Biblical Illustrator When therefore the Lord knew. —I. THE STORY ITSELF. 1. The memorable halt (vers. 1-6). 2. The surprising request (vers. 7-9). 3. The opened vista (ver. 10). 4. The proud reminiscence (vers. 11, 12). 5. The perennial fountain (vers. 13, 14). 6. The weary request (ver. 15). 7. The merciful wound (vers. 16-18). 8. The everlasting debate (vers. 19, 20). 9. The majestic annunciation (vers. 21-24). 10. The sublime claim (vers. 25, 26). 11. The marvellous wonder (vers. 17). 12. The startling surmise (vers. 28-30). 13. The bidden manna (vers. 31-35). 14. The cheery parable (vers. 35-38). 15. The glorious harvest (vers. 39-42). II. LESSONS OF THE STORY: 1. The duty of seizing opportunities. 2. A model for religious conversation. 3. The true method of quenching the soul's thirst (vers. 13, 14). 4. The spirituality of Christian worship (vers. 21-24). 5. A test of Messiahship (ver. 29). 6. The sense of vocation the true food (ver. 31-34). 7. Harvesting the Church's privilege and duty (ver. 35). 8. The community of Christian fruition (ver. 36). 9. The present the harvest of the past (vers. 37, 38). 10. The power of a single conversion (ver. 39). 11. Spiritual privileges to be cherished (ver. 40). 12. The superiority of personal experience (ver. 41, 42). 13. A pastor's personal invitation. (G. D. Boardman, D. D.) I. No soul is so LOST BUT THE LORD CAN FIND IT. Frivolity was natural to this woman. She had lived without restraint and morality. Woman has one safeguard against sin — innate delicacy. This lost, all is lost; and this was so with the Samaritan. How many would have turned away from her as hopeless, But Christ turns to her because she is a soul whom the Father has given Him to save. II. NO OCCASION IS SO TRIFLING BUT THE LORD CAN USE IT. The woman comes to draw water, a common act, by a common way. Who would have thought that the way would have led to everlasting life? The least trifle may become in God's hand a means of salvation: a word spoken at random, a familiar scene, an unforeseen hindrance, the monotony of life, the influence of a friend. God's seeking grace encompasses us like the air we breathe. III. NO STRENGTH IS SO FEEBLE BUT THE LORD CAN INCREASE IT. Few could have been morally weaker than this woman. She lacked the power to understand Christ and to know herself. Christ had to awaken everything in her. So are we impotent; but the Spirit of Christ helps our infirmities. Christ asks in order that He may give. He requires humility, but only to exalt, the surrender of the old life in order to confer life eternal. IV. NO BEGINNING IS SO SMALL BUT THE LORD CAN LEAD IT TO A BLESSED END. What a small beginning here I And yet before long a disciple and evangelist is found. Don't despise little beginnings and struggling souls. (Carl Keogh, D. D.)
S. S. Times. I. A SYMPATHETIC COMPANION.1. Sharing human infirmity (ver. 6; Isaiah 53:3; Matthew 4:2; Mark 14:34; John 11:35; John 19:28). 2. Accepting human supplies (ver. 7; Matthew 21:17; Mark 2:16; Luke 7:36; Luke 19:5; Luke 24:41). 3. Surpassing human expectations (ver. 9; Matthew 8:27; Matthew 9:8; Matthew 22:22; Mark 5:20; John 3:9). II. A HELPFUL COMPANION. 1. Dispelling ignorance (ver. 10; Mark 2:10; Luke 19:42; John 10:38; John 13:7; John 15:15). 2. Arousing desire (ver. 14; Matthew 5:6; Matthew 11:28; John 3:12; John 14:12; John 16:24). 3. Begetting prayer (ver. 15; Matthew 9:27; Matthew 15:22; Matthew 20:30; Mark 10:47; Luke 18:41). III. A DIVINE COMPANION. 1. Knowing all things (ver. 17; John 1:48; John 2:25; John 16:30; John 21:17; Colossians 2:3). 2. Illustrating true worship (ver. 23; Exodus 20:3; 2 Kings 17:35; Psalm 96:9; Jeremiah 25:6; Matthew 4:10). 3. Avowing the Messiahship (ver. 26; Psalm 2:6; Matthew 16:16; John 11:27; Acts 3:18, 17:7. (S. S. Times.)
Sermons by the Monday Club. How immense the distance between "Give Me to drink" and "I am He."I. AN OBJECT-LESSON IN THE ART OF RELIGIOUS CONVERSATION. 1. No duty more difficult than that of opening out a conversation on the things of the soul. This an art, because we must learn it by practice through mistakes and discouragement. Jesus left few discourses, because His teaching was mostly conversational, suggested by passing things. Beginning here with human thirst and eliciting questions, He gradually and naturally led up and on to the highest truths. 2. Notice the skill with which Jesus avoids a plain answer to a plain question, and so replies that He becomes the questioner and arouses deepening curiosity and interest. 3. The use He made of the woman's moral intuitions and the truths she already knew. This was the favourite method of His dialectics. 4. Here do we need our lesson from Christ.(1) How perfectly He entered into human need!(2) He had infinite patience with the narrow and dull and earthbound.(3) With all this went an equal faith in that hidden but immortal power to which He appealed. II. THE TRUTHS OF THIS DISCOURSE. 1. Living water.(1) The comparison of spiritual blessings to water familiar in Scripture.(2) The characteristic of this water is that it is a gift. Men do not have to fetch, buy, nor earn salvation, but receive it.(3) This water of life is not Christ, for He gives it, but the whole truth and grace which make for salvation. 2. True worship.(1) The vital inward power brings one into the true attitude of worship. The heart first, form afterwards.(2) True worship must be an inward secret thing. Ritual, music, etc., only aid the silent movements of the soul towards God.(3) True worship must be true to God's requirements and our own moral wants, not merely honest and sincere, although misguided, but in accordance with the reality of things.(4) The Father seeks such worship. 3. Jesus the Messiah. Salvation was of the Jews, but Christ was the fulfilment of hopes as old as the race. (Sermons by the Monday Club.) 1. The person here introduced was a member of a race specially hateful to the Jews; but Jesus was above the prejudice of His nation. 2. The Samaritan was a woman. "Never speak to a woman in the street, even if she be thy wife"; "Burn the words of the law rather than teach them to a woman," were current maxims in Jewish society. But Christ, in the unsullied purity of His manhood, brushed aside as cobwebs all social regulations which tended to perpetuate feminine servitude. 3. This woman lived in habitual sin. But Christ came to save sinners. Notice Jesus Christ — I. ENLIGHTENING THE WOMAN. He leads her from natural to spiritual subjects. 1. Observe His sweet courtesy. He opens the conversation, not with a sneer or opprobrious epithet, after the manner of a Jew, but with a request; and notwithstanding her ungracious rebuff, not one word of rebuke escapes Him. A most gentlemanly stranger. True religion teaches us to be courteous. This urbanity impressed her, and He became successively in her eyes Jew, Sir, Prophet, Christ. The truth must be spoken in love, and love will impress quite as much as truth. 2. Notice that the woman's lack of culture did not hinder Christ making the grandest disclosures. A radical mistake is made when the attempt is made to simplify the gospel beyond what Christ has done. The sublime will always awaken the corresponding consciousness. This is one reason why the words of Christ have more power and permanence than the systems of men. 3. The Lord made a discovery to this woman which He never made to any one else — His Messiahship. Why? Because that would not have been safe in Judaea or Galilee? Rather because of the different dispositions of those He addressed. II. RECLAIMING THE WOMAN. The object of His enlightening her was to save her. 1. Christ always aimed at doing good.(1) In ancient times men did good spasmodically; relief was the result of natural impulse. But in Christianity impulse has been dignified into a principle.(2) Plato and Aristotle teach you to love men for your own sakes; Christ for their sakes and His. The essence of the gospel is not self-interest, but self-sacrifice. 2. He sought to do the highest good by reclaiming the worst characters. There are three stages in history relative to this subject.(1) A state of well-nigh complete insensibility. The Iliad delineated heroes and cowards, strong men and weak, but not good and bad.(2) The next stage is marked by the awakening of conscience and of the idea of right and wrong. Virtue is applauded, vice censured. But the idea of justice taught men to sympathize with the man sinned against, not the sinner.(3) The last stage is that of full-orbed mercy in Christ, teaching us to compassionate both the injurer and the injured. Christ changed the attitude of the world in respect to its notorious sinners. 3. To accomplish these ends He threw into His philanthropic movements unprecedented zeal (ver. 34).(1) He had infinite faith in human nature. He saw its hidden potentialities. A lady, examining one of Turner's pictures, remarked: "But, Mr. T., I do not see these things in nature." "Madam," replied the artist, with pardonable naivete, "don't you wish you did?" Christ saw what none of His contemporaries saw. The age was pessimistic; Christ was the only optimist of His time.(2) According to the strength of His hope was the fervour of His zeal. III. INSPIRING THE WOMAN, inparting to her His own enthusiasm. 1. She at once set about converting her neighbours. She did not lecture them; she only related her experience. We can also "say" if we cannot preach. Despise not the day of small things. Her "saying" led to the evangelization of a whole city. 2. The success attending the woman's simple efforts filled the Saviour with holy joy. (J. Cynddylan Jones, D. D.) I. THE MINGLED TACT AND CONDESCENSION OF CHRIST IN DEALING WITH A CARELESS SINNER. He does not begin with reproof, but with a request for water, a subject uppermost in her thoughts. This at once threw a bridge across the gulf between them. So Christian workers must go to the sinful, and bear down upon them in the spirit of friendly aggression, studying the best avenues to their hearts, and avoiding any show of superiority. II. CHRIST'S READINESS TO GIVE MERCIES TO CARELESS SINNERS. If she had asked, He would have given. "Ask and receive." III. THE PRICELESS EXCELLENCE OF CHRIST'S GIFTS WHEN COMPARED WITH THE THINGS OF THIS WORLD (vers. 13, 14). Thousands of men have every temporal good, and are yet weary and dissatisfied. Jesus alone can give solid happiness. His waters may have their ebbing seasons, but they are never completely dried. IV. THE ABSOLUTE NECESSITY OF CONVICTION TO CONVERSION. The woman was comparatively unmoved until our Lord exposed her breach of the seventh commandment. From that moment she is an Inquirer after truth. Till a sinner sees himself as God sees him he will continue careless and trifling. Conscience must be pricked by the preaching of the law. V. THE USELESSNESS OF ANY RELIGION WHICH ONLY CONSISTS OF FORMALITY. True and acceptable worship depends on the state of the worshipper's heart (1 Samuel 16:7). VI. CHRIST'S GRACIOUS WILLINGNESS TO REVEAL HIMSELF TO THE CHIEF OF SINNERS. Nowhere in the gospels do we find such an explicit avowal as in ver. 26. Whatever a man's past life may have been there is hope and a remedy for him in Christ. He will undertake to cure the apparently incurable. (Bp. Ryle.) I. THE JOURNEY. 1. The occasion (ver. 1; cf. Isaiah 51:13). 2. The route. There were four routes (Matthew 19:2; Acts 23:23). The Jews usually chose that by the Jordan valley, to avoid Samaria. 3. The reason (Luke 9:10). 4. The rest. Notice Christ's humanity. II. THE MEETING. 1. The woman — (1) (2) (3) 2. The time. Midday. Not the usual hour for drawing water; but a time for such an one to do so unobserved. 3. The request. Compliance with it would have done honour to an archangel. Christ placed Him- self in the position of one desiring a benefit. 4. The reply (ver. 9). This man is not like other Jews. III. THE CONVERSION. 1. The first flash of light (ver. 10; cf. Ephesians 5:14). Water is sold in Egypt as the "gift of God." 2. Its reception (vers. 11, 12). The woman is perplexed, and seems to struggle between the literal and the spiritual. She changes her mode of address — "Sir." Our Lord takes no notice of her query, but addresses her state of mind. 3. The leading on (vers. 13, 14). The woman's desire is intensified. The light becomes obscured. How true a picture of an awakening soul I 4. The revelation (ver. 16). The request is granted in Christ's way, not in her's. He flashes light on her soul and her past (vers. 18, 29). 5. Her anxious inquiry (vers. 19, 20). How is salvation to be obtained? Not by forms, places, etc. 6. The gift received (vers. 25, 26). IV. THE EFFECT (ver. 28). She hastens away a saved sinner to save others (John 1:41-45). See a mark of her change, as showing its reality in the fuluess of her confession (ver. 29; cf. ver. 17; Luke 19:8; Luke 23:41; Romans 10:10). (J. Gill.)
(James G. Vose.)
1. He went to a most unwelcome neighbourhood. His hereditary prejudices were arrayed against it, yet, when the world of Palestine was open to Him, our Lord mast needs go through it. 2. He became a teacher. What condescension of His; what an ennobling of the office. 3. He was satisfied with a class of one scholar. He talked just as long, kindly, and eloquently as He did to thousands. The great doctrines were in many cases given quietly to individuals. Regeneration to Nicodemus; resurrection to Martha; spirituality of worship to this woman. 4. He occupied Himself with a disagreeable pupil. Never was there more unpromising scholar. 5. He laboured with her when He was wearied almost to exhaustion. II. His TACT. 1. How ingenious He was in catching an illustration to interest her mind. He took her water-pot for His text, as He did afterwards fish, loaves, etc. Try to link the unknown on to the known. 2. How quick He was in turning the illustration so as to impress her conscience. He knew He had done nothing until He made her feel that she was a sinner. So McCheyne, standing before a forge fire, said gently to the workmen, "Who can dwell with everlasting burnings"; and Payson to his coach companion on nearing their destination, "Are you prepared for the end of the journey which is so much longer than this?" III. His SPIRITUALITY. He made the interview religious. Like all other sinners, the woman wanted to talk about something else. 1. Jesus avoided all discussion of sectarian questions. She — (1) (2) (3) 2. Jesus pressed home the one lesson He wanted her to learn first of all. He told her of — (1) (2) (3) 3. Jesus completed His work by disclosing Himself. (C. S. Robinson, D. D.)
1. To collect the masses, to bear patiently with them and educate them. 2. To go after individuals, person- ally to lay hold of their inner life in order to bring them into a state of salvation. Particular communions have leaned some to one side and some to the other. Romanism has cultivated the social element; lesser communities have laid greater stress on individual faith. Both objects ought always to be united. Let us learn from the pedagogic example of the Lord. Here He reaches the community through the individual; but the individual must first be educated to the faith and knowledge of the truth. There are three steps. I. The first is reached BY AWAKENING IN THE WOMAN A SENSE OF A DEEPER WANT, the desire for something better than this well can offer. 1. She had regarded life as a matter of sensual enjoyment. The accusations of conscience had not troubled her, and she was happy in her way. 2. Jesus makes her discontented. It was not cruel, only inevitably painful, as is a surgical operation. To destroy quiet is the first step to the cure. Suspended between heaven and earth our souls are drawn to God, but bound to the World, and in the latter we seek happiness. This is the delusion of sin. A life of worldliness assumes a variety of forms, from the most degraded to the most refined, but the principle is the same. And that all is vanity is the first lesson we must learn and teach, to excite the desire for "living water." II. "GO, CALL THY HUSBAND," is the second stage. The first is of doubtful result. It may lead right or left; to pride and contempt of other men who have no aspiration. Christ's words, there. fore, lead us from the struggle without to that within, to sin as the occasion of the mischief. This sin we must willingly know and renounce. This the woman was led to by the look of love which read her history in her heart. This teaches us to enter lovingly into personal life. A tender solicitude unlocks the heart and encourages confession. The word which exposes sin is the law in the hand of love. III. Conviction of sin awakens the desire for forgiveness in prayer. The inquiry respecting Gerizim and Jerusalem was no evasion, but led to the third step, where our Lord refers her to THE HISTORICAL REVELATION FOR SALVATION. "Salvation is of the Jews." God must be worshipped in Spirit, yet the revelation of Himself was in Israel, and its end the Messias. It is not enough to tread the path of inward self-knowledge; we must walk also in the way of faith. Not only do we move to meet God, He is come to meet us. The truth of salvation is historical, and the historical gospel is a moral certainty. So the woman proved. The saved individual now seeks to save society. "She left her water-pot," etc. Conclusion: 1. We should go forth and lead souls to Christ as Christ led this woman. 2. No doubt we shall be weary sometimes, but, if the Master was weary, we need not be ashamed, And the wells which men have dug will then be doubly refreshing; for what- ever the Creator has given to man to enjoy is also given for the refreshment of the soul. 3. But the soul lives not by these alone, and when the highest matters press we must be prepared to renounce them, for they do not quench the soul's deepest thirst. (C. E. Luthardt, D. D.)
II. His WISDOM. How wise was every step of His way in dealing with this sinful soul! III. His PATIENCE. How He bore with the woman's ignorance, and what trouble He took to lead her to knowledge. IV. His POWER. What a complete victory He won at last! How almighty must that grace be which could soften and convert such a carnal and wicked heart! (Bp. Ryle.)
II. OUR LORD'S REAL HUMANITY in His subjection to weariness and thirst. III. OUR LORD'S REAL DIVINITY in the mastery of all the secrets of the human heart. IV. OUR LORD'S WILLINGNESS TO IMPART THE DEEPEST TRUTHS TO THE HUMBLEST understanding, thus assuring us that, although God has hid these things from the wise and prudent, He has revealed them unto babes. (H. J. Van Dyke, D. D.)
1. Jesus saw that a storm was coming, and withdrew. To abandon the profession or defence of the gospel from dread of suffering is quite a different thing from the persecuted Christian in one city fleeing to another to there hold forth the Word of life. 2. It is that persecutors are not always the open enemies, but are sometimes the professed friends, of religion, and that the name of God has often been associated with relentless cruelty. 3. The Pharisees did not hear Christ, but received reports doubtless exaggerated, for they heard that He personally baptized. 4. The great work of the ministry is not to baptize, but to preach. They are Christ's fellow-workers in discriminating the truth, but not fellow-workers with the Spirit in communicating grace. II. THE ARRIVAL. 1. Although the district was alien, there were souls to be saved.(1) To the eye of man Jesus appeared to be fleeing from persecution.(2) To the eye of God the visit was part of a mysterious plan by which the glory of the Divine government was to be revealed.(3) To the eye of faith it offers an illustration of the manner in which the purpose of God is fulfilled. 2. Christ's presence and work at Sychar, with its illustrious antecedents, offer encouragements to prayer for those who are to come after us.(1) Parents should be stimulated to pray for children's children,(2) Believers to plead for the future of the Church. (A. Beith, D. D.)
II. IT IS NO UNCHARITABLENESS, BUT WISDOM, TO SUSPECT WICKED MEN; as Christ did the PHARISEES. III. WHEN ONE TEACHER IS GONE GOD CAN RAISE UP ANOTHER. The Pharisees thought themselves well when John was out of the way, but Christ gives them more displeasure (Mark 1:14). They thought themselves sure when Christ was crucified, but Christ raised up twelve more to do greater things than Himself. Ministers are mortal, but the Church is immortal (Psalm 2:1). IV. PROMISES ARE TO BE SEALED TO THOSE ONLY WHO REPENT AND BELIEVE. 1. Disciples were made — 2. Then were baptized. V. GOD TURNS THE MALICE OF MEN TO THE GOOD OF HIS CHURCH The Pharisees drove Christ to Galilee, but on the way a whole city was brought to Him. An ill wind that blows nobody good. (Jeremiah Dyke.)
I. MOTIVES. The Pharisees began to watch Him with hostile eyes; the Baptist is imprisoned. II. CHARACTER. Free consciousness. He retreats — 1. In free discretion, without fear. 2. In holy discretion, "the Lord knew." III. RICH RESULTS. Beneficent sojourn in Samaria. IV. SIGNIFICANCY. 1. He ceases to baptize. 2. He tarries in Samaria on His return.
1. Its nature — water baptism. Its mode uncertain. The word signifies either the application of an object to water or water to an object. Hence to immerse (2 Kings 5:14) or to wash (Mark 7:4; Luke 11:38). Against immersion in the present case stand — (1) (2) (3) 2. Its import — purification of the outer life; reformation rather than regeneration. 3. Its design — preparation for Messiah. 4. Its obligation — faith. The recipient was bound to believe in and go over to the Messiah when He appeared. II. AS CELEBRATED BY CHRIST (through His disciples) (John 3:22-26). 1. Its resemblance to John's. (1) (2) (3) 2. Its difference from John's. Administered — (1) (2) (3) (4) III. AS ADMINISTERED BY THE APOSTLES (Matthew 28:19; Mark 16:16; Acts 2:38, 41; Acts 7:13, 36; Acts 9:18, etc.). 1. How tar it agreed with the preceding. (1) (2) (3) (4) (5) 2. How far it went beyond the preceding. It - (1) (2) (3) (4) (5) (T. Whitelaw, D. D.)
1. He was not sent so much to baptize as to preach. 2. It might have been taken as a thing somewhat improper for Christ to baptize in His own name. 3. The baptizing that was most proper for Christ to use was not with water, but with the Holy Ghost. 4. He would prevent all quarrels and disputes among men about their baptism, which might have risen if some had been baptized by Christ and others only by His disciples. To these reasons we may add another of considerable importance. Our Lord would show us that the effect and benefit of baptism do not depend on the person who administers it. We cannot doubt that Judas Iscariot baptized some. The intention of the minister does not affect the validity of the sacrament. One thing seems abundantly clear, and that is, that baptism is not an ordinance of primary, but of subordinate, importance in Christianity. The high-flown and extravagant language used by some divines about the sacrament of baptism and its effects is quite irreconcilable with the text before us, as well as with the general teaching of Scripture (see Acts 10:48; 1 Corinthians 1:17).
(F. Godet, D. D.)
(W. H. Dixon.)The original word, αφίημι, is a remarkable one; καταλεὶπο might have been expected (Matthew 4:15; Hebrews 11:27); and there is no exact parallel in the New Testament to this usage (yet comp. John 16:28). The general idea that it conveys is that of leaving anything to itself, to its own wishes, ways, fate; of withdrawing whatever controlling power was exercised before. Christ had claimed Jerusalem as the seat of His royal power, and Judaea as His kingdom. That claim He now in one sense gave up. (Canon Westcott.)
I. WHEN CHRIST SPEAKS OF THE SAMARITANS IT IS IN WORDS OF FAVOUR AND COMMENDATION. 1. In the Samaritan "Stranger" of Luke 17:11-20, He finds the truest worship of Jehovah offered, not on Moriah, nor yet on Gerizim, but by the wayside. 2. In the parable of the Good Samaritan a comparison is drawn between the Samaritan and the Jew, to the eternal honour of the one, and the eternal shame of the other. The former is placed beside the very elite of Judaism, the priest and Levite, and the Master uses their selfish inhumanity as a foil to throw out more clearly and brightly the noble generosity of this "stranger." 3. Christ is Himself called a Samaritan (John 8:48), doubtless because of His strong Samaritan leanings, and He does not protest. II. CHRIST SEEKS TO REMOVE THE PREJUDICES OF HIS DISCIPLES BY PERSONAL CONTACT WITH THE DESPISED RACE. 1. The exception (Matthew 10:5) is due to their narrow views and prejudices. 2. Christ takes them with Him into Samaria (chap. John 4.) and sends them to "have dealings" with the Samaritans; and tarries with them there two days (ver. 40), and thus the old prejudices are removed by friendly hospitalities. III. CHRIST OFFERED TO THE SAMARITANS THE PRIVILEGES OF HIS KINGDOM. 1. He deigns to ask a favour of the Samaritan woman and speaks one of the sublimest discourses of His ministry. 2. She and her fellow-citizens proclaim Christ the Messiah. 3. As a result of this the chasm is filled up (Acts 1:8; Acts 8:5-8). Henceforth the Samaritan is no more the "stranger," but "a fellow-citizen with the saints, and of the household of God." (H. Burton, M. A.)
2. The prudence of the Master. Just as it was necessary for Him to die for a world's salvation, so now it is required that He should live in order that the true cause and nature of His death may be manifest. There is therefore nothing unworthy about this escape. 3. We must seek the explanation of this movement, not in the eternal decrees. Samaria would prove a neutral zone to keep His enemies at a distance, and while passing through it would not probably be followed. And besides, it admitted of His utilizing what might have been an anxious period and a waste of time. I. HE IGNORED A FALSE DISTINCTION. Ceremonial cleanness and goodness were confounded by the Jews; a confusion rectified by the Parable of the Good Samaritan. Church and society are still full of such distinctions. 1. It is for us, not wantonly, but on sufficient occasion to expose and set at nought the error. 2. To get at true distinctions one must first expose false ones. But we must be sure that it is false and that the true does not preponderate, and that we have something better to substitute. 3. Wisdom and courage arc, therefore, necessary. 4. No safer guide can be found than a strong desire to do good and glorify God. II. HE CONVERTED AN INCONVENIENCE TO A SPIRITUAL USE. He is a fugitive, but He does not hurry through the country, nor forget its spiritual destitution in His own sorrows. 1. Annoyance or ill temper at the disturbance of settled plans ought not to make us weary in well doing. Many are idle in the Church because they cannot get the particular thing they like best. But the greatest discoveries and reforms have been effected by the determination to do what we can. 2. Illtreatment on the part of professors is no excuse for idleness or cynicism. 3. Nor ought we to be engrossed with our own troubles. Doing good is the way to recovery. 4. Let us try to improve the unpleasant and unfortunate people and leave the world better than we find it. III. A SPECIAL BLESSING ATTENDED HIS IRREGULAR EXTEMPORIZED MISSION. Each incident links itself easily on to another. It almost seems a beautiful creature of circumstances. Inconveniences are often Providential. A fault in the strata may point to richer seams. (A. F. Muir, M. A.)
1. A wandering star was to be reclaimed from its devious orbit. 2. The locality was most unpromising. 3. What the Church would have missed had this chapter been lacking. II. THE PEERLESS VALUE OF A SINGLE SOUL IN THE SIGHT OF CHRIST. The narrative is the parable of the Lost Sheep in impressive reality. III. THE YEARNING PERSONAL LOVE OF THE SAVIOUR. IV. LET NONE DEEM THEMSELVES BEYOND THE PALE OF CHRIST'S SYMPATHY AND SUCCOUR. (J. Macduff, D. D.)
(W. Arnot, D. D.)
(J. Trapp.)
(J. Flavel.)
(D. L. Moody.)
(Dr. Guthrie.)
I. CHRIST DOES NOT AVOID SAMARIA. He will not shun those who entertain prejudices unpleasant to encounter. And we shall never restore the slums to piety if we skirt them with dainty feet. II. CHRIST DOES NOT HURRY THROUGH SAMARIA, BUT SEEKS CONVERSE WITH ITS INHABITANTS. None mere hurried visits to the headquarters of prejudice, rushing as through a cloud of suffocating smoke we must encounter, but amidst which we will not stay, will suffice. There must be true intercourse. III. CHRIST IS FORBEARING IN HIS ATTITUDE. His first overture is met with a half-playful, half. bitter reminder of what He never sanctioned, the division of sentiment between Jew and Samaritan. What do we oftener meet? It is irritating to be taunted with the conduct of those whose spirit we do not share, though we may nominally share their religious name. But we ruin our influence by recrimination or bitter rejoinder. Like Christ, we must gently ignore the taunt. IV. CHRIST, WITH SACRED TACT, INTRODUCES HIS GOSPEL. Had He commenced controversially, the woman's heart would have been hardened; had He commenced with His final announcement (ver. 26), she would have been sceptical; had He commenced with such words as He used to learned Nicodemus, she would have been hopelessly bewildered. But He takes "water" for His text to this water-carrier, and in a picture lesson unfolds the truth. Ours are blind eyes if they see not texts in the commonest things, where-from we may preach the gospel of the kingdom. In that gospel Jew and Samaritan alike find hope and peace. (W. Hawkins.)
(F. I. Dunwell, B. A.)
(Bp. Ryle.)
(A. Beith, D. D.)
(J. Trapp.)
(Boswell.)
1. How worn was His humanity. He was more weary than His disciples. (1) (2) 2. His self-denials even then were remarkable. (1) (2) (3) (4) 3. He has thus made Himself able to sympathize with — (1) (2) (3) (4) (5) I. LET YOUR CONSCIENCE DRAW A SPIRITUAL PICTURE OF YOUR WEARIED SAVIOUR. He is wearied with our — 1. Sins (Isaiah 43:24). 2. Formal worship (Isaiah 1:14). 3. Errings through unbelief (Psalm 95:10). 4. Resistance of His Spirit (Isaiah 63:10). 5. Cavillings and rebellions (Malachi 2:17).Perhaps we have specially wearied the Lord, as we read in Amos 2:13, where singular provocations are mentioned. That is a grave question asked by the prophet Isaiah (vii. 13). II. LET YOUR CONSCIENCE DRAW A SPIRITUAL PICTURE OF YOUR WAITING SAVIOUR. He waits — 1. For comers to the well: He seizes on all occasions to bless, such as affliction, the hearing of the Word, the recurrence of a birthday, or even the simplest event of life. Men have other errands; they come to the well only to draw water, but the Lord meets them with His greater errand. 2. For the most sinful: she that had five husbands. 3. To enlighten, convince, convert. 4. To accept and to commission. 5. To begin by one convert the ingathering of a great harvest. How long He has waited for some of you! At how many points has He been on the outlook for you? Is He not waiting for you at this very hour? Will you not yield to His patient love? III. LET YOUR PENITENCE DRAW ANOTHER PICTURE. Alter the position of the character. 1. Be yourself weary of your sinful way. 2. Sit down on the well of your Lord's gracious ordinances. 3. Wait and watch till your Saviour conies. 4. Ask Him to give you to drink, and, in so doing, give Him to drink, for this is His best refreshment. 5. Drink yourselves of the living water and then run to tell others.Conclusion: Will you not do this at once? May His Holy Spirit so direct you! (C. H. Spurgeon,)
2. It is in such incidental occurrences that our Lord's humanity and condescension are most touchingly exemplified. 3. He worked miracles for others, never for Himself. 4. My Saviour is my brother. He took not on Him the nature of angels. (1) (2) 5. But my Saviour is my Lord or He could never have relieved my want. I. Let the WEARY WITH LIFE'S JOURNEY, with pain, travail, and loneliness consider Him, lest they be weary and faint in their souls. II. Let the WEARY WITH SIN who have come up through hot valleys of temptation, and are now sitting by poisoned wells, the pitcher broken at the cistern, the zest of life gone, without shelter, hear Him say, "Come unto Me and I will give you rest," III. Let those WEARY WITH THE BURDEN AND HEAT OF THE DAY IN THE MIDST OF THEIR LIFE'S CALLING, in manhood's sixth hour, one half of existence over, hasten to Him, lest the valley of death, like the valley of Shechem, be close at hand while the fountain of life is neglected. Conclusion. You are Spiritually between the Ebal of courses and the Gerizim of blessings — Which are you to choose? (J. R. Macduff, D. D.)
II. THIRSTY AND YET A FOUNTAIN. III. HUNGRY AND YET ENJOYING HEAVENLY FOOD. IV. LEFT ALONE AND YET IN SPIRIT SURROUNDED WITH APPROACHING NATIONS. (Lange.)
2. There is a great mystery in this weariness: for the weary man was God; but He was weary that we might have rest. I. CHRIST'S WEARINESS AS IT REFLECTS OUR OWN. 1. Christ was weary in His work, not of it. 2. We need not be surprised, therefore, if we are weary. 3. When so, wait upon Him to renew thy strength. II. WEARINESS CAN BE PUT TO PURPOSE. 1. Under the most unlikely circumstances God can bring us work and refreshment at the same time. Christ had to all appearance turned His back on His work; but He had not, and when He seemed most unfit He did it most effectively. So Paul was taken from work to prison, but then he was instrumental in the jailers conversion. 2. The willing heart will often create its own opportunities. Christ was weary but watchful. A willing heart can find its work at any time and place. We think we could do more were we better placed. But Christ says, "He that is faithful in that which is least, is faithful also in much." 3. An earnest mind will avail itself of small opportunities, and through little things become really great. Christ was contented with a congregation of one. He did not preach sensational sermons, but sermons which created a sensation. He spake as earnestly to one as to a thousand. III. CHRIST ASKS US THROUGH HIS WEARY REPRESENTATIVES TO MINISTER TO HIS WEARINESS. The poor, sick, widows, orphans, overworked pastors, etc., in Christ's name cry, "Give me to drink." (W. Poole Balfern.)
(Dean Stanley.)
I. NO GOOD DEEDS ARE EVER DONE IN VAIN, AND THAT THEY HAVE POWER TO BLESS MANY AGES TO COME. 1. None can measure his power for good. Influence may be mightier after death than in life. When Jacob dug that well, he little thought of the multitudes for whose refreshment he was providing, or of this sacred incident. Do you think the discoverer of printing foresaw the penny newspaper, or Columbus New York, and Boston, and Chicago? God watches over good efforts, and influences to bless them. 2. But if Jacob knew not all his well would do, he knew it would bless. How like a well is a gospel sanctuary! Look at the desert all around — how refreshing this spot in contrast. Here the weary find rest, the thirsty water. 3. Churches, like wells (1) (2) II. JESUS STILL REFRESHES HIMSELF AT WELLS BUILT BY HIS PEOPLE. 1. What was it that refreshed Him here? "My meat," etc. 2. And Jesus still comes into our sanctuaries, and asks for small gifts of love as the return for His own greater love. He is yearning to find satisfaction in souls — waiting to see the full fruits of His servants efforts to save men. 3. How grateful was Jesus for this seat. He commanded John to record this gratitude. None of us will ever regret anything done to please Jesus. 4. You say, if I had seen Him, I would have invited Him to my home. Have you opened you heart to the heavenly Guest? III. THIS WELL IS CHRIST'S APPOINTED PLACE TO MEET UNSATISFIED SOULS. 1. He was there before the woman, waiting for her, and thoughtfully sent away the disciples that no restraint might check her conversation. Has He not promised to meet His people in His house? Have you not often said, "It was as though the preacher knew all my circumstances." 2. That woman, often like ourselves, little expected to find her Saviour. 3. She left her water-pot, and how often have you left your burdens. IV. THIS WELL IS THE PLACE FOR QUIET FREE CONVERSATION WITH THE SAVIOUR, where Christ wants to enlighten, refresh, and pardon. (R. H. Lovell.)
(D. Guthrie, D. D.)
(Dean Goulburn.)
(H. W. Beecher.)
(H. W. Beecher.)
(C. Geikie, D. D.)
(Lieut. S. Anderson, R. E.)
(L. R. Bosanquet.)
1. The simplicity and humbleness of His life. He comes to this earth as a poor man. Learn from this:(1) That poverty is perfectly compatible with extensive religious usefulness.(2) That religion in particular cases imposes much labour on its disciples.(3) Those who wish to study the Scriptures, must study and labour hard too. 2. The superiority of moral to bodily pleasures. Our Saviour was thirsty, but we do not read that He immediately quenched His thirst. 3. In our Saviour a beautiful instance of amiableness and general benevolence. II. THE VIEW GIVEN OF OUR SAVIOUR AS A DIVINE TEACHER. — "Sir, I perceive Thou art a prophet!" What did He teach? 1. He instructed the woman in divine worship. 2. Let us look on the same subject in another form, and consider the Saviour as giving the doctrine of worship. 3. And worship of God should be in accordance with His nature and character. God is a Spirit, and they that worship Him must do so in spirit and in truth. Our Saviour had in view the overthrow of three great errors: one is atheism. The next error is idolatry. The other error at that time in reference to God and His worship was pantheism. 4. The other lesson our Lord Jesus Christ taught this woman was, He told her all that ever she had done. III. THE THIRD LIGHT IN WHICH JESUS MANIFESTED HIMSELF, WAS AS THE SAVIOUR OF THE WORLD. Here He spiritualizes the scene, and represents Himself as possessing that which was essential to the happiness of men — living water. (Caleb Morris.)
(J. R. Macduff, D. D.)
1. It seems exceedingly improbable that St. John would reckon time in a manner different to the other three gospel-writers. 2. It is by no means clear that the Romans did reckon time in our way, and not in the Jewish way. When the Roman poet, Horace, describes himself as lying late in bed in a morning, he says, "I lie till the fourth hour." He must surely mean ten o'clock, and not four in the afternoon. 3. It is entirely a gratuitous assumption to say that no woman ever came to draw water except in the evening. There must surely be exceptions to every rule. The fact of the woman coming alone, seems of itself to indicate that she came at an unusual hour, and not in the evening. 4. Last, but not least, it seems far more probable that our Lord would hold a conversation alone with such a person as the Samaritan woman at twelve o'clock in the day, than at six o'clock in the evening. The conversation was not a very short one. Then the woman goes away to the city, and tells the men what has happened, and they all come out to the well to see Jesus. Yet by this time, in all reasonable probability, it would be quite dark, and the night would have begun. And yet, after all this, our Lord says to the disciples, "Lift up your eyes, and look on the fields" (John 4:35). There is a special seemliness in the fact that our Lord held His conversation with such a person as this Samaritan woman at noon, day. When He talked to Nicodemus, in the preceding chapter, we are told that it was at night. But when He talked to a woman of impure life, we are carefully told that it was twelve o'clock in the day. I see in this fact a beautiful carefulness to avoid even the appearance of evil, which I shall entirely miss if the sixth hour meant six o'clock in the evening. I see even more than this. I see a lesson to all ministers and teachers of the gospel, about the right mode of carrying on the work of trying to do good to souls like that of the Samaritan woman. Like their Master, they must be careful about times and hours, especially if they work alone. If a man will try to do good to a person like the Samaritan woman, alone and without witnesses, let him take heed that be walks in his Master's footsteps, both as to the time of his proceedings as well as to the message he delivers. (Bp. Ryle.)
(C. E. Luthardt, D. D.)
II. THERE IS A REMARKABLE SIMILARITY OF METHOD in Christ's teaching in the two cases. Immediate circumstances, the wind and the water, furnished present parables, through which deeper thoughts were suggested, fitted to call out the powers and feelings of a sympathetic listener. III. THE MODE IN WHICH OUR LORD DEALT WITH THE WOMAN finds a parallel in the synoptic gospels (Luke 7:37, etc.; comp. Matthew 26:6, etc.). The other scattered notices of the Lord's intercourse with women form a fruitful subject for study (John 11; John 20:14, etc.; Matthew 9:20 and parallels, Matthew 15:22, etc., and parallels, Matthew 27:55 and parallels, Matthew 28:9, etc.; Luke 8:2, etc., Luke 10:38, etc., Luke 11:27, etc., Luke 13:11, etc.). (Bp. Westcott.)
1. Memorable to Jesus.(1) For the place where it occurred: Jacob's well, a scene of loveliness and fertility, marred only by the city of liars or drunkards; a spot consecrated by sacred memories.(2) For the time when it happened — at noon in Midsummer — an unusual season and hour; at the close of a long journey in obedience to His Father's will; at a moment of weariness and loneliness and perhaps sadness at having to leave Judaea; waiting for the next opportunity. 2. Memorable to the woman. Because of — (1) (2) (3) (4) 3. Memorable to the Evangelist. On account of — (1) (2) (3) II. A PROFITABLE CONVERSATION OPENED. 1. A simple request preferred (ver. 7); natural (Judges 4:19); moderate (1 Kings 17:20); courteous (Psalm 45:2; Luke 5:22); condescending (Matthew 11:27); honouring the woman; gracious. 2. An astonishing answer returned (ver.9). Persons of narrow intelligence generally surprised to find others capable of throwing off prejudice. 3. An important truth announced (ver 10). What keeps men from becoming Christians is ignorance (Ephesians 4:18) —(1) Of God's gift (John 7:39; Acts 2:38);(2) Of Him through whom that gift is offered (John 8:19; 1 Corinthians 2:8);(3) Of the terms upon which it can be secured: by asking (Matthew 7:7; James 4:3) freely (Isaiah 55:1);(4) Of the certain success of every application, Christ denying none who ask (John 6:37; Revelation 21:6); and(5) Of the value of the gift (John 7:38, 39; Romans 8:2; 2 Corinthians 3:6; Galatians 6:18). (T. Whitelaw, D. D.)
II. THE GUIDING HAND WHICH BROUGHT HER AT THAT TIME. Nothing, in an earthly sense, was more purely accidental. Who can doubt that all unknown and unforeseen by her it was one of those ordinary every-day providences of God which we are compelled to believe if we would unriddle the mystery of the world. The same" needs be" which brought the Redeemer there brought also her. The same truth is often illustrated in our individual histories. Events apparently trivial and unimportant form the mighty levers of life shifting our whole future. (J. R. Macduff; D. D.)
(W. Jay.)
1. His ability to suffer death. 2. The power of His example. 3. His kinship with us. 4. His sympathy for us. II. AN IMPLICATION OF HIS DEITY. 1. Had He been a man claiming Divine powers would He have asked for water? A pretender would have attempted a miracle. 2. His Godlike reserve. Christ is never prodigal of miracles because conscious of the fulness of His Divine power. He uses natural means whenever they can serve His purposes. III. AN INSTANCE OF THE FREENESS AND GREATNESS OF HIS LOVE TO SINNERS. 1. The woman embodied all that could excite the aversion of a Jew.(1) Her Samaritan birth rendered her an object of sectarian hatred,(2) Her sex forbade a rabbi to be familiar with her.(3) Her loose life would have brought down the contempt of a Pharisee. 2. But Christ had no national animosity, sectarian bigotry, professional dignity, or self-righteous loathing. 3. He sees a lost soul in whom longings for better things have not been wholly stifled and sets Himself to save her. IV. A LESSON OF WISDOM, TACT, AND ZEAL IN SAVING SOULS. 1. Christ suits His method to individual characters and circumstances — touching with equal ease the two extremes of society. 2. He seizes trifling opportunities. 3. He sets a signal example of turning secular things to sacred uses. 4. The lesson He here teaches can only be learned by practice. 5. The encouragement to learn this lesson is that our wise and Divinely-directed efforts in small matters may yield rich results. V. AN EMBLEM OF HIS THIRST TO SAVE SINNERS. 1. This was deeper than His spiritual craving. 2. He thirsts now for you. 3. This thirst can only be quenched by your surrender. (A. Warrack, M. A.)
I. A GRACIOUS ACT OF SPIRITUAL AGGRESSION ON A SINNER. He did not wait for the woman to speak to Him, but was the first to begin conversation. II. AN ACT OF MARVELLOUS CONDESCENSION. He by whom all things were made, the Creator of fountains, brooks, and rivers, is not ashamed to ask a draught of water from the hand of one of His sinful creatures. III. AN ACT FULL OF WISDOM AND PRUDENCE. He does not at once force religion on the attention of the woman, and rebuke her for her sins. He begins with a subject apparently indifferent, and yet one of which the woman's mind was doubtless full. He asks bet for water. IV. AN ACT FULL OF THE NICEST TACT, and exhibiting perfect knowledge of the human mind. He asks a favour, and puts Himself under an obligation. No line of proceeding, it is well known to all wise people, would be more likely to conciliate the woman's feelings towards Him and to make her willing to hear His teaching. Simple as the request was, it contains principles which deserve the closest attention of all who desire to do good to ignorant and thoughtless sinners. (Bp. Ryle.)
II. OF STATUTE AGAINST THE FALLEN. III. OF NATIONALITY AGAINST AN ALIEN RACE. IV. OF RELIGION AGAINST SEPARATISM AND HERESY. (Lange.)
1. It may be at one of the crisis-hours of existence. 2. It may be at a dying hour. 3. It must be at the day of Judgment. I. CHRIST OFTEN COMES AND SPEAKS UNEXPECTEDLY. When the woman left her home she never dreamed of this interview. Christ often comes — 1. In sudden sicknesses. 2. Sudden reverses. 3. Sudden sanctuary visitations. II. CHRIST OFTEN COMES AND SPEAKS TO THE SINNER WHEN ALONE. Had the woman come with other females at the customary evening hour this conversation would have been impossible. So in another case (chap. John 8:9, 10). III. CHRIST OFTEN SPEAKS IN THE MIDST OF THE ORDINARY DUTIES OF LIFE. So with the apostles. Christ thus puts His seal on life's daily drudgery. (J. R. Macduff, D. D.)
(J. Fawcett, M. A.)
(J. R. Macduff, D. D.)
(S. S. Times.)
(J. Cynddylan Jones, D. D.)
(J. Cynddylan Jones, D. D.)
(Bible Society Report.)
(Abp. Trench.)
(F. D. Maurice.)
(H. C. Trumbull, D. D.)
(Lord Carnarvon's "Druses of the Lebanon.)
(J. R. Macduff, D. D.)
(Canon Tristram.)
(Canon Tristram.)
(John Ruskin.)
(Bp. Ryle.)
(J. Trapp.)
(John McNeill.)
(Knox Little.)
1. We go into transactions which involve our highest good or greatest loss as unexpectedly. The woman was looking for the Messiah, but she little expected to find Him a tired traveller. You expect to find God in Church: do you ever expect to find Him in common events? 2. The character of a man, his real strength or weakness, appears not in his seizure of great events but of ordinary ones — not in martyrdom, but in endurance. 3. Opportunities for serving Christ are offered when truth has to be done or spoken, in doing and speaking it not boastfully or independently or impudently, but simply and in love. 4. You meet Christ by the wayside in every duty, great or small, which calls you from the wrong to the right. 5. Opportunities for religious instruction and worship are not confined to. one day, place, or act, but every day, everywhere, and by everything that brings us in contact with God. And as the highest religious truth in nature lies close by the way if we will only pluck it, so in the Bible the great truths lie on the surface. II. How CHRIST USED HIS OPPORTUNITIES. 1. He made them the occasion of a great and effective religious work. 2. The freedom and spontaneousness of Christ's teaching fill us with wonder. It is perfectly independent of times and places, but makes all times and places consecrated and effective. 3. Why? Because religion in Him was a real matter. It is unreality that makes it unnatural, constrained, vague. 4. The man who is truly religious never forces His religion on any one. It goes wherever he goes. If the conversation takes a religious turn, what he says comes as spontaneously as it did from Christ. 5. This is the power of effective preaching. Some preaching is simply the setting forth of abstract doctrines. The real preaching passes the life up into the doctrines, being based on the realities of life. III. THE WOMANS OPPORTUNITY. 1. That of ministration to the necessities of Christ. We cannot do this as she did; but Christ's doctrine is, that what is done to the least of His brethren is done to Him. With every needy, weak claimant by the wayside Christ comes. 2. That of reception. The gift of God was her opportunity. Our evil is that we do not know our wants, and therefore do not know our opportunities. (E. H. Chapin, D. D.)
1. The contrasts in the life of Jesus are very striking.(1) Even in physical things. He sleeps from weariness, but awakes to hush the storm; He is hungry, but dooms the fig-tree to perpetual barrenness.(2) More so in spiritual things, as when, "crucified through weakness," He promised life to the malefactor. 2. The living water was not mere happiness, but the Holy Spirit, the Lord and Giver of Life. There is in man a thirst for God which only the Spirit can quench, a thirst of need or a thirst of desire. 3. Jesus would not have had living water to bestow had He not been in a condition to require the refreshment He asked. It was because He assumed a humanity, tempted in all points like as we are, that He could give the water of life. II. THERE IS A CONTRAST HERE BETWEEN THE NARROWNESS OF RELIGIOUS PREJUDICE AND THE GENEROSITY OF CHRISTIAN GRACE. To tell a thirsty man that he belongs to another religion! The gift of man is hindered by what should have arrested and inspired it, "the gift of God." Knows no obstacle but our unfitness. 1. The desire to bless was strong, constant, and spontaneous in Jesus. 2. As we possess Christ's Spirit we shall do likewise. Do we want occasions for doing good? It is the occasions rather that want us; and the heart filled with Divine love will use occasions as they present themselves, just as water flows through the channels made for it. 3. In proportion to our likeness to Him will be our generosity. Living water cannot be restrained. Mere beliefs, feelings, customs, may be stagnant ponds, hut the power of the Divine Spirit is like running water: its movement keeps it fresh. Love must act to live. Grace gains by giving. III. HERE IS A CONTRAST BETWEEN THE WOMAN'S RELATION TO CHRIST AND HER OWN CONCEPTION OF IT. She did not know Him or the boon He bore. A man may know and not do, but he cannot do unless he know. And knowledge of the principles of religion would secure its possession. If men knew Christ's unspeakable gift they could not fail to seek it. The woman's ignorance made her look on Christ as one to be ministered to. Had she known Him she would have been the supplicant. Our ignorance of Him is continually misrepresenting His requirements. 1. He requests our obedience, and we consider whether or not we shall comply, as if in doing we were to oblige Him. A full knowledge will make us realize our indebtedness to Him, and to see in His mighty help the only possibility of doing His will and to crave it. 2. The thought applies to the efficiency of works of faith and love. We think that is due to the intrinsic excellence of our deeds. But He employs us and renders His work effectual. 3. The same is applicable to rewards, which we expect on the ground of worthness; but all our goodness is from Him, and knowledge of Christ would make eternal glory a thing to be sought, not deserved. IV. A CONTRAST BETWEEN EAGERNESS FOR THE LOWER GOOD AND INDIFFERENCE TO THE HIGHER. When the woman mistook Christ as meaning literal running water she said, "Give me the water." Yet we are not told that when she learnt the sense of Jesus, she asked to be supplied with His spiritual gift. So men labour for the perishing and neglect the eternal. (A. J. Morris.)
1. There is nothing that is not a gift of God. "Every good and perfect gift is from above." But what are all earthly gifts combined compared to the gift of God's only-begotten Son? 2. The greatest gift sanctifies all minor ones: as the sun beautifies the tamest landscape. Christ is like the numeral which, put before the unmeaning cyphers, invests them with value. 3. While feelingly alive to God's goodness in His other gifts we can heartily join in the estimate of the apostle, "Thanks be unto God for His unspeakable gift." With this, "Having nothing we possess all things." II. LIVING WATER — the purchased blessing of Christ's salvation, beginning with pardon here, and culminating in glory. Observe, it is — 1. Living water. The tiniest stream has more true glory than the stagnant lake: the smallest flower than the inanimate trunk of the giant tree. So with all dead things wherein the soul has no part, and which are earthy, the mere accident of fleeting existence. They are streams, but not living streams — they evaporate as they flow; but the blessings of salvation are as deathless as the God who gave them. 2. The fountain head of this water is living. The gift of God is not dry doctrine, but a living Being. III. THIS VERSE IS A GOLDEN GATE, TO OPEN WHICH THERE ARE TWO KEYS. 1. The key of faith. Had the woman apprehended Christ's meaning, what a barrier there would have appeared between her and mercy — how often must she climb Gerizim to load its altars with sacrifices! Christ says, "If thou knewest the gift of God." Faith brings the soul into immediate contact with the Saviour without the intervention of preparations and penances. 2. The key of prayer. "Thou wouldst have asked." How many blessings are lost for the want of this I How often is the Divine saying verified, "I said not unto the seed of Jacob, Seek ye my face in vain!" (J. R. Macduff, D. D.)
I. THE LATTER PROVOKES THIRST, THE FORMER QUENCHES IT. II. THE ONE BECOMES FOUL, THE OTHER TAKES AWAY FOULNESS. III. THE ONE STANDS IN A MARSH, THE OTHER GUSHES AND FLOWS. IV. THE ONE SINKS OR EVAPORATES, THE OTHER BECOMES AN ETERNAL FOUNTAIN. (Lange.)
I. THE CHARACTER IN WHICH JESUS CHRIST PRESENTS HIMSELF TO THE WORLD. He declares that He is the gift of God. He claims to be a person of the highest importance. He does not disguise Himself, but boldly announces the majesty of His nature and the glory of His work. The woman saw in Him as yet only a wearied, travel-stained man of another race, and as such she treated Him. Her eye could not penetrate beneath the outward form to the Divine nature enshrined within it. He begins by awakening her curiosity concerning Himself. "You regard Me," He seems to say, "only as a Jew; but if thou knewest the gift of God, and who it is that saith to thee, Give Me to drink, your speech and conduct would be entirely changed; for I have resources in Me of which you know nothing." "Living water." As we think of it, however, what could be more delightfully expressive than such a figure? Perhaps we in these cold lands, where water is often in superabundance, cannot appreciate the deep and attractive beauty of the phrase; but to an Eastern mind the idea conveyed by it is of the most fascinating character. Water is inexpressibly precious in a land where it is often scarce, where a well is a family fortune. Had she never known that the water was a gift of God? Had not thirst on a hot day, or the failure of the spring, taught her that? Was water a thing to traffic in? Did she never think of the gift of water as something very free and universal? Christ stands as God's response to the thirst of human souls. Friends, there is no real need of your natures, however deep, that Christ cannot and does not meet. There is one who wants to know truth. He is ever asking questions that trouble and burden him. Is there a God? Is He mindful of men? Is He a Father? Is there a life hereafter, or are we extinguished at death? Brother, Christ meets that thirst of yours with living water, for he that hath seen Christ hath seen the Father, and He has brought life and immortality to light. There is another who has aspirations after nobleness, yet is sadly, bitterly conscious of sin. He would rise, but he is dragged down. Christ came to enter into your condition, to fight with your temptations, to sacrifice Himself for the removal of your sins, to stand by you in the terrific encounter, to sanctify your nature, to make it strong and brave and pure. II. THE EFFECT WHICH A RECOGNITION OF CHRIST WOULD PRODUCE IN HUMAN HEARTS. There are three things here which are like links in a chain, a golden chain — three steps which naturally follow one after the other. First, "If thou knewest;" second, "Thou wouldest have asked;" third, "He would have given." Let us see how these processes and results are related to one another. 1. The first is — knowledge. Mark how tenderly and gently our Lord charges His solitary hearer with ignorance. There is an exquisite tone of compassion in the words, "if thou knewest." It recognizes at once that there is no wilful opposition to Him as the Christ, or to His great mission, for she had hitherto had no chance of knowing anything whatever about Him. Her religious responsibility had not yet begun, Reproach! condemnation! Christ has nothing of all this for the ignorant; it is their misfortune, not their fault. We have received the knowledge; Christ has been revealed to us. He stands before us in the glory of His character as the gift of God. To know Christ, that is the first thing; to know Him in all the glory of His Divine commission, in all the plentitude of His life-giving power, in all the reviving, refreshing, inspiring sweetness of His love, this is what is necessary, necessary to awaken trust and love; for does not Christ Himself declare, "If thou knewest the gift of God, thou wouldest have asked, He would have given"? Here we have the second step or link. 2. It is confidence. Knowledge produces trust. "They that know Thy name will put their truest in Thee." Jesus Christ's confidence in the effect of the revelation of Himself is most decisive. Most firmly do I believe that this is everywhere true. It is He who has created the desire, the appetite for these things, by making them known to us. It is as with children — so long as they are ignorant of the various good things which others enjoy, so long, of course, they have no wish for them; but bring them within the range of their knowledge, show them how beautiful and desirable and attainable they are, and immediately the craving to possess them arises. Their conceptions are enlarged by every new object presented to their view, and, as a rule, the desire to obtain it follows. It is so in all that pertains to our civilized life — it is knowledge that awakens appetite and longing to possess. All this, however, is general, and the particular illustration is, perhaps, that which we most require. Therefore I say that as soon as you and I see Christ as He really is, as soon as we know Him in the full purpose of His mission, we must seek the gift He has to bestow. When I see that He has come to teach me about God, I want to know about God; when I see that He has come to redeem me from sin, I realize how much I need redemption from sin; when I hear Him offering heart-rest amid the strifes of the world, and eternal rest hereafter, I know that is just the supreme and unspeakable blessing which will satisfy me. I never felt all that till Christ was revealed to me, and so in my ignorance I did not cry, "Give me to drink." 3. The third link in the chain, the supreme result, is this — the asking is always followed by the giving. The asking must precede giving; but let this condition be fulfilled, and the result will ensue. So Christ teaches this ignorant woman the great secret of Divine giving. It is the response to prayer. (W. Braden.)
1. It shows you His care of individual souls. 2. Christ loves to save the worst. 3. Christ bears with stupidity. This woman was very stupid in Divine things; the words of Christ seemed to make no impression. Let us attend closely to these words, and let us consider — I. THAT CHRIST IS THE GIFT OF GOD. "If thou knewest the gift of God," etc. This is one of the sweetest names Christ bears — "the gift of God." "Thanks be unto God for His unspeakable gift"; "God so loved the world, that He gave His only begotten Son"; "The gift of God is eternal life." Whose gift is He? The gift of God. Some seem to think that no good thing can come from God. When they hear that God has kindled eternal fire for the wicked, they say, can any good thing come from Him? But, ah! there is this and this good thing. Observe what the gift is — "The gift of God." He did not give a creature. He did not give angel or seraph. He gave His Son. Why did He give this gift? "God so loved the world that He gave His only begotten Son," etc: Ah! here is the guilt of unbelief, that you do not take up what God has laid down. II. CHRIST IS NEAR TO SINNERS. "If thou knewest the gift of God, and who it was that said unto thee, give Me to drink," etc. 1. He is nigh thee on account of His two natures (John 1:18). 2. Christ has promised to be near in His ordinances — "I will come near and bless you." In secret prayer He records His name. In the broken bread and in the poured out wine He records His name. There are some of you who are awakened by the Spirit; now it is to such that Christ is near. Christ is as near to you as He was to the woman of Samaria. If Christ is so near, you ought to improve Him. You know that the farmers know how to improve the seasons. You know, brethren, that merchants do not let seasons pass. III. IT IS IGNORANCE THAT KEEPS SINNERS FROM APPLYING TO CHRIST. "If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink," etc. It was ignorance that made the Jews crucify Christ. It was ignorance that made Paul persecute the Church. It was ignorance that made the woman answer Christ so rashly at the well. You are sailing over the sea of life, and you do not know that there are pearls below you. There is a thought comes over me, and it is this — that some of you will know when it is too late. IV. WHAT IT IS THAT CHRIST IS WILLING TO GIVE SINNERS, even the chief, "If thou knewest the gift of God," etc. The living water here spoken of is the Holy Spirit. Christ offered her here the very thing that she needed. It was an impure heart; now, Christ here says, I will give thee water to make thy heart clean. Again, this woman's heart was full of sin. She had a constant craving for sin. But Christ says, I will here give thee water that will make thee thirst no more. Again, this woman's heart was con- stantly boiling up with sin. Christ says to her, I wilt here give thee a well of water springing up — not a pond that may dry up — but a well of living water springing up into everlasting life. Again, this woman's heart would have ended in the second death. Christ says, I will here give thee water — a well of water that will spring up to everlasting life. (R. M. McCheyne.)
I. SHE DID NOT KNOW THE GIFT OF GOD. Her expectations were limited by her earthly condition and her physical wants. She had no belief that she had to do with the eternal loving God, and that God desired to communicate to her what was in Himself — deep and lasting blessedness. Through all ages, and for all men, there remains this gift of God, sought and found by those who know Him; different from, and superior to, the best human gifts, inheritances, and acquisitions; not to be drawn out of the deepest, most cherished wells of man's sinking; steadily arrogating to itself an infinite superiority to all that men have regarded and busily sunk their pitchers in — the gift which each man must ask for himself, and having for himself, knows to be the gift of God to him, the recognition by God of his personal wants, and the assurance to him of God's everlasting regard. This gift of God, which carries to each soul the sense of God's love, is his deliverance from all evil, his reunion with God Himself. II. SHE DID NOT KNOW WHO IT WAS that said to her, "Give Me to drink." And until we know Christ, we cannot know God. Often, like this woman, we are in Christ's presence without knowing it, and listen, like her, to His appeals without understanding the majesty of His person and the greatness of our opportunity. It is always the same request that He urges, "Give Me to drink." Is it cruelty to refuse a cup of cold water to a thirsty child, and no cruelty to refuse to quench the thirst of Him who hung upon the cross for us? Ought you to feel no shame that the Lord is still in want of what you can give? Has Christ not sufficiently shown the reality of His thirst for your friendship and faith? (Marcus Dods, D. D.)
II. III. IV. V. (T. De Witt Talmage, D. D.)
1. The truth. The Old Testament gives this thought more than once. So Christ was taking an old illustration and applying it to His gospel. "The old, old story" is the story still. We commonly call this gift revelation. Men could not discover or shape it. Consider —(1) Its realness as contrasted with the shadows and dreams of idolatry and philosophy. The truth of God is a fact. Test it, O doubter!(2) Its finality. Athens, with its thousands of gods, confesses there is an unknown God. In the gospel man gets his soul's desire and is at rest. He has nothing to do but to keep drinking.(3) Its dogmatic character. We wish to reason out and understand, but God's dogmas are all axioms. 2. Christ Himself (1 Corinthians 10:4). Nor does this oppose the first interpretation, for Christ is "the Truth," and pre-eminently "the gift of God."(1) Other good gifts only satisfy certain parts of our nature; this fully satisfies.(2) Others satisfy only for a time; this for ever. 3. The present opportunity. Every invitation and opportunity is a gift of God. This woman embraced it. How many neglect it and lose it! II. HOW THIS GIFT DESERVES THE NAME. 1. To be a gift it must be free. And so it is free and unmerited. The sinner has no resources. You cannot offer to God as purchase money what is His own. 2. That it is a gift appears in the eternity of its plan. God's generosity is shown in His eternal purpose. 3. The fulness of the word appears when we consider how it is pressed on our acceptance. "The word is nigh thee," brought to our very door. 4. The truth of the title given to the living water appears still more clearly when we learn how thoroughly it becomes ours in accepting it. (1) (2) 1. Springs of water are not for beauty, but for use and reproduction. 2. This reproduction is not a thing of constraint, except so far as constrained by the love of Christ. 3. Therefore with joy draw this water out of the well of salvation. (J. J. Black, LL. B.)
(Ragged Life in Egypt.)
I. THE HOLY GHOST IS "THE GIFT OF GOD," and is so styled by way of pre-eminence. He is a gift — 1. Which virtually comprehends every other blessing. 2. Without it every other gift is unsatisfying. 3. Its attainment not only compensated for the loss of Christ, but made His departure expedient (John 16:7). 4. Without it even the unspeakable gift of the Saviour is vouchsafed in vain (1 Peter 1:2). II. The Holy Ghost is here represented as the GIFT OF CHRIST as well. "He would have given thee." 1. From first to last the merits of Christ are the only procuring cause of our redemption. 2. As Mediator He has obtained the disposal of this gift (Colossians 1:19; Acts 2:33; Ephesians 4:7). III. PRAYER IS THE APPOINTED MEANS FOR OBTAINING THIS GIFT. "Thou wouldst have asked." 1. While Christ declares His readiness to bestow, He intimates the necessity of application. So does the Scripture throughout (Ezekiel 36:37). This at once consults the honour of God and the infirmity of man; leaving to God the glory of supplying our necessities, but constituting a test of our humility, faith, and obedience. 2. The efficacy as well as the necessity of prayer is pointed out. "He would have given" (Luke 11:13). IV. ONE CAUSE WHY MEN NEGLECT THIS GIFT IS THEIR IGNORANCE RESPECTING IT. They know not its nature and value; nor their own need of it; nor the manner of obtaining it; nor Christ's power and willingness to impart it; therefore they make no inquiries about it. "If thou knewest." 1. Whence does this ignorance arise? not from want of opportunity, instruction, or capacity, but want of attention to revealed truth. Whatever excuse may be urged for the woman there is none for you. 2. This ignorance will not extenuate guilt (Isaiah 5:12, 13; Isaiah 27:11; Luke 19:44).
1. She was ignorant of the Messiah with whom she was conversing. She saw the Jew, but not the Son of God; the weary man, but not the rest for weary souls; the thirsty, pilgrim, but not one who could quench the world's thirst; one who sent for provisions, not one whose meat and drink was His Father's will; a lonely person, but not one who had myriads of angels at His command. 2. She was ignorant of spiritual things. She mistook living water for running water. She asks for material and overlooks eternal things. Earth was all, and heaven nothing. 3. She was ignorant of the gift of God. She valued the well, but could only trace it to Jacob, not to God. God gives us all good gifts; some of them through our fathers, some through our own hands. All these must perish. One gift comes direct; that abides, even the Holy Spirit. II. CHRIST'S INSTRUCTIONS. They were — 1. Progressive. The first impression was that He was a Jew; next she wanted to compare Him with Jacob; next He is a prophet; lastly the Messiah. Such was Christ's gradual unfolding of Himself to her. 2. Effective. They had their desired effect in spite of her efforts to thwart them. He touched her conscience, awakened her thirst for God, and gave Himself for its satisfaction, after continuous evasions. 3. Practical. III. GOD'S BLESSING. 1. Christ was so blessed that He forgot His thirst. 2. The woman was so blessed that she forgot her pitcher. As heaven becomes clear we lose sight of earth. (W. Griffith.)
I. OF A GIFT, AND OF THE KNOWLEDGE OF IT. 1. It informs that the gift is Christ Himself. (1) (2) (3) (4) (5) (6) 2. The definite article shows this to be God's gift beyond all others; the gift which comprehends and sanctifies all others. (1) (2) (3) (4) 3. Knowledge is put with the gift. (1) (2) (3) II. IF thou knowest the gift of God, WHAT THEN? 1. It supposes that many have not this knowledge. 2. It suggests that all may know it, and that a great change will come over them. (1) (2) (3) (4) (5) 3. Every point in Christ's character, if known, would work good for us. 4. If we take a walk abroad, to how many could we apply the text, and its suggestions. If they knew the gift of God —(1) The working classes would spend their sabbaths differently.(2) The formal worshippers in churches and chapels would worship the Father in spirit and in truth.(3) The Christless preacher would abandon his eloquent flights, and declare the preciousness of Christ's salvation.(4) The ritualist would lay aside his robes, and confess the sinfulness of his priestly assumptions.(5) The sinner, dying without hope, would depart in joy and peace. III. HOW DOES THE "IF" CONCERN BELIEVERS? There are tens of thousands who know now, "this gift. Is this your fault? 1. How shall they hear without a preacher? 2. Have you spoken so as to be understood? 3. If not, resolve that for the future no man shall perish for lack of knowledge through your fault. (C. H. Spurgeon.)
(T. Guthrie, D. D.)
(J. Spencer.)
1. Christ, in an especial manner, is the "gift" of God (John 3:16; Romans 8:32; 2 Corinthians 9:15).(1) He is the chief fountain of salvation, both as the gift of God and living water.(2) An application to Him for this water arises from a knowledge of Him in order to which we must receive the spirit of wisdom and revelation (Ephesians 1:17). 2. But the Holy Spirit is rather intended because He —(1) Cleanses the soul from the guilt and pollution of sin (Ezekiel 36:25).(2) Refreshes the thirsty (ver. 14; John 7:37).(3) Is the only source of life to the dead in sins, and having quickened He makes them fruitful in righteousness (Isaiah 32:15-18; Isaiah 44:3, 4; Isaiah 51:3; Ephesians 2:9). II. THE NECESSITY OF THIS WATER. 1. We are filthy, and need to be cleansed. 2. We are unhappy, and need to be refreshed. 3. We are dead, and need to be made alive. 4. We are barren, and need to be made fruitful. III. THE EXCELLENCY OF THIS WATER (ver. 14). IV. WHERE THIS WATER IS TO BE HAD, BY WHOM, AND ON WHAT TERMS. 1. It is to be had in Christ, not only as our God, but as our Brother.(1) It is procured for us by His death (John 16:7), and received on our behalf, in consequence of His resurrection and ascension (Psalm 68:18; Acts 2:33).(2) Hence He waits to bestow it on those who apply to Him (John 7:37; Revelation 21:6); and from this consideration we have great encouragement to ask Christ for it. 2. It may be had —(1) by all that are poor, and need it (Isaiah 41:17);(2) by all who thirst for it (John 7:37; Revelation 21:6; Revelation 22:17);(3) by all who come to Christ, "If any man thirst," said He, "let him come unto Me";(4) and by all who ask, "Thou wouldest have asked of Me." 3. Though it was purchased dear by Christ, He gave a great price that He might have a right to impart it to sinners, and that He might render them capable of receiving it, yet we may have it as a free gift, "without money and without price." V. THE REASON WHY MEN ARE INDIFFERENT ABOUT IT, AND EITHER APPLY NOT TO CHRIST FOR IT, OR APPLY WITHOUT SUCCESS. 1. They know it not (John 14:17); neither its nature, value, nor necessity. 2. They know not Christ in the dignity of His person — in His great condescension and love — in the sufferings He endured that we might have this water — and as the fountain of it. 3. They do not apply, confess their need, nor ask its communication, or, if they ask, they do not ask aright, sincerely, earnestly, importunately, perseveringly, believingly, consistently.Application: 1. Ignorance, arising from an aversion to saving knowledge, and the love of sin, is no excuse (Isaiah 5:12, 13; Luke 19:44). 2. The state and danger of those who remain destitute of the sacred influence of the Spirit. 3. The duty and advantage of immediate and fervent supplication for it (Proverbs 1:22-28, 32). (J. Benson.)
(Mark Guy Pearse.)
II. We are naturally enemies to our own good, for she reasons against this living water, as, in her judgment, impossible to be had or given. III. We are also naturally so addicted to our own carnal sense, that we will believe nothing revealed by Christ further than we can see a reason or outward appearance for it; for she judged it impossible He could have living water, seeing He could not draw it out of that well, nor show a better. IV. A chief deceiving principle, making men careless of truth and grace, is their pretence of antiquity and succession unto it, and their descent from religious progenitors; for she boasted Jacob was their father, who gave the well, and therefore slighted the offer of a better, as being well enough in her own conceit. V. None are so ready to boast of antiquity and of interest in pious progenitors as those who have least cause so to do; for they were but heathens who had come in the room of Jacob's children, who had forfeited their right; and they were far from Jacob's spirit, who would satisfy their soul with that which only supplied his bodily necessity, and served his cattle as well as him. VI. It is a notable injury done unto Christ to plead any antiquity or succession to it, in prejudice of Him or His truth, or to cry up any above Him; for it was her fault to cry up Jacob, and her interest in him, that she might slight Him and His offer: "Art thou greater than our father Jacob?" etc. VII. Sobriety and a simple way of living. It is a notable ornament to grace in the godly; when nature, which is con. tent with little, is not overcharged with creatures, to the dishonour of God, abuse of the creatures, and prejudice of men's better state; and when men by their carriage declare that their bodies and flesh is not their best part, which they care most for, so much doth Jacob's practice teach us. (G. Hutcheson.)
I. WE WILL EXPOUND THE PRECEDING TEACHING. The figure was that of living water in contrast to the water collected in Jacob's well, which was merely the gatherings of the surrounding hills — land-water, not spring-water. 1. Christ meant that His grace is like water from a springing well. (1) (2) (3) (4) (5) 2. Furthermore, He intimated to the woman that — (1) (2) (3) (4) II. WE WILL ANSWER THE QUESTION OF THE TEXT. In ignorance the woman,-inquired, "Whence then hast Thou that living water?" We can at this time give a fuller reply than could have been given when our Lord sat on the well. He has now a boundless power to save, and that power arises — 1. From His Divine nature, allied with His perfect humanity. 2. From the purpose and appointment of God. 3. From the anointing of the Holy Ghost. 4. From His redeeming work, which operated for good even before its actual accomplishment, and which is in full operation now. 5. From the power of His intercession at the Father's right hand. 6. From His representative life in glory. Now all power is delivered into His hand (Matthew 28:18). III. WE WILL DRAW CERTAIN INFERENCES FROM THE ANSWER. 1. Then He is still able to bless. Since He has this living water only from His unchanging self, He therefore has it now as fully as ever. 2. Then He needs nothing from us. He is Himself the one sole Fountain, full and all-sufficient for ever. 3. Then we need not fear exhausting His fulness. 4. Then at all times we may come to Him, and we need never fear that He will deny us. (C. H. Spurgeon.)
II. WITH REGARD TO THE MYSTERY OF GOD'S PROVIDENTIAL DEALINGS. Many a sorrowing one has wailed out, "Thy judgments are a great deep," and there is nothing to gauge them in this imperfect world. But the hour will come when you shall have the needed appliance "In Thy light we shall see light." III. With regard to THE UNVEILING OF THE FUTURE. With all the pain of its mystery is it not a mercy that the well is deep, and that we have nothing to draw with? But our greatest comfort is that it is not too deep for Him, and He is drawing up what will work together for good to those who love Him. (J. R. Macduff, D. D.)
II. WHO FILLED THE OCEANS FROM THE HOLLOW OF HIS HAND? III. WHO CAUSES THE CLOUDS AND MAKES THEM TREASURIES OF HIS RAIN? IV. WHO FOR THOUSANDS OF YEARS HAS OPENED FOUNTAINS OF JOY IN MYRIADS OF HEARTS? (Van Doren.)
I. THIS IDOLATRY OF HEROES HAS BEEN MAN'S INFIRMITY FOR AGES. II. THE INUTILITY OF THE RELICS OF ALL THE SAINTED MARTYRS WHEN TREASURED BY SUPERSTITION. III. SAMARIA, THE DWELLING OF JACOB AND THE TOMB OF JOSEPH, WAS A LAND OF DARKNESS. (Van Doren.)
(Abp. Trench.)
(W. Perkins.)
2. More enduring than that ancient fountain, and ever fresh as its drops, and deep as the wants of man, Christ's gospel gushed up among the fainting nations. And profound as it was, that was no reason why all should not come empty-handed; no need of anything to draw with but a sincere and earnest wish to be supplied. What had the world done to deserve it? What had it brought to secure it? It had done evil and brought nothing but its emptiness and insufficiency. This train of reflection may be carried further. I. THE NATURE THAT WE SHARE IS DEEP. It would seem, if we were acquainted with anything it would be with this. We are perpetually observing it and acting it. And yet it is scarcely less beyond our perfect penetration than its Maker Himself. Whence we? What? Whither? Some navigator once struck the bottom of the Atlantic midway between its opposite shores; but who shall sound the soul of man? — so mean, so noble; so weak and mighty; so good and evil. What shall we draw with? With fellow-feeling and good-will. Enter with a generous sympathy into the joy and sorrow of others, and you shall know "what spirit you are of." II. HUMAN LIFE IS DEEP. Its successive ages as they move along from infancy to decrepitude, its common concerns, sudden changes, inscrutable appointments, various fortunes, unavoidable accidents, bewilder us. What shall we draw with? We must bring a spirit of submission, a religious spirit. We may hang for ever over the abysses of our being, and only grow giddy. We shall survey it best when we look above it to that Almighty One by whom its whole mystic relations arc combined — "Our life is hidden in God." Through Him it must receive its interpretations. III. RELIGIOUS TRUTH IS DEEP. Some have said that it is impossible to understand in the least so immeasurable a subject. I do not say how much we can absolutely know of God. But there is a capacity in us to be fully satisfied. Faith removes the worst difficulties by taking away every disposition of mistrust and resistance out of the heart. (N. L. Frothringham.)
1. It has been an ancient complaint among philosophers that truth hath lain in so deep a pit that they have never been able to discover the bottom of it. The like complaint we meet with in Scripture (Job 28.; Ecclesiastes 3:11; Ecclesiastes 11:5; Ecclesiastes 8:16). 2. This is true —(1) Of the knowledge of the works of God in the power of nature.(2) Of the works of God in the moral world (Psalm 72:2, 15; Jeremiah 12:1; Ecclesiastes 4:1).(3) Of practical duty itself. 3. This arises from the following facts:(1) There is necessarily in the nature of things themselves some difficulty, and in our understandings much imperfection. Some things are entirely above our capacities, and others we can only attain to by labour and study. Some things we can only know as probable at best. And those things which are most level to our understandings have at the bottom some subtle intricacies which limit the degree of our knowledge. In the clearest prospect there is a distance no eye can reach, and in the most intelligent parts of the works of God there is a depth which no finite eye can penetrate. But then these secrets are no part of that truth which it is necessary for us to know, and with care sufficient may be known of truth as is necessary to salvation.(2) Men perplex themselves by aiming at things not necessary to be known in regard to Christian practice, or at such degrees of knowledge as are not possible to be arrived at. Those persons are at a great distance who, while they have lost themselves in the labyrinth of an imaginary secret will of God, have neglected to obey His positive commands. Under this category come the Jewish doctors and the speculative philosophers and divines.(3) Prejudice and prepossession arising from custom of education and from men's depending on the opinion and authority of particular persons without examination.(4) The wickedness and perverseness of men, who for their own interests sometimes conceal it on purpose. II. BY WHAT MEANS EVERY SERIOUS AND SINCERE PERSON MAY YET CERTAINLY OBTAIN TO SUCH A DEGREE OF TRUTH AS IS NECESSARY FOR SALVATION. 1. He must take care that he in the first place resolves to do the will of God, then he shall know of the doctrine (Psalm 25:14). 2. He must be firmly resolved never to be deluded into the persuasion of anything contrary to plain and evident reason, which is the truth of God's creation; contrary to the attributes of God, which are the truth of the Divine nature; or contrary to the eternal differences of good and evil, which are the truth and foundation of all religion in general. Had men kept to this "candle of the Lord," men even of the meanest capacities could never have believed —(1) Impossibilities such as transubstantiation, or contrary and unintelligible explications of true doctrines such as the subtle and empty speculations of the schoolmen, which are contrary to the truth of God's creation.(2) Nor that God absolutely decreed men to everlasting misery, which is contrary to the primary truth of the Divine nature.(3) Nor that cruelty and persecution should be set up for His sake, who came not to destroy but to save. Nor that any other wickedness should be made part of religion, which are contrary to the very foundation of religion. 3. He must diligently study Holy Scripture as the only authoritative guide in religion, so as to obey its plain precepts and believe its plain doctrines, and not be contentious or uncharitable about those he does not understand. (S. Clarke, M. A.)
(J. R. Macduff, D. D.)
II. WHAT IS TO TAKE THE PLACE OF THIS WORLD'S BROKEN CISTERNS? You cannot dislodge one object of earthly affection without the substitution of something better. Nature abhors a vacuum. III. CHRIST DOES NOT CONDEMN MANY EARTHLY STREAMS OR FORBID THEM. The wants of our physical and social natures are co- ordinate with our spiritual. Jesus recognizes both, but says, "If you restrict your journeyings to the wells of human happiness you will not be satisfied. But I have a well of living waters." IV. THE BELIEVER HAS AN INNER WELL IN HIS SOUL which makes him independent of earthly good. This source of lasting joy is ever full, and having access to it he may say, "Having nothing, yet possessing all things." Christ in us the hope of glory. (J. R. Macduff, D. D.)
1. By reason. The evidences sup. plied by — (1) (2) (3) 2. By the Bible. 3. By the song of the redeemed in heaven. .This fact shows that — (1) (2) (3) II. HAS ITS RESIDENCE IN MAN'S INNER NATURE. Therefore — 1. It cannot be destroyed by outward circumstances. In the cases of Job and Paul. 2. It will ever maintain its hold in man. Circumstances may take away every other gift, but not this. III. TRANSCENDS IN VALUE THE BEST THINGS IN NATURE. 1. It gives permanent satisfaction to the soul in this life — unlike the best other things. 2. It raises its possessor to perfect happiness in the future. IV. IS TO BE SECURED BY MAN'S OWN EXERTIONS. "Whosoever drinketh." 1. This is natural. God gives food, but we must eat: so God works in us what we have to work out. 2. This is reasonable. V. PRODUCES THE SAME EFFECT IN EVERY HEART. Whoever he may be religion will give him satisfaction. This shows — 1. That it demands the reception of man universally. (1) (2) 2. That it will one day secure universal order. (W. Griffiths.)
1. The flow of water represents the spread of the gospel (Isaiah 35:6, 7; Isaiah 43:19, 20). 2. The influence of water on vegetation illustrates the power of religion on human life (Psalm 1:3; Jeremiah 17:8). 3. The pleasant quietude of water represents the repose of soul which God affords (Psalm 23:2). 4. The quickening energy of water typifies the vivifying power of God's Spirit (Ezekiel 36:25).(1) No physical life without water, no moral life without religion. (a) (b) (c) II. IS THEIR CONDITION OF PROFIT. "Drinketh." They are — 1. For all. 2. For all on one condition. 3. For all on the same condition — personal appropriation. III. IN THE MEDIUM OF THEIR COMMUNICATION. "I shall give him." We are indebted to the sun for all water fit for use. The sun lifts the water of the sea in the form of vapour, and by its unequal heat in different sections of the air causes the vapour to descend in rain and dew. All our fresh water owes its origin to this. The impure compound of the sea passes through heaven's laboratory and descends fit for use. All the energies of the Spirit's life are passed beneath Christ's magic touch. IV. IN THEIR PRACTICAL INFLUENCE. "In Him," etc. As the mountain is to water, so is a heart full of Christian sympathies to spiritual energies. 1. The water in dew and rain falls on the mountain; living things are refreshed, the land made fertile and beautiful; life made joyous. 2. The hills absorb the excess of moisture, the water percolating through the rock to inner caverns. 3. Thus when there is no rain or dew, and the heat is great, the mountain pours forth the stream it has treasured up to satisfy the wants of thirsty comers. So the child of God — 1. Receives. 2. Is blessed. 3. Gives and blesses others. (Evan Lewis, B. A.)
I. A DIVINE GIFT. 1. It is not a principle dwelling in man naturally, to be brought out of obscurity. Man is dead in trespasses and sins. 2. It is not produced in men by their own efforts, through the imitation of good examples, early instruction or gradual reform. 3. It is the gift — (1) (2) (3) 4. What is the practical lesson but that we must make our solemn appeal to the mercy of God for it? Justice awards death; grace alone can bring life. II. INWARD AND PERSONAL. 1. "In Him." Unconverted men find it too much trouble to look after the inward life, but take an easier method and imitate its outward manifestation. In the churches are many Christians like the stuffed animals in a museum: there is no difference between them and the living except in the vital point. The invisible, but most real, indwelling of the Holy Spirit makes the difference between the sinner and the saint. 2. "In Him." It is a personal matter. The presence of life in fifty relatives is of no service to the fifty-first if he is dead. All religion that is not personal is void. All the virtue that adorned your ancestors will not save you. The water which Jesus gives must be in every one of us if we would be saved. 3. How fares it with thee? Suppose there were no chapels or churches or means of grace, wouldst thou still be a Christian? III. A VIGOROUS AND ACTIVE PRINCIPLE. Not a stagnant pool, nor a stream gently gliding on, but a spring forcing itself upwards. Springs are in perpetual motion, and no known power can stop them. 1. If heaps of rubbish are piled upon them they will force a course for themselves. So grace can well up — (1) (2) 2. Surrounding circumstances do not operate upon them as might be supposed. In frosty weather when the river is all ice the spring-head flows as ever. So a Christian may be placed in the worst circumstances, in an ungodly family, without the means of grace, but the inner life will not freeze. 3. This life passes through the severest ordeals and survives them — poverty, suffering, slander; over these the Christian triumphs. 4. Temptations threaten to destroy it; but let a man cast what rubbish he may into a living spring, the spring will purify itself and eject the filth, and so will the true Christian. IV. A CONTINUAL AND EVERLASTING THING. Jesus might well have reminded the woman how many had gathered round that well and passed away, but there was the old well unchanged. So all the world may change, but the inward principle in the Christian does not decay. Some wells are drained dry by drought, or because some deeper well has taken away the supplies. But the Christian's spring never fails, because he has struck the main fountain. His life is hid with Christ in God. V. PRE-EMINENTLY AND CONSTANTLY SATISFACTORY. He who has Christ in him, the hope of glory, is perfectly satisfied. He could not have been content with the whole world beside. 1. Learning would only have revealed his ignorance. 2. Fame would only have made him more ambitious. 3. Wealth would have bowed him down with avarice. (C. H. Spurgeon.)
I. THE CONTINUAL FRESHNESS OF LIFE IN CHRIST'S DISCIPLES. The idea of a running brook is that of freshness, a cheerfulness that never grows dull, an unwearied energy. 1. We have not to go far before we see weary faces that tell us that life has lost its freshness and has become a dreary thing, like a stream whose course has been obstructed, when the water stagnates and cannot carry off the foul and decaying things which have accumulated. 2. This has not been because of evil intent, but because life has become so dull and wearisome that they have not cared to keep it fresh and pure. 3. Once these lives were pure and gladsome, but something has come down into them that has put a stop to it all. 4. What is the cure? Not by removing the log or boulder, but by increasing the flow so that the stream can pass over or by it, or sweep it away. So God deals not with our circumstances, but with ourselves. He augments our spiritual life that in the rush of the mighty torrent the obstruction is removed. II. ALL THE MUSIC AND BRIGHTNESS OF THE BROOK ARISE FROM THINGS THAT WOULD PROVE OBSTACLES WERE IT WEAKER. The pebbles or boulders would alike stop the music and flow of the stream that was not large enough to pass them. So it is with us. If we have within us that spring that leapeth up into eternal life it will make music out of the very things that would otherwise have stopped our prayers. Out of the cares of life,the sudden shocks of misfortune, there shall be nothing but joyous song. (A. Poulton.)
I. First, CHRIST'S GIFT IS REPRESENTED HERE AS A FOUNTAIN WITHIN. Most men draw their supplies from without; they are rich, happy, strong, only when externals minister to them strength, happiness, riches. For the most of us, what we have is that which determines our felicity. Take the lowest type of life, for instance, the men of whom, alas! the majority, I suppose, every time is composed, who live altogether on the low plane of the world, and for the world alone, whether their worldliness take the form of sensuous appetite, or of desire to acquire wealth and outward possessions. The thirst of the body is the type of the experience of all such people. It is satisfied and slaked for a moment, and then back comes the tyrannous appetite again. And, alas! the things that you drink to satisfy the thirst of your souls are too often like a publican's adulterated beer, which has got salt in it, and chemicals, and all sorts of things to stir up, instead of slaking and quenching the thirst. And even if we rise up in a higher region and look at the experience of the men who have in some measure learned that a man's life "consisteth not in the abundance of the things that he possesses," nor in the abundance of the gratification that his animal nature gets, but that there must be an inward spring of satisfaction, if there is to be any satisfaction at all; if we take men who live for thought, and truth, and mental culture, and yield themselves up to the enthusiasm for some great cause, and are proud of saying, "My mind to me a kingdom is," though that is a far higher style of life than the former, yet even that higher type of man has so many of his roots in the external world that he is at the mercy of chances and changes, and he, too, has deep in his heart a thirst that nothing, no truth, no wisdom, no culture, nothing that addresses itself to one part of his nature, though it be the noblest and the loftiest, can ever satisfy and slake. If you have Christ in your heart then life is possible, peace is possible, joy is possible, under all circumstances and in all places. Every- thing which the soul can desire, it possesses. You will be like men that live in a beleaguered castle, and in the courtyard a sparkling spring, fed from some source high up in the mountains, and finding its way in there by underground channels which no besiegers can ever touch. The world may be all wintry and white with snow, but there will be a bright little fire burning on your own hearthstone. You will carry within yourselves all the essentials to blessedness. If you have "Christ in the vessel" you can smile at the storm. II. Christ's gift is a springing fountain. The emblem, of course, suggests motion by its own inherent impulse. Water may be stagnant, or it may yield to the force of gravity and slide down a descending river-bed, or may be pumped up and lifted by external force applied to it, or it may roll as it does in the sea, drawn by the moon, driven by the winds, borne along by currents that owe their origin to outward heat or cold. But a fountain rises by an energy implanted within itself, and is the very emblem of joyous, free, self- dependent and self-regulated activity. "And so," says Christ, "The water that I shall give him shall be in him a springing fountain;" it shall not lie there stagnant, but leap like a living thing, up into the sunshine, and flash there, turned into diamonds, when the bright rays smile upon it. So here is the promise of two things; the promise of activity, and the thought of activity, which is its own law. 1. The promise of activity. Some of us are fretting ourselves to pieces, or are sick of a vague disease, and are morbid and miserable because the highest and noblest parts of our nature have never been brought into exercise. Surely this promise of Christ's should come as a true gospel to such, offering as it does, if we will trust ourselves to Him, a springing fountain of activity into our hearts that shall fill our whole being with joyous energy, and make it a delight to live and to work. It will bring to us new powers, new motives; it will set all the wheels of life going at double speed. 2. And there is not only a promise of activity here, but of activity which is its own law and impulse. There is a blessed promise in two ways. In the first place, law will be changed into delight. We shall not be driven by a commandment standing over us with whip and lash, or coming behind us with spur and goad, but that which we ought to do we shall rejoice to do; and inclination and duty will coincide in all our lives when our life is Christ's life in us. And then, in the second place, that same thought of an activity which is its own impulse and its own law suggests another aspect of the blessedness, namely, that it sets us free from the tyranny of external circumstances which absolutely shape the lives of so many of us. III. The last point here is THAT CHRIST'S GIFT IS A FOUNTAIN, "SPRINGING UP INTO EVERLASTING LIFE." The water of a fountain rises by its own impulse, but howsoever its silver column may climb it always falls back into its marble basin. But this fountain rises higher, and at each successive jet higher, tending towards, and finally touching, its goal, which is at the same time its course. The water seeks its own level, and the fountain climbs until it reaches Him from whom it comes, and the eternal life in which He lives. We might put that thought in two ways. 1. The gift is eternal in its duration. The Christian character is identical in both worlds, and however the forms and details of pursuits may vary, the essential principle remains one. So that the life of a Christian man on earth and his life in heaven are but one stream, as it were, which may indeed, like sonic of those American rivers, run for a time through a deep, dark canon, or in an underground passage, but conies out at the further end into broader, brighter plains and summer lands; where it flows with a quieter current and with the sunshine reflected on its untroubled surface into the calm ocean, He has one gift and one life for earth and heaven — Christ and His Spirit, and the life that is consequent upon both. 2. And then the other side of this great thought is that the gift tends to, is directed towards, or aims at and reaches, everlasting life. The whole of the Christian experience on earth is a prophecy and an anticipation of heaven. Christ's gift mocks no man, it sets in motion no hopes that it does not fulfil; it stimulates to no work that it does not crown with success. If you want a life that reaches its goal, a life in which all your desires are satisfied, a life that is full of joyous energy, that of a free man emancipated from circumstances and from the tyranny of unwelcomed law, and victorious over externals, open your hearts to the gift that Christ offers you; the gift of Himself, of His death and passion, of His sacrifice and atonement, of His indwelling and sanctifying Spirit. (A. Maclaren, D. D.)
1. Gross and dissipated pleasure brings disappointment and remorse. 2. In refined and intellectual pursuits "is much grief, and he that increaseth knowledge increaseth sorrow." 3. Business brings gain, but "they that will be rich fall into a snare," etc. 4. Leisure makes the hours hang heavily, is attended with satiety, and becomes a burden. 5. The conscience-stricken seeks a palliative in drowsy reflection or in resolutions and duties, but finds that he is compassing himself about with sparks that yield no warmth. All "broken cisterns" and "vanity and vexation of spirit." II. DIVINE PROVISION. "Whosoever... shall never thirst," etc. This water, the saving grace of Christ, is — 1. Excellent in its nature. The property of water is to cool, cleanse, fertilize, and refresh; no element is so indispensable. The rich grace of Christ produces, maintains, increases, completes life and makes it immortal. 2. Divine in its origin. Seek it not in ordinances; they are only channels. Use them, but do not rest in them. Look to Jesus, the author and fountain of life. 3. Free in its communication. "Give." Nothing is more free than a gift. Why is the grace of Christ so free? Because — (1) (2) (3) 4. Satisfying in its effects. "Shall never thirst" — (1) (2) (3) 5. Constant in its supplies — (1) (2) 6. Active in its operations. It is not given to be dormant, but to operate. 7. Eternally glorious in its results. III. BY WAY OF IMPROVEMENT INQUIRE WHAT YOU THINK OF THIS. 1. Some are ignorant and careless. 2. In some there is beginning of thirst. 3. Some have drunk. Then — (1) (2) (3) (T. Kidd.)
1. It must come to us as a gift. There is no suggestion — (1) (2) (3) 2. It is a gift from Jesus. All its details are connected with Him: redemption, forgiveness, deliverance from the power of sin, instruction, example. He is our all in all. 3. It is a gift that must be received. When we drink water it enters into us and becomes part of us: even so must we receive Christ into our innermost self; not professing to believe in Him or admiring Him; but so trusting Him, loving Him, living in Him that He becomes one with us. II. THE SATISFYING POWER OF TRUE RELIGION. 1. Grace relieves our soul thirst as soon as received. A man once startled from sinful indifference finds an "aching void" within him. He tries riches, but money cannot satisfy him; he seeks after knowledge, but study is a meanness; he dazzles his fancy with fame, charms his eye with beauty and his ear with music, but "all is vanity." But he who has received Christ has received at-one-ment with God, and God delights in him. 2. Grace continues to quench our thirst — though it strives to return it is always met by the well within. 3. This is a matchless blessing and averts a thousand ills. What should we have been without it? III. THE ABIDING CHARACTER OF TRUE RELIGION. 1. It is "in Him." Here is a man trying to write poetry, but it is not in him, and it cannot come out of him, so he rhymes his nonsense, but a poet he never becomes; but if a man has it in him who can take it away? So with art and education. Much more with religion. 2. It is in him a well of living water, always there as an operative force as permanent as Jacob's well which was there in the patriarch's day, and is there now. True religion is like a well, because it is independent of surroundings and circumstances. In summer and winter does it flow. The pond overflows because there has been a shower of rain, but the deep well is full in the drought. So the believer is not exalted by wealth nor crushed by poverty. 3. It is a well that is springing and never ceases to flow. The great motives which set a believer working at first are as forcible in old age. 4. It springs up into everlasting life. Grace blossoms into glory. IV. THE PRACTICAL OUTCOME OF ALL THIS. 1. Where did you get your religion? From your Father, or is it of your own manufacture? 2. What has your religion done for you? Has it quenched your thirst? 3. Does your religion abide with you or do you remove it with your Sunday hat? 4. Does your religion spring up within you by the energy of the Holy Spirit? (C. H. Spurgeon.)
1. The equal right of womankind to spiritual privileges. 2. The intellectual capacity of woman. The topics discussed were no less abstract than those talked over with Nicodemus. 3. Our Lord's mode of inculcating religious truth. (1) (2) I. RELIGION TYPIFIED BY WATER. Water has three main uses. 1. Fertilizing. There is an inspiring power in the truths, motives, and enjoyments of religion, and tends to transform the man. 2. Purifying. Religion cleanses the character, sanctifies the life, destroys sinful habits, fosters pure thoughts, kindles holy feelings, and stimulates to holy conduct. 3. Thirst quenching. Religion meets the soul's aspiration for life by the promise of life everlasting; quenches its thirstings for happiness by giving it fellowship with God; meets its dissatisfaction with the world by opening before it heaven's joy. II. THE CHARACTERISTICS OF RELIGION AS TYPIFIED BY THE WELL-WATER. 1. Its activity is implied in its being a spring well, not a pool. Religion is a never-ceasing stream of influence. When it is still it stagnates and becomes foul, promotive of the worst qualities of human nature. 2. This activity is elevating and progressive in its effects. Water springs up into life in all it nourishes. In the tree it Supplies the roots with sap, which is water springing up into fruit and flower. The results of religion are growth in those moral qualities which live for ever in happiness. III. THE ADVANTAGES OF RELIGION AS TYPIFIED BY THE WELL IN THE MAN. 1. Where it is within the man it exercises its power over his life apart from external influences and in spite of them. Men's moral characters must be moulded from within. External motives demoralize. 2. The comforts of religion, seeing they are within the man, are ever sure and uninterrupted. In ancient times when cities were liable to be besieged and all outside sources cut off, it was a matter of no small moment to have wells within the walls. This rendered the inhabitants more defiant of the enemy, seeing they were thus scarce of the necessaries of life. (A. J. Parry.)
2. This emblem of spiritual vitality was not new (Isaiah 12:3; Isaiah 41:17, 18; Jeremiah 2:13). 3. The prophetic Scriptures, however, were unknown to the woman, for the Samaritans only received the Pentateuch, and had she known them it is not likely that she would have caught their inner sense. 4. Christ is the true well of life. In Him all fulness dwells. What a claim to be made by the carpenter of Nazareth; either an unpardonable exaggeration or a witness to His Divinity. 5. The water drawn from Christ as the well is the Spirit of life He imparts. 6. The points of analogy are obvious. (1) (2) 7. The point of contrast was that water from Jacob's well would give but temporary relief, because water imbibed is soon worked off or consumed in the waste of the system. But the living water is not spent or exhausted in the operation of the spiritual life. The Holy Ghost abides. 8. See how we have to do with the Christ without and the Christ within. As the woman had to go beyond the town to reach the well, so every one must go beyond himself and his whole social environment and come to Jesus. Then Christ enters the heart that has asked of Him and dwells there. 9. There ought to be increase of spiritual life. The inward well may be deepened and the stream have a more copious flow. Alas! how often is it choked and all but dried up with worldliness! 10. The career of Jesus is an example of life in the Spirit. How strong its current was is shown by His forgetfulness of His physical want when the opportunity came of opening spiritual things. (Donald Fraser, D. D.)
II. ITS CHARACTERISTICS. 1. Always fresh.(1) History is a storehouse of buried memories, some of which are galvanized into momentary life by antiquarians, but which soon die away since they belong to a past age and do not answer to our wants or correspond to our sympathies. But Christ's words spoken 1800 years ago have the same force and attraction as though they were novelties of yesterday. His actions, His life as a whole speak to the nineteenth century as to the first, provoking the same hostility, winning the same empire.(2) As He is in history, so He is in the soul. In that treasure house of the dead, amid all that is stagnant, all that belongs to the irrevocable past, all that bears the mark of change and corruption, there is for Christians one thought that is for ever fresh, one memory for ever invigorating, one tide of pure passion — Jesus. 2. A spring of water is in perpetual motion; so —(1) Christ, in history and in the soul, is ever different and yet the same. The sky presents the same outline of clouds on no two days; the sea, visit it when we may, never looks quite as it looked before. Yet they are the same. So Christ is to us what He was to our forefathers, and yet displays to each successive generation new aspects of His power and perfection: at the same time stability and progress.(2) He is the source of movement in the soul. He has set it moving, and keeps it moving — even the very intelligence that would drive Him from His throne; for His truths have moved the depths of our being, so that whether a man accepts them or not he cannot rest as though he had never heard them. Faculties dormant for years are stirred to meet Him, and He keeps them in motion by fresh aspects of His power and beauty.(3) In Christian theology. The Christian creed is said to be the stagnation of active thought. Undoubtedly it gives a fixed form to our ideas, so as to render superfluous the discussion of matters on which the light of Divine certainty has been thrown. But fixed thought is no more the antagonist of active thought than the rim of the well was hostile to the springing water. 3. Springing water fertilizes.(1) Christ is the great fertilizer of the soul of man — of(a) The intellect; for He made it capable of the productions of genius.(b) The affections. Family life in Europe is His work. His authority reflected in the Christian father, His tenderness in the Christian mother, His obedience in the Christian child.(c) The will; making it capable of new measures of sacrifice and heroism.(2) Christ is the fertilizer of nations, and without Him the civilization of Europe would be exchanged for the civilization of China or Japan. III. THE SCENE OR SEAT OF THE GIFT. "In Him." 1. Others have done great works —(1) Effecting vast changes on the surface of human life in founding empires, changing customs, laws, and languages.(2) Some have gone deeper — founding empires of ideas. 2. Christ has done more — more than the founding of a kingdom or of a philosophy; for a government may be hated while obeyed, a philosophy accepted without love. But Christ reigns and teaches in human hearts as a friend. 3. Hence Christians know the secret of man's dignity. Before Christ came the dignity of man as man was unknown. When He came He placed within the reach of emperor and slave the only ennobling gift — His presence and power within. 4. This gift is also the secret of the Christian's spiritual independence. If Christians were dependent on the things of sense, the world might crush it out. The world prescribed Christian worship, destroyed the Scriptures, but was powerless against the presence of the Divine Redeemer. IV. ITS EFFECT. "Everlasting life." Without it man would not be happy in heaven. (Canon Liddon.)
1. It is a gift. Human nature is an arid desert, unproductive of a single drop of water. 2. It is a free gift. Water is one of the freest gifts of nature. You charge for milk, you give water. Christ gives liberally, and upbraids not. He is too rich to sell, we too poor to buy. 3. It is a free gift, which only Himself can give — not His apostles or their successors. 4. A free gift to whomsoever desires it. He has enough to quench the thirst of all mankind. II. In its NATURE. 1. It is personal. Christian nations do not make Christian individuals, but vice versa The former one a great blessing, the latter a greater. 2. It is inward.(1) "Our life is hid with Christ in God"; that is, our objective or justification life.(2) God's life is hid with Christ in us; that is, our subjective or regenerate life. 3. It is Divine — the same in kind as in God. "All my springs are in Thee." III. In its OPERATION. 1. It is active. It varies in feeling; but let us not forget that it is first principle — a well of water, not necessarily hot water. You may adopt means to make it hot, but hot or cold it is water all the same. 2. It is cleansing.(1) Hercules turned a river through the filthy Augean stables; Christ turns the river of Divine grace into the sinner's heart. Springs in soft soils carry up particles of sand in order to carry them away. So grace, as it bubbles up in the heart, disturbs the sands of defilement.(2) It cleanses society, and has washed away unnameable sins, and will go on with the work of refinement till the face of the earth is made like the face of heaven. 3. It is satisfying (Psalm 36:8). IV. In its DESTINATION. 1. It is aspiring. Christianity is aspiring, but not satiating, not inconsistent with hope and effort. The believer wants nothing but God, but more of Him. 2. It will at last reach everlasting life. The life implanted in regeneration will continue for ever. (J. Cynddylan Jones, D. D.)
1. Professes to have this water. 2. Is able to supply it. 3. Was appointed to give it. 4. Has the disposition to do so. 5. Has never denied it. II. ITS RESIDENCE. "In Him." 1. The internal principle of religion is not to be opposed to external practice: works must evidence experience. 2. Yet Divine things must be known and felt before they can govern us. God begins with the heart. 3. The religion of some people is all external.(1) That of some depends on external occurrences, like a stream produced by a storm instead of being supplied by a spring. Sickness, poverty, etc., make some men religious for a time.(2) That of others consists in external performances. Obedience is not enjoyed as their meat, but as their medicine.(3) The religion of a third is found in their connections. They leave it to their ministers or parents to think for them.(4) The religion of a fourth is all in Christ. They ridicule the very notion of a work of grace in us. III. ITS ACTIVITY. 1. Real Christians are everywhere represented as active — husband-men, reapers, warriors, racers. 2. The design of the gospel is to produce a people zealous for good works. 3. The graces of the Holy Spirit are not dormant, but active. 4. All the images of the gospel imply the same thing — leaven, fire, force of vegetation. IV. ITS TENDENCY. 1. It weans us from the world. 2. It sets our affections on things above. 3. It promotes the heavenly life below. (W. Jay.)
(Knox Little.)
(H. W. Beecher.)
(J. Spencer.)
(J. Trapp.)
(Thomas Brooks.)
1. The gift of regeneration to become God's child. 2. The gift of faith to believe God's promises. 3. The gift of obedience to do God's will. 4. The gift of prayer to seek God's presence. 5. The gift of comfort to endure God's trials. 6. The gift of strength to hold out and continue God's servant. II. CHRIST IS ABLE AND WILLING TO GIVE THIS WATER. 1. Able (Psalm 36:9; Zechariah 13:1; Colossians 1:19; Colossians 2:3). 2. Willing (Matthew 11:28; John 7:37; Revelation 22:17; Isaiah 55:1). III. HOW CHRIST BESTOWS THIS WATER. 1. By the preaching of the Word. 2. By the sacraments. 3. By prayer. IV. THE PARTIES TO WHOM CHRIST WILL GIVE THIS WATER. Those wire thirst (Isaiah 4:1; Matthew 5:6; John 7:27; Revelation 22:18). If there be no thirsting, there shall be no refreshing. V. THE BENEFIT OF ENJOINING THE WATER. Never thirst, because the fountain is never dry. VI. THE SIGNS OF HAVING THIS WATER. 1. A clear sight of thine own soul's estate. 2. Purity of heart. 3. Satisfaction in Christ. (S. Hieron.)
(Sir S. Baker.)
(J. Fawcett, M. A.)The most renowned of earthly conquerors seated himself by that well. He brought the monarchs of the world to be his drawers of water; each with his massive goblet going down for the draught, and laying the tribute at the victor's feet. But the tears of the proud recipient have passed into a proverb; and if we could ask him to translate these dumb tears into words, his reply would be, "Whosoever drinketh of this water shall thirst again." (J. R. Macduff, D. D.)
(Donald Fraser, D. D.)
(R. Berser.)
(J. C. Jones, D. D.)
(A. J. Parry.)
(J. Fawcett, M. A.)
(J. C. Jones, D. D.)
(J. R. Macduff, D. D.)
(J. Watson, M. A.)
(D. L. Moody.)
(G. Litting, LL. B.)
(Trapp.)
(C. H. Spurgeon.)
(G. H. Salter.)
II. The soul led aright and brought to itself by repentance — BEGINNING TO BE SATISFIED. III. The soul transformed into purity and blessed life by grace — PARTIALLY SATISFIED. IV. The soul in glory rejoicing in the beatific vision — FULLY SATISFIED.
1. Thirst removing. 2. Life preserving. 3. Filth purging. 4. Softening. The hardest heart yields before the power of the love of God. 5. Fire quenching. The fire of lust, envy, malice, anger, and unholy desire. 6. Spring creating. Wherever the water of life falls it makes a new spring, and never gets fiat, dull, or dead. 7. Fruit producing in proportion to the quantity we drink. 8. Heaven ascending. Water rises to its level. If we have grace that began with us it will never get higher than ourselves. If grace which the priest gave, no higher than the priest. But the true grace of God comes down from heaven, and will carry us whence it came. II. TO CHEER YOUR HEARTS WITH SOME REFLECTIONS UPON THE LIKELIHOOD OF YOUR GETTING THIS LIVING WATER. Supposing that you want it. 1. No ordinary man would deny another water. The giving of grace by the Saviour no more than the giving of water by you. 2. If you would refuse water to some, you would not refuse it to the thirsty; and Jesus never refused a thirsty sinner yet. 3. There is plenty of it, and it is free. John speaks of a river. Who fears to exhaust the Thames? The source may be private, but as soon as it gets a considerable stream it becomes a public highway and water supply. 4. It flows on purpose for the thirsty. What could Christ have made an atonement for but for sinners? 5. No one has been refused yet. 6. It is to Christ's glory to give it, and therefore be sure that He will not withhold it. The more a physician cures the greater his fame; the more Christ saves the higher His honour. III. TO URGE YOU TO PRAY THIS PRAYER. A desire is like seed in the sack, but prayer sows it in the furrow: like water in the bottle, but prayer drinks thereof. 1. Begin, then, by honouring Christ. The woman gave Him the highest title she knew. You call Him "Lord"; for if you reject His divinity you shut yourself out from His kingdom. 2. Confess your undeservingness. "Give," not "sell." Mercy must be given. 3. Make this a personal prayer. "Give it me." Never mind your neighbours or your children just now. Look after their salvation when you are saved. 4. Offer it in the present tense. The worst of most men is that they would serve the devil all their lives and then cheat him of their souls at last. If God be God serve Him now. (C. H. Spurgeon.)
I. MEN DO NOT EXPECT PHYSICAL RESULTS EXCEPT BY APPROPRIATE EFFORT. Parents do not pray that God would inspire their boys with a useful trade. They apprentice them and pray God that they may attend to their business and take proper steps to learn. Skill of hand is to be developed by training and not by praying. There are those who still speak of luck, but the number decreases with intelligence and enterprise. II. MEN DO NOT LOOK FOR INTELLECTUAL RESULTS EXCEPT BY THE APPLICATION OF MEANS TO ENDS. 1. We never pray for general knowledge, nor teach our children to do so; but to use their eyes and ears, to keep company with intelligent persons. And this is not inconsistent with the prayer that God will sustain us in the exertion of our natural faculties. So no one prays for books, or the results of professional skill without the drill which leads to them. 2. There is one apparent exception, that of genius. But genius is only what belongs to one whose organization is so fine and large that it acts by its own stimulus. If on the art side, we have an art genius. A man is a genius in the direction in which his faculties are highly organized. Such work more easily than others, but they have to work much. The eagle moves faster and easier than the ant, but both move by the same (muscular) power. And the greatest geniuses in poetry (Milton), in music (Handel), in war (Frederick and Napoleon), have been the hardest workers. III. BUT MEN DO LOOK FOR RELIGIOUS RESULTS WITHOUT PERSONAL EFFORT. 1. There is an impression that God works irresistibly by His Spirit, and that the distinguishing qualities of Christian life fall down upon us of their own accord like dewdrops on the flowers. Now we must pray for everything that it is proper for us to have, for the highest as well as for the lowest; but there is no more reason that we should pray for morality than for corn, for meekness than for flowers. 2. Religiousness is rightmindedness towards God and man. To be religious is to act in accordance with the laws of the mind from the highest to the lowest of its endowments. I should have, of course, no hope as a minister without a belief in the all-prevalent vitalizing Spirit, and should as soon attempt to raise flowers where there was no atmosphere, and fruits without light and heat, as to regenerate men without the Holy Ghost. Nevertheless this Divine influence is not irresistible in such a sense as to relieve men from the responsibility of developing every one of the spiritual elements. God wakes up the soul and then says, "Work out what I work in" (Philippians 2:12, 13). 3. Conversion is not a completed work. Here is a lazy vagabond, depending on his relations, and he is taken to the West and put upon 150 acres of ground and told to work out his own living. The ground is not converted yet; but he goes to work and brings it under cultivation. He has been converted from a street beggar into a man of means and respectability; but his own conversion is no more complete than that of his farm. When a man is converted he has a new start and has to go forward. If a man, therefore, expects there is any labour-saving conversion he is greatly mistaken. 4. Conversion makes a man a disciple, and places him in Christ's school, where he has to learn and place himself under discipline. And the experiences of Christ's school are not to be had by prayer only. If an intemperate man wants to be temperate, a passionate man meek, a proud man humble, he must not only pray, but tame himself. (H. W. Beecher.)
(Dr. Donne.)
(H. W. Beecher.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(J. Cumming, D. D.)
(J. Gill.)
(H. W. Watkins, D. D.)
(John McNeill.)
(J. Trapp.)
(G. A. Chadwick, D. D.)
(J. H. Hitchens, D. D.)
(Bp. Brownrig.)
(John McNeill.)
I. Our Lord's MISSIONARY METHOD. He tries to excite in the woman a longing for something higher than the life she was living. In order to do this He touches her conscience and lays His finger on her sin. She, seeing that she is in the presence of a prophet, embraces the opportunity of getting settled a long-standing controversy. In His reply, our Lord does not pretend that there is no difference when there is, but teaches that the difference is to pass away in the light of a higher truth which embraces both sides. The Jews knew what they worshipped, as the Samaritan and the heathen do not. Salvation was of the Jews, and not of the Samaritan or heathen. II. Our Lord's MISSIONARY DOCTRINE. The offering of a man's whole self to God, and not the substitution of anything in its place. But man can only offer himself, i.e., worship in spirit, by being re-born of the Holy Spirit; can only worship in truth by being united to Him who is the Truth. Man can therefore worship the Father in spirit and in truth by the offering of his whole self in union with the Eternal Son and by being filled with the Eternal Spirit. III. Our Lord's AUDIENCE REPRESENTS THE HEATHEN WORLD. 1. In her separation. She is outside She kingdom of God and the chosen race. 2. In her unconscious thirst for God — the living water. 3. In her sin. 4. In her blind worship of the unknown God. IV. THE REVELATION OF WEAK POINTS IN MODERN MISSIONS. 1. There is too much vagueness in modern Christianity as to whom and what we worship — no clear grasp of the incarnation and regeneration by the Holy Spirit. Our Lord's "We know what we worship" much wanted. 2. There is too much feeling that Christianity is a thing of European civilization, and not universal. 3. It was the despised Samaritans, and not the favoured Jews, nor even the apostles, who were the first to find out that Christ was tim Saviour of the world. V. Our Lord's VINDICATION OF CHRISTIAN MISSIONS in the declaration that the Father seeketh worship. He knew that man cannot find satisfaction save in Him. (Canon Vernon Hutton.)
2. But just as the art of optics was required to enable men of science to make progress in their knowledge of the sun, so it was necessary, before men could be acquainted with God, that He should be brought within the region of human observation. "Lord, show us the Father!" was the cry of humanity. "He that hath seen Me hath seen the Father" was the response. 3. This woman was a subject of spiritual curiosity, and desired to know something of God. She identified herself with a religion which, however, instead of leading her to God, only supplied a substitute for Him. "Ye worship ye know not what." She knew what many a man of the nineteenth century knows to his cost, that this was true. As at Athens so at Gerizim there was an altar to the unknown God. 4. What was wanting at Gerizim? Two elements conspicuous in the creed of the Jew — a system of ritual in the temple worship, with all its symbolic teaching, and the utterances of the prophets. These two elements were closely connected with the promise as to the "seed of the woman," with the person and work of the Messiah, with God's attitude towards guilt in laying the iniquity of us all on the head of His guiltless Son. Thus the Jew was able to form such an ideal of the character of God as was impossible to the Samaritans. So the former "knew what He worshipped." Is not agnosticism the inevitable result of not receiving or of rejecting the revelation of God through Christ in the present day? 5. This agnosticism is not to be wondered at even with our clearer light. God is defined as an infinite Spirit — two splendid negations. When the woman heard Christ's declaration of the nature of God, she immediately fell back on another thought — the Messiah. Trace the progress of this spiritual growth — the awakening of a vague thirst; the definite conviction of sin; the desire to worship truly; the conviction of the coming of a perfect teacher; Christ's disclosure of His Messiahship; His glad communication; the conviction on her word and by personal experience, of the Samaritans that Christ was the Saviour of the world. (W. M. H. Aitken, M. A.)
II. In that great Church MEN WILL EMPLOY EDUCATING, INSTITUTIONS AND DOCTRINAL FORMS; but such things will fall out of their present idolatrous position, and become merely relative and subordinate. Of course it will have a creed. What is a man who has no beliefs? But the form of creeds will be changed while the substance will remain. Belief, existence, and authority of a personal God will never die out, but will come forth in clearer light. So with the moral government of God, the influence of the Holy Spirit, the sinfulness, yet salvability, and destiny of man, and the vicarious suffering of Jesus. III. IN THIS CHURCH ORDINANCES WILL BE HINTS, HELPS, BUT NEVER AUTHORITIES. They are like child's, clothes which are necessary for the child, but are not the child; like school books, useful helps but not yokes. Men make idols and middle walls of ordinances: whereas their only use is to produce good fruit. IV. In this Church NOT ONLY MAY WE EXPECT GREAT LIGHT ON SCRIPTURE, BUT A RECONCILIATION BETWEEN REVEALED AND SCIENTIFIC TRUTH SO THAT THEY WILL CO-OPERATE AS FACTS OF A COMMON REVELATION. The distinction between secular and religious, revealed and natural, will be much narrowed if not entirely done away. All truth will be sacred. Nature and religion will stand upon a common level, not by lowering religion, but by lifting up our conceptions of nature. (H. W. Beecher.)
1. Nothing can be more unphilosophical than to appeal to any Jewish precedent without inquiring whether the ancient institutions rested on permanent principles or were merely temporary. 2. When God commanded His people to construct a sanctuary that He might dwell among them it was to impress the truth that He was a God nigh at hand and not afar off, and by restricting ceremonial worship to that spot to emphasize the fact of the Divine unity. 3. Great then as were the gains of such a sanctuary yet the arrangement was not without its perils.(1) Good men away from the temple felt as though banished from God.(2) The tendency was to regard Jehovah as a God of the Jews, not of the Gentiles. Thus the spirituality and infinity of God was obscured by His special presence in the temple. As, therefore, it was expedient for Christ bodily to go away to manifest an universal spiritual presence; so it eventually became expedient that God should be no more thought of as dwelling in a temple made with hands. 4. It is contrary to the whole genius of Christianity to suppose that God is nearer to us in one spot than another, or that He confers special sanctity on material structures. The temple was a sign of God's willingness to listen to human worship, and was the visible embodiment of the Divine promise; a Church is the visible embodiment of human faith. The two ideas essentially differ. 5. The design of the temple structure was symbolical throughout. There was a local manifestation of God, and therefore a most holy place. God was approached by a ritual which only priests could perform. And if we believed in Christ's presence in the consecrated bread there ought to be an altar; and if ministers are priests a chancel devoted to their use. But Christ, on the contrary, is in regenerated souls. If any part of a church is sacred every part is so. Every part is altar, for Christians are the body of Christ; every part is chancel, for Christians are a royal priesthood; every part is holy of holies, because the glory Thou hast given Me I have given them." 6. But should not the structure of our buildings indicate their sacred purpose? Yes. I may be led to the choice of a certain order of architecture to indicate what it is; but in the interior I should be guided by the fact that Christians are to assemble there to be instructed and to worship. If it is convenient to have transepts, have them, but not to symbolize the Cross; and to diminish the convenience of the building by placing the chancel out of line with the nave to indicate the inclination of Christ's crucified body is to ignore the chief end for which it was erected. Have a tower and side aisles, if convenient, but not to remind us of the Trinity. 7. The same principles should determine the order of service. Everything should be made subordinate to the spirituality, intelligence, and reality of worship. The Jewish service was instructive and symbolic rather than aesthetic; and in discussing the questions of a liturgy versus free prayer, we have to ask, not what is most imposing, trot what is most useful to devotion. The same with Psalmody. II. THE SPECIAL PROVISION FOR A TRUE AND SPIRITUAL WORSHIP IN THE DISPENSATION UNDER WHICH WE LIVE. 1. God is revealed to us in His moral and spiritual attributes as He never was before Christ. We preserve the whole wealth of previous revelations; but the moral perfections have been revealed in a new and higher way, in the life of Christ, which renders possible a higher form of spiritual worship. 2. The Holy Ghost has a more intimate union with those who serve God., and exerts a mightier power over their spiritual life. He was indeed operant in Old Testament times — but nowhere do we meet with such disclosures as in the Epistles. There is possible, therefore, to us an energy and depth of spiritual life to which they could not attain. It follows, then, that we may have a more spiritual worship because all our spiritual affections may be inspired with a fuller life and nobler vigour. 3. A nearer and truer approach to God is granted under the new dispensation than under the old. "The truth" liberated from all merely symbolical circumstances. At the Ascension these passed away and the realities were revealed. We stand in the real Holy of Holies, of which that of the Temple was a shadow. In conclusion, notice the greatness of the obligation which our Lord's words impose on the Church.That Church exists for a threefold purpose: 1. To make known to man the love of God in Christ. 2. To increase the knowledge of God's character and will among those who know Him, and to train them, body, soul, and spirit, to the keeping of His commandments. 3. To maintain from age to age a true and spiritual worship. To fulfil the last in this restless age is no easy task, but one of the most solemn obligation. (R. W. Dale, LL. D.)
1. It is not sectarian. Sectarianism is not denominationalism, but spiritual monopoly. The former may be justifiable, but never the latter. Party distinctions as such are of no importance in the sight of God. God is no respecter of persons, and all persons have a right to worship Him according to their conscience. 2. It is not local. Here both Jews and Samaritans were in error. In the former case Deuteronomy 12:5, 7 was perverted, and the command to sacrifice at a given place interpreted to invest that place with a special sanctity apart from the character of the worshipper. The same feeling prevails amongst Hindoos and Mohammedans; how passing strange that it should ever have prevailed among Christians. 3. It is not external. Music, vestments, and ceremonies may, and often do, excite the emotions which will be produced by any other pageant, and which are totally disconnected with devotion. II. POSITIVELY CONSIDERED. 1. It is spiritual. Lip homage is offensive to man much more to God. When local and external worship was in full operation something more was necessary to acceptance (1 Kings 8:27). In one respect this worship was independent of the moral character of the worshipper. But no typical character belongs to Christian worship, and without devout feelings it is worse than useless. 2. It is filial. Terror is the predominating spirit of idolatry. Its ceremonies are therefore deprecatory and often cruel. Awe was the predominating spirit of Jewish worship. Christianity merges the sterner attributes of the Divine character into those more attractive. God is a Father, and to worship Him truly is to offer the affection of sons. 3. It is universal. Non-restricted —(1) To buildings — upper rooms, prisons, barns, as well as cathedrals, etc.(2) Persons — "rich and poor meet together."Conclusion: In the exercises of God's house avoid —(1) a superstitious spirit either as regards the special sanctity of the place or the magical efficacy of ordinances.(2) A formal spirit. "Bodily exercise profitest little."(3) A bigoted spirit. A church is God's house, and all its privileges should be open to all His people, due care being taken to exclude only the ungodly.(4) A slavish spirit. "The joy of the Lord is your strength" for worship. (R. Brodie, M. A.)
1. That which arises from a tendency to localize God. "Where?" asked the woman. "Nowhere in particular — everywhere," said Christ. We see this tendency among — (1) (2) (3) |