Jesus the Christ Part 18

[346] Note 2, end of chapter.

[347] Note 3, end of chapter.

[348] Page 114; Luke 2:46-49.

[349] Page 113. Note 4, end of chapter.

[350] Exo. 30:11-16. Note 11, end of chapter.

[351] John 2:14-17.

[352] Compare Psalm 69:9.

[353] Note 5, end of chapter.

[354] Matt. 12:38, 39; compare 16:1; Mark 8:11; John 6:30; 1 Cor. 1:22.

[355] John 2:19; read verses 18-22.

[356] Note 6, end of chapter.

[357] Mark 14:58. Page 624 herein.

[358] Mark 15:29, 30.

[359] John 10:38; 17:21.

[360] John 2:19-22; compare 1 Cor. 3:16, 17; 6:19; 2 Cor. 6:16; see further Col. 2:9; Heb. 8:2.

[361] Matt. 27:63. Page 665.

[362] As Canon Farrar has tersely written, "Unless the 'we remember' was a distinct falsehood, they could have been referring to no other occasion than this." ("Life of Christ," p. 155.)

[363] John 2:23-25.

[364] John 3:1-21.

[365] Note 7, end of chapter.

[366] John 3:2; read verses 1-21.

[367] Numb. 21:7-9.

[368] Note 8, end of chapter. See "Articles of Faith," v:1-5.

[369] John 3:22; compare 4:2.

[370] Matt. 4:17; compare Mark 1:15.

[371] Note 9, end of chapter.

[372] John 3:25-36.

[373] Note 10, end of chapter.

[374] John 3:27-36.

[375] Matt. 11:11.

[376] Luke 3:2,3.

[377] Matt. 14:3-12.

[378] Matt. 4:12.

CHAPTER 13.

HONORED BY STRANGERS, REJECTED BY HIS OWN.

JESUS AND THE SAMARITAN WOMAN.

The direct route from Judea to Galilee lay through Samaria; but many Jews, particularly Galileans, chose to follow an indirect though longer way rather than traverse the country of a people so despized by them as were the Samaritans. The ill-feeling between Jews and Samaritans had been growing for centuries, and at the time of our Lord's earthly ministry had developed into most intense hatred.[379] The inhabitants of Samaria were a mixed people, in whom the blood of Israel was mingled with that of the a.s.syrians and other nations; and one cause of the animosity existing between them and their neighbors both on the north and the south was the Samaritans' claim for recognition as Israelites; it was their boast that Jacob was their father; but this the Jews denied. The Samaritans had a version of the Pentateuch, which they revered as the law, but they rejected all the prophetical writings of what is now the Old Testament, because they considered themselves treated with insufficient respect therein.

To the orthodox Jew of the time a Samaritan was more unclean than a Gentile of any other nationality. It is interesting to note the extreme and even absurd restrictions then in force in the matter of regulating unavoidable relations between the two peoples. The testimony of a Samaritan could not be heard before a Jewish tribunal. For a Jew to eat food prepared by a Samaritan was at one time regarded by rabbinical authority as an offense as great as that of eating the flesh of swine.

While it was admitted that produce from a field in Samaria was not unclean, inasmuch as it sprang directly from the soil, such produce became unclean if subjected to any treatment at Samaritan hands. Thus, grapes and grain might be purchased from Samaritans, but neither wine nor flour manufactured therefrom by Samaritan labor. On one occasion the epithet "Samaritan" was hurled at Christ as an intended insult. "Say we not well that thou art a Samaritan, and hast a devil?"[380] The Samaritan conception of the mission of the expected Messiah was somewhat better founded than was that of the Jews, for the Samaritans gave greater prominence to the spiritual kingdom the Messiah would establish, and were less exclusive in their views as to whom the Messianic blessings would be extended.

In His journey to Galilee Jesus took the shorter course, through Samaria; and doubtless His choice was guided by purpose, for we read that "He must needs go" that way.[381] The road led through or by the town called Sychar,[382] "near to the parcel of ground that Jacob gave to his son Joseph."[383] There was Jacob's well, which was held in high esteem, not only for its intrinsic worth as an unfailing source of water, but also because of its a.s.sociation with the great patriarch's life. Jesus, travel-warn and weary, rested at the well, while His disciples went to the town to buy food. A woman came to fill her water-jar, and Jesus said to her: "Give me to drink." By the rules of oriental hospitality then prevailing, a request for water was one that should never be denied if possible to grant; yet the woman hesitated, for she was amazed that a Jew should ask a favor of a Samaritan, however, great the need. She expressed her surprize in the question "How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans." Jesus, seemingly forgetful of thirst in His desire to teach, answered her by saving: "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." The woman reminded Him that He had no bucket or cord with which to draw from the deep well, and inquired further as to His meaning, adding: "Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"

Jesus found in the woman's words a spirit similar to that with which the scholarly Nicodemus had received His teachings; each failed alike to perceive the spiritual lesson He would impart. He explained to her that water from the well would be of but temporary benefit; to one who drank of it thirst would return. "But," he added, "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 woman's interest was keenly aroused, either from curiosity or as an emotion of deeper concern, for she now became the pet.i.tioner, and, addressing Him by a t.i.tle of respect, said: "Sir, give me this water, that I thirst not, neither come hither to draw." She could see nothing beyond the material advantage attaching to water that would once and for all quench thirst. The result of the draught she had in mind would be to give her immunity from one bodily need, and save her the labor of coming to draw from the well.

The subject of the conversation was abruptly changed by Jesus bidding her to go, call her husband, and return. To her reply that she had no husband Jesus revealed to her His superhuman powers of discernment, by telling her she had spoken truthfully, inasmuch as she had had five husbands, while the man with whom she was then living was not her husband. Surely no ordinary being could have so read the unpleasing story of her life; she impulsively confessed her conviction, saying: "Sir, I perceive that thou art a prophet." She desired to turn the conversation, and, pointing to Mount Gerizim, upon which the sacrilegious priest Mana.s.seh had erected a Samaritan temple, she remarked with little pertinence to what had been said before: "Our fathers wors.h.i.+pped in this mountain; and ye say, that in Jerusalem is the place where men ought to wors.h.i.+p." Jesus replied in yet deeper vein, telling her that the time was near when neither that mountain nor Jerusalem would be preeminently a place of wors.h.i.+p; and He clearly rebuked her presumption that the traditional belief of the Samaritans was equally good with that of the Jews; for, said He: "Ye wors.h.i.+p ye know not what: we know what we wors.h.i.+p: for salvation is of the Jews."

Changed and corrupted as the Jewish religion had become, it was better than that of her people; for the Jews did accept the prophets, and through Judah the Messiah had come. But, as Jesus expounded the matter to her, the place of wors.h.i.+p was of lesser importance than the spirit of the wors.h.i.+per. "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."

Unable or unwilling to understand Christ's meaning, the woman sought to terminate the lesson by a remark that probably was to her but casual: "I know that Messias cometh, which is called Christ: when he is come, he will tell us all things." Then, to her profound amazement, Jesus rejoined with the awe-inspiring declaration: "I that speak unto thee am he." The language was unequivocal, the a.s.sertion one that required no elucidation. The woman must regard Him thereafter as either an imposter or the Messiah. She left her pitcher at the well, and hastening to the town told of her experience, saying: "Come, see a man, which told me all things that ever I did: is not this the Christ?"

Near the conclusion of the interview between Jesus and the woman, the returning disciples arrived with the provisions they had gone to procure. They marveled at finding the Master in conversation with a woman, and a Samaritan woman at that, yet none of them asked of Him an explanation. His manner must have impressed them with the seriousness and solemnity of the occasion. When they urged Him to eat He said: "I have meat to eat that ye know not of." To them His words had no significance beyond the literal sense, and they queried among themselves as to whether some one had brought Him food during their absence; but He enlightened them in this way: "My meat is to do the will of him that sent me, and to finish his work."

A crowd of Samaritans appeared, coming from the city. Looking upon them and upon the grain fields nearby, Jesus continued: "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest." The import of the saying seems to be that while months would elapse before the wheat and the barley were ready for the sickle, the harvest of souls, exemplified by the approaching crowd, was even then ready; and that from what He had sown the disciples might reap, to their inestimable advantage, since they would have wages for their hire and would gather the fruits of other labor than their own.

Many of the Samaritans believed on Christ, at first on the strength of the woman's testimony, then because of their own conviction; and they said to the woman at whose behest they had at first gone to meet Him: "Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." Graciously He acceded to their request to remain, and tarried with them two days. It is beyond question that Jesus did not share in the national prejudice of the Jews against the people of Samaria; an honest soul was acceptable to Him come whence he may. Probably the seed sown during this brief stay of our Lord among the despized people of Samaria was that from which so rich a harvest was reaped by the apostles in after years.[384]

JESUS AGAIN IN GALILEE: AT CANA AND NAZARETH.

Following the two days' sojourn among the Samaritans, Jesus, accompanied by the disciples who had traveled with Him from Judea, resumed the journey northward into Galilee, from which province He had been absent several months. Realizing that the people of Nazareth, the town in which He had been brought up, would be probably loath to acknowledge Him as other than the carpenter, or, as He stated, knowing that "a prophet hath no honour in his own country,"[385] He went first to Cana. The people of that section, and indeed the Galileans generally, received Him gladly; for many of them had attended the last Pa.s.sover and probably had been personal witnesses of the wonders He had wrought in Judea. While at Cana He was visited by a n.o.bleman, most likely a high official of the province, who entreated Him to proceed to Capernaum and heal his son, who was then lying at the point of death. With the probable design of showing the man the true condition of his mind, for we cannot doubt that Jesus could read his thoughts, our Lord said to him: "Except ye see signs and wonders, ye will not believe."[386] As observed in earlier instances, notably in the refusal of Jesus to commit Himself to the professing believers at Jerusalem, whose belief rested solely on their wonder at the things He did,[387] our Lord would not regard miracles, though wrought by Himself, as a sufficient and secure foundation for faith. The entreating n.o.bleman, in anguish over the precarious state of his son, in no way resented the rebuke such as a captious mind may have found in the Lord's reply; but with sincere humility, which showed his belief that Jesus could heal the boy, he renewed and emphasized his plea: "Sir, come down ere my child die."