15 him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, 16 neither come hither to draw. Jesus saith unto her, Go call thy 17 husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I 18 have no husband: for thou hast had five husbands, and he whom thou now hast, is not thy husband: in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a 20 prophet. Our fathers worshipped in this mountain; and ye say, 21 that in Jerusalem is the place where men ought to worship. Jesus persists in understanding him liter form merely, a barren belief, a cold principle, but a living part of our selves, ingrained, inwrought, spirit of our spirit, and life of our life. A well. Better, spring, or fountain, since the original word is nyn, not ❤oɛag, as in ver. 12, which means well, or cistern. · Springing up into everlasting life. Our Lord here intimates the active element of his gospel. It was not to lie upon man's nature as a foreign substance, dead, frozen, and unmoving, but to be the source of ever-springing, ever-rising benevolence, life, and beauty, refreshing himself and all around him. And, in poetic words, "Kind deeds of peace and love betray Where'er the stream has found its way; Still farther, the issue of the whole is described in the words everlasting life. Our blessed Saviour designed his religion to be, not a mere temporary or periodical influence, not merely a consolation in affliction, and an incitement to penitence, and a shield against temptation, while we dwell in the flesh, but to be the deep-seated, exhaustless spring of progress, bliss, and hope, through all coming periods of our being. Smiting the rock of our hearts with his sacred rod, our great Deliverer would cause the waters of life to gush forth in copious, neverfailing, crystal streams, to make glad the city and heaven of our God. 15. Sir, give me this water. She ally. 16. Go call thy husband, &c. Our Lord would strike a deeper chord in her nature, and arouse her from this superficial state, and quibbling about a mere figure of speech. He does this, by showing her his superhuman acquaintance with the circumstances of her life. 17, 18. A difference of opinion has existed among interpreters, concerning the character of this woman, upon which it is unnecessary here to dwell. Suffice it to say, that the most obvious construction leads us to an unfavorable opinion of her virtue; and that the object of our Saviour, in introducing the topic, was at once to impress her mind with her own sinfulness, and with his prophetic knowledge. 19. I perceive that thou art a prophet. Christ effected his purpose. The woman no longer trifles, but opens her eyes in astonishment, to behold in the stranger before her a prophet of God. Still she was apparently unwilling to dwell longer on the circumstances of her own life, and, therefore, turned the conversation. 20. Our fathers worshipped in this mountain, i. e. Mount Gerizim, on which the Samaritans, under Sanballat, built a temple to God. Their copies of the Pentateuch read Gerizim, instead of Ebal, as in the Jewish books. Deut. xxvii. 4.-And ye say, that in Jerusalem, &c. She here saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we wor- 22 ship, for salvation is of the Jews. But the hour cometh, and now 23 is, when the true worshippers shall worship the Father in spirit broached the great question in dispute between the two countries, and she wished to sound the new prophet in respect to it, doubtless hoping that his testimony would be in favor of her own land. 21. Woman, believe me. An expression of solemn earnestness. Neither in this mountain, nor yet at Jerusalem, worship the Father. i. e. To neither of these places exclusively would the worship of the Father be circumscribed. In the coming dispensation, the place of worship would be of little comparative importance. Samaritan and Jewish peculiarities were alike to disappear before the rising light of Christianity. If the words are taken in their stricter signification, there are ample proofs, in Jewish, Heathen, and Christian writers, of the exact fulfilment of this prophecy in the destruction of the holy places, both of Judea and Samaria. Whatever views theologians may take of the Godhead, THE WORSHIP OF THE FATHER is here set forth in language too plain to be misunderstood. "The Father! In this one word what consoling, strengthening, ennobling truth is wrapped up! In this single view of God how much is there to bind us to him, with strong, indissoluble, ever-growing love, and to make worship not only our chief duty, but our highest privilege and joy! The Father! can it be that the High and Holy One who inhabiteth eternity,' 'the Lord of heaven and earth,' the Majesty of the universe, bears to us this relation, reveals himself under this name, and that we, so weak and erring, may approach him with the hope of children? Who cannot comprehend the dignity and blessedness of such worship? Who does not feel, that the man to whom God's parental character is a deep-felt reality, has in this conviction a fountain of strength, hope, and purity, springing up into everlasting life?"-CHANNING. 22. Ye worship ye know not what, &c. i. e. Comparatively speaking, the Samaritans were ignorant of the God they worshipped; for at some periods they mingled their service to him with idolatrous rites. The Jews had maintained a purer worship. — For salvation is of the Jews. The Mosaic dispensation originated among the Jews; the prophets had spoken to them; and now the Messiah had arisen in that nation. Others adopt a closer interpretation: For the Messiah, the Saviour, - not salvation, – is of the Jews. 23. Worship the Father in spirit and in truth, i. e. not in this mountain, or in Jerusalem, alluding to places of worship, but in the true and spiritual temple of the soul. Or, as others understand it, spiritually and truly, in contradistinction to the external and often hypocritical service of rites and ceremonies, common both among Jews and Samaritans. - For the Father seeketh such to worship him. This is one reason which is assigned for the true and spiritual worship of God. It is that he has ordained such a worship, out of regard, as we most firmly believe, to the highest, the spiritual good of his earthly children; for by such a worship he would awaken their spiritual nature to life and progress, and make them partakers of the divine nature, partakers of the divine holiness. 24 and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him, must worship him in 25 spirit and in truth. The woman saith unto him, I know that Messias cometh, which is called Christ; when he is come, he 26 will tell us all things. Jesus saith unto her, I that speak unto 27 thee am he. And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest 28 thou? or, Why talkest thou with her? -The woman then left her water-pot, and went her way into the city, and saith to the 24. God is a Spirit. Or, more impressively, God is spirit, i. e. immaterial, invisible, and infinite, not limited to space or time, nor possessing parts or passions. Acts vii. 48, xvii. 25, 29. Gross ideas of the nature of the Deity, from which even the Jews did not wholly escape, have been prevalent in all ages. But the new Teacher rose at once above the mists and clouds, which shrouded the nature of the Almighty, and, while he met the highest yearnings of the human heart, by calling him Father, also answered the deepest want of the human intellect, by pronouncing him Spirit. Must worship him, &c. The fact of the spiritual nature of God was the second reason why he ought to be worshipped in spirit and in truth, or spiritually and sincerely, in conformity to the attributes of his own nature. 25.-1 know that Messias cometh, &c. The Samaritans, as well as the Jews, looked for a coming Deliverer. The books of Moses, and their Jewish descent and traditions, had awakened a universal expectation. Which is called Christ. These are explanatory words by the evangelist, for the benefit of his readers. He will tell us all things. The woman seems not to understand Jesus, and, therefore, says, in general terms, "We shall know all respecting these things when the Messiah comes; the questions of the place and the nature of worship will then be settled." 26. I that speak unto thee am he. An explicit declaration of his Messiahship. The passage in which it is contained is introduced by the evangelist, in accordance with the great object of his gospel, as stated in chap. xx. 31. It is remarkable that Jesus should have first announced himself to a woman, and a Samaritan; but the reason is obvious; for, in this retired province, no seditious movements would be made, as in Judea, either against his claims or in his behalf. 27. While this conversation was proceeding, the disciples, who had gone to the city to buy provisions, returned to the well. - Marvelled that he talked with the woman. In the original," a woman." Because it was contrary to the customs of the Orientals; and the Jews abstained from all friendly intercourse with the Samaritans. Many sayings were current among the Rabbins, against the practice of conversing with women. They called it, "one of the six things which made a disciple impure;" and said, "Let no one talk with a woman in the street, no, not with his own wife.". Yet no man said. None of his disciples ventured to question their Master respecting his object in the conversation. 28, 29. Left her water-pot, &c. As if, in the rapt state of her mind, forgetting the object for which she had come to the well. - City. Sychar. Told me all things that ever I did. This natural exaggeration of one men, Come, see a man which told me all things that ever I did : 29 is not this the Christ? Then they went out of the city, and came 30 unto him. In the mean while his disciples prayed him, say- 31 ing, Master, eat. But he said unto them, I have meat to eat that 32 ye know not of. Therefore said the disciples one to another, 33 Hath any man brought him aught to eat? Jesus saith unto them, 34 My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh 35 harvest? behold, I say unto you, Lift up your eyes, and look on 32. I have meat, &c. Referring to that forgetfulness of the natural wants, which arises from being intensely absorbed in some object, dear to the heart, or deeply engrossing the thoughts. 33, 34. Hath any man brought, &c. As usual, they were inclined to understand him literally.- My meat is to do the will of him, &c. In kind condescension to their obtuseness, he explained himself. His refreshment was a spiritual exhilaration, arising from his conversation on the worship of God, his own Messiahship, and the universality of his religion. Bodily wants and infirmities were forgotten in the presence of these allinspiring truths. Through the mysterious connexion of the mind with the body, the faintness of the flesh may be repaired by the energies of the spirit. Again, more pleasant to our blessed Master than the satisfying of hunger and thirst, was the fulfilment of his divine mission. It will be a high stage in our moral advancement, when our spiritual en joyments take precedence of the pleasures of the world. 35. There are yet four months, &c. In reference to the season, supposed by Carpenter to be about the middle of April; but the date is uncertain. Some regard our Saviour as speaking only in figurative terms. Others deem it as a proverb of those who sowed; "Four months, and we shall reap."-Lift up your eyes, &c. Probably he wished to direct their attention to the crowds of Samaritans, who had issued from the city, and were on their way to visit him at the well. A late learned traveller, visiting these scenes, remarks: "Here the Saviour, wearied with his journey, sat upon the well, and taught the poor Samaritan woman those great truths, which have broken down the separating wall between Jews and Gentiles: God is a Spirit, and they that worship him, must worship him in spirit and in truth.' Here, too, as the people flocked from the city to hear him, he pointed his disciples to the waving fields which decked the noble plain around, exclaiming, 'Say 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!' It was half past eight o'clock when we returned to our tent; wearied, indeed, in body, but refreshed in spirit, as we read anew, and in the midst of the very scenes, 37 er. 36 the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal : that both he that soweth, and he that reapeth, may rejoice togethAnd herein is that saying true, One soweth, and another 38 reapeth. I sent you to reap that whereon ye bestowed no labor : other men labored, and ye are entered into their labors. 39 And 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 40 did. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there the account of our Saviour's visit and sublime teaching." — They are white already to harvest. So now, so always, the world is waiting to receive the gospel, and man his salvation. The great field is ever ripe for the sickle of the reaper, and our constant prayer should be, that more laborers may be sent into it by the Lord of the harvest. And "let us not be weary in well doing; for in due season we shall reap, if we faint not." 36, 37. Jesus continues to draw illustrations from the toils of the husbandmen. He turns from the prospect of the approaching crowd of Samaritans -the spiritual field ready for the harvest-to his disciples, the spiritual reapers. - He that reapeth receiveth wages, &c. This was said by way of encouragement to those, who were going forth to preach the gospel. They would themselves receive an abundant recompense, and the fruit they gathered in, would not be frail and perishable, but enduring forever, a life of blessedness. May rejoice together. Jesus sowed, his disciples reaped, and their mutual labors produced mutual joy. One soweth, &c. A proverb often verified in the unsettled state of Palestine, but construed by our Lord in a different sense from that usually given it. 38. Sent. Some render it send. In the Scriptures, an event which is future, is sometimes spoken of as al ready past. The field, into which the apostles were about to thrust the gospel sickle, had been sown broadcast by the great Teacher himself, as well as by other messengers of God. Other men labored. Plural for singular. It was Jesus who had labored. Ye are entered into their labors. Or, ye will enter into my la-bors, or the fruits of my labors. Another interpretation includes, in other men, all who preceded the age of Christ—the patriarchs, Moses, and the prophets - the pioneers of the Messiah and his apostles. It is true, in general, that the present generation have entered into possession of the fruits of the labor of all past ages. Men of all time, from the remotest antiquity, have done a part in making our condition and character what it is to-day. Distant centuries have woven their fibres into the core of our being, and the circumstances of our lot. 39, 40. For the saying of the woman. Ver. 29. They acknowledged Jesus to be the Christ, on the testimony of the woman. It is on the testimony of the apostles and evangelists, that the faith of the Christian world in the divine authority of Jesus Christ is grounded. "If this fail, |