but the man is in no condition to debate. His child is nearly dead (John 4:47), so all he can think of is getting Jesus to come back to Capernaum for healing. Jesus’ purpose in making these statements is not to dismiss the man’s need, but to test his faith.

Biblical “faith” is not simply mental knowledge. It’s an act of trust: choosing to rely on those things we do know despite the things we don’t know. Apparently, this man already had some level of belief—intellectual knowledge—that Jesus could heal his son. This might have been a last, desperate attempt when all other medicine had failed. He thinks that Jesus can do something, or he would not have come all the way to Cana. The real question is whether the man has faith in Christ.

In other words, wishing that Jesus can heal is different from faith—trust—that He can heal, or will heal. The next verse will show Jesus putting this challenge to the man directly, and his response.

Verse 50. Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way.

This man came to Jesus in a desperate attempt to save his son, who is nearly dead (John 4:47). His request is simple: come back to Capernaum and heal my child. Jesus’ comment about signs and belief (John 4:48) makes more sense when read in the context of verse 50. The point Jesus is making is that simply “knowing” something or “wishing” something is different from “having faith” in something. Asking Jesus to perform a miracle only requires desire. Watching Jesus perform a miracle only results in knowledge.

“Faith,” on the other hand, requires trust. The man is not being asked to exhibit blind faith. He already has reasons to believe that Jesus can heal his son. If he had no prior knowledge, he never would have come to see Jesus in the first place. What Jesus is asking for is trust. If the boy is that close to death, there is no time for the man to make a second trip. Either he trusts that Jesus can heal his son from here, or he does not. Walking away without Jesus right by his side will require the man to trust Christ’s healing power and His words. That is what true, biblical faith is all about.

As it turns out, the man has exactly that kind of faith. He believes, in his mind, that Jesus can heal. More importantly, he is willing to trust Jesus to make good on His word without absolute proof. And so, he acts in faith and goes back home. He trusts Jesus, and sees his faith rewarded (John 4:51–53).

Verse 51. As he was going down, his servants met him and told him that his son was recovering.

This man is described in verse 46 using the Greek term basilikos, which implies royal connections. He is either a court official, a nobleman, or some other high-ranking person. Given that his son is in such a desperate condition (John 4:47), going to Jesus for healing was probably his final effort to save the boy. Jesus’ actions in Jerusalem (John 2:23) and Sychar (John 4:40–42) have made enough impact that others are hearing about Him. coming to Jesus is an act which proves the man has some knowledge, and some hope. Jesus, however, makes the point that many people will not believe unless they see miracles. This is different from “faith,” which requires trust. Jesus’ instructions to the man in verse 50 are meant to test that very trait. Knowing that Jesus is a healer is not “trust.” Wanting Him to heal is not “trust.” Insisting on Jesus coming back with him certainly implies that he felt a need to control the situation (John 4:49). However, being willing to walk away, with only His word as a promise, requires genuine, biblical trust, which is what the Scriptures mean by “faith.”

The timing of this encounter shows that the man’s request was already granted, before he even knew it (John 4:52–53). This is a common aspect of our relationship to God, which is often overlooked. There are times when we cannot see the answers to our prayers, but that does not mean God has not answered them. In this case, the man traveled quite some way before getting the news—the servants refer to the moment of healing as “yesterday” (John 4:52). Though the official did not know it when Jesus spoke to him, God had already granted his request.

Verse 52. So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him.”

Jesus was approached by this man, who wanted Jesus to return to Capernaum to heal his son (John 4:47). Jesus made a point about how often people refuse to exhibit faith; instead, they insist on spectacular and miraculous proof (John 4:48). The man had probably heard about Jesus’ recent actions (John 2:23; 4:41–42) and thought it possible that Jesus could fix what no one else could. That demonstrates hope and knowledge. However, he also wanted Jesus to come back in person (John 4:49). Jesus’ instructions to the man were meant to demonstrate his faith.

That involved trust, which is what Scripture means by “faith.” The boy was very close to death, and Capernaum was around twenty-five miles, or forty kilometers away from Cana, where the man found Jesus. There would be no time for a second trip. If the man walked away from Jesus, he would do so without proof, and without hope of other options.

As it turns out, the man’s response to Jesus was to act in faith. He not only believed, but he acted on that belief; he put trust in Jesus, which is what it means to put faith in Jesus. That didn’t mean he got the answer he wanted right away. In fact, this verse refers to the moment of healing as “yesterday.” This means the man had to wait an excruciatingly long time to find out that God had already granted his request.

This is applicable to believers today. We should realize that simply because we have not seen every detail, it does not mean God has done nothing. He can work to answer our prayers in ways we won’t find out about until much later.

Verse 53. The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household.

The father mentioned here is some kind of nobleman or court official. He had traveled from Capernaum to Cana, to ask Jesus for healing on behalf of his son (John 4:46–47). In his grief, the man insisted that Jesus come back to make his son well (John 4:49). Jesus made a point about the difference between knowing something and trusting something. By telling the man to go back home, Jesus was testing his faith—trust—in what he was being told (John 4:50).

The man had to wait quite some time. Cana and Capernaum are nearly twenty-five miles apart, or about forty kilometers, and the prior verse refers to the moment of healing as “yesterday.” This means several things. First, the boy was healed exactly when Jesus spoke the words. Second, this was done at a distance, meaning Jesus’ powers were not limited by space or distance. Third, the man’s prayer had been answered long before he knew about the answer.

There are two critically important applications of the healing of the official’s son. First, biblical faith requires “trust,” not simply knowledge or hope. Christian faith is not blind faith, nor is it based on absolute proof. Rather, it’s the choice to rely on what we do know, despite what we don’t know.

Second, this event proves that God may answer our prayers without making us aware. The man’s son was healed at the very moment Jesus spoke, but he didn’t find out until the next day (John 5:52). Simply because we haven’t seen proof of God’s work does not mean He’s done nothing.

Verse 54. This was now the second sign that Jesus did when he had come from Judea to Galilee.

According to John 2:11, the turning of water into wine was Jesus’ first-ever miracle. That verse uses the Greek word archēn, meaning “beginning,” to refer to that event with respect to Jesus’ miraculous signs. In other words, this was the very first miracle that Jesus ever performed. He had done no supernatural acts before this.

When this verse refers to the healing of the official’s son as “the second sign,” it’s important to understand the context. This is the “second sign” of John’s gospel. It is also specifically referred to as the second sign done by Jesus in Galilee. The first was at the wedding in Cana (John 2:6–11), which also happened to be Jesus’ first miracle, period. Between the wedding and the healing of the official’s son, Jesus had apparently done many other miraculous works.

The gospel of John records seven “signs,” or miracles, intended to prove that Jesus is God. However, John is not claiming that these are the only miracles Jesus ever performed. On the contrary, this book mentions that Jesus did other works which are not specifically recorded (John 20:30–31). It’s all but certain that Jesus had performed other miracles while he was in Jerusalem, after the wedding in Cana. Nicodemus referred to His “signs” in John 3:2. People of Jerusalem responded to Jesus’ “signs” as well (John 2:23). The fact that the official from Capernaum came seeking healing from Jesus (John 4:46–47) means he had some reason to think that Jesus had miraculous power.

End of Chapter 4.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.