Annotations Upon the New Testament, John · Chapter 4
CHAP. IIII.
Vers. 6. NOw Jacobs well was there] A well which Jacob when he dwelt there digged for his own use, and the use of his Family. See ver. 12.Gen. 21.30. and 26.15.
Vers. 9. For the Jews have no dealings with the Samaritans] Have not common commerce, no not so far as that one should give the other meat or drink in his want,Notum est Samaritanos faecem populi fuisse ex alienigenis collectam. Quia corruperant Dei cullum, multosque p…rversos & adulterinos ritus colebant, Judaeis meritò erant exosi, interea tamen non dubium est, quin Iudaei magna ex parte carnali suo odio Legis zelum praetexerent. Calv. or help him to it, as appeares in the words foregoing, they might not eat together.
Ver. 10. The gift of God] This is interpreted two waies, some expound it of Christ himself, his own person, so Rollock, and Dr. Hall in his Paraphrase. 2. Others of the present occasion and opportunity he had now to know and receive Christ, we may take it for both.
Living water] In the letter he meant spring water, for so she understood him, and so the word is used, Gen. 22.19. yet thereby, as by a metaphor, he meant the Spirit of God. Hildersam. Vocat aquam viventem & ratione fontis Christi in quo est, & ratione effectus, quasi vivificantem aquam. Polyc. Lyser. Vide Piscat.
Vers. 12. Art thou greater than our Father Iacob who gave us the well] Because there was great use of wells in the hotter Countries, the woman commends this grant of Iacobs of the well as a singular benefit.
Vers. 14. Of the water] By water our Saviour meanes the Spirit of grace, as Iohn 7.39. Esay 44.3. wherewith whosoever is once endued he shall never be after destitute of the Spirit, or of grace.
Shall never thirst] That is,Never thirst] i. e. with a tormenting and deadly thirst. Mr. Hildersam. That is, be in the condition of nature He was in before, with a thirst of complacency, not of totall indigency. 66. Esa. 1 Est duplex sitis, alia quae tota…is indigentiae de qua Christus, Non sitiet in aeternum, scilicet ut totaliter indigens. Est alia quae partialis qua quis de gratia salvifica degustavit, eaque amplius satiari anhelanter expetit, sic beati qui sitiunt. Matth. 5. Ames. in coron. ad collat. Hag. art. 5. c. 2. shall never be dry, or utterly destitute of grace, ver. 13. The Spirit shall be in him an ever-springing fountaine, untill he hath attained eternall life; it shall continue in him, and worke effectually to his salvation. The Spirit in its operation is like to water, 44. Esay 3. and 58.11. See 10. and 11. verses, and 7. John 37.38. The comparison lies in foure things, as Cornelius à Lapide and others shew. First, water serves to coole burning, any scortching unnaturall heat, so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath. Secondly, quencheth the thirst, so the Spirit of God satisfieth the soule. Thirdly, water hath a cleansing vertue, it purgeth away filth, so the Spirit of God, Ezek. 36.25.12 Zach. latter end, and 13. beginning. Fourthly, water fructifieth, 17. Ier. 5. 1 Psal. 3. so the Spirit of God.
Vers. 22. Ye worship ye know not what] That is, although you have a good intention, and direct your worship to God,Non dicit, nescitis quid adoratis, sed adoratis quod nescitis, hoc est quia verbum Dei non est lucerna vestra, ideo incertae & vagae sunt imaginationes quas de Deo habetis, de essentia & voluntate ejus nihil certi & firmi potestis absque verbo statuere. Polyc. Lyser. and pretend the examples of your Fathers, yet because your worship was instituted without the manifest word of God you know not what you worship. See Dr. Reynolds on 110. Psal. p. 136.
Salvation is of the Jewes] Which is understood First of the Messias being to be borne of them, Rom. 9. Secondly, of the Word committed to them, Rom. 3.2. Polyc. Lyser.
Vers. 23. In Spirit and truth] First in Spirit] That is, not carnally. Truth] That is, according to the spirituall meaning of the Ceremoniall Law. They had killing of sacrifices in the Ceremoniall Law,Dr. Hall. now there should be killing of sinne; they had fire, we should have zeale; they salt, we sincerity. See Mr. Mede on this place.
In Spirit and truth] inwardly and sincerely.
Or secondly, Spirit] for the manner of his worship, truth] for the matter as he hath revealed. Inwardly, in their hearts and soules, and truly. Spirit] That is, in the mind, Conscience, will, and affections. Perkins.
Vers. 25. That Messias commeth] The word is the present tense, he is even comming,Significat adventum Messiae praeforibus esse. Polyc. Lyser. and when he commeth, he will tell us all things, that is, all these things that we speak of concerning the worship of God, he will teach us far otherwise. Like to this is that which the Jewes say at this day of Eliah, Elias veniet & revelabit omnia, Elias will come and will reveale all things.
Vers. 29. Is not this the Christ] Not that she doubts, but from the declaring of things hidden she infers that he is the Messias.Polyc. Lyser.
Vers. 35. Say not ye, There are yet four moneths, and then commeth harvest? behold I say unto you, Wilhelmi Langi de Annis Christi, l. 2. c. 4.lift up your eyes, and looke on the fields: for they are white already to harvest] As if he should say, you reckon yet foure moneths to the harvest (viz. to a naturall harvest) but see the fields waxing white with fruit for a spirituall harvest.
Vers. 42. Now we believe, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ] That is, we are experimentally convinced by what we have heard and seen, that this is he.
This is indeed the Christ] The adverb indeed is opposed either to false Christs as Theudas was, ottypicall worldly Saviours, as in the history of Judges,Polyc. Lyser. it is sometimes said he sent them a Saviour: but this Jesus indeed is the Messias, the Saviour of the world. Esay 49.6.
Vers. 44. A Prophet hath no honour in his owne Countrey] It seemes probable to me that the Proverb arose from thence,Calvin. that the Prophets were so ill entertained by their own nation.
Vers. 46. A certaine noble man] Not by reason of stock or family, but by reason of office, as the Syriack hath rendred it, a Minister or steward of the King.Regius quidam, foreign i. e. ex Herodis aulicis & eorum numero qui plurimum apud eum poterant. Beza. Herods Courtier, who though he was a Tetrarch, yet he was commonly called King; it was his wife whom Luke 8.3. reckons among the followers of Christ, viz. Chusa who was Herods Steward, as is there said. Polyc. Lyser.
Vers. 48. Ye will not believe] Viz. The word and promises of God, or you doe not believe that I am the Messias.Polyc. Lyser.
Vers. 52. At the seventh houre the fever left him] By that consideration it appeares that the noble man did not anxiously make haste, because he believed the word of Christ, but went on quietly in his journey, which is an excellent description of true faith. Esay 28.16.