John 4:4-42

The Samaritan Woman (John 4:4).

In this story of the Samaritan woman in John 4:4 Jesus depicts Himself as the Gift of God Who can give men living water (John 4:10), and can thus give men a spring of water within which will well up to eternal life (John 4:14). This is in line with the promise that in God is the ‘fountain of life' in Psalms 36:9, and the indication that God is the spring of living waters in Jeremiah 2:13. Thus Jesus is here portraying Himself as fulfilling what God would be to His people. His words also tie in with the many references in the Old Testament to God as being like a water source Who satisfies men's thirst (e.g. Psalms 23:2; Psalms 46:4; Isaiah 44:3; Isaiah 55:1; Isaiah 48:21 etc.), and this includes the going forth of ‘His word' like the effects of rain and snow producing life (Isaiah 55:10); the reference in Isaiah to a coming king who will be like rivers of water in a dry place (Isaiah 32:1); and the reference to the mirage becoming a pool and the thirsty ground springs of water at the time when the lame and blind are healed (Isaiah 35:5). These prophecies had in mind the days of restoration, the says of the Messiah. So Jesus claim may here be seen as both Messianic, and a claim to be the Son of God.

In context it illustrates well what we have seen in chapter 3 that the Spirit works where He wills (John 3:8), and the picture of life-giving water is again used, this time referring to a spring bubbling up within to give eternal life. The heavenly rain is falling and men may now drink of it abundantly. Here is full proof that Jesus sees the Spirit as now at work.

Once again we also have the contrast of the old with the new, the old water of Jacob's well is replaced by the new living water which is the gift of God through Jesus, the old worship in Jerusalem and on Mount Gerizim is replaced by the new worship in Spirit and truth.

The story then leads up to an admission by Jesus that He is the Messiah (John 4:26), whilst the Samaritans themselves declare that He is ‘the Saviour of the world', a title almost certainly having Messianic significance. Jesus' Messiahship shines out throughout the whole account.

Note the vividness with which the writer recounts the story. Much of it is put in the present tense in order to carry the reader along with it, and its incidental detail cries out that it is an eyewitness report. We get the decided impression that whoever was responsible for the recounting of this story was there. This is backed up by the fact that examination of the account reveals that it was written by someone who was very familiar with Samaria, just as elsewhere familiarity with Judea and Perea has been obvious. He knew of the road that led through this part of Samaria. He not only knew of the well, but was aware that it was a deep one. He seems aware of the overhanging steeps of Gerizim. He knew that it was an area where ripened corn might be expected. Those who have lived in Palestine say that they feel as they read these accounts that they are breathing the air of Palestine once again. Indeed such factors are continually true of this Gospel, underlining that the Gospel was written by an eyewitness, or someone who obtained his information from eyewitnesses and faithfully recorded what he was told.