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JESUS BY PASSES TRADITION He chooses a sinner to eat with and be with, of all things a chief tax collector who is rejected by the community and shunned by the people of Israel. So to eat with this person, is the same as eating with a Gentile. WHY DOES THE LORD DO THIS? “And he answered, saying to them, I AM NOT SENT, EXCEPT TO THE SHEEP WHICH WENT ASTRAY FROM THE HOUSE OF ISRAEL.” Matthew 15:24 Peshitta text Jesus was not interested in their custom or tradition but His mission was to find and save those lost sheep of Israel, and Zaccai [Zacchaeus] was one of them. A murderer who will receive his or her just reward with their life, God is still interested in them for salvation. “I have no pleasure in the death of a sinner, says the Lord God, but rather that he should return from his evil ways and live.” Ezekiel 18:23 Peshitta text
What does the prodigal son do the morning after the banquet? We do not know. Is the older son will to join the banquet? We are not told. What radical changes can be expected in the lifestyle of the wounded man aided by the Good Samaritan? The text does not say. But here the reader is given a rare glimpse of the world of a recipient of costly love, and his response is profoundly instructive. He responds out of the depths of who he is and pledges himself to clean up his financial act with the community. Here is a copy of the Ten Commandments. THE WISDOM OF GOD THE CONCLUDING SPEECH OF JESUS In that concluding remark, Jesus says three important things. These are:
In this scene it is possible to observe Jesus acting out one of the deepest levels of the power of his own cross. The disciples are watching and participating. If they can observe and understand what Jesus is doing with Zacchaeus, they may be able to comprehend the greater events soon to take place in Jerusalem. A fourfold movement can be observed:
In the story of Zacchaeus, however, Jesus declares that “salvation has come” when restitution has been promised but not yet enacted. Clearly, salvation in this story has to do with acceptance and is almost a synonym for the person of Jesus. Jesus accepts Zacchaeus and enters his house, granting to him a new status. This initiates a process of salvation is more than a moment of decision. Indeed, Zacchaeus makes the decision to accept Jesus’ bold offer to spend the night in his house. Zacchaeus entire life will change. Salvation includes a radical transformation and reformation of life as it is lived out day by day in the present.
THE WISDOM OF GOD His new journey of faith will take Zacchaeus into many unknown places. Furthermore, the community had understandably ostracized Zacchaeus. Jesus is affirming Zacchaeus acceptance in the eyes of God, regardless of how the community reacts. Zacchaeus also “is a son of Abraham,” declares Jesus.
This story is remarkable in yet another regard. As he began his ministry Jesus promised that his task was proclamation, justice advocacy and compassion (Luke 4:16-30). This story is one of the few places where all three of these aspects of Jesus’ ministry are on display. Here Jesus offers a costly demonstration of unexpected love, which is the heart of the proclamation. Jesus also engages in justice advocacy by indirectly lifting oppressive aspects of the tax system from the town of Jericho. In this story Jesus demonstrates compassion for the beggar, the town and the collaborator. (Reference Jesus Through Middle Eastern Eyes by Kenneth E. Bailey) Paul the Learner Now for our next example of the wisdom of God in action THE WOMAN AT THE WELL Text John 4:1-42 INTRODUCTION When Jesus knew that the Pharisees had heard he made many disciples and was baptizing more people than John. 2 Though Jesus himself did not baptize, but his disciples; 3 He left Judea and came again to Galilee. 4 He had to go through Samaritan territory. 5 Then he came to a Samaritan city called Sychar, near the field which Jacob had given to his son Joseph. 6 Now Jacob’s well was there; and Jesus was tired by the fatigue of the journey, and sat down by the well. It was about the sixth hour. John 4:1-6 Peshitta text Note: the name of the hours, 3 [Jews], 6 [Samaritans], 9 [Gentiles] will show later on the different time periods that Peter opened up the door for salvation to these people. Yes we are living in the 11th hour. Paul the Learner THE WISDOM OF GOD To avoid dissension between his disciples and the disciples of John, Jesus decides to return to Galilee. Pious Jews usually traveled around Samaria to avoid defilement, but for Jesus defilement came from within, not from without, and thus he took the shortest route, which was along the top of the ridge that passed by Sychar and Jacob’s well. As a poor man, Jesus walked with his disciples and grew weary. John’s Gospel has a high view of the person of Jesus, the divine Word that became flesh and dwelled among us [John 1:14]. But in that same Gospel Jesus is very human. He gets tired and thirsty. He weeps and falls asleep. His humanity is as unmistakable as is his divinity. Furthermore, the text says he sat “on the well.” This simple act sets the stage for his interactions with the woman, evidenced in the first of the surprises in the story.
There came a woman of Samaria to draw water. Jesus said to her, “Give me a drink,” because his disciples had gone away into the city to buy food. The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” For the Jews did not use vessels in common with Samaritans (John 4:7-9, Bailey’s translation) HISTORICAL INFORMATION Middle Eastern village women avoid the heat of the day by carrying water from the village well early in the morning and just before sundown. For propriety’s sake they always go to and from the well as a group. Furthermore, the jars are heavy when full and are very difficult for a woman to lift onto her head alone. The woman in this story appears at the well alone at noon. Only a “bad woman” would be so blatant. She is either a social outcast or knows that travelers can be found in the well at noon and wants to contact them. Middle Eastern wells do not have buckets attached to them. Each traveling group must have its own. It is still possible to buy such buckets in the covered market in Aleppo, Syria. Crossed sticks in the top keep the soft leather mouth open to allow the bucket to fill as it is lowered into the well. When not in use the traveler can roll up the bucket for transport. The text assumes that Jesus and the disciples had such a bucket, but the disciples had taken it with them to the city. Jesus could easily have requested that they leave it behind for his use. But he had a plan [His wisdom again used]. By deliberately sitting on the well without a bucket, Jesus placed himself strategically to be in need of whom ever appeared with the necessary equipment. The woman approached. On seeing her, Jesus was expected to courteously withdraw to a distance of at least twenty feet. THE WISDOM OF GOD This would indicate that it was both safe and culturally appropriate for her to approach the well. Only then could she move to the well, unroll her small leather bucket, lower it into the water, fill her jar and be on her way. Jesus did not move as she approached. She decided to draw near anyway. Then came the surprise, Jesus asks for a drink. By making this request Jesus does four things:
In this story the woman was no doubt amazed that a male Jew was talking to her, a female Samaritan. The idea that he really wanted to drink out of her (defiled) leather bucked was a second shock. Yet, as she discovered, both were true. Her response was understandable and slightly provocative.
Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you LIVING WATER.” The woman said to him, “Sir, you have nothing to draw with, and the well is deep; where do you get that living water? Are you greater than our father Jacob, who gave us the well, and drink from it himself, and his sons, and his cattle?” (John 4:10-13) THE WISDOM OF GOD LIVING WATER? For the woman “the gift of God” was primarily the Torah of Moses. For the Jew it was the Law and the Prophets, while for the Muslim it is the Qur’an. That is God’s ultimate gift was and is a book. But the Suffering Servant of Isaiah was told by God, I have given YOU as a covenant to the people, a LIGHT to the nations. (Isaiah 42:6) Here the covenant is NOT WORDS in a book but A PERSON. For the woman, as for all Christians, the supreme gift of God to his people is not the New Testament but rather the person of Jesus found in the baptism of the Holy Spirit. In Joel 2:28 “And it shall come to pass afterward that I WILL POUR OUT MY SPIRIT UPON ALL FLESH; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.” [See Acts 2:16-17]This was totally new; God in the Old Testament would give His spirit to prophets, and kings and a select group, but not to anyone who would ask Him. The woman replies with doubt that Jesus can acquire “living water” (i.e. spring water). Without a bucket he can’t even draw well water – how is he going to produce spring water? She continues with a nationalistic affirmation as she reminds him that “our father Jacob…gave us the well” (verse 12). The average Jews of the times would have replied, “You Cuthite, what right has you to claim Jacob as your father? We know that you are the descendants of Gentile tribes brought in to take our places when we were in captivity! She has yet to make the connection between Jesus and the “living water.”
Jesus said to her, “Everyone who drinks of this water will thirst again but whoever drinks of the water that I shall give him will NEVER THIRST; the water that I shall give him will become in him a SPRING OF WATER WELLING UP TO ETERNAL LIFE.” The woman said to him, “Sir, give me this water, that I may not thirst, nor come here to draw.” (John 4:13-15) Just as Jesus declined her gender – related challenge, here he declines her political challenge. He will not discuss who can claim Jacob as an ancestor or who inherited the well. Jesus turns at once to the subject of the drink that permanently conquers thirst and becomes a spring for others overflowing “to eternal life.” At this point the woman can only “hear” the first, she will be glad to have a magical drink that will conquer her thirst and lighten her daily grind.
Jesus said to her, “Go, call your husband and come here.” THE WISDOM OF GOD The woman answered him, “I have no husband.” (John 4:16-17) The woman is issued three commands. She is to go, call and bring. These commands require that she, a woman, become a witness to a man. In her world, is that possible? Jesus assumes it is and challenges her to believe that with him a woman’s witness can be judged reliable. In John’s Gospel the next time Jesus makes this type of request is in a garden outside a tomb where he says to Mary Magdalene, “go to my brethren and say to them…” (John 20:17). If she is to become a spring for others, her family should be the first to benefit from the water of life that he offers her. As he creates a spring in her, Jesus challenges her to allow its waters to flow to those around her. Put another way, the woman is given a new understanding of herself and of her surroundings. Her initial reaction is to try to hide behind a prevarication, “I have no husband,” she answers (verse 17). When caught in sin, try withholding information! She is not the last to choose this option.
Jesus said to her, “You are right in saying, ‘I have no husband;’ for you have had five husbands, and he whom you now have is not your husband. This you said truly.” The woman said to him, “Sir, I perceive that you are a prophet, our fathers worshiped on this mountain; and you say that in Jerusalem is the place where people ought to worship” (John 4:17-20). Technically the woman was telling the truth, but actually she was lying. Embarrassed at the unexpected exposure, she became a “theologian” and launched into a discussion of the major ideological divide between the Jews and the Samaritans. Such a diversion would surely derail the conversation about her private life. She was clearly trying to change the topic. The woman is responsible for continuing to try to hide her sin. But in her attempted escape, she asks a profound and relevant question. Once again, Jesus does not scold her for changing the subject but uses her polemical question as an occasion to move the five-hundred-year-old debate to a new and profound level.
Jesus said to her, “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 from the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit and those who worship him must worship him in spirit and truth.” THE WISDOM OF GOD The woman said to him, “I know that Messiah is coming (he who is called Christ); when he comes, he will show us all things.” (John 4:21-25) Jesus treats the woman as a serious theologian and reveals to her the most important teaching on worship in the entire New Testament. Once again he elevates her as a person – and in the process all women with her. Salvation does not have many sources – it is of the Jews. God has acted decisively in history to save through his grace to the patriarchs and their people. These events climax in the life, death and resurrection of Jesus. The woman’s response appears to be a huge sigh – along with the hope that one day the Messiah will come and clarify all such complicated questions.
Jesus said to her, “I that am talking to you, I AM (John 4:26, Bailey’s translation) The phrase “I AM” that appears here in the Greek text of John is the exact phrase that is use in the Greek Old Testament to translate the Hebrew “Ehyeh – Asher-Ehyeh [“I Am That I Am;” “I Am Who I Am;” “I Will Be What I Will Be;” The name YHWH is here associated with the Hebrew root word hayah “to be” reference The Torah Page 102] of what God said to Moses in Exodus 3 at the burning bush. Moses asked who was speaking to him and the voice from the bush said, Hayah [I AM].” Jesus said: “Hayah [I AM] the bread of life in John 6:35 [I AM] from him, and he hath sent me in John 7:29 [I AM] the light of the world in John 8:12 [I AM] from above: you are of this world; I am not of this world in John 8:23 [I AM] if you believe not that I AM HE, you shall die in your sins in John 8:24 [I AM] When you have lifted up the Son of man, than shall you know that I AM HE Jn. 8:28 [I AM] Before Abraham was, I AM. In John 8:58 [I AM] I am the door in John 10:9 See also John 10:11 shepherd; John 14:6 way, truth and life; John 14:11; 15:1; 17:11 and the one I like best John 18:6 I AM HE, they fell backward and down. Paul the Learner THE WISDOM OF GOD Amazingly, this famous series opens with the self-revelation to the Samaritan woman. The Psalmist wrote, “Say to my soul, ‘I AM YOUR SALVATION” (Psalms 35:3 NRSV) William Temple observes, “That is the assurance that we need: that He with whom we know we have dealings is none other than the ETERNAL GOD YEHOVAH.” See John 1; Colossians 1; and Hebrews 1 for reference.
Just then his disciples came. They marveled that he was talking with a woman, but none said, “What do you wish?” or, “Why are you talking with her?” So the women left her water jar, and went away into the city, and said to the people, “Come, and see a man who told me all that I ever did. Can this be the Messiah [Christ]?” They went out of the city and were coming to him. (John 4:27-30) The air is heavy with rejection, and feeling their hostility in the silence, she withdraws. After all, they are Jews and she has two strikes against her. She is a woman of Samaria. But she departs not simply to carry out Jesus’ command, “Go call your husband and come here;” she expands her mandate and witnesses to the entire community. In her hurry she leave her jar behind. This is a simple eyewitness recollection. No allegorization is necessary. She came to draw the water that will quench thirst for an hour or two. She returns to the village without the water. Instead, she carries a witness to the water that quenches the thirst of the spirit – forever. [Reference Newbigin, Light Has Come, page 54] She begins to become a spring for others, even as Jesus directed. Her witness is true to her bold instincts. She announces, “Come and see a man who told me all that I ever did. Can this be the Christ?” The first statement is calculated to catch their attention, given her reputation in the village (a sensational but effective ad!). The question that forms the second part of her witness offers hints as to what they might find if they choose to return with her to the well. She knows that they may not believe her witness because she is a woman. At the same time she invites them to make their own discoveries.
Meanwhile the disciples besought him, saying, “Rabbi, eat.” But he said to them, “I have food to eat which you do not know.” So the disciples said to one another, “Has anyone brought him food?” Jesus said to them, “My food is to do the will of him who sent me, and to accomplish his work. Do you not say, “There are yet four months, then come the harvest? I tell you, lift up your eyes, and see how the fields are already white for harvest. He who reaps receives wages, and gathers fruit for eternal life, so that sower and reaper may rejoice together. THE WISDOM OF GOD For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor; others have labored, and you have entered into their labor.” (John 4:31-38) THE PLANTING [THE SOWER SOWS THE SEED] “So when the Samaritans came to him, they begged him to stay with them; and he stayed with them TWO DAYS. 41 And a great many believed in him because of HIS WORD.” John 4:40, 41 Peshitta text Download 316 Kb. Do'stlaringiz bilan baham:
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