Jesus was staying with the samaritans

JESUS WAS STAYING WITH THE SAMARITANS
EDITED BY GLENN PEASE
John 4:40-4140So when the Samaritans came to him,
they urged him to stay with them, and he stayed two
days. 41And becauseof his words many more became
believers.
What Jesus Did! 'Please Stay!' — John 4:40-41
Thursday, March 22, 2018
When [the Samaritans]came out to see him, they beggedhim to stay in their
village. So he stayedfor two days, long enough for many more to hear his
messageand believe.
— John 4:40-41 NLT
10
Illustration of John 4:40-41 NLT — When [the Samaritans]came out to see
him, they beggedhim to stay in their village. So he stayed for two days, long
enough for many more to hear his message andbelieve.
Key Thought
In other instances, some people who saw the powerful work of Jesus in the
lives of those they knew askedhim to leave. Others tried to take that power
and use it selfishly for themselves. Some, like the people in this village, asked

him to stay longerso they could know him more completely. God's messengers
often find eachof these same basic reactions to their messageaboutJesus —
fearful rejection, selfishmisappropriation, or a yearning for more of Jesus.
Which is your reaction? Do you want Jesus to draw closerto you? Or do you
push him awaybecause you want to keephim at arm's length? Do you
sometimes wonderabout what and why you believe? Basically, none of us is
ever really going to know about Jesus until we ask him to come and "stay"
with us (literally "abide" with us). There is something about inviting Jesus to
come and stay in our lives that enables us to hear him more clearlyand
believe in him more passionately. He stands at the door and knocks. Will you
invite him in to abide with you so you may learn more from him? (Cf.
Revelation3:20)
Today's Prayer
LORD God, the Almighty of Israel, please come live in my heart through faith
and help me believe in you more passionately. Please abide in me, O God, for
without your presence I would surely fail. In Jesus'name, I pray. Amen.
BIBLEHUB RESOURCES
Ellicott's Commentary for English Readers
(40) When the Samaritans were come.—The nextstep in their faith is to go to
Him and ask Him to remain with them, that they too may learn from Him;
and He, a Jew, acceptsthe hospitality of Samaria, and abides with them for
two days.
Matthew Henry's Concise Commentary

4:27-42 The disciples wonderedthat Christ talkedthus with a Samaritan. Yet
they knew it was for some goodreason, and for some goodend. Thus when
particular difficulties occur in the word and providence of God, it is goodto
satisfy ourselves that all is well that Jesus Christ says and does. Two things
affectedthe woman. The extent of his knowledge. Christknows all the
thoughts, words, and actions, ofall the children of men. And the powerof his
word. He told her secretsins with power. She fastenedupon that part of
Christ's discourse, many would think she would have been most shy of
repeating; but the knowledge ofChrist, 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 Masterhas 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
lookedfor 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 gospelis a season, whichif once
past, cannotbe recalled. Godsometimes uses very weak and unlikely
instruments for beginning and carrying on a goodwork. Our Saviour, by
teaching one poor woman, spread knowledge to a whole town. Blessedare
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.
Barnes'Notes on the Bible
And many of the Samaritans of that city believed on him, ... - There is seldom
an instance of so remarkable successas this. From a single conversation, in
circumstances, in a place, and with an individual little likely to be attended
with such results, many sinners were converted; many believed on the
testimony of the woman; many more came to hear, and believed because they
heard him themselves. We should never despair of doing good in the most

unpromising circumstances, and we should seize upon every opportunity to
converse with sinners on the greatsubject of their souls'salvation.
Jamieson-Fausset-BrownBible Commentary
40. abode two days—Two precious days, surely, to the RedeemerHimself!
Unsought, He had come to His own, yet His own receivedHim 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 solaceHis 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.
Matthew Poole's Commentary
The Sichemites being come to Christ, had some discourse with him, as
appeareth from John 4:41,42. Whatthe subjectmatter of their discourse was
we are not told; we may know that it was spiritual, and something proper to
excite faith in them, for believing was the effect of it. They desire that he
would abide with them: thus their faith wrought by love. Our Saviour, that he
might not discourage the beginning of their faith, did stay with them two
days: for although, when he sent out his disciples, he commanded them not to
go into the way of the Samaritans, yet himself was not obligedby that law, and
did sometimes, by preaching to heathens, and converting of them, give an
earnestof the calling of the Gentiles, whose fuller calling was reservedto after
times; yet, probably, the reasonwhy he would not stay longerwith them than
two days, was because the time was not yet come for the fuller calling of the
Gentiles, and he was not willing by a longer abode with them to give offence to
the Jews, betweenwhom and the Samaritans was a rootedhatred upon the
accountof their differing religion.
Gill's Exposition of the Entire Bible
So when the Samaritans were come unto him,.... The Ethiopic version reads,
all the Samaritans;they came to him at Jacob's well, upon the woman's
solicitations, and the accountshe gave of this extraordinary person: and after
they had conversedwith him, and heard him themselves, they were takenwith

his divine discourses, andbeing thoroughly persuaded that he was the
Messiah,
they besoughthim that he would tarry with them; they were not like the
Gergesenes, who besoughthim to depart out of their coasts as soonhe was in
them: but these men were delighted with his company; and notwithstanding
his being a Jew, desireda conversationwith him, and entreatedthat he would
go along with them to their city, and stay with them:
and he abode there two days; he went with them to Sychar. He would not
deny their request, lestthey should be discouraged;and yet would not make
any long staywith them, that he might give no umbrage to the Jews;though it
is very likely from this short stay in Samaria, they afterwards reproachedhim
as a Samaritan, John 8:48. Our Lord's direction to his disciples not to enter
into any of the cities of the Samaritans, was not a rule to himself, or binding
upon him, and was only a rule to them "pro tempore".
Geneva Study Bible
So when the Samaritans were come unto him, they besoughthim that he
would tarry with them: and he abode there two days.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
John 4:40. Their faith showeditself in an invitation to Him to remain with
them; in compliance with which invitation, impressive as coming from
Samaritans, He remained two days.
Cambridge Bible for Schools andColleges
40. besoughthim] Or, kept beseeching Him. How different from His own
people at Nazareth;Matthew 13:58;Luke 4:29. Comp. the thankful
Samaritan leper, Luke 17:16-17.

tarry with them] Better, abide with them. See on John 1:33. They perhaps
mean, take up His abode permanently with them, or at any rate for some time.
Bengel's Gnomen
John 4:40. Μεῖναι, to abide [to tarry]) always, or at leasta long time.—
ἔμεινεν, He abode)We do not read that the Samaritans were then baptized.
Nor was then the time as yet for the Church being regularly and permanently
establishedoutside of Judea. It is probable that many of them were
subsequently baptized; Acts 8:16, [under Philip’s preaching] “Theywere
baptized in the name of the Lord Jesus”.—δύοἡμέρας, two days)He once
therefore passedthe night there. They were supplied with one draught of the
living water unto everlasting life; John 4:14, “The waterthat I shall give him
shall be in him a well of water, springing up unto everlasting life.” The same
was the case with the Ethiopian eunuch, Acts 8.
Pulpit Commentary
Verse 40. - They were already convinced; but they did more - they came to
him. So when the Samaritans came to him; they continued asking him - they
persistently prayed that he would abide with them. How unlike the treatment
of Jews and Gadarenes, ofscribes and Pharisees!There were some who
besoughthim to depart from them, others who stoned him, Herodians and
Pharisees who plotted to destroy him. But these hated Samaritans yearned for
more of his fellowship, more of his words and searching glance, more of the
Word of life. So called heresyand heterodoxy may sometimes show itselfmore
susceptible to the mind and Spirit of Christ than a bigotedand self-satisfied
orthodoxy. The Lord responded to the request, and he abode there two days.
Why should a biographer of the secondcentury have limited this visit to "two
days," when it is obvious that he passesovermonths in silence? It would have
been as easyto say "two months" as to say"two days," and, to ordinary
human judgment, more natural. These "two days" left an ineffaceable
memory on the heart of one at leastof these disciples, and the mention of it
has upon the face of it the mark of historicity.

Vincent's Word Studies
To tarry (μεῖναι)
Better, as Rev., to abide.
STUDYLIGHTRESOURCESON V. 40
Adam Clarke Commentary
He abode there two days - We are not told that he wrought any miracles
among them; this does not appear to have been necessary:they were a simple-
hearted, teachable people, and they credited him on the evidence of his own
eternal truth. Why are not miracles wrought now? Miracles were only for the
establishment of the doctrines of Christianity, where they were first preached;
we profess to believe these doctrines; therefore, to us, miracles would be
useless. Where the doctrine is credited, no miracle is necessary:the
Samaritans believed, and no miracle was wrought among them; for the simple
reason, it was not necessary.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 4:40". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
4.html. 1832.

Return to Jump List return to 'Jump List'
Coffman's Commentaries on the Bible
So when the Samaritans came unto him, they besoughthim to abide with
them: and he abode there two days.
Such had been the success ofthe woman's efforts that Christ was immediately
invited by the whole city to dwell there, and the Mastergraciouslyaccepted
their invitation. The heart cries out that this is the way it should have been
everywhere that Jesus went;but, alas, this Samaritan village stands uniquely
apart in the warm welcome they extended to the Saviour of the world.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 4:40". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-4.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
So when the Samaritans were come unto him,.... The Ethiopic version reads,
all the Samaritans;they came to him at Jacob's well, upon the woman's
solicitations, and the accountshe gave of this extraordinary person: and after

they had conversedwith him, and heard him themselves, they were takenwith
his divine discourses, andbeing thoroughly persuaded that he was the
Messiah,
they besoughthim that he would tarry with them; they were not like the
Gergesenes, who besoughthim to depart out of their coasts as soonhe was in
them: but these men were delighted with his company; and notwithstanding
his being a Jew, desireda conversationwith him, and entreatedthat he would
go along with them to their city, and stay with them:
and he abode there two days; he went with them to Sychar. He would not
deny their request, lestthey should be discouraged;and yet would not make
any long staywith them, that he might give no umbrage to the Jews;though it
is very likely from this short stay in Samaria, they afterwards reproachedhim
as a Samaritan, John 8:48. Our Lord's direction to his disciples not to enter
into any of the cities of the Samaritans, was not a rule to himself, or binding
upon him, and was only a rule to them "pro tempore".
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 4:40". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
4.html. 1999.

Commentary Critical and Explanatory on the Whole Bible
abode two days — Two precious days, surely, to the RedeemerHimself!
Unsought, He had come to His own, yet His own receivedHim 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 solaceHis 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.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
4:40". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-4.html. 1871-8.
People's New Testament
So when the Samaritans were come. They insisted that he should tarry with
them. A strange invitation for a Samaritanvillage to give to a Jew. It was also
a strange thing for a Jewishteacherto acceptthe invitation.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 4:40". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-4.html.
1891.
Robertson's WordPictures in the New Testament
Two days (δυο ημερας — duo hēmeras). Accusative of extent of time. They
wanted to cultivate the acquaintance ofJesus. So he remained in Sycharin a
continuous revival, a most unexpected experience when one recalls the feeling
betweenthe Jews andthe Samaritans (John 4:9). The reaping went on
gloriously.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography

Robertson, A.T. "Commentary on John 4:40". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-4.html. Broadman
Press 1932,33. Renewal1960.
To tarry ( μεῖναι )
Better, as Rev., to abide.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 4:40". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-4.html. Charles
Schribner's Sons. New York, USA. 1887.
John Trapp Complete Commentary
40 So when the Samaritans were come unto him, they besoughthim that he

Ver. 40. Were come unto him] We no soonerbelieve, but we would fain see,
and be brought a spe ad speciem, from hope to sight.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on John 4:40". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-4.html.
1865-1868.
Johann Albrecht Bengel's Gnomonof the New Testament
John 4:40. ΄εῖναι, to abide [to tarry]) always, or at leasta long time.— ἔμεινεν,
He abode) We do not read that the Samaritans were then baptized. Nor was
then the time as yet for the Church being regularly and permanently
establishedoutside of Judea. It is probable that many of them were
subsequently baptized; Acts 8:16, [under Philip’s preaching] “Theywere
baptized in the name of the Lord Jesus”.—δύο ἡμέρας, two days) He once
therefore passedthe night there. They were supplied with one draught of the
living water unto everlasting life; John 4:14, “The waterthat I shall give him
shall be in him a well of water, springing up unto everlasting life.” The same
was the case with the Ethiopian eunuch, Acts 8.
Copyright Statement

Bibliography
Bengel, JohannAlbrecht. "Commentary on John 4:40". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-4.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The Sichemites being come to Christ, had some discourse with him, as
appeareth from John 4:41,42. Whatthe subjectmatter of their discourse was
we are not told; we may know that it was spiritual, and something proper to
excite faith in them, for believing was the effect of it. They desire that he
would abide with them: thus their faith wrought by love. Our Saviour, that he
might not discourage the beginning of their faith, did stay with them two
days: for although, when he sent out his disciples, he commanded them not to
go into the way of the Samaritans, yet himself was not obligedby that law, and
did sometimes, by preaching to heathens, and converting of them, give an
earnestof the calling of the Gentiles, whose fuller calling was reservedto after
times; yet, probably, the reasonwhy he would not stay longerwith them than
two days, was because the time was not yet come for the fuller calling of the
Gentiles, and he was not willing by a longer abode with them to give offence to
the Jews, betweenwhom and the Samaritans was a rootedhatred upon the
accountof their differing religion.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon John 4:40". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-4.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
40. ἠρώτων. Kept beseeching (John4:30-31;John 4:47). How different from
His own people at Nazareth (Matthew 13:58; Luke 4:29) and from the Jews at
Jerusalemafter many miracles and much teaching (John 5:18, &c.). And yet
he had uncompromisingly pronounced againstSamaritan claims (John 4:22).
Comp. the thankful Samaritan leper (Luke 17:16-17).
μεῖναι. See on John 1:33. They wished him to take up his abode permanently
with them, or at leastfor a time.
Copyright Statement
Bibliography
"Commentary on John 4:40". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-4.html.
1896.

PeterPett's Commentary on the Bible
‘So when the Samaritans came to him they beggedhim to stay with them, and
he stayed there for two days.’
Their faith having been arousedthey wanted to know more, and they wanted
their fellow townsfolk to have the opportunity to hear Him. Jesus was happy
to agree and spent the next two days with them. It may in facthave been
longerbecause ‘two’ often means ‘a few’ (compare 1 Kings 17:12). And we
are told that it was a time of greatrevival.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on John 4:40". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/john-4.html. 2013.
Whedon's Commentary on the Bible
40. Samaritans were come unto him—How must the faces ofJesus and of
these simple and ready Samaritans have mutually shone upon eachother!

Of the divine converse he vouchsafedunto them, the Evangelistgives us no
report. But the result was, they came to Jesus with the prayer that Jesus
would come to them.
Two days—In which he seems to have wrought no miracles, but to have been
acceptedas the true Messiahforthe divinity of the truth he taught. Did he
expand the declarations of John 4:21-24, proclaiming the approaching hour
when Judaism and Samaritanism would be fused into one greatdispensation
of the Spirit?
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 4:40". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-4.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
John 4:40. When therefore the Samaritans were come unto him, they
besoughthim that he would abide with them: and he abode there two days.
Mark the contrastbetweenJudea repelling and Samaria inviting: a dead and
petrified orthodoxy may be more proof againstthe word of life than heresy.
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on John 4:40". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-4.html. 1879-90.
The Expositor's Greek Testament
John 4:40. Their faith showeditself in an invitation to Him to remain with
them; in compliance with which invitation, impressive as coming from
Samaritans, He remained two days.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 4:40". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-4.html. 1897-1910.
E.W. Bullinger's Companion Bible Notes

besought= asked. Greek.erotao. App-134.
tarry. Greek. meno. See note on "abode", John1:32.
with. Greek. para. App-104.
abode. Greek. meno, as above.
two days. See note on John 4:43.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 4:40". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-4.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged

would tarry with them: and he abode - or 'tarried'-it is the same word [
emeinen (Greek #3306)]- "there two days."
Copyright Statement
Bibliography
4:40". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
4.html. 1871-8.
(40) When the Samaritans were come.—The nextstep in their faith is to go to
Him and ask Him to remain with them, that they too may learn from Him;
and He, a Jew, acceptsthe hospitality of Samaria, and abides with them for
two days.
STUDY LIGHT ON V. 41

Coffman's Commentaries on the Bible
And many more believed because of his word.
Many people who had not been convinced by the word of the womandid
believe, however, as soonas they heard Jesus himself. No numbers are given,
but the impression is left that practicallyall Sycharbelieved in Christ.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 4:41". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-4.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And many more believed,.... The Vulgate Latin, and all the Oriental versions
add, "on him": when he was come into the city, and had preached to the
inhabitants in general, a largermultitude than before believed in him as the
Messiah, andprofessedhim, and became followers ofhim.
Becauseofhis own word; which came to them, not in word only, but in power,
and was the power of God unto salvationto them; and was receivedby them,
not as the word of man, but as the word of God; and it wrought effectually in

them, and was an hammer to break their rocky hearts in pieces, and to bring
them into subjection to himself, his Gospeland ordinances:whether his word
or doctrine was accompaniedwith miracles is not certain; this shows, that
their faith in him was founded on his own word, which fell with great weight
upon them. It seems to have an emphasis laid upon it, his own word, in
distinction from the woman's saying.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 4:41". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
4.html. 1999.
People's New Testament
Many more believed because ofhis own word. They saw and heard for
themselves.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.

Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 4:41". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-4.html.
1891.
Robertson's WordPictures in the New Testament
Many more (πολλωι πλειους — pollōi pleious). “More by much” (instrumental
case πολλωι — pollōi) in comparisonwith just “many” (πολλοι — polloi) of
John 4:39. Jesus was reaping more rapidly than the woman did. But all were
rejoicing that so many “believed” (επιστευσαν — episteusanreally believed).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 4:41". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-4.html. Broadman
Press 1932,33. Renewal1960.

Many more ( πολλῷ πλεί )
Literally, more by much; i.e., far more, with reference to the simple πολλοὶ ,
many, in John 4:39.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 4:41". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-4.html. Charles
Schribner's Sons. New York, USA. 1887.
The Fourfold Gospel
them1: and he abode there two days2.
them. "His own receivedhim not" (John 1:11), but these "strangers"
welcomedhim.
And he abode there two days. The stay was brief, but long enough to prepare
the wayfor a future church among the Samaritans in the neighboring city of
Samaria (Acts 8:5-8). From the nearer town of Shechemcame Justin Martyr,
one of the greatestChristian writers of the secondcentury.

Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 4:41". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
4.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
41.And many more believed. From what followedit is evident that Christ’s
compliance with their wish was highly proper; for we see how much fruit was
reaped from the two days which he granted to their request. By this example
we are taught that we ought never to refrain from working, when we have it
in our powerto advance the kingdom of God; and if we are afraid that our
readiness in complying may be liable to unfavorable reports, or may often
prove to be useless, letus ask from Christ the Spirit of counselto direct us.
The word believe is now used in a different sense;for it means not only that
they were prepared for faith, but that they actually had a proper faith
Copyright Statement
Bibliography

Calvin, John. "Commentary on John 4:41". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-4.html. 1840-
57.
Vv. 41 marks a two-fold advance, one in the number of believers, the other in
the nature of their faith. This latter advance is expressedin the words:
BecauseofHis word, contrastedwith the words: Becauseofthe woman"s
story (John 4:39); it is reflectively formulated in the declarationof John 4:42.
The Samaritans reserve the more grave term λόγος for the word of Jesus;they
apply to the talk of the womanthe term λαλία, which has in it, undoubtedly,
nothing contemptuous (John 8:43, where Jesus applies it to His own
discourses), but which denotes something more outward, a mere report, a
piece of news. The verb ἀκηκόαμεν, we have heard, has in the Greek no
object; the idea is concentratedin the subject αὐτοί : "We have ourselves
become hearers;" whence follows:"And as such we know." The reading of
the Sinaitic MS.: "We have heard from him (from his mouth) and we know
that...," would give to the following professionthe characterof an external
and slavishrepetition, opposedto the spirit of the narrative. The expression:
The Saviour of the world seems to indicate an advance in the notion of the
Messiahin these Samaritans. The question is of salvation, and no longer
merely of teaching as in John 4:25. This expressionis, perhaps, connected
with the word of Jesus to the woman (John 4:22), which Jesus must have
developed to them: "Salvationis from the Jews."
Tholuck and Lucke suspectthe historicaltruth of this term Saviour of the
world, as too universalistic in the mouth of these Samaritans. By what right?
Did not these people possessin their Pentateuchthe promise of God to
Abraham: "All the families of the earth shall be blessedin thy seed," to which
Jesus might have calledtheir attention? And had they not just been, during
those two days, in direct contactwith the love of the true Christ, so opposite to
the particularistic arrogance ofJewishPharisaism? The Alexandrian

authorities rejectthe words ὁ χριστός, the Christ. Undoubtedly there might be
seenin them the sealof the union announced by Jesus (John 4:23-24)between
the Samaritans (the Saviour of the world) and the Jews (the Christ). But it is
easierto understand how this term may have been added, than how it could
have been rejected.
The eagerwelcomewhich Jesus found among the Samaritans is an example of
the effectwhich the coming of Christ should have produced among His own.
The faith of these strangers was the condemnation of Israel"s unbelief. It was,
undoubtedly, under this impression that Jesus, afterthose two exceptional
days in His earthly existence, resumedHis journey to Galilee.
Copyright Statement
Bibliography
Godet, Frédéric Louis. "Commentary on John 4:41". "Frédéric Louis Godet -
Commentary on SelectedBooks".
https:https://www.studylight.org/commentaries/gsc/john-4.html.
John Trapp Complete Commentary
41 And many more believed because ofhis own word;

Ver. 41. Because ofhis own word] This is it alone that is the foundation of
faith, and converts the soul, Psalms 19:7. That of goodwives winning their
husbands, 1 Peter3:1, is meant by wayof preparation only in general. And
that of winning a soul by private admonition, James 5:20, is meant of
persuading them to some goodduty, or to receive some truth, or to forsake
some one evil or error.
Copyright Statement
Bibliography
Trapp, John. "Commentary on John 4:41". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-4.html.
1865-1868.
Johann Albrecht Bengel's Gnomonof the New Testament
John 4:41. αὐτοῦ)Of Himself.
Copyright Statement
Bibliography

Bengel, JohannAlbrecht. "Commentary on John 4:41". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-4.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Believing seemethhere to be takenin a different sense from what it was taken
in John 4:39, from what followeth, John 4:42. There it seemethonly to signify
a lowerdegree of assent, that he was a prophet, upon the woman’s saying that
he had told her all she had done; here it signifieth a giving credit to him as the
Christ, the Saviour of the world, of which they were convinced by what they
heard from himself. Thus that of the apostle, Romans 10:17, is justified, that
faith cometh by hearing; and the influence of Christ upon the souls of
believers is also justified. We read of no miracles our Saviour wrought here;
they believed not because ofany signs they saw, but because ofhis word;
wherein also they further showedthemselves the first fruit of the Gentiles, the
generality of which were afterward convertedto the faith of the gospel, after
that miracles were ceased, by hearing the gospelpreached.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon John 4:41". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-4.html. 1685.

Justin Edwards' Family Bible New Testament
Many more believed; this was the beginning of the harvest of which Jesus had
spoken.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 4:41". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-4.html.
American Tract Society. 1851.
The Expositor's Greek Testament
John 4:41. The result was that πολλῷ πλείους, a far largernumber than had
believed owing to the woman’s report now believed διὰ τὸν λόγον αὐτοῦ, on
accountof what they heard from Jesus Himself. This is a faith approved by
John, because basednot on miracles but on the word of Christ.— οὐκέτι …
καὶ οἴδαμεν. No longer do we believe on accountof your talk [ λαλιάν, not
λόγον], for we ourselves have heard and know. This could only be said by
those who went out first from the city, not by those many more who
afterwards believed. They felt that their faith was now firmer and stronger,
more worthy to be called faith. This mature belief expresseditself in the
confessionοὗτόςἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου ὁ χριστός. The title
“Saviourof the World” was of course prompted by the teaching of Jesus
Himself during His two days’ residence. To suppose, with severalinterpreters,

that it is put into the mouth of the Samaritans by the evangelistis to suppose
that during these two days Jesus did not disclose to them that He was the
Saviour of the World. [“It probably belongs not to the Samaritans but to the
evangelist. At the same time it is possible that such an epithet might be
employed by them merely as synonymous with ‘Messiah’”—Sanday.]
Doubt has been caston the historicity of this narrative by Baur, who thinks
the womanis a type of susceptible heathendom; and by Strauss, who thinks it
was invented for the purpose of showing that Jesus personallytaught not only
in Galilee, Judaea, and Perea, but also in Samaria. “How natural the tendency
to perfect the agencyof Jesus, by representing Him to have sownthe heavenly
seedin Samaria, thus extending His Ministry through all parts of Palestine;to
limit the glory of the apostles andother teachers to that of being the mere
reapers of the harvestin Samaria;and to put this distinction, on a suitable
occasion, into the mouth of Jesus!” Holtzmann’s idea of this sectionof the
Gospelis similar. The fictitious characterof the narrative seems to be mainly
basedon its greatsignificance for the life of Christ. As if the actual events of
His life were not significant. Stress too is laid on the circumstance that among
simple peoples all striking incidents, conversations,recognitions, take place at
wells. In other words, wells are common meeting-places, therefore this
meeting at a well cannot have takenplace.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 4:41". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-4.html. 1897-1910.

E.W. Bullinger's Companion Bible Notes
believed. App-150.
because of. Greek dia. App-104. John 4:2. word. Greek. logos. Seenote on
Mark 9:32.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 4:41". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-4.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
And many more believed because of his own word;
No JFB commentary on this verse.
Copyright Statement

Bibliography
4:41". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
4.html. 1871-8.
The Bible Study New Testament
Many more believed because ofhis message.Theysaw and heard for
themselves this unique prophet.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on John 4:41". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-4.html.
College Press, Joplin, MO. 1974.

(41) And many more believed.—The veil is left upon those two days, as upon
so many days in the life of Christ. We know how much was said at the well in
a few minutes, and that many believed on Him in a few hours. What questions
they must have asked!What truths He must have taught during this sojourn!
How that central truth of the Fatherhood of God and the brotherhood of man
must have burned in the hearts of this mixed and despisedpeople! Salvation
was of the Jews, andthey were from Babylon, and from Cuthah, and from
Ava, and from Hamath, and from Sepharvaim. But Fatherhood is a truth for
every heart of man, and He who thus linked heaven and earth was the Saviour
of the world. We know not what words passedfrom them to Him, from Him
to them; but we know that the result was that many more believed, and that
those who before believed on testimony passedto the higher faith of personal
conviction.
PRECEPTAUSTIN RESOURCES
WILLIAM BARCLAY
THE SAVIOUR OF THE WORLD (John 4:39-42)
4:39-42 Many of the Samaritans from that city believed on him, because of the
woman's story, for she testified: "He told me all things that I have done." So
when the Samaritans came to him, they askedhim to stay amongstthem, and
he stayed there two days. And many more believed when they heard his word,
and they said to the woman: "No longer do we believe because ofyour talk.
We ourselves have listened to him, and we know that this is really the Saviour
of the World."

In the events which happened at Samaria we have the pattern by which the
gospelso often spreads. In the rise of belief among the Samaritans there were
three stages.
(i) There was introduction. The Samaritans were introduced to Christ by the
woman. Here we see full-displayed God's need of us. Paul said:. "How are
they to hear without a preacher?" (Romans 10:14). The word of Godmust be
transmitted by man to man. God cannot deliver his messageto those who have
never heard it unless there is someone to deliver it.
"He has no hands but our hands
To do his work today:
He has no feetbut our feet
To lead men in his way:
He has no voice but our voice
To tell men how he died:
He has no help but our help

To lead them to his side."
It is at once our precious privilege and our terrible responsibility to bring men
to Christ. The introduction cannot be made unless there is a man to make it.
Further, that introduction is made on the strength of personalwitness. The
cry of the Samaritan woman was:"Look whathe has done for me and to me."
It was not to a theory that she calledher neighbours; it was to a dynamic and
changing power. The church can expand until the kingdoms of the world
become the kingdoms of the Lord only when men and womenthemselves
experience the power of Christ, and then transmit that experience to others.
(ii) There was nearerintimacy and growing knowledge. Once the Samaritans
had been introduced to Christ, they sought his company. They askedhim to
stay with them that they might learn of him and come to know him better. It is
true that a man must be introduced to Christ, but it is equally true that once
he has been introduced he must himself go on to live in the presence ofChrist.
No man can go through an experience for another man. Others may lead us to
the friendship of Christ, but we must claim and enjoy that friendship
ourselves.
(iii) There came discovery and surrender. The Samaritans discoveredin
Christ the Saviour of the world. It is not likely that they themselves put it
exactly that way. John was writing years afterwards, and was putting the
discoveryof the Samaritans into his own words, words which enshrine a life-
time's living with and thinking about Jesus Christ. It is only in John that we
find this tremendous title. We find it here and in 1 John 4:14. To him it was
the title par excellence forChrist.

John did not invent the title. In the Old TestamentGodhad often been called
the Godof salvation, the Saviour, the saving God. Many of the Greek gods
had acquired this title. At the time John was writing the Roman Emperor was
invested with the title Saviour of the World. It is as if John said: "All that you
have dreamed of has at last in Jesus come true."
We do well to remember this title. Jesus was notsimply a prophet, who came
with a messagein words from God. He was not simply an expert psychologist
with an uncanny faculty for seeing into the human mind. True, he showedthat
very skill in the case ofthe Samaritan woman, but he showedmore than that.
He was not simply an example. He did not come simply to show men the way
in which life ought to be lived. A greatexample can be merely heart-breaking
and frustrating when we find ourselves powerlessto follow it.
Jesus was Saviour. He rescuedmen from the evil and hopeless situationin
which they found themselves;he broke the chains that bound them to the past
and gave them a powerwhich enabled them to meet the future. The
Samaritan womanis in fact the greatexample of his saving power. The town
where she stayed would no doubt have labelled her a characterbeyond
reformation; and she herselfwould no doubt have agreedthat a respectable
life was beyond her. But Jesus came and doubly rescuedher; he enabled her
to break awayfrom the past and he opened a new future to her. There is no
title adequate to describe Jesus exceptSaviour of the World.
ALBERT BARNES
Verses 39-42

And many of the Samaritans of that city believed on him, … - There is seldom
an instance of so remarkable successas this. From a single conversation, in
circumstances, in a place, and with an individual little likely to be attended
with such results, many sinners were converted; many believed on the
testimony of the woman; many more came to hear, and believed because they
heard him themselves. We should never despair of doing good in the most
unpromising circumstances, and we should seize upon every opportunity to
converse with sinners on the greatsubject of their souls‘salvation.
KENNETHBOA
John4:39-42. “Fromthat city many of the Samaritans believed in Him
because ofthe word of the womanwho testified, ‘He told me all the things that
I have done. So when the Samaritans came to Jesus, they were asking Him to
stay with them; and He stayed there two days. Many more believed because of
His word; and they were saying to the woman, ‘It is no longer because ofwhat
you said that we believe, for we have heard for ourselves and know that this
One is indeed the Savior of the world.” This is a strong text here because these
villagers then had done what the disciples who were first called by Jesus and
what Nathaniel had done- come and see. So they cane and they saw him and
they ultimately believed. Their faith was based on a first-hand experience.
You’ve heard the expressionthat God has no grandchildren. It’s true. You
cannot have a relationship with God by proxy. You can raise a child and you
can share the truth but there comes a point in a child’s life where they must
come to their own faith. They cannot live on the faith of their fathers or
mothers. I remember when Heather was in that process. Our daughter was
wrestling with this whole issue. She always kind of believed in these things but
there was a point when she was in England when she really had to wrestle
with whether this was true or not.

All of her friends in England were virtually atheists or agnostics. Bythe grace
of God, He brought a person into her life that was involved with ministry in
her particular school. This person had a powerful impact on her life and the
lives of some of her friends. She saw a genuineness and authenticity about this
man that she had not seenin other parts of the Christian world where she
came from. Heather is very sensitive to hypocrisy. She picks it up in a second.
She couldn’t explain this guy. It was not just our testimony but she saw the
reality in her own schooland with these new friends and so forth and that’s
where she came to wrestle with this. When she came back to the States, she
had pretty well hammered it out in that context. But there comes a point when
every person needs to really make it a first-hand, not a second-handfaith. You
don’t become a Christian, as you well know, simply by attending church any
more than you become a baseballplayer by going to the baseballstadium.
Just being an observerdoesn’twork. There’s a choice to be made, a decision
to be made, and it’s not going to be done by proxy.
The Samaritans callHim something remarkable-The Savior of the world. It’s
found only here and one other place in the New Testament, I John 4:14. It’s
very significant that the Samaritans of all people first applied it to Jesus. They
had this profound insight.
Then Jesus did something that was quite remarkable. John 4:43, “After two
days He went forth from there into Galilee.” Thosetwo days spent in Sychar
by Jesus were an exceptionto His generalpolicy. Remember He said, I’ve only
come to the lost sheepof the house of Israel initially. When He saw that the
Jews were ultimately going to rejectHim then it was after that rejectionthat
the greatcommissionwas to bring it to the entire world. This visit is an
exception.

STEVEN COLE
God uses the witness of those who invite others to come to Jesus Christ(4:39-
42).
John 4:39-42:“From that city many of the Samaritans believed in Him
because ofthe word of the womanwho testified, ‘He told me all the things that
I have done.’ So when the Samaritans came to Jesus, they were asking Him to
stay with them; and He stayed there two days. Many more believed because of
His word; and they were saying to the woman, ‘It is no longer because ofwhat
you said that we believe, for we have heard for ourselves and know that this
One is indeed the Savior of the world.’”
In light of the centuries of hostility betweenSamaritans and Jews, the
Samaritans’warm acceptance ofJesus is amazing. The Holy Spirit can break
down barriers that the world has erected. Justas Nathanaelhad to “come and
see” Jesusfor himself (1:46), so now at the woman’s invitation to “come,” the
Samaritans came to Jesus and came to believe that He is the Savior of the
world. Note two things:
THOMAS CONSTABLE
Verses 40-42
The openness ofthese Samaritans contrasts with the hostility of so many of
Jesus" Jewishhearers (cf. John 1:11). It required considerable humility for
these Samaritans to invite a Jewishrabbi to stay with them ( John 4:9).
During the following two days many more Samaritans than just those who
visited Jesus by Jacob"swellbecame believers in Him. They did so because of
Jesus" words that confirmed what the woman had said about Him. They
produced certain knowledge in the Samaritans ("we know," John4:42). Their

faith receiveda firmer foundation than just the witness of another believer. It
restedon personalcontactwith Jesus. The joint testimony of believers and the
word of God is a powerful evangelistic combination. These simple Samaritans
understood what sophisticatedNicodemus could not (cf. Matthew 11:25).
The title "Saviorof the world" is unique to John occurring only here and in 1
John 4:14 (cf. John 1:29; John 1:34; John 3:17). John"s original readers
would have been familiar with the title because the Greeks and Romans gave
it to severalof their gods and emperors. [Note: Carson, p232.]Nevertheless
Jesus was the true Savior of the world whom these Samaritans recognizedas
such. The Old Testamentspoke ofGod in this role (e.g, Psalm35:9; Jonah
2:9). Jesus was Godin actionsaving the world. This does not mean that
everyone will experience eternalsalvation, the doctrine of universalism, but
that Jesus has made everyone savable, and those who believe on Him obtain
salvation.
"It is interesting to trace our Lord"s movements that brought Him to
Samaria. He was in Jerusalem( John 2:23) and then came into Judea ( John
3:22). From Judea He went into Samaria ( John 4:4), and the Samaritans
declaredHim to be "the Saviorof the world." This is a perfect parallel to Acts
1:8 -"And ye shall be witnessesunto Me both in Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost part of the earth." Our Lord has set
the example. If we follow, He will give us the harvest." [Note:Wiersbe, 1:302.]
This was the first instance of cross-culturalevangelismthat the Gospel
evangelists recordedin Jesus" ministry. Jesus" ministry to Gentiles came
later, according to their records. Jesus laterchargedthe church to continue
cross-culturalevangelism( Acts 1:8). Still later Philip evangelizedin Samaria
with greatsuccess, perhaps in this very region ( Acts 8:4-8). Jesus" ministry
here was not only reaping but sowing. Philip reapedwhat Jesus had sowed.

BOB DEFFINBAUGH
SalvationComes to Samaria
(4:39-42)
39 Now many Samaritans from that town believed in him because ofthe
report of the woman who testified, “He told me everything I ever did.” 40 So
when the Samaritans came to him, they startedasking him to stay with them.
He stayed there two days, 41 and because of his word many more believed. 42
They said to the woman, “No longer do we believe because ofyour words, for
we have heard for ourselves, and we know that this one really is the Savior of
the world.”
What a contrastchapter 4 is to chapter3. In chapter 3, Jesus speakswith
Nicodemus, who is the most prominent teacherand leader of his day. This
man recognizes something specialin Jesus and confesses thatGod is somehow
with Jesus;yet he resists everything our Lord tells him. There is no evidence
that Nicodemus comes to faith during this first meeting with our Lord. This
great“leader” finds it difficult to “follow” Jesus, andhe leads no one to Him.
The woman at the well seems much more perceptive and receptive to what
Jesus has to say. She is well on her way to faith as a result of her first
conversationwith Him. More than this, she brings many others to Him as
well. Who would have ever imagined how little Nicodemus would do for the
kingdom of God, and how much God would use this Samaritanwoman?
Look at the kind of faith these Samaritans possess, as reflectedby their words.
At first they took the word of the Samaritanwoman, but having heard Jesus
for themselves, they no longer relied on her testimony, but on what they heard
Jesus say. We are told of no miracles (other than Jesus letting this woman
know that He knew all about her life of sin), of no signs being performed by

our Lord in Samaria (though of course there could have been miracles that
John chose not to record). These Samaritans have a vastly superior faith than
mere “signfaith.” Their faith is “Wordfaith,” faith in Jesus Christ, based
upon His own words. They came to trust in Jesus as the Messiah, as the
“Saviorof the world.”
Conclusion
This is a greattext, is it not? There are many lessons to be learned from this
text, but I shall conclude by pointing out only a few. Is this whole chapter not
a prototype, a foretaste of things to come? Was it not due to the hardness of
heart and unbelief of the Jews that the gospelcame to the Gentiles? Whatan
amazing example of the grace ofGod, manifested toward sinners, and what an
encouragement!Once again we see that those who rejectthe gospelare those
who think themselves “too goodfor it.” But this woman, along with many
from her home town, acknowledgetheir sin and find salvation in Jesus Christ.
No one is ever too sinful to be saved, but many are those who are too
“righteous” (self-righteous)to be saved. John chapter 4 prepares us for the
greatharvest of Gentile sinners, who are soonto be saved as a result of the
death, burial and resurrectionof Jesus Christ, and the rejection of Him as
Messiahby the Jews.
What an amazing thing that our Lord found it necessaryto pass through
Samaria. Why was this? Well, of course it was because Godhad purposed to
save these Samaritans from their sins. But there is yet another reason, a very
simple one:These Samaritans would not come to Jesus, but Jesus did come to
them. I think there is sometimes the presumption that the unbelievers should
come to us, but it is a presumption on our part, and a bad one. “Go” is an
important word in the greatcommission, and Jesus has set the example for
us.209 If the church is saying, “Come” to unbelievers, let us remember that
our Lord says, “Go” to the church. The first thing the Samaritan woman does
is to “go” to those who are lost in her home town.

Our text challenges me to question just how committed I am to obeying our
Lord. The “work” to which our Lord was committed was the “Father’s
work,” the work of salvation. He was so committed to completing His work
that He refused to eat a meal when it interfered with this work. Am I as
committed to the salvationof men as God is? Am I willing to forego a meal, a
restful evening, a bigger house, a more affluent lifestyle, so that God’s work
might be advanced? This text exposes my ownself-centeredness, my own
reluctance to subordinate my self-interests to God’s interests.
I am also challengedto reevaluate what inspires and motivates me. My
appetites provide me with strong motivation to eat and to satisfymyself.
God’s purposes and work motivated our Lord. Foodgives us strength and
sustenance. If our Lord’s “food” was to complete the work His Father had
given Him, then His strength and motivation for service came from this work.
I hear a lot these days about “burnout,” and I’ve always beentroubled
because I don’t find this term in the Bible. Now, I’m beginning to wonder if
the conceptis biblical. Are Christians “burning out” because they have been
working too hard at doing the Father’s will? It seems to me that if the
Father’s work is that which strengthens and empowers us, then we can hardly
“burn out” by making His work our work. This whole matter needs to be
given more careful thought in the light of our text.
If the salvationof the lostis so important, then it is clearthat nothing should
keepus from it—even something as “good” as “lunch.” Is this not what Jesus
told His disciples? And if something essentiallygoodand necessarymay need
to be setaside to complete God’s work, then surely those things which are not
goodmust to be setaside too:
1 Therefore, since we are surrounded by such a greatcloud of witnesses, we
must get rid of every weightand the sin that clings so closely, and run with

endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the
pioneer and perfecterof our faith. For the joy set out for him he endured the
cross, disregarding its shame, and has takenhis seatat the right hand of the
throne of God (Hebrews 12:1-2).
What are some of the hindrances we ought to setaside so that we canmore
effectively carry out the Father’s will in the salvationof men? We have
already seenthat we must set aside “self-interest.”In our text, we see that we
must also setaside our prejudices in regard to race, culture, and gender(to
mention a few). We must set aside all self-righteousness, realizing that Christ
came to save sinners, among whom we are chief (see 1 Timothy 1:12-16).
We must setaside our false views of piety. We are not more holy for
separating ourselves from any contactwith sinners. We are holy when we put
off those practices that once characterized us as sinners. Keeping our distance
from sinners as the Phariseesdid was ineffective in making them more pious,
and it kept them from sharing the light of the gospelwith those who neededit.
We must also setaside erroneous ideas as to whom God canuse to save others.
Why do so many Christians today (of those who do attempt to evangelize)
seemto fix their attention and focus their efforts on the “Nicodemuses”ofour
time? Why do we go after those whom we suppose to have position and power,
thinking they will bring more to Christ? Does the contrastbetween
Nicodemus in chapter 3 and the woman at the well in chapter 4 not teach us
something? Is this not exactlywhat the Apostle Paul taught?
18 For the messageaboutthe cross is foolishness to those who are perishing,
but to us who are being savedit is the powerof God. 19 Forit is written, “I
will destroy the wisdom of the wise, and I will thwart the cleverness ofthe
intelligent.” 20 Where is the wise man? Where is the expert in the Mosaic

Law? Where is the debaterof this age? Has God not made the wisdomof the
world foolish? 21 Forsince in the wisdom of God, the world by its wisdom did
not know God, God was pleasedto save those who believe by the foolishness of
preaching. 22 ForJews demand miraculous signs and Greeks ask forwisdom,
23 but we preach about a crucified Christ, a stumbling block to Jews and
foolishness to Gentiles. 24 But to those who are called, both Jews and Greeks,
Christ is the power of God and the wisdom of God. 25 For the foolishness of
God is wiserthan human wisdom, and the weakness ofGodis strongerthan
human strength. 26 Think about the circumstances ofyour call, brothers and
sisters. Notmany were wise by human standards, not many were powerful,
not many were members of the upper class. 27 But God chose whatthe world
thinks foolishto shame the wise, and God chose whatthe world thinks weak to
shame the strong. 28 God chose whatis low and despised in the world, what is
regardedas nothing, to set aside what is regardedas something, 29 so that no
one canboast in his presence. 30 He is the reasonyou have a relationship with
Christ Jesus, who became for us wisdom from God, and righteousness and
sanctificationand redemption, 31 so that, as it is written, “Let the one who
boasts, boastin the Lord.”
Finally, our text is instructive as to how we should evangelize the lost. I have
already pointed out that we must see the importance of this ministry—it is
God’s passion, and it should be ours as well. It is so important we should be
willing to miss a meal (or more) to do it. We need to setaside our prejudices
and rearrange our priorities. We need to go where the lost can be found. And,
we need to start by talking to people where they are, in terms of things they
understand, and that they know they need. We should move from these
matters to the deeperissues of sin and of salvation. We need to earn the right
to do this, and it will very likely take much more time that it took our Lord.
But it is what God wants us to do, indeed what He commands us to do. It is
what He did to seek and to save us. It is what we need to do as well.

W. Hall Harris III
4:27-42 In the discussionwith the disciples which takes place while the woman
has gone into the city, note again the misunderstanding: the disciples think
Jesus refers to physical food, while he is really speaking figuratively and
spiritually again.
Thus Jesus is forcedto explain what he means, and the explanation that his
food is his mission, to do the will of God and accomplishhis work, leads
naturally into the metaphor of the harvest. The fruit of his mission is
representedby the Samaritans who are coming to him. It has been pointed out
that they could have been seeneven then from a distance as they made their
way through the fields to the well.
In summary, R. Brown (184-5)has an excellentstatement:
“Johnis too gooda dramatist to leave the story without a conclusionthat
would bring togetherthe themes of the two scenes. The womanwho was so
important in Scene 1 is recalledbecause it is on her word that the townspeople
believe. But the completionof the Father’s work (vs. 34), the harvest of the
Samaritans, is to have greaterdurability; for the townspeople come to believe
on Jesus’own word that he is the Saviorof the world. If our story in ch. iv,
particularly in Scene 1, has portrayed the steps by which a soul comes to
believe in Jesus, it also portrays the history of the apostolate,for the harvest
comes outside of Judea among foreigners. We can scarcelybelieve that the
evangelistdid not mean for us to contrastthe unsatisfactoryfaith of the Jews
in ii 23-25 basedon a superficial admiration of miracles with the deeperfaith
of the Samaritans basedon the word of Jesus. Nicodemus, the rabbi of
Jerusalem, could not understand Jesus’messagethatGod had sent the Son
into the world so that the world might be saved through him (iii 17); yet the

peasants ofSamaria readily come to know that Jesus is really the Saviorof the
world.”71
Needlessto say there is irony here, an irony foreshadowedin the Prologue to
the Fourth Gospel(1:11): “He came to his own, and his own did not receive
him”. Yet the Samaritans welcome Jesus andproclaim him to be not the
JewishMessiahbut the Saviorof the world.
John: Revival in Small TownSamaria
Sermon by Derek Thomas on January 8, 2003
John 4:27-42
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John 4: 27-42
Revival in Small-town Samaria
Turn in your Bibles to the gospelofJohn, the fourth
chapter verse 27-42. This is our Missions Conferenceweek, andthis morning
we
were focusing in the worship service on Psalm67, the theme for the entire
conference. We were reminded of the theme of that Psalmsummarized by the
title

of John Piper’s book Let the Nations Be Glad, and here in John 4,
we have a story of the conversionof a woman of Samaria–a womanfrom a
different ethnic backgroundto the Jews. Astory that involves not just her
conversion, but the conversionof many other Samaritans as a consequence of
what
she did.
Now, it’s very interesting as all of these things
work out in God’s providence; and not perhaps by design on my part, but in
verse
24 in this chapter, there is a marvelous verse that in some way brings together
what we hope to do during this entire missions conference, because in verse 24
of this narrative of Jesus’discourse withthe Samaritan woman, He interjects
a
conversationwith her that, at first, looks like a digressionon her part. I’ve
never been persuaded that it was a digressionon Jesus’part; Jesus knew
exactly
where this conversationwas going, but it is interesting that in the midst of
trying to evangelize this woman, she introduces the theme of worship.
This morning Ligon quoted that very famous statement
by John Piper, who said that “the goalof the church is not missions but
worship. Missions existbecause worshipdoesn’t; and that the ultimate goalof

God in the plan of redemption is to have a people who will worship Him.”
And
it’s interesting here that Jesus says to the woman in verse 24, “Godis Spirit
and those who worship Him must worship Him in Spirit and in truth.” God is
seeking worshippers. He’s not just seeking those who will callthemselves
converts;He’s not just seeking numbers; He’s seeking worshippers–menand
women
who will fall down and acknowledgeHim to be the one true and living God,
men
and women who will come in and through Jesus Christ to acknowledgeHim
as king
of kings and Lord of Lords. Missions existbecause worshipdoesn’t. Now let’s
read togetherfrom chapter John 4:27.
“At this point His disciples came, and they marveled that
He had been speaking with a woman, yet no one said, “What do you seek?”
or, “Why
do You speak with her?” So the woman left her waterpot and went into the
city
and said to the men, “Come, see a man who told me all the things that I have
done; this is not the Christ, is it?” They went out of the city, and were coming
to Him. In the meanwhile, the disciples were requesting Him, saying, “Rabbi,
eat.” But He said to them, “I have food to eat that you do not know about.”
The
disciples therefore were saying to one another, “No one brought Him anything

to eat did he?” Jesus saidto them, “My food is to do the will of Him who sent
Me, and to accomplishHis work. Do you not say, ‘There are yet four months
and
then comes the harvest’? Behold, I sayto you, “Lift up your eyes and
look on the fields that are white for harvest. Already he who reaps is receiving
wages andis gathering fruit for life eternal; so that he who sows and he who
reaps may rejoice together. Forin this case the saying is true, ‘One
sows and another reaps.’I sent you to reap that for which you have not
labored;
others have labored and you have entered in to their labor.” And from the city
many of the Samaritans believed in Him because ofthe word of the woman
who
testified, “He told me all the things that I have done.” So when the
Samaritans came to Him, they were asking Him to staywith them; and He
stayed
there two days and many more believed because ofHis word; and they were
saying
to the woman, “It is no longer because ofwhat you said that we believe, for we
have heard for ourselves and know that this one is indeed the Saviorof the
world.” Amen. May God bless to us the reading of His holy and inerrant
Word. May
we pray together.
Father, we thank you for the Scriptures. We thank you
that holy men of old wrote as they were carried along by the Holy Spirit. Now

bless this word to our hearts for Jesus’sake.Amen.
Severalhymns come to mind as I read this story. One
is “O Christ, in Thee My Soul Hath Found” and you remember the lines: I
tried
the brokencisterns, Lord; but ah, the waters failed. Even as I stooped
to drink, they fled and mockedme as I wailed. Now, none but Christ can
satisfy. None other name for me. There’s love and life and lasting joy, Lord
Jesus, found in Thee. This woman had come to the well with her waterpots,
and we won’t go into the whole of that story. She had been coming for many,
many
years to fill her waterpots, but the point that John wants you to understand is
that howeveroften she may have filled those waterpots with water, the
cisterns
of her soul were empty. She was a woman who had been married, at least
she had been with five men and the man she was now with was not her
husband. She
had had a very colorful life shall we say. She had been trying the broken
cisterns of this world and she had found them to be empty. She had found
them to
be unsatisfying–to be such that they had never filled her deepest
requirements.
And now she meets another man. She meets Jesus of

Nazareth, our Lord and SaviorJesus Christ, and it is as though He says to
her,
“Will you have this man to be your Savior? And will you love Him and serve
Him
and follow Him all the days of your life?” That which you have found to be
wanting in the world will be more than made up with your relationship with
Me.
“From heavenHe came and soughther to be His holy bride, and with His own
blood
He bought her and for her life He died.”
And what happened as a consequenceofthe conversion
of this adulterous woman, this prostitute, this low-life womanof Samaria? As
a
result of her conversion, wonderful and astonishing and marvelous as it is, she
goes back to her town and tells the men of her town–it would be interesting to
know which men she actually told–perhaps some that she had been intimate
with.
Who knows? But the marvel of sovereign, seeking grace is that many of these
men
believed. It’s a wonderful accountof a spiritual awakening in the New
Testament. It’s actually the first accountof a spiritual awakening in the New
Testament.
It’s what we would calla revival. Notthe

kind of revival that is announced in churches all over the South here, that
revival takes place next Wednesdayat 7:00, and we’ll meet for two weeks–
that’s
not a revival. Whateverthat is, it’s not a revival. A revival is a
sovereignwork of God where He quickens not just one, but many all at once
and
brings them into a living and vital relationship with Himself and at the same
time, stirs the hearts of His people that they might be aflame with love and
zeal for Him.
I. What kind of people does God
need as evangelists for revival to happen.
I want us to think through this narrative this evening with our
missions conference in mind, and first of all, I want us to ask the question:
What is the instrument that God uses in this awakening, in this revival? And
the
answeris: A single woman. A solitary woman whose life has been
dramatically
turned around; she has abandoned her water jar. Didn’t you see that in the
reading in verse 28? The woman left her water pot. Imagine if this were
Stephen
Spielberg or Francis Ford Coppola making a movie. Imagine what they would
do
with something like this. This waterjar had been a symbol of her life, and now

that she has found Jesus, she no longer needs that broken, empty waterjar
that
could never satisfy. I think that if this were a movie, the last few scenes
would be this waterjar and the camera coming out with this wide-angle shot
of
this waterjar–the symbol of all that she has left behind. She has found Jesus
Christ. She has found a living, vital Saviorand what does she do? She
does what she cannotprevent herself from doing: she tells others of what
Jesus
has done for her.
Now, I’m fascinatedby asking the question: What
technique did she use? And the answeris that she had no technique. She did
three simple things. She pointed them to who Jesus is. Verse 29 says,
“Come, see a man who told me all the things that I had done.” And she had
done
some things. Oh, perhaps some of you have a similar testimony when Jesus
found
you. In your sin-twisted condition, He found you in the mess that your life was
in. In the inadequacy of your life; in the factthat your life was not
integrated, not coming together–everything under the sun was vanity and
Jesus
found you. And this woman points them to who Jesus is. In verse 29, “Come
see a
man who told me all the things that I had done. Surely this is the Christ, the

Messiah, the long-expectedSavior.” She points to Him. He is the one who
found
me. He is the one who knows more about me than I know about myself. He
knows
more about me than I want anyone to know about me. That’s the first thing.
The secondthing is that she tells what Jesus has
done for her. This is the man who told me everything that I ever did.
She tells them of what Jesus had done for her, to the whole community she
tells
this. It was extraordinary, a womanwho by nature would be defensive and
would
have reacteddefensively if anyone came to near to her personallife. She’s
telling everyone, that here is someone who has uncovered the deepestrecesses
of
her heart, and exposedher wretchedness,and exposedher need, and exposed
her
sin. And she invites them to come to Jesus, and to find the same thing. “And
if you come to Him,” she says to them, “you’ll find Him to be the same as I
have
found Him.” That’s all she did.
Is that all that it takes? That’s a fair enough
question to ask. Is that all that it takes? And the answeris, “Yes” and
“No.” Yes, in the sense that it doesn’t take greateloquence. It doesn’t take

a Ph.D. It doesn’t take seminary training. It doesn’t take 20 years of Bible
study to be able to tell some else of what Jesus has done for you. It doesn’t
take greatsocialstanding. It doesn’t take greatamounts of education. This
simple womantold others what Jesus had done for her.
But, no, that’s not all it takes, forwhen she said
what she said, she said it out of a full heart. She said it out of a heat
that’s fallen in love, and, I’m going to say, for the very first time in her
life, with someone who has, canI say it, ravished her soul. She says it out of
the fullness of her heart, she says it out of out a transformed life, and not a
transparent life. They could see, but there was something now about this
woman
that was different. Her life has been transformed. She had a sense ofher
need, and she had been lifted by the powerand grace of Jesus, andthat’s what
it takes. That’s all that it takes. Transformedlives.
You know, as we come to a missions conference, we
think automatically of all countries, way, way across the oceans somewhere,
one
of the greatcontinents of the world. But missions involves at its most basic
level, speaking forJesus here and now in the communities in which we live.
And
here’s this woman, she’s going back to her own community and to her own
people

and to her own kind, and those who knew her well, and she tells them what
Jesus
has done, out of a transformed life. And those are the instruments that God
uses.
God can use you. You don’t have to go to the
uttermost parts of the world. You don’t have to go even beyond your neighbor
across the fence. Just speak, justtell them what Jesus has done for you, and
do it out of a heart that is full of love for Him. And that’s all God used.
Isn’t’ that extraordinary? That’s all He used. The testimony of this woman.
Come see a man who told me all that I ever did. Isn’t’ this the Christ?
You know, it’s not a greattestimony, is it? There
are better testimonies than that. I was thinking, what greattestimony could I
use to illustrate this, and every single one that I was thinking of, and I was
thinking of John Bunyan, and John Newton, and John Calvin, and John
Knox, but
all of them were getting too complicated. Becausethe point of this narrative
is that this is a lisping, stammering, tongue, giving testimony to Jesus. You
know, you don’t have to have courses in evangelismto witness for Jesus.
Instruction in evangelismis useful and we need it, but you don’t have to have
that to be able to testify for Jesus. If you are waiting to be instructed about
how to give testimony for Jesus, there’s something wrong. Just speak, just tell

people how much you love Him, and how much He has done for you, and that
you
couldn’t live for one secondwithout Him. That’s all she did. Doesn’tGod use
broken jars of clay in order to promote the sovereigntyof what He’s doing?
II.
But the secondthing I want us to see is the explanation that Jesus gives
of this revival.
There’s a sort of split screenthing taking place in this narrative.
First of all, we’re with Jesus and the disciples. Then, we are with the woman
in this little town in Samaria. Then, we are back with Jesus and the
disciples. And then, we are with these Samaritan people coming to Jesus. It’s
flip flopping betweenthese two scenes, and the focus now of the conversation
is
betweenJesus and the disciples who are blind about spiritual matters.
They’re
speaking to Him, they’re all in a tizzy because Jesus has missedhis dinner.
Now let’s not be too hard on them. That was good, it was honorable of them to
be concernedthat He had missed His lunch. “Do you want anything to eat,
Jesus,
You must eat?” And He says this extraordinary thing, “I have food to eat that
you don’t know anything about.” He had been so energized, He had been so
caught
up in witnessing to this woman. It takes so much energyto speak about

something that’s intensely personaland intensely profound, and something
that
is intensely close to you. If angels rejoice whena sinner in converted, Jesus
must have been bursting at the thought that this womanwas coming to faith.
As
He could see before His very eyes the work of the Holy Spirit transforming
her
heart and bringing her out of darkness and her sinful pastand into a
wonderful
relationship with Jesus. And He must have been bursting. You know, when
you’re
on that spiritual, emotional high, and you adrenalin is flowing, and Jesus had
adrenalin. He was a real man. He wasn’t concernedabout food, He wasn’t
even
thinking about food, and even now He’s still not ready to eat.
And we can imagine Jesus with the disciples at the
well and these Samaritans are coming toward them. The Samaritans wore
these
white clothes, and many still do in areas ofSamaria today. Perhaps there were
hundreds, I don’t know how many, but they were coming towards them at the
well,
and it’s like a field that’s white unto harvest. “Look,” He says, “the fields
are white unto harvest, the time of reaping has come. The sowerhas been
sowing
and now it’s reaping time.” I’m not sure what Jesus is saying here. He may

have been referring to the conversationHe’s just had with the woman. He has
sownand reaped all at once. Now, that’s not always the case.Sometimes
people
will sow for years and years and years, and anotherperson will come and
reap.
But in this instance, He had sownand reapedall at once, and the one who was
sowing and the one was reaping are rejoicing together. He may have been
talking
about the fact that John the Baptist had been baptizing in this area, that was
referred to back in chapter3, and He may have been saying, “John has been
sowing and now we are reaping, and the two of them have come together.”
Maybe
He’s making a more generalpoint and He’s saying, “The Old Testamenthas
been a
period of sowing and now is the period of reaping. Now the Spirit is being
poured out. Now the end of the ages has dawned and is alreadybreaking forth
into this world so that even now we’re seeing just a little glimpse of this
woman and perhaps the conversionof the Samaritans in all their whiteness
coming
towards Him as though the fulfillment of Psalm 67 is there. Let the nations be
glad. And we’re seeing just a little glimpse of that.
So the explanation for the revival is twofold: a
plowing and sowing has been taking place. And don’t everdespise, if God calls
you to be the sowerand not the reaper. I was thinking of William Carey, that

wonderful, godly astonishing man who goes to India in 1793 afterwriting this
tract, this small booklet, Inquiry into the Obligations of the Christians to
use Means for the Conversionof the Heathen. They gave books titles like
that then. There was a godly elder on the missions board who stood up and
spoke
to Carey, “Sit down, young man, if God intends the heathen to be converted,
He
will do it without your aid or mine.” Which sounded very Calvinistic, but it
wasn’t. It was very unbiblical. Carey was in India for sevenlong, hard years
before he saw a single convert. When he died he had seenthe Scriptures
translated and printed into many, many, some say thirty or forty different
languages. He had founded a college, he had become a professor, he had seen
many, many converts to Jesus Christ. Don’t ever despise if God calls you to be
a sower, giving the word for Jesus, testifying for His greatness,His beauty,
and maybe someone else will come along and reap what you have sown.
The secondexplanationis the timing of God. These
disciples couldn’t see it, but the day of reaping had dawned. A new age had
dawned, and Christ had already beginning to march through the world and
call the
nations to Himself. It’s a beautiful little cameo sketchthat we have here, of
what Christ is still doing, marching through the world and claiming the
nations
and people groups to Himself.

III.
There’s a third thing that I want us to see, and that’s the effects of
this revival.
They are, of course,
glorious. They are basically simple. What happened in this womanhappened
in
the community. What happened in this woman in the transformation of her
life
happened now in the community in many, many people, all at once. And
that’s
what a revival is. Notice, they want to have Jesus staywith them. That’s a
goodsign. When they want to have Jesus staywith them. I wonder if I can
stretch this text just a little. Seminary students be quiet a moment. Let me
stretch this text just a little, because sometimes it’s all too clearin our
lives that we’ve had enough of Jesus for today, and the sign that a work of the
spirit of god had descendedupon this community was that they hadn’t had
enough
of Jesus, and they wanted Him to stay. I was going to make a poor illustration
about Super BowlSunday at this point, but I’ll refrain, because the people to
whom I want to apply it aren’t here. You understand.
Notice that they want to be taught by Jesus. It
isn’t a greatmethod that God uses. That’s something that Robert Murray

McCheyne, in his very brief life once said, “It’s not greatmethods God uses;
it’s greatmen.” And he meant men and women, filled with the Spirit. Men
and
women who are in love with Jesus Christ.
In his book, The SecondEvangelicalAwakening
in 1859, Edwin Orr describes something that took place in Northern Ireland,
where I was a minister for 18 years. The townsfolk ofColerain in the part of
County Derry, close to the County Antrim revival centers, witnessedsome of
the
most amazing scenes in the whole revival. A schoolboy, under deep conviction
of sin, seemedso unable to continue his studies that the kindly teachersent
him home in the company of another boy already converted. On the way
home, they
found an empty house and entered it to pray. At last, the unhappy boy found
peace and returned immediately to the class to tell his teacher, ‘I am so happy,
I have the Lord Jesus in my heart.’ His innocent testimony had its effectupon
the class, andboy after boy after slipped outside. The master, standing on
something to look out the window, observedthe boys, eachone on his knees in
prayer, a little apart from eachother. The master, so overcome, askedthe
boys
to comfort them. Soon, the whole schoolwas in strange disorder, and the
ministers were sent for to deal with seekers afterpeace. Schoolboys, school
girls, parents, and neighbors, the premises being occupieduntil eleven o’clock

that night.”
You know, that was a hundred and fifty years ago or
so, and are you saying, friend, “That could never happen today.” Are you
saying that couldn’t’ happen at First Pres Day School? Are you saying that
couldn’t happen at JA or Prep or somewhere else in town? Becausein saying
that, you’re denying the sovereigntyof God. Do you believe that’s the
challenge? Do you believe that what happened in 1859, do you believe that
what
happened in this town of Samaria, could happen here in Mississippi, in
Jackson?
May God fill our hearts until they overflow, so that we might believe that
what
God has done in the past He can do today and tomorrow. Let’s pray together.
Father, as we begin this Missions Conferenceand
this Missions Week especially, fill us with faith in Your greatnesss, in Your
glory, in Your sovereignty, for Jesus’sake, Amen.
SCOTT HARRIS
These Samaritans demonstrateda faith that was lacking in the religious
leaders in Jerusalem. Many of them were actively looking for the Messiahand

basedjust on the testimony of what the woman said about Jesus, they believed
in Him. They persuaded Jesus to stay with them for two days, and what a
glorious two days it must have been. Our text says nothing about what work
Jesus did during that time. There is no recordof a miracle. There is no
recording of what He must have taught them. We know is that Jesus had
invited His disciples to join Him in gathering the harvestof souls for eternal
life and we know that result of His labors. Jesus must have been teaching
them about the Messiahand the kingdom to come.
Many believed initially because ofthe testimony of the woman, and were
confirmed in their belief after hearing Him themselves (verse 42). Verse 41
tells us that even more came to believe after when they heard Jesus with their
own ears. Notice atthe end of verse 42 what they believed – that this One,
Jesus, is indeed the Savior of the world.
That precious truth had escapedthe understanding of the religious leaders in
Judea. They should have been looking for the Messiah, but they did not
recognize Him when they met Him. They certainly should have had a better
understanding of the Old Testamentprophecies, but the Samaritans
demonstrated a strongerbelief in them. They should have understood that
Messiahwouldcome to save sinners, but they restrictedsalvationto those that
met the standards of conduct they themselves had set up. They should have
know that Messiahwould come to bring God’s grace to all people for the Jews
were already supposedto be doing that, but they wanted a political Messiah
that would restore Jewishpower, prestige and dominance among the nations.
The Samaritans were overjoyedat finding that Jesus was the Messiahand
understood that He is "the savior of the world." They were included.
Tragically, there are many professing to be Christians today that are very
similar to the Pharisees ofold. They restrict it to those that fit their own

criteria of conduct. They seemto have forgottenthat Jesus came to save
sinners from every nation.
PETER PETT
Verse 40
‘So when the Samaritans came to him they beggedhim to stay with them, and
he stayed there for two days.’
Their faith having been arousedthey wanted to know more, and they wanted
their fellow townsfolk to have the opportunity to hear Him. Jesus was happy
to agree and spent the next two days with them. It may in facthave been
longerbecause ‘two’ often means ‘a few’ (compare 1 Kings 17:12). And we
are told that it was a time of greatrevival.
Verse 41-42
‘And many more believed because ofhis word, and they said to the woman,
“Now we believe, not because ofyour words, but because we have heard for
ourselves and know that this is indeed the Saviour of the world”.’
Jesus, considerablyrevived by the experience and no longertired, taught
them for ‘two’ days. And it was to their credit that they recognisedwhatthe
majority of the Jews wouldnot, that here indeed was the Saviour of the world
(compare Isaiah 45:21). The words deliberately bring out that they had gone
beyond belief in Him as the Taheb, as a result of His teaching, and had
recognisedthe significance of His coming in greaterdepth. They now knew
that He had come to save the whole world. This would be partly apparent

from the factthat this Tahebwas a Jew not a Samaritan, and yet was
reaching out to the Samaritans. The only other use of this phrase ‘Saviour of
the world’ is in 1 John 4:14, where it is connectedwith the giving of the Spirit.
Clearly John, who had possibly written the epistle earlier, recognisedthat
here the Spirit had been at work and their eyes had been opened. The idea is
summarised in Acts 1:8. The title would have even more significance to John’s
readers who would be aware of the ascriptionof this title ‘Saviour of the
world’ to Roman emperors. Here was the One Who was the true Saviour of
the world.
A. W. PINK
CHRIST IN SAMARIA
John 4:31-42
We begin with the usual Analysis of the passagewhichis to be before us. In it
we see:—
1. The Disciples’Solicitude, verse 31.
2. The Disciples’Ignorance, verse 32.
3. The Disciples Instructed, verses 34-38.

4. The Samaritan Converts, verse 39.
5. The Samaritan’s Request, verse 40.
6. The Samaritan Converts added unto, verse 41.
7. The Samaritan’s Confession, verse 42.
Verses 31-38 form a parenthesis and tell us something of what transpired
during the interval that followedthe woman’s leaving the well and the
Samaritans coming to Christ because of her testimony to Him. They recorda
conversationwhich took place betweenthe Lord and His disciples. The
disciples, it will be remembered, had "gone awayunto the city to buy meat,"
and had returned from their quest, to find their Masterengagedin
conversationwith a woman of Samaria. They had marvelled at this, but none
had interrogatedHim on the matter. As they had heard the Savior pronounce
the ineffable "I am" title (verse 26), a Divine restraint had fallen upon them.
But now the interview betweenthe Lord Jesus and the Samaritan harlot was
over. Grace had won a glorious victory. A sinner had been brought out of
darkness into God’s marvelous light, and in consequence, had gone forth to
tell others the goodnews which meant so much to her own heart.
Once more the Saviorwas left alone with His disciples. They had returned in
time to hear His closing words with the woman’, and had seenthe summary
effectthey had on her. They had witnessedthat which should have corrected
and enlargedtheir cramped vision. They had been shown that whatever
justification there might have been in the past for the Jews to have "no
dealings with the Samaritans," this no longerheld good. The Sonof God had

come to earth, "full of grace and truth," and the glad tidings concerning Him
must be proclaimed to all people. This was a hard lessonfor these Jewish
disciples, but with infinite patience the Lord bore with their spiritual dullness.
In what follows we have a passageofgreatpracticalimportance, which
contains some weighty truths upon service.
"In the meanwhile His disciples prayed him, saying, Master, eat" (John 4:31).
A little earlier in the day the disciples had left their Mastersitting on the well,
weariedfrom the long journey. Accordingly, they had procured some food,
and had returned to Him with it. But He evidencedno desire for it. Instead of
finding Christ weary and faint, they discoveredHim to be full of renewed
energy. He had receivedrefreshment which they knew not of. This they could
not understand, and so they beggedHim to eat of that which they had brought
Him. Their request was a kindly one. Their appealto Him was well meant.
But it was merely the amiability of the flesh. The ‘milk of human kindness’
must not be mistakenfor the fruit of the Spirit. Sentimentality is not
spirituality.
"But he said unto them, I have meat to eat that ye know not of" (John 4:32).
This was scarcelya rebuke: it was more a word of instruction for their
enlightenment. Their minds were upon material things; the Lord speaks of
that which is spiritual. "Meat" was usedas a figurative expressionfor that
which satisfied. Christ’s heart had been fed. His spirit had been invigorated.
What it was that had refreshedHim we learn from His next utterance. It was
something the disciples "knew not of." Not yet had they discoveredthat the
one who gives out of the things of God is also a receiver. In dispensing
spiritual blessing to others, one is blest himself. Peaceand joy are a part of the
reward which comes to him who does the will of God. The obedient servant
has "meatto eat" that those not engagedin service know nothing about.
These, and other principles of service, were whatthe Lord would now press
upon His disciples.

"Therefore saidthe disciples one to another, Hath any man brought him
ought to eat?" (John4:33). This confirmed what Christ had just said:
disciples of His they might be, but as yet they were very ignorant about
spiritual things. Their minds evidently dwelt more upon material things, than
the things of God. They knew very little about the relation of Christ to the
Father: their thoughts turned at once to the question as to whether or not any
man had "brought him ought to eat." Even goodmen are sometimes very
ignorant; yea, the best of men are, until taught of God. "How dull and thick
brained are the best, ‘till God rend the veil, and enlighten both the organand
the object" (John Trapp, 1650, A.D.). But let us not smile at the dullness of
those disciples; instead, see in them an exhibition of our own spiritual
stupidity, and need of being taught of God.
"Jesus saithunto them, My meat is to do the will of him that sent me, and to
finish his work" (John 4:34). What did Christ mean? In what sense is doing
the will of God"meat" to one who performs it? What is the Father’s "work?"
And how was Christ "finishing" it? The answerto those questions must be
sought in the setting of our verse, noting its connectionwith what has gone
before and what follows. We must first ascertainthe leading subject of the
passageofwhich this verse forms a part.
As we proceedwith our examination of the passage itwill become more and
more evident that its leading subject is service. The Lord was giving needed
instruction to His disciples, and preparing them for their future work. He sets
before them a concise yetremarkably complete outline of the fundamental
principles which underlie all acceptable service forGod. The all-important
and basic principle is that of absolute obedience to the will of God. The
servant must do the will of his master. This the perfect Servant Himself
exemplified. Note how He refers to God. He does not say here, "My meat is to
do the will of the Father," but "the will of Him that sent me." That shows it is
service which is in view.

Jesus was staying with the samaritans

Jesus was staying with the samaritans

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