A Tradition Of Wells (part 4)

Leaving Abraham, this study moves on to the next of Israel’s patriarchs, whose story will be part of the grand tale told by Israel about itself, and comes face to face with Isaac.  Not only is his wife discovered in connection with a well, but Isaac has his own well dealings.  Not surprisingly, since his life mimics that of his father in a number of ways (movements based on famine, deceptions about his wife, growing wealthy based on these deceptions, a wife that was initially childless, etc…), it is discovered that Isaac, like his father, is involved in disputes concerning wells. 

There is no need to retrace the exact course of the disputation found in the twenty-sixth chapter of Genesis, as it shall suffice to say that it looks quite similar to that which was experienced by Abraham.  Surely these disputes play into and informs the historic sensibilities that must be brought to any attempt to enter into the mindset of Jesus and that of the Samaritan woman when they engage in a partially disputative conversation at the well. 

This may prove to be especially so when considering what took place once Isaac was able to dig a well over which there was no dispute.  Isaac’s response to the digging of this undisputed well was “now the Lord has made room for us, and we will prosper in the land” (26:22b).  “From there Isaac went up to Beer Sheba.  The Lord appeared to him that night and said, ‘I am the God of your father Abraham.  Do not be afraid, for I am with you.  I will bless you and multiply your descendants for the sake of My servant Abraham.’  Then Isaac built an altar there and worshiped the Lord” (26:23-25a).  This is rounded out in a not unexpected way, as the story goes on to say that “He pitched his tent there, and his servants dug a well” (26:25b). 

Here, a well (actually two wells) is connected with a place of worship, prompting thoughts of worship and the act of worship itself.  Of course, hearkening back to yet another connection to his father, one must consider that Beer Sheba is also the place that Abraham dug a well and the place at which he made the treaty with Abimelech (Isaac also deals with an Abimelech) following the initial disputes about a well.  So naturally, Isaac’s venturing to that place is an explicit reminder of Abraham’s story (as is much of Isaac’s story in and of itself), and by extension the Creator God’s covenant with Abraham.  So perhaps one should not think of wells, especially in Scripture, without also retaining the idea of the Creator God’s covenant and His covenant faithfulness to go along with it? 

Staying with Abraham, it is recorded that he “planted a tamarisk tree in Beer Sheba” (21:33a), which was the place that he dug the well, and “There he worshiped the Lord, the eternal God” (21:33b).  Why go back to Abraham after having moved on to Isaac?  Why mention the covenant that was begun with Abraham, which would be extended to Isaac, to Jacob/Israel, and then on to the nation of Israel?  Why speak here of worship?  Because it attunes an observer to the words of the Samaritan woman, as she responds to Jesus.  “The woman said to Him, ‘Sir, I see that you are a prophet.  Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem” (4:19-20).  Here is a well, a dispute, and talk of worship, which accords nicely with the well stories that participate in shaping and defining the collective mindset of the people of Israel.   

Love On John's Terms (part 8)

Returning to the well in Samaria and to the unusual event there recorded, Jesus can be heard speaking to the aforementioned Samaritan woman and saying “Give me some water to drink” (John 4:7b).  The startling impact that this would have had upon the Samaritan woman should not be underestimated.  It is likely that she would have been completely taken aback by the fact of this Jewish man speaking to her. 

Unless an audience was familiar with the story of Jesus, and presumably John is initially composed and performed for a community or communities that were familiar with the Jesus story, this could be a bit surprising to a listener, especially if the one hearing or ready the story was from one of the Jewish communities of the diaspora.  Of course, the author provides a clue that this Gospel is composed for a mixed audience, as the author is compelled to include the fact that “Jews use nothing in common with Samaritans” (4:9c), which comes on the heels of this woman, startled by the very fact of speaking and the request that it contained, says “How can you---a Jew---ask me, a Samaritan woman, for water to drink” (4:9b).      

Jesus, undeterred by the violation of cultural norms which are also put on display with the report of His disciples’ return and the fact that they were “shocked because He was speaking with a woman” (4:27b), engages in a rather in depth conversation with the Samaritan woman.  Not only is he speaking with a woman, and not only is He speaking with a Samaritan woman, but He is effectively engaging in a conversation that takes the shape of a rabbinic debate---which has great significance in and of itself, as a rabbinic debate would only take place among and between social equals (perhaps not equal in level of honor, but equal in that both sides were able to engage in the social honor competition, which was inaccessible for women in that day).  Of course, things like this simply do not happen.  In that day, women were not considered at all worthy to be involved in such things (honor competition or rabbinic debate), but here, Jesus elevates this woman to the status of social equal. 

The encounter begins with a request for water, and then moves to a conclusion in which Jesus utters words that would appear to be confirmation of His messianic status, with this following what should be recognized as a fascinating give and take.  Most often, the focus of the story becomes the content of the conversation---the questions of the woman, the responses from Jesus, her responses to His words, and the woman’s present marital status.  These are legitimate things on which to focus, but they can also create a situation in which one misses seeing the forest because of the time spent looking at all of the trees.   

With the conversation and its content, not only is Jesus doing cross-cultural ministry, but it must be reiterated that Jesus is elevating this woman.  In this conversation, which is reported by the author of John for in obvious accord with his narrative and wider purpose, Jesus flattens out the social dynamics.  This should prompt a reflection on the developed and developing theological tradition within the church that operated on the basis that there was neither Jew nor Greek, slave nor free, male nor female.  Is this not love at work?  Is this not an advance illustration, at least as far as the presentation of the narrative is concerned, of the power of the Gospel. 

Love On John's Terms (part 7)

The second chapter of John begins with the story of Jesus and His disciples attending a wedding feast in Cana.  John’s report of Jesus’ actions at this wedding feast continue to aid in defining love on John’s terms.  There is not the space here to go into great detail (see the study entitled “Water Into Wine”), but when Jesus turns the water into wine, thus providing the best wine to those who are going to be served towards the end of the feast, He is making it possible for those at the lower end of the societal spectrum (less honorable) to enjoy something better than those at the higher end of society (the more honorable).  With his actions there, He provides an illustration of the last becoming first while the first become last, and in so doing teaches His disciples about preferring others, while also demonstrating what it will look like when the kingdom of the Creator God is present among them. 

In the fourth chapter of John, one encounters the story of Jesus and His conversation with a Samaritan woman.  This was taken to be a highly unusual event.  It is written that Jesus, while passing through Samaria, which was a customary practice of a Jew, “was tired from the journey” (4:6b), so He sat down next to a well.  The author reports that this well was known as “Jacob’s well” 4:6a), and that it was “near the plot of land that Jacob had given to his son Joseph” (4:5b).  Because these are not haphazard presentations, but calculated theological treatises, mention of a well, along with mentions of Jacob and Joseph, are clearly designed to cause the listener or the reader to reflect upon the patriarchs of Israel (and indeed Israel’s self-defining historical narrative).  It is unsurprising to find this to be the case, as there has already been a reflection back to Jacob at the close of the first chapter (“heaven opened and the angels of God ascending and descending upon the Son of Man”).

This talk of Jacob’s well is John’s Gospel is significant.  Without going into an exhaustive recounting of all of the instances in which they are to be found, let it be said that wells are a rather prominent feature of the Genesis narrative.  Wells are found in association with the stories of Abraham, Isaac, and Jacob.  Of course, the words that open this Gospel account, “In the beginning” (1:1a), indicate that the author intends the Genesis narrative to lie consistently in the background as the story unfolds.  Beyond Genesis, wells are mentioned in connection with men such as David and Samson, among others, so it only seems natural that the story of Jesus would also include a story about a well. 

In addition to such thoughts, a cursory glance at the narrative itself demonstrates that the treatise of John is deeply rooted in the history of Israel---giving it a historical depth, which is a consideration that should weigh on the mind of the audience that, in the end, the author indeed intends to convey a message about a man that actually lived, actually died, actually rose again, and is still, by the presence of His Spirit, alive, well, and an abiding force within and for this world. 

This historical rooting is amplified when taking note of the fact that questions about John the Baptist are couched within concerns related to the prophet Elijah.  Along with that, Israel’s history is called upon in the encounter between Jesus and Nicodemus in the third chapter, as Jesus mentions Moses and alludes to Israel’s time in the wilderness following the exodus (which plays right into the exile and exodus theme that is found in John 3:16’s statement that contrasts perishing and eternal life).  So even though John offers up a very different type of historical narrative than that to which the modern reader may be accustomed, it is worth noting that the narrative is not to be looked upon as being ahistorical.

Only Son (part 6)

Now, putting aside the statements about being born from above and born of water and spirit, what would probably have been more significant for Nicodemus was Jesus’ multiple use of the term “kingdom of God.”  This would have been Nicodemus’ concern.  It is likely that this is what he was after---that which he desired to see.  To that end, he would be asking “Was Jesus the Messiah?”  Was He the One through Whom the Creator God of Israel was going to work to usher in His kingdom and set all things right? 

As one ponders the thoughts and emotions that these possibilities would have been potentially stirring in Nicodemus, his seemingly ludicrous response about a man entering into his mother’s womb and being born a second time (John 3:4b) almost comes off as an effort to focus on something besides Jesus’ talk about the great Jewish hope, with this being an attempt to obfuscate his own tremendous excitement at what this might very well mean for him, for his people, for their land, and for the world. 

The same thing could possibly be said about Nicodemus’ question of “How can these things be?” (3:9a)  Remember, Nicodemus was not necessarily there for a theological and philosophical dissertation.  He came, based on his relationship with Jesus, for a conversation concerning expectations.  He came for information.  The Gospel record attempts to make it obvious that Nicodemus wanted to know what Jesus thought about Himself.  His concern was the kingdom of God, and whether the God of Israel was now and finally fulfilling His long-standing promise through this man that had quite recently been so incredibly demonstrative at the Temple, and who was said to have done many signs while at the feast of Passover. 

This too is significant.  Passover is always crucial, and due to the crowds that the celebration would bring to Jerusalem, the events of Passover would regularly be seized upon for those wishing to draw attention to themselves and their causes by making grand, symbolic statements.  Thus, one should not lose sight of the fact that the signs to which Nicodemus is referring were being performed by Jesus in association with Passover.  Passover, of course, was the yearly celebration of the Creator God intervening on behalf of His oppressed people, conquering their enemies, and leading them out of Egypt (in dramatic confirmation of His promise to Abraham) under the leadership of their great deliverer, Moses. 

The juxtaposition of performing signs at Passover, combined with His actions in the Temple, would not have been lost on anybody who was in the least bit culturally and religiously aware, especially a Pharisee who was also a member of the ruling council.  A person doing what Jesus was said to have done, in conjunction with the feast that was conducted on an annual basis in celebration of the time when the covenant God gave His people liberation from their oppressors who were keeping them outside of the promised blessings of their God, was effectively declaring that he was, at the least, a messianic figure.  This could very well serve to inspire great hope and arouse great passions among a significant portion of the people. 

Naturally, this sparking of hope and passion could take different paths.  One path would be the establishment of the heaven-come-to-earth kingdom of the God of Israel, through a glorious display of His saving power against the enemies of Israel (not unlike that which was said to have been witnessed by the Egyptians).  The other way would be a rebellion that would inevitably result in being crushed by Rome, along with an executed messiah.  Accordingly, Nicodemus needed to know more from Jesus.  That is why he was there.        

Only Son (part 5)

Before one can attempt to delve into what Nicodemus is supposed to think when he hears Jesus say “This is the way God loved the world…” (John 3:16a), it is necessary to examine other parts of the conversation, as this is a building process.  Jesus does not just make this lone statement, but gets there over the course of a relationship and a conversation (of which we have only a glimpse).  In the Gospel record, Nicodemus has already spoken to Jesus about the signs that He is doing, with an indication of an assent on his own part that Jesus “has come from God” (3:2b).  Again, it cannot be said enough that this was a time of great expectation.  Israel is expecting their God to act on their behalf.  They are expecting some type of a messiah to make his presence felt. 

A widely-held (though certainly not exclusive) understanding about the messiah was that he would somehow be the physical embodiment of Israel’s God.  When Nicodemus speaks of Jesus as coming from God, Nicodemus speaks from within this expectation.  Nicodemus seems to be making a rather subtle inquiry as to whether or not Jesus was (or at least thought He was) the messiah.  His own words about the Creator God of Israel being with Jesus would seem to indicate that he believes that this is a strong possibility. 

How does Jesus respond to what Nicodemus says?  He responds by making reference to the Jewish, messianic hope that the God of Abraham, Isaac, and Jacob was certainly going to fulfill His promise and establish His kingdom.  Keeping things simple, this would entail firstly the removal of Roman oppression, and secondly the subjugation of Rome to Israel, as Israel was to be elevated above all nations, with its messiah installed and recognized as king.  Jesus, presumably, is fully aware of the Jewish hope and would have shared in that hope.  Indeed, by His own words that are to come, one can see that He believes that He is fulfilling the Jewish hope of kingdom. 

In demonstration of this awareness of the kingdom hopes harbored by Himself and by His people, Jesus says to Nicodemus: “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God” (3:3).  After a response from Nicodemus which serves to reveal just how truly puzzling this statement was, with its inclusion of being “born from above,” Jesus continues and says, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God” (3:5). 

Clearly, Nicodemus is confused by Jesus’ speech here, and one would have to imagine that he would not be alone in his confusion.  Even Jesus’ own disciples, though they are with Him all the time and had the chance to hear Him speak (and likely expound on His thoughts) on a regular basis, as He likely made similar intriguing and potentially confusing statements on that same regular basis, were routinely perplexed by what He had to say and found themselves in need of private explanations. 

Granted, as a Pharisee and an esteemed member of the Jewish ruling council, Nicodemus was no doubt part of the elite and educated citizens of Israel.  It is unlikely that he was an intellectual and theological slouch.  However, the Gospels report that Jesus routinely stumped even the most elite with His statements and His questions.  As he hears the words of Jesus, one can surely envision the confused expression that rested upon Nicodemus’ face, prompting Jesus to say “Do not be amazed” (3:7a) at these things that I have said to you.