Expositions of Holy Scripture: St. John Volume I Part 13

But then a wearied and thirsty man is nothing of much importance. But here is a Man who _humbled Himself_ to be weary and to thirst. The keynote of this Gospel, the one thought which unlocks all its treasures, and to the elucidation of which, in all its aspects, the whole book is devoted, is, 'The Word was made flesh.' Only when you let in the light of the last utterance of our text, 'I that speak unto thee am He,' do we understand the pathos, the sublimity, the depth and blessedness of meaning which lie in the first one, 'Give Me to drink.'

When we see that He bowed Himself, and willingly stretched out His hands for the fetters, we come to understand the significance of these traces of His manhood. The woman says, with wonder, 'How is it that Thou, being a Jew, askest drink of me?' and that was wonderful. But, as He hints to her, if she had known more clearly who this Person was, that seemed to be a Jew, a deeper wonder would have crept over her spirit. The wonder is that the Eternal Word should need the water of the well, and should ask it of a poor human creature.

And why this humiliation? He could, as I have said, have wrought a miracle. He that fed five thousand, He that had turned water into wine at the rustic marriage-feast, would have had no difficulty in quenching His thirst if he had chosen to use His miraculous power therefore. But He here shows us that the true filial spirit will rather die than cast off its dependence on the Father, and the same motive which led Him to reject the temptation in the wilderness, and to answer with sublime confidence, 'Man doth not live by bread alone, but by every word from the mouth of G.o.d,' forbids Him here to use other means of securing the draught that He so needed than the appeal to the sympathy of an alien, and the swift compa.s.sion of a woman's heart.

And then, let us remember that the motive of this willing acceptance of the limitations and weaknesses of humanity is, in the deepest a.n.a.lysis, simply His love to us; as the mediaeval hymn has it, 'Seeking me, Thou satest weary.'

In that lonely Traveller, worn, exhausted, thirsty, craving for a draught of water from a stranger's hand, is set forth 'the glory of the Father, full of grace and truth.' A strange manifestation of divine glory this! But if we understand that the glory of G.o.d is the l.u.s.trous light of His self-revealing love, perhaps we shall understand how, from that faint, craving voice, 'Give Me to drink,' that glory sounds forth more than in the thunders that rolled about the rocky peak of Sinai. Strange to think, brethren, that the voice from those lips dry with thirst, which was low and weak, was the voice that spoke to the sea, 'Peace! be still,' and there was a calm; that said to demons, 'Come out of him!' and they evacuated their fortress; that cast its command into the grave of Lazarus, and he came forth; and which one day all that are in the grave shall hear, and hearing shall obey. 'Give Me to drink.' 'I that speak unto thee am He.'

II. Secondly, we may note here the self-revealing Christ.

The process by which Jesus gradually unveils His full character to this woman, so unspiritual and unsusceptible as she appeared at first sight to be, is interesting and instructive. It would occupy too much of your time for me to do more than set it before you in the barest outline. Noting the singular divergence between the two sayings which I have taken as our text, it is interesting to notice how the one gradually merges into the other. First of all, Jesus Christ, as it were, opens a finger of His hand to let the woman have a glimpse of the gift lying there, that that may kindle desire, and hints at some occult depth in His person and nature all undreamed of by her yet, and which would be the occasion of greater wonder, and of a reversal of their parts, if she knew it. Then, in answer to her, half understanding that He meant more than met the ear, and yet opposing the plain physical difficulties that were in the way, in that He had 'nothing to draw with, and the well is deep,' and asking whether He were greater than our father Jacob, who also had given, and given not only a draught, but the well, our Lord enlarges her vision of the blessedness of the gift, though He says but little more of its nature, except in so far as that may be gathered from the fact that the water that He will give will be a permanent source of satisfaction, forbidding the pangs of unquenched desire ever again to be felt as pangs; and from the other fact that it will be an inward possession, leaping up with a fountain's energy, and a life within itself, towards, and into everlasting life. Next, he strongly a.s.sails conscience and demands repentance, and reveals Himself as the reader of the secrets of the heart. Then He discloses the great truths of spiritual wors.h.i.+p. And, finally, as a prince in disguise might do, He flings aside the mantle of which He had let a fold or two be blown back in the previous conversation, and stands confessed. 'I that speak unto thee am He.' That is to say, the kindling of desire, the proffer of the all-satisfying gift, the quickening of conscience, the revelation of a Father to be wors.h.i.+pped in spirit and in truth, and the final full disclosure of His person and office as the Giver of the gift which shall slake all the thirsts of men--these are the stages of His self-revelation.

Then note, not only the process, but the substance of the revelation of Himself. The woman had a far more spiritual and lofty conception of the office of Messiah than the Jews had. It is not the first time that heretics have reached a loftier ideal of some parts of the truth than the orthodox attain. To the Jew the Messiah was a conquering king, who would help them to ride on the necks of their enemies, and pay back their persecutions and oppressions. To this Samaritan woman--speaking, I suppose, the conceptions of her race--the Messiah was One who was to '_tell_ us all things.'

Jesus Christ accepts the position, endorses her antic.i.p.ations, and in effect presents Himself before her and before us as the Fountain of all cert.i.tude and knowledge in regard to spiritual matters. For all that we can know, or need to know, with regard to G.o.d and man and their mutual relations; for all that we can or need know in regard to manhood, its ideal, its obligations, its possibilities, its destinies; for all that we need to know of men in their relation to one another, we have to turn to Jesus Christ, the Messiah, who 'will tell us all things.' He is the Fountain of light; He is the Foundation of cert.i.tude; and they who seek, not hypotheses and possibilities and conjectures and dreams, but the solid substance of a reliable knowledge, must grasp Him, and esteem the words of His mouth and the deeds of His life more than their necessary food.

He meets this woman's conceptions as He had met those of Nicodemus. To him He had unveiled Himself as the Son of G.o.d, and the Son of Man who came down from heaven, and is in heaven, and ascends to heaven. To the woman He reveals Himself as the Messiah, who will tell us all truth, and to both as the Giver of the gift which shall communicate and sustain and refresh the better life. But I cannot help dwelling for a moment upon the remarkable, beautiful, and significant designation which our Lord employs here. 'I that speak unto thee.' The word in the original, translated by our version 'speak,' is even more sweet, because more familiar, and conveys the idea of unrestrained frank intercourse. Perhaps we might render 'I who am talking with Thee!' and that our Lord desired to emphasise to the woman's heart the notion of His familiar intercourse with her, Messiah though He were, seems to me confirmed by the fact that He uses the same expression, with additional grace and tenderness about it, when He says, with such depth of meaning, to the blind man whom He had healed, 'Thou hast both seen Him,' with the eyes to which He gave sight and object of sight, 'and it is He that _talketh_ with thee.' The familiar Christ who will come and speak to us face to face and heart to heart, 'as a man speaketh with his friend,' is the Christ who will tell us all things, and whom we may wholly trust.

Note too how this revelation has for its condition the docile acceptance of the earlier and imperfect teachings. If the woman had not yielded herself to our Lord's earlier words, and, though with very dim insight, yet with a heart that sought to be taught, followed Him as He stepped from round to round of the ascending ladder, she had never stood on the top and seen this great vision. If you see nothing more in Jesus Christ than a man like yourself, compa.s.sed with our infirmities, and yet sweet and gracious and good and pure, be true to what you know, and put it into practice, and be ready to accept all the light that dawns. They that begin down at the bottom with hearing 'Give me to drink,' may stand at the top, and hear Him speak to them His unveiled truth and His full glory. 'To him that hath shall be given.' 'If any man wills to do His will he shall know of the teaching.'

III. Lastly, we have here the universal Christ.

The woman wondered that, being a Jew, He spoke to her. As I have said, our Lord's first utterance is simply the expression of a real physical necessity. But it is none the less what the woman felt it to be, a strange overleaping of barriers that towered very high. A Samaritan, a woman, a sinner, is the recipient of the first clear confession from Jesus Christ of His Messiahs.h.i.+p and dignity. She was right in her instinct that something lay behind His sweeping aside of the barriers and coming so close to her with His request. These two, the prejudices of race and the contempt for woman, two of the crying evils of the old world, were overpa.s.sed by our Lord as if He never saw them. They were too high for men's puny limbs; they made no obstacle to the march of His divine compa.s.sion. And therein lies a symbol, if you like, but none the less a prophecy that will be fulfilled, of the universal adaptation and destination of the Gospel, and its independence of all distinctions of race and s.e.x, condition, moral character. In Jesus Christ 'there is neither Jew nor Greek, male nor female, neither bond nor free'; ye 'are all one in Christ.' If He had been but a Jew, it was wonderful that He should talk to a Samaritan. But there is nothing in the character and life of Christ, as recorded in Scripture, more remarkable and more plain than the entire absence of any racial peculiarities, or of characteristics owing to His position in s.p.a.ce or time. So unlike His nation was He that the very _elite_ of His nation snarled at Him and said, 'Thou art a Samaritan!' So unlike them was He that one feels that a character so palpitatingly human to its core, and so impossible to explain from its surroundings, is inexplicable, but on the New Testament theory that He is not a Jew, or man only, but the Son of Man, the divine embodiment of the ideal of humanity, whose dwelling was on earth, but His origin and home in the bosom of G.o.d.

Therefore Jesus Christ is the world's Christ, your Christ, my Christ, every man's Christ, the Tree of Life that stands in the midst of the garden, that all men may draw near to it and gather of its fruit.

Brother, answer His proffer of the gift as this woman did: 'Sir, give me this water, that I thirst not; neither go all the way to the world's broken cisterns to draw'; and He will put into your hearts that indwelling fountain of life, so that you may say like this woman's townspeople: 'Now I have heard Him myself, and know that this is indeed the Christ, the Saviour of the world.'

THE GIFT AND THE GIVER

'Jesus answered and said unto her, If thou knewest the gift of G.o.d, and who it is that saith unto thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water.'--JOHN iv. 10.

This Gospel has two characteristics seldom found together: deep thought and vivid character-drawing. Nothing can be more clear-cut and dramatic than the scene in the chapter before us. There is not a word of description of this Samaritan woman. She paints herself, and it is not a beautiful picture. She is apparently of the peasant cla.s.s, from a little village nestling on the hill above the plain, come down in the broiling suns.h.i.+ne to Jacob's well. She is of mature age, and has had a not altogether reputable past. She is frivolous, ready to talk with strangers, with a tongue quick to turn grave things into jests; and yet she possesses, hidden beneath ma.s.ses of unclean vanities, a conscience and a yearning for something better than she has, which Christ's words awoke, and which was finally so enkindled as to make her fit to receive the full declaration of His Messiahs.h.i.+p, which Pharisees and priests could not be trusted with.

I need scarcely do more than remind you of the way in which the conversation between this strangely a.s.sorted pair began. The solitary Jew, sitting spent with travel on the well, asks for a draught of water; not in order to get an opening for preaching, but because He needs it. She replies with an exclamation of light wonder, half a jest and half a sarcasm, and challenging a response in the same tone.

But Christ lifts her to a higher level by the words of my text, which awed levity, and prepared for a fuller revelation. 'Thou dost wonder that I, being a Jew, ask drink of thee, a Samaritan. If thou knewest who I am, thy wonder at My asking would be more. If thou knewest what I have to give, we should change places, and thou wouldest ask, and I should bestow.'

So then, we have here gift, Giver, way of getting, and ignorance that hinders asking. Let us look at these.

I. First, the gift of G.o.d. Now it is quite clear that our Lord means the same thing, whatever it may be, by the two expressions, the 'gift of G.o.d' and the 'living water.' For, unless He does, the whole sequence of my text falls to pieces. 'Living water' was suggested, no doubt, by the circ.u.mstances of the moment. There, in the well, was an ever-springing source, and, says He, a like supply, ever welling up for thirsty lips and foul hands, ever sweet and ever sufficient, G.o.d is ready to give.

We may remember how, all through Scripture, we hear the tinkle of these waters as they run. The force of the expression is to be gathered largely from the Old Testament and the uses of the metaphor there. It has been supposed that by the 'living water' which G.o.d gives is here meant some one specific gift, such as that of the Holy Spirit, which sometimes is expressed by the metaphor. Rather I should be disposed to say the 'living water' is eternal life. 'With Thee is the fountain of life.' And so, in the last resort, the gift of G.o.d is G.o.d Himself. Nothing else will suffice for us, brethren. We need Him, and we need none but Him.

Our Lord, in the subsequent part of this conversation, again touches upon this great metaphor, and suggests one or two characteristics, blessings, and excellences of it. 'It shall be _in_ him,' it is something that we may carry about with us in our hearts, inseparable from our being, free from all possibility of being filched away by violence, being rent from us by sorrows, or even being parted from us by death. What a man has outside of him he only seems to have. Our only real possessions are those which have pa.s.sed into the substance of our souls. All else we shall leave behind. The only good is inward good; and this water of life slakes our thirst because it flows into the deepest place of our being, and abides there for ever.

Oh! you that are seeking your satisfaction from fountains that remain outside of you after all your efforts, learn that all of them, by reason of their externality, will sooner or later be 'broken cisterns that can hold no water.' And I beseech you, if you want rest for your souls and stilling for their yearnings, look for it there, where only it can be found, in Him, who not only dwells in the heavens to rule and to shower down blessings, but enters into the waiting heart and abides there, the inward, and therefore the only real, possession and riches. 'It shall be in him a fountain of water.'

It is 'springing up'--with an immortal energy, with ever fresh fulness, by its own inherent power, needing no pumps nor machinery, but ever welling forth its refreshment, an emblem of the joyous energy and continual freshness of vitality, which is granted to those who carry G.o.d in their hearts, and therefore can never be depressed beyond measure, nor ever feel that the burden of life is too heavy to bear, or its sorrows too sharp to endure.

It springs up 'into eternal life,' for water must seek its source, and rise to the level of its origin, and this fountain within a man, that reaches up ever towards the eternal life from which it came, and which it gives to its possessor, will bear him up, as some strong spring will lift the clods that choked its mouth, will bear him up towards the eternal life which is native to it, and therefore native to him.

Brethren, no man is so poor, so low, so narrow in capacity, so limited in heart and head, but that he needs a whole G.o.d to make him restful.

Nothing else will. To seek for satisfaction elsewhere is like sailors who in their desperation, when the water-tanks are empty, slake their thirst with the treacherous blue that washes cruelly along the battered sides of their s.h.i.+p. A moment's alleviation is followed by the recurrence, in tenfold intensity, of the pangs of thirst, and by madness, and death. Do not drink the salt water that flashes and rolls by your side when you can have recourse to the fountain of life that is with G.o.d.

'Oh!' you say, 'commonplace, threadbare pulpit rhetoric.' Yes! Do you live as if it were true? It will never be too threadbare to be dinned into your head until it has pa.s.sed into your lives and regulated them.

II. Now, in the next place, notice the Giver.

Jesus Christ blends in one sentence, startling in its boldness, the gift of G.o.d, and Himself as the Bestower. This Man, exhausted for want of a draught of water, speaks with parched lips a claim most singularly in contrast with the request which He had just made: 'I will give thee the living water.' No wonder that the woman was bewildered, and could only say, 'The well is deep, and Thou hast nothing to draw with.' She might have said, 'Why then dost Thou ask me?' The words were meant to create astonishment, in order that the astonishment might awaken interest, which would lead to the capacity for further illumination. Suppose you had been there, had seen the Man whom she saw, had heard the two things that she heard, and knew no more about Him than she knew, what would _you_ have thought of Him and His words? Perhaps you would have been more contemptuous than she was.

See to it that, since you know so much that explains and warrants them, you do not treat them worse than she did.

Jesus Christ claims to give G.o.d's gifts. He is able to give to that poor, frivolous, impure-hearted and impure-lifed woman, at her request, the eternal life which shall still all the thirst of her soul, that had often in the past been satiated and disgusted, but had never been satisfied by any of its draughts.

And He claims that in this giving He is something more than a channel, because, says He, 'If thou hadst asked of Me I would give thee.' We sometimes think of the relation between G.o.d and Christ as being typified by that of some land-locked sea amidst remote mountains, and the affluent that brings its sparkling treasures to the thirsting valley. But Jesus Christ is no mere vehicle for the conveyance of a divine gift, but His own heart, His own power, His own love are in it; and it is His gift just as much as it is G.o.d's.

Now I do not do more than pause for one moment to ask you to think of what inference is necessarily involved in such a claim as this. If we know anything about Jesus Christ at all, we know that He spoke in this tone, not occasionally, but habitually. It will not do to pick out other bits of His character or actions and admire these and ignore the characteristic of His teachings--His claims for Himself. And I have only this one word to say, if Jesus Christ ever said anything the least like the words of my text, and if they were not true, what was He but a fanatic who had lost His head in the fancy of His inspiration? And if He said these words and they _were_ true, what is He then? What but that which this Gospel insists from its beginning to its end that He was--the Eternal Word of G.o.d, by whom all divine revelation from the beginning has been made, and who at last 'became flesh' that we might 'receive of His fulness,' and therein 'be filled with all the fulness of G.o.d.' Other alternative I, for my part, see none.

But I would have you notice, too, the connection between these human needs of the Saviour and His power to give the divine gift. Why did He not simply say to this woman, 'If thou knewest who I am?' Why did He use this periphrasis of my text, 'Who it is that saith unto thee, "Give Me to drink"'? Why but because He wanted to fix her attention on the startling contradiction between His appearance and His claims--on the one hand a.s.serting divine prerogative, on the other forcing into prominence human weakness and necessity, because these two things, the human weakness and the divine prerogative, are inseparably braided together and intertwined. Some of you will remember the great scene in Shakespeare where the weakness of Caesar is urged as a reason for rejecting his imperial authority:--

'Ay! and that tongue of his, that bade the Romans Mark him, and write his speeches in their books, Alas! it cried, "Give me some drink, ...

Like a sick girl."'

And the inference that is drawn is, how can he be fit to be a ruler of men? But we listen to our Caesar and Emperor, when He asks this woman for water, and when He says on the Cross, 'I thirst,' and we feel that these are not the least of His t.i.tles to be crowned with many crowns.

They bring Him nearer to us, and they are the means by which His love reaches its end, of bestowing upon us all, if we will have it, the cup of salvation. Unless He had said the one of these two things, He never could have said the other. Unless the dry lips had pet.i.tioned, 'Give Me to drink,' the gracious lips could never have said, 'I will give thee living water.' Unless, like Jacob of old, this Shepherd could say, 'In the day the drought consumed Me,' it would have been impossible that the flock 'shall hunger no more, neither shall they thirst any more, ... for the Lamb that is in the midst of the throne shall lead them to living fountains of water.'

III. Again, notice how to get the gift.

Christ puts together, as if they were all but contemporaneous, 'thou wouldst have asked of Me,' and 'I would have given thee.' The hand on the telegraph transmits the message, and back, swift as the lightning, flashes the response. The condition, the only condition, and the indispensable condition, of possessing that water of life--the summary expression for all the gifts of G.o.d in Jesus Christ, which at the last are essentially G.o.d Himself--is the desire to possess it turned to Jesus Christ. Is it not strange that men should not desire; is it not strange and sad that such foolish creatures are we that we do not want what we need; that our wishes and needs are often diametrically opposite? All men desire happiness, but some of us have so vitiated our tastes and our palates by fiery intoxicants that the water of life seems dreadfully tasteless and unstimulating, and so we will rather go back again to the delusive, poisoned drinks than glue our lips to the river of G.o.d's pleasures.

But it is not enough that there should be the desire. It must be turned to Him. In fact the asking of my text, so far as you and I are concerned, is but another way of speaking the great keyword of personal religion, faith in Jesus Christ. For they who ask, know their necessity, are convinced of the power of Him to whom they appeal to grant their requests, and rely upon His love to do so. And these three things, the sense of need, the conviction of Christ's ability to save and to satisfy, and of His infinite love that desires to make us blessed--these three things fused together make the faith which receives the gift of G.o.d.

Remember, brethren, that another of the scriptural expressions for the act of trusting in Him, is _taking_, not asking. You do not need to ask, as if for something that is not provided. What we all need to do is to open our eyes to see what is there. If we like to put out our hands and take it. Why should we be saying, 'Give me to drink,' when a pierced hand reaches out to us the cup of salvation, and says, 'Drink ye all of it'? 'Ho, every one that thirsteth, come ... and drink ...

without money and without price.'

There is no other condition but desire turned to Christ, and that is the necessary condition. G.o.d cannot give men salvation, as veterinary surgeons drench unwilling horses--forcing the medicine down their throats through clenched teeth. There must be the opened mouth, and wherever there is, there will be the full supply. 'Ask, and ye shall receive'; take, and ye shall possess.

IV. Lastly, mark the ignorance that prevents asking.

Jesus Christ looked at this poor woman and discerned in her, though, as I said, it was hidden beneath mountains of folly and sin, a thirsty soul that was dimly longing for something better. And He believed that, if once the mystery of His being and the mercy of G.o.d's gifts were displayed before her, she would melt into a yearning of desire that is certain to be fulfilled. In some measure the same thing is true of us all. For surely, surely, if only you saw realities, and things as they are, some of you would not be content to continue as you are--without this water of life. Blind, blind, blind, are the men who grope at noon-day as in the dark and turn away from Jesus. If you knew, not with the head only, but with the whole nature, if you knew the thirst of your soul, the sweetness of the water, the readiness of the Giver, and the dry and parched land to which you condemn yourselves by your refusal, surely you would bethink yourself and fall at His feet and ask, and get, the water of life.

But, brethren, there is a worse case than ignorance; there is the case of people that know and refuse, not by reason of imperfect knowledge, but by reason of averted will. And I beseech you to ponder whether that may not be your condition. 'Whosoever _will_, let him come.' 'Ye _will_ not come unto Me that ye might have life.' I do not think I venture much when I say that I am sure there are people hearing me now, not Christians, who are as certain, deep down in their hearts, that the only rest of the soul is in G.o.d, and the only way to get it is through Christ, as any saint of G.o.d's ever was. But the knowledge does not touch their will because they like the poison and they do not want the life.

Oh! dear friends, the instantaneousness of Christ's answer, and the certainty of it, are as true for each of us as they were for this woman. The offer is made to us all, just as it was to her. We can gather round that Rock like the Israelites in the wilderness, and slake every thirst of our souls from its outgus.h.i.+ng streams. Jesus Christ says to each of us, as He did to her, tenderly, warningly, invitingly, and yet rebukingly, 'If thou knewest ... thou wouldst ask, ... and I would give.'

Take care lest, by continual neglect, you force Him at last to change His words, and to lament over you, as He did over the city that He loved so well, and yet destroyed. 'If thou _hadst_ known in thy day the things that belong to thy peace. But now they are hid from thine eyes.'