Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh4.rwp

Text File | 1993-03-13 | 40KB | 708 lines

4:1 {When therefore} (\Hôs oun\). Reference to #3:22f|. the work
of the Baptist and the jealousy of his disciples. \Oun\ is very
common in John's Gospel in such transitions. {The Lord} (\ho
Kurios\). So the best manuscripts (Neutral Alexandrian), though
the Western class has \ho Iêsous\. Mark usually has \ho Iêsous\
and Luke often \ho Kurios\. In the narrative portion of John we
have usually \ho Iêsous\, but \ho Kurios\ in five passages (#4:1;
6:23; 11:2; 20:20; 21:12|). There is no reason why John should
not apply \ho Kurios\ to Jesus in the narrative sections as well
as Luke. Bernard argues that these are "explanatory glosses," not
in the first draft of the Gospel. But why? When John wrote his
Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did
earlier when he wrote both Gospel and Acts This is
hypercriticism. {Knew} (\egnô\). Second aorist active indicative
of \ginôskô\. The Pharisees knew this obvious fact. It was easy
for Jesus to know the attitude of the Pharisees about it
(#2:24|). Already the Pharisees are suspicious of Jesus. {How
that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was
making and baptizing more disciples than John} (\pleionas
mathêtas poiei kai baptizei ê Iôanês\). Present active indicative
in both verbs retained in indirect discourse. Recall the
tremendous success of John's early ministry (#Mr 1:5; Mt 3:5; Lu
3:7,15|) in order to see the significance of this statement that
Jesus had forged ahead of him in popular favour. Already the
Pharisees had turned violently against John who had called them
broods of vipers. It is most likely that they drew John out about
the marriage of Herod Antipas and got him involved directly with
the tetrarch so as to have him cast into prison (#Lu 3:19f.|).
Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act
of Herod Antipas, the fear that John would "raise a rebellion,"
probably the public reason for his private vengeance as given by
Luke. Apparently John was cast into prison, though recently still
free (#Joh 3:24|), before Jesus left for Galilee. The Pharisees,
with John out of the way, turn to Jesus with envy and hate.

4:2 {Although Jesus himself baptized not, but his disciples}
(\kaitoige Iêsous autos ouk ebaptizen all' hoi mathêtai autou\).
Parenthetical explanation that applies also to #3:22|. Imperfect
tense means that it was not the habit of Jesus. This is the only
N.T. instance of \kaitoige\ (and yet indeed), compound
conjunction (\kaitoi\ in #Ac 14:17; Heb 4:3|) with intensive
particle \ge\ added. This is the last mention of baptism under
the direction of Jesus till the Great Commission (#Mt 28:19|). It
is possible that Jesus stopped the baptizing because of the
excitement and the issue raised about his Messianic claims till
after his resurrection when he enjoined it upon his disciples as
a rite of public enlistment in his service.

4:3 {Left Judea} (\aphêken tên Ioudaian\). Unusual use of
\aphiêmi\. First (\Kappa\) aorist active indicative. Originally
the word means to send away, to dismiss, to forsake, to forgive,
to allow. Jesus uses it in this sense in #16:28|. Evidently
because Jesus did not wish to bring the coming conflict with the
Pharisees to an issue yet. So he mainly avoids Jerusalem and
Judea now till the end. Each time hereafter that Jesus appears in
Jerusalem and Judea before the last visit there is an open breach
with the Pharisees who attack him (#Joh 5:1-47; 7:14-10:21;
10:22-42; 11:17-53|). {Again into Galilee} (\palin eis tên
Galilaian\). Reference to #2:1-12|. The Synoptics tell nothing of
this early work in Perea (#Joh 1:19-51|), Galilee, or Judea
(#2:13-4:2|). John supplements their records purposely.

4:4 {He must needs pass through Samaria} (\Edei de auton
dierchesthai dia tês Samarias\). Imperfect indicative of the
impersonal verb \dei\ with subject infinitive (\dierchesthai\)
and accusative of general reference (\auton\). Note repetition of
\dia\. It was only necessary to pass through Samaria in going
directly north from Judea to Galilee. In coming south from
Galilee travellers usually crossed over the Jordan and came down
through Perea to avoid the hostility of the Samaritans towards
people who passed through their land to go to Jerusalem. Jesus
once met this bitterness on going to the feast of tabernacles
(#Lu 9:51-56|).

4:5 {So he cometh} (\erchetai oun\). Vivid present middle
indicative and transitional \oun\. {Sychar} (\Suchar\). There is
a dispute whether this is just a variation of Shechem as meaning
"drunken-town" (#Isa 28:1|) or "lying-town" (#Hab 2:18|) or is a
separate village near Shechem (Neapolis, Nablous) as the Talmud
and Eusebius indicate. Apparently the present village Askar
corresponds well with the site. The use of \polin\ (city) does
not mean that it was a large town. Mark and John use it freely
for small places. {Parcel of ground} (\chôriou\). Old use of this
diminutive of \chôros\ or \chôra\, a piece of ground. {That Jacob
gave to his son Joseph} (\ho edôken Iakôb tôi Iôsêph tôi huiôi
autou\). See #Ge 33:19; 48:22|. Relative \ho\ is not attracted to
case of \chôriou\. First aorist active indicative \edôken\.

4:6 {Jacob's well} (\pêgê tou Iakôb\). "A spring of Jacob" (here
and verse #14|), but \phrear\ (well, pit, cistern) in verses
#11,12|. It is really a cistern 100 feet deep dug by a stranger
apparently in a land of abundant springs (#Ge 26:19|). {Wearied}
(\kekopiakôs\). Perfect active participle of \kopiaô\, a state of
weariness. The verb means to toil excessively (#Lu 5:5|). John
emphasizes the human emotions of Jesus (#1:14;
11:3,33,35,38,41f.; 12:27; 13:21; 19:28|). {With his journey}
(\ek tês hodoiporias\). As a result (\ek\) of the journey. Old
compound word from \hodoporos\ (wayfarer), in N.T. only here and
#2Co 11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle
of \kathezomai\, "was sitting." {Thus} (\houtôs\). Probably "thus
wearied," graphic picture. {By the well} (\epi têi pêgêi\).
Literally, "upon the curbstone of the well." {Sixth hour} (\hôs
hektê\). Roman time, about 6 P.M., the usual time for drawing
water.

4:7 {There cometh} (\erchetai\). Vivid historical present as in
verse #5|. {A woman of Samaria} (\gunê ek tês Samarias\). The
country, not the city which was two hours away. {To draw water}
(\antlêsai hudôr\). First aorist active infinitive of purpose of
\antleô\ for which see #2:8f|. Cf. Rebecca in #Ge 24:11,17|.
{Give me to drink} (\dos moi pein\). Second aorist active
imperative of \didômi\ and second aorist active infinitive
(object of \dos\) of \pinô\, shortened form of \piein\. A polite
request.

4:8 {For} (\gar\). Explanation of the reason for asking her.
{Were gone away} (\apelêlutheisan\). Past perfect of
\aperchomai\, to go off. They had already gone before she came.
To Sychar (#5,39|). {To buy food} (\hina trophas agorasôsin\).
\Hina\ in purpose clause with first aorist active subjunctive of
\agorazô\, old verb from \agora\ (marketplace). See #Mt 21:12|.
\Trophê\ (nourishment) is old word from \trephô\, to nourish (#Mt
3:4|). "Victuals" (plural).

4:9 {The Samaritan woman} (\hê gunê hê Samareitis\). Different
idiom from that in #7|, "the woman the Samaritan." The Samaritans
were a mixture by intermarriage of the Jews left in the land
(#2Ch 30:6,10; 34:9|) with colonists from Babylon and other
regions sent by Shalmaneser. They had had a temple of their own
on Mt. Gerizim and still worshipped there. {Thou being a Jew}
(\su Ioudaios ôn\). Race antipathy was all the keener because the
Samaritans were half Jews. {Drink} (\pein\). Same infinitive form
as in #7| and the object of \aiteis\ (askest). {Of me} (\par'
emou\). "From me," ablative case with \para\. {For Jews have no
dealings with Samaritans} (\ou gar sunchrôntai Ioudaioi
Samareitais\). Explanatory (\gar\) parenthesis of the woman's
astonishment. Associative instrumental case with \sunchrôntai\
(present middle indicative of \sunchraomai\, compound in literary
_Koiné_, here only in N.T.). The woman's astonishment is ironical
according to Bernard. At any rate the disciples had to buy food
in a Samaritan village and they were travelling through Samaria.
Perhaps she was surprised that Jesus would drink out of her
waterpot. The Western class omit this explanatory parenthesis of
the author.

4:10 {Answered and said} (\apekrithê kai eipen\). As often
(redundant) in John. The first aorist passive (\apekrithê\) is
deponent, no longer passive in sense. {If thou knewest} (\ei
êideis\). Condition of second class, determined as unfulfilled,
\ei\ and past perfect \êideis\ (used as imperfect) in condition
and \an\ and aorist active indicative in conclusion (\an êitêsas
kai an edôken\, note repetition of \an\, not always done). {The
gift of God} (\tên dôrean tou theou\). Naturally the gift
mentioned in #3:16| (Westcott), the inexpressible gift (#2Co
9:15|). Some take it to refer to the living water below, but that
is another allusion (metaphor) to #3:16|. See #Eph 4:7| for
Paul's use of both \charis\ and \dôrea\ (from \didômi\, to give).
{Who it is} (\tis estin\). She only knew that he was a Jew. This
Messianic self-consciousness of Jesus is plain in John, but it is
early in the Synoptics also. {Living water} (\hudôr zôn\).
Running water like a spring or well supplied by springs. This
Jacob's Well was filled by water from rains percolating through,
a sort of cistern, good water, but not equal to a real spring
which was always preferred (#Ge 26:19; Le 14:5; Nu 19:17|).
Jesus, of course, is symbolically referring to himself as the
Living Water though he does not say it in plain words as he does
about the Living Bread (#6:51|). The phrase "the fountain of
life" occurs in #Pr 13:14|. Jesus supplies the water of life
(#Joh 7:39|). Cf. #Re 7:17; 22:1|.

4:11 {Sir} (\Kurie\). So it has to mean here in the mouth of the
Samaritan woman, not Lord. {Thou hast nothing to draw with and
the well is deep} (\oute antlêma echeis kai to phrear estin
bathu\). This broken construction of \oute-kai\ (neither--and)
occurs in N.T. elsewhere only in #3Jo 1:10|. \Antlêma\ (from
\antleô\, to draw) is a late word for that which is drawn, then
(Plutarch) for the act of drawing, and then for the rope as here
to draw with. This well (\phrear\) is 100 feet deep and Jesus had
no rope. The bucket of skin ("with three cross sticks at the
mouth to keep it open," Vincent) was kept at the well to be let
down by a goat's hair rope. {That living water} (\to hudôr to
zôn\). "The water the living," with the article referring to the
language of Jesus in verse #10|. She is still thinking only of
literal water.

4:12 {Art thou} (\Mê su ei\). Expecting a negative answer.
{Greater than our father Jacob} (\meizôn ei tou patros hêmôn
Iakôb\). Ablative case \patros\ after the comparative adjective
\meizôn\ (positive \megas\). The Samaritans claimed descent from
Jacob through Joseph (tribes of Ephraim and Manasseh). {Cattle}
(\thremmata\). Old word from \trephô\, to nourish, nursling,
child, flock, cattle. Only here in N.T.

4:13 {Every one that drinketh} (\pas ho pinôn\). Present active
articular participle with \pas\, parallel to the indefinite
relative with the second aorist active subjunctive (\hos an
piêi\) in verse #14|. With this difference in the tenses used
(\pinôn\, keep on drinking, \piêi\, once for all). Note \ek\ and
the ablative both times, out of the water. Jesus pointed to the
well ("this water").

4:14 {That I shall give him} (\hou egô dôsô autôi\). Relative
\hou\ attracted to the case (genitive) of the antecedent
(\hudatos\). Future active indicative of \didômi\. {Shall never
thirst} (\ou mê dipsêsei eis ton aiona\). The double negative \ou
mê\ is used with either the future indicative as here or the
aorist subjunctive, the strongest possible negative. See both
constructions (\ou mê peinasêi\ and \ou me dipsêsei\) in #Joh
6:35|. Jesus has not answered the woman's question save by the
necessary implication here that he is superior to Jacob. {A well
of water springing up unto eternal life} (\pêgê hudatos
hallomenou eis zôên aiônion\). "Spring (or fountain) of water
leaping (bubbling up) unto life eternal." Present middle
participle of \hallomai\, old verb, in N.T. only here and #Ac
3:8; 14:10|. The woman's curiosity is keenly excited about this
new kind of water.

4:15 {Sir} (\Kurie\). Not yet "Lord" for her. See verse #11|.
{This water} (\touto to hudôr\). This peculiar kind of water. She
did not grasp the last phrase "unto life eternal," and speaks
half ironically of "this water." {That I thirst not} (\hina mê
dipsô\). Final clause with \hina\, alluding to the words of
Jesus, water that will prevent thirst. {Neither come} (\mêde
dierchômai\). Carrying on the negative purpose with present
middle subjunctive, "nor keep on coming" as she has to do once or
twice every day. She is evidently puzzled and yet attracted.

4:16 {Go, call thy husband} (\Hupage phônêson sou ton andra\).
Two imperatives (present active, first aorist active). Had she
started to leave after her perplexed reply? Her frequent trips to
the well were partly for her husband. We may not have all the
conversation preserved, but clearly Jesus by this sudden sharp
turn gives the woman a conviction of sin and guilt without which
she cannot understand his use of water as a metaphor for eternal
life.

4:17 {I have no husband} (\ouk echô andra\). The Greek \anêr\
means either "man" or "husband." She had her "man," but he was
not a legal "husband." Her language veils her deceit. {Thou
saidst well} (\kalôs eipes\). Jesus saw through the double sense
of her language and read her heart as he only can do, a
supernatural gift of which John often speaks (#1:48; 2:24f.;
5:20|). {For thou hast had five husbands} (\pente gar andras
esches\). "For thou didst have five men." Second aorist
(constative) active indicative of \echô\. {Is not thy husband}
(\ouk estin sou anêr\). In the full and legal sense of \anêr\,
not a mere "man." {This hast thou said truly} (\touto alêthes
eirêkas\). "This a true thing thou hast said." Note absence of
article with \alêthes\ (predicate accusative). Perfect active
indicative \eirêkas\ here, not aorist \eipes\ (verse #17|).

4:19 {Sir} (\Kurie\). So still. {I perceive} (\theôrô\). "I am
beginning to perceive" from what you say, your knowledge of my
private life (verse #29|). See #2:23| for \theôreô\ which John's
Gospel has 23 times, of bodily sight (#20:6,14|), of mental
contemplation (#12:45; 14:17|). See both \theôreô\ and \optomai\
in #1:51; 16:16|. {That thou art a prophet} (\hoti prophêtês ei
su\). "That a prophet art thou" (emphasis on "thou"). She felt
that this was the explanation of his knowledge of her life and
she wanted to change the subject at once to the outstanding
theological dispute.

4:20 {In this mountain} (\en tôi orei toutôi\). Jacob's Well is
at the foot of Mount Gerizim toward which she pointed. Sanballat
erected a temple on this mountain which was destroyed by John
Hyrcanus B.C. 129. Abraham (#Ge 12:7|) and Jacob (#Ge 33:20|) set
up altars at Shechem. On Gerizim were proclaimed the blessings
recorded in #De 28|. The Samaritan Pentateuch records an altar
set up on Gerizim that is on Ebal (over 200 feet higher than
Gerizim) in the Hebrew (#De 27:4|). The Samaritans held that
Abraham offered up Isaac on Gerizim. The Samaritans kept up this
worship on this mountain and a handful do it still. {And ye say}
(\kai humeis legete\). Emphasis on \humeis\ (ye). Ye Jews. {Ought
to worship} (\proskunein dei\). "Must worship," as of necessity
(\dei\). The woman felt that by raising this theological wrangle
she would turn the attention of Jesus away from herself and
perhaps get some light on the famous controversy. \Proskuneô\ in
John is always worship, not just respect.

4:21 {Believe me} (\pisteue moi\). Correct text. Present active
imperative. Unique phrase in place of the common \amên amên\
(verily, verily). {The hour cometh} (\erchetai hôra\). "There is
coming an hour." The same idiom occurs also in John #4:34;
5:25,28; 16:2,25,32|. {Neither in this mountain nor in Jerusalem}
(\oute en tôi orei toutôi oute en Ierosolumois\). The worship of
God will be emancipated from bondage to place. Both Jews and
Samaritans are wrong as to the "necessity" (\dei\). "These
ancient rivalries will disappear when the spirituality of true
religion is fully realized." Jesus told this sinful woman one of
his greatest truths.

4:22 {That which ye know not} (\ho ouk oidate\). Cf. #Ac 17:23|.
"You know whom to worship, but you do not know him" (Westcott).
The Samaritans rejected the prophets and the Psalms and so cut
themselves off from the fuller knowledge of God. {We} (\hêmeis\).
We Jews. Jesus is a Jew as he fully recognizes (#Mt 15:24|).
{That which we know} (\ho oidamen\). Neuter singular relative as
before. The Jews, as the chosen people, had fuller revelations of
God (#Ps 147:19f.; Ro 9:3-5|). But even so the Jews as a whole
failed to recognize God in Christ (#1:11,26; 7:28|). {For
salvation is from the Jews} (\hoti hê sôtêria ek tôn Ioudaiôn
estin\). "The salvation," the Messianic salvation which had long
been the hope and guiding star of the chosen people (#Lu
1:69,71,77; Ac 13:26,47|). It was for the whole world (#Joh
3:17|), but it comes "out of" (\ek\) the Jews. This tremendous
fact should never be forgotten, however unworthy the Jews may
have proved of their privilege. The Messiah, God's Son, was a
Jew.

4:23 {And now is} (\kai nun estin\). See this same phrase in
#5:25|. This item could not be added in verse #21| for local
worship was not abolished, but spiritual independence of place
was called for at once. So contrast #5:25,28; 16:25,32|. {The
true worshippers} (\hoi alêthinoi proskunêtai\). See #1:9| for
\alêthinos\ (genuine). \Proskunêtês\ is a late word from
\proskuneô\, to bow the knee, to worship, occurs here only in
N.T., but is found in one pre-Christian inscription (Deissmann,
_Light_, etc., p. 101) and in one of the 3rd century A.D.
(Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en
pneumati kai alêtheiâi\). This is what matters, not where, but
how (in reality, in the spirit of man, the highest part of man,
and so in truth). All this is according to the Holy Spirit (#Ro
8:5|) who is the Spirit of truth (#Joh 16:13|). Here Jesus has
said the final word on worship, one needed today. {Seeketh}
(\zêtei\). The Father has revealed himself in the Son who is the
truth (#Joh 14:6,9|). It does matter whether we have a true
conception of God whom we worship. {To be his worshippers} (\tous
proskunountas auton\). Rather, "seeks such as those who worship
him" (predicate accusative articular participle in apposition
with \toioutous\ (such). John pictures the Father as seeking
worshippers, a doctrine running all through the Gospel (#3:16;
6:44; 15:16; 1Jo 4:10|).

4:24 {God is a Spirit} (\pneuma ho theos\). More precisely, "God
is Spirit" as "God is Light" (#1Jo 1:5|), "God is Love" (#1Jo
4:8|). In neither case can we read Spirit is God, Light is God,
Love is God. The non-corporeality of God is clearly stated and
the personality of God also. All this is put in three words for
the first time. {Must} (\dei\). Here is the real necessity
(\dei\), not the one used by the woman about the right place of
worship (verse #20|).

4:25 {Messiah cometh} (\Messias erchetai\). Hebrew word in N.T.
only here and #1:41| and explained by \Christos\ in both places.
The Samaritans looked for a Messiah, a prophet like Moses (#De
18:18|). Simon Magus gave himself out in Samaria as some great
one and had a large following (#Ac 8:9|). Pilate quelled an
uprising in Samaria over a fanatical Messianic claimant
(Josephus, _Ant_. XVIII. iv. 1). {When he is come} (\hotan elthêi
ekeinos\). "Whenever that one comes." Indefinite temporal clause
with \hotan\ (\hote\, \an\) and the second aorist active
subjunctive. Wistfully she turns to this dim hope as a bare
possibility about this strange "prophet." {He will declare unto
us all things} (\anaggelei hêmin hapanta\). Future active
indicative of \anaggellô\, old and common verb to announce fully
(\ana\, up and down). See also #16:13|. Perhaps here is light on
the knowledge of her life by Jesus as well as about the way to
worship God.

4:26 {I that speak unto thee am he} (\Egô eimi ho lalôn soi\). "I
am he, the one speaking to thee." In plain language Jesus now
declares that he is the Messiah as he does to the blind man (#Joh
9:37|).

4:27 {Upon this} (\epi toutôi\). This idiom only here in N.T. At
this juncture. Apparently the woman left at once when the
disciples came. {They marvelled} (\ethaumazon\). Imperfect active
describing the astonishment of the disciples as they watched
Jesus talking with a woman. {Was speaking} (\elalei\). As in
#2:25|, so here the tense is changed in indirect discourse from
\lalei\ to \elalei\, an unusual idiom in Greek. However, \hoti\
here may be "because" and then the imperfect is regular. It is
not "with the woman" (\meta tês gunaikos\), but simply "with a
woman" (\meta gunaikos\). There was a rabbinical precept: "Let no
one talk with a woman in the street, no, not with his own wife"
(Lightfoot, _Hor, Hebr_. iii. 287). The disciples held Jesus to
be a rabbi and felt that he was acting in a way beneath his
dignity. {Yet no man said} (\oudeis mentoi eipen\). John
remembers through the years their amazement and also their
reverence for Jesus and unwillingness to reflect upon him.

4:28 {Left her waterpot} (\aphêken tên hudrian\). First aorist
active indicative of \aphiêmi\, ingressive aorist, in her
excitement and embarrassment. It was too large for speed anyhow
(#2:6|). And says (\kai legei\). Graphic historic present
indicative again.

4:29 {All things that ever I did} (\panta ha epoiêsa\). {Ha}, not
\hosa\ (as many as), no "ever" in the Greek. But a guilty
conscience (verse #18f.|) led her to exaggerate a bit. {Can this
be the Christ?} (\mêti houtos estin ho Christos;\). She is
already convinced herself (verses #26f.|), but she puts the
question in a hesitant form to avoid arousing opposition. With a
woman's intuition she avoided \ouk\ and uses \mêti\. She does not
take sides, but piques their curiosity.

4:30 {They went out} (\exêlthon\). Second aorist (effective)
indicative of \exerchomai\, at once and in a rush. {And were
coming to him} (\kai êrchonto pros auton\). Imperfect middle,
graphically picturing the long procession as they approached
Jesus.

4:31 {In the meanwhile} (\en tôi metaxu\). Supply \kairoi\ or
\chronoi\. See \to metaxu Sabbaton\, "the next Sabbath" (#Ac
13:42|) and \en tôi metaxu\ (#Lu 8:1|). \Metaxu\ means between.
{Prayed him} (\êrôtôn auton\). Imperfect active, "kept beseeching
him." For this late (_Koiné_) use of \erôtaô\, to beseech,
instead of the usual sense to question see also verses #40,47|.
Their concern for the comfort of Jesus overcame their surprise
about the woman.

4:32 {Meat} (\brôsin\). Originally the act of eating (#Ro 14:17|)
from \bibrôskô\, but soon and commonly as that which is eaten
like \brôma\ once in John (verse #34|). So here and #6:27,55|.
Cf. vernacular English "good eating," "good eats." {I ... ye}
(\egô ... humeis\). Emphatic contrast. Spiritual food Jesus had.

4:33 {Hath any man brought him aught to eat?} (\Mê tis ênegken
autôi phagein;\). Negative answer expected (\mê\). "Did any one
bring him (something) to eat?" During our absence, they mean.
Second aorist active indicative of \pherô\ (\ênegken\) and second
aorist active infinitive of \esthiô\ (\phagein\), defective verbs
both of them. See #4:7| for like infinitive construction (\dos
pein\).

4:34 {To do the will} (\hina poiêsô to thelêma\). Non-final use
of \hina\ and the first aorist active subjunctive as subject or
predicate nominative as in #6:29; 15:8; 17:3|. The Messianic
consciousness of Jesus is clear and steady (#5:30; 6:38|). He
never doubted that the Father sent him. {And to accomplish his
work} (\kai teleiôsô autou to ergon\). \Hina\ understood with
\teleiôsô\ in like idiom, first aorist active subjunctive of
\teleioô\ (from \teleios\), to bring to an end. See #5:36|. In
#17:4| (the Intercessory Prayer) he will say that he has done
(\teleiôsas\) this task which the Father gave him to do. On the
Cross Jesus will cry \Tetelestai\ (It is finished). He will carry
through the Father's programme (#Joh 3:16|). That is his "food."
He had been doing that in winning the woman to God.

4:35 {Say not ye?} (\Ouch humeis legete;\). It is not possible to
tell whether Jesus is alluding to a rural proverb of which
nothing is known about there being four months from seedtime to
harvest (a longer time than four months in fact) or whether he
means that it was then actually four months to harvest. In the
latter sense, since harvest began about the middle of April, it
would be December when Jesus spoke. {There are yet four months}
(\eti tetramênos estin\). The use of \eti\ (yet) and the fact
that the space between seedtime and harvest is longer than four
months (\tetra\, Aeolic for \tessara\, and \mên\, month) argue
against the proverb idea. {And then cometh the harvest} (\kai ho
therismos erchetai\). "And the harvest (\therismos\, from
\therizô\, rare in Greek writers) comes." The possible Iambic
verse here is purely accidental as in #5:14|. {Lift up your eyes}
(\eparate tous ophthalmous humôn\). First aorist active
imperative of \epairô\. Deliberate looking as in #Joh 6:5| where
\theaomai\ also is used as here. {Fields} (\chôras\). Cultivated
or ploughed ground as in #Lu 21:21|. {White} (\leukai\). Ripened
grain like grey hair (#Mt 5:36|). {Already unto harvest} (\pros
therismon êdê\). Probably \êdê\ (already) goes with verse #36|.
The Samaritans could already be seen approaching and they were
the field "white for harvest." This is the meaning of Christ's
parable. If it is the spring of the year and Christ can point to
the ripened grain, the parable is all the plainer, but it is not
dependent on this detail. Recall the parable of the sower in #Mt
13|.

4:36 {Already he that reapeth receiveth wages} (\êdê ho therizôn
misthon lambanei\). The spiritual harvester can gather his
harvest without waiting four months. Jesus is reaping a harvest
right now by the conversion of this woman. The labourer is worthy
of his hire (#Lu 10:7; 2Ti 2:6|). John does not use \misthos\
(reward) again, but \karpos\ (#15:2-16|), "fruit for life
eternal" (cf. #4:14|). {That he that soweth and he that reapeth
may rejoice together} (\hina ho speirôn homou chairêi kai ho
therizôn\). Final use of \hina\ with present active subjunctive
of \chairô\, to rejoice, in the singular with \ho speirôn\ (the
sower) and to be repeated with \ho therizôn\ (the reaper). The
adverb \homou\ (together) elsewhere in N.T. only #20:4; 21:2; Ac
2:1|. Usually considerable time passes between the sowing and the
reaping as in verse #35|. Amos (#Am 9:13|) spoke of the time when
"the ploughman shall overtake the reaper" and that has happened
here with the joy of the harvest time (#Isa 9:3|). Jesus the
Sower and the disciples as the reapers are here rejoicing
simultaneously.

4:37 {For herein} (\en gar toutôi\). In this relation between the
sower and the reaper. {The saying} (\ho logos\). Like #1Ti 1:15;
3:1|, etc. Probably a proverb that is particularly true
(\alêthinos\ for which see #1:9|) in the spiritual realm. {One
soweth, and another reapeth} (\allos estin ho speirôn kai allos
ho therizôn\). "One is the sower and another the reaper." It is
sad when the sower misses the joy of reaping (#Job 31:8|) and has
only the sowing in tears (#Ps 126:5f.|). This may be the
punishment for sin (#De 28:30; Mic 6:15|). Sometimes one reaps
where he has not sown (#De 6:11; Jos 24:13|). It is the
prerogative of the Master to reap (#Mt 25:26f.|), but Jesus here
lets the disciples share his joy.

4:38 {I sent} (\egô apesteila\). Emphatic use of \egô\ and first
aorist active indicative of \apostellô\ common in John for to
send. {Whereon ye have not laboured} (\ho ouch humeis
kekopiakate\). Perfect active indicative of \kopiaô\ for which
see #4:6|. So also \kekopiakasin\ in next line. The disciples had
done no sowing here in Sychar, only Jesus and the woman. {Others}
(\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai
humeis\). Emphatic contrast. {Have entered} (\eiselêluthate\).
Perfect active indicative of \eiserchomai\. {Into their labour}
(\eis ton kopon autôn\). Into the fruit and blessed results of
their toil (\kopos\). This is always true as seen in #Ac
8:5-7,14f|.

4:39 {Because of the saying of the woman who testified} (\dia ton
logon tês gunaikos marturousês\). She bore her witness clearly
and with discretion. She told enough to bring her neighbours to
Christ. They knew her evil life and she frankly confessed
Christ's rebuke to her. She had her share in this harvest. How
timid and cowardly we often are today in not giving our testimony
for Christ to our neighbour.

4:40 {Two days} (\duo hêmeras\). Accusative of extent of time.
They wanted to cultivate the acquaintance of Jesus. So he
remained in Sychar in a continuous revival, a most unexpected
experience when one recalls the feeling between the Jews and the
Samaritans (#4:9|). The reaping went on gloriously.

4:41 {Many more} (\pollôi pleious\). "More by much" (instrumental
case \pollôi\) in comparison with just "many" (\polloi\) of verse
#39|. Jesus was reaping more rapidly than the woman did. But all
were rejoicing that so many "believed" (\episteusan\, really
believed).

4:42 {Not because of thy speaking} (\ouketi dia tên sên lalian\).
"No longer because of thy talk," good and effective as that was.
\Lalia\ (cf. \laleô\) is talk, talkativeness, mode of speech,
one's vernacular, used by Jesus of his own speech (#Joh 8:43|).
{We have heard} (\akêkoamen\). Perfect active indicative of
\akouô\, their abiding experience. {For ourselves} (\autoi\).
Just "ourselves." {The Saviour of the world} (\ho sôtêr tou
kosmou\). See #Mt 1:21| for sôsei used of Jesus by the angel
Gabriel. John applies the term \sôtêr\ to Jesus again in #1Jo
4:14|. Jesus had said to the woman that salvation is of the Jews
(verse #22|). He clearly told the Samaritans during these two
days that he was the Messiah as he had done to the woman (verse
#26|) and explained that to mean Saviour of Samaritans as well as
Jews. Sanday thinks that probably John puts this epithet of
Saviour in the mouth of the Samaritans, but adds: "At the same
time it is possible that such an epithet might be employed by
them merely as synonymous with Messiah." But why "merely"? Was it
not natural for these Samaritans who took Jesus as their
"Saviour," Jew as he was, to enlarge the idea to the whole world?
Bernard has this amazing statement on #Joh 4:42|: "That in the
first century Messiah was given the title sôtêr is not proven."
The use of "saviour and god" for Ptolemy in the third century
B.C. is well known. "The ample materials collected by Magie show
that the full title of honour, Saviour of the world, with which
St. John adorns the Master, was bestowed with sundry variations
in the Greek expression on Julius Caesar, Augustus, Claudius,
Vespasian, Titus, Trajan, Hadrian, and other Emperors in
inscriptions in the Hellenistic East" (Deissmann, _Light_, etc.,
p. 364). Perhaps Bernard means that the Jews did not call Messiah
Saviour. But what of it? The Romans so termed their emperors and
the New Testament so calls Christ (#Lu 2:11; Joh 4:42; Ac 5:31;
3:23; Php 3:20; Eph 5:23; Tit 1:4; 2:13; 3:6; 2Ti 1:10; 2Pe
1:1,11; 2:20; 3:2,18|). All these are writings of the first
century A.D. The Samaritan villagers rise to the conception that
he was the Saviour of the world.

4:43 {After the two days} (\Meta tas duo hêmeras\). Those in
verse #40|. {Into Galilee} (\eis tên Galilaian\). As he had
started to do (verse #3|) before the interruption at Sychar.

4:44 {For Jesus himself testified} (\autos gar Iêsous
emarturêsen\). John's explanation of the conduct of Jesus by
quoting a proverb often used by Jesus (#Mr 6:4; Mt 13:57; Lu
4:24| in reference to Nazareth), but not necessarily used by
Jesus on this occasion. A similar proverb has been found in
Plutarch, Pliny, Seneca. {A prophet hath no honour in his own
country} (\prophêtês en têi idiâi patridi timên ouk echei\). What
is meant by \patridi\? In the Synoptics (#Lu 4:24; Mr 6:4; Mt
13:57|) the reference is to Nazareth where he was twice rejected.
But what has John in mind in quoting it here? He probably knew
the quotations in the Synoptics. Does John refer to Judea by "his
own country"? If so, the application hardly fits for he had
already explained that Jesus was leaving Judea because he was too
popular there (#4:1-3|). If he means Galilee, he immediately
mentions the cordial welcome accorded Jesus there (verse #45|).
But even so this is probably John's meaning for he is speaking of
the motive of Jesus in going into Galilee where he had not yet
laboured and where he apparently had no such fame as in Judea and
now in Samaria.

4:45 {So when} (\hote oun\). Transitional use of \oun\, sequence,
not consequence. {Received him} (\edexanto auton\). First aorist
middle of \dechomai\, "welcomed him." Jesus had evidently
anticipated a quiet arrival. {Having seen} (\heôrakotes\).
Perfect active participle of \horaô\. Note \theôrountes\ in
#2:23| about this very thing at the feast in Jerusalem. The
miracles of Jesus at that first passover made a stir. {For they
also went} (\kai autoi gar êlthon\). The Samaritans did not go
and so Jesus was a new figure to them, but the Galileans, as
orthodox Jews, did go and so were predisposed in his favour.

4:46 {Again} (\palin\). A second time. {Unto Cana} (\eis tên
Kana\). Note article, "the Cana of Galilee" already mentioned in
#2:1|. {Where he made the water wine} (\hopou epoiêsen to hudôr
oinon\). That outstanding first miracle would still be remembered
in Cana and would indicate that Jesus had some friends there.
{Nobleman} (\basilikos\). One connected with the king
(\basileus\), whether by blood or by office. Probably here it is
one of the courtiers of Herod the tetrarch of Galilee, Chuzas
(#Lu 8:3|), Manaen (#Ac 13:1|), or some one else. Some of the
manuscripts used \basiliskos\, a petty king, a diminutive of
\basileus\. {Was sick} (\êsthenei\). Imperfect active of
\astheneô\ (\a\ privative and \sthenos\, without strength, #Mt
25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some
miles from Cana near where the Jordan enters the Sea of Galilee.

4:47 {When he heard} (\akousas\). First aorist active participle
of \akouô\. The news spread rapidly about Jesus. {Was come}
(\hêkei\). Present active indicative of \hêkô\, one of the
perfective presents, retained in indirect discourse. He had heard
the people talk about the miracles in Jerusalem and the first one
in Cana. {Went and besought} (\apêlthen kai êrôta\). Ingressive
aorist indicative (went off at once) and imperfect active
(\êrôta\, began to beg and kept it up). {That he would come down}
(\hina katabêi\, \hina\ and second aorist active subjunctive of
\katabainô\, come down at once) {and heal his son} (\kai iasêtai
autou ton huion\, \hina\ construction, sub-final use or object
clause, with first aorist middle subjunctive of \iaomai\,
completely heal). {For he was at the point of death} (\êmellen
gar apothnêskein\). Reason (\gar\) for the urgency. Imperfect
active of \mellô\ with present active infinitive old and common
verb for what is about to be and it is used with the infinitive
present as here, the aorist infinitive (#Re 13:16|), or the
future infinitive (#Ac 11:28|). The idiom is used of the
impending death of Jesus (#Joh 11:51; 12:33; 18:32|).

4:48 {Except ye see} (\ean mê idête\). Condition of the third
class (\ean mê\, negative, with second aorist active subjunctive
of \horaô\). Jesus is not discounting his "signs and wonders"
(\sêmeia kai terata\, both words together here only in John,
though common in N.T. as in #Mt 24:24; Mr 13:22; Ac 2:19,22,43;
2Th 2:9; Heb 2:4|), though he does seem disappointed that he is
in Galilee regarded as a mere miracle worker. {Ye will in no wise
believe} (\ou mê pisteusête\). Strong double negative with aorist
active subjunctive of \pisteuô\, picturing the stubborn refusal
of people to believe in Christ without miracles.

4:49 {Sir} (\Kurie\). See #1:38|. {Come down} (\katabêthi\).
Second aorist active imperative, tense and tone of urgency. \Ere
my child die\ (\prin apothanein to paidion mou\). Regular idiom
with \prin\ in positive clause, second aorist active infinitive
of \apothnêskô\ and accusative of general reference, "before
dying as to my child." Bengel notes that he only thought Jesus
had power before death as even Martha and Mary felt at first
(#11:21,32|). But the father's heart goes out to Jesus.

4:50 {Thy son liveth} (\ho huios sou zêi\). "Thy son is living,"
and will not now die, Jesus means. Words too good and gracious to
be true. His son is healed without Jesus even going to Capernaum,
"absent treatment" so to speak, but without the cure being
absent. {Believed the word} (\episteusen tôi logôi\).
Instantaneous faith (aorist active indicative), trusted the word
(dative case \logôi\). {Went his way} (\eporeueto\). Inchoative
imperfect middle, "started on his way," acted on his faith.

4:51 {As he was now going down} (\êdê autou katabainontos\).
Genitive absolute in-spite of the fact that \autôi\ (associative
instrumental case with \hupêntêsan\ aorist active indicative of
\hupantaô\) is near. {That his son lived} (\hoti ho pais autou
zêi\). Present active indicative preserved in indirect discourse
(cf. the words of Jesus in verse #50|). Note \pais\ here (only
example in John), \huios\ in #50|, \paidion\ (diminutive of
tenderness) in #49|.

4:52 {Inquired} (\eputheto\). Second aorist middle indicative of
\punthanomai\. {Began to mend} (\kompsoteron eschen\). Second
aorist ingressive active indicative of \echô\ (took a turn, got
better) and comparative of adverb \kompsôs\. Arrian (_Epictetus
iii. 10.13) has \kompsôs echeis\ from a physician, "Thou hast it
fine," "Thou art doing finely." The papyri give several similar
examples. \Kompsôs\ (neat) is from \komeô\, to take care of. {At
the seventh hour} (\hôran hebdomên\). The accusative case without
a preposition as in #Re 3:3|, though we have \peri hôran enatên\
(about the ninth hour) in #Ac 10:3|. See the accusative also in
#Ex 9:18| \tautên tên hôran aurion\ (tomorrow about this hour).
The accusative has the notion of extension and can be thus
loosely used. It can even mean here "during the seventh hour." In
verse #53| the locative is more exact, "at that hour" (\en
ekeinêi têi hôrâi\). The seventh hour would be (Roman time) seven
P.M.

4:53 {So the father knew} (\egnô oun ho patêr\). Second aorist
active indicative of \ginôskô\. Inferential use of \oun\.
{Himself believed} (\episteusen autos\). Not just the word of
Jesus (verse #50|), but complete faith in Jesus himself as the
Messiah, absolute use of \pisteuô\ as in #1:7|. {And his whole
house} (\kai hê oikia autou\). All his family, the first example
of a whole family believing in Jesus like the later case of
Crispus (#Ac 18:8|).

4:54 {The second sign that} (\deuteron sêmeion\). No article,
simply predicate accusative, "This again a second sign did Jesus
having come out of Judea into Galilee." The first one was also in
Cana (#2:1ff.|), but many were wrought in Jerusalem also
(#2:23|).