Expository Thoughts on the Gospels

7. — [Then cometh... woman...draw water.] The scarcity of water in the hot climates of the East makes drawing water from the nearest well an important part of the daily business of an Eastern household. We learn from other parts of Scripture that it was a work ordinarily done by women. (G-en. xxiv. 11. 1 Sam. ix. 11.) A well became naturally a common meeting-place for the inhabitants ol a neighbourhood, and especially for the young people. (Judges v. 11.) The insinuation, however, of some writers, as Schottgen, that the Samaritan woman's motives in coming to the well were possibly immoral, seems destitute of any foundation. Bad as her moral character evidently was, we have no right to heap upon her more blame than is warranted by facts.

Augustine regards this woman as a type of the Gentile Church, " not now justified, but even now at the point to be justified." I doubt whether we were meant by the Holy Ghost to take thia view. There is great danger in adopting such allegorical interpretations. They insensibly draw away the mind from the plain lessons of Scripture.

Musculus remarks what a wonderful instance it is of sovereign grace, that our Lord should turn away from learned Scribes, Pharisees, and Priests, to converse with and convert such a person as this woman, to all appearance so utterly unworthy of notice. He also observes how singularly our least movements are overruled by God's providence. Like Eebecca and Rachel, the Avoman came to the well knowing nothing of the importance of that day's visit to her soul.

\Je8us saitli...give me to drinh.'] In this simple request of our Lord there are four things deserving notice, (a.) It was a gracious act of spiritual aggression on a sinner. He did not wait for the woman to speak to Him, but was the first to begin conversation. (6..) It was an act of marvellous condescension. He by whom all things were made, the Creator of fountains, brooks, and rivers, is not ashamed to ask a draught of water I'rom the hand of one of his sinful creatures, (c.) It was an act full of wisdom and prudence. He does not at once force religion on the attention of the woman, and rebuke her for her sins. He begins with a subject apparently indifferent, and yet one of which the woman's mind was doubtless fall. He asks her for water, {d.) It was an act fall of the nicest tact, and exhibiting perfect knowledge of the human mind. He asks a favour, and puts Himself under an obligation. No hne of proceeding, it is well known to all wise people, would be more likely to concihate the woman's feelings towards Him, and to make her willing to hear His teaching. Simple as the request was, it contains principles which deserve the closest attention of all who desire to do good to ignorant and thoughtless sinners.

The idea of Euthymius, that our liovd pretended thirst in order to introduce conversation, is unworthy of notice. — Cyril thinks that Oar Lord intended to make a practical protest against the exclusiveness of the Jews, by asking drink of a Samaritan woman, and to show her that He disapproved the custom of Hia nation.

8. — [His disciples...gone...huy meat] This verse is an insfance of our Lord's general rule not to work a miracle in order to supply his own wants. He who could feed five thousand with a few loaves and fishes when He willed, was content to buy food, like any other man. — It is an instance of His lowly-mindedness. The Creator of all things, though rich, for our sakes became poor. — It ought to teach Christians that they are not meant to be so spiritual as to neglect the management of money, and a reasonable use of it for the supply of their wants. God could feed His children, as He fed Elijah, by a daily miracle. But He knows it is better for our souls, and more likely to call grace into exercise, not to feed them so, but to make them think, and use means. There is no real spirituahty in being careless about money. Jesus Himself allowed His disciples to " buy."

The word rendered " meat" means nothing more than " food or nourishment," and must not be confined to " flesh." Out of the sixteen places where it is used in the New Testament, there is not one where it necessarily signifies " flesh." The meat ofiering of the Old Testament consisted of nothing but flour, oil, and incense. (Lev. ii. 1, 2.) The meaning of the word " meat," in tlie English language, has evidently changed since the last revision of the English Bible.

The whole verse is an instance of one of those short, parenthetical, explanatory comments, which are common in St. John's Gospel. Its object is to explain the circumstance of our Lord being alone at the well, and the fact that He did not ask a disciple to give Him water.

9. — [Then saith...woman...how is it..a Jew... Samaria.] This question implies that the woman was surprised at our Lord speaking to her. It was an unexpected act of condescension on His part, and as such arrested her attention. Thus one point, at any rate, was gained. It is a great matter if we can only get a careless sinner to give us a quiet hearing. We shall soon see how our Lord improved the opportunity.

How the woman knew our Lord to be a Jew, is matter of conjecture. Some think that she knew it by the dialect that He spcke. Some think that she knew it by the fringe upon His dress, which he probably wore, in conformity to the Mosaic law, (Num. XT 38, 39,) and which the Samaritans very hkely neglected. One thing is very clear. There was nothing in our Lord's personal appearance, when He was a man upon earth, to distinguish Him from any other Jewish traveller who might have been found sitting at a well. There was notliing eccentric cr pecuUar about his dress. He looked hke other men.

ehould be laid ou the word " woman." She was not only surprised that a J ewish man asked drink of a Samaritan, but also that he asked it of a woman.

[The Jeivs have no dealings...Samaritans^] This sentence is generally thought, with much reason, to be the explanatory comment of St. John, and not the words of the Samaritan woman. It certainly seems more natural to take it so. The sentence should then be read as a parenthesis. Calvin thinks it is the woman's words, but his reasons are not convincing.

The enmity between the Jews and Samaritans, here referred to, no doubt originated in the separation of the ten tr.bes under Jeroboam, and the establishment of the kingdom of Israel. It was exceedingly increa-ed after the ten tribes were carried into captivity by the Assyrians, by the fact that the Samaritans became mingled with foreigners, whom the king of Assyria sent to Samaria from Babylon and other places, and so lost their right to be called pure Jews. (2 Kings xvii. 1, &c.) It was further aggravated by the opposition which the inhabitants of Samaria made to the re-building of Jerusalem, after the return from the captivity of Babylon, in the days of Ezra. (Ezra iy. 10, &c.) In the days of our Lord the Jews seem to have gone into the extreme of regarding the Samaritans as entirely foreigners, and aliens from the commonwealth of Israel. When they told our Lord that He was " a Samaritan and had a devil," they meant the expression to convey the bitterest scorn and reproach. (John viii. 48.) It is clear, however, from the conversation in th's chapter, that the Samaritans, however mistaken on many points, were not ignorant heathens. They regarded themselves as descended from Jacob. They had a kind of Old Testament religion. They expected the coming of Messias.

The bitter and exclusive spirit of the Jews towards all other nations, referred to in this verse, is curiously confirmed by the language used about the Jews by heathen writers at Eome. Exclusiveness was noted as one among their pecuHarities. — The immense difficulty with which even the apostles got over this exclusive feehng, and went forth to preach to the G-entiles, is noticeable both in the Acts and Epistles. (Acts x. 28; xi 2; Gal. ii. 12; 1 Thess. ii. 16.)

The uttrr absence of real charity and love among men in the days when our Lord was upon earth, ought not to be overlooked. Well would it be if men had never quarrelled about religio.i after He left the world! Quarrels among the crew of a sinking ship are not more hideous, unseemly, and irrational than the majority of quarrels among professors of religion. An historian night truly apply St. John's words to many a period in Church history, and say, " The Romanists have no dealings with tha

Proi.estants," — or "the Lutherans have no dealings with the Calvinists," — or " the Calvinists have no deahngs with the Arminians," — or " the Episcopahans have no deahngs with the Presbyterians,'' — or " the Baptists have no deahngs with those who baptize mfants," — or " the Plymouth Brethren have no deahngs with anybody who does not join their company." " These things ought not so to be. They are the scandal of Christianity, the joy of the devil, and the greatest stumbling-block to the spread of the Gospel.

The Greek words translated " have no dealings," mean literally *'use not anything together with" the Samaritans Pearce says, " The Jews would not eat or drink with the Samaritans, would not drink out of the same cup, or eat of the same dish with them." This fact throws much light on the woman's surprise at our Lord's request, " Give me to drink."

10. — [Jesus answered, &c.] In this verse our Lord proceeds to uso the opportunity which the woman's question affords Him. He passes over for the present her expression of surprise at a Jew speaking to a Samaritan. He begins by exciting her curiosity and raising her expectations, by speaking of something within her reach which He calls " living water." The first step to take with a careless sinner after his attention has been arrested, is to produce on his mind the impression that we can teU him of something to his advantage within his reach. Tliere is a certain vagueness in our Lord's words which exhibit His consummate wisdom. A systematic statement of doctrinal truth would have been thrown away at this stage of the woman's feeUng. The general and figurative language which our Lord employed, was exactly calculated to arouse her imagination, and to lead her on to further inquiry.

[The gift of God.] This expression is variously explained. Some think, as Augustine, Rupertus, Jansenius, Whitby, and Alford, that it means " the Holy Spirit," that pecuhar gift which it was the Messiah's special office to impart to men in greater abundance than it had before been imparted. (Acts ii. 38; x. 45.)

Some think, as Brentius, Bucer, Musculus, Calovius, Grotius, and Barradius, that it means '' the gracious opportunity which God is graciously giving to thee." If thou didst but know what a door of life is close to thee, thou wouldst joyfully use it.

Some thi ak, as Euthymius, Toletus, Bulhnger, Gualter, Hooker, Beza, RoUock, Lightfoot, Glassius, Dyke, Hildersam, and Gill, that it means " Christ Himself," God's gracious gilt to a sinful world. If thou didst but know that God has actually given Hia only-begoten Son, according to promise, and that He has come into the world, and that it is He who is speaking to theq, thou wouldst at once ask of Him hving water.

Some think that it means " God's gift, and especial!}^ His gift of grace," which is now being proclaimed and made manifest to the world by the appearing on earth of His Son. (See Eom. V. 15.) This seems to be the view of Cyril, Lampe, Theophylact, Zwingle, and Calvin.

Of these four views the last seems to me, on the whole, the most probable and satisfactory. The first sounds strange and unlike the usual teaching of Scripture. " If thou knewest the Holy Spirit, thou wouldst have asked," is an expression we can hardly expect at this period of our Lord's ministry, when the mission of the Comforter had not yet been explained. — The second view seems hardly more natural than the first. — Th3 third view is undoubtedly recommended by the fact that Christ is frequently spoken of as God's great gift to the world. If the woman had really known anything aright about Messiah, and had known that He was before her, she would have asked of Him living water. Nevertheless, it is a strong objection to this view, that it makes our Lord apparently say the same thing twice over. " If thou knewest Christ, and that it is Christ who speaks."

The last view makes the first clause general, " If thou knewest the grace of God," and the second particular, " If thou also knewest that the Saviour Himself was with thee.'' Thus both clauses receive a meaning.

[Living water.'] The meaning of this expression, like "the gift of God," is variously explained. Some, as Calovius and Chemnitius, seem to think it means the doctrine of God's mercy, pardon, cleansing, and justification. Others, as Chrysostom, Augustine, Cyril, Theophylact, Calvin, Beza, Gualter, Musculus, and Ferus, think it means the Holy Spirit, renewing, and sanctification.

I doubt whether either view is quite correct. I am inclined, with Bullinger and Rollock, to regard the expression as a general figurative description of everything which it is Christ's office to bestow on the soul of man, — pardon, peace, mercy, grace, justification, and sanctification. As water is cleansing, purifying, cooling, refreshing, thirtt-satisfying to man's body, so are Christ's gifts to thei soul. I think everything that a sinful soul needs is purposely included under the general words, " living water." It comprises not only the justifying " blood which cleanses from all sin," but the sanctifying grace of the Spirit, by which we " cleanse ourselves from all filthiness,"— not only the inward peace which is the result of pardon, but the sense of inward comfort, which is the companion of renewal of hearts.

The idea of " water," we should remember, is specially brought forward in some of the Old Testamert promises of good things to come. (S<3e Isai. xii. 3; xliv. 3; Ezek. xlvii. 1, &c.; Zech. xiii. 1; xiv. 8.) A sprinkling of clean water was particularly mentioned as one of the things Messiah was to give. (Isai. lii. 15; Ezek. xxxvi. 25.) To an intelligent reader of the Old Testament the mention of " living water," would at once raise up the idea of Messiah's times.

The word "living," applied here to water, must not be pressed too far. It does not necessarily mean anything more than fresh, running waters. Thus it is said that Isaac's servant "found a well of living waters." (G-en. xxvi, 19. See also Num. xix. 17; Gant. iv, 15.) There was undoubtedly a deep meaning in our Lord's words, and a tacit reference to the verse in Jeremiah, where God speaks of Himself as " the fountain of living waters." (Jer. ii. 13.) Nevertheless, the first idea that the words would convey to the woman's mind, would probably be no more than this, that he who sat before her had better, fresher, and more valuable water than that of the well. The fact is, that our Lord purposely used a figurative, general expression, in order to lead the woman's mind gently on. If He had said, " He would have given thee grace and mercy," she would have been unprepared for such purely doctrinal language, and it would have called forth prejudice and dislike.

There is a vast quantity of deep truth contained in this verse. It is rich in first principles, linked together in a most instructive chain. (1.) Christ has living water to give to men. (2.) If men would only ask, Christ would at once give. (3.) Men do not ask because they are ignorant. — The verse condemns all who die unpardoned. They have not because they ask not. They ask not because they are blind to their condition. To remove this blindness and ignorance must be the first object we should

The notion of Ambrose, Cyprian, and Rupertus, that " living water" here means baptism, is too monstrous to require refutation. It is only a sample of the preposterous views of some of the Fathers and their followers about the sacraments.

Bengel remarks on this verse our Lord's readiness to draw lessons of spiritual instruction from every object near Him. To the Jews desiring bread, He spoke of the bread of life. (John vi. 33.) To the people at Jerusalem at break of day. He speaks of the light of the world, referring probably to the rising sun. (John viii. 2, 12.) To the woman coming to draw water, He speaks of living water.

U. — [The woman saith, cfx] The words of the woman in this and the folk wing verse, imply surprise, curiosity, and perhaps a slight sneer. At any rate tliey show that her attention waa arrested. A stranpre Jew at a well suddenly speaks to her about "living water." What could He mean? Was He in earnest or not? With a woman's curiosity she desires to know.

[Sir.] The Greek word so rendered is generally translated "Lord" This leads some, as Chrysost«jm, to think, that the woman's heart was so far impressed now, that sh^ purposely used a term of respect and reverence. We must not, however, lay too much stress on the word. It is certainly translated "Sir," in other places, where inferiors speak to superiors Matt, xiii 27; xxi. 30; xxvii. 63. John iv. 49; v. 7; xii. 21; xx. 15. Rev, vii. 14. Yet it is difficult to see what other word the woman could have used in addressing a strange man, without rudeness and discourtesy.

[Nothing to draw with.] — The Greek expression here is simply a substantive, meaning " an instrument for drawing water." What it was we are lefc to conjecture. Schleusner suggests from Nonnus that it must mean a cup fastened to a rope.

[The well is deep.] These words, according to the universal testimony of travellers at this day, are still literally true. The well is at least thirty yards deep, and to a person not provided with a rope, as the woman doubtless saw was our Lord's case, the water would be inaccessible.

[ Whence then....that living water.] The Greek word here rendered " that" is simply the article commonly translated " the." It is like " that prophet." (John i. 21.)

The ignorance of the woman in thinking of nothing but material water, naturally strikes us. Yet it is nothing more than we see in many other instances in the Gospels. Nicodemus could not see any but a carnal meaning in the new birth. The disciples could not understand our Lord's having "meat to eat," unless it was literal meat. The Jews thought the " bread from heaven " was hteral bread. (John iii. 4; iv. 33; vi. 34.) The natural heart of man always tries to put a carnal and material sense on spiritual expressions. Hence have arisen the greatest errors about the sacraments. 12.— [Art thou greater.] This question exhibits the woman's curiosity to know who the stranger before her could be. Who art thou that speakest of hving water? — It also savours of a sneer and incredulity. Dost thou mean to say that thou canst give me better and more abundant supplies of water, than a well which the patriarch Jacob found sufficient for himself and all his numerous company? Dost thou pretend to know of a better well? Art thou, a poor weary traveller in nppearance, so great a perion that thou dost possess a better well than Jacob possessed?

[Our father Ja^ob....gave us the well] Let it be noted that the woman carefully claimed relationship with Jacob, and called him our father, though after all the intermixture of the Samaritan3 with heathen nations, the relationship was not very easy of proof. But it is common to find people shutting their eyes to difficulties, when they want to prove a connection or relationship. The advocates of an extreme view of apostolical succession seldom condescend to notice difficulties when they assert that episcopally ordained ministers can trace their order up to the apostles.

When it says that "Jacob gave" the well, there is probably a reference to the grant which Jacob made to his son Joseph of the district near the well. From Joseph came the tribe of Ephraim, to which, no doubt, the Samaritan woman claimed to belong. (Qen xlviii. 22.)

[DrinJcJiimself.... children....cattle.] These words were doubtless said to show the goodness and abundance of the water. Did the stranger at the well really mean to say that he could give any better water?

Bucer on this verse, remarks how the Samaritans prided themselves on their relationship to Jacob, and the possession of his well, while they made no eflfort to imitate his goodnese, and points out the tendency of superstition to the same thing, in

every age. "True piety," he says, "does not consist in having Jacob's well and Jacob's land, but Jacob's spirit, — not in keeping the bones of the saints, but in imitating their lives."

]3, — [Jesus answered, &c.] In this and the following verse our Lrrd proceeds to raise the desires of the woman by exalting the value of the living water of which He had spoken. He still refrains from distinct statements of doctrinal truth. He still adheres to the figurative expression, " water." And yet He makes an advance, and leads on the woman gently and almost imperceptibly to glorious spiritual things. Now, for the first time, He begins to speak of " everlasting life."

[Whosoever drinketh....this water....thirst again.] It will be noted, that our Lord does not answer the woman's questions directly. He keeps steadily to the one point He desiies to fasten on her mind, viz.: the infinite excellence of a certain "living water " which He had to give. And first He reminds her of what she knew well by laborious experience. The water of Jacob's well might be good and plentiful. But still he who diank of it was only satisfied fur a few hours. He soon thirsted again.

We cannot doubt that there was a deep latent thought in our Lord's words, in this sentence. He would have us know that the waters of Jacob's well are typical of all tenjporal and materia* good things They cannot satisfy the soul. They have no power to fill the heart of an immortal creature like man. He who only drinks of them is sure to thirst again.

Some have thought that there is a tacit reference in these words to the woman's insatiable love of sin.

The similarity ought to be noticed between our Lord's line of argument in tbis verse, and the line He adopts in recommending to tbe Jews the bread of life in the sixth chapter. He showed the Jews the superiority of the bread of life over the m'anna by the words "your fathers did eat manna, and are dead." (John vi. 49.) Just so in this place, He shows the inferiority of the water of Jacob's well to the hving water, by saying " He that drinks of this water shall thirst again." The two passages deserve a careful comparison.

14. — [ Whosoever drinJceth.... never thirst] These words contain a precious promise, and declare a glorious truth of the Go-pel. The benefits of Christ's gifts are promised to every one who is willing to receive them, whosoever and whatsoever he may be. He may have been as bad.'is the Samaritan woman. But the promise Ls for him as well as for her, "whosoever drinketh, shall never thirst." — The declaration " shall never thirst" does not mean, " shall never feel any spiritual want at all." It simply asserts the abiding and enduring nature of the benefits which Christ gives. He that drinks of the living water which Christ gives, shall never entirely and completely lose the cleansing, purifying, and soulrefreshing effects which it produces.

Our English translation of this sentence hardly gives thb full sense of the G-reek. Literally rendered, it would be, " shall never thirst unto eternity." The same expression is used frequently hi St. John's Gospel. See John vi. 51 — 58; viii. 51; x. 28; xi. 26; xiv. 16.

[The wafer....I.... give....well....everlasting life.'] To see the full meaning of this figurative sentence, it must be paraphrased. The meaning seems to be something of this kind. " The gift of grace, mercy, and peace which I am ready to give, shall be in the heart of him who receives it an everflowing source of comfort, satisfaction, and spiritual refreshment, continuing and flowing on, not ^ "^- only through this life, but unto life eternal He that receives vJ my gift of living water has a fountain opened in his soul of spiritual \\-^ satisfaction, which shall neither be dried up jn this fife or the life 'C^ to come, but shall flow on to all eternity.";_. _• ■.,,.... '"'- ■•■''^''^ v

Let it be noted that the whole verse is a strong argument ia I fav>;ur of the doctrine of the perpetuity of grace, and the consequent I perseverance in the faith of behevers. It is ditficult to understand how the Arminian doctrine of the possibility of believers com pleiely falling- away, and being lost, can be reconciled with any natural interpretation of this verse.

Zwingle thinks, with much probability, that the words " a fountain in him," point to the benefits which grace once received makes a man impart to others, as well as enjoy himself. See John vii. 38.

Rollock remarks on this verse, " Let me say in a word what I

feel. "You will find nothing either in heaven or in earth, with which you will be satisfied and feel supplied, except Jesus Christ alone, with all that fulness of the Godhead which dwells in Him bodily."

Poole says, " He who receiveth the Holy Spirit and the grace thereof, though he will be daily saying give, give, and continually desiring further supplies of grace, yet he shall never wholly want, never want any good thing that shall be needful for him. The seed of God shall abide in him, and His water shall be in him a spring supplying him until he comes to heaven."

15. — [The woman saith^ c!:c.] In this verse, I think, we see the first sparks of good in the woman's soul. Our Lord's words aroused a desire in her heart for this living water of which He had spoken. She does what our Lord said she ought to have done at first. She "ajiks" Him to give her the water.

\_Give me this water....that....thirst not....draw.] The motives of the woman in making this request are variously explained.

Some think, as Musculus, Calvin, Bucer, Brentius, Gualter, Lightfoot, Poole, and Dyke, that the request was made in a sarcastic and sneering spirit, as though she would say " Truly this water would be a fine thing, if we could get it 1 Give it me, if you have it to give."

Some think, as Augustine, Cyril, Bullinger, Rollock, Hildersam, Jansenius, and Nifanius, that the request was only the lazy, indolent wish of one who was weary of this world's labour, and yet could see nothing but the things of this world in our Lord's sayings, like the request of the Jews, " Evermore give us this bread." (John vi. 34.) It is as though she would say, " Anything to save me the trouble of coming to draw water would be a boon. If you can do that for me, do it." As Bengel says, " She wished to have this living fountain at her own house."

Some think, as Chrysostom, Theophylact, and Euthj'-miui?, that the request was really the prayer of an anxious soul, aroased to gome faint spiritual desires by the mention of eternal life. "Hast thou eternal life to bestow? Give it to me."

I venture to think that none of these three views is quite correct. The true motive of the request was probably a vague feeling of desire thab the woman herself could hardly have defined. It is useless to analyze and scrutinize too closely the first languid and imperfect desires that arise in suuls when the Spirit begins His work of conversion. It is folly to say that the first movings of a heart towards Grod must be free from all imperfect motives and all mixture of infirmity. The woman's motives in saying *' Give me this water," were probably mixed and indefinite Material water was not out of her thoughts, and yet she had probably some desires after everlasting life. Enough for us. to know, that she asked and received, she sought and found. Our great aim mu-^t be to persuade sinners to apply to Jesus, and to say to Him, " Give me to drink." If we forbid them to ask anything until they can prove that they ask in a perfect spirit, we should do no good at all. It would be as foolish to scrutiinze the grammatical construction of an infant's cries, as to analyze the precise motives of a soul's first breathings after God. If it breathes at all and says, " Give," we ought to be thankful.

16. — [Jesus saith....go....call...hushand... hither.] This verse begins an entirely new stage in the history of the woman's conversion. From this point we hear no more of " living water." Figurative language is dropped entirely. Our Lord's Avords become direct, personal, and plain. The woman had asked at last for " hving water." At once our Lord proceeds to give it to her.

Our Lord's reasons for bidding the woman to call her husband, have been variously interpreted. Some think that he only meant her to understand that He had spoken long enough to her, a solitary woman; and that before He proceeded further, she must call her husband to be a witness of the conversation, and to partake of the benefits He was going to confer. This seems the view of Chrysostom and Theophylact. — Others think, with far more probability, in my judgment, that our Lord's main object in naming the woman's husband, was to produce in her mind conviction of sin, and to show her His own divine knowledge of all things. He knew that she had no husband, and He purposely named him in order to touch her conscience. He always knew the thoughts of those to whom He spoke; and He knew in the presmt case, what the effect of'H'S words would be. It would bring to light the woman's besetting sin. — It is as though He said, " Thou dost ask me for living water. Thou dost at last express a desire for that great spiritual gift which I am able to bestow. Well,- then, I begin by bidding thee know thyself and thy sinfulness. I will shov/ thee that I know thy spiritual disease, and can lay my finger on the most dangerous ailment of thy soul. Go, call thy husband, and come hither."

Let it be noted that the first draught of living water which our Lord gave to the Samaritan woman was conviction of sin. That fact is a lesson for all who desire to benefit ignorant and careless sinners. The first thing to be taught to such persons, when once we have got their attention, is tlieir own sinfulness, and their cons(^quent need of a Saviour. No one values the physician until he feels his disease.

Augustine thinks that when our Lord said, " Call thy husband," He meant, " Cause thine understanding to be forthcoming. Thy understanding is not with thee. I am speaking after the spirit, and thou nearest after the flesh! " I can see no wisdom in this fanciful idea.

1 7. — [The woman answered...no husband.'] These words were an honest and truthful confession, so far as they went. Whether the woman wished it to be supposed that she was a widow, it would perhaps be hardly fair to inquire. Theophylact and Euthymius suggpst that she did wish to deceive our Lord. The way in which our Lord receives her declaration, makes it probable that she did not profess to be a widow, and very likely her dress st.owed that she was not. In this point of view the honesty of iier confession is noteworthy. There is always more hope of one who honestly and bluntly confesses sin, than of a smooth-tongued hypocrite.

[Jesus said...thou hast well said...hufihand.'] Our Lord's commendation of the woman's honest confession deserves notice. It teaches ns that we should make the best of an ignorant sinner's words. An unskilful physician of souls would probably have rebuked the woman sharply for her wickedness, if her words led him to suspect it. Our Lord on the contrary says, " Thou hast well said."

18. — [Thou hast had Jive husbands.] Many foolish and unseemly things have been written about this sentence, which it is not worth while to bring forward. Of course it is utterly improbable that the woman had lost five husbands by death, and had been five times a widow. The more likely explauiition is that she had been divorced and put away by several husbands in succession. Divorces were notoriously common among the Jews, and in all probability among the Samaritans, for very trivial causes. In tiie case, however, of the woman before us, the second clause of the verse before us makes it hkely that she had been justly divorced for adultery.

Augustine regards these five husbands as significant of '' the five senses of the body," which are as five husbands by which the soul of the natural mar, is ruled 1 I cannot think oua-t our Lord m ant anything of the kind. — Euthymius mentioixr, another allegoricjil view, making the woman to typify human nature, and the five husbands five different dispensations, and him with whom she now lived the Mosaic Law I This seems to me simplyabsurd. Origen says much the same. It is well to know what patristic interpretation is I

[He luhom... hast..not thy husband.'] These words show plainly that the Samaritan woman was living in adultery up to the very day when our Lord spoke to her.

Our Lord's perfect knowledge of the woman's past and present life is very noteworthy. It ought ti remind us how perfectly He is acquainted with every transaction of our own lives. From Him no secrets are hid.

[In that saidst thou truly.] There is a kindness very worthy of notice in these words. Wicked and abandoned as this Samaritan woman was, our Lord deals gently and kindly with her, and twice in one breath commends her confession: " Thou hast well said. — In that thou saidst truly." Kindness of manner like this will always be found a mo-it important point in dealing Avith the ungodly. Scolding and sharp rebuke, however well-deserved, have a tendency to harden and shut up hearts, and to make people bolt their doors. Kindness, on the contrary, wins, softens, conciliates, and disarms prejudice. An unskilful soul-i)hysician would probably have ended his sentence by saying, " Thou art a wicked woman; and if thou dost not repent, thou wilt be lost." All this would have been true no doubt. But how different our Lord's grave and gentle remark, " Thou saidst truly I"

19. — [The ivoman saith...I perceive... prophet.] I think we see in this verse a great change in the Samaritan woman's mind. She evidently confesses the entire truth of what our Lord had just said, and turns to Him as an anxious inquirer about her soul. It is as though she said, "I perceive at last that thou art indeed no common person. Thou hast told me what thou couldst not have known, if thou wert not a prophet sent from God. Thou hast exposed sins which I cannot deny, and aroused spiritual concern which I would now fain have reheved. Now give me instruction."

Let it be noted that the thing which first struck the Samaritan woman, and made her call Jesus '• a prophet," was the same that struck Nathanael, viz., our Lord's perfect knowledge. — To call our Lord " a prophet " at first sight may seem not much. But it must be remembe-ed tljat even after His resurrection, the two disciphs going to Emmaus, only described Jesus as a "prophet mighty in deed and word." (Luke xxiv. 19.) A clear knowledge of the divine nature of Messiah seems to have been one of the points on which almost the whole Jewish nation was ignorant. Et en the learned Scribes could not explain how Messiah was to be David's Lord and also David's Son. (Mark xii. 37.)

"20. — [Our fathers worshipped, tfrc.] To see the full dtiffc of tliia ver.-e, we must carefuKy remember the state of the Samaritan woman's mind at this moment. I think that she spoke under spiritual anxiety. She was alarmed by having her sins suddenly exposed. She found herself for the first time in the presence of a prophet. She felt for the first time the necessity of religion. But at once the old question between the Jews and Samaritans aro?e before her mind. How was she to know what was truth? What was t^he to believe? Her own people said that the Samaritan mode of worshipping Grod was coirect. The Jews said that Jerusalem was the only pace where men ought to worship. Between these two conflicting opinions what was she to do?

The natural ignorance of almost all unconverted people, when first nr(jused to thought about religion, appears strikingly in the woman's words. Man's first idea is to attach great importance to the outward mode of worshipping God. The first refuge of an awakened conscience is strict adherence to some outward form, and zeal for the external part of religion.

The woman's readiness to quote " the fathers " and their customs, is an instructive instance of man's readiness to make custom and tradition his only rule of faith. " Our fathers did so," is one of the natural man's favourite arguments. Calvin's comments on the expression "fathers " in this verse are very useful. He remarks, among other things, " None should be reckoned Fathers but those who are manifestly the sons of God."

When the woman spoke of "this mountain," she doubtless meant the hill on which the rival temple of Samaria was built, to the bitter annoyance of the Jerusalem Jews. It is said rhat this temple was first built in the days of Nehemiah by Sanballat, and that his son-in-law, the son of Joiada, whom Nehemiah " chased from him," was its first high-priest. (Neh. xiii. 29.) Some have gone so far as to maintain that the hill Gerizim at Samaria was the hill on which Abraham offered up Isaac, and that the words of the woman refer to this. The more common opinion is that Mount Moriah at Jerusalem was the place.

When the woman says, " Ye say," she doubtless includes th^ whole Jewish nation, of whom she regards our Lord as a representative.

Musculus, Baxter, Scott, and Barnes, think that tlie woman, in this verse, desired to turn away the conversation from her own sins to a subject of pubhc controversy, and in this way to change the subject. I am not however sati-fied that this view is correct. I prefer the view of Brentius, which I have already set forth, that she was truly impres-ed by oar Lord's exposure of her wickedness, and made a serious inquiry about the things needfal to salvatioc. She was aroused to seriousness, and asked what was true religion. Her own nation said one thing. The Jews said another. What was truth? In short, her words were only another form of the jailor's question, " What shall I do to be taved?"

21. — [Jesus saith, Woman, believe me.] The calmness, gravity, and solemnity of these opening words are very noteworthy. "I tell you a great truth, which I ask you to credit and believe."

Jansenius thinks that our Lord uses the expression " beliere me," because the truth he was about to impart was so new and strange, that the vroman would be apt to think it incredible.

Stier remarks that this is the only time our Lord ever uses this expression " believe me " in the Gospels.

[The hour cometh.] The hour, or time here spoken of, means the time of the Gospel, the hour of the Christian dispensation.

[Ye shall neither... this mounfain... Jerusalem...worship, &ci\ Our Lord here declares that under the Gospel there was to be no more distinction of places like Jerusalem. The old dispensation under which men were bound to go up to Jerusalem three times a year, to attend the feasts and worship in the temple, was about to pass away. All questions about the superior sanctity of Samaria or Jerusalem would soon be at an end. A church was about to be founded, whose members would find access to the Father everywhere, and would need no temple-service, and no priests or sacrifices or altars in order to approach God. Ir was therefore mere waste of time to be disputing about the comparative claims of either Samaria or Jerusalem. Under the Gospel all places would soon be alike.

It seems far from imp:^obable that our Lord referred in this verse to the prophecy of Malachi, "In every place incense shall be offered to my name." (Mai. i. 11.)

The utter passing away of the whole Jewish system seems clearly pointed at in this verse. To bring into the Christian Church holy places, sanctuaries, altars, priests, sacrifices, gorgeous vestments, and the like, is to dig up that which has been long buried, and to turn to candles for light under the noon-day sun. The favourite theory of the Irvingites that we ought as far aa possible ir. our public worship, to copy the Jewish temple services and 3eremonial, seems incapable of reconciUation with this verse.

Calvin says, " By calling God the Father in this verse, Christ seems indirectly tc contrast Him with the ' fathers' whom the woman had mentioned, and to convey this instruction, that God will be a common Father to all, so that He will be generally worshipped without distinction of place or nation."

22. — [Ye ivorship...know not what] In this verse our Lord unhesitatingly condemns the religious system of the Samaritans, aa compared with that of the Jews. The Samaritans could show no Scriptural authorit}^ no revelation of God, commanding and sanctioning their worship. Whatever it was, it was purely an invention of man, which Grod had never formally authorized or accredited. They had no warrant for belie\ ng that it was accepted. They had no right to feel sure that their prayers, praises, and ofi'erings were received. In short, all was uncertainty. They were practically worshipping an "unknown God."

Mede remarks that the Samaritan woman overlooked the object of worship in her question about the place. " You inquire concerning the place of worshipping. But a far more important question is at issue between us, viz., the Being to be worshipped, respecting whom you are ignorant."

[We know what we tuorship.] In contrast to the Samaritan rehgious system, our Lord declares that the Jews at any rate could show divine warrant and Scriptural authority for all they did in their religion. They could render a reason of their hope. They knew whom they approached in their religious services.

[Sdvation is of the Jews.] Our Lord here declares that God's promises of a Saviour and Redeemer specially belong to the Jerusalem Jews. They were the descendants of the tribe of Judah, and to them belonged the house and hneage of David. On this point at any rate the Samaritans had no right whatever to claim equahty with 'the Jews. Granting that the Sama -itans had any ri.^ht to be called Israelites, they were of the tribe of Ephraim, from which it was nowhere said that Messiah should spring. And in troth the Samaritans were of such mixed origin, that they had no right to be called Israehtes at all.

I believe with Olshausen, that " salvation," in this verse, was really intended to mean " the Saviour" Himself. The use of the article in the Greek is striking. It is literally " the salvation." Does not the saying to Zacchaeus point the same way? " This day is salvation come to this house." (Luke xix. 9.)

The expression " we" in this verse is very interesting. It is a wonderf \\ instance of our Lord's condescension, and one that stands almost alone. He was pleased to s-ieak of Himself, just in the light that He appeared to the woman, as one of the Jewish nation. " I and all other Jews know w^hat we worship."

commei ded in religion, as the mother of devotion, is strongly condemned in this verse. Christ would have Christians " know what they worship."

The testimony borne to the general truth of the religious system of the Jews in this place is very striking. Corrupt and wicked as Scribes and Pharisees were, Jesus declares that the Jewish religion was true and Scriptural. It is a mournful proof that a church may retain a sound creed, and yet be on the high road to destruction.

Hildersam has along note which is well worth reading on the words " salvation is of the Jews." Considering the times in which he lived, it shows singularly clear views of God's continual purposes concerning the Jewish nation. He sees in the words the great truth that all God's revelations to man in every age have been made through the Jews.

23. — [The hour cometh and now is.] These words mean that the times of the Gospel approach, and indeed have already begun. *' They have begun by the preaching of the kingdom of God. They will be fully brought in by my death and ascension, and the estabhshment of the New Testament church."

[T>'ue luorshippers..worship...spirit and...truth.] Our Lord here declares who alone would be considered true worshippers in the coming dispensation of the Gospel. They would not be merely those who worshipped in this place or in that place. They w^ould not be exclusively Jews, or exclusively Gentiles, or exclusively Samaritans. The external part of the worship would be of no value compared to the internal state of the worshippers. They only would be counted true worshippers who worshipped in spirit and in truth.

The words "in spirit and in truth" are variously interpreted, and much has been written about them, I believe the simplest explanation to be this. The wprd " spirit" must not be taken to mean the Holy Spirit, but the intellectual or mental part of man in contradistinction to the material or carnal part of man. This distinction is clearly marked in 1 Cor. vii. 34, "Holy in body and in spirit." — " Worship in spirit" is heart-worship in contradistinction to all formal, material, carnal worship, consisting only of ceremonies, ofFeiings, sacrifices, and the like. When a Jew offered a formal meat-ofiering, with his heart far away, it was worship after the flesh. When David offered in prayer a bioken and a contrite heart, it was worship in spirit. — " Worship in truth," means worship through the one true way of access to God, without the medium of the sacrifices or priestli0(^d, which were ordained till Christ died on the cross. When the veil was '-ent, and the way into the holiest made manifest by

Christ's deafb, then, and not till then, men "worshipped in truth." Before Christ, they worshipped throush types, and shadows, and figures, and emblems. After Christ they worshipped in truth. — Spirit is opposed to " flesh;" truth to *' shadow." " Spirit," in short, is heart-service, contrasted with lip worship and formal devotion. " Truth" is the full light of the Christian dispensation contrasted with the twilight of the law cf Moses.

The view I have endeavoured to give is substantially that of Chrysoatom and Euthymius.

Caryl, quoted by Ford, says, "In spirit regards the inward power, in truth the outward form. The first strikes at hypocrisy, the second at idolatry."

[^TJie Father seeTceth such...ivorsMp him.'] This is a remarkable sentence. I believe it to mean that " the hour is come, in which the Father has ordained from eternity that He will gather out of the world a company of true and spiritual worshippers. He is even now seeking out and gathering in such worshippers." — The expression " seeketh" is peculiar. There is something like it in the sentence, '' The Son of man is come to seeh and to save that which is lost." (Luke xix. 10.) It seems to show the exceeding compassion of the Father, and His infinite willingness to save souls. He does not/merely wait for men to come to Him. He ''seeks" for them. — It also shows the wide opening of God the Father's mercy under the Grospel. He no longer confines His grace to the Jews. He now seeks and desires to gather in everywhere true worshippers out of every ration.

The clause appears to me specially intended to encourage the Samaritan woman. Let her not trouble herself with difficulties about the comparative claims of the Samaritan and Jewish systems. Was she willing to be a spiritual worshipper? That was the one question which deserved her attention.

Trapp observes, " How should this fire up our hearts to spiritual worship! That God seeks for such worshippers I"

24. — [God is a Spirit.] Our Lord here declares to the Samaritan woman the true nature of God. Let her cease to think that God was such an one as man, and that He couLl not be found, or approached, or addressed, like a mere earthly monarch, except at one particular place. Let her leain to have higher, nobler, and more exalted views of the Being with whom smners have to do. Let her know this day that God was a Spirit.

The declaration before us is one of the most lofty and definite sayings about God's nature which is to be found in the whole

Bible. That such a declaration should have been made to such a person as the Sainaiitaii woman is awonde;fal instance of Christ's condescension! To define precisely the full nieaninjj of the expression is past man's understanding. The leading idea most probably is, that "God is an immaterial being, that He dwelleth not in temples made with hand.<, and that He is not, like ourselves, therefore, absent from one place when He is present at anothei-." These things are all true, but how little we can realize them 1

Cornelius d Lapide gives an excellent summary of the opinions of heathen philosophers on the nature of God, in his commentary on this verse.

[They....worship....mitst...worship....spirit.... truth.'] Our Lord draws this broad conclusion from the statement of God's nature which He has just made. If " God is a Spirit" it behoves those who M^ould worship Him acceptably, to worship in spirit and in truth. It is unreasonable to suppose that He can like any worship which does not come from the heart, or can be so Avell pleased with worship which is offered through types and ceremonies, as with worship offered through the true way which He has provided, and is now revealing.

The importance of the great principle laid down in this and the preceding verse, can never be overrated. Any rehgious teaching which tends to depreciate heart-worship, and to turn Christianity into a mere formal service, or which tends to bring back Jewish shadows, ceremonies, and services, and to introduce them into Christian worship, is on the face of these remarkable verses most unscriptural and deserving of reprobation.

Of course we must not admit the idea, that in this and the preceding verse. Jesus meant to pour contempt on the ceremonial law, which God Himself had given. But He plainly teaches that it was an imperfect dispensation, given because of man's ignorance and infirmity, as we give pictures to children in teaching them. It wa-, in fact, a schoolmaster to Christ. (Gal. iii, 24.) To want men to return to it is as absurd as to bid grown up people begin learning the alphabet by pictures in an infant school. — On the other hand, as Beza remarks, we must not run mto the extreme of despising all ordinances, sacraments, and outward ceremonies in religion. The?e things have their use and value, however much they may be abused.

25. — [The ivoman saitJi, IJcnow...Messias... Christ,, Sc] This verse is an intt're-ting one. It sIjows the woman at last brought to the very state of mind in which she would be prepared to welcome a revelation of Chiist. She had been told of " living water," and had expressed a desire for it. She had been told her own sin, and had been unable to deny it. She had been told the uselessness of resting on any formal membership of the Samaritan Church, and the necessity of spiritual and heart-worshiji of God. And now what can she say? It is all trae, she feels, — she cannot gainsay it. But what can she do? To whom is she to go? Whose teaching can she follow? All she can do is to say that " she knows Messias is one day coming, and that He will make all things clear and plain." It is evident that she wishes for Him. She is uncomfortable and sees no relief for her newlyraised perplexiiles, unless Messias should appear.

The mention of Messias in this verse, makes it clear that the Samaritans were not altogether ignorant of the Old Testament, and that there was an expectation of a Kedeemer of some kind among them, as well as among the Jews. The existence of a general expectation of this sort throughout the East, at the time when our Lord appeared on earth, is a fact to which even heathen writers have testified.

When the woman says, '' He will tell us all things," we must probably not inquire too closely into what she meant. It is very likely that she had only a vague feeling that Messias would remove all doubts and show all things needful to salvation.

Chrysostom remarks on this verse, "The woman was made dizzy by Christ's discourse, and fainted at the sublimity of what He said, and in her trouble saith, I know that Messias cometh."

Wordswortli observes, that the Samaritan woman had a clearer knowledge of Messiah's office than the Jews generally showed. She looked for Him as a Teacher. They looked for Him as a conquering King.

Beza and A. Clark think, that the words, "which is called Christ," in this verse, are St. John's parenthetical explanation of the word Messias. It is certainly rather unlikely that the woman would have used them in addressing a Jew. Yet most commentators think that they were her words.

26. — [Jesus saith...I...spea7c...am He.] These words are the fullest declaration which our Lord ever made of His own Messiahship, which the Gospel writers have recorded. That such a full declaration should be made to such a person as the Samaritan woman is one of the most wonderful instances of our Lord's grace and condescension related in the New Testament! At last the woman obtained an answer to one of her first questions, "Art thou greater than our father Jacob? " When the answer came it completely converted her soul.

Rollock remarks on this verse, how ready and willing Christ is to reveal Himself to a sinner's soul. The very moment that this woman expressed any desire for Messiah, He at once revealed H-mself tohe-— "lamHe."

Quesnel observes, " It is a great mistake to suppose that the knowledge of the mysteries of religion ought not to be imparted to women by the reading of Scripture, considering this instance of the great confidence Christ reposed in this woman by His manifestation of Himself. The abuse of the Scriptures and the sin of heresies, did not proceed from the simplicity of women, but from the conceited learning of men."

In leaving the whole passage, there are several striking points which ought never to be forgotten. («.) Our Lord's mercy is remarkable. That such an one as He should deal so graciou-ly with such a sinner is a striking fact. (&.) Our Lord's wisdom is remarkable. How wise was every step of His way in deahng with this sinful soul! (c.) Our Lord's patience is remarkable. How He bore with the woman's ignorance, and what trouble He took to lead her to knowledge! (d) Our Lord's power is remarkable. What a complete victory He won at last! How almighty must that grace be which could soften and convert such a carnal and wicked heart!

We must never despise any soul, after reading this passage. Noue can be worse than this woman. But Christ did not despise her.

We must never despair of any soul, after reading this passage. If this woman was converted, any one may be converted.

Finally, we must never contemn the use of all wise and reasonable means in dealing with souls. There is a " wisdom which is profitable to direct " in approaching ignorant and ungodly people, which must be diligently sought.

2*1 And upon this came his disciples, and marvelled that he talked with the woman; yet no man said, What seekest thou? or Why talkesfc thou with her?

28 The woman then left her waterpot, and went her way

29 Come, see a man, which told me all things that ever I did: is not this the Christ?

30 Then they went out of the city, and came unto him.

These verses continue the well-known story of the Samaritan woman's conversion. Short as the passage may appear, it contains points of deep interest and importance. The mere worldling, who cares nothing about experimental religion, may see nothing particular in these verses. To all who desire to know something of the experience of a converted person, they will be found full of food for thought.

We see, firstly, in this passage, how marvellous in the eyes of man are ChrisVs dealings with soids. We are told that the disciples "marvelled that he talked with the woman." That their Master should take the trouble to talk to a woman at all, and to a Samaritan woman, and to a strange woman at a well, when He was wearied with His journey, — all this was wonderful to the eleven disciples. It was a sort of thing which they did not expect. It was contrary to their idea of what a religious teacher should do. It startled them and filled them with surprise.

The feeling displayed by the disciples on this occasion, does not stand alone in the Bible. When our Lord allowed publicans and sinners to draw n^ar to Him and be in His company, the Pharisees marvelled. They exclaimed, " This man receiveth sinners and eateth with them." (Luke XV. 2.) — When Saul came back from Damascus, a converted man and a new creature, the Christians at Jerusalem were astonished. " They believed not that he wa-s a disciple." (Acts ix. 26.) — When Peter was delivered from Herod's prison by an ajigel, and brought to the door of the house where disciples were praying for his deliverance, they were so taken by surprise that they could not believe it was Peter. " When they saw him they were astonished." (Acts xii. 16.)

But why should we stop short in Bible instances? The true Christian has only to look around him in this world iu order to see abundant illustrations of the truth before us. IIow much astonishment every fresh conversion occasions I What surprise is expressed at the change in the heart, life, tastes, and habits of the converted person! What wonder is felt at the power, the mercy, the patience, the compassion of Christ! It is now as it was eighteen hundred years ago. The dealings of Christ are still a marvel both to the Church and to the world.

If there was more real faith on the earth, there would be less surprise felt at the conversion of souls. If Christians believed more, they would expect more, and if they understood Christ better, they would be less startled and astonished when He calls and saves the chief of sinners. We should consider nothing impossible, and regard no sinner as beyond the reach of the grace of God. The astonishment expressed at conversions is a proof of the weak faith and ignorance of these latter days. The thing that ought to fill us with surprise is the obstinate unbelief of the ungodly, and their determined perseverance in the way to ruin. This was the mind of Christ. It is written that He thanked the Father for conversions. But He marvelled at unbelief. (Matt. xi. 25; Mark vi. 6.)

We see, secondly, in this passage, hoio absorbing is the influence of grace^ when it first comes into a believer's heart. We are told that after our Lord had told the woman He was the Messiah, " She left her water-pot and went her way into the city, and saith to the men. Come, see a man which told me all things that ever I did." She had left her home for the express purpose of drawing water. She had carried a large vessel to the well, intending to bring it back filled. But she found at the well a new heart, and new objects of interest. She became a new creature. Old things passed away. All things became new. At once everything else was forgotten for the time. She could think of nothing but the truths she had heard, and the Saviour she had found. In the fulness of her heart she "left her water-pot," and hastened away to express her feelings to others.

We see here the expulsive power of the grace of the Holy Ghost. Grace once introduced into the heart drives out oUl tastes and interests. A converted person no longer cares for what he once cared for. A new tenant is in the house. A new pilot is at the helm. The whole world looks different. All things have become new. It was so with Matthew the publican. The moment that grace came into his heart he left the receipt of custom. (Matt. ix. 9.) — It was so with Peter, James, and John, and Andrew. As soon as they were converted they forsook their nets and fishing-boats. (Mark i. 19.) — It was so with Saul the Pharisee. As soon as he became a Christian he gave up all his brilliant prospects as a Jew, in order to preach the faith he had once despised. (Acts ix. 20.) — The conduct of the Samaritan woman was precisely of the same kind. For the time present the salvation she had found completely filled her mind. That she never returned for her water-pot would be more than we have a right to say. But under the first impressions of new spiritual life, she went away and " left her water-pot " behind.

Conduct like that here described is doubtless uncommon in the present day. Rarely do we see a person s© entirely taken up with spiritual matters, that attention to this world's affairs is made a secondary matter, or postponed. And why is it so? Simply because true conversions to God are uncommon. Few really feel their sins, and flee to Christ by faith. Few really pass from death to life, and become new creatures. Yet these few are the real Christians of the world. These are the people whose religion, like the Samaritan woman's, tells on others. Happy are they who know something by experience of this woman's feelings, and can say with Paul, *'I count all things but loss for the excellency of the knowledge of Christ!" Happy are they who have given up everything for Christ's sake, or at any rate have altered the relative importance of all things in their minds! "If thine eye be single thy whole body shall be full of light." (Philipp. iii. 8; Matt. v. 22.)

We see, lastly, in this passage, how zealous a truly converted person is to do good to others. We are told that the Saraaritan woman " went into the city, and said to the men, Come, see a man which told me all things that ever I did: is not this the Christ?" In the day of her conversion she became a missionary. She felt so deeply the amazing benefit she had received from Christ, that she could not hold her peace about Him. Just as Andrew told his brother Peter about Jesus, and Philip told Nathanael that he had found Messiah, and Saul, when converted, straightway preached Christ, so, in the same w^ay, the Samaritan woman said, "Come and see Christ." She used no abstruse arguments. She attempted no deep reasoning about our Lord's claim to be the Messiah. She only said, " Come and see." Out of the abundance of her heart her mouth spoke.

That which the Samaritan woman here did, all true Christians ought to do likewise. The Church needs it. The state of the world demands it. Common sense points out that it is right. Every one who has received the grace of God, and tasted that Christ is gracious, ought to find words to testify of Christ to others. Where is our faith, if we believe that souls around us are perishing, and that Christ alone can save them, and yet hold our peace? Where is our charity if we can see others going down to hell, and yet say nothing to them about Christ and salvation? — We may well doubt our own love to Christ, if our hearts are never moved to speak of Him. We may well doubt the safety of our own souls, if we feel no concern about the souls of others.

What are we ourselves? This is the question, after all, which demands our notice. Do we feel the supreme importance of spiritual things, and the comparativa nothingness of the things of the world? Do we ever talk to others about God, and Christ, and eternity, and the soul, and heaven, and hell? If not, what is the value of our faith? Where is the reality of our Christianity? Let us take heed lest we awake too late, and find that we are lost for ever, a wonder to angels and devils, and, above all, a wonder to ourselves, because of our own obstinate blindness and folly.

27. — [ Upon this^ The true idea contained in this expression seems to be, "At this point, at this critical juncture in the conversation between our Lord and the woman." — What the woman would have said next after our Lord's marvellous discovery of Himself, we are left to conjecture. But just as our Lord said, ''I am the Me-siah," the disciples retnrned from buying food, and their appearance stopped the conversation. The woman's heart v/"as probably too full, and her mind too much excited to say more in the presence of witnesses, and especially of strangers. Therefore no more was said, and she withdrew. The soul, in the beginning of a work of grace, shrinks from discovering its workings before strangers.

[Marvelled...talked with the woman.] I am inclined tt> think that these words would have been more correctly rendered, "Talked with a woman." There is no article in "the original Greek. The wonder of the disciples was excited, not so much by our Lord talking to this woman, as by His talking to a wonrian at a'l. It is clear from Rabbinical writings, that thero. was a common opinion among the Jews that both in understanding and religion women were an inferior order of beings to men. This ignorant prejudice had most likely leavened the minds of the discipL'S, and is probably referred to in this place. Of the woman's moral character it is not clear that the disciples could know anything at all.

Rupertus thinks that our Lord, by conversing openly with a Samaritan woman, wished to show His disciples by an example, that the wall between Jews and other people was to be broken down by the Gospel, just as He taught Peter the same lesson afrer His ascension, by the vision of tho sheet full of clean and unclean beasts. (Acts x. 11 — 15.) He thinks that, the wonder of the disciples arose from the same Jewish prejudice against intercourse with uncircumcised Gentiles which appeared so strongly in after times.

Lightfoot, Schottgen, and Tholuck quote proverbial sayings from Rabbinical writeis, showing the Jewish feeling about women. The following are instances — "He who instructs his daughter in the law plays the fool." '• Do not multiply discourses wiih a Woman." "Let no one talk with a woman in the street, no not with his own wife." — Whitby also says, from Buxtorf, that the Rabbins say that '' talking with a woman is one of the six things which make a disciple impure."

[JVo man said, What seekest..why talkest, &c.'\ We are left to conjecture M'hether both these questions apply to our Lord, cr whether the first applied to the woman, " What seekest thou of Him?" and the second to our Lord, " Why talkeso thou with her?" The point is of no particular importance. To me, however, it appears that both questions apply to Christ. — " No man said, 'What art thou sacking from her? Why art thou taking with her?' "

Grotius suggests that the disciples supposed our Lord might have been seeking meat or drink from the Samaritan woman, and meant, " Why seekest thou any meat or drink from her?"

I venture to doubt whether both questions had not better have been translated ahke, " What art thou seeking from her? What art thou talking about with her? " The Greek word is the same which our translators have rendered " what " in the first question, and " why " in the second.

The expression, "No man said," seems to imply that no man ventured to ask any question what was our Lord's reason for talking with the woman. It is not very clear why the sentence is introduced. The object probably is, as Cyril and Chrysostom remark, to show us the deep reverence and respect with which the disciples regarded our Lord and all His actions, even at this early period of His ministry. — It also shows us that they sometimes thought things about Him to which they dared not give expression, and saw deeds of His which they could not understand, but were content silently to wonder at them. There is a lesson for us in their conduct. When we cannot understand the reason of our Lord's dealings with souls, let us hold our peace, and try to beheve that there are reasons which we shall know one day. A good servant in a great house must do his own duty, and ask no questions. A young student of medicine must take many things on trust. 28. — [^The woman...left..ivater-pot] The Greek word here rendered " water-pot " is the same that is used in the account of the miracle at Cana in Galilee. (John ii. 6.) It does not mean a small drinking-vessel, but a large jar, such as a woman in Eastern countries would carry on her head. We can therefore well understand that if the woman wished ^d return in haste to the city she would leave her water-pot. So large a vessel could not be carried quickly, whether empty or full.

The mind of the woman in leaving her water-pot seems to mf» clear and unmistakeable. She was entirely absorlDed in the things which she had heard from our Lord's mouth. She was anxious to tell them without delay to her friends and neighbours. She therefore postponed her business of drawing water, for which she had left her house, as a matter of secondary importance, and hurried off to tell others what she had been told. The sentence is deeply instructive.

Lightfoot thinks, beside this, that the woman left her water-pot out of kindne-s to our Lord, " that Jesus and ITis disciples might have wherewithal to drink."

[Went her way., city.] The Greek word rendered "went her way," means simply, " departed " or " went." The city must of course mean " Sychar."

[Saith to the men.] We must not suppose that the woman spoke to th> men only, and not to her own sex. But it is probable that the " men " of the place would be 'the first persons she woul'i see, and that the women would not be in the streets, but at home. Moreover it is not unlikely that the expression is meant to show us the woman's zeal and anxiety to spread the good tidings. She did not hesitate to speak to men, though she well knew that anything a woman might say about religion was dot likely to command attention.

Cyril, on this verse, remarks the power of Christ's grace. He feegan by bidding the womnn to go and " call her husband." The end of the conversation which ensued was her going and calling all the men of the city to come and see Clu-ist.

*^. — [Come, see a maw.] The missionary spirit of the woman, in this verse, deserves special notice. Having found Christ herself, she invites others to come and be acquainted with Him. Origen calls her " the apostle of the Samaritans."

Let it be noted that her words are simple in the extreme. She enters into no argument. She only asks the men to " come and see." This, after all, is often the best way of dealing with souls. A bold invitation to come and make trial of the Gospel often produces more eflect than the most elaborate arguments in support of its doctrines. Most men do not want their reason convinced so much as their will bent, and their conscience aroused. A simple-minded, hearty, unlearned young disciple will often touch hearts that would hear an abstruse argument without being moved. — This fact is most encouraging to all hehevers who try to do good. All cannot argue. But all believers may say,

" Come and see Ch' ist. If you would only look at Him and see Him, you would soon believe."

Barradius remarks what a practical illustration ihe woman affords of one of the concludmg sentences of Revelation, " Let him that heareth say, Come." (Rev. xxii. 17.) The Samaritan woman having heard, said " Come," and the result was that manj souls came and took the water of life freely.

Cyril remarks the difference between the woman's conduct and that of the servant who buried his talent in the ground. She received the talent of the good tidings of the Gospel, and at once put it o. ' at interest.

Chrysostom remarks the wisdom of the woman. " She did not say, Come, helieve, but Come, see, a gentler expression than the other, and one which more attracted them."

\^Told me all things...ever I did^ These words must be taken with some qualification?. Of course they cannot mean that our Lord had literally told the woman " all things that ever she did in her life." This would have been physically impossible in th6 space of a single afternoon. — The probable meaning is, "He has told me all the principal sins that I have committed. He has shown a perfect knowledge of the chief events of my life. He has shown such thorough acquaintance with my history, that I doubt not He could have told me anything I ever did."

Some allowance must probably be made for the warm and excited feehngs of the woman when she spoke these words. She used hyperbolical and extravagant language, under the influence of these feelings, which she would probalDly not have used in a calm state of mind, and v/hich we must therefore not judge too strictly. Moreover, as Poole remarks, it admits of doubt whether our Lord may not have spoken of other things in the conversation, which St. John has not been inspired to record.

Let it be noted, that the Samaritan woman, in saying that " our Lord had told her all things she had ever done," very probably referred to the common opinion about Messiah's omniscience. The Rabbinical writers, according to Lightfoot, specially applied to Messiah the words of Isaiah, " He shall make him of quick understanding in the fear of the Lord. He shall not judge by the sight of his eyes." (Isai. xi. 3.) Her words, therefore, were a well-known argument, that our Lord must be the Christ, and her object in using them would be the roughly understood.

[/s not this the Christ?] The Greek words so rendered would be translated with equal correctness, "Is this the Christ? Can this be the Christ?" A similar form of interrosfative sentence is found in thirteen other places in the New Testament. In twelve of them the interrogative is used without " not," viz., Matt. vii. 16; xxvi. 22, 26] Mark iv. 21; xiv. 9; Luke vi. 39; John vii. 31; viii. 22; xviii. 35; Acts x. 47; 2 Cor. i. 17; James iiL 11. — In only one place is the interrogative used with " not," Matt. xii. 23. I am inchned, on the whole, to think that " not" would have been better omitted in the sentence before us. Euthymiua takes this view.

The value of questions, if we want to do good to souls, is well illustrated in this verse. A question often sets working a mind which would be utterly unmoved by an atfirmation. It drives the mind to exertion, and by a gentle compulsion arouses it to think. Men are far less able to go to sleep under religious teaching, when they are invited to answer a question. The number of questions in the New Testament is a striking and instructive fact. Had the woman said, " This is the Christ!" she might have excited prejudice and dislike. By asking, " la this the Christ?" she got the men to inquire and judge for themselves. 30. — [Then they went out of the city.'] This sentence is full of encouragement to aU who try to do good to souls. The words of one single woman were the means of arousing a whole city to go forth and inquire about Christ. We must never despise the smallest and meanest efforts. We never kn()W to wliat the least beginnings may grow. The grain of mustard seed at Sychar was the word of a feeble woman, "Come and see."

Specially we ought to observe the encouragement the verse affords to the efforts of women. A woman may be the means, undiT Gor], of founding a Church. Tlie first person baptized by Paul in Europe was not a man but a woman, Lydia, the seller of purple. — Let women never suppose that men only can do good. Women also, in their way, can evangehze as really and truly as men. Every believing woman who has a tongue can speak to others about Christ. — The Samaritan woman was far less learned than Nicodemus. But she was far bolder, and so did far more good.

\^And came unto him.] Perhaps the sentence would be more literally rendered, " were coming," or " began to come to Ilim." It was while they were coming that the conversation which immediately follows, between Christ and His disciples, took place, and perhaps it was the sight of the crowd coming which madd our Lord say some of the things that He did.

Calvin remarks on this part of the woman's history, that some may think her blameable, in that "while she is still ignoi-ant and

imperfectly taught, she goes beyond the limits of her faith. I reply that she would have acted inconsiderately if she had assumed the offt)e of a teacher; but Avhen she desires nothing more than to excite her fellow-citizens to hear Christ speaking, we will not say that she forgot herself, or proceeded further than she had a right to do. She merely does the office of a trumpet or a bell, to invite others to come to Christ."

The concluding verse shows us most forcibly that ministera and teachers of religion ought never to be above taking pains and trouble with a single soul. A conversation with one person was the means of leading a whole city to come and hear Christ, and resulted in the salvation of many souls.

Cornelius ^ Lapide, at this point of his commentary, gi-avely informs us that the name ot the Samaritan woman was Pliotina, — that after her conversion she preached the Grospel at Cartljage, and that she suffered martyrdom there on the 20th of March, on which day the Romish Marty rology makes special mention of her name! He also tells us that her head is kept as a relic at Rome, in the BasUica of St. Paul, and that it was actually shown to him there! — It is well to know what ridiculous and lying legends the Church of Rome palms upon Roman Catholics as truths, while she withholds from them the Bible!

31 In the mean while his disciples prayed him, saying, Master, eat.

32 But he said unto them, I have meat to eat that ye know not of.

33 Therefore said the disciples one to another, Hath any man brought him ought to eat?

34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

35 Say not ye. There are yet four months, and then cometh harvest? behold, I say unto you. Lift up your eyes, and look on the fields; for they are white already to harvest.

3G And he that reapeth receiveth wages, and gatliereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

37 And herein is that saying true, One sowetli, and another reapeth.

38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.

39 And many of the Samaritans of that city behoved on him for the saying of the woman, which testified. He told me all that ever I did.

40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.

41 And many more believed because of his own vord;

42 And said unto the woman, Now we believe, not because of thy saying: for we have lieard him ourselves, and know that this is indeed ihc Christ, the Saviour of the world.

We have, for one thing, in these verses, an instructive pattern of zeal for the good of others. We read, that our Lord Jesus Christ declares, " My meat is to do the will of him which sent me, and to finish his work." To do good was not merely duty and pleasure to Him. He counted it as His food, meat and drink. Job, one of the holiest Old Testament saints, could say, that he esteemed God's word " more than his necessary food." (Job xxiii. 15.) Tlie Great Head of the New Testament Church went even further. He could say the same of God's work.

Do w^e do any work for God? Do we try, however feebly, to set forward His cause on earth, — to check that which is evil, to promote that which is good? If we do, let us never be ashamed of doing it with all our heart, and soul, and mind, and strength. Whatsoever our hand finds to do for the souls of others, let us do it with our might. (Eccles. ix. 10.) The world may mock and sneer, and call us enthusiasts. The world can admire zeal in any service but that of God, and can j^raise enthusiasm on any subject but *that of religion. Let us work on unmoved. Whatever men may say and think, w6 are walking in the steps of our Lord Jesus Christ.

Let us, beside this, take comfort in the thought that Jesus Christ never changes. He that sat by the well of Samaria, and found it "meat and drink" to do good to an ignorant soul, is always in one mind. High in heaven at God's right hand. He still delights to save sinners, and still approves zeal and labour in the cause of God. The work of the missionary and the evangelist may be despised and ridiculed in many quarters. But while man is mocklug, Christ is well pleased. Thanks be to God, Jesus la the same yesterday, and to-day, and for ever.

We have, for another thing, in these verses, strong encouragement held out to those who labour to do good to souls. We read, that our Lord described the world as a

"field white for the harvest;" and then f^ aid to His disciples, " He that reapeth, receiveth wages, and gathereth fruit unto life eternal."

Work for the souls of men, is undoubtedly attended bygreat discouragements. The heart of natural man is very hard and unbelieving. The blindness of most men to their own lost condition and peril of ruin, is something past description. " The carnal mind is enmity against GoJ." (Rom. viii. 7.) No one can have any just idea of the desperate hardness of men and women, until he has tried to do good. No one can have any conception of the small number of those who repent and believe, until he has personally endeavoured to " save some." (1 Cor. ix. 22.) To suppose that everybody will become a true Christian, who is told about Christ, and entreated to believe, is mere childish ignorance. " Few there be that find the narrow way!" The labourer for Christ will find the vast majority of those among whom he labours, unbelieving and impenitent, in spite of all that he can do. "The many" will not turn to Christ. These are discouraging facts. But they are facts, and facts that ought to be known.

The true antidote against despondency in God's work, is an abiding recollection of such promises as that before us. There are " wages " laid up for faithful reapers. They shall receive a reward at the last day, far exceeding anything they have done for Christ, — a reward proportioned not to their success, but to the quantity of their work. — They are gathering "fruit," which shall endure w^hen this world has passed away, — fruit, in some souls saved, if many will not believe, and fruit in evidences of their own faithfulness, to be brought out before assembled worlds. Do our hands ever hang down, and our knees w^ax faint? Do we feel disposed to say, " my labour is in \ain and my words without profit." Let us lean back at such seasons on this glorious promise. There are

" wages " yet to be paid. There is " fruit " yet to be exhibited. " We are a sweet savour of Christ, both in thorn that are saved and in them that perish." (2 Cor. ii. 15.) Let us work on. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." (Psa. cxxvi. 6.) One single soul saved, shall outlive and outweigh all the kingdoms of the world.

We have, lastly, in these verses, a most teaching instance of the variety of ways by which men are led to believe Christ. We read that " many of the Samaritans believed on Christ for the saying of the woman." But this is not all. We read again, "Many more believed because of Christ's own word." In short, some were converted through the means of the woman's testimony, and some were converted by hearing Christ Himself.

The words of St. Paul should never be forgotten, " There are diversities of operations, but it is the same God which worketh all in all." (1 Cor. xii. 6.) The way in which the Spirit leads all God's people is ahvays one and the same. But the paths by which they are severally brought into that road are often widely different. There are some in whom the work of conversion is sudden and instantaneous. There are others in whom it goes on slowly, quietly, and by imperceptible degrees. Some have their hearts gently opened, like Lydia. Others are aroused by violent alarm, like the jailor at Philippi. All are finally brought to repentance toward God, faith toward our Lord Jesus Christ, and holiness of conversation. But all do not begin with the same experience. The weapon which carries conviction, to one believer's soul, is not the one which first pierces another. The arrows of the Holy Ghost are all drawn from the same quiver. But He uses sometimes one and sometimes another, according to His own sovereign will.

Are we converted ourselves? This is the one point to which our attention ought to be directed. Our experience may not tally with that of other believers. But that is not the question. Do we feel sin, hate it, and flee from it? Do we love Christ, and rest solely on Him for salvation? Are we bringing forth fruits of the Spirit in righteousness and true holiness? If these things are so wo may thank God, and take courage.