Answered and said

See on John 2:18.

Art thou a master of Israel (σὺ εἶ ὁ διδάσκαλος τοῦ Ισραὴλ)

The σὺ, thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: "Will you (σὺ, emphatic), O professor of true virtue, pretend that you are justified in this?" ("Crito," 51). On "Israel," see on John 1:47. The word occurs four times in John's Gospel; here, John 1:31, John 1:47, John 1:49.

Knowest not (οὐ γινώσκεις)

See on John 2:24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not.

We speak - we know - we have seen

After the use of the singular number in John 3:3, John 3:5, John 3:7, John 3:12, the plural here is noteworthy. It is not merely rhetorical - "a plural of majesty" - but is explained by John 3:8, "every one that is born of the Spirit." The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). "Ye have an anointing from the Holy One, and ye know (οἴδατε) all things" (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know (οἴδαμεν), absolutely. See on John 2:24.

Testify (μαρτυροῦμεν)

Rev., better, bear witness of. See on John 1:7.

Have told (εἶπον)

Rendering the aorist more strictly, Itold.

Earthly things (τὰ ἐπίγεια)

Compounded of ἐπί, upon, and γῆ, earth. In Colossians 3:2, the adjective appears in its analyzed form, τὰ ἐπὶ τῆς γῆς, things on the earth. It is in this literal sense it is to be taken here; not things of earthly nature, but things whose proper place is on earth. Not worldly affairs, nor things sinful, but, on the contrary, "those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment" (Westcott). The earthly things would therefore include the phenomena of the new birth.

Heavenly things (τὰ ἐπουράνια)

Compounded with ἐπί, upon or in, and οὐρανός, heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (John 5:14-16). Thus it is said (John 3:13) that the Son of man who is in heaven came down out of heaven, and in John 3:31, John 3:32 that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (John 3:34).

It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: "It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (John 3:12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God.... But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel." Compare Luke 10:18, sqq., where Jesus' words take on a character similar to that of His utterances in John.

And (καὶ)

Note the simple connective particle, with nothing to indicate the logical sequence of the thought.

Hath ascended

Equivalent to hath been in. Jesus says that no one has been in heaven except the Son of man who came down out of heaven; because no man could be in heaven without having ascended thither.

Which is in heaven

Many authorities omit.

Must (δεῖ)

Must signifies the eternal necessity in the divine counsels. Compare Luke 24:26, Luke 24:46; Matthew 26:54; Mark 8:31; John 12:34.

Lifted up (ὑψωθῆναι)

The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, "Now is the Son of man glorified" (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6).

Believeth in Him (πιστεύων εἰς αὐτὸν)

The best texts read ἐν αὐτῷ, construing with have eternal life, and rendering may in Him have eternal life. So Rev.

Should not perish, but

The best texts omit.

Have eternal life

A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12.

The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. Joh 3:19 is in the same line of thought with John 1:9-11 in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6.

The world (κόσμον)

See on John 1:9.

Gave

Rather than sent; emphasizing the idea of sacrifice.

Only-begotten Son

See on John 1:14.

Have

See on John 3:15.

This attitude of God toward the world is in suggestive contrast with that in which the gods of paganism are represented.

Thus Juno says to Vulcan:

"Dear son, refrain: it is not well that thus

A God should suffer for the sake of men."

"Iliad," xxi., 379, 380.

And Apollo to Neptune:

continued...

Sent (ἀπέστειλεν)

See on John 1:6. Sent rather than gave (John 3:16), because the idea of sacrifice is here merged in that of authoritative commission.

His Son

The best texts read τὸν, the, for αὐτοῦ, his.

Condemn (κρίνῃ)

Better, as Rev., judge. Condemn is κατακρίνω, not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff ("Iliad," v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13.

World

The threefold repetition of the word has a certain solemnity. Compare John 1:10; John 15:19.

Is condemned already (ἤδη κέκριται)

Rev., more correctly, hath been judged already. Unbelief, in separating from Christ, implies judgment. He has been judged in virtue of his unbelief.

This

That is, herein consists the judgment. The prefacing a statement with this is, and then defining the statement by ὅτι or ἵνα, that, is characteristic of John. See John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6.

Light (τὸ φῶς)

Rev., correctly, the light. See John 1:4, John 1:9.

Men (οἱ ἄνθρωποι)

Literally, the men. Regarded as a class.

Darkness (τὸ σκότος)

See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light.

Were (ἦν)

Habitually. The imperfect tense marking continuation.

Evil (πονηρὰ)

Actively evil. See on Mark 7:22; see on Luke 3:19.

Doeth (πράσσων)

The present participle, indicating habit and general tendency.

Evil (φαῦλα)

Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on James 3:16.

Lest his works should be reproved (ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ).

Rather, in order that his works may not be reproved. Ελέγχω, rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, "the stranger who sits in thy halls disgraces (ἐλέγχει) thee not" ("Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: "In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements (ἤλεγχον, cross-questioned and caught him in falsehood), and told the whole history of the crime" (i., 115). The messenger in the "Antigone" of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: "Evil words were bandied among them, guard accusing (ἐλέγχων) guard" (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. "Having descended into the naked race they surpassed (ἤλεγξαν) the Grecian band in speed ("Pythia," xi., 75).

In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job 24 and runs through Job 24:13-17.

Doeth the truth (ποιῶν τὴν ἀλήθειαν)

The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and "including in a supreme unity all right deeds." There is also to be noted the different words for doing in these two verses: doeth evil (πράσσων); doeth truth (ποιῶν). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν, to negotiate a peace. So Demosthenes: "He will do (πράξει) these things, and will accomplish them (ποιήσει)." In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις, deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: "Evil is restless: it is busier than truth." In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity.

Cometh to

In contrast with hateth (John 3:20). His love of the light is shown by his seeking it.

In God

The element of holy action. Notice the perfect tense, have been wrought (as Rev.) and abide.

The land of Judaea (τὴν Ἱουδαίαν γῆν)

Literally, the Judaean land. The phrase occurs only here in the New Testament.

Tarried (διέτριβεν)

The verb originally means to rub, hence to wear away, consume; and so of spending or passing time.

Baptized (ἐβάπτιζεν)

The imperfect tense agrees with the idea of tarrying. He continued baptizing during His stay.

Was baptizing (ἦν βαπτίζων)

The substantive verb with the participle also indicating continuous or habitual action; was engaged in baptizing.

Aenon, near to Salim

The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin, an eye, a spring. See on James 3:11.

Much water (ὕδατα πολλὰ)

Literally, many waters. Probably referring to a number of pools or springs.

Came - were baptized

Imperfects. They kept coming.

Prison (τὴν φυλακὴν)

See on Acts 5:18, Acts 5:21.

Then (οὖν)

Not a particle of time but of consequence; therefore, because of both Jesus and John baptizing.

Question (ζήτησις)

Rev., more correctly, questioning. Question would be ζήτημα, always in the sense of a question in debate. The word here represents the process of inquiry.

Between (ἐκ)

Rev., correctly, on the part of. Literally, proceeding from. The rendering of the A.V. does not show with which party the discussion originated. The Greek distinctly states that the question was raised by the disciples of the Baptist.

The Jews

The best texts read Ἱουδαίου, with a Jew. Possibly one who asserted that John's baptism might now be dispensed with.

Purifying

Probably not about the familiar ceremonial purifications, but as to whether the baptism of Jesus or of John had the greater purifying power.

Behold (ἴδε)

Used by both Matthew and Mark, not by Luke, but very frequently by John.

Baptizeth - come

The present would be better rendered by is baptizing, are coming.

Receive

Answering to given.

Be given (ᾖ δεδομένον)

Rev., more correctly, have been given.

From heaven

Literally, out of heaven (ἐκ).

The bride

A common figure in the Old testament prophecies, of the relation between Jehovah and His people (Ezekiel 16; Hosea 2:19; Malachi 2:11). See also on Matthew 1:21, concerning Hosea.

Friend of the bridegroom

Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Matthew 9:15, where the phrase children of the bridechamber is used. (See on Mark 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Exodus 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. The Baptist represents himself as standing in the same relation to Jesus.

Rejoiceth greatly (χαρᾷ χαίρει)

Literally, rejoiceth with joy. A Hebrew idiom. See on Luke 22:15, and compare Acts 23:14; James 5:17. Only here in John's writings.

This my joy (αὕτη ἡ χαρὰ ἡ ἐμὴ)

A very emphatic expression: this, the joy which is mine. The change of style in the following verses seems to indicate that the words of the Baptist break off at this point, and are taken up and commented upon by the Evangelist.

He that cometh (ὁ ἐρχόμενος)

The present participle. The coming regarded as still in process of manifestation. Compare John 6:33.

From above (ἄνωθεν)

See on John 3:2.

Above (ἐπάνω)

Supreme.

Of the earth (ἐκ τῆς γῆς)

Literally, out of the earth; of earthly origin.

Is earthly

The same phrase, out of the earth, is repeated, signifying of earthly nature. On the characteristic phrase εἶναι ἐκ, to be of, see on John 1:46.

Speaketh of the earth

Out of the earth. His words have an earthly source. On λαλεΐ́, speaketh, see on Matthew 28:18.

Receiveth (λαμβάνει)

Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive (ἐδέξαντο) i.e., with a welcome pleasure, the money which was offered them, nor did they take it (ἔλαβον). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9).

Hath set to his seal (ἐσφράγισεν)

To set to, is to affix. To set to a seal is therefore to attest a document. The expression is retained from Coverdale's version (1535). So, "They must set to their hands, and shall set to their hands." Compare also the old legal formula: "In wittenesse qwherof I haue set to myn seele." Rev., better, hath set his seal to this. The meaning here is, has solemnly attested and confirmed the statement "God is true." Only here in this sense. Elsewhere of closing up for security; hiding; marking a person or thing. See on Revelation 22:10. The aorist tense here denotes an accomplished act.

The words (τὰ ῥήματα)

Not words, nor individual words, but the words - the complete message of God. See on Luke 1:37.

God giveth

The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure.

In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus "must increase" - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus "must increase." He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above (ἄνωθεν) by out of heaven (ἐκ τοῦ οὐρανοῦ), and emphasizing it by contrast with mere earthly witness (ὁ ἐκ τῆς γῆς) whose words bear the stamp of his earthly origin (ἐκ τῆς γῆς λαλεῖ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. "What He hath seen and heard, of that he beareth witness." It is indeed true that men reject this testimony. "No man receiveth His witness" (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; "hath set his seal to this, that God is true." To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine message (the words of God, John 3:34).

Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words.

The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, "not by measure."

But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure.

Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. "He giveth not the Spirit by measure." This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure.

Thus John 3:35 follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. "The Father loveth the Son, and hath given all things into his hand." This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. "All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine (βούληται) to reveal Him."

Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, "This is my beloved Son, in whom I am well pleased." The Spirit is thus Christ's own. He dispenses, gives it (δίδωσιν), in its fullness. Hence Jesus said, later, of the Spirit of truth, "He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you" (John 16:14, John 16:15).

He that believeth not (ὁ ἀπειθῶν)

More correctly, as Rev., obeyeth not. Disbelief is regarded in its active manifestation, disobedience. The verb πείθω means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion. See on Acts 5:29. Compare 1 Peter 4:17; Romans 2:8; Romans 11:30, Romans 11:31. Obedience, however, includes faith. Compare Romans 1:5, the obedience of faith.

Shall not see (οὐκ ὄψεται)

Compare the future tense with the present "hath eternal life," and the simple life with the fully developed idea eternal life. He who believes is within the circle of the life of God, which is essentially eternal. His life "is hid with Christ in God." Life eternal is to know the only true God, and Jesus Christ whom He hath sent. Hence, to such an one, eternal life is not merely something future. It is a present possession. He hath it. The unbelieving and disobedient, instead of having eternal life, shall not have life: shall not even see it (compare see the kingdom of God, John 3:3). He shall have no perception of life simply considered, much less of eternal life, the full and complex development of life.

The wrath of God (ὀργὴ τοῦ Θεοῦ)

Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16).

Abideth (μένει)

The present tense. As the believer hath life, so the unbeliever hath wrath abiding on him. He lives continually in an economy which is alienated from God, and which, in itself, must be habitually the subject of God's displeasure and indignation.

Therefore

Pointing back to John 3:22, and the controversy which arose about the two baptisms.

The Lord

See on Matthew 21:3.

Knew (ἔγνω)

Or perceived. See on John 2:24.

Pharisees

John never alludes to the Sadducees by name. The Pharisees represented the opposition to Jesus, the most powerful and dangerous of the Jewish sects.

Made and baptized

Both verbs are in the present tense. The narrator puts himself at the scene of the story: is making and baptizing.

Though (καίτοιγε)

Literally, and yet. The report of Jesus' baptizing brought to the Baptist by his disciples is corrected.

Baptized

The imperfect tense: it was not His practice to baptize.

He left (ἀφῆκε)

The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world.

Again

See John 1:44.

Must needs

Because this was the natural route from Jerusalem to Galilee. Possibly with a suggestion of the necessity arising from the Father's will. John does not put this as a mission undertaken to the Samaritans. Jesus observed the law which He imposed on His disciples (Matthew 10:5).

Then (οὖν)

Not a particle of time, but of logical connection. Therefore, going by this route, He must needs, etc.

City

Not implying a place of great size or importance. Compare John 11:54; Matthew 2:23.

Sychar

Commonly identified with Schechem, the modern Nablous, and regarded as a corruption of Sichem. Some modern authorities, however, argue that a place so famous as Schechem would not be referred to under another name, and identify the site with Askar, about two miles east of Nablous. The name Sychar means drunken-town or lying-town.

Parcel of ground (χωρίου)

A diminutive from χώρα a region.

Well (πηγὴ)

Strictly, spring. The word for cistern or well is φρέαρ, which John uses at John 4:11, John 4:12. Elsewhere in the New Testament always of a pit. See Luke 14:5; Revelation 9:1, Revelation 9:2. There is no mention of Jacob's Well in the Old Testament. The traditional well still remains. "At the mouth of the valley of Schechem two slight breaks are visible in the midst of the vast plain of corn - one a white Mussulman chapel; the other a few fragments of stone. The first of these covers the alleged tomb of Joseph,... the second marks the undisputed site of the well, now neglected and choked up by the ruins which have fallen into it; but still with every claim to be considered the original well" (Stanley, "Sinai and Palestine"). Dr. Thomson says: "I could see nothing like a well - nothing but a low, modern wall, much broken down, and never, apparently, more than ten feet high. The area enclosed by it is fifty-six paces from east to west, and sixty-five from north to south. The surface is covered by a confused mass of shapeless rubbish, overgrown with weeds and nettles.... The well is near the southeastern corner of the area, and, to reach the mouth of it, one must let himself down, with some risk, about ten feet into a low vault" ("Land and Book"). Dr. Thomson also remarks upon the great discrepancy in the measurements of the well by different tourists, owing to the accumulations of stones and debris from the ruins of the buildings which formerly covered it. "All confirm the saying of the Samaritan woman that 'the well is deep.'" Maundrell, in 1697, makes the depth one hundred and five feet, with fifteen feet of water. Mr. Calhoun, in 1838, found nearly the same depth of water. Dr. Wilson, in 1841, found the depth only seventy-five feet, which is confirmed by the later measurements of Captain Anderson in 1866, and of Lieutenant Conder in 1875.

Wearied (κεκοπιακὼς)

See on Luke 5:5.

Thus

Just as He was; or, as some explain, being thus wearied.

Sat

The imperfect tense; was sitting, when the woman came.

Sixth Hour

According to the Jewish reckoning, mid-day. According to the Roman mode, between 5 and 6 p.m. See on John 1:39. Evening was the usual time for drawing water.

A woman

Held in low esteem by the popular teachers; a Samaritan, and therefore despised by the Jews; poor, for drawing water was not, as in earlier times, performed by women of station (Genesis 24:15; Genesis 29:9).

Of Samaria

Literally, out of Samaria (ἐκ). Not of the city of Samaria, which was some six miles distant, but the country. A Samaritan by race and religion.

To draw

See on John 2:8.

The woman of Samaria (ἡ γυνὴ ἡ Σαμαρεῖτις)

Differently expressed from the same phrase in the preceding verse. Literally, the woman the Samaritan. Here the distinctive character of the woman, as indicated by the race, is emphasized.

Askest (αἰτεῖς)

See on Matthew 15:23.

Have no dealings (οὐ συγχρῶνται)

Have no familiar or friendly intercourse with. That they had dealings of some kind is shown by the disciples going into the city to buy provisions. Some authorities omit for the Jews have no dealings with the Samaritans. The Jews treated the Samaritans with every mark of contempt, and accused them of falsehood, folly, and irreligion. The Samaritans sold Jews into slavery when they had them in their power, lighted spurious signals for the beacon-fires kindled to announce the beginnings of months, and waylaid and killed pilgrims on their road to Jerusalem.

If thou knewest, etc.

Answering rather something latent in the question than the question itself, as in Jesus' first answer to Nicodemus.

The gift (δωρεὰν)

Only here in the Gospels, though Luke uses it in Acts four times, and the kindred adverb, δῶρημα, freely, is found once in Matthew. The word carries the sense of a bountiful, free, honorable gift. Compare δῶρημα, gift, and see on James 1:17.

Asked (ᾔτησας)

Jesus uses the same word for ask which the woman had employed of his asking her, the word expressing the asking of the inferior from the superior. Here it is the appropriate word.

Living water (ὕδωρ ζῶν)

Fresh, perennial. A familiar figure to the Jews. See Jeremiah 2:13; Jeremiah 17:13; Zechariah 14:8. Not necessarily the same as water of life (ὕδωρ ζωῆς, Revelation 21:6; Revelation 22:1, Revelation 22:17).

To draw with (ἄντλημα)

The noun means what is drawn, the act of drawing, and the thing to draw with. Here the bucket, of skin, with three cross sticks at the mouth to keep it open, and let down by a goat's-hair rope. Not to be confounded with the water-pot (ὑδρία) of John 4:28. The word is found only here in the New Testament.

Well (φρέαρ)

See on John 4:6. It may have been fed by living springs (πηγαὶ).

That living water (τὸ ὕδωρ τὸ ζῶν)

Literally, the water the living.

Art thou greater (μὴ σὺ μείζων)

The interrogative particle indicates that a negative answer is expected: Surely thou art not. The σὺ, thou, first in the sentence, is emphatic, and possibly with a shade of contempt.

Our father Jacob

The Samaritans claimed descent from Joseph, as representing the tribes of Ephraim and Manasseh.

Children (υἰοὶ)

Rev., correctly, sons.

Cattle (θρέμματα)

Only here in the New Testament. From (τρέφω) to nourish. A general term for whatever is fed or nursed. When used of animals - mostly of tame ones - cattle, sheep, etc. It is applied to children, fowls, insects, and fish, also to domestic slaves, which, according to some, is the meaning here; but, as Meyer justly remarks, "there was no need specially to name the servants; the mention of the herds completes the picture of their nomadic progenitor."

Whosoever drinketh (πᾶς ὁ πίῃ)

Literally, every one that drinketh. So Rev.

Whosoever drinketh (ὃς δ' ἂν πίῃ)

So Rev. The A.V. renders the two expressions in the same way, but there is a difference in the pronouns, indicated, though very vaguely, by every one that and whosoever, besides a more striking difference in the verb drinketh. In the former case, the article with the participle indicates something habitual; every one that drinks repeatedly, as men ordinarily do on the recurrence of their thirst. In John 4:14 the definite aorist tense expresses a single act - something done once for all. Literally, he who may have drunk.

Shall never thirst (οὐ μὴ διψήσει εἰς τὸν αἰῶνα)

The double negative, οὐ μὴ, is a very strong mode of statement, equivalent to by no means, or in nowise. It must not be understood, however, that the reception of the divine life by a believer does away with all further desire. On the contrary, it generates new desires. The drinking of the living water is put as a single act, in order to indicate the divine principle of life as containing in itself alone the satisfaction of all holy desires as they successively arise; in contrast with human sources, which are soon exhausted, and drive one to other fountains. Holy desire, no matter how large or how varied it may become, will always seek and find its satisfaction in Christ, and in Christ only. Thirst is to be taken in the same sense in both clauses, as referring to that natural craving which the world cannot satisfy, and which is therefore ever restless. Drusius, a Flemish critic, cited by Trench ("Studies in the Gospels"), says: "He who drinks the water of wisdom thirsts and does not thirst. He thirsts, that is, he more and more desires that which he drinks. He does not thirst, because he is so filled that he desires no other drink." The strong contrast of this declaration of our Lord with pagan sentiment, is illustrated by the following passage from Plato:

"Socrates: Let me request you to consider how far you would accept this as an account of the two lives of the temperate and intemperate: There are two men, both of whom have a number of casks; the one man has his casks sound and full, one of wine, another of honey, and a third of milk, besides others filled with other liquids, and the streams which fill them are few and scanty, and he can only obtain them with a great deal of toil and difficulty; but when his casks are once filled he has no need to feed them any more, and has no further trouble with them, or care about them. The other, in like manner, can procure streams, though not without difficulty, but his vessels are leaky and unsound, and night and day he is compelled to be filling them, and if he pauses for a moment he is in an agony of pain. Such are their respective lives: And now would you say that the life of the intemperate is happier than that of the temperate? Do I not convince you that the opposite is the truth?

"Callicles: You do not convince me, Socrates, for the one who has filled himself has no longer any pleasure left; and this, as I was just now saying, is the life of a stone; he has neither joy nor sorrow after he is once filled; but the life of pleasure is the pouring in of the stream.

"Socrates: And if the stream is always pouring in, must there not be a stream always running out, and holes large enough to admit of the discharge?

"Callicles: Certainly.

"Socrates: The life, then, of which you are now speaking is not that of a dead man, or of a stone, but of a cormorant; you mean that he is to be hungering and eating?

"Callicles: Yes.

"Socrates: And he is to be thirsting and drinking?

"Callicles: Yes, that is what I mean; he is to have all his desires about him, and to be able to live happily in the gratification of them" ("Gorgias," 494). Compare Revelation 7:16,Revelation 7:17.

Shall be (γενήσεται)

Rev., better, shall become, expressing the ever-developing richness and fresh energy of the divine principle of life.

continued...

Husband (ἄνδρα)

See on John 1:30.

Well (καλῶς)

Aptly, truly. Compare John 8:48; Matthew 15:7; Luke 20:39.

I perceive (θεωρῶ)

See on John 1:18. Not immediate perception, but rather, I perceive as I observe thee longer and more carefully.

A prophet

See on Luke 7:26. The order is a prophet art thou; the emphasis being on prophet.

Our fathers

Probably meaning the ancestors of the Samaritans, as far back as the building of the temple on Mount Gerizim in the time of Nehemiah. This temple had been destroyed by John Hyrcanus, 129 b.c., but the place remained holy, and to this day the Samaritans yearly celebrate there the feast of the Passover. See the graphic description of Dean Stanley, who was present at the celebration ("Jewish Church," vol. 1, Appendix 3).

This mountain

Gerizim, at the foot of which lies the well. Here, according to the Samaritan tradition, Abraham sacrificed Isaac, and met Melchisedek. By some convulsion of nature, the central range of mountains running north and south, was cleft open to its base at right angles to its own line of extension, and the deep fissure thus made is the vale of Nablus, as it appears to one coming up the plain of El Mukhna from Jerusalem. The valley is at least eighteen hundred feet above the level of the sea, and the mountains on either hand tower to an elevation of about one thousand feet more. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end the vale is not more than sixty rods wide; and there, I suppose, the tribes assembled to hear the "blessings and cursings" read by the Levites (Deuteronomy 27, 28). The panorama seen from the top of Gerizim is about the most extensive and imposing in all Palestine. The summit is a small level plateau. In the midst of the southern end is a sloping rock, said by the Samaritans to be the site of the altar of their temple, and on approaching which they remove their shoes. At the eastern edge of the plateau, a small cavity in the rock is shown as the place on which Abraham offered up Isaac. Ebal is three thousand and seventy-nine feet above the sea-level, and more than two hundred and thirty feet higher than Gerizim.

Ought to worship (δεῖ)

Better, must worship. She puts it as a divine obligation. It is the only true holy place. Compare John 4:24.

The hour cometh (ἔρχεται ὥρα)

Rather an hour. There is no article. Is coming; is even now on its way.

Shall ye worship (προσκυνήσετε)

See on Acts 10:25. The word was used indefinitely in John 4:20. Here with the Father, thus defining true worship.

The Father

This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: "Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man." See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address.

Ye know not what (ὁ οὐκ οἴδατε)

Literally, what ye know not. Rev., rightly, that which ye know not. Compare Acts 17:23, where the correct reading is ὃ, what, instead of ὃν, whom: "what therefore ye worship in ignorance." This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare John 7:28; John 8:19, John 8:27. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God.

We

Jesus here identifies Himself with the Jewish people. The essence of the true Jewish worship is represented by Him.

Know what we worship (προσκυνοῦμεν ὃ οἴδαμεν)

Literally, and as Rev., we worship that which we know. On know, see on John 2:24. The neuter that which, is used of the true as of the unreal object of worship, perhaps for the sake of correspondence with the preceding clause, or because the object of worship is conceived abstractly and not personally. Compare John 14:9.

Salvation (ἡ σωτηρία)

The word has the article: the salvation, promised and to be revealed in Christ.

Is of the Jews

Rev., rightly, from the Jews (ἐκ). Not therefore belongs to, but proceeds from. See Genesis 12; Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4, Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ.

And now is

This could not be added in John 4:21, because local worship was not yet abolished; but it was true as regarded the true worship of the Father by His true worshippers, for Jesus was already surrounded by a little band of such, and more were soon to be added (John 4:39-42). Bengel says that the words and now is are added lest the woman should think that she must seek a dwelling in Judaea.

True (ἀληθινοὶ)

Real, genuine. See on John 1:9.

Worshippers (προσκυνηταὶ)

Only here in the New Testament.

In spirit and in truth (ἐν πνεύματι καὶ ἀηθείᾳ)

Spirit (πνεῦμα) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul (ψυχή) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, "moods of elevation, excitements," etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object.

For the father (καὶ γὰρ ὁ πατὴρ)

The A.V. fails to render καὶ also, and Rev. places it in the margin. It emphasizes the conclusiveness of the reason assigned: "for the Father also, on His part, seeketh," etc. For a similar use of καὶ, see on Matthew 8:9; also see on Matthew 26:73; see on Acts 19:40.

Seeketh such to worship Him (τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτὸν)

A rather peculiar construction. Literally, seeketh such as those worshipping him: as His worshippers. Such: i.e., those who worship in spirit and in truth, and are therefore real (ἀληθινοὶ) worshippers of the real God (ἀληθινὸν Θεὸν).

God is a Spirit (πνεῦμα ὁ Θεός)

Or, as Rev., in margins, God is spirit. Spirit is the emphatic word; Spirit is God. The phrase describes the nature, not the personality of God. Compare the expressions, God is light; God is love (1 John 1:5; 1 John 4:8).

Messiah cometh. The woman uses the Jewish name, which was known in Samaria. The Samaritans also expected the Messiah, basing their hopes on such Scriptures as Genesis 3:15; Genesis 49:10; Numbers 24:17; Deuteronomy 18:15. They looked for Him to restore the kingdom of Israel and to re-establish the worship on Gerizim, where they supposed that the tabernacle was hidden. They called Him Hushab or Hathab, meaning the Converter, or, according to some, the Returning One. The Samaritan idea was less worldly and political than the Jewish.

Which is called Christ

Added by the Evangelist. Compare John 1:41.

He is come (ἐκεῖνος)

Emphatic; pointing to Messiah as contrasted with all other teachers.

He will tell (ἀναγγελεῖ)

Literally, proclaim or announce. The compounded preposition ἀνά, the radical meaning of which is up, signifies throughout, from bottom to top. The verb is used in John 16:13, of the revelations of the Comforter.

I-- am He (εἰμι)

Literally, I am. The less political conception of the Samaritan Messiah made it possible for Jesus to announce Himself to the woman without fear of being misunderstood as He was by the Jews. Compare Matthew 8:4; Matthew 16:20.

This incident furnishes a notable illustration of our Lord's love for human souls, and of His skill, tact, and firmness in dealing with moral degradation and ignorant bigotry. He conciliates the woman by asking a favor. Her hesitation arises less from prejudice of race than from surprise at being asked for drink by a Jew (compare the story of Zacchaeus). He seizes upon a near and familiar object as the key-note of His great lesson. He does not overwhelm her with new knowledge, but stimulates question and thought. He treats her sin frankly, but not harshly. He is content with letting her see that He is aware of it, knowing that through Him, as the Discerner, she will by and by reach Him as the Forgiver. Even from her ignorance and coarse superstition He does not withhold the sublimest truth. He knows her imperfect understanding, but He assumes the germinative power of the truth itself. He is not deterred from the effort to plant His truth and to rescue a soul, either by His own weariness or by the conventional sentiment which frowned upon His conversation with a woman in a public place. Godet contrasts Jesus' method in this case with that employed in the interview with Nicodemus. "With Nicodemus He started from the idea which filled every Pharisee's heart, that of the kingdom of God, and deduced therefrom the most rigorous practical consequences. He knew that He had to do with a man accustomed to the discipline of the law. Then He unveiled to him the most elevated truths of the kingdom of heaven, by connecting them with a striking Old Testament type, and contrasting them with the corresponding features of the Pharisaic programme. Here, on the contrary, with a woman destitute of all scriptural training, He takes His point of departure from the commonest thing imaginable, the water of the well. He suddenly exalts it, by a bold antithesis, to the idea of that eternal life which quenches forever the thirst of the human heart. Spiritual aspiration thus awakened in her becomes the internal prophecy to which He attaches His new revelations, and thus reaches that teaching on true worship which corresponds as directly to the peculiar prepossessions of the woman, as the revelation of heavenly things corresponded to the inmost thoughts of Nicodemus. Before the latter He unveils Himself as the only-begotten Son, but this while avoiding the title of "Christ." With the woman He boldly uses this term; but he does not dream of initiating into the mysteries of incarnation and redemption a soul which is yet only at the first elements of religious life and knowledge" ("Commentary on the Gospel of John").

Came - marvelled (ἦλθαν - ἐθαύμαζον)

The tense of each verb is different: the aorist, came, marking as in a single point of time the disciples' arrival, and the imperfect, they were wondering, marking something continued: they stood and contemplated him talking with the woman, and all the while were wondering at it.

He talked (ἐλάλει)

The imperfect tense, he was speaking. So Rev..

The woman

Rev., correctly, a woman. They were surprised, not at his talking with that woman, but that their teacher should converse with any woman in public. The Rabbinical writings taught that it was beneath a man's dignity to converse with women. It was one of the six things which a Rabbi might not do. "Let no one," it is written, "converse with a woman in the street, not even with his own wife." It was also held in these writings that a woman was incapable of profound religious instruction. "Rather burn the sayings of the law than teach them to women."

Water-pot

See on John 2:6.