John 4:28 MEANING

(28) The woman then left her waterpot.--The waterpot left behind was a pledge of her return; and it is to us a mark of the presence of him who has related the incidents.

Verses 28, 29. - The woman then (i.e. in consequence of the arrival of the disciples) left her water pot (ἀφῆκε); left it to itself, forgot the object of her visit to the well, so engrossed was she with the new teaching, so amazed with his revelations; or perhaps, with womanly tact, left it that the disciples might, if they would, make use of it for their Master. Most commentators suggest that she left it, intending by the very act to come back again shortly for water. But this is scarcely the idea conveyed by ἀφῆκε. Archdeacon Watkius truly says that this notice "is a mark of the presence of him who has related the incidents." And she went her way to the city - probably beyond her home (see note, ver. 7), constituting herself at once the messenger and missionary of the new Teacher and Prophet, who had declared himself to be the Messiah - and saith to the men whom she found in the marketplace or highway, Come, see a man who told me all things that ever I did. This exaggeration of the self-revelation was due to the deep conviction of her mind that the Prophet had read her whole life - its weakness and its follies, and it may have been its sins and crimes, not unknown, alas! to others as well. Chrysostom says, "She might have said, 'Come and see One that prophesieth;' but when the soul is aflame with holy fire it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupieth it." There is a touch of naivete, of loquacity, of impetuous womanhood, about this, that thrills with life. She was not afraid, in the first gush of her new-found joy, to brave the unflattering scorn of the men to whom such a confession was made; and then, in most natural and appropriate fashion, added, He is not however the Christ, is he? The question, by its form, suggests a negative answer; "but," Westcott says, "hope bursts through it (cf. Matthew 12:23)." She knows that he is the Christ, but she wishes the townspeople to guess it - to come to a like conclusion with herself.

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.The woman then left her water pot,.... Her pail, or bucket, she brought with her to the well to draw water in: this she left, either for Christ and his disciples to make use of; or rather through forgetfulness, her mind being greatly impressed, and her thoughts much taken up with what Christ had said to her, and she being in haste to acquaint others with it: so the disciples left their nets, their business, their friends, and all for Christ; and so the saints are brought to quit their earthly and worldly things for the sake of Christ, and his Gospel. The Ethiopic version renders it, "she left her disputation": she left off discoursing with Christ upon the disciples coming to him.

And went her way into the city: the city of Sychar, to inform her friends, relations, and neighbours what she had met with: so Andrew and Philip, when they had found Christ themselves, acquaint others with it, and bring them to him; so Levi, the publican, being called himself by Christ, makes a feast for Christ, and invites many publicans and sinners to sit down with him, that they might know him as well as himself; so the Apostle Paul, when converted, expresses a great concern for his brethren and kinsmen according to the flesh; and such is the nature of true grace, that those that have it would have others partakers of it likewise:

and saith to the men. The Ethiopic version adds, "of her house"; no doubt the men of the place in general are meant; not only those of her family, but the inhabitants of the city. The Syriac version leaves out the words, "to the men". The Jews will not allow the Cuthites, or Samaritans, to be called "men"; this they peculiarly ascribe to priests, Levites, and Israelites (u).

(u) T. Bab. Yebamot, fol. 61. 1. & Tosephot in ib.