The Expositor's Bible: The Gospel of St. John, Vol. I

by Marcus Dods

X.
JESUS DECLARES HIMSELF.

“The woman answered and said unto Him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. The woman saith unto Him, Sir, I perceive that Thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know: for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for such doth the Father seek to be His worshippers. God is a Spirit: and they that worship Him must worship in spirit and truth. The woman saith unto Him, I know that Messiah cometh (which is called Christ): when He is come, He will declare unto us all things. Jesus saith unto her, I that speak unto thee am He.”—John iv, 17–26.

In this conversation at Jacob’s well the woman for some time, quite naturally, misses the point of what Jesus says. It does not occur to her that by “water” He means anything else than what she could carry in her pitcher. Even when He speaks of causing a well to spring up “within herself,” she still thinks merely of the domestic convenience of some such arrangement, and begs Him to give what would save Her the endless trouble of coming to draw water out of Jacob’s well. This simplicity has its good side, as also has her obvious confidence in His words. Jesus sees in this child-like simplicity and directness a much more hopeful soil for His message than He had found even in a thoughtful man of education like Nicodemus. He seeks, therefore, to prepare the soil further by quickening within her a sense of spiritual want. This may best be effected by backing her into her actual life. Therefore He says, “Go, call thy husband, and come hither.” And in this simple way He leads the woman at once to recognise His prophetic insight into her condition, and to bring His offers into connection with her character and her life. And there was that in her manner of owning Him as a prophet, a frankness and a simplicity in uttering her mind and listening to His explanations, that prompted Him explicitly to say, “I that speak unto thee am the Messiah.”

To this unfortunate and ill-living alien woman, then, Jesus declared Himself as He had not declared Himself to the well-to-do, respectable Jewish rabbis. The reason of this difference in our Lord’s treatment of individuals arises from the different dispositions they manifest. Acknowledgment of His power to work miracles may seem at first sight as good a certificate for Christian discipleship as acknowledgment of His prophetic power. But it is not so; because such an acknowledgment of His prophetic insight as this woman made is an acknowledgment of His power over the human heart and life. He who is thus felt to penetrate to the hidden acts, and to lay His hand upon the deepest secrets of the heart, is recognised as in a personal connection with the individual; and this is the foundation on which Christ can build, this is the beginning of that vital connection with Him which gives newness of life. Those who are merely solving a problem when they are considering the claims of Christ, are not likely to have any personal revelation made to them. But to every one, who, like this woman, shows some desire to receive His gifts, and who is not above owning that life is a very poor affair without some such thing as He offers; to every one who is conscious of sin, and who looks to Him as able to deliver from all its foul entanglement, He does make Himself known. To such persons He will disclose Himself when He sees that they are ripe for the disclosure. To such the moment of moments will come, when to them He will say: “I that speak unto thee am He.”

This distinction between the chemist who analyses the living water, and the thirsting soul that uses it, runs very deep, and may be commended to the consideration of any who are apt to be carried away by the current of unbelief that characterizes much of our literature. I think it may be said that in writers distinguished by a lack of Christian belief there will commonly be found an absence of what is popularly and fitly called “an awakened conscience.” It will be found that they do not know what it is to look at Christ from the point of view of this woman, from the point of view of a shattered and wretched life, and a conscience that day by day is saying, It is I myself who have broken my life, and doing so I have become a transgressor, and need pardon, guidance, strength. Acute thought, an admirable faculty of explaining and enforcing what is thought, we find in abundance; but we certainly do not find a spirit humbled by a sense of sin and a conscience alive to the deepest obligations. So far as can be gathered from the writings of the most conspicuous unbelievers, they do not possess the first requisite for discerning a Saviour—namely, a sense of need. They lack the prime preparation for speaking on such a subject; they have never dealt fairly with their own sin. We do not consult a deaf man if we wish to ascertain whether the noise we have heard is thunder or the rumbling of a cart; neither can we expect that those will be the best teachers regarding God in whom the faculty by which we chiefly discern God—viz., the conscience—has been less exercised than any other. It is through the conscience God makes Himself most distinctly felt; it is in connection with the moral law we come most clearly in contact with Him; and convictions of God’s Being and connection with us root themselves in the soul that a sense of sin has ploughed.

I am far from saying that in deciding upon the claims of Christ the understanding is to have no voice. The understanding must have a voice here as elsewhere. But it is a strong presumption in Christ’s favour that He offers precisely what sinners need; and it is decisive in His favour when we find that He actually gives what sinners need. If it is practically found that He is the force that lifts thousands and thousands of human beings out of sin; if He has, in point of fact, brought light to those in deep darkness, comfort and courage to the desolate and heavily burdened, consecration and purity to the outcast and the corrupt, then, plainly, He is what He claims to be, and we owe Him our faith.

If God is to reveal Himself at all, the revelation must be made not solely or chiefly to the understanding, but to that part of us which determines character, and is capable of appreciating character. The revelation must be moral not intellectual. As our Lord’s ministry proceeded He recognised that it was always the simple who most readily accepted and trusted Him; and He recognised that this was a thing to be thankful for: “I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” And every one who thinks of it sees that it must be so—that a man’s destiny must be decided not by his understanding, but by his character and leanings; not by his ability or disability to believe this or that, or to prove that his belief is well grounded, but by his aspirations, by the real bent of his heart. We should feel that there was something very far wrong if our faith depended upon proofs that not every one could master, and if thus the clever man had an advantage over the humble and contrite. “The evidence must be such that spiritual character shall be an element in the acceptance of it.” And such we find it to be. The reality and the significance of the revelation of God in Christ are more readily apprehended by the spiritually than by the intellectually gifted. Persons who are either by nature humble and docile, or whom life has taught to be so, persons who feel their need of God, and deeply long for an eternal state of peace and purity, these are the persons to whom God finds it possible to make Himself known. And if it be thought that this circumstance, that simple and docile spirits are convinced while hard-headed men are unconvinced, throws some suspicion on the reality of the revelation, if it be thought that the God and the eternity they believe in are but fancies of their own, it may fairly be replied, that there is no more reason for such a thought than for supposing that the rapture of a trained musician is fanciful and self-created, and not excited by any corresponding reality, because it is not shared by those whose taste for music is unawakened.