《Lange’s Commentary on the Holy Scriptures – John (Ch. 4~Ch. 8》(Johann P. Lange) 04 Chapter 4



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Footnotes:

FN#1 - John 4:1.—[ὁ Ἰησοῦς is supported by א. D. A. Vulg. Syr, Tischend. (ed. VIII.); the text. rec. ὁ κύριου by A. B. C. al, Treg, Alf, Westc. and Hort.—P. S.]

FN#2 - John 4:3.—The πάλιν is doubtful, being wanting in Codd. A.E. F, etc, many minuscules, and many versions among them. [Sustained by א. B2 C. D. etc, Tischend, Alt.—P. S.]

FN#3 - John 4:6.—[John uses, alternately, with good reason, πηγή ( John 4:6; John 4:14) and φρέαρ (11, 12); the Vulgate retains the distinction, rendering the former by fans, the latter by puteus. Augustine says: omnis puteus fons, non omnis fons puteus. Only such a spring as is not on the surface, but deep and low down, is called a well (comp. John 4:11 : “the well is deep”). The Arabs make a similar distinction between ’ain or fountain, which bubbles and gushes up at its source, and beer (bîr) or well, which is constructed by a shaft sunk deep into the earth, either built of stone or excavated in the solid rock. The A. V. obliterates the distinction. “Fountain” is a better rendering of πηγή, at least in connection with “springing,” John 4:14.—P. S.]

FN#4 - Text. rec. ὠσεί with E. Chrys. Cyr.—P. S.]

FN#5 - John 4:7.—On the writing error πῖν, comp. Meyer. [Text. rec.: πιεῖν, Tischend, Alf.: πεῖν, which is best supported. It is the infin. a. r. of πίνω. Both forms are used, but the dissylabic πιεῖν is more correct. See the quotation from Herodian in the 8 th ed. of Tischend.—P. S.]

FN#6 - John 4:9.—[οῦ̓ν is omitted by Tischend. (VIII.) and Alford.—P. S.]

FN#7 - John 4:9.—[ἡ γυνὴ ἡ Σαμαρεῖτις. In John 4:7 it is γυνὴ ἐκ τῆς Σαμαρείας. The country is meant, not the city of Samaria (Sebaste). which was two hours distant.—P. S.]

FN#8 - John 4:9.—[The explanatory words: οὐ γὰρ συγχρῶνται Ἱουδαῖοι Σαμαρείτας, are omitted by Tischend. in his 8 th ed, but retained by Lachm, Treg. Alf. Westcott and Hort include them in brackets. Meyer, Trench and most commentators take the words as an insertion of the Evangelist, but Lange ascribes them to the woman.—P. S.]

FN#9 - John 4:11.—[Κύριε, οὔτε ἄντλημα ἔχεις. The ἄντλημα, haustrum (hauritorium in Augustine), bucket, in most of the early E. V, is not the same with the ὐδρία or water-pot which the woman leaves behind in her zeal to communicate the good news to the people in town ( John 4:28), but, another vessel, with a rope or stick to draw up the water from the well. Trench, quoting from Malan, says, it is “the situla [?] generally made of skin, with three cross sticks tied round the mouth to keep it open. It is let down by a rope of goat’s hair, and may be seen lying on the curb stones of almost every well in the Holy Land.”—P. S.]

FN#10 - John 4:14.—[“The ὁ πίνων sets forth the recurrence, the interrupted seasons, of the drinking of earthly water;—the ὅ δ’ ἄν πιῃ—the once having tasted, and ever continuing in the increasing power, and living forth-flowing, of that life-long draught.” Alford.—P. S.]

FN#11 - John 4:14.—Lachmann has put the words: οὐ μὴ διψήσει εὶς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ, ὅ δώσω αὐτῶ in brackets, because they are wanting in Cod. C, in Origen, and in several minuscules. These words, however, are sufficiently attested. Probably the omission has arisen through a confounding of the second αὐτῷ with the first. It should be further noted that there is a wavering between διψήση and διψήσει. Most of the authorities (A. D. L.) are for [Wordsworth prefers the lect. rec. διψήση (shall not thirst) as intimating that the believer shall be preserved from thirst by divine power. But διψίσεη (will not thirst) is supported by א. A. B. D. L. M, etc, and adopted by Tischendorf, Alford, etc.—P. S.]

FN#12 - John 4:16.—Ὁ Ἰησοῦς is wanting in B. C.* etc.

FN#13 - Ibid.—The order σου τὸν ἄνδρα in Cod. B, minuscules, and Origen, adopted by Tischendorf, has the advantage of stronger emphasis. [Lect. rec. τὸν ἄδρα σου.—P. S.]

FN#14 - John 4:21.—[In the best authorities γύναι follows after the verb: Believe me, woman.—P. S.]

FN#15 - John 4:22.—[ἡ σωτηρία the promised salvation, the only salvation.—P. S.]

FN#16 - John 4:24.—[Πνεῦμα, which in the original stands emphatically first, is here not the Holy Spirit as a distinct Person, but the spiritual, immaterial nature of God which is common to all persons of the Holy Trinity. Hence spirit should not be capitalized, as in the A. V. Nor should the indefinite article be retained. The meaning is: God is pure spirit, spirit in the highest, absolute sense, nothing but spirit. Comp. God is light, 1 John 1:5; God is love, 1 John 4:8.—P. S.]

FN#17 - John 4:25.—[the words ὁ λεγόμενος χριστόςare probably the words of the woman, not a parenthetical explanation of the Evangelist. Comp. John 4:29.—P.S.]

FN#18 - John 4:27.—[The insertion of the definite article by the A. V. shifts the astonishment from the sex to this particular woman, of whom the disciples knew nothing. See Exeg. Notes.—P. S.]

FN#19 - ἁ is rather better sustained א. B. C.* Syr. Orig, and adopted by Tischend. ed. viii. Alford reads ὅσα.—P. S.]

FN#20 - John 4:29.—μήτι (and μή), as interrogative particle, presupposes a negative answer, or least leaves the matter in doubt, like the German: doch wohl nicht, comp. Matthew 7:9-10; Luke 6:39. The woman is afraid to trust her own great discovery, and therefore modestly asks in this doubting style.—P. S.]

FN#21 - John 4:30—The οῦ̓ν of the Recepta is too feebly attested.

FN#22 - John 4:34—The reading ἵνα ποιῶ (Tischend.) is better supported than ποιήσω (Lachm.), which has come from the succeeding τελειώσω.

FN#23 - The latter is the reading of the oldest uncial MSS. including א. B, and adopted by Tischend. and Alf.—P. S.].

FN#24 - Tischendorf and others connect ἤδη with John 4:36.—P. S.]

FN#25 - John 4:42.—The addition of ὁ Χριστός in the Recepta [after: “the Saviour of the world;” the Engl. Vers. like Luther’s reverses the order.—E. D. Y.], supported by A. D, is made uncertain by B. C. [Cod. Sin.—E. D Y.], Orgien, Irenæus, and minuscules.

FN#26 - So Dr. Lange calls her.]

FN#27 - Comp. Guizot’s remarks on this subject, quoted below, Doctr. and Ethic. No6.—P. S.]

FN#28 - But the reading is doubtful, see Text. Notes. The term κύριος, as equivalent to Jehovah or Adonai in the O. T, is not near as often applied to Christ in the Gospels (comp. John 6:23; John 6:34; John 11:2; John 20:28, etc.) as in the Epistles, because in its full sense it presupposes the elevation of Christ to glory. In the mouth of the Samaritan woman, John 4:11, and others not acquainted with the true character of Christ, it is simply a title of courtesy.—P. S.]

FN#29 - Meyer denies the supernatural character of ἔγνω here.—P. S.]

FN#30 - Against the artificial interpretation of this occurrence by Hofmann. Schriftbeweis, I. p168. see Meyer, p186, note (5th ed.). Withdrawal from danger, no less than firm courage in the face of martyrdom, is under circumstances a duty to God and the church, expressly enjoined by Christ, Matthew 10:23, and sanctioned by His example. Flight from cowardice is always contemptible, flight from fidelity to duty is compatible with unflinching courage. An humble retreat may at times imply more self-denial than proud and ambitions resistance.—P. S.]

FN#31 - Hence the use of Jesus instead of He.—P. S.]

FN#32 - Clement of Alex. and other fathers, in their over estimate of water baptism. assumed, without any warrant from the text, that Jesus baptized at least Peter, who then baptized Andrew, etc. To the three reasons mentioned above for Christ’s not administering baptism, Lightfoot adds a fourth, viz, Because He would prevent all quarrels and jealousies which might have arisen if some had been baptized by Christ Himself and others only by His disciples. But the one sufficient reason is no doubt because water baptism is a ministerial act of secondary importance and that Christ reserved to Himself instead the baptism with the Holy Ghost.—P. S.]

FN#33 - Hence ἔδει, which expresses a geographical necessity, if the shortest route was to be chosen. This necessity become a providential opportunity for doing good.—P. S.]

FN#34 - Simon Magus: See my Geschichte des apostol. Zeitalters, I. p 301 ff; and the treatise: Die Samariter und ihre Steltung in der Weltgeschichte von J. Grimm (priest), Munich, 1854.]

FN#35 - The old Hebrew Shechem, or Sichem, or Sychar, the Græco-Roman colony Flavia Neapolis (founded probably after the destruction of Jerusalem, by Flavius Vespasianus), and the modern Arabic Nabulus, or Nablus (i. e, Neapolis), are substantially identical as to location, though probably a little apart from each other (see below) and must be sought in the narrow, fertile and beautiful valley between Mt. Ebal and Mt. Gerizim, which is much admired by modern travellers, as the Eden of Palestine. Dr. Robinson, who is by no means enthusiastic in his descriptions, says of Shechem: “It came upon us suddenly like a scene of enchantment. We saw nothing like it in all Palestine.” The place figures very conspicuously in sacred history. At Sichem Abraham built his first altar in Canaan; there Jacob pitched his tent, buried the idols of his household, built the well and bought the tomb of Joseph; there Dinah was defiled by Shechem, the son of Hamor, prince of the country; there Joseph was sold by his brethren and found the last resting-place for his bones. After the conquest of Canaan under Joshua, Shechem was made a city of refuge and a centre of union to the tribes; under the judges it was the capital of the abortive kingdom of Abimelech; subsequently the capital of the kingdom of the ten tribes till Samaria deprived it of that honor; it continued during the exile and long afterwards the ecclesiastical metropolis of Samaria, the only temple of the Samaritan worship being close by on Mount Gerizim. The present city of Nabulus has according to Dr. Robinson, about8,000 inhabitants, all Mohammedans, except about500 Jews and as many Greek Christians, with a bishop, who, however, resides in a convent at Jerusalem. Dr. Rosen (in the Zeitschrift der M. D. Gesellschaft for1860, pp622–639, as quoted by the writer of the art. Shechem in Smith’s Dictionary), estimates the population of Nabulus at about5,000, among whom are500 Greek Christians, 15) Samaritans, and a few Jews, the Mohammedans making up the bulk of inhabitants.—P. S.]

FN#36 - Or Lietown, Lugstadt. So also Hengstenberg (I:244), Wordsworth, Trench: “St. John, by this turn of the word, which has brought it into closest connection with the Hebrew for a lie, declares at what rate he esteemed the Samaritan worship, declares by anticipation at what rate it was esteemed by his Lord.”—P. S.]

FN#37 - Dr. Thomson, The Land and the Book, and others, likewise distinguish them for the reason that at Sichem (Nablus) there are de icious fountains of water which the Samaritan woman would hardly have left to draw from a well that is nearly two miles off. Bovet, of Neuchatel (Voyage en Terre Sainte, p363, as quoted by Godet) thinks he has discovered some ruins of Sichem in the midst of olive plantations between the present Nablus and the well of Jacob. “Le nom meme de Naplouse,” adds Godet, “indique un nouvel emplacement; autrement la nouveile ville eut conservé le nom de Sichem. Cette circonstance explique pent etre comment la femme Samaritaine venait chercher le l’eau au puits de Jacob.” This conjecture may be correct, but the narrative does not require it. The woman may have labored or dwelt near the well of Jacob, or put a special value on its sacred waters to induce her to go to special trouble. Porter, who identifies the two places, but assumes that the ancient Shechem was a much larger city than the present Nablous, says (Handbook for Travellers in Syria and Palestine, Part II, p342): “The mere fact of the well having been Jacob’s would have brought numbers to it had the distance been twice as great. And even independent of its history, some little superiority in the quality of the water, such as we might expect in a deep well, would have attracted the Orientals, who are, and have always been, epicures in this element. There is a well called Ezekiel -Zenabîyeh, a mile or more outside St. Thomas’ Gate, Damascus, to which numbers of the inhabitants send for their daily supply, though they have fountains and wells in their own houses far more abundant than ever existed in the city of Shechem.”—P.S.]

FN#38 - The same is now called by the natives Bir-Jakoub. Renan, Vie de Jé Susanna, p233.—P. S.]

FN#39 - It should be remembered, however, that Dr. Robinson visited the well in the middle of June. He remarks that “it was said usually to contain living water, and not merely to be filled by the rains.” Jews, Samaritans, Christians and Muhammedans all agree in this tradition respecting both Jacob’s well and Joseph’s tomb. Adjacent to the well are the ruins of an ancient church forming mounds of rubbish, among which Robinson discovered three granite columns. When last measured, the well was only about seventy-five feet deep. A portion of the vault has fallen in and completely covered up the mouth so that nothing can be seen but a shallow pit half filled with stones and rubbish. See Porter’s Handbook for Travellers in Syria and Palestine, II. p341.

My friend, the Rev. W. W. Atterbury, who visited Jacob’s well, April7, 1866, kindly permits me to extract the following observations from his Journal, which confirm Dr. Robinson’s account as to the present condition of the well:

“At the entrance of the Nablus valley we stopped to visit Jacob’s Well. In the middle of a ploughed field, a low stone wall enclosed a ruined vault, through the broken arch of which we let ourselves down to its floor, where, almost entirely closed with fragments of stone, was the well. We could judge something of its depth by the fall of a stone, and thus ascertained that there is now no water in it. It is said to be70 ft. deep, and is hewn out of the solid rock. Sitting on the fallen stones that covered the mouth of the well, I read the 4 th chap. of John. A few rods N. W. is a small Moslem tomb, of stone, said to cover the grave of Joseph. The way up the vale to Nablus was charming. Gerizim and Ebal, bare of trees, and but scantily carpeted with vegetation, except near their bases, were at-first so near each other that ordinary voices might shout audibly from one side to the other. The valley widened as we advanced. A recess occurs on each side, opposite the one to the other, like the transepts of a vast Cathedral in which it is easy to suppose respective divisions of the tribes were stationed when, the priest standing in the midst, the people responded to the blessings and the curses.”—P. S.]

FN#40 - So Chrysostom and the Greek commentators: ἀπλῶς ὡς ἔτυχε, just as it happened, i. e, on the ground or the stones surrounding the well; Grotius: ut locus se obtulerat; Bengel: sine pompa (to which he adds: admirabilis popularitas vitæ Jesu); Meyer: so ohne weiteres, i. e, “without ceremony and preparation; Wordsworth: as any one among men. But Erasmus, Beza, Winer, Stier, Hengstenberg, Webster and Wilkinson and Alford, refer οὕτως to κεκοπιακώς, i. e., sic nempe quia fatigatus, fatigued as He was, as a weary man would, or accordingly. We might say (with Godet) that the word was inspired by the contrast to the unexpected task before Him. But Fritzsche and Meyer object that in this case οὕτως should precede ἐκάθεζετο, as in Acts 20:11; Acts 27:17; to which may be added Hebrews 6:15.—P. S.]

FN#41 - The Roman martyrology knows the name of the woman (Photina) and of her children, Augustine: “Venit mulier ad puteum, et fontem quem non speravit, invenit.” Trench: “To that same well she oftentimes may have come already, day by day, perhaps, during many a weary year of the past. And now she came once more, little guessing how different was to be the issue of this day’s coming from that of all the days which had gone before … that in the midst of that and all the other weary toil, outward and inward, of this earthly life, she should have within herself a fountain of joy, springing up unto life eternal, should draw water with joy from unfailing wells of salvation.”—P. S.]

FN#42 - Dr. Lange very properly objects to this low estimate of the Samaritan woman who, with all her vices, had some higher traits of character. Hengstenberg justly remarks (I:254) that Jesus would hardly have entered into a conversation with her, if He had not discovered in her an open susceptibility to the truth.—P. S.]

FN#43 - The physical thirst introduced the deeper spiritual thirst. While appearing as the receiver of natural water, He was the giver of supernatural water and thirsted to communicate this to the woman. Somewhat differently Augustine: Ille qui bibere quærebat, fidem ipsius mulieris sitiebat. Trench observes in this request of Jesus, and the discourse to which it was the prelude, a threefold testimony against the narrow-heartedness of His age and people—against that of the Jew who hated the Samaritan, of the Rabbi who would have scorned such familiar intercourse with a woman ( John 4:27), of the Pharisee who would have shrunk from this near contact with a sinner ( Luke 7:39).—P. S.]

FN#44 - This is the usual interpretation, but the Saviour may have isolated Himself from His disciples in the spiritual interest of the woman in order to win the easier her repentance and confession of sin. (Cornelius a Lap. and Trench), Hengstenberg (I:253) plausibly assumes that John remained with the Lord and heard the conversation which he so accurately and vividly records. He was afterwards with Peter delegated to Samaria, Acts 8:14. But he may have learned the conversation from Jesus or from the woman after her conversion.—P. S.]

FN#45 - Rasche ad Sota, p. John 515: “Hominis Samaritani panem comedere aut vinum ejus bibere prohibitum (nefas) est.” Tanchuma fol, 43, John 1 : “Dicunt, qui edit frustum Samaritan, est ut edens carnem porci, et non proselytus fit Samaritanus in Israele, nec est ipsis pars in resurrectione mortuorum.”]

FN#46 - Stier (Reden Jesu) thinks that the woman recognized the Jew rather by his dress (after the manner of the Rabbis), than by His softer dialect. If the Samaritans, like the Ephraimites of old ( Judges 12:6) were still distinguished by lack of the full sibilant (sh) in their pronunciation, the words which Jesus probably used הַשְׁקִינִי נָא or תְּנִי לִי לִשְׁתּוֹת (teni lishethoth, Samaritan: teni lisethoth), were enough to indicate the nationality. In any case we may infer from the words of the woman that our Lord had nothing in His personal appearance, dress or manner to distinguish Him from other Jews, and to attract the superficial observer. Yet the spotless beauty and peace of His soul must have shone through His eye and the expression of His face. He had not the physiognomy of a sinner.—P. S.]

FN#47 - Ecclus. c25, John 26: “There be two manner of nations which my heart abhorreth, and the third is no nation: they that sit upon the mountain of Samaria, and they that dwell among the Philistines, and that foolish people that dwell in Sichem.”—P. S.]

FN#48 - Neither of these interpretations alone seems sufficient for this very full expression. The third is certainly the leading one, but it includes the others. The third itself, as here given, is too vague. The “singular grace of God in the opportunity of this moment” Isaiah, in particular, that God, so far from being beyond the reach of our requests, appears as a fellow-man asking a service from us. His taking such a place, to be kindly served of us for our joy and salvation is itself a gracious gift of God. In Jesus alone could this wonderful relation between God and man be established and offered; He alone is God-Man; “the gift of God” therefore includes the person of Jesus. And it includes a gift of life still in reserve for those who, knowing Christ, ask of Him; and this gift of God, waiting for our asking, is in substance the Holy Ghost. J. J. Owen: “The connection refers it evidently to the gift of living water, which was emphatically the gift of God bestowed through the agency of His Spirit.” But a still more careful weighing of the context shows that it rather refers this “gift of God” to a gift which God had already given, than to one which He had yet to give; rather to the actual gift of His condescension, than to the offered gift of living water or the Holy Ghost.—E. D. Y.]

FN#49 - As distinct from cistern water, or water of reservoirs, or stagnant water, comp. Genesis 26:11); Leviticus 14:5; Song of Solomon 4:5; Jeremiah 2:13; the vivi fontes of the Romans. Then used metaphorically for spiritual blessings, truth, Wisdom of Solomon, even tile Holy Spirit. On this double meaning rests the turn of the discourse from the earthly to the heavenly, and the point of comparison is the refreshing power and the satisfaction of thirst. Here the ὕδωρ ζῶν means, in the highest spiritual sense, fresh, springing, life-giving, self-renewing water from Him who is αὐτοζωή, life itself, and imparts life to all His followers ( John 1:4; John 5:40; Revelation 7:17; Revelation 21:6; Revelation 22:1; Revelation 22:17] in fulfilment of the prophecy, Ezekiel 47:9 : “Everything shall live whither the river Cometh” (that issues from under the threshold of the house of God).—P. S.]

FN#50 - Meyer (5th ed.) agrees substantially with Calvin, who sees here tota renov itiomis gratit, and refers the living water to both grace and truth with reference to John 1:14.—P. S.]

FN#51 - Yet κύριε is an advance on σὺ Ἰουδαῖος John 4:8, and indicates a dawning sense of the dignity of the stranger. We infer this, however, more from the connection that from the word itself, for this is also used by Rebekah in addressing the servant of Abraham, Genesis 24:18, and by Mary Magdalene in speaking to Jesus whom she mistook for the gardener, John 20:15. Euthymius: κύριον αὐτὸν προσηγόρευσε, νομισασα μέγαν εῖ̓ναι τινα—P. S.]

FN#52 - Ἄντλημα is not to be confounded with ὐδρία, John 4:28. Comp. the Text. Notes.—P. S.]

FN#53 - Or rather: Neither (οὔτε) hast thou a vessel to draw with, and (καί, instead of οὔτε, nor) the well is too deep (over a hundred feet) to get at it without such a vessel. There is a change of construction here, οὔτε—καί, instead of οὔτε—οὔτε (comp. the Latin neque—et), as John John 4:10, and often in the classics. Comp. Winer, p460 (7th ed.), and Jelf, § 775.—P. S.]

FN#54 - A dispute about the comparative greatness of Jacob could have led to no result, and is therefore wisely avoided, but the question, μὴ σύ μείζων εῖ̓, is virtually answered by what follows. If Jesus is the Messiah and the Giver of the water of eternal life, He Isaiah, of course, greater than Jacob, and all the patriarchs and prophets.—P. S.]

FN#55 - Bengel (with whom Alford agrees) reconciles the two passages thus: “Sane aqua illa, quantum in se Esther, perennem habet virtutem; et ubi sitis recurrit, hominis, non aquæ defectus est: at aquæ elementaris potio sitim subinde ad aliquot tantummodo horas sedare valet.” Olshausen sees in Sirach the negative expression of the same idea, i. e., who drinks of the (essential, divine) Wisdom of Solomon, is ever turned away from the temporal, and ever turned towards the eternal.” The apocryphal writer looks upon revelation as a growth, Christ as something completed. Hengstenberg: There is always deep contentment in the believer’s heart, though often concealed. (Calvin: nunquam prorsus aridi). Stier: Christ intensifies and reverses the more imperfect expression of the same truth in the O. T. Also the Christian must continue to drink of the water of life to the end. Drusius and Trench: He shall never thirst for any other water save this living water which Christ imparts.—P. S.]

FN#56 - Comp. Isaiah 12:3 (“with joy shall ye draw water out of the wells of salvation”); Isaiah 55:1; Song of Solomon 4:12 (“a spring shut up, a fountain sealed”); 15 (“a well of living waters and streams from Lebanon”); Revelation 22:1.—P. S.]

FN#57 - Grotius: Emphasis est in voce saliet. Solent enim aquæ salire ad altitudinem suæ originis. Trench: “These waters shall find their own level: they shall return to God whence they came. The water of life is borne upward by a supernatural impulse.”—P. S.]

FN#58 - Comp. the lines of Albert Knapp (in his beautiful poem on the Wurmlinger Capelle, near Tübingen):

Was ewig ist will Ew’ges haben,



Muss an dem Lebensstrom sich laben,

Der ungetrübt und unverhüllt

Vom Throne des Allmächt’gen quillt.”—P. S.]

FN#59 - So also Alford: “half in banter, half in earnest.”—P. S.]

FN#60 - The address κύριε and the next word of Christ imply seriousness expressed with a simple-hearted naivete. The woman who had thirsted so long and found no satisfaction in sensual gratification, was still confused, but blindly longing after the water of life. So also Godet and Trench.—P. S.]

FN#61 - Yet at the same time the beginning of her conversion. It proved her sincerity. She dare not call the man with whom she lived, her husband, and thus by implication admitted her guilt. Her subsequent conduct shows that she was moving in the right direction. See Dr. L.’s remarks further on.—P. S.]

FN#62 - καλῶς, correctly, to the point (richtig, zutreffend), as John 8:48; Matthew 15:7; Luke 20:39. In the next verse Christ says: τοῦτο ἀληθὲς εἴρηκας, she spoke the truth objectively (ἀληθές) in this one thing, but not truthfully (ἀληθῶς, subjectively), for she concealed her real guilt under the duplicity of ἄνδρα ἔχειν.—P. S.]

FN#63 - Meyer and Godet likewise find something of irony in the words of Jesus. There is no doubt that the partial assent to the answer of the woman implies a rebuke, but no dissimulation. He simply draws her out, with a firm and gentle hand, from the hiding-places of her shame to the open daylight. While admitting the literal truth, He detects the hidden falsehood, yet so kindly and mildly as to conceal the censure under an approval. There are, however, clear instances of the use of irony and sarcasm in the Bible, e.g., in the epistles of Paul, and in Elijah’s remark about the priests of Baal, 1 Kings 18:27.—P. S.]

FN#64 - The five were lawful husbands, and are distinguished from the sixth, who was not. Whether she had forsaken her former husbands, or been forsaken by them, or lost them by death, there was certainly more or less guilt and shame in such unseemly haste and inordinate desire, as there was in her present intimacy with a paramour.—P. S.]

FN#65 - The view of Strauss in the first ed. of his Leben Jesu (1835), Vol. I. p519, retained in the second, but abandoned in the third and fourth ed. (see ed 4 th, I. p541). He represents the story as an unconscious mytho-poetic fiction. Keim (Geschichte Jesu von Nazara, 1867, Vol. I, p116, footnote3) changes the mythical interpretation into a symbolical, in the sense of a conscious invention of the Evangelist. This is still worse, but more consistent.—P. S.]

FN#66 - Repeated in his Commentary on John (1861) I:262 ff. Hengstenberg, of course, differs from Strauss and Keim in that he considers the narrative strictly historical as well as allegorical. The coincidence with the fact recorded 2 Kings17 and by Josephus, is certainly remarkable, and the double meaning of living water, and give me to drink, etc. may be adduced in favor of this allegory. But when we attempt to carry it through it breaks down. See below. Wordsworth, without mentioning Hengstenberg, has adopted the allegorical view; Lücke, Stier, Meyer and Trench reject it; Alford ignores it.—P. S.]

FN#67 - John Ruskin, the ablest English writer on æsthetics, in his work “The True, and the Beautiful in Nature, Art, Morals and Religion” (Am. Sel. p27) has some good remarks on the effects of sin and vice upon the human face and figure. He speaks “of the terrible stamp of various degradations; features seamed with sickness, dimmed by sensuality, convulsed by passion, pinched by poverty, shadowed by sorrow, branded with remorse; bodies consumed with sloth, broken by labor, tortured by disease, dishonored in foul uses; intellects without power, hearts without hope, minds earthly and devilish; our bones full of the sin of our youth, the heaven revealing our iniquity, the earth rising up against us, the roots dried up beneath, and the branches cut off above; well for us only if, after beholding this our natural face in a glass, we desire not straightway to forget what manner of men we be.”—P. S.]

FN#68 - Comp. the remarks of Hengstenberg and Godet in agreement with Lange.—P. S.]

FN#69 - Comp. also the very instructive article Samaria, by Petermann, in Herzog’s Real-Encyclopädie, Vol. XIII. pp359–391. According to Petermann, who derived much of his information from a Samaritan high-priest, the Samaritans now believe what they probably believed in the days of Christ, that the top of Mount Gerizim was the seat of paradise, that from its dust Adam was formed, that from this holy mountain the rains descend to fertilize the earth. They still point out on that mountain the spot where Adam built his first altar, where Seth did the same, where the ark rested after the flood—for they identify Gerizim with Mount Ararat—,where Noah erected an altar after the flood, where Abraham offered Isaac, and where Jacob slept and saw the ladder which reached to heaven. All these and other important events they locate on the highest plateau of Gerizim, where there is now nothing hut a forsaken mosque (l. c. p377).—P.S.]

FN#70 - So also Meyer, Alford: the ancestors of the schismatic Samaritans, the founders of the Samaritan worship, the builders of the temple on Gerizim.—P. S.]

FN#71 - Trench and Owen contend that a reference to the patriarchs, the common fathers of Jew and Samaritan, gives greater force to the woman’s question who had called Jacob our father ( John 4:11) and did her best to maintain her position against the Jewish strangers. But it should be remembered that she already recognized in Him a prophet.—P. S.]

FN#72 - Meyer infers from οὔτε ἐν ̔Ιεροσολύμοις, that the modern doctrine of a restoration of the glory of Jerusalem is a chiliastic dream.—P. S.]

FN#73 - Cod. Sin. reads: ἐν πνεύματι ἀληθείας, in the Spirit of truth, probably referring πνεῦμα to the Holy Ghost.—P. S.]

FN#74 - So also Godet: “L’espril designe ici cet élément le plus profond de l’ âme humaine, par lequel elle est capable de communiquer avec le monde divin. O’est le siége du recueillement, le sanctuarie où se célèbre le urai culte. Romans 1:9 : λατρεύω ἐν τῷ πνεύματι μου. Ephesians 6:18 : προσεύχεσθαι ἐν πνεύματι….Mais le πνεῦμα ἀνθρώπινον o’est qu’une simple virtualité. Il n’acquiert une énergie victorieuse, a l,égard des autres éléments de la vie humaine [σῶμα and ψυχή], qu’au contact de l’Esprit divin; et ce n’est que dans cette union qu’il réalise la vraie adoration, qui lui est attribute dans notre text et dans les passages cités. Ce premier trait caractérise l’intensité du culte nouveau.”—P. S.]

FN#75 - Comp. Psalm 144:18 Sept.: ἐγγὺς κύριος πᾶσιν τοῖν ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ.]

FN#76 - With reference to John 14:6, where Christ calls Himself “the Truth,” ἡ ἀλήθεια. Basil (De Spiritu Sancto, 26), and Ambrose (De Spiritu Sancto, iii11, 81), and Bengel likewise see here the whole mystery of the Trinity. Bengel: ‘Pater adoratur in Spiritu Sancto et in veritate per Jesum Christum. But in this case we should expect the article before πνεῦμα and ἀλήθεια.—P. S.]

FN#77 - He adds: “Sed prius esto templum Dei, quia ille in templo suo exandiet orantem.”—P. S.]

FN#78 - Hence placed first in Greek: πνεῦμα ὁ θεός, comp. John 1:1 : θεὸς ἦν ὁ λόγος. The absence of the article indicates the generic character, the essence of the spirit here spoken of, not the personality. The same is the case with θεός John 1:1. Hence the indefinite article of the E. V. (a Spirit) should be omitted. God is pure spirit, absolute spirit, in opposition to all materialistic and materializing conceptions. This clearly implies that the anthropomorphic expressions of the Bible must not be taken literally. Tertullian ascribed to God a body, corporeity, but perhaps he meant it in the sense of substance. Comp. an able article of Ackermann on πνεῦμα, νοῦς, und Geist, in the Theol. Studien und Kritiken for1839, pp873–944.—P. S.]

FN#79 - Trench also (p123) sees in these words of the woman a cry of helplessness connected with a timid presentiment, such as she hardly dares own, much less ventures to utter: “Thou perhaps art He whom we look for.”—P. S.]

FN#80 - Another Moses, Deuteronomy 18:15.]

FN#81 - So also Trench; comp. John 1:41; John 11:16; John 20:26; John 21:2.]

FN#82 - Comp. Matthew 8:4; Matthew 16:20; Matthew 17:9; John 9:31.]

FN#83 - The same contempt for woman we find among Christian monks, especially in the East, even such men as St. Anthony and Pachomius. Some church fathers are not free from it.—P. S.]

FN#84 - And the exaggeration of a lively womanly temper.—P. S.]

FN#85 - Meyer: The woman believes in the Messiahship of Jesus, but, carried away by the greatness of the discovery, she does not trust herself, and ventures only modestly and doubtingly to ask.—P. S.]

FN#86 - On the chronological value of the passage, which Alford denies, see Wieseler: Chronol. Synapse, p 214 ff, and Robinson: Harmony of the four Gaspels in Greek, p189. Christ must have tarried in Judea about eight months, from the preceding passover in April ( John 2:13; John 2:23) till December.—P. S.]

FN#87 - So also Meyer: Christ looked prophetically beyond the approaching Sycharites to the green fields of the whole humanity, for whose conversion He laid the foundation. Godet denies this general reference and confines the scene to an extemporized Samaritan harvest festival.—P. S.]

FN#88 - On the difference of ἀληθινός genuine, and ἀληθής, true, see my note on I, 9, p66. Meyer: “Die Fassung von ἀληθινός gleich ἀληθής 2 Peter 2:22 (De Wette, u. V.) ist ganz gegen die Johanneische Eigenthümlickkeit (auch xix35).” ἐστιν is here=applies, comp. συμβέβηκεν, 2 Peter 2:22.—P. S.]

FN#89 - “Habet Deus suas horas et moras.” “God’s mills grind slowly, but surely and finely.”—P. S.]

FN#90 - In correspondence with ὐμεῖς, as it was ἄλλος—ἄλλος in the proverb. So also Lücke. Stier, Alford and Trench, who find here an antithesis not between two different companies of laborers—the prophets and the Apostles—but between Christ Himself and His Apostles, the Master and His servants.—P. S.]

FN#91 - Calvin, Alford and others, take λαλιά here in the classical sense, garrulous talk, babbling, gossip (Geschwiltz Gerede); but in later Greek (Polybius, Josephus, Sept, Apocrypha) it has no such slighting usage, certainly not in John, who ascribes it to Christ, John 8:43. It is equivalent to λόγος, John 4:39, but properly chosen from the standpoint of the speaking Samaritans, while John as reporter uses as aptly τὸν λόγον. Comp, Meyer on John 8:43 (p356). Trench remarks (p135): “This speech of her fellow-townsmen to the woman has nothing rude or offensive about it, rather, indeed the contrary: We set our own seals to the truth of thy report.”—P. S.]

FN#92 - Comp here the remarks of Calvin and Trench, p136, to the same point. The historical character of the narrative is vindicated even in this circumstance that it puts the expression σωτὴρ τοῦ κόσμου, which nowhere else occurs in the Gospels, into the month, not of bigoted, particularistic Jews, but of Samaritans who had no exclusive claims and privileges and could accept salvation only on the same terms as the heathen. Trench thinks it likely that they may have found some ground for this belief in the prophecy of Shiloh, to whom “shall the gathering of the people be” ( Genesis 49:10), which the Samaritans of old referred to the Messiah, while the modern Samaritans refer it to Solomon.—P. S.]

FN#93 - In the first volume of his Meditations on the Essence of Christianity. I quote from the English translation N. Y, 1865, pp 323 ff.]

FN#94 - Vulgate. John 4:6 : “Jesus fatigatus ex itinere, sedebat sic supra fontem.”]

Verses 43-54

VIII

Residence Of Jesus In Galilee, And Believing Gailean In Particular. The Nobleman. The Miracle Of Distant Healing, As A Second Sign



John 4:43-54

( John 4:47-54. Gospel for 21 Sunday after Trinity.)

43Now after [the, τάς][FN95] two days he departed thence, and went [omit and went][FN96]into Galilee.[FN97] 44For Jesus himself testified, that a prophet hath no honor in his own 45 country. Then when [When therefore, ἅτε οὖν] he was come [he came, ἦλθε] into Galilee, the Galileans received him, having seen all the things [omit the things] that he did at Jerusalem at the feast: for they also went unto [to] the feast.

46So Jesus [he][FN98] came again into Cana of Galilee, where he made the water wine.

And there was a certain nobleman [a royal person or officer, τις βασιλιχός,] whose son was sick [,] at Capernaum 47 When he heard [The same, having heard, ὸὖτος ὰχούσας] that Jesus was [had] come out of Judea 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 48 Then said Jesus unto him, Except ye see signs and wonders,ye will not believe 49 The nobleman saith unto him, Sirach, come down ere my child die 50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken [spake, εἶπεν] unto him, and he [omit he] went his way 51 And as he was now going down, his servants met him, and told him [brought 52 word],[FN99] saying, Thy son [his child, παῖς αὐτοῦ][FN100] liveth. Then [he] inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him 53 So the father knew that it was at [in] the same hour, in the [omit the] which Jesus said unto him, Thy son liveth: and54[. And he] himself believed, and his whole house. This is again the second miracle that Jesus did [This again, a second sign, wrought Jesus, τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ’Ιησ.], when he was [had] come out of Judea into Galilee.


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