Exegetical and Hermeneutical Commentary of John 4:8
(For his disciples were gone away unto the city to buy meat.)
8. to buy meat ] i.e. food, not necessarily flesh. The meat-offering was fine flour and oil without any flesh. Lev 2:1. The Greek word here means ‘nourishment.’
Fuente: The Cambridge Bible for Schools and Colleges
Buy meat – Buy food.
Fuente: Albert Barnes’ Notes on the Bible
This is added, lest any should say, How came our Saviour in this discourse with the woman of Samaria? They were travelling upon the road, and came near to Sichem. Our Lords disciples were gone to the city to buy some food for them; in the mean time, our Saviour coming to the well, called Jacobs well, sets him down, and this Samaritan woman cometh to that well to draw water; our Saviour, being thirsty, asks of her some water to drink; this giveth occasion to the following discourse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-8. wearied . . . sat thusthatis, “as you might fancy a weary man would”; an instance ofthe graphic style of St. John [WEBSTERand WILKINSON]. In fact,this is perhaps the most human of all the scenes of our Lord’searthly history. We seem to be beside Him, overhearing all that ishere recorded, nor could any painting of the scene on canvas, howeverperfect, do other than lower the conception which this exquisitenarrative conveys to the devout and intelligent reader. But with allthat is human, how much also of the divine have wehere, both blended in one glorious manifestation of the majesty,grace, pity, patience with which “the Lord” imparts lightand life to this unlikeliest of strangers, standing midway betweenJews and heathens.
the sixth hournoonday,reckoning from six A.M.From So 1:7 we know, as fromother sources, that the very flocks “rested at noon.” ButJesus, whose maxim was, “I must work the works of Him that sentMe while it is day” (Joh 9:4),seems to have denied Himself that repose, at least on this occasion,probably that He might reach this well when He knew the woman wouldbe there. Once there, however, He accepts . . . the grateful ease ofa seat on the patriarchal stone. But what music is that which I hearfrom His lips, “Come unto Me, all ye that labor and are heavyladen, and I will give you rest” (Mt11:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For his disciples were gone away,…. This is related, not so much to give a reason why Christ asked the woman for water, because his disciples were not present, to minister to him; but rather to show, that Christ took the opportunity, in their absence, to converse with her; partly to avoid the scandal and offence they might take, at his conversation with her, being a Samaritan; as it appears to have been astonishing to them, when they found him talking with her, Joh 4:27. And partly, that he might not put the woman to shame and blushing before them all; he chooses to tell her of the sins of her former life, in a private way. The disciples were gone
unto the city: to the city Sychar, which was hard by; and their business there, was
to buy meat: for though it is said, in the following verse, that the Jews have no dealings with the Samaritans; yet this is not to be understood in the strictest sense; for they had dealings with them in some respects, as will be seen hereafter; particularly their food, eatables, and drinkables, were lawful to be bought of them, and used: it is said by R. Juda bar Pazi, in the name of R. Ame g,
“a roasted egg of the Cuthites (or Samaritans), lo, this is lawful: says R. Jacob bar Acha, in the name of R. Lazar, the boiled victuals of the Cuthites (Samaritans), lo, these are free; this he says concerning boiled food, because it is not their custom to put wine and vinegar into it,”
for these were forbidden: hence it is often said h, that
“the unleavened bread of the Cuthites (or Samaritans), is lawful, and that a man is allowed the use of it at the passover.”
And there was a time when their wine was lawful; for one of their canons runs thus i;
“he that buys wine of the Cuthites (Samaritans), says, the two logs that I shall separate, lo, they are first fruits, c.”
It is indeed said in one place, R. Eliezer k
“that, he that eats the bread of the Cuthites (or Samaritans), is as if he eat flesh to when (who reported this) says (R. Akiba) be silent, I will not tell you what R. Eliezer thinks concerning it.”
Upon which the commentators serve l, that this is not to be understood strictly; cause he that eats bread of the Samaritans, does deserve stripes according to the law, but according to the constitutions of the wise men; but these, Christ and his disciples had no regard to.
g T. Hieros. Avoda Zara, fol. 44. 4. h T. Bab. Gittin, fol. 10. 1. & Cholin, fol. 4. 1. & Kiddushin, fol. 76. 1. i Misn. Demai, c. 7. sect. 4. Vid. Bartenora in ib. k Misna Sheviith, c. 8. sect. 10. Pirke Eliezer, c. 38. l Maimon. & Bartenora in Misn. ib.
Fuente: John Gill’s Exposition of the Entire Bible
For (). Explanation of the reason for asking her.
Were gone away (). Past perfect of , to go off. They had already gone before she came. To Sychar (John 4:5; John 4:39).
To buy food ( ). H in purpose clause with first aorist active subjunctive of , old verb from (marketplace). See Mt 21:12. (nourishment) is old word from , to nourish (Mt 3:4). “Victuals” (plural).
Fuente: Robertson’s Word Pictures in the New Testament
1) “(For his disciples were gone away,” (hoi gar mathetai autou apelelutheisan) “For his disciples had gone away,” and left Jesus and John there at the well, known as Jacob’s well.
2) “Unto the city to buy meat.)” (eis ten polin hina trophas agorasosin) “Into the city in order that they might buy food supplies,” in the city of Sychar, not the ancient city of Samaria, some two hours walking distance away. It is evident that either the law approved of their buying food from the Samaritans or they ignored the law of ceremonial cleanliness.
Fuente: Garner-Howes Baptist Commentary
(8) For introduces His reason for asking this favour of her. The disciples had gone on. He was alone, and without the means of getting water for Himself (Joh. 4:11).
Meat.Better, food, as the former word is misleading in modern English. See Gen. 1:29-30, and Deu. 20:20, where herbs and fruits are termed meat. It will be remembered that the meat-offering did not consist of flesh, but of flour and oil and ears of corn (Leviticus 2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Unto the city Of Shechem, by the shorter route, for his midday refreshment.
To buy In Samaria they would find no hospitable entertainer; and they must purchase from the common purse, of which Judas was sooner or later the carrier.
Fuente: Whedon’s Commentary on the Old and New Testaments
8 (For his disciples were gone away unto the city to buy meat.)
Ver. 8. To buy meat ] For our Saviour lived not upon alms; but although he became poor to make us rich,2Co 8:92Co 8:9 , yet had he a bag, and that so big as that it required a bearer, Joh 12:6 , his friends and followers supplying him with money for his necessary uses and for relief of the poor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] The disciples had probably taken with them the baggage, among which would be the , see Joh 4:11 .
The Rabbis say that a Jew might not eat the bread or drink the wine of a Samaritan: but that appears from this verse to be exaggerated.
Fuente: Henry Alford’s Greek Testament
Joh 4:8 . . This gives the reason for the request. Had the disciples been present they would have made the request: an indication of the relations already subsisting between the disciples and the Lord. Probably the five first called were still with Him. That the disciples had gone to buy in Sychar, shows either that the law allowed trading with Samaritans, or that Jesus and His disciples ignored the law. But the woman is surprised at the request of Jesus.
Fuente: The Expositors Greek Testament by Robertson
For, &c. See note on Joh 4:34.
unto. Greek. eis. App-104.
to = in order that (Greek. hina)they might.
meat. Put by Figure of speech Synecdoche (of the Species), App-6for all kinds of food.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] The disciples had probably taken with them the baggage, among which would be the ,-see Joh 4:11.
The Rabbis say that a Jew might not eat the bread or drink the wine of a Samaritan: but that appears from this verse to be exaggerated.
Fuente: The Greek Testament
Joh 4:8. , for) Had the disciples been present to have drawn for Him, Jesus would not have asked the woman.-[82] ) That they might buy food. When afterwards sent to teach, for the sake of teaching, they did not enter the Samaritan towns.
[82] , His disciples) The Twelve were not at that time yet chosen; yet it is likely they were with Him in this journey. Not merely two, but all entered the town; the novelty of which circumstance seems to have stimulated the men, the more readily in consequence, afterwards to give ear to the woman.-V. g.
Fuente: Gnomon of the New Testament
Joh 4:8
Joh 4:8
For his disciples were gone away into the city to buy food.-The Jews, while refusing all social and religious associations or intercourse, traded with them so the disciples had gone to this Samaritan city to buy provisions.
Fuente: Old and New Testaments Restoration Commentary
to buy: Joh 6:5-7, Luk 9:13
Reciprocal: Gen 4:6 – General Gen 30:1 – or else I die Pro 24:10 – thou Joh 6:30 – What Rev 9:6 – shall men
Fuente: The Treasury of Scripture Knowledge
8
This fact is referred to at verse 6.
Fuente: Combined Bible Commentary
(For his disciples were gone away unto the city to buy meat.)
[To buy meat.] If the disciples were gone into the city to buy food; how agrees this with Joh 4:9, the Jews have no dealings with the Samaritans? And with that rule of the Jews, “Let no Israelite eat one mouthful of any thing that is a Samaritan’s; for if he eat but a little mouthful; he is as if he ate swine’s flesh.” A mouthful; that is, of nothing over which a blessing must be pronounced.
“Ezra, Zorobabel, and Joshua gathered together the whole congregation into the Temple of the Lord; and with three hundred priests, three hundred books of the law, and three hundred children, anathematized, shammatized; excommunicated the Samaritans, in the name of Jehovah, by a writing indented upon tables, and an anathema both of the upper and the lower house: ‘Let no Israelite eat one morsel of any thing that is a Samaritan’s; let no Samaritan become a proselyte to Israel; nor let them have a part in the resurrection of the dead.’ And they sent this curse to all Israel that were in Babylon, who also themselves added their anathema to this,” etc.
But Hierosol. Avodah Zara tells us, “R. Jacob Bar Acha, in the name of R. Lazar, saith, That the victuals of the Cuthites are allowed, if nothing of their wine or vinegar be mingled amongst them.” Nay, further, we meet with this passage in Babylonian Kiddushin; “The unleavened bread of the Cuthites is allowed; and by that a man may rightly enough keep the Passover.” If the unleavened bread for the Passover may be had of the Samaritans, much more common bread. And grant that the Samaritans were to the Jews as heathens, yet was it lawful for the Jew to partake of the edibles of the Gentiles, if there was no suspicion that they had been any way polluted, nor been offered to idols; as may be largely made out from Maimonides in his treatise about forbidden meats. Which suspicion was altogether needless as to the Samaritans; because they and the Jews in a manner agreed upon the same things as clean or unclean, and they were very near as free from idolatry.
Fuente: Lightfoot Commentary Gospels
Verse 8
Meat; food,–intending to eat it at the well in the open air.