John 4:27

Joh_4:27-42

And upon this

Sowing and reaping

I.

WITH A SOLITARY PUPIL.

1. Face-to-face work (Joh_4:27, Joh_1:42-43; Joh_1:47; Joh_21:16; Act_3:4; Act_9:5).

2. The converts message (Joh_4:29; Mat_9:31; Mar_5:20; Mar_7:36; Joh_1:41; Joh_1:45; Joh_9:25).

3. The dawning conviction (Joh_4:29; Mat_14:33; Mat_27:54; Mark Joh_6:69; Joh_20:28; Act_9:20).

II. WITH A GROUP OF DISCIPLES.

1. Correcting misapprehensions (Joh_4:34; Mat_5:17; Mat_5:22; Mat_5:29; Mar_12:27; Luk_13:2-3; Joh_9:3; Gal_6:7).

2. Indicating labour (Joh_4:35; Ecc_9:10; Mat_10:6; Mat_20:4; Mat_28:19; Mar_16:15; 1Co_1:17).

3. Extending inducements (Joh_4:36; Dan_12:3; Mat_10:22, Mar_9:41; Rev_2:7; Rev_2:10).

III. WITH A CITYS POPULATION.

1. Commended in the city (Joh_4:39; Act_8:5; Act_8:40; Act_9:27; Act_11:19; Act_14:6-7 Rom_1:15).

2. Honoured by the city (Joh_4:40; Joh_3:5; Mat_8:34; Mat_21:10; Mar_1:33; Mar_6:56; Act_14:13).

3. Accepted by a city (Joh_4:42; Mat_9:35; Act_2:43; Act_8:8; Act_13:44; Act_18:10; Rev_21:23). (Sunday School Times.)

Sowing and reaping

I. CONFIDENCE IN CHRIST (Joh_4:27-30).

1. On the part of the apostles, who kept silence at the strange communion. They witnessed the power of Christ to awaken new life within the soul. Further on they knew better, but as yet they were caste-bound Jews. In view of their ancient prejudices, their silence is much to their credit. The Master may be always trusted to do right. Let us not question.

2. On the part of the woman. Not simply that she felt that her water-pot would be safe, but in her Saviour. The ground of this trust was Christs knowledge of the secret life (Dan_2:28-30; Dan_2:47). History is full of such proofs of Christs Divinity. He who looks within the Gospel sees his own heart mirrored. Truly this is the book of God.

II. THE SOULS TRUE NATURE (Joh_4:31-34).

1. Man shall not live by bread alone (Mat_3:4).

2. Noble souls are fed by the simple consciousness of doing good. The patriot, mother, wife, student, missionary have forgotten hunger.

3. The best way to lift a soul above temptation is to fill it with a worthy aspiration. An empty soul is a standing invitation to the roving spirits of evil. The music of Orpheus is a surer guard than the wax of Ulysses in the ears.

4. The noblest purpose that can occupy a soul is to do Gods will and finish His work.

III. THE COPARTNERSHIP OF THE HARVEST. (Joh_4:35-38).

1. There is always an interval between seed-time and harvest.

(1) In nature. With some plants the time is less, with some more. Life, events, great thoughts, deeds, characters, are growths. A great man is the product of centuries. The present is born of the past. Impatience to reap ere the seed has matured has wrought many a barren harvest. No amount of fretting or driving will force a harvest.

(2) In the spiritual world. Here the harvest is always ripe. The foregoing ages have prepared for their successors.

2. There is a fellowship in toil and fruitage between the dead and the living. The influence of the dead is continuous. Their works do follow them.

3. No man liveth to himself. One supplements anothers toil. Joseph needed a Moses; Moses a Joshua; Joshua a Samuel; Samuel on the one hand a David, and on the other Elijah and the prophets. All these were perfected in Christ. How this should sweep away bigotry and encourage charity!

4. Our responsibility to the past and the future.

(1) The past has claims upon us. If we would reap the good seed our fathers sowed we must nurture the crop that has sprung therefrom. Creeds, etc., are not to be dealt with ruthlessly.

(2) The future has claims upon us. Posterity never did anything for me, says the sneerer. But it can do much by giving you a noble purpose Supposing your predecessors had thus argued! In sowing, let us think that we are sowing for ever, and not for present use alone.

5. The community of sower and reaper in wages.

(1) The dark side. If the sowing be evil, so will be the wages. What a harvest of woe Israel reaped, and Babylon, Egypt, and Rome, and France.

(2) The bright side--in both worlds.

IV. TESTIMONY AND EXPERIENCE (verses 39-42).

1. How readily the woman became a missionary!

(1) Home, in that she carried the gospel to her own people.

(2) Foreign, because those people were outside the pale of the true Israel.

2. The genuineness of the faith and grace of the Samaritan believers is seen in that their belief on good testimony led them to believe on good experience. (H. C. McCook, D. D.)

Sowing and reaping

I. THE GREAT TEACHER, AS HE AVAILS HIMSELF OF AN INSIGNIFICANT AND UNPROMISING OPPORTUNITY. The disciples marvelled at His doing what was beneath a Rabbis dignity. The same spirit interposed between Christ and little children. The woman, moreover, was a despised, hated, and ignorant Samaritan.

1. This was unpromising ground, but Jesus did not consider it beneath His notice.

2. In this unpromising soil He sows the best seed. An audience of one was not too small to call forth His richest treasures of truth.

3. Here is an example for every teacher. Wesley remembered his father saying to his mother, How could you have the patience to tell that blockhead the same thing twenty times over? Because if I had only told him nineteen times I should have lost all my labour.

4. Never mind if your seed falls by the wayside: a bird may carry it elsewhere.

II. THE DELIGHT OF THE TEACHER IN HIS WORK. He has sources of refreshment unknown to the disciples. He would rather work than eat.

1. No one can do his work well until he has learned to enjoy it.

2. The delight of labour is not only in that part of it which is interesting and agreeable. A teacher of imbecile children had one boy of five who had never spoken or given an intelligent look. He lay beside the child for half an hour every day, reading aloud, and watching eagerly for any volition. At length, being utterly weary, he did not read. The child began to be uneasy, and then, alter repeated efforts, the child placed his fingers on the teachers lips, as much as to say: Make that sound again. After a time the boy was taught to walk, and speak, and think.

III. THE GREAT SOWER EXPECTING A SPEEDY HARVEST. Men are too prone not to look for an early reaping, and so sometimes miss the harvest. We sow with too little hope. Four months, said the disciples. Now, said the Master. Expectancy is needful for courage and patience. Always look for near results. Do not pull up the stalk to see if it has taken root, but watch, and wait, and believe.

IV. THE DISPROPORTOINATENESS OF THE HARVEST. The audience and time were seemingly unfavourable--the result was that many believed.

1. The woman heard and heeded. Then she ran, as did the woman from the empty tomb, to tell those nearest.

2. All barriers were broken down. They believed not only because He spoke as never man spoke, but because He spoke the truth they needed.

3. God alone gives the increase, but He does so to the feeblest efforts. (Sermons by the Monday Club.)

A fourfold theme

I. PREJUDICE CREATING WONDER. The disciples had never examined the question as to the inferiority of women for themselves.

II. REVERENCE LIMITING INQUIRY. Though not understanding or deeming it improper, they did not dare to question. Genuine reverence will not allow the intellect to interrogate the Almighty, but recognizes the infinite disparity between the thoughts and ways of God and those of men. It becomes us to be humble listeners rather than busy critics.

III. CHRISTIANITY WORKING IN LIFE. Mark how faith worked in the woman.

1. Emotionally. The more Divine our feeling the less our care for worldly things.

2. Proselytingly. Her strong desire made her a blessed missionary.

3. Religiously. She knew that Christ had sounded the depths of her history.

4. Influentially. Real earnestness wields a magic wand.

IV. MAN FEASTING ON THE INVISIBLE.

1. A common natural fact--the influence of the emotions on the physical appetite.

2. The rare moral fact--the consciousness of acting in harmony with the Divine will, creating forgetfulness to bodily need. (D. Thomas, D. D.)

The Samaritan woman and her mission

1. Christ, with divinely skilful art, seeks after a single soul. We must have large congregations or we are disinclined for soul winning.

2. See the skill which compassion taught Him. Souls yield not to force, but to gentleness and wisdom.

3. The disciples marvel because Christ talked with a woman, a Samaritan, a sinner.

4. How could they do so after Christ had chosen them? It is sad when saved ones affect super-fine spirituality and turn away from such as Jesus would have welcomed.

5. In consequence of their interruption one of the sweetest conferences ever held was broken up. No breakers of communion are more blameable or frequent than Christs disciples when out of sympathy with their Master.

6. Although the conference was broken up it was over-ruled for good. Since the woman cannot contemplate Christ nor hear Him, she will give herself to holy activity. Driven away from sitting like Mary at the Masters feet, let us rise to play the worker. When you are taken out of your usual course by a jerk, the Lord has special work for you to do.

7. The woman now becomes a messenger for Christ. From conference to testimony.

8. She leaves her waterpot

(1) For speed.

(2) Perhaps her errand has made her forgetful; just as our Lord forgot His hunger in seeking her soul.

(3) Without thought she hit upon as good an action as thought would have suggested. The waterpot may have been useful to Christ.

(4) It was a pledge of her return.

9. Observe particularly her mode of address.

(1) Her one aim was to bring the people to Christ. She said nothing about their sins, nor did she try to reform them. She called them to one who could set them right.

(2) She was very earnest.

(3) She was self-forgetful. If you have been a great sinner be ashamed of it, hut do not be ashamed of the love which saved you. Never mind what people think--testify, and only look to what they will think of Jesus for having forgiven you.

(4) She was brief. If women preached just as long as she did no one could find fault with them.

(5) She was vivacious--almost as laconic as Caesar. I came, I saw, etc.

(6) She was sensible. She did not say that Jesus was the Christ, but suggested it with great modesty for the men to examine.

(7) Her argument was exceedingly strong--drawn from herself and adapted to the men. Let us look at the womans whole message.

I. THE INVITATION.

1. It was a clever, as well as a genuine and hearty invitation. Come, see, was putting it most fairly, and men like a fair proposal. This is Christs own word to His first disciples, and they used it when pleading with others.

2. It threw the responsibility on them. I may preach the gospel to you, but I cannot go to Christ in your stead.

3. It was pleasantly put, so as to prove the sympathy of the speaker--not go, but come. A sisters heart spoke in that word.

4. What a blessed vanishing of the speaker there is! Preaching is spoiled by self-consciousness. The fish knows little about the angler, but he knows when he has swallowed the hook.

II. THE ARGUMENT.

1. The argument lies concealed. The woman does not argue the point. If Jesus be the Christ, then you should come with me and see Him, because she is persuaded that the people have agreed to it. You are not so practical as these people. You believe that Jesus is the Christ; why then dont you believe in Him as your Saviour?

2. What she did argue was this--this man, is He not the Christ? because

(1) He has revealed me unto myself. Were you ever out in a black night when a single lightning flash has come? It has only smitten one oak, but it has revealed the landscape. So when the Lord showed one point in the womans history He showed all. No one proves himself truly anointed unless he begins by showing you your sins.

(2) He has revealed Himself to me.

(3) She seemed to say--This is more to me than it can be to you, for He has dealt personally with me; therefore I abide in my assurance that He is the Christ; but go and learn for yourselves.

(4) You may come, I know, for He received me. I was at home with Him in a moment. Conclusion: If you do not come to Christ for salvation, you will have to come to Him for judgment. (C. H. Spurgeon.)

The mission of the woman

I. HOW MARVELLOUS IN THE EYES OF MEN ARE CHRISTS DEALINGS WITH SOULS.

1. The feeling of the disciples does not stand alone in the Bible (Lu Act_9:26; Act_12:16).

2. This feeling is common now.

3. If there was more real faith there would be less surprise at conversions Mat_11:25; Mar_6:6).

II. HOW ABSORBING IS THE INFLUENCE OF GRACE WHEN IT FIRST COMES INTO A SINNERS HEART (verse 28).

1. We see the expulsive power of the grace of the Holy Ghost, driving out old tastes and interests (Mat_9:9; Mar_1:19; Act_9:20).

2. This conduct is uncommon in the present day. Why? Because so few really feel their sins and flee to Christ.

III. HOW ZEALOUS A TRULY CONVERTED PERSON IS TO DO GOOD TO OTHERS (verses 28, 29).

1. She employed no abstruse argument in favour of our Lords claims.

2. Out of the abundance of her heart her mouth spoke

(1) Urgently.

(2) Simply.

(3) Experimentally. (Bp. Ryle.)

Gospel work in Sychar

I. THE GLORY OF ALL TRUE USEFULNESS BELONGS TO CHRIST (Joh_4:27). The woman is nameless, and nothing else is known of her.

II. COMMONPLACE SELF-DENIAL AN EVIDENCE OF GRACE (Joh_4:28). To leave a waterpot for a thirsty disciple better sometimes than the bequest of a fortune. Simon made a feast for Jesus, but the woman with the alabaster box showed more generosity.

III. THE NEAREST FIELD OF USEFULNESS IS OFTEN THE BEST (Joh_4:28). She knew the prejudices of the city and the great shock they would receive. But this was the field closest to hand. Many people spend half a lifetime in looking for their vocation, whereas God is always saying, Begin at home Mar_5:19).

IV. WOMEN ARE SOMETIMES MORE USEFUL THAN MEN. They have more tact, fervency, fortitude.

V. THE PRIVILEGE OF HIM THAT HEARETH IS THAT HE MAY SAY COME (verse 29). The Greek is an adverb of beckoning, a gesture of language, Hither. Let no one hesitate for addresses or acts. He who temporizes will be like Demas; he who calculates like Ananias; he who covets like Achan; but he who gives himself wholly to Christs service will say, Come and see.

VI. REVELATION OF ONES SINS THE CLEAREST EVIDENCE OF JESUS NEARNESS.

VII. NO GREAT TALENT NEEDED IN ORDER TO DO GOOD (verse 30). It is piety, not education, spirituality and experience, not culture or learning which God uses in the conversion of souls.

VIII. THE SUREST MEANS OF PERSONAL GROWTH IS PATIENT LABOUR FOR THE GROWTH OF OTHERS (verses 31-36).

IX. DIVISION OF LABOUR ESSENTIAL FOR THE WORK OF THE GOSPEL (verse 37). Some cannot preach like Whitefield; who can write letters like Harlan Page. Ingatherings are the result, often, not of preaching but prayers.

X. THE TRUTHS OF THE GOSPEL COME TO US BETTER BY EXPERIENCE THAN TESTIMONY. (verses 39-41). If any man will do His will, etc.

XI. THE BEST MEMORIAL OF ANY ONE IS FOUND IN THE SOULS HE HAS WON (verse 42). The Empress Helenas church has perished, the memory of the woman and her work has made the well immortal. (C. S. Robinson, D. D.)

Upon this came His disciples and marvelled … yet no man said, What seekest Thou?

Moments of silence

I. Sacred story records many CRISIS-HOURS OF THRILLING INTEREST. Eli trembling for the ark; David trembling for the fate of Absalom.

II. WHO OF US HAS NOT KNOWN SIMILAR SEASONS?

1. When the telegraph has flashed the message of a distant bereavement; when we have watched an approaching dissolution.

2. Or to take the converse of these, a birth; a return; the first success in business; the triumph of an honourable ambition. These are like the illi dies of the old Roman, days marked with white or black chalk, symbols of joy or sorrow.

3. But what season can be compared to the crisis-hour of a souls conversion; what day so worthy to be marked with the white chalk of gladness?

III. SUCH SEASONS THRILL THE SPIRIT INTO SILENCE.

1. Is it a time of overpowering sorrow? The word expresses our meaning; the lips refuse to tell out the secrets of the dumb-stricken heart.

2. Is it some joyful occasion? Joy has its stunning moment, and holds fast the flood-gates of speech.

3. Such is the picture before us. The disciples have just come up. They hear the last most momentous words. And now not a word is uttered. All three parties are spell bound; the woman a moment before so garrulous; the disciples with all their curiosity; the Master more than all.

IV. The great lesson of the incident is THE DUTY OF SILENCE UNDER THE DIVINE DISPENSATIONS.

1. Often, like the disciples, we hays reason to marvel at the Lords doings. Providence often seems a dark enigma. Gods name is Secret, and blind unbelief is prone to ask, What seekest Thou? in the sudden ruin el business prospects; the pillaging of dearer household treasure; the breaking of the strong staff.

2. But the duty, the prerogative, the triumph of faith is to be silent, owning the faithfulness of God as David, I was dumb, I opened not my mouth, because Thou didst it; as Aaron who, under a deeper trial, held his peace; as our Lord who, was oppressed, afflicted, yet He opened not His mouth.

3. This duty is often inculcated (Psa_37:7 (marg.), 62:1; Zec_2:13; Hab_2:1-3).

4. Blessed it will be for us if, amid frowning providences instead of questioning, we are ready to hear the voice of the invisible saying, Hold thee still and know that I am God. The dutiful servant asks no reason of his master; nor the loyal soldier of his commander; the faithful workman asks no reason for those rude gashes in the quarry; he is content to wait till its sculptor fashions the unshapely block into symmetry. (J. R.Macduff, D. D.)

The seclusion of Oriental women

The privilege of free speech with a woman is only accorded, in the East, to the most intimate friends of the family, who are privileged to see her face unveiled. Niebuhr, travelling in Arabia, and meeting a woman by the way, saluted her with the customary formula of Arabian politeness: Salamu alaykum, Peace be upon you; but, to his astonishment, he received no response, the woman turning her back at once upon him. The reason of this proceeding became clear to Niebuhr when his Arabian companions expressed displeasure, and informed him that to address a woman by the way was a grievous insult to her. When Burton retails his piquant conversations with the Abyssinian slave-girls in Egypt, it is to be borne in mind that he is speaking of the slave-market, where men and women are treated like oxen; and that slave-girls, though they have not the rights of the free woman, are also free from many of the restrictions imposed upon her. In general, it may be said that the old rule of the Rabbins is still in force in the East; speech with a woman on the street is a grievous scandal. (S. S. Times.)

Jewish prejudice against women

A Rabbinical prejudice prevailed to the effect that woman is not capable of profound religious instruction: Do not prolong conversation with a woman; let no one converse with a woman in the street, not even with his own wife; rather burn the sayings of the law than teach them to women. (F. Godet, D. D.)

The test of friendship

Even those whom we love and honour, and with whom our relations are peculiarly intimate, are likely to do things which we cannot at the time fully understand or account for. Then it is that our friendship is tested, and that it can show itself at its truest and best. A friend can be trusted even when he cannot be understood. A real friend will trust even when he does not understand. Nor does a friend always want to ask what or why when he is in doubt as to a loved ones conduct--which does not bear on his possible duty to that loved one. Peculiarly is it true that our Saviours course, even in His dealings with ourselves, is not always understood by us. We must trust Him because we know Him, even while we do not know just what He is doing, and why, in His loving control of our interests and of His own. (H. C. Trumbull, D. D.)

The reticence of the disciples

Although the hesitancy of the disciples to ask Jesus why He spoke with the woman, was due to their reverence for His character, and their trust in Him, rather than their fear of Him as their Master, yet it is to be noted that their silence was eminently Oriental. Let a high official do anything, however foolish or however unjust, and his servants will stand by impassively, giving no sign that they notice that anything unusual is taking place. After the Indian mutiny, it was remarked by many of the English officers that their body servants, who must have been aware of what was about to happen, not only gave no sign of their knowledge, but bore supercilious, and in some instances unjust, treatment from their masters without changing their attitude of impassive docility, or giving other evidence that their day of vengeance was about to dawn. Of course, when this impassive obsequiousness gets a chance to avenge itself, it does so with an excess of Oriental vindictiveness which an Occidental can hardly understand. Let the balance of power be suddenly changed, and the slavish inferiors who before cringed in the presence of their tyrant, will tread him in the dust with savage joy. (S. S. Times.)

Christs treatment of the waifs and strays

A certain painter was once employed to adorn a window in one of our national cathedrals, a work which he did with credit and skill. The artist, however, had an ingenious inventive apprentice, who picked up and preserved all the bits of glass that were nipped off and thrown away as useless. But out of these rejected pieces--so runs the story--he constructed a window of such exquisite beauty as to command greater attention and win heal-tier applause than that designed by the master artist. Thus the Scribes and Pharisees of Judaism, the poets and philosophers of Gentilism, the renowned builders of social fabric, had been constructing their imposing temples out of the best men and chastest women of their respective ages and countries; the slaves, the harlots, the publicans, had been contemptuously rejected, and trampled upon as worthless refuse. At last Jesus Christ appeared; He fixed His kind, compassionate eyes on the huge heap of human rubbish; He associated with the offscouring of society; and lo! He built a grander temple and made more beautiful windows than the world had ever beheld before, out of the soiled characters rejected by the architects and builders of states and churches as vile, noxious offal. The woman of Samaria, the woman who was a sinner, Mary Magdalene, how attractively the light of Divine grace streams down upon our world through their variegated histories. (J. Cynddylan Jones.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 4:27. Upon this came his disciples — Who, as was said before, were gone into the city to buy food; and marvelled that he talked with the woman — Or rather (as the word γυναικος is without the article) with a woman, which the Jewish rabbies reckoned it scandalous for a man of distinction to do. And that the disciples were not, in such things, superior to the prejudices of their countrymen, is manifest from the whole of their history. They marvelled likewise at his talking with a woman of that nation, which was so peculiarly hateful to the Jews. Yet no man said to the woman, What seekest thou? — Or to Christ, Why talkest thou with her?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

EXPLANATORY AND CRITICAL NOTES

Joh_4:27. Marvelled.—The disciples evidently thought that Jesus would conduct Himself outwardly as did the Jewish rabbis. Those teachers said: “Do not prolong conversation with a woman; let no one converse with a woman in the street, not even his own wife” (Lightfoot).

Joh_4:29. Is not, etc.—Better, Can this be the Christ? or, as others, He is not however the Christ, is He? The μήτι, not however? suggests a negative reply. But the question was put to elicit, not a speculative, but a practical answer—to bring the people of Sychar to see Jesus.

Joh_4:30. The people “came on their way toward Him.”—She proved herself, at the first certainly, to be a greater evangelist than Nicodemus.

Joh_4:31-38. The disciples on their return, solicitous for His comfort, pressed Him to partake of the food they had brought. In reply He pointed them to what is far more important than material food, in view of which the want of food for the body is for the time forgotten.

Joh_4:34. Finish.—τελειώσω, to complete and perfect (comp. Joh_17:4).

Joh_4:39-42. The firstfruits of the spiritual harvest in Samaria were reaped at Sychar. Whilst the Jews rejected Christ, the men of Sychar received Him in simple faith as truly the Saviour of the world.

Joh_4:41-42. His word … thy speech (τὸν λόγον αὐτοῦ … τὴν σὴν λαλιάν).—The λόγος, teaching, of Jesus was more weighty than the saying, the report, of the woman.

MAIN HOMILETICS OF THE PARAGRAPH.—Joh_4:27-42

Joh_4:27-34. Jesus’ spiritual meat.—The disciples found their Master, to their astonishment, talking with the Samaritan woman. It was a strange thing for a rabbi to engage publicly in conversation with a woman at all, but more especially with a Samaritan. They did not, however, express their astonishment openly, none saying, “What seekest Thou?”—i.e. What service dost Thou require from her? or, Art Thou indeed conversing with her as a teacher? Meanwhile, the woman, in the excitement of new thoughts and feelings, leaving her water-pot, hurried away to the city, and the disciples came forward with the food they had purchased, pressing their Master to eat, astonished that He had required to be asked to do so and at the apparent absence of weariness, and more astonished still at His answer; so that they said one to another, “Hath any man?” etc. (Joh_4:33). They then learned of that higher spiritual food which had cheered the Redeemer’s soul. We learn here:—

I. The true place of physical food in our life.—

1. It is essential, but is not the first essential, although too many make it so—living to eat, making their chief end the meat that perisheth in some of its varied forms. “What shall we eat? what shall we drink?” etc. Here is their chief anxiety.

2. Our Lord taught men that this lower must be subordinated to a higher, e.g. when He fasted in the wilderness (Mat_4:4).

3. Yet the Saviour did not neglect the claims of the body. He worked marvels to supply the people with bread. The various provisions of nature for man’s satisfaction are part of the divine plan of creation (Col_1:16-17).

4. Jesus also, as the incarnate Son, came under human conditions in regard to physical food. As He hungered and thirsted, so He satisfied hunger and thirst as we do, and did not despise the means of refreshing and strengthening the body (Mat_11:19).

II. There is a higher food for our life than that which is physical.—

1. Even the sustenance of intellectual life is, we are told, conducive to a vigorous existence more than is generally imagined.

2. But there is a higher interest than merely physical comfort and pleasure. The highest duty of man is not to attend to the body, it is to do the will of God; whilst the body is to be used, and therefore duly nourished, as the instrument of the soul in doing the divine will, and in finishing, perfecting, the Father’s work.

3. Jesus had, by Jacob’s well, been experiencing this satisfaction, which his soul hungered for more than for meat or drink (Luk_12:49-50; Luk_22:15). Whilst His disciples were in the city He had been enjoying a refreshment of spirit, which showed itself even in His physical frame—before wearied and fatigued, now glowing with inward spiritual energy.

III. In this also we are to follow our divine Example.—

1. This was not a trait of Christ’s divine nature merely, but of His nature as the representative man to whose image we are to conform.

2. The highest happiness and satisfaction of man’s nature is found in doing the divine will, etc. For this he was created (Psa_84:3). The traces of it still remain in our nature, though blurred by the Fall, e.g. intellectual work and enthusiasm lead to forgetfulness of the body’s wants (instance Kepler, Spinoza, etc.). Many an earnest student has been nurtured on scanty fare.

3. The same experience may be seen in devotion to spiritual things. See, e.g., the lives of great missionaries—St. Paul, Columba, Cuthbert, Xavier, Martyn, Judson, Livingstone, etc. The meat that perisheth is almost forgotten in the absorption of spiritual work, in doing the will of God. And this to spiritual men is the greatest joy. They eat even here of the hidden manna (Rev_2:17).

IV. Conclusion.—This should be the chief desire of all Christians, especially of all ministers of the word. Their greatest joy should be to do God’s will, and to see His work prospering. There is always a danger that when the Church becomes too absorbed in the outward and material, the spiritual life should languish.

Joh_4:35-38. The joy of the spiritual harvest.—There is nothing more interesting and delightful to contemplate at the beginning of our Lord’s public ministry than the manner in which those who received Him and passed from darkness to light became in turn centres of light and life for others. Andrew and John influenced their brothers. Philip brought Nathanael to the Redeemer. And no sooner had the poor erring Samaritan woman received enlightenment and quickening by Jacob’s well than she became an evangelist, a sower of heavenly truth. And this is the peculiarity in the harvest of humanity, which the natural figure fails to represent entirely. Not only does every good seed harvested and garnered contain the promise and potency of future fruitfulness; it may become in turn sower and reaper—as an instrument in the divine Sower’s hand. We consider now:—

I. The joy at the extent and ripeness of the harvest.—“Behold, the fields that they are white to the harvest already.”

1. Then the husbandman rejoices as he looks forth on the waving fields of grain, some of them “dead ripe,” as it might be said, waiting for the reaper’s toil. Many an anxious hour has passed since months agone the seed was committed to the soil. Would it come to maturity? Would the frost blight, a rainless sky wither, or some other unforeseen contingency blast the hopes of the fruitful year? But under the kindly influences of nature, ever guided by Providence, the fields of earth year by year, and with but few exceptions, offer the ripe grain to the reaper’s toil; and again and again to man is accorded the joy of harvest.

2. It was this general truth which led to these pregnant words of the Redeemer to His disciples at Jacob’s well. All around, under the genial midday sunshine, the fruitful fields of Samaria (Oba_1:19) lay decked with living green, promising in the course of the season an abundant harvest. Yet four months, and then those fields would ring with the joy of the reapers, and men’s hearts be glad in the bountiful gift of heaven.

3. This joy the Saviour was experiencing in marked measure. It lifted Him above the necessities of the body, and gave Him “meat to eat” that His disciples knew not of. In the Samaritans drawing near He saw the first ripe field of that spiritual harvest which His disciples would yet gather from out of every nation under heaven (Act_2:5; Isa_60:3). He saw before His vision all those kingdoms of the world which He had seen on the mount of temptation (Luk_4:6-8)—those various fields, which, being slowly brought into cultivation, shall yet yield a glorious harvest. In some the good seed will grow slowly; in some, as in Samaria, ripen as in an hour.

4. And all were “white unto the harvest.” The fulness of time, the hour of realisation, had come, and the reapers were called to go forth to their labour. And this brought joy to the Saviour’s heart.

5. Since those memorable words were spoken nearly nineteen centuries have passed away. Many a spiritual harvest has been reaped; and anew the seed has been sown, and has sprung up and brought forth fruit. But much has been wasted by the folly of man. In many a field the enemy has sown tares. And in many more the harvest has remained ungathered because the reapers have been few or careless. And all the while the field has become wider, the numbers of the human race have increased, until to-day the same voice speaks to us in tones of mingled reproach and entreaty, “Lift up your eyes, and behold the fields, that they are white to the harvest already.” Those eight hundred and fifty millions of heathen, “aliens from the commonwealth of Israel,” etc. (Ephesians 2), are waiting for the reaper’s toil; whilst around and in our very midst are many waiting to be gathered in. Vast and ready is the harvest. Are we doing our part in reaping it for “the Lord of the harvest”?

II. The joy in our fellow-labourers.—

1. To have been sharers and helpers in any great work carried out by men of eminence is a cause of joy to every noble worker. To have stood side by side with some great explorer or discoverer on a lofty mountain peak, from which eminence new countries were seen—lofty mountains, great lakes and rivers, and vast forest reaches; to have helped some great scientific explorer to unfold the wonders of the material universe, and to have one’s name handed down with his in however humble a place; to have participated in the labours of a world-renowned social reformer and benefactor of his kind,—these, e.g., are privileges that bring a joy of the highest sort to all noble minds.

2. Such is the joy given in the highest degree to the Christian labourers. “One is the sower, and another the reaper. I sent you to reap that whereon ye have bestowed no labour; others have laboured, and ye are entered into their labours.” They enter into and follow up the activity of a long and illustrious roll of predecessors and witnesses to the truth—prophets and righteous men, who were the salt of the earth, and whose living influence is felt among us in these later days; for they “being dead, yet speak.” They sowed the golden seed of righteousness and truth, which we in Christian lands are reaping in a harvest of precious privileges to-day. It is surely an unspeakable privilege and joy to be successors to the long line of apostles and prophets and holy men in gathering in the harvest of humanity.

3. But more than this:

“Behold a Witness nobler still, who trod affliction’s path—

Jesus, at once the Finisher and Author of our faith.”

Christ, though Himself the great Sower and Lord of the harvest, laboured while on earth as all His servants labour. And therefore we have also His example to cheer and encourage us as we go forth to do His work, and the joy of being “workers together with Him” (2Co_6:1).

4. And as we look abroad on the world now, and on those fields of the nations, “white to harvest already,” do we not discern a noble band of fellow-labourers, of various climes and races, united with us for this great work? And although it is strange that there is not that perfect union and fellowship which should attain among those working in the spiritual harvest, yet we can rejoice in each other’s success in the work, and recognise and realise that each is fulfilling in some fashion the divine purpose—that from this diversity God will in the end bring forth a higher unity.

5. And when our labours are ended, when we have “served our generation by the will of God” (Act_13:36), others will rise and enter into our labours, carrying on the line of succession of faithful workers—the truly universal apostolic succession—until sowers and reapers rejoice together eternally.

III. The joy in the reward of the harvest.—“He that reapeth receiveth wages, and gathereth fruit unto life eternal.”

1. The Lord Himself participated in this joy when He saw the crowds of Samaritans coming to Him and confessing their faith in Him. It is the joy of the soul-gatherer expressed by the apostle of the Gentiles. “What then is my reward? That, in preaching the gospel, I may make the gospel without charge.… Yea, being free from all men, yet made I myself servant of all, that I might gain the greater number” (1Co_9:18-19). It is ever a joy to men to see the fruit of their labours; and that which we shall view with most satisfaction when the end is reached will not be our gains material or even mental—not our possessions, not the pleasures life has yielded us, but the good we have been able to accomplish—the influence we have exerted in bringing men to God. This is indeed to “gather fruit unto life eternal.”

2. To save the life of another is a praiseworthy and honourable action. It brings with it, to well-constituted minds, a feeling of intense pleasure. How the physician rejoices to see the glow of health coming back to the cheeks of one whom he has guided, under Providence, back from the very gates of death! That is emphatically the true physician’s reward more than any material gain. The scientific discoverer (like Kepler, who lived on a miserable pittance whilst unveiling the laws of planetary motion) finds his joy in the demonstrated fact. And to the true follower of Christ there is no higher reward, nor greater joy, than to be the means of converting a sinner from the error of his ways, and thus saving a soul from death (Jas_5:20).

3. And this joy will be intensified eternally. When rescued and rescuer meet on earth their mutual joy expands. But it will do so perfectly and uninterruptedly in the eternal sphere. The Chief Sower and the reapers—those who are saved and those who were the instruments of their salvation—shall rejoice together.

Is this harvest joy ours?

1. Do we realise the honour and privilege accorded to us of being fellow-workers with Christ in His harvest? or is it a matter of indifference to us whether we do His work or not? Are we rejoicing in being called to enter on the labours of all the great and good who have gone before us? or are we content to pass through life leaving the harvest of the fields of humanity to whiten in vain so far as we are concerned? Apparent indifference and want of interest in this work may often be set down to unreflecting modesty, which shrinks from supposing itself called to or worthy of such an honour, and imagines such a work far above it. It is a fatal error. The humblest labourer is called and welcomed, and for such also the reward is sure; and if all Christians, inspired with Christlike earnestness and zeal, were to bring but one other as the result of their reaping, speedily and grandly would the kingdom of God advance.

2. Do we realise and seek to grasp the promised reward?—To have been able to place but one stone in the eternal spiritual building, founded on the sure foundation, to have brought but one sheaf from the spiritual harvest fields, will give more joy to a true man than the highest of earthly honours and rewards. And by divine grace to each of us this joy may be given. If the desire exists, then even to the humblest will the way be opened; and to them will be given here the joy of being workers together with God, and hereafter that eternal gladness when sower and reaper rejoice together.

Joh_4:28-30; Joh_4:39-42. A spiritual harvest at Sychar.—It must have been a joyful experience to our Saviour to meet with one so docile and teachable as this woman by Jacob’s well. The evil in her life, encouraged most likely by training and surroundings, had not wholly quenched the good. There had been in her heart thoughts of, perhaps longings for, a better life, a better guidance. And it was, it may be, with a sigh that the woman said, “I know that Messias cometh … when He shall come, He will tell us all things” (Joh_4:25). Here was a belief more simple and less material than the Jewish expectation. It was imperfect, very imperfect, but in the right direction. And therefore our Lord gave to this Samaritan a full revelation of His Messiaship, knowing that the “good seed” would not fall on barren soil. The first step, then, toward this spiritual harvest was—

I. Christ’s revelation of Himself.—

1. Jesus saw that this woman’s heart was ready for the reception of this great truth, the most blessed of all truths that had yet been proclaimed. He perceived that in her soul the grey dawn had risen. Dim and uncertain as yet were her conceptions of higher truth; but the moment need not be delayed when the full light of truth should flash in on her soul, dispelling the darkness for ever.

2. Therefore He spoke those words so full of divine consciousness and dignity: “I that speak unto thee am He.” What a moment that must have been to this Samaritan!—a moment like that which the man born blind experienced when Jesus stood before him, speaking of the Son of God, and then added, “Thou hast both seen Him, and He that talketh with thee is He”; or that which Saul of Tarsus experienced as a voice spoke to him and said, “I am Jesus, whom thou persecutest,” etc. So with this woman. Her highest hopes were fulfilled—the long-promised Messiah stood before her. The voice of awakened faith in her heart told her that it was He in reality.

II. The woman’s witness to Christ in Sychar.—

1. Like all who truly have come to know Christ, this woman must needs make Him known. In her joy and excitement she quite forgot her errand to the well, and leaving her water-pot hurried to the town, not bearing water from the well, but intelligence of the wonderful fountain of living water, etc. (Joh_4:14).

2. No doubt a very abbreviated version of her message is given. She would most likely give the chief points of her interview with Jesus; but it was His power to read heart and life that appealed to her, and which she was convinced would impress others with the truth of Christ’s claims.

3. Her confession showed humility and earnestness. It was no light thing to recall to the memory of her fellow-townsmen her past smirched and unlovely life. But it showed the Saviour’s power, and therefore must be done.

4. Her testimony was effectual. From occupation and rest the dwellers of Sychar hastened to Jesus, who saw them approaching, and pointed His disciples to them as indications of the coming spiritual harvest of humanity.

III. The harvest at Sychar reaped.—

1. The woman’s testimony awakened faith in the hearts of many (Joh_4:39), so that they entreated Jesus to remain with them.

2. This He did to the strengthening of their faith (Joh_4:42). Sychar was won, and the way was prepared for the entrance of the messengers of the cross a few years later, etc. (Act_8:5-25).

HOMILETIC NOTES

Joh_4:35. Four months to the harvest.—In this conversation a note of time is given us in Joh_4:35, which has given rise to a considerable amount of controversy. Some eminent scholars (Tholuck, etc.) have considered the words, “Say ye not, There are four months, and then cometh harvest?” as a proverbial expression meaning the time which elapses between sowing and reaping. They would make our Lord’s reference to the spiritual harvest to coincide with the state of the fields around Sychar. But there seems to be no need for this interpretation of the words, especially when it is remembered that more than four months elapse between sowing and reaping in Palestine. The plain meaning of the phrase is, that the grain in the smiling fields of Samaria was still in a green, immature stage, and that the disciples had been remarking to one another that four months would still elapse ere the harvest would begin. This fixes the date of the incident at about the end of December or beginning of January in the first year of our Lord’s ministry, as harvest began in those regions some time about the end of April or beginning of May. Thus we gather that our Lord seems to have spent a considerable time in Jerusalem after the first passover of His public ministry, probably five or six months, before He left for the country regions of Judæa (Joh_3:22), whence He came to Samaria. And it is of pathetic interest to notice that whilst the Jewish leaders and rulers did not receive Christ’s testimony (Joh_3:32), in semi-heathen Samaria hearts were open to receive His word.

Joh_4:36. Sower and reaper.—To whom does our Lord refer when He speaks of sower and reaper, of others who have laboured, on whose labours the disciples had entered? It is clear, from Joh_4:38, “I sent you to reap that whereon ye have bestowed no labour,” etc., that our Lord in the first instance intended to designate the disciples as the reapers; and from this it follows, as Godet and others point out, that our Lord intended to refer primarily to the circumstances of the moment. Whilst the disciples were absent He had been sowing the good seed, which had taken such speedy root and sprung up so quickly that the harvest was at hand, a fact testified to by the multitudes coming to Him from Sychar with hearts prepared to receive the good seed, with promise of speedy fruitfulness. And here on earth the Saviour tasted, as He did not always do during His ministry, the joy of the reaper—“saw of the travail of His soul, and was satisfied.” Thus He was able on earth to participate in the joys of His servants in pentecostal days. But surely it is not necessary to restrict the application of our Lord’s words to this single incident? The spiritual fields of Samaria, we may be certain, did not limit His vision, which extended over the field of humanity. He was sent to the “lost sheep of the house of Israel”; but in the midst of that semi-heathen community He looked forward with joy to the time when His disciples, entering into the labours of those who had gone before them, would rejoice, “bringing in the sheaves.” Thus also we must not limit the contents of the phrase “others have laboured” to our Lord Himself and John the Baptist. It is to be taken as referring (Westcott, etc.) to all God’s true labourers in Old Testament times. Our Lord is the supreme Sower, no doubt; but He was the inspirer of those Old Testament labourers. Touched by His Spirit it was His word they sowed. But few of them saw the fruits of their labours to any great extent. Slowly and imperfectly did the fruit advance toward maturity under the oftentimes unfavourable conditions, the dimmer light and chillier atmosphere of pre-advent times. But now that the “Light of men” had arisen on the world, and the quickening and vivifying influences of His baptism with the Holy Ghost and with fire were beginning to shoot from heart to heart, then the seed, which had been germinating and springing up, though slowly in past ages, would come more speedily to maturity, and the disciples would begin to reap largely in joy. Here our Lord foresaw not only the harvest reaped in Samaria soon after His ascension (Act_8:1-17), but the universal harvest to be reaped in all succeeding ages until the end of time.

Joh_4:37. The success of the gospel husbandmen.—And these words might be taken as not only conveying promises of success to the disciples in their labours; they were also fitted to give consolation in times of apparent failure. The disciples in pentecostal times would be both sowers and reapers. They would see and rejoice in the fruits of their labours. But not always. Sometimes it would seem as if they had laboured in vain. Yet it would not be so. As they had entered into the labours of others, so others would enter into their labours. And as the reaping progresses age after age, so will the joy increase in the heart of the supreme Sower, and among the bright inhabitants of heaven, until, when at last the harvest fields of time have been fully reaped, sowers and reapers shall rejoice together when the sheaves have been all brought in.

ILLUSTRATIONS

Joh_4:31-32.—Brain work and vitality.—You may kill a man with anxiety very quickly; but it is difficult to kill him with work, especially if he retains the power, which most men of intellectual occupations more or less possess, of sleeping nearly at will and without torpor. The man who has used his brain all his life, say for six hours a day, has, in fact, trained his nerve-power and placed it beyond the reach of early decay, or that kind of feebleness which makes so many apparently healthy men succumb so readily to attacks of disease. Doctors know the differences among men in this respect quite well, and many of them acknowledge that the “habit of surviving” which they find in their best patients arises from two causes—one, which used to be always pleaded, being that soundness of physical constitution which some men enjoy by hereditary right, and the other, some recondite form of brain-power, seldom exhibited, except under strong excitement, by any but those who throughout life have been compelled to think and, so to speak, use their thoughts as other men use their ligaments and muscles. If such a man is tired of life, medicine will not save him; but as a rule his will, consciously or unconsciously, compels the trained nerve-power to struggle on. Whether the brain can actually give power to the muscles is not certain, though the enormous strength sometimes developed in a last rally looks very like it; but that it can materially affect vitality is quite certain, and has been acknowledged by the experienced in all ages.—“The Speaker.”

Joh_4:35. Glorious harvest fields.—O glorious field of labour which presents itself to the Church of Christ to-day! “Behold, I say unto you, Lift up your eyes,” etc. Behold, Christendom, all that extent of the vast heathen world which sighs for redemption from its miserable servitude! This is thy harvest field. Many a beautiful stretch of the field is already reaped; many weary reapers have already succumbed at their labour under sultry skies; many sheaves of ripened grain have been stored, amid songs of rejoicing throughout Christendom, in the barns of the Lord: but still the field stretches before us immeasurable; still millionfold the stalks bend to meet the reaper; still is prayer needed, and gifts, and labourers from the heart of Christendom for the wide harvest field. The harvest is great, and few are the labourers. But not alone without, over land and sea, but here in our own neighbourhood, is a harvest field for the Lord’s labourers. When we ministers of the gospel look from your fields and from your hills upon your cities, beneath whose roofs lurk so much sorrow and sin, yet also where dwell so many pious hearts, so many souls thirsting for salvation; or when here in the holy place we see gathered around us a believing congregation, then also it is as if we heard the Lord saying, “Behold your field, for it is white already to the harvest.” When among us a father and mother look on their children, then we say, “O parents, behold your harvest field!” And even although your circle of influence is limited, though it should be a narrow and a lonely chamber, though a widow’s small room should be your kingdom and your world, yet even there a rich harvest field may open before you, daily rich in resignation, in duty, and daily rich in blessing, if so be that you have but an open eye and a willing heart for the Lord’s work. “Behold, I say unto you, Lift up your eyes, and look!” It is necessary only to lift up the eyes and look, and each one among you will find in his or her circle opportunity, calls, powers, and gifts sufficient for the work of the Lord, for labour in truth and love. “Say not ye, There are yet four months,” etc. It is needful only to perceive the opportunity, to redeem the time, and every day will be for you a harvest day, every hour you can do some good, every evening you can bring home a sheaf of labour done in God, or at least an ear or two gathered for the heavenly garners. Let no one say, beloved: I would willingly endeavour to be useful, but I cannot do anything. I would willingly engage in good work, but I have no means, no opportunity, no field for effort. See, a true worker’s heart, a heart rich in love to the brethren, and burning with zeal for the Lord, will find ever for itself a field of labour, and will like a sunbeam find everywhere a door of entrance, an opening, a chink, through which to press in with its gracious light. The pious pastor Hiller, when he had for ever lost, through heavy sickness, his voice, formerly so beautiful and powerful, by which he had called so many souls to the Lord, and when he could no more occupy his beloved pulpit, and when it might have seemed that the voiceless pastor was now useless for the work of the Lord, sat day after day in his little room, or in his arbour, and composed to the harp, with a heart like David’s, bruised and anguished, and wrote the many hundreds of sacred songs which he gathered together in his “Jewel Box,” and through which he still preaches to-day to many thousands of hearts. Thus a true servant of God will at all times find a field of labour, and when one door is closed to him another will be opened. And what need we of further witness? Behold the Great Servant of God in our Gospel. Who prompted Him to preach a sermon at Jacob’s well? Who appointed Him to be a minister of truth to the Samaritans? Who had assigned to Him the field of Samaria, that strange and hostile land, to be His harvest field? Who had opened the gates of Sychar to Him, a Jew according to the flesh? His own heart alone—His heart burning with zeal for the Father’s honour, and glowing lovingly with desire for the salvation of His brethren. To you Christians I will not say, “Go and do likewise,” for who could do like as He, the Only Begotten, did? But from Jacob’s well the Lord calls to us also: “Lift up your eyes, and look on the field, your field of labour, which is ripe unto the harvest.” And Hiller also calls to us, and says, “Brethren, let as still do good, and in well-doing not be weary.” None need want a field of labour. Therefore

“Rise—to worldwide harvests speed!

The whitening fields stretch on and on.

Few the labourers are indeed,

But great the work that must be done.”

Translated from Karl Gerok.

Joh_4:36. Reaping after many days in joy.—On the eastern shore of Virginia there stands to-day one of the few beautiful old homesteads of the past. Its fences are in repair. Its beautiful lawn, shaded by magnificent trees, is in perfect order. It bears still the name given by its founder. Its broad acres remain intact in the hands of the same family to-day that held it in the past century. The neighbours are proud of its name and beauty, and they love to tell the story of its founder. They say he was a man of noted character in his day. In a certain year there was a great famine in the whole country. Corn sold at three and four dollars a bushel, and was difficult to get at that price. The great barns of this farm groaned beneath the burden of an unusually large crop from the previous year. What did the owner of these great barns and broad acres do in this crisis of the people? Did he put his men to work, dig vaults, hide his grain, and then stand at the gate with a sad smile, and swear by heaven and earth that he didn’t have a nubbin? No! He placed his men at the doors of his barns with this instruction: “If a rich man comes to buy my corn with money, do not sell him a grain, no matter what price he may offer. When a poor man comes who has no money, let him have as much as he needs at last year’s price, and take promise to pay!” Merchants offered him fabulous prices for his store that they might speculate in the necessities of their fellows. He would not sell them a peck. He sold to the poor for their promise to pay, and his children’s children are not done reaping the golden harvest. As the old inhabitant passes the gate that leads to the great clump of trees that marks this garden spot of humanity, it is no wonder that he tells you the story with moist eyes, and adds with evident satisfaction, “It’s still the handsomest place in the county.” Such places will always be garden spots. Such men have always been and ever will be the salt of the earth.—Rev. T. Dixon in the “Christian.”

Joh_4:38. Self-denying labour for Christ’s harvest.—About a year ago an old resident in a hospital, who had, about ten years previously, bought for himself, for a fixed sum, an asylum in a poor-house, came to a Saxon clergyman and told him that, feeling his end was near, he now wished to carry out to completion what he had for long contemplated, and of which no one knew anything. He had no near relatives, and it had long been his desire to contribute something toward the upbuilding of God’s kingdom. He had therefore lived as sparingly as possible, had curtailed his wants as much as he could, and by laying aside even the smallest coins, had gradually gathered a little sum, which he had intended to devote to the East India Mission. Finally he desired the minister to draw out his declaration formally in writing, and enter it on the last page of his savings-bank book which the minister did, the pensioner subscribing to it in his own hand. This man had been in former years a simple workman, and was known to the pastor as a pious Christian and a regular attender at divine worship. Shortly before his death he once more sent for the clergyman to visit him, and handed over to him his savings-bank book, requesting that it should be forwarded to the proper address, which was done. At the same time the pastor wrote: “It is touching to think how this one thought occupied and moved him during long years, and how he had laboured with this one aim in view until his end, as is evidently the case from an inspection of his savings-bank book.” The donation amounts to 1,760 marks. In the last will and testament of the man, who soon thereafter peacefully “fell on sleep,” which was written on the last page of the bank book, the following sentences occur: “It is a heartfelt joy to me to be able to do something for my Saviour, since He has done all things for me—redeemed me, made me a child of God, brought me to a lively hope in life and in death. I hold that the highest duty of a Christian man is to spread abroad His kingdom; for Christianity alone can bring salvation to the world.

‘Peace ne’er shall reign o’er all the world

Till Jesus’ love gain victory meet,

And, ’neath the gospel flag unfurled,

All men shall bow down at His feet.’

In my estimation far too little is done for the noblest of all works of love—for mission work. I would earnestly seek to prove that even a plain man without personal means can certainly contribute something toward the upbuilding of God’s kingdom, if only the will to do so exists. For this purpose I have laboured, laid up, saved for many years. My name is not to be made known. I seek not my own honour, but that of Christ. May He graciously accept the thankoffering which I bring to Him, and in the end deliver me from all evil, and bring me safe into His heavenly kingdom.” So far the simple but heart-touching testament of this departed brother. It is like the odour of the precious Indian nard which was poured out on Jesus’ feet and filled all the house. Who does not, on reading it, feel deeply ashamed? What say you to yourself, dear reader?—From the “Evangel. Luther. Missionsblatt.”

Joh_4:47-49. Men should make their requests known directly to God.—It is related that a Scottish Roman Catholic nobleman had on his estate a Protestant tenant, who, in a season of depression, was in arrears for a considerable sum. He felt himself obliged to turn for help first to one of the under-officials of the nobleman, asking him to plead with the latter for some alleviation. The official promised, but did not perform. Thereupon he went to a higher official with the same request, who also promised, but did as little as the other. Finally, the twice-deceived peasant summoned courage to approach the proprietor personally. The latter remitted the whole amount of the debt, and accompanied his tenant, as he was departing, through the great hall of the castle, on the side walls of which were hung the pictures of martyrs and saints. “Do you know,” said the nobleman, “what those paintings represent?” “No,” said the peasant. “They are pictures of the saints whom I pray to, so that they may make request for me before the Lord for the forgiveness of my sins,” was the answer. “But why do you not go to the Lord of all Himself with your requests?” said the peasant simply. “Oh,” replied the nobleman, “that would be to take too much on myself! It is far better to have mediators like the saints between God and men.” “I don’t think so,” replied the other; “and I’ll show you why. In my distress I turned first to your under-official. It was of no avail. Next I went to the higher official, who promised to do something, and did nothing. In the end I came to yon personally, and you have remitted all my debt.”

Joh_4:49. Earnest prayer answered.—We read of Princess Louisa Augusta Magdalene of Darmstadt, that in the year 1741, falling into a grievous illness, she herself, like all about her, was entirely doubtful as to her recovery. As she was told that she could hardly survive over the night, she called the pious minister Fresenius to her bedside, spoke with him concerning the condition of her soul, and declared she would willingly depart hence, but that she had not yet made her peace with God, and felt in her heart no assurance of His grace and the forgiveness of her sins. Therefore, and on this account only, she desired to live a little longer. And since the Lord heard Hezekiah, such a prayer must not be displeasing to Him. Fresenius was convinced of this also, and prayed with her to the Lord that her life might be spared until she had received the witness of the Spirit in her heart, of grace and pardon. In these petitions the members of Fresenius’ household and other pious friends joined together. Their prayers were graciously answered. In a few hours the physician was able to give assurance that the crisis was past; the next day the improvement was much more marked, and the patient was full of praise to God for His grace and help. Her life was spared until the following year, when she passed into the presence of the Lord, saved and assured of her reconciliation.—J. J. Weigel.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

4:27-30 The woman was tentative about Jesus’ identity (4:29), yet she ran to the village and told everyone to come and see. Testifying to others is a mark of discipleship (see 1:39, 46).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 4:27. Ἐπὶ τούτῳ, upon this) Most opportunely there was time sufficient for the colloquy.—ἐθαύμασαν, wondered) Wonder whets [sharpens, tends to promote] progress.—μετὰ γυναικός) with the woman in that place.—τὶ ζητεῖς, what seekest thou?) They could not easily suppose that Jesus had conferred a spiritual benefit on a Samaritan woman.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_4:27. Ἐπὶ τούτῳ] Hereupon, while this was going on. See Bernhardy, p. 250; Winer, p. 367 [E. T. p. 489]. Often in Plato.

ἐθαύμαζον] the descriptive imperfect alternates with the simply narrative Aor. See Kühner, II. 74.

μετὰ γυναικὸς] with a woman; for they had yet to learn the fact that Jesus rose above the Rabbinical precepts, teaching that it was beneath the dignity of man to hold converse with women, and the directions of the law upon the subject (see Lightfoot, Schoettgen, and Wetstein).

οὐδεὶς μέντοι, κ.τ.λ.] reverential fear.

τί ζητεῖς] what desirest thou? i.e. what was it that led you to this strange conversation? (Joh_1:39). There is no reason to warrant our taking μετʼ αὐτῆς as referring by ζεύγμα (παρʼ αὐτῆς) also to ζητεῖς (Lücke, de Wette); and just as little to render ζητεῖν, contrary to its ordinary meaning, to contend, as if the disciples thought there was a discussion prompted by national hostility going on (Ewald).

ἤ] or, i.e. if you want nothing.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 4:27 . But just at this critical juncture, ἐπὶ τούτῳ , “on this,” came His disciples καὶ ἐθαύμασαν . The imperfect better suits the sense; “they were wondering”: the cause of wonder being ὅτι μετὰ γυναικὸς ἐλάλει , “that He was speaking with a woman”; this being forbidden to Rabbis. “Samuel dicit: non salutant feminam omnino.” “The wise have said, Each time that the man prolongs converse with the woman [that is, his own wife] he causes evil to himself, and desists from words of Thorah and in the end inherits Gehinnom” (Taylor, Pirke Aboth , p. 29; see also Schoettgen in loc. ). But although the disciples wondered οὐδεὶς μέντοι εἶπε , “no one, however, said” τί ζητεῖς , “what are you seeking?” nor even the more general question τί λαλεῖς μετʼ αὐτῆς , “why are you talking with her?” Their silence was due to reverence. They had already learned that He had reasons for His actions which might not lie on the surface.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

XXI.

The following points in Joh 4:27-38 may be noticed:

1. The impression produced upon the mind of the woman was that which came from the wonderful knowledge of Jesus respecting herself, that is, her past history. That upon Nicodemus, which led him to go to Jesus, came from the miracles. The influence which induced him to become a disciple, if indeed he became one in consequence of that first interview, was derived from the truth which he heard respecting the kingdom of God. The woman, though her past life differed from that of Nathanael, seems to have been affected by the same manifestation of unexpected knowledge or insight. That she should have personally met the Christ, seems almost impossible to her mind—that one who had exhibited such knowledge might perchance be the Christ, she could not but believe. This divided state of mind, as between the possibility and the impossibility, is expressed by the form of her question (μητί) addressed to the people of her city.

2. The words addressed by Jesus to the disciples in Joh 4:32; Joh 4:34 do not seem to belong immediately to the testimony contained in this chapter, but they must have offered the disciples matter for reflection in respect to His mission. Joh 4:35 ff., on the other hand, called their thought to their own mission as related to His. The interpretation of these last verses must take into account the fact that what is said is evidently suggested by the circumstances of the present scene, and, on the other hand, the fact of the general form of the statement. We may believe, therefore, that, just as the remark of the disciples about eating led Jesus to say what is recorded in Joh 4:34,—a word which teaches them of His relation to the Father,—so here, the sight of the people who were approaching gives Him a vision of the future and wide-extended work of the Gospel, as the disciples were to carry it forward.

The general truth, in each case, is illustrated by what is taking place at the hour of their conversation. As related to the present scene, the disciples have returned in season to see the approaching people who are ready to believe, and perhaps to have part in receiving them as believers; but the work of sowing has been already done by Jesus. He has prepared for the result. And the ordering of the Divine plan in this way is, that they may share together in the rejoicing. This is a picture and representation of the future. So it will be in all their work; they will enter into the labors of others, and, at the end, both sowers and reapers will rejoice. So far as concerns the present scene, the sower is, undoubtedly, Jesus; but, as the words extend in their meaning and application over all the ministry of the disciples, the sowers may be all who have gone before them in the work of the kingdom of God. This twofold and enlarged application of the passage answers, apparently, all the demands of the several verses.

3. The word ἤδη is probably to be connected with Joh 4:35, although there is no serious difficulty in joining it, as Godet does, with the following verse.

4. The phrase ζωὴ αἰώνιος in Joh 4:36 seems to be clearly used in the sense which is common in other writings of the New Testament, but not so in John—that is, as referring wholly to the future life.

Ver. 27. Upon this his disciples came, and they were astonished that he was speaking with a woman; yet no one of them said:What seekest thou? or, Why speakest thou with her.”

There existed a rabbinical prejudice, according to which a woman is not capable of receiving profound religious instruction: “Do not prolong conversation with a woman; let no one converse with a woman in the street, not even with his own wife; let a man burn the words of the law, rather than teach them to women” (see Lightfoot on this verse). Probably the apostles had not yet seen their Master set Himself above this prejudice.—We may hesitate between the two readings marvelled (ἐθαύμασαν) and were marvelling (ἐθαύμαζον). The first gives to the astonishment the character of a momentary act, the second makes of it a continuing state. Μέντοι : However, the astonishment did not extend so far in any one of them as to lead to ask Him for an explanation. Ζητεῖν, to seek, ask, refers to a service which He had requested, like that of Joh 4:10; λαλεῖν to speak, to a given instruction.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

We have here the remainder of the story of what happened when Christ was in Samaria, after the long conference he had with the woman.

I. The interruption given to this discourse by the disciples' coming. It is probable that much more was said than is recorded; but just when the discourse was brought to a head, when Christ had made himself known to her as the true Messiah, then came the disciples. The daughters of Jerusalem shall not stir up nor awake my love till he please. 1. They wondered at Christ's converse with this woman, marvelled that he talked thus earnestly (as perhaps they observed at a distance) with a woman, a strange woman alone (he used to be more reserved), especially with a Samaritan woman, that was not of the lost sheep of the house of Israel; they thought their Master should be as shy of the Samaritans as the other Jews were, at least that he should not preach the gospel to them. They wondered he should condescend to talk with such a poor contemptible woman, forgetting what despicable men they themselves were when Christ first called them into fellowship with himself. 2. Yet they acquiesced in it; they knew it was for some good reason, and some good end, of which he was not bound to give them an account, and therefore none of them asked, What seekest thou? or, Why talkest thou with her? Thus, when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves with this in general, that all is well which Jesus Christ saith and doeth. Perhaps there was something amiss in their marveling that Christ talked with the woman: it was something like the Pharisees being offended at his eating with publicans and sinners. But, whatever they thought, they said nothing. If thou hast thought evil at any time, lay thy hand upon thy mouth, to keep that evil thought from turning into an evil word, Pro 30:32; Psa 39:1-3.

The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, Joh 4:28, Joh 4:29. Observe here,

1. How she forgot her errand to the well, Joh 4:28. Therefore, because the disciples were come, and broke up the discourse, and perhaps she observed they were not pleased with it, she went her way. She withdrew, in civility to Christ, that he might have leisure to eat his dinner. She delighted in his discourse, but would not be rude; every thing is beautiful in its season. She supposed that Jesus, when he had dined, would go forward in his journey, and therefore hastened to tell her neighbours, that they might come quickly. Yet a little while is the light with you. See how she improved time; when one good work was done, she applied herself to another. When opportunities of getting good cease, or are interrupted, we should seek opportunities of doing good; when we have done hearing the word, then is a time to be speaking of it. Notice is taken of her leaving her water-pot or pail. (1.) She left it in kindness to Christ, that he might have water to drink; he turned water into wine for others, but not for himself. Compare this with Rebecca's civility to Abraham's servant (Gen 24:18), and see that promise, Mat 10:42. (2.) She left it that she might make the more haste into the city, to carry thither these good tidings. Those whose business it is to publish the name of Christ must not encumber or entangle themselves with any thing that will retard or hinder them therein. When the disciples are to be made fishers of men they must forsake all. (3.) She left her water-pot, as one careless of it, being wholly taken up with better things. Note, Those who are brought to the knowledge of Christ will show it by a holy contempt of this world and the things of it. And those who are newly acquainted with the things of God must be excused, if at first they be so taken up with the new world into which they are brought that the things of this world seem to be for a time wholly neglected. Mr. Hildersham, in one of his sermons on this verse, from this instance largely justifies those who leave their worldly business on week-days to go to hear sermons.

2. How she minded her errand to the town, for her heart was upon it. She went into the city, and said to the men, probably the aldermen, the men in authority, whom, it may be, she found met together upon some public business; or to the men, that is, to every man she met in the streets; she proclaimed it in the chief places of concourse: Come, see a man who told me all things that ever I did. Is not this the Christ? Observe,

(1.) How solicitous she was to have her friends and neighbours acquainted with Christ. When she had found that treasure, she called together her friends and neighbours (as Luk 15:9), not only to rejoice with her, but to share with her, knowing there was enough to enrich herself and all that would partake with her. Note, They that have been themselves with Jesus, and have found comfort in him, should do all they can to bring others to him. Has he done us the honour to make himself known to us? Let us do him the honour to make him known to others; nor can we do ourselves a greater honour. This woman becomes an apostle. Quae scortum fuerat egressa, regreditur magistra evangelica - She who went forth a specimen of impurity returns a teacher of evangelical truth, saith Aretius. Christ had told her to call her husband, which she thought was warrant enough to call every body. She went into the city, the city where she dwelt, among her kinsfolks and acquaintance. Though every man is my neighbour that I have opportunity of doing good to, yet I have most opportunity, and therefore lie under the greatest obligations, to do good to those that live near me. Where the tree falls, there let it be made useful.

(2.) How fair and ingenuous she was in the notice she gave them concerning this stranger she had met with. [1.] She tells them plainly what induced her to admire him: He has told me all things that ever I did. No more is recorded than what he told her of her husbands; but it is not improbable that he had told her of more of her faults. Or, his telling her that which she knew he could not by any ordinary means come to the knowledge of convinced her that he could have told her all that she ever did. If he has a divine knowledge, it must be omniscience. He told her that which none knew but God and her own conscience. Two things affected her: - First, the extent of his knowledge. We ourselves cannot tell all things that ever we did (many things pass unheeded, and more pass away and are forgotten); but Jesus Christ knows all the thoughts, words, and actions, of all the children of men; see Heb 4:13. He hath said, I know thy works. Secondly, The power of his word. This made a great impression upon her, that he told her her secret sins with such an unaccountable power and energy that, being told of one, she is convinced of all, and judged of all. She does not say, "Come, see a man that has told me strange things concerning religious worship, and the laws of it, that has decided the controversy between this mountain and Jerusalem, a man that calls himself the Messias;" but, "Come see a man that has told me of my sins." She fastens upon that part of Christ's discourse which one would think she would have been most shy of repeating; but experimental proofs of the power of Christ's word and Spirit are of all others the most cogent and convincing; and that knowledge of Christ into which we are led by the conviction of sin and humiliation is most likely to be sound and saving. [2.] She invites them to come and see him of whom she had conceived so high an opinion. Not barely, "Come and look upon him" (she does not invite them to him as a show), but, "Come and converse with him; come and hear his wisdom, as I have done, and you will be of my mind." She would not undertake to manage the arguments which had convinced her, in such a manner as to convince others; all that see the evidence of truth themselves are not able to make others see it; but, "Come, and talk with him, and you will find such a power in his word as far exceeds all other evidence." Note, Those who can do little else towards the conviction and conversion of others may and should bring them to those means of grace which they themselves have found effectual. Jesus was now at the town's end. "Now come see him." When opportunities of getting the knowledge of God are brought to our doors we are inexcusable if we neglect them; shall we not go over the threshold to see him whose day prophets and kings desired to see? [3.] She resolves to appeal to themselves, and their own sentiments upon the trial. Is not this the Christ? She does not peremptorily say, "He is the Messiah," how clear soever she was in her own mind, and yet she very prudently mentions the Messiah, of whom otherwise they would not have thought, and then refers it to themselves; she will not impose her faith upon them, but only propose it to them. By such fair but forcible appeals as these men's judgments and consciences are sometimes taken hold of ere they are aware.

(3.) What success she had in this invitation: They went out of the city, and came to him, Joh 4:30. Though it might seem very improbable that a woman of so small a figure, and so ill a character, should have the honour of the first discovery of the Messiah among the Samaritans, yet it pleased God to incline their hearts to take notice of her report, and not to slight it as an idle tale. Time was when lepers were the first that brought tidings to Samaria of a great deliverance, Kg2 7:3, etc. They came unto him; did not send for him into the city to them, but in token of their respect to him, and the earnestness of their desire to see him, they went out to him. Those that would know Christ must meet him where he records his name.

III. Christ's discourse with his disciples while the woman was absent, Joh 4:31-38. See how industrious our Lord Jesus was to redeem time, to husband every minute of it, and to fill up the vacancies of it. When the disciples were gone into the town, his discourse with the woman was edifying, and suited to her case; when she was gone into the town, his discourse with them was no less edifying, and suited to their case; it were well if we could thus gather up the fragments of time, that none of it may be lost. Two things are observable in this discourse: -

1. How Christ expresses the delight which he himself had in his work. His work was to seek and save that which was lost, to go about doing good. Now with this work we here find him wholly taken up. For,

(1.) He neglected his meat and drink for his work. When he sat down upon the well, he was weary, and needed refreshment; but this opportunity of saving souls made him forget his weariness and hunger. And he minded his food so little that, [1.] His disciples were forced to invite him to it: They prayed him, they pressed him, saying, Master, eat. It was an instance of their love to him that they invited him, lest he should be faint and sick for want of some support; but it was a greater instance of his love to souls that he needed invitation. Let us learn hence a holy indifference even to the needful supports of life, in comparison with spiritual things. [2.] He minded it so little that they suspected he had had meat brought him in their absence (Joh 4:33): Has any man brought him aught to eat? He had so little appetite for his dinner that they were ready to think he had dined already. Those that make religion their business will, when any of its affairs are to be attended, prefer them before their food; as Abraham's servant, that would not eat till he had told his errand (Gen 24:33), and Samuel, that would not sit down till David was anointed, Sa1 16:11.

(2.) He made his work his meat and drink. The work he had to do among the Samaritans, the prospect he now had of doing good to many, this was meat and drink to him; it was the greatest pleasure and satisfaction imaginable. Never did a hungry man, or an epicure, expect a plentiful feast with so much desire, nor feed upon its dainties with so much delight, as our Lord Jesus expected and improved an opportunity of doing good to souls. Concerning this he saith, [1.] That it was such meat as the disciples knew not of. They did not imagine that he had any design or prospect of planting his gospel among the Samaritans; this was a piece of usefulness they never thought of. Note, Christ by his gospel and Spirit does more good to the souls of men than his own disciples know of or expect. This may be said of good Christians too, who live by faith, that they have meat to eat which others know not of, joy with which a stranger does not intermeddle. Now this word made them ask, Has any man brought him aught to eat? so apt were even his own disciples to understand him after a corporal and carnal manner when he used similitudes. [2.] That the reason why his work was his meat and drink was because it was his Father's work, his Father's will: My meat is to do the will of him that sent me, Joh 4:34. Note, First, The salvation of sinners is the will of God, and the instruction of them in order thereunto is his work. See Ti1 2:4. There is a chosen remnant whose salvation is in a particular manner his will. Secondly, Christ was sent into the world on this errand, to bring people to God, to know him and to be happy in him. Thirdly, He made this work his business and delight. When his body needed food, his mind was so taken up with this that he forgot both hunger and thirst, both meat and drink. Nothing could be more grateful to him than doing good; when he was invited to meat he went, that he might do good, for that was his meat always. Fourthly, He was not only ready upon all occasions to go to his work, but he was earnest and in care to go through it, and to finish his work in all the parts of it. He resolved never to quit it, nor lay it down, till he could say, It is finished. Many have zeal to carry them out at first, but not zeal to carry them on to the last; but our Lord Jesus was intent upon finishing his work. Our Master has herein left us an example, that we may learn to do the will of God as he did; 1. With diligence and close application, as those that make a business of it. 2. With delight and pleasure in it, as in our element. 3. With constancy and perseverance; not only minding to do, but aiming to finish, our work.

2. See here how Christ, having expressed his delight in his work, excites his disciples to diligence in their work; they were workers with him, and therefore should be workers like him, and make their work their meat, as he did. The work they had to do was to preach the gospel, and to set up the kingdom of the Messiah. Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, Joh 4:35-38. Note, gospel time is harvest time, and gospel work harvest work. The harvest is before appointed and expected; so was the gospel. Harvest time is busy time; all hands must be then at work: every one must work for himself, that he may reap of the graces and comforts of the gospel: ministers must work for God, to gather in souls to him. Harvest time is opportunity, a short and limited time, which will not last always; and harvest work is work that must be done then or not at all; so the time of the enjoyment of the gospel is a particular season, which must be improved for its proper purposes; for, once past, it cannot be recalled. The disciples were to gather in a harvest of souls for Christ. Now he here suggests three things to them to quicken them to diligence: -

(1.) That it was necessary work, and the occasion for it very urgent and pressing (Joh 4:35): You say, It is four months to harvest; but I say, The fields are already white. Here is,

[1.] A saying of Christ's disciples concerning the corn-harvest; there are yet four months, and then comes harvest, which may be taken either generally - "You say, for the encouragement of the sower at seed-time, that it will be but four months to the harvest." With us it is but about four months between the barley-sowing and the barley-harvest, probably it was so with them as to other grain; or, "Particularly, now at this time you reckon it will be four months to next harvest, according to the ordinary course of providence." The Jews' harvest began at the Passover, about Easter, much earlier in the year than ours, by which it appears that this journey of Christ from Judea to Galilee was in the winter, about the end of November, for he travelled all weathers to do good. God has not only promised us a harvest every year, but has appointed the weeks of harvest; so that we know when to expect it, and take our measures accordingly.

[2.] A saying of Christ's concerning the gospel harvest; his heart was as much upon the fruits of his gospel as the hearts of others were upon the fruits of the earth; and to this he would lead the thoughts of his disciples: Look, the fields are already white unto the harvest. First, Here in this place, where they now were, there was harvest work for him to do. They would have him to eat, Joh 4:31. "Eat!" saith he, "I have other work to do, that is more needful; look what crowds of Samaritans are coming out of the town over the fields that are ready to receive the gospel;" probably there were many now in view. People's forwardness to hear the word is a great excitement to ministers' diligence and liveliness in preaching it. Secondly, In other places, all the country over, there was harvest work enough for them all to do. "Consider the regions, think of the state of the country, and you will find there are multitudes as ready to receive the gospel as a field of corn that is fully ripe is ready to be reaped." The fields were now made white to the harvest, 1. By the decree of God revealed in the prophecies of the Old Testament. Now was the time when the gathering of the people should be to Christ (Gen 49:10), when great accessions should be made to the church and the bounds of it should be enlarged, and therefore it was time for them to be busy. It is a great encouragement to us to engage in any work for God, if we understand by the signs of the times that this is the proper season for that work, for then it will prosper. 2. By the disposition of men. John Baptist had made ready a people prepared for the Lord, Luk 1:17. Since he began to preach the kingdom of God every man pressed into it, Luk 16:16. This, therefore, was a time for the preachers of the gospel to apply themselves to their work with the utmost vigour, to thrust in their sickle, when the harvest was ripe, Rev 14:15. It was necessary to work now, pity that such a season should be let slip. If the corn that is ripe be not reaped, it will shed and be lost, and the fowls will pick it up. If souls that are under convictions, and have some good inclinations, be not helped now, their hopeful beginnings will come to nothing, and they will be a prey to pretenders. It was also easy to work now; when the people's hearts are prepared the work will be done suddenly, Ch2 29:36. It cannot but quicken ministers to take pains in preaching the word when they observe that people take pleasure in hearing it.

(2.) That it was profitable and advantageous work, which they themselves would be gainers by (Joh 4:36): "He that reapeth receiveth wages, and so shall you." Christ has undertaken to pay those well whom he employs in his work; for he will never do as Jehoiakim did, who used his neighbour's service without wages (Jer 22:13), or those who by fraud kept back the hire of those particularly who reaped their corn-fields, Jam 5:4. Christ's reapers, though they cry to him day and night, shall never have cause to cry against him, nor to say they served a hard Master. He that reapeth, not only shall but does receive wages. There is a present reward in the service of Christ, and his work is its own wages. [1.] Christ's reapers have fruit: He gathereth fruit unto life eternal; that is, he shall both save himself and those that hear him, Ti1 4:16. If the faithful reaper save his own soul, that is fruit abounding to his account, it is fruit gathered to life eternal; and if, over and above this, he be instrumental to save the souls of others too, there is fruit gathered. Souls gathered to Christ are fruit, good fruit, the fruit that Christ seeks for (Rom 1:13); it is gathered for Christ (Sol 8:11, Sol 8:12); it is gathered to life eternal. This is the comfort of faithful ministers, that their work has a tendency to the eternal salvation of precious souls. [2.] They have joy: That he that sows and they that reap may rejoice together. The minister who is the happy instrument of beginning a good work is he that sows, as John Baptist; he that is employed to carry it on and perfect it is he that reaps: and both shall rejoice together. Note, First, Though God is to have all the glory of the success of the gospel, yet faithful ministers may themselves take the comfort of it. The reapers share in the joy of harvest, though the profits belong to the master, Th1 2:19. Secondly, Those ministers who are variously gifted and employed should be so far from envying one another that they should rather mutually rejoice in each other's success and usefulness. Though all Christ's ministers are not alike serviceable, nor alike successful, yet, if they have obtained mercy of the Lord to be faithful, they shall all enter together into the joy of their Lord at last.

(3.) That it was easy work, and work that was half done to their hands by those that were gone before them: One soweth, and another reapeth, Joh 4:37, Joh 4:38. This sometimes denotes a grievous judgment upon him that sows, Mic 6:15; Deu 28:30, Thou shalt sow, and another shall reap; as Deu 6:11, Houses full of all good things, which thou filledst not. So here. Moses, and the prophets, and John Baptist, had paved the way to the gospel, had sown the good seed which the New Testament ministers did in effect but gather the fruit of. I send you to reap that whereon you bestowed, in comparison, no labour. Isa 40:3-5. [1.] This intimates two things concerning the Old Testament ministry: - First, That it was very much short of the New Testament ministry. Moses and the prophets sowed, but they could not be said to reap, so little did they see of the fruit of their labours. Their writings have done much more good since they left us than ever their preaching did. Secondly, That it was very serviceable to the New Testament ministry, and made way for it. The writings of the prophets, which were read in the synagogues every sabbath day, raised people's expectations of the Messiah, and so prepared them to bid him welcome. Had it not been for the seed sown by the prophets, this Samaritan woman could not have said, We know that Messias cometh. The writings of the Old Testament are in some respects more useful to us than they could be to those to whom they were first written, because better understood by the accomplishment of them. See Pe1 1:12; Heb 4:2; Rom 16:25, Rom 16:26. [2.] This also intimates two things concerning the ministry of the apostles of Christ. First, That it was a fruitful ministry: they were reapers that gathered in a great harvest of souls to Jesus Christ, and did more in seven years towards the setting up of the kingdom of God among men than the prophets of the Old Testament had done in twice so many ages. Secondly, That it was much facilitated, especially among the Jews, to whom they were first sent, by the writings of the prophets. The prophets sowed in tears, crying out, We have laboured in vain; the apostles reaped in joy, saying, Thanks be to God, who always causeth us to triumph. Note, From the labours of ministers that are dead and gone much good fruit may be reaped by the people that survive them and the ministers that succeed them. John Baptist, and those that assisted him, had laboured, and the disciples of Christ entered into their labours, built upon their foundation, and reaped the fruit of what they sowed. See what reason we have to bless God for those that are gone before us, for their preaching and their writing, for what they did and suffered in their day, for we are entered into their labours; their studies and services have made our work the easier. And when the ancient and modern labourers, those that came into the vineyard at the third hour and those that came in at the eleventh, meet in the day of account, they will be so far from envying one another the honour of their respective services that both they that sowed and they that reaped shall rejoice together; and the great Lord of thee harvest shall have the glory of all.

IV. The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, Joh 4:39-42. See what impressions were made on them,

1. By the woman's testimony concerning Christ; though a single testimony, and of one of no good report, and the testimony no more than this, He told me all that ever I did, yet it had a good influence upon many. One would have thought that his telling the woman of her secret sins would have made them afraid of coming to him, lest he should tell them also of their faults; but they will venture that rather than not be acquainted with one who they had reason to think was a prophet. And two things they were brought to: -

(1.) To credit Christ's word (Joh 4:39): Many of the Samaritans of that city believed on him for the saying of the woman. So far they believed on him that they took him for a prophet, and were desirous to know the mind of God from him; this is favourably interpreted as believing on him. Now observe, [1.] Who they were that believed: Many of the Samaritans, who were not of the house of Israel. Their faith was not only an aggravation of the unbelief of the Jews, from whom better might have been expected, but an earnest of the faith of the Gentiles, who would welcome that which the Jews rejected. [2.] Upon what inducement they believed: For the saying of the woman. See here, First, How God is sometimes pleased to use very weak and unlikely instruments for the beginning and carrying on of a good work. A little maid directed a great prince to Elisha, Kg2 5:2. Secondly, How great a matter a little fire kindles. Our Saviour, by instructing one poor woman, spread instruction to a whole town. Let not ministers be either careless in their preaching, or discouraged in it, because their hearers are few and mean; for, by doing good to them, good may be conveyed to more, and those that are more considerable. If they teach every man his neighbour, and every man his brother, a great number may learn at second hand. Philip preached the gospel to a single gentleman in his chariot upon the road, and he not only received it himself, but carried it into his country, and propagated it there. Thirdly, See how good it is to speak experimentally of Christ and the things of God. This woman could say little of Christ, but what she did say she spoke feelingly: He told me all that ever I did. Those are most likely to do good that can tell what God has done for their souls, Psa 66:16.

(2.) They were brought to court his stay among them (Joh 4:40): When they were come to him they besought him that he would tarry with them. Upon the woman's report, they believed him to be a prophet, and came to him; and, when they saw him, the meanness of his appearance and the manifest poverty of his outward condition did not lessen their esteem of him and expectations from him, but still they respected him as a prophet. Note, There is hope of those who are got over the vulgar prejudices that men have against true worth in a low estate. Blessed are they that are not offended in Christ at the first sight. So far were they from being offended in him that they begged he would tarry with them; [1.] That they might testify their respect to him, and treat him with the honour and kindness due to his character. God's prophets and ministers are welcome guests to all those who sincerely embrace the gospel; as to Lydia, Act 16:15. [2.] That they might receive instruction from him. Those that are taught of God are truly desirous to learn more, and to be better acquainted with Christ. Many would have flocked to one that would tell them their fortune, but these flocked to one that would tell them their faults, tell them of their sin and duty. The historian seems to lay an emphasis upon their being Samaritans; as Luk 10:33; Luk 17:16. The Samaritans had not that reputation for religion which the Jews had; yet the Jews, who saw Christ's miracles, drove him from them: while the Samaritans, who saw not his miracles, nor shared in his favours, invited him to them. The proof of the gospel's success is not always according to the probability, nor what is experienced according to what is expected either way. The Samaritans were taught by the custom of their country to be shy of conversation with the Jews. There were Samaritans that refused to let Christ go through their town (Luk 9:53), but these begged him to tarry with them. Note, It adds much to the praise of our love to Christ and his word if it conquers the prejudices of education and custom, and sets light by the censures of men. Now we are told that Christ granted their request.

First, He abode there. Though it was a city of the Samaritans nearly adjoining to their temple, yet, when he was invited, he tarried there; though he was upon a journey, and had further to go, yet, when he had an opportunity of doing good, he abode there. That is no real hindrance which will further our account. Yet he abode there but two days, because he had other places to visit and other work to do, and those two days were as many as came to the share of this city, out of the few days of our Saviour's sojourning upon earth.

Secondly, We are told what impressions were made upon them by Christ's own word, and his personal converse with them (Joh 4:41, Joh 4:42); what he said and did there is not related, whether he healed their sick or no; but it is intimated, in the effect, that he said and did that which convinced them that he was the Christ; and the labours of a minister are best told by the good fruit of them. Their hearing of him had a good effect, but now their eyes saw him; and the effect was, 1. That their number grew (Joh 4:41): Many more believed: many that would not be persuaded to go out of the town to him were yet wrought upon, when he came among them, to believe in him. Note, It is comfortable to see the number of believers; and sometimes the zeal and forwardness of some may be a means to provoke many, and to stir them up to a holy emulation, Rom 11:14. 2. That their faith grew. Those who had been wrought upon by the report of the woman now saw cause to say, Now we believe, not because of thy saying, Joh 4:42. Here are three things in which their faith grew: - (1.) In the matter of it, or that which they did believe. Upon the testimony of the woman, they believed him to be a prophet, or some extraordinary messenger from heaven; but now that they have conversed with him they believe that he is the Christ, the Anointed One, the very same that was promised to the fathers and expected by them, and that, being the Christ, he is the Saviour of the world; for the work to which he was anointed was to save his people from their sins. They believed him to be the Saviour not only of the Jews, but of the world, which they hoped would take them in, though Samaritans, for it was promised that he should be Salvation to the ends of the earth, Isa 49:6. (2.) In the certainty of it; their faith now grew up to a full assurance: We know that this is indeed the Christ; alēthōs - truly; not a pretended Christ, but a real one; not a typical Saviour, as many under the Old Testament, but truly one. Such an assurance as this of divine truths is what we should labour after; not only, We think it probable, and are willing to suppose that Jesus may be the Christ, but, We know that he is indeed the Christ. (3.) In the ground of it, which was a kind of spiritual sensation and experience: Now we believe, not because of thy saying, for we have heard him ourselves. They had before believed for her saying, and it was well, it was a good step; but now they find further and much firmer footing for their faith: "Now we believe because we have heard him ourselves, and have heard such excellent and divine truths, accompanied with such commanding power and evidence, that we are abundantly satisfied and assured that this is the Christ." This is like what the queen of Sheba said of

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

marvelled that he talked with the woman--It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!

no man said . . . What? . . . Why?--awed by the spectacle, and thinking there must be something under it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. Came his disciples] From the town, whither they went to buy food, Joh 4:8.

Marvelled that he talked with the woman] Because it was contrary to the custom of the eastern countries; and there are many canons, among the rabbins, against it. To the present time, if a man meet even his own wife in the street, he does not speak to her; and this is done to keep up the appearance of a chastity and temperance of which the eastern world knows nothing. They might wonder how a Samaritan, in whom they could expect no spirituality, could listen to the conversation of their Master, who never spake but about heavenly things.

Yet no man said, c.] They were awed by his majesty, and knew that he must have sufficient reasons to induce him to act a part to which he was not at all accustomed. A great man has said, "Converse sparingly, if at all, with women and never alone." Every minister of the Gospel will do well to attend to this advice.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

27. His disciples came, and wondered. That the disciples wondered, as the Evangelist relates, might arise from one of two causes; either that they were offended at the mean condition of the woman, or that they reckoned the Jews to be polluted, if they entered into conversation with the Samaritans. Now though both of these feelings proceeded from a devout reverence for their Master, yet they are wrong in wondering at it as an improper thing, that he deigns to bestow so great honor on a woman who was utterly despised. For why do they not rather look at themselves? They would certainly have found no less reason to be astonished, that they who were men of no note, and almost the offscourings of the people, were raised to the highest rank of honor. And yet it is useful to observe what the Evangelist says — that they did not venture to put a question; for we are taught by their example that, if any thing in the works or words of God and of Christ be disagreeable to our feelings, we ought not to give ourselves a loose rein so as to have the boldness to murmur, but ought to preserve a modest silence, until what is hidden from us be revealed from heaven. The foundation of such modesty lies in the fear of God and in reverence for Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(27) With the woman.—Better, probably, with a woman. They are surprised, not at His talking with a Samaritan, but at His talking in public with a woman, which was directly contrary to the Rabbinic precepts. The words of the Law were to be burnt rather than taught to a woman. A man should not speak in public to his own wife. They would like to ask Him, as He asked some of them (Joh_1:38), what He sought to learn from her, or else to know what truth He would teach her (comp. “speakest” with “I that speak,” in the last verse); but there is already a sense of the reverence due to Him, which checks the question as it rises to the lip.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. talked with the woman] Rather, was talking with a woman, contrary to the precepts of the Rabbis. ‘Let no one talk with a woman in the street, no not with his own wife.’ The woman’s being a Samaritan would increase their astonishment.

What seekest thou?] Probably both questions are addressed (hypothetically) to Christ; not one to the woman, and the other to Him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And upon this came his disciples,.... Just as he was saying the above words, and making himself known in this full manner, his disciples, who had been into the city to buy food, came up to them:

and marvelled that he talked with the woman; or with a woman; for, according to the Jewish canons, it was not judged decent, right, and proper, nor indeed lawful, to enter into a conversation, or hold any long discourse with a woman. Their rule is this,

"do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell (q).''

And especially this was thought to be very unseemly in any public place, as in an inn, or in the street: hence that direction (r),

"let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.''

And particularly it was thought very unbecoming a religious man, a doctor, or scholar, or a disciple of a wise man so to do. This is one of the six things which are a reproach to a scholar, "to talk with a woman in the street" (s). And it is even said (t),

"let him not talk with a woman in the street, though she is his wife, or his sister, or his daughter.''

And besides, the disciples might marvel, not only that he talked with a woman, but that he should talk with that woman, who was a Samaritan; since the Jews had no familiar conversation with Samaritans, men or women: and the woman was as much astonished that Christ should have anything to say to her, and especially to ask a favour of her; for though they might, and did converse in a way of trade and business, yet did they not multiply discourse, or enter into a free conversation with one another: and it may be, that the disciples might overhear what he said to the woman, just as they came up; so that their astonishment was not merely at his talking with a woman, and with a Samaritan woman, but at what he said unto her, that he should so plainly tell her that he was the Messiah, when he so strictly charged them to tell no man.

Yet no man said; no, not Peter, as Nonnus observes, who was bold and forward to put and ask questions: "what seekest thou?" or inquirest of her about? is it food, or drink, or what? "or why talkest thou with her?" when it is not customary, seemly, and lawful. It may be considered, whether or no these two questions may not relate separately, the one to the woman, the other to Christ; as, the first,

what seekest thou? to the woman; and the sense be, that no man said to her, what do you want with our master? what are you inquiring about of him? what would you have of him? or what do you seek for from him? and the latter,

why talkest thou with her? peculiarly to Christ. The Arabic, Persic, and Ethiopic versions, and Beza's ancient copy indeed read, "no man said to him"; which confines both the questions to Christ. Now this shows the reverence the disciples had for Christ, and the great opinion they entertained of him, that whatever he did was well, and wisely done, though it might seem strange to them, and they could not account for it: however, they did not think that he, who was their Lord and master, was accountable to them for what he did; and they doubted not but he had good reasons for his conduct.

(q) Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3. (r) Bemidbar Rabba, sect 10. fol. 200. 2. (s) T. Bab. Beracot, fol. 43. 2. (t) Maimon. Hilch. Dayot, c. 5. sect. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?

Ver. 27. That he talked with the woman] Solum cum sola. (Beza.) He might do that we must beware of, lest concupiscence kindle. Abraham may see Sodom burning, Lot may not.

Yet no man said] All ill thoughts and sinister surmises, of superiors especially, are to be presently suppressed and strangled in the birth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Upon this - At this time.

Marvelled - Wondered. They wondered because the Jews had no contact with the Samaritans, and they were surprised that Jesus was engaged with her in conversation.

Yet no man said - No one of the disciples. They had such respect and reverence for him that they did not dare to ask him the reason of his conduct, or even to appear to reprove him. We should be confident that Jesus is right, even if we cannot fully understand all that he does.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

His disciples ... wondered, &c. They admired his humility, finding him discoursing with a poor woman, especially she being a Samaritan. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The disciples, as we heard before, were gone into the city Sichem to buy food, and were kept there by the providence of God till our Saviour had finished this discourse with the woman of Samaria, but came after the discourse was done. They

marvelled, possibly at his talking with a woman in the road, (a thing forbidden by their traditions), especially a woman of Samaria, with whom the Jews had no commerce. But yet they had so much reverence and respect for their Master, that they inquired not curiously into the matter or reason of his discourse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Came his disciples—They arrived at a striking instant of the conversation. Christ had had opportunity to make his first complete annunciation of himself as Messiah, and not a syllable more. But the work was done.

With the woman—They seemed to feel, in a different way, much the same difficulties as our modern rationalists, at the want of dignity in Jesus in this free converse with a rustic woman at a well.

What seekest thou?—Or, what do you want? addressed to the woman.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 27-38. (3) Revelation and misunderstanding involved in the conduct of the disciples. The next paragraph records the effects of this conversation upon the disciples, upon the woman herself, and upon her friends.

Hereupon his disciples came; they returned, i.e. those of them who had gone to Sychar, bringing their provisions and their antlhma with them, and they marvelled that he was talking with a woman. Such a proceeding was contrary to the etiquette of a rabbi, who contended that "a man should not salute a woman in a public place, not even his own wife" (cf. Lightfoot, Edersheim, Wettstein). One of the daily thanksgivings was, "Blessed art thou, O Lord... who hast not made me a woman" (Westcott). Yet (adds the eyewitness, one intimately acquainted with the innermost sentiments of the disciples) no one said, What seekest thou? Why talkest thou with her? They looked on with awe and reverence as well as wonder. They wondered whether he lacked aught which they could not supply. They marvelled (or, if we take the R.T., they kept marvelling) at the unwonted scene, that One so great as their Rabbi and Master should condescend to teach or converse with a woman at all; but they held their peace, with the conviction that what he did must be gracious, holy, and wise. One of the miracles of the Lord"s ministry was to break down the wretched rabbinical prejudice against the spiritual capacities of woman, and the Oriental folly which supposed that she contaminated their sanctity. He lifted woman to her true position by the side of man. Women were his most faithful disciples. They ministered unto him of their substance. They shared his miraculous healing, feeding, and teaching. They anointed his feet, they wept over his agony, they followed him to the cross, they were early at the sepulchre. They greeted him as the risen Lord. They received the baptism of the Spirit. In Christ there is neither male nor female. Both are one in him.

The astonishment of ignorance.

These disciples marvelled that Jesus talked with a woman at all. Thus we have proof positive that this conversation occurred at an early stage of the ministry of Jesus. The disciples would soon cease to marvel at Jesus talking with women. What. a difference the ministry of Jesus has made in the position of women! What an illumination and example are given by his treatment of them!

I THE DEGRADED CONDITION OF THIS WOMAN. A condition, not because of something peculiar to her as an individual, but simply because she was a woman. Think of the work to which she was put, travelling away out of the city at the noontide hour to get water at the well. Hard as her lot was, it was not peculiarly hard; she would not be worse off than most women of her acquaintance. Think, too, of the light thrown upon the life of woman in that place by the startling announcement of Jesus, "Thou hast had five husbands." Some of these, perhaps, had died, but some, possibly all even, had got tired of the wife, and made an excuse to send her away.

Considering the need of the woman, the real marvel would have been if Jesus had remained silent with such a golden opportunity.

II THE HELP JESUS GAVE HER. Take this woman as representative of the toiling, burdened woman everywhere. She has her own share in this world"s work and, weariness, and more than her own share in the world"s monotony. Many women there must be who want refreshment and brightness, something to make life less mechanical, something to bring at least a bit of blue into the sky, a bit of sunshine into the room. Jesus, speaking to the woman of Samaria, speaks to such. It was irksome work for her coming "hither" daily to draw. So Jesus hints mysteriously at a new fountain of waters, gushing out with a fulness and force which indicated the exhaustless stores within; and so the poor woman, thinking but of her daily toil, begs for this water that she may thirst not, neither come to draw. Yet this was the request Jesus did not comply with. She still would have to take her daily journey to Jacob"s well. Jesus helped her otherwise; even spiritually, one hopes that, after getting so much instruction and so many explanations, this wearied woman did have opened up in her heart the well of water springing up to everlasting life. If so, then forever she would have to bless the journey to the well. Her load of daily duties was not diminished in itself, but practically it was diminished, because her strength was increased. Thus Jesus would help all women. He is far above the limitations of sex. The marvel now is that women will not come and talk with Jesus, seeing he is a Helper still wherever the faith and obedience are found that make his help available. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His disciples marvelled that he talked with a woman - Which the Jewish rabbis reckoned scandalous for a man of distinction to do. They marvelled likewise at his talking with a woman of that nation, which was so peculiarly hateful to the Jews. Yet none said - To the woman, What seekest thou? - Or to Christ, Why talkest thou with her?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

that he

that he was talking with a woman.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. How the providence of God so ordered and disposed of things, that the disciples did not return to Christ, till he had finished his discourse with this poor woman. An humbled sinner may meet with such satisfaction and sweet refreshment in Christ’s company, that the presence even of disciples themselves (the best and holiest of saints) may be looked upon as injurious to it, and an interruption of it. This poor woman had so sweet a time with Christ, that an end being put to the conference by the coming of the disciples, might be matter of grief and resentment to her: yet the providence of God so ordered, that the disciples did not come to break off the conference till Christ had made himself known as the Messias to this poor woman.

Observe, 2. The carriage and behaviour of the disciples, upon their return to Christ: finding him preaching a sermon to a single woman, they marvelled, but yet were silent.

Learn, 1. That the humility and condescension of the Lord Jesus Christ, in treating poor penitent and humble sinners, is a matter of wonder and admiration, even to disciples themselves.

O, blessed Saviour! there was more kindness and condescension, more love and compassion, more meekness and humility in thyself alone, than in all thy disciples and followers put together.

Yet observe, 2. Though they marvelled, they were silent, No man said, Why talkest thou with her?

Thence note, That such reverence is due to Christ in all his dispensations and actions, that when we can see no reason for what he doth, it is not for us to inquire, much less for us to quarrel, but we must awfully admire what we cannot comprehend.

Observe, 3. The behaviour of this woman after the conference was over, she leaves her water-pot, and makes haste to invite and call her neighbours to Christ, whose grace and kindness she had experienced.

Learn hence, That such as truly know Christ, have tasted sweetness in him, and derived comfort and satisfaction from him, will be forward to invite, and industrious to draw, others to a saving acquaintance with him. Come with me, and see a man that told me all that ever I did: Is not this the Christ?

Learn farther, From the woman’s leaving her water-pot behind her, and hastening to the city, That when once a soul has tasted the sweetness and excellency that is in Jesus Christ, those things which were highly esteemed before, will be little regarded then. The poor woman came to draw water, and thought much, and spake much, of the water of that well which was before her: but meeting with Jesus Christ, and tasting of his grace, she forgets both water and water-pot, and away she goes to fetch in all her acquaintance to Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

27. Upon this came his disciples, and marvelled that he talked with the woman. His disciples had left him alone at the well, while they went to the village of Sychar to buy food. They wondered that he should talk with a woman, and especially with a Samaritan woman. It was considered by the Jews indecorous to talk with a woman in public, and the rabbins held that to talk with such an inferior creature was beneath the dignity of a doctor of the law. This illustrates the state from which woman has been lifted by the Gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

At that moment his disciples returned

"Just as Jesus was saying this, his disciples returned from town"

Now they were wondering why he was speaking with a woman

It was very unusual for a Jew to speak with a woman he did not know, especially if that woman was a Samaritan.

no one said, "What ... want?" or "Why ... her?"

Possible meanings are 1) the disciples asked both questions to Jesus or 2) "no one asked the woman, 'What ... want?' or asked Jesus, 'Why ... her?'"

translationWords

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. ἐθαύμαζον, with all the best MSS., for ἑθαύμασαν, which has been substituted to harmonize with ἦλθαν.

27. ἐθαύμαζον. Change of tense; their coming was a single act, they continued wondering (Joh 4:30; Joh 4:40) that He was talking with a woman, contrary to the precepts of the Rabbis. ‘Let no man talk with a woman in the street, no not with his own wife. Rather burn the words of the Law than teach them to women.’ This was probably the first time that they had seen Him ignore this prejudice, and the woman’s being a Samaritan would increase their astonishment.

οὐδείς. Out of reverence: comp. Joh 21:12.

μέντοι. Only thrice (2Ti 2:19; Jas 2:8; Jud 1:8) outside this Gospel (Joh 7:13, Joh 12:42, Joh 20:5, Joh 21:4). The two questions are probably both addressed (hypothetically) to Christ. The word λαλεῖν, thrice in two verses, seems to point to the freedom with which He had conversed with her.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] μετὰ γυν., with a woman. No inference, it is true, can be drawn as to the indefiniteness of the noun, from the omission of the article after a preposition, see Bp. Middleton, ch. 6 § 1: but the position of μετὰ γυναικός before the verb throws an emphasis on the words, and makes it probable that the meaning is as above.

τί ζητεῖς; κ.τ.λ.] Either—to the woman—What seekest thou? and to the Lord, Why talkest thou with her?—or perhaps both questions to Him: and then we must suppose a mixture of two constructions, of τί ζ. παρʼ αὐτῆς;—and τί λαλεῖς μετʼ αὐτῆς;—I rather prefer the former interpretation.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ἐπὶ τούτῳ κτλ., “upon this came His disciples,” i.e. at this point in the story. ἐπὶ τούτῳ is not used elsewhere in the N.T. in this sense, but the reading is well attested, only א*D having ἐν τούτῳ.

ἐθαύμαζον, “began to wonder” or “kept wondering.” This is the true reading (אABCDWΘ) as against the rec. ἐθαύμασαν.

To talk with a woman in a public place was not consonant with the grave dignity of a Rabbi; Lightfoot quotes the Rabbinical precept, “Let no one talk with a woman in the street, no, not with his own wife.”1

Yet the disciples had learnt by this time that Jesus had good reason for what He did, and they did not venture to expostulate. They did not ask the woman Τί ζητεῖς; “What do you want?” nor did they ask Jesus Τί λαλεῖς μετʼ αὐτῆς; “Why are you talking with her?” That they did not ask these questions, which they were tempted to ask, is the reminiscence of some one who was of the company. For μέντοι, see on 12:42.

The Samaritan Woman Tells Her Friends About Jesus (Vv. 28-30)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Came - marvelled [ηλθαν - εθαυμαζον] . The tense of each verb is different : the aorist, came, marking as in a single point of time the disciples ' arrival, and the imperfect, they were wondering, marking something continued : they stood and contemplated him talking with the woman, and all the while were wondering at it.

He talked [ελαλει] . The imperfect tense, he was speaking. So Rev..

The woman. Rev., correctly, a woman. They were surprised, not at his talking with that woman, but that their teacher should converse with any woman in public. The Rabbinical writings taught that it was beneath a man's dignity to converse with women. It was one of the six things which a Rabbi might not do. "Let no one," it is written, "converse with a woman in the street, not even with his own wife." It was also held in these writings that a woman was incapable of profound religious instruction. "Rather burn the sayings of the law than teach them to women."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.