because she had been at work in the fields close by; or else, because her abode was nearer

in that direction - for the ancient Sychar may have extended southward; perhaps, because,

if her character was what seems implied in verse 18, the concourse of the more common

women at the village -well of an evening might scarcely be a pleasant place of resort to

one with her history. In any case, we may here mark those Provident ial leadings in our

everyday life, to which we are so often almost as much spiritually indebted, as to grace

itself; which, indeed, form part of the dispensation of grace. Perhaps we should note how,

all unconsciously to her (as so often to us), poverty and sin sometimes bring to the well

by which Jesus sits weary, when on His return from self-righteous Judæa.

But these are only symbols; the barest facts of the narrative are themselves sufficiently

full of spiritual interest. Both to Jesus and to the woman, the meeting was unsought,

Providential in the truest sense - God-brought. Reverently, so far as the Christ is

concerned, we add, that both acted truly - according to what was in them. The request:

'Give Me to drink,' was natural on the part of the thirst y traveller, when the woman had

come to draw water, and they who usually ministered to Him were away.  17 Even if He

had not spoken, the Samaritaness would have recognised the Jew by His appearance18

and dress, if, as seems likely, He wore the fringes on the border of His garment.19 His

speech would, by its pronunciation, place His nationality beyond doubt.20 Any kindly

address, conveying a request not absolutely necessary, would naturally surprise the

woman; for, as the Evangelist explanatively adds: 'Jews have no dealings with

Samaritans,'21 or rather, as the expression implies, no needless, friendly, nor familiar

intercourse with them - a statement true at all times. Besides, we must remember that this

was an ignorant Samaritaness of the lower order. In the mind of such an one, two points

would mainly stand out: that the Jews in their wicked pride would have no intercourse

with them; and that Gerizim, not Jerusalem, as the Jews falsely asserted, was the place of

rightful worship. It was, therefore, genuine s urprise which expressed itself in the

question: 'How is it, Thou, being a Jew, of me askest to drink?' It was the first lesson she

learned, even before He taught her. Here was a Jew, not like ordinary Jews, not like what

she had hitherto thought them: what was the cause of this difference?