The Woman of Samaria: Part IV
Say not ye, There sii-e yet four mouths, and then cometh harvest? behold, I say unto you. Lift up your eyes, and look on the fields; for they are white already to harvest. — John, iv. 35.
What a surprising difference is there between human and divine agency. In the workmanship of man, a thousand movements are often necessary to produce one effect; while in the work of God, a thousand, effects spring from one movement. We know that an event occurs at such a time, and in such a place; but who can determine how widely it will extend its operation, or how long “it will continue its influence? When Luther began to preach against indulgences, not an angel could imagine the entire result of consequences, intellectual, civil, moral, and religious. ’
One thing we may observe, that in all God docs for man, whether in Providence or in Grace, he looks beyond the individual himself, and has a reference to
Others, We are blessed, in order that we may be blessings. What we receive, we are also to dispense. Are Ave rich? We are to be “ready to distribute, willing to communicate.” Are we enlightened? We are to “arise, and shine.” Are we comforted? It is “that we may be able to comfort them who are in any trouble, by the comfort wherewith we ourselves are comforted of God.” Are we converted? We are to “strengthen our brethren.”
As all the Lord’s people are safe, so we believe that none of them are wholly useless. But it is in grace as it is in nature. Christians are called “the good seed of the kingdom.” Drop a single grain of corn into the earth; this will propagate, and produce many more; and in time, a sufficiency will be furnished to enrich all the neighboring fields. Thus, one Christian produces another; till, in some cases, a whole district or community is evangelized; and the words of Isaiah are accomplished; “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; they shall see the glory of the Lord, and the excellency of oui- God.”
And thus it was, in a measure, with this Samaritan woman, and her fellow-citizens.
Our Saviour’s conversation at the well properly consists of two parts: his discourse with the woman, in the absence of the disciples; and his discourse with the disciples, in the absence of the woman. Both were admirably suited to the state and circumstances of the persons addressed; and serve, also, to show how much. he redeemed the time, who never lived an idle hour, nor spoke an idle word.
We have seen the woman withdraw, in order to invite her neighbors to come and see the Messiah, whom she herself had discovered. While she is engaged in persuading them, and in returning with them, our Saviour had an opportunity to deliver an address to his disciples, in which he shows his own satisfaction in seeking and saving that which was lost, and stimulating them to similar zeal. They had just come back from the city, whither they had gone to buy meat; and, knowing that their Master stood in need of refreshment, they spread it before him; and perceiving that he did not seem disposed to partake of it, they pressed him: “they prayed him, saying. Master, eat.*’ But even this was in vain. ‘• He said unto them, I have meat to eat that ye know not of.” The disciples, mistaking him concerning the meat as much as the woman had misunderstood him concerning the water, said among themselves, “Hath any man brought him ought to eat? Jesus saith unto them. My meat is to do the will of him that sent me, and to finish his work.”
Was his present refusal of food, from a loss or lack of appetite? Had the pleasure he now enjoyed raised him above the sensation of hunger? “We are fearfully and wonderfully made;” and as we know not fully the power the body has over the mind, so we know not the power the mind has over the body. Moses lived forty days and forty nights without food, when he communed with God in Horeb; and the same is recorded of Elijah. I know that in these instances there was something miraculous; but I know also that, in many cases, when the mind has been very vigorously and intensely engaged, the body has been rendered insensible to outward impressions, and even unsusceptible of fatigue and pain. If a mother saw her child drowned; and if, by the application of proper means, suspended animation were restored; however hungry she was before, she would now feel little inclination for food. She has food of another kind. “This her son was dead, and is alive again; he was lost, and is found.”
Our Saviour was a partaker of human natur’e, and no comparison will bear a comparison with his. Need we wonder, therefore, that occupied as his mind now was in prayer and in praise, in meditation, in reflection on what was past, in expectation of what xms future, and in surveying all the happy and glorious results; — need we wonder that he should feel this indifference to food?
But his present refusal was to be instructive and exemplary. We will suppose that he still hungered, and could have eaten with a relish; — but he would teach us a comparative indifference to things in themselves lawful and necessary; he would teach us self-denial in doing good; he would teach us that we must have a keener appetite for our duty than even for our food.
Abraham’s servant, though pressed, would not eat till he had told his errand. Samuel, though urged, would not sit down till he had anointed David. Our Lord, though entreated, would not partake of food till he had done his present work. “I have called,”
says he, “by my grace, that poor woman you sawleaving the well; and many of her neighbors, moved by her entreaties, are coming to receive the words of eternal life. Such business as this I long for more than food; and I find it more reviving and refreshins-,” Is this our case? “He that saith he abideth in hun, ought himself also so to walk, even as he walked.” There are some who find the service of God to be rather their medicine than their meat. They take it, but with reluctance; and they would gladly be excused, did they not fear disease and death. But, though food is necessary to life, no one thinks of eating from a sense of duty; it is found our pleasure. So it is in religion, when the heart is right with God. Duties are no longer performed as tasks, but are enjoyed as privileges. Having “the same mind in them that was also in Christ Jesus,” they are cheerful givers, they “receive the word with joy,” they “come before his presence with thanksgiving,” they “call the sabbath a delight,” and “none of his commandments are grievous.”
Two advantages, in particular, result from this disposition. First, it renders our services well pleasing to God; for he looketh to the heart; and he will even pass by mistakes and imperfections in the execution, when he finds that our “desire is to his name.” “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”’ “It is well that it was in thine heart.”
And, Secondly, this carries us through difficulties and dangers, which would otherwise drive us back, or turn us aside. You see this in those professors of religion whose convictions and inclinations do not harmonize. After a while their heterodox hearts prove too much for their orthodox heads; and inconsistencies are followed bj neglect and apostacy. But it is otherwise with those who “cleave unto the Lord with purpose of heart.” Like Caleb, they “follow him fully.” There is no pursuing worldly business with success, unless the heart be engaged in it; and it is in religion, as it is in everything else; only indeed the case is stronger, because the sacrifices required are infinitely greater.
After expressing his own regard to the work that was given him to do, our Saviour stimulates his disciples to similar zeal. For this purpose, he employs three arguments, all borrowed from husbandry.
The First is taken from the Necessity for their Exertion. When the grain is ripe, the sickle must be thrust in. The crop will soon perish, unless gathered in and secured; and as the season is short, and the consequences are important, every other concern is expected to give place to the reapers’ toil. Now, so it is here. You say, “There are yet four months, and then cometh harvest;” and you say well, for so it is. ‘It does want so much time to the natural harvest; but not to the spiritual, — the harvest of souls. This is now: this is arrived. “Lift up j-our QyQ^i and look on the fields; for they are white already to harvest.” Consider the dispositions of people in general; and particularly, the multitude of Samaritans coming over yonder plain, and who are now within view.
This is instructive, and teaches us that when atten-THE WOMA^Sr OF SAMARIA. 239
tion is awakened, and numbers press to hear, it is a favorable opening, an opportunity which should excite and encourage diligence; and that we should often lift up our eyes, and contemplate such appearances for this purpose; watching the leadings of Providence; and suiting ourselves to present duty.
The Second is taken from the Profitableness of their Exertion. The reaper is well paid. An attempt to defraud him is mentioned as one of the most provoking sins. “Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them who have reaped are entered into the ears of the Lord of Sabaoth.” The husbandman is more than commonly liberal at harvest time. Even those who go by, say, “The blessing of the Lord be upon you: we bless you in the name of the Lord.” “He that reapeth, receiveth wages:” and ‘■’■your labor shall not be in vain in the Lord.”
“What the reaper gathers in, is valuable; it is the staff of life. But the natural life is all that it can sustain and preserve; while you labor for the everlasting salvation of precious souls, you “gather fi-uit unto life eternal.”
When the harvest is over a feast is provided, and all the servants partake of the festivity, who contributed in any way, whether by preparing the soil, or securing the produce. So here: “He that soweth and he that reapeth will rejoice together.” The Lord’s servants have varied in their capacities, offices, usefulness; but all were employed in the same cause; they all had a relation to each other; and when they meet together there will be no envy, no contempt.
0 blessed harmony! Here, one lays the foundation, and another builds the superstructure; one plants, and another waters; one sows, and another reaps; “but all these, worketh that one and the self-same Spirit, dividing to every man severally as he will;” and in heaven, God will be “all in all.”
The Tldrd is taken from the Facility of their Exertion; the work being prepared to their hands. There is a common saying, to the effect that men often obtain advantages for which others have toiled; “One soweth, and another reapeth:” and “this,” said the Saviour, “is true of you,” “I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors.” He does not mean, in the present instance only, having put everything in a train for the conversion of the Samaritans in their absence, and without their concurrence or knowledge: but more generally; many previous, but necessary parts of their work, were already accomplished; they had the best, the richest part; they had to gather in, and treasure up. But the Prophets, and other holy men; Moses, and John, whose office it was to “prepare the way of the Lord;” these, though they had little success themselves, were by no means useless in the end. They raised an expectation of the Messiah, and described so fully his person, and his work, and his sufferings, that the Apostles only preached what they had prophesied. Conceive of these disciples going forth without any former revelation, without any previous dispensation, without the labors of those who had gone before them; and you will find that their difficulties would have been increased a hundred-fold.
And this will a^Dply to us, still more strongly. How have the Apostles aided us? Yea, what advantages have we derived from uninspired men, since their days? What reason have we to bless God for their writings? How much labor and study have their toils and researches saved us? What ought we to feel for the translation of the Bible into our own tongue; and for liberty to use it? What do we owe to their sufferings? They “resisted unto blood, striving against sin;” and by the loss of their Kves, procured for us civil and religious liberty. I pass over the numberless discoveries and improvements, of our predecessors, in the arts and sciences, which have contributed so exceedingly to our accommodation and comfort. Surely, “other men have labored, and we have entered into their labors.”
This suggests a twofold reflection. Men may be useful, though their success may not appear till after their death: — this should encourage. The usefulness with which we are sometimes honored is more derived from others than from ourselves; it is perhaps in answer to the prayers, or in consequence of the diligence of our predecessors: — this should humble.
But from this discourse of our Lord addressed to his discij)les, we return to the history. The woman and her attendants now draw near. As the result of her labor, “many of the Samaritans of that city believed on him, for the saying of the woman, who testified, life told me all that ever I did.”
“Faith Cometh by hearing, and hearing by the word’ of God.” It is obvious that with all readiness of mind they received her testimony: they were open to conviction: and this easiness of belief, which many would have condemned as weak credulity, is far more acceptable to God than those hesitations and cautions, which often deserve the name of cavillings, and which, under the pretence of honoring reason, really flow from the pride of unbelief. We must “receive the kingdom of God as a little child, or we can in nowise enter therein.”
Two evidences they gave of their faith. The one was that they “came unto him.” The other was’ that, so far from being scandalized with the meanness of his condition and appearance, “they besought him that he would tarry with them.” How natural was this! There is no greater proof of the reality of our conversion, than desires after the presence of Christ. Their request was founded on three yrinciples, and each of them was an evidence of something good.
First they were eager to give him entertainment; and if any difference could arise among them it would be, who should have the honor and happiness to lodge him? So it was with Lydia; the opening of her door attended the opening of her heart; and she said, “If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained them.”
Secondly tiey wished to be instructed by him, more perfectly. It is the nature of grace to wish its increase.
Thirdly they hoped that he would be useful to those of their families and ‘of, their neighbors who had been either unable or unwilling to come.
And does he refuse them? Did he ever refuse the prayer of the destitute? It is wortiij of our remark, that he always answer’s prayer with regard to his presence, whether it be for its removal, or for its enjoyment. He had entered the country of the Gadarenes, and had cured two demoniacs. This should have made the inhabitants thankful. But, though he had delivered their neighbors, he had destroyed their swine; and therefore “they came and besought him to depart out of their coasts;” and he complied; he sailed to the other side of the lake. And thus, when he comes as a reprover, by friends, by ministers, by afflictions, by conscience; if, instead of forsaking your sins, you feel his rebukes irksome, and long to be free, he will withdraw, saying, “He is joined to idols; let him alone.” But when the disciples were going to Emmaus, having reached “the village, whither they went, he made as if he would have gone further;” but when “they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent; he went in to tarry with them.” And thus he abode with the Samaritans “two days;” two happy days, given in answer to prayer, and employed in usefulness.
For we read, “Many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.” Those who had chosen to remain in the city, uninfluenced by the testimony of the woman, are convinced by the delaration of our Lord himself. All are not called at the same time, or by the same means. There is a. remarkable diversity in the circumstances.
And even those who had believed in him for the saying of the woman, wefe more confimed and establish by his own word; for there are various degrees in the divine life, and the confidence of the Christian grows by evidence. And there is such a thing as experience, or an acquaintance with divine things derived from trial, in addition to testimony, which is peculiarly satisfactory. “We do not rest upon ’ report only, not even the report of inspired men. We know assuredly, by actual trial, that “it is good to draw near to God;” that by “believing we enter into rest;” that while “in the world we have tribulation, in the Saviour we have peace:” we have “the witness in ourselves.” And soon, faith of every kind will be lost in sight; and we shall say with the Queen of Sheba, “It was a true report which I heard in mine own land: but now I have come, and mine eyes have seen, and, behold, the half was not told me.”
What a time of refreshing was this! What a work of God was here! Let me conclude by calling upon you to observe, who were the subjects of this work, a;nd who was the instrument.
Mrst, the subjects were Samaritans, not Jews: and we may exclaim with our Lord, on another occasion, We “have not found so great faith, no, not in Israel.” “He came unto his own, and his own received him not.” In no one of his own towns or villages, did he ever meet with such a reception as from these Samaritans, who were deemed -by the Jews, “the filth and the offscouring of all things.” “What shall we say then? That the Gentiles, who followed not after righteousness, have attained to righteousness, even the righteousness which, is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone: as it is written. Behold, I lay in Sion a stumbling-stone and a rock of offence: and whosoever believeth on him shall not be ashamed.”
While the example of the Samaritans condemned the Jews, it served to show, how very contrary to human expectations the grace of the Gospel is; so that often, the last are first, and the first last: and to afford an earnest and a pledge of the extension of divine grace to all nations, indiscriminately; indicating that soon there was to be “no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. For whosever shall call upon the name of the Lord shall be saved.”
Secondly the instrument was, not a philosopher, not an Apostle armed with tongues and miracles, but a poor wicked hut converted woman. And “who hath directed the Spirit of the Lord, or being his counsellor hath taught him” what means he shall employ to accomplish the purposes of his grace? The weaker the instrument, the more does “the excellency of the power” appear to be “of God.” Hence, in the variety of instruments he employs, he often takes those that, to carnal apprehension, seem the most unfit and unlikely. When the people of Jericho found their city attacked with rams’-horns, instead of battering machines, they were no doubt ready to laugh them to scorn; but, down went the walls! The greatest of all the Apostles had been the greatest persecutor; and he “preached the faith that once he destroyed.” How wonderful that this woman should not only be saved herself, but should become the means of saving many others; coming to the well a sinner, and returning a preacher, and more successful than any of the Apostles before the day of Pentecost.
In another view, there is often a suitableness in such instruments as these. “Having much forgiven, they love much.” The change wrought in them is more striking and unquestionable than in others, and awakens inquiry. They can speak upon divine subjects from experience, and what comes from the heart is most likely to reach the heart. They can sympathize with such as are in spiritual distress, and “know how to speak a word in season.” They can warn others of false confidences, and lead them to a Saviour, of whose grace they have not only heard, but tasted.
What singular honor has been conferred upon this woman! She was usefid not only by her active, but (if I may be allowed the expression) by her passive instrumentality. How many have been awakened, how many encouraged, how many edified, by reading, or by hearing the narrative of her conversion! Oh! that similar effects may be found to have resulted from that consideration of her history, which we now with reluctance close.