Volume II Part 6 (2/2)

The woman paused and inquired, ”How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.” Alas! where rancorous animosity exists, how frequently the laws of hospitality, and the principles even of humanity, are sacrificed! The Sanhedrim interdicted any friendly intercourse with the Samaritans, and the Jews cursed them by the secret name of G.o.d; and as this mutual animosity existed, the woman received our Saviour's request with a reproachful sneer.

The enmity subsisting between the Jews and Samaritans was very ancient in its origin, and exceedingly inveterate in its character. It had also been aggravated by different incidents. When the ten tribes revolted in the time of Jeroboam, the calves were set up in Dan and Bethel, with a view to seduce the people from wors.h.i.+pping at Jerusalem, which was of course highly offensive to Judah and Benjamin; and when Shalmaneser, the king of a.s.syria, carried away the ten tribes into captivity, he colonized the cities of Samaria with the Babylonians and others, who carried their false religion with them; in consequence of which they became odious to the Jews. At first, the providence of G.o.d punished these idolatrous settlers, by permitting lions to infest the country, whose ravages induced Shalmaneser to send one of the priests ”to teach them the manner of the G.o.d of the land;” when they _united_ the wors.h.i.+p of the Jehovah with that of their own idols. These people very much discouraged the Jews in the erection of the second temple, after their return from captivity.

After this, when Alexander had conquered Syria and Palestine, Sanballat, who governed the province of Samaria for Darius, submitted to the conqueror; and having married his daughter to Mana.s.seh, the brother of Jaddua the high-priest, he obtained permission from Alexander to build a temple on mount Gerizzim, in imitation of that which was built at Jerusalem. [28] Mana.s.seh was const.i.tuted the high-priest, a mult.i.tude of Jews mixed with the Samaritans, and a distinct service, after the Jewish mode of wors.h.i.+p, was conducted. This occasioned great contentions, and suspended all intercourse between the rival nations. The Samaritans are generally said to have admitted little more of the Old Testament than the Pentateuch; but Justin Martyr, who was a native of Sichem, affirms that they received all the prophetic writings. [29]

Drop a pitying tear over human weakness, folly, and crime. What divisions separate the human race, and exasperate men against each other! But of all others, they are the most inveterate, which are produced on account of religion. The Samaritan appoints Gerizzim as the place of wors.h.i.+p, in opposition to Jerusalem--the fires of persecution are instantly kindled, and the victims of intolerance suffer martyrdom!

To the reproachful insinuation of the woman, Christ returned no answer, for it kindled no resentment. When he was reviled, he reviled not again: but with his characteristic condescension and eagerness to instruct the ignorant, he said, ”If thou knewest the gift of G.o.d, 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.” This language was expressive of his readiness and ability to supply the necessities of the dest.i.tute, to console the afflicted, and to save the lost. By the ”gift of G.o.d,” he intended divine bounty in general; by ”living water,” the blessings of salvation, especially the gifts and graces of ”his holy Spirit.” [30]

The conciliating and affectionate manner of Christ's appeal to the woman, appears to have softened her turbulent spirit, and won her respect. She uses an epithet of respect previously omitted, ”_Sir_,”--perceiving that, though apparently a _Jew_, he possessed none of that rancorous enmity which characterizes others, and cherished national antipathies. ”A soft answer turneth away wrath; but grievous words stir up anger.” Offences are likely to arise in the present world; but let us rather aim to disarm malignity by conciliation, than strengthen and envenom it by resistance.

Soft words may in time operate on hardened hearts, as water continually dropping on the rock wears it away. Such a mode of proceeding costs us little, but tends much to dignify and exalt us. ”Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.”

Our Saviour's discourse was further distinguished by ”exceeding great and precious promises;” and the woman seems to have partaken of similar surprise with those who are said to have ”wondered at the gracious words which proceeded out of his mouth.” As a ”fountain of living waters,” he was always pouring forth refres.h.i.+ng streams; as the depository of wisdom and knowledge, he incessantly communicated his treasures of sacred instruction; and as the ”Sun of righteousness,” he constantly imparted his heavenly light and heating beams. Who could approach him without feeling the benign influence, and being benefitted by the rich supply?

As the term which Christ had employed in a spiritual sense, simply denoted excellent spring water in common language, the woman at present conceived no other idea of his meaning; and seeing he was a stranger, with no bucket, she expressed her astonishment at his promise. With some mysterious impression, probably, of his extraordinary character, blended with incredulity, she proceeded to inquire, ”Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?”

This may furnish an exemplification of the fact, that the ”natural man receiveth not the things of the Spirit of G.o.d: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” The terras of Christianity are mysterious, because its doctrines are misunderstood, and cannot be discerned by him, the ”eyes of whose understanding” are beclouded, and whose heart is sensual. How deplorable the effects of sin, which has drawn a veil over the moral perceptions of man; in consequence of which, he cannot see the glories of truth, the charms of Jesus, the value of his soul, and the importance of its redemption! Nothing but the glare of earthly grandeur can affect him, while eternity with all its vast concerns disappears.

Though the woman at first manifested considerable animosity, and afterward betrayed great ignorance, Jesus was neither provoked by her prejudices, nor irritated by her misconceptions. We must not unnecessarily _wound_ the unenlightened, nor even the perverse, by reproaches; but aim to _win_ them by kindness and forbearance. O for more resemblance to the ”Lamb of G.o.d,” and more of the temper which the apostle inculcates! ”And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if G.o.d peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”

It would exceedingly conduce to the promotion of this spirit, were we frequently to recollect our own former ignorance and slowness to apprehend the ”truth as it is in Jesus;” and the patience we have ourselves experienced, especially from ”our Master in heaven.” We should also consider, that the best and most permanent impressions are often the most gradual; and he who advances to perfection, goes on from strength to strength. Let us not be unduly discouraged, because of our _present_ ignorance and darkness of mind: but pursuing our inquiries with a humble and teachable disposition, we may hope by copious supplies from the Source of wisdom, to increase our knowledge, and enlarge our capacities.

It appears rather surprising, that instead of questioning the pretentions of Christ, this woman did not at once solicit a fulfilment of his promise, and ”draw water from the wells of salvation;” but her method of proceeding is ill.u.s.trative of a very common case. Religious inquirers are full of doubts and prejudices; for though Jesus invites them to partic.i.p.ate the blessings he so liberally dispenses, they imagine, _falsely_ imagine, that some previous qualification is requisite to justify their approach. ”Can such a sinner be saved? Am I _indeed_ invited--after all my sins and broken vows? I know not whether I shall be accepted, for what claim have I upon his mercy?”

Yet the Saviour still invites--still promises--still encourages--still instructs--and will not let the weakest inquirer go, but guides his feet into the way of peace.

”Whosoever,” said he to the woman, ”whosoever 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.” The allusion is unquestionably to that principle in the heart which is of divine implantation, and which however various its names, and diversified its operations, is uniform in its nature and origin. Sometimes it is represented by the cause, and sometimes the effect. It is the ”_Spirit_ given to them that ask him,” with regard to agency; it is _grace_, in point of character; and it is holiness or practical religion, in reference to its outward influence. Jesus Christ beautifully describes this principle in his metaphorical addresses to the woman of Samaria, by an allusion to the thirst which the water of life a.s.suages, the inexhaustible consolation it imparts, as a ”_well_ of water;” and the perpetual and perfect blessedness with which it is connected, as ”springing up into everlasting life.”

_Thirst_ is one of the most powerful propensities of human nature, and is therefore adapted to represent the intensity of that desire with which mankind seek the wealth, the honours, and the pleasures of the world: and though ”he that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase;” the appet.i.te is still insatiable, and the pursuit continued. When under the influence of violent thirst, it is not unusual for persons to avail themselves of the first supply, however unwholesome, and eagerly to drink even of a filthy stream; with similar impatience and satisfaction, the ”carnal mind” indulges in its sensualities, seizing forbidden, and contented with polluting joys. But the grace of G.o.d in the heart is distinguished for its purifying influence: it cleanses the spirit from guilt--sanctifies it by the ”was.h.i.+ng of regeneration,” and imparts a new desire, a heavenly thirst, a holy ardour for spiritual communications; so that ”as the hart pants after the water-brooks, so panteth the soul after G.o.d.”

This woman had a considerable distance to go in order to procure the water with which it was needful to supply the necessities of her household; and when arrived at the spot, it was a laborious service to draw from the well, and return laden into the city. Our Saviour intimates, on the contrary, the ease with which his divine blessings were attainable, as well as their unfailing abundance. There is imparted to every applicant a fund of peace, in consequence of which ”a good man is satisfied from himself.” Religion furnishes consolations of a nature precisely _adapted_ to our necessities as fallen and miserable creatures; and it affords them in circ.u.mstances, when it is obvious that no other resource remains. The supplies of this world resemble the casual streamlets of winter, cold, and soon exhausted, or lost in evaporation beneath the returning beam of spring: but amidst the vicissitudes of life, and in the hour of dissolution, religion has consolations which never fail. The river of a Christian's consolation runs throughout the wilderness of time, nor stays in its course till it expands into the boundless and fathomless ocean of eternal blessedness.

At length, the woman in question is induced to make the request which we wonder she did not at first present; though still she misapprehends the meaning of her divine Teacher, however plain his sentiment may now appear to us; in consequence of which, he condescended to adopt another mode of conveying instruction to her mind. He had excited her attention, he now proceeds to address her conscience.

We must not overlook the circ.u.mstance that Christ was ”wearied with his journey;” but he was not wearied with his _work_--well doing. If he had now remained silent, it would not have been wonderful; or if, intending to disclose his character to this woman, and by her means to the Samaritans, he had smitten her conscience, removed her prejudices, enlightened her mind, and won her affections, as we know he could have done, _in a moment_--as when he said to Matthew, ”Follow me,” and immediately ”he left all”--or as when he spake from the clouds with irresistible effect to Saul;--we should not have been astonished that he spared his words, while we must have admired the mighty operation of his grace. But lo! he entered into a long conversation, though in a weary hour, and took the utmost pains to teach her. We have here an example for our imitation. Ought not _we_ to be _patient_ and _laborious_? Ought not _we_ to recollect the value of the soul, and strive ”in season and out of season” to win it, knowing ”he that converteth the sinner from the error of his way shall save a soul from death, and shall hide a mult.i.tude of sins?” ”The servant of the Lord must not _strive_,” nor despond; lest consulting his own advantage, he prejudice the divine service; but he must forget his infirmities, and pursue his work.

To the request, ”Sir, give me this water,” Jesus does not appear to have returned any direct answer, but said, ”Go, call thy husband, and come hither.” The reply _was_, in one view, direct, and he began _instantly to_ communicate the ”living water;” for the discourse upon which he entered, though at a superficial glance it may appear foreign to the immediate purpose of her request, and might seem to point her to a different subject, was really intended to produce deep and salutary convictions of sin, and such as were requisite in order to her reception of the _living water_ of spiritual consolation. Nothing in reality could display both the _wisdom_ and _goodness_ of the great Teacher in a more striking manner, than this proceeding. In effect, he takes her by the hand, conducts her through the narrow path of conviction and penetential acknowledgment, to that fountain which has supplied millions, and is still inexhaustible; and by whatever mysterious methods he brings his people to himself and to their final rest, it will ultimately be found the _right_ way to the city of habitation. As the woman did not comprehend his metaphorical language, he determined to disclose his prophetic character. ”Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.” By divine inspiration, an ordinary prophet might be supposed to have been made acquainted with the woman's character and domestic circ.u.mstances; but we must contemplate the Saviour on this occasion as supporting his claim to a higher distinction, such as none of them could possess. It is a solemn consideration that we are perpetually inspected by those ”eyes which are upon the ways of man,” and by _him_ who seeth all his goings, his most retired moments, most secret sins, most private affairs, and most latent thoughts. Even though we should not live in that excess of sensuality which existed in this case, how important is the apostolic entreaty, to ”abstain from fleshly l.u.s.ts;”

and how just the a.s.surance, ”they war against the soul!”

At length the woman's eyes were opened; she had a glimpse of the glory of her divine Instructer through the influence of that grace which is effectual in its operations, and imparts those perceptions which cannot be otherwise possessed. Happy for us if we have been led to discern the exalted character and excellencies of the Son of G.o.d! ”Sir,” said she, ”I perceive that thou art a prophet;” and availing herself of the present favourable opportunity, she proposes a question much and violently agitated between the Jews and Samaritans. When the pa.s.sions are inflamed by controversial discussion, how apt are we to be mislead by the opinions of men rather than guided by the oppointments of G.o.d; and how frequently convenience, instead of conscience, dictates the conduct of religious professors! The Samaritan woman pleads the authority of the fathers for wors.h.i.+pping at mount Gerizzim rather than repairing to Jerusalem. This has frequently proved a source of error; and the history of mankind will furnish ample evidence, that in departing from Scripture, the only ”sure word of prophecy,” we shall inevitably wander into an endless labyrinth of mistake, and be lost amidst the intricacies of delusion.

Our Lord intimates the improper proceedings of the Samaritans in consequence of being thus misled by prejudice and by the example of others, and shows that Jerusalem was certainly the ancient place of appointed wors.h.i.+p, and the Jews the depositaries of celestial wisdom. From that ill.u.s.trious people issued the word of the Lord which contained the doctrine of salvation, which descended like the dew from heaven, and was calculated to diffuse spiritual fertility through the earth, and impart universal joy. ”Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, wors.h.i.+p the Father. Ye wors.h.i.+p ye know not what: we know what we wors.h.i.+p, for salvation is of the Jews. But the hour cometh, and now is, when the true wors.h.i.+ppers shall wors.h.i.+p the Father in Spirit and in truth: for the Father seeketh such to wors.h.i.+p him.

G.o.d is a spirit: and they that wors.h.i.+p him must wors.h.i.+p him in spirit and in truth.” In this pa.s.sage Jesus points out the superior nature of the wors.h.i.+p which was now required, and which he was about to introduce to the world. In the former controversy the Jews were certainly right; but the designs of mercy being now accomplished in the mission of the Son of G.o.d, and the ”fulness of time being come,” it was determined to spread the blessings of the ”everlasting Gospel” to the widest possible extent, and to render, in honour of the mediation of Christ, the whole earth an universal temple, in which the sacrifice of humble and contrite hearts should be always acceptable.

Two great effects were produced by the introduction of the Christian dispensation. The one respected the _mode of wors.h.i.+p_. It was now no longer to be _ceremonial_, but _spiritual_; it was no longer to be conducted in _types_ and _shadows_, but in _truth_. In compa.s.sion to human infirmity, numerous ceremonies were originally appointed, to impress awe, and to fill the mind of man with a sense of the majesty of G.o.d. The conceptions of a fallen creature being too grovelling at first to comprehend the invisible realities of religion, a system of service was admitted which tended to produce general impressions by an appeal to the external senses, and thus slowly to insinuate sublimer facts, and prepare for more n.o.ble manifestations; but when ”the Lord came to his temple,” and made ”the place of his feet glorious,” darkness vanished, truth shone with effulgent brightness, and simplicity rose to the dominion which ceremony and complexity had a.s.sumed: at his presence the new creation smiled, and the Lord of the universe again descended to p.r.o.nounce upon another series of wonderful works, that ”all was very good.”

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