Why did Jesus mention the woman's five husbands in John 4:18? Canonical Text and Immediate Context “Jesus said to her, ‘Go, call your husband and come back.’ ‘I have no husband,’ the woman replied. Jesus said to her, ‘You are correct to say that you have no husband. In fact, you have had five husbands, and the man you now have is not your husband. You have spoken truthfully.’ ” (John 4:16-18) Historical and Cultural Background Samaria lay between Judea and Galilee, populated by a people of mixed Israelite and Assyrian ancestry (2 Kings 17:24-33). They revered the Pentateuch yet worshiped on Mount Gerizim rather than in Jerusalem. First-century Jewish sources (e.g., Josephus, Antiquities 11.340-341) describe tense ethnic and religious hostilities. In that milieu, Jesus’ choice to converse publicly with a Samaritan woman—alone, at noon—already crossed three boundaries: ethnic, gender, and moral (John 4:9,27). Marriage customs also differed. Rabbinic writings (m. Yebamoth 14:1) and Samaritan legal fragments from Wadi Daliyeh papyri (4th century BC) attest to complicated divorce procedures. Multiple marriages, while possible through widowhood or divorce, still carried social stigma for a woman. Grammatical Insight The Greek ἀνήρ (anēr, “husband/man”) occurs thrice. John alternates between “ἔχεις” (echo, “you have”) and “ἔσχες” (esches, “you have had”), contrasting past completed unions with the present cohabitation. The precision underscores Jesus’ supernatural knowledge; the woman offers partial truth, Jesus supplies completeness. Revelation of Omniscience John’s Gospel repeatedly uses supernatural knowledge to authenticate Jesus’ identity (John 1:48; 2:24-25). Here, knowing the woman’s marital history without human testimony signals divine omniscience (Psalm 139:1-4). This functions apologetically: the Samaritan villagers infer, “Could this be the Christ?” (John 4:29,42). As early as Irenaeus (Against Heresies 3.17.2), fathers cited John 4 as evidence that Jesus is both prophet and God. Exposure of Sin to Invite Repentance The woman came for physical water; Jesus exposed a deeper thirst—relational and spiritual brokenness (Jeremiah 2:13). By naming five husbands and a current illicit liaison, He gently confronts sin while affirming her worth (“You have spoken truthfully”). The sequence mirrors Psalm 51:6, “Surely You desire truth in the inmost being,” a prerequisite to receive “living water” (John 4:14). Behavioral studies on confession (e.g., Everett Worthington’s REACH model) corroborate that honest acknowledgment precedes genuine change, aligning empirical observation with biblical anthropology. Restoration of Worship Jesus’ revelation dismantles barriers to true worship (John 4:23-24). Samaritan religion had merged Yahweh devotion with five imported deities (2 Kings 17:29-31). Some scholars note a possible allusion: just as Samaria embraced five pagan “husbands,” so this woman experienced five failed marriages; yet ultimate fidelity is found only in the Messiah. While literal history is primary, the typological echo illustrates covenant unfaithfulness and God’s redemptive pursuit (Hosea 2:19-20). Demonstrating Grace Over Legalism Unlike contemporary rabbis who might shun such a woman, Jesus engages, offers salvation, and then commissions her as the first Samaritan evangelist (John 4:28-30). The pattern anticipates Romans 5:8—“while we were still sinners, Christ died for us.” Grace, not pedigree, determines acceptance. Bridging Ethnic Hostility By addressing personal sin rather than ethnic disputes, Jesus reorients the dialogue from “where” to worship to “who” to worship. Archaeological finds on Mount Gerizim (e.g., Yitzhak Magen’s 20th-century excavations) confirm an active Samaritan temple in Jesus’ era, underscoring the relevance of His statement, “A time is coming when you will worship the Father neither on this mountain nor in Jerusalem” (John 4:21). Pastoral and Discipleship Applications 1. Evangelism: Begin where people are (needs), then address deepest reality (sin and Savior). 2. Counseling: Truthful self-disclosure is catalytic for transformation (James 5:16). 3. Ecclesiology: God employs the least likely—gender-marginalized, ethnically despised—to advance His kingdom (1 Corinthians 1:26-29). Answering Common Objections Objection: Jesus shamed the woman. Response: Context shows no condemnation; rather, He affirms her honesty, offers life, and restores dignity. Objection: The narrative is theological fiction. Response: Multiple independent details—topography (Jacob’s well 100+ ft deep, still extant near modern Nablus), cultural tensions corroborated by Josephus, and internal Semitic legal nuances—attest historical reliability congruent with manuscript evidence (P66, c. AD 175-200, contains John 4). Integrative Theological Significance Jesus’ mention of five husbands serves a multi-layered purpose: authenticating His divine identity, exposing sin, illustrating covenant fidelity, dismantling ethnic barriers, and initiating evangelistic witness—all in fulfillment of redemptive history culminating in His resurrection. The encounter embodies Micah 6:8—justice (truth), mercy (grace), and humble walk (worship) united in one Messiah. Conclusion By disclosing the woman’s marital past, Jesus manifests omniscience, awakens conscience, and opens the door to salvation. The incident demonstrates that no history is beyond redemption, validating the gospel’s power to transform individuals and communities, then and now. |
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