TENTATIVE ADMISSIONS AND TRUE CONFESSIONS: By a Samaritan (John 4:4-26) Dr. Paul Manuel—2004

Things are not always what they seem, and if we allow our preconceived notions to color our expectations, we may miss something important. The Lone Ranger and Tonto went camping in the desert. After they got their tent set up, both men fell asleep. Some hours later, Tonto awakens the Lone Ranger and says, "Kemo Sabe, look toward sky, what you see?” The Lone Ranger replies, “I see millions of stars.” “What does that tell you?” asked Tonto. The Lone Ranger ponders for a minute, wondering how best to answer such a deeply philosophical question, then says, “Astronomically speaking, it tells me there are millions of galaxies and potentially billions of planets. Time wise, it appears to be approximately a quarter past three in the morning. Theologically, the Lord is all-powerful and we are small and insignificant. Meteorologically, it seems we will have a beautiful day tomorrow. What’s it tell you, Tonto?” …“It tells me someone stole the tent.”

In the text of our sermon this morning, Jesus encounters a woman, whose preconceived notions he challenges. It is the second message in the series, Tentative Admissions and True Confessions, this one By A Samaritan. Reading the NT, we encounter several groups, one of which is the Samaritans, so-called because they live in the central region of Israel known as Samaria. How they originated is not entirely clear (Anderson 1992). • Some biblical scholars believe them to be the descendants of foreigners that Assyria transplanted in the land after it deported Israelite residents in 722 B.C. • The Samaritans themselves claim to be descendants of Israelite residents that Assyria left in the land. Whatever their origin, Samaritans have their own history and beliefs that distinguish them from Jews, and relations between the two communities have been more adversarial than cordial. In the first century, they are barely on speaking terms. So, when Jesus happens to be passing through Samaria, his conversation with a Samaritan woman is unusual, to say the least.1 Please turn to John 4. John 4:4 Now [Jesus] had to go through Samaria. 5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. 6 Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour.2 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.)

Tentative Admissions and True Confessions As far as this woman is concerned, their conversation should not be taking place, because they have nothing in common, as we see from… I.

The woman’s assumptions (vv. 9, 20)

In v. 9, we note that… A. She is different ethnically (Samaritan vs. Jew). As I intimated before, Jews do not consider Samaritans to be true descendants of Abraham, and because Samaritans claim to be just that irks many Jews, especially when Samaritans also insist that they represent the faithful line of Abraham’s descendants. Consequently, Jews do not have a high regard for Samaritans. In fact, one way to insult someone is to call him a Samaritan.3 This woman is, doubtless, aware of that practice, which does not set the stage for polite conversation here. As if the ethnic differences were not enough to discourage interaction between Jesus and this woman… B. She is different socially (female vs. male).4 Jewish men, especially those concerned with maintaining ceremonial purity, will often keep a discrete distance from a woman who may be menstruating. Touching her garment or even sitting where she sat could render him unclean and require his ritual immersion before he could enter the temple. To avoid that inconvenience, it was generally easiest to avoid all contact with female strangers. Hence, this woman wonders why Jesus is so willing to speak with her and even to accept a drink of water from her.5 As if the ethnic and social differences were not enough to discourage their interaction, in v. 20, the woman notes that… C. She is different theologically (Samaria vs. Jerusalem). John 4:20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.

A major point of disagreement between Samaritans and Jews concerns the proper place for worship. This is not about local congregations, which Jews and Samaritans both had. This is about the one place where God chose to manifest His physical presence and the only place where the people are to offer sacrifices.6 For Samaritans, that place is Mt. Gerizim, in the central part of the land.7 For Jews, that place is Jerusalem, in the southern part of the land.8 2

By a Samaritan (John 4:4-26)

Jesus allows the first and second differences this woman raises to pass without comment. Apparently, he does not consider them significant enough to address. The third difference she raises, however, he does answer, stating that when it comes to worship, Jews have it right and Samaritans have it wrong. Look at v. 22. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews.

The woman’s assumption reflects a faulty understanding of God that will hinder what Jesus wants to communicate, so that is what he addresses. When you interact with people who are different, especially about matters of faith, they may raise objections to what you are trying to do. “Why are we even talking…? • You couldn’t possibly understand where I’m coming from. • We see things too differently to agree on anything. • Given what’s happened in my life, it’s obvious that God hates me. Just as Jesus does not answer every objection the woman raises, so you need not answer every objection as you speak with people. Some objections, though, are significant enough to warrant comment, because they relate to the point you are trying to make. Of the three objections I mentioned, which should you not let pass without comment? [Repeat] The third assumption is the one to challenge and correct. The person’s difficult circumstances may be God’s loving attempt to get his attention. For you, as for Jesus, an assumption that reflects a faulty understanding of God will hinder what you want to communicate, and that is what you should address. In the course of their conversation, Jesus’ remarks gradually bring the woman closer to the heart of what he wants to tell her. That progression is evident in… II.

The woman’s questions (vv. 10-26)

…in what she almost asks as well as in what she actually asks. John 4:10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.”

What she should ask is… A. Where can I get the gift of God (i.e., the Spirit)? 3

Tentative Admissions and True Confessions As with the first message in this series, you have probably heard this passage several times. For the moment, though, put yourself in this woman’s place and imagine that you are hearing Jesus’ remarks for the first time. The phrase “living water” is a figure of speech that normally refers to runing water, as from a river or stream, rather than standing water, as from a pool or cistern. It appears five times in the Pentateuch, the only section of scripture the Samaritans use, and all five times with the meaning of running water.9 Consequently, that is how the woman understands it. 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?”

While she understands the term one way, Jesus is using it differently, as an allusion to the Holy Spirit, which John makes clear later in the gospel.10 Continuing in verse… 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.”

At this point, she must realize that Jesus is not talking about physical water, but her response suggests that she still does not understand what Jesus means. 15 The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”

Does she not recognize that Jesus is speaking metaphorically, or is she just playing along with someone she assumes is a bit eccentric? Either way, she is not getting his point, so Jesus takes a more direct approach. 16 He told her, “Go, call your husband and come back.”

By now, she probably assumes that Jesus is giving up on her and would rather talk to a man, someone not as dim-witted as women often are. Her answer, she thinks, will definitely disappoint him. 17 “I have no husband,” she replied.

“There. What will you say to that? You’ll probably assume I’m a widow and apologize.” What the woman does not realize is that, by being evasive and trying to set Jesus up, she has instead set herself up. 4

By a Samaritan (John 4:4-26)

Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”

Here is her first real indication that Jesus may not be an oddball. So, she decides to acknowledge the truth of his observation…and then to change the subject, which she does, shifting from personal morality to comparative theology. This time, Jesus plays along. 19 “Sir,” the woman said, “I can see that you are a prophet. 20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.”

Having just discovered that Jesus has prophetic insight, this woman should realize how futile it is to be evasive, but she still tries to redirect the conversation. This would have been the perfect opportunity for her to ask one of those most important questions: • When will I meet the right man? • What are the winning lottery numbers? • Why is there air? (Bill Cosby, the comedian, had an album with that question as the title. He said that, as every sports-minded person knows, air exists to blow up basketballs and footballs.) Instead of asking Jesus a really important question, she wastes this perfect opportunity on some obscure theological issue, asking…. B. Where should I conduct the worship of God (i.e., the Father)? 21 Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain [Mt. Gerizim] nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth.”

Jesus uses the woman’s question to correct her misconception.11 Unwilling to admit that she may be wrong, however, the woman defers the answer to the future. 25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.”

This is a cop out, but she has now arrived at the question Jesus wants her to ask. 5

Tentative Admissions and True Confessions C. Where will I find the messiah of God (i.e., the Son)? 26 Then Jesus declared, “I who speak to you am he.”

Here, this woman has an opportunity to receive the good news, and she is asking about the differences between religious denominations, about which group has the correct place of worship. Yet Jesus patiently answers her question. So it is with those you contact. You may want to get directly to the heart of the matter and tell someone: “Forget about all that other stuff. You need to get right with God.” Yet answering a question that seems unimportant in the scope of a person’s eternal destiny helps to establish your concern for that person as well as your credibility with that person. Sometimes an individual will use theological differences to avoid an uncomfortable theological discussion. At other times, his being able to see how those differences may not matter in the larger purview of God’s plan can remove the one stumbling block that has prevented his turning to God, and your willingness to address that issue may help him to accept what else you might say. Notice the progression in… III.

The woman’s recognition (vv. 9, 19, 26)

…of who Jesus is. At first, she simply notes in v. 9 that… A. Jesus is a Jew. …someone who would not normally associate with her. As their conversation proceeds, she surmises in v. 19 that… B. Jesus is a prophet.12 …someone who knows her innermost secrets. Finally, the conversation culminates with her recognition in v. 26 that… C. Jesus is the messiah. …the very one her people have been awaiting.13 This is how people’s awareness of God usually develops: in stages; perhaps not in the course of a single conversation, as with this woman, but gradually, over a 6

By a Samaritan (John 4:4-26) longer period. The result of this one conversation, though, affects more than this one woman. 39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.”

This, in turn, opens other opportunities to speak. 41 And because of his words many more became believers.

You will probably meet people whose understanding of Jesus is in process, who regard him as a Jew but nothing more, or as a prophet but not the messiah. Whether your encounter with someone is brief or extended, you may be able to advance his understanding of Jesus, even if only a little. And keep in mind that what you do with one can expand to reach many. In this passage, John records how a woman’s tentative admission develops into a true confession of who Jesus is. It is amazing what God can do with a seemingly chance encounter. Might He want to do something amazing with a seemingly chance encounter you have this week? Bibliography Anderson, Robert T. 1992 “Samaritans.” ABD 5:940-947. Hodgin, Michael 1994 1001 Humorous Illustrations for Public Speaking. Grand Rapids: Zondervan Publishing House. Manuel, Paul http://paulwmanuel.blogspot.com 2007 “Legal Limits: Recognizing the Recipients of Biblical Regulations.” Morris, Leon 1971 The Gospel According to John. NICNT. Grand Rapids: William B. Eerdmans Publishing Company.

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Tentative Admissions and True Confessions Endnotes 1

This is not Jesus’ only contact with Samaritans. Luke notes two other instances later in his ministry, both times evincing his compassion. Luke 9:51 As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. 52 And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; 53 but the people there did not welcome him, because he was heading for Jerusalem. 54 When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” 55 But Jesus turned and rebuked them, 56 and they went to another village. Luke 17:12 As he was going into a village, ten men who had leprosy met him. They stood at a distance13 and called out in a loud voice, “Jesus, Master, have pity on us!” 14 When he saw them, he said, “Go, show yourselves to the priests.” And as they went, they were cleansed. 15 One of them, when he saw he was healed, came back, praising God in a loud voice. 16 He threw himself at Jesus’ feet and thanked him—and he was a Samaritan. Jesus also refers to Samaritans in his teaching. Luke 10:30a …“A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers…. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him Early in Jesus’ ministry, he forbids the disciples from preaching in Samaria. Matt 10:5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. After Pentecost, the disciples do preach in Samaria. Acts 8:25 When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages. 2 This “sixth hour” could refer to 12 p.m. Jewish time or 6 p.m. Roman time. Other temporal indicators in John include: John 1:39b So they…spent that day with him. It was about the tenth hour. John 4:52b The fever left him yesterday at the seventh hour. John 19:14a It was the day of Preparation of Passover Week, about the sixth hour. The synoptic writers employ the (same) Jewish method of reckoning. Matt 20:3 About the third hour [9 a.m.] he went out and saw others standing in the marketplace doing nothing…. 5b He went out again about the sixth hour [12 p.m.] and the ninth hour [3 p.m.] and did the same thing. 6a About the eleventh hour [5 p.m.] he went out and found still others standing around…. 9 The workers who were hired about the eleventh hour came and each received a denarius…. 12 These men who were hired last worked only one hour…and you have made them equal to us who have borne the burden of the work and the heat of the day. Matt 27:45 From the sixth hour [12 p.m.] until the ninth hour [3 p.m.] darkness came over all the land. 46a About the ninth hour Jesus cried out in a loud voice…. Mark 15:25 It was the third hour [9 a.m.] when they crucified him…. 33 At the sixth hour [12 p.m.] darkness came over the whole land until the ninth hour [3 p.m.]. 34a And at the ninth hour [3 p.m.] Jesus cried out in a loud voice…. Luke 23:44 It was now about the sixth hour [12 p.m.], and darkness came over the whole land until the ninth hour [3 p.m.],

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By a Samaritan (John 4:4-26)

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When Jesus questioned the patrimony of certain critics, they appealed to an earlier critique of his own lineage. John 8:44a You belong to your father, the devil…. 48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” Jesus minimizes the ethnic differences in a parable (Manuel 2007). Luke 10:33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 4 This is not just a Samaritan but “a Samaritan woman” (hJ gunh\ hJ Samari√tiß; worse still, living in sin), and a devout Jew would have avoided her on that basis alone. While she does mention the two together and could have omitted the explicit reference to her sex, John’s gloss makes her nationality the issue here. Moreover, Jesus has no compunctions about conversing with other women, even with those of ill repute. Nevertheless, she may have assumed that her gender should be a deterrent to conversation and, so, raises the issue with him. 5 As Morris points out, though, “it was women who generally drew water” (1971:258). Nevertheless, the vessel might, thereby, have been unclean. Nid 4:1 Samaritan women are deemed menstruants from their cradle. 6 Both Samaritans and Jews believed that God would choose such a place. Deut 12:5 But you are to seek the place the LORD your God will choose from among all your tribes to put his Name there for his dwelling. To that place you must go…. 11 Then to the place the LORD your God will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the LORD…. 13 Be careful not to sacrifice your burnt offerings anywhere you please. 14 Offer them only at the place the LORD will choose in one of your tribes, and there observe everything I command you. 7 It is where those Joshua leads into the Promised Land gathered to pronounce the blessings of God. Deut 11:29 When the LORD your God has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses. Deut 27:12 When you have crossed the Jordan, these tribes shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph and Benjamin. Josh 8:33b Half of the people stood in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had formerly commanded when he gave instructions to bless the people of Israel. 8 It is where David establishes the capital of the United Kingdom. 1 Kgs 9:3 The LORD said to him: “I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there. 2 Chr 7:12 the LORD appeared to him at night and said: “I have heard your prayer and have chosen this place for myself as a temple for sacrifices…. 16 I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there. 9 References to “living/running water” (My`I¥yAj Mˆy¶Am) in the Samaritan Pentateuch are essentially identical to those in the MT. Gen 26:19 Isaac’s servants dug in the valley and discovered a well of fresh water there.

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Tentative Admissions and True Confessions

Lev 14:5 Then the priest shall order that one of the birds be killed over fresh water in a clay pot…. 50 He shall kill one of the birds over fresh water in a clay pot. Lev 15:13 When a man is cleansed from his discharge, he is to count off seven days for his ceremonial cleansing; he must wash his clothes and bathe himself with fresh water, and he will be clean. Num 19:17 For the unclean person, put some ashes from the burned purification offering into a jar and pour fresh water over them. Later OT references are predominantly figurative. Jer 2:13 My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. Jer 17:13 O LORD, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water. Zech 14:8 On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. Song 4:15 You are a garden fountain, a well of flowing water streaming down from Lebanon. 10 Without John’s gloss, Jesus’ meaning may have been unclear. John 7:38 “Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” 39a By this he meant the Spirit…. 11 Mount Gerzim’s place as a rival worship site stemmed from its association with important religious events (Morris 1971:268). • The place where Abraham offered Isaac • The place where Abraham met Melchizedek As other passages make clear, however, Jerusalem is the proper place of temple worship. 2 Chr 6:6 But now I have chosen Jerusalem for my Name to be there….’ 7 “My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel. 2 Chr 12:13 King Rehoboam…reigned seventeen years in Jerusalem, the city the LORD had chosen out of all the tribes of Israel in which to put his Name. Ps 78:68 …he chose the tribe of Judah, Mount Zion, which he loved. 69 He built his sanctuary like the heights, like the earth that he established forever. Those passages were outside the Pentateuch and not ones Samaritans recognized as authoritative. 12 Others come to the same conclusion. John 6:14 After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.” John 7:40 On hearing his words, some of the people said, “Surely this man is the Prophet.” John 9:17 Finally they turned again to the blind man, “What have you to say about him? It was your eyes he opened.” The man replied, “He is a prophet.” Matt 21:11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.” 13 “This is the one occasion on which He admitted His messiahship prior to the trial…. [T]o affirm it openly in Jewish circles would have been to arouse [political] associations…. But in places like this country district of Samaria the term could be used with safety.” (Morris 1971:273)

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