Year A. Third Sunday in Lent John 4: 5-42
March 3, 2002 -- THIRD SUNDAY IN LENT
Exodus 17:1-7
Psalm 95
Let us shout for joy to the rock of our salvation. (Ps. 95:1)
Romans 5:1-11
John 4:5-42
Title: “Grace”
A Samaritan woman gradually comes to belief in Jesus. She then spreads the word and many of her townsfolk come to Jesus because of her testimony.
The key to understanding John is to realize it is written on two levels simultaneously. Level one is the level of brute facts, the natural, physical level. Level two is the level of interpretation, the supernatural level, open only to believers. “Natural” man interprets reality also, but not from and by the light of eternity. We might call this second level “sacramental awareness” because it is the ability to see through or beyond the physical data to a more-than-physical meaning. Realities are seen as, become, signs of greater realities, that is, as sacraments or sacramentals.
This story tells of what happened between Jesus and a Samaritan woman on level one and what it means on level two. It is the drama of a person struggling to rise from the “things,” of this world to belief in Jesus. The point of the story is meant to apply to everyone since all must come to recognize who it is who speaks when Jesus speaks through the details of our lives, that is, to recognize the divine voice within the human voices and situations that is, sacramental awareness, and ask for what we need, ask for what is called in the story “living water.” As water is essential for life on the natural level, living water is essential for supernatural life. The story goes on to show how the woman’s receiving the living water benefited not only her but broadens to benefit, by her witness, an entire town, by her, beginning the same process in each of her neighbors. It is the story of how the Servant’s of Jesus’ obedience benefits and saves everyone who believes in him and how this is replicated in the mission of the Church over a wider space and extended time. This is a story about how the water of Christian Baptism is not merely to be “poured on or over.” It must sink in. The Christian must drink it in and let it flow through his or her being. This is a story of what happens before, during and after Baptism of any adult or Confirmation in the case of an adult baptized at birth. This story, like all the stories of and about Jesus, is to be “laid over” one’s personal story in order to see both the similarities and differences, to enjoy and enhance the similarities and change and correct the differences.
There are three scenes in this short play. Scene One involves Jesus in a dialogue with the Samaritan woman, clearing up her misunderstanding verses four to twenty-six. Scene Two involves a dialogue with the disciples, clearing up their misunderstanding verses twenty-seven to thirty-eight. Scene Three involves the conversion of the townspeople verses thirty-nine to forty-two.
In verse four Samaria: This is the region between Galilee and Judea. Before the Assyrians conquered the area in 722BC these folks were Jewish, but the Assyrians mixed the population with foreign colonists that is, five different races, who subsequently intermarried with Jews. Henceforth, they were considered by “pure bloods,” to be only “half Jews,” thus not real Jews at all. That was problem one. Problem two developed in the fifth century BC when the returned-from-exile Jews were trying to rebuild their Temple in Jerusalem and the Samaritans gave them a hard time. Problem three was the straw that broke the camel’s back. At the time of the Maccabean revolt in the second century BC, when the Jews rose up against the tyranny of Syria, the Samaritans sided with Syria. The rebel leader, John Hyrcanus, destroyed Schechem, the capital of Samaria, and their Temple on Mt. Gerizim which was built to rival the Jerusalem Temple, in retaliation for their treachery. There was so much bad blood between Samaritans and Jews that Jews would not pass through their country. They would go miles out of their way rather than be caught dead in Samaria. No self-respecting Jews would even talk to a Samaritan. Remember the notion of “corporate personality.” Samaritans would forever be held responsible for what their ancestors did, just as if they did it themselves.
In verse five, Sychar: There is some dispute about what this means, for there is a modern village called Askar, undoubtedly derived from “Sychar.” However, it is too far away from Jacob’s well to fit into the story as told. We will take it as meaning Schechem, a reading found in an important Syriac version, the ancient capital of Samaria, since Jacob’s well is at the foot of Mt. Gerizim, 250 feet away from the town.
In verse six, Jacob’s well: Joseph, the Patriarch, was buried in a field near this well. It was the first property owned by the Israelites The well itself was very deep, about a hundred feet, going far below the water-table. Because it was spring-fed, its water was good and clear, the best water around, “living,” water as opposed to standing cistern water. Jacob watered his many flocks at this well. It was considered a holy place.
In verse seven to ten, the story starts out with Jesus asking for a drink. To a pious Jew this would be a triple violation of their law. Strike one is a Jew talking to any woman. Strike two is talking to a Samaritan. Strike three is talking to a Samaritan woman! Even the woman knows that and says so. All this is happening on level one, the level of natural water. The interpretation, level two, is intertwined. Jesus says that if the woman knew who was speaking to her, namely, “the gift of God,” a term for both Jesus’ revelation and the Holy Spirit, it would be the other way around. She would be asking him for his water. Underneath this level of interpretation we find Jesus’ teaching in the Synoptics. In Matthew 10:40-42 Jesus says that receiving him means receiving the one who sent him, receiving a prophet or righteous man reaps a reward worthy of such, giving a cup of cold water to one who is his disciple will not go unrewarded. In Matthew 25: 31-46 the one who gave a drink to a thirsty person is told that it was Jesus, the king in the story, who was really asking. Neither the righteous nor the unrighteous knew, but Jesus goes on to explain who it was who was addressing them. John has taken this material and transposed it into a different key, but to make the same point. The woman does not know yet who Jesus really is, but she is interested enough, Jesus has gotten her attention and piqued her curiosity- on level one, and humanely courteous enough, a human, that is, level one, virtue, that she stays with him.
In verses eleven to fourteen, she is on level one. Jesus is on level two. She points out that Jesus does not have the natural means to give her water, no bucket, level one, physical reality. Furthermore, she may be being mildly sarcastic when she adds that the well water was good enough for Jacob. If Jesus is implying he has better water, then all she ever heard about the arrogance of the Jews would be personified in him. This well was sacred to her, besides having the best water in town. For Jesus to be offering something better than the physical pleasures of life, not to mention necessities, was more than a stretch; it was a leap, an outrageous one at that. Jesus replies that on level one, the water she means and thinks Jesus means, he, she, and everyone will drink and thirst again. It cannot satisfy for long. He is talking on level two, where the water he gives becomes an inexhaustible, no bucket needed, spring, leading to the eternal level, level two, life and not the mere prolongation of existence. It is clear that Jesus is talking about water of a different kind and puts two level one words together in a way they could not physically exist on level one. He speaks of “living water.” He is using religious sacramental language, that is, physical words, which when used separately each have a physical meaning, but when put together have a more than physical meaning. Just as “living bread,” in chapter six refers to both revelation of the word and Eucharist, the Word made flesh, so too “living water,” refers to the revelation Jesus brings his word and the Spirit he gives to interpret it in living situations. In the Old Testament “living water,” is used to symbolize God’s wisdom of truth and revelation, which gives life Isaiah 55:1 and water and Spirit are frequently connected. In John the Spirit of truth is the agent, the one sent, who interprets Jesus’ revelation, teaching, word. To the Christian reader this cannot but remind of Baptism and at least, one of its effects, namely, the giving of the Spirit.
In verse fifteen, Sir, give me this water: First she addressed Jesus as “a Jew,” a mild form of implied contempt verse nine. In verse eleven she addressed him as “Sir,” polite, but still skeptical and a little more sarcastic, though still polite. Now, “Sir” again. She is half and half, not quite believing but still interested. The Greek word translated as “Sir” is kyrios, the Christian word for “Lord,” though she is still on level one with its meaning. In effect, she says “Put your money where your mouth is,” and give me this water, “Show me the money!” At least, with this “magic,” water she would not have to keep coming to the well with her bucket. It was the woman’s job to fetch water. She could physically benefit from not having to do this chore. She is on level one, but opening up to level two. However, even though this is a gift of God, it requires a change of life. It will not eliminate her level one chores, though it will change her attitudes toward them and alleviate them. In telling her to fetch her husband Jesus might at first seem to be being consistent with his teaching that salvation includes everyone and that Christian followers are to bring others to Christ. But there is more to it than that here. He is bringing up her sins, her past, and gently informing her that she will have to change her lifestyle. First, she must resolve on her own to change, then the drinking in of the living water will see to it that she, in fact, does. She must decide. Then, God will provide. That is the process.
In verse sixteen to eighteen, on level one she denies having a husband. The irony is patent. On level one she is lying. On level two she is telling the truth, for none of her five consorts are her husband in Jesus’ eyes. It is a favorite theme in John to point out Jesus’ extraordinary insight into human beings. He does so not to bypass Jesus’ humanity, but to speak to his readers, to say that Jesus cannot be fooled, and, like our conscience, will reveal to us our true standing in God’s eyes. Jesus does not shun people because they are in sin. He helps them to admit sin and change.
In verse nineteen to twenty Sir, I can see that you are a prophet: The woman has deepened in her insight into who is addressing her. Jesus’ deep insight into her and her accepting it has deepened her insight into him. Already the “reward,” is emerging. She “sees,” with a different set of eyes than the physical. She is in the process of conversion. She recognizes Jesus is, at least, a prophet, a spokesperson for God himself, giving the divine interpretation to the human that is her situation. She’s still not there yet. She, erroneously, thinks that Jesus expects her to become a Jew and worship in Jerusalem the place and manner of worship being a major disagreement between Samaritans and Jews. Since the Samaritans only recognized the Pentateuch as revealed Scripture, they could only expect the Prophet-like-Moses promised in Dt 18:15-18, the Hebrew Taheb, the restorer or one who returns. Their “Messiah,” would be only a great teacher who would interpret for them what God wants, not a king like the Jews thought, and, certainly, not a Suffering Servant or Lamb of God, like Isaiah taught.. Since they rejected the writings of the prophets as revealed Scripture, their notion of the Restorer was limited to a prophet-like-Moses, a teacher. She has been able to come at least that far. It seems she is willing to become a Jew and believe what the Jews believe, but Jesus, in the next exchange, will take her even further.
In verse twenty-one the hour is coming: This is a technical expression in John for the crucifixion and humiliation of Jesus, which reveals at the same time, hour, his glory. On level one there is defeat; on level two there is victory. Thus, the conversation shifts from talk about the physical place of worship to the manner, spirit, of worship. Neither the Temple of the Samaritans on Mt. Gerizim nor the Temple of the Jews on Mt. Zion matter when it comes to true, level two, spiritual worship. The Samaritan Temple has already been destroyed and the Jerusalem Temple’s destruction is soon to follow.
In verse twenty-two salvation is from the Jews: Even though the Jews for the most part ignored the prophecies of Isaiah, especially those concerning the Suffering Servant, the revelation was there. The Samaritans had a very meager notion of the Messiah or their equivalent of Messiah in their belief in the return of a Prophet-like-Moses. The Incarnation could only take place and be understood in a Jewish setting, even if it transcends it. God’s promises were given to the Jews and through the Jews to the rest of the world.
In verses twenty-three to four, in Spirit and truth: True level two worship is “spiritual,” of, by and through the Spirit. Jesus is not contrasting external worship with internal worship, worshiping God in the inner recesses of one’s own spirit, good as that might be in itself. He is referring to the Spirit of God, not of humans. The expression “Spirit and truth,” means “Spirit of truth.” It is an example of hendiadys, a rhetorical device using two words Greek dys, for one thought Greek hen. The Father can only be worshiped as “Father,” through the Son and by those who have his “Spirit,” given at Baptism. Spirit and Truth spell out the meaning of “living water,” the Son’s revelation of the Father enlivened, made present and interpreted by the Spirit.
In verses twenty-five to thirty-four, my food is to do the will of the one who sent me. In Scene One there was a misunderstanding about water. Jesus defines the meaning of water on level two, as referring to Baptism. It involves his identity as Son and his mission to bestow his Spirit on his surrogates. In this scene, Scene Two, there is a misunderstanding about food. On level one the disciples think he is talking about physical food. As he did with the woman, Jesus uses the misunderstanding to teach about “food,” on another level. Using the metaphor of food, and sowing and reaping, he shows his identity, in the Eucharistic food, and his mission; feeding the world with the life of God. While on level one Jesus will return at the end harvest time to separate the wheat from the chaff, a time in which no one will be able to deny the presence and power of God, on level two he never really will go away. He will be present as the indwelling resident Holy Spirit and in the Eucharist and so the End Time the Then Time is present in the Now Time, in the present, even on level one. This “food,” God’s will and plan, nourishes the Church in the meantime. If there is chronological level one distance between now and then, there is no eternal level two distance, even if there is a difference in the way the Presence is experienced. In order to get his disciples onto level two, he does what he did with the Samaritan woman. He uses metaphor, enabling the movement from the known the natural to the unknown the supernatural and expanding the limits of the ordinary meanings of words. In this case he uses imagery of the harvest. He cites two proverbial sayings. This lets us see the author and editor at work, how he translates traditional material about Jesus and his teachings found in the Synoptics into a higher key, into the “poetry” of full-scale discourses. Verses thirty-five to thirty-eight, parallel the agricultural parables of the Synoptics with their images of sowing, reaping, fruit, labor, wages, etc. As they stand here in John, however, they embody “realized eschatology, “ John’s emphasis that the harvest, end time is going on right now. The level one chronological gap between now and then does not apply to level two reality. Level two reality is present according to its own “rules,” the rule or reign of God. It is also present “in principle” what the Thomistic and Scholastic philosophers mean by “potency,” according to the rules of earthbound existence. Jesus’ identity with the “will,” of his Father is a moral identity, a unity of Father with Son that justifies his unique and exclusive claim on the allegiance of humans. This is also found in the Synoptic tradition in Matthew 11:27. Describing this obedience, obedience unto death on a cross, as food come very close to Dt 8: 3, “Not by bread alone does a man live, but by every word coming from the mouth of God.”
In verse thirty-five, in four months the harvest: In verse twenty-three, Jesus said, “The hour is coming and is now here.” Jesus now illustrates this perspective, how reality can be both “coming,” not yet here, and “here,” at the same time. Chronologically, there is a four-month time gap between sowing and reaping. So, too, there is a progressive development of faith and awareness on level one in most cases. However, this is an “earth” rule, not a “heaven,” rule. There need be no or little gap. Look at what happened to the Samaritan woman. It all took place in a matter of earth minutes, on the same day. She did gradually progress in her awareness of who was addressing her- from “you, a Jew,” to “Sir,” to “prophet,” to “Messiah.” Others might take longer, but even in those cases, the Presence is present, the meaning of “realized eschatology. Look also at the townsfolk to whom she witnessed and preached. They are coming now at this hour. Jesus sees them now in terms of harvest. The harvest is ripe on the same day as the seed is sown. The scene of the villagers coming to Jesus recalls a similar scene recorded in Matthew 9: 37-38 and Luke 10: 1-2 where Jesus remarks, “The harvest is plentiful here the townsfolk, but the laborers here, but one “laborer,” the woman are few.” Here, he quotes from a known proverb about waiting and patience a four-month interval, to contradict it. “Heaven,” rules are not subject to “earth,” rules. It is or should be the other way around.
In verse thirty-six, the sower and reaper can rejoice together: For Jesus there is joy in the doing of the Lord’s work, the “sowing,” and it is not essentially different from the joy in reaping its fruits. The “laborer” enjoys the Lord’s presence here and now. The focus has shifted from the speed with which the harvest has come to the joy at its reaping, a reaping-joy that begins right away, with no wait.
In verses thirty-seven to thirty-eight, one sows and another reaps: Just as Jesus with his eternal perspective, partially accepted the proverb in verse thirty-five, but corrected it along the lines of “heaven’s rules,” so he accepts the truth of this proverb as far as it goes. As stated, the proverb is a reflection on the inequities of life. One does the work but another gets the benefit. A father accumulates wealth and the son gets the inheritance. Jesus recognizes that Christians benefit from what he has sown. They really only work in a harvest setting, reaping the rewards of his hard work including the hard work of the Old Testament prophets and saints. Thus, Jesus puts an optimistic, positive interpretation on an otherwise earthly pessimistic proverb or conventional wisdom teaching. Work in the Lord’s harvest is easy work, like reaping, compared to the hard labor of sowing. The disciples should not give the woman too much credit for the amazing results of the townsfolk coming to Jesus, for it was Jesus’ hard work that planted the seed in her. She and they are simply seeing the wider results.
In verses thirty-nine to forty-two, the people believe, first, on the woman’s word testimony, witness, of her experience. The process of conversion, repentance, change of heart, begins with believing someone else’s testimony about what happened to him or her, testimony or witness about Christ. Then, that truth is confirmed in the believer’s own personal experience. Hearing about Jesus caused them to go to Jesus and hear for themselves and come to know Jesus personally. This process can happen in one chronological day as in the case of the woman or it can take longer two days or more in the case of the townsfolk. But it is faith from beginning to end and cannot be easily delineated. It is one and the same Lord throughout the process. The difference is on the human awareness side, not the Lord’s presence side. Jesus is using the woman as an example for the observing disciples as to how they are to approach their ministry. Their missionary work is not over until people reach personal faith in the Lord, personally appropriate the Lord into their being, come to know the Lord and not simply about the Lord. Testimony and teaching only begin the process. All must grow, albeit gradually, whether that be fast or slow, into awareness of who Jesus is, the savior of the world. This final title applied to Jesus, though an extension of the meaning of “Messiah, “ goes even further than the awareness of the woman. The whole story is one of growth in “sacramental awareness.”
Sermon
Only a Christian, one who has experienced “grace,” that is, experienced Jesus himself, would believe this outrageous story! A Samaritan woman, who had lived with five men off and on, no saint by anyone’s definition, who had a conversation with a Jew, an intruder into her neighborhood and, more, into her life, and she went and told people who knew her and would not be inclined to listen to her about the conversation and they not only believed her but changed their own lives as well. Now, that is GRACE!
Our experience in and of the world teaches us that things do not work this way. There is no earthly explanation for it, only acceptance of it. If something like what happened to the woman did not also happen to us this story would be classified as a “fairy tale.” But, it is true, true whether it happened just the way it is told or never really happened at all. The process, the general steps, describe every experience of conversion. Like the woman we are all called, addressed by the Lord, in the context of carrying out our daily duties, chores, tasks. The woman went to fetch water and came away with the water of life, “living water.” All she had to do was not run away, stay there, and listen. Listening to Jesus, the voice from the other side, from eternity, caused her to not merely see herself as she really was, but to accept herself as she was accepted. Jesus did not shame her with the truth about herself, saying, “You have had five ‘husbands,’ but none really.” He simply stated the facts non-judgmentally. In hearing her life read back to her by someone who accepted her, after all, she was both a woman and a Samaritan, yet this Jew treated her like a person, she could finally accept herself, even while disapproving of her own behavior. She could admit doing wrong and not be rejected. Because of that simple fact, that outrageous, unexpected, undeserved acceptance, she could change and be changed. Gradually, as she listened more, she deepened in her awareness of who was talking to her with such acceptance and love. His qualities were getting into her. Now, she could do the same thing and could say to people who knew anyway, “He told me everything I have done.” And he still loved her. Could it be that there is a real person, just one, in this whole world who could accept a person, even while not approving of that person’s behavior? Yes, we can believe that. At least, it’s theoretically possible. So, they believed her, an act of grace itself! Then they went to see for themselves. They not only saw, they experienced the very same grace. Only serendipitous Christians would fall for such a story, believe in such realities. Like an inside joke, one has to be in on it, in on grace, to get it.
The Christian Church, or movement, works just like this story. First, a person is changed by an encounter with Jesus, grace. Then that person tells the story, spreads the word, witnesses, testifies to that truth, not an abstract truth but a real event. Then, others, not all, believe the story, believe on the word of the teller. Then, they experience the same truth-event in their own lives and come to know on their own experience who did it, who continues to do it, Jesus, the one who does for us what we cannot do for ourselves, who saves us from ourselves, our shame, our past. First, would-be Christians believe someone else’s testimony about Christ; then, they find it confirmed in their own experience. The missionary work of the Church is not completed until people reach personal faith in the Lord. There are stages to faith. They may be telescoped into a few minutes or take months or years. Christians grow ever sharper in their ability to perceive the divine meaning and dimension in the human, earthbound events, things and people they encounter in the daily living of their lives. They grow in “sacramental awareness.” It starts and ends with listening to Jesus, speaking to and through every moment, every experience. The Christian learns from him what is, who is, really and always present “underneath,” the veneer, be it water, food, ideas, etc. What to an earthly eye looks like sowing turns out to be reaping in the eternal perspective. Things are seen in the light of eternity for what they really are, not just what we would like them to be, were taught that they are, or feel like. The Lord speaks to us in our “language,” all the while teaching us his language, a language that gives the true meaning to all things, people and events. Whatever the metaphor, be it language or food or water or whatever, the meaning is the message and the message is salvation.
Faith is the ability to apply heavenly meanings to earthly facts.
Conversion to a new way of life and interpreting life begins by stopping and listening to the voice of God speaking to all in every situation.
Conversion is a process, never-ending, of rooting deeper and deeper in the “soil” of God’s kingdom.
Baptism is a process whereby one’s “roots” are constantly watered in order to grow and flourish.
The “water,” grace, of Baptism cannot be contained within a well or a bucket, but needs to be shared with others through preaching, telling the story, and example, changing one’s life.
Baptism: The water of Baptism never really dries. Oh, the earthly water, level one water, used to communicate the level two water, does dry. However, not the “living water.” A Baptized person can ignore the water, the grace, of Baptism, but cannot make it go away or truly disappear. Baptism empowers a person to hear the voice of God speaking to him or her through earthly events, situations, people and things. Baptism is like the fine tuner on a radio or TV. It filters out static and lets a person hear clearly. Once we have heard the voice of God, which is not really anything like an earthly voice as such; we use the term metaphorically, we are able to recognize that same voice or, using another metaphor, “impulse” of the Spirit, in any other situation and get better at recognizing it. We can pick out God’s voice, his will, amidst a thousand competing “voices.” Baptism is the medium through which God transmits his voice, his will, his word, and his power, his Spirit, to make that voice our own.
Water: Everyone knows that water is essential for life. It also has other uses like cleansing, mixing with other things to liquefy them or dilute them, even for recreation. However, its essential use is for quenching thirst and sustaining life. It is not surprising that Jesus would use water as a metaphor for the life he offers us. On level one a single drink of water will neither sustain us for life nor will it quench our thirst for long. On level two the singular event of water Baptism will sustain us forever, however, we have a role to play in keeping this water “wet,” just as we have a role to play in keeping the Lord’s salt “salty,” as Matthew 5: 13 teaches. Besides washing away our sins once and for all, the waters of Baptism cleanse our spiritual ears, preventing wax buildup and making us hard of hearing God’s word. As the Ephphetha prayer at Infant Baptism, after the anointing, states: The Lord Jesus made the deaf hear and the dumb speak. May he soon touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father. There was no level one visible rite of Baptism performed on the Samaritan woman, but all the effects of Baptism are there. She received Jesus, who is like living water and whose Spirit can enter into a person and rule their lives if the person freely acquiesces.
Religious Language: “Living water” is physically impossible. Living things cannot live without water and the ocean might be “alive” with life, but strictly and scientifically speaking, water is not a living reality. However, poets can certainly use the term “living water” quite intelligibly. The term is not so absurd as to be without meaning. Jesus was surely a poet, even though he never wrote a line of it. When he uses terms like this, similes, metaphors, etc., he is stretching level one language so that we might be able to understand or, at least, enter into level two meanings. There are innumerable such phrases in our literary and religious traditions that help us understand the otherwise un-understandable. Jesus had a real knack for saying a lot in a few words.
Religious Story: The author and editor took a story from the life of Jesus and fashioned into a paradigm, a model-story, a typical example, to illustrate the process of a person’s encounter with Jesus and subsequent conversion to faith in him and how the sharing of that story with others, the testimony about it, the witnessing of it, helps bring others to the same conversion, how the “converted” becomes a “converter,” if you will. The author and editor shows how the Church works and how these stories are our stories and how our lives should work. Amen.
