SEV Biblia, Chapter 4:27
¶ Y en esto vinieron sus discípulos, y se maravillaron de que hablaba con aquella mujer; mas ninguno dijo: ¿Qué preguntas? O, ¿Qué hablas con ella?
Clarke's Bible Commentary - John 4:27
Verse 27. Came his disciples] From the town, whither they went to buy food, ver. 8. Marveled 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.
John Gill's Bible Commentary
Ver. 27. And upon this came his disciples , etc.] 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 f206 .”
And especially this was thought to be very unseemly in any public place, as in an inn, or in the street: hence that direction f207 , “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” f208 .
And it is even said f209 , “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.
Matthew Henry Commentary
Verses 27-42 - The disciples wondered that Christ talked thus with a Samaritan. Ye 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 an 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 sh 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 soun and saving. They came to him: those who would know Christ, must mee him where he records his name. Our Master has left us an example, tha we may learn to do the will of God as he did; with diligence, as thos that make a business of it; with delight and pleasure in it. Chris compares his work to harvest-work. The harvest is appointed and looke 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-wor must be done then, or not at all; so the time of the gospel is season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a goo work. Our Saviour, by teaching one poor woman, spread knowledge to whole town. Blessed are those who are not offended at Christ. Thos 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.
Greek Textus Receptus
και 2532 CONJ επι 1909 PREP τουτω 5129 D-DSM ηλθον 2064 5627 V-2AAI-3P οι 3588 T-NPM μαθηται 3101 N-NPM αυτου 846 P-GSM και 2532 CONJ εθαυμασαν 2296 5656 V-AAI-3P οτι 3754 CONJ μετα 3326 PREP γυναικος 1135 N-GSF ελαλει 2980 5707 V-IAI-3S ουδεις 3762 A-NSM μεντοι 3305 CONJ ειπεν 2036 5627 V-2AAI-3S τι 5101 I-ASN ζητεις 2212 5719 V-PAI-2S η 2228 PRT τι 5101 I-ASN λαλεις 2980 5719 V-PAI-2S μετ 3326 PREP αυτης 846 P-GSF
Vincent's NT Word Studies
27. Came - marvelled (hlqan - eqaumazon). 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 (elalei). 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."
