John 4:25 · Bible study
John 4:25 Commentary: The Woman's Messianic Hope
Greek · 11 what the commentators say
Meaning in one sentence
Examine the Samaritan woman's declaration in John 4:25: her expectation of Messiah, the significance of 'all things', and Jesus' self-revelation.
Research Summary
- Meaning: The woman expresses the Samaritan hope for a Messiah who will fully reveal God's will, especially regarding worship.
- Key words: Messiah/Christ (anointed one), anangelei (to announce thoroughly, from bottom to top), hapas (all, without exception).
- Main debate: Whether the Samaritans actually held a messianic expectation, narrative and historical evidence affirm it.
- Theological theme: Christ as the definitive revealer of God and the fulfilment of long-held hopes.
- Best use: To illustrate Jesus' openness to outsiders and the progression of faith from question to confession.
Translation Comparison
BSB Berean Standard Bible 2020
The woman said, “I know that Messiah” (called Christ) “is coming. When He comes, He will explain everything to us.”
WEB World English Bible 2000
The woman said to him, “I know that Messiah is coming, he who is called Christ. When he has come, he will declare to us all things.”
KJV King James Version 1769
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
ASV American Standard Version 1901
The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things.
YLT Young's Literal Translation 1898
The woman saith to him, `I have known that Messiah doth come, who is called Christ, when that one may come, he will tell us all things;'
Darby Darby Bible 1890
The woman says to him, I know that Messias is coming, who is called Christ; when he comes he will tell us all things.
Douay-Rheims Douay-Rheims Bible 1899
The woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.
Translations in other languages (10 available)
Dícele|strong="G3004, G0846" la mujer: Sé que el Mesías ha de venir, el cual se dice el Cristo: cuando él viniere nos declarará todas las cosas.
Disse-lhe a mulher: Eu sei que o Messias vem (que se chama o Cristo); quando ele vier, todas as coisas nos anunciará.
La femme lui dit: Je sais que le Messie doit venir ( celui qu’ on appelle Christ); quand il sera venu, il nous annoncera toutes choses.
Spricht das Weib zu ihm: Ich weiß, daß der Messias kommt, der da Christus heißt. Wenn derselbe kommen wird, so wird er's uns alles verkündigen.
De vrouw zeide tot Hem: Ik weet, dat de Messias komt (Die genaamd wordt Christus); wanneer Die zal gekomen zijn, zo zal Hij ons alle dingen verkondigen.
La donna gli disse: Io so che il Messia (ch’è chiamato Cristo) ha da venire; quando sarà venuto, ci annunzierà ogni cosa.
Rzekła mu niewiasta: Wiem, że przyjdzie Mesyjasz, którego zowią Chrystusem, ten, gdy przyjdzie, oznajmi nam wszystko.
Женщина говорит Ему: знаю, что придет Мессия, то есть Христос; когда Он придет, то возвестит нам все.
婦人 說：「我知道 彌賽亞（就是 那稱為 基督的）要來； 他 來了，必將一切的事 都告訴 我們。」
The woman said to him, I am certain that the Messiah, who is named Christ, is coming; when he comes he will make all things clear to us.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 4:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse captures the Samaritan woman's genuine messianic hope, rooted in the books of Moses. Barnes, Gill, and Vincent note that the Samaritans expected a prophet like Moses from Deuteronomy 18:15,18, who would settle questions of worship and restore divine teaching. The phrase 'which is called Christ' is universally taken as the evangelist's explanatory gloss (Barnes, Gill), since neither Aramaic nor Hebrew required translation between the speakers. Vincent highlights two Greek features: the demonstrative pronoun ἐκεῖνος ('that one') is emphatic, setting the Messiah apart from all other teachers, and the verb ἀναγγελεῖ conveys a thorough, complete announcement. Calvin sees the woman implicitly contrasting the partial teaching of the Law with the full revelation the Messiah would bring. Matthew Henry and Wesley describe her as joyfully advancing toward faith. The verse thus forms the hinge of the dialogue, preparing the reader for Jesus' climactic self-revelation in verse 26: 'I am he, the one who speaks to you.'
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The woman expresses a genuine expectation of a coming Messiah who will give full revelation, and Jesus immediately identifies Himself as that Messiah.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Samaritan messianic expectation | All traditions agree that Samaritans expected a coming prophet like Moses, based on the Pentateuch (Deut 18:15,18). | Some early commentators doubted this could be true given Samaritan rejection of the Prophets, but the narrative and later evidence support it. The exact nature of that expectation (political vs. spiritual) is debated. |
| The phrase 'which is called Christ' | Nearly all commentators see this as the evangelist's explanatory gloss, not the woman's own words. | A minor debate: some wonder if the woman could have used the Greek term, but most agree she would not have explained Messiah to a Jew. |
| The meaning of 'all things' | The woman expects the Messiah to give complete divine revelation, especially about worship and the Godhead. | Calvin focuses on the Law's incompleteness compared to Christ; Clarke and Gill highlight the worship location dispute; Vincent emphasizes the thoroughness of the revelation. |
Historical & Cultural Context
The Samaritans accepted only the Pentateuch as Scripture, yet from these five books they developed a lively messianic hope. They looked for a figure called the Taheb, often identified as the 'prophet like Moses' promised in Deuteronomy 18:15. This figure would restore true worship and settle the long dispute between Gerizim and Jerusalem. Vincent notes that the Samaritans called him Hushab or Hathab, meaning the Converter or the Returning One.
The woman arrives at the well alone at the sixth hour, an unusual time suggesting social isolation, likely tied to her marital history. Jesus' conversation has already moved from water to worship, and he has confronted her about her past. Rather than defending herself, she redirects the discussion to the coming Messiah. Her statement 'he will declare to us all things' probably refers to the unresolved question of proper worship. Adam Clarke and Gill both note that she expected the Messiah to settle the national question between Gerizim and Ebal. This hope is grounded in passages like Genesis 49:10 and Numbers 24:17, which the Samaritans read messianically. The Cambridge Bible defends the historicity of this Samaritan expectation against allegorical interpretations, noting that Samaritans still await a Messiah today.
Literarily, the verse sits at a turning point. Jesus has just taught that true worship is in spirit and truth (v.24), and the woman grasps that this points beyond current practices. Her reference to the Messiah signals both her hope and her evasion: she defers the final answer to a future figure. Jesus immediately takes up the invitation by revealing himself in verse 26, collapsing the distance between expectation and fulfilment.
Textual Notes
A few manuscripts read 'we know' (οἴδαμεν) instead of 'I know' (οἶδα), which Clarke mentions as evidence that the expectation was shared among Samaritans. The Syriac version omits the clause 'which is called Christ' entirely, since the reader would not need the Hebrew term explained (Gill). No other significant variants are noted in the supplied sources.
Reception History
From the Reformation onward, commentators such as Calvin, the Geneva Bible, and the Methodist tradition have emphasized the woman's progression from curiosity to confession. Barnes and Gill note the Samaritan foundation in Moses. The Cambridge Bible defends the narrative's historicity against allegorical readings. This verse remains central to discussions of Jesus' inclusive mission and the fulfilment of Old Testament hope across ethnic lines.
Preaching This Verse
Three-point outline
- A Confession of Hope: The woman acknowledges the coming Messiah, showing that Samaritan tradition also awaited God's Anointed.
- An Expectation of Clarity: She looks to the Messiah to settle every disputed question, especially about worship.
- An Invitation to Revelation: Jesus responds directly: 'I am he.' The one she hopes for is already speaking to her.
Five-point outline
- Context of the Conversation: Jesus has confronted the woman about her life and taught about worship in spirit and truth.
- Her Growing Faith: She moves from seeing Jesus as a Jew (v.9) to a prophet (v.19) to the Messiah (v.25).
- Her Reference to the Messiah: She expresses a hope grounded in the Pentateuch and shared by her people.
- Jesus' Self-Identity: Without hesitation, he declares 'I am he', a direct claim to divinity in John's Gospel.
- The Ripple Effect: The woman leaves her water pot and goes to the town, testifying that the Messiah has come.
Illustration hooks
- Waiting for a specialist to give a final diagnosis after conflicting advice from several doctors.
- Being in a long unresolved dispute and hoping an impartial judge will settle it.
- The surprise of discovering that the person you have been talking to is actually the expert you were waiting for.
Questions your congregation is asking
- Why did Jesus reveal himself so plainly to this Samaritan woman when he told others to keep his identity secret?
- What does 'all things' mean? Does the Messiah know everything, or everything about worship?
- How does this passage apply to me when I have unresolved questions about faith?
Leading a Discussion
John 4:25 comes at a turning point in the conversation at the well. The woman, having been confronted about her life, does not try to defend herself; instead, she points forward to the Messiah, revealing both her hope and her evasion. This verse opens the door for Jesus' direct revelation. Use these questions to help your group see how God meets us in our questions.
Discussion questions
- What does the woman already know about the Messiah? Where did she learn this?
- Why do you think she mentions 'all things'? What specific matters might she expect the Messiah to settle?
- How does her statement reflect the difference between Jewish and Samaritan expectations of the Messiah?
- Why does Jesus respond by saying 'I am he' right at this point? What makes this the right moment?
- How does this passage show Jesus' willingness to meet people where they are, even when their understanding is incomplete?
- In what areas of your life do you tend to defer questions to 'someday' rather than bringing them to Jesus now?
- What can we learn from the woman's progression from curiosity to confession to testimony?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 18:15 | Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. |
| Deuteronomy 18:18 | I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him. |
| Daniel 9:24 | “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy. |
| Daniel 9:26 | After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. |
| Matthew 1:16 | Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. |
| John 1:41 | He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). |
| John 1:42 | He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). |
| John 1:49 | Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes a textual variant in which the Samaritan woman says "we know" that Messiah is coming, indicating this hope was shared by her entire community. He also explains that the phrase "which is called Christ" was added by John the evangelist, since the woman would not have needed to translate a Hebrew title for a Jewish prophet.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Samaritan woman, while accepting the coming Messiah, seems unsatisfied with Jesus' earlier answer about worship. She defers the unresolved question to the Messiah, whom she expects to settle everything. The explanation "which is called Christ" is likely John's editorial addition, not the woman's own words.
Calvin's Commentaries Reformed 1564
Calvin observes that the Samaritan woman expects the Messiah as the perfect teacher who will reveal all things fully, contrasting with the partial instruction of the Law and Prophets. She sees his doctrine as complete and final, the ultimate goal of wisdom beyond which no further progress is needed.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary defends the story's historical truth against three objections: Samaritans did expect a Messiah from the Pentateuch; Christ's two-day visit did not complete all the work; and the allegorical reading of the five husbands as pagan religions is forced and implausible. The narrative's realistic details and psychology confirm it as a faithful record.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the Samaritan woman's firm expectation of the coming Messiah, whom she calls both Messias and Christ. She trusts that he alone will fully reveal divine truth. This shows that even among Samaritans, the hope of a coming revealer remained alive.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the phrase “which is called Christ” is not the woman explaining the term, but the Gospel writer’s addition for Greek readers who would not understand “Messiah.” He also observes that the Samaritans, though lacking the exact word in their Scriptures, still expected the coming deliverer based on the books of Moses and Jewish tradition.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that the woman's statement about the coming Messiah shows she was already close to accepting Jesus' self-revelation. Under such a matchless Teacher, she was quickly lifted from her degraded state to a mind capable of receiving the highest truths.JFB observes that the woman's statement about the coming Messiah shows she was already nearly prepared to receive Jesus' self-revelation. Under so matchless a Teacher, she was quickly lifted from her degraded state to a heart capable of the noblest truths.
Lange's Commentary Reformed 1857
Lange emphasizes that Christ, weary and thirsty at the well, uses His own physical need to reveal spiritual provision. He highlights the gradual process: Christ first awakens the woman's conscience by exposing her sin, then leads her step by step from worldly concerns to faith as the Messiah, breaking down national and gender barriers.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Christ's "must needs go through Samaria" was not a matter of geographical convenience but of divine appointment to meet this woman. He draws attention to the striking contrast: the one who can give living water sits weary and asks for ordinary water, so that her need for a gift beyond her understanding might be exposed.
Vincent's Word Studies Evangelical 1887
Vincent notes the Samaritan woman uses the Jewish name "Messiah," even though Samaritan expectations were less political than the Jewish hope. The Greek word for "that one" emphasizes Jesus as the unique teacher, distinct from all others, and "will tell" means a full, thorough proclamation, not mere announcement.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley reads the woman's words as expressing both joy over what she has already learned from Jesus and a genuine hunger to learn more. Her response is not merely curiosity but combines gratitude for partial understanding with an eager desire for fuller teaching.