Exegetical and Hermeneutical Commentary of John 4:25
The woman saith unto him, I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things.
25. Messias ] See note on Joh 1:41. There is nothing at all improbable in her knowing the Jewish name and using it to a Jew. The word being so rare in N.T. we are perhaps to understand that it was the very word used; but it may be S. John’s equivalent for what she said. Comp. Joh 4:29. Throughout this discourse it is impossible to say how much of it is a translation of the very words used, how much merely the substance of what was said. S. John would obtain his information from Christ, and possibly from the woman also during their two days’ stay. The idea that S. John was left behind by the disciples, and heard the conversation, is against the whole tenour of the narrative and is contradicted by Joh 4:8 ; Joh 4:27.
which is called Christ ] Probably a parenthetic explanation of the Evangelist’s (but contrast Joh 1:41), not the woman’s. The Samaritan name for the expected Saviour was ‘the Returning One,’ or (according to a less probable derivation) ‘the Converter.’ ‘The Returner’ points to the belief that Moses was to appear again.
when he is come ] Or, when He comes. ‘He’ is in emphatic contrast to other teachers.
all things ] In a vague colloquial sense.
Fuente: The Cambridge Bible for Schools and Colleges
I know that Messias cometh – As the Samaritans acknowledged the five books of Moses, so they expected, also, the coming of the Messiah.
Which is called Christ – These are probably the words of the evangelist, as it is not likely that the woman would explain the name on such an occasion.
Will tell us all things – Jesus had decided the question proposed to him Joh 4:20 in favor of the Jews. The woman does not seem to have been satisfied with this answer, and said that the Messiah would tell them all about this question. Probably she was expecting that he would soon appear.
Fuente: Albert Barnes’ Notes on the Bible
Joh 4:25-26
I know that Messias cometh I am He
Second evasion and reply
The stricken deer tries once more to wrench the arrow from the wound; the wanderer thus caught amid the entangling thorns makes yet one other effort to escape the pursuing shepherd; the bold transgressor, unable to discuss these high spiritual themes, tries to stifle her convictions by the new plea of procrastination, wishing to break off the conversation in the spirit of conscious-stricken Felix.
I. POSTPONING THE QUESTION OF SALVATION TO AN INDEFINITE CONVENIENT SEASON, THE CRY OF THE CONVICTED SOUL IS GIVE ME THIS WATER!–BUT NOT YET.
1. Give me this water! is the cry of youth–but not yet. Disturb not my bright sunny morning; wait till I reach the threshold of manhood.
2. Give me this water! is the cry of ripening manhood–but not yet. Disturb me not in the burden and heat of the day; wait till I have leisure and breathing-time; wait till the eventide sets in, and the shadows are lengthening, and the drawers of water stand with their pitchers around lifes fountains.
3. Give me this water! is the cry of old age–but not yet. Though far advanced in the pilgrimage journey, my strength is yet firm. I have a long evening ere the sunset hour. I may linger yet a while amid these olive-glades ere the flagon be let down for a draught.
4. Give me this water! is the cry of the dying. But postponement cannot be pled now; procrastination merges into despair. Give me this water! but it is too late.
II. IN HER ATTEMPTS AT EVASION THE WOMAN HAD NOT BEEN ABLE TO SHAKE OFF HER CONVICTIONS THAT SHE STOOD BEFORE A SUPERIOR BEING.
1. She had called Him prophet. The Jews looked for a kingly Messiah, the Samaritans for a prophetic. As she listened to His wondrous disclosures did the thought flash across her mind, Can this be He? The world was then expecting a Divine advent. Besides the prediction of Moses, her own Pentateuch had told her of the prophet who fifteen hundred years before had lifted up his voice on the hills on which she could now gaze. Caravans passing daily Jacobs well must have brought tidings of Johns testimony.
2. The crisis of her life had come. Will the Saviour abandon her to her procrastination and say, as was said of her tribe, Ephraim is joined to his idols, let him alone? or will He disclose His Divine Person? Such a disclosure may be fraught with peril. But the destiny of a human soul depends upon it; He will save others, but not Himself.
III. WHAT A REJOINDER TO HER QUESTION–Art Thou greater than our father Jacob? Yes, I am the Shiloh of whom he spake, the ladder he beheld, the angel with whom he wrestled. The Baptists words have their first echo and fulfilment, He will gather His wheat into the garner. She understands all now–the penetrating revelations, the living water, salvation. The Giver of all stands by her and offers them to her. She requires no miracles.
IV. THE IMMEDIATE SEQUEL IS UNRECORDED. Her feelings are left to our imagination. She may have been dumb with silence or tears. But angels rejoiced over this returning sinner as she starts on an errand of mercy to her native town. Lessons:
1. Christ stands at the door of every heart.
2. None need despair; the first may be last and the last first; for Samaritan as well as Jerusalem sinners may find mercy.
3. Christ speaks in many ways–in the mercies He bestows, in the blessings He withholds; in lifes storms and sunshine.
4. Christ speaks at every season.
(1) Early in the morning to His disciples on the lake shore–to youth in lifes early morning.
(2) At midday as here–in the hot noon of day to manhood and womanhood.
(3) At eventide on the way to Emmaus–in lifes evening to the aged.
(4) At night to Nicodemus–to the dying. (J. R. Macduff, D. D.)
Messias
Messiah
The Hebrew, Messias in the Syriac, and Christ in the Greek, means the Anointed One. Anointing with oil was the ancient form of consecration. Christ was anointed with the Holy Ghost.
I. THE PROOFS OF CHRISTS MESSIAHSHIP.
1. He was generally expected.
(1) Among the Jews.
(2) Among the Gentiles, as attested by the visit of the Magi and the testimony of classical writers. This is due to the settlement of the Jews among the heathen.
2. The miracles of Christ were the proof to which He always referred. These were
(1) Performed in public.
(2) Wrought in different places.
(3) Many in number.
(4) Not denied by His enemies.
3. The prophecies of the Old Testament were fulfilled in Him and in no one else.
(1) These were too jealously guarded for the evangelists to tamper with them.
(2) An impostor could not have fulfilled them. A man cannot arrange the place of his birth and his family, and would not have been diligent to fulfil prophecies which related to persecution and death.
4. The character of our Lord. Which of you convinceth Me of sin? Some have thought that if Virtue were to walk on earth all men would immediately worship her. Plato knew better. He says the good man would be tortured, spit upon, have his eyes put out, and be crucified.
II. THE NATURE AND BLESSINGS OF CHRISTS MESSIAHSHIP.
1. He is the true prophet.
(1) Note the characteristics of His teaching.
(a) How weighty His lessons–life and immortality, faith, self-denial, prayer, humility, love.
(b) How beautiful His illustrations–cornfields, lilies, leaven, fishing.
(c) How kind His manner–what tenderness to young and afflicted, what encouragement to the timid.
(d) How faithful His warnings. Never man spake like this man.
(2) He taught by example as well as precept.
(3) What is the testimony of believers to His teaching?
(a) When He spoke to our hearts it was with power.
(b) We learned more from Him in five minutes than in all our lives from others.
2. Christ is High Priest.
(1) The priests were washed in water and anointed with oil. Christ was baptized and imbued with the Spirit.
(2) The priestly functions were sacrifice, intercession, benediction. Christ offered Himself; ever liveth to make intercession for us; gives the Spirit.
3. Christ is King.
(1) By personal right.
(2) By donation from the Father.
(3) By purchase.
(4) By conquest.
(5) By voluntary surrender. (J. M. Randall)
The woman of Samaria
And in bringing a man to this state, we may observe that, commonly, some one particular sin, gross in its nature, and to which he has been addicted, is charged home upon the conscience. But a broad surface is not likely to penetrate; it must be pointed to enter. The indictment which arraigns this criminal, like every other, exhibits some specific charge; and the man exclaims, O my swearing, my lying, my Sabbath-breaking, my prayerless life! Jesus saith unto her, Go, call thy husband, and come hither. But she exclaims, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship. Two reasons may be assigned for her proposing this question so instantly and abruptly. It has been supposed
1. That it was by way of diversion. But it has also been supposed
2. That her aim was to seize the present moment to gain information as to what was deemed important, and which she concluded this know- ing one might afford. Herein two things are observable
(1) That it should cool us, in many of our contests, to remember that the things we are contending about are of short duration; and that while we are disputing, they are vanishing away. There are things which cannot be shaken, but must remain.
(2) The best way to make up differences in little things is to be zealous about great ones. To these, therefore, the Scripture always directs our regards, knowing that if these supremely occupy the mind, we shall have neither time nor inclination for comparative trifling.
1. Observe the omniscience of our Lord, and bring it home to yourselves.
2. Let us worship the Lord, in the beauties of holiness; and in order to this, never forget the information which our Saviour has given us.
3. Let us inquire whether He has manifested Himself to us. (W. Jay.)
Why this revelation of Messiahship was made to the woman and not to the Pharisees
The eagle has to strive hard and swoop round a great deal before he soars above the clouds, the weight of his body being a disadvantage to him to ascend. The lark, however, though smaller of stature and feebler of wing, soars up with rapidity and ease, the slightness of her body greatly facilitating her ascent. Thus minds of powerful calibre, heavily equipped with native and educational endowments, find it difficult to make their way up to the calm presence of God, their very ability being an impediment to them. Seeing every difficulty and feeling the force of every objection, they have to turn round and round and ascend laboriously in spiral columns. But many souls, small as larks, shoot up easily and gracefully, almost in a straight line, carolling all the way as they go, to the pure serene blue of the Divine Presence. To the Samaritan woman, and not to the learned Pharisees, did Christ openly avow His Messiahship, and present Himself in the majestic nakedness of His Divine mission. (J. C. Jones, D. D.)
The Samaritan view of the Messiah
The Samaritans still expect a Messiah to whom they give the name of Assaief (from , to return), which means he who brings back or converts, or else, he who returns; because the waiting of the Samaritans being founded on Deu 18:18, the Messiah is in their view a Moses who returns. At the present day they call him El-Muhdy. There is a remarkable contrast between this womans notion and that of the worldly and political Jews. The Samaritan idea was incomplete; the Messiah was a prophet, not a king. But it did not contain anything else; and hence Jesus can appropriate itself to Himself, and here declare Himself the Christ, which He never did in Israel till the last moment (Joh 17:3; Mat 26:64). (F. Godet, D. D.)
Christ earnestly desired is quickly found
No sooner do we think of Christ with the least true desire after Him, but He is presently with us. He invited Himself to Zaccheus table. (J. Trapp.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. I know that Messias cometh] Instead of I know, several excellent MSS. and versions read, , we know; as if she had said that all the Samaritans expected the advent of the Messiah. Though they did not receive the prophetic writings, yet the tradition of the advent of the Messiah, which was common among the Jews, and founded on promises contained even in the books of Moses, was generally received among the Samaritans also.
Which is called Christ] This appears to be the evangelist’s explanation of the Hebrew word, according to his custom; Joh 1:38; Joh 1:41-42; Joh 9:7, c. for we cannot suppose that the woman understood Greek, so as to translate the Hebrew word to our word; or that she should suppose that a person who was a Jew, Joh 4:9, and a prophet, Joh 4:19, could stand in need of this interpretation.
He will tell us all things.] Relative to the nature of God, the nature of his worship, and the proper place to adore him in. In a word, he will settle the great national question between Gerizim and Ebal; and we shall then know certainly where we ought to worship.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The woman by this reply, though a woman of Samaria, showeth herself to be a Jew, for she was one of them who lived in an expectation of one whom the Jews called the Messiah, prophesied of by Daniel under this notion, Dan 9:25,26, and by the psalmist, Psa 2:2; which term Messiah signifieth Christ (that is, anointed) in the Greek. She had a further notion, that this Messiah should be a great Prophet, Deu 18:15; yea, she appears to have had a further notion of the Messiah, viz. that when he came he should reveal to them the whole will of God as to the salvation of man, and the worship of God: this lets us know, that she was none of the Assyrian part of the inhabitants of Samaria. If any ask, how she, being a Samaritan, should know any thing of the Messiah, the Samaritans receiving only the five books of Moses? It is easily answered, That even the five books of Moses make mention of the Messiah, under the notion of the seed of the woman, Gen 3:15, the seed of Abraham, Gen 12:3, Shiloh, Gen 49:10, the Prophet like to Moses, Deu 18:15. And for the name Messiah, she might easily learn it from other Jews, that the Person called Shiloh, and the Prophet, was called by Daniel the Messiah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25, 26. I know Messias cometh . . .when He is come, &c.If we take our Lord’s immediatedisclosure of Himself, in answer to this, as the proper key to itsmeaning to His ear, we can hardly doubt that the woman wasalready all but prepared for even this startling announcement,which indeed she seems (from Joh4:29) to have already begun to suspect by His revealing her toherself. Thus quickly, under so matchless a Teacher, was she broughtup from her sunken condition to a frame of mind and heart capable ofthe noblest revelations.
tell us all thingsanexpectation founded probably on De18:15.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The woman saith unto him,…. Not knowing well what to say to these things Christ had been discoursing about, as the place, object, and manner of worship; and being undetermined in her judgment of them, by what he had said, was willing to refer them to the Messiah’s coming; of which she, and the Samaritans, had some knowledge,
I know that Messias cometh which is called Christ: the last clause, “which is called Christ”, are not the words of the woman explaining the Hebrew word Messiah; for as, on the one hand, she did not understand Greek, so, on the other, she could not think that the person she was conversing with, who she knew was a Jew, needed that word to be explained to him; but they are the words of the evangelist, interpreting the Hebrew word “Messiah”, by the Greek word “Christ”, in which language he wrote: hence this clause is left out in the Syriac version, as unnecessary to a Syriac reader, not needing the word to be explained to him. The Arabic and Ethiopic versions, and some copies, read in the plural number, “we know that Messias cometh”; the knowledge of the coming of the Messiah was not peculiar to this woman, but was common to all the Samaritans; for as they received the five books of Moses, they might learn from thence, that a divine and excellent person was to come, who is called the seed of the woman, that should bruise the serpent’s head; Shiloh, to whom the gathering of the people should be; and a prophet like unto Moses: and though the word “Messiah” is not found in those books, yet, as it was usual with the Jews to call the same person by this name, they might easily take it from them, and make use of it; and they not only knew that there was a Messiah to come, and expected him, but that he was coming, just ready to come; and this they might conclude, not only from the general expectation of the Jewish nation about this time, but from Ge 49:10. And it is certain, that the Samaritans to this day do expect a Messiah, though they know not his name, unless it be ; the meaning of which they do not understand m to me it seems to be an abbreviation of , or , “he that is to come”; by which circumlocution the Jews understand the Messiah; see Mt 11:3; and to which this Samaritan woman seems to have some respect:
when he is come he will tell us all things; the whole mind and will of God; all things relating to the worship of God, and to the salvation of men. This the Samaritans might conclude from his general character as a prophet, like unto Moses, to whom men were to hearken, De 18:15, and from a common prevailing notion among the Jews, that the times of the Messiah would be times of great knowledge, founded on several prophecies, as Isa 2:3, and which they sometimes express in the following manner n:
“in the days of the Messiah, even the little children in the world shall find out the hidden things of wisdom, and know in it the ends and computations (of times), and at that time he shall be made manifest unto all.”
And again o,
“says R. Judah, the holy blessed God will reveal the deep mysteries of the law in the times of the King Messiah; for “the earth shall be filled with the knowledge of the Lord”, c. and it is written, “they shall not teach every man his brother”, c.”
And elsewhere p,
“the whole world shall be filled with the words of the Messiah, and with the words of the law, and with the words of the commandments and these things shall extend to the isles afar off to many people, the uncircumcised in heart, and the uncircumcised in flesh; and they shall deal in the secrets of the law.–And there shall be no business in the world, but to know the Lord only; wherefore the Israelites shall be exceeding wise, and know secret things, and comprehend the knowledge of their Creator, as much as is possible for a man to do, as it is said, “the earth shall be filled with the knowledge of the Lord”, c.”
Accordingly, the Messiah is come, who lay in the bosom of the Father, and has made known all things to his disciples, he hath heard of him he has declared him to them, his love, grace, and mercy. God has spoken all he has to say that appertains to his own worship, and the salvation of the children of men by his Son Jesus Christ.
m 1 Epist. Samar. ad Scaliger, in Antiq. Eccl. Oriental, p. 125. n Zohar in Gen. fol, 74. 1. o Zohar in Lev. x. 1. p Maimon. Hilch. Melachim, c. 11. sect. 4. & 12. 5.
Fuente: John Gill’s Exposition of the Entire Bible
Messiah cometh ( ). Hebrew word in N.T. only here and 1:41 and explained by in both places. The Samaritans looked for a Messiah, a prophet like Moses (De 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Ac 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1).
When he is come ( ). “Whenever that one comes.” Indefinite temporal clause with (, ) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange “prophet.”
He will declare unto us all things ( ). Future active indicative of , old and common verb to announce fully (, up and down). See also 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.
Fuente: Robertson’s Word Pictures in the New Testament
Messiah cometh. The woman uses the Jewish name, which was known in Samaria. The Samaritans also expected the Messiah, basing their hopes on such Scriptures as Gen 3:15; Gen 49:10; Num 24:17; Deu 18:15. They looked for Him to restore the kingdom of Israel and to re – establish the worship on Gerizim, where they supposed that the tabernacle was hidden. They called Him Hushab or Hathab, meaning the Converter, or, according to some, the Returning One. The Samaritan idea was less worldly and political than the Jewish.
Which is called Christ. Added by the Evangelist. Compare Joh 1:41.
He is come [] . Emphatic; pointing to Messiah as contrasted with all other teachers.
He will tell [] . Literally, proclaim or announce. The compounded preposition ajna, the radical meaning of which is up, signifies throughout, from bottom to top. The verb is used in Joh 16:13, of the revelations of the Comforter.
Fuente: Vincent’s Word Studies in the New Testament
1) “The woman saith unto him,” (legei auto he gene) “The woman then said to him,” in a rather overwhelming bewilderment.
2) “I know that messiah cometh, which is called Christ:- (oida hoti Messias erchetai ho, legomenos Christos) “I know or realize that (the) Messiah comes, the one repeatedly being called Christ:” This knowledge was based on the promised Messiah, as gleaned from the Pentateuch, Gen 3:15-16; Deu 18:15-18, and other allusions.
3) “When he is come, (hotan elthe ekeinos) “When that one is come,” and is present with and among us, that one of whom all true prophets spoke, Act 10:43.
4) “He will tell us all things.” (anangelei humin hapanta) “He will announce to or explain to us all things,” we need to know. She was willing to wait on Him, His appearance, and then to hear His testimony, she thought, Act 3:22-23.
Fuente: Garner-Howes Baptist Commentary
25. The Messiah is about to come. Although religion among the Samaritans was corrupted and mixed up with many errors, yet some principles taken from the Law were impressed on their minds, such as that which related to the Messiah. Now it is probable that, when the woman ascertained from Christ’s discourse that a very extraordinary change was about to take place in the Church of God, her mind instantly recurred to the recollection of Christ, under whom she hoped that all things would be fully restored. When she says that the Messiah is about to come, she seems to speak of the time as near at hand; and, indeed, it is sufficiently evident from many arguments, that the minds of men were everywhere aroused by the expectation of the Messiah, who would restore the affairs which were wretchedly decayed, or rather, which were utterly ruined.
This, at least, is beyond all controversy, that the woman prefers Christ to Moses and to all the Prophets in the office of teaching; for she comprehends three things in a few words. First, that the doctrine of the Law was not absolutely perfect, and that nothing more than first principles was delivered in it; for if there had not been some farther progress to be made, she would not have said that the Messiah will tell us all things. There is an implied contrast between him and the Prophets, that it is his peculiar office to conduct his disciples to the goal, while the Prophets had only given them the earliest instructions, and, as it were, led them into the course. Secondly, the woman declares that she expects such a Christ as will be the interpreter of his Father, and the teacher and instructor of all the godly. Lastly, she expresses her belief that we ought not to desire any thing better or more perfect than his doctrine, but that, on the contrary, this is the farthest object of wisdom, beyond which it is unlawful to proceed.
I wish that those who now boast of being the pillars of the Christian Church, would at least imitate this poor woman, so as to be satisfied with the simple doctrine of Christ, rather than claim I know not what power of superintendence for putting forth their inventions. For whence was the religion of the Pope and Mahomet collected but from the wicked additions, by which they imagined that they brought the doctrine of the Gospel to a state of perfection? As if it would have been incomplete without such fooleries. But whoever shall be well taught in the school of Christ will ask no other instructors, and indeed will not receive them.
Fuente: Calvin’s Complete Commentary
(25) I know that Messias cometh.She is puzzled by these new doctrines. Father! Spirit! what did all this mean? Was God in any real sense like the father who in childhoods happy days had protected, and forgiven, and loved? Was the divine nature in any real sense approached by human nature in its highest and best moments, when it seemed lifted above earth, and things of the earth? Was there for her a Father who could still forgive, a Spirit whom her spirit could still love, and in the grasp of that love lift itself to virtue and truth? How different are His words to any she has ever heard before! She, as others, feels half unconsciously their power. Her answer is also a question. He, whom her countrymen called The Converter, or The Returner, and expected from such passages as Gen. 49:10 and Deu. 18:15, and whom the Hebrews called Messias, and Hellenists called Christ, would come, and with Him the answer to every question. She uses the present tense, Messias cometh. Can it be that He stands before her now? (Comp. Joh. 4:29.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Messias The Greek form of the Hebrew word Messiah. See note on Mat 1:1.
Messias cometh The Samaritans drew their conceptions of the Messiah not from the prophets or Psalms, but from the Pentateuch. Gen 49:10; Num 24:17; Deu 18:15. It is certain that anciently they expected a Restorer under the title of the Converter. And even at this day, they expect him under the epithet el-Mudy, the Guide. So full and authoritative seemed to be the revelations Jesus makes to her, that her query arises, Is not this the great Revealer?
When he is come Jesus had said the hour now is; and the woman speaks also in the present tense, is come; as if she had a presentiment of the declaration about to follow.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The woman says to him, “I know that Messiah is coming, who is called the Christ. When he is come he will tell us all things”.’
Such words led the woman to speculate about the possible coming of the Messiah, the Christ. It is possible that she used the term ‘Messiah’ to represent the hope because she knew that Jesus was a Jew, but she would herself know the deliverer as ‘the Taheb’. This was the one the Samaritans longed for who would one day come as the revealer of truth (v. 25). On the other hand the conversation would have been in Aramaic, so that she may well have used Taheb with the explanatory translation ‘Messiah’ being the author’s. Thus her words may have been ‘the Taheb, who is called (by you) the Messiah’. That is certainly what she meant.
‘He will tell us all things.’ An admission that she was aware that much was lacking in their knowledge of God and His ways. The Jews were aware of the same and awaited Messianic figures who would bring them the full truth.
Fuente: Commentary Series on the Bible by Peter Pett
Belief and missionary effort:
v. 25. The woman saith unto Him, I know that Messias cometh, which is called Christ; when He is come, He will tell us all things.
v. 26. Jesus saith unto her, I that speak unto thee am He.
v. 27. And upon this came His disciples, and marveled that He talked with the woman; yet no man said, What seekest Thou? or, Why talkest Thou with her?
v. 28. The woman then left her water-pot, and went her way into the city, and saith to the men,
v. 29. Come, see a man which told me all things that ever I did; is not this the Christ?
v. 30. Then they went out of the city and came unto Him. The woman had listened to Jesus with increasing understanding, not unmixed, however, with some measure of bewilderment over the depth of wisdom which lay in the words of Jesus. But the drift of the Lord’s speech seemed to be that the time of Messianic glory was about to be revealed. Now the Samaritans had some dim and uncertain idea of the promised Messiah out of the Pentateuch. And the woman now voices her hope in this Messiah, who is called the Christ; with His coming, she knows, all type, symbol, and prophecy would be at an end, for He would bring them a full and complete message, clear and unmistakable to their understanding, without type and external worship. Jesus now revealed Himself to the woman in a few simple words: I am He, the man that is speaking with thee. Jesus is the one Savior that can and will give to all men the full Gospel of salvation; He is the Savior of the world. There was no danger in this announcement of the Lord in Samaria; for, unlike the Jews, the Samaritans did not regard the promised Messiah as a king who was to inaugurate political changes, but as a prophet and teacher who would give them the full revelation of God’s Word and will. But the plain words of Jesus had taught the woman the true meaning of the Messiah, and she, the sinner, believed Him to be the Savior of sinners. Just as Jesus had revealed Himself to the woman, His disciples returned from the city with the food that they had bought. The fact that Jesus was speaking with a Samaritan woman caused them to wonder as to the reason for this unconventional behavior. And yet none of them inquired as to His object in speaking with her or as to the subject of the conversation. They had learned so much that they must not interfere with His methods. But the woman, now that the interruption had taken place, forgot the object of her coming to the well. She was so excited over the revelation she had received and so anxious to tell her news in the city that she left her vessel standing at the well and hurried cityward. The faith which had just been kindled in her heart yearned for expression, it constrained her to become a missionary for the Lord. She went away to the city, where at this time of day there was an intermission in labor, and where groups of men could easily be found. Her missionary call was: Come and see! See Joh 1:46. And she based her invitation upon the fact that Christ had uncovered her past to her. Her saying was not an unconscious declaration of her sin. It was a humble confession of sin, combined with a free confession of her belief in Jesus as the Messiah. The people of the city should come and see for themselves whether this was not the Christ. She is sure that they will gain the same conviction which she has gotten from her interview. Note: That is always the first fruit, the first result, of conversion, that a person acknowledges himself to be a poor sinner and confesses Jesus, his Savior. The woman’s announcement was not without results: the men left the city and came to Jesus. A missionary may not have the quick success which the woman here was pleased to see, but the word of confession concerning the Savior, the proclamation of the Gospel, is never without fruit; it will not return to the Lord void.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 4:25. I know that Messias cometh, This, as well as Joh 4:29; Joh 4:42 plainly proves, both that the Samaritans expected the Messiah, and that they concluded he would be a prophet. The general expectation which now prevailed, that a great prince was to arise in Judea, together with Moses’s prophesy concerning him, constrained the Samaritans to a right sentiment with respect to the Messiah’s nation: for though they contended that the true place of acceptable worship was in their country, they did not assume the honour of being progenitors of the deliverer of mankind. They seem also to have formed some just, though partial, ideas of the Messiah’s character.
His kingly dignity being chiefly described in the prophetical books, which they are said to have rejected, they considered him only as a Saviour, Joh 4:42 and a prophet or teacher, according to Moses’s description of him, Gen 22:18. Deu 18:18. See also Neh 7:65. Hence the woman, speaking of the Messiah, said, When he is come, he will tell us all things; and therefore while our Lord industriously avoided the title of Messiah among the Jews, he without scruple discovered himself to the Samaritans, because he could do it with success; the meanness of his condition being no way inconsistent with the prophetical character. We may just observe, that the words which is called Christ, should be in a parenthesis; they being the words of the evangelist, not of the woman.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 4:25-26 . The woman is struck by Christ’s answer, but she does not yet understand it, and she appeals to the Messiah; , Nonnus. Well says Chrysostom: (she grew dizzy) , , , . . . The presentiment that Jesus Himself was the Messiah is not to be recognised in her words (against Luthardt); yet these are neither evasive nor abrupt (Lcke, de Wette), but the expression of the need of the manifestation of the Messiah, which was deeply felt in this moment of profound impression, a need which Jesus perceived, and immediately satisfied by the declaration that followed. The Samaritans, sharing the national hope of the Jews, and taking their stand upon the Messianic passages in the Pentateuch (such as Gen 15 ; Gen 49:10 , Num 24 , and especially Deu 18:15 ), were expecting the Messiah, [193] whom they called or (now el Muhdy; see Robinson, III. 320), whose mission they apprehended less in a political aspect, though also as the restoration of the kingdom of Israel, and the re-establishment of the Gerizim-worship, yet merely as the result of human working. See Gesen. de theol. Sam . p. 41 ff., and ad carmina Sam . p. 75 f.; Bargs, passim; Vilmar, passim . Against B. Bauer’s unhistorical assertion, that at that time the Samaritans had no Messianic belief ( Evang. Gesch. Joh. Beil . p. 415 ff.), see B. Crusius. (without the article, as in Joh 1:42 ) is uttered by the woman as a proper name , and thus she adopted the Jewish title, which was doubtless well known in Samaria, and the use of which might be so closely connected with a feeling of respect for the highly gifted Jew with whom she was conversing, that there is no adequate ground for the assumption that the evangelist puts the word into her mouth (Ammon).
] used in a popular indefinite sense.
] I am He, i.e. the Messiah, Joh 4:25 , the simple usual Greek expression, and not in imitation of Deu 32:39 . Observe the plain and direct avowal, in answer to the guilelessness of the Samaritan woman, whose faith was now ready to acknowledge Him (comp. Chrysostom). The consideration of the special circumstances, and of the fact that here there was no danger of a political abuse of the avowal (Joh 6:15 ), obviates the seeming contradiction between this early confession and Mat 8:4 ; Mat 16:20 .
[193] The Samaritan name or is by some rendered the converter (so Gesenius and Ewald), and by others the returning one (Moses), as Sacy, Juynboll (Commentar. in hist. gentis Sam. L. B. 1846), Hengstenberg. Both are linguistically admissible; the latter, considering Deu 18:15 , is the most probable.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
Ver. 25. I know that Messias, &c. ] As who should say, we are not altogether so ignorant as you would make us,Joh 4:23Joh 4:23 . A dead woman must have four men to carry her out, as the proverb is: we are apt to think our penny good silver.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] These words again seem uttered under a complicated feeling. From her , Joh 4:29 , she certainly had some suspicion (in her own mind, perhaps over and beyond His own assertion of the fact: but see note there) that He who had told her all things, &c., was the Christ; and from her breaking in with this remark after the weighty truth which had been just spoken, it seems as if she thought thus, ‘ How these matters may be, I cannot understand; they will be all made clear when the Christ shall come .’ The question of Joh 4:20 had not been answered to her liking or expectation: she therefore puts aside, as it were, what has been said, by a remark on that suspicion which was arising in her mind. It is not certain what expectations the Samaritans had regarding the Messiah. The view here advanced might be well derived from Deu 18:15 ; and the name, and much that belonged to it, might have been borrowed from the Jews originally.
. appear to me to be the words of the woman, not of the Evangelist; for in this latter case he would certainly have used again in Joh 4:29 . See also the difference of expression where he inserts an interpretation, ch. Joh 1:42 ; Joh 19:13 ; Joh 19:17 . It is possible that the name had become common in popular parlance, like many other Greek words and names.
is used especially of enouncing or propounding by divine or superior authority , see reff.
Fuente: Henry Alford’s Greek Testament
Joh 4:25 . This great statement rather overwhelms and bewilders the woman. , Euthymius, after Chrysostom. Somewhat helplessly she appeals to the final authority, . The Samaritan expectation of a Messiah was based on their knowledge of Deu 18 , and other allusions in the Pentateuch, and on their familiarity with Jewish ideas. He was known as Hashab or Hathab, the Converter, or as El Muhdy, the Guide. For the sources of information, see Westcott’s Introd. to Gospels , chap. ii., note 2. “It appears from Josephus ( Ant. , xviii. 4, 1) that in the later years of the procuratorship of Pilate, there was an actual rising of the Samaritans, who assembled on Mount Gerizim, under the influence of these Messianic expectations. Who can say that they may not have been originally set in motion by the event recorded in the Fourth Gospel?” Sanday. It was His prophetic endowment which this woman especially believed in, “He will tell us all”; and for Him she was willing to wait.
Fuente: The Expositors Greek Testament by Robertson
Messias = Messiah. App-98.
Christ. See App-98.
is come = comes, or shall have come.
tell. Greek. anangello. See Joh 5:15; Joh 16:13, Joh 16:14, Joh 16:15, Joh 16:25 (shew). Compare App-121Joh 5:6.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] These words again seem uttered under a complicated feeling. From her , Joh 4:29, she certainly had some suspicion (in her own mind, perhaps over and beyond His own assertion of the fact: but see note there) that He who had told her all things, &c., was the Christ; and from her breaking in with this remark after the weighty truth which had been just spoken, it seems as if she thought thus, How these matters may be, I cannot understand;-they will be all made clear when the Christ shall come. The question of Joh 4:20 had not been answered to her liking or expectation: she therefore puts aside, as it were, what has been said, by a remark on that suspicion which was arising in her mind. It is not certain what expectations the Samaritans had regarding the Messiah. The view here advanced might be well derived from Deu 18:15;-and the name, and much that belonged to it, might have been borrowed from the Jews originally.
. appear to me to be the words of the woman, not of the Evangelist; for in this latter case he would certainly have used again in Joh 4:29. See also the difference of expression where he inserts an interpretation, ch. Joh 1:42; Joh 19:13; Joh 19:17. It is possible that the name had become common in popular parlance, like many other Greek words and names.
is used especially of enouncing or propounding by divine or superior authority,-see reff.
Fuente: The Greek Testament
Joh 4:25. , [the woman] saith) with joy at the truth which she had come to know, and with earnestness and hope of coming to the full knowledge, concerning Messiah Himself.- , who is called Christ) The evangelist adds this, as an interpretation. Chrysost. on the passage, Whence was it, that the Samaritans were expecting the Christ, seeing that they admitted the authority of Moses alone? It was from Moses himself.
Fuente: Gnomon of the New Testament
Joh 4:25
Joh 4:25
The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things.-This thought seems to have been rather beyond the comprehension of the woman and she evades a direct reply. The Samaritans, in common with the Jews, looked for a coming Savior. They still maintained a nominal worship of the true God while refusing to follow his laws. He is called in the scripture Messiah. Messiah is Hebrew; Christ, Greek; Anointed, English. Both the Jews and the Samaritans looked for the prophet to come that would make known the full and perfect law of God. The bearing of Christ and the revelation that he had made to her reminded her of this promise-not that she was ready to acknowledge him as Christ, but her mind had been led out to think of Christ by what he said to her.
Fuente: Old and New Testaments Restoration Commentary
Messias: Joh 4:42, Joh 1:41, Joh 1:42, Joh 1:49, Dan 9:24-26
when: Joh 4:29, Joh 4:39, Deu 18:15-18
Reciprocal: Deu 18:18 – he shall Dan 9:25 – the Messiah Mat 1:16 – who Luk 4:21 – This day Luk 7:19 – Art Joh 4:10 – and who Joh 6:14 – This Joh 7:41 – This is Act 8:5 – preached Heb 9:11 – Christ
Fuente: The Treasury of Scripture Knowledge
5
Although the Jews and Samaritans had no dealings with each other, and notwithstanding the latter rejected all of the Old Testament except the five books of Moses, yet they had a belief that a great person known as the Messiah or Christ was to come. This belief would be in harmony with a passage in their own document; namely, the prediction that a prophet, was to come like Moses. (See Deu 18:18-20.) They believed this Messiah was to be a very wise person, who would be able to explain all of the points that pertained to the Scriptures. The woman must have partly suspected Jesus to be that great One, from the wisdom that he had been showing through the conversation. Doubtless she began to think along that line as far back as verse 19, when she recognized him as being a “prophet.” But she finally brought Jesus to a personal acknowledgment of his identity by her remark about the Messiah to come.
Fuente: Combined Bible Commentary
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
[I know that Messias cometh.] If the Samaritans rejected all the books of the Old Testament excepting the five Books of Moses, it may be a question whence this woman should know the name of Messias; for that is not to be found throughout the whole Pentateuch. From whence also may further arise a twofold inquiry more; one, whether the Samaritans were of the same opinion with the Sadducees? the other, whether those Sadducees that lived amongst the Jews rejected all the books of the Old Testament, excepting those of Moses only? Perhaps they might so reject them as to forbid their being read in their synagogues, in the same manner as the Jews rejected the Hagiographa from being read in the synagogues: but the question is, whether they did not use them, read them, and believe them, as the Jews did those holy writings?
“They snatch all the sacred books out of the fire [though on the sabbath day], whether they read or whether they read them not.” The Gloss is, “Whether they read them, that is, the Prophets; which they are wont to read in their synagogues on the sabbath day; or whether they read them not, that is, the Hagiographa.” It is likely that the Sadducees and Samaritans (I mean those Samaritans that lived about our Saviour’s time and before) might disown the Prophets and the holy writings much after the same manner, and no more. For is it at all probable that they were either ignorant of the histories of Joshua, Judges, Samuel, the Kings, and the writings of the prophets, or that they accounted them tales and of no value? There were some amongst the Samaritans, as Eulogius in Photius tells us, who had an opinion, that “Joshua the son of Nun was that prophet of whom Moses spake, that God would raise up to them out of their brethren like to him.” Do we think then that the history and Book of Joshua were unknown or disowned by them? However, I cannot omit, without some remarks, some few passages we meet with in Sanhedrim; folio 90. 2:
“The Sadducees asked Rabban Gamaliel, Whence he could prove it, that God would raise the dead? ‘From the Law (saith he), and from the Prophets, and from the holy writings.’ And accordingly he allegeth his proofs out of each book, which, I hope, may not be very tedious to the reader to take notice of in this place: I prove it out of the Law, where it is written, And the Lord said to Moses, Deu 31:16; Behold, thou shalt sleep with thy fathers and rise again. They say; Probably it is meant This people will rise up and go a whoring. I prove it out of the Prophets, according as it is written, Thy dead men shall live, together with my dead body shall they arise: awake and sing, ye that dwell in the dust, Isa 26:19. But, perhaps (say they ), this may be meant of those dead which Ezekiel raised. I prove it out of the Hagiographa, according as it is written, The roof of thy mouth is like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak, Canticles 7:9. But perhaps (say they ), it is meant, they move their lips in the world.” I add, say they; though it is not, I confess, in the Gemarist’s text, because reason and sense make it evident that this ought to be added, and the Gloss confirms it.
Now it would have been a most absurd thing for Gamaliel to have offered any proofs of the resurrection, either out of the Prophets, or the Hagiographa against the Sadducees, if those books had been either not known or of no authority amongst them…
But further, the Book of Ezekiel is quoted by a Samaritan in this story: “Rabban Jonathan went to Neapolis (i.e. Sychar) of the Samaritans. A certain Samaritan was in his company. When they came to Mount Gerizim, the Samaritan saith unto him, ‘How comes it to pass that we are gotten to this holy mountain?’ R. Jonathan saith, ‘How comes this mountain to be holy?’ The Samaritan answered, Because it was never plagued with the waters of the deluge. Saith R. Jonathan, ‘How prove you this?’ The Samaritan answered, ‘Is it not written, Son of man, say unto her, Thou art the land not cleansed, nor rained upon in the day of indignation; Eze 22:24.’ ‘If it were so (saith R. Jonathan), then should the Lord have commanded Noah to have gone up into this mountain, and not have built himself an ark.’ ” We also meet with a Sadducee quoting the prophet Amos: “A certain Sadducee said to a certain Rabbi, ‘He that created the hills did not make a spirit or the wind; and he that created the wind did not make the hills: for it is written, Behold, he that formeth the mountains and createth the wind; Amo 5:13.’ The Rabbi answered, ‘Thou fool; go on but to the end of the verse, and thou wilt find the Lord of hosts is his name.’ ”
That passage also is remarkable: “They do not snatch the books and volumes of the heretics from the flames; but they may be burnt where they are.” The Gloss is, “The books of heretics, i.e. idolaters [or those that use any strange worship], who wrote out the Law, the Prophets, and the Holy Writings, for their own use in the Assyrian character and holy language.” If by heretics the Sadducees are to be understood, as the latter Gloss would have it, then comparing it with the former, they had the Law, Prophets, and the Holy Writings writ in the Assyrian character in the holy language.
If by heretics the Christians are understood, as in the former Gloss (for as to the Gentiles, there is no room to understand it of them in this place), then we see what copies of the Old Testament the Hebrew Christians anciently had in use.
It may be objected, That if the Sadducees admitted the books of the Prophets and the Holy Writings with this exception only, that they had them not read in their synagogues, how came they to deny the resurrection from the dead, when it is so plainly asserted in those books?
To this may be answered, That this argument might have something in it, if it had not been one fundamental of the Sadducees’ faith, that no article in religion ought to be admitted that cannot be made out plainly from the five books of Moses. Compare this with that of the Pharisees; “However any person may acknowledge the resurrection from the dead, yet if he does not own that there is some indication of it in the law, he denies a fundamental.” So that whereas Moses seemed not, clearly and in terminis; to express himself as to the resurrection, the Sadducees would not admit it as an article of their faith, though something like it may have occurred in the Prophets, so long as those expressions in the Prophets may be turned to some other sense, either historical or allegorical. But if they had apprehended any thing plain and express in the books of Moses, the Prophets also asserting and illustrating the same thing, I cannot see why we should not believe they were received by them.
Something of this kind is the passage now in hand, where we find the Samaritan woman using the word Messias; which though it is not to be met with in the books of Moses, yet Moses having clearly spoken of his coming, whom the Prophets afterward signalized by the name of the Messias; this foundation being laid, the Sadducees and the Samaritans do not stick to speak of him in the same manner, and under the same title, wherein the Prophets had mentioned him. But then what kind of conceptions they had of the person, kingdom, and days of the Messiah, whether they expected the forerunner Elias, or the resurrection of the dead at his coming, as the scribes and Pharisees did, is scarcely credible.
Fuente: Lightfoot Commentary Gospels
Joh 4:25. The woman saith unto him, I know that Messiah cometh (which is called Christ). There is nothing surprising in her avowal that a Deliverer was looked for. We know from other sources that this was, and still is, an article of the Samaritan as of the Jewish faith; from age to age this people had waited in expectation of the Converter or the Guide. But the use of the Jewish name Messiah is more remarkable. We might suppose that it pointed to an approach towards Jewish faith and thought effected in this womans heart by the teaching of Jesus, were it not that Joh 4:29 seems to show that the name was understood by Samaritans in general. Yet it could hardly be otherwise. Separated as the nations were, the famous name which the Jews universally applied to the Deliverer, for whose coming both peoples alike were waiting, would naturally be known far beyond the limits of Judea. The explanatory parenthesis, which is called Christ, was no doubt added by the Evangelist, who afterwards (Joh 4:29) translates the word without any mention of the Hebrew form.
When he is come, he will tell us all things. There can be little doubt that the Samaritan hope was mainly founded on the great passage in the Pentateuch, Deu 18:15-18 (see note on chap. Joh 1:21). The language here used, He will tell us all things, at once reminds us of Deu 18:18, He shall speak unto them all that I shall command him. The dependence of the Samaritans on the Pentateuch alone would naturally lead to their giving prominence to the prophetic aspect of the Coming One, so emphatically presented in this passage of the Law, rather than to the aspects under which the Deliverer is viewed in the later books of the Old Testament. The womans words, indeed, may not convey her whole conception of Messiah, for the context has pointed only to revelation and teaching; but it is more than probable that many elements of the Jewish faith on this subject would be unknown in Samaria. If, however, the Samaritans expected less than the fuller revelation warranted, they at least escaped the prevalent Jewish error of looking for a Conqueror rather than a Prophet, for a temporal rather than a spiritual King.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. What a general expectation there was in the minds of all persons (at the time of our Saviour’s appearing) of one whom the Jews call the Messiah. I know that Messiah cometh. This woman, though a Samaritan, yet knew that the Messiah should come, and that he was now expected.
Observe, 2. What the work and office of the Messias was apprehended and believed to be, namely, to reveal the whole mind and will of God to a lost world: When the Messiah is come, he will tell us all things.
Learn hence, That the Lord Jesus Christ, the promised and true Messiah, being called and appointed by God to be the great Prophet of his church, hath fully and perfectly revealed all things needful to be known for our salvation, All things that I have heard of the Father, I have made known unto you. Joh 15:15
Observe lastly, How freely and fully Christ reveals himself to this poor woman; he tells her plainly, that he was the Messias. When the Jews asked him, If thou be the Christ, tell us plainly, Joh 10:24 Christ did not in plain terms tell them who he was; nay, when John Baptist sent two of his disciples to ask him, whether he were, He that should come; he gave them no direct answer: yet behold he makes himself plainly known to this poor woman; he discerning her humility and great simplicity, that she was willing to be instructed by him, and did not come to him as the Jews and Pharisees did, captiously, with a design to entangle and ensnare him.
Hence learn, That the Lord Jesus Christ delights to reveal himself, and make known his mind and will to such as with an humble mind, and an honest simplicity of heart, do desire to know him, and understand their duty to him.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 4:25-26. The woman saith, I know that Messias cometh She probably meant from among the Jews. The Jews and Samaritans, though so much at variance in other things, agreed in the expectation of the Messiah and his kingdom. This the Samaritans probably grounded on the writings of Moses, which, as has been observed, they received as of divine authority. It was also, doubtless, strengthened by the slight acquaintance which they had with the writings of the prophets, and by the hopes which they knew were entertained by the Jewish nation, not to mention the general expectation which now prevailed in many parts of the East, that a great prince was soon to arise in Judea; which is called Christ It would appear from the manner in which this clause is expressed, that it was spoken by the woman; and yet it is manifest that could not have been the case. Our Lord and the woman spoke a dialect of the Chaldee, at that time the language of the country, and in the New Testament called Hebrew, wherein Messiah was the proper term, and consequently needed not to be explained to either of them into Greek, which they were not speaking, and which was a foreign language to both. But it was very proper for the evangelist, who wrote in Greek, and in the midst of those who did not understand Chaldee, when introducing an oriental term, to explain it for the sake of his Greek readers. Campbell. When he is come, he will tell us all things Relating to the service of God, which it is necessary for us to know: he will supply our defects of knowledge, rectify our mistakes, and put an end to all our disputes, and will make us fully acquainted with the mind and will of God. The woman seems to have spoken this with joy for what she had already learned, and with a desire of fuller instruction. Jesus saith Hasting to satisfy her desire before his disciples came; I that speak unto thee am he Our Lord did not speak of himself thus plainly to the Jews, because, as they were full of expectation that the Messiah, when he came, would erect a glorious temporal kingdom, and constitute them a free, happy, and prosperous people, if Jesus had openly professed to be that expected deliverer of their nation, many of them would doubtless have taken up arms in his favour, and others have accused him to the Roman governor. Yet he did, in effect, declare what implied it, though he declined using and applying to himself the particular title. For in a multitude of places he represented himself both as the Son of man, and as the Son of God: both which expressions were generally understood by the Jews as peculiarly applicable to the Messiah.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ver. 25. The woman says to him, I know that Messiah cometh (he who is called Christ); when he is come, he will declare unto us all things.
The woman’s answer bears witness of a certain desire for light. Her Spirit yearns for the perfect revelation. This is the reason why we were not wrong in interpreting Joh 4:15; Joh 4:20 in a sense favorable to her character. According to modern accounts, the Samaritans actually expect a Messiah, to whom they give the name Assaef (from , H8740, to return); this word signifies, according to Gesenius, he who brings back, who converts; according to de Sacy and Hengstenberg, he who returns, in the sense that, as the expectation of the Samaritans was founded on Deu 18:18 : God will raise up for you another prophet from among your brethren, like unto me, the Messiah to their view is a Moses who returns. At the present day, they call him el-Muhdy. There is a striking contrast between the notion of the Messiah, as it is expressed by the mouth of this woman, and the earthly and political notions on this subject which Jesus encountered in Israel.
The Samaritan idea was imperfect, no doubt; the Messiah was a prophet, not a king. But it contained nothing false; and for this reason Jesus is able to appropriate it to Himself, andhere declare Himself the Christ, which He did in Israel only at the last moment (Joh 17:3; Mat 26:64). The translation , who is called Christ, belongs to the evangelist. He repeats this explanation, already given in Joh 1:42, unquestionably because of the complete strangeness of this word to Greek readers. It has been said that the Jewish term Messiah could not have been ascribed by John to this foreign woman. But this popular name might easily have passed from the Jews to the Samaritans, especially in the region of Shechem, which was inhabited by Jewish fugitives (Joseph. Antiq. 11.8. 6). Perhaps, the very absence of the article before the word , indicates that the woman uses this word as a proper name, as is done in the case of foreign words (comp. Joh 1:42). The word (comes) is an echo of the two of Joh 4:21; Joh 4:23; she surrenders herself to the impulse towards the new era which Jesus has impressed on her soul. The pronoun , he, has, as ordinarily with John, an exclusive sense; it serves to place this revealer in contrast with all others; to that very one whom she had before her. The preposition in the verb marks the perfect clearness, and the object, or , the complete character of the Messiah’s expected revelation.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus’ explanation would have made sense to this woman who lived life on a very physical level. Nevertheless she did not pretend to comprehend all this spiritual talk. One thing she understood clearly, and she believed Jesus would agree with her about this. Messiah was coming, and when He arrived He would reveal divine mysteries and clarify all these matters. The Samaritans anticipated Messiah’s arrival, as the Jews did, but they viewed Him primarily as a teacher (Deu 18:15-19). [Note: See Edersheim, 1:402-3, for other things the Samaritans believed.] They usually referred to Him as the Taheb (probably meaning "the Restorer" or possibly "he who returns"). [Note: Carson, p. 226.] The writer translated the meaning of "Messiah" for his readers (cf. Joh 1:38; Joh 1:41).