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CONVERSION OF THE SAMARITANS
THE conversion of the Gentiles was not an object of our Lord’s personal ministrations: “he was sent only to the lost sheep of the house of Israel.” Yet there were some particular occasions whereon he testified his regard for them, and gave them pledges of that mercy which was afterwards to be displayed towards them by the ministry of his Apostles. Of this we have an instance in the passage before us. He not only declared his Messiahship to the Samaritan woman whom he met at Jacob’s well, but spent two days with the Samaritans in the city of Sychar, and converted numbers of them to the obedience of faith. From the testimony which she gave of him, they entertained high thoughts of his character; but from a personal acquaintance with him they were convinced that he was the Saviour of the world. This is the account which they themselves gave of their own experience: and from it we shall take occasion to,
I. Distinguish between the kinds of faith here mentioned—
We ought to seek clear views of religion in general, but especially of its fundamental points. Now there is no subject more important, nor any about which more mistaken notions are entertained, than the nature of saving faith. But the distinction is here drawn for us with great accuracy.
The faith which the Samaritans first exercised was founded on mere report—
[The woman had testified to them that Jesus had told 1 the secrets of her heart, even such as could be known only to the Most High God: and had appealed to them whether this was not a convincing evidence that he was the long-expected Messiah. Her argument was plain and conclusive: and, as she had no motive for deceiving them, they believed her report of him, and acknowledged the justness of her conclusion.
We do not mean to disparage this kind of faith: it was good as far as it went; and it was productive of solid benefit to the persons who possessed it, inasmuch as it removed all their prejudices, and disposed them to form a more accurate judgment for themselves. But still we cannot regard this faith in any other light than as a speculative assent, grounded upon human testimony. It seems to have been not unlike to that which is so common amongst ourselves, which arises from a view of the evidences of our religion. We see that all the ancient types and prophecies were fulfilled in Christ, and that most unquestionable miracles were wrought by him and his Apostles in confirmation of his word; and therefore we say that he is, and must be, the Messiah. Yet those who are most versed in this kind of reasoning, are not always suitably affected with it: their knowledge of Christianity is, in many cases, merely speculative, residing in their heads, but never descending into their hearts, nor influencing their lives. We cannot therefore consider this as a saving faith: being unproductive of good works, it is dead; and, if carried no further, will leave the possessor of it in the state of those unhappy spirits, of whom it is said, “They believe, and tremble [Note: Jam_2:17; Jam_2:19.].”]
The faith to which they afterwards attained, was founded on their own experience—
[During the two days that our blessed Lord staid among them, they heard him discourse on the things relating to his kingdom. They perceived that “he spake as never man spake;” and “his word was with power.” As it had before probed the heart of the woman at the well, so it searched their hearts, and disclosed to them all their hidden abominations. It shewed them, that they themselves were lost, yea, that the whole world also was in a perishing condition; and that He was sent of God on purpose to deliver them. From the correspondence which they saw between the character he sustained and the necessities they felt, they were assured “that he was the Christ, the Saviour of the world:” and they determined to rely on him, as their Saviour, and their Redeemer.
Now this was saving faith: it brought them fully to Christ for the ends for which he was sent into the world: “With their hearts they believed on him unto righteousness: and with their mouths they made confession unto salvation [Note: Rom_10:10.].” This faith was very different from that which they first exercised: it was more distinct, more assured, more influential: they had more full and complete views of the objects of Christ’s mission — — — they “had within themselves a witness” of the suitableness and sufficiency of his salvation — — — and they instantly became his open and avowed Disciples, in spite of all their former prejudices, and the prejudices of all around them — — —
Certainly we must look for good works as fruits and evidences of this faith: but this faith, supposing it to be sincere, will assuredly issue in salvation.]
We proceed to notice,
II. The importance of making this distinction—
Two facts will serve to illustrate this:
1. For want of distinguishing aright, many sincere persons are distressed—
[The nature of saving faith has, as might well be expected, been a subject of controversy in the Christian world: and it is to be lamented, that, whilst some have placed the standard too low, others have raised it too high. A full assurance of our own personal acceptance with God has been supposed by many to be an essential part of true faith: and hence multitudes who have really “fled to Christ for refuge as to the hope set before them,” are disquieted from day to day, because they do not feel in themselves that assurance. But God does not require us to believe more than he himself has revealed: and where has he revealed that any particular individual amongst us is in a state of salvation? or where has he said that the belief of our own personal interest in Christ is necessary in order to our obtaining an interest in him? Indeed, such a declaration would be absurd: it would be a contradiction in terms: it would require us to believe that a thing does exist, in order that it may exist; which is as absurd, as to believe that we are well, in order that we may be well; or that we are in heaven, in order that we may be in heaven. A thing must exist, before we can know that it exists; and therefore the knowledge of our acceptance with God cannot precede that acceptance; much less can it be necessary in order to our acceptance with him. As for straining metaphorical expressions in order to found doctrines upon them, it is injudicious in the extreme. It is far better to examine what that faith was, which was exercised by the saints of old, and which they found effectual to their salvation: and if we do that, we shall always find, that the faith by which they were saved, was a faith of affiance, and not that which is generally (but improperly) called a faith of assurance. Assurance is necessary, so far as it relates to Christ’s ability and willingness to save us; but it is not necessary in relation to our own personal acceptance with him: this is desirable, no doubt, and a great source of comfort to the person who possesses it: but they who do not possess it, may yet be in a state of salvation, and enjoy much consolation in the hope that they shall not finally be cast out.
Is there any one then amongst us under such circumstances; let him be of good courage, and in humble confidence cast himself upon the mercy of a reconciled God [Note: Isa_50:10.], If he perish at the foot of the cross, he will be the first that ever perished there — — —]
2. For want of distinguishing at all, many insincere persons are ruined—
[The generality of persons seem to have no idea of any faith beyond that of a mere assent to certain propositions: and, if they have never set themselves to oppose Christianity, they take for granted that they are believers. They were born in a Christian land, and have been educated in the Christian faith, and therefore they suppose that all is well. If they are licentious in their conduct, they will allow perhaps that they are deficient in their morals; yet they never suspect that they are materially wrong in their faith. But let them look around, and see what is the fruit of such faith as they possess: do they find it productive of any such effects as resulted from the faith of the first Christians? No: it leaves the possessors of it under the influence of the world, the flesh, and the devil, as much as the heathens themselves. How then can this be saving faith, of which it is said, It “purifies the heart,” and “overcomes the world?” Yet under this delusion the generality of Christians both live and die — — — Is it not important then that they should be told, that “He is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh [Note: Rom_2:28-29.]?” Surely, whatever such persons may imagine, if ever they be brought to a saving knowledge of Christ, they will say, Now we believe in Christ, not because we have been told by our Parents that Christianity is true, but because we have heard him ourselves speaking to us in his word, and have felt that he is exactly such a Saviour as our necessities require.]
Address—
1. Let us not deceive ourselves by resting in a spurious and inefficient faith—
[St. Paul exhorts us to “examine ourselves, whether we be in the faith.” And truly, when we see what little influence our faith has had upon us in times past, we may well suspect that it has not been of a right kind — — — If we continue in our delusion any longer, our error may soon be past a remedy — — —]
2. If enlightened ourselves, let us endeavour to enlighten others—
[Some may say, The vileness of my character, or the weakness of my capacity, render it unfit for me to attempt the instruction of others. But, if we only consider what honour God put upon this vile adulteress, in making her the instrument of drawing multitudes to Christ, we shall see that no one need be discouraged. An angel could be no more to us than what God made him: and God is pleased to use the weakest instruments, in order that “the excellency of the power may appear to be of him.” Let us therefore, each in his place and station, “declare what the Lord hath done for our souls;” and invite others to “come and taste how gracious the Lord is.”]