Christ Loves the Unlovable | Wonder Wk 2

The article “Christ Loves the Unlovable” is part of a sermon series exploring the Gospel of John, focusing particularly on the narratives of women within this text. Dr. Chip Bennett introduces the series, linking themes from the Gospel of John to the Book of Revelation, emphasizing the transformative love of Christ for marginalized individuals.

Dr. Warren Gage elaborates on the story of the Samaritan woman at the well, illustrating how Jesus breaks societal barriers by engaging with her despite her despised status as a Samaritan and her troubled past. This encounter highlights the themes of acceptance, grace, and the profound identity we find in Christ. The narrative serves as a powerful reminder of Jesus’s love for the unlovable, encouraging believers to embrace their own stories and share their testimonies of faith.

Through the lens of this woman’s transformation—from shame to being a messenger of hope—the sermon underscores the inclusive nature of Christ’s message, inviting all to partake in the living water He offers. The article ultimately calls for reflection on personal identity in Christ and the importance of sharing one’s faith journey with others.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

[Pastor Chip Bennett]

The Wonder Series: Exploring the Gospel of John

We are currently in a series called Wonder. For those who attended the Revelation Project sessions last week on Tuesday, Wednesday, and Thursday, you know that we are setting up many important themes in both this series and that one. Over the next several weeks, we will focus on the Gospel of John and the women mentioned within it. This weekend promises to be a powerful sermon.

Next weekend, Dr. Gage will join us again. I will be preaching on the woman caught in adultery. We are collaborating on these sermons and all the related activities.

The Connection to Revelation

The main goal of this series is to help us understand a significant concept found in the book of Revelation. In Revelation, there is a figure referred to as Lady Babylon. When John saw her, he was filled with wonder and marveled at what he witnessed. Our hope is that by the time we reach this topic, you will also be filled with wonder as you see how everything connects.

Invitation to Dr. Warren Gage

At this point, I invite you to warmly welcome one of our board members, a close friend, mentor, and father in the faith, Dr. Warren Gage, back to the platform. This is a moment you should lean into, as it is truly powerful. Thank you, Chip. Now, let’s engage with Dr. Gage.

[Dr. Warren Gage]

The Samaritan Woman: A Journey Through John 4

The exploration of the Word of God is a privilege, especially during a month dedicated to studying the book of Revelation. You might wonder why the Sunday sermons focus on women in the Gospel of John. These two books are companion texts that speak to each other, and this connection will become clear as we delve into the stories.

Tonight, we examine the account of the Samaritan woman who met Jesus at the well. Next week, we will discuss the woman caught in adultery, brought before Jesus in the temple. The following week, we will look at Mary Magdalene. Together, these women represent the bride of Christ as depicted by John, prompting us to reimagine our identities.

The Women Represented in John

The woman of Samaria was utterly despised (John 4:9). The woman caught in adultery was desperate (John 8:3-4). Mary Magdalene, possessed by seven demons, would have been seen as deranged (Luke 8:2). These stories help us understand our Savior’s love and how we should respond to Him. Through these narratives, many will come to recognize their identities, leading to a deeper love for the Savior. John portrays these women not as individual brides but as representations of the bride of Christ, highlighting that we, by His grace, are espoused to Him.

The Encounter at the Well

Let’s turn to John chapter 4. The text begins: “Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John” (John 4:1). John the Baptist had accepted that he must decrease while Jesus must increase (John 3:30). This principle applies to us as well; we must decrease to see the magnificence of Jesus.

Although the text notes that Jesus did not baptize but His disciples did, this emphasizes that we must be baptized into Him, identifying with His death and resurrection (Romans 6:3-4). Jesus left Judea and departed again for Galilee. The Greek text states, “it was necessary for Him to pass through Samaria” (John 4:4). The most direct route from Judea to Galilee was through Samaria, yet the Jews despised the Samaritans so much that they would take extra days to travel around the Jordan River to avoid them (John 4:9).

The Historical Context of Despise

Why did the Jews despise the Samaritans? The Samaritans were considered a half-breed people (2 Kings 17:24-41). Originally Israelites, they were left behind when the Assyrians exiled the noble people. The common people intermarried with Gentiles, leading to their perceived racial impurity. This harsh reality explains the deep-seated animosity the Jews held towards them.

John, who traveled with Jesus, wrote this account. His views on the Samaritans were evident in a previous incident recorded in Luke. When the Samaritans rejected Jesus, John and James asked if they could call down fire to consume them (Luke 9:54). This reflects a belief that the world would be better off without them. Jesus rebuked them, saying, “You don’t know what spirit you’re of” (Luke 9:55), calling them the sons of thunder—a significant rebuke.

The Transformation of Perspective

This perspective on the Samaritans is crucial as we consider the story of the Samaritan woman. Despite their despised status, Jesus chose to pass through Samaria (John 4:4). His encounter with the woman at the well illustrates His willingness to break societal barriers and engage with those marginalized by society. This act of reaching out represents the true essence of hope and love that Jesus embodies.

As we reflect on these narratives, we see how they teach us valuable lessons about acceptance, love, and the breaking down of barriers. Each story, from the Samaritan woman to Mary Magdalene, serves as a powerful reminder of our Savior’s love and the call to extend that love to others.

John’s Gospel invites us to open our hearts and minds to understand the figurative meaning behind these accounts, revealing the profound truth of our identity in Christ. These stories are not just historical accounts; they represent the fulfilment of prophecy and the lessons we can learn about our relationship with Jesus (Isaiah 61:1-3).”

The Evangelistic Journey of Philip and the Encounter at the Well

Philip is the evangelist preaching to whole villages of Samaritans, who are accepting Jesus and becoming Christians (Acts 8:5). Meanwhile, the Christian community in Jerusalem, which is predominantly Jewish, struggles to believe these reports (Acts 8:1-3).

To verify the truth of these claims, they send two disciples, one of whom is John, to Samaria (Acts 8:14). Upon arrival, John witnesses the authenticity of their Christian faith (Acts 8:15). He prays for them, asking God to send down another kind of fire (Acts 8:15-17).

God responds by sending the Holy Spirit, which manifests as tongues of fire (Acts 2:3). John embraces the Samaritans as brothers and sisters in faith. This transformation leads John, known as the son of thunder (Mark 3:17), to become John, the beloved disciple—the one who speaks of love more than anyone else (John 13:23). His complete conversion signifies that in the church of God, there should never be any racialist thoughts (Galatians 3:28). Such attitudes should not exist within the community, and they can be healed through the Spirit of God (Ephesians 4:3).

However, John reflects on his past perceptions of the Samaritans, recalling how he and the other disciples once viewed them with disdain (Luke 9:54). They had to pass through Samaria, and I once asked a professor, Howard Hendricks, about the significance of this journey. He provided an answer that has always resonated with me: Jesus had to go through Samaria because there was a woman there who was thirsty—just as He came for me and for you (John 4:4).

Jesus arrived at a town in Samaria called Sychar, near the field that Jacob had given to his son Joseph (John 4:5). I want to examine this scene through John’s eyes, the eyes of the angels in heaven, and ultimately through the eyes of Jesus. Gaining these perspectives can enhance our understanding of the passage.

When the disciples arrived, they were reluctant to enter Samaria, harboring contempt for its people (John 4:9). Jesus approached the town of Sychar, located between the tribal allotments of Ephraim and Manasseh, the sons of Joseph. This area lies between Mount Gerizim and Mount Ebal (Deuteronomy 11:29), and perhaps some of you have visited it. Jacob’s well is significant in this context (John 4:6).

In the Old Testament, many notable patriarchs found their brides at wells, indicating that this is a bridal story (Genesis 24:11; Genesis 29:9; Exodus 2:15). For instance, Rebecca, the bride of Isaac, was discovered at the well of Haran, and Rachel was seen by Jacob at the same well. Moses met Zipporah at the well of Midian. John’s narrative evokes these connections, particularly Jacob’s meeting with Rachel. He emphasizes that Jacob’s well was present (John 4:6).

As Jesus sat beside the well, He was wearied from His journey (John 4:6). John notes the time: it was about the sixth hour, which corresponds to high noon in Roman time (John 4:6). This detail is significant because it mirrors the moment when Rachel arrived at the well of Haran. The location of this well, given to the tribes of Joseph, aligns with Rachel, who was Jacob’s wife.

John’s storytelling sets the stage, prompting readers to remember when Jacob found Rachel (Genesis 29:10). Jacob had left his father and was rejected by his brother (Genesis 27:41), paralleling Jesus’ own experiences. Jacob had a vision of angels ascending and descending, a promise that Jesus later extends to Nathaniel (John 1:51).

The Encounter at the Well in Haran

In Genesis 29, Jacob arrives at the well of Haran, which has a heavy stone covering it that no man could move alone. It required a group of men to shift the stone (Genesis 29:2-3). Jacob waits by the well until the men arrive with their sheep, allowing them to move the stone together. As high noon approaches, Rachel arrives at the well, and her beauty captivates Jacob. Inspired by her presence, Jacob finds the strength to move the stone by himself to offer her water (Genesis 29:10).

Rachel then asks, “Are you greater than Jacob?” This question prompts reflection on whether there is a stone that Jesus had to move—one that no man could shift—so that He could provide us with living water.

This moment recalls Jacob’s love for Rachel, a love sparked by her beauty. Jacob ended up with two wives: Rachel, stunningly beautiful, and Leah, who was not as lovely (Genesis 29:16-17). Despite his circumstances, Jacob never found it in his heart to love Leah as he loved Rachel (Genesis 29:30).

At the well, Jesus sits, weary from His journey. It is noon, and the scene shifts to heaven, where angels observe the ministry of Jesus. They witness Jesus at the well, and the Father prepares to present to Him one who will represent His bride. The angels in heaven must wonder how the Father could choose a bride worthy of His Son, one who exceeds Rachel in beauty and purity, just as Jesus exceeds Jacob in character and holiness.

As Jesus sits at the well, the clock strikes 12. From the city, a woman approaches, and the angels are likely stunned. As she draws near, Jesus sees that she is not beautiful and knows her history—she is certainly not pure. Yet, she is the one chosen by the Father, and Jesus loves her for that choice.

He asks her for a drink, as His disciples have gone into the city to buy food (John 4:8). Alone with the Samaritan woman, she is startled. She understands the animosity between Jews and Samaritans and asks, “How is it that you, being a Jew, ask a drink from me, a woman of Samaria?” (John 4:9). The Gospel of John notes that Jews have no dealings with Samaritans, highlighting the contempt they hold for each other.

Jesus responds, “If you knew the gift of God, and who it is that says to you, ‘Give me a drink,’ you would have asked Him, and He would have given you living water” (John 4:10). This is a profound statement. No rabbi would speak to a woman alone, even an Israelite, and no Jew would converse with a Samaritan. Jesus risks His reputation for her sake.

Jesus sees the woman differently than others do. His genealogy includes Tamar, an Amorite, Rahab, the Canaanite, and Ruth, a Moabitess (Matthew 1:3-5). He understands her background and sees her through different eyes. The woman then asks, “How can you give me this living water? You have nothing to draw with, and the well is deep. Are you greater than our father Jacob?” (John 4:11-12). She poses this question with skepticism, not believing He could be greater than Jacob.

This question is crucial. John preserves it without a direct answer, yet the context suggests we should understand it. The woman identifies with her Jewish heritage and expresses faith that God will send a Messiah. Jesus replies, “Everyone who drinks of this water will be thirsty again. But whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:13-14). This living water is an artesian flood, reminiscent of Isaiah’s vision of springs of salvation that overflow and nourish the barren land (Isaiah 12:3). Is anyone here longing for this kind of living water?

The Thirst for Living Water

Anyone parched with the awareness of their own brokenness and sin? This message is meant to create in you a thirst for the life that only Jesus can give. You will miss the depth of this story if you cannot identify with this woman’s shame and see Jesus through her eyes.

The woman said to him, “Sir, give me this water so that I will not be thirsty or have to come here to draw water” (John 4:15). At this point, she is still thinking about some kind of special physical water. However, Jesus has elevated the conversation to a spiritual level.

Jesus said to her, “Go, call your husband and come here” (John 4:16). He knows she is not pure. The woman answered him, “I have no husband” (John 4:17). Here, she lies. All face lies.

When she says, “I have no husband,” Jesus could have reproved her harshly for her sin. Instead, he responds with grace. He acknowledges her statement, saying, “You are right in saying, ‘I have no husband,’ for you have had five husbands, and the one you have now is not your husband” (John 4:17-18). This reveals that Jesus is faithful and true, taking her slender statement and receiving it graciously. He invites all of us to confess our sins. If he can be that gracious to her, can he not be gracious to us?

The woman then said to him, “Sir, I perceive you are a prophet” (John 4:19). She tries to change the subject, which is typical in such conversations. She wants to discuss prophecy, a topic that often generates many questions at prophetic conferences. However, the most important truth is that if you have Jesus, you have everything you need. He holds the keys of heaven and earth, including life and death (Revelation 1:18). Therefore, we have nothing to fear. He can give us living water and fulfill our needs.

The woman continues, “Our fathers worshiped on this mountain,” pointing to Mount Gerizim, the mountain of blessing. “But you say that in Jerusalem is the place where people ought to worship” (John 4:20). She is asking a theological question about where to worship. Should it be at the temple in Jerusalem? Jesus knows that this temple is soon to be destroyed, with not one stone remaining upon another, just like Jericho (Matthew 24:2).

He understands that worship must be elevated beyond physical locations. It will soon become worship in spirit and truth (John 4:24). Jesus had already told the religious leaders, “Destroy this temple, and in three days I will raise it up,” referring to his own body (John 2:19). On resurrection morning, he becomes the foundation stone of the new temple, and we become living stones, as John the Baptist stated (Matthew 3:9).

God can raise up from these stones sons to Abraham (Luke 3:8). Here we are—sons and daughters who have inherited Abraham’s promises. We are being fitted together into a spiritual house that fills all of heaven and earth (1 Peter 2:5). Solomon, in his wisdom, built a house and declared it inadequate to contain God (1 Kings 8:27). Yet Jesus, who is greater than Solomon and greater than the temple, is building a temple that fills all of heaven and earth with living stones resting upon him.

He is the true temple. He is the third temple. He is the final eschatological temple.

The Encounter at the Well in Samaria

The woman said to him, “Sir, I perceive that you are a prophet. Our fathers worshipped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” Jesus replied, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is of the Jews.” (John 4:19-22) Here, Jesus defends biblical truth.

He continued, “But the hour is coming and now is here when the true worshippers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” (John 4:23-24) The woman responded, “I know that Messiah is coming.” This shows she has saving faith.

Who would have thought it? A woman with such a reputation expresses faith in the coming Messiah. “I know that Messiah, who is called Christ, is coming. When he comes, he will tell us all things.” (John 4:25) She cannot imagine that he is right there with her. Imagine that—the Messiah, the Son of God, came to her.

Perhaps this encounter happened through a faithful parent who shared the gospel, or maybe a friend, relative, or minister. Somehow, he came to her too and offered her living water, which she accepted. He came individually to each of us and offers eternal life. She says to him, not yet realizing he is the Messiah, “I know that Messiah is coming. When he comes, he will tell us all things.” (John 4:25)

Jesus replied, and this is crucial: “I who speak to you am.” (John 4:26) This phrase is the signature of God. He is the Messiah, but he is also God—the same Lord God who met Moses on the mountain. “I am. I who speak to you am.” He is the eternal word who created all things in the beginning.

The woman is a nondescript figure; we do not even know her name. She is a Samaritan woman with a difficult life. She had given up on marriage and was living in open sin with a man. Shamed and discarded, she could not come to the well at the usual time in the evening when other women would gather. Instead, she came at high noon. Who would have imagined that Jesus would speak to her?

“I who speak to you am him.” Just then, his disciples returned. This is John, the son of thunder. How did they respond? They marveled. They wondered and were speechless. “What in the world is he doing speaking to this woman, a Samaritan? No chaperone? Does he have no sense of his own reputation?”

What was his reputation when he came to us? How did heaven view that moment when he espoused himself to us? Knowing everything we have ever done, he knew all our sins and loved us anyway. He saw all our faults. As Courtney said, he saw our faults, but he also saw our need.

If anyone here is longing for this salvation, it is free. The waters of salvation overflow with mercy and grace. Anyone can come. To the shock and amazement of heaven and the angels, they marveled that he spoke with a woman. But no one asked, “What do you seek?” or “Why are you talking to her?” They were so shocked that they couldn’t speak.

Then something even more astounding happened. The woman left her water jar and went into the town. She had found her seventh love—the one who would never forsake her, who had espoused himself to her. She immediately left him to go into her city and tell anyone who was thirsty to come and meet a man. This is the bridal language of Christ, representing the bride of Christ and the new Jerusalem. “Come!” The Spirit and the bride say, “Come!” (Revelation 22:17) Anyone who is thirsty can come.

She went into the city, saying, “Come, meet a man who told me all that I ever did. Can this be the Christ?” (John 4:29) Many Samaritans from that town believed in him because of the woman’s testimony.

Look at what she did: she said, “Come, see a man who told me all that I ever did.” This is the one thing she never wanted to be brought up—the memory of her past. In a small village, everyone would have known. Yet, she boldly proclaimed, “Here’s a man who told me everything I ever did. Is he not the Christ?” Her shame had become her testimony.

We should not be ashamed of our past. We shouldn’t be ashamed of who we are in him. We share our stories so that others who are desperate might find hope. Many Samaritans from that town believed in him because of the woman’s testimony that he told her all she ever did.

He is being introduced as a Savior who is gracious, merciful, and kind—who can see beyond our faults. He sees our need, and because the Father has chosen us, he has set his love upon us forever. When the Samaritans came to him, they asked him to stay with them, and he stayed there two days. (John 4:40)

Remember in Revelation? Here is the mind that has wisdom. She has had a relationship with seven kings. Five have fallen. One is, and the other has not yet come. (Revelation 17:10) This refers to the complex history of the Samaritan people and their leaders. The symbolism of the seven kings reflects the tumultuous times and the spiritual struggle they faced.

In this context, Jesus reveals himself as more than just a prophet; he is the fulfillment of prophecy. He embodies the hope that the Samaritans and all people have longed for. The woman, once shamed and marginalized, becomes a messenger of this hope. Her testimony transforms her from a figure of scorn into a beacon of truth.

As she shares her experience, her words resonate with those in her town. They are drawn to the possibility that the Messiah has indeed come. The townspeople, intrigued by her boldness, leave their homes to seek out this man who knows everything about her yet offers her grace.

This moment illustrates the power of personal testimony. The woman’s encounter with Jesus becomes a catalyst for change, not only in her life but also in the lives of many others. The Samaritans, who were often looked down upon by the Jews, find acceptance and salvation through her proclamation.

Many Samaritans from that town believed in him because of the woman’s testimony. They came to Jesus, and after spending time with him, they declared, “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.” (John 4:42)

This declaration underscores the transformation that occurs when individuals encounter Christ. They move from skepticism to faith, recognizing Jesus as the true source of salvation.

The significance of this story lies in its message of inclusivity and redemption. Jesus breaks societal barriers by engaging with a Samaritan woman, demonstrating that his love and grace are available to all, regardless of their past.

This narrative encourages us to share our stories and embrace our past, knowing that it can lead others to find hope and salvation in Christ. The call to “come” resonates throughout the ages, inviting everyone to experience the joy of true worship in spirit and truth.

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