Account of Christ's Journey through Samaria--he arrives at Jacob's
Well--enters into conversation with a Woman of the Country--her
Misapprehensions--the Discovery of his Character to her as a
Prophet--her Convictions--her Admission of his Claim as the true
Messiah, which she reports in the City--the great and good
Effect--Reflections.
Every incident in the life of Christ is illustrative of the evangelical
testimony, "he went about doing good." His efforts were not partial, nor
confined to particular occasions; but, availing himself of all the
opportunities which occurred, either in public or in private, to promote
the welfare of mankind, time never measured out an idle hour--the sun
never sat upon a useless day!
It may be truly said, with regard to those who imbibe the spirit of their
Master, "no man liveth to himself." Nothing can be more remote from
genuine Christianity, than that selfishness which is characteristic of a
worldly disposition, and which with an uniform and undeviating assiduity,
seeks its own interests and purposes: while nothing can so fully comport
with its nature, and evince its prevalence, as that charity which is
limited only by the period of human life, the extent of means, and the
boundaries of creation.
"When the Lord knew that the Pharisees had heard that Jesus made and
baptized more disciples than John ... he left Judea and departed again
into Galilee."
The jealousy of his enemies induced them to become narrow observers of all
the proceedings of Christ; and, knowing their spirit, he removed to some
distance: not, however, through fear--nor (as some expositors have stated)
lest they should put him to death; for his hour was not yet come--and it
would have been impossible to counteract the purposes of Heaven. He could
easily have eluded their utmost vigilance and malignity, as on a certain
occasion, when "passing through the midst of them, he went his way." But
our Lord did not think proper to disclose himself at once, and in a very
public manner. It was not his intention to astonish, but gradually to
excite the attention of the Jewish nation, to furnish evidences of his
mission to humble and contrite minds, and to lay the foundation of a
future work, rather than to operate on a very extended scale himself. In
this manner was accomplished the prophecy of Isaiah, "He shall not cry,
nor lift up, nor cause his voice to be heard in the street. A bruised reed
shall he not break, and the smoking flax shall he not quench: he shall
bring forth judgment unto truth."
His route lay through Samaria; any other way to Galilee would have been
very circuitous: and this is mentioned, because of the directions to his
disciples, "Go not into the way of the Gentiles, and into any city of the
Samaritans enter ye not; but go rather to the lost sheep of the house of
Israel." The hour for that enlarged operation of mercy amongst the
Gentiles, which had been so long predicted, was not yet arrived, though it
was now approaching with desirable rapidity. The dispensations of God are
inscrutable to mortals, to whom it seems profoundly mysterious, that the
purposes of love to man should first be delayed for so many ages, and then
manifested by the work of Christ to so limited an extent. Here we must
"walk by faith, not by sight;" while, upon every leaf in the great volume
of providence, it is legibly written, "My thoughts are not your thoughts,
neither are your ways my ways, saith the Lord. For as the heavens are
higher than the earth, so are my ways, higher than your ways, and my
thoughts than your thoughts."
It has been piously remarked, that the evangelist refers, by the
expression, "he must _needs go_ through Samaria," to our Saviour's
purposes of mercy to that vicinity; and undoubtedly it is true, that he
was powerfully impelled and irresistibly guided, wherever he went. Nothing
could obstruct his designs of mercy, or his labours of love. No force
could prevent his benevolent progress: as well might human or diabolical
agency attempt to arrest the sun in his course, or stop the march of
time.--"My Father worketh hitherto, and I work." "I _must_ work the works
of him that sent me, while it is day; the night cometh, when no man
can work."
In his journey, Jesus came to a city of Samaria called _Sychar_, which
appears to have been the same with the _Sichem_ or _Shechem_ of the Old
Testament; [27] where was a well, to which tradition had assigned the
name of Jacob, as having been originally dug by that patriarch. It was now
about the sixth hour, or noon, and the climate being exceedingly sultry,
Jesus, under the pressure of fatigue, sat down by the well.
Let us for a moment turn aside, like Moses, to "see this great sight."
Jesus "sat thus on the well," as the weary traveller seeks a renewal of
his strength by temporary repose. What majesty and mystery surround the
spot, when we recall the ancient oracles to mind, which represent him as
"the Wonderful, Counsellor, the mighty God, the everlasting Father, the
Prince of Peace;" and compare descriptions of this nature with the
evangelical record of his own words, "The foxes have holes, and the birds
of the air have nests: but the Son of man hath not where to lay his head."
What a scene for ministering spirits, who had been accustomed to behold
and adore him, but who now witnessed his abasement! What a contrast
between "the Lamb in the midst of the throne," and Jesus sitting on a
well, and afterward suspended on a cross--between the "King of glory:" and
the weary traveller--the "Lord of lords," and the "man of sorrows!"
Let us derive instruction, as well as consolation, from this scene. "We
have not a high-priest, who cannot be touched with the feeling of our
infirmities: but was in all points tempted, like as we are, yet without
sin." If the Saviour had appeared upon earth in external splendour, and in
a manner which to human apprehension would have comported better with the
majesty of his nature and the pre-eminence of his celestial glory, our
insignificance would have created a sense of unapproachable distance: we
should have been more _astonished_ than _attracted_--more _confounded_
than, _conciliated_. But he disrobed himself of ineffable brightness to
bring us nigh, and to produce a just and holy familiarity, saying to his
disciples, "I have called _you friends_."
Let us be reconciled to the infirmities, pains, and poverty we may suffer;
for it is "sufficient for the servant to be as his master." More elevated
stations in life would be attended with more danger to our spiritual
character, and expose us to more afflictions; as mountains in proportion
to their height attract clouds and tempests. The present is a state of
trial for the righteous; but however distressing or obscure our way, Jesus
has trod it before us--sanctifying the path of sorrow by his presence, and
plucking up many of its thorns. Place his example before your
eyes--observe his humble life--his assumed poverty--his unaffected
condescension! To the poor he preached--with the poor he lived--_their_
dress he wore--and their lowly sphere he chose and honoured!
How many of the most important events of our lives may be traced to
trifling circumstances! A single step may have a remote, but very obvious
connexion with the greatest results. A single turn in the journey of life
may influence the happiness, and direct the course of years! "There cometh
a woman of Samaria, to draw water." Nothing could be more apparently
incidental; and yet he who thinks rightly will perceive it to be a link in
the great chain of Providence, which was absolutely essential to the
completion of the whole. It was in the purpose of God, that many of the
Samaritans of that city should believe--that this conviction should be
wrought by that woman, who herself should be forcibly impressed by the
proofs with which she was furnished in the relation of her most private
domestic concerns. Had she come earlier or later, Jesus had not
been there!
We must trace the links of this chain further. The malignity of the
Pharisees induced Jesus to leave Judea; and both convenience, and perhaps
a moral necessity, impelled him here. His arrival at that hour--his
stay--the opportunity occasioned by the absence of his disciples--were all
appointed by superintending wisdom. Who knows what a day or an hour may
bring forth! Little did this Samaritan woman expect such a meeting, such a
traveller, or such a conversation; so wisely and so wonderfully are the
plans of Providence arranged!
How often has the promise been accomplished, "I was found of them that
sought me not!" To some unforeseen occurrence--some accidental
meeting--some trifling coincidence, Christians may often trace their first
conversion, and their best impressions. A stranger--a word, a casualty,
has proved the means of spiritual illumination; and while the recollection
of these circumstances often solace them in the vale of tears, we doubt
not but they will furnish a subject of pleasing contemplation and adorning
gratitude, when they shall have attained the perfection of their being on
the heights of immortality.
"Jesus saith unto her, Give me to drink:" a very natural request from a
weary stranger, and one with which, from the common hospitality of the
times, he might expect a ready compliance. The evil effect of luxury is,
that it has multiplied our artificial necessities, and diminished our
benevolent feelings; in a simpler state of society, the wants of mankind
are fewer and more easily supplied.
The woman paused and inquired, "How is it that thou, being a Jew, asketh
drink of me, which am a woman of Samaria? for the Jews have no dealings
with the Samaritans." Alas! where rancorous animosity exists, how
frequently the laws of hospitality, and the principles even of humanity,
are sacrificed! The Sanhedrim interdicted any friendly intercourse with
the Samaritans, and the Jews cursed them by the secret name of God; and as
this mutual animosity existed, the woman received our Saviour's request
with a reproachful sneer.
The enmity subsisting between the Jews and Samaritans was very ancient in
its origin, and exceedingly inveterate in its character. It had also been
aggravated by different incidents. When the ten tribes revolted in the
time of Jeroboam, the calves were set up in Dan and Bethel, with a view to
seduce the people from worshipping at Jerusalem, which was of course
highly offensive to Judah and Benjamin; and when Shalmaneser, the king of
Assyria, carried away the ten tribes into captivity, he colonized the
cities of Samaria with the Babylonians and others, who carried their false
religion with them; in consequence of which they became odious to the
Jews. At first, the providence of God punished these idolatrous settlers,
by permitting lions to infest the country, whose ravages induced
Shalmaneser to send one of the priests "to teach them the manner of the
God of the land;" when they _united_ the worship of the Jehovah with that
of their own idols. These people very much discouraged the Jews in the
erection of the second temple, after their return from captivity.
After this, when Alexander had conquered Syria and Palestine, Sanballat,
who governed the province of Samaria for Darius, submitted to the
conqueror; and having married his daughter to Manasseh, the brother of
Jaddua the high-priest, he obtained permission from Alexander to build a
temple on mount Gerizzim, in imitation of that which was built at
Jerusalem. [28] Manasseh was constituted the high-priest, a multitude of
Jews mixed with the Samaritans, and a distinct service, after the Jewish
mode of worship, was conducted. This occasioned great contentions, and
suspended all intercourse between the rival nations. The Samaritans are
generally said to have admitted little more of the Old Testament than the
Pentateuch; but Justin Martyr, who was a native of Sichem, affirms that
they received all the prophetic writings. [29]
Drop a pitying tear over human weakness, folly, and crime. What divisions
separate the human race, and exasperate men against each other! But of all
others, they are the most inveterate, which are produced on account of
religion. The Samaritan appoints Gerizzim as the place of worship, in
opposition to Jerusalem--the fires of persecution are instantly kindled,
and the victims of intolerance suffer martyrdom!
To the reproachful insinuation of the woman, Christ returned no answer,
for it kindled no resentment. When he was reviled, he reviled not again:
but with his characteristic condescension and eagerness to instruct the
ignorant, he said, "If thou knewest the gift of God, 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." This language was expressive of his
readiness and ability to supply the necessities of the destitute, to
console the afflicted, and to save the lost. By the "gift of God," he
intended divine bounty in general; by "living water," the blessings of
salvation, especially the gifts and graces of "his holy Spirit." [30]
The conciliating and affectionate manner of Christ's appeal to the woman,
appears to have softened her turbulent spirit, and won her respect. She
uses an epithet of respect previously omitted, "_Sir_,"--perceiving that,
though apparently a _Jew_, he possessed none of that rancorous enmity
which characterizes others, and cherished national antipathies. "A soft
answer turneth away wrath; but grievous words stir up anger." Offences are
likely to arise in the present world; but let us rather aim to disarm
malignity by conciliation, than strengthen and envenom it by resistance.
Soft words may in time operate on hardened hearts, as water continually
dropping on the rock wears it away. Such a mode of proceeding costs us
little, but tends much to dignify and exalt us. "Who is a wise man and
endued with knowledge among you? let him show out of a good conversation
his works with meekness of wisdom. But if ye have bitter envying and
strife in your hearts, glory not, and lie not against the truth. This
wisdom descendeth not from above, but is earthly, sensual, devilish. For
where envying and strife is, there is confusion and every evil work. But
the wisdom that is from above is first pure, then peaceable, gentle, and
easy to be entreated, full of mercy and good fruits, without partiality,
and without hypocrisy. And the fruit of righteousness is sown in peace of
them that make peace."
Our Saviour's discourse was further distinguished by "exceeding great and
precious promises;" and the woman seems to have partaken of similar
surprise with those who are said to have "wondered at the gracious words
which proceeded out of his mouth." As a "fountain of living waters," he
was always pouring forth refreshing streams; as the depository of wisdom
and knowledge, he incessantly communicated his treasures of sacred
instruction; and as the "Sun of righteousness," he constantly imparted his
heavenly light and heating beams. Who could approach him without feeling
the benign influence, and being benefitted by the rich supply?
As the term which Christ had employed in a spiritual sense, simply denoted
excellent spring water in common language, the woman at present conceived
no other idea of his meaning; and seeing he was a stranger, with no
bucket, she expressed her astonishment at his promise. With some
mysterious impression, probably, of his extraordinary character, blended
with incredulity, she proceeded to inquire, "Art thou greater than our
father Jacob, which gave us the well, and drank thereof himself, and his
children, and his cattle?"
This may furnish an exemplification of the fact, that the "natural man
receiveth not the things of the Spirit of God: for they are foolishness
unto him: neither can he know them, because they are spiritually
discerned." The terras of Christianity are mysterious, because its
doctrines are misunderstood, and cannot be discerned by him, the "eyes of
whose understanding" are beclouded, and whose heart is sensual. How
deplorable the effects of sin, which has drawn a veil over the moral
perceptions of man; in consequence of which, he cannot see the glories of
truth, the charms of Jesus, the value of his soul, and the importance of
its redemption! Nothing but the glare of earthly grandeur can affect him,
while eternity with all its vast concerns disappears.
Though the woman at first manifested considerable animosity, and afterward
betrayed great ignorance, Jesus was neither provoked by her prejudices,
nor irritated by her misconceptions. We must not unnecessarily _wound_
the unenlightened, nor even the perverse, by reproaches; but aim to _win_
them by kindness and forbearance. O for more resemblance to the "Lamb of
God," and more of the temper which the apostle inculcates! "And the
servant of the Lord must not strive; but be gentle unto all men, apt to
teach, patient, in meekness instructing those that oppose themselves; if
God peradventure will give them repentance to the acknowledging of the
truth; and that they may recover themselves out of the snare of the devil,
who are taken captive by him at his will."
It would exceedingly conduce to the promotion of this spirit, were we
frequently to recollect our own former ignorance and slowness to apprehend
the "truth as it is in Jesus;" and the patience we have ourselves
experienced, especially from "our Master in heaven." We should also
consider, that the best and most permanent impressions are often the most
gradual; and he who advances to perfection, goes on from strength to
strength. Let us not be unduly discouraged, because of our _present_
ignorance and darkness of mind: but pursuing our inquiries with a humble
and teachable disposition, we may hope by copious supplies from the Source
of wisdom, to increase our knowledge, and enlarge our capacities.
It appears rather surprising, that instead of questioning the pretentions
of Christ, this woman did not at once solicit a fulfilment of his promise,
and "draw water from the wells of salvation;" but her method of proceeding
is illustrative of a very common case. Religious inquirers are full of
doubts and prejudices; for though Jesus invites them to participate the
blessings he so liberally dispenses, they imagine, _falsely_ imagine, that
some previous qualification is requisite to justify their approach. "Can
such a sinner be saved? Am I _indeed_ invited--after all my sins and
broken vows? I know not whether I shall be accepted, for what claim have I
upon his mercy?"
Yet the Saviour still invites--still promises--still encourages--still
instructs--and will not let the weakest inquirer go, but guides his feet
into the way of peace.
"Whosoever," said he to the woman, "whosoever drinketh of this water shall
thirst again; but 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 allusion is
unquestionably to that principle in the heart which is of divine
implantation, and which however various its names, and diversified its
operations, is uniform in its nature and origin. Sometimes it is
represented by the cause, and sometimes the effect. It is the "_Spirit_
given to them that ask him," with regard to agency; it is _grace_, in
point of character; and it is holiness or practical religion, in reference
to its outward influence. Jesus Christ beautifully describes this
principle in his metaphorical addresses to the woman of Samaria, by an
allusion to the thirst which the water of life assuages, the inexhaustible
consolation it imparts, as a "_well_ of water;" and the perpetual and
perfect blessedness with which it is connected, as "springing up into
everlasting life."
_Thirst_ is one of the most powerful propensities of human nature, and is
therefore adapted to represent the intensity of that desire with which
mankind seek the wealth, the honours, and the pleasures of the world: and
though "he that loveth silver shall not be satisfied with silver; nor he
that loveth abundance with increase;" the appetite is still insatiable,
and the pursuit continued. When under the influence of violent thirst, it
is not unusual for persons to avail themselves of the first supply,
however unwholesome, and eagerly to drink even of a filthy stream; with
similar impatience and satisfaction, the "carnal mind" indulges in its
sensualities, seizing forbidden, and contented with polluting joys. But
the grace of God in the heart is distinguished for its purifying
influence: it cleanses the spirit from guilt--sanctifies it by the
"washing of regeneration," and imparts a new desire, a heavenly thirst, a
holy ardour for spiritual communications; so that "as the hart pants after
the water-brooks, so panteth the soul after God."
This woman had a considerable distance to go in order to procure the water
with which it was needful to supply the necessities of her household; and
when arrived at the spot, it was a laborious service to draw from the
well, and return laden into the city. Our Saviour intimates, on the
contrary, the ease with which his divine blessings were attainable, as
well as their unfailing abundance. There is imparted to every applicant a
fund of peace, in consequence of which "a good man is satisfied from
himself." Religion furnishes consolations of a nature precisely _adapted_
to our necessities as fallen and miserable creatures; and it affords them
in circumstances, when it is obvious that no other resource remains. The
supplies of this world resemble the casual streamlets of winter, cold, and
soon exhausted, or lost in evaporation beneath the returning beam of
spring: but amidst the vicissitudes of life, and in the hour of
dissolution, religion has consolations which never fail. The river of a
Christian's consolation runs throughout the wilderness of time, nor stays
in its course till it expands into the boundless and fathomless ocean of
eternal blessedness.
At length, the woman in question is induced to make the request which we
wonder she did not at first present; though still she misapprehends the
meaning of her divine Teacher, however plain his sentiment may now appear
to us; in consequence of which, he condescended to adopt another mode of
conveying instruction to her mind. He had excited her attention, he now
proceeds to address her conscience.
We must not overlook the circumstance that Christ was "wearied with his
journey;" but he was not wearied with his _work_--well doing. If he had
now remained silent, it would not have been wonderful; or if, intending to
disclose his character to this woman, and by her means to the Samaritans,
he had smitten her conscience, removed her prejudices, enlightened her
mind, and won her affections, as we know he could have done, _in a
moment_--as when he said to Matthew, "Follow me," and immediately "he left
all"--or as when he spake from the clouds with irresistible effect to
Saul;--we should not have been astonished that he spared his words, while
we must have admired the mighty operation of his grace. But lo! he entered
into a long conversation, though in a weary hour, and took the utmost
pains to teach her. We have here an example for our imitation. Ought not
_we_ to be _patient_ and _laborious_? Ought not _we_ to recollect the
value of the soul, and strive "in season and out of season" to win it,
knowing "he that converteth the sinner from the error of his way shall
save a soul from death, and shall hide a multitude of sins?" "The servant
of the Lord must not _strive_," nor despond; lest consulting his own
advantage, he prejudice the divine service; but he must forget his
infirmities, and pursue his work.
To the request, "Sir, give me this water," Jesus does not appear to have
returned any direct answer, but said, "Go, call thy husband, and come
hither." The reply _was_, in one view, direct, and he began _instantly to_
communicate the "living water;" for the discourse upon which he entered,
though at a superficial glance it may appear foreign to the immediate
purpose of her request, and might seem to point her to a different
subject, was really intended to produce deep and salutary convictions of
sin, and such as were requisite in order to her reception of the _living
water_ of spiritual consolation. Nothing in reality could display both the
_wisdom_ and _goodness_ of the great Teacher in a more striking manner,
than this proceeding. In effect, he takes her by the hand, conducts her
through the narrow path of conviction and penetential acknowledgment, to
that fountain which has supplied millions, and is still inexhaustible; and
by whatever mysterious methods he brings his people to himself and to
their final rest, it will ultimately be found the _right_ way to the city
of habitation. As the woman did not comprehend his metaphorical language,
he determined to disclose his prophetic character. "Jesus saith unto her,
Go, call thy husband, and come hither. The woman answered and said, I have
no husband. Jesus said unto her, Thou hast well said, I have no husband:
for thou hast had five husbands; and he whom thou now hast is not thy
husband: in that saidst thou truly." By divine inspiration, an ordinary
prophet might be supposed to have been made acquainted with the woman's
character and domestic circumstances; but we must contemplate the Saviour
on this occasion as supporting his claim to a higher distinction, such as
none of them could possess. It is a solemn consideration that we are
perpetually inspected by those "eyes which are upon the ways of man," and
by _him_ who seeth all his goings, his most retired moments, most secret
sins, most private affairs, and most latent thoughts. Even though we
should not live in that excess of sensuality which existed in this case,
how important is the apostolic entreaty, to "abstain from fleshly lusts;"
and how just the assurance, "they war against the soul!"
At length the woman's eyes were opened; she had a glimpse of the glory of
her divine Instructer through the influence of that grace which is
effectual in its operations, and imparts those perceptions which cannot be
otherwise possessed. Happy for us if we have been led to discern the
exalted character and excellencies of the Son of God! "Sir," said she, "I
perceive that thou art a prophet;" and availing herself of the present
favourable opportunity, she proposes a question much and violently
agitated between the Jews and Samaritans. When the passions are inflamed
by controversial discussion, how apt are we to be mislead by the opinions
of men rather than guided by the oppointments of God; and how frequently
convenience, instead of conscience, dictates the conduct of religious
professors! The Samaritan woman pleads the authority of the fathers for
worshipping at mount Gerizzim rather than repairing to Jerusalem. This has
frequently proved a source of error; and the history of mankind will
furnish ample evidence, that in departing from Scripture, the only "sure
word of prophecy," we shall inevitably wander into an endless labyrinth of
mistake, and be lost amidst the intricacies of delusion.
Our Lord intimates the improper proceedings of the Samaritans in
consequence of being thus misled by prejudice and by the example of
others, and shows that Jerusalem was certainly the ancient place of
appointed worship, and the Jews the depositaries of celestial wisdom. From
that illustrious people issued the word of the Lord which contained the
doctrine of salvation, which descended like the dew from heaven, and was
calculated to diffuse spiritual fertility through the earth, and impart
universal joy. "Woman, believe me, the hour cometh, when ye shall neither
in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye
know not what: we know what we worship, for salvation is of the Jews. But
the hour cometh, and now is, when the true worshippers shall worship the
Father in Spirit and in truth: for the Father seeketh such to worship him.
God is a spirit: and they that worship him must worship him in spirit and
in truth." In this passage Jesus points out the superior nature of the
worship which was now required, and which he was about to introduce to the
world. In the former controversy the Jews were certainly right; but the
designs of mercy being now accomplished in the mission of the Son of God,
and the "fulness of time being come," it was determined to spread the
blessings of the "everlasting Gospel" to the widest possible extent, and
to render, in honour of the mediation of Christ, the whole earth an
universal temple, in which the sacrifice of humble and contrite hearts
should be always acceptable.
Two great effects were produced by the introduction of the Christian
dispensation. The one respected the _mode of worship_. It was now no
longer to be _ceremonial_, but _spiritual_; it was no longer to be
conducted in _types_ and _shadows_, but in _truth_. In compassion to human
infirmity, numerous ceremonies were originally appointed, to impress awe,
and to fill the mind of man with a sense of the majesty of God. The
conceptions of a fallen creature being too grovelling at first to
comprehend the invisible realities of religion, a system of service was
admitted which tended to produce general impressions by an appeal to the
external senses, and thus slowly to insinuate sublimer facts, and prepare
for more noble manifestations; but when "the Lord came to his temple," and
made "the place of his feet glorious," darkness vanished, truth shone with
effulgent brightness, and simplicity rose to the dominion which ceremony
and complexity had assumed: at his presence the new creation smiled, and
the Lord of the universe again descended to pronounce upon another series
of wonderful works, that "all was very good."
Another effect resulting from the introduction of the Christian age
concerned the _variety and number of worshippers_. The limitations which
had hitherto prevailed in communicating truth to the world were to be
superseded; for, though the commissioned apostles were to deliver their
message "to the Jew _first_," they were expressly directed to convey it
"_also_ to the Gentiles." How calculated is this precedure to allay
animosities and unite hearts! and what a motive is here presented to us to
dismiss every petulant and revengeful disposition from the Christian
sanctuary, remembering that whether Jew or Gentile, rich or poor, bond or
free, every one is accepted of God _only as he is a_ SPIRITUAL WORSHIPPER!
As "God is a spirit," witnessing our movements and acquainted with our
thoughts at all times and in every place, we should often consecrate our
moments to his service. In the hour of seclusion and retirement, as well
as on public occasions and in religious assemblies, it becomes us to
direct our meditations to him by whom we are encircled. Let us contemplate
GOD, and feel his awful presence. He is on heaven and on earth; his eyes
behold us amidst the shades of midnight as well as in the brightest noon
of day; he pervades all space, is in all time, above all creatures, before
all being, and through all eternity. "Canst thou by searching find out
God? canst thou find out the Almighty unto perfection?"
At the period of this conversation at Jacob's well, a very general
expectation of the speedy appearance of the Messiah was prevalent, and the
woman was aware of the reference in the words, "The hour cometh, and _now
is_, when the true worshippers shall worship the Father;" although at
present "her eyes were holden," that she did not know him through the
concealment of his mean attire and unstately solitariness. This, however,
was wisely planned; and while it tended to cast contempt on worldly glory,
it enabled him to become a fellow-sufferer with his people, and to cherish
a holy familiarity with his disciples. Hence we find him not in palaces,
but in cottages--on the highways of common resort--healing the sick at the
pool of Bethesda, conversing with a poor woman at Jacob's well, and in
other similar situations: and never shall we be worthy to bear his name
till we imitate his conduct. "The woman saith unto him, I know that
Messias cometh, which is called Christ: when he is come, he will tell us
all things. Jesus saith unto her, I that speak unto thee am he." This was
the point to which all his discourse was directed, this the revelation he
intended from the first to disclose; but how wisely was it delayed! Such
an assertion at the commencement of the conversation would have kindled
animosity or excited ridicule; but that mind which was originally so
prejudiced and so resentful, is brought to receive the most glorious and
spiritual discovery. If we wonder at her ignorance, and lament her
prejudices previously to this declaration, how much more criminal would
she have _now_ been had she persisted in unbelief! Yet, alas, how often is
Christ proclaimed, all his glories revealed, and all his truth exhibited,
by the ministry of the Gospel, and nevertheless rejected!
Upon Christ's explanation of his true character, the Samaritan woman
immediately left her water-pot, and went into the city, to announce her
discoveries to the neighbourhood, and invite her fellow citizens to the
Messiah. Glowing with zeal for others, she said, "Come, see a man which
told me all things that ever I did: is not this the Christ?" And the
historian records the success of her efforts; for "they went out of the
city, and came unto him;" and "many of the Samaritans of that city
believed on him." This induced them to solicit his continuance for some
time amongst them, "and he abode there two days. And many more believed
because of his own word; and said unto the woman, 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."
Gratitude becomes us in reflecting upon that diversity of means which
divine wisdom uses to promote the circulation of his truth, and "win souls
to Christ." The greatest beings are at his control, and are sometimes
commissioned to visit the "heirs of salvation"--"Bless the Lord, ye his
_angels_, that excel in strength, _that do his commandments, hearkening
unto the voice of his word_;" while on other occasions he employs the most
unlikely agents, or the feeblest instrumentality, to "do his pleasure." He
can from the very stones "raise up children unto Abraham," convert an
infuriated persecutor into an "apostle of the Gentiles," or change a
Samaritan into a Christian, an infidel Gentile into a child of Abraham by
faith, and a woman coming casually to draw water for her household, into
an instrument of dispensing the living streams of salvation to a
perishing vicinity.
The early part of the narrative before us, is sufficient to show, that
however slow persons whom we have an opportunity of instructing in
religious truth may seem in understanding, or however reluctant to obey
it, we ought never either to despair of success, or be weary of repeating
our instruction. "I charge thee," says Paul in addressing Timothy, "before
God and the Lord Jesus Christ, who shall judge the quick and the dead at
his appearing and his kingdom; preach the word; be instant in season, out
of season; reprove, rebuke, exhort with all long-suffering and doctrine."
Who can tell the favoured period? Who can calculate the extent of the
benefit conferred when one sinner is "converted from the error of his
ways?" And who would not rejoice at the thought of having his final hour
cheered by the recollection of having been the means of letting in the
light of an eternal day even upon an individual of the human race, who was
once sitting in the darkness of spiritual delusion, and pining in the
dungeon of guilt, and misery, and helplessness?
Many things in religion, which we at present misunderstand, may probably
become intelligible in the course of future experience, and a great
variety of interesting truths now unknown will certainly be revealed in
another world. The woman of Samaria could not for a considerable time
comprehend the metaphorical allusions of Christ; but when she had "found
the Messiah," she was no longer at a loss to ascertain the signification
of the stranger's assurance, that he could have given her, had she
requested it, "living water." The disclosure of one fact, illustrated
another, and in spiritual knowledge and attainment she went on doubtless
with a rapidity proportioned to her extraordinary advantages.
With what deep interest, at every subsequent period of her life, would
this woman recollect the conversation at Jacob's well! Never, surely,
would she repair again to that spot, without presenting to her imagination
the image of Jesus sitting there, like a weary traveller, asking for water
to refresh his pilgrimage, incidentally adverting to topics of supreme
importance, addressing her conscience, and gradually unveiling his
character to her view--first as a prophet, then as the Messiah of the
Jews, and the glory of the Gentiles! Never could she forget that wonderful
morning--a morning which shone with such glory in the annals of her
existence, and was destined to occupy a conspicuous place in the
recollections of eternity! And it is our privilege, as well as duty, to
remember the place of our spiritual birth, the instructer of our infant
piety, the guide of our religious inquiries, and all "the way in which the
Lord our God has led us in the wilderness." Experience will rivet our
affections to every circumstance; life will derive a charm, in many of its
future years, from such welcome reflections; and memory will not discard,
amidst the ineffable joys of paradise, the well--the stranger--the
converse--the whole scene of those first impressions, which ripened into
religion and were the seeds of immortality.
In a sense more important than that in which the subject of this narrative
originally employed the words, each reader may feel encouraged to address
the Saviour, "Give me this water, that I thirst not." Holy prophets concur
with the evangelical publishers of "glad tidings," in urging you to
partake of the heavenly supply, which is dispensed with perfect freeness,
and in undiminishing abundance. "Ho, everyone that thirsteth, come ye to
the waters, and he that hath no money; come ye, buy, and eat; yea, come,
buy wine and milk without money and without price."
The Woman Who Was a Sinner.