The Woman of Samaria: Part I
There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. — John, iv. 7.
It is very pleasant and profitable to follow our Lord and Saviour in his career of mercy: to contemplate his power under the direction of his goodness; to behold him feeding a hungry multitude upon the ground, opening the eyes of the blind, causing the deaf to hear and the dumb to speak; here, raising from the grave a dead brother, and restoring him to his weeping sisters; and there, calling back from the dead an only son, and delivering him to his widowed mother. And yet, if we are like-minded with angels, who “rejoice over one sinner that repenteth,” we shall feel ourselves still more strongly and delightfully attracted to the contemplation of the wonders of divine grace, in which we behold him accomplishing sjDiritual cures, quickening those “who were dead in trespasses and sins,” and from the ruins of the fall producing “eternal excellencies, the joy of many generations.”
We now enter on a passage of sacred history, recorded with singular fulness and minuteness. It relates the conversion of a woman, previously vile and infamous; and whose change, no less remarkable than divine, serves to verify and illustrate the language of Isaiah; “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.”
Our Lord was now journeying, to escape the envy and malice of the Pharisees; for “his hour was not yet come;” and he would give us an example of his own doctrine, “when they persecute you in one city, flee ye unto another.” We may change our residence, though we must never change our religion. We are not called to suffer, when we may avoid it without sin. Corn-age is not rashness, but wise and useful firmness and resolution.
In going from Judea into Galilee, Samaria lay in the direction of his road; it was therefore necessary for him to pass through it. He soon reached one of their cities, here called Sychar, but formerly, Sychem, or Shechem. The place is often mentioned in the Scriptures. Here Joshua assembled the tribes of Israel before his death, and made his solemn appeal. Here Dinah roved, and by her folly occasioned the destruction of the inhabitants. Very near it was the parcel of ground which Jacob gave to his son Joseph. Here also was Jacob’s well; a well which he probably digged, but certainly made use of
As people are always struck with antiquity, this well must have been an object of great curiosity, and would have awakened many reflections in the mind of an intelligent traveller. How many empires had risen and fallen in succession, while this fountain had remained the same. How many generations were now mouldered to dust, who had been refreshed by its cooling supplies. Though every production here is doomed to perish, yet many things, compared with man, are durable and permanent. Cultivation rapidly passes from hand to hand, but the earth abideth for ever. A man plants a tree, his sons soon behold it growing towards maturity, and some of their remote descendants may see it begin to wither and decay. But “what is our life? A vapor, that appeareth for a little time, and then vanisheth away.”
“We are prone to overrate some things, and to overlook others. Many achievements which once drew the attention and admiration of thousands, and which had occasioned an enormous expenditure of wealth and labor, were of little importance or utility compared with this homely well, which a few rude hands had digged, and which was destined to survive them all. But the event, which reflects the highest honor upon it, and which will render it interesting, not only to the end of time, but through all eternity, was yet to come. It was to be dignified with the presence of such a visitor as, in the course of two thousand years, had never approached it before. It was to afibrd rest and refreshpient to the Lord of life and glory. And it was to witness the conversion of one poor sinner, who by her testimony would be the means of converting numbers more.
“Jesus being wearied with his journey, sat thus on the well.” His languor and fatigue will not appear at all wonderful, when we consider three thina-s.
First That he was truly, though not only, a man. “The Word was made flesh.” He was therefore a partaker of all the infirmities of human nature. He feared; he was hungry and thirsty; he was susceptible of lassitude, and required repose to renew his strength.
Secondly The manner of his travelling: for as “he went about doing good,” so he did this on foot. We read only once of his riding; and that was on a borrowed beast, “an ass, and a colt the foal of an ass.”
Thirdly The season: it was the very heat of the day; being high noon. The Evangelist expressly remarks that “it was about the sixth hour,”
But had he really no more in view, by pausing and reposing here, than bodily ease and refreshment? Yes; here the good shepherd was searching for a strayed sheep; and he knew where to find it, and how to bring it into his fold. He was here to exemplify words which he had uttered prophetically ages before; “I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.” Here he was to prove that his mercy is preventing, as well as free; and that however far we go back, we shall always find him there previously, waiting to be gracious, and saying, “Come, for all things are now ready.” Here he was to show us what great events spring out of apparently little and trifling circumstances; because he is the master of circumstances, appoints them, disposes them, and renders them effective.
All was casual as to the woman herself. Sh’ dreamed of nothing more than returning with he pitcher of water. But our Lord saw the end froi the beginning; and beheld her returning, possessc of heavenly treasure, a rejoicing Christian, a herald salvation.
Though this woman was a sinner, her comiforth to draw water herself, was commendable; a there are some who have even taken advantage of this to remark, that though “the gifts and calling of God” are as much without desert as they are “without repentance,” yet he has often conferred them in such a way as to countenance and encourage diligence and industry. It is the devil that meets with us when we are idle. The angel of the Lord appeared to the shepherds while they were keeping watch over their flocks by night. Matthew was called at the receipt of custom. Peter, and Andrew, his brother, were fishing; James the son of Zebedee, and John, his brother, were mending their nets, when called by the Saviour. Elisha was ploughing when Elijah cast his mantle upon him, and said, “Follow me.” Saul was seeking his father’s asses when he met with Samuel, who anointed him king over Israel. Rebekah, Rachel, and Zi|3porah, all met with husbands, good husbands, extraordinary husbands, at the well’s mouth, bearing their pitchers.* But the woman of Samaria finds there, “the chief among ten thousand,” the “altogether lovely,” the “Lord of all;” and obtains “the unsearchable riches of Christ.”
But let us see how our Saviour gains this woman; for “he that winneth souls is wise.” I love to con-
9 template his agency in the kingdom of nature; to follow the windings of a river; to stand in a field of corn; to walk in a garden; to see him making his sun to rise, and his rain to descend; bringing forth the beauties of spring, and the treasures of summer; doing everything, and yet seeming to do nothing; doing all things, and doing all things well.
But, Oh! to attend him when he goes to get possession of a soul! He knows his aim. He is sure of his end. See with what calmness and self-possession he moves. He is doing a great work, but without effort, without noise. Here is no strong wind rending the mountains, no earthquake, no fire; but “a still small voice;” all is natural, yet di- due.
How favorable. the season! “his disciples were gone away into the city, to buy meat.” How unsuitable would company have been in a case like this. There is business that can only be transacted between God and the soul. How often does religion take its rise from solitude. How seldom does the Saviour reveal himself in a crowd. Creatures die; friends withdraw; sickness sends us in from the world, and lays us upon a bed of languishing — whatever be the cause — how often, in the first interview, do we meet alone, and feel a heart’s bitterness known only to ourselves, and a joy that strangers intermeddle not with.
How easy, how simple the circumstances that commenced the transactions here! An application for a draught of water, really necessary to quench his thirst, was designed to engage her in a conversation, which, rising from things seen and temporal, should instruct her in those things that are not seen, and eternal. For when he asks, it is with a view to give, rather than to receive. He requires oui* hearts; but it is to enlighten them, to renew them, to give them rest. He could dispense with our services; but he demands them for our good, to improve us, and to honor us. He has a right to exact, but he condescends to beg; and this is to try our dispositions, and to insure our reward. Hence he conceals himself in events, in circumstances, in characters. We are not aware that in supporting such a cause, that in relieving such a distressed individual, we are succoring him. Did he appear in his sovereignty and glory, we could not refuse; and our love to the Gospel, or our love to our neighbor, could not be known. And yet he will say hereafter; “/ was thirsty and ye gave me drink; for inasmuch as ye “did it unto one of the least of these my brethren, ye did it unto me.”
The woman, perceiving by his dress, or by his dialect, that her petitioner was not one of her own nation, answers, “How is it that thou, being a Jew, askest drink of me, who am a woman of Samaria? for the Jews have no dealings with the Samaritans.” It is unnecessary to dwell on the causes of this aversion in the Jews to the Samaritans; such as their early mixture of idolatry and superstition; the injurious manner in which they had treated the Jews, after the return from the Babylonish captivity; their profaning the priesthood, and worshipping the golden calves; and especially their building a temple which they made the centre of their worship, in opposition to the temple at Jerusalem; and the infamous offer which they made to Antiochus, of dedicating that temple to Jupiter, and admitting the rites of his pagan worship, at a time when the Jews were suffering so much in defence of their religion.
But it must have been a curious sight to have seen a Jew and a Samaritan meeting together in a narrow passage, each hissing “Touch me not; stand by thyself; come not near me; I am holier than thou.”
There have been many too much like them in all ages. And we may observe, that quarrels about religion are generally the most rancorous, because the passions are here urged on by principle; and men imagine that by their fierce enmity, they do Grod service. And we often see that those sects and communities which have many points of resemblance, are more hostile to each other than those which differ in everything. But, on whichever side the truth may be, when zeal forbids the of&ces of civility and charity, we may be sure it is “the wrath of man,” that “worketh not the righteousness of God;” and if it be fire, it is not taken from God’s altar, but “it is set on fire of hell.”
Knowing the disposition of the Jews, this woman supposed that our Saviour was like them. This was natural; and we see how prone all are to deal in general suspicions and reflections; not recollecting that general reflections arfe commonly unjust; that in all professions, and in all bodies of men, there are some worthy exceptions; that there may be found even in religious denominations which we are compelled to censure, some detained there who are wiser than their teachers, and better than their principles. Nothing can be worse, as a system, than Popery, yet there have been very good men in the Romish church.
Our Saviour does not impatiently reject her; he does not expressly answer her question; he does not renew his application; but he kindly insinuates that she had an invaluable opportunity afforded her, and that if wise, she would make a proper use of it. “He answered and said unto her. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.” “What a mass of heavenly intelligence does this answer contain.
It teaches us, What he is in himself; “The gift of God;” by way of emphasis and distinction; an “unspeakable gift;” a gift, the value of which neither the tongues of men, nor of angels, can express; an infinite demonstration of divine love; perfectly adapted to our wants, and fully adequate to their relief; a gift insuring and containing every other; for “He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?” “It pleased the Father that in him should all fulness dwell;” and of his fulness are we to receive, and grace for grace.”
. It teaches us, What he has to bestow; “living water;” the graces and comforts of the Holy Ghost; all spiritual influences and blessings; everything that can purify and refresh the soul.
It teaches us, How we are to obtain this blessedness of him. We must ask: nothing less is required, nothing more. This discovers our valuation of the mercy; endears it; prepares us for the reception of it; receives it by promise. “Blessed are they who do hunger and thirst after righteousness, for they shall be filled.” “The Lord is nigh unto all them that call upon him, to all that call upon him in truth.’ No instance can be found of a soul having been repulsed, who addressed him. He never “said unto the seed of Jacob, Seek ye me in vain.”
It teaches us. The reason why men do not apply to him. It is because they do not know him. “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him.” Hence we see why ignorance is so injurious. Hence it is said, “My people” are destroyed for lack of knowledge.” “These things will they do, because they have not known the Father, nor me.” “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” And thus the Gentiles are said to be “alienated from the life of God, through the ignorance that is in them, having the understanding darkened, and because of the blindness of their heart:” and “the god of this world” is said to have “blinded the minds of them who believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.”. It is in religion as it is in nature, the understanding sways the will and the affections. “Wisdom is the principal thing;” therefore we are to “get wisdom, and with all our getting to get understanding.” The Apostle prays for the Ephesians, “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling.” Till we see the evil of sin, we shall never abhor it, and mourn over it. Till we know Christ, we cannot desire him, depend upon him, apply to him, rejoice in him. Till we know him, we c:ui know nothing, feel nothing, possess nothing, enjoy nothing.
And hence we see the difference between this woman and blind Bartimeus, on a similar occasion. Bartimeus was sitting by the wayside begging, when Jesus was passing by — but he knew that it was Jesus; and therefore he cried, “Jesus, thou Son of David, have mercy on me.” The multitude rebuked him, but he cried so much the more: “I can beg alms of others, but they cannot give me ejes. O help me to seek, and do not hinder me. This is my opportunity. He may never pass this way again. Jesus, thou Son of David, have mercy on me! Lord, that I may receive my sight!” “And immediately he received his sight, and followed Jesus in the way.”
But this woman stands trifling, or cavilling about some dispute, or schism, between her and her neighbors; and neglects the prize put into her hands, because she does not understand it. She knew not the day of her visitation. She had no suspicion that our Lord was anything more than he appeared. She took him for a poor Jew, travelling this way, tired, and asking refreshment; not knowing that he was the Son of God,” who had come down from heaven to save perishing sinners, and had life and blessedness to bestow. Nothing was further from her thoughts than that “God had so loved the world, as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Hence, nothing like prayer proceeded out of her mouth.
“The natural man receiveth not the things of the Spirit of God; for they are foohshness unto him: neither can he know them, because they are spiritually discerned.” When our Saviour had said to Nicodemus, “Except a man be born again, he cannot see the kingdom of God;” Nicodemus, taking naturally what our Saviour intended spiritually, “saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?” It was the same with this woman; for, taking literally what he intended figuratively, she is at a loss to conceive how it could be possible for him to make good his promise of giving her living water, provided she had asked him. Thou canst not fetch it from this well, for “thou hast nothing to draw with, and the well is deep.” Neither canst thou bring water superior to this from any other place: “Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle?” What spring dost thou command? “Whence then hast thou that living water?”
To this our Saviour replies in language, not altogether figurative as before, but suited to lead her forwards by degrees. “Whosever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” Here is the difference between the water of this well, and that of which I speak. This water is good and refreshing in its kind; it removes thirst; but not forever; the thirst returns: it does not give constant satisfaction; but mine does. When a.man has once obtained this, it will be found a never-failing principle; it will continue (such is the tendency and effusion of it) till it issues in a state of everlasting enjoyment in another world.
What our Lord here says of the water of Sychar’s well may be applied to everything earthly. There is no true satisfaction to be found in this world. “He that drinketh of this water shall thirst again.” Every man desires happiness. This is his aim in every pursuit. It is not money, it is not honor, that he seeks after; but satisfaction by their means. Sin has not destroyed the natural capacity of the soul for happiness, but diverted it from the only object which is sufficient to render it happy; so that now, detached from his only centre and portion, he walks up and down in the world, destitute, afflicted, tormented; seeking rest, and finding none. “The eye is not satisfied with seeing, nor the ear filled with hearing.” He has seldom enough of these things in quantity; but in quality there is always a deficiency. It is not in their 2:)ower to fill the soul; they were never designed for this purpose; and if you look for that in them which God never intended them to afford, you are seeking the living among the dead; and you resemble a man, who is running up and down in a dry place to find water, and increases his thirst, both by the labor and the disappointment.
But must he always go on, asking, “Who will show me any good?” Will no one direct him to a fountain of living waters? The Saviour cries, “If any man thirst, let him come unto me, and drink.” “He that Cometh to me shall never hunger; and he that believeth on me shall never thirst.” Yes! Satisfaction is attaiaable, even in this world. What else mean these delightful expressions? “The Lord will satisfy thy soul in drought.” “I will abundantly bless her provision: I will satisfy her poor with bread.” “He satisfieth the longing soul, and filleth the hungry soul with goodness.” “They shall be abundantly satisfied with the fatness of thy house; and thou shale make them drink of the river of thy pleasures.” “My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips.”
Hence the Christian can say, I have found what I was once seeking after in vain. I am no longer at a loss where to get rest or happiness. I have tried this water, of which the Saviour speaks; and I find it can satisfy. I want nothing more. It has weaned me from the world; and I no longer need prohibitions to keep me from its vanities and dissipations:
My heart is satisfied at home;
The Lord my portion is.
It has also enabled me to acquiesce in the will of Providence, with regard to my temporal concerns;” for I have learned, in whatsoever state I am, there-THE WOMAJSr OF SAMAKIA. 203
with to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengtheneth me.”
He has now a source of happiness independent of the body and its diseases, the world and its vicissitudes, death and its triumphs: for it is perpetual; and permanency adds bliss to bliss. He can now say, “I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”
They are “born of incorruptible seed, which liveth and abideth forever.” This water is in them; not a pool, not a reservoir, but a well; ever sending forth streams; “a well of water springing up into everlasting life” — such is the constant working, such is the infallible issue of it. Heaven is in it, in the principle. Grace and glory differ only in the degree. Grace is glory in the bud, and glory is grace in the flower. Grace is glory in the child, and glory is grace in the man. Grace is glory in the dawn, and glory is grace in the day.
Here then we pause; reserving the remaining particulars for other opportunities.
In reviewing what -has come under our notice, let us conclude by observing; How much there is in the Saviour to imitate and admire.
Gome, and let us learn to “be followers of him, as dear children.” Did he make it his business “to seek and to save that wbicli was lost? Let pity and zeal inspire us with the same concern, and urge us to the same endeavors. Did he render his journeys, and even his repose and refreshment, useful? Let us avail ourselves of every opportunity, and of every method, of “serving our generation, according to the will of God.” Did he who “preached righteousness in the great congregation,” descend to instruct a single individual? And did he converse with one who was deemed a heretic, and a sinner; from whom a Pharisee would have turned away? Let us remember the value of one soul; and abandon no one to whom we can have access. Did his “lips drop as a honey -comb;” and could he wisely and agreeably introduce religious conversation? Learn the same art; rise from present and common things, to those which are spiritual and heavenly. “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.” “Walk in wisdom toward them that are without, redeeming the time. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.”
But, Oh! contemplate the character of our Lord and Saviour; and see what a diversity of properties and excellences is to be found in him. What majesty! what condescension! How poor! how rich! Oppressed with animal wants, and the source of all spiritual good; begging a cup of cold water, and promising eternal life! Behold in him everything that can fix the mind; everything that can fill the heart; everything that can raise our wonder; everything that can satisfy our hope. But he is beyond the reach of representation, whatever relations or im-ages we employ.
Nor earth, nor seas, nor sun, nor stars.
Nor heaven his full resemblance bears;
His beauties we can never trace,
Till we behold him face to face.