Jesus' insight in the one case convinced her that He knew everything, and to her awakened conscience it seemed as though He had told everything.

Is not this the Christ (μήτι ἐστιν)?

Rather, as Rev., can this be. The particle suggests a negative answer. Surely this cannot be, yet with some hope.

Omit.

Went out - came unto Him (ἐξῆλθον - ἤρχοντο πρὸς αὐτόν)

Went out is the aorist tense, denoting the coming forth from the city as a single act at a point of time. Came is the imperfect, denoting action in progress. The observance of the distinction makes the narrative more graphic. They were coming. Unto should be toward (πρὸς). The imperfect also is required by the following words: "In the mean while" (while the woman was still absent and the Samaritans were coming toward Him) "the disciples were praying" Him to eat. This last imperfect is overlooked by the Rev..

Originally the act of eating (Colossians 2:16), but often of that which is eaten. A parallel is found in the vulgar phrase, a thing is good or poor eating. The word is always used by Paul in its original sense.

Know not of (οὐκ οἴδατε)

Incorrect. Rev., rightly, ye know not; i.e., you do not know its virtue.

Imperfect tense: began to say, or were saying. The question was discussed among them.

One to another

Fearing to ask Jesus.

A different word from that in John 4:32, signifying what is eaten.

To do (ἵνα ποιῶ)

Literally, in order that I do. Emphasizing the end and not the process. Frequently so used in John. See on John 3:19.

Finish (πελειώσω)

Better, as Rev., accomplish. Not merely bring to an end, but perfect. From τέλειος, perfect. The verb is characteristic of John, and of the Epistle to the Hebrews. See John 5:36; John 17:4; John 19:28; 1 John 2:5; 1 John 4:12; Hebrews 2:10; Hebrews 5:9, etc.

In what follows, Jesus is contrasting the natural harvest-time with the spiritual, which was immediately to take place in the ingathering of the Samaritans. Ye is emphatic, marking what the disciples expect according to the order of nature. As you look on these green fields between Ebal and Gerizim, ye say, it is yet four months to harvest.

There are four months (τετράμηνον ἐστιν)

Properly, it is a space of four months. Only here in the New Testament.

Harvest (θερισμὸς)

See on Luke 10:2.

White (λευκαί)

See on Luke 9:29.

Already unto harvest

Spiritual harvest. The crowd of Samaritans now pouring out toward the well was to Jesus as a ripe harvest-field, prefiguring the larger harvest of mankind which would be reaped by His disciples. By the best texts the already is joined with the next verse, and the καὶ, and, at the beginning of that verse is omitted: Already he that reapeth receiveth, etc.

Wages (μισθὸν)

See on 2 Peter 2:13.

Unto life eternal

This is explained either, which shall not perish but endure unto eternal life, or into life eternal, as into a granary. Compare John 4:14.

continued...

Literally, in this. In this relation between sower and reaper.

Is that saying true (ὁ λόγος ἐστὶν ὁ ἀληθινὸς)

Rev., properly, the saying; the common proverb. True: not only says the truth, but the saying is completely fulfilled according to the ideal in the sowing and reaping of which Jesus speaks. The literal rendering of the Greek, as given above, is, "the saying is the true (saying);" but several high authorities omit the article before true.

The I is emphatic. The aorist tense points back to the mission of the disciples as involved in their original call.

Other men

Jesus himself and all who had prepared the way for Him, such as John the Baptist.

Labored (κεκοπιάκασι)

The perfect tense. Rev., rightly, have labored, their labor showing its effects in the present case. On the word labor, see on Luke 5:5. Compare Joshua 24:13.

Rev., better, the word. It does not refer merely to the woman's statement, He told me, etc., but to her whole testimony (μαρτυρούσης) concerning Christ.

Better, as Rev., to abide.

Literally, more by much; i.e., far more, with reference to the simple πολλοὶ, many, in John 4:39.

The imperfect tense: said to the woman as they successively met her.

Saying (λαλιὰν)

Another word is designedly substituted for λόγον, word (John 4:39, John 4:41). In John 4:39 λόγος, word, is used of the woman, from the Evangelist's standpoint, as being a testimony to Christ. Here the Samaritans distinguish between the more authoritative and dignified word of Jesus, and the talk of the woman. Rev., speaking. Compare the kindred verb λαλέω, in John 4:26, John 4:27; also John 8:43; Matthew 26:73.

The Christ

The best texts omit.

The Savior (ὁ σωτὴρ)

John uses the word only here and 1 John 4:14. See on Jesus, Matthew 1:21. It is significant that this conception of Christ should have been first expressed by a Samaritan.

For assigns the reason why Jesus went into Galilee. By His own country, Judaea seems to be meant, though almost the same phrase, His country, is used by the three Synoptists of Nazareth in Galilee. John's Gospel, however, deals with the Judaean rather than with the Galilean ministry of Jesus, and the phrase, His own country, is appropriate to Judaea as "the true home and fatherland of the prophets, the land which contained the city of Messiah's birth, the city associated with Him alike in ancient prophecy and in popular expectation." Hence, at Jerusalem, the people said, "Hath not the Scriptures said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was" (John 7:42)? In John 4:1-3 it is stated that Jesus left Judaea because of a controversy excited by the Pharisees, whom John always marks as the leaders of the opposition to Jesus. Further, we are told that at Jerusalem, though many believed on His name, yet Jesus did not trust them (John 2:23, John 2:24). According to this explanation, γὰρ, for is used in its natural and most obvious sense as assigning the reason for Christ's departure into Galilee. The proverb is naturally suggested by the reference to Galilee, where Jesus had used it at Nazareth (see Matthew 13:57). The ὅτε οὖν when then (then indicating logical sequence and not time) of John 4:45 follows naturally upon the citation of the proverb, signifying a correspondence between the character of His reception in Galilee and the motive of His going thither. Finally, if we understand by His own country, Nazareth, we are compelled to explain γὰρ, for, from John 4:46; Jesus went to Cana (north of Nazareth) without passing through His native place, for the reason mentioned. This seems forced and arbitrary.

See on John 3:32.

The best texts omit.

Cana (τὴν Κανᾶ)

Note the article the Cana, and see on John 2:1. The article defines the Cana previously referred to.

Nobleman (βασιλικὸς)

Properly an adjective, meaning royal, from βασιλεὺς, king. It occurs in John only, here and John 4:49; and in all other passages is used as an adjective (Acts 12:20, Acts 12:21; James 2:8). Literally here, a king's officer. Wyc, little King.

Was sick (ἠσθένει)

See on infirmities, Luke 5:15.

Literally, went away (ἀπό). Leaving his son for the time.

Heal (ἰάσηται)

See on Matthew 8:7, and see on Luke 6:19.

At the point of death (ἤμελλεν ἀποθνήσκειν)

Literally, was about to die. Compare Mark's uncouth phrase, ἐσχάτως ἔχει, lieth at the point of death, Mark 5:23, on which see note. Compare also John 12:33.

Addressing the nobleman (him), but having in mind the Galilean population which he represents (ye).

Signs and wonders (σημεῖα καὶ τέρατα)

See on Matthew 24:24. Σημεῖα, signs, and ἔργα, works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc.

Ye will not (οὐ μὴ)

The double negative is correctly given by Rev., "ye will in nowise."

Diminutive. Literally, my little one; a touch of tenderness.

But thus the force of the imperfect is lost, which harmonizes with the succeeding sentence: he was proceeding on his way, and as he was now going down, etc.

Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.

Thy son liveth (ὁ υἰός σοῦ ἔσχεν)

The best texts, however, read αὐτοῦ, his. So Rev., that his son lived. Christ uses υἱός, son, instead of παιδίον, little one, expressing the worth of the child as representing the family. See on John 1:12.

Not a particle of time, but of sequence. Rev., so he inquired.

Began to amend (κομψότερον ἔσχεν)

A peculiar phrase, occurring only here in the New Testament. Literally, had himself better. Κομψότερον is from κομψός, well-dressed, well-cared-for, elegant; and this from κομέω, to take care of. The idea of the phrase is conveyed in the familiar English expression: He is doing well, or nicely, or bravely. A parallel is cited by the commentators from Arrian: "When the doctor comes in, you must not be afraid as to what he will say; nor if he says, 'You are doing bravely' (κόμψως ἔχεις), must you give way to excessive joy."

At the seventh hour (ὥραν ἐβδόμην)

The accusative case denotes not a point of time, but duration: during the seventh hour.

Fever (πυρετός)

From πῦρ, fire. So the Latin febris, which is f for ferbris, from ferveo, to glow with heat.

Left (ἀφῆκεν)

Literally, sent him away. See on John 4:3.

Literally, this did Jesus again as a second sign. The pleonasm in again, the second, is only apparent. Other miracles had indeed been wrought between these two; but John emphasizes these two as marking Jesus' coming from Judaea to Galilee. The healing of the nobleman's child was the second miracle, only in respect of its taking place upon Jesus' withdrawal from Judaea into Galilee. Hence the again. He wrought a miracle again, when He again came into Galilee, and this miracle was the second, as marking His second coming.

Or festival. What festival is uncertain. It has been identified with the Passover, Pentecost, and the Feast of Tabernacles; also with the Day of Atonement, the Feast of Dedication, and the Feast of Purim.

The word is an adjective pertaining to sheep, which requires to be completed with another word, not with ἀγορᾷ, market, but with πύλῆ, gate. This gate was near the temple on the east of the city. See Nehemiah 3:1, Nehemiah 3:32; Nehemiah 12:39. Some editors join the adjective with the following κολυμβήθρα, pool, making the latter word κολυμβήθρᾳ (the dative case), and reading the sheep-pool. Wyc., a standing water of beasts.

Pool (κολυμβήθρα)

In the New Testament only in this chapter and John 9:7, John 9:11. Properly, a pool for swimming, from κολυμβάω, to dive. In Ecclesiastes 2:6 (Sept.) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down, and means, therefore, a kneeling-place for cattle or men when drinking. In ecclesiastical language, the baptismal font, and the baptistery itself.

Called (ἐπιλεγομένη)

Strictly, surnamed, the name having perhaps supplanted some earlier name.

Bethesda (βηθεσδὰ)

Commonly interpreted House of Mercy; others House of the Portico. The readings also vary. Tischendorf and Westcott and Hort give βηθζαθά, Bethzatha, House of the Olive. The site cannot be identified with any certainty. Dr. Robinson thinks it may be the Fountain of the Virgin, the upper fountain of Siloam. See Thomson's "Land and Book," "Southern Palestine and Jerusalem," pp. 458-461.

Porches (στοὰς)

Cloisters, covered porticoes.

The best texts omit great.

Impotent (ἀσθεσούντων)

Rev., sick. Yet the A.V. gives the literal meaning, people without strength. Wyc., languishing.

Withered (ζηρῶν)

Literally, dry. So Wyc. The following words, to the end of John 5:4, are omitted by the best texts.

Literally, having thirty and eight years in his infirmity.

Literally, he hath already much time.

Wilt thou (θέλεις)

Not merely, do you wish, but are you in earnest? See on Matthew 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Acts 3:4; John 7:17.

Whole (ὑγιὴς)

Sound.

Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on Mark 7:30; see on Luke 16:20.

Used by both Mark and Luke. See on Mark 2:4, and compare Acts 5:15; Acts 9:33.

See on Matthew 8:7; see on Luke 5:15; see on Acts 17:25.

To carry (ἆραι)

Rev., more correctly, to take up. It is Jesus' own word in John 5:8.

The demonstrative pronoun points with emphasis to the subject of the preceding clause. A characteristic usage of John. See John 1:18, John 1:33; John 9:37; John 10:1; John 12:48, etc.

Omit.

What man is he, etc.

"See the cunning of malice. They do not say, 'Who is he that healed thee?' but, 'Who bade thee take up thy bed?'" (Grotius, in Trench, "Miracles.")

Take up thy bed

Omit bed. Literally, take up and walk.

Compare John 5:10, and note the different word for healing. See references there.

Who it was (τίς ἐστιν)

The present tense, who it is.

Had conveyed Himself away (ἐξένευσεν)

The verb means, literally, to turn the head aside, in order to avoid something. Hence, generally, to retire or withdraw. Only here in the New Testament.

Note the lively interchange of the tenses, as in John 5:13.

Sin no more (μηκέτι ἁμάρτανε)

No longer continue to sin. See on Matthew 1:21. Jesus thus shows His knowledge that the sickness was the result of sin.

A worse thing

Than even those thirty-eight years of suffering.

Come unto thee (σοί γένηται)

Rev., better, befall thee. Literally, come to pass.

See on John 4:25. The best texts, however, read εἶπεν, said.

The imperfect tense (ἐδίωκον) might be rendered began to persecute, as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in ἐποίει, he did, or better, was wont to do. Διώκω, to persecute, is originally to run after, to pursue with hostile purpose, and thence to harass.

And sought to kill Him

The best texts omit.

He did

See above. Godet observes: "the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim."

The discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation until the present moment (ἕως ἄρτι): until now, not interrupted by the Sabbath.

And I work (κἀγὼ ἐργάζομαι)

Or, I also work. The two clauses are coordinated. The relation, as Meyer observes, is not that of imitation, or example, but of equality of will and procedure. Jesus does not violate the divine ideal of the Sabbath by His holy activity on that day. "Man's true rest is not a rest from human, earthly labor, but a rest for divine, heavenly labor. Thus the merely negative, traditional observance of the Sabbath is placed in sharp contrast with the positive, final fulfillment of spiritual service, for which it was a preparation" (Westcott).

Literally, was loosing: the imperfect tense. See on He did, John 5:16. Not, broke the Sabbath in any particular case, but was annulling the law and duty of Sabbath observance.

His Father (πατέρα ἴδιον)

Properly, His own Father. So Rev.

See on John 1:51.

But what He seeth

Referring to can do nothing, not to of himself. Jesus, being one with God, can do nothing apart from Him.

The Father do (τὸν πατέρα ποιοῦντα)

Rev., rightly, doing. The participle brings out more sharply the coincidence of action between the Father and the Son: "the inner and immediate intuition which the Son perpetually has of the Father's work" (Meyer).

Likewise (ὁμοίως)

Better, as Rev., in like manner. Likewise is popularly understood as equivalent to also; but the word indicates identity of action based upon identity of nature.

To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω. Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's "Memorabilia," advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved (ἐφίλουν) him as their protector, while he in turn loved (ἠγάπα) them because they were of use to him ("Memorabilia," ii., 7, 12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα, John 11:5. Men are bidden to love (ἀγαπᾶν) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν, since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it "is a word born within the bosom of revealed religion."'Εράω, in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings ("Synonyms," p. 42).

Greater works will He show Him

As Jesus does whatever He sees the Father do (John 5:19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on John 4:47.

Ye may marvel

The ye is emphatic (ὑμεῖς) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, "Wonder is the feeling of a philosopher, and philosophy begins in wonder" ("Theaetetus," 105); and Clement of Alexandria, cited by Westcott, "He that wonders shall reign, and he that reigns shall rest." Compare Acts 4:13.

Physically and spiritually.

The Son quickeneth

Not raiseth and quickeneth. The quickening, however (ζωοποιεῖ, maketh alive), includes the raising, so that the two clauses are coextensive. In popular conception the raising precedes the quickening; but, in fact, the making alive is the controlling fact of the raising. Ἑγείρει, raiseth, means primarily awaketh.

The A.V. misses the climax in οὐδὲ; not even the Father, who might be expected to be judge.

Hath committed (δέδωκεν)

Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See John 5:36; John 3:35; John 6:37, John 6:39; John 10:29, etc.

All judgment (τὴν κρίσιν πᾶσαν)

Literally, the judgment wholly.

A phrase peculiar to John, and used only by the Lord, of the Father. See John 4:34; John 6:38, John 6:39; John 7:16, John 7:28, John 7:33, etc.

Closely connected with believeth.

Hath eternal life

See on John 3:36.

Shall not come into condemnation (εἰς κρίσιν οὐκ ἔρχεται)

The present tense, cometh not. So Rev. Not condemnation, but judgment, as Rev. See on John 3:17. Wyc., cometh not into doom. The present, cometh, states the general principle or order.

From death (ἐκ θανάτου)

Rev., correctly, out of death, pointing to the previous condition in which he was.

Life (τὴν ζωήν)

The life; the ideal of perfect life.

Spiritually.

The correspondence is that of fact, not of degree.

Hath he given (ἔδωκεν)

Rev., more strictly, gave, the aorist tense pointing back to the eternal past.