A.T. Robertson Commentary John 4

When therefore (Hως ουν). Reference to 3:22f. the work of the Baptist and the jealousy of his disciples. Ουν is very common in John's Gospel in such transitions.

The Lord (ο Κυριος). So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους. Mark usually has ο Ιησους and Luke often ο Κυριος. In the narrative portion of John we have usually ο Ιησους, but ο Κυριος in five passages (4:1; 6:23; 11:2; 20:20; 21:12). There is no reason why John should not apply ο Κυριος to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism.

Knew (εγνω). Second aorist active indicative of γινωσκω. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24). Already the Pharisees are suspicious of Jesus.

How that (οτ). Declarative οτ (indirect assertion).

Was making and baptizing more disciples than John (πλειονας μαθητας ποιε κα βαπτιζε η Ιωανης). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Matthew 3:5; Luke 3:7,15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19f.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

Although Jesus himself baptized not, but his disciples (καιτοιγε Ιησους αυτος ουκ εβαπτιζεν αλλ' ο μαθητα αυτου). Parenthetical explanation that applies also to 3:22. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of καιτοιγε (and yet indeed), compound conjunction (καιτο in Ac 14:17; Hebrews 4:3) with intensive particle γε added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew 28:19). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

Left Judea (αφηκεν την Ιουδαιαν). Unusual use of αφιημ. First (Καππα) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in 16:28. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. So he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John 5:1–47; 7:14-10:21; John 10:22–42; John 11:17–53).

Again into Galilee (παλιν εις την Γαλιλαιαν). Reference to 2:1-12. The Synoptics tell nothing of this early work in Perea (John 1:19–51), Galilee, or Judea (2:13-4:2). John supplements their records purposely.

He must needs pass through Samaria (Εδε δε αυτον διερχεσθα δια της Σαμαριας). Imperfect indicative of the impersonal verb δε with subject infinitive (διερχεσθα) and accusative of general reference (αυτον). Note repetition of δια. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke 9:51–56).

So he cometh (ερχετα ουν). Vivid present middle indicative and transitional ουν.

Sychar (Συχαρ). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isaiah 28:1) or "lying-town" (Habakkuk 2:18) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of πολιν (city) does not mean that it was a large town. Mark and John use it freely for small places.

Parcel of ground (χωριου). Old use of this diminutive of χωρος or χωρα, a piece of ground.

That Jacob gave to his son Joseph (ο εδωκεν Ιακωβ τω Ιωσηφ τω υιω αυτου). See Ge 33:19; 48:22. Relative ο is not attracted to case of χωριου. First aorist active indicative εδωκεν.