The Savior of the World

Introduction

As a child, you may remember the days where you would go feral across your neighborhood and play with school friends. Perhaps you would ride your bike, stopping at friends’ houses, or playing sports with them. As the day began to draw to a close, you may remember the distinct sound of your parent calling your name. What distinguished there voice from the voice of others? They knew you and you knew them.

In the same way, when we hear the call of the Father as our eyes are opened, no longer blind to the spiritual darkness of our natural state, we respond. So powerful is the Lord’s voice is one can only come to Him as they are called by Him. The voice of the Lord’s calling provides all sort of warmth, love, and Fatherly affection, in the same way a mother’s soothing voice calms the child who has hurt themselves. In John 4, we have seen the woman of Samaria’s resolve in remaining unconvinced of who it was asking her for a drink. Yet, as verse 26 ends with Jesus equating Himself with the Lord God, the woman’s demeanor changes.

It appears that no longer is she bound to her sinful conduct or her excommunication from her own people, but she is now in Christ. Her image is no longer stained with the sin of many lovers, husbands, and sleeping with a man out of wedlock. Instead, due to the Lord’s working in her heart, she is changed. As we look at John 4:27-42, we see two primary focuses in the text, (1) proclaiming the Gospel (vv. 27-30, 39-42) and (2) planting the Gospel (vv. 31-38). For our doctrine, it should be quite clear that we will emphasize the importance of Christian Evangelism and conclude with application and the usefulness of sharing the Gospel.

Text:

(1) proclaiming the Gospel (vv. 27-30, 39-42)

(2) planting the Gospel (vv. 31-38)

Doctrine: Christian Evangelism

Application: The Usefulness of Sharing the Gospel

(1) proclaiming the Gospel (vv. 27-30, 39-42)

So far we have looked at the ways in which the woman of Samaria interacts with Jesus in a similar manner as Nicodemus. They both ask questions about earthly truths which Jesus answers spiritually. They both find ways to argue against the points Jesus makes. And, they both approach Christ alone. There is one stark difference in the demeanor of Nicodemus and the woman of Samaria. While Nicodemus, the great religious leader and theologian simmers on the truths of Christ, the woman drops everything and declares the message to her townfolk.

Remember, the woman of Samaria had gone to draw water from the well during the heat of the day, due to her illicit relational conduct with her many husbands and living with a man out of wedlock. Most estimate the journey from Sychar to Jacob’s Well to be roughly half a mile, or 800 meters. Plus, she traveled with a heavy pot though obviously empty to the well in hopes of having sufficient supply for the day. The pot probably held a couple of gallons of water, yet would have been roughly 20 pounds. All of this physical exertion to avoid being chastised from her community. Yet, we are told that she leaves her water jar behind to go declare the Gospel.

Previously, the woman of Samaria was primarily focused on the temporal need of water. She says in John 4:15  “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” Her hope was that through some miracle of this mysterious prophet she would not have to exert herself to difficult terrain or labor to gather water in the heat of the day. For all purposes, it would be absurd for someone who was ostracized to leave behind the most important need. Yet, after Jesus declares that He Himself is the Lord in verse 26 (literally translated, “I am … the one who is speaking to you”) she drops everything to declare to the towns people. In fact, as she was ignorant to her greatest need in the previous verses, she has now found exactly her need, redemption, forgiveness, and atonement through Jesus Christ.

At this point of proclaiming the Gospel, as she says in verse 29, “Come, see a man who told me all that I ever did. Can this be the Christ?” many others are drawn to Christ. It is remarkable to see not only how the Holy Spirit drew this woman to everlasting life and eternal water, as she herself was coming to merely draw water, but also those of Samaria as well. It is also remarkable how the woman leaving her water pot behind is representative of her new life in Christ. Remember, she was bringing this empty vessel to be filled. She assumed her need was for this vessel to be filled. Yet, Christ filled the empty vessel of her soul and she leaves behind her emptiness and brings forth the “spring of water welling up to eternal life” (John 4.14) into the town of Samaria.

Is this not a beautiful picture of the Gospel. Think about how necessary water is to the human life. Without it, we perish. And this is the same with our spiritual life as well. Without the everlasting water that Jesus has to offer, we perish. Christ fills the empty vessel of our soul, from a lifeless, dead, and worthless vessel of wrath to that of a vessel used for the glory of His Kingdom.

Her witness also proved her new birth. As Richard Phillips rights, “This is one of the most important signs that a person has come to faith in Christ: instead of covering his or her sin and resenting the subject, the true Christian publicly admits to sin—in fact, delighting to do so—in order to show that Jesus is the Savior of sinners.” [Richard D. Phillips, John, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, 1st ed., vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2014), 272.] Two actions follow genuine, heart-felt, born-again behavior: (1) bearing witness to Christ and (2) inviting people to Christ.

There is an unfortunate side-effect however to this passage in John from egalitarians and liberal scholars. Egalitarians believe that all roles of the church are open for male or female, so that a woman can be an elder or a deacon. One of the principle texts they draw from is John 4. The absurdity of this notion that we can draw from a woman proclaiming the Christ to the Samaritans as an open invitation to preaching is nonsensical. In fact, Paul roots the prohibition for authoritative female teachers in the church to the creation itself. As he writes in 1 Timothy 2:11–14 “Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor.”

Instead of deriving the office of teaching from this verse, we actually see the importance of being a faithful witness despite one’s gender or cultural upbringing.  Being a witness to the death and resurrection of Christ is not exclusive to men; rather, it is for all who through the power of the Spirit are to give a defense for the hope that is inside of them (cf. 1 Pet 3.15). Though the distinct teaching office of elder, or shepherd, is given to men, all Christians are called to be salt and light.

Similarly, the text in fact diminishes the woman’s witness. In verse 42, the people of Samaria say, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” They verified the word of the Samaritan woman by fixing their eyes upon the Word incarnate. It is similar to the blessing John exclaims in his first epistle,

1 John 1:1–3 “That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ.”

Yes, the Apostles, and many others, were eyewitnesses to the life, ministry, death, and resurrection of Christ (1 Cor 15.5-9). Still, those who are born again in Christ through the indwelling of the Holy Spirit get to taste of the richness of Christ as they live in conformity to His Word.

 As becoming of John’s writing, we are once again confronted with the seemingly universality of Christ’s atonement. John 4:42 “They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”” What does this mean that Jesus is the Savior of the world? We dealt with this briefly in John 3.16 and will touch on it again here.  World here refers to the extent of Christ’s salvific plan. Remember, in His initial interaction with Nicodemus in John 3, the prevailing view of the Jews was that the Messiah was going to be a great military leader or ruler who would restore Israel to its glory days. What was so profound of John’s commentary of John 3.16 is that this misconception of exclusivity of the nations is actually inclusive. That is, inclusive in the sense that Jesus saves from every tribe, tongue, and nation.

How does John begin in the prologue? He explains the type of people Jesus comes to save. In John 1:11–13 “He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” The ones who “believed in his name” refers to a category of people, in the same way John 3.16 accentuates this fact that “God so loved the world that [all the believing ones] would not perish but have eternal life.” Thus, here as well, the Samaritans recognize the extent of Christ’s salvation, that it was not limited to only the Jewish people, but the Samaritans and Gentiles alike.

 This is precisely what the prophet Isaiah foretold as it relates to the Suffering Servant, the Messiah, the Christ. As the Lord declares through him,

Isaiah 43:8–13 “Bring out the people who are blind, yet have eyes, who are deaf, yet have ears! All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, It is true. “You are my witnesses,” declares the Lord, “and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me. I, I am the Lord, and besides me there is no savior. I declared and saved and proclaimed, when there was no strange god among you; and you are my witnesses,” declares the Lord, “and I am God. Also henceforth I am he; there is none who can deliver from my hand; I work, and who can turn it back?”” 

The Gospel is not for those born of a particular heritage, nor those who are healthy, nor those who are sinless, or righteous in themselves, but the Gospel is for those who repent and believe in the Lord Jesus Christ. And this Gospel requires that the fruitful seed is sown. Thus, we come to our second point, planting the Gospel.

(2) planting the Gospel (vv. 31-38)

We have not yet dealt with the Disciples’ response to Jesus speaking with the woman of Samaria. All we are told is that they “marveled.” The Greek verb here can be used positively or negatively. The amazement from the Disciples is likely due to the fact Jesus, as a Rabbi, is speaking with a woman, alone. Not only a woman but a Samaritan as well. As she departs, the Disciples insist that Jesus eat. As is fitting with Jesus’s replies thus far, His answer is far from what they had anticipated.

There are at least 12 occurrences in John’s Gospel where Jesus declares He is to do the will of the Father. This was no light task either. To do the Father’s will meant Christ was both actively and passively obedient to the Law of God. Christ’s active obedience was doing the will of God and fully obeying, and submitting, to the Law. In His passive obedience, He bears the weight of punishment due to man for His active obedience.

Yet in both of those acts of obedience, the entirety of his work is substitutionary. Meaning, He has accomplished the demands of God’s law (active) on behalf of His people. Simultaneously, He bore the wrath of God upon the cross as punishment for our disobedience (passive). Thus, both acts are substituted as righteousness on behalf of the life of the Christian. Because of Christ, you reap the benefits of His blood sown seed of life to be raised imperishable.

The seed of the Gospel is the very seed that has been sown by Christ. As He tells His disciples, John 4:35–38 “Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.””

Remember the perception the Jews had of the Samaritans. Jesus is saying, the most unlikely place in the world, according to their perception, is white for the harvest. You could imagine as Jesus is on the mountain of Jacob’s well, that He could peer down into the valleys to see the fields. You could imagine he points in that direction for His disciples to see and says, “those fields are ready.”

In the same way, the town of Sychar, the unlikely place of evangelism is ready to be harvested. The disciples have the great duty to go down and proclaim the Gospel. As we come to commemorate Reformation Day, we need to be reminded that the Reformation did not occur in a vacuum. Martin Luther did not just show up to dispute Roman practices. Before him, William Tyndale and Jan Hus paved the way. Tyndale by providing the Bible into the English language. Jan Hus who criticized the church and its practices. Both of which were condemned.

Luther was at the pivotal moment in history where the field was white for the harvest. And the Reformers, like Calvin, Knox, Zwingli, and Luther, entered into the labor of those who went before them. Thus all Christians have not only entered into the labor of the Reformers or Church Fathers, but also the work of the Spirit in the Apostles, Prophets, and Patriarchs. To go and spread the seed, and to reap the benefits of the harvest.

Doctrine: Christian Evangelism

Matthew 28:19–20 “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”” 

Nearly every evangelism sermon or missionary fundraising focuses around Matthew 28.19-20 and the Great Commission. I have no intention to belittle the Christ’s imperative, “Go”; however, we often overemphasize the “going” and underemphasize the “making” aspect. It is one thing to go. In fact, I would argue that going is the easy part. Anyone can go to a foreign country. Anyone can go to a street and hand out flyers. We “go” places regularly. But I think the more difficult and challenging aspect is to “make disciples.”

To make disciples requires hard work and effort. It means that you have to diligently walk alongside of a brother and sister in Christ, from their infant stage of Christianity to their maturity in Christ. This is no light task. Often, in making disciples, you have to confront someone’s struggles and sins. You have to find biblical passages that speak into their lives. You have to be in diligent prayer for them. This is in no way to act as though these are burdens, in fact, these are not only duties of the Christian but a great privilege to be Christlike in our discipleship. Nonetheless, it is a challenge.

Christian evangelism goes far beyond the box checking of “going” and is more impactful in the “making.” Think about it in terms of the military. When the nation calls a military unit to “go”, they have no other option than to “go.” But again, that is the easy part of military service because you don’t have choice. The difficult and challenging aspect is, what I am equating to “making”, engaging with the enemy. This requires tactical prowess, wisdom, intelligence, diligent training, and hard work.

In the same way, to continue to emphasize the point, making disciples is the far greater and more rewarding challenge in the Christian life. In fact, Jesus, I believe, highlights this aspect in John 4:36–38 “Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”” 

As we looked at above, the word for labor means to be engaged in burdensome labor and even can mean toil. Jesus has sent His sheep to enter into such hardship and toil. And that is exactly what discipleship looks like, yet the fruit that comes from it is far greater. One of my mentors who encouraged me to pursue ministry endured my roller coaster of theological positions, yet still shepherded my heart. Even still, we are called to do the same for others.

Application: The Usefulness of Sharing the Gospel

Use 1. Be joyful in sharing the Gospel.

John 4:28–30 “So the woman left her water jar and went away into town and said to the people, “Come, see a man who told me all that I ever did. Can this be the Christ?” They went out of the town and were coming to him.”

Remember the two effects of one who is born again from the text?  They were (1) bearing witness to Christ and (2) inviting people to Christ. You can see from the woman of Samaria just how joyful she is that Christ revealed Himself to her. Her instant reaction is, essentially, an act of worship. She put down her temporal need to bring forth a spiritual need to her community.

Richard Philips is again helpful, writing, “The way to lead a joyful, meaningful life is not to pursue your own pleasure but to do everything to the glory of God” [Richard D. Phillips, John, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, 1st ed., vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2014), 274.] The aim of our evangelism should be the glory of God. Naturally, this ought to produce joy.

You get the opportunity to be a vessel of such joy to others. It should not feel as a burden, or like other work we do. It should reflect joyous attitude. Why? Because you get to be the means by which God uses to bring others to faith and repentance. Think of the joy the Apostles shared in the early church. Were they beaten and persecuted? Of course. Yet, joy was at the center of their witness.

Even Paul and Silas were joyful in sharing the Gospel in their prison cells at Philippi. They had every opportunity to allow circumstance to drown out their joy. Yet they proclaimed the glory of God and sang Psalms. As the prison doors were opened, they had every opportunity to escape. Yet, the joy of sharing the Gospel became their priority.

Sharing the Gospel should be such a joyous occasion that we drop everything we are doing to share it with others. Remember the woman of Samarias behavior. She did not first gather her things to ensure she had water for the day. Instead, she was joyfully filled with the eternal, everlasting water of life, that she could do no other than share the Gospel message to the town.

Similarly, you know the state of sin you were once in. In a way, you were all like the Samaritan woman. You were constrained in your sins and trespasses. You were excommunicated from fellowship of God just as Adam was from the Garden. You argued the truths of the Gospel by rationalistic thought despite the conviction of the Word of God. But what did Christ do for you? He opened your eyes.

As the great hymn goes, “Amazing grace, how sweet the sound, that saved a wretch like me. I was once lost, but now am found, was blind, but now I see.”

Be joyful in sharing the Gospel. Finally, be dedicated to the work.

Use 2. Be dedicated in sharing the Gospel.

John 4:34 “Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.” 

Jesus’s mission was multifaceted. Yet we see a common theme throughout, namely, to do the will of the Father. This should set the agenda for how your life ought to operate as well. Are you dedicated to not only going, but making? That is, making disciples.

Dedication requires commitment. It sometimes means we forgo, or cancel other commitments for the sake of that which we are dedicated to. Is your dedication toward Christ? Then share the Gospel.

As you share the Gospel, you can reflect upon how Christ shares with the woman of Samaria. What was the first interaction he has with her? Look again at John 4:10–11 “Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water?”

From our perspective, if the first, initial contact does not bring about the fruit, we are prone to giving up. But Christ continues to pursue this woman. He gives her all of the different angles. Granted, it takes an act of the Spirit to open the eyes. Nonetheless, there should be a dedication to sharing such great and wonderful news.

Paul was so dedicated to sharing the Gospel that he was persecuted beyond our own comprehension. 2 Corinthians 11:24–28 “Five times I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me of my anxiety for all the churches.”

Yet Paul did it with joy. He was deprived of basic sustenance. He was physically abused. His own people abandoned him. Paul surely had anxiety, hardship, and the natural depressive state that comes from ministry. Yet, that did not stop him.

Neither did the dedication of Christ stop Him from continuing the mission the Father set before Him. Christ was likewise deprived of basic sustenance for forty days and nights in the wilderness. Christ’s own, whom He came to (the Jewish people), abandoned Him and traded His life for the life of a murderer. Christ was beaten, stricken, and smitten by God. Yet, He did it for the joy that was set before Him in unbinding those who are bound to the slavery of sin and depravity.

Thus, Christ’s dedication should be our aim. If we are to be like Christ, that means we are to be like Him in as many ways as the Spirit enables us. Like Him in sharing the Gospel. Reminding people that there is one way and one truth. That there is a man of sorrows who is exalted in glory who died for His sheep’s sins. Be dedicated to sharing the Gospel as Christ is dedicated to you.