The Pulpit Commentary — John — Volume 1 — Section 319

to him" (eh. iii. 26), to be his disciples And to receive his baptism. John wns now in prison. Nothing more was to be apprehended from the rou~ing ministry of the Baptist. But a more formidable Teacher had appeared in the land, who commanded a still wider accept.a.nee. The fact that the Baptist ha,\ borne testimony to Jesus, and that our Lord was more independent of Pharisaic traditions in the spirit of his work, made him ,astly more dangerous to the dominance of the leading religious party. 2. It argued 'llO cowardice on the part of Christ to leave Ju.dma in circ1.111nsta11ces of danger. He himself connsellcd his apostles to follow his example: 11 When they per- secute y0u in this city, flee ye into another" (Matt. x. 23). II. THE KECESSITY TilAT DIBECTED BIS ROAD THROUGH SAMARU. II And he must needs go through Samaria.." This was necessarily the direct route to Galilee, but was usually avoided through the particularistic spirit of the Jews, if not from an apprehen- sion of Samaritan hostility. 1. We remark how the hostility of tlie Pharisees in Judaia was overruled for the conversion of the Samaritans. 2. This visit of mercy to Samaria is not i'llconsistent with the original commission given to the apostles. 11 Go not into the way of the Gentiles, ancl into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel" (Matt. x. 5, 6). (1) The limitation in the com- mission is confined to that one mission only, for in the final commission (Acts i. 8) Jesus says," Ye shall be witnesses unto me both in Jerusalem, and in all Judma., and in Samaria, and to the nttcrmost part of the earth." (2) The commission recognizes merely the prior claim of the Jew in order of time. 11 To the Jew first, and also to the Geutile." (3) The apostles needed to be gradually disciplined to more catholic ideas by the action of our Lord himself in inaugurating the mission to the Samaritans. (4) Consider how persistent Jesus was in well-doing. He has no sooner ceased to labour in Jud.-ea than he resumes his task by the way to Galilee. Truly he "went about every day doing good." ill. THE sCE~"E OF ms SAMARITAN LABOURS. "Then cometh he to a city of Samaria, which is called Sychar, nC'ar to the parcel of ground which Jacob gave to his son Joseph." 1. The dty is the modern lvablous, where the Samaritans still live. 2. The people were a mixture ef five nations, transported from the East to occupy Samaria. after the erile of its native inhabitants. They were more hated by the Jews than the Gentiles themselves, aud were never received as proselytes. Hate begat hate. The moral separation was complete. 3. Jacob's well was the spot where the first word of grace was spoken to the Samaritans. "Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus upon the well." (1) Jesus was weary with travel in the heat of the day; for" it was about the sixth hour "--one o'clock in the day. (a) It was a mark of his poverty that he travelled on foot. (b) It was a mark of his true h=nity that he had full experience of its infirmities. (2) Mark how Divine provi- dence brings toaether the Saviour and the sinner at the II meeting-place of destiny." 'l'he woman com~s to draw water; Jesus sits, a wearied traveller by the well, seeking the relief of his thirst. Vers. 7-14.-11.e conversation with tlie &maritanwoman. I. THE FlllST .APPROACH IS MADE ON OUR LoRD's BIDE. "Give me to drink." 1. Consider the person addressed. "There cometh a woman of Samaria to draw water.n (1) It was a woman. Rabbinic prejudice discouraged the fuller religious instruction of woman, but Jesus trampled such a prejudice underfoot. It is interesting to notice that a woman was the first convert in Samaria, as Lydia was the first convert in Europe. (2) It was a Samaritan, "an alien from the commonwealth of Israel;" yet Jesus passed beyond the limits of Judaism in his errand of mercy. (3) It was a poor woman, for drawing water was no longer, as in more ancient times, the work of women of rank; yet Jesus preaches the gospel to the poor. (4) She was degraded. She was an adulteress; yet Jesus had mercy to offer to this sinner. 2. Consider how he seeks to elicit her thought and to gain her soul. He asks a favour. "Give me to driuk." This was to recognize her momentary superiority. Il. THE QUICK REOOJ,LECTION ON HER SIDE OF THE WALL OF SEPARATION BETWEEN JEw Alm 8A.M.A.RTTAN. "How is it that thou, being a Jew, e.skest drink of me, which e.m a woman of Samaria ? " 1. She identified Jesus as a Jew by his dress or his accent or 7,y ioth. 2. Oonsid,er tlie ernbittering alienations wrought by religious dijferenceB. ert. 1V. 1-64,) 'l'H:11: GOSPEL ACCORDING TO BT. JOHN. 183