12  The Savior of the World  (John 4:27–42)

At this point His disciples came, and they were amazed 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. Meanwhile the disciples were urging Him, saying, “Rabbi, eat.” But He said to them, “I have food to eat that you do not know about.” So the disciples were saying to one another, “No one brought Him anything to eat, did he?” Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work. Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. For in 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 into their labor.” From that city many of the Samaritans believed in Him because of the word of the woman who 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 of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.” (4:27–42)

Israel is a nation uniquely blessed by God. Of no other people did He say, “You only have I chosen among all the families of the earth” (Amos 3:2). Or as Moses reminded the Israelites, “You are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deut. 7:6; cf. 10:15; 14:2; 26:18–19; 28:9–10; 32:9; Ex. 19:5–6; Lev. 20:26; Luke 1:54; John 4:22; Rom. 1:16; 3:1–2).

As God’s chosen people, the Israelites were granted singular promises and blessings. For example, God assured Abraham that his descendants would become a great nation, and that through them the other “families of the earth will be blessed” (Gen. 12:1–3; cf. Acts 3:25). God also brought them “to a good and spacious land, to a land flowing with milk and honey” (Ex. 3:8; cf. 6:7–8; Gen. 13:14–17; 15:18; 17:8; 35:9–12; Deut. 30:5). The Lord even promised to defend them from their enemies if they faithfully obeyed Him: “Blessed are you, O Israel; who is like you, a people saved by the Lord, Who is the shield of your help and the sword of your majesty! So your enemies will cringe before you, and you will tread upon their high places” (Deut. 33:29; cf. 20:1–4; 23:14; 28:7; Gen. 49:8; Ex. 23:22; Num. 10:9; Josh. 10:24–25).

Sadly, Israel’s disobedience caused the nation to be oppressed by its enemies (cf. Lev. 26:15–17; Deut. 4:27; 28:64–66; Judg. 2–16; Isa. 1:7–8; 5:5–7) and eventually conquered and sent into exile (Lev. 26:33–37; Deut. 4:27; 2 Kings 17:6–23; 18:11; 25:21; Ps. 44:11; Jer. 9:16; Lam. 1:3; Ezek. 12:15; 20:23–24; 22:15; 36:19; Amos 5:27; 7:11, 17; Zech. 7:14). Yet God’s promises to bless the nation remained in force, even as they do today (Jer. 33:20–26; Rom. 9:4–5; 11:1–26). Despite Israel’s continual disobedience and subsequent defeat, God’s promise has never wavered:

As God’s chosen people, Israel has every advantage. The apostle Paul, in writing to the Romans, says: “Then what advantage has the Jew? Or what is the benefit of circumcision? Great in every respect. First of all, that they were entrusted with the oracles of God” (Rom. 3:1–2). They are also the ones “to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen” (Rom. 9:4–5). In His gracious goodness, God bestowed upon Israel privileges that no other nation has ever enjoyed.

The Lord Jesus Christ summed up the most significant privilege Israel received when He told the Samaritan woman that “salvation is from the Jews” (4:22). As noted in the previous chapter of this volume, that truth has a twofold meaning: that the gospel was preached first to the Jews (Matt. 10:5–7; 15:24; Luke 24:47; Acts 1:8; 3:26; Rom. 1:16), and that the Messiah came from the nation of Israel (Gen. 49:10; Isa. 11:1–5; cf. Matt. 1:1; Rom. 9:5; 2 Tim. 2:8).

But because “God [is not] the God of Jews only, [but] the God of Gentiles also” (Rom. 3:29), the Bible promises salvation to them as well. Isaiah 45:22 records God’s gracious invitation, “Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other.” Later in Isaiah, God said prophetically to the Messiah: “It is too small a thing that You should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations so that My salvation may reach to the end of the earth” (49:6; cf. 42:6; Luke 2:32). The apostle Paul cited this verse in Acts 13:47 as his mandate for preaching the gospel to the Gentiles. And Jesus Himself, after His resurrection, declared that “repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem” (Luke 24:47; cf. Acts 1:8).

As a preview of His plan for global evangelism, Jesus openly revealed Himself as the Messiah to a Samaritan woman whom He met at Jacob’s well near the village of Sychar (v. 26). The woman had come to draw physical water from the well, but what she found was far greater—living water from the source of life Himself. Having acknowledged her sin and her need for a Savior, she confirmed the genuineness of her faith by immediately witnessing to others in her village (v. 29).

Verses 27–42 record the events that took place following Jesus’ conversation with the woman. This passage is the first recorded instance of cross-cultural evangelism in the New Testament. It foreshadows the later spread of the gospel to the Samaritans and the Gentiles after Israel rejected salvation and the Savior (cf. Matt. 22:1–14; Luke 14:16–24). It was the unbelief and impenitence of the Jews that shut them off from divine blessing in the time of Elijah and Elisha and caused God’s power and blessing to go to outcasts (Luke 4:25–30). This same unbelief set them against their only Savior.

The story that unfolds in this section reveals five subtle, yet unmistakable proofs that corroborate Jesus’ claim to be the Messiah: His impeccable control of circumstances, His impact on the woman, His intimacy with the Father, His insight into men’s souls, and His impression on the Samaritans.

CHRIST’S IMPECCABLE CONTROL OF CIRCUMSTANCES

At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, “What do You seek?” or, “Why do You speak with her?” (4:27)

The Greek phrase epi touto (at this point; or “at that very moment”) captures Jesus’ complete mastery of the situation. The disciples came back from buying food in Sychar (v. 8) at the exact moment Jesus revealed His messiahship to the Samaritan woman. Had they returned earlier, they would have interrupted the conversation before it reached its dramatic conclusion; had they returned later, they would have missed hearing Jesus’ declaration. Divine providence was at work.

The disciples were amazed to see that Jesus had been speaking with a woman—a shocking breach of societal norms, as noted in the previous chapter of this volume. In Judaism it was believed that for a rabbi to speak with a woman was at best a waste of time, and at worst a distraction from studying the Torah—which could lead to eternal damnation. That she was a Samaritan made the Lord’s action even more astonishing. And had they known the woman’s immoral background, the disciples would have been completely stunned. How could their Master have anything to do with such a person? Of all people, why would He choose to reveal His messiahship to her? Nonetheless, their respect for Jesus was such that they knew better than to interrupt the conversation. Therefore, though these were exactly their thoughts, they did not ask the woman, “What do You seek?” or ask Jesus, “Why do You speak with her?” They had already learned that Jesus was not bound by Jewish expectations, traditions, and prejudices, and that He had good reasons for doing what He did.

There was an important lesson here for the disciples to learn. Although the gospel would be preached first to Israel (Matt. 10:5–6; 15:24), it would not be preached exclusively to Israel (Isa. 59:20–60:3; Rom. 1:16). It would cross all cultural barriers—a concept that was difficult for many Jews to accept. The unforgettable story of Jonah’s dramatic refusal to obey when God called him to preach to Nineveh demonstrates the Jews’ anti-missionary attitude. In fact, Jonah ran in the opposite direction. His disobedience did not stem from fear for his own safety, but from an unwillingness to see his enemies (the hated Assyrians) experience God’s mercy. The prophet himself admitted that this was his motive: “[Jonah] prayed to the Lord and said, ‘Please Lord, was not this what I said while I was still in my own country? Therefore in order to forestall this I fled to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity’” (Jonah 4:2). Like Jonah, the disciples needed to be shaken out of the rigid provincialism of their cultural prejudice. They needed to recognize that the good news of the gospel is for all people (Rom. 10:12; Gal. 3:28).

As He explained the truth to this woman, the Lord’s conversation was not forced, hurried, or manipulative. Instead, Jesus sovereignly orchestrated the timing of events so that the disciples would arrive at the opportune moment. As God in human flesh, Jesus’ providential control of the situation comes as no surprise, since God sovereignly orchestrates all events.

History is under God’s absolute control, prewritten in eternity past. Paul told the pagan philosophers in Athens that God determined the appointed times of every nation (Acts 17:26; cf. 1:7). Accordingly, Jesus Himself always acted according to the Father’s timetable. At the wedding in Cana He told His mother, “My hour has not yet come” (2:4). In 7:6 He said to His skeptical brothers, “My time is not yet here” (cf. v. 8). Verse 30 of that same chapter records that His enemies “were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come” (cf. 8:20). John prefaced his account of the Upper Room Discourse by noting that Jesus knew “that His hour had come that He would depart out of this world to the Father” (13:1). The Lord began His High Priestly Prayer with the words, “Father, the hour has come; glorify Your Son, that the Son may glorify You” (17:1).

In this situation, at a well in Samaria, as so often in His life, Jesus’ sovereign control of the events opens a window through which His deity may be seen.

CHRIST’S IMPACT ON THE WOMAN

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. (4:28–30)

Why the woman left her waterpot behind is not stated. It may be that in her haste to tell the others about her conversation with Jesus she forgot it. Or she may not have filled it yet, and not wanted to carry the empty pot to the village and back. Or perhaps she had already filled it and left it for Jesus in case He wanted a drink. Whatever the reason, the detail adds a touch of realism, and indicates that the author of this gospel was an eyewitness to this incident.

Leaving her jar at the well, the woman hastened back into the city and, gathering a crowd, excitedly said to the men, “Come, see a man who told me all the things that I have done.” A stranger who knew all about her past was hardly an ordinary man. So profound was Jesus’ impact on her that she did not hesitate to share the news about Him—even with those familiar with her sordid reputation. Jesus had read her heart and forced her to face who she really was. She had already recognized her need (4:15), her sin (4:19), her true condition (4:26) and that He was the source of her eternal life. Now she eagerly desired to communicate her discovery to others. Her zeal and enthusiasm provides the clinching piece of evidence that her conversion was genuine.

The woman was wise in not bluntly declaring to the men that Jesus was the Messiah. Homer Kent explains the reason for her more cautious, indirect approach:

With prudence and respect, she tactfully asked the men, “This is not the Christ, is it?” The Greek construction of that question implies a negative or at least doubtful answer. The woman described her conversation with Jesus and humbly deferred the question of His identity to the men. They were so impressed by her excitement and sincerity that they went out of the city, and were coming (during Jesus’ conversation with the disciples in vv. 31–38) to investigate the situation for themselves. Although no specific number is given, the implication is that the woman’s testimony had stirred up a sizable group.

CHRIST’S INTIMACY WITH THE FATHER

Meanwhile the disciples were urging Him, saying, “Rabbi, eat.” But He said to them, “I have food to eat that you do not know about.” So the disciples were saying to one another, “No one brought Him anything to eat, did he?” Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work. (4:31–34)

Meanwhile, as the woman went back to the village and returned with the men, the disciples were urging Jesus, saying, “Rabbi, eat.” They had brought food back from Sychar, knowing He would be hungry after His long day’s journey Here again is a glimpse of the Lord’s humanity (see the discussion of v. 6 in the previous chapter of this volume).

Up to this point, the disciples’ primary interest was food, a concern which they expressed in urging Jesus to eat. He, however, had a far higher priority, as His reply to them makes clear, “I have food to eat that you do not know about.” Like the Samaritan woman (4:11; cf. 2:20–21; 3:4), the disciples misunderstood Jesus’ words and began saying doubtfully (the Greek construction again expects a negative answer) to one another, “No one brought Him anything to eat, did he?” They were sure no one had taken Him food.

Jesus responded to their confusion by teaching them a critical spiritual truth. In words reminiscent of Moses’ declaration, “man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord” (Deut. 8:3)—words He Himself quoted to Satan during His temptation (Matt. 4:4)—Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work.” Doing God’s will (cf. 5:30; 6:38; 8:29; Ps. 40:8; Matt. 26:39; Rom. 15:3) by proclaiming the truth to a lost sinner gave the Lord far more satisfaction (cf. Luke 15:10; 19:10) than any physical food could provide (cf. Job 23:12). Jesus frequently referred to the Father as the One who sent Him (5:24, 30, 36–37; 6:38–39, 44, 57; 7:16, 28, 29, 33; 8:16, 18, 26, 29, 42; 9:4; 11:42; 12:44–45, 49; 13:20; 14:24; 15:21; 16:5; 17:8, 18, 21, 23, 25; 20:21; Matt. 10:40; Mark 9:37; Luke 4:18; 9:48; 10:16); His goal during His earthly ministry was to accomplish His work (cf. 5:17, 36; 9:4; 10:25, 32, 37–38; 14:10; 17:4) of salvation (6:38–40; Matt. 1:21; Luke 5:31–32; 19:10; 1 John 4:9). Throughout His ministry, Jesus walked in perfect intimacy with His Father. He lived in complete accordance with the Father’s will until His cry of triumph from the cross, “It is finished!” (19:30), marked the accomplishment of His mission on earth. Submitting to the Father was Jesus’ constant devotion, consummate joy and true sustenance.

CHRIST’S INSIGHT INTO MEN’S SOULS

Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. For in 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 into their labor.” (4:35–38)

Some commentators view the opening statement of this section as a first-century proverb. More likely, however, it indicates that the incident at the well took place in December, four months before the spring harvest in April. No such proverb has been recorded anywhere else, and the normal time between planting and harvest was closer to six months. The adverb eti (yet) also seems out of place in a proverbial saying, which would more likely have read, “There are four months and then comes the harvest” (cf. William Hendriksen, New Testament Commentary: The Gospel of John [Grand Rapids, Baker, 1979], 173).

Using the grain growing in the surrounding fields as an object lesson (cf. the use of similar illustrations in Matt. 9:37–38; 13:3–8, 24–32; Mark 4:26–32), Jesus impressed on the disciples the urgency of reaching the lost. There was no need to wait four months; the spiritual fields were already white for harvest. The disciples had only to lift up their eyes and look at the Samaritans coming toward them (v. 30), their white clothing forming a striking contrast against the brilliant green of the ripening grain and looking like white heads on the stalks that indicated the time for harvest.

Although the Samaritans had not yet reached the well, Jesus knew men’s hearts and whose was ready for salvation (cf. 1:47–49; 2:24–25; 6:64), just as He had known the unspoken life story of the woman (vv. 16–18). Such supernatural insight was a manifestation of His deity (cf. 1 Sam 16:7; Jer. 17:9–10). By telling the disciples that the onewho reaps is receiving wages and is gathering fruit for life eternal the Lord highlighted their responsibility to participate in the harvest of souls. They would receive their wages, the rewarding joy of gathering fruit for eternity (cf. Luke 15:7).

In the agricultural realm the same farmer who sows the seed usually reaps the harvest. But that is often not the case in the spiritual realm. Nevertheless, he who sows and he who reaps may rejoice together. For in this case the saying is true, ‘One sows and another reaps.’ As Paul reminded the Corinthians, “I planted, Apollos watered, but God was causing the growth” (1 Cor. 3:6). Others had sowed the seed in the Samaritans’ hearts (e.g., Moses, John the Baptist, and Jesus Himself). Yet the disciples would have the privilege of sharing in the resulting harvest. Although they had played no part in sowing the seed, Jesus sent them to reap that for which they had not labored; others had labored and they had entered into their labor. It was with prepared hearts in view that Jesus commanded His followers, “Therefore beseech the Lord of the harvest to send out workers into His harvest” (Matt. 9:38).

CHRIST’S IMPRESSION ON THE SAMARITANS

From that city many of the Samaritans believed in Him because of the word of the woman who 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 of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.” (4:39–42)

Following the interlude of verses 31–38, the Samaritans reenter the narrative as the story builds to a powerful conclusion. Many of the villagers believed in Him because of the word of the woman who testified, “He told me all the things that I have done.” Surely we can assume that she gave the details of His supernatural knowledge, not just this summary comment. That supernatural knowledge of the details of her past settled for them that He was in fact the Messiah. Therefore when they came to Jesus at the well, they were continually asking Him to stay with them; and He stayed there two days. During that time many more believed because of His word. Though they were influenced by the woman’s testimony, hearing from Jesus Himself was the clincher. So they were saying to her, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.” Such words were not intended to denigrate her testimony, but rather to indicate that their time with Jesus confirmed it.

The Samaritans’ confession of Jesus as the Savior of the world(cf. 2 Cor. 5:19; 1 John 2:2; 4:14) was especially significant because they were not Jewish. Had He come only to save Israel as the Jews preferred to think (and not the whole world), the Samaritans would have been excluded. But the Lord did not come to save Israel alone. His saving mission extended far beyond the borders of Judea and Galilee, encompassing men and women from every nation on earth.

Through His conversation with a non-Jewish woman, Jesus gave an entire non-Jewish village the opportunity to receive salvation. In so doing, He set the precedent for the worldwide impact of His saving work. As His forerunner John the Baptist had earlier exclaimed, “Behold, the Lamb of God who takes away the sin of the world!” (1:29).