John 4:9

KJV

Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

KJV (with Strong's)

Then {G3767} saith {G3004} the woman {G1135} of Samaria {G4542} unto him {G846}, How is it that {G4459} thou {G4771}, being {G5607} a Jew {G2453}, askest {G154} drink {G4095} of {G3844} me {G1700}, which am {G5607} a woman {G1135} of Samaria {G4542}? for {G1063} the Jews {G2453} have {G4798} no {G3756} dealings {G4798} with the Samaritans {G4541}.

Complete Jewish Bible

The woman from Shomron said to him, “How is it that you, a Jew, ask for water from me, a woman of Shomron?” (For Jews don’t associate with people from Shomron.)

Berean Standard Bible

“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.)

American Standard Version

The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.)

Commentary

### SUMMARY
John 4:9 captures the Samaritan woman's profound astonishment at Jesus' request for water, immediately highlighting the deep-seated ethnic, religious, and social chasm between Jews and Samaritans. Her question, "How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans," underscores the radical nature of Jesus' action, which intentionally transgressed deeply ingrained societal norms and prejudices of the time.

### CONTEXT
* **Literary Context:** This verse is pivotal in the narrative of [John chapter 4](/john/4 "John 4 - Jesus and the Samaritan Woman"), following Jesus' deliberate decision to travel through Samaria ([John 4:4](/john/4-4 "John 4:4 - Jesus' Intentional Journey Through Samaria")) despite the common Jewish practice of avoiding the region. Having arrived weary at Jacob's well and sent His disciples into the town for food, Jesus initiates a conversation with a Samaritan woman, a highly unusual act for a Jewish man, let alone a rabbi. Her question in [John 4:9](/john/4-9 "John 4:9 - The Samaritan Woman's Question") serves as the immediate response to Jesus' initial request for a drink ([John 4:7](/john/4-7 "John 4:7 - Jesus Asks for a Drink")), setting the stage for one of the most significant and revelatory dialogues in the Gospels, where Jesus unveils His identity as the Messiah and offers "living water."
* **Historical & Cultural Context:** The animosity between Jews and Samaritans dated back centuries, stemming from the Assyrian conquest of the Northern Kingdom of Israel in 722 BC. When the Assyrians deported many Israelites and resettled foreign peoples in Samaria, those who remained intermarried, leading to a mixed populace. This group developed their own distinct religious practices, accepting only the Pentateuch (the first five books of Moses) as authoritative scripture and establishing their worship center on [Mount Gerizim](/john/4-20 "John 4:20 - Worship on Mount Gerizim") rather than in Jerusalem. Jews of the 1st century viewed Samaritans as heretics, half-breeds, and religious rivals, considering them ritually unclean and avoiding all social and religious interaction. The phrase "the Jews have no dealings with the Samaritans" was a stark reality, making Jesus' simple request for water a profoundly counter-cultural and boundary-breaking act.
* **Key Themes:** [John 4:9](/john/4-9 "John 4:9 - The Samaritan Woman's Question") introduces several key themes that permeate the chapter and the broader Gospel of John. Firstly, it highlights **Jesus' radical inclusivity and His challenge to societal prejudices**. By engaging the Samaritan woman, Jesus deliberately dismantles ethnic, religious, and gender barriers, demonstrating that God's grace extends beyond human-made divisions. Secondly, it underscores the **divine initiative in salvation**, as Jesus, the Son of God, actively seeks out and ministers to a marginalized individual, not waiting for her to come to Him. This foreshadows the universal reach of the Gospel, as seen in passages like [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ"), where distinctions of Jew or Gentile, slave or free, male or female are transcended in Christ. Finally, the verse sets the stage for the theme of **true worship**, shifting focus from geographical locations like Mount Gerizim or Jerusalem to worship "in spirit and truth" ([John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), a worship accessible to all who believe.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **synchráomai (Greek, _synchráomai'_):** This verb, translated "have dealings with," signifies more than merely avoiding commercial transactions. It denotes a refusal to share in the common use of things, to associate, or to have any common interaction whatsoever. It points to a deep-seated, institutionalized social and religious separation, highlighting the profound nature of Jesus' boundary-breaking act in seeking a drink from the Samaritan woman. The word encapsulates the complete social ostracization and mutual contempt that characterized Jewish-Samaritan relations.
* **Ioudaîos (Greek, _Ioudaîos'_):** Translated "Jew," this term identifies Jesus' ethnic and religious background, which was immediately recognizable to the Samaritan woman. For a Jew, especially a male rabbi, to initiate conversation with a Samaritan woman in public was an astonishing breach of social custom. The woman's emphasis on Jesus "being a Jew" underscores the gravity of this cultural transgression and her surprise that He would stoop to interact with someone from her despised group.
* **Samareîtis (Greek, _Samareîtis'_)::** This word, translated "woman of Samaria" or "Samaritess," identifies the woman's dual marginalized status. Not only was she a Samaritan, a group despised by Jews, but she was also a woman, limiting her social standing in that patriarchal society, particularly in public interaction with an unrelated man. Her identity as a "woman of Samaria" amplifies the radical nature of Jesus' approach, as He crosses multiple societal boundaries simultaneously.

#### Verse Breakdown
* **"Then saith the woman of Samaria unto him":** This opening clause immediately establishes the woman's direct and astonished response to Jesus. Her speaking first, and with such a pointed question, indicates the profound impact of Jesus' unconventional behavior on her. It's not a hesitant or fearful response, but one of immediate incredulity.
* **"How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?":** This is the core of her question, articulating the two primary social barriers Jesus has just crossed: the ethnic/religious divide ("thou, being a Jew" vs. "a woman of Samaria") and the gender divide (a Jewish man speaking to a Samaritan woman in public). Her phrasing "How is it that" conveys deep surprise and a challenge to the established order. She is calling attention to the impropriety, from her cultural viewpoint, of His request.
* **"for the Jews have no dealings with the Samaritans":** This explanatory clause provides the explicit cultural and historical context for her astonishment. It confirms the rigid social and religious segregation enforced by Jews against Samaritans. This statement is not merely an observation but a declaration of a deeply ingrained societal norm, emphasizing the radical nature of Jesus' act and the extent to which He defied conventional expectations.

#### Literary Devices
The encounter in [John 4:9](/john/4-9 "John 4:9 - The Samaritan Woman's Question") is rich with **Irony** and **Foreshadowing**. The primary irony lies in Jesus, the source of "living water" ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water")), asking for physical water from a marginalized woman. This subversion of roles immediately captures attention and sets the stage for a deeper spiritual revelation. The woman's question itself, steeped in the prejudice of her time, highlights the **Contrast** between human division and divine unity. Her statement, "the Jews have no dealings with the Samaritans," acts as a stark backdrop against which Jesus' inclusive mission shines. Furthermore, the entire interaction serves as **Foreshadowing** for the universal reach of the Gospel. Jesus' deliberate crossing of ethnic and gender barriers here prefigures the breaking down of all "dividing walls of hostility" ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")) through His atoning work, opening the way for all nations to come to God. The **Dialogue** format of the entire chapter, initiated by this verse, is crucial, allowing for the unfolding of profound theological truths through a personal, relatable interaction.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 4:9 serves as a powerful theological statement about the nature of God's redemptive plan and Jesus' radical approach to ministry. In a world deeply fractured by ethnic, religious, and social divisions, Jesus intentionally steps into a context of profound animosity to extend grace and truth. This verse reveals that God's love transcends all human-made barriers, demonstrating His desire to reconcile all people to Himself. Jesus' willingness to engage with someone so utterly marginalized by society—a Samaritan, a woman, and one with a questionable past—underscores the universal scope of the Gospel and God's heart for the "outsider." It challenges the notion that salvation is exclusive to any particular group, emphasizing that divine initiative seeks out the lost, regardless of their background or social standing.

* [John 4:4](/john/4-4 "John 4:4 - Jesus' Intentional Journey Through Samaria")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")
* [Acts 1:8](/acts/1-8 "Acts 1:8 - The Gospel to Samaria and Beyond")

### REFLECTION AND APPLICATION
The encounter at Jacob's well, beginning with the Samaritan woman's astonished question in John 4:9, profoundly challenges believers today to examine their own hearts for hidden prejudices and to actively dismantle societal barriers that hinder the spread of the Gospel. Jesus' example calls us to move beyond comfortable cultural norms and to intentionally seek out those who are different from us, whether ethnically, socio-economically, religiously, or politically. It compels us to reflect on who we might be "having no dealings with" and to consider how our actions might be perceived by those outside our immediate circles. Following Jesus' lead means embracing a radical inclusivity, initiating conversations of grace, and extending genuine love, even when it feels uncomfortable or goes against prevailing cultural tides. This verse reminds us that the Kingdom of God is expansive, welcoming all who believe, and our lives should reflect that boundless love.

#### Questions for Reflection
* **What societal or cultural barriers do I unconsciously uphold in my interactions with others, preventing genuine connection?**
* **How can I, like Jesus, intentionally initiate conversations and extend grace to those considered "outsiders" by my community or culture?**
* **In what ways does this encounter challenge my understanding of God's universal love and the scope of the Gospel, particularly concerning those I might be inclined to avoid?**

### FAQ
**Why was the animosity between Jews and Samaritans so strong?**

Answer: The animosity between Jews and Samaritans was deeply rooted in centuries of historical, ethnic, and religious conflicts. It began after the Assyrian conquest of the Northern Kingdom of Israel in 722 BC. Many Israelites were exiled, and foreign peoples were resettled in Samaria, intermarrying with the remaining Israelites. This mixed population developed distinct religious practices, accepting only the Pentateuch (the first five books of Moses) as scripture and establishing their own temple on [Mount Gerizim](/john/4-20 "John 4:20 - Worship on Mount Gerizim") as a rival to the Jewish temple in Jerusalem. Jews viewed Samaritans as impure, half-breed heretics who had corrupted the true worship of God. This led to a strict policy of non-association, including avoiding travel through Samaria and refusing to share food or vessels, as the Samaritan woman's question in [John 4:9](/john/4-9 "John 4:9 - The Samaritan Woman's Question") clearly indicates.

**Did Jesus break Jewish law by speaking to the Samaritan woman?**

Answer: While Jesus did not violate any explicit Mosaic law by speaking to the Samaritan woman, He certainly transgressed deeply entrenched social and religious customs of His time. For a Jewish man, especially a rabbi, to initiate a conversation with a Samaritan woman in public was considered highly improper and scandalous. Jewish tradition often discouraged public interaction between men and women who were not related, and the animosity towards Samaritans was so severe that any "dealings" with them were avoided. Jesus' action was a deliberate and radical challenge to these human traditions and prejudices, highlighting His mission to break down barriers and extend grace universally, as further seen in His subsequent teachings about worship and salvation in [John 4:21-24](/john/4-21-24 "John 4:21-24 - True Worship").

**What is the significance of Jesus asking *her* for water?**

Answer: The significance of Jesus asking the Samaritan woman for water is multi-layered. Firstly, it subverts expectations and human hierarchies. Jesus, the Lord of all, places Himself in a position of need, demonstrating humility and vulnerability. Secondly, it serves as a divine strategy to initiate conversation and overcome the profound social barriers articulated in [John 4:9](/john/4-9 "John 4:9 - The Samaritan Woman's Question"). By asking for a simple drink, Jesus creates a common ground, a point of immediate connection that bypasses the centuries of animosity. This act allows Him to transition from a request for physical water to offering "living water" ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water")), symbolizing eternal life and the Holy Spirit, thereby revealing His true identity and the universal nature of salvation.

### CHRIST-CENTERED FULFILLMENT
John 4:9, with its stark depiction of ethnic and social division, beautifully foreshadows and embodies the Christ-centered fulfillment of God's redemptive plan. Jesus, the incarnate Son of God, is the ultimate barrier-breaker. His very act of becoming flesh bridged the infinite chasm between a holy God and sinful humanity ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). The encounter at Jacob's well is a microcosm of His universal mission: to reconcile all things to Himself, tearing down the "dividing wall of hostility" that separated people from God and from one another ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace and Reconciliation")). By intentionally engaging the Samaritan woman, Jesus demonstrates that His salvation is not limited by race, gender, social status, or past sin, but is freely offered to "whoever believes in Him" ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). This radical inclusivity culminates in the Great Commission, where His followers are commanded to make disciples of "all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")), echoing the breaking of barriers initiated by Christ at the well and fulfilled through His atoning sacrifice and the outpouring of the Holy Spirit on all peoples ([Acts 2:17-21](/acts/2-17-21 "Acts 2:17-21 - The Spirit Poured Out on All Flesh")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 10:28

And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

2 Kings 17:24

¶ And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

2 Kings 17:41

So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.

John 8:48

Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

Matthew 10:5

¶ These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not:

Luke 9:52

And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

Luke 9:56

For the Son of man is not come to destroy men's lives, but to save [them]. And they went to another village.