Please take your copy of God's Word and join me in John chapter 4.
Reading this passage and getting into our study of it, allow me a few moments to recap, to either serve your memory or, if you were unable to be with us this past Sunday, to catch you up.
Now, in rather unique form, I gave you two outlines last week.
Normally how we tend to do this, but we're going to continue those two outlines into this week.
The first of those was looking at the way that Jesus is presented in the text.
He's presented in four ways.
Firstly, as the living water, verses 4 through 15.
Secondly, as the prophet, verses 16 through 19.
Thirdly, and we'll pick up today, as savior of the world, verses 20 through 24.
And fourthly, as the Messiah.
Verses 25 through 30.
Now, I said to you last week, this was the very evident outline for the text.
You can kind of walk through it and see these declarations, whether Jesus is making them or the Samaritan woman is making them,
of him as the living water, the prophet, the savior of the world, and the Messiah.
But then we talked a bit about its literary structure.
And I presented to you a second outline.
Sort of a lens through which to view the rest of the text.
Or perhaps you could just say the other outline being viewed through another.
And it was as follows.
Firstly, the greatness of our sin.
And secondly, the surpassing greatness of Jesus' mercy.
Now, we got there by talking a bit about chiastic structure.
And I really hope that this isn't boring to you.
It's such good, good stuff.
It comes from the Greek letter chi, which was their X.
And so you want to think about these texts that have this literary structure and it being able to be folded over on top of each other.
So the thing that begins first and the thing that is last correspond to each other.
And then the second thing and the second to last thing correspond to one another.
We don't want to be looking for these structures where they do not exist.
But they are found everywhere in Hebrew and Greek.
literature, including in the Bible.
The authors of the Bible seemed to think in this literary structure.
It's not everywhere, but it is in a lot of places.
Why?
Because it's a very useful device for the memorization and transmission of thought.
In an age that written word existed but was pretty rare.
Where storying was a common thing.
This is a mnemonic device that helped its original hearers to memorize it and therefore pass it along.
Additionally, and perhaps more importantly, the literary structure where it meets in the middle.
The central point of the text is being made.
Or a significant turning point happens.
Or a phrase that helps the reading of the rest of the passage is presented.
It's used powerfully to communicate in this way.
And so we should look for these when they exist.
And we should take up that central bit of passage as a lens.
Something to look through to help us interpret the rest of the passage.
Now I'm going to leave off talking about chiastic structure after reminding you of the central point of the text that is before us.
But settle your minds into this idea.
Prepare yourselves to hear me use this word, chiastic or chiasm, quite a bit in our study of the book of John.
Because not only are verses 4-30 chiastic, but they sit within chapters 2-4, which has a very clear chiastic structure.
Our current total text corresponds with the story of Nicodemus.
And you may see some of that as we work through it together.
And the entirety of John's gospel is chiastic.
I look forward to showing you that and showing you the central, the pivotal point in John's gospel.
John means I will argue.
For us to see the literary structure.
Not just amuse at it.
That's not the point.
Not just to go, look at how amazing.
And it is amazing.
But to draw our attention as we ascertain the meaning of each passage.
It's a literary structure helping us to arrive at the conclusions that he wants us to arrive at.
The entirety of the book of John is aiming at helping us believe that Jesus is the Christ.
That we might have eternal life by faith in him.
And he's going to use this brilliant writing under the inspiration of the Spirit to this very end.
So if you'll look with me just briefly.
Let me bring you to the central point in our text today.
If you first look at it, I'm going to walk us to that central point.
Just with some examples.
I skipped over a bunch of this last week for the sake of time.
But look first at verse 15.
And then also at verse 19.
And notice a repeated phrase.
So here's what I'm talking about as we're looking at things that correspond to one another.
At the beginning of verse 15, you see the phrase.
The woman said to him,
Sir.
And then she makes a request.
Right?
In the case of verse 15.
Give me this water so that I will not be thirsty or have to come here to draw water.
She grossly misunderstands what Jesus is trying to teach her about himself.
Him being the living water.
She has no idea what he's talking about.
He's talking about spiritual life and spiritual satisfaction.
And she still thinks he's talking about physical water.
Verse 19.
The woman said to him,
Sir, I perceive that you are a prophet.
Our fathers worshipped on this mountain.
But you say that in Jerusalem is the place where people ought to worship.
And we'll talk about this in a moment.
But again here, a huge misunderstanding about what worship is.
So you see how they correspond.
Then if you look at verse 16 and the last part of verse 17 and into 18.
First in verse 16.
Jesus changes the subject, it would seem.
He departs from this living water teaching and he says,
Go call your husband and come here.
She answers.
Verse 17.
The beginning of verse 17.
And his response, again here's the thing that corresponds.
You are right in saying, I have no husband.
Why?
Verse 18.
For you have had five husbands.
And the one you now have is not your husband.
So five failed marriages.
Now an adulterous marriage.
To be, or excuse me, a living situation.
To be sure.
And so the central phrase is the woman saying,
I have no husband.
Her sinfulness exposed.
He's been saying to her,
You are dry.
You're spiritually dry.
And you have need of deep, spiritual, forever satisfaction.
And I'm here to give it to you.
And she entirely misses the point.
And so what does Jesus do?
He exposes her.
And her spiritual need.
I have no husband.
Which is why we started that second outline.
The greatness of our sin.
We're looking at this woman, but we also want to see ourselves in this text.
You may not have been married five times and have a live-in boyfriend.
I don't think anybody in the room checks those particular boxes.
But we also have great sin.
And it's good for us to be laid bare that we might look for spiritual water.
And so that we might understand what true worship really is.
So see how we pick it up and we use it as a lens to help us see the rest of the text.
So let me pray for us.
And then I'll begin reading in verse one.
Father, we are grateful for your word this morning.
We're so very glad that you have spoken to people before us by it to us today.
And that you will continue to build your church through your word by the power of your spirit.
Help us, we pray, as we take it up this morning.
To rightly understand it.
We want to understand it.
We want to know what you mean to communicate to us by it.
We humbly recognize that it was written for your glory.
Firstly, for your glory.
That you might be known as a necessary consequence for our good.
That we would know you by it.
And we pray that you would help us to believe its promises and obey its commands.
And to have affection for you, its author.
We ask that you would help us to do this.
In Christ's name.
Amen.
Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John.
Although Jesus himself did not baptize, but only his disciples.
He left Judea and departed again for Galilee.
And he had to pass through Samaria.
So he came to a town of Samaria called Sychar.
Near the field that Jacob had given to his son Joseph.
Jacob's well was there.
So Jesus, wearied as he was from his journey, was sitting beside the well.
It was about the sixth hour.
A woman from Samaria came to draw water.
Jesus said to her,
Give me a drink.
For 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 for a drink from me, a woman of Samaria?
For Jews had no dealings with Samaritans.
You would have asked him, and he would have given you living water.
The woman said to him,
Sir, you have nothing to draw water with, and the well is deep.
Where do you get that living water?
Are you greater than our father Jacob?
He gave us the well and drank from it himself, as did his sons and his livestock.
Jesus said to her,
Everyone who drinks this water will be thirsty again.
But whoever drinks of the water that I will give him will never be thirsty again.
The water that I will 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 so that I will not be thirsty or have to come here to draw water.
Jesus said to her,
Go, call your husband, and come here.
The woman answered him,
I have no husband.
Jesus said to her,
You are right in saying I have no husband,
for you have had five husbands, and the one you now have is not your husband.
What you have said is true.
The woman said to him,
Sir, I perceive that you are a prophet.
Our fathers worshipped on this mountain,
but you say that in Jerusalem is the place where people ought to worship.
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 is now here,
when the true worshippers will worship the Father in spirit and truth.
For the Father is seeking such people to worship him.
God is spirit,
and those who worship him must worship in spirit and truth.
The woman said to him,
I know that Messiah is coming,
he who is called Christ.
When he comes,
he will tell us all things.
Jesus said to her,
I who speak to you,
am he.
Just then his disciples came back.
They marveled that he was talking with a woman,
but no one said,
What do you seek?
Or,
why are you talking with her?
So the woman left her water jar,
and went away into town,
and said to the people,
Come see a man who told me all that I ever did.
Can this be the Christ?
They went out of the town,
and were coming to him.
So,
again,
where we left off last week,
the Samaritan woman,
astounded that Jesus has knowledge of her five failed marriages,
and her current live-in boyfriend says,
Sir,
I perceive that you are a prophet.
That's where we left off.
But then she poses an implied question,
maybe in the form of a statement.
Perhaps it could have been punctuated with a question mark.
I think that was kind of how I read it in verse 20.
Our fathers worshiped on this mountain,
but you say that in Jerusalem is the place where people ought to worship.
She knows that Jesus is someone of significance,
someone worth listening to,
someone worth asking an important question of.
She has said,
I perceive that you are a prophet.
But then,
once again,
just like before,
when we leave behind the conversation about living water,
it seems like she just abandons what's going on altogether.
Like,
she thinks,
if I do a little juke here,
I might get around the conversation that we're having right now.
I don't think that's what's going on.
I think she's asking a question that's important on her mind,
following the exposure of her sin.
But note the nature of it.
She's concerned with the physical location of worship.
Worship.
Geography is what matters to her in this moment.
Having her sin exposed,
having been laid bare,
her attention turns toward worship.
But as we'll see,
it doesn't rightly turn toward worship.
Where should I worship?
Is the question that she asks.
You're aware of my sins.
I must make sacrifice.
Where?
Where do I go to make the sacrifice?
I think that's the question that she's pressing at and putting before Jesus.
Do I do it on Mount Gerizim?
This is where the Samaritans,
their fathers before,
had worshiped.
Or on Mount Moriah,
Jerusalem,
where the temple was built.
Which place?
Where do I go
for the forgiveness of my sin?
I think she's moving in the right direction
in this moment.
The greatness of our sin
ought to press us in that way.
Even if we don't get the question right,
what do we do
when we realize
we have such
great
sin?
When we have offended
a holy God.
All mankind has God's law
written on their hearts
and know
that there is a creator.
They can deny it all they want to,
but down in the middle
they know that there's a creator
and that something must be done
to reconcile them
with a creator.
All of the world's religions
seek to do this,
but fail.
Islam,
Judaism,
Buddhism,
Hinduism,
like you go on and on
and on.
Concerned with
the earning of salvation,
the outward expression
of worship,
rather in the mosque
or the synagogue
or in the temple.
people.
But beloved,
this is not far from us
where we are,
deep south,
Bible belt
kind of
people.
Because the very same thing
happens in various
forms of Christianity,
even
evangelical
Christianity.
Looking for
the right
set of things
to do,
the proper
liturgies,
the showing up
and the checking
of the boxes.
True worship of God
is not about
geography.
I'm not saying
we ought not gather
together as a local church.
Don't hear me saying
that at all.
But if us
or a synagogue
or a temple
or in a church building,
we're sadly
mistaken.
we invite people here
to repent of their sin
and put their faith
in Jesus Christ
all the
time.
But you will never
hear us give an
altar call here.
Or if we have a guest
speaker and they do,
that will be the last
time that they do it.
You know why?
There is no altar
in this building.
You don't have to
come here
to receive
God's
grace
for salvation.
Should you come here?
Yes, of course you should.
You should come and meet
with the church.
But this is not
somehow a set aside
place
for which that
happens.
Jesus Christ
died
once
for all.
The sacrifice
has
been
made.
Jesus
is the one
who mediates
between you
and God.
Certainly
not
me.
I am not
worthy
for such a
task.
So repent
and believe.
Turn from your
sin.
Turn to
the surpassing
greatness
of Jesus'
mercy.
No matter how
great our sin,
Jesus'
mercy
is
greater.
It overcomes
it
by faith
in Christ.
Notice in the text,
Jesus
turns her
attention.
What a
kindness to
her.
She seems
to be not
getting it
again.
Maybe a step
in the right
direction,
but she still
is missing
the point.
And yet he
mercifully
turns her
attention away
from the
question of
where
geography
to
the questions
of whom
and how.
Or who
and how
if you
prefer.
Somebody
better
in English
than me,
tell me
later.
I think
whom.
Whom
and
how.
Notice what
he says,
verse 21.
Jesus said to
her,
woman,
believe me,
the hour
is coming.
Something's
passing,
something else
is coming,
and he's
going to say
in a few
verses,
and is
now,
because the
hour is
coming,
when neither
on this
mountain,
nor in
Jerusalem,
not a question
of geography,
will you
worship
the Father?
Now I think
when we read
verse 21,
New Testament
people,
we see
the Father
at the end
of verse 21,
and we think
very little
of it.
Now we
certainly read
the Bible
on multiple
levels.
We read
the Bible
so often
as those
who have
read the
entirety
of the
Bible.
We have
the whole
salvific
narrative
laid
before us.
We see
God being
used
interchangeably
with the
Father
all the
time.
But we
need to
also do
the work
to think
about the
original
hearers,
not only
those who
received it
written,
but also
those who
heard it
in this
moment,
who was
at this
well,
at this
time,
it was
Jesus,
and it
was the
Samaritan
woman.
So why
did he
say,
Father,
and not
God?
I think
it's a bit
curious that
he chose
to say,
location's
not the
thing,
right?
That's
passing
away.
You
have to
worship
the
Father.
I think
a couple
things are
going on
here.
Firstly,
she seems
previously in
our text
to be
concerned
with the
Father's
tradition at
play there.
And Jesus,
I think,
is seeking
to turn
her attention
away from
the
tradition of
the Father.
She says
in verse
20,
our
fathers
worshipped
on this
mountain.
And prior
to that,
in verse
12,
are you
greater
than
our
father
Jacob?
I think
he's trying
to get
her head
and turn
it away
from
this
attention
to a
greater
attention
to
the
Father.
The
definitive
article is
there.
You
will
worship
the
Father.
Secondly,
calling
God
Father
assumes
that he
has
children.
I'm
a
father.
I
would
not
be
a
father
if
I
didn't
have
children.
And I
hope
that her
mind
started
to
swim
with
this
idea.
He's
talking
about
worship.
He
must
be
talking
about
God,
but
he's
called
him
father.
And if
he
called
him
father,
then he
must
have
children.
And the
question at
hand for
her should
be,
am I
a
child
of
God?
If
the
mountains
don't
matter
anymore,
then how
am I
to
worship
the
father?
Well,
I must
start
by being
a
child.
So again,
for us,
this may
be very
obvious,
but I
don't
know that
it would
have
been so
to
her.
Previously
in
John's
Gospel,
chapter
1,
beginning
in
verse
11,
says,
Jesus
came to
his
own,
and his
own
people
did
not
receive
him.
But
to
all
who
did
receive
him,
who
believed
in
his
name,
he
gave
the
right
to
become
children
of
God,
blood,
nor
of
the
will
of
the
flesh,
nor
of
the
will
of
man,
but
of
God.
Lastly,
I think
Jesus uses
this term
because,
again,
here we are,
we're reading
it on
two levels,
referring to
God as
the
father
assumes
the
son.
It
assumes
the
son,
right?
Previously,
that the
father has
children,
sons,
but it
assumes
the
son.
John
connects
the
father
and
the
son
over
and
over
and
over
again
in this
book.
So when
we see
the
father,
we
should
also
see
the
son.
She
has
him
standing
right
before
her.
John
chapter
three,
verse
thirty-five,
the
father
loves
the
son
and
has
given
all
things
into
his
hand.
John
chapter
five
and
verse
twenty,
for
the
father
loves
the
son
and
shows
him
works
in
these
will
he
show
him
so
that
you
may
marvel.
And
then
chapter
five
and
verse
twenty-six,
for
as
the
father
has
life
in
himself,
so
he
has
granted
the
son
also
to
have
life
in
himself.
So
again
and
again
and
again,
father,
son,
father,
son,
father,
son.
If
the
son
is
not
worshipped,
Then
the
father
is
not
worshipped.
This
truth
is so
readily
compromised
in our
pluralistic,
relativistic
day.
People
want to
abandon
the thing
that Jesus
said
of
himself.
John
14
and
verse
six,
I
am
the
way
and
the
truth.
Definitive
article
in the
original,
the
way
and
the
truth
and
the
life.
No
one
comes
to
the
father
except
through
me.
We
cannot
rightly
worship
God
apart
from
the
son.
It's the
way we
gain
access
to
him.
Faith
in
Jesus,
person
and
work,
believing
who he
is and
all that
he's
accomplished
and
everything
that
he said.
we
must
have
Jesus
on
his
terms.
You
cannot
make
up a
Jesus
that
you
particularly
like.
Some
of you
may be
old
enough
to
remember
the
Jesus
is
my
homeboy
trend.
No,
he's
not.
We
must
have
Jesus
on
his
terms.
And
just a
few
short
chapters.
John
chapter
6
and
verse
60.
Jesus
is
talking
about
eating
his
flesh
and
drinking
his
blood.
And
there
we
see
many
of
his
disciples
when
they
heard
it
they
said
this
is
a
hard
saying
who
can
listen
to
it?
And
he
goes
on
to
say
some
things
that
we're
going
to
unpack
in
some
coming
months.
He
says
in
verse
66
after
this
John
records
many
of
his
disciples
turned
back
and
no
longer
walked
with
him.
Jesus
said
things
they
didn't
like
and
they
abandoned
Jesus
as a
result.
Beloved
in our
day
so
many
people
don't
like
something
Jesus
says
they
don't
abandon
him
altogether
but
they
make
him
they
shape
him
a
way
that
they
want
him
to
look
something
that
they're
more
comfortable
with.
You
cannot
rightly
worship
the
father
without
rightly
worshiping
the
son.
You
must
have
him
on
his
terms.
Jesus
goes
on
verse
22
bit
of a
perplexing
verse
you
worship
what
you
do
not
know
what
a
stark
statement
we
worship
what
we
know
for
salvation
is
from
the
Jews.
I
think
he's
saying
to
her
to
a
Samaritan
woman
you're
worshipping
wrongly
and therefore
you do
not know
who you
worship.
I think
it's
that
matter
of
fact
the
first
part
of
that
verse
you
worship
what
you
do
not
know.
But
what
could
be
meant
by
the
rest
of
verse
20
new?
He
turns
right
from
that
and
he
says
we
worship
what
we
know.
He's
talking
about
Israel.
He's
talking
about
Jewish
people
for
salvation.
Though
we
can't
understand
that
this
means
that
the
Jewish
people
will
save
the
Samaritan
people.
It
can't
be
what
it
means.
That's
not
what
he's
talking
about
at
all.
Or
any
other
peoples
for
that
matter.
They
themselves
are
going
to be
the
salvation
of
other
peoples.
But
does
it
mean
that
all
Jewish
people
were
saved
and
therefore
that
they
rightly
worshipped?
We can
also
answer
that
with
a
definitive
!
No!
If we
look at
John
chapter 8
and
verse
19,
this
is
a
questioning
of
the
Pharisees,
the
religious
of
the
day.
They
asked
him,
where
is
your
father?
And
Jesus
answered,
you
know
neither
me
nor
my
father.
If
you
knew
me,
you
would
know
my
father
also.
So
the
Pharisees,
the
religious
elite
of
the
day,
those
who
had
the
Old
Testament
scriptures
memorized,
if
anybody's
getting
it
right,
it
should
have
been
them.
And
Jesus
says,
you
don't
know
me
or
my
father.
Another
text,
John
5
in
verse 39
and 40,
makes
that point
further.
There he
says to
the
Pharisees,
you
search the
scriptures
because you
think that
in them
you have
eternal
life.
And
it
is
they
that
bear
witness
about
me.
Yet
you
refuse
to
come
to
me
that
you
may
have
life.
Search
the
scriptures
by all
means,
but
search
the
scriptures
to
arrive
at
the
son,
at
the
Christ.
So it
can't
mean that
all
Jewish
people
were
saved
and
that
they
therefore
rightly
worshipped.
So what
does it
mean?
I think
it's
right to
think that
Jesus
means that
the
Jewish
people
had the
Pentateuch,
which is the
first five
books of
the Old
Testament,
and what
were called
the
writings,
the book
of history
and wisdom
and poetry,
and the
prophets.
They had
what we
call the
Old
Testament
in its
totality,
which all
points
to Jesus.
John 5,
verse 39,
they bear
witness about
me.
The
Samaritans
only used
the
Pentateuch.
It was
the only
five books
that they
studied.
So,
the Jews
had all
the prophecies,
right?
They had all
of the
foreshadowing,
all of the
knowledge,
all of
this
witness
of
the
Old
Testament.
And
additionally,
and I
think very
importantly,
Jesus was
the Christ.
He's from
the family
of David.
He was
the promised
Jewish
Messiah.
And I
think that's
what he
means there,
the last
part of
verse 22.
But the
point of it
is,
is that
her worship
was not
proper
worship.
Perhaps
aimed at
the right
God,
but he
says to
her,
you
don't
know
him.
And then
he begins
to be
instructive,
didactic,
but the
hour is
coming
and is
now
here.
When the
true
worshipers
worship
the
Father
in
spirit
and
truth,
for the
Father is
seeking
such
people
to
worship
him.
The
hour is
coming
and it
has
arrived.
he's
right here
before you.
Right?
The physical
temple will
be torn
down.
Jesus
will
raise
it
up
on
the
third
day.
The
spiritual
place
of
worship
will be
found
in
Christ.
True
worshipers
worship
the
Father
in
spirit
and
truth.
Now
when we
see this
phrase
in
spirit
and
truth
let's
break it
into the
two
constituent
parts
spirit
there's
no
definitive
article
in
Greek
so it's
correct
to say
in
spirit
not
in
the
spirit
however
he's
talking
about
spiritual
worship
but
do you
remember
what
Jesus
said
to
Nicodemus
in
chapter
three
we
studied
it
not
too
long
ago
and
it
corresponds
chiastically
I told you
I wasn't
going to
talk about
it
anymore
and
here
I am
talking
about
it
corresponds
there
but
what
did
say
in
chapter
three
in
verse
six
that
which
is
born
of
the
flesh
is
flesh
and
that
which
is
born
of
the
spirit
is
spirit
and
now
he's
saying
true
worshipers
worship
the
Father
in
spirit
and
truth
and
so
we
must
be
born
of
the
spirit
if
we're
to
worship
in
spirit
true
worshipers
will have
their spirits
quickened
by
the
spirit
they will be
regenerate
made alive
in
Christ
and then
offer
themselves
to God
in
worship
now
you have
to
know
I
hope
you
know
that
what
Jesus
is
talking
about
here
is
not
music
that's
not
what
he's
talking
about
although
it
certainly
can
and I
would
argue
should
include
music
but what
he
is
talking
about
is
whole
self
Godward
oriented
living
does it
include
the
gathering
of
Christian
people
on a
Sunday
morning
of
course
it
does
we
often
call
this
corporate
worship
but it
also
includes
private
worship
not just
time set
aside
which are
important
but
everything
you do
in every
single
day
all of
your
spiritual
self
being
offered
to
God
in
worship
soul
satisfied
people
who have
the
living
water
soul
satisfied
people
spending
and being
spent
for the
glory
of
God
this
is
the
worship
that
we
are
called
to
now
a
related
side
note
and
briefly
our
congregation
from time
to time
and
recently
has been
criticized
for
neglecting
the
spirit
and I
will
tell you
that it
makes me
furious
when this
happens
I
think it's
a righteous
anger
the
reason
it
bothers
me
is
because
people
are
drawing
into
question
they're
litigating
the
posture
of
your
heart
when we
come
together
as a
church
recently
this
accusation
was made
and the
corresponding
question
afterwards
was
well what
would it
look like
to you
if we
weren't
neglecting
the
spirit
and the
response
was
more
hands
raised
trading
geography
for
posture
right
where does
true
worship
how is
true
worship
happened
with
hands
in the
air
or
hands
at
the
side
or
hands
in
the
pocket
right
as the
debate
at
hand
so
very
frustrating
the
Puritans
referred to
the
spirit
quite
regularly
as
the
shy
spirit
you
know
why
because
the
primary
job
of
the
spirit
of
christ
is
the
exaltation
of
jesus
christ
this
is
what
he
exists
for
and
we
refer
to
the
spirit
in
many
ways
to
this
end
not
by
any
design
but
two
thirds
of
the
songs
we
sang
so
far
this
morning
mention
the
spirit
directly
or
indirectly
in
them
Dan
Phillips
a
contemporary
pastor
once said
this
quote
show me
a person
obsessed
with the
holy
spirit
and his
gifts
real
or
imagined
and I
will show
you a
person
not
filled
with the
holy
spirit
end
quote
for a
moment
right
pentecostalism
grieves
me
because
at
very
least
it
divides
Christians
who have
been
baptized
and
have
some
and
whatever
you
think
of
the
gifts
I'm
not
being
critical
of
spiritual
gifts
it's
not
the
water
I'm
trying
to
wade
in
right
now
there
has
to
be
some
outward
expression
hands
raised
apparently
that you
have
the
spirit
or
that
you
love
the
spirit
or
that
you
want
to
magnify
the
spirit
whatever
it
may
be
at
best
it
divides
Christians
into
two
categories
at
worst
many
Pentecostals
will say
that if
you don't
have
these
expressive
outward
emotive
evidences
that you're
not
saved
at
all
again
back to
Dan
Phillips
quote
show me
a
person
obsessed
with
the
Holy
Spirit
and
his
gifts
real
or
imagined
and
I
will
show
you
a
person
not
filled
with
the
Holy
Spirit
he
goes
on
show
me
a
person
focused
on
the
person
and
work
of
Jesus
Christ
never
tiring
of
learning
about
him
thinking
about
him
boasting
of
him
speaking
about
and
for
and
to
him
thrilled
and
entranced
with
his
perfections
and
beauty
finding
ways
to
serve
and
exalt
him
tirelessly
exploring
ways
to
spend
and
be
spent
for
him
growing
in
character
to
be
more
and
more
like
him
and
I
will
show
you
a
person
who
is
filled
with
the
Holy
Spirit
end
quote
now
can
you
all
be
more
expressive
sometimes
sure
some
hands
in the
air
and
some
amens
from
time
to
time
would
be
okay
!
with
me
but
this
in
no
way
is
the
measure
of
how
holy
you
are
and
how
much
you
care
about
the
Spirit
and
the
life
of
the
church
I'd
suggest
to
you
that
you
not
let
anybody
professing
to be
a
Christ
follower
in
this
case
I
believe
so
get
away
with
these
kinds
of
accusations
we're
to
worship
in
spirit
whole
self
offering
ourselves
to
the
praise
of
Christ
and
we're
to
worship
in
truth
now
you
might
be
going
where
are
you
getting
all
of
this
from
well
I
think
it
follows
we're
to
worship
in
spirit
and
truth
you
remember
John
14
in
verse
6
what
did
Jesus
call
himself
there
the
truth
if
we're
to
rightly
worship
the
father
the
focus
of
our
worship
is
going
to
be
on
Christ
word
of
worship
in
spirit
and
truth
Jesus
calls
himself
the
truth
does
it
include
other
truth
of
course
it
includes
other
truth
everything
that the
scripture
teaches
us
of
course
it
includes
that
but
we
certainly
can't
dismiss
the
one
who
calls
himself
the
truth
we
have
to
go
to
the
father
through
the
son
and
we
have
to
do
it
on
his
terms
we
have
to
take
up
his
word
and
read
it
and
be
honest
with
it
and
wrestle
with
it
and
apply
it
in
our
lives
and
do
our
very
best
by
the
power
of
the
spirit
to
honor
him
in
everything
that
we
do
whether
corporately
or
privately
in
and
out
of
every
moment
of
every
day
true
worshipers
worship
in
spirit
and
truth
for
the
father
seeking
such
people
to
worship
him
not
just
an
ethnic
group
of
people
but
people
from
all
ethnos
not
just
men
but
also
women
here
at
the
Samaritan
well
not
just
people
who
have
it
all
together
don't
have
this
grand
exposure
five
husbands
and
now
a
live
in
boyfriend
the
whole
town
knew
what
was
going
on
with
her
people
all
dressed
up
on
the
outside
he's
seeking
people
to
worship
him
in
spirit
and
truth
which
is
the
third
point
of
our
first
outline
Jesus
savior
of
the
world
right
not
just
of
jewish
people
but
peoples
and
I
pulled
this
phrase
from
later
in
our
chapter
john
4
and
verse
42
she
goes
back
to
the
village
there's
a
there's
a
missionary
impulse
in
her
I
think
she's
moving
in
the
right
direction
she
goes
back
to
the
village
and
eventually
we
see
the
people
from
the
village
say
we
know
that
this
is
indeed
the
savior
of
the
world
many
Samaritan
people
came
to
faith
in
christ
god
is
spirit
and
those
who
worship
him
must
worship
in
spirit
and
truth
the
woman
responds
to
him
again
oh
she's
I
think
she's
there
back
Nicodemus
we
don't
really
know
what
happens
with
him
I
think
I
think
we
know
she's
moving
in
the
right
direction
here
I
know
that
messiah
is
coming
which
is
the
Hebrew
word
anointed
one
he
who
is
called
christ
which
is
the
greek
word
john
seems
to
keep
inserting
these
parentheticals
for us
to help
both
his
jewish
readers
and
his
gentile
readers
understand
what
he's
talking
about
I
know
that
messiah
is
coming
he
who
is
called
christ
when
he
comes
he
will
tell
us
all
things
I
think
this
woman
had
heard
something
of
the
jewish
messiah
from
the
jews
when
he
comes
he
will
tell
us
all
things
it's
a
beautiful
response
like
let
it
like
hit
and
settle
jesus
said
to
her
verse
26
i
who
speak
to
you
am
he
the
one
comes
to
redeem
his
people
to
reign
over
them
forever
to
make
his
footstool
an
enemy
his
enemy
a
footstool
excuse
me
jesus
the
messiah
and
his
disciples
come
back
and
they
marvel
we
talked
about
this
some
last
week
that
he
was
talking
to
a
woman
was
societally
out
of
norm
for
him
to
do
so
but
no
one
asked
why
no
one
sought
to
figure
out
why
he
was
doing
this
so
the
woman
leaves
her
water
jar
the
very
purpose
she
came
out
I
think
maybe
I'm
just
hoping
for
her
that
she's
now
understood
what
this
offer
of
living
water
means
they
don't
pick
the
conversation
back
up
we
never
loop
back
to
it
at
all
she
doesn't
go
by
the
way
the
whole
living
water
thing
maybe
I'm
starting
to
get
it
but
I
think
there's
a little
picture
of that
as she
leaves
the
water
jar
and
she's
driven
into
town
to say
to the
people
come see
a man
who told
me
all
can
this
be
the
Christ
and so
many
come out
of the
town
to
him
beloved
we have
a
beautiful
savior
a
merciful
savior
praise
god
because
we
needed
perhaps
need
saving
because
our
sin
is
great
Jesus
mercy
is
greater
let's
pray
together