John 4:9
"You are a Jew," said the woman. "How can You ask for a drink from me, a Samaritan woman?" (For Jews do not associate with Samaritans.)
Sermons
Patriotism and ChristianityJ.R. Thomson John 4:9
Chance in the Divine EconomyJ. Fawcett, M. A.John 4:1-42
Characteristics of Christ Displayed in This ConversationBp. Ryle.John 4:1-42
Christ Abolishing PrejudicesLange.John 4:1-42
Christ and the SamaritansH. Burton, M. A.John 4:1-42
Christ and the WomanT. Whitelaw, D. D.John 4:1-42
Christ and the Woman of SamariaBp. Ryle.John 4:1-42
Christ and the Woman of SamariaCaleb Morris.John 4:1-42
Christ At Jacob's WellCarl Keogh, D. D.John 4:1-42
Christ Driven AwayJeremiah Dyke.John 4:1-42
Christ in His Human Weakness and Divine ExaltationLange.John 4:1-42
Christ's Gentleness with the FallenJ. Cynddylan Jones, D. D.John 4:1-42
Christ's RequestBp. Ryle.John 4:1-42
Commendable EnthusiasmDr. Guthrie.John 4:1-42
Connection Between the Conversations with the Woman of Samaria and with NicodemusBp. Westcott.John 4:1-42
He Left JudaeaW. H. Dixon., Canon Westcott.John 4:1-42
In the Path of ChristJ. Trapp.John 4:1-42
Influence After DeathH. W. Beecher.John 4:1-42
Its HistoryBp. Ryle.John 4:1-42
Jacob's Well a TypeL. R. Bosanquet.John 4:1-42
Jacob's Welt an Emblem of the SanctuaryR. H. Lovell.John 4:1-42
Jesus At the WellS. S. TimesJohn 4:1-42
Jesus At the WellSermons by the Monday ClubJohn 4:1-42
Jesus At the Well of SycharJames G. Vose.John 4:1-42
Jesus Found At the WellJohn 4:1-42
Jesus Sitting on the WellC. H. SpurgeonJohn 4:1-42
No Sympathy Without SufferingBoswell.John 4:1-42
Our Attitude Towards SamariaW. Hawkins.John 4:1-42
Providence Shown in ConversionsJ. Flavel.John 4:1-42
Sat Thus on the WellF. Godet, D. D.John 4:1-42
Soul-Winning TactBible Society ReportJohn 4:1-42
Subsidiary PointsH. J. Van Dyke, D. D.John 4:1-42
Suffering Begets SympathyJ. Trapp.John 4:1-42
Tact and Kindness Will Win SoulsJohn 4:1-42
The Appropriateness of the Place for the PurposeJ. R. Macduff, D. D.John 4:1-42
The ConferenceJ. R. Macduff, D. D.John 4:1-42
The Drawer of WaterJ. R. Macduff; D. D.John 4:1-42
The First Visit to SamariaG. D. Boardman, D. D.John 4:1-42
The Interior of the WellLieut. S. Anderson, R. E.John 4:1-42
The Jewish Treatment of WomenS. S. TimesJohn 4:1-42
The Journey to SamariaA. Beith, D. D.John 4:1-42
The LocalityF. I. Dunwell, B. A.John 4:1-42
The Lost One Met and SavedJ. Gill.John 4:1-42
The Model TeacherC. S. Robinson, D. D.John 4:1-42
The Needs BeJ. Macduff, D. D.John 4:1-42
The Occasion of the JourneyW. Arnot, D. D.John 4:1-42
The Ordinances NecessaryDean Goulburn.John 4:1-42
The Parcel of Ground that Jacob Gave to His Son JosephA. Beith, D. D.John 4:1-42
The Pedagogy or Rudimentary Teaching of JesusC. E. Luthardt, D. D.John 4:1-42
The Real Significance of the Woman's Coming to ChristJ. R. Macduff, D. D.John 4:1-42
The Realness of the SceneDean Stanley.John 4:1-42
The Retreat of JesusJohn 4:1-42
The Revolution Christ Effected in the Treatment of WomenJ. Cynddylan Jones, D. D.John 4:1-42
The Rite of BaptismT. Whitelaw, D. D.John 4:1-42
The Self-Abnegation of ChristC. E. Luthardt, D. D.John 4:1-42
The Sixth HourBp. Ryle.John 4:1-42
The Thirsting SaviourA. Warrack, M. A.John 4:1-42
The Three BaptismsF. Godet, D. D.John 4:1-42
The Weary PilgrimJ. R. Macduff, D. D.John 4:1-42
The Woman of SamariaJ. Cynddylan Jones, D. D.John 4:1-42
The Woman of SamariaW. Jay.John 4:1-42
Topography of Jacob's Well and NeighbourhoodC. Geikie, D. D.John 4:1-42
Unquenchable EnthusiasmD. L. Moody.John 4:1-42
Utilizing Disagreeable NecessitiesA. F. Muir, M. A.John 4:1-42
Value of a Well in the EastH. W. Beecher.John 4:1-42
Weariness and WorkW. Poole Balfern.John 4:1-42
Why Christ Did not Personally BaptizeJohn 4:1-42
Why Religious Ordinances are Sometimes UnprofitableD. Guthrie, D. D.John 4:1-42
The Fountain of Living WaterD. Young John 4:6-15
Askest and SaithAbp. Trench.John 4:9-10
Christ Cares not for Classes or Races, But ForKnox Little.John 4:9-10
Dealings and Gift of GodF. D. Maurice.John 4:9-10
History of the SamaritansLord Carnarvon's, Druses of the Lebanon.John 4:9-10
Samaritan ChurlishnessCanon Tristram.John 4:9-10
The Evils of National RivalryJohn Ruskin.John 4:9-10
The Evils of Sectarian BigotryBp. Ryle.John 4:9-10
The Forbearance of ChristJohn McNeill.John 4:9-10
The Hatred of the Jews for the SamaritansCanon Tristram.John 4:9-10
The Hostility of the Samaritans Towards the JewsJ. R. Macduff, D. D.John 4:9-10
The Jews and SamaritansJ. Trapp.John 4:9-10
The Significance of Giving DrinkH. C. Trumbull, D. D.John 4:9-10














In human affairs the scale upon which things are done gives them, not only their interest and importance, but much also of their very character. The same spirit which in petty communities is local jealousy may in nations claim the dignified appellation of patriotism. The differences and disputes between Jews and Samaritans may possess for us but little real interest; whilst the sentiments not very dissimilar, which are cherished by great nations, claim dignity and grandeur. This passage in the gospel narrative is suggestive with regard to the relations between Christianity and the love of country.

I. THERE IS A GOOD SIDE TO PATRIOTISM WHICH, AS COMPARED WITH SELFISHNESS, IS A VIRTUE. The love of country is both greater and more difficult than the love of family or the love of self. It is morally elevating for a man to lose regard for his own interests in an absorbing desire for the welfare of his tribe or nation. Great deeds have]seen wrought, and great characters have been shaped, by love of fatherland.

II. THERE IS A BAD SIDE TO PATRIOTISM WHICH, AS CONTRASTED WITH PHILANTHROPY, IS A FAULT. The love of country may be magnified selfishness. When it renders a man insensible to the merits of those of alien blood or of different education, it warps the nature, and is often the occasion of injustice. Crimes have been done, and that sincerely, in the name of patriotism. Envy and jealousy, hatred, malice, and revenge, have sprung from spurious patriotism - that is, from a too exclusive regard to the interests or the honour of a nation.

III. CHRISTIANITY, WHILST NOT INIMICAL TO TRUE PATRIOTISM, INTRODUCES A GREAT DIVINE UNITING POWER INTO HUMAN SOCIETY.

1. The religion of Christ teaches the unity of the human race. It represents humanity as united by common origin and participation in a common nature.

2. The religion of Christ bases human unity upon the fatherhood of God. The family is one, because acknowledging one Head.

3. The Incarnation reveals and establishes this unity. Christ is the Son of man, the Friend of man, the Brother of man, the Saviour of man, the Lord of man. In him provision is made for the restoration of that unity which sin has broken.

IV. CHRISTIANITY THUS ENCOURAGES SUCH PATRIOTISM AS IS GOOD, AND CHECKS THE EVILS OFTEN CLOAKED UNDER THE NAME.

1. On the one hand, the religion of Christ fosters the feeling of duty which has its scope in political relationships. The duty nearest us is first, and, as we must not neglect our own household for the sake of strangers, so neither must we prefer foreigners and their interest to the welfare of our "kindred according to the flesh." A spurious philanthropy is a poor substitute for a genuine patriotism.

2. On the other hand, our religion forbids us to limit our regard to our immediate neighbours; and requires us to sweep with our spiritual vision the vast horizon of humanity. There is a homely proverb, "Charity begins at home;" to which a homely addition has been made, "but does not end there." The patriotism that takes us out of self is good; yet alone it is insufficient. It should broaden until our regard and our interest and our love reach far as the virtue of Christ's sacrifice, far as the range of Christ's gospel. Suspicions and contentions are alien from the Spirit of Christ. There is no limit to the comprehensiveness of the Saviour's pity; there should be no limit to the comprehensiveness of his people's love. - T.

How is it that Thou, being a Jew, askest drink of me?
There is a singular decorum in the use of words here. The woman has said, not unnaturally, "How is it that Thou askest of me?" But αἰτε1FC0;ιν is a word of petition as from an inferior to a superior, in this different from ἐρωτᾶν, which has more of equality in it. Christ therefore when He refers to that request of hers does not take up and allow her word. He says not, "Who is it that asketh," but who it is that saith (λέγων) to thee; while the asking is described as the proper attitude for her, "Thou wouldest have asked (ἤτησας) of Him." There lies often in such little details an implicit assertion of the unique dignity of His person, which it is very interesting and not unimportant to trace.

(Abp. Trench.)

— The former word seems to explain the first part of our Lord's answer. She had come day by day to draw water at that well. Had she never known that that water was a gift of God? Had no thirst on a hot day or no failure of the spring taught her that? Was water a thing to "traffic in"?

(F. D. Maurice.)

Among us even an enemy might ask or receive a drink of water without fear of compromising himself or his opponent; but not so in the East. There, the giving and receiving of a drink of water is the seeking and the making of a covenant of hospitality, with all that that covenant implies. It is not, indeed, like a covenant of blood, or a covenant of salt — indissoluble; but it is like the covenant of bread-sharing, which makes a truce, for the time being, between deadliest enemies. Aboolfeda tells, for example, of the different receptions awarded by Saladeen to the king of the Franks on the one hand, and to Prince Arnald of Caracca on the other, when the two Christian leaders were received in his tent by the victorious Saracen after the battle of Hatteen. Saladeen seated the Christian king by his side, and gave him drink cooled with snow. When the king, having tasted it, offered it also to Prince Arnald, Saladeen protested, saying, "This wretch shall not drink of the water with my permission; in which there would be safety to him;" and then, rising up, he smote off the head of the prince with his own sword. Over against this we are told that when Hormozan, a Persian ruler, surrendered to the Khaleef Omar, the successor of Aboo Bekr, and was brought a prisoner into the presence of his captor, he asked at once for a drink. Omar asked him if he were thirsty. "No," he said; "I only wish to drink in your presence, so that I may be sure of my life." He was assured that he might rest perfectly secure; and that assurance was kept.

(H. C. Trumbull, D. D.)

After the Assyrian conquest colonies from the East were placed in the deserted cities. The country having been desolated by war wild beasts multiplied, and became the terror and scourge of the new inhabitants. The barren heights of Hermon and Lebanon are to this day infested with bears, panthers, wolves, and jackals. The strangers attributed the calamity to the anger of the local deity, of whose peculiar mode of worship they were ignorant. They therefore petitioned for Jewish priests to instruct them in religious rites; and after they had heard them "they feared the Lord, and served their own gods" (2 Kings 17:24-41). In after times the Jews refused to acknowledge them in any way, and would not permit them to assist in building the second temple, though their refusal cost them many trials (Ezra 4.). Being cast off by the Jews, the Samaritans resolved to erect a temple of their own on Gerizim. The immediate occasion appears to have been the circumstances related by Nehemiah, that a sen of Joiada, the high priest, had become son-in-law to Sanballat, and had on this account been expelled from Jerusalem (Nehemiah 13:28). The date of the temple may thus be.fixed about B.C. 420. Shechem now became the metropolis of the Samaritans as a sect, and an asylum for all apostate and lax Jews (Joseph. "Antiq." 11:08-6). These things tended to foster enmity between the two nations, which resulted in the total destruction of the Temple of Gerizim by the Jews under John Hyrcanus. The very name Samaritan became a byword and a reproach among the Jews, just as the name Ye2 Kings 17:24; and Ezra 4:9), races of fierce habit and degraded faith, whose heathen practices, engrafted on the corrupt Judaism which lingered amongst the earlier Samaritans, brought down on the new colonies the especial Nemesis of God. Of these fierce tribes there were some who, Cuthites in name, were of the family of the Royal Scythians, or Gordyans, from the Gordiaean mountains, whom in.subsequent times the Greeks knew by the name of Carduchi (Xen. "Anab."), and with whom we are familiar as Koords. Some of these were settled in the Lebanon, and from them it has been said that the Druses spring, and draw the tenets of an ancient but unholy worship.

(Lord Carnarvon's "Druses of the Lebanon.)

The Samaritan sought by every petty annoyance to irritate the Jew. Their country was the nearest road for the caravans of northern pilgrims going to the feasts in Jerusalem. The Samaritans churlishly refused these the poorest rites of hospitality, and compelled them often to avoid maltreament, by taking the circuitous and more fatiguing route by the Jordan Valley. Again, it was one of the few consolations enjoyed by the bands of exiled Jews in Babylon to have announced to them, by means of the only ancient telegraphic communication — beacons on the mountain-tops — the appearance of the paschal moon. The first beacon-fire was lit on the summit of Olivet, and thence caught up from mountain to mountain in luminous succession, until, within sight of the Euphrates, they could, for the moment at least, take down their harps from the willows as they remembered Zion and its holy solemnities. But the Samaritans indulged the mischievous delight of perplexing and putting them out of reckoning by the use of false signals. Another wicked and successful exploit is recorded; and occurring as it did under the government of Coponius only a few years previous to the gospel era, may have tended at this time to deepen these animosities. A band of Samaritans succeeded in stealing to the courts of the Temple of Jerusalem during the Passover season, and defiling the sacred precincts by scattering them with dead men's bones; thus incapacitating the Jews that year from celebrating the great feast of their nation.

(J. R. Macduff, D. D.)

On asking drink from a woman near Nablus who was filling her pitcher, we were angrily refused — "The Christian dogs might get it for themselves."

(Canon Tristram.)

The Jew was no way behind in his manifestation of malevolence. The son of Sirach says, "There be two manner of nations which my heart abhorreth, and the third is no nation; they that sit upon the mountain of Samaria, and they that dwell among the Philistines, and that foolish people that dwell in Sichem." So that this false race dwelling at Sichem is more offensive to the pious Sirach than apostate Israel, with its worship of the golden calves on the mountains of Samaria (Ecclus. 47:23, 24), or even than the Philistines themselves, those hereditary enemies of God's people. He abhors an Israel which demeans itself as if it were no Israel; he abhors the no-Israel which persists in its hostility and defiance to the true Israel; but most deeply of all does he abhor the no-Israel which demeans itself as if it were Israel, the heathen wearing the mask of Israelite. To eat with them was for a Jew "as if he did eat swine's flesh." He denounced the Samaritan as a base time-server who would not hesitate to purchase immunity from pains and penalties by forswearing Jehovah and kissing the impious shrine of Baal or Jove. He regarded him as unclean as the evaded leper; to harbour him in his house would entail a heritage of judgments on his children. The name Samaritan became a byword of reproach. He was publicly cursed in the synagogue — cursed in the name of Jehovah, by the writing on the two tables of the law, by the curse of the upper and lower house of judgment. He was pronounced unworthy of eternal life — excommunicated alike from the Church on earth and the Church in heaven. The bitterest word of scorn the Jew could hurl at the Infinitely Pure One was this, "Thou art a Samaritan, and hast a devil." The yet untutored apostles shared the same exasperated feelings when they asked their Lord to call down fire from heaven on some Samaritan village. All worthy of remembrance is His gentle but sharp reproof, "Ye know not what spirit ye are of."

(Canon Tristram.)

I do not know anything more ludicrous among the self-deceptions of well-meaning people than their notion of patriotism, as requiring them to limit their efforts to the good of their own country — the notion that charity is a geographical virtue, and that what is holy and righteous to do for people on one bank of a river is quite improper and unnatural to do for people on the other. It will be a wonderful thing some day or other for the Christian world to remember that it went on thinking for two thousand years that neighbours were neighbours at Jerusalem, but not at Jericho; a wonderful thing for us English to reflect, in after years, how long it was before we Could shake hands with any one across that shallow salt wash which the very chalk dust of its two shores whitens from Folkestone to Ambletense. One magnificent attribute of the colouring of the late twelfth and the whole thirteenth and the early fourteenth century was the union of one colour with another by reciprocal interference, that is to say, if a mass of red is to be set beside a mass of blue, a piece of the red will be carried into the blue, and the reverse, sometimes in nearly equal proportions. And I call it a magnificent principle, for it is an eternal and universal one, not in act only, but in human life. It is the great principle of brotherhood, not by equality, nor by likeness, but by giving and receiving; the souls that are unlike, and the nations that are unlike, and the natures that are unlike, being bound into one noble whole, by each receiving something from and of the other's gifts and the other's glory.

(John Ruskin.)

The utter absence of real charity and love among men in the days when our Lord was upon earth ought not to be overlooked. Well would it be if men had never quarrelled about religion after He left the world! Quarrels among the crew of a sinking ship are not more hideous, unseemly, and irrational than the majority of quarrels among professors of religion. An historian might truly apply St. John's words to many a period in Church history, and say, "The Romanists have no dealings with the Protestants," or "the Lutherans have no dealings with the Calvinists," or "the Calvinists have no dealings with the Arminians," or "the Episcopalians have no dealings with the Presbyterians," or "the Baptists have no dealings with those who baptize infants," or "the Plymouth Brethren have no dealings with anybody who does not join their company." These things ought not so to be. They are the scandal of Christianity, the joy of the devil, and the greatest stumbling-block to the spread of the gospel.

(Bp. Ryle.)

Josephus writeth that at Samaria was a sanctuary opened by Sanballat for all renegade Jews, etc. The Jews therefore hated the presence, the fire, the fashion, the books of a Samaritan. Neither was there any hatred lost on the Samaritan's part, for if he had but touched a Jew he would have thrown himself into the nearest water, clothes and all.

(J. Trapp.)

You may have gone along the road on a hot summer day, tired and thirsty, and have seen the gleam of a cottage in the distance. Suppose you went to the door and asked for a drink of water, exactly as our Lord did; but your speech betrayed you, and you were asked, How do you, being a Protestant, ask drink of me, a Roman Catholic; or, How do you, being Scotch, ask of me who am Irish, for the Scotch have no dealings with the Irish? You would have ground your heel on the gravel, and vowed never to give any one the chance of so speaking to you again. But insults are just as they are taken; and you can't insult a man who won't let you. Jesus bows His head, and lets your ignorant speeches fly past Him.

(John McNeill.)

souls: — People when they talk of "the working classes" think that they have described the whole thing with one touch. They imagine that, like the "enter such and such a one" in Shakespeare's stage directions, when they have said "the working classes," then everything by way of definition that is to be said, is said. They label the article, so to speak, and then expect you to understand all about it. How difficult it is indeed to bridge across the chasm between class and class I But more difficult it is to remember that "the working class," or any class, is made up of individual souls. Our dear Lord did not speak to classes only. Jesus spoke to souls. He took men one by one, and each finite creature with his infinite future, each immortal being with his own history, his own work, his own sins, his own feelings, his own sorrows, was an object of tender interest to Jesus Christ.

(Knox Little.)

People
Jacob, Jesus, John, Joseph
Places
Cana, Capernaum, Galilee, Jerusalem, Judea, Samaria, Sychar
Topics
Askest, Asks, Associate, Dealing, Dealings, Drink, Intercourse, Jew, Jews, Nothing, Replied, Request, Samaria, Samar'ia, Samaritan, Samaritans, Says
Outline
1. Jesus talks with a woman of Samaria, and reveals his identity to her.
27. His disciples marvel.
31. He declares to them his zeal for God's glory.
39. Many Samaritans believe on him.
43. He departs into Galilee, and heals the ruler's son that lay sick at Capernaum.

Dictionary of Bible Themes
John 4:9

     2042   Christ, justice of
     5882   impartiality
     5888   inferiority
     5901   loneliness
     7505   Jews, the
     7525   exclusiveness
     7545   outsiders
     8341   separation
     8636   asking

John 4:4-29

     8428   example

John 4:4-30

     7560   Samaritans, the

John 4:5-9

     2036   Christ, humility

John 4:6-9

     4296   wells

John 4:7-14

     5580   thirst

John 4:7-15

     5939   satisfaction

John 4:7-26

     8497   witnessing, approaches

John 4:7-30

     5745   women

Library
August 23 Morning
I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.--JER. 31:3. We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.--God . . . hath saved us, and called us with a holy calling, not according to our works, but according
Anonymous—Daily Light on the Daily Path

September 18 Evening
En-hakkore. (Or, The well of him that cried.)--JUDG. 15:19. If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.--If any man thirst, let him come unto me and drink. This spake he of the Spirit, which they that believe on him should receive. Prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room
Anonymous—Daily Light on the Daily Path

September 29 Morning
Hereby perceive we the love of God, because he laid down his life for us.--I JOHN 3:16. The love of Christ, which passeth knowledge.--Greater love hath no man than this, that a man lay down his life for his friends. Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.--Beloved, if God so loved us, we ought also to love one another.--Be ye kind one to another, tenderhearted, forgiving one another, even as
Anonymous—Daily Light on the Daily Path

May 24 Morning
Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.--EPH. 4:30. The love of the Spirit.--The Comforter, which is the Holy Ghost.--In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled, and vexed his holy Spirit: therefore he turned to be their enemy, and he fought against them. Hereby know we that we dwell in him, and
Anonymous—Daily Light on the Daily Path

September 16 Morning
The Lord pondereth the hearts.--PROV. 21:2. The Lord knoweth the way of the righteous: but the way of the ungodly shall perish.--The Lord will shew who are his, and who is holy.--Thy Father which seeth in secret himself shall reward thee openly. Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.--There is no fear in love; but perfect love casteth out fear. Lord, all my desire is before thee; and my groaning
Anonymous—Daily Light on the Daily Path

February 1 Morning
Whom having not seen, ye love.--I PET. 1:8. We walk by faith, not by sight.--We love him, because he first loved us.--And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.--In whom ye trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.--God would make known what is the riches of the glory of this mystery among
Anonymous—Daily Light on the Daily Path

March 1 Morning
The fruit of the Spirit is love.--GAL. 5:22. God is love: and he that dwelleth in love dwelleth in God, and God in him.--The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.--Unto you . . . which believe he is precious.--We love him, because he first loved us.--The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto
Anonymous—Daily Light on the Daily Path

April 17 Evening
Draw me, we will run after thee.--SONG 1:4. I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.--I drew them with cords of a man, with bands of love.--I, if I be lifted up from the earth, will draw all men unto me.--Behold the Lamb of God.--As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. Whom have I in heaven but thee? and there is none upon
Anonymous—Daily Light on the Daily Path

June 6 Morning
He will rest in his love.--ZEPH. 3:17. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you.--We love him, because he first loved us.--You . . . hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our
Anonymous—Daily Light on the Daily Path

July 5 Morning
We have known and believed the love that God hath to us.--I JOHN 4:16. God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. God so loved the world, that he gave his only begotten
Anonymous—Daily Light on the Daily Path

November 22 Morning
Praying in the Holy Ghost.--JUDE 20. God is a Spirit: and they that worship him must worship him in spirit and in truth.--We . . . have access by one Spirit unto the Father. O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. The Spirit . . . helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth
Anonymous—Daily Light on the Daily Path

October 17 Evening
Thine is the kingdom, and the power, and the glory, for ever.--MATT. 6:13. The Lord reigneth, he is clothed with majesty: thy throne is established of old: thou art from everlasting. The Lord is . . . great in power.--If God be for us, who can be against us?--Our God whom we serve is able to deliver us, and he will deliver us.--My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.--Greater is he that is in you, than he that is in the world.
Anonymous—Daily Light on the Daily Path

November 8 Evening
The children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.--I KGS. 20:27. Thus saith the Lord, because the Syrians have said, the Lord is a God of the hills, but he is not God of the valleys; therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord. And they pitched one over against the other seven days; and so it was, that in the seventh day the battle was joined: and the children of Israel slew of
Anonymous—Daily Light on the Daily Path

August 30 Morning
The king held out . . . the golden sceptre. So Esther drew near, and touched the top of the sceptre.--ESTH. 5:2. It shall come to pass, when he crieth unto me, that I will hear; for I am gracious. We have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth
Anonymous—Daily Light on the Daily Path

May 13 Morning
Pray everywhere, lifting up holy hands, without wrath and doubting.--I TIM. 2:8. The true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.--Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am.--When ye stand praying, forgive, if ye have ought against any. Without faith it is impossible to please him: for he that cometh
Anonymous—Daily Light on the Daily Path

February 23 Evening
Who knoweth the power of thine anger?--PSA. 90:11. From the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying,Eli, Eli, lama sabachthani?that is to say, My God, my God, why hast thou forsaken me?--The Lord hath laid on him the iniquity of us all. There is therefore now no condemnation to them which are in Christ Jesus.--Being justified by faith, we have peace with God through our Lord Jesus Christ.--Christ hath redeemed
Anonymous—Daily Light on the Daily Path

December 25 Morning
The kindness and love of God our Saviour toward man appeared.--TIT. 3:4. I have loved thee with an everlasting love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under
Anonymous—Daily Light on the Daily Path

February 1. "A Well of Water Springing Up" (John iv. 14).
"A well of water springing up" (John iv. 14). In the life overflowing in service for others, we find the deep fountain of life running over the spring and finding vent in rivers of living water that go out to bless and save the world around us. It is beautiful to notice that as the blessing grows unselfish it grows larger. The water in the heart is only a well, but when reaching out to the needs of others it is not only a river, but a delta of many rivers overflowing in majestic blessing. This overflowing
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Gift and the Giver
'Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water.'--JOHN iv. 10. This Gospel has two characteristics seldom found together: deep thought and vivid character-drawing. Nothing can be more clear-cut and dramatic than the scene in the chapter before us. There is not a word of description of this Samaritan woman. She paints herself, and it is not a beautiful
Alexander Maclaren—Expositions of Holy Scripture

The Springing Fountain
'The water that I shall give him shall be in him a well of water, springing up into everlasting life.'--JOHN iv. 14. There are two kinds of wells, one a simple reservoir, another containing the waters of a spring. It is the latter kind which is spoken about here, as is clear not only from the meaning of the word in the Greek, but also from the description of it as 'springing up.' That suggests at once the activity of a fountain. A fountain is the emblem of motion, not of rest. Its motion is derived
Alexander Maclaren—Expositions of Holy Scripture

The Second Miracle
'This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee.'--JOHN iv. 54. The Evangelist evidently intends us to connect together the two miracles in Cana. His object may, possibly, be mainly chronological, and to mark the epochs in our Lord's ministry. But we cannot fail to see how remarkably these two miracles are contrasted. The one takes place at a wedding, a homely scene of rural festivity and gladness. But life has deeper things in it than gladness, and a
Alexander Maclaren—Expositions of Holy Scripture

The Wearied Christ
'Jesus therefore, being wearied with His journey, sat thus on the well.... He said unto them, I have meat to eat that ye know not of.'--JOHN iv. 6,32. Two pictures result from these two verses, each striking in itself, and gaining additional emphasis by the contrast. It was during a long hot day's march that the tired band of pedestrians turned into the fertile valley. There, whilst the disciples went into the little hill-village to purchase, if they could, some food from the despised inhabitants,
Alexander Maclaren—Expositions of Holy Scripture

'Give Me to Drink'
'... Jesus saith unto her, Give Me to drink.... Jesus saith unto her, I that speak unto thee am He.'--JOHN iv. 7, 26. This Evangelist very significantly sets side by side our Lord's conversations with Nicodemus and with the woman of Samaria. The persons are very different: the one a learned Rabbi of reputation, influence, and large theological knowledge of the then fashionable kind; the other an alien woman, poor--for she had to do this menial task of water-drawing in the heat of the day--and of
Alexander Maclaren—Expositions of Holy Scripture

August the Third Changing Asking into Thirsting
"Go, call thy husband!" --JOHN iv. 16-30. I never supposed that the transformation would begin here. I thought that there were some words which would remain unspoken. But here our Master speaks a word which only deepens the weariness of the woman, and irritates the sore of her galling yoke. What is He doing? He is seeking to change the sense of wretchedness into the sense of sin! He is seeking to change weariness into desire! He wants to make the woman thirst! And so He puts His finger upon
John Henry Jowett—My Daily Meditation for the Circling Year

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