#54 Jesus Uses Parables

#54 Jesus Uses Parables

Please first read: Matthew 13:1-3; 34-35; Mark 4:1-2; 33-34; Luke 8:4

Jesus with the Twelve and other disciples has spent much of the summer in the areas of Galilee, healing and teaching. In the crowds of listeners are many Jews and Gentiles, leaders and followers who support Jesus as well as those who oppose him. Those in opposition seem to be increasing in strength, number and visibility. Crowds have reached such a size that he must meet outside to accommodate them. Also, the synagogues are slowly closing their doors to him in opposition to what he is teaching.

All Jesus’ teachings to this point has been plain and straight-forward. The crowd surprise was in the healings and other miracles he did. Now, however, Jesus adds a new dimension … Parables. This is a teaching technique very familiar to the Jews. It has been in use since the time of the Judges and examples are found in the Old Testament. Edersheim writes: “Using parables in teaching was very common among the Jews in Christ’s time. Every ancient Rabbinic work was literally full of parables; mostly illustrations of what had been said or taught before, while in the case of Christ they served as the foundation of his teachings.”

This is the first time the scriptures tell us of Jesus using parables in his teaching. There are a number of advantages in doing so. Parables (comparing one item with another) make it more difficult for those opposed to charge Jesus with teaching false doctrine.

God holds us accountable for what we understand. (Mark 4:33) “as they were able to hear it.” The meaning of this phrase in Greek is “to their level of understanding. Using parables insures the listener will only be judged on that part he understands. Parable use by the Savior was an act of mercy. Gospel doctrines were hidden from those whose hearts were hardened. The same parable revealed the truths to those hearts which were open and receptive. To his close disciples Jesus could later expound more detail which was within their abilities to understand. As it was then, so it is today.

Rabbinic and Jewish writings used well known scenes and events of daily life with a spiritual connection or meaning to the story. The whole narrative was used to illustrate a spiritual teaching. A message was conveyed to one of simple education as well as to the most learned. Jesus’ parables seem to be slightly different in that they were used more as the basic foundation of what he was teaching, rather than just a story comparing one item with another.

One result of this change by Jesus is there now comes into existence two general classes of listeners:  those who will seek the message the Lord is preaching with various degrees of success and understanding, and those whose hearts are closed as they look for ways to accuse and label Jesus as being of satanic origin.

The following excerpt is from the BYU, “Doctrine and Covenants Religion Course Manual,” (p. 324-325) (D&C 86) “What Are Parables and Why Did Jesus Use Them?”

“Parables are short stories which point up and illustrate spiritual truths. Those spoken by Jesus deal with real events, or, if fictitious, are so consistent and probable that they may be viewed as the commonplace experiences of many people.

“When opposition to his message became bitter and intense, the master Teacher chose to present many of the truths of salvation in parables in order to hide his doctrine from those not prepared to receive it. It was not his purpose to cast pearls before swine.” (Doctrinal New Testament Commentary, McConkie 1.283)

If a person is spiritually sensitive to gospel truths, parables teach beautiful and powerful principles; but if one is not spiritually aware, then, as Elder McConkie points out, “parables seldom clarify a truth; rather, they obscure and hide the doctrine involved so that none but those already enlightened and informed, on the very point presented, are able to grasp the full meaning. Nowhere is this better illustrated than in the parable of the wheat and the tares. When Jesus first gave this parable, even the disciples did not understand it. They asked for the interpretation, and he gave it, partially at least. And then with both the parable and the interpretation before the world, the Lord still had to give a special revelation in latter days so that the full meaning of this marvelous parable might sink into the hearts of men.” (D&C 86) (Doctrinal New Testament Commentary, McConkie 1:283-284)

                                                                                  

The Savior often used parables to teach the people during his ministry on earth. On one occasion when he was on the shore of Galilee, the people pressed so close that he stepped into a boat and from there preached to the crowd on the shore. One of the messages he taught was in the parable of the wheat and the tares. Later, when he was alone with his Apostles, Jesus explained the parable to them. (Matthew 13:24-30)

On 6 December 1832, while Joseph Smith was working on the revision of the New Testament, he received an explanation of the wheat and the tares, “a more complete interpretation than he (Jesus) gave to his Apostles as recorded by Matthew. The reason for this may be accounted for in the fact it is to be in these last days that the harvest is gathered and the tares are to be burned.” (Church History and Modern Revelation, Smith 1:353)

Of General Interest About Parables In The Meridian Of Time:

1.      They use familiar scenes of everyday life or events.

2.      They use known spiritual realities.

3.      Comparisons are between abstract spiritual values and daily life situations.

His disciples later ask Jesus “Why speakest thou unto them in parables?” (Matthew 13:10) They don’t understand. Jesus is hoping for his listeners to be touched by the Spirit, recognize him as the Messiah, and then to learn and accept the doctrines of the kingdom he is teaching.

Some of Jesus parables chastised certain of his listeners (i.e. “wicked husbandmen” Matthew 21:45) and they perceived he was speaking to them. Jesus knew of the history and lives of his hearers and could use this in speaking to specific individuals. They could repent and change or stonewall and ignore.

Some of his hearers would notice the slight change from what they were used to hearing in parables. The Rabbis used them to illustrate and enhance existing teachings. Jesus made the parable subject matter the basic foundation of what he was teaching.

A reaction to Christ's parables was unresponsiveness among the hearers, and opposition to his teachings.

Jesus only sowed good seed; therefore the quality of the harvest depended on the soil on which it was sown. We are each a son or daughter of our Father in Heaven; no two alike. 

The Apostle Paul in his later ministry spoke of the need to preach ‘milk’ before ‘meat’ to investigators. Using parables helped in doing this. (1 Corinthians 3:2)

It is probable that the framework of some of Christ’ parables were adapted and adopted by later Rabbis.

Glenn R. McGettigan

May 2016

References:

“Brigham Young University.  Doctrine and Covenants Course Manual.”

“Church History and Modern Revelation.” Smith     

“Biblical Library: Matthew, Mark, & Luke.”

“Life and Times of Jesus the Messiah.” Volume 1. Edersheim

“Doctrinal New Testament Commentary.” Volume 1. McConkie

“Mortal Messiah.” Volume 2. McConkie

“Parables of Jesus the Messiah.” Howick

#35 The Sermon on the Mount

#35 The Sermon on the Mount 

Please first read: Matthew chapters 5, 6, and 7 

The 40 points from Jesus’ Sermon on the Mount considered in this paper each require reading from portions of Jesus’ Temple Sermon given to the saints in Bountiful after His resurrection…references cited from Third Nephi. Also references from The Joseph Smith translation of Matthew chapters 5, 6, and 7. There is a wonderful increase in our understanding of Jesus’ teachings in his Sermon in Matthew by using these additional sources.

Among scholars of the New Testament there are several different views as to the chronology of some events in the four gospels, including this sermon. My understanding, which I believe is in harmony with a majority of LDS scholars, is as follows:

The account by Luke (the Sermon on the Plain) was delivered right after the ordination of the Twelve and is the same event as Matthew records in the Sermon on the Mount. Matthew’s account was delivered all at one time. We have much added knowledge about this event revealed to us in the Book of Mormon account of the Sermon at the Temple. This gives more understanding and insight to the Sermon on the Mount … plain and precious things that have been lost from the bible account. The Joseph Smith Translation of the Gospel of Matthew, which I use here, also does the same thing for us.

Elder James E. Talmage in his book “Jesus The Christ” sees a greater emphasis on the adoration of Jesus in the Temple Sermon than in the Mount Sermon; but otherwise considers the two sermons to be virtually identical.

John W. Welch:

“The Sermon At The Temple And The Sermon On The Mount.” (1990) The one at the “Mount” was given to a mixed crowd of followers and non-followers of Jesus before he was crucified and resurrected. The one at the “Temple” was given to Nephite followers/members in the new world after His resurrection. So much of the subject matter in each of these sermons has a common root, allowing for different receiving audiences at each event. In his book Brother Welch looks at the differences and similarities in these two events. I have used his book for the subject matter of my article … I hope you may find it as fascinating as I have.

Brother Welch treats the Sermon at the Temple as a Temple text. The Lord here gives a series of commandments which the people commit to obey, and by so doing they will not be condemned by the Father. (3 Nephi 18:33) These commandments, instructions, symbolisms, and ceremony-like teachings are very seeable as Temple Covenants. They are also told not to speak or write of what they see and hear. (3 Nephi 26:18)

By viewing the Nephites in a Temple setting with the Lord and then studying the Mount Sermon in the New Testament, we can make logical comparisons between the two teaching incidents of our Savior. With The Book of Mormon account at the Temple and the Joseph Smith Translation of Matthew we learn a great deal more of what the Lord is teaching in his Sermon on the Mount.

There are 48 detailed elements considered by Brother Welch in the Sermon at the Temple in Bountiful. Here I utilize forty of them as applicable to the Mount Sermon in the bible.

1. The voice from heaven comes three times announcing the coming of God’s Son and commanding

the people to hear Him. Numbers of three are a common occurrence in the Mount Sermon.

(3 Nephi 11:3-5 & JST Matthew 5:1-4) 

2. They are commanded to open their ears and eyes and they turn their attention toward heaven.

(3 Nephi 11:5-6 & JST Matthew 5:1-4) 

3. The Father has delegated to the Son this work on earth. (3 Nephi 11:7 & JST Matthew 5:3-4) 

4. The Savior comes down clothed in a white robe and with instructions and teachings from heaven

(3 Nephi 11:8)

5. Silence. The people durst not open their mouths. Then 2500 people come forth to touch their Lord (3 Nephi 17:25)

6. Identification marks in His hands. This identifies and removes any possible confusion. It is our Savior Jesus Christ and not just an angel or messenger from heaven. (3 Nephi 9:10)

7. The people fall down in worship and reverence. (3 Nephi 11:12)

8. The Lord invites all to come forth and feel his wounds and the nail prints in his hands and feet. They thus have sure knowledge he is the “God of Israel” and the “God of the whole earth.” 

(3 Nephi 11:14-15)

9. The company sings the Hosanna Shout (Save Now) “Blessed be the name of the Most High God.” (3 Nephi 11:17) They fall at Jesus’ feet. The original Hebrew or Aramaic word for “Hosanna” appears to have had some specific Messianic significance, possibly with the cleansing of the temple.

10. The Melchizedek Priesthood is ordained on Nephi and eleven others (Twelve Apostles/Disciples) so they may baptize and give the Holy Ghost. (3 Nephi 11:21-22; 19:4; 18:37)

11. Baptism explained; the cleansing ordinance prior to entering the kingdom of God.
(3 Nephi 11:23-28 & 3 Nephi 19:10-13) There were traditional Israelite washings before going to the temple. (Exodus 19:10 & JST Matthew 5:4)

12. No evil/devil influences among the people. Contention shall be done away.
(3 Nephi 11:28-30 & 3 Nephi 13:12)

13. Three Witnesses: God the Father; God the Son; God the Holy Ghost.
(3 Nephi 11: 35-36.)

14. Teaching the Gospel. The true doctrine of faith, repentance, baptism, and the gift of the Holy Ghost. “Become as a little child.” (3 Nephi 11:34,35,37-38, 40)

15. Jesus admonishes the company to listen to and follow his called servants … they will minister unto you and be your servants. He has “given them power.” (3 Nephi 12:1)

16. Blessings are promised to all who follow (as in the Beatitudes) “poor, mourn, meek, hunger, thirst, merciful, pure, peacemakers, persecuted, those reviled.” (3 Nephi 12:3-12) These certainly would call forth promised temple blessings. Such attributes fit as requirements needed to enter the Jerusalem temple, as also for us today. (JST Matthew 5:5-14)

17. Followers invited (need) to be the salt of the earth.
(3 Nephi 12: 13; 18:32-33; Numbers 18: 19 & JST Matthew 5:15-18)

18. Ancient laws explained. The Law of Moses has not been destroyed but has been fulfilled. 

(2 Nephi 12:17-18 & JST Matthew 5:18-20)

19. Obedience and Sacrifice. Jesus teaches as one having authority from the Father. Keep the commandments of God, obey, and ye shall enter the Kingdom of Heaven. Sacrifice is now a higher law … offer a broken heart and a contrite spirit to God.
(3 Nephi 12:19-20 & JST Matthew 5:21-22)

20. Avoid anger, ill-speaking and ridicule of one another. The old “law” of an eye for an eye and tooth for a tooth is done away … replaced by love of all mankind. 

(3 Nephi 12:21-22 & JST Matthew 5: 23)

21. Before we can come to Christ we must reconcile any differences with others.

(3 Nephi 12:23-24 & JST Matthew 5:24-28)

22. Chastity, Adultery; A higher law. “Has done it already in his heart.” 

(3 Nephi 12:27-30 & JST Matthew 5:29-30)

23. Marriage in the Covenant. Not to be dissolved except for fornication, and then only by the proper authorities. The old law of “putting away a wife by a writing of divorcement” is done away. There is a new law of marriage. (3 Nephi 12:31-32 & JST Matthew 5:35-36)

24. Oaths. The Jews were very much into swearing oaths by one object or another to indicate how important or unimportant the commitment was; whether or not it was really binding on the giver. Now let “yes” or “no”, “ye’ or “nay” be sufficient. (3 Nephi 12: 33-37 & JST Matthew 5:37-39)

25. Love of Enemies. The law of generosity. Go the extra mile. Do good to all people. The Lord will give the blessing and repay. (3 Nephi 12:38-45 & JST Matthew 5:40-49)

26. Be Perfect. Become perfect, finished, complete. Living the Law of Moses will start a person towards this goal, but that is just a beginning; Jesus is now calling his followers to a broader, higher order. One of the definitions for the word perfect in Greek religious literature means to be fully initiated in the rituals of the religion. Early Christians used this word as a way to connect with their sacraments and ordinances. (3 Nephi 12:48 & JST Matthew 5:50)

27. Giving to the poor is one of the primary requirements of the gospel (3 Nephi 13:1-4) and is to be done in secret … the Lord rewards. (D & C 104:18) The Mishnah refers to a “Chamber of Secrets” in the temple of Herod where the devout gave in secret to the poor who received in secret. 

(JST Matthew 5:50 & 6:1-4)

28. Order of Prayer. The Lord taught of both private and individual prayer. The English pronouns start with singular “thou” to a plural “ye.” (3 Nephi 13:5-13) The Lord’s Prayer is one used by a group. Early Christian writings tell of such prayers with participants in a circle and Jesus at the center. There appears to be a possible connection between the Lord’s Prayer and the ritual done in the Jerusalem Temple on the very sacred Day of Atonement. The High Priest transfers the sins of the people onto a scapegoat which is then driven into the wilderness, making the people “clean from all your sins before the Lord.” (Leviticus 16:30 & JST Matthew 6:5-16)

29. Fasting, Washing, and Anointing. There is a new order of fasting. It is to be done in secret to attain inward righteousness, including symbolic anointing of the head and washing of the face (hands, feet, etc.) to become completely clean from the sins of the world. (3 Nephi 13:16-18 & JST Matthew 6:17-18)

30. Consecration is Required. The heart must have the single purpose of serving God … He is the sole treasure. (3 Nephi 13:19-24 & JST Matthew 6:19-24)

31. Care promised for the twelve Disciples. They are told they need not worry about necessities: food, drink, shelter. The Lord will provide. (3 Nephi 13:25 & JST Matthew 6:26-28)

32. Clothing (symbolic: endowing the ordained disciples.) Two Greek words here: enduo (raiment) and endued (to take on the characteristics, virtues, intentions of someone.) (3 Nephi 13:25, 28-31 & JST Matthew 6:32-34)

33. Prepare for Judgement. (To the multitude.) In part we will be judged (or rewarded) by the same standard we have used in judging others. Forgiveness is only through the atonement of Christ and only to those who have forgiven others. (3 Nephi 14: 1-5 & JST Matthew 6:16)

34. Secrecy Required. Holy things must be kept secret lest that which is precious be trampled on and the giver destroyed. (3 Nephi 14:6 & JST Matthew 7:9-11)

35. A Three-fold Petition: Ask, Seek, Knock. The promise is that by so doing “it shall be opened to you.” (3 Nephi 14:7 & JST Matthew 7:12-13)

36. Seeking a gift from the Father. Symbolism. A son asking for bread, what man gives a stone, or serpent? Bread a symbol for Jesus the Bread of life. (3 Nephi 14:9, 11 & JST Matthew 7:17-20)

37. Other People. We cannot enter eternal life alone. We must have charity, the pure love of Christ, and help others find the way to salvation and eternal life also.
(3 Nephi 14:12 & JST Matthew 7:21)

38. The gate to eternal life is strait/narrow/constricted. (3 Nephi 14:13-14 & JST Matthew 7:22-23)

39. Fruit of the Tree of Life. Be a good tree that brings forth good fruit. (3 Nephi 14:16-20 & JST Matthew 7:25-29)

40. Judgement. Coming into the presence of the Lord. We must prepare to be “known to the Lord.” (3 Nephi 14:21-23 & JST Matthew 7:30-33) We must make and keep His Temple Covenants. God’s old covenant between God and Israel (Hosea 13:4, & Jeremiah 24:7) is finished; the new covenant is now being introduced. (3 Nephi 15:1)

To conclude the scriptural accounts pertaining to the Sermon on the Mount please see: 3 Nephi 14:24-27; 15:1 & JST Matthew 7:34-37

Glenn R. McGettigan

February 2015; Revised September 2015



References:



“The Sermon At The Temple And The Sermon On The Mount.” Welch

“Jesus The Christ.” Talmage

#28 Jesus Preaches in Galilee

#28 Jesus Preaches in Galilee

                   Please first read: Matthew 4:17; Mark 1:14-15; Luke 4:14-15; John 4:45

JST Luke. 4:15 “who believe on his name” – an important communication change

Jesus has been now been teaching and proclaiming his divine Sonship for some nine months throughout Judea, and after the short stop in Samaria goes into Galilee where he will continue his work.

He is returning to his “homeland,” (Nazareth and Galilee) the land of his childhood and youth, but he now returns “in the power of the Spirit” to a people who “received him, having seen all the things he did at Jerusalem at the feast.” “A fame of him” has spread “through all the regions round about.” The Galileans seem to receive him favorably as many of them went to Jerusalem at Passover time, saw him there at the feasts, and witnessed his healings, miracles, and the things he taught. Jesus is welcomed into their synagogues to teach and is “glorified by all.” His teaching would include principles, doctrines, laws, and ordinances necessary to achieve exaltation; the same requirements as for us today, the Plan of Salvation.

There are eager listeners in the synagogues to hear him. Jesus himself becomes now, and for the remainder of his earthly ministry, the greatest source of testimony of Who He Is! What did Jesus now teach? “Jesus taught the gospel of the kingdom of God; that is, he taught that the kingdom of God, which is the Church of Jesus Christ, had again been set up on the earth, and that it was the only true and living Church upon the whole earth.”      

Apostle Bruce R. McConkie:

          

“Parables, healings, teachings, sermons – all that our Lord said and did – can only be understood when considered in their relationship to … the fullness of the everlasting gospel which Jesus came to teach.”  

We know that Jesus restored the true Church during his ministry on earth, but we have no time line on the events involved. President Joseph Fielding Smith said of this time: “During his mortal ministry Christ himself organized the Church. He spoke frequently of the kingdom of heaven, and that is the Church.”

With the imprisoning of John the Baptist, the Savior is the sole carrier of the gospel message.

“Repent” seems to be the first recorded subject of his teaching, as it was for his cousin John … “Repent … “for the Kingdom of God is at hand.” In the Greek manuscripts the word for “repent” means to change one’s mind. When Jesus calls on his listeners to repent he is calling them to become completely new creatures, hence we see words like “rebirth, reborn, born again.”

Jesus is initially well received as he enters this area of Galilee, but that will not last very long and he will soon move his headquarters to Capernaum.

It seems certain/probable? That many of both the believers and nonbelievers of the Savior would make some comparisons between Jesus and Moses. All four gospel writers portray in different ways that Jesus is at least the equal of Moses: Jesus fasting forty days before starting his ministry – Moses spending forty days with the Lord on Mt. Sinai; Moses leading the Israelites out of Egyptian bondage and being the mediator and bringer of the law of Moses between God and the people – Jesus being the mediator to bring the  people out of spiritual (and they hoped physical) bondage, to fulfill the law of Moses, and install the higher law of the Gospel (the new Covenant). There are various similarities of the two leaders in behavior, actions, chastising, warnings and promises, miracles, teachings. Moses seemingly came to the Israelites from out of the desert and Jesus seems to now appear also from nowhere out of the desert. To this time Moses is their greatest prophet … to those who believe in Jesus, he will be at least an equal, and then greater.

At least one gospel writer (Matthew) refers to some of the events in Jesus’ life as the fulfilling of Old Testament prophecies.

                                

Galilee: LDS Bible Dictionary:

For a number of reasons this was a good area for the Savior to go to at this time. It is in the northern – most end of Palestine and a goodly distance from Jerusalem (100+miles). It is about sixty by thirty miles in area and has some of the best fertile land, an excellent climate, and produces large crops of olives, wheat, barley, and grapes. By the Sea of Galilee the fisheries were a great source of wealth and produced a large export trade. It had some of the busiest towns of all Palestine and was crossed by important highways leading to Damascus, Egypt, and the East. Many caravans and much commerce passed through the area and it was heavily populated with an active people.

Glenn R. McGettigan    

September 2014

References:

“Mortal Messiah.” Book 2. McConkie

“Doctrinal New Testament Commentary.” Volume 1. McConkie

“Life and Teachings of Jesus Christ.” Volume 1. Holzapfel

“Our Lord of the Gospels.” Clark

“Life and Times of Jesus the Messiah.” Volume 1. Edersheim

“Days of the Living Christ.” Volume 1. Skousen

“Study of the Four Gospel.” Ludlow

“Doctrines of Salvation.”  Volume 1. Smith

#27 Samaritan Woman at the Well

#27 Samaritan Woman at the Well

Please first read: John 4:4-42; JST John 4:26

The KJ Bible, John 4:24, “God is Spirit” is a critical mistranslation. Jesus never taught or said, “God is a Spirit.” Joseph Smith corrected this in his translation which reads: John 4: 26 … “For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth.”

Background

John the Baptist has already been telling his followers to follow Jesus … that John’s mission of “preparing” has now been done and his role will now decline. The Pharisees have noticed this and that Jesus appears to be baptizing more people than John. When John is imprisoned by Herod they then concentrate their attention on Jesus. Herod also does this and Jesus will eventually proceed on to Galilee to be out of Herod’s jurisdiction.  

Jesus now leaves Judea to go North to Galilee. He will travel through Samaria where he will preach his second great discourse and declare his Messiahship. A “good” Jew, especially a Galilean, would take a longer route so as to avoid going through Samaria and its’ unclean, apostate and mixed-breed of people. To a Jew, a Samaritan was considered “more unclean” than a Gentile or any other nationality; “Samaritan” and “devil” were sometimes used as synonyms.  Jesus, however, has reasons and purpose for going to Samaria; he will also avoid Perea which is the seat of Herod Antipas’ power. We will first consider the history of the great animosity and hatred existing between the Judeans and the Samaritans … it goes back many years and is vital to our understanding of what now takes place.

Disagreements among the twelve tribes around 975 BC led to a division into two kingdoms, northern Israel (10 tribes) and southern Judah (2 tribes.) Some 250 years later the Assyrian and Babylonian kings invade Israel and disperse the Israelites to other parts of those kingdoms and re-people the area with heathen colonists from other parts of the empire. (A way of controlling captured people in an empire.) The intermixing and intermarrying with remnants of Israel is the founding of the Samaritan race. Various events over time kept this animosity between the Samaritans alive, including in 167 BC when the Jewish Hasmonean family successfully revolted against their captors the Samaritans would not participate.

General

In a desert society, a request for water should never be denied. The woman hesitates for a moment: this is a male Jew and a Rabbi speaking to her in public.

It is now mid-day; women usually came for water in the early morning and then at eventide.   Given the apparent status of this woman she may have come at noon to avoid other women?

The woman first thinks of Jesus’ offer of water as labor saving, but seems to quickly feel of his Spirit and then first refers to him as a prophet, and then the Messiah.

With Jesus leaving Judea the emphasis on his baptizing per se seems to decline and to now be more centered on teaching the message of the gospel.

When John wrote his Gospel it may have been directed in part to a Samaritan audience.

Jesus and the Woman

The woman saying Jesus was a prophet would mean to the Samaritans that she was saying Jesus was the Messiah. They acknowledge no other prophets after Moses and waited next for the Messiah.

Jesus saying, “I that speak unto thee am he” would be crystal clear in meaning “Messiah,” it would not be misunderstood.

Many believed on Jesus because of the woman’s word, but many more believed when they listened directly to Jesus and felt the personal witness of the Spirit.

The first full clear announcement by Jesus (recorded) of his own Messiahship was made by a well-side in the heat of midday to a fallen Samaritan woman.

The woman is truly convinced that Jesus is a prophet; then that he is the Messiah.

Samaritans

Samaritans favored Herod in part because the Jews hated him. They seemed to delight at any opportunity to denigrate the belief and rituals of the Jews, and I imagine the reverse was also true. The Jews applied the name Samaritan to all the in habitants of Israel, the northern kingdom, not just to those in the city of Samaria.

Just as the Jews had Jerusalem and the temple as their sacred holy place of worship, the Samaritans worshipped at Mt. Gerizim which they believed was God’s true holy place, and where they had once had a temple. The temple was destroyed about 130 BC and never rebuilt, but that was still recognized as the holy place. They claimed to be true descendants of the ten tribes of Israel and guardians of the law. They believed Mt. Gerizim was the site of the Garden of Eden, where Abraham took Isaac, and where Noah and the flood began.

Their bible consisted of the five books of Moses. They used the symbolism of water for God’s wisdom that grants life. The Law was defined or referred to by words such as water, fountain, flowing brook, drink, thirst and living water. There is a spiritual connection between Water and the Spirit. “Living water,” possibly among their thoughts: water is to natural life as living water is to eternal life.

Apostles and Disciples

Although Jesus at this time has told his apostles the gospel is only for the chosen Jews he is very successful in being accepted by these people in their understanding as to who he claims to be.   This could be his indicating to the apostles that the gospel will later be for all people.

When the apostles return and find Jesus talking to a woman, one who is a Samaritan no less, and of ill repute, they are astonished on all counts. In the customs of the day a Rabbi (Jesus) would not do this in public with a woman, certainly not a Samaritan, and one of questionable virtue.

Jesus was very successful in converting many souls to the gospel in the two days he spent here among the Samaritans. It may very well be that the seed sown by Lord at this time resulted in the rich harvest reaped here by the Apostles in later years.

Jesus specifically tells the Apostles not to do missionary work among the Samaritans at this time.

After Jesus is resurrected he commands the Apostles to “be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria.” (Acts 1:8)

Jesus’ Teachings

Christ is “the gift of God.” “Living water” (eternal life) had special meaning to those living in this desert land. To travel desert distances safely meant to plan between wells and watering holes … to be caught away without water meant an agonizing death. (verse 10)

Throughout his ministry we see Jesus again and again being his own chief witness, identifying himself as the Messiah, Son of God, Redeemer. Jesus here talks of a new covenant, a new gospel where the bodies of the saints become temples. Jesus the Messiah will one day take the place of the temple. (verse 28)

One of Christ’s reasons for taking his ministry into Samaria was to show the Apostles that he is not only the Savior of Israel, but of the whole world.

The Samaritan’s idea of the Messiah was religious, not political, so Jesus could speak of his Messiahship without fear of causing political turmoil; much different from conditions in the land of Judah.

Although Jesus at this time has told his apostles the gospel is only for the chosen Jews he is very successful in being accepted by these people in their understanding as to who he claims to be.  

Glenn R. McGettigan  

August 2014

References:

“Our Lord of the Gospels.” Clark, Jr.      

“Life and Teachings of Jesus Christ.” Volume 1. Holzapfel     

“The Gospel According to John.” Volume 1. Brown     

“Life of Christ.” Farrar    

“Sermons of Jesus the Messiah.” Howick     

“Life and Times of Jesus the Messiah.” Edersheim     

“Jesus the Christ.” Talmage     

“One Volume Bible Commentary.” Dummelow      

“Bible Review Magazine.” October 1991  

Those Pharisees.” Coleman

“Doctrinal New Testament Commentary.” Volume 1. McConkie

“Smith Bible Dictionary.”      

“The Words of Jeremiah.” Nyman

Elder David A Bednar. CES Fireside. February 2007

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