(1) This balance is to be kept in doing our duty, that neither by fear are we terrified from going forward, and neither by rashness procure or bring dangers upon ourselves.
(2) Christ, leaving the proud Pharisees, communicates the treasures of everlasting life with a poor sinful woman and stranger, refuting the gross errors of the Samaritans, and defending the true service of God, which was delivered to the Jews, but yet in such a way that he here calls both Samaritans and Jews back to himself, as one whom only all the fathers, and also all the ceremonies of the law, regarded, and had respect for.
(a) Even as he was weary, or because he was weary.
(b) It was almost noon.
(c) There is no familiarity nor friendship between the Jews and the Samaritans.
(d) By this word "the" we are shown that Christ speaks of some excellent gift, that is to say, even about himself, whom his Father offered to this woman.
(e) This everlasting water, that is to say, the exceeding love of God, is called "living" or "of life", to make a difference between it and the water that should be drawn out of a well: and these metaphors are frequently used by the Jews.
(3) All the religion of superstitious people stands for the most part upon two pillars, but very weak, that is to say, upon the perverted examples of the fathers, and a foolish opinion of outward things: and to refute such errors we have to turn to the word and nature of God.
(f) The name of this mountain is Gerizim, upon which Sanabaletta the Cuthite built a temple with the permission of Alexander of Macedonia, after the victory of Issica: and he made high priest there Manasses his son in law; Josephus, book 11.
(g) This word "spirit" is to be taken here as it is set against that commandment which is called carnal in (Hebrews 7:16), as the commandment is considered in itself: and so he speaks of "truth" not as we set it against a lie, but as we take it in respect of the outward ceremonies of the law, which only shadowed that which Christ indeed performed.
(h) By the word "spirit" he means the nature of the Godhead, and not the third person in the Trinity.
(4) We may have care of our bodies, but in such a way that we prefer willingly and freely the occasion which is offered us to enlarge the kingdom of God before all necessities of this life, whatever else they may be.
(5) When the spiritual corn is ripe, we must not linger, for so the children of this world would condemn us.
(6) The doctrine of the prophets was as it were a sowing time, and the doctrine of the gospel, as the harvest: and there is an excellent agreement between them both, and the ministers of them both.
(i) That proverb.
(7) The Samaritans most joyfully embrace that which the Jews most stubbornly rejected.
(8) The despisers of Christ deprive themselves of his benefit: yet Christ prepares a place for himself.
(k) Into the towns and villages of Galilee, for he would not live in his country of Nazareth, because they despised him, and where (as the other evangelists write) the efficacy of his benefits was hindered because of their being incredibly stiffnecked.
(9) Although Christ is absent in body, yet he works mightily in the believers by his word.
(l) Some of Herod's royal attendants, for though Herod was not a king, but a Tetrarch, yet he was a king in all respects (or at least the people called him a king) except that he lacked the title of king.
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Beza, Theodore. "Commentary on John 4". "The 1599 Geneva Study Bible". https://pro.studylight.org/
the Week of Christ the King / Proper 29 / Ordinary 34