The Woman of Samaria: Part III
Come, see a man, -who told roe all things that ever I did: is not this the Christ? Then they went out of the city, and came unto him.
John, iv. 29, 80.
Divine grace in the recovery of sinners is equally necessary and conspicuous. “By grace are we saved through faith; and that not of ourselves: it is the gift of God; not of works, lest any man should boast.”
In the conversion of the woman of Samaria, we have an example of this grace: — an example
First, of its Freeness; — in selecting for its object a profligate creature, not only without her desert, but without her desire.
Secondly, of its Sweetness; — in having no recourse to violence or terror, but vq. adopting the most suitable, gentle, and insinuating means to convince and to soften her.
Thirdly, of its Power; — in changing her heart, and sanctifying her life: for if there be a disposition more unsusceptible of cure than others; if there be a demon which more than others, hope despairs of casting out, it is the spirit of impurity: yet she is “a new creature; old things are passed away; behold all things are become new.”
Fourthly of its Effects; — for here we see grace in its triumph, grace in its glory. No sooner is she enlightened, than she is inflamed; no sooner is she a convert, than she becomes a preacher.
In the preceding Lecture we heard our Saviour explicitly divulging himself to her as the Messiah, of whose coming she had expressed an expectation. But we are left to conjecture how she received this intelligence; for no sooner had he said, “I that speak unto thee am he;” than we are informed that the disciples returned, and as they drew near “marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her”?
Here we may inquire, what it was that excited their surprise, or was likely to have offended them? .Dr. Lightfoot has produced many (and some of them very absurd) passages, from the Talmud, and other Rabbinical writings, to prove that it was reckoned scandalous for a man of distinction to be seen talking publicly with a female. But, surely the discfples did not feel such a miserable prejudice as this; nor could they be ignorant that the greatest of the Prophets had indulged themselves in female intercourse.
Knowing the nature of their Lord’s conversations,
were they surprised that he should speak upon topics
so sublime and mysterious to a poor ignorant creature,
,whom they supposed incapable of understanding him?
We should wonder to see an accomplished statesman or philosopher, stopping to talk with a peasant, or a laborer upon the road; but the disciples knew the condescension of the Saviour, and his ability to familiarize instruction to the meanest capacity.
Had they any apprehension, then, of her infamy? And, like the Pharisees, did they imagine that it was incompatible with the sanctity of his character, to hold intercourse with a person of abandoned reputation?
The case is still more probable and plain. They wondered at his being so friendly with a woman of Samaria; “for the Jews had no dealings with the Samaritans,” but viewed them as abhorred of God, and utterly beneath their notice. The disciples, as yet, had little acquaintance with the nature of the Messiah’s kingdom, in which “there is neither Jew nor Greek, neither bond nor free, neither male nor female; for we are all one in Christ Jesus.”
However this may be, the character of the persons to whom our Saviour reveals himself, has always scandalized flesh and blood. At one time, it was asked by the Pharisees, “Have any of the rulers believed on him? But this people who knoweth not the law are cursed.” At another, “they murmured, saying. This man receiveth sinners, and eateth with them.” That the poor and unlearned should receive him, while the rich and the learned rejected him; that persons, previously wicked and vile, should appear his followers, while those who were admired for their sanctity despised him; was a ground of offence which his enemies were always magnifying: and the same effect has followed from the same cause,, ever since. But if the temper of Jesus be in us, we shall rather rejoice, that while these things are “hidden from the wise and prudent, they are revealed unto babes.” “Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.”
If the disciples were astonished at our Saviour’s conversation with the woman, their behavior was dutiful and submissive; they said nothing, but acquiesced in the rectitude of his procedure. And hence I would i*cmark two things.
The first regards the advice of Solomon, “If thou hast thought evil, lay thine hand upon thy mouth.” A man should make conscience of his thoughts; but words are worse than mere thoughts; they dishonor God more; they show less fear, and less shame; they are a further effect of sin. Without words, thoughts say nothing. Resolve we, therefore, with David, to “take heed to our ways, that we sin not with oui’ tongue;” and pray we with him, “Set a watch, O Lord, before my mouth; keep the door of my lips.”
The other is, to honor our Lord with our reverence and implicit confidence, when we meet with anything in his conduct that seems inexplicable. We might much oftener understand him than we do, were it not for our prejudices, and pride, .and worldly-mindedness; but when it is not in our power, when “his way is in the sea, and his path in deep waters, and his footsteps are not known, then it becomes us to be silent; to remember that he is not bound to give us an account of any of his matters; to bow to those dispensations which we cannot comprehend; not charging him foolishly, but resting on the perfection of his character and his work; assured that the Judge of all the earth will do right; that he does not act arbitrarily, but wisely; that he has reasons for what he is doing, which now satisfy him, and will, when developed, satisfy us.
The woman was doubtless grieved to see the disciples so near at hand, for by their return they broke off the conversation at the most interesting period; at the very moment that the Saviour had acknowledged himself to her. How soon are our sweetest interviews in this world marred or destroyed! It is sweet to hold communion with saints, but sweeter still to have fellowshij) with the Saviour; and in the devotions of the temple, and in the solitude of the closet, we sometimes say.
While such a scene of sacred joys,
My raptured eyes and soul employs,
Here I could sit and gaze away
A long and everlasting day —
With Peter, finding it “good to be here,’’ we wish to “build tabernacles,” and remain. But earth is not heaven. Sinful distractions, worldly connections, lawfill business and cares, invade and spoil our pleasures; and make us long after a state, where none of these interruptions are possible, but where “we shall be forever with the Lord.”
Short as the interview was, our Saviour had effectually gained her heart. “The woman then left her waterpot, and went her way into the city, and saith to the men. Come, see a man, who told me all things that ever I did: is not this the Christ?” They are little circumstances, as it were casually dropped, that serve so much to characterize the sacred writers, and to charm and instruct their readers. Such, for instance, is the woman’s leaving her waterpot behind her. Nothing could be more natural in the present state of her mind: and three reasons of this action may be given.
Firsts Perhaps it was from Kindness to our Lord and his disciples. They had purchased food, and they were coming to sit down, to a plain repast; and she leaves them the vessel, for their convenience, to draw and drink. She had in fact denied our Saviour when he asked her only for a draught, but now he is welcome to everything she has.
I admire the simple manners and hospitality of earlier times. See Rebekah. She said to Eliezer, “Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.” And O! ye, who have the will and not the power to do more, remember who has said, “Whosoever shall give to drink, unto one of these little ones, a cup of cold water only, in the name of a disciple, verily. I say unto you, he shall in nowise los his reward.”
Perhaps, Secondly she left it from Indifferent Wholly occupied now about greater things, she forgot her errand. The feelings of young converts are often very lively. The novelty and the unportance of the objects newly presented to their minds, strike them so forcibly, that, considering human infirmity, it is not to be wondered at, that, for a season at least, they should be wholly engrossed by them, and become too careless of other things. And hence we can sometimes excuse in them, what we should condemn in others. I say, excuse; for we do not justify ignorance, and imprudence, and rashness. Religion is not designed to draw us off from our callings, or to make us idle in them. A Christian is not to cast away his worldly property, but to be careful of what he has acquired; in order to “provide things honest in the sight of all men,” to support his family, and to relieve the distressed. Hence so many. warnings are given against suretyship; and hence our Saviour said to his disciples, after the miraculous plenty, “Gather up the fragments that remain, that nothing be lost.” But those who have found the pearl of great price will have far less regard to worldly things than before. They will “seek first the kingdom of God, and his righteousness;” they will consider ttiemselves as “strangers and pilgrims upon earth;” their “moderation will be known unto all men;” they will not be too much elated with success, or depressed by disappointment; they will be willing to part with all, however dear, when the voice of God demands the sacrifice.
Perhaps, Finally; she left it as an Impediment to
THE WOMAN OF SAMiUilA. 225
herhaste; willing to lose no time in bearing home thewelcome intelligence. Female eagerness conceives and brings forth at once; sees its object one instant, and darts towards it the next. Now, this being sanctified by divine grace, see how this woman acts; see how she improves time. ISTo sooner is her opportunity of getting good over, than she seizes an opportunity of doing good.
Five things may be remarked.
First I admire her Benevolence.
We often have occasion to observe that an earnest concern for the salvation of our own souls, will be always attended with a disinterested anxiety for the spiritual welfare of others. As soon as Christ had found Philip, “Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the Prophets did write.” As soon as Saul of Tarsus knew Christ, “he straightway preached him in the synagogues, as the Son of God.” David prays for a sense of divine forgiveness upon this very principle: “Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.” And so it was with this woman. “I have found him; and now, O! my neighbors, I cannot, I must not conceal it:” — something like the lepers, who had met with plenty while their fellow-citizens were starving; who “said one to another. We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king’s household.”
Secondly I admire her Zeal.
See how urgent she is. She even begins with a pressing invitation, “Come.” And doubtless, that which made her so urgent, was not only the importance of the case, but the shortness and uncertainty of the season. She hoped, if they would accompany her immediately, to be able to get back before he left the well: “but,” says she, “you have not a moment to lose; I know not how soon he may be gone; and such an opportunity you may never enjoy again.” Her fervor, therefore, was not without reason. And is ours? When we call upon you to “repent and believe the Gospel;” when we urge you to “flee from the wrath to come;” when, assuming the language of entreaty, we say, “Come, for all things are now ready;” — have we nothing to justify earnestness? Is not your danger imminent? Are not your bodies sinking into the grave? Is not your life a vapor? May not “the things which belong to your peace” be suddenly “hid from your eyes”? May not the bridge be down, and the door shut? “Behold, now is the accepted time; behold, now is the day of salvation.” “Seek ye the Lord while he may be found, call ye upon him while he is near.”
Thirdly I admire her Wisdom.
“Come, see a man who told me all things that ever I did: is not this the Christ?” “You all acknowledge that Messiah cdmeth, and that when he is come he will tell us all things. Let him come when he will, he cannot give a stronger proof of his supernatural knowledge than this man has given; who has laid open my present condition, and all my past life.” How striking, how convincing this appeal!
She determines nothing: she only tells them what he has done, and leaves them to draw an inference which she deems unavoidable. She does not, you observe, mention his own declaration, that he was the Christ; but refers to his doings. This was reasoning properly; as did our Lord himself upon other occasions; “The works that I do in my Father’s name, they bear witness of me.” “If I had not done among them the works which none other man did, they had not had sin: but now they have no cloak for their sin.” “How forcible are right words!”
Fourthly I admire her Honesty.
She does not say, he has told me everything pertaining to the worship of God; but “all things that ever I did.” Now, if a person knew your faults, you would wish to have him shunned. If a person were to come into your neighborhood, who knew many things to your disgrace and dishonor, you would hardly invite people to go to him: you would rather run him down, that little dependence might be placed upon his testimony. But confession of sin always accompanies saving conversion; and this woman is not afraid to send her neighbors to one who knew all her vileness; and could reveal it to them, as he had done to herself.
Fifthly I admire her Courage.
It was no small trial, for a plain and wicked woman to ’ go openly, and address the inhabitants of the place where she lived, and was perhaps well known, upon a religious subject. I see the populace crowding around her, as she passes from house to house, and from street to street. Some reproach her with her former crimes: some mock her as usurping the teacher’s office: some say, she is beside herself. But she is not to be intimidated or diverted.
It is good to see attention awakened; a stir made even by anything. Something will surely come of this. Some are astonished, and hardly know what to do. Some have their curiosity excited, and they wish to know more of this strange occurrence. Some have their affections moved, and they follow her, looking at her and weeping; and exclaiming, “Who can help feeling? There must be something in this: how earnest, how serious she appears; and how well she argues — we will go.” “Then they went out of the city, and came unto him.”
But their interview with our Saviour, and his beautiful discourse with his disciples, while they were on their way to him, over the fields, must be reserved for another Lecture.
We now conclude, with observing;
1. What a real and wonderful change does conversion always accomplish. Peculiar circumstances may attend the conversion of one, which are dispensed with in the conversion of another, but the substance is the same; and there is the same necessity for it; for what our Lord said to Nicodemus, he says to all; “Ye must be born again.” The work is not in all equally striking; in some it is more gradual and insensible in the operation; ,but there is always an effect which decides the state, and gives a new bias to the character; and the subject of it is made to differ not only from others, but also from himself
2. Divine grace is not an inoperative principle.
As the sun no sooner rises than it shines, and as fire is no sooner kindled than it burns, so grace acts as soon as it exists. Well did our Saviour saj, that it is in us, “a well of water springing up into everlasting life.” It is full of energy and power. We read of “the work of faith, the labor of love, the patience of hope:” to each of these graces, something active is ascribed.
3. Behold an apology for what some would deem ojfficiousness. How often do you hear, as soon as any attempt is made to bring people to seriousness; “Pray do not intermeddle -with us. Go to heaven your own way, and leave us to go ours. Be as religious as you please, but keep your religion to yourselves.” But this is enjoining on Christians an impossibility. “If these should hold their peace, the stones would immediately cry out.” And as they cannot, so they ought not to refuse such office of love. Only a Cain will ask, “Am I my brother’s keeper?” Certainly you are. Are you not bound, “as you have opportunity, to do good unto all men”? If we are required to feed the hungry, to clothe the naked, to heal the sick, are we not much more bound to save the soul in the day of the Lord Jesus? Is not zeal important in proportion to the value of its object? Is time to be compared with eternity? Is not charity to the soul, the soul of charity?
4. Be persuaded to resemble this woman. Endeavor to diffuse the savor of the Kedeemer’s knowledge, and to bring souls to Christ. She was as unqualified as you are to publish the Saviour: and she was under no greater obligation than yourselves.
Let me tell you that you are all bound to preach Christ; not by assuming the ministerial office, but “as good stewards of the manifold giace of God.” On a father it is incumbent to preach Christ to his children: on a master, to his servants; on friends, to friends; and on neighbors, to neighbors.
It is absurd to complain of want of opportunities and means. Much is in your power; much more than you are willing to allow. You may be useful by prayer, by example, by lovely tempers, by words fitly spoken. Where is the individual who may not be serviceable by inviting others, especially his own connections, to those means of grace which he has found a blessing to himself? Even by a single attendance on a gospel ministry, prejudices may be removed, and some serious impressions made: “faith cometh by hearing, and hearing by the word of God.” Thus Cornelius called together his kinsmen and friends, when the Apostle Peter was coming to tell him words by which he was to be saved. And this shall be the case when the glory of the Gospel shall revive, and the knowledge of the Lord shall cover the earth. “Many people shall go and say. Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.”
I fear we all stand condemned by the example of this woman. We have not sought occasions of doing good. We have neglected advantages when they have come in our way. But while we are all guilty, shall I saw there is one class on whom the censure falls with peculiar force? Let me explain myself. Have any of you been not only called by grace, but converted from a state of profligacy, like this poor wretch? You ought to be very zealously affected in the discharge of this duty. Your obligation is enforced by gratitude; for having had much forgiven, you should love much: and also by justice; for as you have injured others, you should proportionably labor to benefit them. How painful is the thought that some are now in hell, who owe their destination to your errors and vices; but some are still in the land of the living. Oh! hasten, like this woman; and endeavor to bring back those whom, by your influence or example, you have led astray. Go, and tell them what God has done for your souls. “I was once in the same state with you, but the grace of God has dispelled the darkness that enveloped me, broken the chains that enslaved me, and subdued the passions and lusts which tormented me. Like you, I regarded as folly and madness the concerns of eternity, but now I see the wisdom of supremely regarding them. Like you, I thought that it was impossible to forsake sin, but now I find it delightful. Instead of disgust and misery, as I feared, I have found pleasure and peace. I no longer ask, ’ “Who will show me any good?’ God is my father, death is my friend, heaven is my home; and in a world full of changes, ‘I am careful for nothing.’ And O! that I could lay open my heart! 0! that you could feel what I feel, and see what I see!”
^“‘hus bear 3-our testimony. If you are not successful, your endeavors will be accepted. But “if he shall hear thee, thou hast gained thj brother.” “Brethren, if any of you do err from the truth, and one convert him; let him know, that he who converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” And why may not you expect this incomparable reward? Let this woman encourage you. Who knows how many she was the means of saving? Perhaps more than any one of the Apostles before the day of Pentecost.