Exegetical and Hermeneutical Commentary of John 4:41
And many more believed because of his own word;
Joh 4:41-42
Many more believed, because of His word, and said This is indeed the Christ.
Christianity adapted to mans moral constitution
The counterpart of this narrative at a missionary station may easily be imagined. The Missionary says, Come, learn the missionary doctrine which has made me happy. I know it to be Divine. The natives are induced to listen. As they grow familiar with evangelical doctrine it gains their heart. Although they cannot estimate the evidence, they believe because they have tasted and handled of the word of God.
I. UNLESS THE MISSIONARY CAN CONFINE IN THE INHERENT POWER OF THE GOSPEL HE IS HELPLESS.
1. The heathen can neither appreciate your facts, nor understand your mode of reasoning upon them. To the contemplative Brahmin, or cunning Chinese, your inductive reasoning is as unintelligible as is the subtle arguments of the Plantonic philosopher or the medieval schoolman to you.
2. But if you had crossed that chasm and learned to think as they think you would be destitute of the materials of demonstration. Upon the knowledge they possess to establish the authenticity and transmission of your sacred books appears a hopeless task.
3. And even if you had satisfied them of this the appeal must be made to miracles, and it would fail where they are, as the heathen suppose, so common; and the idea of a miracle authenticating a doctrine would be unintelligible to an Hindoo whose presumption is that the splendour of Deity shines more in good doctrine than in wonderful power.
4. Of the roll of prophecy we cannot read a word to a people whose history is confined to their own legendary tales.
5. As to the internal evidence this requires a more careful examination than you can expect, unless you can present an object of surpassing value which shall prepossess the mind in its favour.
6. The only serviceable instrument, therefore, is the Cross in its saving, all-conquering power.
7. We may be reminded of the virtues of Christians, but we cannot, alas! use that when crime has been perpetrated by professing Christians.
II. THE GOSPEL ITSELF IS SO APPROPRIATE TO THE MORAL CONSTITUTION OF MAN–APPEARS SO LIKE TRUTH–AS TO CONCILIATE A FAVOURABLE RECEPTION, AND PRODUCE CONVICTION, WHERE IT DOES NOT OFFER DEMONSTRATION. This is extremely probable on noticing the purpose it is intended to accomplish. It is intended for all men; it is an ample provision of mercy for our fallen world. It is intended only for man; angels are above, demons below its reach. But, leaving presumptive evidence, consider a few of the more important doctrines in their relation to the wants of men.
1. The Gospel is proposed as a revelation from God. Against the notion of a revelation there is no prejudice whatever; it is the favourite doctrine of mankind. Men have never been content with so much knowledge of God as may be derived from His works, but have always yearned for some more direct communication of His will. Hence, astrology, dreams, divination, sacred books. As the voice of God was the first he ever heard (in Eden) man still turns towards it a most attentive and listening ear. Revelation was the language of His infancy, and its tones after the lapse of ages and in the far country still come sweet as music to his heart. The prepos-sessions of these millions, therefore, are in your favour; they are anxiously seeking revelations, but alas! like Saul at Endor. And at Endor will you let them die? Say to these wretched devotees prostrate at the altar of an unknown God.–Him whom ye ignorantly worship, declare we unto you.
2. By the Gospel life and immortality are brought to light. There is no doctrine that the mind of man is so ready to receive. The search after God is a germ of it which only requires to be sanctified in order to its development. Virtue by its hope, and guilt by its terrors, attest it. Love of posthumous fame and the longing for immortality are its harbingers. Preach, then, this favourite doctrine, and as you tell the sinner he is immortal, you may hear a full, quick response from his heart.
3. If the doctrine of immortality flatter the complacency of man, the doctrine of his inherent corruption mortifies his pride, and unless the heart be girt closely round with self-righteousness, this doctrine is yet armed with the mighty power of conviction. Under the ministry of Jesus, publicans and sinners, rather than Pharisees, pressed into the kingdom. So now, the appeal to the moral law will suffice; it requires no demonstration. The inevitable consequence is the conviction of sin. Then, go speak with a friendly voice of sin, and they will understand every word; of pardon, and their voice will brighten at the prospect; as Jesus when He said, Come unto Me all ye that labour, etc.
4. Closely connected with this doctrine is that of the general judgment. It corresponds with many presentiments of the sinners heart. Unless the religious feeling be extirpated, in every mans bosom is a tribunal before which his thoughts and actions are arranged, and acquitted or condemned. What is this but a premonition of the final assize! These presentiments may not induce the sinner to accept the Christian doctrine, but they will ensure attention, prepare the mind, and the probability, or possibility of judgment may be quite as effective as the certainty.
5. We must now pass on to the doctrine of salvation by Christ. Man is disturbed and perplexed by sin and is afraid to approach a Holy God. Hence, in order to avert His displeasure, man has indulged in sacrifice. The stern maxim is deeply inscribed in the heart of man as expounded by his history, without the shedding of blood, etc. To such your missionaries preach Christ crucified. They address hearers prepossessed in favour of the doctrine of propitiation. To the guilty conscience there is in Behold the Lamb of God something more cheering and consolating than all the sanguinary rites of heathenism. Mans own religion makes exorbitant demands; yours offers an abundant supply; his god demands a sacrifice; yours presents one. Conclusion: Such, then, is Christianity; it rises in solitary grandeur above all the religions of the earth. It has no affinity with any local association or national peculiarity, but is equally adapted to man, civilized or savage, in the pole or the tropics. It speaks a language which all can understand, in tones which all must feel.
1. Confide in its powers. It cannot fail. It carries with it the Spirit of the living God.
2. Argue from its past achievement its future and final triumphs. (R. Halley, D. D.)
Three more saved
A few days after the wreck of the ill-fated steamer. Central America, which sent hundreds to a watery grave, and plunged the American nation in grief, a pilot-boat was seen, on a fair breezy morning, standing up the bay of New York. The very appearance of the vessel gave token that she was freighted with tidings of no common interest. With every sail set, and streamers flying, she leaped along the waters as if buoyant with some great joy, while the glad winds that swelled her canvas, and the sparkling waves that kissed her sides and urged her on her way, seemed to laugh with conscious delight As she drew nearer, an unusual excitement was visible on her deck, and her captain, running out to the extreme point of the bowsprit, and swing: ing his cap, appeared to be shouting something with intense earnestness and animation. At first the distance prevented his being distinctly understood. But soon, as the vessel came farther into the harbour, the words, Three more saved! Three more saved! reached the nearest listeners. They were caught up by the clews of the multitudinous ships that lay anchored around, and sailors sprang wildly into the rigging and shouted, Three more saved! They were heard on the wharfs, and the porter threw down his load, and the drayman stopped his noisy cart, and shouted, Three more saved! The tidings ran along the streets, and the news-boys left off crying the latest intelligence, and shouted, Three more saved! Busy salesmen dropped their goods, bookkeepers their pens, bankers their discounts, tellers their gold, and merchants, hurrying on the stroke of the last hour of grace to pay their notes, paused in their headlong haste, and shouted, Three more saved! (New Cyclopedia of Illustrated Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Believing seemeth here to be taken in a different sense from what it was taken in Joh 4:39, from what followeth, Joh 4:42. There it seemeth only to signify a lower degree of assent, that he was a prophet, upon the womans saying that he had told her all she had done; here it signifieth a giving credit to him as the Christ, the Saviour of the world, of which they were convinced by what they heard from himself. Thus that of the apostle, Rom 10:17, is justified, that faith cometh by hearing; and the influence of Christ upon the souls of believers is also justified. We read of no miracles our Saviour wrought here; they believed not because of any signs they saw, but because of his word; wherein also they further showed themselves the first fruit of the Gentiles, the generality of which were afterward converted to the faith of the gospel, after that miracles were ceased, by hearing the gospel preached.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39-42. many . . . believed,&c.The truth of Joh 4:35begins to appear. These Samaritans were the foundation of the Churchafterwards built up there. No miracle appears to have been wroughtthere (but unparalleled supernatural knowledge displayed): “wehave heard Him ourselves” (Joh4:42) sufficed to raise their faith to a point never attained bythe Jews, and hardly as yet by the disciplesthat He was “theSaviour of the world” [ALFORD].”This incident is further remarkable as a rare instance of theLord’s ministry producing an awakening on a large scale“[OLSHAUSEN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And many more believed,…. The Vulgate Latin, and all the Oriental versions add, “on him”: when he was come into the city, and had preached to the inhabitants in general, a larger multitude than before believed in him as the Messiah, and professed him, and became followers of him.
Because of his own word; which came to them, not in word only, but in power, and was the power of God unto salvation to them; and was received by them, not as the word of man, but as the word of God; and it wrought effectually in them, and was an hammer to break their rocky hearts in pieces, and to bring them into subjection to himself, his Gospel and ordinances: whether his word or doctrine was accompanied with miracles is not certain; this shows, that their faith in him was founded on his own word, which fell with great weight upon them. It seems to have an emphasis laid upon it, his own word, in distinction from the woman’s saying.
Fuente: John Gill’s Exposition of the Entire Bible
Many more ( ). “More by much” (instrumental case ) in comparison with just “many” () of verse 39. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many “believed” (, really believed).
Fuente: Robertson’s Word Pictures in the New Testament
Many more [ ] . Literally, more by much; i e., far more, with reference to the simple polloi, many, in ver. 39.
Fuente: Vincent’s Word Studies in the New Testament
1) “And many more believed,” (kai polio pleious episteusan) “And many more (of them) believed,” into or trusted Him! They found salvation, a new life, and a new hope, Rom 5:1-5; Tit 2:11-13; Rom 1:16; Act 16:30-31; Eph 2:8-9.
2) “Because of his own word; (dia ton logon autou) “Because of his own word or testimony and teaching,” not just because of what the former fallen Samaritan woman they had known all too well had witnessed. Of the power of one new-born, cleansed soul that will cry out come and see,” calling men to Jesus, the Savior, the life-giver, the giver of hope to fallen men and women, Joh 1:46; Mat 22:28; Rev 22:17.
Fuente: Garner-Howes Baptist Commentary
41. And many more believed. From what followed it is evident that Christ’s compliance with their wish was highly proper; for we see how much fruit was reaped from the two days which he granted to their request. By this example we are taught that we ought never to refrain from working, when we have it in our power to advance the kingdom of God; and if we are afraid that our readiness in complying may be liable to unfavorable reports, or may often prove to be useless, let us ask from Christ the Spirit of counsel to direct us. The word believe is now used in a different sense; for it means not only that they were prepared for faith, but that they actually had a proper faith
Fuente: Calvin’s Complete Commentary
(41) And many more believed.The veil is left upon those two days, as upon so many days in the life of Christ. We know how much was said at the well in a few minutes, and that many believed on Him in a few hours. What questions they must have asked! What truths He must have taught during this sojourn! How that central truth of the Fatherhood of God and the brotherhood of man must have burned in the hearts of this mixed and despised people! Salvation was of the Jews, and they were from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim. But Fatherhood is a truth for every heart of man, and He who thus linked heaven and earth was the Saviour of the world. We know not what words passed from them to Him, from Him to them; but we know that the result was that many more believed, and that those who before believed on testimony passed to the higher faith of personal conviction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And many more believed because of his word, and they said to the woman, “Now we believe, not because of your words, but because we have heard for ourselves and know that this is indeed the Saviour of the world”.’
Jesus, considerably revived by the experience and no longer tired, taught them for ‘two’ days. And it was to their credit that they recognised what the majority of the Jews would not, that here indeed was the Saviour of the world (compare Isa 45:21). The words deliberately bring out that they had gone beyond belief in Him as the Taheb, as a result of His teaching, and had recognised the significance of His coming in greater depth. They now knew that He had come to save the whole world. This would be partly apparent from the fact that this Taheb was a Jew not a Samaritan, and yet was reaching out to the Samaritans. The only other use of this phrase ‘Saviour of the world’ is in 1Jn 4:14, where it is connected with the giving of the Spirit. Clearly John, who had possibly written the epistle earlier, recognised that here the Spirit had been at work and their eyes had been opened. The idea is summarised in Act 1:8. The title would have even more significance to John’s readers who would be aware of the ascription of this title ‘Saviour of the world’ to Roman emperors. Here was the One Who was the true Saviour of the world.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 4:41-42. And many more believed This was the more extraordinary, as they not only had a natural prejudice against him asa Jew; but, living near mount Gerizim, had a particular interest in maintaining the usual worship there, which must have been very advantageous to the neighbourhood in a temporal point of view. Perhaps on this they would no longer worship there, which might irritate the rest of the Samaritans, and mightin part excite the ill usage which Christ afterwards met with in this country. Luk 9:52-53. It is observable, that the Samaritan woman expressed her expectation of the Messiah; that Jesus made a clear declaration to her of his being so; that she believed him to be so; that she went hastily into Sychar, full of the interesting discovery; that at the importunate request of the inhabitants, Christ continued in the town at the foot of Gerizim for two days; and that many of the Samaritans, through divine grace, were such candid judges, so ingenuously disposed to embrace the truth, that without the cogency of miracles they confessed, We have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world; a confession of faith higher by some degrees, as Dr. Lightfoot remarks, than the Jews’ common creed concerning the Messiah; for they held him only for a Saviour of the Jewish nation: whence we may see how deeply and cordially these Samaritans had drunk in the water of life, so as to acknowledge Christ in his proper character. Probably the Samaritans might have collected from Gen 49:10 thatChrist was to be the Saviour of the world; that the Gentiles were to receive some benefit from the Messiah’s coming, and one way or other to be subjected to him; and our Lord’s discourse might confirm that apprehension: but there is no reason at all to believe, that they perfectly understood the doctrine of the calling of the idolatrous Gentiles, which was so long a mystery even to the apostles themselves?
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1622
CONVERSION OF THE SAMARITANS
Joh 4:41-42. And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
THE conversion of the Gentiles was not an object of our Lords personal ministrations: he was sent only to the lost sheep of the house of Israel. Yet there were some particular occasions whereon he testified his regard for them, and gave them pledges of that mercy which was afterwards to be displayed towards them by the ministry of his Apostles. Of this we have an instance in the passage before us. He not only declared his Messiahship to the Samaritan woman whom he met at Jacobs well, but spent two days with the Samaritans in the city of Sychar, and converted numbers of them to the obedience of faith. From the testimony which she gave of him, they entertained high thoughts of his character; but from a personal acquaintance with him they were convinced that he was the Saviour of the world. This is the account which they themselves gave of their own experience: and from it we shall take occasion to,
I.
Distinguish between the kinds of faith here mentioned
We ought to seek clear views of religion in general, but especially of its fundamental points. Now there is no subject more important, nor any about which more mistaken notions are entertained, than the nature of saving faith. But the distinction is here drawn for us with great accuracy.
The faith which the Samaritans first exercised was founded on mere report
[The woman had testified to them that Jesus had told 1 the secrets of her heart, even such as could be known only to the Most High God: and had appealed to them whether this was not a convincing evidence that he was the long-expected Messiah. Her argument was plain and conclusive: and, as she had no motive for deceiving them, they believed her report of him, and acknowledged the justness of her conclusion.
We do not mean to disparage this kind of faith: it was good as far as it went; and it was productive of solid benefit to the persons who possessed it, inasmuch as it removed all their prejudices, and disposed them to form a more accurate judgment for themselves. But still we cannot regard this faith in any other light than as a speculative assent, grounded upon human testimony. It seems to have been not unlike to that which is so common amongst ourselves, which arises from a view of the evidences of our religion. We see that all the ancient types and prophecies were fulfilled in Christ, and that most unquestionable miracles were wrought by him and his Apostles in confirmation of his word; and therefore we say that he is, and must be, the Messiah. Yet those who are most versed in this kind of reasoning, are not always suitably affected with it: their knowledge of Christianity is, in many cases, merely speculative, residing in their heads, but never descending into their hearts, nor influencing their lives. We cannot therefore consider this as a saving faith: being unproductive of good works, it is dead; and, if carried no further, will leave the possessor of it in the state of those unhappy spirits, of whom it is said, They believe, and tremble [Note: Jam 2:17; Jam 2:19.].]
The faith to which they afterwards attained, was founded on their own experience
[During the two days that our blessed Lord staid among them, they heard him discourse on the things relating to his kingdom. They perceived that he spake as never man spake; and his word was with power. As it had before probed the heart of the woman at the well, so it searched their hearts, and disclosed to them all their hidden abominations. It shewed them, that they themselves were lost, yea, that the whole world also was in a perishing condition; and that He was sent of God on purpose to deliver them. From the correspondence which they saw between the character he sustained and the necessities they felt, they were assured that he was the Christ, the Saviour of the world: and they determined to rely on him, as their Saviour, and their Redeemer.
Now this was saving faith: it brought them fully to Christ for the ends for which he was sent into the world: With their hearts they believed on him unto righteousness: and with their mouths they made confession unto salvation [Note: Rom 10:10.]. This faith was very different from that which they first exercised: it was more distinct, more assured, more influential: they had more full and complete views of the objects of Christs mission they had within themselves a witness of the suitableness and sufficiency of his salvation and they instantly became his open and avowed Disciples, in spite of all their former prejudices, and the prejudices of all around them
Certainly we must look for good works as fruits and evidences of this faith: but this faith, supposing it to be sincere, will assuredly issue in salvation.]
We proceed to notice,
II.
The importance of making this distinction
Two facts will serve to illustrate this:
1.
For want of distinguishing aright, many sincere persons are distressed
[The nature of saving faith has, as might well be expected, been a subject of controversy in the Christian world: and it is to be lamented, that, whilst some have placed the standard too low, others have raised it too high. A full assurance of our own personal acceptance with God has been supposed by many to be an essential part of true faith: and hence multitudes who have really fled to Christ for refuge as to the hope set before them, are disquieted from day to day, because they do not feel in themselves that assurance. But God does not require us to believe more than he himself has revealed: and where has he revealed that any particular individual amongst us is in a state of salvation? or where has he said that the belief of our own personal interest in Christ is necessary in order to our obtaining an interest in him? Indeed, such a declaration would be absurd: it would be a contradiction in terms: it would require us to believe that a thing does exist, in order that it may exist; which is as absurd, as to believe that we are well, in order that we may be well; or that we are in heaven, in order that we may be in heaven. A thing must exist, before we can know that it exists; and therefore the knowledge of our acceptance with God cannot precede that acceptance; much less can it be necessary in order to our acceptance with him. As for straining metaphorical expressions in order to found doctrines upon them, it is injudicious in the extreme. It is far better to examine what that faith was, which was exercised by the saints of old, and which they found effectual to their salvation: and if we do that, we shall always find, that the faith by which they were saved, was a faith of affiance, and not that which is generally (but improperly) called a faith of assurance. Assurance is necessary, so far as it relates to Christs ability and willingness to save us; but it is not necessary in relation to our own personal acceptance with him: this is desirable, no doubt, and a great source of comfort to the person who possesses it: but they who do not possess it, may yet be in a state of salvation, and enjoy much consolation in the hope that they shall not finally be cast out.
Is there any one then amongst us under such circumstances; let him be of good courage, and in humble confidence cast himself upon the mercy of a reconciled God [Note: Isa 50:10.], If he perish at the foot of the cross, he will be the first that ever perished there ]
2.
For want of distinguishing at all, many insincere persons are ruined
[The generality of persons seem to have no idea of any faith beyond that of a mere assent to certain propositions: and, if they have never set themselves to oppose Christianity, they take for granted that they are believers. They were born in a Christian land, and have been educated in the Christian faith, and therefore they suppose that all is well. If they are licentious in their conduct, they will allow perhaps that they are deficient in their morals; yet they never suspect that they are materially wrong in their faith. But let them look around, and see what is the fruit of such faith as they possess: do they find it productive of any such effects as resulted from the faith of the first Christians? No: it leaves the possessors of it under the influence of the world, the flesh, and the devil, as much as the heathens themselves. How then can this be saving faith, of which it is said, It purifies the heart, and overcomes the world? Yet under this delusion the generality of Christians both live and die Is it not important then that they should be told, that He is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh [Note: Rom 2:28-29.]? Surely, whatever such persons may imagine, if ever they be brought to a saving knowledge of Christ, they will say, Now we believe in Christ, not because we have been told by our Parents that Christianity is true, but because we have heard him ourselves speaking to us in his word, and have felt that he is exactly such a Saviour as our necessities require.]
Address
1.
Let us not deceive ourselves by resting in a spurious and inefficient faith
[St. Paul exhorts us to examine ourselves, whether we be in the faith. And truly, when we see what little influence our faith has had upon us in times past, we may well suspect that it has not been of a right kind If we continue in our delusion any longer, our error may soon be past a remedy ]
2.
If enlightened ourselves, let us endeavour to enlighten others
[Some may say, The vileness of my character, or the weakness of my capacity, render it unfit for me to attempt the instruction of others. But, if we only consider what honour God put upon this vile adulteress, in making her the instrument of drawing multitudes to Christ, we shall see that no one need be discouraged. An angel could be no more to us than what God made him: and God is pleased to use the weakest instruments, in order that the excellency of the power may appear to be of him. Let us therefore, each in his place and station, declare what the Lord hath done for our souls; and invite others to come and taste how gracious the Lord is.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
41 And many more believed because of his own word;
Ver. 41. Because of his own word ] This is it alone that is the foundation of faith, and converts the soul, Psa 19:7 . That of good wives winning their husbands,1Pe 3:11Pe 3:1 , is meant by way of preparation only in general. And that of winning a soul by private admonition, Jas 5:20 , is meant of persuading them to some good duty, or to receive some truth, or to forsake some one evil or error.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 4:41 . The result was that , a far larger number than had believed owing to the woman’s report now believed , on account of what they heard from Jesus Himself. This is a faith approved by John, because based not on miracles but on the word of Christ. . No longer do we believe on account of your talk [ , not ], for we ourselves have heard and know. This could only be said by those who went out first from the city, not by those many more who afterwards believed. They felt that their faith was now firmer and stronger, more worthy to be called faith. This mature belief expressed itself in the confession . The title “Saviour of the World” was of course prompted by the teaching of Jesus Himself during His two days’ residence. To suppose, with several interpreters, that it is put into the mouth of the Samaritans by the evangelist is to suppose that during these two days Jesus did not disclose to them that He was the Saviour of the World. [“It probably belongs not to the Samaritans but to the evangelist. At the same time it is possible that such an epithet might be employed by them merely as synonymous with ‘Messiah’ ” Sanday.]
Doubt has been cast on the historicity of this narrative by Baur, who thinks the woman is a type of susceptible heathendom; and by Strauss, who thinks it was invented for the purpose of showing that Jesus personally taught not only in Galilee, Judaea, and Perea, but also in Samaria. “How natural the tendency to perfect the agency of Jesus, by representing Him to have sown the heavenly seed in Samaria, thus extending His Ministry through all parts of Palestine; to limit the glory of the apostles and other teachers to that of being the mere reapers of the harvest in Samaria; and to put this distinction, on a suitable occasion, into the mouth of Jesus!” Holtzmann’s idea of this section of the Gospel is similar. The fictitious character of the narrative seems to be mainly based on its great significance for the life of Christ. As if the actual events of His life were not significant. Stress too is laid on the circumstance that among simple peoples all striking incidents, conversations, recognitions, take place at wells. In other words, wells are common meeting-places, therefore this meeting at a well cannot have taken place.
Fuente: The Expositors Greek Testament by Robertson
believed. App-150.
because of. Greek dia. App-104. Joh 4:2. word. Greek. logos. See note on Mar 9:32.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 4:41. ) Of Himself.
Fuente: Gnomon of the New Testament
Joh 4:41
Joh 4:41
And many more believed because of his word;-The result of his stay was that many more believed in him through his teachings. [They heard for themselves his teaching regarding water of life and they recognized in him a divine teacher. He worked no miracle as at Jerusalem, but how different the course of the self-righteous Pharisees!]
Fuente: Old and New Testaments Restoration Commentary
many: Gen 49:10, Act 1:8, Act 8:12, Act 8:25, Act 15:3
because: Joh 6:63, Joh 7:46, Mat 7:28, Mat 7:29, Luk 4:32, 1Co 2:4, 1Co 2:5, Heb 4:13
Reciprocal: Luk 4:24 – No Joh 4:48 – Except Joh 10:42 – General Act 8:6 – with one
Fuente: The Treasury of Scripture Knowledge
1
The delay was profitable, for many more believed on Him.
Fuente: Combined Bible Commentary
Joh 4:41-42. And many more believed because of his word; and they said unto the woman, No longer because of thy speaking do we believe: for we have heard for ourselves, and we know that this is indeed the Saviour of the world. Among those that heard the Saviour were evidently some who had first believed because of the womans testimony (No longer . . .): hearing for themselves, they were led into a deeper faith.There is nothing disparaging, as some have supposed, in the use of the word speech or speaking in regard to the womans message: the expression is simply equivalent to because thou spakest, and relates to the fact of speaking, in contrast with the substance of the teaching,the word of Jesus Himself.The last words in the confession of the Samaritans (this is indeed the Saviour of the world) contain no real difficulty. The teaching of Joh 4:21-24 directly led to the recognition of this truth. It was much to realise that Jesus, as Messiah, was a Saviour, not merely a Prophet who would bring a revelation from God. But when the thought of a Saviour of Jews alone is once overpassed, there is no intermediate position between this and the conception contained in the words before usa Saviour of the world. The Evangelist, in recording them, plainly intends to point out to us the special significance of the whole narrative: the conversion of Samaritans was a promise of the conversion of the world.
Fuente: A Popular Commentary on the New Testament
Joh 4:41-42. And many more believed This was the more extraordinary, as they not only had a national prejudice against him as a Jew, but, living near mount Gerizim, had a particular interest in maintaining the usual worship there; which must have been very advantageous to the neighbourhood. Perhaps on this they would no longer worship there, which might irritate the rest of the Samaritans, and in part provoke the ill usage that Christ afterward met with in this country. Luk 9:52. Doddridge. Because of his own word Which commended itself to their reason and consciences, as certainly true, and infinitely important. And said unto the woman, Now we believe, not because of thy saying Not chiefly on account of it; for we have heard him ourselves Have heard such excellent and divine truths from him, accompanied with such commanding power and evidence, that we are abundantly satisfied, that this is indeed the Christ, the expected Messiah; the Saviour of the world And not of the Jewish nation only. The Samaritans might probably collect, from what was prophesied by Jacob of the Messiah, Gen 49:10, to him shall the gathering of the people be, that the Gentile nations were to receive some benefit by his coming, and one way or another to be subjected to him; and Christs discourse might confirm that apprehension. But there is no reason at all to believe they perfectly understood the doctrine of the calling of the idolatrous Gentiles, which was so long a mystery even to the apostles themselves. Thus was the seed of the gospel sown in Samaria. What effect there was of this afterward doth not appear; but we find that four or five years after, when Philip preached the gospel in Samaria, he found so much blessed remains of this good work now wrought, that the people, with one accord, gave heed to those things which Philip spoke, Act 8:5-8; but as some were easily influenced to good now, so were others to evil afterward, when Simon Magus bewitched many with his sorceries, Joh 4:9-10.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 41 marks a two-fold advance, one in the number of believers, the other in the nature of their faith. This latter advance is expressed in the words: Because of His word, contrasted with the words: Because of the woman’s story (Joh 4:39); it is reflectively formulated in the declaration of Joh 4:42. The Samaritans reserve the more grave term for the word of Jesus; they apply to the talk of the woman the term , which has in it, undoubtedly, nothing contemptuous (Joh 8:43, where Jesus applies it to His own discourses), but which denotes something more outward, a mere report, a piece of news. The verb , we have heard, has in the Greek no object; the idea is concentrated in the subject : We have ourselves become hearers; whence follows: And as such we know. The reading of the Sinaitic MS.: We have heard from him (from his mouth) and we know that…, would give to the following profession the character of an external and slavish repetition, opposed to the spirit of the narrative. The expression: The Saviour of the world seems to indicate an advance in the notion of the Messiah in these Samaritans. The question is of salvation, and no longer merely of teaching as in Joh 4:25. This expression is, perhaps, connected with the word of Jesus to the woman (Joh 4:22), which Jesus must have developed to them: Salvation is from the Jews.
Tholuck and Lucke suspect the historical truth of this term Saviour of the world, as too universalistic in the mouth of these Samaritans. By what right? Did not these people possess in their Pentateuch the promise of God to Abraham: All the families of the earth shall be blessed in thy seed, to which Jesus might have called their attention? And had they not just been, during those two days, in direct contact with the love of the true Christ, so opposite to the particularistic arrogance of Jewish Pharisaism? The Alexandrian authorities reject the words , the Christ. Undoubtedly there might be seen in them the seal of the union announced by Jesus (Joh 4:23-24) between the Samaritans (the Saviour of the world) and the Jews (the Christ). But it is easier to understand how this term may have been added, than how it could have been rejected.
The eager welcome which Jesus found among the Samaritans is an example of the effect which the coming of Christ should have produced among His own. The faith of these strangers was the condemnation of Israel’s unbelief. It was, undoubtedly, under this impression that Jesus, after those two exceptional days in His earthly existence, resumed His journey to Galilee.