Readings
Micah 6:6-8
What does the
Lord require of
you?
With what shall
I come before
the Lord and bow
down before the
exalted God?
Shall I come
before him with
burnt offerings,
with calves a
year old? Will
the Lord be
pleased with
thousands of
rams, with ten
thousand rivers
of oil? Shall I
offer my
firstborn for my
transgression,
the fruit of my
body for the sin
of my soul? He
has showed you,
O mortal, what
is good. And
what does the
Lord require of
you but to act
justly, and to
love mercy, and
to walk humbly
with your God.
John 4:4-24
Jesus talks with
a Samaritan
woman
Jesus had to go
through Samaria.
So he came to a
Samaritan town
called Sychar,
near the plot of
ground Jacob had
given to his son
Joseph. Jacob's
well was there,
and Jesus, tired
out by his
journey, sat
down by the
well. It was
about the sixth
hour.
A Samaritan
woman came to
draw water, and
Jesus said to
her, "Give me a
drink." (His
disciples had
gone to the town
to buy food.)
The Samaritan
woman said to
him, "You are a
Jew and I am a
Samaritan woman.
How can you ask
me for a drink?"
(For Jews do not
associate with
Samaritans.)
Jesus answered
her, "If you
knew the gift of
God and who it
is that asks you
for a drink, you
would have asked
him and he would
have given you
living water."
"Sir," the woman
said, "you have
nothing to draw
with and the
well is deep.
Where can you
get this living
water? Are you
greater than our
father Jacob,
who gave us the
well and drank
from it himself,
as did also his
sons and his
flocks and
herds?"
Jesus answered,
"Everyone who
drink this water
will be thirsty
again, but those
who drink the
water I give
them will never
be thirsty.
Indeed, the
water I give
them will become
in them a spring
of water welling
up to eternal
life."
The woman said
to him, "Sir,
give me this
water so that I
won't get
thirsty and have
to keep coming
here to draw
water."
He told her,
"Go, call your
husband and come
back."
"I have no
husband," she
replied.
Jesus said to
her, "You are
right in saying,
'I have no
husband'; for
you have had
five husbands,
and the man you
have now is not
your husband.
What you have
said is quite
true."
"Sir," the woman
said, "I can see
that you are a
prophet. Our
fathers
worshiped on
this mountain,
but you Jews
claim that the
place where we
must worship is
in Jerusalem."
Jesus declared,
"Believe me,
woman, the hour
is coming when
you will worship
the Father
neither on this
mountain nor in
Jerusalem. You
worship what you
do not know; we
worship what we
do know, for
salvation is
from the Jews.
Yet the hour is
coming, and is
now here, when
the true
worshipers will
worship the
Father in spirit
and truth, for
they are the
kind of
worshipers the
Father seeks.
God is spirit,
and his
worshipers must
worship in
spirit and in
truth."
Arcana Coelestia
#1083 Inner
and outer
worship
Where there is a
church, there
must be an inner
level and an
outer level,
since human
beings, who
are the
church, has both
an inner self
and an outer
self. . . .
The inner level
of the ancient
church involved
everything
relating to
kindness and the
faith that comes
from it, all
humbleness, all
worship of the
Lord that comes
from kindness,
every good
feeling toward
the neighbor,
and other
qualities like
these. The
outward aspects
of that church
were sacrifices,
drink offerings,
and many other
things. All of
them looked to
the Lord and
kept him in view
by what they
represented. So
the inner things
were within the
outward ones,
and they made
one church.
The inner
aspects of the
Christian church
are just the
same as those of
the ancient
church, but the
outward
expression has
changed.
Sacrifices and
such been
replaced by
symbolic rituals
that look to the
Lord in a
similar way. So
in the Christian
church the inner
and outer levels
also make one.
Sermon
The hour is
coming, and is
now here, when
the true
worshipers will
worship the
Father in spirit
and truth, for
they are the
kind of
worshipers the
Father seeks.
God is spirit,
and his
worshipers must
worship in
spirit and in
truth. (John
4:23, 24)
If you look at
the front of
your service
bulletin, you
will see that it
says, in great
big letters,
"Sunday Morning
Worship."
However, in the
spirit of full
disclosure, I
feel compelled
to inform you
that this
headline verges
on false
advertising. We
have become very
accustomed to
thinking that
what we are
doing in church
every Sunday is
worshiping the
Lord. That may
or may not be
true. And even
if it is
true, it is true
in a secondary
sense. There's
an old
advertising
slogan, "Sell
the sizzle, not
the steak." What
we do here in
church on Sunday
may be the
sizzle of
worship, but it
is definitely
not the steak.
This issue is
central to
Jesus'
conversation
with the
Samaritan woman
at the well in
Sychar. In
reading the
story, we may
tend to focus on
the water in the
well versus the
"living water"
that "wells up
to eternal
life." And of
course, that is
a central theme
of the story.
Yet it is
leading up to
something even
more central.
In the geography
of New Testament
Palestine, there
were three
political
divisions. In
the south was
the region of
Judea, taking
its name from
the Jews.
Jerusalem was in
this region, and
it is where the
bulk of the
Jewish people
lived. These
were the Jews of
the former
southern kingdom
of Old Testament
times, who had
been taken
captive to
Babylon and then
returned seventy
or more years
later, to
rebuild the
temple and
re-institute
their rituals,
sacrifices, and
overall
religious life.
Judea, and
especially
Jerusalem, was
the center of
that Jewish
religious life.
At the northern
end of Palestine
was Galilee. As
far as the
Judeans were
concerned,
Galilee was the
boondocks--a
rough-and-ready
place where the
more adventurous
Jews might go to
live. And yet,
Galilee was, in
fact, much more
of a crossroads,
and much more
cosmopolitan,
than Judea. The
southern region
of Judea was
mountainous and
forbidding to
travelers, and
off the beaten
track of the
trade and travel
routes of the
day. Galilee, on
the other hand,
lay right across
some of the most
well-traveled
routes. So
Galilee was
where Jews met
and lived with
people of all
different
backgrounds and
nationalities.
Between the two
was Samaria.
Travelers from
and to other
parts of the
ancient world
did also pass
through Samaria,
but not through
its center as
they did through
Galilee.
However, anyone
traveling from
Judea to Galilee
had to pass
through
Samaria--and,
like Jesus
traveling
through Sychar,
would likely go
right through
the heart of
Samaria.
Now to the Jews,
the Samaritans
were neither
fish nor fowl.
That was their
problem. The
Samaritans were,
in fact, a mix
of Jewish and
non-Jewish
ancestry. When
the people of
the northern
kingdom of
Israel were
taken captive by
Assyria in Old
Testament times,
all the nobles,
the educated,
and the skilled
were carried off
into exile in a
foreign land,
where they
apparently
melted into the
local population
and were never
heard from
again. But
moving the
entire
population was
too large a task
for a conquering
empire, so the
poor and
unskilled were
generally left
in the land,
while the ruling
and skilled
classes of other
conquered
nations were, in
turn, imported
from their
native lands.
This was a
standard way of
breaking the
resistance of
conquered
peoples and
making sure
that, displaced
as they were in
unfamiliar
territory, they
would have
neither the will
nor the means to
rebel.
As a result of
this practice,
and Israel's
history in
relation to it,
the Samaritans
were, as I said,
a mix of Jewish
and non-Jewish
ancestry. As a
result, their
religious life
was a mix of
Jewish and
non-Jewish
practices. This
is reflected in
the story, in
which the
Samaritan woman
at the well
recognizes Jacob
as her ancestor,
and yet she
relates how her
ancestors
worshiped on the
nearby mountain,
whereas the
worship of the
Jews was
restricted to
the city of
Jerusalem--where
the temple was.
This mix of
Jewish and
non-Jewish
ancestry and
practices was
precisely why
the Jews held
the Samaritans
in contempt.
Central to
Jewish religion
and life was
keeping both the
stock and the
religion pure.
Jews were
strictly
forbidden to
intermarry with
people of other
nations and
religions. The
only
circumstances
under which they
were permitted
to do so were
when their
intended spouse
completely
renounced the
old religion and
practices, and
became a fully
believing and
practicing Jew.
The Jews were
also strictly
forbidden to mix
their own
religious
practices with
those of any
other
nation--which
would have
involved
worshiping other
gods besides
Jehovah, the God
of the Jews. The
Samaritans had
both
intermarried
with gentiles
and mixed Jewish
and gentile
religious
practices.
Therefore, to a
devout Jew of
Jesus' day, they
were to be
condemned and
shunned.
This was the
religious and
political
context in which
Jesus'
conversation
with the
Samaritan woman
took place. This
is the
background of
the woman saying
to Jesus, "You
are a Jew and I
am a Samaritan
woman. How can
you ask me for a
drink?" This
woman was used
to being avoided
and condemned by
Jews, and
couldn't quite
get her mind
around this
Jewish rabbi
asking her for a
drink. In
particular, the
Jews would not
share dishes and
other utensils
with Samaritans;
so for Jesus to
take a drink out
of the woman's
pitcher would
have been a
violation of
Jewish religious
traditions.
Therefore, right
from the start
of the
conversation,
when Jesus said
to the woman,
"Give me a
drink," she
became acutely
aware that this
was no ordinary
Jew.
This,
apparently, was
no ordinary
Samaritan
either. This
woman (we are
never given her
name) was eager
to engage the
unorthodox
Jewish rabbi in
religious
conversation.
And Jesus drew
her deeper and
deeper into it.
First, as they
conversed by
Jacob's well, he
began lifting
her mind above
material things
by his talk of
living water
welling up to
eternal life.
The woman did
not understand
at first,
thinking he was
still talking
about literal
water that she
could drink with
her physical
mouth to satisfy
her physical
thirst. But that
was not the kind
of water Jesus
was talking
about.
Then Jesus began
to show her that
his knowledge
extended beyond
the realm of the
ordinary. "Go,
call your
husband and come
back," he said
to her. "I have
no husband," she
replied. Jesus
said to her,
"You are right
in saying, 'I
have no
husband'; for
you have had
five husbands,
and the man you
have now is not
your husband.
What you have
said is quite
true." And then:
"Sir, I can see
that you are a
prophet."
Now that the
woman began to
realize that she
was indeed
talking with no
ordinary
teacher, but
with a man who
saw beyond the
surface of
things to the
realities within
and beyond, she
brought up an
issue that was a
major religious
stumbling block
between the Jews
and the
Samaritans. "Our
fathers
worshiped on
this mountain,"
she said," but
you Jews claim
that the place
where we must
worship is in
Jerusalem."
This gave Jesus
the opening to
offer the
teaching that is
our theme for
this morning:
"Believe me,
woman, the hour
is coming when
you will worship
the Father
neither on this
mountain nor in
Jerusalem. You
worship what you
do not know; we
worship what we
do know, for
salvation is
from the Jews.
Yet the hour is
coming, and is
now here, when
the true
worshipers will
worship the
Father in spirit
and truth, for
they are the
kind of
worshipers the
Father seeks.
God is spirit,
and his
worshipers must
worship in
spirit and in
truth."
This was
certainly not
accepted Jewish
teaching--a fact
that the
Samaritan woman
could not have
missed. In the
story line of
the Hebrew
Bible, Jerusalem
increasingly
becomes the
focus as the
only place
where the Jews
were permitted
to engage in
their worship of
burnt offerings
and other
sacrifices.
Engaging in
sacrifice and
ritual worship
anywhere else
was strictly
forbidden. Yet
now Jesus was
saying that not
only was the
time coming, but
was now here,
when the true
worshipers would
worship neither
on the mountain,
as the
Samaritans did,
nor in
Jerusalem, as
the Jews did.
This new form of
worship would
transcend all
the outward
customs and
rituals of Jew
and non-Jew
alike. This new
form of worship
would not
consist in
ritual actions.
Instead, the
true worshipers
would worship
"in spirit and
in truth."
Ah! Now we are
finally getting
back to where we
started! Worship
as ritual--what
we do here in
church--versus
worship in
spirit and in
truth.
The Samaritan
woman and the
Jews both shared
a common
attitude toward
worship. Worship
was a ritual
that one engaged
in. You did it
on a mountain,
or in a temple,
and it involved
various
prescribed words
and actions. We
Christians of
today tend to
think the same
way about
worship. But
listen to what
Swedenborg has
to say about
this:
People who
thought that
divine worship
consisted in
sacrifices,
and in
religious
ceremonies and
rules--which
represented
the spiritual
and heavenly
realities of
the Lord's
kingdom--were
concerned with
external
things. Those
who thought
that divine
worship also
consisted in
the heavenly
and spiritual
realities that
were
represented
were concerned
with internal
things. It is
similar today.
Some people
think that
divine worship
consists in
going to
church,
listening to
sermons,
attending the
Holy Supper,
and doing
these things
devoutly--yet
think of them
merely as
duties to be
done regularly
because they
have been
instituted and
commanded.
These people
belong to the
external
church.
Others,
however, also
believe that
such duties
should be
attended to,
but that the
essential
element of
worship is the
life of faith,
which is
kindness
towards the
neighbor and
love to the
Lord. These
people belong
to the
internal
church. (Arcana
Coelestia
#8762)
In another
place, he
expands on this
meaning of true
worship:
True worship
consists in
engaging in
useful
services, and
thus in
showing
kindness.
Anyone who
thinks that
serving the
Lord means
merely going
to church
regularly,
listening to
the preaching,
and saying
prayers, and
that this is
enough, is
very much
mistaken. True
worship of the
Lord means
engaging in
useful
service. This
service,
during our
life in the
world,
involves the
proper
fulfillment of
our duties,
whatever our
position may
be. In other
words, it
involves
serving our
country, our
community, and
our neighbor
with all our
heart. It also
involves
honest
dealings with
our fellow
human beings,
and the
conscientious
performance of
our duties,
with full
consideration
each person's
character.
These useful
deeds are the
primary way of
showing
"charity" (or
kindness), and
the primary
way of
worshiping the
Lord. Going to
church
regularly,
listening to
sermons, and
saying our
prayers is
also
necessary; but
without useful
deeds these
things have no
value at all,
for they do
not form our
life, but
rather teach
what our life
ought to be
like. (Arcana
Coelestia
#7038)
These passages
from
Swedenborg's
writings, as
long as they
are, represent a
far larger body
of teachings
about worship,
all of which
center around
this concept:
"Inner worship,
which is from
love and
kindness, is
real worship.
Without this,
outer worship is
not worship at
all" (Arcana
Coelestia
#1175). Or to
put it in more
practical terms,
"True worship of
the Lord
consists in
living according
to his
commandments.
This is also
true love of God
and true faith
in him" (Arcana
Coelestia#10143.5).
Now, at last, we
can understand
those strange
and mysterious
words of Jesus
to the Samaritan
woman at Jacob's
well. Going to
church,
listening to
sermons, and
offering
prayers, as
useful as they
are in reminding
us of the Lord
and his presence
and teachings,
are not in
themselves true
worship. To
worship the Lord
in spirit and in
truth is to love
him with all our
heart, mind,
soul, and
strength, and to
love our
neighbor as
ourselves (Luke
10:27). And as
Jesus said, "If
you love me, you
will keep my
commandments"
(John 14:15).
The hour is
coming, and is
now here, when
the true
worshipers will
worship the
Father in spirit
and truth. And
we worship the
Father in spirit
and truth when
our gathering
here in worship
is part of a
wider life that
is fully devoted
to living in the
way that the
Lord has taught
us: serving one
another from
love, and with
joy. Amen.
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