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John 4
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1When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
Jamieson-Fausset-Brown
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
2(Though Jesus himself baptized not, but his disciples,)
Jamieson-Fausset-Brown
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
3He left Judaea, and departed again into Galilee.
Jamieson-Fausset-Brown
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
4And he must needs go through Samaria.
Jamieson-Fausset-Brown
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
CHAPTER 4
Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar.
1-4. the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."
5Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
Jamieson-Fausset-Brown
5. cometh ... to--that is, as far as: for He remained at some distance from it.
Sychar--the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."
5. cometh ... to--that is, as far as: for He remained at some distance from it.
Sychar--the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."
6Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.
Jamieson-Fausset-Brown
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
7There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
Jamieson-Fausset-Brown
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
8(For his disciples were gone away unto the city to buy meat.)
Jamieson-Fausset-Brown
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
6-8. wearied ... sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
9Then saith the woman of Samaria unto him, 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.
Jamieson-Fausset-Brown
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
10Jesus answered and said unto her, 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.
Jamieson-Fausset-Brown
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
11The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
Jamieson-Fausset-Brown
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
12Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
Jamieson-Fausset-Brown
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
9-12. How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
13Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
Jamieson-Fausset-Brown
13-14. thirst again ... never thirst, &c.--The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Joh 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Joh 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life--carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
13-14. thirst again ... never thirst, &c.--The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Joh 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Joh 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life--carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
14But 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.
Jamieson-Fausset-Brown
13-14. thirst again ... never thirst, &c.--The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Joh 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Joh 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life--carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
13-14. thirst again ... never thirst, &c.--The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Joh 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Joh 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life--carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
15The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
Jamieson-Fausset-Brown
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
16Jesus saith unto her, Go, call thy husband, and come hither.
Jamieson-Fausset-Brown
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
17The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
Jamieson-Fausset-Brown
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
18For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.
Jamieson-Fausset-Brown
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
15-18. give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
19The woman saith unto him, Sir, I perceive that thou art a prophet.
Jamieson-Fausset-Brown
19-20. Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
19-20. Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
20Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
Jamieson-Fausset-Brown
19-20. Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
19-20. Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
21Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
Jamieson-Fausset-Brown
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
22Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
Jamieson-Fausset-Brown
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Jamieson-Fausset-Brown
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
24God is a Spirit: and they that worship him must worship him in spirit and in truth.
Jamieson-Fausset-Brown
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
21-24. Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; 1Ti 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."
25The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
Jamieson-Fausset-Brown
25-26. I know Messias cometh ... when He is come, &c.--If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Joh 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things--an expectation founded probably on De 18:15.
25-26. I know Messias cometh ... when He is come, &c.--If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Joh 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things--an expectation founded probably on De 18:15.
26Jesus saith unto her, I that speak unto thee am he.
Jamieson-Fausset-Brown
25-26. I know Messias cometh ... when He is come, &c.--If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Joh 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things--an expectation founded probably on De 18:15.
25-26. I know Messias cometh ... when He is come, &c.--If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Joh 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things--an expectation founded probably on De 18:15.
27And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?
Jamieson-Fausset-Brown
27. marvelled that he talked with the woman--It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said ... What? ... Why?--awed by the spectacle, and thinking there must be something under it.
27. marvelled that he talked with the woman--It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said ... What? ... Why?--awed by the spectacle, and thinking there must be something under it.
28The woman then left her waterpot, and went her way into the city, and saith to the men,
Jamieson-Fausset-Brown
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
29Come, see a man, which told me all things that ever I did: is not this the Christ?
Jamieson-Fausset-Brown
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
30Then they went out of the city, and came unto him.
Jamieson-Fausset-Brown
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
28-30. left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
31In the mean while his disciples prayed him, saying, Master, eat.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
32But he said unto them, I have meat to eat that ye know not of.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
33Therefore said the disciples one to another, Hath any man brought him ought to eat?
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
34Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
35Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
36And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
37And herein is that saying true, One soweth, and another reapeth.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
38I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.
Jamieson-Fausset-Brown
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
31-38. meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
39And 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.
Jamieson-Fausset-Brown
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
40So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
Jamieson-Fausset-Brown
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
41And many more believed because of his own word;
Jamieson-Fausset-Brown
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
42And said unto the woman, 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.
Jamieson-Fausset-Brown
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
39-42. many ... believed, &c.--The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
43Now after two days he departed thence, and went into Galilee.
Jamieson-Fausset-Brown
Joh 4:43-54. Second Galilean Miracle--Healing of the Courtier's Son.
43-44. after two days--literally, the two days of His stay at Sychar.
Joh 4:43-54. Second Galilean Miracle--Healing of the Courtier's Son.
43-44. after two days--literally, the two days of His stay at Sychar.
44For Jesus himself testified, that a prophet hath no honour in his own country.
Jamieson-Fausset-Brown
Joh 4:43-54. Second Galilean Miracle--Healing of the Courtier's Son.
43-44. after two days--literally, the two days of His stay at Sychar.
Joh 4:43-54. Second Galilean Miracle--Healing of the Courtier's Son.
43-44. after two days--literally, the two days of His stay at Sychar.
45Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
Jamieson-Fausset-Brown
45. received--welcomed Him.
having seen ... at the feast--proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, Lu 19:3-10).
for they also went--that is, it was their practice to go up to the feast.
45. received--welcomed Him.
having seen ... at the feast--proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, Lu 19:3-10).
for they also went--that is, it was their practice to go up to the feast.
46So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
Jamieson-Fausset-Brown
46-47. nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (Ac 13:1).
heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [Bengel].
come down--for Capernaum was down on the northwest shore of the Sea of Galilee.
46-47. nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (Ac 13:1).
heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [Bengel].
come down--for Capernaum was down on the northwest shore of the Sea of Galilee.
47When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.
Jamieson-Fausset-Brown
46-47. nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (Ac 13:1).
heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [Bengel].
come down--for Capernaum was down on the northwest shore of the Sea of Galilee.
46-47. nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (Ac 13:1).
heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [Bengel].
come down--for Capernaum was down on the northwest shore of the Sea of Galilee.
48Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
49The nobleman saith unto him, Sir, come down ere my child die.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
50Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
51And as he was now going down, his servants met him, and told him, saying, Thy son liveth.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
52Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
53So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
54This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.
Jamieson-Fausset-Brown
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
48-54. Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.