When I was in seminary, I had the great privilege of interning at the Hollywood United Methodist Church. That church had a deep commitment to the people in its community, a thirst for a deeper faith and ways of following Jesus, incredible diversity, and joy that in being community to each other AND whoever showed up. They were wonderful teachers and in two years of being in ministry with them, my heart and mind grew.<\/p>\n
I often took public transportation to Hollywood, which meant that I emerged from the subway onto the Walk of Fame next to Mann’s Chinese Theater. It was one long block south of the church. If you haven’t been there, then you might not know that the Hollywood Walk of Fame is an intriguing combination of tourists, people dressed up as cartoon characters, people paid minimum wage to hand out leaflet advertisements for clubs and tours, and…. most annoyingly of all… evangelists.<\/p>\n
It was my practice to ignore the evangelists. They were usually new Christians who were part of mega-churches from some state far away, expressing their new-found devotion by trying to terrify others into believing in Jesus. While I found them to be the most annoying part of my commute, I kept my head down, and kept moving.<\/p>\n
My last semester of seminary, however, we had an exchange student. \u00a0He was a college junior who had been raised in a conservative evangelical tradition, and he mentioned that he didn’t know how deconstruct the argument that the street-evangelists made. So a bunch of us went to Hollywood: 3 last semester seminarians, 1 very interested college exchange student, and the seminary dean; to be evangelized.<\/p>\n
We were accosted as soon as we emerged from the subway. It was so easy to deconstruct their arguments that I felt a little bit guilty doing it, like we were teasing a hungry child by putting food out of their reach. However, the young man needed to know, so we played. Their argument was developed in this way: they sought to establish that we had \u201csinned\u201d in some simplistic way (lying, stealing, etc), they meant to inform us that our sin condemned us to hell, and then they intended to establish that the only way to avoid hell was by professing specific words about Jesus. If there was a plan after that I don’t know it, we started messing with them on step one \ud83d\ude09 Eventually I admitted to being a pastor at the church which was visible from the corner, and they got even more confused. (After all, I’m female.) I fear we may have even messed up their new-found, overly simplistic, faith.<\/p>\n
Most of the time, when reading a dialogue between Jesus and religious authorities, it feels like Jesus is playing with them in the way that we (the overly theologically educated) played with the street evangelists. Jesus terrifies and stumps the Pharisees, Sadducees, priests, and scribes whenever he talks to them. The religious authorities of the day were presumably brilliant men who had spent their lifetimes studying the Torah and seeking to know God. Jesus doesn’t even appear to exert any effort in beating them at their own game. He’s GOOD. He’s the master. He wins every round with the religious authorities and doesn’t even break a sweat \u2013 well, at least according the Gospels, books written to make him look good \ud83d\ude09<\/p>\n
I don’t think we can fully appreciate this story without remembering how effective Jesus is at deconstructing the arguments of the wisest scholars of his day. Jesus treated her as a partner, and equal, and enjoyable conversation partner. He didn’t aim to stump her, terrify her, or silence her. He spoke to her without an audience. It wasn’t a competition. It was a conversation.<\/p>\n
The Samaritan woman was the opposite of a religious authority. She had no formal religious education, she was female, she wasn’t considered \u201cJewish,\u201d she was part of a hated group of \u201cothers,\u201d she was an unmarried adult woman, she may well have been socially ostracized from the other women in her village, and compared to just about everyone she was powerless. We don’t know for sure if she was socially ostracized, scholars and preachers have been deriving it for centuries from the fact that she was at the well at noon, when the women gathered to get water at dawn and dusk when it would be coolest to do so. Being at the well at noon MAY suggest that she was trying to avoid the other women, who may have been pretty mean to her.<\/p>\n
We also don’t really know her marital status or its significance. Jesus says she’s been married 5 times and \u201cthe one you have now is not your husband.\u201d The way I see it, there are two possibilities for this: one is that she is having an affair with someone else’s husband and the other is that she is living with a man who she is not having sex with. However, as Jesus doesn’t seem particularly INTERESTED in this fact, he just names it and moves on, we are going to as well. If she’s \u201cbeen married\u201d 5 times than either she’s been a widow many times, she’s had men divorce her and leave her without financial recourse many times, or some combination of the two. The few facts we know suggest her life was very difficult.<\/p>\n
She is a person on the margins in many intersecting ways. If you defined where power and privilege lived in that society and then you took its opposite, she’d be sitting in the position of its opposite. In Judah, in Jerusalem, in Jewish society, the chief priests and scribes sat in the middle of power. When Jesus interacts with those who have power and privilege he decreases their power. When Jesus interacts with those who have no power and privilege he increases their power. \u00a0He lives the verse from Isaiah (40:4) that says, \u201cEvery valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level,
and the rough places a plain.\u201d<\/p>\n
There are two other super important pieces of context that we need to review before we can look more deeply at this text. However, they’re both much shorter than my first point \ud83d\ude09 One is location. The text says that Jesus \u201chad to go through Samaria,\u201d but that’s simply not true. Jews who were traveling from Judah to Galilee did not go through Samaria. They went around, even though it would be as convenient as driving from here to Ohio without driving in Pennsylvania. However, that’s how people did it. So no one who heard the story in early times would have believed the \u201che had to\u201d go through Samaria. He CHOOSE to go through Samaria. That’s the sort of crazy, out of the norm, guy Jesus was. This conversation is said to happen at the well at Sychar, which means that it was near a historical location of Samaritan worship AND at a historic well dating back to Jacob (as mentioned in the story). The conversation about appropriate places to worship God is placed in a particularly apt location.<\/p>\n
Finally, we need to remember what happens when a woman and a man meet at a well. Throughout Genesis there is a less than subtle theme whereby a meeting at the well means a marriage is about to take place. Issac’s wife Rebecca is found at a well. Jacob meets Rachel at a well. By the time you’ve read Genesis (as the Young Adult Bible Study did last year), every time you hear \u201cwell\u201d, you hear wedding bells. Setting up Jesus and the disempowered Samaritan woman to meet alone at a well seems to open the door for flirtation, or a romantic interlude, or the possibility of an impending marriage that would horrify everyone who heard of it. (So, it sounds like Jesus.) \u00a0 <\/p>\n
Jesus is sitting by this well, and an unnamed woman from the village comes out to draw water. Jesus initiates conversation with her by saying, \u201cGive me a drink.\u201d Now, this is how all the other well stories begin, so it is consistent, except for ALL the social barriers that exist between them. So she calls him out on it \u2013 she asks him, essentially, if this is really want he wants to do. By speaking to her, he is acknowledging her humanity, and breaking rules that kept unrelated men and women as well as Jews and Samaritans apart. She responses with grace, making sure is willing to take the risk involved in being seen speaking to her. This woman responds to Jesus by trying to take care of HIM, and his reputation.<\/p>\n
Now, it is very clear throughout this interaction that the writer of the Gospel of John is interesting in making his points about who Jesus is, ad he does so by having Jesus say the things he wants said. However, we’re going to take them as they’re written, because we have no other source for this story. They pontificate about water, and then Jesus has his famous line about her husbands. The really interesting part starts after that. The woman doesn’t argue with him, nor is she silenced by him. She doesn’t apologize, actually, she doesn’t even respond directly! She uses what he’s said as an opening for the question that represents the BIG HUGE ELEPHANT near the well. She uses it as a transition. She says, \u201cAh! From what you know of me, you must be a prophet. So, then, prophet, help me understand. \u00a0My people have worshipped God on this mountain, but YOUR people say that God can only be worshipped in the Temple in Jerusalem. Are you really going to stand at the base of the mountain where we have worshipped for generations and tell me that our worship is invalid? You came here, when others don’t come here. What do you mean by it?\u201d<\/p>\n
This, my friends, is why so many members of Congress are afraid to have Town Hall meetings, because of constituents like this woman! But Jesus is the one who helps to empower the disempowered, and he answers her as if this is the question he came hoping to hear! His answer is radical, and transformational for the faith of the Samaritans, the Jews, AND the Gentiles. He responds that God is everywhere, and can be worshipped everywhere, and that in order to connect with God one most only worship in \u201cspirit and truth.\u201d He throws away the power of the Temple and the chief priests, and gives it back to the people. (Almost as if this is a theme of his \ud83d\ude09 )<\/p>\n
Once she hears THIS answer, she starts to get seriously curious about this man who is breaking all the boundaries, and she opens the door for him to reveal his true nature. (She is the first to hear it from him.) She believes him and runs off to tell all the people who had judged and excluded her about the good news. It even leads one to wonder if the reason Jesus went to Samaria, and the reason Jesus sat alone by the well, was to find a person who could help him connect with the Samaritans. Seems reasonable, right?<\/p>\n
She goes out and tells all of her neighbors about what Jesus said and did, and they believed her and came to him. He taught them for days! She opened up the door for Jesus to engage with people he couldn’t access on his own. She’s often been called the first evangelist, which means the first one to share the good news on Jesus’ behalf, and I think that’s fair. I also think is worth noting that she shared GOOD NEWS, and unlike those street evangelists on the streets of Hollywood, she did not attempt to frighten anyone into loving God and listening to Jesus.<\/p>\n
It seems, as the story ends, that Jesus wasn’t seeking a wife. He was seeking a partner in ministry, someone to open a door to which he didn’t have a key. He was open to the one willing to do it for him, and she was willing to take great risks for him. She is presented as kind, considerate, wise, deep, and honest. What a woman!<\/p>\n
While there are many take-aways that could be drawn from this unnamed woman, I think the way to follow Jesus in this story comes directly from Jesus. We too live in a world where the powerful keep gaining power and the powerless keep losing power. The system sustains itself without anyone even trying, and there are a lot of people trying to keep the status quo in place anyway.<\/p>\n
To follow Jesus is to refuse that system! It is to allow those in power to lose power and those without power to gain it. It is to see those who are least like us as being most important to us. It is to argue convincingly against the authorities who would do harm, and allow ourselves to be bested by those who rarely get heard at all. To follow Jesus is to turn inside out and upside down the values of the world, and believe deeply in that each and every person is a beloved child of God. May we learn his lessons and follow his twisty example! Amen <\/p>\n
– <\/p>\n
Rev. Sara E. Baron<\/p>\n
First United Methodist Church of Schenectady<\/p>\n
603 State St. Schenectady, NY 12305<\/p>\n
Pronouns: she\/her\/hers<\/p>\n
http:\/\/fumcschenectady.org\/<\/a><\/p>\n https:\/\/www.facebook.com\/FUMCSchenectady<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"