God, ie, the most heavy and awful of all punishments: such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him-endures as long as his unbelief and disobedience remain! and how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means. There are many very important topics brought forward in this chapter; the principal of which have been already illus. trated in the notes: the subject in the 29th verse is of great Consequence, and requires some further explanation. The friend of the bridegroom, is the person called among the Jews 12 shoshabin; and rapavupons, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture. to pass into Galilee dian, to which the apostle alludes, 2 Cor. xi. 2. From the preceding particulars collated with the speech of John in ver. 29, and with the words of St. Paul, 2 Cor. xi. 2. it is plain that Christ is represented as the BRIDEGROOM: the church, or his genuine disciples, the BRIDE: the ministers of the Gospel, the D SHOSHBEENIM, whose great and important duty it is, to present to the bridegroom a pure uncontaminated virgin, i, è. a church without spot, or wrinkle, or any such thing, Éph. v. 27. alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that say ing of St. Paul, who considered himself the paranymph to Je sus Christ: I am jealous over you with godly jealousy; for 1 have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Cor. xi. 2. 1. There were generally two shoshabinin ; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned. 2. These officers were chosen out of the most intimate and particular friends of the parties:-a brother might be shoshabin or paranymph to his brother. 3. Though it is probable that such persons were not always found in ordinary weddings; yet they were never absent from the marriages of kings, princes, and shoshebeeneyah, to his paranymph; which is agree. persons of distinction. 4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing, and blessed the first pair: and that Michael and Gabriel were shoshabins to Adam. 5. So im portant was this office esteemed among them, that it was reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterward find. 6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion: because they had so much to do about the new married pair, especially during the seven days of the marriage feast, These shoshabinim had a threefold office to fulfil: viz. before, ut, and after the marriage: of each of these in order. I Before the marriage: it was the business of the shosha bin, 1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments: and it was upon this testimony of this friend that the bridegroom chose his bride. 2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage, young women were very strictlyguarded at home with their parents or friends. II. At the wedding; it was the business of the shoshabin, if necessary, 1. To vindicate the character of the bride. 2. To sleep in an apartment contiguous to the new married pair, to prevent the bride from receiving injury. 3. It was his office to see that neither the bride nor bridegroom should be im posed on by each other: and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deut. xxii. 13-21. Of their office in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (jectum) sponsi et sponsæ-ad scrutandum et officiosè observandum ea, quæ sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus, sanguinem virginitatis agnoscat, illum celet aut tollat: et se sponsa pannum sanguine tinctum, secum inferat. 4. When they found that their friend had got a pure and chaste virgin, they exulted greatly: as their own character, and the happiness of their friend, were at stake. To this the Baptist alludes, ver. 29. This my joy is fulfilled. 5. They distributed gifts to the new married couple, which, on their marriage, were repaid either by their friend, or by his father. 6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion. III. After marriage. 1. The shoshabin was considered the patron and advocate of the wife, and, in some sort, her guar From all these particulars, we see that the office of the sho shabin, or paranymph, was a very important one among the Jews: and that to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned, without considering the character and office of the Jewish paranymph. See several good observa. tions on this, in Lightfoot's notes on John ii. 1. and Schoeligen, on chap. iii, 29. As the Christian church was now to take place of the Jew. ish, and the latter was about to be cast off because it was pol luted; John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, be cause it is to be the bride or spouse of our Lord Jesus Christ: and God honours the Baptist by making him the paranymph: and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as he strongly proclaimed the necessity of a total reformation of heart and man. ners, among all classes of the people. See the notes on Matt. iii. 8-12. and on Luke iii. 10-14. He heard the bridegroom's voice-he faithfully communicated what he had received from heaven, ver. 27. and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly Bridegroom. CHAPTER IV. Jesus, finding that the Pharisees took offence at his making many disciples, leaves Judea to pass into Galilee, 1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, 4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the divine nature, and the purity of his worship, 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, 25-30. His discourse with his disciples in her absence, 31-38 Many of the Samaritans believe on him, 39-42. He stays two days with them, and goes into Galilee, 43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, 46–54. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.1 WHEN therefore the Lord knew how the Pharisees had Wheard that Jesus made and baptized more disciples than John, ■ Ch. 3. 22, 25.-b Acts 10. 48. 2 (Though Jesus himself baptized not, but his disciples, c Matt. 4. 12. son, and no other, because it was the only proper road. Sama ria lay northward of Judea, and between the great sea, Gali NOTES-Verse 1. Jesus made and baptized, &c.] These seem to be quoted as the very words which were brought to the Pharisees: and from our Lord's conduct after this informa-lee, and Jordan; and there was, therefore, no going from Gation, we may take it for granted, that they were so irritated, that they were determined to seek an occasion to take away his life; in consequence of which, leaving Judea, he withdrew into Cralilee. 2 Jesus himself baptized not] See chap. iii. 22. lilee to Jerusalem, but through this province. See the note on Luke xvii. 11. From Jerusalem to Galilee through Samaria, according to Josephus, was three days' journey. See his own life. 5. A city-called Sychar] This city was anciently called She4. And he must needs go through Samaria] Or, It was ne chem. It seems to have been situated at the foot of Mount Ge cessary for him to pass through Šamaria: for this plain rea-rizim, in the province of Samaria, on which the temple of the 5 Then cometh he to a city of Samaria, which is called Sy char, near to the parcel of ground d that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wea ried with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 3(For his disciples were gone away unto the city to buy meat) 9 Then saith the woman of Samaria unto hitn, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for f the Jews have no dealings with the Samaritans. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? d Gen. 33. 19. & 49. 22. Josh. 24. -e Exod. 2. 15. Heb. 4. 15-12 Kings 17.24. Luke 9. 2, 53. Acts 1, 28.- Isa. 12. 3. & 44. 3. Jer. 2. 13. Zech. 13. 1 & 14.9 Samaritans was built. After the ruin of Samaria by Salmane zer, Sychar, or Shechem, became the capital of the Samari tans; and it continued so, according to Josephus, Ant. I. xi. c. 8. in the time of Alexander the Great. It was about ten iniles from Shiloh, forty from Jerusalem, and fifty-two from Jericho. It probably got the name of Sychar, which signifles drunken, from the drunkenness of its inhabitants. With this crime the prophet Isaiah (ch. xxviii. 1, 3, 7, 8.) solemnly charges the Ephraimites, within whose limits this city stood. This place is remarkable in the Scriptures, 1. As being that where Abram first stopped, on his coming from Haran to Canaan. 2. Where God first appeared to that patriarch, and promised to give the land to his seed. 3. The place where Abram first built an altar to the Lord, and called upon his name, Gen. xii. 7. The present name of this city is Neapolis, or Naplouse. See Calmet. That Jacob gave to his son Joseph] Jacob had bought this field from the children of Hamor, the father of Shechem, for a hundred pieces of silver, or lambs, Gen. xxxiii. 19. and in it he built an altar, which he dedicated to El Elohey Yishrael, the strong God, the covenant God of Israel, ver. 19. This Ja cob left as a private or overplus inheritance to Joseph and his children. See Gen. xlviii. 21, 22. and Josh. xxiv. 32. 6. Jacob's well was there] Of this well, Mr. Maundrell gives the following account. "About one third of an hour from Naplosa, the ancient Sychar and Sychem, stood Jacob's well. If it be inquired, whether this be the very place, seeing it may be suspected to stand too remote from Sychar, for the woman to come and draw water, we may answer: that in all probability, the city extended further in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains, perhaps, of the ancient Suchen, still to be seen not far from hence. Över it stood formerly a large church, erected by the empress Irene; but of this the voracity of time, assisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are led down by a very strait hole; and then removing a broad flat stone, you discover the well itself. It is dug in a firin rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story frequently told to travellers, 'That it is dry all the year round, except on the anniversary of that day on which our blessed Saviour sat upon it; but then bubbles up with abundance of water.' At this well the narrow valley of Sychem ends, opening itself into a wide field, which probably is part of the ground given by Jacob to his son Joseph. It is watered by a fresh stream, running between it and Sychem, which makes it exceedingly verdant and fruitful." See Maundrell's Travels, 5th edit. p. 62 Sat thus] Chrysostom inquires what the particle thus, ovros, means here? and answers, that it simply signifies, he sat not upon a throne, seat, or cushion: but (as the circumstances of the case required) upon the ground. This is a sense which is given to the word in the ancient Greek writers. See Raphelius, Wetstein, and Pearce. It is probably a mere expletive, and is often so used by Josephus. See several examples in Rosenmuller. the woman of Samaria. 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle ? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again : 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15k The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Je sus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thon now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a prophet. h Ch. 6. 36, 56.-i Ch. 7. 8-k See Ch. 6. 34. & 17. 2, 3. Rom. 6.23. 1 John 5.30– 1 Luke 7. 16. & 24. 19. Ch 6. 14. & 7.40. might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from Mark xiv 70. a Jew of that district might easily be known. The Jews have no dealings with the Samaritans.] Perhaps better, (Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, guyxpovrat has been variously translated and understood. It comes from ow, together, and xpaopat, I use, or bor. rom: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans will borrow nothing from them-will not drink out of the same exp or well with them--will not sit down to meals with them, nor eat out of the same vessel-will have no religious connexion, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have to part in the resurrection; or, in other words, that they might be annihilated. 10. If thou knewest the gift of God] Awpear signifies a free gift. A gift is any thing that is given, for which no equivalent has been, or is to be returned; a free gift, is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, chap. iii. 16. and through him comes the gift of the Spirit, which those who be lieve on his name were to receive. Christ was not an object of desire to the world-no man asked for him: and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift, comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world. Living water. By this expression, which was common to the inhabitants both of the East and of the West, is always meant spring water, in opposition to dead, stagnant water, contained in ponds, pools, and cisterns: and what our Lord means by it, is evidently the Holy Spirit, as may be seen chap. vii. 38, 39. As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful: so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it, that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it, fruitful in every good word and work. 11. Thou hast nothing to draw with] Ovre avrλnpa exels, thou hast no bucket. Good water is not plenty in the East: and travellers are often obliged to carry leathern bottles or buckets with them, and a line also, to let them down into the deep wells, in order to draw up water. If the well was, in our Lord's time, as it was found by Mr. Maundrell, thirty-five yards deep, it would require a considerable line to reach it; and with such, it is not likely that even the disciples of our Lord were provided. The woman might well say, The well is deep, and thou hast nothing to draw with; whence then hast thou that living water? The sixth hour] About twelve o'clock: see the note on chap. 1. 39. The time is noted here, 1. To account for Christ's fatigue-he had already travelled several hours. 2. To account 12. Our father Jacob] The ancient Samaritans were unfor his thirst-the sun had at this time waxed hot. 3. To ac-doubtedly the descendants of Jacob; for they were the ten tribes count for the disciples going to buy food, ver. 8. because this that revolted in the reign of Rehoboam: but those in our was the ordinary time of dinner among the Jews. See the Lord's time were not genuine Israelites, but a corrupted race, note referred to above. Dr. Macknight thinks the sixth hour sprung from a mixture of different nations, sent thither by to be the Roman six o'clock in the afternoon. See on chap. i. 29. Salmanezer, king of the Assyrians. See 2 Kings xvii. 7. There cometh a woman of Samaria to draw water] That this was the employment of the females, we see in different parts of the Sacred Writings. See Gen. xxiv. 11, &c. Exod. ii. 16. and the note at the end of that chapter. The Jews say, that those who wished to get wives, went to the wells, where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. See several proofs in Schoeligen. 9. That thou, being a Jew] Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman 14. Springing up into everlasting life.] On this account he can never thirst: for how can he lack water, who has in himself a living eternal spring? By this water our Lord means also his doctrine, explaining and promising the gifts and graces of the Holy Ghost, which proceed from Jesus Christ their fountain, dwelling in a believing heart. There is no eternal life without the Spirit; no Spirit without Christ, and no Christ to give the Spirit, without dwelling in the heart: this, his whole doctrine proclaims. 15. Give me this water] She did not as yet comprehend our Lord's meaning; but her curiosity was much excited, and Our Lord's discourse with CHAPTER IV. 20 Our fathers worshipped in this mountain; and ye say, that in "Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh," when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what we know what we wor ship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. m Judg. 97-n Dest. 12. 5,11. 1 King 9 3 2 Chr. 7, 12-0 Mal. 1. 11. 1 Tim. 2. R-p2 Kings 17 - Isa 2.3 Luke 4. 47. Kor. 94, 5. this was the design of our Lord, that he might have her mind properly prepared to receive the great truths which he was about to announce. 16. Call thy husband] Our Lord appears to have spoken these words for two purposes: 1. To make the woman consider her own state. 2. To show her that he knew her heart, and the secret actions of her life; and was therefore well qualified to teach her heavenly truths. 18. Thou hast had five husbands] It is not clear that this woman was a prostitute-she might have been legally mar ried to those five, and night have been divorced through some misbehaviour of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband; for in the time of our Lord, divorces were very cominon among the Jews; so that a man put away his wife for any fault. See the note on Matt. v. 31. Some are so very fond of exaggerating, that nothing can pass through their hands without an increase: hence Herucleon says, she had six husbands; and Jerom modestly gives her twenty-two! Virginti duos habuisti maritos, el ille a quo sepelieris non est tuus. "Thou hast had twenty-tico husbands, and he by whoin thou shalt be buried is not thine." Epist. xi. the woman of Samaria 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come," he will tell us all things. 26 Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 23 The woman then left her waterpot, and went her way in. to the city, and saith to the men, 29 Come, see a man w which told me all things that ever I did is not this the Christ? 30 Then they went out of the city, and came unto him. r Phil. 3.3.-8 Ch 1, 17.-t2 Cor. 3, 17.-u Ver. 29, 39-v Chapter 9. 37. Matt.26. 63, 64. Mark 14. 61, 02.-w Ver. 5. prophetical writings, they had but an imperfect knowledge of the Deity: besides, as they incorporated the worship of idols with his worship, they might be justly said to worship him whom they did not properly know. See the account of their motley worship, 2 Kings xvii. 26-34. But after Sanballat had built the temple on Mount Gerizim, the idolatrous worship of the Cutheans and Sepharvites, &c. was entirely laid aside; the same religious service being perforined in the Samaritan temple, which was performed in that at Jerusalem. We know what we worship] We Jews acknowledge all the attributes of his nature, and offer to him only, the sacrifices prescribed in the Law. Salvation is of the Jews.] Ex Tov lovdatwy cativ, salvation is from the Jers. Salvation seems here to mean the Saviour, the Messiah, as it does Luke ii. 30. Acts iv. 12. and so the woman appears to have understood it, ver. 25. The Mes siah was to spring from the Jews-from thein, the preaching of the Gospel, and the knowledge of the truth, were to go to all the nations of the world. It was to the Jews that the promises were made; and it was in their prophetic Scriptures, which the Samaritans rejected, that Jesus Christ was proclaimed and described. See Isa. xi. 3. 23. The true worshippers shall worship-in spirit] The worship of the Samaritans was a defective worship-they did He whom thou now hast is not thy husband] Nov ov exes, not receive the prophetical writings: that of the Jews was a car. VER LOT GOD arup. Bishop Pearce would translate this clausenal worship, dealing only in the letter, and referring to the in the following manner: There is no husband whom thou spirit and design, which were at a distance, by types and ce now hast-or less literally, Thou hast no husband now: proba- remonies. The Gospel of Christ showed the meaning of all bly the meaning is, Thou art contracted to another, but not these carnal ordinances, and the legal sacrifices, which had yet brought home; therefore he is not yet thy husband. See all their consumination in his offering of himself: thus a spiritRosenmuller. Bishop Pearce contends, that our Lord did ual dispensation took place of the carnal one, which prefigunot speak these words to her by way of reproof. 1. Because red it. 2. The preaching of the Gospel discovered the true na it is not likely that a woman so far advanced in years, as to ture of God, of salvation, of the human soul, of earthly and of have had five husbands, should have now been found living heavenly things; and because of this, it is put in opposition in adultery with a sixth person. 2. Because it is not likely, to the defective Samaritan worship. that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it, under such gross circumstances. 3. Nor is it likely that a woman of so bad a life, should have had so much influence with the people of her city, that they should, ou her testimony, ver. 39-42 believe Jesus to be the Messiah. 4. Nor is it at all likely, that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, ver. 19. that the first thing which came into her thoughts, should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans. 5. Nor is it at all probable, that a person of such a bad life, without any mentioned sign of repentance, should have been the first, (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, ver. 26. 19. I perceive that thou art a prophet.] And therefore thought him well qualified to decide the grand question in dispute between the Jews and the Samaritans; but she did not perceive him to be the Messiah. 20. Worshipped in this mountain] Probably pointing to Mount Gerizim, at the foot of which Sychar was situated. The patriarchs had worshipped here-Jacob builded an altar on this mountain, and worshipped the true God: see Gen. xxii. 2. xxxiii. 20. Thus she could say, Our Fathers wor akipped in this mountain. On this mountain Sanballat had built them a temple, about 332 years before our Lord's incar nation. See Joseph. Antiq. xi. c. viii. s. 4. and 2 Macc. vi. 2. In the Hebrew Pentateuch, Deut. xxvii. 4, &c. where the Israelites are commanded to build an altar on Mount EBAL, and offer sacrifices, &c. the Samaritan Pentateuch has GERI ZIM instead of Ebal; and Dr. Kennicott strongly contends, Dissert. vol. if. p. 20, &c. that Gerizim is the genuine reading; but our blessed Lord by the following answer, shows that the place was a matter of little importance, as the divine worship was no longer to be confined to either: ver. 21. See the note on Deut. xxvii. 4. 21. The hour cometh, &c.] The time was now at hand, in which the spiritual worship of God was about to be established in the earth; and all the Jewish rites and ceremonies entirely abolished. Worship the Father.] This epithet shows the mild, benignant, and tender nature of the Gospel dispensation. Men are called to worship their heavenly Father, and to consider themselves as his children. In reference to this, our Lord's prayer be gips, Our FATHER, who art in heaven, &c. See Ver. 23. 2 Ye worship ye know not what] The Samaritans believed the same God with the Jews; but as they rejected all the 24. God is a Spirit] This is one of the first, the greatest, the most sublime, and necessary truths in the compass of nature! There is a God, the cause of all things-the fountain of all perfection-without parts or dimensions, for he is ETERNALfilling the heavens and the earth--pervading, governing, and upholding all things: for he is an infinite SPIRIT! This God can be pleased only with that which resembles himself: therefore he must hate sin and sinfulness; and can delight in those only who are made partakers of his own divine nature. As all creatures were made by him, so all owe him obedience and reverence-but to be acceptable to this infinite Spirit, the worship must be of a spiritual nature; must spring from the heart, through the influence of the Holy Ghost: and it must be in TRUTH, not only in sincerity, but performed according to that divine revelation, which he has given men of himself. A man worships God in spirit, when, under the influence of the Holy Ghost, he brings all his affections, ap. petites, and desires, to the throne of God: and he worships him in truth, when every purpose and passion of his heart, and when every act of his religious worship, is guided and regulated by the word of God. "The enlightened part of mankind," says Abu'l Fazel, "knows that true righteousness is an upright heart; and believe that God can only be worshipped in holiness of SPIRIT." Ayeen Akbery, vol. iii. p. 254. "Of all worshippers," says Creeshna, "I respect him as the most devout, who hath faith in me, and who serveth me with a soul possessed of my Spirit." Geeta, p. 68. 25. I know that Messias cometh] Instead of oida, I know, several excellent MSS, and Versions read otdauer, we know ; as if she had said, that all the Samaritans expected the advent of the Messiah. Though they did not receive the prophetic writings, yet the tradition of the advent of the Messiah, which was common among the Jews, and founded on promises con tained even in the books of Moses, was generally received among the Samaritans also. Which is called Christ] This appears to be the evangelist's explanation of the Hebrew word, according to his custom; chap. i. 38, 41, 42. ix. 7, &c. for we cannot suppose that the woman understood Greek, so as to translate the Hebrew word to our Lord; or that she should suppose that a person who was a Jew, ver. 9. and a prophet, ver. 19. could stand in need of this interpretation. He will tell us all things.] Relative to the nature of God, the nature of his worship, and the proper place to adore hin in. In a word, he will settle the great national question be tween Gerizim, and Ehal; and we shall then know certainly where we ought to worship. 26. Jesus saith unto her, I—am he.] Our Lord never spoke Christ's discourse with his ST. JOHN. 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him aught to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35 Say not ye, There are yet four months, and then cometh * Joti 23.12. Ch. 6. 38. & 17. 4. & 19, 30-y Matt. 9. 37. Luke 10 2 in such direct terms concerning himself to his own country men; nor even to his own disciples, till a little before his deatli. The reason given by Bishop Pearce is the following: The woman being alone when Jesus said it, and being a Samaritan, he had no reasonto apprehend that the Samaritans, if they knew his claim, would disturb his ministry before the time of his suffering came; which seems to have been the reason why he concealed it so long from his own countrymen. 27. Came his disciples] From the town whither they went to buy food, ver. 8. disciples on the same subject. harvest 1 behold, I say unto you. Lift up your eyes, and look on the fields; for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth frott unto life eternal: "that both he that soweth, and he that reap eth, may rejoice together. 37 And herein is that saying true, One soweth, and another reapeth. 38 I sent you to reap that whereon je bestowed no labour: other men laboured, and ye are entered into their labours. * Dan. 12. 3.- Ch. 15. 16. Amos 9. 13. Heb. 9. 40. to M. Toynard, froin Sebut, which was the eleventh month of the sacred year, and which commenced that year on the 13th of January; from that, till the beginning of the wheat harvest, which began about a month after the pass-over, there were exactly four months. The pass-over was that year on the 15th of Nisan, or March 23; and pentecost took place on the 17th of May. We may therefore suppose, that it was about the 13th of January, or beginning of the mouth Sebat, that John the Baptist was cast into prison, and that Christ retired into Galilee. The fixing of this epoch is of considerable importance. See Calmet's Coin. on this place. The following method of dividing the seasons among the Jews, is thus stated in Bara Metsia, fol. 106. "Half Zieri, all Markeshvan, and half Cisleu, is ya zera, SEED-TIME Half Cislen, whole Tebeth, and half Shebat, is n choreph, WINTER. Half Shebat, whole Adar, and half Nisan, is p kor, the WINTER SOLSTICE. Half Nisan, all Ijar, and half Si van, is p katsir, HARVEST. Half Sivan, all Tammuz, and Murrelled that he talked with the woman] Because it was contrary to the custom of the Eastern countries; and there are many canons among the rabbins against it. To the pre sent time, if a man meet even his own wife in the street, he does not speak to her; and this is done to keep up the appear. ance of a chastity and temperance, of which the Eastern world knows nothing. They might wonder how a Samaritan, in whom they could expect no spirituality, could listen to the conversation of their Master, who never spake but about hea-half Ab, is yp kits, SUMMER. Half Ab, all Elul, and half venly things. Yet no man said, &c.] They were awed by his majesty, and knew that he must have sufficient reasons to induce hiio | to act a part to which he was not at all accustomed. A great man has said, "Converse sparingly, if at all, with women; and never alone." Every minister of the Gospel will do well to attend to this advice. 28. Left her waterpot] She was so penetrated with the great truths which Jesus had announced, that she forgot her errand to the well, and returned to the city without the water for which she came out! 29. All things that ever I did] The Jews believed that one essential characteristic of the Messiah would be, that he should be able to tell the secrets of all hearts. This they believed was predicted, Isa. xi. 2, 3. When the famous impostor Barchochab, who rose up under the empire of Adrian, about a hundred years after the incar nation, professed himself to be the Messiah; after having been deceived by him for two years, they at last thought of putting his divinity to proof on this ground: they brought before him persons whom he did not know, some of whoin were very vicious, and others of a different character; they desired him to point out who were the righteous, and who were the wicked which, when he could not do, they rose up and put him to death. La Bible de Martin. 30. They went out of the city] Such effect had the simple testimony of the woman on their minds. And came unto him.] Or, Were coming to him; for they did not reach him immediately; all that discourse between hini and his disciples, mentioned ver. 31 to 39. inclusive, having taken place before the people of Sychar got to the well. See ver. 40. 31. Master, cat.] They knew that he was greatly spent both with hunger and fatigue. 32. I have meat to eat that ye know not of] Our blessed Lord seizes every opportunity to raise the minds of his apostles to heavenly things, through the medium of earthly matters. Nor does he force these things into such service. Properly understood, earthly substances are the types, representatives, and shadows of heavenly things. 33. Hath any man brought him aught to eat?] Has he got food in any preternatural way? They could not help remem bering the miraculous interventions of Divine Providence in feeding Elijah, by the ravens, at the brook Cherith, 1 Kings xvii. 4-6, and by the ministry of an angel, chap. xix. 5-8. and our Lord's preternatural repast in the wilderness, after his victory over Satan, Matt. iv. il. 34. My meat is to do the will of him that sent me] In these words our blessed Lord teaches a lesson of zeal and earnest ness to his apostles, and to all their successors in the Christian ministry. Let the salvation of souls lie nearer your heart than life itself. Let eating and drinking, labour and rest, reading, thinking, study, prayer, and all things, be directed to the accomplishment of this great work. Ministers of Jesus! imitate your Lord! Souls are perishing for lack of knowledge-God has given you the key of the kingdom, the knowledge of his word-O open unto them the gate of life! They are dropping by thousands into hell! O pluck the brands out of the burning! 35. There are yet four months, and then cometh harvest]In Palestine, the harvest did not begin till after the pass-over, which was fixed on the 14th of the month Nisan, which answers to our March, and sometimes extends into April. The barley harvest was the first; after that the wheat; and both were finished by pentecost. For, in the feast of pentecost, the first-fruits of all the harvest were carried to the temple, and waved before the Lord. See Lev. xxiii. 11. The four months of which our Lord speaks here, must be computed, according Tisri, is on chum, the great HEAT." The Jews sowed theat and spelt in Tisri and Marheshtan; and barley in Shebat and Adar. Now let us reckon 7Tpaunroy, the four months, backwards, from the beginning of the barley harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, whence it will be easy to conjecture what feast that was, mentioned chap. v. 1. viz. the pass-over. Set Lightfoot; and see the note on chap. v. 1. After all that learned men have said on this passage, it does not appear that our Lord meant any thing by it, more than an illustration of his present subject. Though there were or dinarily four months from seed-time to harvest, and that a man, after he had sowed his seed, must wait patiently till the regular and natural harvest came; yet it was not the case now-the seed of life which he had sown but a few hours ago, had already brought forth much fruit; therefore he says, Lift up your eyes, and look on the fields, over which it is likely the Samaritans were then coming in troops, guided by the wo man who had already received the light of the Gospel of peace. The fields-are white already to harvest.] Multitudes of Sa maritans are coining to believe on me, and to be saved unto eternal life. Probably they had a kind of white raiment. 36. And he that reapeth receiveth wages] Or, And already the reaper receiveth wages. By making the word nor, al ready, the beginning of this verse, on the authority of some excellent MSS. and Versions, a more consistent sense is ob tained than from the common arrangement, where non terminates the preceding verse. Already the heavenly sower, Jesus Christ, becomes the reaper of the produce of the seed which he had so lately sown, and receives the wages which he desired, the high gratifica tion of saving immortal souls, and gathers in his fruit unte eternal life. So the sower and the reaper, who are here one and the same person, rejoiced together, having seen the seed time and the harvest take place on the same day. The sower had not time to leave the field which he had sown, till it was full time to gather in the harvest! 37. Herein is that saying true, One soweth and another reapeth] Or, One is the sower, and another is the reaper. In what respects you of this business, this proverb is true-One is the soirer, &c. for I have sent you to reap, to preach my Gospel, and gain converts, where ye have not laboured-have not sown the first seeds of eternal life. Others have laboured the patriarchs and prophets, and ye are entered into the fruits of their labours. They announced the Messiah who was to come, and the expectation of the people was excited, and they longed for his appearance: but they were gathered to their fathers before they could see the fruit of their labour. You are come to tell the people that the kingdom of God is among them, and that God has visited his people. The proverb which our Lord mentions above, was taken from what ordinarily happens in the course of the Divine Providence, where one takes a great deal of pains to procure that, of which another reaps the benefit. See instances of this proverb, Lev. xxvi. 16. Ye shall sow your seed in ruin, for your enemies shall eat it. Micah vi. 15. Thou shalt sor, but thou shalt not reap; thou shalt tread the olives, but not anoint thee with the oil. See also Hos. vii. 9. The Greeks had the same proverb: Aldor per onepovoi, addor d'av aμycovṬai So had the Latins: Aliis, leporém excitasti. You have beat the bush, and another has found the hare. See the famous verse of Virgil, beginning with Sic vos non vobis, in which the fouls, the sheep, the bees, and the oren, are elegantly brought in as illustrations of the propriety of the proverb. Sic vos non vobis nidificatis ares. Sic vos non vobis vellera fertis oves. 39 And many of the Samaritans of that city believed on tim, for the saying of the woman, which testified, He told rue all that ever I did. 4) So when the Samaritans were come unto him, they be. sought him that he would tarry with them: and he abode Ure two days. 41 And many more believed because of his own word; 42 And said unto the woman, Now we believe, not because of thy saying; for we have heard him ourselves, and know Cut this is indeed the Christ, the Saviour of the world. 43% Now after two days he departed thence, and went into Grider. 41 For 4 Jesus himself testified, that a prophet hath no honer in his own country. 45 Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusa lem at the feast: for they also went unto the feast. 45 S Jesus caine again into Cana of Galilee, bride the water wine. And there was a certain whose son was sick at Capernaum. where he nobleman, 5.5 Ch. 17. 8. 1 John 4. 14.-d Matt. 13. 57. Mark 6. 4. Luke 4. 24 • 3 2-- Dear 16 16. Sie cos non volis mellificatis apes. So you, ye birds, of wond'rous skill possest. Not for yourselves subdue the stubborn soil --T. GREEN, Bishop Pearce gives this text a remarkable turn. The verse he transtes thus: I sent you away, that ye might reap that wherein ye bestowed no labour; i. e. I did not send you to the city, (ved. 9) for this purpose only, that ye might buy meat; but I sent you away chiefly with this intent, that there might be a harvest for you to reap upon your return; though you $wed no seed, and bestowed no labour for that purpose. | While you were gone, I sowed spiritual seed in the heart of * Samaritan woman; and she is gone, and is about to return with many of her city, whom she has brought to believe, (ver. 39-12) These, and the many more which will believe upon hearing my doctrine, (ver. 41.) will all be a harvest arising out of the seed which I sowed in your absence, and on which therefore ye bestowed no labour. He further adds, that the Greek Jepitety, stands for rov Scpičev, and such expressions are often used to signify, not the end and design, but the event only. Pearee's Comment. 33. Many of the Sumaritans--believed on him for the saying of the comin] This woman was the first apostle of Christ in Samaria! She went and told her fellow-citizens that the Messiah was coine: and gave for proof that he had told her the most secret things she had ever done: see on ver. 29. This word, which is twice repeated, in ver. 29. and here, strongly int notes that a more particular conversation had taken place between our Lord and the Samaritan woman than what is here related. 40. He abode there two days] We are not told that he wrought any miracles among theur; 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. 42. We have heard him ourselves] On seeing and hearing our Lord, the faith of those who had already believed on the woman's testimony, was abundantly confirmed; and besides those, many others believed who had not heard the woman speak. This is indeed the Christ] The promised Messiah. The Saviour of the world.] Not of the Jews only, but of the Samaritans, and of the whole Gentile world. 43. Went into Galilee.] Bishop Pearce thinks that some trords have been lost from the end of this verse, which may be supplied thus: Went into Galilee, but not to Nazareth; for Jesus himself had declared, &c. In Matt. xiii. 57. Mark vi. 4. and Luke iv. 24. whic. are the only texts where Jesus is said to have declared this, he always spake of Nazareth only, and not of Galilee in general, a country where he lived for the most part and wrought the greatest number of his miracles, and made the most converts. 44. Jesus himself testified] He bore testimony to the general truth of the following proverb. See on Matt. xiii. 57. 45. The Galileans received him] They received him as the promised Messiah, because of the miracles which they had seen him perform at Jerusalem, at the pass-over. See chap. ii. 23. 46. Where he made the water wine] See the notes on chap. il. 1, &c. Cana was on the road from Nazareth to Capernaum, and the sea of Tiberias. A certain nobleman] An officer of the king's court: for this is the meaning of the original word Baotizos, which the Vulgate translates regulus, a little king. This officer belonged Christ to cure his son 47 When he heard that Jesus was come out of Judea into Galilee, he went down unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 45 Then said Jesus unto him, i Except ye see signs and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then inquired he of them the hour when he began to ainend. And they said unto him, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judea into Galilee. Ch. 2.1, 11.--h Or, courtier, or, ruler.-i i Cor. 1,22.-k Paa. 71. 20. Luke 7.50.--1 Acts 14, 8. & 16. 15, 34. to Herod Antipas, who was then tetrarch of Galilee. Jerom calls him Palatinus, and says he was an officer of the king's palace. Others think it was Chuza, mentioned Luke viii. 3. and others think it was Manaen, spoken of Acts xiii. 1. One of these opinions may be true, but all solid proof is wanting. This officer, whoever he was, appears to have had his ordinary abode at Capernaum, and hearing that Christ was at Cana, he came express from Capernaum thither, to entreat him to heal his child. 48. Except ye see signs and wonders, &c.] Our Lord does not tell this man that he had no faitli, but that he had not enough. If he had had none, he would not have come from Capernaum to Cana, to beg him to heal his son. If he had had enough, he would have been contented with recommend. ing his son to our Lord, without entreating him to go to Capernaum to heal him; which intimates that he did not beÎieve our Lord could do it at a distance. But the words are not addressed to the nobleman alone, but to all the Galilean Jews in general; for our Lord uses the plural number, which he never does when addressing an individual. These people differed widely from the people of Sychar: they had neither a love of truth, nor simplicity of heart; and would not be. lieve any thing from heaven, unless forced on their minds by the most striking miracles. They were favoured with the ministry of John Baptist; but as that was not accompanied with miracles, it was not generally credited. They require the miracles of Christ, in order that they may credit the advent of the Messiah. There are many like these Galileans still in the world: they deny that God can have any influence among men; and as to the operations of the Holy Spirit, they in the genuine Galilean spirit, boldly assert, that they will not credit any man who professes to be made a partaker of them, unless he work a miracle in proof of his pretensions! These persons should know, that the grace of working miracles was very different from that by which a man is saved; and that the former might exist even in the most astonishing measure, where the latter did not. See 1 Cor. xiii. 2. 49. Sir, come down, &c.] He did not think our Lord could cure him without being present: and seems here to feel him. self hurt, because our Lord did not come at his first entreaty. It is difficult for a proud man, or a man in office, to humble himself, or to treat even God Almighty with proper respect. The spirit of this man seems not much unlike to that of Naaman the Syrian, 2 Kings v. 11. 50. Go thy way; thy son liveth] Had our Lord gone with him as he wished, his unbelief could not have been fully removed; as he would have still thought that our Lord's power could not reach from Cana to Capernaum: in order to destroy his unbelief at once, and bring him into the fulness of the faith of his supreme power, he cures him, being apparently absent, by that energy, through which he fills both the heavens and the earth. Here it may be observed, our blessed Lord did what this man requested him to do, but not in the way in which he wished it to be done. God will save all to the uttermost who call upon him, but not in the way in which they may desire. Eternal life is the free gift of God, and he has a right to give it as he pleases: and he always gives his gifts in that way, in which his glory is best promoted, and our eternal interest secured. The man believed the word] And yet it appears that he had suspended his faith upon a certain condition; "If I find on my return that my son is healed, I will believe that Jesus is the Messiah." 52. Then inquired he of them the hour] The servants, overjoyed to find their master's son so suddenly restored, set off to meet him, that they might impart to him tidings which they knew would be so very agreeable: and he, intent on having his faith settled, began immediately to inquire what time it was when the fever left him, to see whether his cure was the effect of some natural cause, or whether it was done by the power of Christ. Yesterday at the seventh hour] At the time we would call one o'clock. Dr. Macknight thinks the Roman hour is intended, i. e. seven o'clock in the evening; and this he thinks is the reason why our Lord did not accompany the nobleman; for |