The MacArthur Study Bible, NKJV, page 525
4:15 The woman, like Nicodemus (3:4), did not realize that Jesus was talking about her spiritual needs. Instead, in her mind, she wanted such water in order to avoid her frequent trips to Jacob’s well.
4:16 call your husband. Since the woman failed to understand the nature of the living water He offered (v. 15), Jesus abruptly turned the dialogue to focus sharply on her real spiritual need for conversion and cleansing from sin. His intimate knowledge of her morally depraved life not only indicated His supernatural ability, but also focused on her spiritual condition.
4:18 not your husband. She was living conjugally with a man who Jesus said was not her husband. By such an explicit statement, our Lord rejected the notion that when two people live together it constitutes marriage. Biblically, marriage is always restricted to a public, formal, official, and recognized covenant.
4:19 You are a prophet. His knowledge of her life indicated He had supernatural inspiration.
4:20 on this mountain. Both Jews and Samaritans recognized that God had commanded their forefathers to identify a special place for worshiping Him (Deut. 12:5). The Jews, recognizing the entire Hebrew canon, chose Jerusalem (2 Sam. 7:5–13; 2 Chr. 6:6). The Samaritans, recognizing only the Pentateuch, noted that the first place Abraham built an altar to God was at Shechem (Gen. 12:6, 7), which was overlooked by Mt. Gerizim, where the Israelites had shouted the blessings promised by God before they entered the Promised Land (Deut. 11:29, 30). As a result, they chose Mt. Gerizim for the place of their temple.
4:21 neither on this mountain, nor in Jerusalem. There was no reason to debate locations, since both places would be obsolete soon and neither would have any role to play in the lives of those who genuinely worship God. Jerusalem would even be destroyed with its temple (A.D. 70).
4:22 you do not know. The Samaritans did not know God. They did not have the full revelation of Him, and thus could not worship in truth. The Jews did have the full revelation of God in the OT; thus they knew the God they worshiped, because salvation’s truth came first to them (see note on Luke 19:9) and through them to the world (cf. Rom. 3:2; 9:4, 5).
4:23 hour. This refers to Jesus’ death, resurrection, and ascension to God, having completed redemption. true worshipers. Jesus’ point is that in light of His coming as Messiah and Savior, worshipers will be identified, not by a particular shrine or location, but by their worship of the Father through the Son. With Christ’s coming, previous distinctions between true and false worshipers based on locations disappeared. True worshipers are all those everywhere who worship God through the Son, from the heart (cf. Phil. 3:3).
4:24 God is Spirit. This verse represents the classical statement on the nature of God as Spirit. The phrase means that God is invisible (Col. 1:15; 1 Tim. 1:17; Heb. 11:27) as opposed to the physical or material nature of man (1:18; 3:6). The word order of this phrase puts an emphasis on “Spirit,” and the statement is essentially emphatic. Man could never comprehend the invisible God unless He revealed Himself, as He did in Scripture and the Incarnation. must worship. Jesus is not speaking of a desirable element in worship but that which is absolutely necessary. in spirit and truth. The word “spirit” does not refer to the Holy Spirit but to the human spirit. Jesus’ point here is that a person must worship not simply by external conformity to religious rituals and places (outwardly) but inwardly (“in spirit”) with the proper heart attitude. The reference to “truth” refers to worship of God consistent with the revealed Scripture and centered on the “Word made flesh” who ultimately revealed His Father (14:6).
4:25 Messiah. The Samaritans also anticipated Messiah’s coming.
4:26 I who speak to you am He. Jesus forthrightly declared Himself to be Messiah, though His habit was to avoid such declarations to His own Jewish people who had such crassly political and militaristic views regarding Messiah (cf. 10:24; Mark 9:41). The “He” in this translation is not in the original Gr. for Jesus lit. said “I who speak to you am.” The usage of “I am” is reminiscent of 8:58 (see notes there). This claim constitutes the main point of the story regarding the Samaritan woman.
4:27–42 These verses reinforce Jesus’ acknowledgment that He was Messiah by offering proof for His claim. John gave 5 genuine, but subtle, proofs that Jesus was truly Messiah and Son of God which reinforced his main theme of 20:31: 1) proof from His immediate control of everything (v. 27); 2) proof from His impact on the woman (vv. 28–30); 3) proof from His intimacy with the Father (vv. 31–34); 4) proof from His insight into men’s souls (vv. 35–38); and 5) proof from His impression on the Samaritans (vv. 39–42).
4:27 at this point. Had the disciples arrived earlier, they would have interrupted and destroyed the conversation, and if they had arrived any later, she would have gone and they would not have heard His declaration of messiahship. This feature subtly reveals Jesus’ divine control over the situation that was occurring.
4:28–31 to the men. Jesus had such an impact on the woman that she was eager to share the news among the townspeople whom she had previously avoided because of her reputation. Her witness and candor regarding her own life so impressed them that they came to see Jesus for themselves.
4:32, 33 I have food. Just like the Samaritan woman’s misunderstanding of Jesus words regarding literal water (v. 15), Jesus’ own disciples thought only of literal food. John commonly used such misunderstanding to advance the argument of his gospel (e.g., 2:20; 3:3).
4:34 My food is to do the will of Him who sent Me. Most likely Jesus echoed Deut. 8:3 where Moses stated, “man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD” (cf. Matt. 4:4; Luke 4:4). When He talked with the Samaritan woman, Jesus was performing the will of the Father and thereby received greater sustenance and satisfaction than any mere physical food could offer Him (5:23, 24; 8:29; 17:4). Obedience to and dependence upon God’s will summed up Jesus’ whole life (Eph. 5:17). God’s will for Him to finish is explained in 6:38–40 (see note on 6:40).
4:35 four months and then comes the harvest. The event probably happened in Dec. or Jan. which was 4 months before the normal spring harvest (mid-Apr.). Crops were planted in Nov., and by Dec. or Jan. the grain would be sprouting up in vibrant green color. Jesus used the fact that they were surrounded by crops growing in the field and waiting to be harvested as an object lesson to illustrate His urgency about reaching the lost which the “harvest” symbolized. Jesus points out the Samaritan woman and people of Sychar (“lift up your eyes”) who were at that moment coming upon the scene (v. 30) looking like a ripened “harvest” that urgently need to be “gathered,” i.e., evangelized. already white for harvest. Their white clothing seen above the growing grain may have looked like white heads on the stalks, an indication of readiness for harvest. Jesus knew the hearts of all (2:24), so was able to state their readiness for salvation (cf. vv. 39–41).
4:36–38 The Lord’s call to His disciples to do the work of evangelism contains promises of reward (“wages”), fruit that brings eternal joy (v. 36), and the mutual partnership of shared privilege (vv. 37, 38).
4:42 Savior of the world. This phrase occurs also in 1 John 4:14. The verse constitutes the climax to the story of the woman of Samaria. The Samaritans themselves became another in a series of witnesses in John’s gospel that demonstrated the identity of Jesus as the Messiah and Son of God. This episode represents the first instance of cross-cultural evangelism (Acts 1:8).
4:43–54 The episode of Jesus’ healing of the official’s son constitutes the second major “sign” of 8 which John used to reinforce Jesus’ true identity for producing belief in his readers (v. 54). In this episode, Jesus chided the official’s unbelief in needing a miraculous sign in order to trust in Christ (v. 48). While some believe that this story is the same as the healing of the centurion’s servant (Matt. 8:5–13; Luke 7:2–10), sufficient differences exist to demonstrate that it is different from the synoptic account; e.g., 1) no evidence exists that the official’s son was a Gentile; 2) the official’s son, not his servant, was healed; and 3) Jesus was far more negative regarding the official’s faith (v. 48) than the centurion’s (Matt. 8:10). One may divide this section into 3 parts: 1) Jesus contemplating unbelief (vv. 43–45); 2) Jesus confronting unbelief (vv. 46–49); and 3) Jesus conquering unbelief (vv. 50–54).
4:43 went to Galilee. After two days in Samaria, Jesus traveled to Galilee resuming the trip that began in v. 3.
4:44 prophet has no honor in his own country. This proverb (also in Matt. 13:57; Mark 6:4) contrasts the believing response of the Samaritans (v. 39) with the characteristic unbelief of Jesus’ own people in Galilee (and Judea) whose reticent faith depended so much on Jesus’ performance of miracles (v. 48). While in Samaria, Jesus had enjoyed His first unqualified and unopposed success. His own people’s hearts were not open to Him, but exhibited reluctance and hardness.
4:45 the Galileans received Him. The apostle may have meant these words as irony especially in light of the surrounding context of vv. 44, 48. The reception was likely that of curiosity seekers whose appetite centered more on seeing miracles than believing in Jesus as Messiah—as it had been at “the feast” (see notes on 2:23–25).
4:46 Cana of Galilee. The deep irony of the statement in v. 45 increases with the fact that Jesus had only recently performed a miracle in Cana at the wedding. Instead of responding in belief, the people wanted more (see note on v. 48). The basis of their welcome was extremely crass. nobleman. The Gr. term means “royal official” and most likely designated someone officially attached to the service of King Herod Antipas, Tetrarch of Galilee from 4 B.C. to A.D. 39. sick at Capernaum. Capernaum was approximately 16 mi. NE of Cana.
4:47 implored Him. The language here indicates that he repeatedly begged Jesus to heal his son. His approach to Jesus was out of desperation, but he had little appreciation of who Jesus was. In light of v. 46, apparently the nobleman’s motivation centered in Jesus’ reputation as a miracle worker rather than as Messiah.
4:48 Unless you people see signs and wonders. The “you” is plural. Jesus addresses these words to the Galileans as a whole and not just to the nobleman (see notes on vv. 45, 46). The response of the Galileans was fundamentally flawed because it disregarded the person of Christ and centered in the need for a constant display of miraculous signs. Such an attitude represents the deepest state of unbelief.
4:50 your son lives. Jesus met the demands of Galilean unbelief by healing the official’s son, revealing not only His sympathy, but His marvelous graciousness in spite of such a faithless demand for miracles.
4:52 the seventh hour. About 7:00 p.m., reckoning from noon using the Roman system. See note on v. 6.
4:53 at the same hour. The time when the official’s son improved corresponded precisely with the time that he had spoken with Jesus. This served to strengthen the nobleman’s faith and, as a result, the “whole household” believed.
John 5
5:1—7:52 This section evidences the shift from reservation and hesitation about Jesus as Messiah (3:26; 4:1–3) to outright rejection (7:52). The opposition started with controversy regarding Jesus’ healing on the Sabbath (vv. 1–18), intensified in chap. 6 with many of His disciples abandoning Him (6:66), and finally hardened in chap. 7 into official opposition against Him with the religious authorities’ unsuccessful attempt to arrest Him (7:20–52). Accordingly, the theme of this section is the rejection of Jesus as Messiah.
5:1–18 Although opposition to Jesus smoldered beneath the surface (e.g., 2:13–20), the story of Jesus’ healing at the Pool of Bethesda highlights the beginning of open hostility toward Him in Jerusalem in the southern parts of Palestine. The passage may be divided into 3 parts: 1) the miracle performed (vv. 1–9); 2) the Master persecuted (vv. 10–16); and 3) the murder planned (vv. 16–18).
5:1 feast of the Jews. John repeatedly tied his narrative to various Jewish feasts, (2:13—Passover; 6:4—Passover; 7:2—Tabernacles; 10:22—Hanukkah or Feast of Dedication; and 11:55—Passover), but this reference is the only instance when he did not identify the particular feast occurring at the time.
5:2 Sheep Gate. Most likely this is a reference to the gate identified in Neh. 3:1, 32; 12:39. It was a small opening in the N wall of the city, just W of the NE corner. there is…a pool. Some have suggested that John wrote his gospel before the destruction of Jerusalem in A.D. 70, because his usage of “is” here implies that the pool still existed. However, John frequently used what is known as a “historical present” to refer to past events, so this argument carries little weight. For more on the date of writing, see Introduction: Author and Date. Bethesda. “Bethesda” is the Gr. transliteration of a Heb. (or Aram.) name meaning “house of outpouring.”
5:3a lay. It was a custom at that time for people with infirmities to gather at this pool. Intermittent springs may have fed the pool and caused the disturbance of the water (v. 7). Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.
5:3b, 4 The statement in the latter half of v. 3, “waiting for the moving of the water,” along with v. 4 are not original to the gospel. The earliest and best Gr. manuscripts, as well as the early versions, exclude the reading. The presence of words or expressions unfamiliar to John’s writings also militate against its inclusion.
5:5 thirty-eight years. John included this figure to emphasize the gravity of the debilitating disease that afflicted the individual. Since his sickness had been witnessed by many people for almost 4 decades, when Jesus cured him everyone knew the genuineness of the healing (cf. v. 9).
5:6 knew. The word implies supernatural knowledge of the man’s situation (1:47, 48; 4:17). Jesus picked the man out from among many sick people. The sovereign initiative was His, and no reason is given as to His choice.
John 5:7
The “I AM” Statements
Twenty-three times in all we find our Lord’s meaningful “I AM” (ego eimi, Gr.) in the Greek text of this gospel (4:26; 6:20, 35, 41, 48, 51; 8:12, 18, 24, 28, 58; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1, 5; 18:5, 6, 8). In several of these, He joins His “I AM” with seven tremendous metaphors which are expressive of His saving relationship toward the world.
“I AM the Bread of life” (6:35, 41, 48, 51).
“I AM the Light of the world” (8:12).
“I AM the Door of the sheep” (10:7, 9).
“I AM the Good Shepherd” (10:11, 14).
“I AM the Resurrection and the Life” (11:25).
“I AM the Way, the Truth, and the Life” (14:6).
“I AM the true Vine” (15:1, 5).
5:8 Rise, take…walk. In the same way that He spoke the world into being at creation, (Gen. 1:3), Jesus’ spoken words had the power to cure (cf. 1:3; 8:58; Gen. 1:1; Col. 1:16; Heb. 1:2). bed. The “bed” or “mat” was normally made of straw and was light enough so that it could be carried on the shoulder of a well person who assisted the infirm (cf. Mark 2:3).
5:9 took up his bed, and walked. This phrase emphasizes the completeness of the cure (cf. v. 5).
5:10, 11 The OT had forbidden work on the Sabbath but did not stipulate what “work” was specifically indicated (Ex. 20:8–11). The assumption in Scripture seems to be that “work” was one’s customary employment, but rabbinical opinion had developed oral tradition beyond the OT which stipulated 39 activities forbidden (Mishnah Shabbath 7:2; 10:5), including carrying anything from one domain to another. Thus, the man had broken oral tradition, not OT law (see notes on v. 16).
5:10 it is not lawful. The phrase reveals that the Judaism during Jesus’ time had degenerated into pious hypocrisy. Such hypocrisy especially enraged the Lord Jesus (cf. Matt. 22, 23), who used this incident to set up a confrontation with Jewish hyper-legalism and identified the need for national repentance.
5:14 Sin no more, lest a worse thing come upon you. The basic thrust of Jesus’ comments here indicates that sin has its inevitable consequences (cf. Gal 6:7, 8). Although Scripture makes clear that not all disease is a consequence of sin (cf. 9:1–3; Luke 13:1–5), illness at times may be directly tied into one’s moral turpitude (cf. 1 Cor. 11:29, 30; James 5:15). Jesus may specifically have chosen this man in order to highlight this point.
5:16 persecuted. The verb tense means that the Jews repeatedly persecuted Jesus, i.e., continued hostile activity. This was not an isolated incident of their hatred toward Him because of His healings on the Sabbath (cf. Mark 3:1–6). on the Sabbath. Jesus did not break God’s law since in it there was no prohibition of doing good on that day (Mark 2:27). However, Jesus disregarded the oral law of the Jews that had developed, i.e., “the traditions of men” (cf. also Matt. 15:1–9). Most likely, Jesus deliberately practiced such healing on the Sabbath to provoke a confrontation with their religious hypocrisy that blinded them to the true worship of God (see vv. 17–47 for the main reason for Jesus’ confrontation; see notes on vv. 10, 11).
5:17–47 These verses reveal the ultimate reason Jesus confronted the Jews’ religious hypocrisy, i.e., the opportunity to declare who He was. This section is Christ’s own personal statement of His deity. As such, it is one of the greatest Christological discourses in Scripture. Herein Jesus makes 5 claims to equality with God: 1) He is equal with God in His person (vv. 17, 18); 2) He is equal with God in His works (vv. 19, 20); 3) He is equal with God in His power and sovereignty (v. 21); 4) He is equal with God in His judgment (v. 22); and 5) He is equal with God in His honor (v. 23).
