The Samaritans

Originally the Samaritans were part of Israel, but after Solomon’s reign they split into two groups, Israel under Jeroboam and Judah under Rehoboam. They didn’t recognise Solomon’s temple in Jerusalem – instead they worshipped at holy places such as Mt. Gerizim (one of the two mountains where the Israelites were instructed to build an altar after entering the promised land Joshua 8:30-35). Following a series of generally bad kings (including Ahab), we read in 2 Kings 17 how the Assyrians had not only taken them into captivity but had settled people from other cultures and religions in their land (622 BC). According to 2 Kings 17, this led to the worship of Baal and other gods in the land – so ‘they had been removed from God’s presence’ because they hadn’t kept his covenant (v15, 18). When the Jews returned from Babylon to rebuild the temple, they found people had settled in Samaria who were determined to stop them doing so. The Jews from Judah despised them for their syncretism and intermarriage, regarding themselves as the righteous remnant. They were particularly proud to have the temple as ‘proof’ that God’s presence was with them and not the Samaritans, so this was the sorest ‘bone of contention’ between them. Samaritans only accepted the Pentateuch part of the Torah (i.e. the first five books of the Bible) so Abraham, Isaac and Jacob were revered by both groups. They believed that a ‘restorer’ would come, but the term ‘Tahab’ was used more than ‘Messiah’.

At the time of the Greek occupation under Antiochus Epiphanes the temple was defiled and many priests in Jerusalem were martyred for their faith, the Jews were horrified to see that many Samaritans were collaborating with their hated enemies. As a result, Jews were not allowed to speak to Samaritans, let alone break the widespread Middle Eastern taboo of a man speaking directly to a woman who was not his wife. In fact, they weren’t even allowed to look at each other – they were supposed to remain at least 10 metres apart. It would have been particularly risky for a rabbi to have such an encounter. Interestingly, Jesus was at one point accused of being ‘a Samaritan’ which was probably a similar insult to ‘demon-possessed’ (John 8:48).

Other holy places included Bethel and Sychar. We’ve already read about Jacob’s ladder (an incident that had occurred nearby) and I think that John is probably reminding his readers that God didn’t only reveal himself in Jerusalem. Remember that the apostle John went with Peter and James to ‘confirm’ the inclusion of Samaritans into the church after Philip’s ministry there. This story isn’t included in the other gospels, but it’s quite possible that John heard it when he visited Samaria at that time.

Travel between Jerusalem and Galilee. This was a 2-day journey that was taken at least three times a year by Jesus. The area of Samaria lay between Galilee in the North and Judea in the South. There had been violent and sometimes fatal clashes when Jews had been brave enough to travel straight through Samaria – most crossed the Jordan and went up north on the east side of the river. When it says in v4 that he ‘had to go through Samaria’, it seems likely that John meant that Jesus was following God’s will in doing that. These ancient wells were constructed carefully with large stones surrounding the opening where people could sit and wait their turn/balance their water containers. John points out that this happened at noon, in the heat of the day. Some have suggested that she went there alone at that time rather than earlier with the other women of the village because she was shamed, but this is reading too much into the story. It’s more likely that Jesus is contrasting her openness to God’s revelation with that of Nicodemus – she’s in the light, he’s in the dark.

The character of the Samaritan woman

For many centuries, the Samaritan woman’s reputation as a ‘woman of ill-repute’ has been over-emphasised rather than understanding the author’s intention of shocking the audience by juxtaposing this story with the story of Jesus’ conversation with Nicodemus. We need to remember that in those days women were not permitted to divorce their husbands, and husbands didn’t need much of an excuse to divorce their wives.  Although it is would certainly have been understood that her current relationship wasn’t morally acceptable, Jesus neither condones nor condemns her. It is possible that she has been wronged more than she has overstepped the line, but in any case Jesus sees past these issues and treats her with respect. The gospel writer also seems to have a positive view of her, reporting her witness as absolutely key to Jesus’ success in making new disciples/believers in that town. This is also the most detailed record of a private conversation between Jesus and an individual in the gospel, which also speaks volumes. Rather than being critical of her, John emphasises the fact that the disciples were horrified that Jesus had been talking to a Samaritan woman. He clearly feels that they had not yet grasped the universal reach of Jesus’ message, and that they didn’t see what Jesus saw in this woman on the fringes of society. They were also quite unprepared for the fact that the gospel was more openly welcomed among a people who were thought to have broken the covenant and who had been ‘removed from God’s presence’ (although the Samaritans’ attitude to Jesus wasn’t always a positive one – Luke 9:53).

Note that the discussion followed a similar pattern to others in the Gospel – Jesus takes a very personal approach, in which he says things that people wouldn’t fully understand and draws out their curiosity. He also demonstrates his special insight into her innermost secrets as a way of both challenging her to ‘come into the light’ and showing her who he is. Even though women in those days wouldn’t have had much education – he gives her respect by listening to her and answering her theological question. He then graciously accepts the villagers’ offer of hospitality, so that he ‘dwells’ with them for a couple of days. And although the villagers initially believed the witness of the Samaritan woman, they were finally convinced by speaking with Jesus himself. ‘Faith based on the witness of others must move on to a first-hand experience of Jesus’.

Significance.

Apart from demonstrating Jesus’ respect for women and his willingness to approach and accept hospitality from Samaritans, this important encounter in the gospel demonstrates the truth of John 3:16 ‘for God so loved the WORLD…’ Jesus had just gently rebuked Nicodemus, the most respected representative of the Jews and told him that his ‘birthright’ as a Jew was worthless – that he needed to be born again. And now he’s openly challenging the cultural taboos by welcoming not just a Samaritan, but a woman, not just a woman but one who has had a series of failed relationships. But he released her from that burden of shame and she ran back into the town with her head held high because the Messiah had chosen her to spread the good news to her own people! Whatever her past, nobody would have thought her to deserving of God’s grace compared to Nicodemus (judged by birth and adherence to the law) – but Jesus was bringing in a new kingdom into which anyone could be invited. He had seen something in her and knew that she was ready to come into the light. The insight into the true nature of worship that Jesus explained to her was truly profound. Furthermore, this is the first of several crucial ‘I am’ statements by Jesus in John’s gospel.

Please also read the commentary/notes by NT Wright which is very helpful.