Sermon: A Ministry of Reconciliation

Lectionary: Lent 3A

Texts: Exodus 17:1-7; Psalm 95; Romans 5:1-11; John 4:5-42

Introduction

Whew! That was a very long reading! It should not be surprising to learn that the Samaritan Woman and Jesus at the Well is the longest narrative in John’s gospel. There is so much that can be found in this narrative that it could possibly take a lifetime to explore the story and still not uncover all the lessons that could be gleaned from it. Having such a wealth of options makes it more difficult to choose just one on which to focus.

Among the options for exploration: compare today’s story with last week’s story of Nicodemus. Or the man-meets-woman-at-well motif that is repeated in scripture. Or the topic of effective evangelism and witnessing.

However, the theme that I finally settled on for today is one of reconciliation and the creation of one humanity in Jesus Christ.

History of Hostilities

The acrimony and animosity between Jews and Samaritans are probably familiar to our ears.[1],[2]

The Jews and Samaritans worshiped the same God, although the Samaritans only recognized the authority of the first five books, with some textual differences. Because Deuteronomy specifically declares Mount Gerizim to be blessed, the Samaritans considered it to be sacred and built a temple there. The Jews, however, saw Jerusalem as the proper location for the temple, based on their history through David and Solomon. Today’s gospel reading touches on this conflict.

Within the immediate historical context of Jesus’ time, the Maccabees had destroyed the Samaritan temple at Mount Gerizim around 110 BCE. Although the temple was never rebuilt, the Samaritans still considered the location sacred and the proper site for worship.

The Samaritans could not claim innocence, however. Sometime during the childhood years of Jesus, several Samaritans went into Jerusalem and scattered human bones in the Jerusalem Temple, desecrating it. As we read these stories of Jews and Samaritans, we should recognize that Jesus was very much found within this cultural context of aggrievances between these two people groups. Jesus grew up hearing about how bad Samaritans were, and lived amidst prejudice and hatred of them. If we believe that Jesus was both fully divine and human, then we should at least consider the possibility that Jesus was not immune from these cultural pressures and norms, and that he struggled with the conflict between cultural expectations and divine acceptance and love.[3]

And I think understanding that makes today’s story even more powerful and unexpected.

Led by the Spirit to Unexpected Places

Today’s reading omitted a couple of verses that sets the context. The two verses read, “[Jesus] left Judea and started back to Galilee. But he had to go through Samaria.”[4]

Jews generally avoided traveling through Samaria. As the parenthetical comment in our reading provides, the Jews did not look favorably upon the Samaritans. The degree of prejudice and hostility likely differed between individuals, but to generalize, the Samaritans were seen by Jews as outsiders, less-than, perhaps unclean, and best to avoid close encounters. Thus, if time permitted, most Jews preferred taking a longer route to avoid traveling through Samaria and thus having to eat, drink, and overnight in the region.

But Jesus was compelled to go through Samaria. Whatever cultural pressures and expectations he felt about Samaritans, in that little sentence, “But he had to go through Samaria,” we can see Jesus’ sensitivity to the Spirit (from chapter 3) leading him in unexpected ways to surprising places.

A Brief History Jacob and His Descendants

It is, therefore, not unexpected that Jesus ends up sitting at Jacob’s well at midday. The audience of this story is expected to recall the story of Jacob meeting Rachel at a well at midday.[5] This is the beginning of the lineage of all the tribes of Israel, who would eventually split into the Northern and Southern kingdoms. These two kingdoms would go on to have a strained relationship with one another.

The Northern kingdom would be destroyed by the Assyrians, many deported but some remaining in the land. Those who remained would intermarry with immigrants from other nations and they would become who would be known as the Samaritans of Jesus’ time.

The Southern kingdom would be defeated by Babylon and taken into exile. When they returned from exile, the Samaritans were willing to welcome them back and work with the returnees, but the returning Jews would have nothing to do with who they considered mixed-race and theologically mixed people. Any integration of the Samaritans into the Jewish people was condemned and cursed.[6]

Reconciliations

It is against this historical background that Jesus finds himself at Jacob’s well, the place where the two people groups trace their common ancestry. And I think it is no accident that a marriage allusion is clearly intended. Two people groups, divided by historical hostilities, are to be brought together again. They are to be reconciled back into a single family, in God.

The story develops with another unexpected and surprising twist. One of the earliest self-revelation of Jesus as the Messiah is to a woman. One of the deepest theological discussions from Jesus that is recorded is with a woman. One of the very first evangelists, if not the first, for Jesus is a woman.

In a time and place where women were often marginalized, their public roles limited, where their primary life function was to bear children, a Jewish rabbi engaging with a Samaritan woman as a conversational equal was likely unprecedented. In this we can see the beginnings of a reconciliation among human-based gender divisions, and a lesson in the ways God values and respects all people.

Christians and Our Troubled History

Lest we think this is all in the past, the history of Christianity is filled with divisions, hostilities, and violence. Christians have justified persecution of Jews based on an interpretation of the Bible. Internecine conflicts and bloodsheds among Christians fill pages of Christian history. Racism and slavery have been justified by appeal to scripture. Colonialism and attempts to destroy indigenous cultures have been sanctioned by Christian authorities. Subordination and subjugation of women, too, have and continue to be justified by certain readings and interpretations of a few texts. We live with a legacy of horrific acts committed against fellow human beings, in the name of Christianity and God.

A Vision of Reconciliation

This does not have to be our future. Reading a few verses from Romans 5 again, we are reminded,

⁸ But God proves his love for us in that while we still were sinners Christ died for us. ⁹ Much more surely, therefore, since we have now been justified by his blood, will we be saved through him from the wrath of God. ¹⁰ For if while we were enemies we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. ¹¹ But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation. (Romans 5:8-11 NRSVue)

 In 2 Corinthians, reconciliation through Christ is further discussed.

¹⁶ From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we no longer know him in that way. ¹⁷ So if anyone is in Christ, there is a new creation: everything old has passed away; look, new things have come into being! ¹⁸ All this is from God, who reconciled us to himself through Christ and has given us the ministry of reconciliation; ¹⁹ that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. ²⁰ So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ: be reconciled to God. ²¹ For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God. (2 Corinthians 5:16-21 NRSVue)

Reconciliation is to God, but when an individual is reconciled to God that infers that they must necessarily be reconciled to all others that are a part of God’s kingdom and family. In the story of Jesus with the Samaritan woman, we see the beginning of some of this reconciliation. But it cannot end there.

The vision that Paul offers is,

 ²⁶ for in Christ Jesus you are all children of God through faith. ²⁷ As many of you as were baptized into Christ have clothed yourselves with Christ. ²⁸ There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus. ²⁹ And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. (Galatians 3:26-29 NRSVue)

The vision is for all to be reconciled, to be on equal standing with one another, and to see one another as true equals in Christ.

A Small Caveat

Before I end, I do need to offer a small word of caution. I believe that at least until the next life and world, this reconciliation is primarily between groups and categories that the world and we have created to make distinctions between us and them. When it comes to individuals, I believe that reconciliation may not always be possible nor safe.

Working Together Toward Reconciliation

During this Lenten journey, I invite each of us to take some time to reflect on ways in which we experience divisions with others, and especially those areas that, by maintaining the status quo, offer us privilege and power over others. As suggestions here are some areas to think about: religion, race and ethnicity, gender, wealth and social connections, politics, education and employment. Let us first recognize and confess these sins.

And then, if we are to be ministers of reconciliation, what can we do to offer a genuine egalitarian society where all are welcomed, accepted, valued, and respected equally? Where do we subconsciously behave and treat others according to cultural norms that may be harmful and unloving? Let us ask the Spirit to open our eyes to those areas and give us the courage to reject them and replace them in ways that offer God’s love and grace. Let us in all ways, by the grace and strength of God, strive to be fit ambassadors for Christ.

---

[1] Mount Gerizim and the Polemic against the Samaritans - TheTorah.com (https://www.thetorah.com/article/mount-gerizim-and-the-polemic-against-the-samaritans), brief background on how Samaritans may have been viewed by ancient Jews.

[2] Samaritan Judean Feud (virtualreligion.net) (https://virtualreligion.net/iho/samaria.html), a few excerpts relating to Samaritans and Jews, from various ancient texts.

[3] A great resource for exploring Jesus’ humanity and its potential implications is What Jesus Learned from Women, by James F. McGrath.

[4] John 4:3-4 (NRSVue)

[5] Genesis 29. And also, Moses when he arrives in Midian, Exodus 2:15b-17.

[6] The book of Nehemiah details this conflict and rejection. Although the book does not specifically use the term “Samaritans” it can be inferred that the people who were living in the land at the time of Jewish exiles’ return would eventually become known as Samaritans. See also Who Were the Samaritans? Their Meaning in the Bible (biblestudytools.com) (https://www.biblestudytools.com/bible-study/topical-studies/the-samaritans-hope-from-the-history-of-a-hated-people.html)