October 4, 2006

Chapter 4, verses 9-20- “Jews have no dealings with Samaritans”- this woman is clearly surprised that Jesus has spoken to her, much less requested

water from her.  The tension of hatred between Jews and Samaritans was well-known in this period.

  In vs.10, Jesus replies by directing her to a higher plane of subject matter—

He gently points out that she is unaware of the possibilities that await her by means of “the gift of God” and “who it is who says to you…”  Here, Jesus is engaging, but not deceitful, inviting, but not alluring.

  “Living water”- reminds us of Jeremiah 2:13 and 17:13 where the LORD is referred to as “The Fountain of Living Waters”; and He may be alluding to Isaiah 55:1 and Psa. 36:9.   The phrase, “asked him”, places salvation in terms of receiving and is the basis in evangelism for use of the “sinner’s prayer”.

  She then points to  His lack of an appropriate utensil to retrieve such delicious water!  She asks “Where then do you get that living water?”  followed by another question that directs the conversation away from her need to the value of her tradition.  This is defensive—“Are you greater than…Jacob..?”

  Of course, there is irony in her question because, in fact, Jesus is greater than

Jacob!  Jesus created the well itself (1:3).  On the basis of the animosity between Jew and Samaritan, she is now attempting to promote herself [“our father….gave us…as well as his sons & daughters”] while placing Jesus at a disadvantage [“Are you greater…?”]

  Jesus responds in vs.13 with another declaration: Whoever drinks of this water will thirst again.”  In this remark, Jesus points to the limitations of such a grand and famous Jacobean well: it only satisfies temporarily!   He then moves to the heart  of His theology—He can provide permanent and sustaining “water” that is also a “fountain of water springing up into everlasting life”.  The water Jesus provides is unlike any other water!  Observe that while “everlasting” is used to depict eternal aspects of the gift, it is more quality of life  that He is referring to in the context.  See 10:10.  Here, Jesus directs less attention to Himself as the water of life and more toward the properties of the water itself.  This would be fulfilled in the Holy Spirit.   The goal of Jesus’ coming was more than to die; for in His death we have the basis of the ministry of the Holy Spirit of God to achieve a number of important works in the believer’s life (illumination, regeneration, transformation, indwelling, sealing, fruits of the Spirit, victory over personal sin,  etc.).  Jesus will explain this in detail to His disciples privately in chapters 13-17 of John’s gospel and later through the apostle Paul.  Jesus is anticipating this great work of the Holy Spirit with these words in vs.14.  This empty, broken woman is instructed in the amazing properties of the ministry of the Spirit of God during the post-crucifixion era.

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  With such attractive implications of life, the woman requests water.  However, it may be that she does not yet grasp the spiritual nature as seen in her words,

“that I may not thirst, nor come here to draw”.  

  With care, but with directness, Jesus requests that she bring “her husband”.

Most evangelicals see this remark as Jesus moving to address the issue of sin (immorality) in her life in preparation for her receiving the gift of eternal life.  Others, think He is showing proper respect by requesting her husband’s presence during their conversation. Was Jesus being clever?  Somewhere between rebuking her sin and gently making her aware of her sin may lie the answer.  Many evangelicals view acknowledgement of personal sin to God as a prerequisite to conversion.  But that is not so demonstrated in NT scripture.  The woman’s answer is truthful, yet shows her attempt to dodge Jesus’ directness; “I have no husband”.  Jesus then affirms the correctness of her admission, but then places it in the light of previous immoral or questionable circumstances of marriage.  In vs.18, Jesus says, “you have had 5 husbands, and the one whom you now have is not your husband; in that you spoke truly.”

This ‘exposure’ of her life reveals either 1) Jesus’ omniscience (her sin)

2)  there is more conversation that is not revealed here in the text.

   Vs.19 may be either a shocking or reluctant admission on her part—“Sir, I perceive that you are a prophet”.  His awareness of her lifestyle has forced her to admit that He is special!  As a prophet, He would have access to divine

insight and revelation.  Her thoughts are “if He is a prophet, then rather than discussing correct behavior [he has shown she is a sinner], let’s discuss correct worship.”  This change reveals the corruption of the human heart (Jere.17:9 and

Romans 3:10-11.).  While she desires the “water”, she is reluctant to discuss

her immoral behavior—especially with a Jew.