4:1 - 42--The Samaritan Woman: Three
Statements
Jesus makes three important statements in the
course of the conversation with the Samaritan woman. The first (10 -
14) is the declaration of Himself as living water. In Jeremiah 2:13,
God laments that His people have "forsaken Me, the spring of living
water, and have dug their own cisterns, broken cisterns that cannot
hold water." The people turned away from God and went their own way,
which was futility. Jesus is living water, and as He has just
discussed in 3:16 - 18, only He holds the key, and gift, of eternal
life. The metaphor is initially lost on the Samaritan woman, as is
probably to be expected--Samaritans only accepted the Pentateuch (the
first five books of the Old Testament) as authoritative. They would
not have been familiar with Jeremiah, or perhaps even such passages
as Isaiah 44:3 ("For I will pour water on the thirsty land, and
streams on the dry ground; I will pour out My Spirit on your
offspring, and my blessing on your descendants") and 55:1 - 3 ("Come,
all you who are thirsty, come to the waters
come to Me; hear Me,
that your soul may live"). She thinks that in order to provide a
better, literal source of water than this spot, one must be greater
than even Jacob of the Old Testament. In this she is correct, even
though she misses the point!
The second important statement from Jesus is in
regards to worship. Jewish culture and religion held the Temple in
Jerusalem to be the highest center of worship. Jews from outside of
Jerusalem often made at least one pilgrimage a year to the Temple.
Samaritans, however, focused on Mount Gerizim as their center of
worship. While this played into the animosity between Jews and
Samaritans, Jesus notes that a time would be coming when worship
would not be centralized to one geographic location; rather, people
will worship God "in spirit and truth."
There is possibly a very subtle transition from
the first to the second point, though if this is the case it is lost
in the discussion about the woman's husbands. Verses 19 - 24 discuss
the place of worship, which would have included sacrifices for sins.
Earlier, in verse 13, Jesus says, "Everyone who drinks this water
will be thirsty again" while noting that His living water will not
necessitate a person drink again. With those in mind, consider this
passage from Hebrews:
Hebrews 7:27--Unlike the other high
priests, He does not need to offer sacrifices day after day, first
for His own sins, and then for the sins of the people. He
sacrificed for their sins once for all when He offered
himself.
Temple priests were required to make yearly
sacrifices for the sins of the people. The sacrifices offered
atonement, but only on a limited basis; the priests would have to
return with more sacrifices the next year. Jesus' sacrifice, however,
was a "once for all" sacrifice. This parallels Jesus' statement,
"Everyone who drinks this water will be thirsty again, but whoever
drinks the water I give him will never thirst." Everyone who drinks
this water (the old sacrificial system) will be thirsty again (have
to drink again/have to make sacrifices again); but whoever drinks the
water I give him (accepting Jesus' atoning sacrifice) will never
thirst (Jesus offers a lasting, once for all sacrifice). Again, if
this statement of Jesus' is meant to be a transition into a
discussion of temple worship, it is very subtle (and very
clever).
The third important statement in this section is
Jesus' confession of Himself as Messiah. Such self-proclamations are
rare in Scripture; that Jesus does so to a Samaritan, and a woman,
cannot be understated. What we are seeing here is not only the
breaking down of prejudiced walls, but our final component of Jesus
and "New Things." Thus far we've seen Jesus herald in a "New Joy"
with the turning of water into wine; He then anticipated a "New
Temple"; and in His conversation with Nicodemus Jesus talks of a "New
Birth." Here, in conversation with a Samaritan woman (a double-taboo,
if you will), Jesus demonstrates a "New Universalism": God will no
longer exclude outsiders from being His people. We see hints of this
in Jesus' association with "sinners" (see Mark 2:15ff and Luke 15),
and this will be particularly significant with the inclusion of the
Gentiles (we'll see that in chapter 12). We see it likewise played
out here, in a conversation with this woman.
There are other interesting aspects to Jesus'
conversation with the Samaritan woman, particularly as compared with
a previous conversation Jesus has had earlier in John's Gospel. We'll
look at that next week.
In Christ,
--Pastor Dan
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Last modified date: January 1, 2018