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Authors: George Eliot
Delphi Complete Works of George Eliot (Illustrated) (746 page)
BOOK: Delphi Complete Works of George Eliot (Illustrated)
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However natural it may appear that Jesus should avail himself of this susceptible side of the Samaritans, by opportunely announcing to them tlie messianic kingdom ; the aspect which the four evangelists bear to each other on flits subject must excite surprise.
Matthew has no occasion on which Jesus comes in contact with the Samaritans, or even mentions them, except in tlie prohibition above quoted; Mark is more neutral than Mattliew, and has not even that prohibition; Luke has two instances of contact, one of them unfavourable, the other favourable, together with the parable in wincli Jesus presents a Samaritan as a model, and his approving notice of
* Antia. xx. vi. 1. For some rabbinical rules not quite in accordance with this, see
JESUS AS THE MESSIAH. 321
the gratitude of one whom he had healed ; John, finally, has a narrative in which Jesus appears in a very intimate and highly favourable relation to the Samaritans. Are all tliese various accounts well-founded ? If so, how could Jesus at one time prohibit his disciples from including tlie Samaritans in the messianic plan, and at another time, himself receive them witliout hesitation ? Moreover, if tlie chronological order of the evangelists deserve regard, the ministry of Jesus in Samaria must have preceded tlie prohibition contained in his instructions to his disciples on their first mission.
For the scene of tliat mission being Galilee, and there being no space for its occurrence during the short stay which, according- to the fourth
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evangelist, Jesus made in tliat province before tlie first passover (ii.
1-13.), it must be placed after that passover ; and, as the visit to Samaria was made on Ills journey, after tliat visit also. How, then, could Jesus, after having with tlie most desirable issue, personally taught in Samaria, and presented himself as tlie Messiah, forbid his disciples to carry thither their messianic tidings ? On the other hand, if tlie scenes narrated bv John occurcd after the command recorded by Mattliew, tlie disciples, instead of wondering tliat Jesus talked so earnestly with a woman (John iv, 27.), ought rather to have wondered that lie lield any converse with a Samaritan*
Since then of tlie two extreme narratives at least, in Matthew and John, neither presupposes the other, we must eitlier doubt the autlienticity of the exclusive command of Jesus, or of his connexion with the inhabitants of Samaria.
Li flits conflict between the gospels, we have again the advantage of appealing to tlie Book of Acts as an umpire. Before Peter, at the divine instigation, had received the first fruits of tlie Gentiles into tlie Messiah’s kingdom, Philip tlie deacon, being driven from Jerusalem by the persecution of which Stephen’s deatli was tlie commencement, journeyed to the city of Samaria, wliere lie preached Christ, and by miracles of all kinds won tlie Samaritans to the faith, and to the reception of baptism (Acts viii. 5 ff.). This narrative is a complete contrast to tliat of the first admission of tlie Gentiles:
while in the one tliere was need of a vision, and a special intimation from tlie Spirit, to bring Peter into communication with the heathens; in tlie other, Philip, witliout any precedent, unhesitatingly baptizes tlie Samaritans. And lest it should bo said that the deacon was perhaps of a more liberal spirit than tlie apostle, we have Peter himself coming forthwith to Samaria in company with Jolm,-an incident which forms another point of opposition between tlie two narratives ; for, wliile the ‘first admission of tlie Gentiles makes a highly unfavourable impression on the mother church at Jerusalem, the report tliat Samaria had received the -word of God meets with so warm an approval there, tliat the two most distinguished apostles are commissioned to confirm and consummate tlie work begun by Philip. The tenor of this proceeding makes it
M. r>
THE LtFE OF JESUS.
not improbable that there was a precedent for it in the conduct of Jesus, or at least a sanction in his expressions.
The narrative in tlie fourth Gospel (iv.) would form a perfect precedent in the conduct of Jesus, but we have yet to examine whether it bear the stamp of historical credibility. We do not, with the author of tlie Probabilia, stumble at the designation of tlie locality, and tlie opening of tlie conversation between Jesus and tlie woman;* but from v. 16 inclusively, there are, as impartial expositors confess,! many grave difficulties. Tlie woman had entreated Jesus to give lier of tlie water which was for ever to extinguish thirst, and Jesus immediately says, Go, call thy husband. Why so ? It has been said that Jesus, well knowing that tlie woman had no lawful husband, sought to shame her, and bring her to repcntance.t Lucke, disapproving the imputation of dissimulation to Jesus, conjectures tliat, perceiving the woman’s dulness, lie hoped by summoning her husband, possibly her superior in intelligence, to create an opportunity for a more beneficial conversation. But if Jesus, as it presently appears, knew tliat tlie woman had not at tlie time any proper husband, lie could not in earnest desire her to summon him; and if, as Liicke allows, lie had tliat knowledge in a supernatural manner, it could not be liidden from him, wlio knew wliat was in man, tliat slie would be little inclined to comply with Ills injunction.
If however, lie liad a prescience tliat what lie required would not be done, tlie injunction was a feint, and liad some latent object. But tliat this object was the penitence of the woman there is no indication in the text, for the ultimate effect on her is not shame and penitence, but faith in the prophetic insight of Jesus (v.
If however, lie liad a prescience tliat what lie required would not be done, tlie injunction was a feint, and liad some latent object. But tliat this object was the penitence of the woman there is no indication in the text, for the ultimate effect on her is not shame and penitence, but faith in the prophetic insight of Jesus (v.
19). And this was doubtless what Jesus wislicd, for the narrative proceeds as if lie liad attained his purpose witli the woman, and the issue corresponded to the design. The difficulty here lies, not so much in wliat Lucke terms dissimulation,-since this comes under the category of blameless temptation (rretpa^ctv), elsewhere occuring,-as in tlie violence with wliicli Jesus wrests an opportunity for tlie display of his prophetic gifts.
By a transition equally abrupt, the woman urges the conversation to a point at which the Messiahship of Jesus may become fully evident. As soon as slie lias recognized Jesus to be a prophet, she hastens to consult him on the controversy pending between tlie Jews and Samaritans, as to tlie place appropriated to tlie true worship of God (v. 20.). That so vivid an interest in tins national and religious question is not consistent with tlie limited mental and circumstantial condition of the woman, the majority of modern commentators virtually confess, by their adoption of tlie opinion, tliat her drift in this remark was to turn away tlie conversation from her own affairs.f If then tlie implied query concerning tlie place for the true worship of God, had no serious interest for the woman, but was prompted by
* Rr<.t^1,nn;rl»r nt «nn S 4.7 fl- 97 f.+ Lueke.
1. S. 520 ffit Tholuck, in loo.
1. S. 520 ffit Tholuck, in loo.
JESCS AS THE MESSIAH.
a false shame calculated to liinder confession and repentance, those expositors should remember wliat they elsewhere repeat to satiety,*
that in tlie gospel of Jolin tlie answers of Jesus refer not so much to the ostensible meaning of questions, as to the under current of feeling of which they are tlie indications. In accordance witli this method, Jesus should not have answered the artificial question of tlie woman as if it had been one of deep seriousness; he ought rather to have evaded it, and recurred to tlie already detected stain on her conscience, which slie was now seeking to lilde, in order if possible to bring lier to a full conviction and open avowal of her guilt. But the fact is that the object of tlie evangelist was to show that Jesus liad been recognized, not merely as a prophet, but as the Messiah, and lie believed tliat to turn tlie conversation to the question of the legitimate place for the worship of God, the solution of which was expected from the Messiah,’)” would best conduce to tliat end.
Jesus evinces (v. 17.) an acquaintance witli the past history and present position of tlie woman.
Tlie rationalists have endeavoured to explain this by the supposition, tliat wliile Jesus sat at the well, and tlie woman was advancing from tlie city, some passer-by liinted to him that lie liad better not engage in conversation with her, as slie was on the watch to obtain a sixtli husband. { But not to insist on the improbability tliat a. passer-by sliould hold a colloquy witli Jesus on tlie character of an obscure woman, tlie friends as well as tlie enemies of the fourth gospel now agree, that every natural explanation of that knowledge on tlie part of Jesus, directly counteracts tlie design of the evangelist.§ For according to him, the disclosure which Jesus makes of his privity to the woman’s intimate concerns, is tlie immediate cause, not only for lier own faitli in him, but of that of many inhabitants of tlie city (v. 39.), and lie obviously intends to imply that they were not too precipitate in receiving him as a prophet, on tliat ground alone. Thus in tlie view of the evangelist, tlie knowledge in question was an effluence of tlie higher nature of Jesus, and modern supranaturalists adhere to tills explanation, adducing in its support the power which John attributes to him (ii.
Tlie rationalists have endeavoured to explain this by the supposition, tliat wliile Jesus sat at the well, and tlie woman was advancing from tlie city, some passer-by liinted to him that lie liad better not engage in conversation with her, as slie was on the watch to obtain a sixtli husband. { But not to insist on the improbability tliat a. passer-by sliould hold a colloquy witli Jesus on tlie character of an obscure woman, tlie friends as well as tlie enemies of the fourth gospel now agree, that every natural explanation of that knowledge on tlie part of Jesus, directly counteracts tlie design of the evangelist.§ For according to him, the disclosure which Jesus makes of his privity to the woman’s intimate concerns, is tlie immediate cause, not only for lier own faitli in him, but of that of many inhabitants of tlie city (v. 39.), and lie obviously intends to imply that they were not too precipitate in receiving him as a prophet, on tliat ground alone. Thus in tlie view of the evangelist, tlie knowledge in question was an effluence of tlie higher nature of Jesus, and modern supranaturalists adhere to tills explanation, adducing in its support the power which John attributes to him (ii.
24 f.), of discerning wliat. is in man without tlie aid of external testimony. || But tills does not meet the case; for Jesus here not only knows wliat is in the woman,-lier present equivocal state of mind towards him wlio is not lier liusband,-he lias cognizance also of
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the extrinsic fact tliat slie lias liad five husbands, of whom we cannot suppose that eacli liad left a distinct image in her mind traceable by the observation of Jesus. That by means of tlie ^.uietrative acumen witli which he scrutinized the hearts of those with wliom lie had to do, Jesus sliould also have a prophetic insight into his own messianic destiny, and tlie fortunes of his kingdom, may under a certain view of his person appear probable, and in any case must be deemed
* E. g. Tholuck, iu may passages,
•)• Comp. Scliiittgen, horae, i. S.970 f. Wetstein, S. 8G3.+ Pauhis. Lphpn.Ipi.ii 1 a 1 (“? • f.^^^t i ;” l- 2 <-•„„,„ m.i,.,....,.. ;..
•)• Comp. Scliiittgen, horae, i. S.970 f. Wetstein, S. 8G3.+ Pauhis. Lphpn.Ipi.ii 1 a 1 (“? • f.^^^t i ;” l- 2 <-•„„,„ m.i,.,....,.. ;..
324 THE LIFE OF JESUS.
in the higliest degree dignified; but that he should be acquainted, even to the most trivial details, with the adventitious history of obscure individuals, is an idea that degrades him in proportion to the exaltation of his prophetic dignity. Sucli empirical knowing/ness (not omniscience) would moreover anniliilate the human consciousness which the orthodox view supposes to co-exist in Jesus.* But the possession of tills knowledge, however it may clash with our conception of dignity and wisdom, closely corresponds to the Jewish notion of a prophet, more especially of tlie Messiah; in the Old Testament, Daniel recites a dream of Nebuchadnezzar, which that monarch himself had forgotten (Dan. ii.); in the Clementine Homilies, the true prophet is 6 TrdvrorE ndvra £(d(i»c- ra [IKV yeyovoTa (if sysVSTO, -u. 6e yivopsva wg yive-ai,, ~a 6e iadfieva &)(,• ‘Karat •^ and the rabbins number such a knowledge of personal secrets among the signs of the Messiah, and observe that from tlie want of it, Bar-Cocheba was detected to be a pseudo-Messiah.^
Farther on (v. 23.) Jesus reveals to tlie woman what IIase terma the sublimest principle of his religion, namely, that tlie service of God consists in a life of piety; tells her that all ceremonial worship is about to be abolished; and tliat lie is tlie personage who will effect tills momentous cliange, tliat is, the Messiah. We have already shown it to be improbable that Jesus, wlio did not give his disciplea to understand that lie •vf&s tlie Messiali until a comparatively late period, should make an early and distinct disclosure on the subject to a Samaritan woman. In what respect was she worthy of a communication more explicit tlian ever fell to the lot of the disciples ?
What could induce Jesus to send roaming into tlie futurity of religious history, tlie contemplation of a woman, whom lie sliould rather have induced to examine herself, and to ponder on the corruptions of her own heart ? Nothing but the wish to elicit from her, at any cost, and without regard to her moral benefit, an acknowledgement, not only of his prophetic gifts, but of his Messiahship;
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