10 Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Jesus answered. Christ now, availing himself of the opportunity, begins to preach about the grace and power of his Spirit, and that to a woman who did not at all deserve that he should speak a word to her. This is certainly an astonishing instance of his goodness. For what was there in this wretched woman, that, from being a prostitute, she suddenly became a disciple of the Son of God? Though in all of us he has displayed a similar instance of his compassion. All the women, indeed, are not prostitutes, nor are all the men stained by some heinous crime; but what excellence can any of us plead as a reason why he deigned to bestow on us the heavenly doctrine, and the honor of being admitted into his family? Nor was it by accident that the conversation with such a person occurred; for the Lord showed us, as in a model, that those to whom he imparts the doctrine of salvation are not selected on the ground of merit. And it appears at first sight a wonderful arrangement, that he passed by so many great men in Judea, and yet held familiar discourse with this woman. But it was necessary that, in his person, it should be explained how true is that saying of the Prophet, I was found by them that sought me not; I was made manifest to them that asked not after me. I said to those who sought me not, Behold, here I am, (Isaiah 65:1.) If thou knewest the gift of God. These two clauses, If thou knewest the gift of God, and, who it is that talketh with thee, I read separately, viewing the latter as an interpretation of the former. For it was a wonderful kindness of God to have Christ present, who brought with him eternal life. The meaning will be more plain if, instead of and, we put namely, or some other word of that kind, [1] thus: If thou knewest the gift of God, namely, who it is that talketh with thee By these words we are taught that then only do we know what Christ is, when we understand what the Father hath given to us in him, and what benefits he brings to us. Now that knowledge begins with a conviction of our poverty; for, before any one desires a remedy, he must be previously affected with the view of his distresses. Thus the Lord invites not those who have drunk enough, but the thirsty, not those who are satiated, but the hungry, to eat and drink. And why would Christ be sent with the fullness of the Spirit, if we were not empty? Again, as he has made great progress, who, feeling his deficiency, already acknowledges how much he needs the aid of another; so it would not be enough for him to groan under his distresses, if he had not also hope of aid ready and prepared. In this way we might do no more than waste ourselves with grief, or at least we might, like the Papists, run about in every direction, and oppress ourselves with useless and unprofitable weariness. But when Christ appears, we no longer wander in vain, seeking a remedy where none can be obtained, but we go straight to him. The only true and profitable knowledge of the grace of God is, when we know that it is exhibited to us in Christ, and that it is held out to us by his hand. In like manner does Christ remind us how efficacious is a knowledge of his blessings, since it excites us to seek them and kindles our hearts. If thou knewest, says he, thou wouldst have asked. The design of these words is not difficult to be perceived; for he intended to whet the desire of this woman, that she might not despise and reject the life which was offered to her. He would have given thee. By these words Christ testifies that, if our prayers be addressed to him, they will not be fruitless; and, indeed, without this confidence, the earnestness of prayer would be entirely cooled. But when Christ meets those who come to him, and is ready to satisfy their desires, there is no more room for sluggishness or delay. And there is no man who would not feel that this is said to all of us, if he were not prevented by his unbelief. Living water. Though the name Water is borrowed from the present occurrence, and applied to the Spirit, yet this metaphor is very frequent in Scripture, and rests on the best grounds. For we are like a dry and barren soil; there is no sap and no rigour in us, until the Lord water us by his Spirit. In another passage, the Spirit is likewise called clean water, (Hebrews 10:22,) but in a different sense; namely, because he washes and cleanses us from the pollutions with which we are entirely covered. But in this and similar passages, the subject treated of is the secret energy by which he restores life in us, and maintains and brings it to perfection. There are some who explain this as referring to the doctrine of the Gospel, to which I own that this appellation is fully applicable; but I think that Christ includes here the whole grace of our renewal; for we know that he was sent for the purpose of bringing to us a new life. In my opinion, therefore, he intended to contrast water with that destitution of all blessings under which mankind groan and labor. Again, living water is not so called from its effect, as life-giving, but the allusion is to different kinds of waters. It is called living, because it flows from a living fountain.
1 - "Si en lieu de Et, nous mettons A scavoir, ou quelque autre mot semblable."
The gift of God - The word "gift," here denotes "favor." It may refer to Jesus Himself, as the gift of God to the world, given to save men from death John 3:16; 2-Corinthians 9:15, or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favorable an opportunity God now gives thee to gain a knowledge of himself, etc.
And who it is - If thou knewest that the Messiah was speaking.
Living water - The Jews used the expression "living water" to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. See John 4:14. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, Matthew 12:34.
If thou knewest the gift of God - Δωρεαν signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned: a free gift is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, John 3:16; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an object of desire to the world - no man asked for him; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world.
Living water - By this expression, which was common to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen, John 7:38, John 7:39.
As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work.
Jesus answered and said unto her, If thou knewest (d) the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee (e) living water.
(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.
Jesus answered and said unto her,.... In a very serious manner, in a different way from hers:
if thou knewest the gift of God; meaning, not the Holy Spirit with his gifts and graces, as some think, but himself; for the following clause is explanatory of it;
and who it is that saith to thee, give me to drink; and Christ is also spoken of in the Old Testament, as the gift of God, Isaiah 9:6 and he had lately spoken of himself as such, John 3:16 and he is, by way of eminency, "the gift of God"; which is comprehensive of all others, is exceeding large, and very suitable to the wants and cases of men; and is irrevocable, unchangeable, and unspeakable: for he is God's gift, as he is his own and only begotten Son; and he is given for a covenant to the people, with all the promises and blessings of it; and as an head, both of eminence and influence; and to be a Saviour of them, and a sacrifice for their sins; and as the bread of life, for them to feed and live upon; of which gift, men are naturally ignorant, as this woman was: they know not the dignity of his person; nor the nature and usefulness of his offices; nor the way of peace, righteousness, and salvation by him; nor do they see any amiableness, or loveliness in him; and whatever notional knowledge some natural men may have of him, they know him not spiritually and experimentally, or as the gift of God to them:
thou wouldst have asked of him; a favour and benefit; for such who truly know Christ, the worth and value of him, and their need of him, will apply to him for grace, as they have encouragement to do; since all grace is treasured up in him, and he gives it freely, and upbraideth not; and souls are invited to ask it of him, and take it freely; nor is it to be had anywhere else: but knowledge of Christ, is absolutely necessary, to asking anything of him; for till he is known, he will not be applied to; but when he is made known to any, in his fulness and suitableness, they will have recourse to him, and ask grace and mercy of him; and which is freely had: the Vulgate Latin very wrongly adds, "perhaps"; reading it, "perhaps thou wouldst have asked"; whereas our Lord's meaning is, that she would certainly have asked:
and he would have given thee living water; pardoning and justifying grace, every branch of sanctifying grace, and all the supplies of it; so called, because his grace quickens sinners dead in sin, and dead in law, and in, their own apprehensions; and causes them to live in themselves, and before God; and because it refreshes and comforts, revives and cheers, and is like rivers of water in a dry land; and because it maintains and supports spiritual life in their souls; and it ever abides, and continues, and springs up unto everlasting life: for the allusion is to spring water, that bubbles up in a fountain, and is ever running; for such water the Jews call "living water"; see Genesis 26:19; where in the Hebrew text it is "living water"; which we, and also the Chaldee paraphrase, render "springing water". So living waters with them, are said to be always flowing, and never cease (t).
(t) Bartenora in Misn. Negaim, c. 14. sect. 1.
If thou knewest, &c.--that is, "In Me thou seest only a petitioner to thee but if thou knewest who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water--nor shouldst thou have sued in vain" (gently reflecting on her for not immediately meeting His request).
If thou knewest the gift of God, and who it is that saith to thee, Give me to drink. The great gift of God is not water, not even peace of soul, but Christ himself, God's "unspeakable gift," "God gave his only begotten Son." Had she known, the Savior declares, Thou wouldest have asked of him, and he would have given thee living water. Observe: (1) That Christ asks a favor in order to confer a greater one. (2) The well and the water suggest the thirst of the soul and the waters of life.
Living water. Water of life. The woman thought he meant running water.
If thou hadst known the gift - The living water; and who it is - He who alone is able to give it: thou wouldst have asked of him - On those words the stress lies. Water - In like manner he draws the allegory from bread, John 6:27, and from light, John 8:12; the first, the most simple, necessary, common, and salutary things in nature. Living water - The Spirit and its fruits. But she might the more easily mistake his meaning, because living water was a common phrase among the Jews for spring water.
*More commentary available at chapter level.