Sermon Tone Analysis

John 4:1-6

4 Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2(although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again for Galilee. 4 And he had to pass through Samaria.

5 So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph.

6

4:1: John’s disciples were worried about Jesus’ ministry taking over.

This was, in fact, the case, but as John said, that was the whole point of his ministry, to point to Jesus.

4:2 John puts in a little note that Jesus didn’t do any baptizing, in case there was misunderstanding from his earlier statements about Jesus’ baptizing.

4:3 John is the only evangelist to mention Jesus starting his ministry in Galilee, but that doesn’t mean it didn’t happen.

4:1–2 Some have accused John of contradicting himself in the span of two verses by saying that Jesus baptized and then that He didn’t.

It is possible, however, that John penned verse 1 referring to Jesus and His followers together and then realized he needed to clarify more precisely that it was the followers who performed the actual ritual.

Given that John was more interested in contrasting Jesus and John the Baptist than in comparing them, his Gospel’s comment that the two for a time had parallel ministries of baptism is not likely to be without historical foundation.

4:1–2 Some have accused John of contradicting himself in the span of two verses by saying that Jesus baptized and then that He didn’t.

It is possible, however, that John penned verse 1 referring to Jesus and His followers together and then realized he needed to clarify more precisely that it was the followers who performed the actual ritual.

Given that John was more interested in contrasting Jesus and John the Baptist than in comparing them, his Gospel’s comment that the two for a time had parallel ministries of baptism is not likely to be without historical foundation.

So why did he move back north?

It is not until John is arrested in Perea (across the Jordan) that Jesus moves to Galilee (Mark 1:14).

Jesus likely had reason to fear his own arrest (hence his move north) because of his association with the now-imprisoned John.

4:4 “had to pass” - many commentators point out that he didn’t “have” to, at least not for geographical reasons.

Mostly likely he had theological reasons, he had people who needed to be saved.

4:4-5 Samaria -

Who were the Samaritans?

the 10 Northern tribes who had been mixed with people from all over the Assyrian empire when they were conquered.

The Samaritans were regarded by the Jews as despised half-breeds, the offspring of the resettlement policies of the cruel Assyrians, who after sacking the Northern Kingdom in 722 B.C. transported large groups of conquered Jews to other conquered sites and repopulated the partially vacated sites with other conquered peoples (2 Kgs 17:5–6, 24).

The result was an intermingling of peoples who in the mixing of the races lost much of their former national identities and were thus forced to develop new syncretistic identities (2 Kgs 17:25–41).

The

Jesus’ Humanity

4:6 Jesus shows up at this town, he’s tired, and he sits down at the well.

Jesus is fully human, he gets tired when he walks for miles in the heat.

It is absolutely crucial to recognize that all the Gospel writers were fully aware of the humanity of Jesus.

The strategic Christian doctrine of the incarnation is not merely a theological assertion about the deity of Jesus; it is equally a theological assertion about his humanity.

Heretical tendencies result when either element is omitted or submerged.

Jesus was really a mortal who experienced the bodily weaknesses of being human, even though he did not suffer the human curse of sin (cf.

Heb 4:15).

That he became tired and thirsty is the affirmation of Scripture.

It was perfectly legitimate for him to experience both.

But as in the temptation stories (cf.

Matt 4:3–4; Luke 4:3–4), we, like the disciples in this present story, must learn from Jesus not to allow personal mortality and its needs to dominate our concerns (cf.

John 4:31–38).

4:7-15

4:7-8 - we’ve already said this was a divine appointment, Jesus went there for a reason, and his disciples were gone for a reason.

4:9 - highly unusual on so many level for Jesus to be talking to her, let alone asking for a drink. in fact, “Jews have no dealings with Samaritans” might mean “Jews share nothing in common with Samaritans.”

This phrase can also be translated, “Jews use nothing in common with Samaritans,” referring to the legislation that forbade a Jew to eat or drink with Samaritans, who were more lax in their understanding of ritual cleanness.

The surprise is not so much that Jesus would speak with a Samaritan, but that He would drink from a Samaritan vessel

this is also an unusual time for her to be drawing water in the heat of the day.

she may likely have been trying to avoid all contact.

She is a woman bearing the history, language, religion, and attitudes of people on the far margin of Judaism.

A first-century reader would barely expect Jesus and the woman to acknowledge each other’s presence, much less speak.

4:10 Jesus and the salvation he brings are the gift.

“Living Water” is how they said “flowing water” or a spring.

He’s saying that he offers a thirst-quenching spring that never runs dry.

But, as often happens, he’s talking about more than physical thirst, but satisfying our spiritual thirst for God, permanently.

the gift of God.

This expression emphasizes that salvation is not earned but given

At one level, “living” water referred to flowing water in springs and streams, and this sense occasions the woman’s misunderstanding.

In the OT, however, living or running water is employed figuratively as a reference to divine activity

4:11-12 she misunderstands him (like Nicodemus) and still thinks he’s talking about water.

4:13-14 Jesus clarifies, speaking again of eternal satisfaction and life.

4:15 she still probably doesn’t completely understand, but she asks for what Jesus offers.

Faith is all that’s required, not understanding.

Understanding comes later.

In John’s Gospel, Jesus frequently speaks in terms of the visible, physical world (birth, water, bread, his body, light) to teach about the unseen spiritual world

4:16-26

4:16-18 why does Jesus ask her to call her husband?

Whatever it meant in their context, Jesus uses his supernatural knowledge of her life to inspire her to witness to the people of the town and lead many to belief in him.

4:19-20 some of the disagreements between Jews and Samaritans involved where the temple should be built.

Samaritans had their own version of the Pentateuch which edited in some Samaritan locations as to where things occured.

4:21-24 Jesus tells her that 1) the Samaritans are wrong and the Jews are right.

After all, the Messiah is a Jew.

And 2) when the Spirit comes, everyone in whom it dwells will be a walking temple of God.

4:25-26 The Samaritans still knew that the Messiah was coming.

4:26 How could Jesus reveal Himself so plainly to this Samaritan woman when He was so coy with the Jewish leaders in Israel, especially as seen in the other three Gospels?

Because the Samaritans were not looking for a militaristic ruler but expected a Messiah who would be more like a prophet and a teacher.

Jesus’ reply is even stronger in Greek.

Jesus literally said “I am, the one who is speaking to you.”

The name of God is related to the phrase “I am.”

I … am he.

This is the one occasion before His trial when Jesus is recorded designating Himself as the Messiah.

Perhaps the political overtones associated with this title make it unwise for Jesus to use it often (cf.

6:14, 15).

The Greek reads, “I am, [that is] the one speaking to you.” “I am” is a theologically significant construction in this gospel, often implying a claim to deity

4:27-30

While the disciples were away looking for food, Jesus meets this woman with whom he has no business speaking or associating, and now the word about him is being spread throughout the town.

John re-emphasizes here the absurdity that Jesus would even be speaking with this woman.

The disciples’ attitude reflects both the contempt of the Jews for the Samaritans and male chauvinism that regards giving instruction to a woman as a waste of time.

During the first century, it was also a breach of propriety for a man to speak with a woman unrelated to him in public.

4:31-38

4:31-34 Jesus uses another physical object as a spiritual symbol.

Jesus’ “food” – his need and driving force, is to evangelize the lost.

4:35-38 Jesus says that the time to evangelize is now, and that sowing and planting seeds can happen virtually simultaneously.

We never know what side we’ll be on, but we do need to be involved in the work.

4:39-45

4:39 the woman’s testimony was effective.

not because of anything she did, but because of the Holy Spirit.

She just honestly told her story.

4:40-42 the people of Samaria are now witnesses to Jesus.

this is evidence that Jesus came for more than just the jews.

4:43-45 other gospels note that Jesus’ miracles were somewhat lackluster in Galilee and that it was connected to their unbelief from having grown up with him.