1 in Jerusalem is the place where in this mountain, nor yet at Jemen ought to worship. rusalem, worship the Father. 21 Jesus saith unto her, 22 Ye worship ye know not Woman, believe me, the hour what we know what we wor cometh, when ye shall neither ship, for salvation is of the Jews. heathen conqueror, Antiochus Epiph- the place of worship was, in reality, anes, dedicated to idolatrous worship; of no consequence, yet, since she deand was afterwards destroyed. The sired information, the Saviour plainly Samaritans, however, not erecting decided the question in favor of the anew their temple, built an altar on Jews, by observing that, in respect to mount Gerizim, and the spot was still worship, the Samaritans were less insacred in their eyes. Sychar, in telligent than the Jews. The Jews the immediate vicinity of which this had in their possession, all the books conversation was held, lay between of the Old Testament, and hence mount Ebal and mount Gerizim, so possessed more abundant opportunithat the woman could point to the ties of knowing the will of God; for mountain. || In Jerusalem is the place, it was in other books than the five &c. That God had selected Jerusa- books of Moses that the information lem as the place for the temple, is respecting the place of worship was evident from several passages of the to be found. The Samaritans, then, Old Testament. See 1 Kings 8: 16, were comparatively ignorant in re48. 9:3. 11: 13. Ps. 76: 2. But spect to this question. The Jews had the Samaritans received as sacred the advantage over them. Ye woronly the five books of Moses; and ship ye know not what, &c. An exthey contended that Gerizim was the actly literal rendering of the verse place where the patriarchs had offered would be, Ye worship what ye know sacrifice, and where God had re- not; we worship what we know. The quired, through Moses, that some words convey the idea, that the Samost solemn ceremonies of their re- maritans were destitute of knowlligion should be performed. See edge respecting him whom they worDeut. 27:4; in which passage, in- shipped, but that the Jews possessed stead of the word Ebal, the Samaritans knowledge. Now, as the topic of maintained that the word Gerizim conversation was, Which is the proper should be read. The woman seems place for worship? the knowledge merely to have stated the fact as to here claimed for the Jews in contrast the difference of opinion, without with the Samaritans must be knowlproposing any inquiry; but it was edge respecting that topic. It should manifestly her intention to draw from be stated that good judges of the Jesus an expression of opinion in re- original Greek suggest that the pasgard to this question, which was at sage may be rendered, You worship that time so full of interest. ignorantly, we worship knowingly; that is, in respect to the topic of conversation, namely, which is the appointed place of worship? || For sal vation is of the Jews. The word salvation here means the deliverance to be effected by the Messiah, and is here equivalent to the word Saviour. The Messiah was to be of the Jews, to proceed from their nation; and since the Jews were thus distinguished, it was manifest that they were in possession of greater advantages than others were of knowing the divine will. 21. Jesus shaped his reply in such a manner as to show the woman that the question was an unimportant one, and quite unsuited to the nature of the new dispensation; that the place would not be hereafter regarded as of essential importance, but that God ought to be worshipped with a sincere mind in order to be worshipped acceptably. Neither in this mountain, nor yet at Jerusalem; neither here nor there, as the one exclusive place of performing acceptable worship. 22. But though the question as to 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 26 Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 24 God is a Spirit: and they that worship him, must worship him in spirit and in truth. 25 The woman saith unto 28 The woman then left her him, I know that Messias cometh, water-pot, and went her way which is called Christ; when he into the city, and saith to the is come, he will tell us all things. men, 23. In spirit and in truth; with the soul and with sincerity; with a sincere mind, in distinction from an outward ceremonial worship, which might be performed without true love. No worship could at any time have been pleasing to God that did not proceed from the soul; yet he had seen fit to connect with his worship a system of external rites to be performed in a prescribed place. This outward worship ought to have been performed with sincerity. But now, our Lord says to the woman, it is peculiarly to the inward state of mind that the Father looks; this whole system of ceremonial worship hastens to a close, and questions about the proper place of worship are unsuitable to the new order of things. For the Father seeketh, &c. This is one reason why spiritual worship should be preferred; God desires it. 24. God is a Spirit. This is another reason showing that spiritual worship is necessary. God is not clothed with a body, not confined to place, not affected by the outward circumstances of grandeur, or of meanness. He is a pure spirit, and looks at the souls of men. In worshipping such a Being, the principal aim should be, that the worship proceed from a sincere soul. 25. I know that Messias cometh. The Samaritans, as well as the Jews, expected the Messiah. Their expectation arose from those passages in the books of Moses which refer to the Messiah, and from the knowledge which had been preserved among them since the time when their an cestors separated from the rest of the Jews. The opinions current at that time among them would doubtless continue and be adopted by the descendants of the mixed community which was formed by the colonists from Assyria uniting with the remnant of the Israelites. See on v. 9. || Which is called Christ. These are the words of the evangelist, explaining to his readers that the word Messias, which the woman had used, was the same as the word Christ, with which they were more familiar. The words should be placed in a parenthesis. He will tell us all things. The Messiah was regarded as having ultimate authority, particularly on questions pertaining to religion. The Samaritans appear to have regarded the Messiah much more in the light of a prophet and a spiritual deliverer, than did the mass of the Jewish nation. 27. Marvelled that he talked with the woman. The disciples wondered at his talking with her, because she did not belong to his acquaintances, and was a Samaritan. The unworthy sentiments which some of the later Jewish Rabbins have expressed concerning the female sex, as being unsuitable to enjoy the attention and instruction of a religious teacher, were not common in the times of Christ. Among his intimate friends were several females; and this circumstance was never mentioned as a ground of disesteem. But in the present instance, the woman was a Samaritan; and hence the disciples wondered at their Master's conversing with her. 29 Come, see a man which | My meat is to do the will of him told me all things that ever I that sent me, and to finish his did is not this the Christ? 30 Then they went out of the city, and came unto him. 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him aught to eat? 34 Jesus saith unto them, 29. Which told me all things, &c. A very natural remark from one, the leading events of whose life had been disclosed by a stranger. | work. 35 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. : 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth, may rejoice together. 37 And herein is that saying months and parts of two other months being spoken of as four months. || White already to the harvest. Allusion was made to the yellowish appearance of a ripe grain-field. 36. Another consideration for en 32. I have meat to eat that ye know not of. That which gives support and refreshment to a person is, figurative-couraging the disciples was, that ly, his food. The Saviour wished to convey the idea that he had been enjoying refreshment of a kind which they were not thinking of. His work of teaching and contributing to the salvation of souls strengthened and refreshed his spirit. 34. My meat; my food, that which sustains and cheers me. the laborers in this spiritual harvest would be amply compensated, and the results of their labor would be abiding. Gathereth fruit unto eternal life. The reaper of a field of grain lays up fruit for this life; the spiritual reaper's labors have respect to immortal life. His own recompense will be enduring, and those who are benefited by him will enjoy eternal life. || Both he that soweth and he that reapeth, &c. When a harvest is gathered in, not only does the reaper rejoice, but also the one who sowed the grain. The labors of both were necessary; and the final result has been effected by their joint efforts; so that both classes of laborers rejoice together. In application to the present instance, Jesus had performed the labor of sowing by instructing the woman, and the disciples were now to be employed in further teaching these Samaritans, and confirming their belief in him. They would assist in reaping a spiritual harvest. 35. There are yet four months, &c. Probably the Saviour now saw a company of Samaritans from the town, excited by the woman's representations, coming to converse with him. For the encouragement of his disciples, he pointed to them as furnishing an opportunity of gathering a spiritual harvest. The harvest, too, which now invited their labors, was one that very speedily followed the sowing of the seed. While in respect to a natural harvest, several months must pass after sowing, in respect to the spiritual harvest, now before them, seed time and harvest seemed to be together. The mention of four months was founded on what usually took 37. There occurred to the Saviour's place in respect to the most common mind a common saying, which was products of Palestine, two whole | applicable to the topic of conversa true, One soweth, and another reapeth. 38 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 did. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41 And many more believed, because of his own word; 42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. tion, and which would give additional for ministers and all Christians to encouragement to the disciples. It labor for the spiritual welfare of men! often happens, that one sows and v. 35-38. The results of their labors another reaps. This saying some- may soon appear-the immortal souls times has a melancholy application; of men are benefited - labors now that is, when a man labors in vain, performed are a carrying forward of deriving no benefit from his labors, what good men long ago commenced but, as it would seem, toiling for -every one who labors for Christ others only. This, however, was not will share in the ultimate joy, when the use which our Lord now made the Lord's purposes are all accomof it. The idea which he conveyed plished. was this; one man's labors prepare the way for another man's; some men find all the preparatory labor performed, and have only the happy labor of gathering up the results produced by the toils of other men. 38. I sent you; I have sent, or appointed. Other men labored; that is, all who had preceded the disciples in the work of religious cultivation. In connection with the work which lay immediately before the disciples, namely, in respect to the Samaritans, the Saviour directed their minds to their work in general. He had called them into service as successors of former laborers; and they would find that much labor had already been performed; that preparation had been made, and that they would gather up the results of other men's labors. REMARKS. 1. Jesus has furnished his ministers and followers with an example of untiring devotion to the service of God, and of sacred delight in it. v. 34. How false is the notion that the service of God is gloomy! 2. What encouragement there is 3. If immediate success be not enjoyed, let no servant of Christ be disheartened. There must be sowing as well as reaping. The sower will, hereafter, rejoice as well as the reaper. The labors of the sower will be acknowledged by the Lord of the harvest, as well as those of the reaper. 40. That he would tarry with them. How cheering to observe this welcome reception of Jesus by the Samaritans! Compare, as a contrast, Matt. 8: 34. Luke 9: 53. 42. The Saviour of the world. The Samaritans appear to have cherished more spiritual and generous views respecting the Messiah. than the Jews did. The Samaritans did not indulge the same national hopes as the Jews, nor were they under the influence of such teachers as were the Jews. Hence they rather viewed the Messiah as a religious teacher and reformer, and as a spiritual deliverer, whose benefits were to be widely enjoyed. Among them, as well as among the Jews, there was, doubtless, a mixture of characters. The people 43 Now, after two days he departed thence, and went into Galilee. 44 For Jesus himself testified, that a prophet hath no honor in his own country. 45 Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast for they also went unto the feast. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47 When he heard that Jesus was 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, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way; thy son liveth. And whom Jesus had just met, were probably among the best in the nation, as to religious character. 43. After two days; the two days mentioned in v. 40. 44. A prophet hath no honor in his own country; more properly, in his own town. See Matt. 13: 57. This remark shows either that Jesus, though he went to Galilee, yet did not visit Nazareth, his own town; or that, though he had visited Nazareth, he did not remain there, but spent his time in the other parts of Galilee. It was probably during this visit to Galilee, that he suffered the ill treatment the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then 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 the same hour, in the which Jesus said unto him, Thy son liveth and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judea into Galilee. AF CHAPTER V. FTER this there was a feast of the Jews: and Jesus went up to Jerusalem. 2 Now there is at Jerusalem, by the sheep market, a pool, which is called in the Hebrew tongue, Bethesda, having five porches. in Nazareth mentioned by Luke, 4: 28, 29. 45. At Jerusalem at the feast. See 2: 23. 46. Nobleman; an officer, probably, in the employ of Herod Antipas, tetrarch of Galilee. 50. Liveth; is recovered. 54. The second miracle that Jesus did; that is, at Cana. See v. 46. CHAPTER V. 1. A feast of the Jews; one of the religious festivals. 2. Sheep market. The word market was added by the translators, as |