Seeking Fulfillment - Essay Example

Section/# Seeking Fulfillment The passage that will be discussed is located between John the Baptist’s Testimony about Jesus being the Christ and the Son of God and further glorification of Jesus through the healings, feeding of the thousands, and other miracles. As such, chapter 4 of the Book of John appears in the beginning of Christ’s ministry. A common theme throughout Jesus ministry was that the vast majority of the Jews did not believe Him to be the Messiah. Even those that fought to believe in Him had a hard time understanding the simplicity of the Gospel; instead oftentimes taking everything literally like Nicodemus. In much the same way the Samaritan woman initially suffers from the same short sightedness with regards to forcing all of Jesus’ teachings and commands into their most literal and basic contexts. Historical and cultural backgrounds play significant role in the meaning of the passage. As such, this analysis will undertake to perform an analysis of the 4th Chapter of the Book of John and seek to interpret its varying levels of meaning, theological relevance, as well as historical implications. Unto the Four Corners of the Earth John Darby’s commentary described the situation in this way, “When rejected by the Jews, the Lord does not contend. He leaves them; and, coming to Sychar, He found Himself in the most interesting of places…Samaria” (Darby, p. 1) in this way, the most profound yet simple meaning to the chapter can be discerned. The Lord Himself was shunned from his own people. Just as in his death it would be the Jewish people that scorned the Gospel and His message, Christ’s ministry on earth was not appreciated to the extent it was intended due to the hardened hearts and closed minds of the sheep he came to save. Accordingly, this chapter shows that the Lord although longsuffering and patient with his children, sought out those whose hearts were receptive to the Gospel He came to preach. Christ Comes to Mankind The meeting of Christ and the Samaritan woman at Jacob’s well occurred at Samaritan territory near the town of Sychar. There was only one well, 32 meters deep, dug by Jacob, the father of the nation of Israel about fifteen hundred years before the birth of Christ. This well is still in place to this day. Here, next to the forefather’s well met two people Christ and the Samaritan woman. These two figures embodied two different worlds - Jewish and Samaritan who mutually hated each other, although they had common roots. Pagans captured this territory around the 7th century BCE and intermarried with the indigenous inhabitants – Jews; thus forming a nation of Samaritans. From Scripture, they recognized only the Torah of Moses - the Torah. Along with God, Yahweh, they also recognize the pagan idols. The Jews saw them as half pagans and quarreled with them nearly incessantly. As a result of the ill-will harbored between these two people groups the Jews even denied them to participate in the construction of the Temple of Jerusalem. Accordingly, Samaritans built a separate temple on Mount Gerizim which served to only further and intensity the feud that had already lasted for around 600 years. In 107 BCE Maccabeus rebels destroyed the temple; something the Samaritans Jews could not forgive. They spat toward each other from afar and considered touching each other with their own eyes as worse than touching any other impurity. “The Jews and the Samaritans were bitter enemies, and as far as possible avoided all dealing with each other. To trade with the Samaritans in case of necessity was indeed counted lawful by the rabbis; but all social intercourse with them was condemned. A Jew would not borrow from a Samaritan, nor receive a kindness, not even a morsel of bread or a cup of water. The disciples, in buying food, were acting in harmony with the custom of their nation. But beyond this they did not go. To ask a favor of the Samaritans, or in any way seek to benefit them, did not enter into the thought of even Christ's disciples.”(White, P.183) Therefore, by a careful examination of the historical background to the situation, it becomes clear why certain figures in the story behave in the way that they do. For example, although it might not mean anything to the casual observer, the historical context helps to explain why the Samaritan woman is amazed that the Jew is even talking to her in the first place. Likewise, it helps to explain the shock that the disciples express when they see that this dialogue has been taking place. As We Are Another important aspect of the story is the time when the woman came to the well. It is interesting that a usually emotional and exceptionally personal John writes in an extremely precise fashion. John notes that it was the 6th hour (meaning 11 AM in the modern way of saying it). It goes without saying that even in Christ’s time this was an extremely hot country. As such, it was a custom go to the well early in the morning or late in the evening in order to avoid the terrible heat of the midday sun. However, the Samaritan comes there at such an hour in order to hide herself from everyone in the village. This was likely due to her shame and the foreknowledge that the well was a central place of communication and gossip among women. Furthermore, everyone most likely talked about her behind her back and she wanted to avoid hearing these things face to face at all costs. Even though she was fully aware that her sinful life had led her down this path, she still hoped to retain at least some honor and self respect by living on the very fringes of Samaritan life. Becoming a Servant In verse seven Jesus asks for drink. There were two occasions in the New Testament when Jesus asked for water to drink. The first of these is in the chapter that is being analyzed currently – from the hands of the Samaritan woman; the second was when he was thirsty on the cross. It is important to note that in this situation, this woman who was considered by her contemporaries to be untouchable, sinful, disgusting, and vile was able to give the Savior that which dozens of spectators denied him on the cross. Therefore, it is easy to identify with the commentary that Darby puts forward when he says, “The Lord, weary and thirsty, had no means even to quench His thirst. He is dependent as man, on this poor woman to have a little water for His thirst” (Darby, 2). People might be asked a little; but sometimes this little is all that must be done. That is why in the Christian walk there are no unimportant tasks or duties; all are important in the eyes of God. In this way, Christ was able to ask this woman for a favor which served to lift her own stature and provide in her heart an open and questioning mind as to the Gospel message. Thus, as she no longer felt like an outcast in His eyes, He was able to minister to her in ways that would otherwise have not been possible. Water as Faith One of the main themes of the Gospel of John - is the theme of faith. It is mentioned in numerous versions of the fourth Gospel. (John 2:11, 2:20, 2:23, 3:12, 4:42, 4:43, 5:46-47) etc. With this in mind, it can be concluded that in this passage water is a symbol of faith. Moreover, true faith the Jews received only with coming of Christ. By this time they allegedly drank from sources that their forefathers have left them; however, as the story noted, these sources did not permanently satisfy their thirst. The reason for this lack of satisfaction is of course due to the fact that their faith was built on the foundation of established traditions passed down from generation to generation. As can be seen, such faith was not enough. In this interpretation of the text, only the personal encounter with Jesus can quench ones spiritual thirst. In other words, in order to truly believe, it is necessary for the individual to meet the true Messiah and experience a communion with Him. Those who drink from a living source become their selves a source of living water. The Samaritan woman unwittingly begins to testify of what she has heard immediately. This is no doubt due to the profound changes and strong impression from the meeting with Christ she has just experienced. In this way, the call to action that the Gospel message entails is represented in the fact that the woman herself hears the message and as a result becomes a missionary imploring all to come and listen to the words of the Son of Man. This history of hostility between Jews and Samaritans is comparable to our current judgment between different faiths of the Christian belief system or religions feuds and disagreements between fellow church members. They work to create division where there was harmony as well as to elevate those stubborn members into positions where they feel free to cast aspersions on others for a given belief. This doctrine of division is the opposite of Christ wants for his congregation and as such, His conversation with the woman at the well is a direct indication that He views her worthy of His love, attention, care, and salvation. Such blind hatred does not lead to anything good and serves to divide the house of God on quibbles and matters of little importance in the overall scheme of salvation. Speaking Literally for Understanding The next point of interest in the given text is the moment when Jesus makes the first steps towards the woman. In this way it is necessary to look how, even without a miracle, He reached her and made her a believer. This is the only passage in the New Testament telling this particular story; yet, there are pieces in other passages that might have correlation with this particular story. It often happened that when Jesus talked to people about spiritual aspects people were taking everything He said literally; thereby making it very difficult to raise their sight to heaven as they were always focused on earthly ideas and needs. For instance, when Jesus spoke about His resurrection, they thought He was talking about the literal temple. Likewise, when He talked about a need to be born again, Nicodemus thought about his age. And when He told the Samaritan woman about water of life which is the “the gift of God” (verse 10), she begins speaking about a bucket. In this way, it is good that disciples were gone for a long time so Jesus could explain everything to her and allow her to hear the actual message of salvation; devoid of any threats or innuendos regarding her unworthiness which the disciples were wont to provide (Fee). Christ works to impress upon the woman that the water he has leads to eternal life (verse 13-14). Realizing the progression that is taking place, the woman then asks how she my take an unlimited supply of such water to fulfill her needs. It is at this point that Christ does something unique. Being an all-knowing all powerful entity, Christ new perfectly well that the woman did not have a husband and was in fact living in sin; however, unlike the Old Testament prophets which would likely have condemned without mercy, Christ asks of her to bring her husband. This is the moment when the woman could have walked away telling the Savior that her family affairs are not His business. Easily, the woman could have lied concerning her marital situation; however, she chose to be honest with the stranger and call sin its right name. This moment shows how gentle Christ was with people and that this story is a fulfillment of Isaiah’s prophecy about Him in Isaiah 42:3 ” He will not shout or cry out, or raise his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snuff out.” So many times Jesus pointed out to the Jews that they were wrong and he even wrote in the sand their sins; but, they did not admit the evil doing – choosing instead to just walk away. In this case the woman had a choice to walk away or to admit she was a sinner. It was only after the Samaritan woman took the right choice that then Jesus revealed to her that He knew her situation. Realization of the Messiah and Desire to Follow in the Paths of Righteousness As a result, she proclaims Him a prophet. For Jews the list of sins were egregious yet although they knew this in their hearts they would never take responsibility for these sins in public. The Samaritan woman had the courage to face what she has been doing and to beg forgiveness of her sins. Then her human nature steps in and she raises a question of the place of worship (verse 23). Jesus answers this question while invoking her conscience by invoking the idea that worship should be performed “in spirit and in truth” (verse 24). It is however highly ironic that she asked about a place to burn incense and perform sacrifices alongside the question of who has a better chance to be saved the Jews or the Samaritans. Although this woman knew her sins and recognized she was unworthy of redemption or forgiveness, she still had an interest in the path to salvation and who might be saved. This thirst for knowledge bears perhaps a humble reminder for those reading the text that words and actions – even desires alone – are not enough to be saved. Next the Samaritan woman brings the dialogue to the topic and hope of many generations before her- the Messiah. Before the time of Christ there were four hundred years of virtual silence. As the Jews and Samaritans understood it, God stopped talking to His people and now this man seemed to her to have the knowledge concerning all things. In verse 25 the Samaritan woman said, “I know that Messiah” (called Christ) is coming. When he comes, he will explain everything to us.” Jesus simple responds “I, the one speaking to you—I am he.” Lastly, when the disciples come back and saw the Savior talking to the Samaritan woman, they were amazed but remained silent. At this time, the woman goes back to the village to proclaim Jesus the Messiah and the reader is made aware of what a transformation occurred after the woman talked with Jesus. By the power of Christ, she was able to face people whom she was despised by, she was able to speak with the persuasion (doubtless in ways she had never before spoken, and she was able to rise above her former life and witness to the changing power of Christ. For the Samaritan woman, after her experience with the Savior, it did not matter who she was, what position she held in society, or how other people thought of her, she was still able to perform a powerful witness for the Lord and Savior Jesus Christ. This fact in and of itself presents a powerful lesson to those that draw inference from this passage as it shows that no matter how lowly one’s station in life or what excuses they may have, God can still use them in a powerful way to advance the cause of the Gospel. During His time on earth Christ performed a great many miracles. He walked on water, He fed people, He healed the sick, and raised the dead to life. Yet, the biggest and most important miracle He did in those times and still performs to this day is a change of sinful and lost individuals into saved and transformed beings who can see the light of God and are capable of having a positive impact on the lives of others. As such, the Samaritan woman showed how to be a missionary in the truest sense of the word. At the same time the disciples show the same problem as the Samaritan woman. They take Christ’s words literally and need detailed explanations as usual. “My food,” said Jesus, “is to do the will of Him who sent me and to finish his work. Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest (verses 34-35). Through understanding the historical and contextual meanings behind the story of the woman at the well, the chapter itself becomes much more than just another one of the stories associated with Christ’s earthly ministry. In effect, a deeper and fuller understanding and appreciation of the nuanced meanings of the chapter discussed within this brief analysis leads one to not only understand a few of the multiple layers of meaning enclosed within its passages, but also to see the multitude of ways that these texts can closely and intimately apply and relate as part of a broader and more complete form of Christianity. Works Cited Fee, Gordon. New Testament exegesis : a handbook for students and pastors. Louisville, Ky: Westminster John Knox Press, 2002. The Oxford Bible commentary. Oxford New York: Oxford University Press, 2001. Synopsis of the New Testament. 2012. Bible Study Tools. 28th September 2012 Available at: http://www.biblestudytools.com/commentaries/john-darbys-synopsis-of-the-new-testament/ White, E. The Desire of Ages : the conflict of the ages illustrated in the life of Christ. Nampa, Idaho: Pacific Press, 2005. Read More