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■ 요한복음 4장
1. 예수의 제자를 삼고 침례를 주는 것이 요한보다 많다 하는 말을 바리새인들이 들은 줄을 주께서 아신지라
When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John ,
2. (예수께서 친히 침례를 주신 것이 아니요 제자들이 준 것이라)
(Though Jesus himself baptized not , but his disciples ,)
3. 유대를 떠나사 다시 갈릴리로 가실새
He left Judæa , and departed again into Galilee .
4. 사마리아로 통행하여야 하겠는지라
And he must needs go through Samaria .
5. 사마리아에 있는 수가라 하는 동네에 이르시니 야곱이 그 아들 요셉에게 준 땅이 가깝고
Then cometh he to a city of Samaria , which is called Sychar , near to the parcel of ground that Jacob gave to his son Joseph .
6. 거기 또 야곱의 우물이 있더라 예수께서 행로에 곤하여 우물 곁에 그대로 앉으시니 때가 제육시쯤 되었더라
Now Jacob’s well was there . Jesus therefore , being wearied with his journey , sat thus on the well : and it was about the sixth hour .
7. 사마리아 여자 하나가 물을 길러 왔으매 예수께서 물을 좀 달라 하시니
There cometh a woman of Samaria to draw water : Jesus saith unto her , Give me to drink .
8. 이는 제자들이 먹을 것을 사러 동네에 들어갔음이러라
(For his disciples were gone away unto the city to buy meat .)
9. 사마리아 여자가 가로되 당신은 유대인으로서 어찌하여 사마리아 여자 나에게 물을 달라 하나이까 하니 이는 유대인이 사마리아인과 상종치 아니함이러라
Then saith the woman of Samaria unto him , How is it that thou , being a Jew , askest drink of me , which am a woman of Samaria ? for the Jews have no dealings with the Samaritans .
10. 예수께서 대답하여 가라사대 네가 만일 하나님의 선물과 또 네게 물좀 달라 하는 이가 누구인 줄 알았더면 네가 그에게 구하였을 것이요 그가 생수를 네게 주었으리라
Jesus answered and said unto her , If thou knewest the gift of God , and who it is that saith to thee , Give me to drink ; thou wouldest have asked of him , and he would have given thee living water .
11. 여자가 가로되 주여 물 길을 그릇도 없고 이 우물은 깊은데 어디서 이 생수를 얻겠삽나이까
The woman saith unto him , Sir , thou hast nothing to draw with , and the well is deep : from whence then hast thou that living water ?
12. 우리 조상 야곱이 이 우물을 우리에게 주었고 또 여기서 자기와 자기 아들들과 짐승이 다 먹었으니 당신이 야곱보다 더 크니이까
Art thou greater than our father Jacob , which gave us the well , and drank thereof himself , and his children , and his cattle ?
13. 예수께서 대답하여 가라사대 이 물을 먹는 자마다 다시 목마르려니와
Jesus answered and said unto her , Whosoever drinketh of this water shall thirst again :
14. 내가 주는 물을 먹는 자는 영원히 목마르지 아니하리니 나의 주는 물은 그 속에서 영생하도록 솟아나는 샘물이 되리라
But whosoever drinketh of the water that I shall give him shall never thirst ; but the water that I shall give him shall be in him a well of water springing up into everlasting life .
15. 여자가 가로되 주여 이런 물을 내게 주사 목마르지도 않고 또 여기 물 길러 오지도 않게 하옵소서
The woman saith unto him , Sir , give me this water , that I thirst not , neither come hither to draw .
16. 가라사대 가서 네 남편을 불러오라
Jesus saith unto her , Go , call thy husband , and come hither .
17. 여자가 대답하여 가로되 나는 남편이 없나이다 예수께서 가라사대 네가 남편이 없다 하는 말이 옳도다
The woman answered and said , I have no husband . Jesus said unto her , Thou hast well said , I have no husband :
18. 네가 남편 다섯이 있었으나 지금 있는 자는 네 남편이 아니니 네 말이 참되도다
For thou hast had five husbands ; and he whom thou now hast is not thy husband : in that saidst thou truly .
19. 여자가 가로되 주여 내가 보니 선지자로소이다
The woman saith unto him , Sir , I perceive that thou art a prophet .
20. 우리 조상들은 이 산에서 예배하였는데 당신들의 말은 예배할 곳이 예루살렘에 있다 하더이다
Our fathers worshipped in this mountain ; and ye say , that in Jerusalem is the place where men ought to worship .
21. 예수께서 가라사대 여자여 내 말을 믿으라 이 산에서도 말고 예루살렘에서도 말고 너희가 아버지께 예배할 때가 이르리라
Jesus saith unto her , Woman , believe me , the hour cometh , when ye shall neither in this mountain , nor yet at Jerusalem , worship the Father .
22. 너희는 알지 못하는 것을 예배하고 우리는 아는 것을 예배하노니 이는 구원이 유대인에게서 남이니라
Ye worship ye know not what : we know what we worship : for salvation is of the Jews .
23. 아버지께 참으로 예배하는 자들은 신령과 진정으로 예배할 때가 오나니 곧 이 때라 아버지께서는 이렇게 자기에게 예배하는 자들을 찾으시느니라
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 .
24. 하나님은 영이시니 예배하는 자가 신령과 진정으로 예배할지니라
God is a Spirit : and they that worship him must worship him in spirit and in truth .
25. 여자가 가로되 메시야 곧 그리스도라 하는 이가 오실 줄을 내가 아노니 그가 오시면 모든 것을 우리에게 고하시리이다
The woman saith unto him , I know that Messias cometh , which is called Christ : when he is come , he will tell us all things .
26. 예수께서 이르시되 네게 말하는 내가 그로라 하시니라
Jesus saith unto her , I that speak unto thee am he.
27. 이 때에 제자들이 돌아와서 예수께서 여자와 말씀하시는 것을 이상히 여겼으나 무엇을 구하시나이까 어찌하여 저와 말씀하시나이까 묻는 이가 없더라
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 ?
28. 여자가 물동이를 버려두고 동네에 들어가서 사람들에게 이르되
The woman then left her waterpot , and went her way into the city , and saith to the men ,
29. 나의 행한 모든 일을 내게 말한 사람을 와 보라 이는 그리스도가 아니냐 하니
Come , see a man , which told me all things that ever I did : is not this the Christ ?
30. 저희가 동네에서 나와 예수께로 오더라
Then they went out of the city , and came unto him .
31. 그 사이에 제자들이 청하여 가로되 랍비여 잡수소서
In the mean while his disciples prayed him , saying , Master , eat .
32. 가라사대 내게는 너희가 알지 못하는 먹을 양식이 있느니라
But he said unto them , I have meat to eat that ye know not of.
33. 제자들이 서로 말하되 누가 잡수실 것을 갖다 드렸는가 한대
Therefore said the disciples one to another , Hath any man brought him ought to eat ?
34. 예수께서 이르시되 나의 양식은 나를 보내신 이의 뜻을 행하며 그의 일을 온전히 이루는 이것이니라
Jesus saith unto them , My meat is to do the will of him that sent me , and to finish his work .
35. 너희가 넉 달이 지나야 추수할 때가 이르겠다 하지 아니하느냐 내가 너희에게 이르노니 눈을 들어 밭을 보라 희어져 추수하게 되었도다
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. 거두는 자가 이미 삯도 받고 영생에 이르는 열매를 모으나니 이는 뿌리는 자와 거두는 자가 함께 즐거워하게 하려 함이니라
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. 그런즉 한 사람이 심고 다른 사람이 거둔다 하는 말이 옳도다
And herein is that saying true , One soweth , and another reapeth .
38. 내가 너희로 노력지 아니한 것을 거두러 보내었노니 다른 사람들은 노력하였고 너희는 그들의 노력한 것에 참예하였느니라
I sent you to reap that whereon ye bestowed no labour : other men laboured , and ye are entered into their labours .
39. 여자의 말이 그가 나의 행한 모든 것을 내게 말하였다 증거하므로 그 동리 중에 많은 사마리아인이 예수를 믿는지라
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. 사마리아인들이 예수께 와서 자기들과 함께 유하기를 청하니 거기서 이틀을 유하시매
So when the Samaritans were come unto him , they besought him that he would tarry with them : and he abode there two days .
41. 예수의 말씀을 인하여 믿는 자가 더욱 많아
And many more believed because of his own word ;
42. 그 여자에게 말하되 이제 우리가 믿는 것은 네 말을 인함이 아니니 이는 우리가 친히 듣고 그가 참으로 세상의 구주신 줄 앎이니라 하였더라
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 .
43. 이틀이 지나매 예수께서 거기를 떠나 갈릴리로 가시며
Now after two days he departed thence , and went into Galilee .
44. 친히 증거하시기를 선지자가 고향에서는 높임을 받지 못한다 하시고
For Jesus himself testified , that a prophet hath no honour in his own country .
45. 갈릴리에 이르시매 갈릴리인들이 그를 영접하니 이는 자기들도 명절에 갔다가 예수께서 명절 중 예루살렘에서 하신 모든 일을 보았음이더라
Then when he was come into Galilee , the Galilæans received him , having seen all the things that he did at Jerusalem at the feast : for they also went unto the feast .
46. 예수께서 다시 갈릴리 가나에 이르시니 전에 물로 포도주를 만드신 곳이라 왕의 신하가 있어 그 아들이 가버나움에서 병들었더니
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. 그가 예수께서 유대로부터 갈릴리에 오심을 듣고 가서 청하되 내려오셔서 내 아들의 병을 고쳐 주소서 하니 저가 거의 죽게 되었음이라
When he heard that Jesus was come out of Judæa 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. 예수께서 가라사대 너희는 표적과 기사를 보지 못하면 도무지 믿지 아니하리라
Then said Jesus unto him , Except ye see signs and wonders , ye will not believe .
49. 신하가 가로되 주여 내 아이가 죽기 전에 내려오소서
The nobleman saith unto him , Sir , come down ere my child die .
50. 예수께서 가라사대 가라 네 아들이 살았다 하신대 그 사람이 예수의 하신 말씀을 믿고 가더니
Jesus saith unto him , Go thy way ; thy son liveth . And the man believed the word that Jesus had spoken unto him , and he went his way .
51. 내려가는 길에서 그 종들이 오다가 만나서 아이가 살았다 하거늘
And as he was now going down , his servants met him , and told him, saying , Thy son liveth .
52. 그 낫기 시작한 때를 물은즉 어제 제칠시에 열기가 떨어졌나이다 하는지라
Then enquired 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. 아비가 예수께서 네 아들이 살았다 말씀하신 그 때인 줄 알고 자기와 그 온 집안이 다 믿으니라
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. 이것은 예수께서 유대에서 갈릴리로 오신 후 행하신 두번째 표적이니라
This is again the second miracle that Jesus did , when he was come out of Judæa into Galilee .
■ 주석 보기
【요4:1 JFB】요4:1-42. Christ and the Woman of Samaria—The Samaritans of Sychar.
1-4. the Lord knew—not by report, but in the sense of 요2:25, for which reason He is here styled "the Lord."
【요4:1 CWC】With reference to what occasion, and hence at what period of the year, did this visit take place (2:13)? With what display of Jesus' authority and power is it associated (14-17)? Comparing this with 마21:12, 13, it would seem that this transaction was repeated at the last Passover. In what manner did He refer at this time to His death and resurrection (18-22)? What great discourse of Jesus is associated with this second visit to Judea (3:1-21)? Where did this discourse occur presumably (2:23)? How does the theme of this discourse demonstrate the profundity of this gospel, and bear out the theory that it was written for the church? How further does John the Baptist bear testimony to Jesus on this visit (3:25-36)? An analysis of this testimony like that in the first chapter, would make an excellent sermon, or Bible reading. He testifies (1) to Jesus, relationship to His people (verse 29); (2), His growing influence and authority (30); (3), His exaltation (31); (4), His truth (32, 34); (5), His supreme power and grace (35, 36).
What reason is assigned for Jesus' departure from Judea at this time (4:1-3)? Whence did He journey, and what route did He take (3, 4)? What exhibition of grace was associated with this journey (5-42)? Select some passages in this part of the chapter which harmonize with the design of John's Gospel. What about verses 10, 14, 24? How long did Jesus remain in Samaria, and where did He next go (43) ? What miracle is connected with this return journey to Galilee, and how does it bear on the purpose of John's Gospel (46-54)? An allusion to this miracle was made in the introduction to our study of John.
We must not pass the teaching in 3:3-8 about regeneration. We see how essential it is because the natural man can not "see," apprehend, the Kingdom of God without it. Read here 렘17:9; 고전2:14; 롬8:7, 8; 시51:5; 엡2:3. As to its nature or source it is a supernatural, creative act of the Holy Spirit, not reforming our old nature, but giving us a new one alongside of the old (요1:12, 13고후5:17; 엡2:10; 4:24). There is but one condition for our receiving it, viz: faith in the crucified and risen Lord (요3:14, 15, 16; 갈3:24). This gospel is richly set before us in the familiar 16th verse referred to above. Salvation may be said to be its theme, and we find in it: (1), its source, the love of God; (2), its ground, the gift of Christ; (3), its means, faith; (4) its need, "should not perish"; (5), its result, eternal life; (6), its extent, "whosoever." That word "perish" must not be misunderstood. It is translated "marred" in 막2:22 and "lost" in Matt, 10:6 and other places, but no where does it signify cessation of existence.
The great teaching in chapter 4 is suggested in verses 6-14 about the Holy Spirit, whose indwelling in the believer is set before us in the Symbol of the living water. Other truths are the nature of God {24), the revelation of the Messiahship (26); the governing motive of Jesus (34), and the miracle of verses 46-53.
【요4:1 MHCC】Jesus applied himself more to preaching, which was the more excellent, 고전1:17, than to baptism. He would put honour upon his disciples, by employing them to baptize. He teaches us that the benefit of sacraments depends not on the hand that administers them.
【요4:2 JFB】2. Jesus baptized not—John being a servant baptized with his own hand; Christ as the Master, "baptizing with the Holy Ghost," administered the outward symbol only through His disciples.
【요4:3 JFB】3. left Judea—to avoid persecution, which at that early stage would have marred His work.
departed into Galilee—by which time John had been cast into prison (막1:14).
【요4:4 JFB】4. must needs go through Samaria—for a geographical reason, no doubt, as it lay straight in his way, but certainly not without a higher design.
【요4:4 MHCC】There was great hatred between the Samaritans and the Jews. Christ's road from Judea to Galilee lay through Samaria. We should not go into places of temptation but when we needs must; and then must not dwell in them, but hasten through them. We have here our Lord Jesus under the common fatigue of travellers. Thus we see that he was truly a man. Toil came in with sin; therefore Christ, having made himself a curse for us, submitted to it. Also, he was a poor man, and went all his journeys on foot. Being wearied, he sat thus on the well; he had no couch to rest upon. He sat thus, as people wearied with travelling sit. Surely, we ought readily to submit to be like the Son of God in such things as these. Christ asked a woman for water. She was surprised because he did not show the anger of his own nation against the Samaritans. Moderate men of all sides are men wondered at. Christ took the occasion to teach her Divine things: he converted this woman, by showing her ignorance and sinfulness, and her need of a Saviour. By this living water is meant the Spirit. Under this comparison the blessing of the Messiah had been promised in the Old Testament. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. What Jesus spake figuratively, she took literally. Christ shows that the water of Jacob's well yielded a very short satisfaction. Of whatever waters of comfort we drink, we shall thirst again. But whoever partakes of the Spirit of grace, and the comforts of the gospel, shall never want that which will abundantly satisfy his soul. Carnal hearts look no higher than carnal ends. Give it me, saith she, not that I may have everlasting life, which Christ proposed, but that I come not hither to draw. The carnal mind is very ingenious in shifting off convictions, and keeping them from fastening. But how closely our Lord Jesus brings home the conviction to her conscience! He severely reproved her present state of life. The woman acknowledged Christ to be a prophet. The power of his word in searching the heart, and convincing the conscience of secret things, is a proof of Divine authority. It should cool our contests, to think that the things we are striving about are passing away. The object of worship will continue still the same, God, as a Father; but an end shall be put to all differences about the place of worship. Reason teaches us to consult decency and convenience in the places of our worship; but religion gives no preference to one place above another, in respect of holiness and approval with God. The Jews were certainly in the right. Those who by the Scriptures have obtained some knowledge of God, know whom they worship. The word of salvation was of the Jews. It came to other nations through them. Christ justly preferred the Jewish worship before the Samaritan, yet here he speaks of the former as soon to be done away. God was about to be revealed as the Father of all believers in every nation. The spirit or the soul of man, as influenced by the Holy Spirit, must worship God, and have communion with him. Spiritual affections, as shown in fervent prayers, supplications, and thanksgivings, form the worship of an upright heart, in which God delights and is glorified. The woman was disposed to leave the matter undecided, till the coming of the Messiah. But Christ told her, I that speak to thee, am He. She was an alien and a hostile Samaritan, merely speaking to her was thought to disgrace our Lord Jesus. Yet to this woman did our Lord reveal himself more fully than as yet he had done to any of his disciples. No past sins can bar our acceptance with him, if we humble ourselves before him, believing in him as the Christ, the Saviour of the world.
【요4:5 JFB】5. cometh … to—that is, as far as: for He remained at some distance from it.
Sychar—the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."
【요4:6 JFB】6-8. wearied … sat thus—that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour—noonday, reckoning from six A.M. From 아1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (요9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts … the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (마11:28).
【요4:7 JFB】7. Give me to drink—for the heat of a noonday sun had parched His lips. But "in the last, that great day of the feast," Jesus stood and cried, saying, "If any man thirst let him come unto Me and drink" (요7:37).
【요4:9 JFB】9-12. How is it that thou—not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.—It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).
【요4:10 JFB】10. If thou knewest, &c.—that is, "In Me thou seest only a petitioner to thee but if thou knewest who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water—nor shouldst thou have sued in vain" (gently reflecting on her for not immediately meeting His request).
【요4:12 JFB】12. Art thou greater, &c.—already perceiving in this Stranger a claim to some mysterious greatness.
our father Jacob—for when it went well with the Jews, they claimed kindred with them, as being descended from Joseph; but when misfortunes befell the Jews, they disowned all connection with them [Josephus, Antiquities, 9.14,3].
【요4:13 JFB】13, 14. thirst again … never thirst, &c.—The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives—spiritual life—is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in 요4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (요7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life—carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
【요4:15 JFB】15-18. give me this water, &c.—This is not obtuseness—that is giving way—it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
【요4:16 JFB】16. call thy husband—now proceeding to arouse her slumbering conscience by laying bare the guilty life she was leading, and by the minute details which that life furnished, not only bringing her sin vividly up before her, but preparing her to receive in His true character that wonderful Stranger to whom her whole life, in its minutest particulars, evidently lay open.
【요4:19 JFB】19, 20. Sir, I perceive, &c.—Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters—our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place—which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows—but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
【요4:21 JFB】21-24. Woman, &c.—Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem—that is, exclusively (말1:11; 딤전2:8).
worship the Father—She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship—"THE Father."
【요4:22 JFB】22. Ye worship ye know not what—without any revealed authority, and so very much in the dark. In this sense, the Jews knew what they were about. But the most glorious thing here is the reason assigned,
for salvation is of the Jews—intimating to her that Salvation was not a thing left to be reached by any one who might vaguely desire it of a God of mercy, but something that had been revealed, prepared, deposited with a particular people, and must be sought in connection with, and as issuing from them; and that people, "the Jews."
【요4:23 JFB】23. hour cometh, and now is—evidently meaning her to understand that this new economy was in some sense being set up while He was talking to her, a sense which would in a few minutes so far appear, when He told her plainly He was the Christ.
【요4:25 JFB】25, 26. I know Messias cometh … when He is come, &c.—If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from 요4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things—an expectation founded probably on 신18:15.
【요4:26 JFB】26. I that speak … am he—He scarce ever said anything like this to His own people, the Jews. He had magnified them to the woman, and yet to themselves He is to the last far more reserved than to her—proving rather than plainly telling them He was the Christ. But what would not have been safe among them was safe enough with her, whose simplicity at this stage of the conversation appears from the sequel to have become perfect. What now will the woman say? We listen, the scene has changed, a new party arrives, the disciples have been to Sychar, at some distance, to buy bread, and on their return are astonished at the company their Lord has been holding in their absence.
【요4:27 JFB】27. marvelled that he talked with the woman—It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said … What? … Why?—awed by the spectacle, and thinking there must be something under it.
【요4:27 MHCC】The disciples wondered that Christ talked thus with a Samaritan. Yet they knew it was for some good reason, and for some good end. Thus when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves that all is well that Jesus Christ says and does. Two things affected the woman. The extent of his knowledge. Christ knows all the thoughts, words, and actions, of all the children of men. And the power of his word. He told her secret sins with power. She fastened upon that part of Christ's discourse, many would think she would have been most shy of repeating; but the knowledge of Christ, into which we are led by conviction of sin, is most likely to be sound and saving. They came to him: those who would know Christ, must meet him where he records his name. Our Master has left us an example, that we may learn to do the will of God as he did; with diligence, as those that make a business of it; with delight and pleasure in it. Christ compares his work to harvest-work. The harvest is appointed and looked for before it comes; so was the gospel. Harvest-time is busy time; all must be then at work. Harvest-time is a short time, and harvest-work must be done then, or not at all; so the time of the gospel is a season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a good work. Our Saviour, by teaching one poor woman, spread knowledge to a whole town. Blessed are those who are not offended at Christ. Those taught of God, are truly desirous to learn more. It adds much to the praise of our love to Christ and his word, if it conquers prejudices. Their faith grew. In the matter of it: they believed him to be the Saviour, not only of the Jews but of the world. In the certainty of it: we know that this is indeed the Christ. And in the ground of it, for we have heard him ourselves.
【요4:28 JFB】28-30. left her water-pot—How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch—that she "left her water-pot"—speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
【요4:29 JFB】29. is not this the Christ—The form of the question (in the Greek) is a distant, modest way of only half insinuating what it seemed hardly fitting for her to affirm; nor does she refer to what He said of Himself, but solely to His disclosure to her of the particulars of her own life.
【요4:30 JFB】30. Then they went out, &c.—How different from the Jews! and richly was their openness to conviction rewarded.
【요4:31 JFB】31-38. meantime—that is, while the woman was away.
Master, eat—Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject—hunger.
【요4:32 JFB】32. meat ye know not of—What spirituality of mind! "I have been eating all the while, and such food as ye dream not of." What can that be? they ask each other; have any supplies been brought Him in our absence? He knows what they are saying though He hears it not.
【요4:34 JFB】34. My meat is, &c.—"A Servant here to fulfil a prescribed work, to do and to finish, that is 'meat' to Me; and of this, while you were away, I have had My fill." And of what does He speak thus? Of the condescension, pity, patience, wisdom He had been laying out upon one soul—a very humble woman, and in some respects repulsive too! But He had gained her, and through her was going to gain more, and lay perhaps the foundations of a great work in the country of Samaria; and this filled His whole soul and raised Him above the sense of natural hunger (마4:4).
【요4:35 JFB】35. yet four months, and then harvest—that is, "In current speech, ye say thus at this season; but lift up your eyes and look upon those fields in the light of another husbandry, for lo! in that sense, they are even now white to harvest, ready for the sickle." The simple beauty of this language is only surpassed by the glow of holy emotion in the Redeemer's own soul which it expresses. It refers to the ripeness of these Sycharites for accession to Him, and the joy of this great Lord of the reapers over the anticipated ingathering. Oh, could we but so, "lift up our eyes and look" upon many fields abroad and at home, which to dull sense appear unpromising, as He beheld those of Samaria, what movements, as yet scarce in embryo, and accessions to Christ, as yet seemingly far distant, might we not discern as quite near at hand, and thus, amidst difficulties and discouragements too much for nature to sustain, be cheered—as our Lord Himself was in circumstances far more overwhelming—with "songs in the night!"
【요4:36 JFB】36. he that reapeth, &c.—As our Lord could not mean that the reaper only, and not the sower, received "wages," in the sense of personal reward for his work, the "wages" here can be no other than the joy of having such a harvest to gather in—the joy of "gathering fruit unto life eternal."
rejoice together—The blessed issue of the whole ingathering is the interest alike of the sower as of the reaper; it is no more the fruit of the last operation than of the first; and just as there can be no reaping without previous sowing, so have those servants of Christ, to whom is assigned the pleasant task of merely reaping the spiritual harvest, no work to do, and no joy to taste, that has not been prepared to their hand by the toilsome and often thankless work of their predecessors in the field. The joy, therefore, of the great harvest festivity will be the common joy of all who have taken any part in the work from the first operation to the last. (See 신16:11, 14; 시126:6; 사9:3). What encouragement is here for those "fishers of men" who "have toiled all the night" of their official life, and, to human appearance, "have taken nothing!"
【요4:38 JFB】38. I sent you, &c.—The I is emphatic—I, the Lord of the whole harvest: "sent you," points to their past appointment to the apostleship, though it has reference only to their future discharge of it, for they had nothing to do with the present ingathering of the Sycharites.
ye bestowed no labour—meaning that much of their future success would arise from the preparation already made for them. (See on 요4:42).
others laboured—Referring to the Old Testament laborers, the Baptist, and by implication Himself, though He studiously keeps this in the background, that the line of distinction between Himself and all His servants might not be lost sight of. "Christ represents Himself as the Husbandman [rather the Lord of the laborers], who has the direction both of the sowing and of the harvest, who commissions all the agents—those of the Old Testament as well as of the New—and therefore does not stand on a level with either the sowers or the reapers" [Olshausen].
【요4:39 JFB】39-42. many … believed, &c.—The truth of 요4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (요4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples—that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].
【요4:40 JFB】40. abode two days—Two precious days, surely, to the Redeemer Himself! Unsought, He had come to His own, yet His own received Him not: now those who were not His own had come to Him, been won by Him, and invited Him to their town that others might share with them in the benefit of His wonderful ministry. Here, then, would He solace His already wounded spirit and have in this outfield village triumph of His grace, a sublime foretaste of the inbringing of the whole Gentile world into the Church.
【요4:43 JFB】요4:43-54. Second Galilean Miracle—Healing of the Courtier's Son.
43, 44. after two days—literally, the two days of His stay at Sychar.
【요4:43 MHCC】The father was a nobleman, yet the son was sick. Honours and titles are no security from sickness and death. The greatest men must go themselves to God, must become beggars. The nobleman did not stop from his request till he prevailed. But at first he discovered the weakness of his faith in the power of Christ. It is hard to persuade ourselves that distance of time and place, are no hinderance to the knowledge, mercy, and power of our Lord Jesus. Christ gave an answer of peace. Christ's saying that the soul lives, makes it alive. The father went his way, which showed the sincerity of his faith. Being satisfied, he did not hurry home that night, but returned as one easy in his own mind. His servants met him with the news of the child's recovery. Good news will meet those that hope in God's word. Diligent comparing the works of Jesus with his word, will confirm our faith. And the bringing the cure to the family brought salvation to it. Thus an experience of the power of one word of Christ, may settle the authority of Christ in the soul. The whole family believed likewise. The miracle made Jesus dear to them. The knowledge of Christ still spreads through families, and men find health and salvation to their souls.
【요4:44 JFB】44. For Jesus testified, &c.—This verse had occasioned much discussion. For it seems strange, if "His own country" here means Nazareth, which was in Galilee, that it should be said He came to Galilee because in one of its towns He expected no good reception. But all will be simple and natural if we fill up the statement thus: "He went into the region of Galilee, but not, as might have been expected, to that part of it called 'His own country,' Nazareth (see 막6:4; Lu 4:24), for He acted on the maxim which He oft repeated, that 'a prophet,'" &c.
【요4:45 JFB】45. received—welcomed Him.
having seen … at the feast—proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, Lu 19:3-10).
for they also went—that is, it was their practice to go up to the feast.
【요4:46 JFB】46, 47. nobleman—courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (행13:1).
heard that Jesus was come out of Judea—"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (요4:45), [Bengel].
come down—for Capernaum was down on the northwest shore of the Sea of Galilee.
【요4:48 JFB】48-54. Except ye see signs, &c.—He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
【요4:49 JFB】49. come down ere my child die—"While we talk, the case is at its crisis, and if Thou come not instantly, all is over." This was faith, but partial, and our Lord would perfect it. The man cannot believe the cure could be wrought without the Physician coming to the patient—the thought of such a thing evidently never occurred to him. But Jesus will in a moment bring him up to this.
【요4:50 JFB】50. Go thy way; thy son liveth—Both effects instantaneously followed:—"The man believed the word," and the cure, shooting quicker than lightning from Cana to Capernaum, was felt by the dying youth. In token of faith, the father takes his leave of Christ—in the circumstances this evidenced full faith. The servants hasten to convey the joyful tidings to the anxious parents, whose faith now only wants one confirmation. "When began he to amend? … Yesterday, at the seventh hour, the fever left him"—the very hour in which was uttered that great word, "Thy son liveth!" So "himself believed and his whole house." He had believed before this, first very imperfectly; then with assured confidence of Christ's word; but now with a faith crowned by "sight." And the wave rolled from the head to the members of his household. "To-day is salvation come to this house" (Lu 19:9); and no mean house this!
second miracle Jesus did—that is, in Cana; done "after He came out of Judea," as the former before.
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