4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? (John 4:4-12 KJV)
A Woman of Samaria at the Well
We have here an account of the good Christ did in Samaria, when he passed through that country on his way to Galilee. The Samaritans, both in blood and religion, were mixed Jews, the descendants of those colonies which the king of Assyria planted there after the captivity of the ten tribes, with whom the poor of the land that were left behind, and many other Jews afterwards, joined. They worshipped the God of Israel only and built a temple on Mount Gerizim to rival the one in Jerusalem.
There was great enmity between them and the Jews; the Samaritans would not admit Christ when they saw he was going to Jerusalem (Luke 9:53); the Jews thought they could not insult him more than by calling him a Samaritan. When the Jews were in prosperity, the Samaritans claimed kinship with them (Ezra 4:2), but when the Jews were in distress, they were Medes and Persians; see Josephus, Antiquities, book 11, chapter 8; book 12, chapter 7.
Christ’s road from Judea to Galilee lay through the country of Samaria (John 4:4): He must go through Samaria. There was no other way unless he traveled a long detour on the other side of the Jordan. Some think that Christ had to go through Samaria because of the good work he had to do there—a poor woman to be converted, a lost sheep to be sought and saved. This was work his heart was set on; therefore, he must go this way. It was fortunate for Samaria that it lay in Christ’s path, giving him the opportunity to call on them. “When I passed by you, I said to you, Live” (Ezekiel 16:6).
His resting place happened to be at a city of Samaria. The place was called Sychar, probably the same as Shechem, a place frequently mentioned in the Old Testament. Thus, place names are often corrupted over time. Shechem yielded the first proselyte that ever came into the church of Israel (Genesis 34:24), and now it is the first place where the gospel is preached outside the commonwealth of Israel. The valley of Achor, which was given for a door of hope to the Gentiles, ran along by this city (Hosea 2:15). The evangelist highlights Jacob’s connection to the place, which was a greater honor than any of its royal associations.
Here lay Jacob’s ground—the parcel of land which Jacob gave to his son Joseph, whose bones were buried there (Genesis 48:22; Joshua 24:32). Christ, resting here, may have meditated on the faith and legacy of the patriarchs. Jerome chose to live in the land of Canaan so that the sight of the places might deepen his connection to Scripture.
Here was Jacob’s well, which he dug or at least used for himself and his family. Though it’s not mentioned in the Old Testament, tradition held it was Jacob’s well. Jesus, wearied from his journey, sat on the well.
He labored under the common fatigue of travelers. Though it was only the sixth hour and he had traveled half the day, he was weary—perhaps because it was the hottest part of the day. This shows he was truly human and subject to the frailties of human nature. Toil came with sin (Genesis 3:19), and Christ, having made himself a curse for us, submitted to it. He was also a poor man, for he traveled on foot, not by horse or chariot. His humility should remind us not to be proud of ease and convenience. It also seems he was of a delicate constitution, as his disciples were not tired—they went into the town—while he sat down, unable to go further.
Being weary, he sat on the well. He had no couch or comfortable seat, but used what was available. He sat as a tired traveler would, reminding us to be content with humble things.
His discourse with a Samaritan woman is recorded in detail, while other significant conversations, like his dispute with the doctors or his talk with Moses and Elijah, are not. This emphasizes how much Christ values the conversion of even one soul.
There comes a woman of Samaria to draw water. This shows her poverty—she had no servant—and her diligence. God honors honest labor; Christ was revealed to the shepherds while they were tending flocks. Providence often brings great blessings through seemingly ordinary events. This woman’s encounter with Christ at the well is reminiscent of Rebekah, Rachel, and Jethro’s daughter, who all met husbands at wells. Sometimes, God’s grace brings people unexpectedly under the means of salvation. He is found by those who did not seek him.
His disciples had gone into the city to buy food. Christ ate what was bought and paid for, like Paul (2 Thessalonians 3:8). He didn’t go himself, perhaps because he had important work to do at the well. It is wise to use idle time well. Peter had a vision while waiting for his meal (Acts 10:10). Christ also may have chosen this out-of-town setting for privacy or economy. Perhaps his purse was low, and he wanted to model simple living. This gave him an opportunity to speak with the woman. He taught many multitudes, yet here he teaches one person—a poor, Samaritan woman—reminding his ministers not to despise even small opportunities for saving a soul.
Jesus begins the conversation with a modest request: “Give me a drink.” He who became poor now becomes a beggar, so that those in need might not be ashamed to ask. Christ needed the drink and her help to get it, but he also intended to draw her into a deeper conversation. We must be willing to receive help from anyone when necessary. Christ still begs in his poor members, and a cup of cold water given in his name will not go unrewarded.
The woman, though she doesn’t refuse, objects to him asking (John 4:9): “How is it?” There was a deep feud between Jews and Samaritans. The Samaritans opposed Judah (Ezra 4:1) and were often harmful. The Jews were hostile to Samaritans—viewing them as unclean, unworthy of resurrection, and excommunicating them. Religion often fuels the fiercest conflicts.
Men are made to deal kindly with each other, but religious disputes often destroy compassion. The woman upbraids Christ for not sharing the usual Jewish contempt. She recognizes he is a Jew and is surprised he acts kindly. Moderate people from opposing sides are often shocking to others. She is surprised he would ask her for water when Jews typically scorned Samaritans. Retaliation and resentment only prolong disputes.
Christ replies (John 4:10), “If you knew the gift of God…” He ignores the argument and instead tries to lift her thoughts. Some disputes are best avoided. He seeks to convert her not by condemning her religion but by revealing her need for salvation.
He tells her plainly she is encountering a unique opportunity. She didn’t have the knowledge or signs the Jews had, so he explicitly informs her of her season of grace.
Christ is the gift of God—the greatest sign of God’s love. This gift is freely given, not earned or loaned. It is a great privilege to have this gift presented to us. Even though the gift is before us, many don’t recognize it or who speaks through the gospel.
He says she would have asked him if she knew who he was. Those who know Christ will seek him; if we do not, it shows we don’t truly know him (Psalm 9:10). Christ knows what people would do if they had knowledge (Matthew 11:21).
He would have given her living water—the Spirit, unlike the stagnant water at the bottom of the well. The Spirit of grace is living water (John 7:38), promised throughout the Old Testament (Isaiah 12:3; 44:3; Zechariah 14:8). It satisfies the soul.
The woman objects (John 4:11-12): “You have nothing to draw with.” Like Nicodemus, she misunderstands spiritual things by thinking literally. She doubts his power, not knowing he who draws water from the ends of the earth needs no vessel. She asks, “Where do you get this living water?”
Christ’s spiritual gifts are hidden and not easily seen. We may not see how Christ provides, but he has all we need. She asks whether he is greater than Jacob, who gave the well.
Let’s suppose Jacob and his family drank from it. It shows the providence of God in continuing natural resources. Jacob was plain in his lifestyle.
Still, she was wrong in several points: calling Jacob her father, though Samaritans descended from foreigners placed in Israel by the Assyrians; claiming the well was Jacob’s gift, though he only used it; and comparing Christ unfavorably to Jacob. Excessive reverence for antiquity causes people to dismiss the blessings of their own time.