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John 4:42
And said unto the woman, Now we believe, not because of thy saying: for we have heardhim ourselves, and know that this is indeed the Christ, the Saviour of the world.

John 1:41,42,49
He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ…

Daniel 9:24-26
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy…

when.

John 4:29,39
Come, see a man, which told me all things that ever I did: is not this the Christ? …

Deuteronomy 18:15-18
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; …

“I know that Messiah”
The term "Messiah" is derived from the Hebrew word "Mashiach," meaning "anointed one." This reflects the woman's understanding of Jewish and Samaritan expectations of a coming deliverer. Despite the religious differences, both groups anticipated a figure who would bring salvation and restoration.

(called Christ)
"Christ" is the Greek equivalent of "Messiah." This parenthetical note clarifies for Greek-speaking audiences that the terms are synonymous. It highlights the universal expectation of a savior figure, transcending cultural and linguistic barriers.

“is coming.”
The future tense indicates the anticipation and hope prevalent among the people of that era. This expectation was rooted in Old Testament prophecies, such as those found in Isaiah and Daniel, which foretold the coming of a redeemer.

When He comes,
This reflects the certainty and hope in the woman's belief. It underscores the widespread expectation of the Messiah's arrival, which was a central theme in Jewish eschatology. The phrase also sets the stage for Jesus to reveal His identity as the Messiah.

He will explain everything to us.”
The woman's statement reveals her belief that the Messiah would have divine wisdom and authority to clarify spiritual truths and resolve theological disputes. This expectation aligns with prophecies likeIsaiah 11:2, which speaks of the Messiah possessing the Spirit of wisdom and understanding. It also foreshadows Jesus' role as the ultimate teacher and revealer of God's truth.

- After a pointed discussion about living water and true worship (John 4:10-24), the Samaritan woman finally speaks from her heart.

- Her words reveal that she has been listening to Jesus’ every statement (John 4:19, 22).

- Scripture often shows that faith begins with honest conversation—think of Nicodemus wrestling aloud with Jesus inJohn 3:1-9 or the father of the demon-possessed boy crying, “I do believe; help my unbelief!” (Mark 9:24).

- In each case, the Lord meets seekers where they are and draws them further. Here, He is about to do the same for this woman.

- Even Samaritans, who accepted only the Pentateuch, clung to the promise of a coming Deliverer (“Shiloh,”Genesis 49:10; “a Prophet like me,”Deuteronomy 18:15-18).

- The woman’s statement shows a planted seed of Scripture in her heart (Isaiah 55:11).

- Her certainty—“I know”—stands as a reminder that God keeps awareness of His plan alive in every generation (Luke 2:25-32).

- Faith is personal: she does not say, “People say,” but “I know.”

- John adds this parenthetical note for Greek-speaking readers unfamiliar with the Hebrew term “Messiah.”

- Throughout the Gospel, he makes similar clarifications (John 1:38, 41; 9:7), underscoring that the promise is for all nations (Genesis 12:3;Revelation 7:9).

- By equating “Messiah” with “Christ,” the text affirms that the long-awaited Hebrew Savior and the anointed One proclaimed by the apostles are one and the same (Acts 2:36).

- The verb is present, not past—her hope is active.

- Old Testament voices kept this anticipation alive:Isaiah 9:6-7 proclaimed a Child-King;Micah 5:2 pinpointed His birthplace;Malachi 3:1 promised the sudden arrival of the Lord at His temple.

- God’s timetable may seem slow, yet He is never late (2 Peter 3:9;Galatians 4:4).

- Our own hope for Christ’s return should be equally vibrant (Titus 2:13).

- She expects tangible intervention, not mere ideals.

- First-century Jews anticipated political liberation (John 6:15), but prophetic Scripture outlined a deeper mission: opening blind eyes, freeing captives, proclaiming good news (Isaiah 35:5-6; 61:1-2).

- Jesus embodies every facet of that hope (Luke 4:18-21), and He still steps into individual lives today.

- The Samaritan woman yearns for clarity amid religious confusion between Jews and Samaritans (John 4:20).

- God promised that His chosen Prophet would speak all He commands (Deuteronomy 18:18), and that promise is fulfilled in Christ, “the Word became flesh” who “has made Him known” (John 1:14, 18).

- Jesus alone possesses “all the treasures of wisdom and knowledge” (Colossians 2:3).

- He later assures His disciples that the Spirit of truth will guide them into “all truth” (John 16:13), continuing the explanatory work she longs for.

- Practically, He still explains:

• Through Scripture illuminated by the Spirit (Psalm 119:130)

• Through the teaching ministry of the church (Ephesians 4:11-13)

• Through personal obedience that opens eyes to greater light (John 7:17)

This single sentence from a Samaritan woman captures centuries of expectation and the aching need for divine disclosure. She knows a Messiah is promised, trusts He is on His way, and believes He will untangle every question. Moments later Jesus responds, “I who speak to you am He” (John 4:26), proving that the wait is over and the explaining God now stands before her. The same Savior still meets seekers, satisfies hope, and makes all things clear to hearts ready to receive His Word.

(e)The Christ as conceived by Samaria.Verse 25. - We probably do not possess here the whole of the conversation. It is clear, however, that strange presentiments of something more precious than any sanctuary, or any ritual, dawned upon the Samaritan woman. "A prophet" might tell her and her peoplewhere men ought to worship. The Prophet she discovered answered a desire for the "where" by revealing the "how" they are to worship. But there are many other lessons they need, and she gives expression to an idea of the Messiah, and of his coming, which startles us by its boldness.The woman saith unto him, I know (οϊδα, I know as a matter of current opinion and with intuitive certainty)that Messias cometh (which is called Christ). [This parenthetical clause by the evangelist is the explanatory translation into Greek of the Aramaic word. This must be so, unless we could be certain, with Hug, Diodati, and Roberts, that Jesus and the woman were speaking Greek to each other.] The woman turns from a theme which she has partially understood. How should a woman have been able at a moment to discharge and dispense with the traditions of a life, and the prejudices hoary with age? We know that the Samaritans anticipated One who should be a "converter," or "restorer" (Gesenius, 'Anecdota Samaritana,' p. 65, translates the Samaritan wordהַשָּׁהֵב byconversor (so Ewald); Hengstenberg, Tholuck, Meyer, byrestitutor), and cherished a hope of his appearance, upon the faith of the great promise (Deuteronomy 18:15) that One would arise who would make known to them the Divine will. It is remarkable, but not unreasonable, that she should have adopted the Hebrew word in common use among all the Jewish people. In ver. 29 it is given in Greek without any reference to the original speech. Samaritans and Jews alike anticipated aChrist an Anointed One, a Plenipotentiary, a Guide. The more spiritual apprehension which follows becomes some explanation of the fact that our blessed Lord should have admitted toher what he afterwards, in Galilee, kept reticently in reserve. The Galilaeans would have come, on his slightest encouragement, and against his will have made him a king. This would have forced on him a position and dignity which, from their standpoint, would have wrecked his spiritual mission and frustrated his design. This woman, here and later on, made it obvious that her notion of the "Restitutor" or "Messiah" was One who,when he is come, will declare to us all things; in ver. 29 One who can read the secrets of the heart, and knows her and others altogether; while from ver. 42 we learn that she and her friends were anticipating there and then "the Saviour of the world." Luthardt here points back toGenesis 5:29 as part of the origin of the Samaritan idea.

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