Joh 4:32-38 | RWP | e4.org | Meat ( βρωσιν ). Originally the act of eating ( ) from βιβρωσκω , but soon and commonly as that which is eaten like βρωμα once in John (verse ). So here and , . Cf. vernacular English "good eating," "good eats." I ... ye ( εγω ... υμεις ). Emphatic contrast. Spiritual food Jesus had.

‏ John 4:32-38

Meat ( βρωσιν ). Originally the act of eating (Ro 14:17) from βιβρωσκω, but soon and commonly as that which is eaten like βρωμα once in John (verse 34). So here and 6:27, 55. Cf. vernacular English "good eating," "good eats."

I ... ye ( εγω ... υμεις ). Emphatic contrast. Spiritual food Jesus had.

Hath any man brought him aught to eat? ( Μη τις ηνεγκεν αυτω φαγειν; ). Negative answer expected ( μη ). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of φερω ( ηνεγκεν ) and second aorist active infinitive of εσθιω ( φαγειν ), defective verbs both of them. See 4:7 for like infinitive construction ( δος πειν ).

To do the will ( ινα ποιησω το θελημα ). Non-final use of ινα and the first aorist active subjunctive as subject or predicate nominative as in 6:29; 15:8; 17:3. The Messianic consciousness of Jesus is clear and steady (5:30; 6:38). He never doubted that the Father sent him.

And to accomplish his work ( κα τελειωσω αυτου το εργον ). Hινα understood with τελειωσω in like idiom, first aorist active subjunctive of τελειοω (from τελειος ), to bring to an end. See 5:36. In 17:4 (the Intercessory Prayer) he will say that he has done ( τελειωσας ) this task which the Father gave him to do. On the Cross Jesus will cry Τετελεστα (It is finished). He will carry through the Father's programme (Joh 3:16). That is his "food." He had been doing that in winning the woman to God.

Say not ye? ( Ουχ υμεις λεγετε; ). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke.

There are yet four months ( ετ τετραμηνος εστιν ). The use of ετ (yet) and the fact that the space between seedtime and harvest is longer than four months ( τετρα, Aeolic for τεσσαρα, and μην, month) argue against the proverb idea.

And then cometh the harvest ( κα ο θερισμος ερχετα ). "And the harvest ( θερισμος, from θεριζω, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in 5:14.

Lift up your eyes ( επαρατε τους οφθαλμους υμων ). First aorist active imperative of επαιρω. Deliberate looking as in Joh 6:5 where θεαομα also is used as here.

Fields ( χωρας ). Cultivated or ploughed ground as in Lu 21:21.

White ( λευκα ). Ripened grain like grey hair (Mt 5:36).

Already unto harvest ( προς θερισμον ηδη ). Probably ηδη (already) goes with verse 36. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Mt 13.

Already he that reapeth receiveth wages ( ηδη ο θεριζων μισθον λαμβανε ). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Lu 10:7; 2Ti 2:6). John does not use μισθος (reward) again, but καρπος (15:2-16), "fruit for life eternal" (cf. 4:14).

That he that soweth and he that reapeth may rejoice together ( ινα ο σπειρων ομου χαιρη κα ο θεριζων ). Final use of ινα with present active subjunctive of χαιρω, to rejoice, in the singular with ο σπειρων (the sower) and to be repeated with ο θεριζων (the reaper). The adverb ομου (together) elsewhere in N.T. only 20:4; 21:2; Ac 2:1. Usually considerable time passes between the sowing and the reaping as in verse 35. Amos (Am 9:13) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isa 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

For herein ( εν γαρ τουτω ). In this relation between the sower and the reaper.

The saying ( ο λογος ). Like 1Ti 1:15; 3:1, etc. Probably a proverb that is particularly true ( αληθινος for which see 1:9) in the spiritual realm.

One soweth, and another reapeth ( αλλος εστιν ο σπειρων κα αλλος ο θεριζων ). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Ps 126:5f.). This may be the punishment for sin (De 28:30; Mic 6:15). Sometimes one reaps where he has not sown (De 6:11; Jos 24:13). It is the prerogative of the Master to reap (Mt 25:26f.), but Jesus here lets the disciples share his joy.

I sent ( εγω απεστειλα ). Emphatic use of εγω and first aorist active indicative of αποστελλω common in John for to send.

Whereon ye have not laboured ( ο ουχ υμεις κεκοπιακατε ). Perfect active indicative of κοπιαω for which see 4:6. So also κεκοπιακασιν in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman.

Others ( αλλο: Jesus, the Baptist, the prophets).

And ye ( κα υμεις ). Emphatic contrast.

Have entered ( εισεληλυθατε ). Perfect active indicative of εισερχομα.

Into their labour ( εις τον κοπον αυτων ). Into the fruit and blessed results of their toil ( κοπος ). This is always true as seen in Ac 8:5-7, 14f.