“Come, see a man, which told me all things that ever I did: is not this the Christ?” John 4.29

by Ian McKee, N. Ireland

BACKGROUND AND CONTEXT – vv.1-3

BOUNDARY CROSSED – v.4

THE CITY TO WHICH HE CAME – v.5

THE WELL AT WHICH HE WAITED – v.6

THE WOMAN COMES – v.7

THE LOVE THAT SOUGHT HER
The Discussion Commences: the First Exchange – vv.7-9
The Second Exchange – vv.10-12
The Third Exchange – vv.13-15

THE LIGHT THAT SEARCHED HER
The Fourth Exchange – vv.16,17a
The Fifth Exchange – vv.17b-20

THE LEADING SHE SUBMITTED TO
The Sixth Exchange – vv.21-25

THE LIVING WATER THAT SATISFIED HER
The Seventh Exchange – vv.26-29

BEYOND THE SEVEN EXCHANGES
The Motive of Service – vv.30-34
The Evangelical Potential – vv.35-38
The Harvest Begins – v.39
The Harvest Increases – vv.40-42

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BACKGROUND AND CONTEXT – vv.1-3

The events in John chapter 4 come at a time of change. Pharisaical jealousy assessed that the ministry of the Lord Jesus Christ had eclipsed that of John the Baptist, v.1. Around the same time Herod the tetrarch had been reproved by John the Baptist about his gross immorality and other evils, which resulted in John’s imprisonment, Lk.3.19,20. It was after this imprisonment that “Jesus … departed into Galilee” Matt.4.12; “Jesus came into Galilee” Mk.1.14; “Jesus returned in the power of the Spirit into Galilee” Lk.4.14; and “He left Judaea, and departed again into Galilee” Jn.4.3.

His leaving Judaea and Jerusalem was in response to the hardened attitude of the Pharisees, Nicodemus evidently being a lonely exception. He only rarely returned to Judaea thereafter, and never without incurring opposition from the Pharisees.

His leaving was also a repudiation of any attempt to imply a competitive spirit between Himself and John the Baptist, something that would be abhorrent to the Lord then, and in regard to any ‘servant rivalry’ since.

BOUNDARY CROSSED – v.4

Of the many great statements in this chapter, one is surely “And He must needs go through Samaria.” While traversing Samaria was the direct route geographically between Judaea and Galilee, Samaria was a ‘cold house’ for Jews, and generally to be avoided in favour of the longer route via the fords of the Jordan and the roads east of that river.

If in John chapter 3 Nicodemus crossed the boundary of Pharisaical prejudice and hostility to speak with the Saviour, in John chapter 4 the Lord crosses the boundary of Samaritan prejudice and hostility. This act was in accord with a higher design than geographical convenience. It was a moral imperative. He is going to traverse territory once settled by the tribe of Ephraim and the half tribe of Manasseh that was located west of the Jordan. The Lord visited all the tribal areas during the days of His earthly ministry. This area had been captured by the Assyrians, 2Kgs.17.6; 18.9,10; most of the Israelites were deported and, in 721 BC, their land was assigned to foreign settlers, 2Kgs.17.24. These observed unorthodox religious practices and beliefs, some of which had Jewish origins. Samaritans claimed to be descended from Jacob although they were of mixed Jewish and heathen descent. Their Scriptures were restricted to the Books of the Pentateuch and they claimed that their sacred mountain, Gerizim, was the true location of Mount Moriah!

As a result, Jews had no concern, sympathy or favour towards the Samaritans. However, something new is about to happen. The Lord Jesus Christ will cross the invisible, yet very tangible, boundary of orthodox Judaism in accord with His “whosoever” declaration of Jn.3.16. He will demonstrate that “whosoever” means Jews and Samaritans and, later, Gentiles too. Let us not be in any doubt as to the significance of the statement, “He must needs go through Samaria.” It should raise a song within!

That grand word, “whosoever”, is ringing through my soul,

Whosoever will may come;

In rivers of salvation the living waters roll,

Whosoever will may come.

        (Eliza E. Hewitt)

THE CITY TO WHICH HE CAME – v.5

Sychar¹ was a small village near to Shechem, on the road from Jerusalem to Galilee. It was to become the site of one of the most important personal encounters possible. Although Sychar is not mentioned in the Old Testament, it was located in an area of historical importance. It was “near to the parcel of ground that Jacob gave to his son Joseph”; see Gen.48.21,22. The patriarchs knew this area well and, indeed, the bones of Joseph were buried near here, Josh.24.32. We remember that Jacob prophesied, “Joseph is a fruitful bough, even a fruitful bough by a well: whose branches run over the wall” Gen.49.22.

¹ Unger, M.F. “The New Unger’s Bible Dictionary”. Moody Publishers, revised 1966: “Sychar used to be identified with Shechem. It is now located at the site of the village of Askar, on the eastern slope of Mt. Ebal, almost two miles ENE from Nablus, about half a mile N of Jacob’s well, and a short distance SE of Shechem.”

An even greater ministry of grace shall now unfold.

THE WELL AT WHICH HE WAITED – v.6

“Now Jacob’s well was there” are words which carry a romantic resonance. They remind us that refreshment from this source had been enjoyed by successive generations over centuries. The word used for “well” indicates that although it was a well that had to be digged, its water supply was fed by a natural spring, not just seepage from an aquifer. While there is no specific account in Scripture of the digging of this well, it was most probably during the period when, following Jacob’s return to Canaan from the lands of Laban, “he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money. And he erected there an altar, and called it El-elohe-Israel [‘God, the God of Israel’]” Gen.33.19,20. This reflected Jacob’s new name, “Israel”, and his enhanced knowledge of God following the experience of his wrestling and clinging at Penuel when he said, “‘I have seen God face to face, and my life is preserved.’ And as he passed over Penuel the sun rose upon him, and he halted upon his thigh” Gen.32.30,31.

While Jacob now had a greater understanding of the power and majesty of God, he never could have imagined that centuries later the Son of God, incarnate in manhood, would in weariness sit on the parapet of the well that he had dug! This shows the perfect humanity of the Lord: “And the Word was made flesh, and dwelt among us … full of grace and truth” Jn.1.14. Here, as the dependent Man, feeling keenly His rejection by the Jewish leadership in Jerusalem and following the physical exertion from His walk north into the mountains of Ephraim, “Jesus therefore, being wearied with His journey, sat thus on the well”. John here emphasises the Lord’s humanity, yet also evidences His omniscience, His all-knowingness, and John will show that the Lord’s love is not wearied.

The time point is given: “it was about the sixth hour”. As John writes for the Roman world he uses Roman time, hence it was six hours from sunrise, around midday. The Lord was here first: He was never late for His appointments!

THE WOMAN COMES – v.7

It being the hottest part of the day makes the statement “There cometh a woman of Samaria to draw water” all the more remarkable, and also the fact that she came alone. It would be reasonable to expect women to come together, for company and protection, and also to draw water at a cooler part of the day. The fact that she came unaccompanied, at the least favourable time, suggests that either she did not want company or others did not want hers! Coming for her own water implies she had no servants and was economically poor. Being “a woman of Samaria” does not mean that she was from that city, just that she was a Samaritan. As we shall see, she was also a woman of poor reputation.

However, that day she would meet One Who “made Himself of no reputation, and took upon Him the form of a servant” Phil.2.7. He was waiting at the well for her: “I am sought of them that asked not for Me; I am found of them that sought Me not” Isa.65.1. The initiative all belonged to Him.

What follows is a most interesting and enthralling conversation. However, we must note that in meeting this woman the Lord is not only punctual, but He provides an example of optimum propriety: everything was conducted in the open.

THE LOVE THAT SOUGHT HER²

The Discussion Commences: the First Exchange – vv.7-9

The context for the Saviour’s opening request, “Give Me to drink” v.7, is supplied in the next verse, “For His disciples were gone away unto the city to buy meat” v.8. The disciples, who should have drawn water for their Master, were absent. To outward appearances, the Lord had no means whereby He might draw water for Himself. The fact that the disciples, who had walked the same distance as the Lord, were able to go further to purchase food, indicates that the Lord’s weariness was caused by much more than physical reasons. It is suggestive of the cares and emotional strain that He had sustained at Jerusalem and now in anticipation of His Samaritan mission. True spiritual exercise involves immense physical, emotional and spiritual input, and none could ever compare with His sensitivity.

² The headings: ‘The Love that Sought Her’, ‘The Light that Searched Her’, ‘The Leading She Submitted To’ and ‘The Living Water that Satisfied Her’ were those used by our late esteemed Northern Ireland evangelist, Mr. David Kane.

“Give Me to drink” is the first of seven statements made by the Saviour to the Samaritan woman, to which she makes seven responses, six to the Lord and one to the men of the city. We should note that when others needed refreshment the Lord supplied it, but He never provided miraculously for Himself. What grace and condescension are involved in His request! The Lord voluntarily put Himself in this woman’s debt by asking a favour. We should never be so proud that we cannot ask for help, yes, even from unsaved relatives, neighbours and colleagues. Appropriate engagement with others can have a spiritual potential in view. The Saviour did this. He spoke with grace, leading to an ever deepening outflow of blessing to the Samaritans. He knows how to engage fully the interest of His hearer, and He does it with four simple words: “Give Me to drink.” It was both a request and a command, made with an appeal that caused surprise and produced engagement.

The Lord’s request resulted in the woman’s astonished response: “How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans” v.9. She notes the contrast to herself: He is a man, and a Jew. As a Jew He was to her an outsider, a stranger, not ‘one of us’. However, in Jn.8.48 it was the Jews who called the Lord “a Samaritan”. No matter where He was, no matter with whom He engaged in this world, He ever and always was initially considered a stranger, One Who did not belong here. Therefore, do not be surprised if that is how we as believers are viewed by those around us!

Given the longstanding hostility between Jews and Samaritans, the Lord’s request was puzzling. This “Jew” was making a request that, if accepted, would lead to ceremonial uncleanness, according to the Pharisees. Her “how” was as astonished as Nicodemus’ “How can a man be born when he is old?” and “How can these things be?” Jn.3.4,9. She knew that Jews would not share cooking vessels or crockery with Samaritans, even though there were trading relationships between each group, particularly in agricultural and horticultural production and retail, v.8. Clearly the ‘whosoever gospel’ is crossing geographical barriers, v.4, and now also cultural and historical barriers. John is careful to explain this for the benefit of his Gentile readers.

The Second Exchange – vv.10-12

The Saviour responds: “If thou knewest the gift of God, and who it is that saith to thee, ‘Give Me to drink;’ thou wouldest have asked of Him, and He would have given thee living water” v.10. The Lord does not allow the conversation to proceed on the basis of her preference to discuss Jewish and Samaritan interrelations, or lack thereof. Rather He guides the conversation to address her profound ignorance as to His Person. He is God manifest in flesh, Jn.1.14, the Gift of God, Jn.3.16, Who offers salvation, eternal life, “living water”.

The Lord ensures from the outset that she is confronted with her own ignorance. She is totally unaware of Who He is, of what blessings He has to bestow and, still less, how to obtain them. All she knows is from His appearance as a weary, thirsty traveller Who lacks the equipment to draw any water from the well. Until she discovers that He is the Son of God Who gives “living water” there will be no blessing.

“Living water”: fresh, flowing water, sufficient to sustain life and aid productivity, is a metaphor for Divine, life-giving supply. We remember that “Isaac’s servants digged in the valley, and found there a well of springing [‘living’] water” Gen.26.19. God Himself is described as “the fountain of living waters” Jer.2.13; 17.13, effecting blessing. The metaphor will also apply in the Millennium: “whithersoever the rivers shall come, shall live” Ezek.47.9, and “it shall be in that day, that living waters shall go out from Jerusalem” Zech.14.8. Living water was also associated with the cleansing of the leper: “the priest shall command that one of the birds be killed in an earthen vessel over running [‘living’] water” Lev.14.5. However, the Holy Spirit, utilising the Word of God, is the agent of regeneration imparting the fountain of life which forever springs within the believer: “It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” Jn.6.63. The hymnwriters captured the essence of the continual supply in the words:

Grace is flowing like a river,

Millions there have been supplied;

Still it flows as fresh as ever

From the Saviour’s wounded side;

None need perish,

All may live, for Christ hath died.

        (Hugh Bourne & William Sanders)

The woman responds to the Lord: “Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water?” v.11. It is interesting that within a few minutes of interaction her perception of this Stranger improves from “Jew” to “Sir”, a title of polite respect. Only a few words, and His gracious disposition defuses prejudicial hostility.

However, her ignorance remains. She has evidently misunderstood, assuming that the Lord’s reference to “living water” relates to the water in the well. The word used for “well” in Jn.4.11,12 includes the pit that had been dug and any associated structures of steps, cistern and protective surround. She considers the depth of the well and the absence of a goatskin bucket: physical considerations of measurements and means. As a result, her thought processes are all wrong and she is unable to comprehend what the Lord is referring to as “living water”. It is an ignorance as profound as that of Nicodemus in relation to ‘new birth’ Jn.3.4. Yet she continues to ask questions: it was “how” in v.9; now it is “whence” v.11.

She proceeds with incredulity: “Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?” v.12. As the “Thou” is emphatic, the question for us to answer is: was she comparing the Lord unfavourably with Jacob, or, was realisation dawning upon her that His superiority was possibly the claim He was making? If it was the latter, then she stands alongside those who had identity problems relative to the Lord Jesus Christ and David, Jn.7.42, and Abraham, Jn.8.53. At this stage she cannot conceive how this Stranger, Who has asked her for a drink of water from Jacob’s well, could give her anything better. After all, the copious supply from this well satisfied Jacob, his large family and his livestock. That which was visible, tangible and historical is still of greater relevance to her than that which is invisible and spiritual.

The Third Exchange – vv.13-15

The Lord responds to address the natural aspect, before expanding on the spiritual applications with His words: “Whosoever drinketh of this water shall thirst again” v.13. He does not engage in debate about comparative greatness, but addresses her misunderstanding. He states that all who satisfy their thirst at Jacob’s well will, self-evidently, thirst again. This water will undoubtedly refresh, but can never satisfy. Hence the use of the present tense, indicating the repeated visitations, the habitual return.

The Saviour then makes His fundamental declaration about the spiritual: “but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” v.14. This is the central verse of His teaching. It indicates that a single draught of the water of life is an eternally satisfying moment, in contrast to the frequent drinking of ordinary water. It describes a single act with an abiding result. In addition, the negative employed is very strong, meaning ‘shall certainly not thirst forever’ or ‘shall in no way thirst forever’.

Not only will there be an initial act but, as a consequence, there will be a continual supply. There can be no doubt that He is referring in metaphorical language to the ministry of the Holy Spirit; compare Jn.7.38,39. The Holy Spirit within the believer is like a replenishing spring or fountain of living water, upwelling, vital, fresh and eternal, sourced in a Divine Person. Although truth about the indwelling of the Holy Spirit in a believer has yet to be developed more fully in John’s Gospel, this Samaritan woman is being led progressively into truth of which the Jewish nation is in ignorance, as they have not received the Saviour.

This free offer of a spring of life, given without any challenge or accusation, draws forth her response: “Sir, give me this water, that I thirst not, neither come hither to draw” v.15. While she continues to misunderstand, thinking in terms of natural water, she is nevertheless now engaging with the Lord as a suppliant. She sees Him as a ‘giver of water’ as others, later, viewed Him as a ‘giver of bread’ Jn.6.34. However, she misses the import of the Lord’s words “into everlasting life”. Sadly, so many would seek for an easier life here, desire temporal benefits, without ever giving attention to the eternal dimension. She will not be left in this state of ignorance by the unrecognised Stranger at the well. She will be brought to the enjoyment of that which was written by Isaiah: “Therefore with joy shall ye draw water out of the wells of salvation” and “even by the springs of water shall He guide them” Isa.12.3; 49.10.

Little thought Samaria’s daughter,

On that ne’er forgotten day,

That the tender Shepherd sought her,

As a sheep astray.

That from sin He longed to win her,

Knowing more than she could tell

Of the wretchedness within her,

Waiting at the well.

Hear, O, hear the wondrous story,

Let the winds and waters tell –

’Tis the Christ, the King of glory,

Waiting at the well.

        (Sophia T Griswold)

THE LIGHT THAT SEARCHED HER

The Fourth Exchange – vv.16,17a

The subsequent abrupt change in direction in the conversation must have shocked her: “Go, call thy husband, and come hither” v.16. The Lord now deals with her conscience, deliberately and knowingly, probing a sensitive area of her life. There can never be everlasting life experienced without the question of sin first being addressed. Hence the light of His knowledge searches her out. Her conscience must be awakened; she must acknowledge her condition as a sinner. Yet the Lord is dealing with her in grace, indicating that there will be continuing engagement.

She answers with the shortest statement she makes in the whole conversation: “I have no husband” v.17. While she tells the truth, she is economical with it, concealing her past. She is evasive but is soon to discover that there can be no blessing until there is a full acknowledgement of her sinful life.

The Fifth Exchange – vv.17b-20

She must have been taken aback to hear the Lord’s declaration: “Thou hast well said, ‘I have no husband:’ for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly” vv.17,18. He knew all about her; yet she was the one He came to meet! While He knew her past, He states only facts sufficient to reach her conscience. We should learn the lesson appropriate to ourselves, that is, not to develop a prurient curiosity into the sins of those we seek to reach with the gospel. We should learn from the Saviour’s sensitivity and, for us, avoid the danger lest we “not only do the same, but have pleasure in them that do them” Rom.1.32. With an economy of words, combining truth with grace, the light of omniscience shone into her soul. Truly “He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him” Dan.2.22. He is able to “bring to light the hidden things of darkness, and will make manifest the counsels of the hearts” 1Cor.4.5. Yet He did not use His complete knowledge to shame or humiliate her. Nevertheless, she discovers that this Stranger at Jacob’s well knows more about her than she expected; and if He knows what He has just declared, surely He knows everything! We are not told whether the five husbands referred to were as a result of legal marriages or otherwise. Nor are we told whether these successive relationships were terminated by death, divorce or desertion. However, presently she is in a cohabiting relationship, a fornicator and, most likely, an adulteress. The Lord’s “in that saidst thou truly” relates exclusively to her statement “I have no husband.”

There have been six men in her sad and sordid life to date. However, she discovers in this distinct ‘seventh man’ an understanding and gracious consideration without in any way condoning her sin. That, plus His penetrating insight, causes her to exclaim, “Sir, I perceive that Thou art a prophet” v.19. She has elevated her view of this extraordinary Man Who could read her life from “Jew”, to “Sir”, and now to “prophet”, yet still falls far short of recognising Him as the Son of God. As Samaritans did not recognise the prophets in the Old Testament, she has progressed a great deal even in considering Him to be a messenger from God. Samaritans were, professedly, waiting for a ‘second Moses’ to fulfil Deut.18.15; 34.10. Even with this enhanced appreciation she quickly reverts to her religious background, stating, “Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship” v.20. Believing that she is speaking to a prophet she seeks to commence a debate on the true place of worship. Samaritans had interpreted God’s chosen place, Deut.12.5, to be Mount Gerizim, rather than Zion, per the events in Deuteronomy chapter 27 (where we read that it was from Mount Gerizim that the blessings were pronounced). Her focus on a place paralleled the attitude of the Jews, Jn.2.13-22. The Lord Jesus Christ fulfils and eclipses all that the Old Testament has to offer in respect of worship. Location and tradition are redundant following His coming and His bringing the necessary means for true worship: “living water”.

THE LEADING SHE SUBMITTED TO

The Sixth Exchange – vv.21-25

We are now coming toward the climax of the unfolding of truth to this woman, which is opened with a statement equivalent to ‘Madam, believe Me’. This commences a strong affirmation, an asseveration, given by the Lord to a Samaritan. It is as strong as that spoken to His own: “Believe Me that I am in the Father, and the Father in Me: or else believe Me for the very works’ sake” Jn.14.11. He emphasises to the woman that a new era has arrived: “the hour cometh” and “the hour cometh, and now is” vv.21,23. So Samaritans “shall neither in this mountain, nor yet at Jerusalem, worship the Father” v.21. Gerizim and Zion, whether the false or the true, will soon each be obsolete, to be superseded by a new dispensation entirely. Amazingly, this earliest disclosure of the new, Christian worship was given to an as yet unsaved Samaritan woman. Such grace! God is revealed as “the Father”, the relationship by which the Son especially knew Him, an intimacy into which we have been brought.

Yet the Lord is not engaging in any syncretism as He addresses Samaritan ignorance: “Ye worship ye know not what: we know what we worship: for salvation is of the Jews” v.22. Only now with the woman’s interest engaged and her ear opened does the Saviour deal with the false religion of the Samaritans with its selectiveness, partiality, sectarianism and insufficiency. By contrast, He associates Himself with the faithful of His earthly people who had received Divine revelation and knew Whom to worship: “Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” Rom.9.4,5.

The Lord’s statement that “salvation is of the Jews” does not mean that Jewish people are inevitably saved; far from it. Rather it is that God’s election of Israel, His provision uniquely to them of Divine revelation, and, in the fulness of time, the coming of Messiah would result in blessing flowing out from that nation to the whole world.

“The hour cometh, and now is” relates to His crucifixion and to the dispensation of grace, the Christian era, thereafter; compare Jn.5.25; 12.23; 13.1; 16.32; 17.1. No longer will material sacrifices and ritual, festival calendars and ceremonies, and sacred locations pertain, but “true worshippers shall worship the Father in spirit and in truth” v.23. It is worship, not of what, but of Whom! The Lord Jesus Christ is the faithful fulfilment of God’s purpose; He Himself is truth. The intention of God in sending His Son into the world is contained in the additional words “for the Father seeketh such to worship Him”.

The Samaritan woman did not know it just then, but she was one of those whom the Father was seeking and for whom He gave His Son. Whatever concept Nicodemus had of “whosoever” from his Jewish and Pharisaical background would be greatly enhanced had he had opportunity to listen into this, de facto, ‘whosoever at the well’. A further contrast is that Nicodemus in John chapter 3 sought out the Lord Jesus Christ; however, in John chapter 4 the Lord Jesus sought the woman; the initiative clearly was His. Furthermore, to her, the Son provides a definition of the nature of God’s being. God is Spirit, light and love, life-giving, creative, omnipresent, omnipotent, omniscient, invisible and, except to the extent He reveals Himself, unknowable. However, this is now approaching the time for open disclosure. The Lord emphasises that “they that worship Him must worship Him in spirit and in truth” v.24, that is, a spiritual worship apart from any mountain or temple.

Her response is insightful: “I know that Messias cometh, which is called Christ: when He is come, He will tell us all things” v.25. She is going back to the prophetic Scripture, Deut.18.15-19. She recognises that the subjects which the Wayfarer at the well has raised are of such a profound nature that only a supernatural Person, “Messias”, could impart the full revelation of Divine truth. She is near to the kingdom, but has yet to be linked on to Christ.

THE LIVING WATER THAT SATISFIED HER

The Seventh Exchange – vv.26-29

The Lord’s statement “I that speak unto thee am He” v.26, while short, is profound. Essentially it belongs with the “I am” statements of the Saviour in John’s Gospel. He is declaring that He is the Messiah: ‘I am the Christ of Whom you speak’. This disclosure is remarkable in that there are few recorded instances of such a clear statement to people of His own nation. What is even more remarkable is that He here reveals Himself directly, as to His Person, to a Samaritan woman, and, furthermore, to one who has gained a certain reputation. This truly is progress of the ‘whosoever gospel’ with a demonstration of love and grace unthinkable to any proud and censorious Pharisee; indeed, the returning disciples “marvelled that He talked with the woman” v.27.

The Lord here asserts that He is the same Person as Jehovah in the Pentateuch, which represented the entire Samaritan Bible. He is the promised One, here come in person and uttering the Divine name. In revealing Himself to this woman He effects the end to which this conversation was headed. She had a thirst for “living water” v.15; her sin was acknowledged, v.17; her understanding was awakened, v.19; and now she believes.

It is interesting to note that it is what she did, rather than what she said, that initially bears testimony to her change in perception. She left her waterpot by Jacob’s well and returned to announce the news of her findings to the city, v.28. The all-absorbing Christ caused her to leave behind that which spoke of temporal needs, her former life, etc. The revelation of Christ to her soul satisfied her to the exclusion of lesser matters. Her predominant desire was to share with the men of the city the news about the true identity of the Wayfarer she met at the well: “Come, see a man which told me all things that ever I did: is not this the Christ?”

v.29. This is not a hesitant question: it is a confession of faith, signifying a moral change otherwise inconceivable to the men of the city. The meeting with Christ was such that her sinful past had been revealed to her in its true light. She has recognised and received “the Prophet”, “the Christ”, One Whom the Jewish hierarchy in Jerusalem had refused and rejected. Her confidence was informed by the knowledge of what He had revealed to her about herself, and His affirmation “I that speak unto thee am He”.

By Samaria’s wayside well,

Once a blessed message fell

On a woman’s thirsty soul,

Long ago;

And to eyes that long were sealed

Was the glorious light revealed,

Through a fountain that was opened

Long ago.

O thou fountain, deep and wide,

Flowing from the wounded side

That was pierced for our redemption,

Long ago;

In thy ever-cleansing wave

There is found all power to save;

’Tis the power that healed the nations,

Long ago.

        (Emma M. Johnston)

BEYOND THE SEVEN EXCHANGES

The Motive of Service – vv.30-34

Such was the transformative effect of the conversation at the well that there was an immediate response from the men of the city. These men went out en masse and came toward the Saviour. As they were coming the disciples were encouraging the Lord to eat. He was wearied, thirsty and evidently hungry. They had been to the city for supplies to meet physical needs but, it would seem, did no evangelising when there. Meanwhile, the Lord had been evangelising at the expense of physical needs. His statement “I have meat to eat that ye know not of” v.32, indicates that He had nourishment of which they could not conceive. His delight was to listen to the Father’s voice and to do His will, which on that day was to speak to this woman at this well. Just as she had not understood “living water”, so the disciples did not understand the food by which the Lord Jesus Christ was constantly nourished. If we could but grasp the interest of heaven in our, albeit feeble, attempts to present the gospel to others, what a change there would be in our attitude and efforts!

The disciples’ quandary and continuing misunderstanding as to how the Lord might have received food in their absence is answered by His statement: “My meat is to do the will of Him that sent Me, and to finish His work” v.34. This twofold statement was ever and always applicable to the Lord Jesus Christ. Here in its immediate context doing the will of the Father was conversing with this sinful woman to eternal effect, and to finish His work by preaching to the men of the city. He is here a Servant to fulfil a prescribed will. Later He will say, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for Him hath God the Father sealed” Jn.6.27. He goes on in the context of that discourse to say, “All that the Father giveth Me shall come to Me; and Him that cometh to Me I will in no wise cast out. For I came down from heaven, not to do Mine own will, but the will of Him that sent Me. And this is the Father’s will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day” Jn.6.37-39. There is no stress on the results of service but on doing His will. Obedience to God is paramount. He could say, “I delight to do Thy will, O My God: yea, Thy law is within My heart” Ps.40.8. Could we say this, or are we, like the disciples, focused on mere ‘bits and pieces’?

Finishing or fulfilling the work of the Father was the primary and all-encompassing desire of the Saviour, which neither flagged nor failed. In anticipation of Calvary, almost at the end of His earthly ministry, He could say, “I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do” Jn.17.4. He accomplished, bringing to its expected and perfect conclusion, all that the Father had willed for Him. While we can in no way compare to the perfections of Christ in His service, nor could our service ever parallel that of His, nevertheless we too have a life to live in which to serve. May we ever be cognisant of that, seek the specifics of God’s will for our lives and strive to fulfil that with steadfast purpose, while minimising the sporadic, haphazard and half- hearted phases we must acknowledge beset us all.

The Evangelical Potential – vv.35-38

The Lord then quotes with emphasis a common saying: “There are yet four months, and then cometh harvest” v.35. This is the generally expected timeframe between the beginning of winter sowing and the commencement of spring reaping. Ploughing and sowing were onerous tasks with the cold winter air causing tears to flow down the ploughman’s face, but he persevered with the prospect of the harvest to follow: “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him” Ps.126.5,6. However, the Lord is going to stress that the disciples should not judge according to accepted statements, natural wisdom or appearances. He is going to provide a counter-intuitive statement, to challenge the complacent attitude of the disciples and, beyond them, to us.

Said the Saviour, “Lift up your eyes, and look on the fields; for they are white already to harvest” v.35. The Lord has already sown good and precious seed and, within hours, people are emptying out of their homes and crowding the pathways toward the Stranger at the well to be gathered into His gospel harvest. The Samaritan woman did more in an hour than the disciples collectively had done that day. Their timeframe was ‘whenever’; hers was immediate, and the Lord waited to receive. Not only “must” the Lord go through Samaria to bless disadvantaged sinners, but also to educate dilatory disciples. God’s work is now, not in some envisaged ‘sometime’; in practical reality, not in some future fantasy. Do look with deliberate scrutiny at current conditions and who can tell what specific exercise God may lay on the honest heart! However, there is no merit in daydreaming about some grandiose missionary endeavour if one has not first taken the gospel with exercise to one’s own street, district or community. “Whatsoever He saith unto you, do it” Jn.2.5.

In this spiritual crop there need not necessarily be a discernible interval between sowing and reaping. Ingathering is now; the Samaritans are already on the move. The disciples may have considered Samaria to be unpromising territory, very much in the way we may be guilty of writing off nations, ethnic groups, cultural communities and religious backgrounds as being too difficult and potentially unproductive for evangelism. While we should never allow ourselves to become marked by any ridiculous naivety, we should ever be convinced of the potency of the Word of God, the sovereign movements of the Spirit of God and the latent potential in the Lord’s word “already”.

The Lord then says, “And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” v.36. Paul reiterates this: “Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour” 1Cor.3.8. The reaper is rewarded for his own work, not for the sower’s. Indeed, the converts themselves are the reaper’s reward, as the connectivity of verses 35 and 36 should be ‘already he that reapeth receiveth wages’. We recall the Lord’s words: “the labourer is worthy of his hire” Lk.10.7, and those of Paul: “the husbandman that laboureth must be first partaker of the fruits” 2Tim.2.6. In the immediate context of John chapter 4 the fruit being gathered is the Samaritans. Unlike a physical grain harvest which is consumed over time, the ingathering of precious souls provides an imperishable, enduring, eternal bounty, even as they enjoy eternal life. In the context of this day in Samaria, the Lord is both sowing and reaping: He has sown and reaped with the woman at the well, and she is now sowing and He is now going to reap those people already emerging from the city. So it will be naturally in the days of future Millennial glory: “Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper” Amos 9.13. Together, not in competition, but simultaneously they rejoice together.

A proverb, probably in common usage, is then cited: “And herein is that saying true, ‘One soweth and another reapeth.’” v.37. The Lord sowed first at the well, the woman then in the city. The disciples will be encouraged to sow, and so are we. Sowers do not see any immediate result, nor do they receive the reward or satisfaction of the reaper, but their labour is essential and invaluable. If there is no sowing there can be no reaping. God in His wisdom has ensured that service is not left in the hands of one person or group. That needs to be recognised, and also that there should be no competitive spirit in the work of God.

The Lord then said, “I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours” v.38. The disciples would be sent to areas where Old Testament prophets had laboured, where John the Baptist and the Lord had preached. The Lord is emphasising the meaning of their original call to be “fishers of men”, which they would realise after Pentecost. Indeed, this would include the further harvest of Samaritans recorded in Acts 8.4-25. This is a massive encouragement to those who sow, yet see little reaping themselves. Evangelism is not a results-based exercise, nor is it an interpersonal competition. The gospel tract distributor, the open-air preacher, the Sunday School teacher, Children’s Meeting helper, the sister who brings others to the meetings, the praying parents and grandparents, etc. all have a vital role in the advance of the gospel. Consistent testimony over years and generations is essential.

The Lord is also recognising that consistent, and often unseen, exercise in sowing represents “labour”, that is, enduring toil to the very point of exhaustion. That which is experienced by the faithful sower is appreciated by the Saviour. This verse emphasises that the time difference between sowing and reaping could be short, as it was in John chapter 4, but it could also be very much longer. Irrespective of possible timing, “cast thy bread upon the waters: for thou shalt find it after many days” Eccl.11.1.

The Harvest Begins – v.39

How blessed to reflect on the commentary “And many of the Samaritans of that city believed on Him for the saying of the woman, which testified, ‘He told me all that ever I did.’” This is a condemnation of Jews needing miracles and signs and, later, Greeks seeking wisdom, 1Cor.1.22. The Samaritans only needed to hear the words of Christ per the woman’s testimony. “Many” believed, not all. Human witness is important, particularly when a changed life is involved. This unnamed woman would have appeared to be the most unlikely person to become such an effective witness for the Lord Jesus Christ. Indeed, arguably, she was as great a witness to Samaria as John the Baptist had been to Judaea. A great aim in gospel testimony is to bring people into the presence of the Lord Jesus Christ by personal witness, prevailing prayer and bringing them to hear the gospel. However, by contrast, a bad testimony in a neighbourhood can be a serious impediment to the gospel.

The Lord is the central theme of her witness: “He told me”. Also she tells how her conscience had been searched: “all that ever I did”. The equivalent of this is ever essential in true evangelism today: the presentation of the Person of the Lord Jesus Christ in the gospel and the special supernatural searching of the conscience in the power of the Holy Spirit of God.

The Harvest Increases – vv.40-42

Interestingly, “when the Samaritans were come unto Him, they besought Him that He would tarry with them: and He abode there two days” v.40. The Lord’s gracious dealings with the woman, her subsequent testimony and evident change led to His complete winning of Samaritan confidence. This was no small matter given their characteristic suspicion and hostility.

The One of Whom it is written, “He came unto His own, and His own received Him not” Jn.1.11, was received by Samaritans. He therefore abode with them for another two days, which is remarkable given the ‘ever onward’ purpose of the Saviour. His engagement with the Samaritans had the result that “many more believed because of His own word” v.41.

These additional believers understood the vital, yet secondary, part the woman had in this significant effusion of grace. As they would meet her, these new converts would say, “Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world” v.42. No matter how well the woman could speak of Him, it was nothing compared to being before Him in person and listening to His voice. He is the true Zaphnath-paaneah, the Revealer of Secrets, the Saviour of the world, Gen.41.45. There are no lean years of dearth with Him; His “fields … are white already to harvest” v.35.

Our Lord Jesus Christ is not only the Messiah of the Jews, and of these Samaritans, but the Saviour of the whole world. John the apostle only uses the title “Saviour” here and toward the end of his own service, in the verse “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” 1Jn.4.14. One wonders if when, as an old man, he penned those words, he recalled the Samaritans’ confession and the woman at the well?

Let us take encouragement. The well of salvation will never run dry. The Lord Jesus Christ is still mighty to save. There is ‘gospel grain’ yet to be sown and reaped. There are still women with a heart to speak of Christ to others. Indeed, this unnamed Samaritan sister, with joyful exuberance, did a far more effective work for Christ that afternoon than all the disciples combined!

Living waters still are flowing,

Full and free for all mankind,

Blessings sweet on all bestowing,

All a welcome find.

All the world may come and prove Him,

Every doubt will Christ dispel,

When each heart will truly love Him

Waiting at the well.

        (Sophia T. Griswold)