In this pericope from John’s Gospel Jesus meets a Samaritan woman, the traditional enemy of the Jews and a social outcast, at the OT setting for a matrimonial encounter. This dialogue reveals the truth of Jesus’ identity as Messiah and leads to the Samaritans’ confession that Jesus is the Saviour of the world. After discussing the historical, canonical and theological background I will present an exegesis of the story, describing Jesus’ actions and finish by providing some of the ways John intended the passage to be used and how it may be applied by the reader today.
Background
A. Historical Background:
Jews and Samaritans were enemies. From a Jewish perspective, Samaritans were descended from foreigners who were settled in Samaria following the Assyrian invasion of 722-721BC.[1] They had intermarried with any Israelites who had not been taken to Assyria, and their religious practices were corrupted. Samaritans believed Jews were similarly tainted during their exile in Babylon. Each considered themselves as true Israel.
Around 400BC the Samaritans built a temple on Mount Gerizim, close to Shechem.[2] Some interpreters identified Shechem as the Salem of Melchizedek (Gen 14).[3] Samaritans believed Gerizim was the location of Eden and also Moriah, where Abraham went to sacrifice Isaac.[4] Jewish interpreters claimed these for Jerusalem. At Gerizim Abraham built an altar (Gen 12:6), and there the covenant blessings were shouted when Israel entered the promised land (Josh 8:33).[5] For Samaritans, Mount Gerizim was the place God intended for his temple and not Jerusalem.
Josephus[6] describes Samaritans as ‘evil and enviously disposed to Jews,’ who ‘wrought them many mischiefs.’[7] He records an incident one Passover in Jerusalem when Samaritans ‘threw about dead men’s bodies in the [temple] cloisters.’[8] The Samaritan temple was destroyed by the Hasmoneans in the second-century BC,[9] although Gerizim continued to be a holy place for Samaritans.[10]
The Samaritan woman is named as Photina in the Orthodox Church and venerated as a saint.[11] The Greek Orthodox church of St Photina the Samaritan may stand on the site of Jacob’s well.[12] Rabbis disapproved more than three marriages; a woman who had five husbands, and was with someone not her husband, was regarded as a social outcast.[13] Later Jewish belief considered Samaritan women to be permanently unclean (“menstruants from the cradle”).[14]
B. Canonical Background:
Scott remarks ‘the well is evocative of stories of Jewish patriarchs in which potential matrimonial encounters took place (Isaac, Gen 24; Jacob, Gen 29; Moses Exod 2).’There is also a parallel in the time of day as Jacob met Rachel at midday (Gen 29:7).[15] In vv.5-6, Sychar is placed near the field given to Joseph by Jacob (Gen 33:18–19; Josh 24:32), although Jacob’s well is not specifically mentioned. The location of Sychar is disputed. Some commentators identify it as the modern town Askar, whereas others believe it to be Shechem.[16] Shechem may be the location of the Samaritan conversions in Acts 8.[17]
The writer of Sirach reflects Jewish thought about Samaritans at the time:
25 Two nations my soul detests,
and the third is not even a people:
26 Those who live in Seir, and the Philistines,
and the foolish people that live in Shechem (Sir 50:25–26).
Francis Moloney argued for a literary frame he has called ‘From Cana to Cana’ that spans from the first miracle at Cana (2:1-12) to the second miracle there (4:43-54). There are two parallel journeys from no faith (2:12-22; 4:1-15), to partial faith (3:1-21; 4:16-26), to complete faith (3:22-36; 4:27-30,39-42). Firstly in a Jewish context and then in a non-Jewish one. The entire piece is framed by examples of complete faith by Mary and the Gentile official.[18]
C. Theological Context:
Messiah is derived from the Greek μεσσίας, and is related to the Hebrew משיחﬣ (ham-māšîăḥ), ‘the Messiah.’[19] Messiah means ‘anointed [one].’ The Greek translation of ‘anointed’ is Χριστός (Christós), which in English is Christ. Every king of Israel and Judah was an ‘anointed one’ because the high priest or prophet anointed him, often with olive oil, at the time of his enthronement. High priests and prophets were also ‘anointed’ (Lev 4:3; 1 Kgs 19:6). Anointing symbolised being set apart, or made holy, in order to represent the people before YHWH, their God.[20] Following the return from exile, the idea of a Messiah developed into an agent of God who would save Israel and herald ‘a messianic age.’ Hosea introduces the idea of a restored Davidic king (Hos 3:4-5). Jewish hope turned to a restoration of national symbols, Temple, land, Torah and rescue from national enemies (Dan 9:24-27).[21] Samaritans only consider the Pentateuch as Scripture.[22] Samaritan expectation was for a Taheb, a restorer or ‘Returning One.'[23] They were looking for the return of Moses, or one like him, rather than a Davidic king.
Exegesis
Word Study – Living Water
Water held cosmological meaning in ancient Near Eastern creation myths, e.g. the Enuma Elish. It was from the waters of chaos that God brought order in the Creation (Gen 1) and saved Noah from the waters of the Flood (Gen 6-8). Water also held ritual meaning, for cleansing and purification, such as in the temple rituals (c.f. John 2:6). Living water (that is running water) was important because it ‘flowed in such a manner that it was continually renewed and therefore could not be made unclean.’[24] It was used to cleanse leprosy (Lev 14:1-7) and in the test of suspected adultery (Num 5:18-19; c.f. John 4:16-18). Finally, living water can refer to the Holy Spirit, which is how Jesus uses it in this passage. John hints at this in 3:5, but makes it clear in 7:37-39. John connects with the Old Testament tradition of living water flowing from the temple (Zech 14:8; Ezek 47), and looks forward to the water of life (Rev 22:1).[25] Jewish teachers expected the river to flow from Mount Zion, whereas Samaritans pointed to Mount Gerizim. Jesus transcends both expectations because the living water will not flow from either mountain, but from Christ himself.[26]
A. John 4:1-6
The story begins in Judea and the water theme is continued with the symbolic waters of baptism. This section transitions from Judea to Galilee which required travelling through Samaria. Carson explains that this would be the normal route for Jews travelling between Judea and Galilee, rather than a detour across the Jordan and avoiding Samaria as described by some commentators.[27] Keener suggests that it may have actually been out of their way to travel through Samaria if they were already with John in the Jordan valley (3:22-23). That Jesus had to pass through Samaria (v.5) may be a necessity of his mission.[28]
B. John 4:7-15
Regardless of the ‘matrimonial well’ setting, Jesus is not seeking a wife, although John the Baptist has just referred to Jesus as the bridegroom (3:29). The woman approaches the well during the day, in contrast to Nicodemus who came to Jesus by night.[29] The woman’s bad reputation is implied by the detail that she went to the well at midday, when the Sun was at its height and not with the other village women at an earlier hour. Scott notes that ‘water drawing was often communal rather than individual.’[30] By entering dialogue Jesus breaks through three social barriers: gender, moral and ethnic. She is a woman, of bad character and a Samaritan. Jesus transcends these social barriers in order to accomplish his mission. Again there is a contrast with Nicodemus – a Jew, a ruler and a man.[31]
In an apparent contradiction, the disciples went into Sychar to buy food. Carson explains that this could suggest they were less strict in their dealings with Samaritans. Furthermore certain foods, such as dry foods, were less easily defiled.[32] The woman is not ready to cross the social barriers (v.9). She does not have faith in Jesus and does not recognise who is speaking to her. She only sees a weary Jewish traveller.[33] She also does not understand the double meaning about living water. She is possibly mocking Jesus when she asks if he is greater than Jacob.[34] However she acknowledges that Jacob was the father of both Jew and Samaritan.[35] In Sirach, Wisdom is described as water, but ‘those who drink of me will thirst for more’ (Sir 24:21). In contrast, those who drink from the water that Jesus offers will never be thirsty again (v.14).[36] The woman becomes interested in this ‘magical’ water.[37]
C. John 4:16-26
Jesus reveals more about himself by changing the conversation to ask her about her husband. Given the matrimonial setting this is not an abrupt change of subject.[38] She answers cautiously, possibly embarrassed at her past, but it could also signal her availability.[39] Jesus demonstrates that he knows the truth. The woman now has a partial faith in Jesus and embarks in a theological debate with him about the true place to worship. Some commentators regard this as a deflection from talking about her past. But Keener and others contend that she does want to discuss theology. Having the previous understanding that the Samaritan way of worship was true, to be confronted by a Jewish prophet requires an answer.[40] Jesus does not pronounce one way or the other but responds by announcing ‘the impending obsolescence of both the Jerusalem temple and the Mount Gerizim site as definitive places of worship.’[41] He affirms the Jewish version of salvation history was correct and that the Samaritans were wrong to accept only Moses. Jesus calls for true worship in spirit and truth. A God who is spirit can only be worshipped in spirit and truth, which is made possible by the gift of the Holy Spirit.[42] Carson summarises, ‘Jesus challenges both Jewish and Samaritan tradition, calling for a higher worship that transcends geographical particularities.’[43] Jesus announces to her that he is the awaited Messiah by using the divine ‘I am’ phrase (v.26) frequently employed in this Gospel (c.f. 6:35; 8:12; etc.).
D. John 4:27-38
The dialogue is interrupted by the return of the disciples. The woman now has complete faith and returns to the town to tell the people about Jesus. Leaving her water jar behind she is now more interested in the living water.[44] She no longer feels an outcast, but, in an echo of Philip in 1:46, she tells them to ‘Come and see.’ The disciples are astonished that Jesus has been talking to a Samaritan woman, underlining the social scandal, but they do not challenge him, demonstrating their trust in Jesus.[45] When the woman is in Sychar, the disciples ask Jesus to eat, but he uses the opportunity to teach them about mission. There is an irony here because whilst the disciples are being taught by Jesus, the woman is in the town witnessing.[46] The disciples misunderstand when Jesus talks about food to eat that they do not know about (v.32).[47] Here they show the same lack of understanding earlier demonstrated by the Samaritan woman. Jesus uses harvest imagery to explain the urgency of his mission (c.f. Matt 9:37-38).
E. John 4:39-42
Because of the woman’s testimony, many Samaritans come to see Jesus. This illustrates the point just made by Jesus about the readiness of the harvest. The Samaritans came because of the woman’s testimony (c.f.1:47) but now they heard him for themselves and believed. Their confession of Jesus as ‘Saviour of the world’ illustrates they now accepted Jewish salvation history, and that salvation was for the whole world.[48] In this passage Jesus demonstrates part of the Acts 1:8 commission to be witnesses in Jerusalem and in all Judea and Samaria.
Homiletics
A. Jews and Samaritans each believed their theology was true. They were both descended from Jacob and both held the Pentateuch in common. Jesus said he was sent to the lost sheep of the house of Israel (Matt 15:24). As part of the new Israel God was calling the Samaritans back into the fold. The Christian church today has been divided for many centuries. Catholic and Protestant, Orthodox and Coptic, Anglican and Baptist. There are many doctrinal issues that separate the denominations, but there is also much that we share in common. Is there a common point that we could return to?
B. When confronted with our own sin we can be guilty of trying to deflect the conversation by speaking in general terms. Wright says, ‘if you want to take Jesus up on his offer of running, pure water, bubbling up inside you, you will have to get rid of the stale, mouldy, stagnant water you’ve been living off all this time.’[49] James says we should confess our sins to one another (Jas 5:16).
C. The disciples were being taught about mission, but the Samaritan woman was actually doing it. There comes the point when the way to learn is to actually do rather than just study.
D. Jesus broke through social barriers in the dialogue with the woman. Issues of gender, morality and ethnicity should not be obstacles in proclaiming the Gospel. Paul wrote, ‘There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus’ (Gal 3:28).
Conclusion
The story of the Samaritan woman at the well is a story of how faith can be transformed when the risk to navigate social barriers is taken. Jesus demonstrated a willingness to dialogue with the woman and share the living water of the Holy Spirit. John presented the story so that the reader could apply the principals in Jesus’ message.
Bibliography
Anderson, Robert T. “Gerizim, Mount.” Pages 496 in Eerdmans Dictionary of the Bible. Edited by David Noel Freedman, Allen C. Myers and Astrid B. Beck. Grand Rapids, MI: Eerdmans, 2000.
Bauckham, Richard. The Testimony of the Beloved Disciple. Grand Rapids, MI: Baker Academic, 2007.
Beasley-Murray, George R. John; Word Biblical Commentary. Vol. 36. Dallas, TX: Word, Incorporated, 2002.
Brady, Monica L. W. “Sychar.” Pages 1260 in Eerdmans Dictionary of the Bible. Edited by David Noel Freedman, Allen C. Myers and Astrid B. Beck. Grand Rapids, MI: Eerdmans, 2000.
Carson, D. A. The Gospel According to John. Leicester: Apollos, 1991.
Fitzmyer, J. A. The One Who is to Come. Grand Rapids, MI: Eerdmans, 2007.
Jenney, Timothy P. “Water.” Pages 1367–1369 in Eerdmans Dictionary of the Bible. Edited by David Noel Freedman, Allen C. Myers and Astrid B. Beck. Grand Rapids, MI: Eerdmans, 2000.
Josephus, Flavius. Josephus: The Complete Works. Translated by William Whiston. Nasville, TN: Thomas Nelson, 1998.
Keener, Craig S. The Gospel of John: A Commentary Volume One. Grand Rapids, MI: Baker Academic, 2012.
Kierspel, Lars. “’Dematerializing’ Religion: Reading John 2–4 as a Chiasm.” The Pontifical Biblical Institute’s Journal 89, no. 4(2008): 526-554.
Krause, Mark S. “Mount Gerizim.” In The Lexham Bible Dictionary. Edited by John D. Barry and Lazarus Wentz. Bellingham, WA: Lexham Press, 2012.
Kugel, James L. Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era. Cambridge, MA: Harvard University Press, 1998.
Scott, J. Martin C. “John.” Pages 1161-1212 in Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. Grand Rapids, MI; Cambridge: Eerdmans, 2003.
Smalley, Stephen. John : Evangelist and Interpreter. Exeter: Paternoster Press, 1983.
Standard Bible Dictionary. Cincinnati, OH: Standard Publishing, 2006.
Tappy, Ron E. “Samaria.” Pages 1155-1159 in Eerdmans Dictionary of the Bible. Edited by David Noel Freedman, Allen C. Myers and Astrid B. Beck. Grand Rapids, MI: Eerdmans, 2000.
Wright, N. T. The New Testament and the People of God. London: SPCK, 1992.
Wright, Tom. John for Everyone, Part 1: Chapters 1-10. London: SPCK, 2004.
[1] D. A. Carson, The Gospel According to John (Leicester: Apollos, 1991), 216.
[2] Ibid., 216.
[3] James L. Kugel, Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era (Cambridge, MA: Harvard University Press, 1998), 283.
[4] Robert T. Anderson, “Gerizim, Mount,” in Eerdmans Dictionary of the Bible (ed. David Noel Freedman, Allen C. Myers and Astrid B. Beck; Grand Rapids, MI: Eerdmans, 2000), 496.
[5] Carson, The Gospel According to John, 222.
[6] Josephus was a Romano-Jewish historian who wrote a history of the Jews.
[7] Flavius Josephus, Josephus: The Complete Works (Nasville, TN: Thomas Nelson, 1998), 351.
[8] Josephus, Josephus: The Complete Works,573.
[9] Carson, The Gospel According to John, 216.
[10] Ibid., 222.
[11] Standard Bible Dictionary, Standard Bible Dictionary (Cincinnati, OH: Standard Publishing, 2006).
[12] Mark S. Krause, “Mount Gerizim,” in The Lexham Bible Dictionary (ed. John D. Barry and Lazarus Wentz; Bellingham, WA: Lexham Press, 2012)
[13] Carson, The Gospel According to John, 221.
[14] J. Martin C. Scott, “John,” in Eerdmans Commentary on the Bible (ed. James D. G. Dunn and John W. Rogerson; Grand Rapids, MI; Cambridge: Eerdmans, 2003), 1171.
[15] Ibid., 1171.
[16] Monica L. W. Brady, “Sychar,” in Eerdmans Dictionary of the Bible (ed. David Noel Freedman, Allen C. Myers and Astrid B. Beck; Grand Rapids, MI: Eerdmans, 2000), 1260.
[17] Craig S. Keener, The Gospel of John: A Commentary Volume One (Grand Rapids, MI: Baker Academic, 2012), 590.
[18] Lars Kierspel, “’Dematerializing’ Religion: Reading John 2–4 as a Chiasm,” The Pontifical Biblical Institute’s Journal 89 (2008), 527.
[19] J. A. Fitzmyer, The One Who is to Come (Grand Rapids, MI: Eerdmans, 2007), 1.
[20] Ibid., 8.
[21] N. T. Wright, The New Testament and the People of God (London: SPCK, 1992), 280.
[22] Carson, The Gospel According to John, 216.
[23] George R. Beasley-Murray, John; Word Biblical Commentary 36 (Dallas, TX: Word, Incorporated, 2002), vol. 36, 65.
[24] Timothy P. Jenney, “Water,” in Eerdmans Dictionary of the Bible (ed. David Noel Freedman, Allen C. Myers and Astrid B. Beck; Grand Rapids, MI: Eerdmans, 2000), 1368.
[25] Keener, The Gospel of John, 604.
[26] Ibid., 605.
[27] Carson, The Gospel According to John, 216.
[28] Keener, The Gospel of John, 590.
[29] Ibid., 593.
[30] Scott, “John”, 1171.
[31] Carson, The Gospel According to John, 216.
[32] Ibid., 217.
[33] Carson, The Gospel According to John, 218.
[34] Keener, The Gospel of John, 601.
[35] Ibid., 602.
[36] Beasley-Murray, John, 60.
[37] Keener, The Gospel of John, 605.
[38] Carson, The Gospel According to John, 220.
[39] Keener, The Gospel of John, 606.
[40] Ibid., 610.
[41] Carson, The Gospel According to John, 222.
[42] Ibid., 225.
[43] Keener, The Gospel of John, 611.
[44] Ibid., 621.
[45] Ibid., 621.
[46] Scott, “John”, 1172.
[47] Keener, The Gospel of John, 624.
[48] Keener, The Gospel of John, 627.
[49] Wright, John for Everyone, 44.
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