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seems to so greatly need. He- was so taken up with the work just done and so joyful over the soul won and so eager for the work still before Him, seen in the multitude hurrying toward Him from the city, that He has no desire for food for His body. Spiritual and eternal interests, the interests of others, were filling His thought and heart, the disciples were altogether oc cupied with thought of physical needs. V. 32. “But he said unto (rather, to) them, I haive meat (rather, food) to eat that ye know not of (omit, of).” The “I ” and the “ye” in this-verse are emphatic in the Greek and draw a strong contrast between Himself and them. He had a “food” far above that which they had bought and prepared, a “food” that satisfied deeper and far more important cravings than those of the body, but they on their part did not know this meat, it belonged in a world that they had not yet entered (but would soon). They did not merely not “know of” it, they did not “know” it. It was outside their pres ent sphere of thought and feeling. There seem to be many professed Christians today who know little or nothing of this “food” and its satis faction. They are taken up (as were the disciples then) with the needs of the body and other low forms of sat isfaction. Many a professed Chris tian today would find more satisfac tion in going to a dance or card party than in saving a soul. How is it with you, reader, do you know Jesus’ food? (cf. v. 34). V. 33. “Therefore said the dis ciples (rather, So the disciples said) one to another, Hath any man brought him ought (omit, ought) to eat?” The disciples seem to us rather dull and stupid, and they were doubtless dull and stupid, but would we have been any brighter without the explanation
a Samaritan and a vile sinner. But as far as the record goes immeasurable more was wrought by the conversa tion with her than by the conversation with him. “A poor, ignorant, woman of Samaria goes forth, and by grace leaves a record that has cheered thou sands of humble laborers in all lands for 18 centuries.” We have here too an illustration of the importance and power of woman’s ministry. A woman was the human founder of the church in Samaria, a woman was the first Divinely appointed preacher of the risen Christ (ch. 20:16, 17), a woman was the first person baptized by Paul in Europe (Acts 16:14, 15). The change from “came” in the Authorized Version to “were coming” in the Revised, a change demanded by the Greek text, is very suggestive. John pictures them just as they ap peared to him that day as he looked up the road toward the city. He saw them eagerly coming in troops. It was “to Him,” to Jesus Himself they were coming. The woman’s testi mony was valuable to point to Jesus but there its value ended, they must get to Jesus Himself. Many today never get beyond -the witness to the One of whom the witness testifies. They were richly rewarded and the witness was soon no longer needed (v. 42). V. 31. “In the meanwhile His (rather, the) disciples prayed (or, besought) Him, saying, Master (rather Rabbi), eat.” The word translated “prayed” means, “asked,” “besought,” “prayed.” It is the same word translated “besought” in verses 40 and 47. It sets forth an urgent ask ing. The disciples having returned from the city whither they had gone to buy food (v. 8 ) had prepared their simple meal, but Jesus does not touch it. Lovingly solicitous of His welfare, they beseech Him to eat the food He
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