We analyze. You decide!
"No lie can live forever." Thomas Carlyle

An Analysis of the Literary Dependency
of The Desire of Ages, Chapter 19

      Some critics have accused Ellen White of plagiarizing the contents of The Desire of Ages from the writings of various authors. But, did she really? Below is an analysis of the alleged comparisons.

      One problem with those who are "victims" of parallelomania is that they confuse the mere presence of a few words in both texts as being evidence of plagiarism. They completely overlook the context and meaning of the words that are similar, an even more importantly, the far greater number of words that are dissimilar.

      It has been noted by students of plagiarism that one can make a work look plagiarized when it is not by carefully using ellipses and discarding all the material that is different. What we want to do is determine whether the critics did a fair analysis, or whether their comparisons actually distorted reality. Accordingly, we have coded the text so that you, the reader, can easily come to your own conclusion.  Paragraphs that are not coded means that neither the critics, nor Dr. Veltman and his team of researchers, could not, or did not, find anything worthy of note.

Color Key

Material in Ellen G. White that is an exact, word-for-word match to her alleged source.

Material in Ellen G. White that is similar to her alleged source.

Words that are either an exact, or similar, match of the source, but are also an exact, or similar, match to Biblical material.

Material that is represented in either Rea's book or Dr. Veltman's study by an ellipsis.

Material dropped from the beginning or end of the paragraph of the alleged source in Rea's book.

Material clipped from the beginning or end of a sentence in Rea's book, without giving the reader any indication of such. (Either a capital letter or a period appears where it should not, hiding the fact that material is missing.)

Material that was mis-capitalized or mis-abbreviated in Rea.

      Typical author's caveat: all errors are, of course, mine. If you find any errors please let me know and I'll fix them.

W. Hanna The Life of Christ. (1863) Ellen G. White The Desire of Ages. (1898)
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      Their morning's walk had carried Jesus and his disciples across or along the plain of Mukhna to the entrance of that narrow valley which lies between Mounts Ebal and Gerizim. Here, upon a spur of the latter height, which runs out into the plain, was Jacob's Well; the town of Sychar, the ancient Shechem, the modern Nablous lying about a mile and a half away, up in the valley, at the base of Gerizim. It was the sixth hour--our twelve o'clock--and the Syrian sun glared hotly upon the travellers. Wearied with the heat of the day and the toil of the morning, Jesus sat down* by the wellside, while his disciples went on to Sychar to make the necessary purchases. As Jesus is sitting by the well alone, a woman of Samaria approaches. He fixes his eye upon her as she comes near; watches her as she proceeds to draw the water, waiting till the full pitcher is upon the well-mouth, and then says to her, "Give me to drink." He is a Jew; she knows it by his dress and speech. Yet, as one willing to be indebted to her, he asks a favor at her hands; a favor for which, if his looks do not belie him, he will be grateful. Not as one unwilling to grant the favor, but surprised at its being asked, her answer is: "How is it that thou, being a Jew, askest drink of me, who am a woman of Samaria?" He will answer this question, but not in the way that she expects. The manner of his dispensation of the great gift he came from heaven to bestow stands embodied in the words: "Thou wouldst have asked, and I would have given thee the living water."

* see page 194 in Desire of Ages

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At Jacob's Well

[This chapter is based on John 4:1-42.]

      On the way to Galilee Jesus passed through Samaria. It was noon when He reached the beautiful Vale of Shechem. At the opening of this valley was Jacob's well. Wearied with His journey, He sat down here to rest while His disciples went to buy food.

      The Jews and the Samaritans were bitter enemies, and as far as possible avoided all dealing with each other. To trade with the Samaritans in case of necessity was indeed counted lawful by the rabbis; but all social intercourse with them was condemned. A Jew would not borrow from a Samaritan, nor receive a kindness, not even a morsel of bread or a cup of water. The disciples, in buying food, were acting in harmony with the custom of their nation. But beyond this they did not go. To ask a favor of the Samaritans, or in any way seek to benefit them, did not enter into the thought of even Christ's disciples.

      As Jesus sat by the well side, He was faint from hunger and thirst. The journey since morning had been long, and now the sun of noontide beat upon Him. His thirst was increased by the thought of the cool, refreshing water so near, yet inaccessible to Him; for He had no rope nor water jar, and the well was deep. The lot of humanity was His, and He waited for someone to come to draw.

      A woman of Samaria approached, and seeming unconscious of His presence, filled her pitcher with water. As she turned to go away, Jesus asked her for a drink. Such a favor no Oriental would withhold. In the East, water was called "the gift of God." To offer a drink to the thirsty traveler was held to be a duty so sacred that the Arabs of

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the desert would go out of their way in order to perform it. The hatred between Jews and Samaritans prevented the woman from offering a kindness to Jesus; but the Saviour was seeking to find the key to this heart, and with the tact born of divine love, He asked, not offered, a favor. The offer of a kindness might have been rejected; but trust awakens trust. The King of heaven came to this outcast soul, asking a service at her hands. He who made the ocean, who controls the waters of the great deep, who opened the springs and channels of the earth, rested from His weariness at Jacob's well, and was dependent upon a stranger's kindness for even the gift of a drink of water.

      The woman saw that Jesus was a Jew. In her surprise she forgot to grant His request, but tried to learn the reason for it. "How is it," she said, "that Thou, being a Jew, askest drink of me, which am a woman of Samaria?"

      Jesus answered, "If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water." You wonder that I should ask of you even so small a favor as a draught of water from the well at our feet. Had you asked of Me, I would have given you to drink of the water of everlasting life.

      The woman had not comprehended the words of Christ, but she felt their solemn import. Her light, bantering manner began to change. Supposing that Jesus spoke of the well before them, she said, "Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water? Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself?" She saw before her only a thirsty traveler, wayworn and dusty. In her mind she compared Him with the honored patriarch Jacob. She cherished the feeling, which is so natural, that no other well could be equal to that provided by the fathers. She was looking backward to the fathers, forward to the Messiah's coming, while the Hope of the fathers, the Messiah Himself, was beside her, and she knew Him not. How many thirsting souls are today close by the living fountain, yet looking far away for the wellsprings of life! "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) . . . The word is nigh thee, even in thy mouth, and in thy heart: . . . if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved." Rom. 10:6-9.

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      Jesus did not immediately answer the question in regard to Himself, but with solemn earnestness He said, "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."

      He who seeks to quench his thirst at the fountains of this world will drink only to thirst again. Everywhere men are unsatisfied. They long for something to supply the need of the soul. Only One can meet that want. The need of the world, "The Desire of all nations," is Christ. The divine grace which He alone can impart, is as living water, purifying, refreshing, and invigorating the soul.

      Jesus did not convey the idea that merely one draft of the water of life would suffice the receiver. He who tastes of the love of Christ will continually long for more; but he seeks for nothing else. The riches, honors, and pleasures of the world do not attract him. The constant cry of his heart is, More of Thee. And He who reveals to the soul its necessity is waiting to satisfy its hunger and thirst. Every human resource and dependence will fail. The cisterns will be emptied, the pools become dry; but our Redeemer is an inexhaustible fountain. We may drink, and drink again, and ever find a fresh supply. He in whom Christ dwells has within himself the fountain of blessing,--"a well of water springing up into everlasting life." From this source he may draw strength and grace sufficient for all his needs.

      As Jesus spoke of the living water, the woman looked upon Him with wondering attention. He had aroused her interest, and awakened a desire for the gift of which He spoke. She perceived that it was not the water of Jacob's well to which He referred; for of this she used continually, drinking, and thirsting again. "Sir," she said, "give me this water, that I thirst not, neither come hither to draw."

      Jesus now abruptly turned the conversation. Before this soul could receive the gift He longed to bestow, she must be brought to recognize her sin and her Saviour. He "saith unto her, Go, call thy husband, and come hither." She answered, "I have no husband." Thus she hoped to prevent all questioning in that direction. But the Saviour continued, "Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly."

      The listener trembled. A mysterious hand was turning the pages of her life history, bringing to view that which she had hoped to keep for-

Hanna, page 141

      Foreseeing the peril to which he might be exposed, Jesus, "when he knew how the Pharisees had heard that he made and baptized more disciples than John, left Judea and departed again into Galilee," his nearest and most direct route lay through the central district of Samaria. This district was inhabited by people of a foreign origin, and with a somewhat curious history. When the king of Assyria carried the Ten Tribes into captivity, it is said that, in order to fill the void which their exile created, he brought "men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria and dwelt in the cities thereof." 2 Kings 17:24. These certainly were idolaters, worshiper of a strange med-

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ley of divinities, and brought with them their old faiths to their new home. Shortly after their settlement, a frightful plague visited them, and it occurred to themselves, or was suggested by the neighboring Israelites, that it had fallen upon them because of their not worshipping the old divinity of the place. In their alarm they sent an embassy to their monarch, who, either humoring or sharing their fears, sent one of the captive Jewish priests to instruct them in the Israelitish faith. This faith they at once accepted and professed, combining it with their old idolatries: "They feared the Lord," we are told, "and served their graven images." 2 Kings 17:41. Gradually, however, they were weaned from their ancient superstitions. When, under the decree of Cyrus, the captives of Judah and Benjamin, returning from Babylon, set about rebuilding the Temple at Jerusalem, the Samaritans proposed to join them in the work. The proposal was haughtily rejected, and that rejection was the first of a long series of disputes. A fresh ground of offence arose when Manasseh, a grandson of one, and brother of another High Priest, had, contrary to the laws and customs of the Jews, married a daughter of Sanballat, the governor of the province of Samaria. Called upon to renounce this alliance and repudiate his wife, Manasseh, rather than do so, fled from Jerusalem, and put himself under the protection of his father-in-law. A considerable number of the Jews who were dissatisfied with the great strictness with which Nehemiah was administering affairs at Jerusalem, followed him. The Samaritans, thus strengthened in numbers, and having now a member of one of the highest families of the priesthood among them, erected a rival temple on Mount Gerizim, and set up there a ritual of worship in strict accordance with the Mosaic institute. Their history from this time to the time of Christ is a very chequered one. Their territory was invaded by John Hyrcanus, one of the family of the Maccabees, who plundered their capital, and razing the stately temple on Mount Gerizim from its foundations, left it a heap of ruins, so that when Jesus passed that way, an altar reared on these ruins was all that Gerizim could boast.

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      There may have been an attempt to parry conviction, and to turn aside the hand of the convincer, by raising questions about places and forms of worship; but I cannot think, had this been the spirit and motive of this woman's inquiries, that Jesus would have dealt with them as he did; for, treating them evidently as the earnest inquiries of one wishing to be instructed, assuming all the dignity of that office which had been attributed to him, he says to her: 'Woman, believe me, the hour cometh (I speak as one before whose eye the whole history of the future stands revealed; the hour cometh--I came myself into the world to bring it on) when that strong bias to worship, that lies so deep in the hearts of men, shall have found at last its one only true and worthy object in that God and Father of all, who made all, and who loves all, and has sent me to reveal him to all; when, stripped of all the restraints that have hitherto confined it to a single people, a single country, a single town; relieved of all the supports that were required by it in its weak and tottering childhood--the spirit of a true piety shall go forth in freedom over the globe, seeking for those--whatever be the places they choose, the outward forms that they adopt--for those who will adore and love and serve him in spirit and in truth, and wherever it finds them, owning them as the true worshippers of the Father.

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ever hidden. Who was He that could read the secrets of her life? There came to her thoughts of eternity, of the future Judgment, when all that is now hidden shall be revealed. In its light, conscience was awakened.

      She could deny nothing; but she tried to evade all mention of a subject so unwelcome. With deep reverence, she said, "Sir, I perceive that Thou art a prophet." Then, hoping to silence conviction, she turned to points of religious controversy. If this was a prophet, surely He could give her instruction concerning these matters that had been so long disputed.

      Patiently Jesus permitted her to lead the conversation whither she would. Meanwhile He watched for the opportunity of again bringing the truth home to her heart. "Our fathers worshiped in this mountain," she said, "and ye say, that in Jerusalem is the place where men ought to worship." Just in sight was Mount Gerizim. Its temple was demolished, and only the altar remained. The place of worship had been a subject of contention between the Jews and the Samaritans. Some of the ancestors of the latter people had once belonged to Israel; but because of their sins, the Lord suffered them to be overcome by an idolatrous nation. For many generations they were intermingled with idolaters, whose religion gradually contaminated their own. It is true they held that their idols were only to remind them of the living God, the Ruler of the universe; nevertheless the people were led to reverence their graven images.

      When the temple at Jerusalem was rebuilt in the days of Ezra, the Samaritans wished to join the Jews in its erection. This privilege was refused them, and a bitter animosity sprang up between the two peoples. The Samaritans built a rival temple on Mount Gerizim. Here they worshiped in accordance with the Mosaic ritual, though they did not wholly renounce idolatry. But disasters attended them, their temple was destroyed by their enemies, and they seemed to be under a curse; yet they still clung to their traditions and their forms of worship. They would not acknowledge the temple at Jerusalem as the house of God, nor admit that the religion of the Jews was superior to their own.

      In answer to the woman, Jesus said, "Believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews." Jesus had shown that He was free from Jewish prejudice against the Samaritans. Now He sought to break down

Hanna, page 148

      The phrase is so familiar to the Christian ear, that we may fail to mark its singularity as coming from the lips of these rude Samaritans. No Saviour this for Jew alone, or Samaritan alone; for any one age or country. Not his the work to deliver from mere outward thralldom, to establish either in Jerusalem or elsewhere any temporal kingdom: his the wider and more glorious office to emancipate the human spirit, and be its guide to the Father of the spirits of all flesh. Compare the notions which these simple villagers had of the Messiah, with those prevalent among the Jews; compare with them any of the most intelligent of our Lord's apostles up to the day of Pentecost, and your very wonder might create doubt, did you not remember that it was not from the books of Daniel and Zechariah and Ezekiel, the books from which the Jews by false interpretations derived their ideas of the Messiah's character and reign, that the Samaritans derived theirs, but from the Pentateuch alone, the five books of Moses; and when you turn to the latter, and look at the prophecies regarding Christ which they contain, you will find that the two things about him to which they point--that he should be a prophet sent from God, and that his office should have respect to all mankind, that to him should the gathering of the people be, and that in him should all families of the earth be blessed--were the very two things that the faith of these Samaritans embraced when they said, "We know that this is indeed the Christ, the Saviour of the world."

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      One part of Christ's object has now been gained; he has awakened not an idle, but a very eager curiosity; he has forced the woman's attention on himself as having some great benefit in his hand which he is not unwilling to bestow. Through a figurative description of what this benefit is, he will not or cannot carry her further at present. Abruptly breaking the conversation off at this point, he says to her: "Go, call thy husband, and come hither." With great frankness she says, "I have no husband." Jesus said to her, "Thou hast well said, thou hast no husband, for thou hast had five husbands, and he whom thou now hast is not thy husband; in that saidst thou truly." In the past domestic history of this woman there had been much that was peculiar, though up to the last connexion she had formed there may not have been anything that was sinful. Christ's object, however, was not so much to convict her of bygone or existing guilt, as to convince her that he was in full possession of all the secrets of her past life, and so to create within her a belief in his more than human insight. Not so much as one overwhelmed with the sense of shame, but rather as one surprised into a new belief as to the character and capabilities of the stranger who addresses her, she replies, "Sir, I perceive that thou art a prophet." If she had been a woman of an utterly abandoned character, whose whole bygone life had been one series of flagrant offences, whose conscience, long seared with iniquity, Christ was now trying to quicken--very curious would it appear that so soon as the quickening came, waiving all questions about her own character, she should so instantly have put the question about the true place of religious worship, whether here at Gerizim, or there at Jerusalem.

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the prejudice of this Samaritan against the Jews. While referring to the fact that the faith of the Samaritans was corrupted with idolatry, He declared that the great truths of redemption had been committed to the Jews, and that from among them the Messiah was to appear. In the Sacred Writings they had a clear presentation of the character of God and the principles of His government. Jesus classed Himself with the Jews as those to whom God had given a knowledge of Himself.

      He desired to lift the thoughts of His hearer above matters of form and ceremony, and questions of controversy. "The hour cometh," He said, "and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth."

      Here is declared the same truth that Jesus had revealed to Nicodemus when He said, "Except a man be born from above, he cannot see the kingdom of God." John 3:3, margin. Not by seeking a holy mountain or a sacred temple are men brought into communion with heaven. Religion is not to be confined to external forms and ceremonies. The religion that comes from God is the only religion that will lead to God. In order to serve Him aright, we must be born of the divine Spirit. This will purify the heart and renew the mind, giving us a new capacity for knowing and loving God. It will give us a willing obedience to all His requirements. This is true worship. It is the fruit of the working of the Holy Spirit. By the Spirit every sincere prayer is indited, and such prayer is acceptable to God. Wherever a soul reaches out after God, there the Spirit's working is manifest, and God will reveal Himself to that soul. For such worshipers He is seeking. He waits to receive them, and to make them His sons and daughters.

      As the woman talked with Jesus, she was impressed with His words. Never had she heard such sentiments from the priests of her own people or from the Jews. As the past of her life had been spread out before her, she had been made sensible of her great want. She realized her soul thirst, which the waters of the well of Sychar could never satisfy. Nothing that had hitherto come in contact with her had so awakened her to a higher need. Jesus had convinced her that He read the secrets of her life; yet she felt that He was her friend, pitying and loving her. While the very purity of His presence condemned her sin, He had spoken no word of denunciation, but had told her of His grace, that could renew

Hanna, page 148

      The conversation by the well, the two fruitful days at Sychar, what is the general lesson that they convey? That wherever Christ finds an opening listening ear, he has glad tidings that he is ready to pour into it; that wherever he finds a thirsting soul, he has living waters with which he delights to quench its thirst; that to all who are truly seeking him, he drops disguise, and says, "Behold, even I that speak unto you, am he;" that wherever he finds minds and hearts longing after a revelation of the Father, and the true mode of worshipping him, to such is the revelation given. Had you but stood

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by Jacob's well, and seen the look of Jesus, and listened to the tones of his voice; or had you been in Sychar during those two bright and happy days, hearing the instructions so freely given, so gratefully received, you would have had the evidence of sense to tell you with what abounding joy to all who are waiting and who are willing, Jesus breaks the bread and pours out the water of everlasting life. Multiplied a thousandfold is the evidence to the same effect now offered to the eye and ear of faith. Still from the lips of the Saviour of the world, over all the world the words are sounding forth: "If any man thirst, let him come to me and drink." Still the manner of his dispensation of the great gift stands embodied in the words: "Thou wouldst have asked, and I would have given thee the living water." And still these other voices are heard catching up and re-echoing our Lord's own gracious invitation: "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."
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the soul. She began to have some conviction of His character. The question arose in her mind, Might not this be the long-looked-for Messiah? She said to Him, "I know that Messias cometh, which is called Christ: when He is come, He will tell us all things." Jesus answered, "I that speak unto thee am He."

      As the woman heard these words, faith sprang up in her heart. She accepted the wonderful announcement from the lips of the divine Teacher.

      This woman was in an appreciative state of mind. She was ready to receive the noblest revelation; for she was interested in the Scriptures, and the Holy Spirit had been preparing her mind to receive more light. She had studied the Old Testament promise, "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken." Deut. 18:15. She longed to understand this prophecy. Light was already flashing into her mind. The water of life, the spiritual life which Christ gives to every thirsty soul, had begun to spring up in her heart. The Spirit of the Lord was working with her.

      The plain statement made by Christ to this woman could not have been made to the self-righteous Jews. Christ was far more reserved when He spoke to them. That which had been withheld from the Jews, and which the disciples were afterward enjoined to keep secret, was revealed to her. Jesus saw that she would make use of her knowledge in bringing others to share His grace.

      When the disciples returned from their errand, they were surprised to find their Master speaking with the woman. He had not taken the refreshing draught that He desired, and He did not stop to eat the food His disciples had brought. When the woman had gone, the disciples entreated Him to eat. They saw Him silent, absorbed, as in rapt meditation. His face was beaming with light, and they feared to interrupt His communion with heaven. But they knew that He was faint and weary, and thought it their duty to remind Him of His physical necessities. Jesus recognized their loving interest, and He said, "I have meat to eat that ye know not of."

      The disciples wondered who could have brought Him food; but He explained, "My meat is to do the will of Him that sent Me, and to accomplish His work." John 4:34, R. V. As His words to the woman had aroused her conscience, Jesus rejoiced. He saw her drinking of the water

Hanna, page 146

      Why was it that that which he so long and studiously concealed from the Jewish people, that which he so strictly enjoined his disciples not to make known to them, was thus so simply, clearly and directly told? In the woman herself to whom the wonderful revelation was made, there may have been much to draw it forth. The gentle surprise with which she meets the request of the Jewish stranger; the expression of respect she uses so soon as he begins to speak of God, and some gift of his she might enjoy; her guileless confession when once she found she was actually in a prophet's presence: her instant readiness to believe that Jew though he was--

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apparently of no note or mark among his brethren--he was yet a prophet; her eager question about the most acceptable way of worshipping the Most High; the quick occurrence of the coming Messiah to her thoughts; the full, confiding, generous faith, that she once reposed in him when he said, "I that speak unto thee am he;" her forgetfulness of her individual errand to the well; her leaving her pitcher there behind her; her running into the city to call all the men of Sychar, saying, "Come, see a man who told me all things that ever I did, is not this the Christ?" all conspire to convince us that, sinful though she was, she was hungering and thirsting after righteousness, waiting for the consolation of Israel, we trust prepared to hail the Saviour when he stood revealed.
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of life, and His own hunger and thirst were satisfied. The accomplishment of the mission which He had left heaven to perform strengthened the Saviour for His labor, and lifted Him above the necessities of humanity. To minister to a soul hungering and thirsting for the truth was more grateful to Him than eating or drinking. It was a comfort, a refreshment, to Him. Benevolence was the life of His soul.

      Our Redeemer thirsts for recognition. He hungers for the sympathy and love of those whom He has purchased with His own blood. He longs with inexpressible desire that they should come to Him and have life. As the mother watches for the smile of recognition from her little child, which tells of the dawning of intelligence, so does Christ watch for the expression of grateful love, which shows that spiritual life is begun in the soul.

      The woman had been filled with joy as she listened to Christ's words. The wonderful revelation was almost overpowering. Leaving her waterpot, she returned to the city, to carry the message to others. Jesus knew why she had gone. Leaving her waterpot spoke unmistakably as to the effect of His words. It was the earnest desire of her soul to obtain the living water; and she forgot her errand to the well, she forgot the Saviour's thirst, which she had purposed to supply. With heart overflowing with gladness, she hastened on her way, to impart to others the precious light she had received.

      "Come, see a man, which told me all things that ever I did," she said to the men of the city. "Is not this the Christ?" Her words touched their hearts. There was a new expression on her face, a change in her whole appearance. They were interested to see Jesus. "Then they went out of the city, and came unto Him."

      As Jesus still sat at the well side, He looked over the fields of grain that were spread out before Him, their tender green touched by the golden sunlight. Pointing His disciples to the scene, He employed it as a symbol: "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest." And as He spoke, He looked on the groups that were coming to the well. It was four months to the time for harvesting the grain, but here was a harvest ready for the reaper.

      "He that reapeth," He said, "receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice

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together. And herein is that saying true, One soweth, and another reapeth." Here Christ points out the sacred service owed to God by those who receive the gospel. They are to be His living agencies. He requires their individual service. And whether we sow or reap, we are working for God. One scatters the seed; another gathers in the harvest; and both the sower and the reaper receive wages. They rejoice together in the reward of their labor.

      Jesus said to the disciples, "I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors." The Saviour was here looking forward to the great ingathering on the day of Pentecost. The disciples were not to regard this as the result of their own efforts. They were entering into other men's labors. Ever since the fall of Adam Christ had been committing the seed of the word to His chosen servants, to be sown in human hearts. And an unseen agency, even an omnipotent power, had worked silently but effectually to produce the harvest. The dew and rain and sunshine of God's grace had been given, to refresh and nourish the seed of truth. Christ was about to water the seed with His own blood. His disciples were privileged to be laborers together with God. They were coworkers with Christ and with the holy men of old. By the outpouring of the Holy Spirit at Pentecost, thousands were to be converted in a day. This was the result of Christ's sowing, the harvest of His work.

      In the words spoken to the woman at the well, good seed had been sown, and how quickly the harvest was received. The Samaritans came and heard Jesus, and believed on Him. Crowding about Him at the well, they plied Him with questions, and eagerly received His explanations of many things that had been obscure to them. As they listened, their perplexity began to clear away. They were like a people in great darkness tracing up a sudden ray of light till they had found the day. But they were not satisfied with this short conference. They were anxious to hear more, and to have their friends also listen to this wonderful teacher. They invited Him to their city, and begged Him to remain with them. For two days He tarried in Samaria, and many more believed on Him.

      The Pharisees despised the simplicity of Jesus. They ignored His miracles, and demanded a sign that He was the Son of God. But the Samaritans asked no sign, and Jesus performed no miracles among them, save in revealing the secrets of her life to the woman at the well. Yet many received Him. In their new joy they said to the woman,

Hanna, page 148

      The phrase is so familiar to the Christian ear, that we may fail to mark its singularity as coming from the lips of these rude Samaritans. No Saviour this for Jew alone, or Samaritan alone; for any one age or country. Not his the work to deliver from mere outward thralldom, to establish either in Jerusalem or elsewhere any temporal kingdom: his the wider and more glorious office to emancipate the human spirit, and be its guide to the Father of the spirits of all flesh. Compare the notions which these simple villagers had of the Messiah, with those prevalent among the Jews; compare with them any of the most intelligent of our Lord's apostles up to the day of Pentecost, and your very wonder might create doubt, did you not remember that it was not from the books of Daniel and Zechariah and Ezekiel, the books from which the Jews by false interpretations derived their ideas of the Messiah's character and reign, that the Samaritans derived theirs, but from the Pentateuch alone, the five books of Moses; and when you turn to the latter, and look at the prophecies regarding Christ which they contain, you will find that the two things about him to which they point--that he should be a prophet sent from God, and that his office should have respect to all mankind, that to him should the gathering of the people be, and that in him should all families of the earth be blessed--were the very two things that the faith of these Samaritans embraced when they said, "We know that this is indeed the Christ, the Saviour of the world."

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"Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world."

      The Samaritans believed that the Messiah was to come as the Redeemer, not only of the Jews, but of the world. The Holy Spirit through Moses had foretold Him as a prophet sent from God. Through Jacob it had been declared that unto Him should the gathering of the people be; and through Abraham, that in Him all the nations of the earth should be blessed. On these scriptures the people of Samaria based their faith in the Messiah. The fact that the Jews had misinterpreted the later prophets, attributing to the first advent the glory of Christ's second coming, had led the Samaritans to discard all the sacred writings except those given through Moses. But as the Saviour swept away these false interpretations, many accepted the later prophecies and the words of Christ Himself in regard to the kingdom of God.

      Jesus had begun to break down the partition wall between Jew and Gentile, and to preach salvation to the world. Though He was a Jew, He mingled freely with the Samaritans, setting at nought the Pharisaic customs of His nation. In face of their prejudices He accepted the hospitality of this despised people. He slept under their roofs, ate with them at their tables,--partaking of the food prepared and served by their hands,--taught in their streets, and treated them with the utmost kindness and courtesy.

      In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.

      The stay of Jesus in Samaria was designed to be a blessing to His disciples, who were still under the influence of Jewish bigotry. They felt that loyalty to their own nation required them to cherish enmity toward the Samaritans. They wondered at the conduct of Jesus. They could not refuse to follow His example, and during the two days in Samaria, fidelity to Him kept their prejudices under control; yet in heart they were unreconciled. They were slow to learn that their contempt and

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hatred must give place to pity and sympathy. But after the Lord's ascension, His lessons came back to them with a new meaning. After the outpouring of the Holy Spirit, they recalled the Saviour's look, His words, the respect and tenderness of His bearing toward these despised strangers. When Peter went to preach in Samaria, he brought the same spirit into his own work. When John was called to Ephesus and Smyrna, he remembered the experience at Shechem, and was filled with gratitude to the divine Teacher, who, foreseeing the difficulties they must meet, had given them help in His own example.

      The Saviour is still carrying forward the same work as when He proffered the water of life to the woman of Samaria. Those who call themselves His followers may despise and shun the outcast ones; but no circumstance of birth or nationality, no condition of life, can turn away His love from the children of men. To every soul, however sinful, Jesus says, If thou hadst asked of Me, I would have given thee living water.

      The gospel invitation is not to be narrowed down, and presented only to a select few, who, we suppose, will do us honor if they accept it. The message is to be given to all. Wherever hearts are open to receive the truth, Christ is ready to instruct them. He reveals to them the Father, and the worship acceptable to Him who reads the heart. For such He uses no parables. To them, as to the woman at the well, He says, "I that speak unto thee am He."

      When Jesus sat down to rest at Jacob's well, He had come from Judea, where His ministry had produced little fruit. He had been rejected by the priests and rabbis, and even the people who professed to be His disciples had failed of perceiving His divine character. He was faint and weary; yet He did not neglect the opportunity of speaking to one woman, though she was a stranger, an alien from Israel, and living in open sin.

      The Saviour did not wait for congregations to assemble. Often He began His lessons with only a few gathered about Him, but one by one the passers-by paused to listen, until a multitude heard with wonder and awe the words of God through the heaven-sent Teacher. The worker for Christ should not feel that he cannot speak with the same earnestness to a few hearers as to a larger company. There may be only one to hear the message; but who can tell how far-reaching will be its influence? It seemed a small matter, even to His disciples, for the Saviour to spend

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His time upon a woman of Samaria. But He reasoned more earnestly and eloquently with her than with kings, councilors, or high priests. The lessons He gave to that woman have been repeated to the earth's remotest bounds.

      As soon as she had found the Saviour the Samaritan woman brought others to Him. She proved herself a more effective missionary than His own disciples. The disciples saw nothing in Samaria to indicate that it was an encouraging field. Their thoughts were fixed upon a great work to be done in the future. They did not see that right around them was a harvest to be gathered. But through the woman whom they despised, a whole cityful were brought to hear the Saviour. She carried the light at once to her countrymen.

      This woman represents the working of a practical faith in Christ. Every true disciple is born into the kingdom of God as a missionary. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver. The grace of Christ in the soul is like a spring in the desert, welling up to refresh all, and making those who are ready to perish eager to drink of the water of life.

Longest Phrases

(nothing shorter than three words is listed here; I found all of them)

      sat by the well, page 183
      A woman of Samaria approached, page 183
      a rival temple on Mount Gerizim, page 188
      accordance with the Mosaic, page 188
      forms of worship, page 188
      the faith of the Samaritans, page 189
      from the lips of the, page 190
      The wonderful revelation was, page 191
      errand to the well, page 191
      a prophet sent from God, page 193
      should the gathering of the people be, page 193
      of the earth, page 193
      Jesus sat down, page 194

© David J. Conklin (January 20, 2006)

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