Since Jacob’s well was there
The mention of "Jacob’s well" connects this narrative to the patriarch Jacob, a significant figure in Jewish history. The well symbolizes a place of sustenance and life, as water is essential for survival. Archaeologically, Jacob's well is located near the ancient city of Sychar, in Samaria, and is a tangible link to the Old Testament patriarchs. This connection emphasizes the continuity of God's work from the time of the patriarchs to the ministry of Jesus. The well serves as a meeting point between the old covenant and the new, highlighting Jesus as the fulfillment of God's promises.

Jesus, being wearied from His journey
The phrase "being wearied" underscores the humanity of Jesus. In Greek, the word used here is "κεκοπιακὼς" (kekopiakōs), which means to be tired or exhausted. This detail reminds us that Jesus, though fully divine, experienced human limitations and emotions. His weariness from the journey reflects His willingness to fully enter into the human experience, identifying with our struggles and weaknesses. This aspect of His nature is crucial for understanding His role as our compassionate High Priest, who empathizes with our frailties.

sat down by the well
The act of sitting down by the well is significant both practically and symbolically. Practically, it indicates Jesus' need for rest and refreshment. Symbolically, wells in Scripture often represent places of divine encounter and revelation. By sitting at the well, Jesus positions Himself for a significant interaction with the Samaritan woman, which will unfold in the subsequent verses. This setting foreshadows the living water that Jesus will offer, contrasting the physical water of Jacob's well with the spiritual sustenance He provides.

It was about the sixth hour
The "sixth hour" refers to noon, the hottest part of the day. This detail is important because it sets the stage for the encounter with the Samaritan woman, who comes to draw water at an unusual time, likely to avoid the other women of the town. The timing of this meeting is providential, as it allows for a private and transformative conversation. The sixth hour also carries symbolic weight, as it is a time of light and revelation, aligning with Jesus' role as the Light of the World who brings truth and salvation to those in darkness.

(6) Jacob's well is one of the few spots about the position of which all travellers are agreed. Jesus, passing from south to west would pass up the valley of Mochna until the road turns sharp to the west, to enter the valley of Sichem between Ebal and Gerizim. Here is Jacob's field, and in the field is Jacob's well. It is dug in the rock, and is about 9 feet in diameter. The older travellers described it as more than 100 feet deep, and with several feet of water. Modern travellers have generally found it dry. Wilson describes it, in 1843, as only 75 feet deep.

Sat thus on the well.--Better, was sitting thus at the well. The words are one of the instances of exact knowledge which meet us in this Gospel. The tense is the descriptive imperfect. He was thus sitting when the woman came. He thus recalls the picture as it was impressed and remained fixed in the writer's mind. He saw Him, wearied by the noontide journey, sitting thus by the well, while they went on to the city to procure food. The reality of this fatigue, as one of the instances witnessing to the reality of His human nature, is important.

About the sixth hour--i.e., as elsewhere in St. John, following the ordinary mode of counting, about 12 o'clock. (Comp. Note on John 1:39.) It is contended, on the other hand, that this was not the usual time for women to resort to the wells to draw water, but the narrative perhaps implies an unusual hour, as it speaks of only one woman there.

Verse 6. - Now Jacob's well was there; more literally, now there was a spring there, Jacob's. The word generally translated "well" is φρέαρ, the representative of בְּאֵר, puteus; but πηγή, the word here used, corresponds with עַיִן, fons. In vers. 11, 12 the word φρέαρ is used of the same place. To the present day this indubitable site goes by both names. This district abounds in springs (Deuteronomy 8:7), and the digging of this deep well was a work of supererogation, such as might be performed by a stranger in the land. The well is indeed fed by fountains of water in the neighbourhood. It has been known as Jacob's well by a continuous tradition, and is situated in the plain of Mukhhan, under the rough sides of Gerizim, just beyond the spot where the plain is entered almost at right angles by the eastern end of the vale of Shechem. The latter vale is constituted by the two mountain ridges of Gerizim on the south and Ebal on the north. Nablous, or Shechem, is not visible from the well of Sychar, being hidden by the spur of Gerizim from view, and higher up the valley of Shechem are the present ruins of Sebastich or Samaria proper. Dean Stanley said it was one of the most beautiful spots in Palestine. Sychar lies half a mile to the north of the traditional well. The well, two hundred years ago, was declared by Maundrell to be a hundred and five feet deep, and built of solid masonry. In 1866 Lieutenant Anderson found it seventy-five feet deep, and quite dry. It is nine or ten feet in diameter; and it is one of the most indubitable spots where we may feel certain that the feet of the blessed Lord have trod. Efforts are now being made by the Palestine Exploration Society to protect and restore the well. Jesus therefore, being wearied (κοπιάω is "to labour unto weariness," from κόπος, exhausting toil) with his journey. A long, exhausting march told upon him, and he felt the weakness of our humanity. Thoma suggests that, because the woman that Jacob found at the well was Rachel, the mother of Joseph, the Samaritans' special patriarch, and because Leah was the mother of Levi and Judah, and her name means "wearied," so Jesus is represented as weary with his journey unto the home of Rachel! It is far more important to notice that the author of this Gospel, whose main idea was that Jesus is "the only begotten Son of the Father," "the Word made flesh," yet impresses upon us continually his realization of the full humanity, the definite, concrete human existence of Jesus. His life was no phantasm of the imagination, no mere docetic manifestation, as the Tubingen school attribute to the Johannine Christ, but veritable man. This Gospel alone records his presence and miracle at Cana, his travel-worn sympathy with our weakness, his making clay with spittle, his weeping over the grave of a friend, his thirst upon the cross, the blood that issued from his wounded side, and the obvious physical reality of his risen body, and thus furnishes the Church with the grounds on which the apostle maintained his Divine humanity. Jesus was seated thus - or, sat thus; i.e. wearied, exhausted - on the well; or on the low parapet of the well, which protected its mouth, he sat there comparatively, if not quite, alone. The position of the word "thus" after "sat" would, in classic Greek, make the οὕτως mean "simply, without other preoccupation;" but there is no logical reason to deprive the οὕτως of its full meaning (Hengstenberg). The Lord, taking his seat by this memorable spot, rich in varied associations, becomes at once a type of the richer and diviner supply of life which he is able and ready to dispense to mankind. The weariness and waiting of the Lord at the well was a sublime hint of the exhaustless supply of grace which was ever flowing from the broken heart of the Son of God. It was about the sixth hour. The author is remarkable for his repeated mention of the hours at which some of the most memorable crises of his life took place, and thus gives a vivid impression of reality and of the presence of the eyewitness. He must himself have waited by the side of the Lord, and overheard the conversation which followed, just as he did the conversation with Nicodemus. Great difference of opinion prevails as to his method of computing time; i.e. whether he adopted the Jewish computation, from sunrise to sunset into twelve variable hours, or the Roman method of computation, from midnight to midday, from noon to midnight, into twelve hours of equal length. Some difficulties are reduced by the latter hypothesis (see M'Clellan and Westcott, 'Additional Notes to John 19;' Edersheim, l.c., 1:405; Moulton, in loco; Townson, 'Discourses of the Four Gospels,' p. 215). The hour referred to would then be about six o'clock in the evening, the very time when purchases would be made, and when women are in the habit of drawing water. The difficulty that presents itself is the brevity of the time remaining for all that happens as described in vers. 27-38, broad daylight being almost presupposed in ver. 35. Still, if "about the sixth hour" was five o'clock, even in January there would be possible time for the conversation, for the return of the disciples, and also for the approach of the Samaritans; though it must be remembered that twilight in Palestine is very brief, and that the whole narrative suggests the idea of leisure rather than hurried converse. If the Roman method of interpretation were adopted, the sixth hour might mean six o'clock in the morning, which was the hour intended, if the Roman computation must be supposed in John 19:14. This suggestion has further difficulties. The weariness of the Lord at that early hour would imply a long journey before daybreak, which is extremely improbable (see John 11:9). Besides, though Townson and M'Clellan lay emphasis on this Roman computation of time in Asia Minor, and advance some proof of it, yet some of their authorities are far from proving it. Luthardt says we have no right to suppose that John would deviate from the current Jewish computation. "About the sixth hour" would therefore mean "about noon," the very time when it is so common to rest after a morning journey. Lucke, Meyer, Hengstenberg, Godet, Lange, Schaff, Geikie, Watkins, all press the same interpretation of the words. Lucke justly says that there is no hint of the Lord and his disciples intending to remain by the well, but to pursue their journey after rest and food. This is inconsistent with the idea of an evening halt.

Parallel Commentaries ...


Since
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jacob’s
Ἰακώβ (Iakōb)
Noun - Genitive Masculine Singular
Strong's 2384: Of Hebrew origin; Jacob, the progenitor of the Israelites.

well
πηγὴ (pēgē)
Noun - Nominative Feminine Singular
Strong's 4077: A fountain, spring, well, issue, flow. Probably from pegnumi; a fount, i.e. Source or supply.

was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

there,
ἐκεῖ (ekei)
Adverb
Strong's 1563: (a) there, yonder, in that place, (b) thither, there. Of uncertain affinity; there; by extension, thither.

Jesus,
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

weary
κεκοπιακὼς (kekopiakōs)
Verb - Perfect Participle Active - Nominative Masculine Singular
Strong's 2872: From a derivative of kopos; to feel fatigue; by implication, to work hard.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

[His]
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

journey,
ὁδοιπορίας (hodoiporias)
Noun - Genitive Feminine Singular
Strong's 3597: A journey, journeying, travel. From the same as hodoiporeo; travel.

sat down
ἐκαθέζετο (ekathezeto)
Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular
Strong's 2516: To be sitting, sit down, be seated. From kata and the base of hedraios; to sit down.

by
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

well.
πηγῇ (pēgē)
Noun - Dative Feminine Singular
Strong's 4077: A fountain, spring, well, issue, flow. Probably from pegnumi; a fount, i.e. Source or supply.

It was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

about
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

[the] sixth
ἕκτη (hektē)
Adjective - Nominative Feminine Singular
Strong's 1623: Sixth. Ordinal from hex; sixth.

hour.
ὥρα (hōra)
Noun - Nominative Feminine Singular
Strong's 5610: Apparently a primary word; an 'hour'.


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NT Gospels: John 4:6 Jacob's well was there (Jhn Jo Jn)