Johannes 4:33 Kommentar

It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea (Joh 4:1-3). II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria (Joh 4:4-6). 2. His discourse with the Samaritan woman at a well (v. 7-26). 3. The notice which the woman gave of him to the city (Joh 4:27-30). 4. Christ's talk with his disciples in the meantime (Joh 4:31-38). 5. The good effect of this among the Samaritans (Joh 4:39-42). III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door (Joh 4:46-54).

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John; see Joh 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

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.

(Hom. xxxiv. 1) They show, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him.

"I have meat to eat that ye know not of. Therefore" (saith the Evangelist) "said the disciples one to another, Hath any man brought Him aught to eat?" Why now wonderest thou that the woman when she heard of "water," still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ?

"And in the meanwhile His disciples besought Him, saying, Master, eat." For they had gone to buy meat, and had returned. "But He said, I have meat to eat which ye know not of. Therefore said the disciples one to another, Hath any man brought Him aught to eat?" What wonder if that woman did not understand about the water? See; the disciples do not yet understand the meat. But He heard their thoughts, and now as a master instructs them, not in a round-about way, as He did the woman while He still sought her husband, but openly at once: "My meat," saith He, "is to do the will of Him that sent me." Therefore, in the case of that woman, it was even His drink to do the will of Him that sent Him. That was the reason why He said, "I thirst, give me to drink;" namely, to work faith in her, and to drink of her faith, and to transplant her into His own body, for His body is the Church. Therefore He saith," My meat is to do the will of Him that sent me."

(Tr. xv. c. 31) What wonder that the woman did not understand about the water? Lo, the disciples do not understand about the meat.

The disciples not yet understanding the discourse which was obscure, were reasoning about what had often happened among themselves, and descend to common place ideas, fancying that food had been brought Him by some one, and that it was perhaps more costly or sweeter than what had been got together by them.

From the question of the disciples, Hath any man brought Him ought to eat, we may infer that our Lord was accustomed to receive food from others, when it was offered Him: not that He who giveth food to all flesh, (Ps. 146.) needed any assistance; but He received it, that they who gave it might obtain their reward, and that poverty thenceforth might not blush, nor the support of others be esteemed a disgrace. It is proper and necessary that teachers should depend on others to provide them with food, in order that, being free from all other cares, they may attend the more to the ministry of the word.

What about the disciples? They are still wondering whether someone has brought Him something to eat. But they do not dare to put the question to Him, out of their customary reverence for Him. Note also that the Lord would accept food whenever someone brought it to Him. For the disciples say: "Has anyone brought Him something to eat?" The Lord did this not because He needed the service of others, for He Himself gives food to all flesh (Ps. 135:25), but so that those who brought offerings would have a reward and would grow accustomed to feeding others as well, and to show all people that one need not be ashamed of poverty nor be burdened when receiving sustenance from others. For teachers it is both fitting and even necessary to entrust the cares of food to others, so that they themselves might carry out the ministry of the Word without distraction. For this reason He even commanded the disciples to be fed at the expense of those whom they instructed (Luke 10:7).

The slowness of the disciples to understand these matters is implied by the fact that what our Lord said about spiritual food, they understood as referring to bodily food. For even they were still without understanding, as we see from Matthew (15:16). It is not surprising that this Samaritan woman did not understand about spiritual water, for even the Jewish disciples did not understand about spiritual food. In their saying to each other, Do you suppose that someone has brought him something to eat? we should note that it was customary for Christ to accept food from others; but not because he needs our goods: "He does not need our goods" (Ps 15:2), nor our food, because it is he who gives food to every living thing. Then why did he desire and accept goods from others? For two reasons. First, so that those who give him these things might acquire merit. Secondly, in order to give us an example, that those engrossed in spiritual matters should not be ashamed of their poverty, nor regard it burdensome to be supported by others. For it is fitting that teachers have others provide their food so that, being free from such concerns, they may carefully pay attention to the ministry of the word, as Chrysostom says, and as we find in the Gloss. "Let the elders who rule well be regarded as worthy of a double compensation; especially those concerned with preaching and teaching" (1 Tim 5:17).

Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.

Hath any man brought him aught to eat? - Has he got food in any preternatural way? They could not help remembering the miraculous interventions of Divine providence in feeding Elijah by the ravens, at the brook Cherith, Kg1 17:4-6, and by the ministry of an angel, Kg1 19:5-8, and our Lord's preternatural repast in the wilderness, after his victory over Satan, Mat 4:11.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42) the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."