4:4-26 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.

Verses 10-15. -

(b) The living water offered and misunderstood. Verse 10. - Jesus answered and said unto her, If thou hadst known the gift of God (but thou dost not; - this conclusion is involved in the form of the conditional sentence), and who it is that saith unto thee, Give me to drink. Many suggestions are offered as to the meaning here of the "gift of God." Elsewhere (John 3:16) Christ is himself God's Gift, and St. Paul speaks of Christ as God's unspeakable Gift (Hengstenberg). Paul also declares that "the gift of God is eternal life through Jesus Christ." The living water, the refreshing, life-giving stream of blessedness which Christ is opening in this wilderness, is the meaning put back by some into these memorable words as they first fell from the lips of Jesus. So Lampe and Godet. But Augustine and others point to John 7:39, where John tells us that the living water of which Jesus speaks as welling up like a river in the heart of a believer, in the bosom of one who has come to him to slake his otherwise quenchless thirst, is "the Spirit," which those who believe on him should receive when Jesus would be glorified. This sublime renewal of the greatest gift of God by the Spirit is set forth under similar imagery in Isaiah 44:3 and Joel 2:28. However, words are functions of two minds; what they must or might have meant to her must have been Christ's meaning when he uttered them. The explanatory clause, Who it is that saith to thee, Give me to drink, solves the perplexity. That the Son of God, that the Logos in flesh, should have so emptied himself of his eternal glory as to ask for water from a Samaritan, and a woman, is in itself a gift, the supreme gift, of God. She did not know the fulness of his nature. So Lange, Grotius, and others. A remark by Dr. Yeomans is singularly suggestive: "The context shows that 'the gift of God' is a gift which God had already given, rather than one yet held in reserve - the actual gift of his condescension, rather than the offered gift of living water, or the Holy Ghost." Had she known it and put the two thoughts together in the rudest fashion, she would have known the gift of God, and she would have become the suppliant at once and he the Giver. Thou wouldest have asked (prayed, taken the position of the inferior) of him, and he would have given to thee living water. (For the phrase, "living water," see Genesis 26:19; and for its application, Zechariah 14:8; Jeremiah 2:13; Revelation 7:17; Revelation 21:6; Revelation 22:1.) The Divine supply of heaven-sent life, which will slake all thirst for lesser gifts, and which will constitute the perennial blessedness of saved and glorified spirits. The gift of God is the full discovery of personal relations with the veritable Source of all life. This becomes life eternal as it leads to knowledge of the only God and Jesus Christ whom he has sent; and assists a full realization of the life, the Source and End of which are God. It is interesting to notice that Philo, in many places, declares these wells of water (Genesis 29:2) to mean "true philosophy or wisdom, deep and only with difficulty drawn upon." "Flowing water is the Logos himself, 'cisterns' represent memories of past knowledge;" but the Old Testament usage quoted above is a far more rational justification of the language used by our Lord.

Jesus answered and said unto her,.... In a very serious manner, in a different way from hers:

if thou knewest the gift of God; meaning, not the Holy Spirit with his gifts and graces, as some think, but himself; for the following clause is explanatory of it;

and who it is that saith to thee, give me to drink; and Christ is also spoken of in the Old Testament, as the gift of God, Isaiah 9:6 and he had lately spoken of himself as such, John 3:16 and he is, by way of eminency, "the gift of God"; which is comprehensive of all others, is exceeding large, and very suitable to the wants and cases of men; and is irrevocable, unchangeable, and unspeakable: for he is God's gift, as he is his own and only begotten Son; and he is given for a covenant to the people, with all the promises and blessings of it; and as an head, both of eminence and influence; and to be a Saviour of them, and a sacrifice for their sins; and as the bread of life, for them to feed and live upon; of which gift, men are naturally ignorant, as this woman was: they know not the dignity of his person; nor the nature and usefulness of his offices; nor the way of peace, righteousness, and salvation by him; nor do they see any amiableness, or loveliness in him; and whatever notional knowledge some natural men may have of him, they know him not spiritually and experimentally, or as the gift of God to them:

thou wouldst have asked of him; a favour and benefit; for such who truly know Christ, the worth and value of him, and their need of him, will apply to him for grace, as they have encouragement to do; since all grace is treasured up in him, and he gives it freely, and upbraideth not; and souls are invited to ask it of him, and take it freely; nor is it to be had anywhere else: but knowledge of Christ, is absolutely necessary, to asking anything of him; for till he is known, he will not be applied to; but when he is made known to any, in his fulness and suitableness, they will have recourse to him, and ask grace and mercy of him; and which is freely had: the Vulgate Latin very wrongly adds, "perhaps"; reading it, "perhaps thou wouldst have asked"; whereas our Lord's meaning is, that she would certainly have asked:

and he would have given thee living water; pardoning and justifying grace, every branch of sanctifying grace, and all the supplies of it; so called, because his grace quickens sinners dead in sin, and dead in law, and in, their own apprehensions; and causes them to live in themselves, and before God; and because it refreshes and comforts, revives and cheers, and is like rivers of water in a dry land; and because it maintains and supports spiritual life in their souls; and it ever abides, and continues, and springs up unto everlasting life: for the allusion is to spring water, that bubbles up in a fountain, and is ever running; for such water the Jews call "living water"; see Genesis 26:19; where in the Hebrew text it is "living water"; which we, and also the Chaldee paraphrase, render "springing water". So living waters with them, are said to be always flowing, and never cease (t).

(t) Bartenora in Misn. Negaim, c. 14. sect. 1.

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).

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