|Matthew Henry's Concise Commentary|
4:27-42 The disciples wondered that Christ talked thus with a Samaritan. Yet they knew it was for some good reason, and for some good end. Thus when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves that all is well that Jesus Christ says and does. Two things affected the woman. The extent of his knowledge. Christ knows all the thoughts, words, and actions, of all the children of men. And the power of his word. He told her secret sins with power. She fastened upon that part of Christ's discourse, many would think she would have been most shy of repeating; but the knowledge of Christ, into which we are led by conviction of sin, is most likely to be sound and saving. They came to him: those who would know Christ, must meet him where he records his name. Our Master has left us an example, that we may learn to do the will of God as he did; with diligence, as those that make a business of it; with delight and pleasure in it. Christ compares his work to harvest-work. The harvest is appointed and looked for before it comes; so was the gospel. Harvest-time is busy time; all must be then at work. Harvest-time is a short time, and harvest-work must be done then, or not at all; so the time of the gospel is a season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a good work. Our Saviour, by teaching one poor woman, spread knowledge to a whole town. Blessed are those who are not offended at Christ. Those taught of God, are truly desirous to learn more. It adds much to the praise of our love to Christ and his word, if it conquers prejudices. Their faith grew. In the matter of it: they believed him to be the Saviour, not only of the Jews but of the world. In the certainty of it: we know that this is indeed the Christ. And in the ground of it, for we have heard him ourselves.
Verse 33. - Therefore the disciples (almost as obtuse as was Nicodemus, or the Samaritaness, or as the Jews generally were, in penetrating the hidden meaning of the Lord's words) unintentionally illustrate the parabolic method, the tissue of symbolic and metaphoric phrase which Jesus adopted throughout his ministry; they did not venture to question him further, but said one to another, Hath any one brought him aught to eat? Did that Samaritan woman or any other? They could not, or did not, rise to the spiritual or unseen, nor for the moment did they get beyond the pressing needs of the flesh. Still, in the form of their question they leave room for doubt, whether he had not been able to satisfy the craving of the flesh, to make stones into bread, or water into wine. Surely not? (The μήτις suggests a negative answer.)
Gill's Exposition of the Entire Bible
Therefore said the disciples one to another,.... Privately, among themselves, though in his hearing; at least he knew what they said by answer;
hath any man; or anyone, any angel from heaven, or any of the inhabitants of the city, or any man or woman, or this woman they had found him talking with:
brought him ought to eat? for they thought of nothing else but bodily food; just as when he cautioned them against the leaven of the Sadducees and Pharisees, they imagined he said it, because they had taken no bread; whereas he meant the doctrine of these persons: so dull of understanding spiritual things were the disciples themselves, that it is not so much to be wondered at that the Samaritan woman, whilst in her carnal state, when Christ spoke of living water, should understand him of material water, or spring water.
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