Woman Of Sychar

by Martin Dyer, Edinburgh, Scotland | Category: Lives As Lessons | Feb 1996

In recording the events of John chapter four which centre round a woman, the divine narrator links the location (verse 5) with events also involving a woman. that took place in the city of Shechem nearly 1800 years previously.

Jacob on his return from Paddanaram, encamped at Shechem, bought ground there, and was involved in trouble over his daughter Dinah. The meaning of Dinah is judgement, and Jacob with his family and the men of Shechem were all caught up in an unhappy incident The contrast so brought before us is most striking when we compare the two situations. Death and judgement in the Old Testament story, and life and blessing in the New. The contrast is heightened when we also take into account the fact that Shechem and Samaria saw some of the darker days in Israel's history. As is always the case, the presence of the Lord makes all the difference in life's story. 'To comfort all that mourn... to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness' (Is. 61:2,3).

This story is often referred to as 'The Woman at the Well'. It reminds us that what took place at a well has proved to he a turning point in the lives of several Bible characters, some of them women. Rebekah, Rachel, and Zipporah all had their lives changed by meeting a man at a well. Issues having eternal consequences hinged on meetings at these 'places of drawing water'. The words of the Lord in John 7 show that this is still the same today, 'If any man thirst, let him come unto Me, and drink'. Those who do so are saved eternally.

We are told of the Lord that 'He must needs pass through Samaria'. Here we have one of the 'musts' of the Bible, an absolute necessity, a similar 'must' to that in Matthew 16:21, 'He must go unto Jerusalem, and suffer many things'. The Lord was aware of a soul in need, and knew that she would be responsive to His mercy, and He had determined on a rendezvous.

As the woman made her way to the well, she was unaware that the Lord had His eye and His heart set on her. Her path had been searched out that day (Ps. 139:3) and the Lord knew her intentions. Well it is for us to remember that 'The eyes of the LORD are in every place, keeping watch upon the evil and the good' (Prov. 15:3), and to order our lives in the light of this.

She had come to the well at a hot, uncomfortable time of day (compare with Genesis 24:11), perhaps with the object of avoiding human company.

Her first impression of the Lord would be that of a weary, thirsty Man. He shared the heat of the day with her, knew of her loneliness, and asked for a drink. The Lord was about to reveal something of His eternal Being to her, but firstly He gives a lovely revelation of His humanity. 'Man so perfect, holy, noble, humble too'. What lessons in all this from the pattern Servant for all who would do the work of the evangelist.

The narrative does not record whether or not the Samaritan woman acceded to the Lord's request for a drink. There seems to be a measure of pathos in her counter to the Saviour, 'Jews have no dealings with Samaritans': a recognition of her place as a Samaritan woman, one of a despised race in the eyes of a Jew. Almost like the place that the Syro-phoenician woman took in Mark 7:28. It is good when we do not assert ourselves before God. 'The LORD is a God of knowledge, and by Him actions (and our words) are weighed' (1 Sam. 2:3). The development of the conversation underlines the statement of John 'grace and truth came by Jesus Christ' (John 1:17). What grace the Lord showed to the woman, what truth He revealed to her! The gentle revealing of Himself and His purposes afford a striking contrast with the attitude of Zerubbabel to the woman's forbears in Ezra chapter four. The Samaritans then had sought an association with Israel in building and worship. The response from Zerubbabel was, 'Ye have nothing to do with us' (verse 3).

Now we are m a different day. 'The law and the prophets were until John' (Luke 16:16). Here we see the beginning of the breaking down of the middle wall of partition that lay between Jew 'and Gentile (Eph. 2:14).

Divine love in all its fulness is expressed in a gift. 'God so loved the world that He gave His only begotten Son' (John 3:16). The Lord reveals Himself as that gift and tells the woman that by asking she can receive. He shows the difference between that which is natural water taken from an earthly well and that spiritual water drawn from Himself, a lively, living water with its own energy springing up in those that receive it. The Lord's presentation was excellent, it caused the woman to say, 'Give me this water'. Would that we could so preach in such few words with such a response from our hearers.

Now comes a critical point; grace there had been, now truth must enter the story. 'Go call thy husband', few words, but they are searching. If there is to be a glorious future, there must be the recognition of a darker present and past. The Lord knew that present and past. 'And there is no creature that is not manifest in His sight; but all things are naked and laid open before the eyes of Him with whom we have to do' (Heb. 4:13). In a sudden moment of discernment, the woman knew that her past was known to this Man: 'I perceive that Thou art a prophet'. With all His knowledge of her, how gracious the Lord is. There is no undue airing of her past and present. There is no disclosure as to the circumstances surrounding the past five husbands and the present position. We are not given reasons, valid or otherwise, and we ought not to speculate. We have to be more concerned about the beam in our own eye, than about the mote in our brother's eye (Mat. 7:1-5). The framing of the words carry sufficient rebuke for the present position. 'He whom thou now hast is not thy husband'. Perhaps there is an element of parrying the Lord's insight when the woman changes the subject and introduces the matter of worship. There can be reluctance at times to come to the light, lest our works should be reproved (John 3:20). The Lord gently increases the pressure at this point to bring about a decision. He demonstrates to the woman the emptiness of her position, and the futility of that in which she trusted. Old things were passing away, times were changing and a new hour was about to strike. The Temple in Jerusalem would soon cease to be recognized by the Lord and in a few years would he desolate.

To this woman the Lord unfolds more and more - introduces her to a seeking Father and a spiritual worship. He asserts the unique place of the Jew in the matter of salvation, and gently puts the woman in her place, she is a receiver not a giver in the matter of salvation. In spite of the age-long antipathy between Jew and Samaritan, she must have dealings with this Jew -as everyone must - to know the life that He provides. At this point the woman refers to a coming Messiah. Comprehension was dawning that the Stranger who was telling her 'all tidings' was the Christ, the coming One. The Lord who understood her thoughts afar off (Ps. 139:2), confirms to her, 'I that speak unto thee am He'. Supreme moment in life when the Lord reveals Himself to us. 'Canst thou by searching find out God?' asks Zophar (Job 11:7). We are dependent upon divine grace for the disclosure of divine things to us.

At the moment of revelation, her waterpot and water from an earthly well are forgotten, her voice of testimony is heard in the city. Lives were changed because of her testimony, 'many of the Samaritans believed on Him because of the word of the woman'. 'Many more', we are told, 'believed because of His word'. The Lord is the supreme Preacher: the salvation is His, all made possible by His death at Calvary. Those who know the Saviour have the privilege and honour of telling others.

There is a sequel to our story found in Acts 8, and in Acts 9:31. The work begun by the Lord in reaching a woman was carried on and developed by His apostles in establishing churches of God. 'He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father' (John 14:12). Gracious words, from a gracious Lord.

Martin Dyer, Edinburgh, Scotland | Feb 1996
Lives As Lessons